eal of the heart_ (hsinyin).
This probably corresponds to some Sanskrit expression, but I have not
found the Indian equivalent.]

[Footnote 796: I-Ching, in his _Memoirs of Eminent Monks_, mentions
three pilgrims as having studied the works of Chuang-tzu and his
own style shows that he was well-read in this author.]

[Footnote 797: He is not mentioned by Taranatha.]

[Footnote 798: [Chinese: ]]

[Footnote 799: [Chinese: ]]

[Footnote 800: Acariyaparampara. There is a list of such teachers in
Mahavamsa, V. 95 ff., Dipavamsa, IV. 27 ff. and V. 69.]

[Footnote 801: [Chinese: ]]

[Footnote 802: The succession of Patriarchs is the subject of several works
comprised in the Chinese Tripitaka. Of these the Fu-fa-tsang-yin-yuan-ching
(Nanjio, 1340) is the most important, because it professes to be translated
(A.D. 472) from an Indian work, which, however, is not in the Tibetan Canon
and is not known in Sanskrit. The Chinese text, as we have it, is probably
not a translation from the Sanskrit, but a compilation made in the sixth
century which, however, acquired considerable authority. See Maspero in
_Melanges d'Indianisme_: Sylvain Levi, pp. 129-149, and _B.E.F.E.O._1911,
pp. 344-348. Other works are the Fo-tsu-t'ung-chi (Nanjio, 1661), of Chih
P'an (_c._ 1270), belonging to the T'ien-t'ai school, and the
Ching-te-ch'uan-teng-lu together with the Tsung-men-t'ung-yao-hsu-chi
(Nanjio, 1524, 1526) both belonging to the school of Bodhidharma. See also
Nanjio, 1528, 1529. The common list of Patriarchs is as follows: 1.
Mahakasyapa; 2. Ananda; 3. Sanavasa or Sanakavasa; 4. Upagupta; 5.
Dhritaka; 6. Micchaka. Here the name of Vasumitra is inserted by some but
omitted by others; 7. Buddhanandi; 8. Buddhamitra; 9. Parsva; 10.
Punyayasas; 11. Asvaghosha; 12. Kapimala; 13. Nagarjuna; 14. Deva
(Kanadeva); 15. Rahulata; 16. Sanghanandi; 17. Sanghayasas; 18. Kumarata;
19. Jayata; 20. Vasubandhu; 21. Manura; 22. Haklena or Padmaratna; 23.
Simha Bhikshu; 24. Basiasita; 25. Putnomita or Punyamitra; 26. Prajnatara;
27 (or 28, if Vasumitra is reckoned) Bodhidharma. Many of these names are
odd and are only conjectural restorations made from the Chinese
transcription, for which see Nanjio, 1340. Other lists of Patriarchs vary
from that given above, partly because they represent the traditions of
other schools. It is not strange, for instance, if the Sarvastivadins did
not recognize Nagarjuna as a Patriarch. Two of their lists have been
preser