arm  and presenting  it to Bodhidharma.(4) The facts
　　   about  Seng-ts'an, the third patriarch, are so spare
　　   that even Tao-hsuan, the official  historian  of the
　　   Ch'an  patriarchate, does  not accord  him  separate
　　   treatment.  (5) During  the  tenure  of  the  fourth
　　   patriarch, Tao-hsin,(6) a schism  occurred  when one
　　   of his disciples, Fa-jung, founded a movement  which
　　   (according  to Masunaga, and cited  by Dumoulin) was
　　   carried to Japan by Dengyo Daishi (the monk, Saicho,
　　   who founded Tendai Buddhism  in Japan).  As we shall
　　   see, the idea that Ch'an practice could exist within
　　   another sect (T'ien-t'ai  in China, Tendai in Japan)
　　   is suggestive  concerning  the origins of Ch'an as a
　　   separate sect.
　　　　   Then, after the fifth patriarch, Hung-jen, came
　　   the dramatic schism brought about by the controversy
　　   over who would  be the sixth  patriarch.  Shen-hsiu,
　　   the foremost  disciple  of Hung-jen, appears to have
　　   been  accepted  by  the  majority  as deserving  the
　　   succession;  however, an independent  tradition grew
　　   up that the master had secretly designated  Hui-neng
　　   as  the  sixth  patriarch.   This  tradition  became
　　   entrenched  in the  South, and the  collapse  of the
　　   northern  traditions, apparently  as a result of the
　　   deat h of Shen-hsius's  disciples  during  the T'ang
　　   persecutions,  left   the  southern   tradition   in
　　   possession of the field.
　　　　   Thus,  in  the  normative  tradition, Hui-neng,
　　   the Sixth  patriarch  in the Chinese  succession, is
　　   regarded  as the  "second"  and  actual  founder  of
　　   Ch'an, hallowed  by many  generations  of disciples.
　　   Modern  scholars  who have examined  the sources  of
　　   bio-
 
 
　　　　　　　　　　　　  P.394
 
　　   graphical  information  about  him, the earliest  of
　　   which  come from the late T'ang and Sung periods, do
　　   not find that these sources  inspire  confidence.(7)
　　   At the core  of the traditions  concerning  Hui-neng
　　   stands  the dramatic  episode  of his nocturnal, and
　　   therefore secret, succession, and his "flight to the
　　   south"  to escape  the vengeance  of his  opponents.
　　   Even  Dumoulin, who gives  credence  to much  of the
　　   historical information about Hui-neng, sees the core
　　   of this tradition as a "tendentious invention" aimed
　　   at the enemies of the southern  Ch'an schools, which
　　   are represented  in this tradition as the legitimate