THE BOOK OF TEA
so-called from the fact of its predominance in Southern China. He is closely followed by the great Baso (died 788) who made of Zen a living influence in Celestial life. Hiakujo (719-814) the pupil of Baso, first instituted the Zen monastery and established a ritual and regulations for its government. In the discussions of the Zen school after the time of Baso we find the play of the Yangtse-Kiang mind causing an accession of native modes of thought in contrast to the former Indian idealism. Whatever sectarian pride may assert to the contrary one cannot help being impressed by the similarity of Southern Zen to the teachings of Laotse and the Taoist Conversationalists. In the Taoteiking we already find allusions to the importance of self-concentration and the need of properly regulating the
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