opened the door of salvation, and has gone to, the place He has prepared for us. [**]

After 636, then, we find, in Singanfu, two men preaching almost similar doctrines, the one preaching them in connection with Christ, the other in

connection with Amida. It is further said of Zendo's activity that he was constantly helped by a mysterious priest who came to visit him every evening and helped him with his commentaries (see Tada, Shoshingekowa, p. 359.) This mysterious collaborator may have been a Christian, and if so, the strange coincidences, the almost Pauline echoes, which are constantly to be found in Zendo's writings, would be amply accounted for. Nor is the supposition a baseless one; for we have one clear instance of such collaboration between a Buddhist and Nestorian about a century later, when the Nestorian priest King Tsing (or Adam, as he is called on the Singanfu monument) collaborated with the Indian monk Prajna in the translation of a book on the Six Cardinal Virtues (Shat Paramita Sutra). [**] The original was not in Sanskrit but in the Hu (#), i. e. the Persian, or more probably, the Uigur language. At any rate, not much came of this attempted collaboration, which probably caused much jealousy and opposition. It was after a while forbidden by. the Emperor Taitsung, who, in a published decree, ordered the Nestorian King Tsing to confine himself to the teachings of Mishiho, and to leave the followers of Sakyamuni to propagate the teachings of their master. [*+]

The suggestion of opposition raised against such collaboration, on the part of friendly-disposed believers of the two religions, by more strait-laced partisans, brings me to another point of contact between Zendo and the Nestorians. It is said (my authority again is Mr. Tada) that great opposition was made against Zendo for his preaching. A butcher, whose customers had left him to turn Buddhists, tried to murder the persuasive [**] monk who injured his trade. And not only did persons of low degree set themselves against him. The literati persecuted him and his followers, as did also the priests of the other Buddhist sects. When the Emperor Kaotsung died in 684, the reins of Government fell into the hands of the Empress-Dowager Wu-hu, who was under the influence of a Buddhist monk named Hwai-yi, a monk of one of the sects opposed to Zendo's teaching, and Hwai-yi in 694 caused much popular discontent among the lower

classes by burning a favourite Temple, which may have been Zendo's. For the common people heard Zendo gladly, and it was his preaching of a Gospel to the poor and outcast that annoyed the literati and the " Salvation-by-" Schools of Buddhists.