^157:++ Hiouen Thsang, born A.D. 602, enters the Order 622; about the time of Kaotsu's edict against the monasteries: unable to satisfy his mind, starts for India 629, meets Silabhadra in India, and enters the Nalanda monastery in 638, returns to China 645, The Emperor Teitsung writes a preface for his translation in 648. Hiouen Thsang is regarded as the founder of the Hosso sect, and it shows how close was the connection Japan and China that the same sect appears in Japan 653, having been brought over by Dosho, a student under Hiouen Thsang. It is noteworthy that H. T. did not bring Amidaism of the Zendo type back from India. Perhaps he did not find it there.

^158:* Kaeuffer Geschichte Ostasiens. vol. ii, p 659.

^159:* Tada, Shoshingekowa, p. 347.

^159:+ The Kwangyo, which is the second longest of the three Jodo books, was not translated into Chinese until A.D. 424, its translator being Kalayasas a contemporary of Kumarajiva. The Larger Sukhavati Vyuha was translated as early as A.D. 147, by Anshikao and also by one of his companions, there being two later translations, one in 2?2 by Sanghavarman, and one of the Smaller Sukh. Vy. by Kumarajiva about 420. This would seem to point to the fact that Eon's teaching must have been based entirely on the earlier translations of the Larger Sukhavati Vyuha. Also, if Takakusu's date for Vasuhandhu is correct (A.D. 440), Eon cannot have used any of his books either Eon's spiritual father was Doan (d. 390), a native of Ch'angshan in Chekiang, who moved to Joyo (#) where he was besieged and taken prisoner by a King named Fu Ken (#) who ruled over one of the Central Asian principalities. During Man's life time, the Tsin Emperor Hiao-wu-ti was converted to Buddhism, chiefly owing to Tangut influences. Doan professed to have the aid of Pindola (Jap. Bindzuru), and was devoted to all the Buddhas, though perhaps especially to Amida, as, may be inferred from his nickname Miten no Doan. Eon, who followed him, seems to have been entirely devoted to Amida, as was also the Society which he founded and which, there is some reason to suppose, was Manichaean. In the life-time of Eon and Doan, began the streams of Chinese pilgrims to India, Fahian being the first. It is noteworthy that none of these pilgrims seem to have brought back anything definite about Amida from India. This is especially noticeable in the case of Hiouen , and it seems to point to the Central Asian origin of the Amida cult.