^52:* Donran is esteemed as the first of the Chinese Patriarchs. His date is given as A.D. 500-560, and his activities fell under the rule of the Lian Dynasty, A.D. 502-557. Donran apparently began life as a Taoist philosopher, who being very anxious to complete some philosophical investigations, and fearing lest he should die before they were completed, sought for some potent elixir of Life. Bodhiruci, an Indian missionary, working at Loyang from A.D. 503 to 558, pointed him to the Amida Scriptures. But it is evident that Bodhiruci, like his Master, Vasubandhu, mainly thought of the hope set before the believer of "returning to the forest of human passions," and it was this that attracted Donran, as giving him the hope of completing his investigations. Re-birth in Paradise was to him a thing to be desired mainly on that account.

^53:* Doshaku's birth is given as A.D. 554, or thereabouts. He is reckoned as the Second Chinese Patriarch, and lived long enough to see and advise his successor, Zendo. See Appendix I.

^53:+ Non-Faith and Faith. A faith which is not a true one, says Mr. Tada in his commentary, may be known by the following characteristic marks. 1. It is not pure and simple. 2. Is not a faith "with the whole heart." 3. Is liable to changes. On the contrary, a true faith is. 1. Plain and simple. 2. Whole-hearted. 3. Lasting (sozokushin).

^53:++ The three Ages are well known to Buddhist thought. (a) The period of Upright Law, to last for 500 years after the Nirvana. By that time the true understanding of S'akya's teaching would have died out. (b) A period of 1000 years, beginning 500 years after the Nirvana--the Image Law Period. Then (c) a second millennium (or according to the Shinshu, 10,000 years, of the Decay of the Law. In this period Shinran appeared, as did also Nichiren. Doshaku's teaching was that, whatever might be the period, the Mercy of the Buddha would still hold good, and the more so when the decay of Faith made Salvation by Works more and more difficult. It is instructive to note the parallel between Doshaku's thought as here given, and St. Paul's arguments as to the relations between the Gospel and the Law as worked out in the Epistle to the Galatians.

^54:* Zendo. circa A.D. 614. See Appendix I.

^54:+ in his age. i.e. in S'akyamuni's own age. This would mean that Zendo first understood that S'akyamuni's chief object in teaching, was to point men to Amida. Manes apparently did the same.

^54:++ Holy Light. i e. Komyo. See Appendix I and II.

^54: section Vaidehi, Queen of Bimbisara, to whom S'akyamuni first gave the teachings about Amida, in the Amitayurdhyani-Sutra.