I do not ask my readers to accept my conclusions hastily and without due consideration. I only venture to ask that the question be investigated, carefully and prayerfully, by all those, whether Christian or Buddhist, who are concerned in the religious of Japan. I believe the identification which I have pointed out to be one of prime importance: it will indeed be a day of gladness when we realize that we of the East and West are children, in a very special sense, of One Father, and servants of One Lord. I do not expect any speedy recognition of the truth of what I have here brought forward. The truth can always afford to wait for recognition. And when recognized it always tends to the bettering and uplifting of the world.

Footnotes

^77:* Dr. Anezaki reminds me that there is a similar Kenosis spoken of in the case of S'akyamuni.

^77:+ A list of 81 Buddhas is given, Sacred Books of the East, vol. XLIX, Description of Sukhavati p. 6. They are not Buddhas in the sense in which Amitabha is one, merely perfectly enlightened Human Teachers.

^77:++ For Amida's Vow see ibid. pp. 12-24

^78:* Hozo's life is summarized in the work already quoted pp. 24-27.

^78:+ Shinshu Hyakuwa, section 14, speaks of the Vow as the Chosemujo no Hongwan, and of Amida as Dai jihi-emman no Myoho-o--"the mysterious spiritual king that has perfected mercy."

^78:++ In the Shingon books Amida is generally Amrita, "the One that has Immortality."

^79:* The Nichiren Sect (the subject is constantly alluded to in the Nichiren Organ, the Myoshu) frequently charges the Shinshu with the absence of historical warrant for their interpretations of Buddhism.

^79:+ Enkin kokon no shabetsu nashi. cf. the expression in the N.T. "the Lamb slain from the foundation of the world."