At last, weary of the confusion, he went into the library, prayed for guidance, closed his eyes, and put out his hand for the book which was to simplify his Creed. The same story is told of others in Chinese Buddhism: in Zendo's case, his hand fell upon the volume of the Kwangyo (the Amitayurdhyani Sutra), which relates how S'akyamuni comforted Queen Vaidehi in her distress

by reminding her of the mercies of Amitabha, "who is ever near thee." Zendo read and received comfort; but he could not understand all he read, and where he was there was none to explain it.

But he heard that, south of the Yangtze, at Rozan () there were traditions and books which might explain what he wanted. It was here that Eon (), who died A.D. 416, had worked for thirty years, and had founded, in connection with a body of friends known as the "eighteen sages of Rozan," a guild known as the White Lotus Society, which was the first association of Buddhist monks and laymen for the joint adoration of Amida Butsu. Zendo learned all that he could at Rozan, and then recommenced his travels, consulting as many religious teachers as he found likely to be able to give him helpful advice and counsel. What he learned from these teachers induced him to adopt a rule of life, known as han shu sammai (), which reads almost like the stern rule of some Christian ascetic, still more so, perhaps, of that of some Manichaean fanatic. Mi tsune ni butsu wo raishi, kuchi tsune ni butsu wo tonae, kokoro tsune ni butsu wo omou. "His body ceaselessly engaged in the worship of Buddha, his mouth ceaselessly engaged in the recital of Buddha's praises, his heart ceaselessly meditating Buddha." With this in mind he retired to the Temple of Goshinji () in Shunnan, where, amidst beautiful mountain scenery, and in the solitude of retirement, he "beat out his music." It is quite evident that this retirement, which lasted for some years, was of great value in the formation of his religious ideas. The name of the temple signifies, not inaptly, the "Temple for the Instruction of Truth." He remained here until his 29th year, returning to Singanfu in the year A.D. 643.

His stay, however, was for a short time only. Ever since his first conversion to Amidaism in the library, he had evidently been searching for any traces he could find of Amida followers in China. He had been to Rozan to examine Eon's literary remains and to get into touch with the White Lotus Society. We may presume that the Goshinji to which he retired was a place at which he would find persons in sympathy with his religious sentiments. Now he heard that Doshaku (), the monk who is reckoned as Zendo's predecessor in the list of Shinshu patriarchs, was teaching in the district of Shinyo (, Chinyang in Kiangsi), and he set off at once to visit the aged man.