^212:2 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 252 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, if, indeed, it was based on the present Amida books at all. 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 Doan's lifetime, the Tsin Emperor Hiao-wu-ti was converted to Buddhism, chiefly owing 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, "Doan of Mida's Heaven." Eon, who followed him, seems to have been entirely devoted to Amida, as was also the Society which ho founded, and which, there is some reason to suppose, was Manichaean. In the lifetime of Eon and Man 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 Thsang, and it seems to point to the Central Asian origin of the Amida cult.