^220:1 Tada says that Zendo's preaching was so persuasive that many of his hearers committed suicide by burning themselves alive. Mr. Tada rightly feels called upon to apologize for this; but no student of the Hokekyo will need to be reminded that to make a holocaust of oneself is set forth in the Hokekyo as the highest form of grateful adoration. But the word "holocaust" is also a good Christian expression, spiritually interpreted, and I venture to suggest that the holocausts in Zendo's time may have been of this kind. I am encouraged to think this by the fact that in the short biography of Zendo which appears in Shinshu Seikun, the word nyujo () is used to describe the occurrence. Nyujo literally means "to enter into the state of determination," though Hepburn in his Dictionary, explains it as meaning voluntary suicide by fire.

^221:1 See Nanjo, "Short History of the Twelve Buddhist Sects," p. 107.

^222:1 See Haas, op. cit. I am much indebted to this work. I have already shown, in notes on Hiouen Thsang and the Manichees, how quickly Japan, at this particular period, was moved by any new religious movement in the capital of the Tangs.

^222:2 See "Melanges Japonais," vol. iii. p. 287.

^222:3 Murakami, op. cit., pp. 145-6. A little point, worthy of remark, is the following. In 639, Olopen, having established his missionaries at Singanfu, goes on to India and visits the court of Siladitya Harsha, at Kanauj. Shortly after this, wo read of Harsha's zeal for works of charity, leper hospitals, etc., institutions which Buddhism had scarcely known since the days of As'oka, but which have constantly been a conspicuous element in all Christian work. In Japan, what I may call the Komyo doctrines find their way into the country under Jito and Mommu (637-697). Here also they are followed by a period of enthusiasm for works of charity which continues for a while, until the tares spring up and choke the good seed, and the Tendai, the ancient enemies of Zendo, get the upper hand.