^269:2 Kyozawa, a Shinshu priest, who died but a few years ago, may be said to have given Shinshuism a new impetus, in a direction almost Christian. His memory is still venerated by a group of very earnest Shinshu priests. I give a translation of the Shoshinge in my "Shinran and His Work."

^270:1 Mr. Tada gives the dates of the seven as follows; (1) Nagarjuna, about A.D. 150; (2) Vasubandhu, circ. A.D. 440; (3) Donran, circ. A.D. 356; (4) Doshaku, A.D. 553; (5) Zendo, A.D. 614; (6) Genshin, A.D. 943; and finally Genku (Honen), A.D. 1130-1213.

^271:1 Genshin (942-1017), born in Yamato, of the Urabe family, became a member of the Hieizan community, being a disciple of Ryogen, from whom he learned something about Amitabha, which he afterwards made into the principle of his life and teaching.

^271:2 Ryonen Shonin (1072-1132), founder of the so-called Yudzunembutsu sect, which is still in existence. He was a monk of Hieizan; was warned by a stranger, whom he took to be Amida, to flee from the "den of thieves" in which he was living, and to turn the Nembutsu into an intercessory prayer. Ichinin, issainin, issainin, ichinin, ichigyo, issaigyo; issaigyo, ichigyo, "One man for all men, all men summarized in One; one devotion for all, all devotions summed up in one."

^272:1 Kuya, the Odori-nembutsu, is looked upon as the founder of the small sect of Ji, which is, however, more generally identified with the name of Ippen-Osho (1239-1289). Ippen, like Kuya, was an itinerant preacher, and to this day the head of the Ji sect, which has its chief temple at Fujisawa on the Tokaido, is supposed to spend all his time in itineracy. Cf. the Nestorian institution of the periodeutes, or itinerant preacher.

^272:2 For a sympathetic account of the "Buddhist St. Francis," as Honen has been called, see Prof. Anezaki's paper in the Transactions of the International Congress of the History of Religions (Oxford: 1908). When Honen was first sent to Hieizan, his parish priest wrote of him to the Abbot of the monastery, "I am sending you a miniature of Manjus'ri."

^272:3 His chosen place of retirement was Kurodani, near Kyoto.

^273:1 In Jodo circles, when a believer lies dying, a picture of Amida is hung up on the wall in some conspicuous place where the patient can easily see it. From the picture a cord is taken to the bed and fastened to the dying man's wrist, so that when the supreme agony comes he may take fast hold of Amida and not let go till he stands in safety on the other side. The practice is quite analogous to that of holding the crucifix before the eyes of the dying.