^176:* It is said of Zendo that he and his disciples were much given to itinerant preaching. So were the Nestorians. The Greek merchant Cosmas Indicopleustes, who was in India A.D. 535, mentions a Nestorian order of itinerant preachers named periodeutae or wanderers, who were busy in his days evangelizing in N. W. India Olopen himself may have been one: we find him in China and then in India. It is possible that Kuya, and Eikwan, may have been itinerant preachers after this type, having learned the value of it from Zendo. So also may have been the mysterious personage who in 1095, appeared to Ryonin, the founder of the Yudzunembutsu, and told him of the "One man that stood for all men, and the one religious act that embraced all others." Ippen, (1239-1289) the founder of the Ji Sect, wandered in his allegiance from the Tendai to the Seizanha of the Jodo, and finally founded a sect of his own. He was a great student of Zendo, both as a teacher and as an artist, and his sect was intended to be a reproduction of Zendo's teachings. His nickname Yugyo Shonin, "the itinerating preacher," and to this day, the heart of the Ji sect is supposed to be always travelling about the country preaching.

APPENDIX II.

Manichaean influences in the Shinshu.

There are good grounds for affirming that Zendo was acquainted with Manichaeanism and that he borrowed some parts of his system, at least, from that religion.

(i) Zendo is said to have investigated the teachings of the White Lotus Society, which had been founded by Eon (Hui-yin) two and a half centuries before his time, i. e. about A.D. 380, and therefore prior to Vasubandhu's time (A.D. 450). The White Lotus Society is spoken of by Buddhists in Japan as having been the first beginning of the formal and organized worship of Amida (See. e. g. Murakami): but Deveria in Journal Asiatique, Ser. ix. vol. x. p. 461, quotes from a Chinese work to the effect that it was a form of Manichaeism. It is to be noticed, however, that Eon is not reckoned by the Shinshuists as one of the patriarchs of their faith.

(ii) The same author shows that Manichaean Temples are mentioned as existing in Singanfu in the years 510 (?), 621, 631, 760, being known successively as Tenji, Taishinji, and, finally, as Dai-un Komyoji. must therefore have been quite as prominently before Zendo's mind as Nestorianism, and the name of Komyoji seems almost conclusive proof of a Manichaean affiliation.

(iii) There are many points in Manichaeanism which are reproduced in Amidaism especially in. Zendo's activities; e. g. the dislike of marriage, the