[paragraph continues] Vaidehi with the proximity and tender watchfulness of Amida. Then he goes south of Rozan, to the remnants of Eon and his White Lotus Guild, after which, in the solitude of the Goshinji Temple, he works out his problem. In the meantime he hears of Christianity (by no means an impossibility if we remember the story of the introduction of silkworms into Europe a century before). What is he to do or say? He goes to Doshaku to resolve his doubts, and Doshaku tells him of "Eternal Life," and gives him the Sukhavati Vyuha, which tells of Amida as a Person who came down upon Earth, who opened the door of salvation, and has gone to the place He has prepared for us.

After 636, then, we find, in Singanfu, two men preaching almost similar doctrines, the one preaching them in connection with Christ, the other in connection with Amida. It is further said of Zendo's activity that he was constantly helped by a mysterious priest who came to visit him every evening and helped him with his commentaries (see Tada, "Shoshingekowa," p. 359). This mysterious collaborator may have been a Christian, and if so, the strange coincidences, the almost Pauline echoes, which are constantly to be found in Zendo's writings, would be amply accounted for. Nor is the supposition a baseless one; for we have one clear instance of such collaboration between a Buddhist and Nestorian about a century later, when the Nestorian priest King Tsing (or Adam, as he is called on the Singanfu monument) collaborated with the Indian monk Prajna in the translation of a book on the Six Cardinal Virtues (Shat Paramita Sutra). The original was not in Sanskrit, but in the Hu (), i.e. the Persian, or, more probably, the Uigur language. At any rate, not much came of this attempted collaboration, which probably caused much jealousy and opposition. It was after a while forbidden by the Emperor Taitsung, who, in a published decree, ordered the Nestorian King Tsing to confine himself to the teachings of Mishiho, and to leave the followers of S'akyamuni to propagate the teachings of their master.

The suggestion of opposition raised against such collaboration, on the part of friendly disposed believers of the two religions, by more strait-laced partisans, brings me to another point of contact between Zendo and the Nestorians. It is said (my authority again is Mr. Tada) that great opposition was made against Zendo for his preaching. A butcher, whose customers had left him to turn