As to Japan, it does not appear that the Lāmistic form of Buddhism has penetrated into that country. In all probability Buddhist writings were introduced there from Corea about A.D. 552[134], but it is certain that Buddhism did not gain much ascendency in Japan till the ninth century, and even then was not able to displace either Shintoism or Confucianism and the worship of deceased ancestors. In fact, Buddhism commended itself to the Japanese, as it did to the people of every country to which it spread by its receptivity; and just as in Tibet, it adapted itself to the Shamanism which previously existed there, so in Japan it adopted Shintoism, and turned some of the Shinto deities into Bodhi-sattvas. Then followed the inevitable splitting up of Japanese Buddhism, as of all other religious systems, through disagreements and divisions; and in the thirteenth century various sects were developed. As to these, we need only note that while some sects adopt the early Atheistic and Agnostic form of Buddhism with its doctrine of Nirvāṇa, the principal sect called Shin is decidedly Theistic. Sir Edward Reed, in his work on Japan (i. 84), informs us that he met a learned priest named Akamatz in company with the Archbishop of the Western sect. This priest’s account of the Shin sect coincides with the information which I myself received from a learned Japanese priest at Oxford. It appears that the members of this sect believe in Amitābha Buddha as a Being of infinite light and goodness, their chief prayer-formula being Namo Amida (for Amita) Butsu, ‘Reverence to the Infinite Buddha,’ that is to Amitābha[135]. They place faith in the love and mercy of Amita Buddha, or rather in his readiness to receive them into his paradise called Sukhāvatī (see pp. 183, 204). At the same time they are required to lead moral lives, and salvation is practically only obtainable through their own works. The monks are allowed to marry and to eat flesh and fish. Their doctrines have many points of contact with Christianity. The late Mr. Kasawara of Japan, who belonged to this sect and was highly esteemed by all who knew him in England, said to a Christian friend that ‘it gave him great pleasure to meet in the Gospels many coincidences with the aspirations of his own Buddhist faith, and that he greatly admired the idea of the Christ as the concrete expression of the Inscrutable Essence in its twofold form of infinite Light and infinite Love.’ Another well known sect called Nichiren was founded by a celebrated student and teacher named Nichiren. The Nichirens have been called the Methodists or Revivalists of Japan. They are very strict, and esteem the book of the Law as the highest object of veneration. Their prayer is to the following effect:—‘Glory be to the salvation-bringing book of the Law!’