(d) _A willingness to appreciate fresh truth_.--It is very desirable that the young missionary should face such people, themselves often creative in their thinking, with a belief that the Holy Spirit, who has guided the nations in their search for truth, is still seeking to lead them on, at least into fresh realisations of the power and meaning of the truths which have meant so much in past ages. Every such missionary will be thrilled in his contact with the inner "soul of the people" to whom he goes, by the hope that they will find in Christ hitherto undiscovered riches and by the desire on his own part to catch something of a continually enlarging vision of Christ and His Church. 4. A Great Opportunity. The missionary to Buddhists may find encouragement and inspiration in the growing conviction that Oriental Christianity will definitely add strength to the universal Church in coming days. God's kingdom will not be complete without the peoples of Southern Asia. They are deeply religious. It may be far from being an idle dream that God should give to some missionary of to-day the privilege of training a St. Paul, an Origen or an Augustine of the East, who will give to the Church other great chapters of Christian interpretation, and a truly convincing apologetic of the gospel to the world. II. BUDDHISM IN EASTERN ASIA I. BUDDHISM IN JAPAN From the Buddhism of Southern Asia to that of China and Japan is a far cry. It must be remembered that the monastic Buddhism, in which the _Arhat_ seeking his own salvation is the ideal, gradually gave place before Buddhism left India and entered Eastern Asia to the _Mahāyāna_, or Great Vessel, in which the _Bodhisattva_, or compassionate servant of humanity, became the ideal. Other important changes also took place in the religion of Gotama during the five or six centuries after his death. In the first place, in spite of all his teachings that men should not look to him for help the teacher was himself deified: He "mounts the empty throne of Brahmā." A little later there appeared a docetic tendency which explained him away, or attempted to show that he was without human feeling or passion, a kind of unreal adaptation of the eternal to the needs of time. Others conceived of him as an Eternal Being carrying on the work he had begun upon earth, and opening up salvation to all sentient beings, until finally a trinitarian doctrine was evolved which related the historical Gotama to the eternal Buddha, and conceived of him as having emptied himself of his glory for a season out of compassion for mankind, but as now enjoying it and manifesting it in pitiful and helpful ministries.