According to Mr. Sasagu Arai, author of the Japanese version of The Gospel of Thomas, 'strong person' is seen as 'archon,' the creator god. If you break into the house dominated by the creator god, you must first tie up the creator god. If you can do it successfully, you can push down the house of the creator god, that is, this world, then build the kingdom and reach the highest. Like verse 7 of the Gospel of Thomas, it reminds us that a man should rule God but not the other way around.

The late Professor Yoshiro Saeki of Waseda University, who is said to have been the world leader in Keikyo(景教Jingjiao: Luminous Religion) research, said, "As far as we can know from historical documents, Christianity was introduced to Japan in 198/199 C.E."

According to Shinsen Shojiroku (新撰姓氏録: an imperially commissioned Japanese genealogical record compiled in the 8-9th century), in the eighth year (197 C.E.) of Emperor Chuai (仲哀天皇), who was the 14th Emperor counting from the first Emperor Jinmu (神武天皇), King Koman (功満) of the Christian nation of Yuzuki (弓月) came to Japan with his servants. According to the 'Nihon Shoki (日本書紀: the Chronicles of Japan, compiled in 720), "Yuzuki no Kimi (弓月君: the Lord of Yuzuki) crossed over to Japan from the Korean state of Paekche (百済)." 'Nihon Shoki' also states that the son of King Koman led 18,670 people and came to the country during the reign of the 15th Emperor Ojin (応神天皇). This is thought to be the origin of a Christian called Hata came to Japan in large sums. However, modern scholars see it as an event in the second half of the fourth century.

According to the Chinese history book ZizhiTongjian (資治通鑑), there was a country called Yuegong (弓月:Yuzuki) built by a nomad named Qin (秦:Hata) near Lake Balkhash in Central Asia. Another Chinese history book 'Three Kingdoms(三国志),' states that the Qins were people of tall stature, rode on horses, kept their clothes clean and had a special language and customs. Incidentally the Aramaic language spoken in the Assyria's Edessa region was called Syriac, and the Jingjiao followers mainly spoke Syriac. They appear to have been descendants of Jews and Jingjiao followers who had involved in trade when China had exported silk fabrics to the West through the Silk Road. According to Professor Yoshiro Saeki, Yuzuki was a Christian country.

The approximately 20,000 Hata clan (秦氏), who came to Japan, were engaged in the sericulture and silk business and contributed to the construction of Heiankyo (平安京, that is, Kyoto) and the flood control of the Yodo River (淀川) in the Osaka Plain, the Kamo River (鴨川) and the Katsura River (桂川) in Kyoto. Hata clan's chief, Hata Kawakatsu (秦河勝), was an aide to Prince Shotoku (聖徳太子) and the prince entrusted his children's care to Hata clan. In 603, Hata Kawakatsu built a building, which was later called Koryuji Temple (広隆寺), in Kadono (葛野), Kyoto. The temple houses the statue of Maitreya Bodhisattva sitting contemplatively in the half-lotus position (弥勒菩薩半跏思惟像) that Prince Shotoku is said to have entrusted to Hata Kawakatsu. The shape of the statue's hand looks similar to the symbol of the Trinity in the Eastern Christian Church. Similar Maitreya Bodhisattva statues exist in China and elsewhere, but the only one that has the same finger shape as the Trinity symbol of the Eastern Christian Church is the one at Koryuji Temple. On the other hand, the right hand of the portrait of Archbishop Jingjiao (景教), found in Dunhuang (敦煌), China, has the same finger shape.

Hata clan and Jingjiao followers continued to come to Japan since then. In June 736, Abraham Li Miyi (李密医) and Jingjiao Christian HuangFu (皇甫) were given an audience by Emperor Shomu (聖武天皇R. 724-749) and were given ranks of the court in November of the same year. Emperor Sshomu afterward built temples for cleanse of sins called Kokubunji (国分寺) and Kokubunniji (国分尼寺) throughout the country.

At Todaiji Temple (東大寺) in Nara (奈良), has a traditional annual event of 'Omizutori (お水取りwater collection)' called 'Shunie (修二会)' for two weeks in February of the lunar calendar or early March of the current calendar. 'Shunie' is said to be a ritual of 'Keka (悔過Repentance). It is said that the origin of 'Omizutori,' in which people pray for 'Tenka Taihei(天下泰平: Peace reigns in the land),' 'Gokoku Hojo (五穀豊穣: bumper crops)' and 'Banmin Kairaku (万民快楽: All people's pleasure),' is derived from the prayer ceremony by Jingjiao followerrs when they established 'Guofensi (国分寺) Temple in all 10 provinces of China in Tang (唐) Dynasty.

According to Chairman Yoshihisa Oshida (押田良久) of the Japan Gagaku Society (日本雅楽会), 'Etenraku(越天楽),' one of tunes of Gagaku (court music), is Keikyo (Jingjiao景教) music from Persia. Persia is the homecountry of Keikyo Christians. Kurodabushi (黒田節), the famous folk song of Fukuoka Prefecture, Kyushu, is the arrangement of 'Etenraku.'

The birthplace of Kukai (空海), the founder of Japanese Esoteric Shingon school (日本真言密教) of Buddhism, Sanuki-no-kuni Tado-gun (讃岐国多度郡currently Zentsuji city, Kagawa prefecture) was Hata clan's stronghold. In 804, Kukai took part in a government-sponsored expedition to China. The court of Tang Dynasty (唐朝) granted Kukai a place in Xi Ming Temple (西明寺) in 805. After that, Kukai studied Shingon Esoteric Buddhism from Qinglong Monastery (青竜寺)'s seventh ancestor Huiguo (恵果746–805), and was recognized as the eighth ancestor of the Shingon sect. Kukai learned Sanskrit from Panruo Sanzang (般若三蔵), a friend of Jingjing (景浄) who was the author of the inscription of Nestoriam Stele (景教碑). Therefore, Kukai seems to have had friendships with Jingjing and other Jingjiao followers such as Yisi (伊斯Isaac) who were active in Chang'an (長安) at that time. For this reason, there is the imitation monument of Nestoriam Stele given by Mrs Elizabeth Anna Gordon (1851–1925), a Jingjiao researcher, to Mt. Koya (高野山), the headquarters of Japanese Esoteric Shingon school, in Wakayama Prefecture (和歌山県).

The contents of the third volume of 'Shizun bushi lun (世尊布施論The Lord of the Universe's Discourse on Alms-Giving)', owned by Kyoto Nishi Honganji Temple (京都西本願寺), almost corresponds to 'the Sermon on the Mount' in a Chinese translation of the Gospel of Matthew, which was written by Jingjiao followers, and a part of Adam's birth story is also seen there.

The content of the aforementioned verse 35 in 'the Gospel of Thomas' is introduced in 'the Synoptic Gospels (Matthew 12:22-32/ Mark 3:20-30/ Luke Gospels 11:14-23)' as part of an episode called 'Beelzebul controversy.'

When Jesus expelled demons and healed the sick, not only had the Pharisees disparagingly accused Jesus of using Beelzebub's demonic powers to heal people, but others have been labeled possessed for acts of an extreme nature. Then Jesus said, "If one uses Beelzebub's demonic powers to cast out Satan, Satan's house has been split and the kingdom of God has come upon you." And he said the above teachings (Thomas 35). In the Synoptic Gospels, the strong man is Satan, and Jesus argues that in this world dominated by Satan, only those who can bind Satan can rob Satan's treasures.

According to Mr. Koji Tanaka, who is publishing a Christian mail magazine, 'Beel,' the first part of the word Beelzebul or Beelzebub, refers to Canaanite indigenous god 'Baal,' and the latter part is originated from the word 'bet-zebul,' that is, 'noble' or 'lofty house.' Therefore, it was originally a word for Canaanite indigenous to praise Baal as the highest king. But the Jews seem to have mocked by applying 'Zebub (fly)' with a similar pronunciation to 'zebul' and calling it 'king of fly.'

From this episode in the Synoptic Gospels, it can be seen that Jesus and his disciples performed exorcism, and this type of activity was derived from the customs of the native Canaanite who believed in Baal.

Jesus in the Gospel of Mark and the Gospel of Matthew shortly thereafter said, "And so I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. Anyone who speaks a word against the Son of Man will be forgiven, but anyone who speaks against the Holy Spirit will not be forgiven, either in this age or in the age to come (Mt 12:31-32, Mr 3:28-29). " This suggests a glimpse of Gnosticism.

On the other hand, the Gospel of Luke inserts a story that once demolished demon comes back with seven more evil demons after the Beelzebul controversy (Lu 11:23-26). The Gospel of Matthew also inserts a similar episode a little later (Mt 12:43-45). Perhaps this kind of folklore arisen because after exorcising evil spirits, the symptoms did not always improve or the once improved symptoms worsen again later. And though Jerusalem Church was born on the day of Pentecost, just one and a half months after Jesus' death, eventually had to disappear. Thus the episode may have inserted a foreshadowing of that fate. The Gospel of Matthew further says, "That is how it will be with this wicked generation (Mt 12:45)." and suggests the arrival of the incident that not only the temple was destroyed by Romans but also Jerusalem Church virtually disappeared after twice Jewish War. At that time, a part of the Primitive Church led by Simon, the younger brother of Jesus, fled the city just before siege by Roman army and withdrawn to Pella under the Herodian royal family, and compiled the Gospel of Matthew.

One day a monk asked Master DaoKuang (道匡), one of the Zen masters during the five dynasties and ten kingdoms period (五代十国907-979) in China, who served as the abbot of a temple called Zhaoqing Monastery (招慶院) in Qianzhou (泉州), "What is the great meaning of the Buddhist Teaching?" DaoKuang answered, "Writhing in agony." The monk said, "I'm dull and can't understand what you say." and asked, "Give me some hints." But DaoKuang relentlessly said, "I do not have such a grandmother's heart."

Later, another priest asked Master KeHong (可弘), the abbot of Daning Monastery (大寧院) in Wenzhou (温州), "What is the true path?" KeHong answered, "Writhing in agony," just like DaoKuang. Then the monk said, "If it's Buddhism, I have to find another way." KeHong said to him coldly, "Just choose your favorite way. I know that you will finally become a stray sheep." But the monk continued to ask, "If 'writhing in agony' is the answer to 'what the true path is,' then when it is clear and void, no holiness, what do you answer?" However, KeHong pushed him away saying, "Now I see the bottom of the story."

By the way, this koan (公案: subject which Zen-masters give each religious to learn and practice the doctrine of Buddhism) is said to be the origin of the Chinese idiom 'Qidian Badao (七顛八倒).' According to the Chinese Institute of Buddhist Culture's (中国仏教文化研究所) "Slang Buddha Source (俗語仏源)." "Qidian Badao" is derived from Koans in the the twenty-sixth volume of the Jingde Chuandeng Lu(景徳伝灯録) and the eighth volume of the Wudeng Hui yuan (五灯会元), and is later frequently used as a slang term meaning "mess or disarray." And a Chinese-Japanese dictionary explains that it mainly means messy and unorganized story. ＜To be continued＞

Zhaoqing Monastery (招慶院)'s Master DaoKuang (道匡) was from Chaozhou (潮州). A monk asked, "What is the great meaning of Buddhism?" The teacher answered, "Qidian badao (七顛八倒: Seven rolls eight falls: Writhing in agony)" The monk said, "Very sorry, I am born stupid. Please give me a little hint" The teacher replied, "I do not have such an grandmother's heart."

A monk asked Wenzhou (温州) Daning Monastery (大寧院)'s Master KeHong (可弘), "What is the true path?" The teacher replied, "Qidian badao." The monk said, "If it's Buddhism, I have to find another way." The teacher replied, "Just choose your favorite way. I know that you will finally become a stray sheep." The monk asked, "When it is clear and void holiness, what do you answer?" The teacher said, "Now I see the bottom of the story."

According to the dialectic of the Gospel of John,

【Thesis】"A man can possess eternal life through accepting testimony of the Son of man and being baptized by him." (John 5:24)

【Anti-thesis】But "The one who comes from the earth cannot accept the testimony by one from heaven." (John 3:32)

How then can a man possess eternal life?

【Synthesis】"If you want to be baptized with the Holy Spirit, you can just go back to the word which was with God in the beginning (John 1:1) and certify that God is truthful. (John 3:33)"

When he said, "You are Huichao," Zen Master Fayan thrusted vivid Self in Huichao in front of his eyes.