I have already spoken of the three constituent parts of Karma, the in, and the en, and the kwa. The in (#), or primary cause of man's salvation, is the Desire and Will of God, who willeth to have all men saved and brought to the knowledge of Himself. This faith, given by Amida-God, is the seed of the new Life implanted in our hearts. When the believer understands that he is the heir (and the use of the expression sozoku suru, "to inherit," in section76 of the Shinshu Hyakuwa is again significant) of Amida's promises, the "seed" is planted in his heart, as the in, or primary cause. The seed is watered and fertilized, kept from withering, decay, or death, encouraged to grow and put forth leaves and branches, by the en (#), the secondary cause, the "eucharists," (if I may use the term with all holy reverence) which his thankful heart is continually offering, and the in and the en, working together, have their fruit (kwa #) in holiness of life. It seems to me that, taking

the Shinshu Hyakuwa for my text, I have been able, without twisting its statements into anything that a Shinshuist theologian would dispute, to draw out, in logical sequence, a fair summary of the doctrine of Sacramental Grace.

Again, if the Divine Will (or hongwan), implanted in our hearts, is the in, and if the "eucharists" we offer are the en, we shall, according to the Shinshu ideas, find the kwa, or fruit, in the believer's conduct on this earth and in this transitory life. Paradise, Salvation, Nirvana,--all these things are not the fruits that come from the religious observances of the believer. They are not fruits at all, they are part and parcel of that inestimable, free gift, which Amida-God, the God who for us men became man, has freely bestowed on us. They are included in the "all things" which, according to St. Paul, are the necessary accompaniments of that gift of His Son, which God made about the time when both Christianity and the Mahayana sprang into existence.

If the seed is in our hearts, if the sun and rain of religious practices make it grow, the only place in which the fruit can show itself is on the tree, i.e. in this world, in our conduct and behaviour as citizens of the earthly, and human, state and society. Hence, to the Shinshu believer, the peculiar importance of the zoku taimon ( section71, zokutaimon no hataraki wa ho-on no hoka wa nai no de animasu).

The zokutaimon of the believer is thus concerned with the same objects and the same duties as the daily conduct, or zokutaimon, of the man that has no religion, yet the two can never be quite the same thing, inasmuch as they are done from absolutely