contradictory motives. Ho-on to wa donata ni taishite nasu no de arimasu ka? To whom should our ho-on, the offering of our thankful lives, be directed? St. Paul would have had no hesitation as to the proper answer to give to this question. "Whether ye eat, or drink, or whatever ye do, do all to the glory of God," would have been his answer. The Shinshuist's reply is very similar ( section 77). Our ho-on is to be directed to Amida Nyorai, from whom we have received all things. It is with the Nembutsu, the formula of praise, on our lips or in our hearts, that we go about our daily occupations (Nyorai no go-on wo kansha suru, seishin de Nembutsu tonaetsutsu dose kagyo wo itonamu no de arimasu). The motive sanctifies the action, and it is this motive that differentiates toto coelo the life of the man of the world from that of him who has been "saved by His Grace."

Ho on is expressed in many ways. It is not simply a matter of reciting the Nembutsu. We must consider that all "wholesome practices" [**] form part of the life of the "thankful," and that the doing of them is a part of the burden of duty laid upon us by the Nyorai himself ( section 78). Again, the practice of ho-on serves for the advancement of religion in others. We shall all remember the passage in St. Paul (1. Cor. xiv. 16) where the Apostle is discussing the advisability of encouraging the public practice of speaking with tongues, and asks how, if a man pray in a "tongue," the unlearned or ignorant brother shall be able to say "Amen" to his giving

of thanks. A similar idea seems to underlie the thought expressed in section 99 of the Shinshu Hyakuwa. When the believer, we are told, recites his Nembutsu aloud, the standers-by, who chance to hear him, cannot fail to be edified. It may happen that the words of his giving of thanks fall on soil ready prepared, hearts in which the seed of Faith (in) has been planted, watered, and fertilized. Such hearts are good soil, and the words of the believer's thanksgiving, falling like the latter rain, act as the final en, and bring the Faith to maturity. [**] Or it may fall upon hearts less advanced in Faith. Neither so will its effect be lost; for the Faith of the Shinshu believer is that no single one of the oft-repeated invocations can possibly fail to do some good in the world. "Thus, directly and indirectly, the Nembutsu is a true Giving of Thanks, for it helps. on the Law of Buddha." [*+]

But, we may say, it is all very well to construct a ho-on out of the Nembutsu and other holy rites. How is it, however, possible to treat worldly and mundane occurrences as 'acts of thanksgiving'? To which it may be answered ( section 80), that, if we learn to treat all our actions, after we have accepted Faith, as being so many acts of thanksgiving, we