superior, which the recipient takes in both hands, and reverentially lifts to his forehead. The Religious Law is to be taken within, and received into the secret palace, where the monarch sits enthroned. (Oho wa hitai ni ate yo, Buppo wa naishin ni fukaku takuwae). The Religious Law is compared to the house-master (Aruji), who sits at home and manages his own house: the King's Law is the honoured guest (Kyakaijin), who seeks admission to the mansion, and is treated with consideration. The visitors are not always alike in appearance and character (some birds have long legs and some short); but the householder receives them all alike. The Religious Law is always the same. It is based on the gokai, [**] the five commandments of Buddhism, which correspond to the well-known five principles of Confucianism jin, gi, rei, chi, shin [*+]. It adapts itself to the various circumstances of human life. Its presence in a man may be known by his observance of the King's Law.

II. The second part concerns itself with the care we should have whilst in the world. (Shose no yojin) [*++]. We live in the world, of human beings, we must have sympathy and long-suffering; else human intercourse becomes impossible. But sympathy and long-suffering are not the only essentials of human life. Man, it is known, differs from the animals in the faculties he possesses of preparing comforts for himself. He cooks his food, he fashions his clothes

he builds himself shelters. These faculties give him many advantages, but they also expose him to the temptation of covetousness, the desire of having, the pride of life. The pride of life leads to envy, jealousy, sorrow, and, above all, to the loss of inward peace. If we would preserve our inward peace, and maintain the harmony of social life, we must practice yojin, circumspection, and self-denial. We must be ready to sacrifice our own will to that of others.

III. This will best be done by the practice of the way of man (hito no michi). This way has been clearly expounded in the Sutras on which the Shinshu base their doctrines. It has also been treated of, with more telling effect, by the great Rennyo Shonin, in his work entitled Jiki shinshu (#) which is recommended to Shinshu believers for their devotional reading. It tells the reader how he can serve his master, how he can be dutiful to his parents, how he should associate with his friends, and how he should cultivate peace of mind.

IV. In this way we are brought to Keijin. We should not despise, or treat with irreverence, the Worship of any gods, Buddhas, or Spirits. Nor. should we consider that respect paid to them in any way interferes with the sole devotion which we give to Amida.