in order to save us from sin and ignorance; and Shakyamuni was he. The most important of all his teachings is the Amitayus-sutra translated into Chinese in two volumes, 252 A.D., in which is brought forth the true signification of salvation by Amida. In fact, the very object of his appearance on earth was to teach this sutra and to establish the foundation of the True Sect of Pure Land. In other words, therefore, we can say that the True Sect is the direct revelation of Amida Buddha.

The Practice. We are now acquainted with the name of Amida according to the discourse by Shakyamuni, and we know that in this name is embodied the significance of Amida's will to save; for to hear the name is to hear the voice of salvation, saying, "Trust in me, for I will surely save you,"--a word coming directly from Amida. Such, indeed, being the sense embodied in

the name of Amida, we must express deep feeling of gratitude by reciting his name as he wills when we have been able to hear the call of our Father so full of love and compassion. In Sanskrit, the recitation runs: "Namo 'mitayushe Buddhaya" or "Namo 'mitabhaya Buddhaya," but in Japanese briefly "Namu Amida Bu."

While all other deeds of ours are more or less defiled, the reciting of "Namu Amida Bu" is an act free from impurities; for it is not we that recite it, but Amida himself, who, giving us his own name, makes us recite it.

The Faith. When we hear the name of Amida, we cannot help but believe in the certainty of our salvation, and this belief, too, comes from the grace of Amida. For (1) when we come to think of his will to save, we are unable to deceive ourselves as to our inner life full of falsehoods, and to behave as if we were thoroughly wise. This must

be, because the will of Amida, pure and free from falsehood, descends upon us.

(2) The moment we hear the name of the Buddha and surrender ourselves to his will, we grow convinced of our own salvation through his grace and gain peace of mind; this will, however, be impossible, if not for the fact that Amida's will to save everyone who enters into his love affirms itself in us.

(3) The moment we believe in our salvation through his grace, we awake within ourselves a desire to be born in his Pure Land, and are happy in the conviction that it will be done as we desire. This must be due to the influence upon us of Amida's overflowing love which invites us to join him in Pure Land. Therefore, we conclude that, that we come to rely upon Amida for our salvation is entirely due to his grace and not to personal efforts. Indeed, this feeling of dependence, or this faith in Amida, is no more nor

less than his own will.