know the reason of this universe. Reason is the inner life of all beings, it is the subjectivity of existence, it is the quickening spirit of all creation, it is a realization in our finite minds of infinite divinity. When we know ourselves, we know heaven and earth, we know God, we know everything and anything. We know his presence even in the most insignificant flower in the field which is trampled under foot by men and beasts carelessly and pitilessly, to say nothing about the starry heavens with their grandeur which is replete with suggestions, or about the huge mass of inert matter on which mountains rise, oceans roar, and sentient beings walk. When we come to realize this mysterious presence of the highest reason in all things, we are struck with the fact and there arise mingled feelings of awe, admiration, and helplessness, which latter is strangely tinged with a sense of self-exaltation. We are awe-stricken because it is beyond our human intelligence to grasp thoroughly the scheme of God. We admire it because of the wonderful beauty and harmony which are traceable in every step of his, though our imperfect minds are sometimes set against almost insurmountable difficulties in the reconciliation of contraries and opposites. We feel helpless because our fragmentary consciousness is unable to review the entire range of divine operation and thus to know the why of all these things, though the recognition of divinity in us lifts us above the wearisome condemnation

piled upon humanity by some moralists and religionists.

* * *

Having thus expounded the Buddhist conception of God and his relation to us, I wish to proceed to explain some terms which. are generally used by Buddhists to designate the highest being in its various modes and phases.

As I mentioned before, Buddhists do not make use of the term God, which characteristically belongs to Christian terminology. An equivalent most commonly used is Dharmakaya, which word has been explained in one of the sermons herein collected, and it will not be necessary to enter again upon the discussion of its signification. Let us only see what other equivalents have been adopted.

When the Dharmakaya is most concretely conceived it becomes the Buddha, or Tathagata, or Vairochana, or Amitabha. Buddha means "the enlightened," and this may be understood to correspond to "God is wisdom." Vairochana is "coming from the sun," and Amitabha, "infinite light," which reminds us of the Christian notion, "God is light." As to the correct meaning of Tathagata, Buddhists do not give any definite and satisfactory explanation, and it is usually considered to be the combination of tatha = "thus" and gata = "gone," but it is difficult to find out how "Thus Gone" came to be an appellation of the supreme being. There are,