Sunday, September 8, 2019

The karmic situation of beings who have no aspiration for Enlightenment and Shakyamuni’s encouragement to do good in daily life and wish to be born in the Pure Land – commentary on sections 31 - 40 (PART I) of the Larger Sutra


I divide this chapter into the following sections:

1. The karmic situation of beings who have no aspiration towards Enlightenment
2.  Shakyamuni’s encouragements to do good in daily life and to aspire for birth in the Pure Land for the attainment of Enlightenment

 1.     The karmic situation of beings who have no aspiration towards Enlightenment

Shakyamuni Buddha described various kinds of evil deeds and their karmic consequences like for example, the three evil acts and their retribution, and the five kinds of evils and their effects – the five sufferings and the five burnings. I will present each one of them bellow in Shakyamuni’s own words and offer my comments only when necessary, as they are very easy to understand. My advice is to transform the reading into a contemplation of the sad situation of those without the aspiration towards Enlightenment and who, because they have no faith in Amida, have no chance of escaping samsara.

 a)      The three evil acts and their retribution

The many evil deeds explained at section 31 can be divided into three categories: 1) delusion
and ignorance of what is truly important, like the need for liberation, the law of karma, death and rebirth, 2) greed and attachments, 3) anger and hate.

 People of the world, being weak in virtue, engage in strife over matters that are not urgent.”[1]
People of the world are those without any aspiration towards Enlightenment and whose sole preoccupations regard only this world and this life. They are worldly people because they busy themselves with useless things and do not feel the urgency of solving “the matter of the greatest importance of the afterlife” as Master Rennyo called it.
According to the teaching of the Buddha, anything that is not related with escaping samsara and attaining Enlightenment is not truly important and not urgent. The Buddha continued:

 “In the midst of abject wickedness and extreme afflictions they painstakingly toil for their living. Whether noble or corrupt, rich or poor, young or old, male or female, all people worry about wealth and property. In this there is no difference between rich and poor; both have their anxieties. Groaning in dejection and sorrow, they pile up thoughts of anguish or, driven by inner urges, they run wildly in all directions and thus have no time for peace and rest.

‘For example, if they own fields they are concerned about them. If they have houses they worry about them. They are also anxious about their six domestic animals, such as cows and horses, about their male and female servants, money, wealth, clothes, food, and furnishings. With deepening troubles they sigh repeatedly, and anxiety increasingly torments and terrifies them.
Sudden misfortune may befall them: all their possessions may be destroyed by fire, swept away by floods, plundered by robbers, or seized by adversaries or creditors. Then gnawing grief afflicts them and incessantly troubles their hearts. Anger seizes their minds, keeps them in constant agitation, increasingly tightens its grip, hardens their hearts, and never leaves them.

‘When their lives end in such agonizing conditions, they must leave everyone and everything behind. Even nobles and wealthy people have these worries. With much anxiety and fear, they endure such tribulations. Breaking out in cold sweats or fevers, they suffer unremitting pain.

‘The poor and the underprivileged are constantly destitute. If, for example, they have no fields, they are unhappy and want them. If they have no houses, they are unhappy and want them. If they have none of the six domestic animals, such as cows and horses, or if they have no male or female servants, or lack money, wealth, clothes, food, or furnishings, they are unhappy and want those as well. If they possess some of these things, others may be lacking. If they have this, they do not have that, and so they wish to possess all. But even if by some chance they come to possess everything, it will soon be destroyed or lost. Then, dejected and sorrowful, they may strive to obtain such things again but it may be impossible. Brooding over this is to no avail.
Exhausted in mind and body, they become restless in all their activities and anxieties follow on their heels. Such are the troubles they must endure. Breaking out in cold sweats or fevers, they suffer unremitting pain. Such conditions may result in the sudden end of their lives or an early death. Since they have not done any good in particular, nor followed the Way, nor acted virtuously, when they die they will depart alone to an inferior world. Although they are destined to different states of existence, none of them understands the law of karma that sends them there.
[...]

‘If one disagrees with others and grows angry, however small one’s grudge and enmity may be in this life, these will increase in the life to come until they grow into a mass of hostility. For if people are engaged in tormenting and harming each other in this life, such conflict may not immediately end in mutual destruction. But persistent bitterness and raging fury are impressed upon the mind, and thus naturally leave indelible marks on consciousness, so that those involved will be reborn at about the same time to take revenge on each other.

‘Further, in the midst of worldly desires and attachments one comes and goes alone, is born alone, and dies alone. After death, one goes to a painful or pleasant state of existence. Each receives his karmic consequences, and no one else can take his place. In accordance with different acts of good and evil, people are destined to realms of bliss or suffering. Unalterably
bound by their karma, they depart for those realms all alone. Having reached the other world, they cannot see each other. The law of good and evil naturally pursues them, and wherever they may be reborn distance and darkness always separate them. Since their paths of karma are different, it is impossible to tell the time of their reunion and it is difficult to meet again. Can
they ever see each other once more? [...]

‘Thus people of the world do not believe in pursuing good and receiving its reward or in practicing the Way and attaining Enlightenment; neither do they believe in transmigration (rebirth and life after death) and retribution for evil acts or reward for good ones (the law of karma), such as obtaining merit by helping others. Believing that these do not exist, they totally reject such a view.

‘Further, by so doing, they cling to their own views more tenaciously. Later generations learn from previous ones to act likewise. Fathers, perpetuating their wrong views, pass them on to their children. Since parents and grandparents from the beginning did not do good deeds, were ignorant of the Way, committed foolish acts, and were benighted, insensitive, and callous, their descendants are now unable to realize the truth of birth and death and the law of karma. There is no one to tell them about this. Nobody seeks to know the cause of fortune and misfortune, happiness and misery, although these states result from such acts.

‘The reality of birth and death is such that the sorrow of parting is mutually felt by all generations. A father cries over the deaths of his children; children cry over the death of their father. Brothers, sisters, husbands, and wives mourn each other’s deaths. According to the basic law of impermanence, whether death will occur in order of seniority or in the reverse order is unpredictable. All things must pass. Nothing stays forever. Few believe this, even if someone teaches and exhorts them. And so the stream of birth and death continues everlastingly.
‘Because they are stupid and callous, such people do not accept the teachings of the Buddha; they lack forethought and only wish to satisfy their own desires. They are deluded by their passionate attachments, unaware of the Way, misguided and trapped by anger and enmity, and intent on gaining wealth and gratifying their carnal desires like wolves. And so, unable to follow the Way, they are again subject to suffering in evil realms in an endless cycle of birth and death. How miserable and pitiable this is!

‘In the same family, when one of the parents, children, brothers, sisters, or the husband or wife dies, those surviving mourn over the loss and their attachment to the deceased persists. Deep sorrow fills their hearts and, grief stricken, they mournfully think of the departed. Days pass and years go by, but their distress goes on. Even if someone teaches them the Way, their minds are not awakened. Brooding over fond memories of the dead, they cannot rid themselves of  attachment. Being ignorant, inert, and illusion-bound, they are unable to think deeply, keep their self-composure, practice the Way with diligence, or dissociate themselves from worldly matters. As they wander here and there they come to their end and die before entering on the Way.
Then what can be done for them?

‘Because they are spiritually defiled, deeply troubled, and confused, people indulge their passions. Hence, many are ignorant of the Way and few realize it. Everyone is restlessly busy, having nothing on which to rely. Whether moral or corrupt, of high or low rank, rich or poor, noble or base, all are preoccupied with their own work. They entertain venomous thoughts, creating a widespread and dismal atmosphere of malevolence. Subversive activities are planned, contrary to the universal law and the wishes of the people.

‘Injustice and vice inevitably follow and are allowed to run their course unchecked until evil karma accumulates to the limit. Before they expect their lives to end people meet sudden death and fall into evil realms, where they will suffer excruciating torments for many lives. They will not be able to escape for many thousands of koṭis of kalpas. How indescribably painful!
How pitiable this is!”[2]

b)      The five kinds of evils and their effects – the five sufferings and the five burnings

These are described by Shakyamuni Buddha as follows:

“The Buddha continued. ‘What are the five evils? What are the five sufferings? What are the five burnings? [...]

The Buddha said, ‘The first evil is this. Devas, humans, and lesser beings, including even those that crawl, are bent on doing evil. There is no being that is not. The strong subdue the weak; all inflict serious injuries [upon] and kill each other; all devour their prey. Not knowing how to do good, they commit evil and commit outrageous and unruly deeds. Later, they receive
retribution; it is natural that they should be destined to evil realms. Demigods keep records of offenders’ acts and make sure that they are punished. That is why some are poor and destitute, corrupt, beggarly, lonely, deaf, dumb, blind, stupid, wicked, physically handicapped, deranged, or subnormal. But others are honorable, noble, wealthy, intelligent, or clever. This is the result
of good and meritorious acts of benevolence and the performance of their duties to their parents in former lives.

‘In this world prisons are set up by the law, and those who are unafraid of them and commit offenses are sent there for punishment. However desperately they may wish to escape, it is impossible to do so. Such is retribution in this world, but in lives to come, punishment is longer and more severe for such evildoers. The suffering of transmigration through dark and dismal
realms is comparable to the severest and most painful punishment ever enforced by law.

‘Thus, through the natural working of karma, they undergo immeasurable sufferings in the three evil realms.”[3]

I must to add some explanations here so that there will be no misunderstanding. In the Buddhist teaching there is no judge or punisher for our evil deeds, as karma is the natural law of cause and effect, so we’ll necessary reap what we sow. Everything we are and everything we endure is the result of our own thoughts (karma of thinking), say (karma of speech) and do (karma of body and action). The mention of “demigods who keep records of offenders’ acts and make sure that they are punished” from the above passage does not exclude the law of karma. Rather, because the demigods are more powerful than humans and can see the human realm, being usually  aggressive, fierce and strict, if they converted to Buddhism and/or are trying to follow a strict discipline themselves, they might have the tendency to be overzealous and can easily become angered when they see human beings doing evil deeds. Thus, they meticulously record the evil acts and try to put the evil doers in situations and conditions where the effects of evil karma be easily manifested, so that those people endure the consequences of their own actions.  Thus, they do not replace the karma, as the passage clearly states that “through the natural working of karma, they undergo immeasurable sufferings in the three evil realms”. The law of karma is natural and self existing and it does not need a demigod or even a god to make it effective. It’s like you cry out loud and the echo comes back to you. The echo will simply come back to you naturally, sooner or later. But what a demigod can do is to create the conditions that the sound you emitted come back to you faster. You will necessarily receive the effects of your own actions, but some demigods who are overzealous and very strict with discipline can create the conditions that will make your evil karma manifest sooner than you would expect. This is how we should interpret the intervention of the demigods that is often mentioned in the passages quoted in this chapter.
Now let’s read further:

 “In successive transmigrations they are reborn into different states and forms; their lifespans are sometimes long and sometimes short. Their transient selves, vital energy, and consciousness transmigrate through the natural working of karma. Although each individual is reborn alone, those bound by common karma come to be born together and take revenge upon each other. So this condition persists endlessly, and until the effect of their evil karma is exhausted there is no possibility of avoiding their enemies. Floundering in samsara, they have no chance of escape or of attaining liberation. The pain that they must undergo is indescribable.
Since this law naturally obtains everywhere between heaven and earth, even if good or evil acts do not immediately bring about reward or retribution they will certainly result in them sooner or later. This I call the first great evil, the first suffering, and the first burning. Those afflictions are such that they are comparable to a huge fire burning people alive”.[4]

This sentence is extremely important in Shakyamuni’s explanations of karma: even if good or evil acts do not immediately bring about reward or retribution they will certainly result in them sooner or later.

People often ask themselves why some persons who live an immoral life or without carring about others, have no problem and nothing bad occurs to them. Visakha, one of the disciples of Buddha, speaks about such people in the following story:

“When a certain monk was standing at the door for alms, my father-in-law was eating sweet milk rice-porridge, ignoring him. Thinking to myself that my father-in-law, without performing any good deed in this life, is only consuming the merits of past deeds, I told the monk: ‘Pass on Venerable Sir, my father-in-law is eating stale fare.” (Thus Have I Heard – Buddhist Parables and Stories)

We often meet with people who indulge in consuming “stale fare; they are those persons whose karma have manifested in a positive way since childhood – rich parents, material advantages, health, etc. – but who are doing nothing else than consuming these fruits which comes from the merits accumulated in other life.  However, when the influence of past merits will come to an end, if they are not supplemented with other good and compassionate deeds but with egoism and wickedness, their fall will become inevitable. In the Dhammapada it is also said:

”The evil deed does not give fruits immediatelly, like the milk which does not curdles as soon as it is milked; it follows the foolish man like the fire which smoulder under the ashes.”

The consequences of evil karma will surely manifest even if not imediately and even if for the moment, we still experience some good conditions, themselves the result of a good karma from the past. Thus, we should not mistakenly think that the law of cause and effect does not exist just because an evil deed does not have immediate retribution.

Shakyamuni Buddha continues:

“ ‘The second evil is that people of this world - parents, children, brothers and sisters, family members, husbands and wives - all lack moral principles, break laws, conduct themselves arrogantly, commit licentious and unruly acts, pursue their own pleasures, enjoy themselves as they will, and deceive each other. What they think contradicts what they say; they speak without sincerity, flatter others with deceitful intention, fawn upon others with artful words, envy the reputation of sages, abuse the virtuous, and entrap people by dishonest means.

‘Masters are unwise in appointing retainers, who, exploiting the situation, seek every opportunity for trickery and deceit. Rulers, being unrighteous, are deceived by ministers and foolishly remove loyal and faithful subjects. This is contrary to the will of heaven.”[5]

Here “the will of heaven” means the natural law of morality, the Bodhisattva precepts, how Buddhas would like beings to think, talk and behave, etc.

“Ministers betray their rulers; children deceive their parents; brothers, sisters, husbands, wives, kinsmen, and friends deceive each other. They harbor greed, anger, and ignorance and, desiring many possessions, seek their own advantage. All people are the same at heart, whether they are people of high and honorable positions or of lower and despised classes. They bring their homes and themselves to ruin and recklessly destroy their kindred. Although there are family members, friends, villagers, townspeople, ignorant and vulgar groups working together, all seek to gain their own profit, thereby incurring the anger and enmity of others. When people grow rich, they become miserly and uncharitable. Greedily attached to their wealth, they toil with mind and body to retain it. When their end comes, they find nothing on which to rely. Ultimately they are born and depart alone, with nobody to accompany them. Bliss or misery resulting from good or evil acts follow them in their future lives. Thus they are reborn in pleasant or painful states. Even if they later feel regret, what good will that do?

‘People of the world, being dark-hearted and lacking insight, hate and abuse good people and show them no respect. They are attached to wrongdoing and wilfully commit unlawful acts. They always covet the wealth of others and harbour intentions of stealing. After spending and squandering what they have robbed from others, they seek to regain it. Because of their own hidden motives and dishonesty, they slyly study the reactions shown on the faces of others. Since they are unable to think far ahead, when things go wrong they become despondent with chagrin.

‘In this world there are prisons established by law where offenders are sent to receive punishment according to their offenses. In their previous lives they neither believed in the Way nor cultivated roots of virtue. In this life, too, if they commit evil, demigods know and keep records of their acts; so when they die, they fall into evil realms. Thus, because of the natural working of karma, there are the three evil realms[6] and innumerable sufferings through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to attain release. The pain they must undergo is indescribable. This is called the second great evil, the second suffering, and the second burning. The afflictions are such that they are
comparable to a huge fire burning people alive’. [...]

The Buddha continued, ‘The third evil is this. People of the world live together, inhabiting this realm between heaven and earth, with a limited life-span. On the one hand, among the higher levels there are wise, rich, honourable, noble, and wealthy people. On the other hand, among the lower levels there are people who are poor, debased, crude, and foolish. Besides, there are evildoers who always harbor vicious thoughts and think only of self-gratification; they are full of worries and sunk in lust and attachment; they are restless in their daily lives, greedy and miserly, and desirous of what they have no right to possess. They gloat over fair-skinned women, behave licentiously and commit obscene acts with them, hate their own wives, and secretly frequent brothels[7]. Consequently, after squandering all their resources they begin to break the law. They form bands, start riots, engage in fighting, unlawfully attack and kill people, and plunder property.

‘Some have evil designs on the possessions of others. Without working at their own occupations, they acquire things through theft. Driven by desire, they commit further offenses. Feverishly agitated, they intimidate and rob people to support their own wives and children with the goods thus acquired. Obeying only the dictates of their passions, they become addicted to wanton pleasures. They also disregard seniority in kinship, causing sorrow and anguish to other family members and relatives; furthermore, they take no account of the laws of the state.

‘But such evils are known to others and also to demons. The sun and moon recognize them, and demigods keep records of their doings”[8].

The idea here is that there are no deeds which can be done in anonymity. Even the most hidden actions are known to various superior beings, and some may be enraged by evil behavior, especially if they are focused on doing good deeds.

“Thus, because of the natural workings of karma, there are three evil realms and innumerable sufferings through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release. The pain they must undergo is indescribable. This is called the third great evil, the third suffering, and the third burning. The afflictions are such that they are comparable to a huge fire burning people alive’.

The Buddha continued, ‘The fourth evil is this. People of the world do not think of doing good. They incite each other to commit various kinds of evil - uttering harsh and abusive words, telling lies, and engaging in idle talk. They slander others and cause contention. They hate and envy good people and ruin the wise, while they rejoice in watching this behind the scenes. They are neglectful of their parents, make light of their teachers and elders, fail to win the trust of their friends, and lack sincerity. Holding themselves in high esteem, they think that they are virtuous but act waywardly in an overbearing manner and despise others. Unaware of their own evil, they never feel ashamed of themselves. Boastful of their physical strength, they demand respect and fear from others. Taking no heed of heaven, earth, demigods, or the sun and moon, they disdain to do any good. So they are difficult to train and convert. Holding themselves in high esteem, they demand their own way. Arrogant and afraid of nothing, they always assume a haughty attitude. But demigods keep records of their evils. Perhaps there was some meritorious act in their former lives, and they can count on the effect of that small amount of good. But, since
they commit evil again in this life, their store of merit is soon exhausted; good divinities forsake them, leaving them alone with no one on whom to depend”[9].

Some gods, demigods, or various other non-human beings may become worldly (unenlightened) protectors of Buddhist practitioners, but can abandon them if they forgot the Dharma or their behaviour disgusts those divinities.

 “When their lives end, all their evil recoils upon them and forces them, through the natural working of karma, to descend to the evil realms. Again, as the exact records of their deeds in the hands of the demigods dictate, their karmic transgressions and offenses condemn them to hellish realms. Retribution for evil comes about naturally and nothing can stop it. They must go into the red-hot cauldrons, where their bodies are melted down with the utmost torment and anguish. Even if at that time they repent of their evil deeds, what good will that do? The way of heaven takes its inevitable course without mistake”[10].

Here “the way of heaven” means the natural working of karma, the universal principle that whatever one does, good or evil, it will come back to him “without mistake”.

“‘Thus, because of the natural working of karma, there are the three evil realms and innumerable kinds of suffering through which evildoers must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release, and the pain they must undergo is indescribable. This is called the fourth great evil, the fourth suffering, and the fourth burning. The afflictions are such that they are comparable to a huge fire burning people alive.’

“The Buddha continued, ‘The fifth evil is this. People of the world are indecisive and slothful, reluctant to do good, lacking in self-discipline, and they do not work hard at their occupations; so their families and dependents are left to suffer from hunger and cold. When reproached by their parents, they retort angrily with scornful looks. In such conflicts they are far from peaceful; they can be as violent and frenzied as when enemies confront each other; as a result, parents wish that they had no children.

‘In dealing with others, they are licentious and wayward, causing trouble and annoyance to many. Even when they are morally obliged to others, they neglect their duties and have no intention of repaying their indebtedness. Destitute and driven to the most desperate ends, they have no way of regaining their wealth. Although eager to obtain much profit and appropriate
the riches of others, they waste their money on wanton pleasures. As this becomes a habit, they grow accustomed to acquiring property illegally and to spending their ill-gained profits on personal luxuries; indulging in wine and sumptuous food, they eat and drink to excess. Profligate and contentious as they are, they engage in foolish quarrels. Unable to understand others, they forcibly impose their will upon them.

‘When they come upon people who are good, they hate and abuse them. Lacking morality and decorum, they do not reflect on their conduct, and so are presumptuous and insistent, refusing to take the advice and admonitions of others. They are unconcerned if their kinsmen, from the closest to the sixth blood relative, have no means of livelihood. They disregard their parents’ benevolence and do not fulfil obligations to their teachers and friends. They think only of doing evil; their mouths continuously speak malice; and with their bodies, they are forever committing evil. In their whole lives they do not do even one good deed.

‘Furthermore, they do not believe in the ancient sages, nor the Buddhist teachings, nor the path of practice leading to liberation. Neither do they believe that after death one is reborn into another state of existence, that good deeds bring about good rewards, or that evil acts bring about evil consequences. They plot to murder an Arhat[11] or to cause disruption in the sangha; they even think of killing their parents, brothers, sisters, or other relatives. For this reason, even their kinsmen, from the closest to the sixth blood relative, hate them so much as to wish them dead.

‘Such people of the world are all of the same mind. They are foolish and ignorant, lacking the wisdom to know whence they have come into life or whither they are going after death. Neither humane toward others nor obedient to their elders, they rebel against the whole world. Nevertheless, they expect good fortune and seek long lives, only to meet death in the end. Even
if someone compassionately admonishes them, trying to lead them to thoughts of good, and teaches them that there are naturally good and evil realms of samsara, they will not believe him. However hard one may try to persuade them, it is useless. Their minds are closed, and they refuse to listen to others or understand their teachings. When their lives are about to end, fear and revulsion arise in turn. Not having previously done any good, they are filled with remorse when they come to their end. But what good will that do then?

‘Between heaven and earth, the five realms[12] are clearly distinguishable. They are vast and deep, extending boundlessly. In return for good or evil deeds, happiness or misery ensues. The result of one’s karma must be borne by oneself alone, and no one else can take one’s place. This is natural law. Misfortune follows evil deeds as their retribution, which is impossible to avoid. Good people do good deeds, and so enjoy pleasure after pleasure and proceed from light to greater light. Evildoers commit crimes, and so suffer pain after pain and wander from darkness to deeper darkness. No one, except the Buddha, knows this completely[13]. Even though someone admonishes and teaches them, very few believe; and so the cycles of birth and death never cease and the evil paths continue endlessly. The karmic consequences for such worldly people cannot be described in detail.

‘Thus, because of the natural working of karma, there are innumerable kinds of suffering in the three evil realms through which wicked beings must pass, life after life, for many kalpas, with no end in sight. It is indeed difficult for them to gain release, and the pain they must undergo is indescribable. This is called the fifth great evil, the fifth suffering, and the fifth burning. The afflictions are such that they are comparable to a huge fire burning people alive.’

“ The Buddha said to Maitreya, ‘I shall explain further. Such are the afflictions of the five evils in this world. The five sufferings and the five burnings continue to arise from them. People commit nothing but evil and fail to cultivate roots of virtue, and so it is natural that they all go to evil realms. Even in this life they suffer from incurable illnesses. Longing for death, they cannot die; craving for life, they cannot live. Thus they are an example to others of what the retribution for evil acts is like. After death, driven by their karma, they fall into the three evil realms, where they suffer countless tortures and are themselves consigned to the flames.

‘After a long time they are reborn again in this world, only to foment hatred against each other. At first hatred is slight but finally develops into a major evil. All this is because of their greedy attachment to wealth and sensuous pleasures and of their refusal to share with others. Further, wayward thoughts arise from the desires born of stupidity. Their bondage to evil passions will never be severed. In the pursuit of selfish gain, there is no chance for them to reflect on their evils and turn to good. When wealthy and prosperous, they are happy and do not learn to be modest and virtuous. Consequently, their pomp and power are short-lived; when these are exhausted, they must undergo further afflictions. Their sufferings are bound to increase in time to come.

‘The law of karma operates like a net stretched everywhere; in its meshes it inevitably catches all offenders. The net woven of large and small ropes covers the whole world, from top to bottom, and those caught in it feel utterly helpless and tremble in fear. This net has been in existence from of old[14]. How painful and heart-rending!’”[15]


to be continued




[1] The Three Pure Land Sutras - A Study and Translation from Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.47
[2] The Three Pure Land Sutras - A Study and Translation from Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.47-51
[3]The Three Pure Land Sutras - A Study and Translation from Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.54
[4] The Three Pure Land Sutras - A Study and Translation from Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.54 – 55.
[5] The Three Pure Land Sutras - A Study and Translation from Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.55
[6] The realms of hell, pretas (hungry spirits) and animals.
[7] Nowadays the spiritual decadence is so great that many people do not even hide when going to brothels as prostitution is considered legal in various countries and prostitutes are called “sex workers”, thus giving the impression that selling one’s body for sex can be just another job among the many.
[8] The Three Pure Land Sutras - A Study and Translation from Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.56-58
[9] The Three Pure Land Sutras - A Study and Translation from Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.58-59
[10] The Three Pure Land Sutras - A Study and Translation from Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.59
[11] “Worthy One”. In Hinayana it represents the One who eradicated all blind passions and attained freedom from birth and death, but did not attain perfect compassion, nor the capacity to save all sentient beings. In Mahayana is the second of the ten epithets of a great Buddha.
[12] The five realms are the hells, hungry ghosts (pretas), animals, humans and the heavenly realms of asuras (demigods) and gods. Usually, in many descriptions, the term six realms are used, with those of demigods (asuras) and gods taken separately.
[13] Only the Buddha knows the many detailed ramifications of karma.
[14] It has no beginning. The law of karma is uncreated and it exists by itself.
[15] The Three Pure Land Sutras - A Study and Translation from Chinese by Hisao Inagaki in collaboration with Harold Stewart, Bukkyo Dendo Kyokai and Numata Center for Buddhist Translation and Research, Kyoto, 2003, p.59-62

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