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
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.
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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