[FN#330] (1) Not to take life, (2) not to steal, (3) not to be adulterous, (4) not to lie, (5) not to exaggerate, (6) not to abuse, (7) not to talk ambiguously, (8) not to covet, (9) not to be malicious, (10) not to unbelieve.

[FN#331] Kama-loka, the world of desire, is the first of the Three Worlds.  It consists of the earth and the six heavenly worlds, all the inhabitants of which are subject to sensual desires.

[FN#332] The Buddhists taught the four Dhyanas, or the four different degrees of abstract contemplation, by which the mind could free itself from all subjective and objective trammels, until it reached a state of absolute absence of unconcentrated thought.  The practiser of the four Dhyanas would be born in the four regions of the Rupa-lokas in accordance with his spiritual state.

[FN#333] Namely, the above-mentioned four degrees of contemplation, and other four deeper ecstatic meditations.  The practiser of the latter would be born in the four spiritual regions of Arupa-loka in accordance with his state of abstraction.

[FN#334] Rupa-loka, the world of form, is the second of the Three Worlds.  It consists of eighteen heavens, which were divided into four regions.  The first Dhyana region comprised the first three of the eighteen heavens, the second Dhyana region the next three, the third Dhyana region the following three, and the fourth Dhyana region the remaining nine.

Arupa-loka, the world of formlessness, is the third of the Three Worlds.  It consists of four heavens.  The first is called ’the heaven of unlimited space,’ the second ’the heaven of unlimited knowledge,’ the third ‘the heaven of absolute non-existence,’ the fourth ‘the heaven of neither consciousness nor unconsciousness.’

A.  ’None of heavens, or of hells, or of the worlds of spirits, is mentioned in the title of this book, because these worlds are entirely different from ours, and absolutely beyond the sight and hearing.  Ordinary people know not even the phenomena actually occurring before them; how could they understand the unseen?  So I entitled it simply, “The Origin of Man " in agreement with the worldly teachings.  Now that I treat, however, of the Buddhist doctrine, it is reasonable to enumerate these worlds in full.’

[FN#335] A.  ’But there are three sorts of Karmas:  (1) The bad, (2) the good, (3) the immovable.  There are the three periods for retribution:  (1) In this life, (2) in the next life, (3) in some remote future life.’

Now let me raise some questions by way of objection.  Granting that one has to be born in the Five States of Existences[FN#336] by virtue of Karma produced (in previous lives), is it not doubtful who is the author of Karma, and who the recipient of its consequences?  If it might be said that the eyes, ears, hands, and feet produce Karma, then the eyes, ears, hands, and feet of a newly-dead person are still as they were.  So why do they not see and hear and thus produce Karma?