[FN#393] Here Karma simply means an active state; it should be distinguished from Karma, produced by actions.

[FN#394] A.  ’The following statement is similar to the second doctrine, or Hinayanism.’

[FN#395] A.  ’The following statement is similar to the first doctrine for men and Devas.’

Thus (on one hand) the souls of those who committed the crimes of killing, stealing, and so on, are born, by the influence of the bad Karma, in hell, or among Pretas, or among beasts, or elsewhere.  On the other hand, the souls of those who, being afraid of such sufferings, or being good-natured, gave alms, kept precepts, and so on, undergo Antarabhava[FN#396] by the influence of the good Kharma, enter into the womb of their mothers.[FN#397]

[FN#396] The spiritual existence between this and another life.

[FN#397] A.  ’The following statement is similar to Confucianism and Taoism.’

There they are endowed with the (so-called) Gas, or material (for body).[FN#398] The Gas first consists of four elements[FN#399] and it gradually forms various sense-organs.  The mind first consists of the four aggregates,[FN#400] and it gradually forms various Vijnyanas.  After the whole course of ten months they are born and called men.  These are our present bodies and minds.  Therefore we must know that body and mind has each its own origin, and that the two, being united, form one human being.  They are born among Devas and Asuras, and so on in a manner almost similar to this.

[FN#398] A.  ’This harmonizes with the outside opinion that Gas is the origin.’

[FN#399] (1) Earth, (2) water, (3) fire, (4) air.

[FN#400] (1) Perception, (2) consciousness, (3) conception, (4) knowledge.

Though we are born among men by virtue of ’the generalizing Karma,’[FN#401] yet, by the influence of ’the particularizing Karma,’[FN#402] some are placed in a high rank, while others in a low; some are poor, while others rich; some enjoy a long life, while others die in youth; some are sickly, while others healthy; some are rising, while others are falling; some suffer from pains, while others enjoy pleasures.  For instance, reverence or indolence in the previous existence, working as the cause, brings forth high birth or low in the present as the effect.  So also benevolence in the past results in long life in the present; the taking of life, a short life; the giving of alms, richness, miserliness, Poverty.  There are so many particular cases of retribution that cannot be mentioned in detail.  Hence there are some who happen to be unfortunate, doing no evil, while others fortunate, doing no good in the present life.  So also some enjoy a long life, in spite of their inhuman conduct; while others die young, in spite of their taking no life, and so forth.  As all this is predestinated by ‘the particularizing Karma’ produced in the past, it would seem to occur naturally, quite independent of one’s actions in the present life.  Outside scholars ignorant of the previous existences, relying simply on their observations, believe it to be nothing more than natural.[FN#403]