^46:* Hozo is in the Sanskrit Dharmakara. It is the name given to Amida during the period of his sojourn on earth as a man. It will be borne in mind of course that, according to the Shinshu teachings, he existed as Amitabha before his appearance on earth in the form of a man. The in-i no to ki, which Mr. Tada has translated "days of his humiliation," form an interlude between an eternal Past and an eternal Future, just as do the thirty three years of the earthly life of Jesus Christ.

^46:+ Sejizaio. Sanskrit Lokes'vara Raja, "King Lord of the World." In the Sukhavati Vyuha this is the name given to the Buddha before whom Hozo appeared to make his vow. Cf. Heb x. 5-11, and Phil ii. 9. 10.

^47:* His Holy Name, i.e. Amida Butsu.

^47:+ A Bodhisattva is the stage immediately below that of a Buddha. If we remember that a Buddha is a "perfect Being," we shall also see that there is an analogy between a Bodhisattva, and a "Son of God" such as Saint John speaks of.

^47:++ There are said to be 5 obstacles which call men away from the duties of religion, and so hinder their Salvation (go-joku): 1. War, sickness, calamity. 2. The hindrances which come from contact with immoral men and which infects our lives. 3. The hindrances of false doctrine, heresy, and schism. 4. The hindrances of our own lusts and passions. 5. The despondency which leads men to accidie or acedia, i.e. "getting slack," and sometimes even to suicide.

^48:* Just as we are. Mr. Tada's words will at once suggest a well-known Christian hymn which has the same thought.

^48:+ Laymen and Saints alike. We shall see, in the course of these chapters, that there are certain historical connections between the Manichaeans and some of the Amidaist Fathers. It is possible that the distinction here made between laymen and Saints may be an echo of Manichaeism. We shall land it again in the case of later Patriarchs, and in the Appendix.

^48:++There are two enumerations of the deadly sins. In the Hinayana, they are 1. Parricide, 2. Matricide. 3. The murder of a religious man. 4. The introduction of strife into the Church. 5, With evil intent to wound a Buddha. The five deadly sins of the Mahayana are the following:--1. Sacrilegious defilement or destruction of temples, images, or holy vessels 2. To speak slightingly or contemptuously of the three Vehicles or forms of faith. 3. To treat religious persons with disrespect. 4. The deadly sins of the Hinayana, mentioned above. 5. Committing any of the ten forbidden things, taking life, theft, adultery, lying, unclean language, malicious talking, a double tongue, greediness, anger, folly. It is probably to the latter that Shinran is here referring. Cf. x. Tim i. 8-16.