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Asaṅga: Abhidharmasamuccaya

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ā ī ū ṛ ṝ ḷ
ḹ ’ ṃ ḥ ṅ ñ
ṭ ḍ ṇ ṣ ś ź
š č ǰ γ    
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Asaṅga: Abhidharmasamuccaya
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Abhidharma Samuccaya of Asanga 
大乘阿毘達磨集論 無著菩薩造 三藏法師玄奘奉　詔譯 
 
 
II. satyaviniścayo nāma dvitīyaḥ samuccayaḥ 
卷第四 決擇分中諦品第一之二 
 
 
karma katamat | cetanākarma cetayitvā ca karma saṃkṣiptaṃ karmalakṣaṇam1 ||  api khalu pañcavidhaṃ karma | upalabdhikarma kāritrakarma vyavasāyakarma pariṇatikarma prāptikarma ca |  asmiṃs tv arthe yadbhūyasā vyavasāyakarmābhipretam || 
云何煩惱增上所 生諸業。謂若思業若 思已業。總名 業相。  又有五種業。一取受業。 二作用業。三加行業。四轉變業。五證 得業。  今此:義中意多分別加行業。 
las gaṅ źe na | sems pa’i las daṅ | bsams1 pa’i las te2 | las kyi3 mtshan ñid mdor bsdus4 pa’o ||  yaṅ las rnam pa lṅa ste | dmigs pa’i las daṅ | byed pa’i las daṅ | rtsol ba’i las daṅ | bsgyur5 ba’i las daṅ | ’thob pa’i las so ||  skabs: ’dir ni6 phal cher rtsol ba’i las su ’dod do || 
What is action (karman)? It is the action that is intention (cetanā) and the action after having intended (cetayitvā). [That is] the condensed definition of action.  Moreover, action is also of five kinds: the action that is perception (upalabdhikarman), the action that is efficacy (kāritrakarman), the action that is determination (vyavasāyakarman), the action that is transformation (pariṇatikarman) and the action that is obtainment (prāptikarman).  In this context, however, the action that is determination is meant mainly. 
cetanākarma katamat | cittābhisaṃskāro manaskarma | puṇyam apuṇyam āniṃjyaṃ ca ||  cetayitvā karma katamat | kāyakarma vākkarma manaskarma ca ||  tāni punaḥ kāyavāṅmanaskarmāṇi kuśalāny akuśalāni ca |  akuśalāni daśākuśalāḥ karmapathāḥ | tadyathā prāṇātipāto ’dattādānaṃ kāmamithyācāro mṛṣāvādaḥ paiśunyaṃ pāruṣyaṃ saṃbhinnapralāpo ’bhidhyā vyāpādo mithyādṛṣṭiś ca |  kuśalāni daśa kuśalāḥ karmapathāḥ | tadyathā prāṇātipātād viratir yāvad saṃbhinnapralāpād viratir anabhidhyāvyāpādaḥ samyagdṛṣṭiś ca ||  prāṇātipātādīnāṃ lakṣaṇaṃ vastuta āśayataḥ prayogataḥ kleśato niṣṭhāgamanataś cāpi veditavyam ||  yad uktaṃ saṃcetanīyaṃ karmeti | tatra katamā saṃcetanīyatā | 
何等思業。謂福業非福業不動業。  何等思已業。謂身業語業意業  又此身語意三業。或善或不善。  不善者即十不善業道。謂殺生不與取欲邪行虛誑語離間語麁惡語雜穢語貪欲瞋恚邪見。  善者即:十善業道。謂離殺生離不與取離欲邪行離:虛誑語離離間語離麁惡語離雜穢語無貪無:瞋正見  又殺生等應以五門分別其相。謂事故。意樂:故。方便故。煩惱故。究竟故。  如契經言故思造業。云何名爲故思造業。 
sems pa’i las7 gaṅ źe na8 | sems mṅon par ’du byed pa9 yid kyi las te | bsod10 nams daṅ | bsod nams ma yin pa daṅ | mi g.yo ba’o ||  bsams11 pa’i las: gaṅ źe na12 | lus kyi las daṅ | ṅag gi las daṅ | yid kyi las so ||  lus kyi las daṅ | ṅag gi las daṅ | yid kyi las de13 yaṅ dge ba daṅ mi dge ba’o14 ||  mi dge ba ni mi dge ba’i las kyi lam bcu ste | ’di lta ste |: srog gcod pa daṅ | ma byin par len pa daṅ | ’dod pas15 log par g.yem pa daṅ | rdzun16 du smra ba daṅ | phra ma daṅ | ṅag rtsub mo17 daṅ | tshig kyal pa18 daṅ | brnab sems daṅ | gnod sems daṅ | log19 par lta ba’o ||  dge ba ni dge ba bcu’i las kyi lam rnams te | ’di lta ste | srog gcod pa spoṅ ba nas tshig kyal20 pa’i bar du spoṅ ba daṅ | brnab sems med pa daṅ | gnod sems med pa daṅ | yaṅ dag par21 lta ba’o ||  srog gcod pa la sogs pa rnams kyi mtshan ñid ni gźi daṅ | bsam pa daṅ | sbyor ba daṅ | ñon moṅs pa daṅ | zin par byas pas kyaṅ rig par bya’o ||  sems pa las gyur pa’i las śes22 gaṅ byuṅ23 ba de la24 | sems pa las gyur pa gaṅ źe na25 | 
What is the action of intention (cetanākarman)? It is an action of the mind that is a thought impulse (cittābhisaṃskāra). It is meritorious, demeritorious, or [leading to] immovability.  What is the "action after having intended"? It is bodily, verbal and mental action.  Moreover, those actions of body, speech and mind are [either] wholesome (kuśala) or unwholesome (akuśala).  Unwholesome [actions] are the ten unwholesome paths of action (karmapatha), namely: killing, taking what has not been given, sexual misconduct, lying, slander, harsh words, idle prattle, covetousness, harmful intent and wrong view.  Wholesome are the ten wholesome paths of action, namely, abstaining from killing [etc.,] up to abstaining from idle prattle, as well as absence of covetousness, absence of harmful intent and right view.  The characteristics of killing and so on are also to be understood from [the viewpoints of] object (vastu), disposition (āśaya), preparation (prayoga), defilement (kleśa) and completion (niṣṭhāgamana).  [In the sūtras] "intentional action" has been mentioned. What is [that] intentionality (saṃcetanīyatā)? 
parājñaptisaṃcetanīyatā parasaṃjñaptisaṃcetanīyatāvijñāyasaṃcetanīyatā mūlābhiniveśasaṃcetanīyatā viparyāsasaṃcetanīyatā ca |  tatra mūlābhiniveśasaṃcetanīyasya viparyāsasaṃcetanīyasya ca karmaṇaḥ kṛtasyopacitasya vipāko nāpratisaṃvedanīyaḥ | kṛta  kriyā karmaṇaḥ samudācāraḥ | upacayo vāsanāvṛddhiḥ ||  yad uktaṃ niyatavedanīyaṃ karma iti | tatra niyamaḥ katamaḥ | 
謂:他所教勅1 故思造業。他所勸請故思造業。無:所了知故思造業。根本執著故思造業。顛倒:分別故思造業。  此中根本執著故思造業。顛:倒分別故思造業。若作若增長非不受異熟。  作者。謂起造諸業令其現行。增長者。謂令習:氣增益  如契經言決定受業。云何名爲決定受業。 
gźan gyis26 bsgo ba sems pa las gyur pa daṅ | gźan gyis gsol ba btab pa sems pa las gyur pa daṅ | mi śes pa’i sems pa las gyur pa daṅ | rtsa ba la mṅon par źen pa’i sems pa las gyur pa daṅ27 | phyin ci log gi sems pa las gyur pa’o ||  de la rtsa ba la mṅon par źen pa’i sems pa las gyur pa daṅ | phyin ci log gi sems pa las gyur pa’i las byas śiṅ bsags pa’i rnam par smin pa ni28 myoṅ bar mi ’gyur ba ma yin no ||  las kyi29 byed pa ni kun tu spyod30 pa’o || bsags pa ni bag chags ’phel ba’o31 ||  myoṅ bar ṅes pa’i las śes: gaṅ ’byuṅ32 ba de la33 | ṅes pa gaṅ źe na34 | 
It is (1.) intentionality [due to] the command of others, (2.) intentionality [due to] the persuasion of others, (3.) intentionality without having understood, (4.) intentionality [due to] intense fixation [because of] the roots [of the unwholesome actions] and (5.) intentionality [due to] a mistake.  Here, [when] the karman of intentionality due to intense fixation on the roots and the karman of intentionality due to a mistake are done and heaped up, their ripening is not [something that is] not to be experienced [as a future unpleasant result].  The performing of actions is doing [them]. Heaping up is the increase of the imprints.  As for what has been said [in the sūtra] "karman that is certainly to be experienced": What is [that] "certainty"? 
karmakriyāniyamo vipākapratisaṃvedanāniyamo ’vasthāniyamaś ca || 
謂:作業決定。受異熟決定。分位決定。 
las byed par ṅes pa daṅ | rnam par smin pa myoṅ bar ṅes pa daṅ | dus ṅes pa’o || 
[It is] (1.) the certainty of doing the action, (2.) the certainty of experiencing the ripening and (3.) the certainty of time. 
tatra daśānām akuśalānāṃ karmapathānāṃ vipākaphalam apāyeṣu |  niṣyandaphalaṃ manuṣyeṣu pratyekam ānurūpyeṇātmabhāvaparigrahavipattiḥ |  adhipatiphalaṃ pratyekam ānurupyeṇaiva bāhyabhāvāvipattiḥ |  tac ca yathāsūtram |  daśānāṃ kuśalānāṃ karmapathānāṃ vipākaphalaṃ devamanuṣyeṣu |  niṣyandaphalaṃ teṣv eva pratyekam ānurūpyeṇātmabhāvaparigrahasaṃpattiḥ ||  adhipatiphalaṃ teṣv eva pratyekam ānurūpyeṇa bāhyānāṃ bhāvānāṃ saṃpattiḥ ||  kuśalākuśalasya karmaṇaḥ sugatidurgatyor upapattyākṣepaṇam paripūraṇaṃ ca karma veditavyam |  ākṣepaṇaṃ yena vipākam ākṣipati |  paripūraṇaṃ yenopapanna iṣṭāniṣṭam pratisaṃvedayate | 
十不善業道異熟果者。於三惡趣中隨下中上品。受傍生餓鬼那落迦異熟。  等流果者。各隨其相於人趣中感得自身衆具衰損。  增上果者。各隨其相感得所有外事衰損。  廣說如經  十善業道異熟果者。於人天趣中受人天異:熟。  等流果者。即於彼處各隨其相感得自身衆具興盛。  增上果者。即於彼處各隨其相。感得所有外事興盛  善不善業。於善趣惡趣中感生異熟時。有招引業圓滿業。  招引業者。謂由此業能感2 異熟果。  圓滿業者。謂由此業生已領受愛不愛果。 
de la mi dge ba bcu’i las kyi lam rnams kyi rnam par smin pa’i ’bras bu ni: ṅan soṅ rnams su’o ||  rgyu mthun pa’i ’bras bu ni so so daṅ mthun par35 mi’i lus daṅ yoṅs su gzuṅ ba mi36 ’byor pa’o ||  dbaṅ gi37 ’bras bu ni so so daṅ mthun pa ñid du phyi’i dṅos po mi ’byor ba’o ||  de yaṅ mdo las ji skad du38   dge ba bcu’i las kyi lam rnams kyi rnam par smin pa’i ’bras bu ni lha daṅ mi rnams kyi naṅ du’o ||  rgyu mthun pa’i ’bras bu ni de dag ñid du so so daṅ mthun: par lus daṅ | yoṅs su gzuṅ39 ba phun sum tshogs pa’o ||  dbaṅ gi40 ’bras bu ni de dag ñid du so so daṅ mthun par41 phyi’i dṅos po phun sum tshogs pa’o42 ||  dge ba daṅ mi dge ba’i las kyis43 ni bde ’gro daṅ ṅan ’gror skye ba’i44 ’phen pa daṅ | yoṅs su rdzogs par byed pa’i las su rig par bya’o ||  ’phen pa ni gaṅ gis45 rnam par smin pa ’phen pa’o ||  yoṅs su rdzogs par byed pa ni gaṅ gis: skyes pa na46 ’dod pa daṅ mi ’dod pa myoṅ ba’o || 
The fruit of ripening of the ten unwholesome paths of action [is to be experienced] in the bad destinies.  The concordant fruit is that the body and the possessions [of those being reborn] among men are wretched, each one of them in a way that corresponds [to the respective bad action performed].  The sovereign fruit is that external objects are wretched, one by one, according to [the respective original action].  As it is [said] in the sūtra,  The fruit of ripening of the ten wholesome paths of action [is to be experienced] among gods or humans.  The concordant fruit is that body and possessions [of those being reborn] in exactly those [good destinies] are excellent, one by one, according to [the respective original action].  The sovereign fruit is that the external objects [of those being reborn] in exactly those [good destinies] are excellent, one by one, according to [the respective original action].  It is to be understood that wholesome and unwholesome karman has the function (karman) of entailing and fulfilling rebirth in a good or bad destiny.  "Entailing" is [the function] through which [karman] entails ripening.  Fulfilling is [the function] through which, once one is reborn, one experiences what is wanted or unwanted. 
asty karmaikena karmaṇā ekam ātmabhāvam ākṣipati | asty karmaikena karmaṇānekam ātmabhāvam ākṣipati | asty karmānekena karmaṇaikam ātmabhāvam ākṣipati | asty karmānekena karmaṇānekam ātmabhāvam ākṣipati ||  bahukarmasamanvāgataḥ sattvaḥ kathaṃ krameṇa vipākaphalaṃ pratisaṃvedayati |  tatra yad gurutaraṃ tad ādau vipacyate | yad vā maraṇakāle abhimukhībhūtam | yad vābhyastam | yad vā prathamaṃ samācaritam tad ādāv eva vipacyate ||  yad uktaṃ puṇyam karmāpuṇyam karmāniṃjyaṃ karma iti |  tatra puṇyaṃ katamat | yat kāmapratisaṃyuktaṃ kuśalaṃ |  apuṇyaṃ katamat | yad akuśalaṃ |  āniṃjyaṃ karma katamat | yad rūpārūpyapratisaṃyuktaṃ kuśalaṃ ||  yad uktam avidyāpratyayāḥ saṃskārāḥ puṇyā apuṇyā āniṃjyāś ceti |  tatra kathaṃ puṇyāpuṇyā āniṃjyāś ca saṃskārā avidyāpratyayāḥ saṃbhavanti | 
或有業由一業力牽得一身。或有業由一業力牽得多身。或有業由多業力牽得一身。或:有業由多業力牽得多身。  若一有情成就多業。云何次第受異熟果。  於彼身中重者先熟。或將死時現在前者。或先所數習者。或最初所行者。彼異熟先熟  如契經言。有三種業。謂福業非福業不動業。  何等福業。謂欲界繫善業。  何等非福業。謂不善業。  何等不動業。謂色無色界繫善業。  如契經說。無明緣行。若福非福及與不動。  云何福及不動行緣無明生。 
las gcig gis lus gcig ’phen47 pa’i las kyaṅ yod | las gcig gis lus du ma ’phen48 pa’i las kyaṅ yod | las49 du mas lus gcig ’phen: pa’i las kyaṅ yod | las50 du mas lus51 du ma ’phen pa’i las kyaṅ yod52 |  las maṅ po daṅ ldan pa’i sems can53 ji ltar rim gyis rnam par smin pa myoṅ bar ’gyur źe na54 |  de la gaṅ śin tu lci bar gyur pa de thog mar rnam par smin par ’gyur ro || yaṅ na ’chi ba’i dus na gaṅ mṅon55 du gyur pa’o || yaṅ na gaṅ56 goms par gyur pa’o || yaṅ na gaṅ thog mar spyad pa de thog ma ñid du rnam par smin57 par ’gyur ro ||:  bsod58 nams kyi las daṅ | bsod59 nams ma: yin pa’i las daṅ | mi g.yo ba’i las śes60 gaṅ ’byuṅ ba61   de la62 | bsod63 nams gaṅ źe na64 | gaṅ ’dod pa daṅ rab tu ldan pa’i dge ba’o ||  bsod65 nams: ma yin pa gaṅ źe na66 | gaṅ mi dge ba’o ||  mi g.yo ba’i las gaṅ źe na67 | gaṅ gzugs daṅ gzugs med pa daṅ rab tu ldan pa’i dge ba’o ||  ma rig pa’i rkyen gyis68 bsod nams daṅ bsod69 nams ma yin pa daṅ mi: g.yo ba’i ’du byed rnams so źes gaṅ gsuṅs pa  de la | ji ltar na70 bsod71 nams daṅ bsod72 nams ma yin pa daṅ mi g.yo ba’i ’du byed rnams ma rig pa’i rkyen las ’byuṅ73 ba yin źe na74 | 
47. PNG : ’phen; DC : ’phen par byed. Cf. ASVyt,PD : ’phen.  48. PNG : ’phen; DC : ’phen par byed. Cf. ASVyt,PD : ’phen.  49. PNGDC : las. Cf. ASVyt,PD : las gźi.  50. PNGDC : las. Cf. ASVyt,PD : las gźi.  51. PNGDC : lus. Cf. ASVyt,P : lus; ASVyt,D : luṅ.  52. PNG : yod; DC : yod do. Cf. ASVyt,PD : yod do.  53. PNGDC : can. Cf. ASVyt,PD : can rnams.  54. PNGDC : ’gyur źe na. Cf. ASVyt,PD : ’gyur.  55. PNGDC : mṅon. Cf. ASVyt,D : mṅon; ASVyt,P : sṅon.  56. DC : na gaṅ; PNG : na. Cf. ASVyt,PD : na gaṅ.  57. DC : rnam par smin; PNG : smin. Cf. ASVyt,PD : rnam par smin.  58. PGDC : bsod; N : gsod. Cf. ASVyt,PND : bsod.  59. PGDC : bsod; N : gsod. Cf. ASVyt,PND : bsod.  60. PNG : śes; DC : źes. Cf. ASVyt,PND : źes.  61. PNGDC : ’byuṅ ba. Cf. ASVyt,PND : bśad pa.  62. PNG : de la; DC : la. Cf. ASVyt,PND : la.  63. PGDC : bsod; N : gsod. Cf. ASVyt,PND : bsod.  64. PNGDC : gaṅ źe na. Cf. ASVyt,PD : gaṅ.  65. PGDC : bsod; N : gsod. Cf. ASVyt,PND : bsod.  66. PNGDC : gaṅ źe na. Cf. ASVyt,PND : gaṅ.  67. PNGDC : gaṅ źe na. Cf. ASVyt,PND : gaṅ.  68. DC : gyis; PNG : gyi. Cf. ASVyt,PD : gyis.  69. DC : bsod nams daṅ bsod; PNG : bsod. Cf. ASVyt,PD : bsod nams daṅ bsod.  70. PNGDC : ltar na. Cf. ASVyt,PD : ltar.  71. PGDC : bsod; N : gsod. Cf. ASVyt,PD : bsod.  72. PGDC : bsod; N : gsod. Cf. ASVyt,PD : bsod.  73. PNG : ’byuṅ; DC : byuṅ. Cf. ASVyt,PD : byuṅ.  74. PNGDC : yin źe na. Cf. ASVyt,PD : yin. 
There is [the case that] action entails a single existence through a single action. There is [also the case that] action entails many existences through a single action. There is [also the case that] action entails a single existence through many actions. There is [also the case that] action entails many existences through one action.  How does a living being that is furnished with many karmas experience the fruit of [their] ripening successively?  Here, what is most heavy ripens first, or, what has become manifest at the time of death, or that which has been [frequently] cultivated, or what has been done first will ripen as the very first.  [As for] what is said [in the sūtra]:"meritorious, demeritorious and immovable action".  What is meritorious? That which is wholesome, connected with the [realm of] desire.  What is demeritorious? That which is unwholesome.  What is the immovable action? That which is wholesome, connected with the [both] the material and immaterial realms.  It has been said [in the sūtra]: "ignorance is the condition of the impulses (saṃskārāḥ); [they are] meritorious, demeritorious and immovable."  How do meritorious, demeritorious and immovable impulses come about with ignorance as [their] condition? 
dvividhaḥ saṃmohaḥ | phalavipākasaṃmohas tattvārthasaṃmohaś ca |  phalavipākasaṃmūḍhasyāpuṇyāḥ saṃskārāḥ saṃbhavanti tattvārthasaṃmūḍhasya puṇyāniṃjyāḥ | 
有二種愚。一異熟果愚。二眞實義愚。  由異熟果愚故發非福行。由眞實義愚故發福及不動行 
rmoṅs pa ni: gñis te | ’bras bu rnam par smin pa la rmoṅs pa daṅ | de kho na’i don la rmoṅs pa’o ||  ’bras bu rnam par smin pa la rmoṅs pa’i75 ni mi dge ba’i ’du byed rnams ’byuṅ ṅo || de kho na’i don la rmoṅs pa’i76 ni: bsod nams daṅ mi g.yo ba rnams so || 
There are two kinds of bewilderment. Bewilderment with regard to the ripening of the fruit and bewilderment with regard to true reality.  For someone who is bewildered with regard to the ripening of the fruit, demeritorious impulses come about. For someone who is bewildered with regard to true reality, meritorious and immovable [impulses come about]. 
prāṇātipātasya lobhadveṣamohaiḥ prayogaḥ | dveṣeṇa niṣṭhā | yathā prāṇātipātasyaivam paruṣavāgvyāpādayor api |  adattādānasya lobhadveṣamohaiḥ prayogaḥ | lobhena niṣṭhā | yathādattādānasyaivaṃ kāmamithyācārābhidhyayoḥ |  mṛṣāvādasya lobhadveṣamohaiḥ prayogaḥ | trayaṇām anyatamena niṣṭhā | yathā mṛṣavādasyaivaṃ saṃbhinnapralāpapiśunavācoḥ |  mithyādṛṣṭer lobhadveṣamohaiḥ prayogaḥ | mohena niṣṭhā | 
殺生業道貪瞋癡爲方便。由瞋究竟。如殺生麁惡語瞋恚業道亦爾。  不與取業道貪瞋癡爲方便。由貪究竟。如不與取欲邪行貪欲業道亦爾。  虛誑語業道貪瞋癡爲方便。於三種中隨由一究竟。如虛誑語離間語雜穢語業:道亦爾。  邪見業道貪瞋癡爲方便。由癡究竟。 
srog gcod pa la ni chags pa daṅ źe sdaṅ daṅ gti mug gis sbyor77 te | źe sdaṅ gis ni78 mthar phyin par byed do || srog gcod pa la ji lta bar79 ṅag rtsub po80 daṅ | gnod sems la yaṅ de bźin no ||  ma byin par len pa la ni81 chags pa82 daṅ źe sdaṅ daṅ | gti mug gis sbyor te | chags pas mthar phyin83 par byed do || ma byin par len pa la84 ji lta bar ’dod pa la85 log par g.yem pa daṅ | brnab sems la yaṅ de bźin no ||  brdzun du smra ba86 la ni chags pa daṅ źe sdaṅ daṅ gti mug gis sbyor87 te | gsum po dag las88 gaṅ yaṅ ruṅ bas89 mthar phyin par byed do || brdzun du smra ba la ji lta bar phra ma daṅ | tshig kyal pa la90 yaṅ de bźin no ||91   log par lta ba la ni92 chags pa daṅ źe sdaṅ daṅ gti mug gis sbyor te | gti mug gis mthar phyin par byed do | 
The preparation for killing [comes about] through greed, hatred and delusion, its accomplishment through hatred. [The preparation for] harsh speech and harmful intent is exactly like that of killing.  The preparation for taking what has not been given [comes about] through greed, hatred and delusion, its accomplishment through greed. [The preparation and accomplishment of] sexual misconduct and covetousness is exactly like that of taking what has not been given.  The preparation for lying [comes about] through greed, hatred and delusion, its accomplishment through any of the three. [The preparation for] idle prattle and slander is exactly like that of lying.  The preparation for wrong view [comes about] through greed, hatred and delusion, its accomplishment through delusion. 
sādhāraṇaṃ karmety apy uktaṃ asādharaṇaṃ karmety apy uktaṃ balavat karmety apy uktaṃ durbalaṃ karmety apy uktaṃ |  sādhāraṇaṃ katamat | yad bhājanalokavibhājakam |  asādhāraṇaṃ katamat | yat sattvalokavibhājakam |  api khalv asti sattvānām anyonyādhipateyaṃ karma | yenānyonyādhipateyāḥ sattvāḥ proktāḥ | tathā hi sulabhaḥ sa sattvo yasya tadanyasattvānyonyadarśanādyupabhogo na bhavet |  balavat karma katamat | pratipakṣabalikasya pudgalasya yat saṃcetanīyam akuśalaṃ karma tat pratipakṣabalādhānena yan narakavedanīyaṃ tad dṛṣṭadharmavedanīyaṃ bhavati, yad vā dṛṣṭadharmavedanīyaṃ tad avedanīyam bhavati |  yena prātipakṣikaṃ karma sarvaṃ ca kuśalaṃ karma saṃcetanīyaṃ balavat |  etat samdhāyoktaṃ bhagavatā | āryaśrāvakasya subhāvitāpramāṇavipulacittasya yat pramāṇakṛtaṃ karma, na sa tena nīyate, na tat tatrāvastiṣṭhate, na sa tena saṃkhyāṃ gacchatīti |  yad api pratipakṣadurbalasya pudgalasya saṃcetanīyaṃ kuśalaṃ karma yac ca niyatavipākam saṃcetanīyaṃ karma aprahīṇaṃ aparijñātam tad balavat | ayam atrābhisaṃdhiḥ |  api khalu kāmapratisaṃyuktam akuśalaṃ yad api pūrvābhyastaṃ yad api padasthaṃ yad apy asādhyam aparinirvāṇadharmakānāṃ tad api prakṛtyā balavat |  kṣetrato ’pi cittābhisaṃskārato ’pi balavat karma veditavyam |  api khalu navabhir ākārair balavat karma veditavyam | kṣetrato vastutaḥ svabhāvata āśrayato manasikārata āśayataḥ sahāyato bahulīkārato bāhujanyatataś ca ||  etadviparyayeṇa durbalaṃ karma  yad uktaṃ bhagavatā | ya evaṃ vaded, yathā yathāyaṃ puruṣapudgalaḥ karma karoty upacinoti tathā tathā vipākaṃ pratisaṃvedayata ity, evaṃ sati brahmacaryavāso na bhavaty avakāśaś ca na prajñāyate samyagduḥkhakṣayāya duḥkhasyāntakriyāyai | 
如契經言。有共業。有不共業。有強力業。有劣力業。  云何共業。若業能令諸器世間種種差別。  云何不共業。若業能令有情世間種種差別。  或復有業。令諸有情展轉增上。由此業力說諸有情更互相望爲增上緣。以彼互有增上力故。亦名共業。是故經言。如是有情與餘有情互相見等。而不受用不易可得。  云何強力業。謂對治力強補特伽羅。故思所造諸不3 善業。由對治力所攝伏故。令當受那落迦業轉成現法受。應現法受業轉令不受。  所以此業名強力者。由能對治業力強故。又故思所造一切善業皆名強力。  依此業4 故薄伽梵說。我聖弟子能以無量廣大之業善熏其心。諸所造作有量之業。不能牽引不能留住。亦不能令堕在彼數。  又對治力劣補特伽羅。故思所造諸不善業。望諸善業皆名強力。又故思造業異熟決定不斷不知。名強力:業。此中意說。一切善不善業異熟決定。聖道力不斷者。皆名強力業。  又欲界繫諸不善業性皆是強力5 。又先所串習名強力業。又依強位名強力業。又不可治者所造諸業名強力業。無涅槃法故。  又由田故發強力業。又由心加行故發強力業。  又由九種因發強力業。謂由田故事故自體故所依故作意故意樂故助伴故多修習故與多衆生共所行故。  與此相違是劣力。  業如世尊說。若有說言。彼彼丈夫補特伽羅。隨如是如是業。若作若增長還受如是如是異熟。若有是事便不應修清淨梵行。亦不可知正盡諸苦作苦邊際。 
las thun93 moṅ ba źes kyaṅ ’byuṅ94 | las thun95 moṅ ma yin pa źes kyaṅ ’byuṅ96 | stobs daṅ ldan pa źes kyaṅ ’byuṅ97 | mthu chuṅ ba źes kyaṅ ’byuṅ ba98 la |  thun moṅ ba gaṅ źe na | gaṅ99 snod kyi ’jig rten rnam par ’byed pa’o ||  thun moṅ ma yin pa gaṅ źe na100 | gaṅ sems: can gyi ’jig rten rnam par ’byed pa’o ||  yaṅ gaṅ gis sems can rnams101 brjod pa’i102 sems can rnams kyi phan tshun gyi103 dbaṅ gis ’byuṅ ba’i las kyaṅ yod de | ’di ltar104 sems can gźan rnams daṅ105 phan tshun du lta106 ba la sogs pas ñe bar107 spyod par mi ’gyur ba’i sems can108 de ni thun moṅ109 ba ma yin no ||  stobs daṅ ldan pa’i las gaṅ źe na110 | gñen po’i: stobs can gyi gaṅ zag gi111 sems pa las gyur pa’i las mi dge ba gaṅ yin pa de ni | gñen po’i stobs bskyed pas | gaṅ sems can dmyal ba112 myoṅ bar ’gyur ba de mthoṅ ba’i chos la myoṅ bar ’gyur ba:’am | gaṅ mthoṅ ba’i chos la myoṅ bar ’gyur ba de myoṅ bar mi ’gyur ba ste |  de ltar na113 gñen po las byuṅ114 ba’i las daṅ | sems pa las gyur pa’i115 dge ba’i las thams cad kyaṅ stobs daṅ ldan pa’o116 ||  ’di la117 dgoṅs nas bcom ldan ’das kyis ’phags pa118 ñan thos sems śin tu bsgoms pas119 tshad med pa120 rgya che ba la | gaṅ tshad du byas pa’i las des121 khrid par mi byed do || de la122 gnas par mi byed do123 || des de bgraṅ124 bar mi ’gyur125 źes gsuṅs so ||  gñen po’i126 mthu chuṅ ba’i gaṅ zag gi127 sems pa las gyur pa’i las mi dge ba gaṅ yin pa128 daṅ | gaṅ yaṅ sems pa las gyur pa’i las129 rnam par smin par ṅes pa de ma spaṅs pa daṅ yoṅs su ma śes pa de ni | stobs daṅ ldan pa yin te | ’di ni ’dir130 dgoṅs pa’o ||  yaṅ ’dod pa daṅ rab tu ldan pa’i mi dge ba gaṅ yin pa daṅ gaṅ sṅon goms par byas pa daṅ | gnas131 la gnas132 pa daṅ | yoṅs su mya ṅan las mi ’da’ ba’i chos can rnams kyi bsgrub133 tu med pa gaṅ yin pa de ni raṅ bźin gyis134 stobs daṅ ldan pa’o135 ||  źiṅ daṅ sems kyi mṅon par ’du byed pas kyaṅ stobs daṅ ldan pa’i las su rig par bya’o ||  yaṅ rnam pa dgus stobs daṅ ldan pa’i las su rig par bya ste | źiṅ daṅ dṅos po daṅ ṅo bo ñid daṅ | gźi po136 daṅ yid la byed pa daṅ | bsam pa daṅ grogs daṅ | lan maṅ du byed pa daṅ | skye bo maṅ pos kyaṅ stobs daṅ ldan pa ste |  ’di137 las bzlog pa ni stobs daṅ mi ldan pa’i las138 so ||  bcom ldan ’das kyis su źig ’di skad du skyes bu gaṅ zag: ’di ji lta ji ltar las byed ciṅ sogs139 pa de lta de ltar rnam par smin pa myoṅ bar ’gyur na | de lta(cn :: PNDG : lta; C l+ (illegible). Cf. ASVyt,PD : ltar.)] na tshaṅs par spyod par140 gnas par mi ’gyur źiṅ yaṅ dag par sdug bsṅal zad pa141 daṅ sdug bsṅal: mthar dbyuṅ ba’i skabs kyaṅ mi snaṅ ṅo źes zer ba daṅ | 
93. PNGDC : thun. Cf. ASVyt,D : thun; ASVyt,P : mthun.  94. PNGDC : ba źes kyaṅ ’byuṅ. Cf. ASVyt,P : bar kyaṅ bśad; ASVyt,D : bar yaṅ bśad.  95. PNGDC : las thun. Cf. ASVyt,PD : thun.  96. PNGDC : pa źes kyaṅ ’byuṅ. Cf. ASVyt,P : par kyaṅ bśad; ASVyt,D : par yaṅ bśad.  97. PNGDC : pa źes kyaṅ ’byuṅ. Cf. ASVyt,P : par kyaṅ bśad. ASVyt,D : par yaṅ bśad.  98. PNGDC : ba źes kyaṅ ’byuṅ ba. Cf. ASVyt,P : bar kyaṅ bśad pa; ASVyt,D : par yaṅ bśad pa.  99. PNGDC : gaṅ źe na | gaṅ. Cf. ASVyt,D : gaṅ | gaṅ; ASVyt,P : gaṅ daṅ.  100. PNGDC : gaṅ źe na. Cf. ASVyt,PD : gaṅ.  101. PNG : rnams; DC : rnams kyi. Cf. ASVyt,PD : rnams.) phan tshun gyi dbaṅ gis byuṅ ba źes[(cn :: PNGDC : źes. Cf. ASVyt,D : źes; ASVyt,P : źe.  102. PNG : brjod pa’i; DC : brjod pa. Cf. ASVyt,PD : brjod pa |.  103. DC : gyi; PNG : gyis. Cf. ASVyt,PD : gyi.  104. PNG : ’di ltar; DC : ’di ltar gaṅ. Cf. ASVyt,PD : ’di ltar gaṅ.  105. PNGDC : gźan rnams daṅ. Cf. ASVyt,PD : de las gźan pa’i sems can rnams kyi gzugs la.  106. PNGDC : lta. Cf. ASVyt,D : lta; ASVyt,P : blta.  107. DC : pas ñe bar; PNG : pas ñes par. Cf. ASVyt,PD : pa’i loṅs.  108. PNGDC : ba’i sems can. Cf. ASVyt,PD : ba.  109. rñed par sla; PNG : thun moṅ; DC : moṅ. Cf. ASVyt,PD : rñed par sla.  110. PNGDC : gaṅ źe na. Cf. ASVyt,PD : gaṅ.  111. PNGDC : gi. Cf. ASVyt,PD : gis.  112. PGDC : ba; N : bar. Cf. ASVyt,PD : ba.  113. PNGDC : ltar na. Cf. ASVyt,PD : ltar.  114. PNDC : byuṅ; G : ma byuṅ. Cf. ASVyt,PD : byuṅ.  115. PNGDC : gyur pa’i. Cf. ASVyt,PD : byuṅ ba’i.  116. PNGDC : pa’o. Cf. ASVyt,PD : par blta bar bya’o.  117. PNG : la; DC las. Cf. ASVyt,PD : la.  118. PNGDC : pa. Cf. ASVyt,PD : pa’i.  119. PNG : pas; DC : pa. Cf. ASVyt,PD : pas.  120. PNG : pa; DC pas. Cf. ASVyt,PD : pa.  121. PNG : des; DC : des de. Cf. ASVyt,PD : des de.  122. PNG : de la; DC : de la de dag. Cf. ASVyt,PD : de la de.  123. PNG : byed do; DC : bya’o. Cf. ASVyt,PD : byed do.  124. PDGC : bgraṅ; N : ’graṅ. Cf. ASVyt,PD : bgraṅ.  125. P : ’gyur; NGDC : ’gyur ro. Cf. ASVyt,PD : ’gyur ro.  126. PNGDC : gñen po’i. Cf. ASVyt,PD : gaṅ gñen po.  127. DC : gi; PNG : gis. Cf. ASVyt,PD : gi.  128. PNG : pa; DC : pa de. Cf. ASVyt,PD : pa de.  129. PNGDC : las. Cf. ASVyt,PD : las kyi.  130. PNGDC ’di ni ’dir. Cf. ASVyt,P ’di ni mdor; ASVyt,P ’dir ni mdor.  131. PNDC : gnas; G : gan (end of line). Cf. ASVyt,PD : gnas.  132. PNGDC gnas. Cf. ASVyt,PD gaṅ gnas.  133. PNGDC : bsgrub. Cf. ASVyt,P : bsgrub; ASVyt,D : sgrub.  134. DC : gyis; PNG : gyi. Cf. ASVyt,PD : gyis.  135. PNG : pa’o; DC : pa yin no. Cf. ASVyt,PD : pa’o.  136. DC : gźi po; PNG : bźi po. Cf. ASVyt,PD : gnas.  137. PNGDC : ’di. Cf. ASVyt,PD : de.  138. PNGDC : las. Cf. ASVyt,D : las; ASVyt,P : las las.  139. PNGDC : sogs. Cf. ASVyt,P : sogs; ASVyt,D : sog.  140. PNGDC : par. Cf. ASVyt,PD : pa la.  141. PNGDC : pa. Cf. ASVyt,PD : par mi ’gyur ba. 
"Common karman" has been mentioned [in the sūtra], also "individual karman", as well as "strong karman" and "weak karman".  What is common karman? It is that which differentiates the receptacle world.  What is individual karman? It is that which differentiates the world of beings.  And there is also a [kind of] karman which consists in the mutual influence of beings, on the basis of which it is said that beings influence [one another] mutually. Because that being is not easily found who would not be delighted (upabhoga) by looking at one another with another being and so on.  What is strong karman? Any intentional unwholesome karman [the result of which] is to be experienced in the hells [and which belongs to] a person in whom the antidote is strong, is [then] to be experienced in this life because the antidote gains strength. And [the result of unwholesome karman] which is to be experienced in this life is not to be experienced [at all].  Therefore, [in the case of such a person] the karman of the antidote and [also] all intentional wholesome karman, [are] strong.  Thinking of this, the Sublime One said "[As for] the karman which has been done to a limited [extent] by the Noble Hearer, whose mind is well-cultivated, limitless and vast: he is not lead by that [karman], it does not stay with him, he will not be counted [as belonging to a specific destination] through it."  "Moreover the intentional unwholesome karman of a person in whom the antidote is weak and [his] intentional karman which will certainly ripen – [provided that it] has not been given up and has not been completely understood–that (i.e. those two kinds of karman) is strong. That is intended [by the Sublime One] here."  Moreover [four are] strong by nature: unwholesome [karman] that is connected with the desire realm; and also what has been done habitually before; [the karman that has been done when] standing on [one’s] feet; and also [the karman] that cannot be cured, belonging to those who are [and will be] without complete nirvana.  Karman can be understood as being strong also from [the point of view of its] field as well as from [the point of view of its] thought impulse.  Moreover, karman can also be understood as strong in terms of nine aspects. From [the point of view of its] field, object, nature, basis, attention, disposition, companion, frequent performance and connection with many people.  Weak karman is [to be understood] as the opposite of that.  The Sublime One said: "If someone were to assert: ’In whichever way this person has done and heaped up karman, in [exactly] that way will he experience [its] ripening,’ then one would not live the life of an ascetic (brahmacarya), and no occasion would be known for the right extinction of suffering, for bringing an end to suffering". 
yas tv evaṃ vaded yathā yathā vedanīyaṃ ayaṃ puruṣapudgalo karma karoty upacinoti tathā tathā vedanīyaṃ vipākaṃ pratisaṃvedayata ity, evaṃ sati brahmacaryavaso bhavati, avakāśaś ca prajñāyate samyag duḥkhakṣayāya duḥkhasyāntakriyāyā iti, tatra ko ’bhisaṃdhiḥ |  atra bhagavatā sukhasahagatasya karmaṇaḥ sukhasahagato vipāko pratiṣiddhaḥ |  evaṃ duḥkhasahagatasya duḥkhasahagataḥ | aduḥkhāsukhasahagatasya aduḥkhāsukhasahagataḥ |  sukhasahagatasya punaḥ sukhavedanīyasya sukho vipāko ’nujñātaḥ |  duḥkhavedanīyasya duḥkhaḥ |  aduḥkhāsukhavedanīyasya aduḥkhāsukhaḥ |  duḥkhasahagatasya sukhavedanīyasya sukho vipāko ’nujñāyataḥ |  duḥkhavedanīyaya duḥkhaḥ |  aduḥkhāsukhavedanīyasya aduḥkhāsukhaḥ |  aduḥkhāsukhasahagatasya sukhavedanīyasya sukho vipāko ’nujñātaḥ  duḥkhavedanīyasya duḥkhaḥ,  aduḥkhāsukhavedanīyasya aduḥkhāsukhaḥ,  ayam atrābhisaṃdhiḥ |  karmaprabhedas saṃvarakarmāsaṃvarakarma naivasaṃvara nāsaṃvarakarma ca |  saṃvarakarma katamat | prātimokṣasaṃvarasaṃgṛhītaṃ dhyānasaṃvarasaṃgṛhītaṃ anāsravasaṃvarasaṃgṛhītaṃ ca |  prātimokṣasaṃvarasaṃgṛhītaṃ karma katamat | aṣṭau nikāyāḥ | bhikṣusaṃvaro bhikṣuṇīsaṃvaraḥ śikṣamāṇāsaṃvaraḥ śrāmaṇerasaṃvaraḥ śrāmaṇerīsaṃvara upāsakasaṃvara upāsikāsaṃvara upavāsasaṃvaraś ca || 
若有說言。彼彼丈夫補特伽羅。隨如是如是順所受業。若作若增長。還受如是如是順所受異熟。若有是事便應修習清淨梵行。又亦可知正盡諸苦作苦邊際。  如是經言有何密意。此中佛意爲欲遮止如是邪說。謂樂倶行業。還能感得樂倶行異熟。  苦倶行業。還能感得苦倶行異熟。不苦不樂倶行業。還能感得不苦不樂倶行異熟。  故作是說。又爲開許如是正說。謂樂倶行業順樂受者。還受樂異熟。  順苦受者。還受苦異熟。  順不苦不樂受者。還受不苦不樂異熟。  苦倶行業順樂受者。還受樂異熟。  順苦受者。還受苦異熟。  順不苦不樂受者。還受不苦不樂異熟。  不苦不樂倶行業:順樂受者。還受樂異熟。  順苦受者。還受苦異熟。  順不苦不樂受者。還受不苦不樂異熟。  如是名爲此經密意。  又業差別有三種。謂律儀業。不律儀業。非律儀非不律儀業。  云何律儀業。謂別解脱律儀所攝業。靜慮律儀所攝業。無漏律儀所攝業。  別解脱律儀所攝業者。即是七衆所受律儀。謂苾芻律儀。苾芻尼律儀。式叉6 摩那律儀。勤策律儀。勤策女律儀。鄔波索迦律儀。鄔波斯迦律儀。及近住律儀。 
yaṅ su źig ’di skad du skyes bu gaṅ zag ’di ji lta ji ltar142 myoṅ bar ’gyur ba’i las byed ciṅ sogs143 pa de lta de ltar144 rnam par smin pa myoṅ bar ’gyur na145 | de lta na ni tshaṅs par spyod pas146 gnas par ’gyur źiṅ yaṅ dag par sdug bsṅal zad par ’gyur ba daṅ | sdug bsṅal mthar dbyuṅ ba’i skabs kyaṅ snaṅ ṅo źes: zer źes bcom ldan ’das kyis gaṅ gsuṅs pa de’i147 dgoṅs pa gaṅ źe na |  ’dir bcom ldan ’das kyis148 bde ba daṅ ldan pa’i las kyi rnam par smin pa bde ba daṅ ldan pa bkag go ||  sdug149 bsṅal daṅ ldan pa’i sdug bsṅal daṅ ldan pa daṅ bsdug sṅal yaṅ ma yin bde ba yaṅ ma yin pa daṅ ldan pa’i bsdug sṅal yaṅ ma yin bde ba yaṅ ma yin pa daṅ ldan pa yaṅ de bźin no |  yaṅ bde ba daṅ ldan źiṅ bde ba: myoṅ bar ’gyur ba’i rnam par smin pa bde ba ni gnaṅ ṅo ||  sdug bsṅal myoṅ bar ’gyur ba’i150 sdug bsṅal daṅ |  sdug bsṅal yaṅ ma yin pa bde ba yaṅ ma yin pa myoṅ bar ’gyur ba’i sdug bsṅal: yaṅ ma yin pa bde ba yaṅ ma yin pa daṅ  sdug bsṅal daṅ ldan la bde ba myoṅ bar ’gyur ba’i rnam par smin pa bde ba ni gnaṅ ṅo ||  sdug bsṅal myoṅ bar ’gyur ba’i sdug bsṅal daṅ |  sdug bsṅal: yaṅ ma yin bde ba yaṅ ma yin pa myoṅ bar ’gyur ba’i sdug bsṅal yaṅ ma yin bde ba yaṅ ma yin pa daṅ  sdug bsṅal yaṅ ma yin bde ba yaṅ ma yin pa daṅ ldan la | bde ba myoṅ bar: ’gyur ba’i rnam par smin pa bde ba ni gnaṅ ṅo ||  sdug bsṅal myoṅ bar ’gyur ba’i sdug bsṅal daṅ |  sdug bsṅal yaṅ ma yin bde ba yaṅ ma yin pa myoṅ bar ’gyur ba’i sdug bsṅal yaṅ ma yin bde: ba yaṅ ma yin pa’o  źes bya ba ’di ni ’dir dgoṅs pa’o ||  las kyi rab tu dbye ba ni sdom pa’i las daṅ | sdom pa ma yin pa’i las daṅ | sdom pa yaṅ ma yin sdom pa ma yin pa yaṅ ma yin pa’i las so ||:  sdom pa’i las gaṅ źe na151 | so sor152 thar pa’i sdom pas bsdus pa daṅ | bsam gtan gyi sdom pas bsdus pa daṅ | zag pa med pa’i sdom pas bsdus pa’o ||  so sor153 thar pa’i sdom pas bsdus pa’i154 las gaṅ źe na | ris brgyad de | dge sloṅ gi sdom pa daṅ | dge sloṅ ma’i sdom pa daṅ | dge slob ma’i sdom pa daṅ | dge tshul gyi sdom pa daṅ | dge tshul ma’i sdom pa daṅ | dge bsñen gyi sdom pa daṅ | dge: bsñen ma’i sdom pa daṅ | bsñen gnas kyi155 sdom pa’o || 
"But if someone were to assert: ’If a person has done and heaped up karman to be experienced in such and such a way, he will experience [its] ripening to be experienced in such and such a way’, then one would live the life of an ascetic, and an occasion would be known for the right extinction of suffering, for bringing an end to suffering."  Here, the Bhagavat has rejected [the view that] karman associated with pleasure has a ripening which is [equally] associated with pleasure.  Likewise [the view that karman] associated with suffering, has [a ripening that is equally] associated with suffering. And [the view that karman] that is associated with neither suffering nor pleasure [has a ripening] that is associated with neither suffering nor pleasure [are equally rejected].  [The Sublime One] has however admitted that [karman] associated with pleasure that is to be experienced as pleasure has a pleasant ripening,  that [this kind of karman associated with pleasure, if it is] to be experienced as suffering, has a [ripening as] suffering,  and that [this kind of karman associated with pleasure, if it is] to be experienced as neither suffering nor pleasure, has neither [its ripening as] suffering nor pleasure.  [The Sublime One has likewise] admitted that [karman] that is associated with suffering, if it is to be experienced as pleasure, has a pleasurable ripening.  that [this kind of karman associated with suffering if it is] to be experienced as suffering has [a ripening] as suffering,  that [this kind of karman associated with suffering, if it is] to be experienced as neither suffering nor pleasure, has [a ripening that is] neither suffering nor pleasure,  [and] that [the karman] that is associated with neither suffering nor pleasure to be experienced as pleasure has [a ripening as] pleasure [is] admitted [by the Sublime One].  [That this karman associated with neither suffering nor pleasure, if it is] to be experienced as suffering, has [a ripening as] suffering,  that [this karman associated with neither suffering nor pleasure if it is] to be experienced as neither suffering nor pleasure, has [a ripening as] neither suffering nor pleasure,  that is what is intended here [by the Sublime One].  The classification of karman is (a.) karman that is restraint, (b.) karman that is non-restraint, (c.) karman that is neither restraint, nor non-restraint.  What is the karman that is restraint? It is (a.) condensed in the prātimokṣa restraints, (b.) condensed in the restraints of absorption and (c.) condensed in the restraints without inflow.  What is the karman condensed in the prātimokṣa restraints? There are eight kinds: (1.) the restraints of a fully ordained monk, (2.) the restraints of a fully ordained nun, (3.) the restraints of a trainee nun, (4.) the restraints of a novice monk, (5.) the restraints of a novice nun, (6.) the restraints of a male lay follower, (7.) the restraints of a female lay follower, 8.) the fasting restraints. 
kīdṛśaṃ pudgalam adhikṛtya pravrajitasaṃvaro vyavasthāpitaḥ | duścaritavivekacaritaṃ kāmavivekacaritaṃ ca |  kīdṛśaṃ pudgalam adhikṛtya upāsakopāsikāsaṃvaro vyavasthāpitaḥ | duścaritavivekacaritam na tu kāmavivekacaritam ||  kīdṛśaṃ pudgalam adhikṛtyopavāsasaṃvaro vyavasthāpitaḥ | naiva duścaritavivekacaritaṃ na kāmavivekacaritam |  upāsakaśikṣāpadaikadeśe śikṣamāṇaḥ kim upāsakasaṃvarasamanvāgato vaktavya āhosvid asamanvāgato vaktavyaḥ |  samanvāgato vaktavyaḥ | duḥśīlo ’pi vaktavyaḥ |  kiṃ ṣaṇḍhapaṇḍakānām upāsakasaṃvarapratiṣedhaḥ na vopāsakasaṃvarapratiṣedhaḥ | nopāsakasaṃvarapratiṣedhaḥ | upāsakatvapratiṣedhas tu | bhikṣubhikṣūṇīpakṣopāsanāyogyatvād |  pañca paṇḍakāḥ | jātipaṇḍaka īṛṣyāpaṇḍakaḥ pakṣapaṇḍakaḥ āsekyapaṇḍakaḥ āpatpaṇḍakaś ca ||  dhyānasaṃvaraḥ katamaḥ | dauḥśīlyasamutthāpakānāṃ kleśānāṃ bījopaghāte sati kāmebhyo vītarāgasya yā viratiḥ |  prathamadhyānavītarāgasya dvitīyadhyānavītarāgasya tṛtīyadhyānavītarāgasya yā viratiḥ |    anāsravasaṃvaraḥ katamaḥ | dṛṣṭasatyasyānāsravamanaskāreṇa yā viratiḥ |  asaṃvaraḥ katamat | āsaṃvarikānām aurabhrikakaukkuṭikaśaukarikaśākuntikamātsikā mṛgalubdhakaśaśavāgurikacauravadhyaghātakanāgabandhakanāgamaṇḍalikabandhanapālakāsūcakakāraṇākārapakāṇām yo ’bhijanmato vā tatkarmasamādānato vā tatkarmādhyācāraniścayaḥ |  naiva saṃvaro nāsaṃvaraḥ katamaḥ | naivasaṃvaranāsaṃvarikasya yat kuśalāluśalaṃ karma |    sukhavedanīyaṃ karma katamat | yat kāmadhātutridhyānakuśalaṃ ||  duḥkhavedanīyaṃ karma katamat | yad akuśalaṃ ||  aduḥkhāsukhavedanīyaṃ karma katamat | tṛtīyadhyānād ūrdhvaṃ yat kuśalaṃ ||   
依止何等補特伽羅建立出家律儀。依能修行遠離惡行。遠離欲行補特7 伽羅。  依止何等補特伽羅建立鄔波索迦律儀鄔波斯迦律儀。依能盡受遠離惡行。不遠離欲行補特伽羅。  依止何等補特伽羅建立近住律儀。依止不能遠離惡行及不能遠離欲行補特8 伽羅。  若唯修學鄔波索迦一分學處爲說成就。鄔波索迦律儀爲說不成就。  應說成就而名犯戒。  扇搋半擇迦等。爲遮彼受鄔波索迦律儀不耶9 。不遮彼受鄔波索迦律儀。然遮彼鄔波索迦性。不堪親近承事苾芻苾芻尼等二出家衆故。  又半擇迦有五種。謂生便半擇迦。嫉妬半擇迦。半月10 半擇迦灌11 潅灑半擇迦。除去半擇迦  靜慮律儀所攝業者。謂能損伏發起犯戒煩惱種子。離欲界欲者所有遠離。  離初靜慮欲者所有遠離。離第二靜慮欲者所有遠離。離第三靜慮欲者所有遠離。  是名靜慮律儀所攝身語業  無漏律儀所攝業者。謂以見諦者由無漏作意力。所得無漏遠離戒性。是名無漏律儀所攝業  云何不律儀業。謂諸不律儀者。或由生彼種姓12 中故。或由受持彼事業故。所期現行彼業決定。何等名爲不律儀者。所謂屠羊養鶏養猪捕鳥捕魚獵鹿罝兎劫賊魁膾控13 牛縛:象立壇呪龍守獄讒搆好爲損等  云何非律儀非不律儀業。謂住非律儀非不律儀者。所有善不善業  又業差別有三種。謂順樂受業。順苦受業。順不苦不樂受業。  順樂受業者。謂從欲界乃至第三靜慮所有善業。  順苦受業者。謂不善業。  順不苦不樂受業者。謂第三靜慮已上所有善業  又業差別有三種。謂順現法受業。順生受業。順後受業。 
rab tu byuṅ ba’i sdom pa gaṅ zag ji lta bu’i dbaṅ du byas te rnam par gźag ce na156 | ñes par spyod pa las dben par157 spyod pa daṅ | ’dod pa las dben: par spyod pa’o158 ||  dge bsñen daṅ dge bsñen ma’i sdom pa gaṅ zag ji lta bu’i dbaṅ du byas te rnam par gźag ce na159 | ñes par spyod pa las dben par spyod pa yin gyi | ’dod pa las dben par spyod pa160 ma yin no ||  bsñen gnas pa’i sdom pa gaṅ zag ji lta bu’i dbaṅ du byas te rnam par gźag ce na161 | ñes par spyod pa las dben par spyod pa yaṅ ma yin | ’dod pa las dben par spyod pa yaṅ ma yin pa’o ||:  dge bsñen bslab pa’i gźi162 phyogs gcig la slob na dge bsñen gyi sdom pa daṅ ldan pa źes163 bya ba’am | ldan pa ma yin pa źes bya źe na164 |  ldan pa źes bya ste165 | tshul khrims ’chal pa źes kyaṅ bya’o166 ||  za ma167 daṅ ma niṅ rnams la dge bsñen gyi sdom pa bkag gam | dge bsñen gyi sdom pa ma bkag ce na168 | dge bsñen ñid ni bkag ste | dge sloṅ daṅ dge sloṅ ma’i phyogs gñis la169 bsñen bkur bya ba’i ’os: ma yin pa’i phyir ro ||  ma niṅ ni lṅa ste | skyes nas ma niṅ du gyur170 pa daṅ | ma niṅ phrag dog can daṅ | ma niṅ zla ba171 phyed pa daṅ | rlugs172 pa’i ma niṅ daṅ | ñams pa’i ma niṅ ṅo ||  bsam gtan gyi sdom pa gaṅ źe na173 | ’chal pa’i tshul khrims kun nas sloṅ ba dag gi174 ñon moṅs pa rnams kyi sa bon ’joms pa’i dus na ’dod pa la ’dod chags daṅ bral ba’i175 spoṅ ba gaṅ yin pa daṅ |  bsam gtan daṅ po la ’dod chags: daṅ bral ba daṅ | bsam gtan gñis pa la ’dod chags daṅ bral ba daṅ | bsam gtan gsum pa la ’dod chags daṅ bral bas176 spoṅ ba gaṅ yin pa’o ||    zag pa med pa’i sdom pa gaṅ źe na177 | bden pa mthoṅ ba178 zag pa med pa’i yid la byed pas179 spaṅs pa gaṅ yin pa’o ||  sdom pa ma yin pa gaṅ źe na180 | sdom pa ma yin pa bśan181 pa daṅ | bya gag bsod182 pa pa daṅ | phag gis ’tsho ba daṅ | ña pa daṅ | ri dags kyi: rṅon183 pa daṅ | bya pa daṅ | boṅ rgyas ’tsho184 ba daṅ | chom rkun pa daṅ | gśed ma daṅ | glaṅ po che ’dzin pa daṅ | sbrul gyis ’tsho ba daṅ | btson sruṅs185 daṅ | ñan rna byed pa daṅ gnod pa byed pa186 rnams kyi gaṅ: yin pa’o || de dag187 las skyes pas sam | yaṅ dag par blaṅs pas te188 | de dag gi las spyad pas189 ṅes par byas pa’o190 ||  sdom pa yaṅ ma yin sdom pa ma yin yaṅ pa ma yin pa gaṅ źe na191 | sdom pa’aṅ192 ma yin sdom pa ma yin pa’aṅ193 ma yin pa’i las dge ba’am mi dge ba gaṅ yin pa’o ||    bde ba194 myoṅ bar ’gyur pa’i las gaṅ źe na195 | ’dod pa’i khams daṅ | bsam gtan gsum po dag gi dge ba gaṅ yin pa’o ||  sdug bsṅal myoṅ bar ’gyur ba’i las gaṅ źe na196 | gaṅ mi dge ba’o ||  sdug bsṅal yaṅ ma yin bde ba yaṅ ma yin pa myoṅ bar ’gyur ba’i las gaṅ źe na197 | bsam gtan gsum po198 las: goṅ ma’i dge ba’o ||   
156. DC : gźag ce na; PNG : bźag ce na. Cf. ASVyt,D : gźag; ASVyt,P : bźag.  157. PNGD : par; C : pa’i. Cf. ASVyt,PD : par.  158. PNGDC : pa’o. Cf. ASVyt,P : pa’o; ASVyt,D : pa daṅ.  159. DC : gźag ce na; PNG : bźag ce na. Cf. ASVyt,D : gźag; ASVyt,P : bźag.  160. PNG : pa; DC : pa ni. Cf. ASVyt,P : pa ni; ASVyt,D : pa na.  161. DC : gźag ce na; PNG : bźag ce na. Cf. ASVyt,D : gźag; ASVyt,P : bźag.  162. DC : gźi’i; PNG : gźi. Cf. ASVyt,PD : gźi’i.  163. PNGDC : pa źes. Cf. ASVyt,PD : par rig.  164. PNGDC : pa źes bya źe na. Cf. ASVyt,PD : par rig par bya.  165. PNG : pa źes bya ste; DC pa źes kyaṅ bya. Cf. ASVyt,PD : par yaṅ rig par bya ba la.  166. PNGDC : pa źes kyaṅ bya’o. Cf. ASVyt,PD : pa’i gźir yaṅ brjod par bya’o.  167. PNGD : ma; C : na. Cf. ASVyt,PD : ma.  168. PNGDC : bkag ce na. Cf. ASVyt,PD : bkag.  169. PNGDC : la. Cf. ASVyt,PD : la brten nas.  170. PNGD : gyur; C : gyurd. Cf. ASVyt,PD : gyur.  171. PNG : zla ba; DC : zla. Cf. ASVyt,PD : zla ba.  172. PNGDC : rlugs. Cf. ASVyt,PD : blugs.  173. PNGDC : gaṅ źe na. Cf. ASVyt,PD : gaṅ.  174. PNG : ba dag gi; DC : ba’i. Cf. ASVyt,PD : ba dag gis.  175. ba’i; PNGDC : bas. Cf. ASVyt,PNGD : bas.  176. ba’i; PNGDC : bas. Cf. ASVyt,PNGD : ba.  177. PNGDC : gaṅ źe na. Cf. ASVyt,PD : gaṅ.  178. PNG : ba; DC : ba’i. Cf. ASVyt,PD : ba’i.  179. DC : pa’i yid la byed pas; PNG : pa’i. Cf. ASVyt,PD : pa’i yid la byed pa.  180. PNGDC : gaṅ źe na. Cf. ASVyt,PD : gaṅ.  181. PNG : bśan; DC : śan. Cf. ASVyt,PD : śan.  182. PNG : bsod; DC : gsod. Cf. ASVyt,P : bsod; ASVyt,D : gsod.  183. DC : rṅon; PNG : sṅon. Cf. ASVyt,PD : rṅon.  184. PNG : boṅ rgyas ’tsho; DC : boṅ rgyas ’tshor. Cf. ASVyt,PD : ri boṅ rgyas śor.  185. PNG : sruṅs; DC : sruṅ. Cf. ASVyt,P : sruṅ; ASVyt,D : bsruṅs.  186. PNG : pa; DC : pa pa. Cf. ASVyt,PD : pa.  187. PN : dag; G : dag gi; DC : gi rigs. Cf. ASVyt,PD : dag gi.  188. PNG : pas te; DC : pa ste. Cf. ASVyt,PD : pa ste.  189. PNG : pas; DC : par. Cf. ASVyt,PD : par.  190. PNGDC : pa’o. Cf. ASVyt,PD : so.  191. PNGDC : gaṅ źe na. Cf. ASVyt,PD : gaṅ.  192. PNG : pa’aṅ; DC : pa yaṅ. Cf. ASVyt,PD : pa’aṅ.  193. PNG : pa’aṅ; DC : pa yaṅ. Cf. ASVyt,PD : pa’aṅ.  194. PNGD : ba; C : bar. Cf. ASVyt,PD : ba.  195. PNGD : ba; C : bar. Cf. ASVyt,PD : ba.  196. PNGDC : gaṅ źe na. Cf. ASVyt,PD : gaṅ.  197. PNGDC : gaṅ źe na. Cf. ASVyt,PD : gaṅ.  198. PNG : po; DC : pa. Cf. ASVyt,PD : po. 
With regard to what kind of person has the restraint of the renunciate been established? [With regard to someone] whose conduct is [characterized by] keeping aloof from bad conduct and whose conduct is [likewise characterized by] keeping aloof from sensual pleasure.  With regard to what kind of person has the restraint of the male or female lay follower been established? [With regard to someone whose] conduct is [characterized by] keeping aloof from bad conduct, but whose conduct is not separated from sensual pleasure.  With regard to what kind of person is the fasting restraint established? [With regard to someone whose] conduct is neither [characterized by] keeping aloof from bad conduct, nor from sensual pleasure.  One who trains in [only] one part of the basic points of training of a layman, should he be called "possessed of the restraint of a layman", or should he be called not "possessed of [it]?"  He is to be called possessed of [the restraint]. But he should also be called one who has bad discipline.  Is the restraint of a layman prohibited for asexuals and eunuchs, or not? The restraint of a layman is not prohibited [for them]. But the state of a layman is prohibited. Because they are not proper to wait upon both monks and nuns.  There are five [kinds of] eunuchs: 1. eunuch by birth, 2. jealous eunuch, 3. moon phase eunuch, 4. inject eunuch, 5. eunuch through accident.  What is the restraint of absorption? It is the abandoning [on the part] of [a person who] has become free from passion towards the objects of desire at the time the seeds [of] the defilements that arouse corrupt discipline are damaged (upaghāta).  [It is, moreover,] the abandoning [of corrupt discipline on the part] of [a person] who has become free from passion towards the first level of absorption, of [a person] who has become free from passion towards the second level of absorption, [and] of [a person] who has become free from passion towards the third level of absorption.  [Addition by XUANZANG: "Those are the bodily and vocal karman that are included in what is called the restraint of absorption."]  What is the restraint without inflow? It is the abandoning–by means of attention without inflow–[on the part] of [a person who] has seen the [Four] Truths.  What is non-restraint? The decision, taken either because of being born into [such a group] or because of [deliberately] taking up their occupation, of [persons in] non-restraint, i.e. shepherds, poulterers, pig breeders, bird hunters, fishermen, deer hunters, rabbit hunters, thieves, executioners, elephant tamers, snake charmers, prison guards, spies, or torturers, to commit the actions that are [the occupations] of these [groups].  What is neither restraint nor non-restraint? It is the either wholesome or unwholesome karman of a person who is neither subject to restraint nor to non-restraint.  [Explanation by XUANZANG: "Moreover [as for] the division of karman, there are three kinds, namely: the karman that is to be experienced as pleasure (sukha), the karman that is to be experienced as suffering (duḥkha) and the karman that is to be experienced as neither pleasure nor suffering."]  What is the karman that is to be experienced as pleasant? It is the wholesome [karman] of the desire realm and the [first] three dhyānas.  What is the karman that is to be experienced as unpleasant? It is the unwholesome [karman].  What is the karman that is to be experienced neither as suffering nor as joy? It is the wholesome [karman] above the third dhyāna.  [Explanation by XUANZANG: "Moreover [as for] the division of karman, there are three kinds, namely: the karman that is to be experienced in this lifetime, the karman that is to be experienced after rebirth, the karman that is to be experienced later."] 
dṛṣṭadharmavedanīyaṃ karma katamat | dṛṣte dharme yadvipāko vipacyate | tadyathā maitrīsamādher vyutthitasyānugrahopaghātamayam |  yathā maitrīsamādhes tathā araṇasamādher nirodhasamāpatteḥ srotāpāttiphalād arhattvaphalāc ca vyutthitasya buddhapramukhasya ca bhikṣusaṅghasya | yad vā tīvratarāśayaprayogeṇa kuśalākuśalaṃ samācarati ||  upapadyavedanīyaṃ karma katamat | saṃparāya eva yadvipāko vipacyate | tadyathā pañcānantaryāṇi karmāṇi | anyad vā punar kuśalākuśalaṃ |  aparaparyāyavedanīyaṃ karma katamat | tasmāt pareṇa yadvipāko vipacyate |   
順現法受業者。若業於現法中異熟成熟。謂從慈定起已。於彼造作若損若益必得現異熟。  如從慈定起。從無諍定起。從滅定起。從預流果起。從阿羅漢果起亦爾。又於佛爲上首僧中造善惡業必得現異熟。又有餘猛利意樂方便所行善不善業亦得現異:熟。  順生受業者。若業於無間生中異熟成熟。謂五無間業。復有所餘善不善業14 。於無間生:異熟熟15 者。一切皆名順生受業。  順後受業者。若業於無間生。後異熟成熟。是名順後受業。  又業差別有四種。謂黒黒異熟業。白白異:熟業。異熟業。非黒白無異熟業能:盡諸業。 
mthoṅ ba’i chos la myoṅ bar ’gyur pa’i las gaṅ źe na199 | gaṅ mthoṅ ba’i chos la rnam par smin pa rnam200 par smin par ’gyur ba ste | ’di lta ste1 byed pa las byuṅ ba daṅ |  byams pa’i tiṅ ṅe ’dzin201 ji lta bar ñon moṅs pa med pa’i tiṅ ṅe ’dzin daṅ | ’gog pa’i202 sñoms par ’jug pa daṅ | rgyun du źugs pa’i ’bras bu daṅ | dgra bcom pa’i ’bras bu las laṅs pa daṅ | saṅs rgyas la sogs pa dge sloṅ gi dge ’dun la’aṅ203 de bźin no | yaṅ na gaṅ204 bsam pa śin tu drag pos sbyor205 bas dge ba’am206 mi dge ba: spyod pa’o ||  skyes nas myoṅ bar ’gyur ba’i las gaṅ źe na207 | gaṅ tshe phyi ma ñid la rnam par smin pa rnam208 par smin par ’gyur ba ste | ’di lta ste | mtshams med pa lṅa’i las rnams so || yaṅ na dge ba’am209 mi dge ba gźan yaṅ yin no ||  lan graṅs gźan la myoṅ bar ’gyur ba’i las gaṅ źe na210 | gaṅ de phan chad du rnam par smin pa rnam211 par smin par ’gyur ba’o ||   
What is the karman to be experienced in this lifetime? It is that, the ripening of which ripens in this lifetime, namely, that [karman] which comes from doing damage or benefit to someone who has arisen from the concentration of benevolence.  As [in the case of deeds which one performs in order to do harm or benefit to someone arisen] from the concentration of benevolence, and likewise to one arisen from the concentration without defilements, from the meditative attainment of cessation, from the fruit of a stream enterer, [or] from the fruit of an Arhat, and to the monastic community headed by the Buddha. Or, whatever wholesome or wholesome [deeds] which one performs with a perception [accompanied by] a particularly strong motivation (āśaya). [All those lead to results to be experienced in this lifetime.]  What is the karman that is to be experienced after rebirth? It is that, the ripening of which ripens in the very next lifetime. For example, the karman that consists in the five actions [that bring] immediate [retribution]. Or, again, other [kinds of] wholesome and unwholesome [karman].  What is the karman to be experienced in another lifetime? That, the ripening of which ripens in a lifetime later than that [following lifetime].  [Explanation by XUANZANG: "Moreover [as for] the division of karman, there are four kinds, namely: black karman with black ripening, white karman with white ripening, black and white karman with black and white ripening. Not black [and] white karman without ripening which extinguishes all karmas.] 
kṛṣṇaṃ kṛṣṇavipākaṃ karma katamat | yad akuśalam ||  śuklaṃ śuklavipākaṃ karma katamat | traidhātukaṃ kuśalam ||  kṛṣṇaśuklaṃ kṛṣṇaśuklavipākaṃ karma katamat | yat kāmapratisaṃyuktaṃ vyāmiśram | āśayataḥ kṛṣṇam prayogataḥ śuklaṃ | prayogato vā kṛṣṇam āśayataḥ śuklam ||  akṛṣṇaśuklāvipākaṃ karma karmakṣayāya saṃvartate katamat | prayogānantaryamārgeṣv anāsravaṃ karma |    dānakarma katamat | tan nidānataḥ samutthānato ’dhiṣṭhānataḥ svabhāvataś ca veditavyam |  nidānam alobho ’dveṣo ’mohaś ca |  samutthānaṃ tadsahagatā cetanā |  adhiṣṭhānaṃ deyaṃ vastu |  svabhāvo tyāge kāyavākkarma ||  kathaṃ dānasaṃpat | abhīkṣṇadānato ’pakṣapātadānata icchāparipūraṇadānataś ca |  api khalu aniśritadānato viśadadānataḥ pramuditadānato ’bhīkṣṇadānataḥ pātradānataḥ parigrahāgantukasaṃvibhāgadānataś ca dānasaṃpad veditvyā |  kathaṃ deyasaṃpadā veditavyā | anabhidrugdhadeyavastutām aparāpahṛtadeyavastutām akuthitavimaladeyavastutāṃ kalpikadeyavastutāṃ dharmārjitadeyavastutāṃ copādāya |   
黒黒異熟業者。謂不善業。  白白異熟業者。謂三界善業。  黒白黒白異熟業者。謂欲界繋雜業。或有業意樂故黒方便故白。或有業方便故黒意樂故白。  非黒白無異熟業能盡諸業者。謂於加行無間道中諸無漏業  總約一切無漏業所有障礙16 隨順體性。如其次第建立。曲穢濁等諸染汚業。淨牟尼等諸清淨業  復有施等諸清淨業。云何施業。謂因緣故。等起故。處所故。自體故。分別施業。  因緣者。謂無貪無瞋無癡善根。  等起者。謂彼倶行思。  處:所者。謂所施物。  自體者。謂正行施時身語意業。  云何施圓滿。謂數數施故。無偏黨施故。:随其所欲圓滿施故。施得圓滿。  又無所依施故。廣清淨施故。極歡喜施故。數數施故田器施故。善分布新舊施故。施得17 圓滿  云何應知施物圓滿。謂所施財物非誑詐得故。所施財物非侵他得故。所施財物非穢離18 垢故。所施財物清淨故。所施財物如法所引故。如是應知施物圓滿。  如契經說。成就尸羅。善能防護別解脱律儀。軌則所行皆悉圓滿。見微細罪生大怖畏。於諸學處善能受學。 
gnag la rnam par smin pa gnag pa’i212 las gaṅ źe na213 | gaṅ mi dge ba’o ||  dkar la rnam par smin pa dkar ba’i las gaṅ źe na214 | khams gsum pa’i dge ba’o ||  dkar gnag215 du gyur la rnam par smin pa dkar gnag du ’gyur216 ba gaṅ źe na217 | gaṅ ’dod218 pa daṅ rab tu ldan pa’i ’dren ma ste | bsam pas219 gnag la sbyor bas dkar ba’am | sbyor bas gnag la bsam pas dkar ba’o ||  mi gnag ciṅ220 dkar la rnam par smin par mi ’gyur źiṅ las zad par ’gyur ba’i las gaṅ źe na221 | sbyor ba daṅ bar chad med pa’i lam rnams la zag pa med pa’i las so ||    sbyin pa’i las gaṅ źe na222 | de’i gźi daṅ | kun nas sloṅ ba223 daṅ | dṅos po daṅ | ṅo bo: ñid kyis kyaṅ224 rig par bya ste |  gźi ni ma chags pa daṅ | źes sdaṅ med pa daṅ | gti mug med pa’o ||  kun nas sloṅ ba225 ni de dag daṅ ldan pa’i sems pa’o226 ||  dṅos po ni sbyin par bya ba’i dṅos po’o ||  ṅo bo ñid ni gtoṅ ba na227 lus kyi las daṅ ṅag gi228 las so ||  ji ltar na229 sbyin pa phun sum tshogs pa yin źe na230 | phyir źiṅ sbyin pa daṅ | phyogs mi ’byed par sbyin231 pa daṅ | ’dod pa yoṅs su rdzogs par sbyin pa’i phyir ro ||  yaṅ mi gnas par sbyin pa daṅ | rgya cher sbyin pa daṅ | dga’ bas sbyin pa daṅ | phyir źiṅ sbyin pa daṅ | snod la sbyin pa daṅ | ’khor daṅ | glo bur du ’oṅs pa la legs par bgos te | sbyin pas sbyin pa phun sum tshogs par232 rig par bya’o ||  ji ltar na sbyin par bya ba phun sum tshogs par rig par bya źe na233 | sbyin par bya ba’i dṅos po gnod pas grub pa ma234 yin pa daṅ | sbyin par bya ba’i dṅos po: gźan las phrogs pa ma yin pa daṅ | sbyin par bya ba’i dṅos po ma rul źiṅ dri ma med pa daṅ | sbyin par bya ba’i dṅos po ruṅ ba daṅ | sbyin par bya ba’i dṅos po chos kyis bsgrubs235 pa’i phyir ro ||   
What is black karman with black ripening? That which is unwholesome.  What is white karman with white ripening? The wholesome [karman] of the three realms.  What is white and black [karman] with white and black ripening? That which is connected with [the realm of] desire [and] mixed. [It is] either black from [the point of view of its] disposition and white from [the point of view of its] preparation, or black from [the point of view of its] preparation and white from [the point of view of its] disposition.  What is not black but white karman without ripening [that] is conducive to the extinction of karman? It is the karman without inflow on the paths of preparation and immediacy.  [Addition by XUANZANG, corresponds to ASBh text below.]  What is the action of giving? It is to be understood through [its] cause, motivation, basis, and also [its] nature.  Its cause is non-greed, non-hatred and non-delusion.  [Its] motivation is the intention that is accompanied by those.  [Its] basis is the object to be given.  [Its] nature is the action of body and speech when one gives [the object] away.  How is the perfection of giving [to be understood]? As constant giving, impartial giving and giving that completely fulfils the wishes.  Giving should also be understood to be perfect in so far as it is unattached giving, extensive giving, giving with joy, frequent giving, giving to [an appropriate] vessel and giving by way of correctly distributing [the gifts] to one’s kin and strangers.  How is the perfection of the gift to be understood? The [gift is perfect] because the object to be given [has not been acquired through] misappropriation (/embezzlement), the object to be given [has not been acquired through] robbing it from others, that the object to be given is not stinking and free from dirt, that the object to be given is appropriate, the object to be given has been procured in accordance with the Dharma.  [Sūtra quotation, added by XUANZANG: "As the sūtra says: He is furnished with discipline. He holds the Prātimokṣa restraints well. His manners and the places he goes are all of integrity. When he sees a tiny sin, great dread arises. In all the subjects of training, he takes [upon himself] the training well."] 
kathaṃ śīlavān bhavati | samādattaśīlānurakṣaṇatām upādāya |  kathaṃ prātimokṣasaṃvarasaṃvṛto bhavati | nairyāṇikaśīlatām upādāya |  katham ācāragocarasaṃpanno bhavati | avigarhitaśīlatvām upādāya |  katham anumātreṣv avadyeṣu bhayadarśī bhavati | tīvragauravaśikṣaṇaśīlatām upādāya |  katham samādāya śikṣate śikṣāpadeṣu | paripūrṇaśikṣāśikṣaṇaśīlatām upādāya | 
云何成就尸羅。能受能護淨尸羅故。  云何善能防護別解脱律儀。能善護持出離尸羅故。  云何軌則所行皆悉圓滿。具淨尸羅難爲毀責故。  云何見微細罪生大怖畏。勇猛恭敬所學尸羅故。  云何於諸學處善能受學。圓滿受學所學尸羅故。 
ji ltar na tshul khrims daṅ ldan pa yin źe na236 | yaṅ dag par blaṅs pa’i tshul khrims rjes su sruṅ237 ba’i phyir ro ||  ji ltar na so sor238 thar pa’i sdom pas bsdams([cn :: PNGDC : bsdams. Cf. ASVyt,P : bsdams; ASVyt,D : bsdoms.]) pa yin źe na[(cn : PNGDC : yin źe na. Cf. ASVyt,PD : yin.)] | ṅes par ’byin: pa’i tshul khrims yin pa’i phyir ro ||  ji ltar na cho ga daṅ spyod yul phun sum tshogs pa yin źe na239 | ma smad pa’i tshul khrims yin pa’i phyir ro ||  ji ltar na kha na ma tho ba chuṅ ṅu tsam rnams la yaṅ ’jigs240 par lta241 ba yin źe na242 | śin tu gus par slob pa’i tshul khrims yin pa’i phyir ro ||  ji ltar na yaṅ dag par blaṅs pa la slob ce na243 | bslab pa’i gźi244 rnams la bslab pa yoṅs su rdzogs par: slob pa’i tshul khrims yin pa’i phyir ro || 
How is he someone who has discipline? Because [he] keeps the discipline he has taken up.  How is [he] restrained by the Prātimokṣa restraint? Because he has the discipline that is conducive to deliverance.  How is he excellent in conduct and location? Because he has discipline without reproach.  How does he perceive a danger in even the tiniest vices (avadyāḥ)? Because he has a discipline that is being trained with utmost earnestness.  How does he train having taken up the bases of training? Because his discipline is one of training the training completely. 
  katham kāyena vācā saṃvṛto bhavati | saṃprajanyaparigṛhītatvāt ||  kathaṃ kāyavāksaṃpattyā saṃpanno bhavati | āpattyanadhyāpannatayā |  katham pariśuddhakāyavāksamudācāro bhavati | avipratisārādikrameṇa samādhisaṃniśrayatayā |  kathaṃ kāyavāksamudācāraḥ kuśalo bhavati | kliṣṭavitarkāvyavakīrṇatayā |  katham anavadyakāyavāksamudācāro bhavati | praṇidhāyabrahmacaryavāsavivarjitatayā |  katham avyābadhyakāyavāksamudācāro bhavati | pareṣām aparapaṃsanasukhasaṃvāsanatayā |  katham ānulomikakāyavāksamudācāro bhavati | nirvāṇānuprāptyanukūlatayā |  katham ānucchavikakāyavāksamudācāro bhavati | praticchannakalyāṇavivṛtapāpatayā |  katham aupayikakāyavāksamudācāro bhavati | sabrahmacāryupagrahaṇaśīlatayā |  katham pratirūpakāyavāksamudācāro bhavati | guruṣu gurusthānīyeṣu ca nihatamānatayā |  katham pradakṣiṇakāyavāksamudācāro bhavati | avadāde pradakṣiṇagrāhitayā |  katham ataptakāyavāksamudācāro bhavati/ kaṣṭatapolūhādhimuktivivarjitatayā/  katham ananutāpyakāyavāksamudācāro bhavati | samutsṛṣṭabhogakarmāntāvipratisāritaḥ |  katham avipratisārakāyavāksamudācāro bhavati | alpamātreṇāsaṃtuṣṭasyāvipratisāritayā |  yad uktaṃ bhagavatā karmasvakāḥ ime sattvāḥ karmadāyādāḥ karmayonīyāḥ karmapratisaraṇāḥ | karma sattvān vibhajati uccanīcatāyāṃ hīnapraṇītāyāṃ ca | 
從是已後依止尸羅。釋佛經中護身等義。  云何名爲防護身語。由彼正解所攝持故。  云何身語具足圓滿。終不毀犯所毀犯故。  云何身語清淨現行。由無悔等漸次修行。乃至得定爲依止故。  云何身語極善現行。染汚尋思所不雜19 故。  云何身語無罪現行。遠離邪願修梵行故。  云何身語無害現行。不輕陵他易共住故。  云何身語隨順現行。由能隨順涅槃得故。  云何身語隨隱顯現行。隱善顯惡故。  云何身語親善現行。同梵行者攝受尸羅故。  云何身語應現行。於尊尊位離憍慢故。  云何身語敬順現行。於尊教誨敬順受故。  云何身語無熱現行。遠離苦行熱惱下劣欲解故。  云何身語不惱現行。棄捨財業無悔惱故。  云何身語無悔現行。雖得少分不以爲喜而無悔恨故。  如世尊說。如是有情皆由自業。業所乖諍。從:業所生依業出離業能分別20 一切有情高下勝劣。 
  ji ltar na lus daṅ ṅag gis bsdams245 pa yin źe na246 | śes bźin gyis yoṅs su zin pa’i phyir ro ||  ji ltar na lus daṅ ṅag phun sum tshogs pas phun247 sum tshogs pa yin źe na248 | ltuṅ ba mi byed249 ba’i phyir ro ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa yoṅs su dag pa250 yin źe na251 | ’gyod pa med pa la sogs pa’i252 rim gyis tiṅ ṅe ’dzin gyi bar253 la gnas pa’i phyir ro ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa dge ba yin źe na254 | ñon moṅs pa can gyi rtog pa daṅ ma ’dres pa’i phyir ro ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa kha na ma tho ba med pa yin źe na255 | smon256 nas: tshaṅs par spyod la gnas pa rnam par spaṅs pa’i phyir ro ||  ji ltar na lus daṅ ṅag257 gi kun tu spyod pa gnod pa med pa yin źe na258 | gźan la brñas thabs mi byed ciṅ ’grogs na bde ba’i phyir ro ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa rjes su mthun pa yin źe na259 | mya ṅan las ’das pa ’thob260 par byed pa daṅ mthun pa’i phyir ro ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa rjes su ’byor ba yin źe na261 | dge ba mi spyoms262 pa daṅ | sdig pa mi ’chab pa’i phyir ro ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa thabs daṅ ldan pa yin źe na263 | tshaṅs pa mtshuṅs264 par spyod pa ñe bar bsdud265 pa’i tshul khrims yin pa’i phyir ro ||  ji ltar266 na lus daṅ ṅag gi kun tu spyod pa ’tsham pa yin źe na267 | bla ma rnams daṅ | bla ma rnams268 daṅ ’dra ba rnams la ṅa rgyal bcag pa’i phyir ro ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa mthun pa yin źe na269 | gdams ṅag la mthun270 par ’dzin pa’i phyir ro ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa gduṅ ba med pa yin źe na271 | dka’ thub drag po daṅ | ṅan ṅon la mos pa rnam par spaṅs pa’i phyir ro ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa phyis ’gyod pa med pa yin źe na272 | loṅs spyod daṅ las kyi mtha’ spaṅs pa la ’gyod pa med pa’i phyir ro273 ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa yid la gcags274 pa med pa yin źe na275 | cuṅ zad tsam gyis chog par mi ’dzin pa’i276 yid la gcags277 pa med pa’i phyir ro ||  bcom ldan ’das kyis sems can ’di dag ni278 las bdag: gir bya ba las kyi bgo skal la279 spyod pa280 | las kyi skye281 gnas pa282 | las brten283 par bya ba dag ste284 | las ni sems can285 mthon po daṅ | dma’286 ba daṅ | ṅan pa daṅ | gya nom par287 rnam par ’byed pa’o źes gaṅ gsuṅs pa 
245. DC : bsdams; PNG : gdams. Cf. ASVyt,P : gi kun tu spyod pa bsdam; ASVyt,D : gi kun tu spyod pa bsdams.  246. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  247. PNGDC : sum tshogs pas phun. Cf. ASVyt,PD : phun.  248. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  249. PNGDC : ba mi byed. Cf. ASVyt,PD : bas mi gnod.  250. PNGDC : pa yoṅs su dag pa. Cf. ASVyt,PND : pa dag.  251. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  252. PNGDC : pa’i. Cf. ASVyt,PND : pa.  253. D : ’dzin gyi bar; C : ’dzin gyi raṅ; PNG : ’dzin. Cf. ASVyt,ND : ’dzin gyi bar; ASVyt,P : ’dzin (letter erased) gyi bar.  254. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  255. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  256. PNGDC : smon. Cf. ASVyt,P : smon; ASVyt,D : de smon.  257. PNGDC : ṅag. Cf. ASVyt,PD : ṅag daṅ yid.  258. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  259. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  260. PNG : ’thob; DC : thob. Cf. ASVyt,PD : ’thob.  261. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  262. PNGDC : spyoms. Cf. ASVyt,P : spyom; ASVyt,D : bcom.  263. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  264. PGDC : mtshuṅs; N : tshuṅs. Cf. ASVyt,PD : mtshuṅs.  265. PNG : bsdud; DC : sdud. Cf. ASVyt,PD : sdud.  266. NDC : ltar; PG : lta. Cf. ASVyt,PD : ltar.  267. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  268. PNG : ma rnams; DC : ma. Cf. ASVyt,PD : ma.  269. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  270. PNDC : mthun; G : ’thun. Cf. ASVyt, PD : mthun.  271. PNGDC : yin źe na. Cf. ASVyt,PD : .  272. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  273. PNGDC : phyir ro; Cf. ASVyt,D : phyir ro; ASVyt,P : phyir.  274. DC : gcags; PNG : bcags. Cf. ASVyt,D : gcags; ASVyt,P : bcags.  275. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  276. pa’i; PNGDC : pas. Cf. ASVyt,PD : pa’i.  277. PGDC : gcags; N : bcags. Cf. ASVyt,P : bcags; ASVyt,D : gcags.  278. PNG : dag ni; DC : dag. Cf. ASVyt,PD : dag ni.  279. PNGDC : skal la. Cf. ASVyt,D : skal la; ASVyt,P : skal.  280. PNGDC : pa. Cf. ASVyt,PD : la.  281. PNGDC : skye. Cf. ASVyt,D : skye; ASVyt,P : skyes.  282. PNGDC : pa. Cf. ASVyt,PD : pa daṅ.  283. las brten; PNG : las bstan; DC : la brten. Cf. ASVyt,PD : las brtan.  284. PNGDC : ba dag ste. Cf. ASVyt,PD : ba la.  285. PNGDC : can. Cf. ASVyt,PD : can dag.  286. PNGD : dma’, C dga’. Cf. ASVyt,PD : dma’.  287. PNG : par; DC : pa. Cf. ASVyt,PD : pa. 
[Addition by XUANZANG, inserted from ASBh 71,20-21 (see below).]  How is he restrained with body and speech? Because he is possessed of awareness.  How is he excellent through excellence of body and speech? Because he does not commit offences.  How is his conduct of body and speech purified? Because his conduct is based on concentration [obtained] through the successive steps starting with absence of regret.  How is his conduct of body and speech wholesome? Because it is not mixed with defiled reflection.  How is his conduct of body and speech blameless? Because he has given up the life of an ascetic celibacy out of aspiration [for worldly matters].  How is his conduct of body and speech free from harm? Because he does not disparage others and because it is pleasant to stay with him.  How is his conduct of body and speech conducive? Because it is favourable for attaining nirvāṇa.  How is his conduct of body and speech appropriate? Because it does not exhibit his good [deeds] and conceal his bad [deeds].  How is his conduct of body and speech suitable? Because his discipline is such that it attracts [his] fellow ascetics.  How is the conduct of body and speech proper? Because he has destroyed conceit towards the masters and those representing the masters.  How is his conduct of body and speech respectful (pradakṣiṇa)? Because he receives the instruction respectfully.  How is his conduct of body and speech untormented? Because he has avoided all violent asceticism and adherence to what is miserable.  How is his conduct of body and speech not to be regretted? Because he does not regret having abandoned his possessions and occupations.  How is his conduct of body and speech without regret? Because [he] is without repentance [as he is] not satisfied with just a little [wholesome activity].  The Sublime One said: "These beings have karman as their own, are heirs of their karman, have karman as their womb, resort to their karman. Karman divides beings into high and low, miserable and excellent." 
tatra kathaṃ karmasvakāḥ | svayaṃkṛtakarmavipākapratisaṃvedanatām upādāya |  kathaṃ karmadāyādāḥ | tasyāṃ svayaṃkṛtavipākapratisaṃvedanāyāṃ kuśalākuśalānāṃ karmaṇām anyonyadāyādatām upādāya |  kathaṃ karmayonīyāḥ | sattvānām ahetuviṣamahetuvarjitakarmayonisaṃbhavatām upādāya |  kathaṃ karmapratisaraṇāḥ | karmabandhanavimokṣaṇapratipakṣakarmapratisaraṇatvāt |  uccanīcāḥ sattvāḥ katame | sugatidurgatyor pratilabdhātmabhāvāḥ |  hīnapraṇītāḥ katame | ta eva doṣasamanvāgatā guṇasamanvāgatāś ca | 
云何有情皆由自業。由自造業而受異熟故。  云何業所乖諍。於受自業所得異熟時。善不善業互違諍故。  云何從業所生。是諸有情遠離無因惡因。唯從業所生故。  云何依業。出離依對治業解業縛故。  云何由業有情高下。謂猶21 業故於善惡趣得自體差別。  云何勝劣。謂諸有情成就功徳過失差別 
de la288 | las bdag gir bya ba ji lta bu yin źe na289 | raṅ gis byas pa’i las kyi290 rnam par smin pa myoṅ ba’i phyir ro ||  ji ltar na las kyi bgo skal la spyod291 pa yin źe na | raṅ gis byas pa’i rnam: par smin pa myoṅ ba de la dge ba daṅ mi dge ba’i las so so’i bgo skal292 la spyod pa’i phyir ro ||  ji ltar na las kyi skye gnas pa yin źe na293 | rgyu med pa daṅ mi mthun pa’i rgyu rnam par spaṅs pa’i las kyi skye gnas las sems can byuṅ294 ba’i phyir ro ||  ji ltar na las295 brten296 par bya ba yin źe na297 | las kyi298 bciṅs pa las rnam par thar bar299 byed pa’i gñen po’i las brten300 pa yin pa’i phyir ro ||  sems can mthon po daṅ301 dma’ ba gaṅ źe na302 | bde ’gro daṅ ṅan ’gror303 lus thob pa’o ||  ṅan pa daṅ gya nom pa gaṅ źe na304 | de dag ñid skyon daṅ ldan pa daṅ yon tan daṅ ldan pa’o || 
How do they have karman as their own? Because they experience the ripening of the karman they have done themselves.  How are they heirs of their karman? Because with regard to that experience of the ripening of what they themselves have done they are, [dividing] among themselves, heirs to wholesome or unwholesome karman.  How do they have karman as their womb? Because beings arise from karman–which is [a principle] avoiding (varjita) [the wrong ideas of arising] without a cause or from an inadequate cause–as their womb.  How do they resort to karman? Because they resort to the karman that is the antagonist [in order to achieve] liberation from the fetter of karman.  What are high and low beings? Those who have attained existence in the good and bad destinies.  What are miserable and excellent [beings]? The same [beings] as far as they are furnished with faults and those who are furnished with qualities. 
yad uktam acintyaḥ sattvānāṃ karmavipāka iti | tatra kathaṃ karmavipākaś cintyaḥ | katham acintyaḥ |  kuśalasya karmaṇo iṣṭo vipāko devamanuṣyeṣu cintyaḥ |  akuśalasya karmaṇo ’niṣṭo vipāko narakatiryakpreteṣv āpāyadurgativinipāteṣv iti cintyaḥ |  anena karmaṇā sattvānām ātmabhāvavaicitryam ity ayam acintyaḥ ||  tad eva kuśalākuśalaṃ karma sthānavastuhetuvipākaprabhedair acintyam |  bāhyabhāvavaicitryābhinirvartakaṃ karmācintyam |  maṇimantrauṣadhimuṣṭiyogapratisaṃyuktaṃ karmācintyam |  sarvaṃ yogināṃ prabhāvakarmācintyam |  bodhisattvānāṃ vaśitākarmācintyam | tadyathā  āyurvaśitayā cittavaśitayā pariṣkāravaśitayā karmavaśitayopapattivaśitayādhimuktivaśitayā praṇidhānavaśitayā rddhivaśitayā jñānavaśitayā dharmavaśitayā |    sarvabuddhānāṃ buddhakṛtyānuṣṭhānakarmācintyam | 
如世尊說。有情業異熟不可思議。云何業異熟可思議。云何業異熟不可思議。  謂諸善業於人天趣得可22 愛異熟。是可思議。  諸不善業墮三惡趣得不愛異熟。是可思議。  即由此業感諸有情自身異熟等種種差別。不可思議。  又即善不善業。處差別事差別因差別異熟差別品類差別等。皆不可思議。  復種種外事差別。能感業用不可思議。  又末尼珠藥草呪術相應業用不可思議。  又諸觀行者威徳業用不可思議。  又諸菩薩自在業用不可思議。所謂  命自在故。心自在故。財自在故。業23 自在故。生自在故。勝解自在故。願自在故。神通自在故。智自在故。法自在故。  諸大菩薩由如是等自在力故所作業用不可思議。  又一切佛所作諸佛應所作事業用不可思議。 
sems can rnams kyi las kyi rnam par smin pa bsam gyis mi khyab bo źes gaṅ gsuṅs pa de la las kyi rnam par smin pa bsam gyis khyab305 pa ni ji lta bu | bsam gyis mi khyab pa ni ji lta bu źe na |  las dge ba’i306 rnam par smin pa lha daṅ mi rnams kyi naṅ du ’dod pa ni bsam gyis khyab307 pa’o ||  mi dge ba’i las kyi rnam par smin pa sems can dmyal ba daṅ dud ’gro daṅ | yi dags kyi308 ṅan soṅ ṅan ’gro log par ltuṅ ba rnams su mi ’dod pa źes bya ba ni bsam gyis khyab309 pa’o ||  las ’dis310 sems can rnams kyi lus sna tshogs su ’gyur źes bya ba ’di ni bsam gyis mi khyab pa’o311 ||  las dge ba daṅ mi dge ba de ñid gnas daṅ | dṅos po daṅ | rgyu daṅ rnam par smin pa daṅ | rab tu dbye bas ni bsam gyis mi khyab ste312 |  phyi’i dṅos po sna tshogs mṅon par ’grub par byed pa’i las bsam gyis mi khyab pa’o313 ||  nor bu314 daṅ | sṅags daṅ sman daṅ | mkhyud dpyad315 daṅ ldan pa’i las bsam gyis316 mi khyab317   rnal ’byor pa thams cad kyi mthu’i318 las bsam gyis mi khyab319 |  byaṅ chub sems dpa’320 rnams kyi dbaṅ gi321 las bsam gyis mi khyab322 ste | ’di lta ste |  tshe la dbaṅ ba daṅ | sems la dbaṅ ba daṅ | yo byad la dbaṅ ba daṅ | las la dbaṅ ba daṅ | skye323 ba la dbaṅ ba daṅ | mos pa la dbaṅ ba daṅ | smon lam la: dbaṅ ba daṅ | rdzu ’phrul la dbaṅ ba daṅ | ye śes la dbaṅ ba daṅ |324 chos la dbaṅ ba’i phyir ro ||    saṅs rgyas thams cad kyi325 saṅs rgyas kyi mdzad pa sgrub326 pa’i327 phrin las328 bsam gyis mi khyab bo || 
It has been said [in the sūtras] "the ripening of karman for the beings is unthinkable". How is the ripening of karman thinkable? How is it unthinkable?  That wholesome karman has a wanted ripening among gods and humans is thinkable.  That unwholesome karman has an unwanted ripening in the miserable states, bad destinies, downfalls, [i.e. those of] hell beings, animals and hungry spirits is thinkable.  [To think that] "by this [specific] karman the variety of bodies of beings comes about", this is [how] the [ripening of karman is] unthinkable.  That same wholesome and unwholesome karman is unthinkable from the point of view of its location, object, cause and ripening.  The karman that produces the various external phenomena is unthinkable.  The karman (i.e. efficacy) that is connected with jewels, mantras, medicine and medical treatment (muṣṭiyoga) is unthinkable.  All karman of the might of the Yogis is unthinkable.  The karman of control of the Bodhisattvas is unthinkable. It is as follows:  Because of control over [their] lifetime, control over [their] thought, control over utensils, control over karman, control over birth, control over aspiration (adhimukti), control over resolution (praṇidhāna), control over magical powers (ṛddhi), control over knowledge (jñāna), control over the Dharma.  [Addition by XUANZANG, see ASBh 73,14, above]  The karman of all the Buddhas to carry out the tasks of a Buddha is unthinkable. 
 
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