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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    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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Asaṅga: Abhidharmasamuccaya
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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 ’phen1 pa’i las kyaṅ yod | las gcig gis lus du ma ’phen2 pa’i las kyaṅ yod | las3 du mas lus gcig ’phen: pa’i las kyaṅ yod | las4 du mas lus5 du ma ’phen pa’i las kyaṅ yod6 |  las maṅ po daṅ ldan pa’i sems can7 ji ltar rim gyis rnam par smin pa myoṅ bar ’gyur źe na8 |  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 mṅon9 du gyur pa’o || yaṅ na gaṅ10 goms par gyur pa’o || yaṅ na gaṅ thog mar spyad pa de thog ma ñid du rnam par smin11 par ’gyur ro ||:  bsod12 nams kyi las daṅ | bsod13 nams ma: yin pa’i las daṅ | mi g.yo ba’i las śes14 gaṅ ’byuṅ ba15   de la16 | bsod17 nams gaṅ źe na18 | gaṅ ’dod pa daṅ rab tu ldan pa’i dge ba’o ||  bsod19 nams: ma yin pa gaṅ źe na20 | gaṅ mi dge ba’o ||  mi g.yo ba’i las gaṅ źe na21 | gaṅ gzugs daṅ gzugs med pa daṅ rab tu ldan pa’i dge ba’o ||  ma rig pa’i rkyen gyis22 bsod nams daṅ bsod23 nams ma yin pa daṅ mi: g.yo ba’i ’du byed rnams so źes gaṅ gsuṅs pa  de la | ji ltar na24 bsod25 nams daṅ bsod26 nams ma yin pa daṅ mi g.yo ba’i ’du byed rnams ma rig pa’i rkyen las ’byuṅ27 ba yin źe na28 | 
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? 
 
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