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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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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.).
 
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Asaṅga: Abhidharmasamuccaya
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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1 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 ltar1 myoṅ bar ’gyur ba’i las byed ciṅ sogs2 pa de lta de ltar3 rnam par smin pa myoṅ bar ’gyur na4 | de lta na ni tshaṅs par spyod pas5 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’i6 dgoṅs pa gaṅ źe na |  ’dir bcom ldan ’das kyis7 bde ba daṅ ldan pa’i las kyi rnam par smin pa bde ba daṅ ldan pa bkag go ||  sdug8 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’i9 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 na10 | so sor11 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 sor12 thar pa’i sdom pas bsdus pa’i13 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 kyi14 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. 
 
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