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.
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 |
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.
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 |
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
|
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?
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].
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 |
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 |
"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".
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.
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 ||
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."]
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.]
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."]
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.
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
[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."
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.
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.