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?