las thun1
moṅ ba źes kyaṅ ’byuṅ2
| las thun3
moṅ ma yin pa źes kyaṅ ’byuṅ4
| stobs daṅ ldan pa źes kyaṅ ’byuṅ5
| mthu chuṅ ba źes kyaṅ ’byuṅ ba6
la |
thun moṅ ba gaṅ źe na | gaṅ7
snod kyi ’jig rten rnam par ’byed pa’o ||
thun moṅ ma yin pa gaṅ źe na8
| gaṅ sems: can gyi ’jig rten rnam par ’byed pa’o ||
yaṅ gaṅ gis sems can rnams9
brjod pa’i10
sems can rnams kyi phan tshun gyi11
dbaṅ gis ’byuṅ ba’i las kyaṅ yod de | ’di ltar12
sems can gźan rnams daṅ13
phan tshun du lta14
ba la sogs pas ñe bar15
spyod par mi ’gyur ba’i sems can16
de ni thun moṅ17
ba ma yin no ||
stobs daṅ ldan pa’i las gaṅ źe na18
| gñen po’i: stobs can gyi gaṅ zag gi19
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 ba20
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 na21
gñen po las byuṅ22
ba’i las daṅ | sems pa las gyur pa’i23
dge ba’i las thams cad kyaṅ stobs daṅ ldan pa’o24
||
’di la25
dgoṅs nas bcom ldan ’das kyis ’phags pa26
ñan thos sems śin tu bsgoms pas27
tshad med pa28
rgya che ba la | gaṅ tshad du byas pa’i las des29
khrid par mi byed do || de la30
gnas par mi byed do31
|| des de bgraṅ32
bar mi ’gyur33
źes gsuṅs so ||
gñen po’i34
mthu chuṅ ba’i gaṅ zag gi35
sems pa las gyur pa’i las mi dge ba gaṅ yin pa36
daṅ | gaṅ yaṅ sems pa las gyur pa’i las37
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 ’dir38
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 | gnas39
la gnas40
pa daṅ | yoṅs su mya ṅan las mi ’da’ ba’i chos can rnams kyi bsgrub41
tu med pa gaṅ yin pa de ni raṅ bźin gyis42
stobs daṅ ldan pa’o43
||
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 po44
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 |
’di45
las bzlog pa ni stobs daṅ mi ldan pa’i las46
so ||
bcom ldan ’das kyis su źig ’di skad du skyes bu gaṅ zag: ’di ji lta ji ltar las byed ciṅ sogs47
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 par48
gnas par mi ’gyur źiṅ yaṅ dag par sdug bsṅal zad pa49
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".