de la1
| las bdag gir bya ba ji lta bu yin źe na2
| raṅ gis byas pa’i las kyi3
rnam par smin pa myoṅ ba’i phyir ro ||
ji ltar na las kyi bgo skal la spyod4
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 skal5
la spyod pa’i phyir ro ||
ji ltar na las kyi skye gnas pa yin źe na6
| rgyu med pa daṅ mi mthun pa’i rgyu rnam par spaṅs pa’i las kyi skye gnas las sems can byuṅ7
ba’i phyir ro ||
ji ltar na las8
brten9
par bya ba yin źe na10
| las kyi11
bciṅs pa las rnam par thar bar12
byed pa’i gñen po’i las brten13
pa yin pa’i phyir ro ||
sems can mthon po daṅ14
dma’ ba gaṅ źe na15
| bde ’gro daṅ ṅan ’gror16
lus thob pa’o ||
ṅan pa daṅ gya nom pa gaṅ źe na17
| 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.