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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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Asaṅga: Abhidharmasamuccaya
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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 | 
如契經言。有共業。有不共業。有強力業。有劣力業。  云何共業。若業能令諸器世間種種差別。  云何不共業。若業能令有情世間種種差別。  或復有業。令諸有情展轉增上。由此業力說諸有情更互相望爲增上緣。以彼互有增上力故。亦名共業。是故經言。如是有情與餘有情互相見等。而不受用不易可得。  云何強力業。謂對治力強補特伽羅。故思所造諸不1 善業。由對治力所攝伏故。令當受那落迦業轉成現法受。應現法受業轉令不受。  所以此業名強力者。由能對治業力強故。又故思所造一切善業皆名強力。  依此業2 故薄伽梵說。我聖弟子能以無量廣大之業善熏其心。諸所造作有量之業。不能牽引不能留住。亦不能令堕在彼數。  又對治力劣補特伽羅。故思所造諸不善業。望諸善業皆名強力。又故思造業異熟決定不斷不知。名強力:業。此中意說。一切善不善業異熟決定。聖道力不斷者。皆名強力業。  又欲界繫諸不善業性皆是強力3 。又先所串習名強力業。又依強位名強力業。又不可治者所造諸業名強力業。無涅槃法故。  又由田故發強力業。又由心加行故發強力業。  又由九種因發強力業。謂由田故事故自體故所依故作意故意樂故助伴故多修習故與多衆生共所行故。  與此相違是劣力。  業如世尊說。若有說言。彼彼丈夫補特伽羅。隨如是如是業。若作若增長還受如是如是異熟。若有是事便不應修清淨梵行。亦不可知正盡諸苦作苦邊際。 
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 | 
1. PNGDC : thun. Cf. ASVyt,D : thun; ASVyt,P : mthun.  2. PNGDC : ba źes kyaṅ ’byuṅ. Cf. ASVyt,P : bar kyaṅ bśad; ASVyt,D : bar yaṅ bśad.  3. PNGDC : las thun. Cf. ASVyt,PD : thun.  4. PNGDC : pa źes kyaṅ ’byuṅ. Cf. ASVyt,P : par kyaṅ bśad; ASVyt,D : par yaṅ bśad.  5. PNGDC : pa źes kyaṅ ’byuṅ. Cf. ASVyt,P : par kyaṅ bśad. ASVyt,D : par yaṅ bśad.  6. PNGDC : ba źes kyaṅ ’byuṅ ba. Cf. ASVyt,P : bar kyaṅ bśad pa; ASVyt,D : par yaṅ bśad pa.  7. PNGDC : gaṅ źe na | gaṅ. Cf. ASVyt,D : gaṅ | gaṅ; ASVyt,P : gaṅ daṅ.  8. PNGDC : gaṅ źe na. Cf. ASVyt,PD : gaṅ.  9. PNG : rnams; DC : rnams kyi. Cf. ASVyt,PD : rnams.) phan tshun gyi dbaṅ gis byuṅ ba źes[(cn :: PNGDC : źes. Cf. ASVyt,D : źes; ASVyt,P : źe.  10. PNG : brjod pa’i; DC : brjod pa. Cf. ASVyt,PD : brjod pa |.  11. DC : gyi; PNG : gyis. Cf. ASVyt,PD : gyi.  12. PNG : ’di ltar; DC : ’di ltar gaṅ. Cf. ASVyt,PD : ’di ltar gaṅ.  13. PNGDC : gźan rnams daṅ. Cf. ASVyt,PD : de las gźan pa’i sems can rnams kyi gzugs la.  14. PNGDC : lta. Cf. ASVyt,D : lta; ASVyt,P : blta.  15. DC : pas ñe bar; PNG : pas ñes par. Cf. ASVyt,PD : pa’i loṅs.  16. PNGDC : ba’i sems can. Cf. ASVyt,PD : ba.  17. rñed par sla; PNG : thun moṅ; DC : moṅ. Cf. ASVyt,PD : rñed par sla.  18. PNGDC : gaṅ źe na. Cf. ASVyt,PD : gaṅ.  19. PNGDC : gi. Cf. ASVyt,PD : gis.  20. PGDC : ba; N : bar. Cf. ASVyt,PD : ba.  21. PNGDC : ltar na. Cf. ASVyt,PD : ltar.  22. PNDC : byuṅ; G : ma byuṅ. Cf. ASVyt,PD : byuṅ.  23. PNGDC : gyur pa’i. Cf. ASVyt,PD : byuṅ ba’i.  24. PNGDC : pa’o. Cf. ASVyt,PD : par blta bar bya’o.  25. PNG : la; DC las. Cf. ASVyt,PD : la.  26. PNGDC : pa. Cf. ASVyt,PD : pa’i.  27. PNG : pas; DC : pa. Cf. ASVyt,PD : pas.  28. PNG : pa; DC pas. Cf. ASVyt,PD : pa.  29. PNG : des; DC : des de. Cf. ASVyt,PD : des de.  30. PNG : de la; DC : de la de dag. Cf. ASVyt,PD : de la de.  31. PNG : byed do; DC : bya’o. Cf. ASVyt,PD : byed do.  32. PDGC : bgraṅ; N : ’graṅ. Cf. ASVyt,PD : bgraṅ.  33. P : ’gyur; NGDC : ’gyur ro. Cf. ASVyt,PD : ’gyur ro.  34. PNGDC : gñen po’i. Cf. ASVyt,PD : gaṅ gñen po.  35. DC : gi; PNG : gis. Cf. ASVyt,PD : gi.  36. PNG : pa; DC : pa de. Cf. ASVyt,PD : pa de.  37. PNGDC : las. Cf. ASVyt,PD : las kyi.  38. PNGDC ’di ni ’dir. Cf. ASVyt,P ’di ni mdor; ASVyt,P ’dir ni mdor.  39. PNDC : gnas; G : gan (end of line). Cf. ASVyt,PD : gnas.  40. PNGDC gnas. Cf. ASVyt,PD gaṅ gnas.  41. PNGDC : bsgrub. Cf. ASVyt,P : bsgrub; ASVyt,D : sgrub.  42. DC : gyis; PNG : gyi. Cf. ASVyt,PD : gyis.  43. PNG : pa’o; DC : pa yin no. Cf. ASVyt,PD : pa’o.  44. DC : gźi po; PNG : bźi po. Cf. ASVyt,PD : gnas.  45. PNGDC : ’di. Cf. ASVyt,PD : de.  46. PNGDC : las. Cf. ASVyt,D : las; ASVyt,P : las las.  47. PNGDC : sogs. Cf. ASVyt,P : sogs; ASVyt,D : sog.  48. PNGDC : par. Cf. ASVyt,PD : pa la.  49. PNGDC : pa. Cf. ASVyt,PD : par mi ’gyur ba. 
"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". 
 
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