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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    
Note on the transliteration:
The transliteration system of the BP/TLB is based on the Unicode/UTF-8 system. However, there may be difficulties with some of the letters – particularly on PC/Windows-based systems, but not so much on the Mac. We have chosen the most accepted older and traditional systems of transliteration against, e.g, Wylie for Tibetan, since with Unicode it is possible, in Sanskrit and Tibetan, etc., to represent one sound with one letter in almost all the cases (excepting Sanskrit and Tibetan aspirated letters, and Tibetan tsa, tsha, dza). We thus do not use the Wylie system which widely employs two letters for one sound (ng, ny, sh, zh etc.).
 
Important:
We ask you in particular to note the use of the ’ apostrophe and not the ' representing the avagrāha in Sanskrit, and most important the ’a-chuṅ in Tibetan. On the Mac the ’ is Alt-M.
 
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Asaṅga: Abhidharmasamuccaya
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  katham kāyena vācā saṃvṛto bhavati | saṃprajanyaparigṛhītatvāt ||  kathaṃ kāyavāksaṃpattyā saṃpanno bhavati | āpattyanadhyāpannatayā |  katham pariśuddhakāyavāksamudācāro bhavati | avipratisārādikrameṇa samādhisaṃniśrayatayā |  kathaṃ kāyavāksamudācāraḥ kuśalo bhavati | kliṣṭavitarkāvyavakīrṇatayā |  katham anavadyakāyavāksamudācāro bhavati | praṇidhāyabrahmacaryavāsavivarjitatayā |  katham avyābadhyakāyavāksamudācāro bhavati | pareṣām aparapaṃsanasukhasaṃvāsanatayā |  katham ānulomikakāyavāksamudācāro bhavati | nirvāṇānuprāptyanukūlatayā |  katham ānucchavikakāyavāksamudācāro bhavati | praticchannakalyāṇavivṛtapāpatayā |  katham aupayikakāyavāksamudācāro bhavati | sabrahmacāryupagrahaṇaśīlatayā |  katham pratirūpakāyavāksamudācāro bhavati | guruṣu gurusthānīyeṣu ca nihatamānatayā |  katham pradakṣiṇakāyavāksamudācāro bhavati | avadāde pradakṣiṇagrāhitayā |  katham ataptakāyavāksamudācāro bhavati/ kaṣṭatapolūhādhimuktivivarjitatayā/  katham ananutāpyakāyavāksamudācāro bhavati | samutsṛṣṭabhogakarmāntāvipratisāritaḥ |  katham avipratisārakāyavāksamudācāro bhavati | alpamātreṇāsaṃtuṣṭasyāvipratisāritayā |  yad uktaṃ bhagavatā karmasvakāḥ ime sattvāḥ karmadāyādāḥ karmayonīyāḥ karmapratisaraṇāḥ | karma sattvān vibhajati uccanīcatāyāṃ hīnapraṇītāyāṃ ca | 
從是已後依止尸羅。釋佛經中護身等義。  云何名爲防護身語。由彼正解所攝持故。  云何身語具足圓滿。終不毀犯所毀犯故。  云何身語清淨現行。由無悔等漸次修行。乃至得定爲依止故。  云何身語極善現行。染汚尋思所不雜1 故。  云何身語無罪現行。遠離邪願修梵行故。  云何身語無害現行。不輕陵他易共住故。  云何身語隨順現行。由能隨順涅槃得故。  云何身語隨隱顯現行。隱善顯惡故。  云何身語親善現行。同梵行者攝受尸羅故。  云何身語應現行。於尊尊位離憍慢故。  云何身語敬順現行。於尊教誨敬順受故。  云何身語無熱現行。遠離苦行熱惱下劣欲解故。  云何身語不惱現行。棄捨財業無悔惱故。  云何身語無悔現行。雖得少分不以爲喜而無悔恨故。  如世尊說。如是有情皆由自業。業所乖諍。從:業所生依業出離業能分別2 一切有情高下勝劣。 
  ji ltar na lus daṅ ṅag gis bsdams1 pa yin źe na2 | śes bźin gyis yoṅs su zin pa’i phyir ro ||  ji ltar na lus daṅ ṅag phun sum tshogs pas phun3 sum tshogs pa yin źe na4 | ltuṅ ba mi byed5 ba’i phyir ro ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa yoṅs su dag pa6 yin źe na7 | ’gyod pa med pa la sogs pa’i8 rim gyis tiṅ ṅe ’dzin gyi bar9 la gnas pa’i phyir ro ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa dge ba yin źe na10 | 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 na11 | smon12 nas: tshaṅs par spyod la gnas pa rnam par spaṅs pa’i phyir ro ||  ji ltar na lus daṅ ṅag13 gi kun tu spyod pa gnod pa med pa yin źe na14 | 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 na15 | mya ṅan las ’das pa ’thob16 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 na17 | dge ba mi spyoms18 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 na19 | tshaṅs pa mtshuṅs20 par spyod pa ñe bar bsdud21 pa’i tshul khrims yin pa’i phyir ro ||  ji ltar22 na lus daṅ ṅag gi kun tu spyod pa ’tsham pa yin źe na23 | bla ma rnams daṅ | bla ma rnams24 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 na25 | gdams ṅag la mthun26 par ’dzin pa’i phyir ro ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa gduṅ ba med pa yin źe na27 | 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 na28 | loṅs spyod daṅ las kyi mtha’ spaṅs pa la ’gyod pa med pa’i phyir ro29 ||  ji ltar na lus daṅ ṅag gi kun tu spyod pa yid la gcags30 pa med pa yin źe na31 | cuṅ zad tsam gyis chog par mi ’dzin pa’i32 yid la gcags33 pa med pa’i phyir ro ||  bcom ldan ’das kyis sems can ’di dag ni34 las bdag: gir bya ba las kyi bgo skal la35 spyod pa36 | las kyi skye37 gnas pa38 | las brten39 par bya ba dag ste40 | las ni sems can41 mthon po daṅ | dma’42 ba daṅ | ṅan pa daṅ | gya nom par43 rnam par ’byed pa’o źes gaṅ gsuṅs pa 
1. DC : bsdams; PNG : gdams. Cf. ASVyt,P : gi kun tu spyod pa bsdam; ASVyt,D : gi kun tu spyod pa bsdams.  2. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  3. PNGDC : sum tshogs pas phun. Cf. ASVyt,PD : phun.  4. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  5. PNGDC : ba mi byed. Cf. ASVyt,PD : bas mi gnod.  6. PNGDC : pa yoṅs su dag pa. Cf. ASVyt,PND : pa dag.  7. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  8. PNGDC : pa’i. Cf. ASVyt,PND : pa.  9. D : ’dzin gyi bar; C : ’dzin gyi raṅ; PNG : ’dzin. Cf. ASVyt,ND : ’dzin gyi bar; ASVyt,P : ’dzin (letter erased) gyi bar.  10. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  11. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  12. PNGDC : smon. Cf. ASVyt,P : smon; ASVyt,D : de smon.  13. PNGDC : ṅag. Cf. ASVyt,PD : ṅag daṅ yid.  14. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  15. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  16. PNG : ’thob; DC : thob. Cf. ASVyt,PD : ’thob.  17. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  18. PNGDC : spyoms. Cf. ASVyt,P : spyom; ASVyt,D : bcom.  19. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  20. PGDC : mtshuṅs; N : tshuṅs. Cf. ASVyt,PD : mtshuṅs.  21. PNG : bsdud; DC : sdud. Cf. ASVyt,PD : sdud.  22. NDC : ltar; PG : lta. Cf. ASVyt,PD : ltar.  23. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  24. PNG : ma rnams; DC : ma. Cf. ASVyt,PD : ma.  25. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  26. PNDC : mthun; G : ’thun. Cf. ASVyt, PD : mthun.  27. PNGDC : yin źe na. Cf. ASVyt,PD : .  28. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  29. PNGDC : phyir ro; Cf. ASVyt,D : phyir ro; ASVyt,P : phyir.  30. DC : gcags; PNG : bcags. Cf. ASVyt,D : gcags; ASVyt,P : bcags.  31. PNGDC : yin źe na. Cf. ASVyt,PD : yin.  32. pa’i; PNGDC : pas. Cf. ASVyt,PD : pa’i.  33. PGDC : gcags; N : bcags. Cf. ASVyt,P : bcags; ASVyt,D : gcags.  34. PNG : dag ni; DC : dag. Cf. ASVyt,PD : dag ni.  35. PNGDC : skal la. Cf. ASVyt,D : skal la; ASVyt,P : skal.  36. PNGDC : pa. Cf. ASVyt,PD : la.  37. PNGDC : skye. Cf. ASVyt,D : skye; ASVyt,P : skyes.  38. PNGDC : pa. Cf. ASVyt,PD : pa daṅ.  39. las brten; PNG : las bstan; DC : la brten. Cf. ASVyt,PD : las brtan.  40. PNGDC : ba dag ste. Cf. ASVyt,PD : ba la.  41. PNGDC : can. Cf. ASVyt,PD : can dag.  42. PNGD : dma’, C dga’. Cf. ASVyt,PD : dma’.  43. PNG : par; DC : pa. Cf. ASVyt,PD : 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." 
 
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