Abhidharmakośa-kārikā (阿毘達磨俱舍論本頌)

Actions differ because they arise from karma. Intention and what is done through intention—intention is mental action, and what is done through it is bodily and verbal action. These two actions, bodily and verbal, both have the nature of manifestation and non-manifestation.

Bodily manifestation is accepted as distinct form; its essence is not bodily movement, because all conditioned phenomena perish in an instant. There would be no non-cause; the cause of arising should be able to cease. Form is also not truly existent, because it should be grasped by two faculties. Because there is no separate atom, verbal manifestation is accepted as speech sound.

Three kinds of uncontaminated form are taught because of increase, non-action, and so forth. The great elements that produce this differ from the basis of manifestation. The non-manifestation of the subsequent moment in the desire realm arises based on past great elements. Contaminated non-manifestation relies on its own level; uncontaminated follows where it arises. Non-manifestation is not appropriated and is also of the same outflow and sentient number.

Scattered non-manifestation relies on the same outflow nature, has appropriation, and arises from different great elements. Non-manifestation born of concentration relies on nourishment, has no appropriation, and no different great elements. Manifestation is only of the same outflow nature, belongs to the body, and has appropriation. Non-manifestation is recorded with the other three; the unwholesome exists only in the desire realm.

Non-manifestation pervades the desire and form realms; manifestation exists only in the two with examination. The desire realm has no covered manifestation because it lacks equal-arising. Ultimate goodness is liberation; intrinsic goodness is shame and modesty and the roots. Associated goodness is what is associated with those. Equal-arising goodness is bodily and verbal action and so forth. The opposite of this is called unwholesome. Supreme non-defined is the two constants.

Equal-arising has two kinds: the cause and its moment. As the order should be known, they are called turning and following-turning. See-severed consciousness is only turning; only the five consciousnesses follow-turn. Cultivation-severed mental consciousness operates through both. Uncontaminated and ripened are not [turning or following-turning]. Regarding the nature of turning as wholesome and so forth, following-turning each may be three.

The Sage's wholesome is necessarily the same; non-defined following-turning may be wholesome. Non-manifestation has three restraints; non-restraint and neither. Restraint of individual liberation, of meditative absorption, and of the path. The first restraint has eight kinds; their actual substance is only four. Because shape changes and names differ, each is distinct and not contradictory.

Receiving abandonment of five, eight, and ten—all that should be abandoned. Establishing lay followers, those staying nearby, diligent ones, and monks. All are called precepts, excellent conduct, and restraint. Only initial manifestation and non-manifestation are called individual liberation and the path of action. Eight accomplish individual liberation; those who attain meditative absorption are noble ones. Those who accomplish meditative absorption and path-born—the latter two follow the mind.

Before reaching the nine uninterrupted [path moments], both arising together are called abandonment. Right knowing and right mindfulness combined are called the mental faculty restraint. Dwelling in individual liberation non-manifestation, if not abandoned, is always accomplished as present. After the moment, it becomes past; non-restraint is likewise.

Attaining meditative absorption restraint, one always accomplishes past and future. The noble one at the first [path] excludes the past; dwelling in concentration and the path accomplishes the present. Dwelling in the intermediate state without non-manifestation, at first one accomplishes present and later two. Dwelling in restraint or non-restraint, when generating contaminated or pure non-manifestation, at first accomplishes present and later two, until the force of contamination or purity ends.

Manifestation, while being performed, is accomplished as present; afterward it becomes past, not future. Covered and uncovered—one only accomplishes the present. Evil conduct, evil precepts, and karma; the path of action and non-restraint. One accomplishes manifestation but not non-manifestation when dwelling in inferior intention.

Abandoning unborn manifestation, the noble one accomplishes non-manifestation but not manifestation. Concentration-born attains the ground of concentration; that noble one attains path-born. Individual liberation restraint is attained through others' teaching and so forth. Individual liberation restraint lasts for life or for day and night.

Evil precepts have no day and night; it is said they are not received like the wholesome. The near-dwelling is received at dawn, from a lowered seat, from a teacher. According to the teaching, the full factors are explained; apart from adornment, for day and night. The factors of precepts, non-negligence, and restraint are four, one, and three in order, to prevent natural transgressions, loss of mindfulness, and arrogance.

The near-dwelling has others too; without taking the three refuges, there is none. Calling lay followers' arising precepts—it is taught like monks and so forth. If all have the restraint, why speak of one part and so forth? It is said with reference to what can be maintained; inferior, middling, and superior follow the mind.

Taking refuge in the Buddha, Dharma, and Sangha; the two dharmas of the non-learner; and nirvana, chosen cessation—this is called having the three refuges. Wrong conduct is most blameworthy; easily abandoned, one attains non-doing. Attaining restraint is like a vow; it is not general to the continuum, because by opening false speech, one transgresses all training.

Among prohibitions, only abstaining from alcohol is for protecting the remaining restraints. From all and two present, one attains desire-realm restraint. From the root, always, one attains meditative absorption and uncontaminated. Restraint comes from all sentient beings; the factors and causes are explained as indefinite. Non-restraint comes from all sentient beings, factors but not causes.

The various attainments of non-restraint are by doing and by vow-receiving. Attaining the remaining non-manifestation is by field, receiving, and weighty action. Abandoning individual liberation and taming is by deliberate abandonment, death, and the arising of the two sexes together, severing wholesome roots, and night's end. Some say by committing heavy offenses; others say by the Dharma's extinction.

Kashmir says: committing two is like losing wealth. Abandoning concentration-born wholesome dharmas is by changing ground, regressing, and so forth. Abandoning the noble is by attaining fruition, training the faculties, and regression. Abandoning evil precepts is by death, attaining precepts, and the arising of the two sexes. Abandoning the intermediate is by receiving force, doing actions, and severing life and faculties.

Abandoning desire-realm non-form wholesome is by severing roots and higher birth; by the arising of the counteracting path, one abandons all non-form contaminants. Those with evil precepts exclude the northern continent, the two eunuchs, and the two sexes. Restraint also exists in the heavens; only humans possess all three. Born in the desire and form realms, there is meditative absorption restraint; uncontaminated and formless, excluding the intermediate concentration and no-thought heaven.

Peaceful, unpeaceful, and neither—called wholesome, unwholesome, and non-defined. Meritorious, non-meritorious, and imperturbable: desire-realm wholesome karma is called merit; unwholesome is called non-merit. Upper realms' wholesome is imperturbable, because in their own level and place, karma and fruition do not move.

Favorable to pleasure, suffering, and neither: wholesome up to the third is favorable to pleasure; all unwholesome is favorable to suffering; upper wholesome is favorable to neither. Others say the lower also has it, because the intermediate summons ripening. Also, these three karmas are accepted as not ripening before or after.

Favorable feeling is generally five: intrinsic, associated, objective, ripened, and present. These have definite and indefinite; the definite three are favorable to present and so forth. Or some say karma has five; other teachers say four alternatives. Four wholesome can be done together; leading the same share is only three.

In all places, four kinds are created; in hell, wholesome excludes present. Firm in the desire-free ground, ordinary beings do not create birth. Noble ones do not create birth and after, and desire and the summit regress. In the desire intermediate, one can create twenty-two kinds of karma, all included in favorable present reception, because they are of one class and share.

By heavy delusion and pure mind, and by what is constantly done, in the field of merit, harming parents—karma is definite. By the field, intention, and superiority, and by definitely summoning ripening, the karma of the ground of ultimate detachment definitely summons present-life fruition. Toward the Buddha, foremost among monks, and cessation-attainment, non-contention, compassion, view, and those emerging from the path—benefit and harm karma is immediately received.

All wholesome karma without investigation is accepted as only producing mental feeling; evil only produces bodily feeling. This is the difference in feeling karma. Mental madness is only mental consciousness, produced by karma-ripening, and by fear, harm, opposition, and grief, excluding the northern continent, in the desire realm.

Crooked, soiled, and turbid karma is said to arise from deceit, anger, and greed. Depending on black-black and so forth, four kinds of karma are taught. Evil form, desire-realm wholesome, and the uncontaminated that can exhaust them—should be known in order as black, white, both, and neither.

The four dharma-patiences, freedom from desire, the first eight uninterrupted, twelve uncontaminated intentions—only exhaust pure black karma. Freedom from desire, the four meditative absorptions, the ninth uninterrupted intention—one exhausts mixed and pure black; four cause pure white to be exhausted. Some say hell reception; the rest of desire-realm karma is black and mixed. Some say desire-realm view-extinction; the rest of desire-realm karma is black together.

The non-learner's bodily and verbal karma is the three sages' mental actions; the three purities should be known as the three excellent practices. Evil bodily, verbal, and mental karma is called the three evil practices, and greed, anger, and wrong view. The three excellent practices are the opposite of these.

The ten paths of action taught are included in evil and excellent practices; coarse types are their nature, and as appropriate they become wholesome or unwholesome. Evil six are definite non-manifestation; that self-done sexual misconduct is two. Wholesome seven are received-birth two; concentration-born is only non-manifestation.

Preparation definitely has manifestation; non-manifestation may or may not. Subsequent arising is the opposite of this. Preparation arises from three roots. Because they arise without interruption, greed and so forth arise from three roots. Wholesome in the three positions always arises from the three wholesome roots.

Killing, coarse speech, and anger—all are completed by anger. Stealing, sexual misconduct, and greed—all are completed by greed. Wrong view is completed by delusion; the rest are accepted as completed by the three. Sentient beings possess name and form; name-body and so forth arise from the basis. Both dying and before dying—because the basis is without roots, they are different.

Armies and so forth, if doing the same action, all become like the doer. Killing arises from deliberate intention, other-thought, and not mistaken killing. Not giving is taking another's property by force or stealth and appropriating it as one's own. Sexual misconduct has four kinds: engaging in what should not be engaged.

Contaminated, different-thought speech, understanding the meaning—false speech. By eye, ear, mental consciousness, and the other three cognized—in order they are called seen, heard, known, and perceived. Contaminated mind destroying others' speech is called divisive speech. Unpleasant coarse speech, all contaminated mixed and defiled speech—others say different from the three contaminations: flattery, singing, and wrong treatises, and so forth.

Evil desire for others' wealth is greed; hatred toward sentient beings is anger. Denying wholesome and unwholesome and so forth is wrong view, the path of action. Among these, three are only path; seven are also path because they are karma. Only wrong view severs wholesome; what is severed is desire-realm innate. Denying cause and fruition in all—gradual severing abandons both.

Humans in the three continents, male and female, view-practice severance is non-attainment. Continuing wholesome with doubt and view, sudden present excludes the five heinous. The path of action and intention turn together; unwholesome from one to eight; wholesome generally opens to ten; individually excluding one, eight, and five.

In unwholesome hell, coarse, mixed, and anger are common to two; greed and wrong view are accomplished; the northern continent accomplishes the latter three. Mixed speech is common to present and accomplishment; the rest of desire has ten common to two. Wholesome in all places, the latter three are common to present and accomplishment.

The formless and no-thought heavens, the first seven are only accomplished. Other places are common to accomplishment and present, excluding hell and the northern continent. All can summon ripening, same-outflow, and superior fruits. This causes others to suffer, severs life, and destroys power.

Karma born of greed in body and speech, wrong livelihood is hard to abandon. Grasping life and resources born of greed, contradictory to scripture, is unreasonable. The path of severance has contaminated karma, fully possessing five fruits. Uncontaminated karma has four—that is, excluding ripening. The remaining contaminated wholesome and unwholesome also have four, excluding detachment. The remaining uncontaminated and non-defined have three, excluding what was excluded before.

Wholesome and so forth toward wholesome and so forth: the first has four, two, three; the middle has two, three, four; the latter has two, three, three fruits. Past toward three each has four; present toward future is likewise; present toward present has two fruits; future toward future has three fruits. Same ground has four fruits; different ground has two or three.

Learners toward three each have three; non-learners have one, three, two; neither learners nor non-learners have two, two, five fruits. See-severed karma and so forth, one by one toward three. The first has three, four, one; the middle has two, four, three fruits; the latter has one, two, four. All should be known in order.

Contaminated karma should not be done; some say it also destroys norms. What should be done is the opposite of this; the third is contrary to both. One karma leads one life; many karmas can perfect. The two no-thought attainments cannot lead the remaining common [fruits].

The three obstructions, the uninterrupted karma, and frequently practiced afflictions, and all evil destinies, the northern continent and no-thought heaven. The three continents have uninterrupted [karma]; not the rest, eunuchs and so forth. Little gratitude and little shame; the remaining obstructions pervade the five destinies.

Among these five uninterrupted [karmas], four are bodily and one verbal; three are killing and one false speech; one is the preparation for killing. Sangha division and non-harmony are non-associated formations, uncovered and non-defined. What is accomplished by the divided Sangha—the divider only accomplishes this false speech offense. Uninterrupted ripens for one kalpa; as the offense increases, suffering increases.

A monk seeing pure conduct, dividing foolish people in another place, tolerating a different teacher's path—this is called division not lasting a night. The Jambudvipa nine and so forth only divide the Dharma-wheel Sangha. Only dividing the karma Sangha is common to the three continents, eight and so forth. First, last, both before and after the Buddha's nirvana without boundary—in these six positions, there is no division of the Dharma-wheel Sangha.

Abandoning and destroying the field of gratitude and virtue, changing form also becomes heinous. Mother means because of that blood; mistaken and so forth have none or possibly. Striking the mind and drawing Buddha's blood; harming the latter non-learner and non- [learner]. Creating heinous definite preparation; without detachment one attains fruition.

Sangha division and false speech are the greatest among offenses. Producing the intention of the highest existence is the great fruit among worldly wholesome. Defiling one's mother, a non-learner nun, killing a bodhisattva dwelling in concentration, and noble learners, stealing the Sangha's harmony conditions, destroying stupas—these are similar to uninterrupted [karmas]. One who will attain patience, a non-returner, non-learner karma is an obstruction.

From cultivating the excellent marks karma, the bodhisattva attains the name of concentration. Born in good destinies and noble families, possessing male [form], mindfulness, and firmness. In Jambudvipa, male before the Buddha; Buddha-thought and thought-made. The rest cultivate for a hundred kalpas, each adorned with a hundred merits.

In the three countless kalpas, each offers to seventy thousand, and in order offers to five, six, and seven thousand Buddhas. When the three countless kalpas are complete, in reverse order one meets Vipashyin, Dipankara, Ratnashikhin, and initially Shakyamuni. But by compassion, giving universally, body being cut without anger, praising the Buddha Pushya, next is supreme enlightenment. The six paramitas in these four positions, one, two, and again one and two, are cultivated to perfection in order.

Giving, precepts, and cultivation—three types, each according to what is appropriate, receive the name of merit, action, and matter. The difference is like the path of action. Therefore, abandoning is called giving—that is, for offering and for benefit. Bodily, verbal, and what can initiate—this summons the fruit of great wealth. For benefiting self and others both, not for the two, one practices giving.

Because giver, wealth, and field differ, the fruits of giving differ. The giver differs by faith and so forth; practicing respectful and so forth giving, one attains respect, broad love, and timely, hard-to-steal fruits. Wealth differs by color and so forth; one attains excellent color, good name, being loved by many, soft body, and pleasant touch according to time. The field differs by destiny, suffering, gratitude, and virtue—there are differences.

Liberated toward liberated bodhisattvas—the eighth giving is supreme. Parents, the sick, Dharma teachers, and the bodhisattva in the last life—even if not certified noble, the fruit of giving is also limitless. Subsequent arising, field, root, preparation, intention, and aspiration—from these being inferior and superior, karma becomes inferior and superior.

By careful thought and completeness, without regret or counteraction, with companions and ripening—this karma is called increased. Giving to stupas is a type of merit, like compassion and so forth without reception. An evil field has loved fruits, because the seed and fruit are not inverted. Apart from transgressed precepts and prohibitions, precepts each have two. Not transgressed-precept cause destruction; relying on counteraction, cessation, purity, and so forth.

Equipoise wholesome is called cultivation, because it strongly perfumes the mind. Precepts and cultivation are superior in order, producing heavenly birth and liberation. Producing a kalpa of heavenly birth and so forth is one Brahma-merit measure. Dharma-giving is truthful, undefiled explanation of scriptures and so forth. Favorable to merit, favorable to liberation, and favorable to decisive discrimination—three. Producing loved fruits, nirvana, and the noble path, wholesome in order.

All that arises reasonably—three karmas and what can initiate—in order are writing, sealing, calculation, literature, number, and their own essence. Wholesome and uncontaminated are called excellent; contaminated, blameworthy, covered, and inferior. Wholesome conditioned should be practiced. Liberation is called supreme.