諸法集要經卷第六
Chapter 6: Collected Essentials of All Dharmas
觀無畏尊者集
Collected by the Venerable Guān Wúwèi
西天譯經三藏朝散大夫試鴻臚卿宣梵大師賜紫沙門臣日稱等奉 詔譯
Translated by the Tripitaka Master from the Western Regions, the Court Gentleman of the Court of Sacrifices, the Grand Master of the Imperial Banquets, the Master of Xuanfan, the Purple-Robe Monk Chen, and others, by imperial decree.
福非福業品第十三
Chapter 13: Actions of Merit and Non-Merit
所造作諸業， 謂福及非福，
能縛諸有情， 定各招其報。
愚夫心如魚， 依愛波而住，
含笑造諸惡， 悲啼而自受。
昔同造諸罪， 謂僕使營從，
後受其苦報， 彼則無相代。
由親眷朋屬， 和合造眾罪，
於他世相隨， 唯所作惡業。
如花所至處， 其香不捨離，
善惡業亦然， 在處常隨逐。
眾生由自業， 因果常相應，
作善生諸天， 而受殊勝樂。
若惡業果報， 則受極重苦，
墮三惡趣中， 彼苦無相似。
謂由彼三業， 造作遍三界，
常起於三毒， 則墮三惡道。
諸愚夫異生， 由因緣和合，
流轉三界中， 皆隨於自業；
非自作他受， 非他作我受，
當知所造業， 招報唯決定。
業雖有眾多， 受處有其九，
由彼互相資， 成四十種惡。
自造作一業， 定受其一報，
墮於險道中， 則無其伴侶。
或為他勸請， 而造作惡業，
後受苦報時， 彼則不能救。
業熟非初後， 及此生他世，
謂於此造作， 或於餘處受。
由善惡業故， 隨輪迴流轉，
為業風所吹， 而招苦樂報。
愚夫心散亂， 於欲常樂著，
無正慧揀擇， 諸惡則增長。
彼著樂眾生， 為癡之所覆，
惡報現其前， 則墮黑暗處。
由於佛正法， 心不生欣樂，
在彼地獄中， 長時受其苦。
從無始輪迴， 為業網纏縛，
此滅彼復生， 皆由心造作；
或從天墮落， 或地獄生天，
或生於人中， 或受餓鬼報；
謂彼苦樂因， 皆由己所造，
各互相生起， 非自在天作。
輪迴生死中， 造無數惡業，
唯佛當證知， 餘智不能了。
若非法招善， 此因為顛倒，
當知所受果， 皆與因相似。
若因果相應， 則順於正理，
是有為諸法， 無不從緣起。
未見無罪者， 而趣於地獄，
定由惡業故， 則受其苦報。
決定造諸惡， 堅著而無悔，
彼為業所縛， 則墮於惡道。
未見不善業， 引生於樂果，
唯佛真實言， 示彼對治道。
如因燈有光， 如由業招報，
諸有所作者， 皆因緣生故。
謂由彼彼因， 各各果隨轉，
善達如是相， 則名真實見。
非同自在天， 無因而建立，
諸法皆緣生， 是如來所說。
由無始輪迴， 業報常相似，
非顛倒分別， 從因緣而有。
眾生癡所迷， 於愛欲無厭，
若不了業報， 何由獲寂靜？
若人於佛教， 不達道非道，
由癡無正慧， 常生於熱惱。
見他如意樂， 彼樂從因生，
諸法皆唯心， 各各隨自行。
有為皆無常， 如水泡非久，
應當行善行， 為二世饒益。
覩世間業報， 及諸天退墮，
若樂放逸者， 彼定無少樂。
業索極修長， 堅固而難脫，
纏縛彼愚夫， 去菩提則遠。
智慧如利劍， 於彼能除斷，
離愚癡熱惱， 令至於彼岸。
由業受彼果， 隨善惡相應，
智者不暫忘， 因果常決定。
由因緣和合， 生肢分骨鎖，
纏縛諸有情， 輪迴無解脫。
由彼纏縛故， 逼迫難堪任，
當修解脫因， 得盡諸苦際。
彼業善鉤名， 復能牽眾生，
於在所生處， 隨業而受報。
彼業果如輪， 於三有旋轉，
當離諸過患， 常修殊勝行。
布施如淨器， 貯戒勤慧水，
智者善持用， 滅三有業火。
若縱彼三業， 三毒則隨轉，
馳騁三界中， 由癡三種行。
一切諸眾生， 為苦所逼迫，
皆隨自作業， 常依止而住。
若無彼善因， 何能有少樂？
隨業受彼報， 如種生其果。
又如陽春時， 能滋榮卉木，
彼果從因生， 無因則不起。
為業索所拘， 百千生往返，
如世間車輪， 由機關而轉。
彼三毒堅牢， 眾生難出離，
離貪等過患， 則善超三有。
若人慶快心， 修彼殊勝行，
以是因緣故， 受莊嚴勝報。
業如彼畫師， 善圖諸形像，
或天上人間， 所畫無不盡。
彼畫無數量， 皆由業變化，
不施眾彩飾， 亦無能見者。
壁毀畫亦無， 畢竟皆散壞，
此身雖滅謝， 彼業則長在。
眾生癡所覆， 為業所籠縛，
無始生死中， 如陶輪常轉；
如風日煙塵， 於畫則能損，
彼所招業緣， 未常而暫棄。
當觀察過去， 所造諸不善，
於在在處處， 隨作而自受。
謂於上中下， 諸微細惡業，
能悉令解脫， 是最上智者。
又彼諸有情， 造作善不善，
於樂及非樂， 決定當獲得。
若違背佛言， 彼為愚癡者，
於無量苦惱， 長時無解脫。
天人阿脩羅、 地獄鬼畜生，
皆由彼業故， 當隨智慧行。
由染慧分別， 造無量惡業，
各各往諸趣， 受報悉知見。
若人造善業， 後得生人天，
不善溺三塗， 如俳優更服。
業線極堅長， 遍縛於三有，
眾生由自業， 如輻依車輞，
或生於天中， 或沈於險難，
輪迴不暫停， 隨業而受報。
有情生天中， 皆從善業得，
如妙色蓮華， 出清淨池沼。
若人造善業， 決定非破壞，
常生於勝處， 感果得如意。
愚夫不修因， 而妄希樂報，
譬如於沙中， 求酥不可得。
若修彼善因， 則生於快樂，
無因獲報者， 如離樹求果。
眾生由業故， 受報而無定，
如擲沙空中， 隨風而飄墮。
彼聚散因緣， 苦樂亦復爾，
皆由業所牽， 於罪不應造。
無邊業種子， 變化六道中，
皆從心所生， 是佛真實說。
是心難調伏， 樂造作諸業，
如彩畫眾生， 唯佛能知見。
如一穀種子， 能生百千萬，
是業網亦然， 無能測量者。
如線縶於禽， 雖翔復能至，
彼業拘眾生， 往返亦如是。
愚夫無正見， 不達罪福相，
循環三有中， 唯苦為己有。
若了善惡業， 則悟生滅法，
斯為真實人， 能到於彼岸。
若離善知識， 則親近惡友，
棄法貪世財， 不信後苦果，
由不了業報， 則不知罪福。
彼愚癡有情， 長受於熱惱，
世智生我慢， 常說無義言，
不悟業因緣， 常受輪迴苦。
如人久囚執， 偶得其釋放，
彼親眷朋屬， 喜樂相慶慰。
猶處地獄中， 業盡得解脫，
由先善業力， 得生於天上。
受天中快樂， 具無量莊嚴，
於彼復修因， 轉生其勝處。
彼若不修善， 業盡即退墮，
衰相現其前， 如油盡燈滅；
此滅彼復生， 循環於三界，
隨業風所吹， 何由能出離？
若人智自在， 則不著輪迴，
不為彼業繩， 少分而纏縛。
假使蓮簳絲， 積如須彌量，
彼業索亦爾， 無能縛智者。
智者處輪迴， 如須彌不動，
遠離諸憂惱， 解脫諸恐怖。
如諸佛所見， 因果常相似，
若作業廣大， 彼報亦同等。
數數造諸業， 各各受其果，
由如是造作， 則為彼纏縛。
若造善業故， 定獲彼勝報，
色力命嚴身， 為人之所敬。
福業豈能久， 倏爾若燈光，
彼業報無差， 皆隨心造作。
一切諸眾生， 業盡命必喪，
身為火所燒， 無有少安住。
又彼諸眾生， 由心界差別，
各造作諸業， 為三有纏縛。
世間瘖瘂人， 由行不善道，
彼希於樂報， 如攪水求火。
若無所作善， 樂果則不生，
常樂放逸者， 決定無功德。
為業索所牽， 暗鈍無知覺，
彼索無能斷， 苦盡方解脫。
眾生由業故， 於輪回往返，
見此滅彼生， 皆從因所得。
愚夫著五欲， 未甞生覺悟，
由貪愛相資， 何窮苦邊際？
愚夫無厭足， 樂作諸欲樂，
由彼無厭故， 則自取衰滅。
於現生福報， 業盡樂亦亡，
由多作放逸， 臨終始覺知。
起無量分別， 造彼種種業，
各隨業因緣， 而受其果報。
眾生為業驅， 或為業所招，
或生於快樂， 或招於苦報。
若得生天中， 受五欲妙樂，
福盡而退墮， 及此無能救。
又彼輪迴因， 皆從虛妄起，
佛以真實見， 示解脫正道。
昔修諸善業， 戒定慧相應，
此非輪迴因， 安住清淨樂。
是福報無盡， 不應作放逸，
當畢竟一心， 增修殊勝行。
若人具福報， 當遠諸不善，
為善躋聖道， 作惡招殃咎。
若人作善行， 勇悍無退屈，
常獲寂靜樂， 能趣菩提道。
若人著放逸， 樂作諸不善，
彼福則隨減， 當墮於惡道。
是業如鞦韆， 皆從心變化，
眾生癡所誑， 常依彼而轉。
生死其如輪， 十二處如輻，
旋轉於世間， 皆為心所使。
由心造善業， 引生於天中，
為境界所迷， 不思惟後苦。
於樂及非樂， 當審慮而行，
苦樂業雖殊， 皆從因緣起。
世間無有樂， 皆為業所牽，
樂壞苦現前， 由心而造作。
眾生由業風， 吹至所生處，
於彼生愛樂， 則為業所拘。
唯善不善業， 後世常相逐，
猶如採其花， 彼香則隨至。
眾生自業使， 隨生滅流轉，
譬若彼鞦韆， 昇墜無休息。
於天人脩羅， 六趣而往返，
為癡之所覆， 不生真實見。
又如世間輪， 依手而旋轉，
彼為業所催， 速疾無與等。
由業之所纏， 十二支和合，
是名緣生輪， 世間無知者。
諸天癡所覆， 常著於欲境，
唯業果長存， 彼樂無積聚。
彼不知善業， 如良藥明燈，
除暗獲輕安， 能為作歸救。
受難堪極苦， 及種種怖畏，
是業有大力， 而不生疲勞。
天滅生人中， 人歿墮地獄，
獄出作傍生， 復墮於鬼趣。
皆由彼業風， 飄轉而無定，
彼愚癡眾生， 未甞生覺悟。
眾生乘業車， 能行於三界，
餘乘則不然， 速疾無相似。
若所作清淨， 則受其福報，
唯於彼現生， 則知其自業。
彼業如彩繪， 皆從心所起，
所畫無不周， 長時而不滅。
謂廣大福報， 皆從業所生，
福業若盡時， 彼樂則散壞；
於善若不廢， 彼樂則增長，
是故於善因， 展轉常修作。
於彼百千生， 受形軀骨鎖，
為業之所纏， 曾無安樂想。
若造種種因， 則受種種報，
當於此生中， 勤修諸善行。
業畫極工巧， 皆依心造作，
業盡果則亡， 剎那不久住。
唯自業為親， 於他何所得？
善調伏其心， 如理而安住。
以業自莊嚴， 則非餘所作，
於百生千生， 而未曾暫捨。
若了知生滅， 及真實因果，
則離諸罪垢， 得至不滅處。
所造作諸業， 迂曲常相隨，
如輻依彼輪， 於世間旋轉。
當以慧揀擇， 如理而修作，
是為調御師， 永脫諸煩惱。
All the deeds we do, Whether good or bad, Bind living beings firmly, And each will reap their fruit.
The mind of fools is like a fish, Dwelling in the waves of craving; Smiling, they commit evil, Then weeping, suffer its result.
Those who once together made evil, Master, servant, and retinue, When the painful retribution comes, No one can take their place.
Though family and friends unite, To commit various wrongs together, In the next world, only the evil done Accompanies each one.
Like the fragrance that clings to a flower, Never leaving it behind, So it is with good and evil deeds; Wherever one goes, they follow.
Beings, by their own actions, Cause and effect always correspond; Doing good, they are born among gods, Enjoying supreme happiness.
If the fruit of evil deeds ripens, They suffer extreme, heavy pain, Falling into the three lower realms, Where no suffering compares.
By these three types of action (body, speech, mind), They create throughout the three realms; Constantly arousing the three poisons, They fall into the three lower paths.
All foolish, ordinary beings, Through the union of causes and conditions, Revolve within the three realms, Always following their own karma.
It is not that another reaps what you sow, Nor that you reap what another does; Know that the deeds you perform Will bring their inevitable result.
Though there are many kinds of karma, They are experienced in nine states; Mutually reinforcing one another, They become forty kinds of evil.
When you yourself do a single deed, You alone will receive its single result; Falling into a perilous path, You will have no companion.
If another persuades you To commit an evil act, When the time comes to suffer its fruit, They are powerless to save you.
Karma ripens neither at the beginning nor the end, Nor solely in this life or the next; It is created here, But may be experienced elsewhere.
Through good and evil deeds, Beings revolve in the cycle of rebirth, Blown by the winds of karma, Experiencing happiness and pain.
The minds of fools are scattered, Ever clinging to desires; Lacking true wisdom to discern, All their evils only grow.
Those beings who crave pleasure, Covered by ignorance, When the evil result appears before them, Fall into dark places.
Because they take no delight In the Buddha's true Dharma, They suffer long in hell realms.
From beginningless rebirth, Bound by the net of karma, When this ends, that arises, All created by the mind.
Some fall from heaven, Some rise from hell to heaven; Some are born among humans, Some suffer as hungry ghosts.
The causes of pain and pleasure Are all created by oneself; They arise from each other, Not made by a Creator God.
Revolving in birth and death, Committing countless evil deeds, Only the Buddha truly knows; No other wisdom can grasp it.
If an unwholesome method brings good, That cause would be upside-down; Know that the fruit you receive Always matches its cause.
When cause and result correspond, It accords with right principle; All conditioned things Arise from causes and conditions.
Never has one without fault Gone to hell realms; It is surely by evil deeds That one suffers their painful fruit.
Determined to do evil, Clinging stubbornly without regret, Bound by their own karma, They fall to lower paths.
Never has an unwholesome deed Produced a pleasant result; Only the Buddha's true words Show the path to counter it.
As a lamp gives forth light, So karma brings its result; All that comes to be Is born from causes and conditions.
From various causes Come various corresponding results; One who understands this well Is said to have true vision.
It is not like a Creator God Creating without cause; All things arise from conditions— This is what the Thus-Gone One taught.
From beginningless rebirth, Karmic results always correspond; It is not confusion or error— They exist based on causes and conditions.
Beings, lost in ignorance, Are never satisfied with desire; If they don't understand karma, How can they ever find peace?
If, regarding the Buddha's teaching, One does not know the path from the non-path, Lost in ignorance without true wisdom, They constantly live in mental torment.
Seeing others' wishes fulfilled, Know that pleasure comes from its cause; All things are just the mind, Each follows its own conduct.
All conditioned things are impermanent, Like bubbles that don't last long; One should do good deeds To benefit both this life and the next.
Observing worldly karmic results And the fall of gods, If one delights in heedlessness, They will surely have no happiness.
The rope of karma is extremely long, Strong and hard to escape; It binds foolish beings tight, Keeping them far from enlightenment.
Wisdom is like a sharp sword That can cut through it completely; Leaving ignorance and mental torment behind, One reaches the Other Shore.
From karma comes its result, Corresponding to good or evil; The wise never forget— Cause and effect are always certain.
Through the union of causes and conditions, Limbs and bones are formed; Binding living beings tight, They revolve without liberation.
Because of this binding, They are oppressed and can't bear it; One should cultivate the cause of liberation To end all suffering.
This karma, called 'merit', Can also pull beings along; Wherever they are born, They receive result according to their deeds.
The fruit of karma is like a wheel, Turning within the three states of existence; One should abandon all faults And always cultivate supreme conduct.
Generosity is like a pure vessel, Holding the water of ethics, effort, and wisdom; The wise use it well To extinguish the fire of karma in the three realms.
If one indulges the three types of action (body, speech, mind), The three poisons follow; Running wild in the three realms, Due to the three kinds of ignorance.
All living beings, Oppressed by suffering, All follow their own deeds, Relying on them constantly.
Without a good cause, How could there be any happiness? Result comes according to deed, As seed produces its fruit.
Like in the springtime, When plants and trees flourish, That fruit comes from its cause; Without a cause, it would not arise.
Caught in the snare of karma, One goes back and forth for hundreds of thousands of lives; Like a worldly wheel Turned by its mechanism.
The three poisons are strong, Hard for beings to escape from; Leaving behind greed and other faults, One well transcends the three states of existence.
If a person with joyful mind Cultivates that supreme conduct, Because of this cause, They receive a splendid, excellent result.
Karma is like a painter, Skilled at drawing all kinds of images— Whether in heaven or among humans, There is nothing it cannot depict.
Those paintings are countless, All produced by the transformation of karma; Without applying the colors, No one could see them.
When the wall crumbles, the painting is gone, All finally scattered and destroyed; But though this body may decay and end, That karma remains long.
Beings, covered by ignorance, Caged in by karma, In beginningless birth and death, Revolve like a potter's wheel.
Just as wind, sun, smoke, and dust Can damage a painting, The karmic conditions one attracts Are never abandoned even for a moment.
One should examine the past— All the unwholesome deeds done; In every time and place, Whatever one does, one experiences oneself.
Regarding the high, middle, and low And all subtle evil deeds, One who can be fully liberated from all Is the supreme wise one.
Furthermore, all those beings Who do both good and evil Will definitely obtain Pleasant and unpleasant results.
If one goes against the Buddha's words, They are a foolish person; In countless sufferings, For long ages, there is no release.
Gods, humans, asuras, Hell beings, ghosts, and animals— All are led by their karma; One should follow wisdom in conduct.
By contaminated wisdom and discrimination, They create countless evil deeds; Each goes to their respective destiny, Experiencing results that are all seen and known.
If one does good deeds, Later they are born among humans or gods; Unwholesome deeds drown them in the three lower paths, Like an actor changing costumes.
The thread of karma is extremely long and strong, Binding the three states of existence completely; Beings, by their own deeds, Are like spokes depending on the hub of a wheel.
Some are born among gods, Others sink in dangerous difficulties; Rebirth never stops even for a moment, As they receive results according to their karma.
Beings born in heaven All come from good deeds, Like a beautiful lotus Rising from a clear pond.
If one does good deeds, It is certain they will not be destroyed; They are always born in superior places, And their fruits are obtained according to their wishes.
Fools do not cultivate the cause, Yet foolishly hope for happy results; It is like trying to get butter From sand.
If one cultivates that good cause, Then happiness is born; If one could get results without cause, It would be like picking fruit from a treeless place.
Beings, because of their karma, Receive results that are not fixed; Like throwing sand into the air, It drifts and falls with the wind.
The causes of gathering and scattering, And of pain and pleasure, are the same; All are led by karma— One should not do wrong.
The seeds of limitless karma, Transforming within the six states of existence, All arise from the mind— This is what the Buddha truly taught.
This mind is hard to tame, Delighting in creating all kinds of karma; Like the painter of beings, Only the Buddha can see and know it.
Just as one single seed Can produce hundreds of thousands, So it is with the net of karma— No one can measure it.
As a string tethers a bird, Though it flies, it can still return, So karma restrains beings, And they come and go likewise.
Fools have no right view, They do not understand the nature of good and evil; Revolving in the three states of existence, They only have suffering as their possession.
If one understands good and evil deeds, Then they awaken to the nature of birth and death; Such a person is a true one, Able to reach the Other Shore.
If one leaves good spiritual friends, Then they associate with evil companions; Abandoning Dharma, they crave worldly wealth, Not believing in the painful results in future lives.
Because they don't understand karmic results, They don't know good and evil. Those foolish beings Long suffer from mental torment.
Worldly wisdom gives rise to pride, They always speak meaningless words, Not awakening to the causes and conditions of karma, They constantly suffer the pain of rebirth.
Like a person long imprisoned Who is finally set free, Their relatives and friends Are joyful and congratulate them.
So it is for those in hell— When their karma is exhausted, they gain release; Through the power of their past good deeds, They are born in heaven.
Enjoying heavenly happiness, Possessing limitless splendor, If there they cultivate more good causes, They are reborn in even better places.
If they do not cultivate good, When their karma is exhausted, they fall; Signs of decline appear before them, Like a lamp going out when the oil is spent.
When this ends, that arises, Revolving in the three realms; Blown by the winds of karma, How can they ever escape?
If one's wisdom is free, They are not attached to the cycle of rebirth; They are not bound even a little By the rope of karma.
Even if the fibers of a lotus stem Were piled as high as Mount Sumeru, And even if the rope of karma were like that, It could not bind a wise person.
A wise person in the cycle of rebirth Is like Mount Sumeru, unmoving; They are far from all sorrow, Liberated from all fear.
As all Buddhas have seen, Cause and effect always correspond; If one does extensive deeds, That fruit is equally extensive.
Again and again, one creates various deeds, And each receives its result; By doing such things, One is bound by them.
If one does good deeds, They certainly obtain that excellent result; Beauty, strength, and long-life grace the body, Making one respected by others.
But how can meritorious deeds last? They are fleeting, like a lamp's light; That karmic result is without error, All come from the mind's creation.
All living beings, When their karmic merit is exhausted, their life certainly ends; Their bodies are burned by fire, With nothing remaining stable.
Furthermore, all those beings, Through differences in their mental states, Each creates their own deeds, Bound by the three states of existence.
The blind and mute in this world, By practicing unwholesome ways, Hope for pleasant results— Like stirring water to get fire.
If one has done no good, Then happy results will not arise; Those who always delight in heedlessness Certainly have no merit.
Pulled by the rope of karma, Dull, stupid, and unconscious, That rope cannot be cut; Only when suffering ends is there liberation.
Beings, because of their karma, Come and go in the cycle of rebirth; Seeing this end and that arise, All arise from their causes.
Fools cling to the five sense pleasures, Never awakening; By feeding their craving, How can the end of suffering be reached?
Fools are never satisfied, Delighting in all kinds of sensual pleasures; Because of their insatiability, They bring about their own decline.
Regarding the meritorious results in this life, When their good karma is exhausted, their pleasure also ends; By indulging much in heedlessness, Only at death do they finally realize.
They create countless discriminations, Producing all kinds of deeds; Each, according to the causes and conditions of their karma, Receives its corresponding result.
Beings are driven by karma, Or attracted by karma; Some are born in happiness, Others attract painful results.
If one is born in heaven, Enjoying the wonderful pleasures of the five senses, When their merit is exhausted, they fall— And then, nothing can save them.
Furthermore, the cause of rebirth itself All arises from delusion; The Buddha, with true vision, Shows the correct path of liberation.
Those who formerly cultivated various good deeds, In harmony with ethics, concentration, and wisdom— This is not the cause of rebirth; They abide in pure happiness.
This merit is inexhaustible; One should not be heedless, But should ultimately, with single mind, Cultivate supreme conduct further.
If one has good fortune, They should stay far from all wrong; Doing good leads to the noble path, Doing evil brings disaster.
If one does good deeds, Courageous and never retreating, They constantly obtain the peace of stillness And can progress on the path to enlightenment.
If one clings to heedlessness, Delighting in doing evil, Their merit gradually declines And they fall into lower paths.
This karma is like a swing, All transformed by the mind; Beings, deceived by ignorance, Always turn depending on it.
Birth and death are like a wheel, With the twelve sense-bases as its spokes, Revolving in the world, All driven by the mind.
By creating good karma with the mind, One is led to birth among gods; But being deluded by sense-objects, They don't think of future suffering.
Regarding pleasure and non-pleasure, One should consider carefully before acting; Though the karma of pain and pleasure differs, Both arise from causes and conditions.
There is no real happiness in the world, Everything is driven by karma; When pleasure ends, suffering appears; It is all created by the mind.
Beings, by the wind of karma, Are blown to their place of birth; There they develop attachment, And are restrained by karma.
Only good and evil deeds Follow one in future lives; Just as when one picks a flower, Its fragrance accompanies it.
Beings, driven by their own karma, Flow on in birth and death; Like that swing, They rise and fall without rest.
Among gods, humans, and asuras, And the six states of existence, they come and go; Covered by ignorance, They do not generate true vision.
Again, like a worldly wheel That turns based on a hand's motion, They are urged on by karma, Swift beyond compare.
Bound up by karma, The twelve links of dependent origination combine; This is called the wheel of conditioned arising— The world does not know it.
Gods, covered by ignorance, Always cling to sense-objects; Only the result of karma remains long— Their pleasure does not accumulate.
They do not know that good karma Is like good medicine, a bright lamp— Dispelling darkness and bringing ease, Able to be a refuge and savior.
Experiencing unbearable, extreme pain, And all kinds of fear, This karma has great power, And does not tire.
Gods die and are born among humans; Humans die and fall to hell; Coming out of hell, they become animals, Then fall again to the ghost realm.
All are blown by the wind of karma, Drifting without stability; Those foolish beings Never awaken.
Beings ride the chariot of karma, Able to travel through the three realms; No other vehicle is like it— It is swift beyond compare.
If one's actions are pure, They receive their corresponding good result; Only in this present life Can one know one's own karma.
That karma is like a painting, All arising from the mind; What is painted covers everything, And lasts long without being destroyed.
That vast, excellent result All arises from deeds; When the merit of the deed is exhausted, That pleasure scatters and is lost.
If one does not abandon good, That pleasure only increases; Therefore, regarding good causes, One should cultivate them repeatedly, without cease.
For hundreds and thousands of lives, Taking on physical forms of bones and joints, Bound by karma, One never has the thought of ease.
If one creates various causes, They receive various results; In this very life, one should Diligently cultivate all good conduct.
The painting of karma is extremely skillful, All based on the mind's creation; When the karma is exhausted, the result ends, In a moment, not lasting long.
Only one's own karma is one's true relative; What can one get from others? One should tame the mind well, And abide in accordance with truth.
Adorning oneself with karma, It is not made by another; For hundreds of lives, thousands of lives, It is never abandoned even for a moment.
If one understands birth and cessation, And true cause and effect, Then one leaves behind all faults and stains, And reaches the place of no-extinction.
All the deeds one has done, Twisted and crooked, always follow, Like the spokes depending on the wheel, Revolving in the world.
One should discern with wisdom, Acting in accordance with truth; This is the true tamer, Forever freed from all afflictions.