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Novels are bestsellers. 'Universe vs. Alex Woods' by Gavin Extens
First published Current version v 1. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license. The discourse presents fifty-one categories of actions , followed by explanations of the negative consequences of transgressing the five precepts observed by all Buddhists, the advantages gained through caitya worship, and the meritorious results of specific acts of generosity. Roxanne Shooshani proofread and edited the English version. Thanks are due also to Mr. Yi Ding of Stanford University, who consulted the Chinese translations. The translator also wishes to thank Prof. Stephen Jenkins for his helpful comments. In response, the Buddha explains that individual karmic results are the reason for the diversity of beings, and he teaches in detail fifty-one categories of negative and positive consequences together with the specific actions that function as their causes. Next, the Buddha lists ten negative consequences for transgressing each of the five precepts: abstaining from taking life, abstaining from stealing , abstaining from sexual misconduct here transgressing the vow of celibacy , abstaining from lying , and abstaining from consuming intoxicants. Also enumerated are the advantages gained through making offerings and leading a religious life, living a secluded life, becoming a Buddhist mendicant, and developing confidence. Characteristic of the treatment of karma and rebirth in these texts is their detailed, catalog-like listing of specific karmic consequences and their causative actions. It is clear, however, that this is not meant to be understood as determinism. For example, in several places the presence or absence of intention and remorse are mentioned as factors that can determine whether a particular karmic result will be experienced, whether its outcome can be influenced, and whether it can be avoided altogether. The first indication is a curious statement found in 1. However, none of them seems to be an exact match. The final part of the Tibetan title, chos kyi gzhung Skt. Dharmagrantha , seems to be very rare as part of the title of canonical works. A search for the expression chos kyi gzhung in the online database Resources for Kanjur and Tenjur Studies of the Tibetan Manuscripts Project of the University of Vienna yielded only the text translated here. Yet another variant of the title should be noted. The Denkarma Tib. Young brahmin , it is like this: Through carrying out black actions , sentient beings are reborn in the unfortunate rebirth destinies ; they are reborn as hell beings, animals , ghosts that is, those who have gone to the afterlife , and asuras. Through carrying out white actions , beings are reborn as devas or as humans. Two things are noteworthy in this passage regarding Buddhist doctrine. Some early Buddhist schools accepted only five realms, including the asuras in the god realm. By contrast, here the unfortunate realms or destinations of rebirth Skt. There is no action which is black-white, nor any retribution which is black-white, which would be a contradiction. For instance, when a person first experiences happiness, which later changes to the experience of unhappiness due to certain black-white actions as causes 1. The explanations in 1. The Shelkar version contains the advantages of venerating and making offerings at caityas , but it does not contain the list of five negative actions and their consequences included in 1. It is reasonable to argue, therefore, that 1. As we have already mentioned, no complete Sanskrit version of Exposition of Karma is extant. To sum up, no exactly corresponding Sanskrit source text of the Tibetan translation of Exposition of Karma seems to be extant. Nevertheless, due to their similarity, the Sanskrit fragment of the Central Asian recension allowed us to throw some light on certain obscure terms in the Tibetan text. Regrettably, we possess no information about who translated the text or when. The Tibetan text of Toh is notable for its idiosyncrasies. On the other hand, a more detailed analysis of the wording describing the four states of imperturbability , as well as the frequent use of an epithet for the Buddha of yang dag par gshegs pa , 26 instead of the more standard de bzhin gshegs pa , has led us to also consider the possibility that Toh may have been translated from the Chinese. Yi Ding, however, could not confirm this hypothesis. In the absence of a colophon or other pertinent information about the text, however, it is impossible to be more precise. This French Sanskritist and Orientalist, who was the first to translate Kangyur materials into a European language, gave us the first translation of Exposition of Karma in a European language in his Fragments: Extraits du Kandjour. Since the text itself is not very long, and the Tibetan text in the Kangyur does not have any chapter subdivisions, we have likewise refrained from inserting any such divisions. Feer divided the text into three main parts, each with subdivisions and individually numbered paragraphs, and in the notes to our translation we have noted his general division of the text. We have also perused the Comparative Edition of the Kangyur Tib. For variant readings that affect the meaning of a passage, we have done our best to provide an alternative English translation in the notes. Where we were unable to provide an alternative translation for a variant e. I will answer. How does karmic ripening lead to this diversity of beings? There are also actions that, when accumulated, 58 lead to rebirth into a new existence only after the lifespan in hell has been completed; furthermore, there are actions that, when accumulated, lead to rebirth into a new existence after only half the lifespan in hell is exhausted, \\\\\\\\\[\\\\\\\\\] as well as actions that lead to rebirth immediately upon arriving in hell. There are actions that, when accumulated, lead to miserliness, to being poor and generous, to being wealthy and generous, and to being poor and miserly. There are individuals whose lifespans are exhausted but not their actions , 63 there are individuals whose actions are exhausted but not their lifespans, and there are individuals whose lifespans and actions are simultaneously exhausted. There are individuals who will eliminate their sufferings although neither their lifespans nor their actions are exhausted. There are individuals who will become unwell in their minds while their bodies are well. What are the ten? Ten factors lead to a long life. Through these ten factors, one will have a long life and be free from illness. Ten factors lead to having many illnesses. Through these ten factors, one will have many illnesses. Ten factors lead to having few illnesses. Through these ten factors, one will have few illnesses. These are the ten factors. Ten factors lead to being powerful. Ten factors lead to being lowborn. Ten factors lead to being highborn. Ten factors lead to becoming poor. Ten factors lead to becoming rich. Ten factors lead to hell. Ten factors lead to rebirth as an animal. Ten factors lead to rebirth in the realm of the asuras. These ten factors will lead to rebirth in the realm of the asuras. Ten factors lead to rebirth in the human realm. By not violating and not corrupting the ten virtuous courses of action , one will be reborn in the human realm. By not violating, and remaining diligently committed to, the ten virtuous courses of action , one will be reborn as a deva in one of the six heavens of sensuous pleasure. Ten factors lead to rebirth as a deva possessing a physical body. As for the four states of imperturbability : This kind of action \\\\\\\\\[F. This kind of action is considered to be intended but not carried out. A person who has accumulated such an action will be reborn in the hell realm, and after completion of the full lifespan of the hell realm, \\\\\\\\\[\\\\\\\\\] will again be reborn in hell. Suppose one has carried out an action that leads to rebirth in hell , but one feels remorse, is conscience stricken, and thinks that one has made a mistake and that it was wrong; and one confesses, does not give up effacing it, does not engage in this evil action again, and vows not to commit this action again in the future. While one who has accumulated this kind of action will be reborn as a hell being, one will subsequently take rebirth after only half the lifespan in that hell has elapsed. Suppose one has carried out an intentional action that leads to rebirth in hell , but one feels remorse, is conscience stricken, thinks that one has made a mistake and that it was wrong; \\\\\\\\\[F. Suppose one makes a donation but does not give joyfully. Then, when one is reborn as a human , one will be born into a wealthy family, richly endowed with wealth and possessions. Having become an important person of high rank, one will have many ministers, \\\\\\\\\[F. One will be happy and possess many mounts and carriages. Having thus arrived at unhappiness, the person who has accumulated such an action consequently is powerful, wealthy, and happy at first; but later, weakened by hunger, becomes unhappy. Food and possessions will be scarce. From a state of being distressed and without food and clothing, one will later become powerful, wealthy, and happy, and everything will increase. A person who has thus come to lack nothing is unhappy at first but becomes happy in the future. The karmic fruit for one such as this, if reborn as human , is that one will be born into a wealthy family and enjoy abundant wealth. After becoming an important person of high rank, one will have many ministers, assistants, relatives, and clan members; one will have plentiful possessions, and the granary will always be full. One will be profoundly happy and possess many mounts and carriages. Born in such a family, happiness of that kind will arise and increase. If one such as this is reborn as a human , one will be poor and famished, lacking food and drink, lacking clothing, and therefore living in distress , or one will live without food, drink, or clothing. Also, in the future, due to those conditions one will not become happy or enjoy an increase in resources. One who has accumulated such an action will not be happy at first and will also be unhappy in the future. Suppose one is not at all magnanimous toward worthy recipients of offerings and offers only a small amount; through being parsimonious when giving, while nonetheless making it a habit, one will be born in a wealthy family. A person who has accumulated such an action will, although wealthy, be very stingy. If one is reborn as a human , one will be reborn into a wealthy family; one can lead a life of abundance in food and possessions, and one will be a generous person. The accumulation of such an action leads to being wealthy and generous. Suppose one offers lavishly and has made it a habit to make a large offering to those who are not worthy recipients of offerings. If one is reborn as a human , one will be reborn into a poor family, \\\\\\\\\[F. A person who has accumulated such an action will be poor and generous. One would live without food or possessions and suffer hardship. Constantly toiling to obtain clothing and food, one will be stingy. A person who has accumulated such an action will be poor and stingy. Such persons have exhausted their lifespans but not the potential of their past actions. Those who formerly were happy and later became unhappy; or those who formerly were unhappy and later became happy. Such persons have exhausted the potential of their past actions but not their lifespans. Suppose a person, having passed away in the hell realm, is reborn as an animal ; or having passed away as an animal , is reborn as a ghost ; or having passed away as a ghost , is reborn as an asura ; or having passed away as an asura , is reborn as a human ; or having passed away as a human , is reborn as a god. Such persons have exhausted both the potential of their past actions and their lifespans. An arhat who has not accumulated merit but whose ethical conduct is perfect. Ordinary, worldly persons who have not accumulated any merit. Such persons are unwell both in their minds and in their bodies. A person who, motivated by desire, has violated their moral discipline, when reborn in the lower realms, will have a body that is healthy, pleasant, and pretty. When a person has a disposition toward confusion and is unable to keep moral discipline, and after accumulating the corresponding action is reborn in an inferior form of existence , they will be foul smelling and have impaired, missing, or inadequate sense organs. Which thirty-five? Therefore, \\\\\\\\\[alcohol\\\\\\\\\] should not be drunk and should be abandoned by everyone, high and low. L: mdo sde , chi b—a vol. S: mdo sde , chi b—b vol. Z: mdo , chi b—a vol. Carpenter, Joseph Estlin, and T. Rhys Davids. London: Frowde, Kudo, Noriyuki. Paris: E. Leroux, MacKenzie, David Neil. London: Oxford University Press, Maggi, Mauro. Roma: Istituto italiano per il medio ed estremo oriente, Pradhan, Prahlad, and Aruna Haldar. Patna, India: K. Jayaswal Research Institute, Vienna: Austrian Academy of Sciences Press, I, —48; vol. II, ; vol. Taipei Taiwan : Dharma Drum Publ. Apple, James B. Apte, Vaman Shivaram. Poona, Shiralkar, Electronic version : Cologne Digital Sanskrit Dictionaries. Bechert, Heinz ed. Erster Teil. Petersburg: Buchdruckerei der Kaiserlichen Akademie der Wissenschaften, — Bronkhorst, Johannes. Karma Dimensions of Asian Spirituality. Buswell, Robert E. Lopez Jr. The Princeton Dictionary of Buddhism. Princeton: Princeton University Press, Chandra, Lokesh. Tibetan-Sanskrit Dictionary. Reprint: Kyoto: Rinsen Book Company, Buddhism: Aesthetics, Time and Quintessence. Edgerton, Franklin. Buddhist Hybrid Sanskrit Dictionary. New Haven: Yale University Press, Engle, Artemus B. Ithaca: Snow Lion Publications, Fragments Extraits du Kandjour. Leroux, , — Fukita, Takamichi. Gethin, Rupert. The Foundations of Buddhism. Oxford: Oxford University Press, Herrmann-Pfandt, Adelheid. A Tibetan-English Dictionary. XI, March Malalasekera, G. McKeown, Arthur P. Leiden, Boston: Brill, Boston: Wisdom Publications, Negi, J. Priestley, Leonard C. Pruden, Leo M. Berkeley: Asian Humanities Press,— Rhys Davids, T. Chipstead, Surrey: Pali Text Society, Electronic version : Digital Dictionaries of South Asia. Rnam rgyal tshe ring. Bod yig brda rnying tshig mdzod. Dictionary of Old Tibetan Orthography. Scherrer-Schaub, Cristina A. Schwieger, Peter. Handbuch zur Grammatik der Klassischen Tibetischen Schriftsprache. Simon, Walter. Snellgrove, David L. Boston: Shambhala, Yokoyama, Koitsu, and Takayuki Hirosawa. Tokyo: Sankibo Busshorin Publishing, Zhang Yisun et al. Bod rgya tshig mdzod chen mo , Zang han da ci dian. Beijing: Mi rigs dpe skrun khang, Any act or deed done with body, speech, or mind. He later repented and became a lay disciple of the Buddha. One of the three lower realms of existence Skt. Unlike the Western biological classification of life in which humans belong to the animal kingdom , Buddhism in ancient Asia has developed its own unique taxonomic system that divides all forms of sentient life plants are mostly excluded from sentient life in the South Asian and Tibetan Buddhist taxonomies into six sometimes five realms or rebirth destinies Skt. There are four kinds of noble persons Skt. This is the fourth and final of the four or eight stages of the realization of the supermundane path and fruit , equivalent with awakening or liberation. A demigod who inhabits one of the six types of worlds Skt. The asuras are the enemies of the devas , fighting with them for supremacy. Four supernatural qualities or powers of the mind that help to gain the fruit of the path: aspiration, effort, concentration, and analysis. A common epithet of the historical Buddha. The Sanskrit word bhaga means, among other factors, good fortune, happiness, prosperity, and excellence. The suffix -vat indicates possession. They have confidence in their ability to faultlessly adhere to the monastic discipline in all situations because it provides a sense of protection. Cognate with the English term divine. The devas are most generically a class of divine, celestial beings who populate the narratives of Indian mythology. Devas make regular appearances in Buddhist literature at the head of the assemblies of celestial and supernatural beings who attend the teachings, interact with the Buddha, bodhisattvas, and other spiritual figures, and celebrate the delivery of their sermons. The state of deva is reached either through meritorious acts or the cultivation of subtle meditative states, and is therefore considered a higher mode of rebirth in comparison to rebirth among hell beings, pretas, and animals. The beings reborn here possess ethereal physical bodies and experience only three senses: sight, hearing, and touch. Attachment to material objects is in general less than in the desire realm Skt. A deva or god in the formless realm. Here in Exposition of Karma Tibetan nyon mongs pa is an old Tibetan expression for sdug bsngal ba see Rnam rgyal tshe ring , s. The fifth of the ten nonvirtuous actions. One of the eleven virtuous mental factors Tib. These are five grave sins which, when committed, lead one to fall immediately, i. But the exact number of items varies in different lists from two or three to five cf. BHSD, s. In Buddhist philosophy, the five basic constituents upon which persons are conventionally designated. They are material forms, sensations, perceptions, formations, and consciousness. Love, compassion, sympathetic joy, and equanimity; also often called the four immeasurables. As the stories of the Petavatthu illustrate, the worlds of ghosts and humans often intertwine. Part of the Tibetan translation of a Skt. See glory , renown. The eighth of the ten nonvirtuous actions. The hell realm s ; Exposition of Karma does not differentiate, or at least does not itemize, the different Buddhist hells. Lacking knowledge of or being ignorant \\\\\\\\\[of the Dharma\\\\\\\\\]. Negi Negi , s. Context suggests that this is one sense of ngan pa in Exposition of Karma when it talks about the Dharma and knowledge thereof. See also n. In early Buddhism, a teacher who teaches the Dharma and Vinaya to novices and new monks, and who can replace the preceptor Skt. A transitional, discarnate state of a sentient being between death and rebirth, classically said to last up 49 days; its existence was and is not accepted by all Buddhist schools not, e. A bird said to have a song sweeter than any other. The complex process of the ripening of karma, i. The first of the ten nonvirtuous actions. In this text shes rab seems to mean primarily knowledge defined as insight and understanding one has gained through studying and experience , specifically knowledge of the teachings of the Buddha in general, and of karmic cause and effect in particular Cf. Edgerton, BHSD, s. Here, the third of the ten nonvirtuous actions. See n. The fourth of the ten nonvirtuous actions. Designates both the mental state of deep concentration and the meditative practices leading to it. These states are characterized by a gradual withdrawal of consciousness from external sense data. The karmic potential that accumulates through good actions and which in the future results in happiness and good fortune. The intention or the strong aspiration to attain enlightenment for the sake of all sentient beings. On the level of absolute truth, mind of enlightenment means the realization of emptiness. This is likely a pre-reform expression. We were unable to determine the exact meaning of this Tibetan expression, and we did not find it used elsewhere in either the Kangyur or the Tengyur. This is the third of the four or eight stages of the realization of the supermundane path and fruit leading to awakening. The second of the four or eight stages of the realization of the supermundane path and fruit leading to awakening. The asuras were expelled from their original home in the god realm because of their chronic jealousy; now they wage constant war with the devas in the hope of regaining their old home. According to Exposition of Karma , this class of beings is counted among the unfortunate or lower realms of rebirth. See glory , good reputation. Here, the opposite of wrong view , i. Actions based on the roots of virtue will eventually lead to future happiness. A state of involuntary existence conditioned by afflicted mental states and the imprint of past actions , characterized by suffering in a cycle of life, death, and rebirth. The six perfections of the bodhisattvas: giving Skt. The second of the four states of imperturbability , which leads to rebirth in the formless realm Skt. The first of the four states of imperturbability. In the formless realm Skt. The fourth of the four states of imperturbability or formless meditative absorptions or attainments Skt. The third of the four states of imperturbability , which leads to rebirth in the formless realm Skt. The second of the ten nonvirtuous actions. One of twenty or twenty-four so-called secondary mental defilements or afflictions. This is the first of the four or eight stages of the realization of the supermundane path and fruit leading to awakening or liberation. A Buddhist monument and reliquary holding the relics of a buddha or some highly revered Buddhist master, representing the enlightened mind of a buddha. He converted to Buddhism after hearing a discourse by the Buddha. A relic of the Sinitic vocabulary in Tibetan texts see McKeown , According to R. A spiritual teacher with whom one has a personal teacher—student relationship. The ten nonvirtuous or unwholesome actions as they occur in 1. The opposites of the ten nonvirtuous courses of action as they occur in 1. Perhaps a gloss or paraphrase for noble persons or noble ones , i. These stages are characterized by the gradual elimination of the fetters Skt. The seventh of the ten nonvirtuous actions. Usually Tibetan ngan song \\\\\\\\\[ gsum \\\\\\\\\] is an expression for the three lower realms of rebirth according to Buddhist cosmology: animals , ghosts , and hell beings. Here, however, the asuras are counted among lower rebirths too. An ideal monarch or emperor who rules in accordance with the Dharma over the entire universe or large parts of it whatever the spatial extent of the known universe at a given time is conceived to be. A world system can have only one universal monarch at one given time, just as it can have only one buddha. Like a buddha, a universal monarch possesses the thirty-two major marks of a great being Skt. He rules on the basis of ten royal qualities Skt. The tenth of the ten nonvirtuous actions ; also one of five commonly listed kinds of erroneous views, wrong view designates the disbelief in the doctrine of karma, i. The view that causes and thus actions do not have effects, and that the self is the same as one or all of the psycho-physical aggregates Skt. The wrong view or belief that the self exists in or as one or all of the psycho-physical aggregates Skt. Apte, s. The Translation. AKK Vasubandhu. Abhidh-k-bh Vasubandhu. Abhidh-k-bh P P. Prahlad, A. Apte Apte, Vaman Shivaram. Revised and Enlarged Edition of Prin. Begun by V. LC Lokesh Chandra. Mh-karmav K Kudo Noriyuki. Negi Negi, J. Vienna Tibetan: mdo sde, sa ; theg dman gyi mdo mang. See the chapter concordance in Kudo , — It was, probably like the majority of Buddhist literature in Sogdian, translated from the Chinese. Sakaki Negi , II, 6. The concept of transference of merit Skt. Thus, the words chosen by L. This is an eighteenth-century copy of a manuscript kept in the Shelkar monastery; it is also known as the London Kangyur or British Museum Kangyur after its current location. Equally problematic are the definitions of the individual senses themselves, and that the Dictionary entry treats the Buddhist and the Hindu understanding of the term karma indiscriminately. Abhidh-k-bh P , ,26—,3, ad AKK 4. See Simon This version may be identical with the title no. Unfortunately, we have been unable to access the text of the manuscript Kangyur of the British Museum studied by W. Simon see below. Simon , Equivalent to Skt. See McKeown , 1—96 for a discussion of yang dag par gshegs pa , see pp. For a complete list of the Chinese translations, see Kudo , Bibliography, p. We are very grateful to Mr. See Herrmann-Pfandt , The reader should keep in mind that these dates should not be accepted without skepticism, for much of the early history of Tibet and the history of the transmission of Buddhism to Tibet remains obscure, due to a lack of reliable historical sources. This form of the name according to D shu ko ; vv. Part of ancient Indian etiquette when interacting with prominent and respected religious leaders was to never position oneself directly in front of the person, but to stand or sit slightly to one side. Also, when leaving, one would first circumambulate the teacher clockwise, i. The spelling of the quantifier cung shas here is unusual, and we have not seen it elsewhere so far usual spelling is cung zad or chung zad. However, all Kangyur editions that we have consulted use this spelling. PED, s. See 1. The Tibetan is unclear D Feer , D tshe rabs kyi las las gyur te ; S, L have a sentence terminating particle instead: las gyur to. The diction of this paragraph is challenging, and our translation is uncertain. It is action that distinguishes beings as inferior and superior. We have retained the agricultural metaphor here. The Hundred Deeds Toh A slightly different translation is offered by L. Thus, Manava, by the effect of black acts, a being is born goes in a bad direction, such as Narakas, Animals , Yaxas sic , roamers? Those who have done white acts are reborn among gods or humans. Ceux qui ont fait des actes blancs renaissent parmi les dieux et les hommes. We have also abbreviated the Tibetan in our English translation. The sentences after the first one start with las kyis which we interpret to be short for las kyi rnam par smin pas. D ngan par ; L, S ngan por. See the glossary entry on shes rab for an explanation. However, later in the text at 1. See also 1. The karmic category spoken of here is that of Sanskrit a niyata , i. Furthermore, its experience corresponds to the moral quality of the action. According to D, L, S ma bsams par byas pas ; vv. K Y , K Q ma bsams par byas pa ma ; U ma bsams par bya bas. The paragraphs corresponding to this category later in the text cf. What are the characteristics and conditions of accumulated action? The syntax of the Tibetan in this sentence and below is obscure. In light of the explanations of the items listed in the full paragraphs later in the text, we have translated them in a way that tries to bring out the fact that both the former and the latter states of happiness and unhappiness are seen as being related by a combination of certain actions. We have attempted to make this difference recognizable in our English translation. It is not clear why the Tibetan reads sems can gang zag thams cad here. Although it may be the case that las should be supplied in this and the following sentences, we have translated according to the syntax as it is. The editor, in consultation with the translator, settled for this perhaps less accurate but less wordy translation. According to S, Z gzugs legs pa dang ; v. D, L gzugs ngan pa \\\\\\\\\[L: ngan ba \\\\\\\\\] dang. According to D, L, S, Z tshe thung. In the following paragraphs, we have therefore treated Tibetan zhe na simply as signifying a question. D, L chos bcus na ; S, Z chos bcus ni later chos bcus na throughout. Je te dirai que dix conditions font que la vie est courte. If you wish to hear them, they are as follows. This interpretation may be corroborated by the vv. K Q , K Y bcod seems to be a relatively common variant of gcod. According to D, L, S, Z srog gcod du bcug pa. N srog gcod du bcod pa. According to D, L, S, Z smon pa ; vv. J smin pa ; N sman pa. The Tibetan is not entirely clear, but cf. Toh F. D, S, Z: sems can rnams la skyabs byas. This translates the obscure Tibetan mya ngan bsring ba rnams D. See the Glossary of Terms, s. L mya ngan sring ba rnams ; S, Z mya ngan srid pa rnams. Tibetan zas mi zhu ba za ba. However, cf. Tibetan rim gro byed pa , in contexts like this, can have two main senses: 1 honoring, worshiping also in form of rites and rituals , reverence; and 2 service, to serve, attend to or upon , to aid, to see after. We have adopted the latter sense, considering the context of illness. According to S, Z khro ba gnod bcas pa two items are needed here in order to parse ten items in this paragraph. D khro ba gnod bcabs pa ; vv. L khro ba gnong? The reading and the interpretation of this passage, however, is not clear. The Tibetan is not entirely clear here. However, the exact meaning of yongs su? Or cf. Feer , , n. I use the Sanskrit word which corresponds to the Tibetan term of our text. It seems to me preferable to a translation that could otherwise only be bizarre. BGT, s. D, L dngan can byed pa Old Tibetan orthography for ngan see Rnam rgyal tshe ring , s. See above, 1. J, N, H mngan ; C ngan. Note that this paragraph includes only eight items. Some of the following paragraphs also include less than ten items. We will not note this in every case, but only when it is connected to linguistic problems, or when there is a conflict between different readings of the various Kangyur editions. CPD, s. This meaning is reflected in the standardized Tibetan translation as given in the Mvy. Sakaki : dbang chung bar grags pa. Given the apparent context of social prestige in this paragraph, we have leaned toward the first in our translation. For Tibetan sri zhu mi byed pa , cf. Coblin in JAOS , p. According to D mya ngan bsrings pa ; vv. L srings pa ; J, N, C bsings pa. Translating D, L, S, Z dbang chung ngu ; v. Negi , II. According to D, S, Z dge sbyong Skt. D, L, S, Z rigs kyis btsun pa , which should nevertheless be corrected to rigs kyi btsun pa see also below, paragraph 1. D, S, Z bsti stang ; vv. This passage seems corrupt. According to D, L, S, Z. N adds nga ba dang , H adds pha ma dang before mkhan po dang. Here and throughout, we have opted for a literal translation of Tibetan thar par zhugs pa rnams Skt. Realm of the asuras The vv. We are not entirely sure what spag here means; cf. Tibetan mchod cing spyod pa kun gcod pa. The Tibetan uses the same word here thob pa as in paragraphs 1. The structure of this sentence seems to be parallel to D a,1: mkhan po dang bla ma thar par zhugs pa rnams la gzhan la yang , where thar par zhugs pa rnams is replaced abbreviated? D, K Y , H mkhan po dang bla ma ltag ma \\\\\\\\\[A, p. The v. D gsos sman ; L, S, Z gso sman ; and J gsol sman are not different in meaning. Tibetan g. L, S, Z lo legs par ston pa. Tibetan ngan pa. According to our interpretation, it becomes clear in this paragraph that ngan pa refers to people with poor or no understanding or knowledge of the Dharma , and that it must mean the opposite of knowing, following, and applying the Dharma cf. Negi, , II, s. According to D, L gtsigs ; v. N btsigs. Tibetan shes rab chen po. D mya ngan bsrings pa ; L, S, Z mya ngan bsring ba. It might, however, refer to bodhisattvas in general. Har Dayal , the aspirations or vows of bodhisattvas are made with such concentration and commitment that they are guaranteed to be realized. Here, the Tibetan word mthu Skt. The phrase here probably does not refer to any standard doctrinal list. Kudo , Note 17; cf. This passage is probably corrupt. We cannot easily emend this to a more orthodox reading, e. Priestley , ch. If our interpretation is correct, this statement might hold the key for identifying the school-affiliation of this text i. Sakaki nos. Engle , p. We have attempted here to strike a balance between an overly literal translation and superimposing the standardized meanings of the later, more established scholastic terminology. Gethin , f. Interestingly, this category is absent from Summary of the Fifty-one Karma Categories in 1. We do not know which precise list of perfections our text refers to here. While the four boundless states leading to rebirth in the form realm is a standard Abhidharma teaching, the mention of the practice of the six perfections as constituting a cause for rebirth in the form realm is unusual. The role of the ten virtuous courses of action , however, is unclear. The Tibetan syntax seems to suggest that they should be observed while at the same time one practices the six perfections and the four boundless states. The names of the four meditative absorptions also deviate slightly from their standardized forms listed in the Mvy. Sakaki — We have adopted the v. Tibetan mi g. Tibetan stengs gi v. The Tibetan des bdag cir smon lam btab is rather truncated. This sentence is unclear. We have instead followed the v. This paragraph is unclear. Action which ripens in this very life as either a good or a bad karmic result for someone who has gone to another country is \\\\\\\\\[called\\\\\\\\\] action whose result ripens in another country. According to D, L, S, Z las ; v. D lus kyis ma byas pa ; v. D sems rgyus shing ; L, S, Z sems rgyas shing. Reading according to D: ji ltar las bsams te byas pa gang zhe na ; v. K Q : bsams te ma byas pa , which is the same as in the preceding paragraph, and is likely to be a mistake here. K Y : bsams te da byas pa. The syntax remains challenging though, and the sentence is likely corrupt. The example-case alluded to here can be read in more detail in Mh-karmav paragraph 29a Toh F. D reads yi rangs ; K Q , K Y yid rangs. We follow the D reading here. Translation follows D cis kyang ; v. This is again a nontechnical interpretation of the Tibetan phrase nyon mongs nas sdug. Tibetan reads nyid kyis here instead of bdag nyid kyis as in paragraph 1. As an exception we have here and in the following sentences translated Tibetan las not simply as action but with a phrase. Tibetan las here really means the potential of an action or intention to produce or ripen into a karmic result in the future. The Tibetan ma rabs is thus used here in a religious sense as the opposite of a noble person Tib. In another context, however, the term designates a person of low social status, a commoner Tib. The crucial difference rather seems to be whether merit is dedicated to religious or worldly ends. Lakuntaka Bhaddiya Thera , and who is described as having been short, ugly, and even hunchbacked Skt. The D edition has ka ra ma sha instead Skt. Mh-karmav K , paragraph The Tibetan translators may then have rendered Chinese li with Tibetan stobs. However, we cannot explain Tibetan rdo. Our tentative translation of Tibetan phyi rol gyi yul sa rnams. For reasons that are unknown to us, Toh lists only nine non- virtuous courses of action. Translation follows D mtho dman ; v. Yongle, K Q mthon sman. It is not known to us what specific illness the text refers to here. D na rkong ; v. Yongle, K Q nad rkong. According to LC, s. See also BGT, s. Missing from this list is the sixth nonvirtuous action , abusive language Tib. Again, according to D, L, S, Z lan gyis ; v. D phyi rol gyi yul sa rnams ; v. A man pa , which is w. That the subject of this paragraph is the negative act of killing is implied; the Tibetan text here does not mention the word for killing srog gcod pa. Translated according to D rmi lam na sdig pa mthong ba ; v. Translated according to D, L, S, Z lam ngan par ltung ; v. The Tibetan omits ngan pa rnam pa bcu here. It probably means that one walks around in a suspicious manner or in inappropriate places or at inappropriate times, as thieves would be expected to do. According to L, S, Z khyim ; vv. K Y rdzod. We have adopted the D reading here in order to retain ten list items. According to D, L, S, Z ma dad pa here. D, L skyid pa sngan cad \\\\\\\\\[S, Z chad \\\\\\\\\] ma bsags pa ; vv. The shad in all the consulted editions A, D, L, S, Z might indicate that this was regarded as constituting two separate items skyid pa ngan chad ma bsags pa da yang mi sogs pa. According to D, L spa ; v. S, Z sba. Feer , translated nos. D rigs gcig pa ; L, S, Z rigs gcig par. According to Feer, part three starts at this point. Mh-karmav, paragraph 62ff. The parasol Skt. It is tempting, therefore, to accept the v. Translating the v. C lus la rdul mi chags pa yin instead of D lus rdul mi chags pa yin. D gzugs ; Our translation follows the v. The meaning of this sentence is not clear. In Buddhism, perfect moral discipline or ethics has long been associated with fragrance or a fragrant body odor. The Tibetan is not entirely clear. This translation is tentative. The exact meaning of this sentence is unclear. The passage may be corrupt. Rnam rgyal tshe ring and BGT, s. The connective zhing cing may indicate that two items should be counted here. The way this paragraph divides the items into ten is not entirely clear. Mvy Sakaki See also McKeown , 52 f. H zlum ; S, Z bzlum. More concretely, this may mean that one will naturally be chosen as an arbitrator or mediator by all. He also appears in the Buddhist tantric literature, e. Perhaps this is an interpolation and thus reflects Chinese influence? We have therefore used continuous numbering. Note that this list for unknown reasons contains only six items. Translated according to the D reading mi zhan pa ; v. K Q mi zhen pa. According to D, L snod spyad v. K Y spyed ; S, Z snod spyod w. A begging bowl usually lhung bzed in Tibetan is one of the utensils required for monks or novices entering the order. But cf. Tibetan mi tshugs pa seems to have two basic meanings cf. BGT : 1. Tibetan thar par zhugs , here denoting the activity rather than the person. Translated according to v. A broad forehead is one of the eighty secondary physical characteristics of a great being or a buddha Skt. Translated per the D, S, Z reading bzhon pa. Translation per the D, L, S, Z reading khrod dben par gnas pa. Additional lus sangs rgyas la bsnyen pa of S is very likely a dittography. Asking for alms food is part of the life of a Buddhist mendicant or wandering ascetic. Translating D, S, Z reading nga rgyal. The following sentences illustrate the benefit for others. This sentence means that by living on alms food that others provide one with, one has provided them with an opportunity to accumulate religious merit. Translated per D, L, S, Z sbyong ba ; v. These items are permitted by the Vinaya for monks and nuns to possess and use without violating their precepts. Four states of imperturbability mi g. Stillness mi g. Textual Classification. The Title. On Karma. Tibetan and Sanskrit Versions. The Tibetan Translation. The English Translation. Locations of Toh in other Kangyurs consulted. Kudo Noriyuki. London Shelkar; shel dkar manuscript Kangyur, kept at the British Museum. Download PDF. Download EPUB. Download AZW3 Kindle.
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