How the Gods Make Love

Do the three kinds of bad conduct gather in the ten unwholesome paths of karma, or do the ten unwholesome paths of karma gather in the three kinds of bad conduct? And so on, stated at length. One asks: for what reason is this treatise composed? The answer: it is in order to distinguish the meaning of the scripture — that is, as the scripture states: there exist three kinds of bad conduct and ten unwholesome paths of karma. Although the scripture makes this same statement, it does not broadly discuss it, set forth at length exactly as before. There are, further, those who say: the three kinds of bad conduct have already been distinguished,

yet the ten unwholesome paths of karma have not yet been distinguished — it is wished now to distinguish them, and it is thereby that this treatise is composed.

Here, the three kinds of bad conduct are named briefly, their own matter broad; the ten unwholesome paths of karma are named broadly, their own matter narrow — it is thereby that the three kinds of bad conduct gather in the ten unwholesome paths of karma, not the ten unwholesome paths of karma gathering in the three kinds of bad conduct, since the various kinds of bad conduct, having already gathered in the paths of karma, further possess a remainder — exactly as a great vessel, covering a smaller vessel, still possesses a remainder. It is for this reason that the three gather in the ten, not the ten gathering in the three. What is not gathered in? Namely, excluding what is gathered within the paths of karma, the remaining bodily, verbal, and mental bad conduct. What, precisely, is this remaining bodily and verbal bad conduct? It refers to the preparatory action and the subsequent action of the bodily and verbal paths of karma,

together with the various karmas stated within the *Prajñaptiśāstra*, and every karma gathered within a merely prohibited offense. What, precisely, is this remaining mental bad conduct? It refers to unwholesome volition. It is now fitting to display the three-fold distinction of root act, preparatory action, and subsequent action belonging to the ten unwholesome paths of karma. As for the three stages of cutting off life: exactly as a butcher of sheep first goes to where the sheep is, whether buying it, leading it, binding it, or striking it, up until its life is not yet cut off —

at that time, whatever unwholesome bodily and verbal karma there is constitutes the preparatory action of cutting off life. If, with the mind of killing, one genuinely cuts off another's life, then, at that time, whatever unwholesome manifest bodily karma there is, together with this same moment's unmanifest karma, constitutes the root act of cutting off life. From this point onward, at this very place,

whatever unwholesome manifest and unmanifest bodily and verbal karma arises from skinning, cutting apart the limbs and flesh, and either selling or eating it, constitutes the subsequent action of cutting off life. As for the three stages of taking what is not given: it refers to the fact that one first gives rise to the mind of theft, going to this or that place, plotting and watching for an opportunity, breaching a wall or severing a knot to take another's wealth and treasure, up until the object taken has not yet left its original place — at that time, whatever unwholesome bodily and verbal karma there is constitutes the preparatory action of taking what is not given. If, with the mind of theft, one genuinely takes another's object, raising it from its original place, then, at that time, whatever unwholesome manifest bodily karma there is, together with this same moment's unmanifest karma, constitutes the root act of taking what is not given. From this point onward, whether the owner becomes aware of it, up until there is mutual binding and mutual harm — in which case the preparatory action of killing serves as the subsequent action of theft — or the owner does not become aware, and the object is divided up and made use of, then, at that time, whatever unwholesome manifest and unmanifest bodily and verbal karma there is

constitutes the subsequent action of taking what is not given. As for the three stages of sexual misconduct: it refers to the fact that, burned and pressed by the fire of desire, whether through a letter, a written message, food and drink, or wealth and treasure, one displays a token of affection, and either caresses or touches the other, up until they have not yet come together — at that time, whatever unwholesome bodily and verbal karma there is constitutes the preparatory action of sexual misconduct. If, at that time, the two come together, then, at that time, whatever unwholesome manifest bodily karma there is, together with this same moment's unmanifest karma, constitutes the root act of sexual misconduct. Here, there are those who say: it is the very moment of coming together that already constitutes the path of karma; there are those who say: it is only at the moment of the heat of passion being fully released that it constitutes the path of karma. From this point onward, in reliance upon this same matter, whatever unwholesome manifest and unmanifest bodily and verbal karma arises constitutes the subsequent action of sexual misconduct. As for the three stages of false speech: it refers to the fact that, for the sake of wealth, profit, fame, or renown, before a single sentient being, or before a great assembly, one falsely presents oneself as bearing clear evidence, concealing one's own genuine reflection and speaking otherwise, up until one has not yet uttered the false speech one intends to convey — at that time, whatever unwholesome bodily and verbal karma there is constitutes the preparatory action of false speech. If one genuinely utters the false speech one intends to convey, then, at that time, whatever unwholesome manifest verbal karma there is, together with this same moment's unmanifest karma, constitutes the root act of false speech. From this point onward, in reliance upon this same matter, whatever unwholesome manifest and unmanifest bodily and verbal karma arises

constitutes the subsequent action of false speech. As for the three stages of divisive speech: it refers to the fact that, for the sake of wealth, profit, fame, or renown, by various skillful means, one breaks apart and divides another's own kinsmen and friends, up until one has not yet uttered the very speech that genuinely breaks them apart — at that time, whatever unwholesome bodily and verbal karma there is constitutes the preparatory action of divisive speech. If, with the intention to break them apart, one genuinely utters the speech that breaks them apart, then, at that time, whatever unwholesome manifest verbal karma there is, together with this same moment's unmanifest karma, constitutes the root act of divisive speech. From this point onward, in reliance upon this same matter, whatever unwholesome manifest and unmanifest bodily and verbal karma arises constitutes the subsequent action of divisive speech. Here, there are those who say: it is only if the divisive speech genuinely causes the other party to be estranged and broken apart that it constitutes a path of karma — were this so, then breaking apart a noble one would then not constitute a path of karma, yet divisive speech that breaks apart a noble one is all the graver. Those who speak in this way hold, rather, that merely giving rise to the intention to break apart, and uttering divisive speech, whether or not it genuinely breaks the other party apart, in every case constitutes a path of karma. As for the three stages of harsh speech: it refers to the fact that, since one's own nature is much given to aversion, at the very moment one is about to utter speech, one first displays indignation and agitation, the body trembling, the countenance changing, glaring with angry eyes and shouting abuse, remaining in that person's presence, up until one has not yet uttered the very speech that genuinely reviles and insults — at that time, whatever unwholesome bodily and verbal karma there is constitutes the preparatory action of harsh speech. If, upon reaching that person, one utters speech that reviles and insults, then, at that time, whatever unwholesome manifest verbal karma there is, together with this same moment's unmanifest karma, constitutes the root act of harsh speech. From this point onward, in reliance upon this same matter, whatever unwholesome manifest and unmanifest bodily and verbal karma arises constitutes the subsequent action of harsh speech. Here, there are those who say: it is only if it genuinely causes the other party to feel anger and vexation that it constitutes a path of karma — were this so, then reviling one who has already become free of desire would then not constitute a path of karma, yet harsh speech reviling one free of desire is all the graver. Those who speak in this way hold, rather, that merely harboring indignation and aversion, and uttering harsh speech, whether or not it genuinely causes vexation, in every case constitutes a path of karma. As for the three stages of idle chatter: it refers to the fact that, for the sake of wealth, profit, reverence, fame, renown, or sport and amusement, one delights in speaking various words that are without meaning, untimely, and improper — whether an entertainer, wishing to speak foolish, laughter-provoking words, gesturing, glancing about, leaping and dancing, and giving voice to various words of laughter, up until one has not yet uttered the very root speech intended — at that time, whatever unwholesome bodily and verbal karma there is constitutes the preparatory action of idle chatter. If one genuinely gives voice to the various meaningless, frivolous words,

then, at that time, whatever unwholesome verbal karma there is, together with this same moment's unmanifest karma, constitutes the root act of idle chatter. From this point onward, in reliance upon this same matter, whatever unwholesome manifest and unmanifest bodily and verbal karma arises constitutes the subsequent action of idle chatter. As for the remaining three mental paths of karma — covetousness, malice, and wrong view — their very arising is itself the root act; there exists no distinction of preparatory action or subsequent action for them. There are those who say: these, too, possess a preparatory action and a subsequent action — namely, unwholesome volition. Here, as for the seven root unwholesome paths of karma's own manifest karma, and this same moment's unmanifest karma, each possesses five qualities in full — first, being bad conduct; second, being a violation of the precepts;

third, being non-restraint; fourth, being karma; fifth, being a path of karma. From this point onward, every further unmanifest karma possesses solely four qualities — excluding that of being a path of karma, since it is solely at the very moment thought reaches its own completion that the name "path of karma" applies.

One asks: by how many unwholesome paths of karma co-arising does thought reach its own completion? The answer: within the three unwholesome paths of karma belonging to bodily karma's own inherent nature, there may be times when thought reaches its own completion by virtue of a single path — that is, each of the three bodily karmas arises separately, one at a time. There may be times when thought reaches its own completion by virtue of two paths — that is, exactly as there is one who, stealing another's sheep and the like, out of a certain aspiration, also cuts off its life at the very time of the theft; or, personally engaging in sexual misconduct while sending an agent to perform either killing or theft — since sexual misconduct is completed solely through one's own act. Were dharmas of this kind to arise, within a single moment,

thought would then reach its own completion by virtue of two unwholesome paths co-arising. There may be times when thought reaches its own completion by virtue of three paths — that is, exactly as there is one who first sends two agents to kill and to steal, while personally engaging in sexual misconduct. Were dharmas of this kind to arise, all three would then, within a single moment, reach completion together, and, at that time, three unwholesome paths of karma would co-arise with thought reaching its own completion — exactly like a band of thieves who, agreeing together upon a single place, plunder another's household: within a single moment, one drags off the cart, one cuts off a life, one commits adultery with the wife — it should be understood that, at that time, among those various thieves, there are some for whom thought reaches its own completion by virtue of three unwholesome paths co-arising. Within the four unwholesome paths of karma belonging to verbal karma's own inherent nature, there may be times when thought reaches its own completion by virtue of a single path — that is, each of the four verbal karmas arises separately, one at a time; there are those who say: the single case is solely idle chatter. There may be times when thought reaches its own completion by virtue of two paths — that is, uttering false speech untimely constitutes idle chatter, or uttering divisive speech untimely constitutes idle chatter, or uttering harsh speech untimely constitutes idle chatter. There may be times when thought reaches its own completion by virtue of three paths — that is, uttering false speech and divisive speech untimely constitutes idle chatter, or uttering false speech and harsh speech untimely constitutes idle chatter, or uttering divisive speech and harsh speech untimely constitutes idle chatter. There may be times when thought reaches its own completion by virtue of four paths — that is, uttering false speech, divisive speech, and harsh speech untimely constitutes idle chatter. If one speaks of the matter altogether, there may be times when thought reaches its own completion by virtue of five paths, up through by virtue of as many as eight paths — that is, sending six agents to perform six paths of karma while personally engaging in sexual misconduct. Were dharmas of this kind to arise, within a single moment, all seven would reach completion together, together with any one of the three mental paths of karma presently manifesting — in this way, eight kinds of paths of karma would co-arise with thought reaching its own completion. It should be understood that the three mental karmas, each separately manifesting in the present, reach the completion of thought without any meaning of co-arising, since there exists no dual mind, and no sending of another — it is by virtue of this that a co-arising meaning of nine or of ten is not spoken of.

One asks: within which realm are how many unwholesome paths of karma obtainable? The answer: it is solely within the desire realm that all are obtainable in full, whether gathered within non-restraint, or gathered within neither restraint nor non-restraint. Within the form and formless realms, none whatsoever are obtainable at all.

One asks: within which destinies are how many unwholesome paths of karma obtainable? The answer: within the hell destiny, there exist the latter five, gathered within neither restraint nor non-restraint. There is no cutting off of life, since they lack the capacity to cut off another's life — exactly as it is said, there, up until every unwholesome, evil dharma, not yet entirely exhausted and spat out, decisively does not come to an end of life. There is no taking what is not given, since they possess no portion of wealth to receive. There is no sexual misconduct, since they possess no wife or household to receive. There is no false speech and no divisive speech, since there exists no matter of receiving false speech there, and since there is constantly no harmony to begin with. There is harsh speech, since they are pressed by painful sensation. There is idle chatter, since it is spoken untimely. Covetousness, malice, and wrong view are all present, since they have not yet become free of desire. Within the animal and hungry-ghost destinies, all ten are present in full, gathered within neither restraint nor non-restraint. Within the human destiny's three continents, all ten unwholesome paths of karma are present in full, whether gathered within non-restraint, or gathered within neither restraint nor non-restraint. Within the northern continent of Uttarakuru, there exist the latter four, gathered within neither restraint nor non-restraint. There is no cutting off of life,

since their lifespan is fixed at a thousand years, with no premature death, and since their own nature is genuinely wholesome, fixed to advance further. There is no taking what is not given, since they possess no portion belonging to themselves or others to receive. There is no sexual misconduct, since they possess no wife or household to receive — when they wish to engage in impure conduct, they and the woman go together beneath a tree; if it is fitting, the tree's own branches bend low to cover them, causing them to come together; if it does not bend, both, ashamed, depart. There is no false speech, since there exists no matter of receiving false speech there. There is no divisive speech, since those same sentient beings are constantly in harmony. There is no harsh speech, since they constantly speak gentle, pleasant words. There is idle chatter, since they sing and play untimely. Covetousness, malice, and wrong view are all present, since they have not yet become free of desire. Within the heavens of the desire realm, all ten unwholesome paths of karma are present, gathered within neither restraint nor non-restraint. One asks: do those gods possess the matter of cutting off life, or not? The answer: although they do not harm one another, they harm those of other destinies. There are, further, those who say: they, too, harm one another — that is, it is said that the various gods' own hands and feet, once severed, regenerate; were the head severed from the middle, they would then perish at once. There is taking what is not given, up through idle chatter, since they, too, possess plundering and stealing another's object, encroaching upon what another has received, uttering deceitful speech, speaking words that break others apart, indignantly reviling and insulting, and singing and playing untimely. Covetousness, malice, and wrong view are all present, since they have not yet become free of desire. One asks: if one steals the wealth or property of a monk who has passed away, where does one obtain the root path of karma? The answer: if the formal procedure has already been performed, one obtains it in the very assembly that performed the procedure; if the formal procedure has not yet been performed, one obtains it universally, wherever the well-spoken dharma's own assembly is present.

One asks: if one, taking a buried treasure with the notion that one is stealing, makes use of it oneself, where does one obtain the root path of karma? The answer: one obtains it at the king's own place, since everything the great earth possesses belongs to the king. There are, further, those who say: one obtains it at the place to which the field and dwelling belong — for what reason is this so? Because one is, within it, subject to taxation and profit. Those who speak in this way hold that one obtains it at the king's own place, since the great earth's own possessions have the king as their master; the master of the field and dwelling receives solely the land's own profit, not the profit of any buried treasure. One asks: if one takes a buried treasure lying between two kingdoms, with the notion that one is stealing,

at whose place, further, does one obtain the root path of karma? The answer: if a wheel-turning king has appeared in the world, one obtains it at the wheel-turning king's own place; if there is no wheel-turning king, one obtains it nowhere at all.

One asks: if one steals an object belonging to the Tathāgata's own stūpa, at whose place does one obtain the root path of karma? There are those who say: one, too, obtains it at the king's own place.

There are those who say: one obtains it at the donor's own place. There are those who say: one obtains it at the place of the guardian. There are those who say: one obtains it at the place of the gods, dragons, and yakṣas, the non-human beings, who are capable of protecting it. Those who speak in this way hold that one obtains it at the Buddha's own place — for what reason is this so? Exactly as the Bhagavān states: Ānanda, you should know, were I, while dwelling in the world, to receive reverent offering from any being, or, even after my own final nirvāṇa, up through a thousand years hence, to receive reverent offering with respect to my own relics, even so much as a mustard seed's worth — I say that, dwelling with an equal mind, the ripened fruit thereby brought forth is equal in every equal respect. It is by virtue of this same statement that, though the Bhagavān's own final nirvāṇa has already passed a thousand years, every reverent offering made anywhere in the world is, in every case, received and gathered in by the Buddha himself.

One asks: if one engages in impure conduct with a woman who has undertaken the precepts of restraint — that is, a nun, a laywoman diligently cultivating the holy conduct, or one blazingly cultivating an outside path's own ascetic practices — and one violates her, at whose place does one obtain the root path of karma? There are those who say: one obtains it, in each separate case, at the place of her own respective teacher. There are, further, those who say: one obtains it at the place of her fellow practitioners of the holy conduct. Those who speak in this way hold that one obtains it at the king's own place, since she is under the king's own protection. One asks: if one engages in impure conduct with a woman lodging as a guest, at whose place does one obtain the root path of karma? There are those who say: one obtains it at the place of the host with whom she lodges. Those who speak in this way hold that one obtains it at the king's own place, since she is under the king's own protection.

One asks: if one engages in impure conduct with a woman who sells herself, at whose place does one obtain the root path of karma? The answer: if one pays her price, one obtains it nowhere at all.

If one does not pay her price, one obtains it at the king's own place.

One asks: if one engages in impure conduct with an unmarried woman, at whose place does one obtain the root path of karma? The answer: if she has already been promised to another, one obtains it at the place of her husband-to-be.

If she has not yet been promised to another, one obtains it at the place of her father, mother, and various kinsmen.

One asks: if there is a woman guarded by her own father, mother, brothers, sisters, and kinsmen — one who is subject to penalty and restriction, being another's wife or concubine, received and held by another, up to one who has, further, been given even a single garland of flowers — if one engages in impure conduct with her, at whose place does one obtain the root path of karma?

The answer: one obtains it at the place of whoever guards and protects her, up through wherever even a single garland of flowers was given. Exactly as the *Prajñaptiśāstra* states: among the people of Jambudvīpa, sexual union is completed through bodily union; the same is true of Pūrvavideha, of Aparagodānīya, of Uttarakuru, of the Four Great Kings' own heaven, and of the Heaven of the Thirty-Three; the Yāma heaven completes sexual union through mutual embrace; the Tuṣita heaven, through holding hands; the heaven of enjoying transformation, through mutual laughter; the heaven of controlling others' transformations, through mutual gazing.

One asks: the preparatory action for sexual matters arising among earth-dwellers is itself the very root path of karma for sky-dwellers — does the sky-dwellers' own path of karma possess a preparatory action? The answer: all possess a preparatory action — namely, the Yāma heaven takes precisely holding hands, mutual laughter, and mutual gazing as its preparatory action; the Tuṣita heaven takes precisely mutual laughter and mutual gazing as its preparatory action; the heaven of enjoying transformation takes precisely mutual gazing as its preparatory action. One asks: for that heaven in which mutual gazing alone completes the path of karma, is there, too, a preparatory action? The answer: there, too, there is one — first facing one direction as though gazing at another woman, then turning to face a different direction without yet having seen her, constitutes the preparatory action; the seeing itself constitutes the root act. First sitting within one palace as though gazing at another woman, then rising to proceed toward a different palace without yet having seen her, constitutes the preparatory action; the seeing itself constitutes the root act. One asks: for what reason do earth-dwellers complete sexual union through bodily union, while sky-dwellers do not? The answer: their own affliction is coarse; the other's own affliction is subtle. Their own affliction is heavy; the other's own affliction is light. Their own affliction is diligent; the other's own affliction is sharp. Further, those various gods' own sense-objects are ablaze, their sense-objects bright and pure, their sense-objects supreme and wondrous — being drawn along by such sense-objects as these, the very moment of contact already causes intoxication and confusion, and it is for this reason that the fire of desire is easily quelled for them. There are, further, those who say: since the various gods above draw ever nearer to the path of freedom from desire, it is for this reason that the fire of desire gradually diminishes for them. Those who speak in this way hold that every matter of sexual union decisively requires the union of two physical forms before the fire of desire is quelled.

One asks: if this is so, then how is what the *Prajñaptiśāstra* states to be reconciled? The answer: that same statement speaks of a distinction in the speed or slowness of the measure of time — that is, for the Yāma heaven, it is at the measure of time it takes to embrace one another that the fire of desire is quelled; up through, for the heaven of controlling others' transformations, it is at the measure of time it takes to gaze at one another that the fire of desire is quelled. The *Prajñaptiśāstra*, in this, speaks solely by reliance upon the measure of time.

Do the three kinds of good conduct gather in the ten wholesome paths of karma, or do the ten wholesome paths of karma gather in the three kinds of good conduct? And so on, stated at length. One asks: for what reason is this treatise composed?

The answer: it is in order to distinguish the meaning of the scripture — that is, as the scripture states: there exist three kinds of good conduct and ten wholesome paths of karma. Although the scripture makes this same statement, it has not yet broadly discussed it, set forth at length exactly as before. There are, further, those who say: the three kinds of good conduct have already been distinguished, yet the ten wholesome paths of karma have not yet been distinguished — it is wished now to distinguish them, and it is thereby that this treatise is composed.

Here, the three kinds of good conduct are named briefly, their own matter broad; the ten wholesome paths of karma are named broadly, their own matter narrow — it is thereby that the three kinds of good conduct gather in the ten wholesome paths of karma,

not the ten wholesome paths of karma gathering in the three kinds of good conduct, the same simile as before applying. What is not gathered in? Namely, excluding what is gathered within the paths of karma, the remaining bodily, verbal, and mental good conduct. What, precisely, is this remaining bodily and verbal good conduct that is not gathered within a path of karma? It refers to the preparatory action and the subsequent action of the bodily and verbal paths of karma, together with the various karmas stated within the *Prajñaptiśāstra*, and every karma that consists in abstaining from a merely prohibited offense. What, precisely, is this remaining mental good conduct that is not gathered within a path of karma? It refers to wholesome volition. It is now fitting to display the three-fold distinction of root act, preparatory action, and subsequent action belonging to the ten wholesome paths of karma — that is, abstaining from the root act of the ten unwholesome paths of karma is itself precisely the root act of the ten wholesome paths of karma; abstaining from the preparatory action and the subsequent action of the unwholesome paths of karma is itself precisely the preparatory action and the subsequent action of the wholesome paths of karma. What, further, does this mean? Exactly as, when a novice receives the full precepts, he first arranges his own robes and enters the precept-conferring platform, bows his head at the sangha's own feet, seeks a preceptor, receives and holds his own robe and bowl, goes to inquire concerning obstructions, comes before the assembly, again inquires concerning obstacles and difficulties, and, having proclaimed the single formal motion, up through the third formal proclamation not yet complete — this is named the preparatory action of the wholesome path of karma. If, upon reaching the third formal proclamation's own completion, at that time, whatever manifest karma there is, together with this same moment's unmanifest karma, is named the root act of the wholesome path of karma. From this point onward, the explaining of the four reliances, the four grave offenses, and other such matters, is named the subsequent action of the wholesome path of karma.

Here, as for the seven root wholesome paths of karma's own manifest karma, and this same moment's unmanifest karma, each possesses seven qualities in full — first, being a moral precept; second, being good conduct; third, being restraint; fourth, being individual liberation; fifth, being the restraint of individual liberation; sixth, being karma; seventh, being a path of karma. From this point onward, every further unmanifest karma possesses solely five qualities — excluding that of individual liberation and that of being a path of karma, since the very liberation from every evil has already reached completion, this not being the very first moment, and since it is solely at the very moment thought reaches its own completion that the name "path of karma" applies. One asks: by how many wholesome paths of karma co-arising does thought reach its own completion? The answer: at the time of undertaking the eight precepts or the five precepts, if one abides in a wholesome mind of the five kinds of consciousness, thought reaches its own completion by virtue of six wholesome paths of karma co-arising; if one abides in a wholesome mind of mental consciousness, thought reaches its own completion by virtue of seven wholesome paths of karma co-arising; if one abides in a defiled mind, or a neutral mind,

thought reaches its own completion by virtue of four wholesome paths of karma co-arising. At the time of undertaking the ten precepts, this, too, is just the same. At the time of undertaking the full precepts, if one abides in a wholesome mind of the five kinds of consciousness, thought reaches its own completion by virtue of nine wholesome paths of karma co-arising; if one abides in a wholesome mind of mental consciousness, thought reaches its own completion by virtue of ten or nine wholesome paths of karma co-arising; if one abides in a defiled mind, a neutral mind, or a mindless stage, thought reaches its own completion by virtue of seven wholesome paths of karma co-arising. At the time of undertaking neither restraint nor non-restraint, the seven bodily and verbal wholesome paths of karma are variable, not fixed, according to whatever is intended and aspired to; the three mental wholesome paths of karma may be present, or absent, or many, or few. As for one born within the desire realm: if he gives rise to a wholesome mind of the five kinds of consciousness belonging to the desire realm, thought reaches its own completion by virtue of two wholesome paths of karma co-arising; if he gives rise to a wholesome mind of mental consciousness belonging to the desire realm, thought reaches its own completion by virtue of three wholesome paths of karma co-arising; if he gives rise to a wholesome mind belonging to the form realm, and the undefiled right view co-arising with that same ground, thought reaches its own completion by virtue of ten wholesome paths of karma co-arising; if he gives rise to the mind co-arising with the knowledge of exhaustion or of non-arising belonging to that same ground, thought reaches its own completion by virtue of nine wholesome paths of karma co-arising; if he gives rise to a wholesome mind belonging to the formless realm, and the undefiled right view co-arising with that same ground, thought reaches its own completion by virtue of three wholesome paths of karma co-arising; if he gives rise to the mind co-arising with the knowledge of exhaustion or of non-arising belonging to that same ground, thought reaches its own completion by virtue of two wholesome paths of karma co-arising. As for one born within the first dhyāna: if he gives rise to a wholesome mind of the three kinds of consciousness, thought reaches its own completion by virtue of two wholesome paths of karma co-arising; if he gives rise to a not-yet-fixed wholesome mind of mental consciousness belonging to his own ground, thought reaches its own completion by virtue of three wholesome paths of karma co-arising; if he gives rise to a contaminated, fixed mind of mental consciousness belonging to his own ground, and the undefiled right view co-arising with his own ground, thought reaches its own completion by virtue of ten wholesome paths of karma co-arising; if he gives rise to the mind co-arising with the knowledge of exhaustion or of non-arising belonging to his own ground, thought reaches its own completion by virtue of nine wholesome paths of karma co-arising; if he gives rise to a wholesome mind belonging to the second, third, or fourth dhyāna, and the undefiled right view co-arising with that same ground, thought reaches its own completion by virtue of ten wholesome paths of karma co-arising; if he gives rise to the mind co-arising with the knowledge of exhaustion or of non-arising belonging to that same ground, thought reaches its own completion by virtue of nine wholesome paths of karma co-arising; if he gives rise to a wholesome mind belonging to the formless realm, and the undefiled right view co-arising with that same ground, thought reaches its own completion by virtue of three wholesome paths of karma co-arising;

if he gives rise to the mind co-arising with the knowledge of exhaustion or of non-arising belonging to that same ground, thought reaches its own completion by virtue of two wholesome paths of karma co-arising. Exactly as for one born within the first dhyāna, so, too, should it be broadly stated for one born within the second dhyāna, up through one born within the formless realm — with this distinction: exclude the three kinds of consciousness; for one born within the formless realm, further exclude the preceding seven paths of karma.

One asks: within which realm, and which destiny, are how many wholesome paths of karma obtainable? The answer: the desire realm possesses all ten, whether gathered within restraint, or gathered within neither restraint nor non-restraint. The form realm, too, possesses all ten, in every case gathered within restraint. Within the formless realm, ten are attained, yet solely three manifest in the present. Among the various destinies: hell possesses the latter three; the animal and hungry-ghost destinies possess all ten, in every case gathered within neither restraint nor non-restraint. The human destiny's three continents, and the heavens of the desire realm, all possess all ten, whether gathered within restraint, or gathered within neither restraint nor non-restraint. Uttarakuru possesses solely the latter three, in every case gathered within neither restraint nor non-restraint. The form and formless heavens are exactly as already stated before.

Do the three kinds of karma gather in the ten paths of karma, or do the ten paths of karma gather in the three kinds of karma? And so on, stated at length. One asks: for what reason is this treatise composed? The answer: it is in order to distinguish the meaning of the scripture — that is, as the scripture states: there exist three kinds of karma and ten paths of karma. Although the scripture makes this same statement, it has not yet broadly discussed it, set forth at length exactly as before. There are, further, those who say: it is in order to display that the sphere of karma is the very most profound, the very most subtle, difficult to see, difficult to perceive,

that this treatise is composed. For what reason is this so? Among every scripture the Tathāgata has spoken, there exists none more profound than the scripture on karma; among the twelve turnings, there exists none more profound than the turning concerning karma; among the Buddha's own ten powers, there exists none more profound than the power concerning karma; among the eight aggregates, there exists none more profound than the Karma Aggregate; among the four inconceivables, there exists none more profound than the inconceivability of karma. By virtue of this same cause and condition, the Bhagavān, at one time, most excellently abiding, applying diligent attention, gathering his own mind in reflection, entered a secluded and tranquil place, and, sitting in silent meditation, carefully and attentively observed: the various ministers who assist the kingdom of Magadha — within which destiny do they abide, undergoing what kind of birth, proceeding toward what place? It was by virtue of this same attention that he thereupon became capable of knowing that those same ministers abide within such-and-such a destiny, undergo such-and-such a birth, and proceed toward such-and-such a place. One asks: it is the very own nature of every buddha that, the very moment the mind is raised, with respect to every dharma, his own supreme knowledge and vision turns without any obstruction whatsoever — for what purpose, then, did he most excellently abide, applying diligent attention?

Set forth at length, up through sitting in silence. There are those who say: it is in order to display that the sphere of karma is the very most profound, the very most subtle, the very most difficult to see, the very most difficult to perceive. There are, further, those who say: it is in order to carefully observe the various ministers who assist the kingdom of Magadha, their own various kinds of cause, various kinds of fruit, various kinds of continuum, and various kinds of counteraction, and the mind at the moment of death, and the mind of continued rebirth, and the like — by virtue of this same observation, he thereby fully knew, as was fitting. Further, the Bhagavān, wishing to fully know the distinctions in the destinies of those various ministers, therefore applied himself most diligently in attention. There are, further, those who say: it was in order to await those to be converted who were yet to come — there being those to be converted who ought to hear the teaching of the dharma and receive its benefit, not yet gathered within this same assembly. There are, further, those who say: it was in order to await Jina the Licchavi, who was, in a former life, King Bimbisāra, not yet gathered within this same assembly. There are, further, those who say: it was in order to cause Ānanda to give rise to a mind of reverence, receiving and upholding, reflecting and observing with diligent respect and without error. There are, further, those who say: it was in order to cut off the pride and arrogance of those given to wrong pride — that is, there are those who, having known but a small portion of the dharma, thereupon give rise to pride and arrogance, and do not further cultivate learning; it was in order to remove this same intention, displaying that the Bhagavān, without relying on any preparatory effort whatsoever, turns without obstruction, with respect to every dharma, in supreme knowledge and vision, and yet, even with respect to every matter he is asked to explain, applies himself diligently in observation — how much more, then, ought you, with your own small wisdom, not give rise to pride and arrogance! There are, further, those who say: it was in order to display the accomplishment of the very dharma of a true and upright person — every true and upright person, by the very nature of the dharma, ought, in every case, to reflect well upon what is to be reflected upon, speak well what is to be spoken, and do well what is to be done. There are, further, those who say: the Bhagavān, at one time, entered a secluded place and sat in silent meditation; the Venerable Ānanda inquired concerning this same matter; the Bhagavān, not yet answering, entered tranquil concentration, and, upon emerging from this same concentration, then gave his own explanation — it was by virtue of this same cause and condition that this treatise is composed. There are, further, those who say: it is by virtue of three causes and conditions that this treatise is composed — first, in order to distinguish the meaning of the scripture; second, in order to put a stop to what others maintain; third, in order to display what the world directly observes as actually occurring. As for distinguishing the meaning of the scripture: the scripture states that karma is of two kinds — the first is volitional karma; the second is karma given rise to by volition. What that same scripture states is now wished to be broadly explained — this is named distinguishing the meaning of the scripture. As for putting a stop to what others maintain: exactly as the Vaiśeṣika outside path speaks of five kinds of karma — namely, taking, releasing, bending, stretching, and moving as the fifth karma; the Sāṃkhya outside path speaks of nine kinds of karma — namely, taking, releasing, bending, stretching, raising, lowering, opening, closing, and moving as the ninth karma; there are, further, outside paths who say that the twelve sense-fields are all, in every case, of the very nature of karma — they speak in this way: what karma does the eye perform? It refers to seeing form. What karma does form perform? It refers to being what the eye engages with. And so on, stated at length, up through: what karma does mind perform? It refers to being capable of knowing dharmas. What karma does a dharma perform? It refers to being what mind engages with. It is in order to put a stop to such heterodox tenets as these, and to display the various karmas' own undistorted inherent nature, that this treatise is composed. Further, the Dārṣṭāntikas say: bodily, verbal, and mental karma are all, in every case, a single volition; it is in order to put a stop to this same intention, and to display that, apart from the very substance of volition, there exist separately the two own-natures of bodily and verbal karma, that this treatise is composed. Further, the Vibhajyavādin school establishes covetousness, malice, and wrong view as karma's own inherent nature — for what reason do they make this same statement? It is by reliance upon the scripture, exactly as the scripture states: bodily karma of three kinds, deliberately fabricated, already performed and accumulated, is evil and unwholesome, capable of giving rise to manifold suffering, bringing forth a suffering ripening; verbal karma of four kinds, deliberately fabricated —

mental karma of three kinds, deliberately fabricated, already performed and accumulated, is evil and unwholesome, capable of giving rise to manifold suffering, bringing forth a suffering ripening. As for the three kinds of mental karma: they refer to covetousness, aversion, and wrong view. By virtue of this same scripture, it is said that craving, and the rest, these three, are karma's own inherent nature. It is in order to put a stop to this same intention, and to display that craving, and the rest, are not karma's own inherent nature, that this treatise is composed. One asks: if craving, and the rest, are not karma's own inherent nature, then how is the scripture cited by the Vibhajyavādin school to be reconciled? The answer: they are the very provisions of karma, and it is thereby that they are named karma — exactly as the Bhagavān, in various scriptures, states that a given provision is named by that same dharma's own name, set forth at length exactly as before with the provisions of bliss, and the like, named "bliss," and so on — this, too, is just the same: with respect to karma's own provisions, they are spoken of as karma. The Venerable Dharmatrāta speaks as follows: here, the Bhagavān speaks solely by gathering in this same karma, displaying karma's own nature by reliance upon what it depends upon — that is, if, in reliance upon this same rung of the ladder, a supreme volition reaches its own completion, then, at this same place, the name "karma" is proclaimed. All this is termed "in order to put a stop to what others maintain." As for displaying what the world directly observes as actually occurring: it refers to the fact that the various worldly people, with respect to the fruit of karma, establish the notion and the name "karma,"

exactly as, seeing a painted, embroidered, or brocaded object, one says: this is such a skillfully wrought work — this, in genuine truth, is not karma, but karma's own fruit. This is named displaying what the world directly observes as actually occurring. It is by virtue of these same three causes and conditions that this treatise is composed.

The three kinds of karma are: bodily karma, verbal karma, and mental karma. One asks: how are these three kinds of karma established — is it by virtue of inherent nature, by virtue of what they rely upon, or by virtue of what gives rise to them? If it is by virtue of inherent nature, there ought then to be solely a single karma — namely, verbal karma, since speech itself is karma. If it is by virtue of what they rely upon, then every karma ought to be named bodily karma, since all three kinds of karma rely upon the body. If it is by virtue of what gives rise to them, then every karma ought to be named mental karma, since all three are given rise to by mind. The answer: it is fully by virtue of three conditions that the three kinds of karma are established — first, by virtue of inherent nature, verbal karma is established; second, by virtue of what it relies upon, bodily karma is established; third, by virtue of what gives rise to it, mental karma is established. There are, further, those who say: it is by virtue of three conditions that the three kinds of karma are established — first, by virtue of one's own domain; second, by virtue of another's domain; third, by virtue of the domain of association. By virtue of one's own domain, verbal karma is established; by virtue of another's domain, bodily karma is established; by virtue of the domain of association, mental karma is established. This, then, is named the own-nature of the three kinds of karma.

Having already stated their own-nature, what they are so named for ought now to be stated. One asks: for what reason are they named karma? What, precisely, is the meaning of "karma"? The answer: it is by virtue of three meanings that they are named karma — first, the meaning of function; second, the meaning of sustaining ritual form; third, the meaning of discerning fruit. As for the meaning of function: it refers to function itself being named karma. As for sustaining ritual form: it refers to being capable of sustaining and upholding the ritual forms of the seven assemblies. As for discerning fruit: it refers to being capable of discerning the beloved and unloved fruit.

One asks: if this is so, then the various co-existent and associated dharmas, too, are capable of discerning the beloved and unloved fruit — are all of these, too, named karma? The answer: here, it is solely what is supreme that is named karma, since these three kinds of karma, among the various co-existent and associated dharmas, are the very most supreme — exactly as the world, with respect to the very supreme place in various matters, obtains various names. This, too, is just the same. Exactly as the world says: a musician makes music — here, it is not that there exist no musical instruments, no musical devices, and no other musicians whatsoever, but it is solely the musician, being the most supreme among them, that obtains this same name; and exactly as a scribe — it is not that there exist no various kinds of paper and ink, no brush, and no diligent skillful means of combining these into written characters, but it is solely by reliance upon the most supreme person that this same name is obtained. The similes of a dyer and of a smith are, likewise, just the same.

This, too, is just the same in the present case — although there exist various kinds of inherent nature, co-existent dharmas, and associated dharmas, all alike capable of bringing forth a ripened fruit, yet, among these, it is that which is capable of discerning the fruit that is karma's own most supreme quality, and it is thereby singled out and spoken of. There are, further, those who say: it is by virtue of three meanings that they are named karma — first, possessing function; second, possessing movement; third, possessing fabrication. As for possessing function: this refers precisely to verbal karma — exactly as one debates, saying, I shall act in such-and-such a way, and such-and-such a way. As for possessing movement: this refers precisely to bodily karma — although, in genuine truth, there is no movement, it is exactly as though one were proceeding to another place. As for possessing fabrication: this refers precisely to mental karma, fabricating the preceding two. It is by virtue of this same meaning that they are named karma. The ten paths of karma are: the three bodily paths of karma, the four verbal paths of karma, and the three mental paths of karma.

One asks: do not the ten wholesome and ten unwholesome paths of karma, taken together, amount to twenty? For what reason, here, does it speak solely of there being ten? The answer: they do not exceed ten — that is, in reliance upon the very domain relied upon by bad conduct, ten kinds of unwholesome paths of karma are given rise to; it is precisely in reliance upon this same domain that, through relinquishing them, one becomes capable of giving rise to ten kinds of wholesome paths of karma. There are, further, those who say: it speaks briefly of ten kinds, though broadly there are twenty — exactly as brief and broad, so, too, should undifferentiated and differentiated, general and particular, pervading and not pervading, without difference and with difference, simultaneous and successive, be understood in the same way. There are, further, those who say: it speaks of ten in accordance with those of sharp faculties; it speaks of twenty in accordance with those of dull faculties — exactly as sharp and dull faculties, so, too, should the force of cause and the force of condition, the force of an internal portion and the force of an external portion, the force sustained by proper internal attention and the force of much external hearing of another's own words, opening up knowledge in brief and expounding knowledge broadly, be understood in the same way. This, then, is named the own-nature of the ten paths of karma.

Having already stated their own-nature, what they are so named for ought now to be stated. One asks: for what reason are they named path of karma? What, precisely, is the meaning of "path of karma"? The answer: volition is named karma; volition's own traversal, reaching its own completion in turning, is named path of karma. One asks: if volition is named karma, and volition's own traversal, reaching its own completion in turning, is named path of karma, then every remaining wholesome, unwholesome, and neutral dharma is, without exception, a domain volition traverses in reaching its own completion — every one of these ought then to be named path of karma. What, then, is the special, uncommon cause and condition by virtue of which solely these ten are spoken of as paths of karma? The answer: this is the Bhagavān's own statement with something further left unsaid — the great teacher, observing the mental conduct and aspiration of the sentient beings he was converting, spoke in brief summary. The Venerable Pārśva says: it is solely the Bhagavān who ultimately and fully comprehends the very nature and characteristic of every dharma, and likewise knows their own function — this is not known by any other. Whatever dharma possesses the characteristic of a path of karma,

he thereupon establishes it; whatever lacks it, he does not establish it. The Venerable Ghoṣa, too, speaks as follows: the great teacher knows that these ten paths of karma possess such a function, are so forceful, and are so intimately near, being capable of serving, for volition's own karma, as the very road it traverses, causing it to reach its own completion — apart from these paths of karma, no other dharma possesses any such matter. There are, further, those who say: it is by virtue of two causes and conditions that the paths of karma are established — first, being what the world censures; second, being what the world praises — namely, precisely these ten unwholesome paths of karma, and the wholesome paths of karma. One asks: if what the world censures is named path of karma, then it is precisely a malicious mind shedding the Buddha's own blood that every world in common censures — for what reason, then, is this not spoken of as constituting a path of karma? The answer: if what the world censures exists at every time, whether the Tathāgata appears in the world or does not appear in the world, it is then established as a path of karma; shedding the Buddha's own blood exists during the era a buddha lives in the world, and does not exist when no buddha lives in the world, and it is thereby not established as a path of karma. Within what is praised, the same question and answer, excepting the shedding of blood, should be understood accordingly. There are, further, those who say: it is by virtue of three causes and conditions that the paths of karma are established — first, by virtue of what they depend upon; second, by virtue of what is provisionally designated; third, by virtue of discerning the beloved and unloved fruit. There are, further, those who say: if, by virtue of this, external objects are, at times, caused to decline, and, at times, caused to flourish, the paths of karma are thereby established — it should be understood that, here, what one dwells within is external; lifespan, and the like, is internal. How is it, by virtue of this, that external objects decline? That is, when the path of karma of cutting off life increases, every external object becomes wanting in luster, and does not long remain firm. When the path of karma of taking what is not given increases, every external object suffers calamity and affliction, frequently encountering frost, hail, dust, and filth, and the like, as obstruction. When the path of karma of sexual misconduct increases, every external object is beset with much mutual contention. When the path of karma of false speech increases, every external object is much given to foulness and impurity. When the path of karma of divisive speech increases, every external object is much uneven, with mounds, pits, dangerous obstructions, and yawning gaps. When the path of karma of harsh speech increases, every external object is coarse, worn, base, and ugly, with poisonous thorns and gravel — even were there gold and silver and other treasures, they would be little, without luster, unyielding, and difficult to make use of. When the path of karma of idle chatter increases, every external object undergoes untimely alteration, swiftly perishing, for the most part failing to reach genuine fruition. When the path of karma of covetousness increases, every external object becomes, for the most part, diminished, subtle, and scant.

When the path of karma of malice increases, every external object becomes, for the most part, withered, its fruit bitter and astringent. When the path of karma of wrong view increases,

every external object, for the most part, falls and scatters, its flowers and fruit scarce, or wholly absent. This, then, is named how, by virtue of this, external objects are caused to decline. How, further, is it known that, by virtue of this same karma, internal objects such as lifespan, and the like, are caused to decline? That is, when the ten unwholesome paths of karma all increase and grow in full, this same Jambudvīpa gives rise to four declines in the world — namely, the decline of lifespan, the decline of sentient beings, the decline of requisites, and the decline of virtue. As for the decline of lifespan: at the very beginning of the aeon, the people of this same Jambudvīpa possess a measureless lifespan; by the very end of the aeon, the human lifespan is ten years. As for the decline of sentient beings: at the very beginning of the aeon, this same Jambudvīpa is broad, adorned, and pure, possessing many genuinely wholesome, meritorious sentient beings, its cities and towns close together, its people filling every place; by the very end of the aeon, there remain solely ten thousand people. As for the decline of requisites:

at the very beginning of the aeon, this same Jambudvīpa is peaceful and abundant, its various kinds of earth-flavor, bamboo shoots, and rice constituting the very finest food; by the very end of the aeon, the people, famished, take even coarse millet and weeds as their very finest food. As for the decline of virtue: at the very beginning of the aeon, this same Jambudvīpa possesses the ten wholesome paths of karma in supreme and full flourishing; at the aeon's own time of decline, the ten evil paths of karma are in supreme and full flourishing. How, further, is it that, by virtue of this, external objects are caused to flourish? That is, when the path of karma of abstaining from cutting off life increases, every external object is entirely full of luster, remaining firm for a long time. When the path of karma of abstaining from taking what is not given increases, every external object is not beset by calamity or affliction, nor encroached upon by frost, hail, and the like, as obstruction. When the path of karma of abstaining from sexual misconduct increases, every external object is free of mutual contention. When the path of karma of abstaining from false speech increases,

every external object is, in every case, fragrant and pure. When the path of karma of abstaining from divisive speech increases, every external object is well-adorned and easily sought, its ground level as the palm of a hand, broad, adorned, and pure. When the path of karma of abstaining from harsh speech increases, every external object is subtle, wondrous, and abundant, free of danger, roughness, poisonous thorns, and gravel, its gold, silver, and other treasures pliant, lustrous, and pure, fit for manifold use. When the path of karma of abstaining from idle chatter increases, every external object is, at all times, free of alteration, firm and genuinely fruitful. When the path of karma of non-craving increases, external objects are ample, complete, and abundantly flourishing. When the path of karma of non-aversion increases, external objects are lustrous, their fruit sweet and delicious. When the path of karma of right view increases, external objects are abundant, their flowers and fruit luxuriant — this, then, is named how, by virtue of this, external objects are caused to flourish. How, further, is it known that, by virtue of this same karma, internal objects such as lifespan, and the like, are caused to flourish?

That is, when the ten wholesome paths of karma all increase and grow in full, this same Jambudvīpa gives rise to four kinds of flourishing in the world — namely, the flourishing of lifespan, the flourishing of sentient beings, the flourishing of requisites, and the flourishing of virtue. As for the flourishing of lifespan: at the very end of the aeon, the people of this same Jambudvīpa possess a lifespan of ten years; when the aeon increases, the lifespan reaches eighty thousand years. As for the flourishing of sentient beings: at the very end of the aeon, this same Jambudvīpa has but ten thousand people remaining; when the aeon increases, it becomes broad, adorned, and pure, possessing many genuinely wholesome, meritorious sentient beings, its cities and towns close together, its people filling every place. As for the flourishing of requisites: at the very end of the aeon, the people of this same Jambudvīpa are famished, taking even coarse millet and weeds as their very finest food; when the aeon increases, they become peaceful and abundant, and various kinds of earth-flavor, bamboo shoots, and rice constitute the very finest food. As for the flourishing of virtue: at the very end of the aeon, the world's own ten evil paths of karma are in supreme and full flourishing; when the aeon increases, the world's own ten wholesome paths of karma are in supreme and full flourishing. There are, further, those who say: it is by virtue of three fruits that the ten paths of karma are established — first, the ripened fruit; second, the naturally-flowing fruit; third, the dominant fruit. That is, cutting off life, if habituated, if cultivated, if made much of, gives rise to rebirth within hell, the animal realm, or the hungry-ghost destiny — this is the ripened fruit; passing from that same place, coming to be born among humankind, one falls ill frequently and dies young — this is the naturally-flowing fruit; by virtue of its own dominant force, the external objects thereby drawn forth all become wanting in luster, and do not long remain firm — this is the dominant fruit. Taking what is not given, if habituated, if cultivated, if made much of, gives rise to rebirth within hell, the animal realm, or the hungry-ghost destiny — this is the ripened fruit; passing from that same place, coming to be born among humankind, one's wealth and treasure become scarce and lacking — this is the naturally-flowing fruit; by virtue of its own dominant force, the external objects thereby drawn forth suffer calamity and affliction, frequently encountering frost, hail, dust, and filth, and the like, as obstruction — this is the dominant fruit. Sexual misconduct, if habituated, if cultivated, if made much of, gives rise to rebirth within hell, the animal realm, or the hungry-ghost destiny — this is the ripened fruit; passing from that same place, coming to be born among humankind, one's wife is not chaste and virtuous — this is the naturally-flowing fruit; by virtue of its own dominant force, the external objects thereby drawn forth are beset with much mutual contention — this is the dominant fruit. False speech, if habituated, if cultivated, if made much of,

gives rise to rebirth within hell, the animal realm, or the hungry-ghost destiny — this is the ripened fruit; passing from that same place, coming to be born among humankind, one is much subject to slander — this is the naturally-flowing fruit; by virtue of its own dominant force, the external objects thereby drawn forth are much given to foulness and impurity — this is the dominant fruit. Divisive speech, if habituated, if cultivated, if made much of, gives rise to rebirth within hell, the animal realm, or the hungry-ghost destiny — this is the ripened fruit; passing from that same place, coming to be born among humankind,

one's own kinsmen and friends become estranged and separated — this is the naturally-flowing fruit; by virtue of its own dominant force, the external objects thereby drawn forth are much uneven, with mounds, pits, dangerous obstructions, and yawning gaps — this is the dominant fruit. Harsh speech, if habituated, if cultivated, if made much of, gives rise to rebirth within hell, the animal realm, or the hungry-ghost destiny — this is the ripened fruit; passing from that same place, coming to be born among humankind, one constantly hears various displeasing sounds — this is the naturally-flowing fruit; by virtue of its own dominant force, the external objects thereby drawn forth are coarse, worn, base, and ugly, with poisonous thorns and gravel, and though there may be gold and the like, it is little, without luster, unyielding, and difficult to make use of — this is the dominant fruit. Idle chatter, if habituated, if cultivated, if made much of, gives rise to rebirth within hell, the animal realm, or the hungry-ghost destiny — this is the ripened fruit; passing from that same place, coming to be born among humankind, one's own speech carries no dignity or authority — this is the naturally-flowing fruit; by virtue of its own dominant force, the external objects thereby drawn forth undergo untimely alteration, swiftly perishing, for the most part failing to reach genuine fruition — this is the dominant fruit. Covetousness,

if habituated, if cultivated, if made much of, gives rise to rebirth within hell, the animal realm, or the hungry-ghost destiny — this is the ripened fruit; passing from that same place, coming to be born among humankind, one's own craving becomes fierce and sharp — this is the naturally-flowing fruit; by virtue of its own dominant force, the external objects thereby drawn forth become, for the most part, diminished, subtle, and scant — this is the dominant fruit. Malice, if habituated, if cultivated, if made much of, gives rise to rebirth within hell, the animal realm, or the hungry-ghost destiny — this is the ripened fruit; passing from that same place, coming to be born among humankind, one's own aversion becomes fierce and sharp — this is the naturally-flowing fruit; by virtue of its own dominant force, the external objects thereby drawn forth become, for the most part, withered, their fruit bitter and astringent — this is the dominant fruit. Wrong view, if habituated, if cultivated, if made much of, gives rise to rebirth within hell, the animal realm, or the hungry-ghost destiny — this is the ripened fruit; passing from that same place, coming to be born among humankind, one's own delusion becomes fierce and sharp — this is the naturally-flowing fruit; by virtue of its own dominant force, the external objects thereby drawn forth become, for the most part, fallen and scattered, lacking in flowers and fruit, or wholly without fruit —

this is the dominant fruit. Abstaining from cutting off life, if habituated, if cultivated, if made much of, gives rise to rebirth among humankind or the gods — this is the ripened fruit;

passing from that same place, coming to be born in this present world, one is free of illness and long-lived — this is the naturally-flowing fruit; by virtue of its own dominant force, the external objects thereby drawn forth are entirely full of luster, remaining firm for a long time — this is the dominant fruit. By this same principle, the remaining nine wholesome paths of karma, contrary to the above, ought each to be broadly stated. It is thereby, by virtue of these three fruits, that the ten paths of karma are established.

One asks: for what reason is volition itself not spoken of as constituting a path of karma? The answer: volition is itself precisely karma; it is volition's own domain of traversal that is thereby named path of karma — it should be understood that path of karma is not itself volition. Exactly as what a king travels upon is named the king's own road, and yet the king's own road is not the king — this, too, is just the same: it is volition's own domain of traversal that is named path of karma, and yet path of karma is not itself volition. The similes of the king's own throne, and the like, are, likewise, just the same. There are, further, those who say: if a dharma, exactly like these three matters, co-arises together and possesses function in its own turning, it is established as a path of karma; volition together with volition, though co-arising in just the same way and possessing function in its own turning, is not thereby a path of karma.

There are, further, those who say: if a dharma co-arises together with volition at the very same time, and possesses function in its own turning, it is established as a path of karma; volition together with volition, though co-arising at the very same time and possessing function in its own turning, is not established as a path of karma. There are, further, those who say: if a dharma belongs to the present together with volition, serving as volition's own road, it is established as a path of karma; volition, not belonging to the present together with volition, serving as volition's own road, is not established as a path of karma. One asks: if one sends another to cut off life, up through to utter idle chatter, that same agent may take many days before performing the deed — by that time, the volition of the one who sent him has already long since ceased. How, then, could it be named as belonging to the present together with volition, serving as its road,

such that thought reaches completion and a path of karma is thereby established? The answer: it is by reliance upon what is genuinely obtainable that a path of karma is established — that is, if some further dharma is genuinely obtainable as belonging to the present together with volition, serving as its road, a path of karma is thereby established; it is not the case that, within a single moment, two volitions could be genuinely obtainable as belonging to the present, and it is thereby that volition is not established as a path of karma.

One asks: volition, too, belongs to the present together with volition — namely, the volition belonging to another's own continuum — for what reason, then, is this not spoken of? The answer: a path of karma is established by reliance upon one's own continuum, not by reliance upon another's.

Having already stated the own-nature of the three kinds of karma and the ten paths of karma, it is now fitting to display the characteristic of their admixture and non-admixture. Do the three kinds of karma and the ten paths of karma, taken together, gather the former within the latter, or the latter within the former? The answer: a tetralemma ought to be cast. There is karma that is not a path of karma — namely, bodily and verbal karma not gathered within a path of karma, and the whole of mental karma. There is a path of karma that is not karma — namely, the latter three paths of karma. There is what is both karma and a path of karma — namely, the preceding seven paths of karma. There is what is neither karma nor a path of karma — namely, whatever remains, excluding what precedes. "Characteristic" here refers to what a name displays, set forth at length exactly as before — that is, within the form aggregate, excluding karma, whatever remains of the form aggregate is taken; within the formations aggregate, excluding the unwholesome craving, aversion, and wrong view, and non-craving, non-aversion, and right view, together with every volition, whatever remains of the associated and dissociated formations aggregate is taken, together with the three aggregates in their entirety, and the unconditioned dharmas — all of this, in every case, constitutes the fourth clause, and it is thereby said, "whatever remains, excluding what precedes." One asks: among the ten paths of karma, for what reason do the preceding seven establish both karma and path of karma, while the latter three are solely path of karma, not karma? The answer: exactly as the *Prajñaptiśāstra* states: every cutting off of life is karma, is function, and, together with the volition capable of giving rise to cutting off life, serves as its cause, its path, its track, and its road — set forth broadly, up through, every idle chatter is karma, is function, and, together with the volition capable of giving rise to idle chatter, serves as its cause, its path, its track, and its road. Every unwholesome covetousness, aversion, and wrong view is neither karma nor function, serving solely, together with the very category of volition co-arising with it, as its cause, its path, its track, and its road. Abstaining from cutting off life is karma, is function, and, together with the volition capable of giving rise to abstaining from cutting off life, serves as its cause, its path, its track, and its road — set forth broadly, up through, abstaining from idle chatter is karma, is function, and, together with the volition capable of giving rise to abstaining from idle chatter, serves as its cause, its path, its track, and its road. Every non-craving, non-aversion, and right view is neither karma nor function, serving solely, together with the very category of volition co-arising with it, as its cause, its path, its track, and its road. It is by virtue of this that it is confirmed and known that this same meaning ought to be so.