ཆས་མངན་པའ་མཛད་ཀྱ་ཚག་ལའར་བྱས་པ 20

20

intermediate kalpas; / formation, destruction, / and the period of destruction are equal. / Eighty of these make a great kalpa. / In three immeasurable [kalpas], Buddhas / arise; during the decline, / down to [lifespans of] one hundred, they appear. / Pratyekabuddhas arise in both; / the rhinoceros-like one through causes over a hundred kalpas. / A wheel-turning king does not appear / later than [lifespans of] eighty thousand [years]. / The kings with wheels of gold, silver, copper, and iron / rule over one, two, / three, and four continents in reverse order. / Two do not appear simultaneously, just like Buddhas. / Welcomed by foes, advancing himself, preparing for battle, / and raising weapons, they conquer without harm. / Because they possess the marks of a Sage, dwell in their domain, / and are clear and complete, [the marks] are noble. / Former beings were like those of the form realm; / then gradually they became attached to taste. / Through laziness they stored food, / and having possessiveness, they appointed a lord of the fields. / Then, through the proliferation of courses of action, / lifespan shortened to ten years. / The kalpa is brought to an end by weapons, disease, / and famine / for seven days, months, / and years respectively. / Destruction by fire, water, and wind / is again threefold; / the second dhyāna and the others, three, / are the peaks of these respectively, / because of conformity with their faults. / It is not in the fourth because it is unmoving. / Its mansions are impermanent / because they arise and perish together with the sentient beings. / Seven by fire and one by water; / after seven times by water has thus passed, / seven by fire again, and then / at the end it is destroyed by wind. / In the Abhidharmakośakārikā, this is the third chapter, called 'Exposition of the World'. // The diverse world is born from karma; / it is intention and what is produced by it. / Intention is mental karma; / what is produced by it is bodily and vocal karma. / These are vijñapti and avijñapti. / Bodily vijñapti is held to be shape, / not motion, because saṃskṛtas / are momentary, since they perish. / Nothing arises without a cause, / and the cause would also be the destroyer. / It would be apprehended by both; it does not exist in subtle atoms. / Vocal vijñapti is vocal sound. / Because it is taught that stainless form is threefold, / and because of increase, unperformed, the path, etc., / avijñapti belonging to the desire realm is momentary; / thereafter it arises from past elements. / Sāsrava bodily and vocal karma / have their own great elements as causes; / anāsrava has those of wherever one is born. / Avijñapti is unappropriated, / and arises from causes resembling the effect; it indicates sentient beings. / It arises from appropriated elements of similar cause. / Elements arising from meditative absorption are unappropriated, / and arise from the nourished and are non-distinct. / There is no non-clarified avijñapti; / the others are threefold. Unvirtuous is / in the desire realm; avijñapti is also in the form realm; / vijñapti is in [realms] having investigation. / In the desire realm it is also unobstructed. / Because it lacks motivation, liberation is / ultimate; virtuous roots, / a sense of shame and conscience are intrinsic; / what is associated with them is by association; / action and so forth are by motivation. / The opposite is unvirtuous. Ultimately, / non-clarified things are explained. / Motivation is twofold: the cause / and the motivation of that time. / Of the two, the first initiates; / the second directs. / The consciousness to be abandoned by seeing / is the initiator; the mental [consciousness] / to be abandoned by cultivation is both; / the five are the directors. / From a virtuous or other initiator, / the director also becomes threefold. / That which is like a Muni's is that, or it is virtuous; / that born of maturation is neither. / Avijñapti should be understood as threefold: / prātimokṣa, non-vow, and other. / Prātimokṣa is the prātimokṣa vow; / likewise, the anāsrava and dhyāna-born vows. / Prātimokṣa is of eight types; / in substance it is of four types. / Because the name changes from the gender characteristics, / their difference is not contradictory. / Abandoning five, eight, ten, / and undertaking the abandonment of all, / produces upāsaka, upavāsa, / śrāmaṇera, and bhikṣu. / It is called discipline, good conduct, / karma, and restraint. / The initial vijñapti and avijñapti / are the prātimokṣa and the course of action. / Eight possess prātimokṣa; / those endowed with the dhyāna-born possess that; / the noble sentient beings possess the anāsrava; / the latter two follow the mind. / Those two born of the unobstructed path / in the unhindered [concentration] are called abandonment. / Clear comprehension and mindfulness / are the restraint of the mind and the faculties. / As long as one abiding in the prātimokṣa / has not given it up, one possesses the present / avijñapti; from the first moment / onward, the past; / one abiding in non-vow is the same. / One possessing the dhyāna restraint / always has the past and future; / a noble one, at first, does not have the past. / Those two, when in equipoise and noble path, / possess the present; for one in the intermediate state, / if it exists, at first [one possesses] the intermediate, / and thereafter the two times. / For one abiding in non-vow, virtuous [avijñapti], / and for one abiding in vows, unvirtuous / avijñapti exists as long as / the force of intense faith or affliction lasts. / Vijñapti, in all cases, / exists in the present for the performer; / until given up, from that moment / onward one possesses the past, but not the future. / One does not possess past / veiled or unveilded [non-clarified karma] either. / Non-vow, bad conduct, / corrupted discipline, and its course of action: / if one in the intermediate state performs them / with a weak mind, one possesses vijñapti alone. / When vijñapti is abandoned or unborn, / a noble person has avijñapti. / That born of dhyāna is obtained by / the level of dhyāna itself; anāsrava / by that noble one. Prātimokṣa / is through another's vijñapti, etc. / For as long as life lasts, or for a day and night, / vows should be properly taken. / There is no one-day-and-night non-vow; / it is renowned that it cannot be taken so. / Sitting lower, speaking, repeating, / without ornaments, or