Assertions about Karma from the Sarvastivada Abhidharma Basket

One of the main sources about karma from the Abhidharma Basket is Revealing Karma (Las gdags-pa, Skt. Karmaprajñapti) by Buddha’s disciple Maudgalyayana. In it, Maudgalyayana states (Derge Tengyur vol. 139, 172B):

These words have I heard. At one time the Bhagavan (Buddha) was residing in Anathapindada’s pleasure garden in the Jetavana Grove in Shravasti. There, he addressed these words to the monks. O monks, I shall teach you about (karmic impulses) about which there is certainty of (the lifetime in which) the ripening (of their karmic force will begin to) be experienced, namely (the karmic impulses that are) deliberately enacted and reinforced. Further, concerning them, (the ripening of their karmic force will begin to) be experienced in this lifetime, in the next rebirth or in any number (of rebirths) other than those.

(Tib.) /’di skad bdag gis thos pa dus gcig na/ bcom ldan ’das mnyan du yod pa na/ rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga’ ra ba na bzhugs so/ /de nas bcom ldan ’das kyis dge slong rnams la bka’ stsal pa/ dge slong dag nga ni ched du byas shing bsags pa’i rnam par smin pa nyams su myong bar ston te/ de yang tshe ’di dang / skyes pa’i ’og dang / lan grangs gzhan la myong bar ’gyur ba’o/ 

A karmic impulse that is “deliberately enacted” (ched-du byas-pa, Skt. adhikṛta) – literally, from the Tibetan, “purposely enacted” – is a specific type of enacted karmic impulse (byas-pa’i las, Skt. kṛtakarma). It is a karmic impulse that has been enacted after having been deliberated. Such a karmic impulse is thereby also reinforced (bsags-pa, Skt. upacita) in strength. Being both enacted and reinforced, there is certainty of the lifetime in which the ripening of the karmic force of the karmic impulse will begin to be experienced. Thus, deliberately enacted karmic impulses discussed in the abhidharma text Revealing Karma are similar to the karmic impulses that have been thought over for the sake of having decided to do something on one’s own incentive (ched-du bsams-pa, Skt. sāṁcetanika) discussed in the Mahayana sutra Divisions of Karmic Impulses (Las rnam-par ’byed-pa, Skt. Karmavibhaṅga), as cited in the previous part of this series. Both deliberately enacted karmic impulses and karmic impulses that have been thought over for the sake of having decided to do something on one’s own incentive are enacted and reinforced, and thus both have certainty of the lifetime in which the ripening of their karmic force will begin to be experienced.

Maudgalyayana continues with an explanation of specific types of karmic impulses that, being deliberately enacted, are both enacted and reinforced. However, unlike the explanation in Divisions of Karmic Impulses, which presents premeditated karmic impulses as only karmic impulses of the body or speech, Maudgalyayana illustrates deliberated karmic impulses with the karmic impulses in the three destructive actions of the body, the four of speech and the three of mind.

• The deliberately enacted karmic impulses of the body and of the speech are revealing forms that arise, after deliberation, as methods implemented to cause the actions of body and speech to take place and to reach their finale.
• The deliberately enacted karmic impulses of the mind are mental urges that drive the mind to deliberate and reach their finale of deciding to enact a karmic action of the body or speech.

Maudgalyayana, Revealing Karma (Derge 172B), states: 

O monks, concerning these (karmic impulses), there are three types of deliberately enacted and reinforced (karmic impulses) of the body. The destructive ones give rise to suffering and (their karmic force) ripens into suffering. There are four of speech and three of mind.

(Tib.) /dge slong dag de la lus kyis ched du byas shing bsags pa/ mi dge ba sdug bsngal skyed pa/ rnam par smin pa sdug bsngal ba ni rnam pa gsum mo/ /ngag gi ni rnam pa bzhi’o/ /yid kyi ni rnam pa gsum mo/

Maudgalyayana, Revealing Karma (Derge 172B–173A), first explains the deliberately enacted karmic impulses in the three destructive actions of the body:

O monks, there are three deliberately enacted karmic impulses of the body – (karmic impulses that are) enacted and reinforced – that, being destructive, give rise to suffering and (whose karmic force) ripens into suffering. Suppose you ask what these are. 

[1] In terms of taking a life, it is violently killing (some sentient being) with one’s bare hands, being unabashedly attracted to murder, having no compassion for sentient beings of (any) life form, from bugs on upwards, and not forsaking that killing of insects and animals. 

[2] In terms of taking what has not been given, it is stealing from a village or a monastery what has not been given, and not forsaking that taking of what has not been given.

[3] In terms of engaging in inappropriate sexual behavior with longing desire, it is causing someone such as the following to have sex with oneself, out of the auxiliary disturbing emotion of longing desire – someone else’s woman, someone else’s wife, someone under the guardianship of someone else, such as anyone under the guardianship of her mother, or under the guardianship of her father, or under the guardianship of her elder brother, or under the guardianship of her elder sister, or under the guardianship of her mother-in-law, or under the guardianship of her father-in-law, or under the guardianship of someone of her same caste, or under the guardianship of a relative, or under the guardianship of someone in her same family line, or someone under punishment or someone with any impediment, and finally someone already betrothed (as signified by her) wearing a flower garland – any (woman) like that, and not forsaking that engaging in inappropriate sexual behavior with longing desire. 

O monks, these three kinds of deliberately enacted karmic impulses (of the body) like those are enacted and reinforced. Being destructive, they give rise to suffering and (their karmic force) ripens into suffering.

(Tib.) /dge slong dag lus kyis ched du byas pa’i las byas shing bsags pa/ mi dge ba sdug bsngal bskyed pa/ rnam par smin pa sdug bsngal ba rnam pa gsum ji lta bu yin zhe na/ srog gcod pa ni drag cing lag dmar ba bsad pa dang / rab tu bsad pa la zhen pa ngo tsha med pa/ sems can srog chags su gyur pa thams cad la tha na srog chags grog sbur yan chad la snying rje med pa yin te/ de ni srog gcod pa ma spangs pa yin no/ /ma byin par len pa ni des grong ngam/ dgon pa nas ma byin par rkun thabs su blangs pa yin te/ ma byin par len pa ma spangs pa yin no/ /’dod pa la log par g.yem pa ni gzhan gyi bud med/ gzhan gyi chung ma gzhan gyis yongs su bzung ba ’di lta ste/ mas bsrungs pa ’am/ phas bsrungs pa ’am/ ming pos bsrungs pa ’am/ phu nu mos bsrungs pa ’am/ sgyug mos bsrungs pa’am/ gyos pos bsrungs pa ’am/ rigs gcig pas bsrungs pa ’am/ gnyen gyis bsrungs pa’am/ rus gcig pas bsrungs pa’am/ chad pa yod pa’am/ bgegs yod pa gang yin pa de dag dang / tha na me tog gi phreng ba btags pa yang rung ste/ de lta bu’i ’dod pa’i nye ba’i nyon mongs pa rnams kyis spyod pa la ’jug pa yin te/ de ni ’dod pa la log par g.yem pa ma spangs pa yin no/ /dge slong dag de ltar na ched du byas pa’i las rnam pa gsum byas shing bsags pa mi dge ba sdug bsngal bskyed pa/ rnam par smin pa sdug bsngal ba yin no/ 

Maudgalyayana, Revealing Karma (Derge 173A–174A), then explains the deliberately enacted karmic impulses in the four destructive actions of speech:

O monks, there are four deliberately enacted karmic impulses of speech – (karmic impulses that are) enacted and reinforced – that, being destructive, give rise to suffering and (whose karmic force) ripens into suffering. Suppose you ask what these are. 

[1] In terms of lying, whether one is among a large group, among one’s circle, in the royal palace, or in the home of a relative, it is in connection with four major points: when asked, “Hey, if this is something you know, tell me you do; if this is something you don’t know, tell me you don’t; if this is something you have seen, tell me you have; if this is something you have not seen, tell me you haven’t,” then answering, “I know it” while not knowing it, “I don’t know it” while knowing it, “I have seen it” while not having seen it, and “I have not seen it” while having seen it. (Lying like this) may be for their sake, or for one’s own sake, or for the sake of merely a little material gain, and (further it is) not forsaking that knowingly lying.

[2] In terms of speaking divisively, it is, after hearing something about this party here, going directly to that party there and relating it in order to cause them to part (from each other) and, after hearing something about them, going directly to this party here and relating it (also) to cause them to part, and (as a result) those who are in agreement (with each other) part (ways) and those who are parted go further apart. And when one speaks such words that cause disharmony, wishing to create disharmony and delighting in disharmony, and not forsaking that speaking divisively.

[3] In terms of speaking harshly, it is casting aside any such words as these: words that are gentle and pleasing to the ear, pleasant, polite, likeable, in courtly language, tender and sweet, tactful, grammatical, a delight to the ear, bringing joy to the hearts of many people, cherished by many people, liked by many people, pleasing to many people, and bringing total absorption and concentration; and speaking (instead) any such words as these: words that are hurtful, coarse, unbearable to others, damaging, hitting others in their weak spots, bringing unhappiness to the hearts of many people, uncherished by many people, disliked by many people, displeasing to many people, and bringing a lack of absorption and a lack of concentration, and not forsaking that speaking harshly.

[4] In terms of chattering meaninglessly, it is speaking at the wrong time, speaking improperly, speaking untruthfully, speaking unhelpfully, casting aspersions, saying what is counter to the Dharma, speaking without considering what you say, speaking in phrases that are garbled, illogical, nonsensical, meaningless and confusing, and not forsaking that chattering meaninglessly. 

O monks, these four kinds of deliberately enacted karmic impulses of the speech like those are enacted and reinforced. Being destructive, they give rise to suffering and (their karmic force) ripens into suffering.

(Tib.) /dge slong dag ngag gis ched du byas pa’i las rnam pa bzhi byas shing bsags pa/ mi dge ba sdug bsngal bskyed pa/ rnam par smin pa sdug bsngal ba ji lta bu zhe na/ brdzun du smra ba ni de tshogs pa’i nang na ’dug kyang rung / ’khor gyi nang na ’dug kyang rung / rgyal po’i pho brang gi nang na ’dug kyang rung / gnyen gyi khyim gyi nang na ’dug kyang rung / che bzhir dris te/ kye ma khyod gang shes pa de ni smros shig /gang mi shes pa de ni ma smra shig /gang mthong ba de ni smros shig /gang ma mthong ba de ni ma smra zhig ces byas na/ de mi shes bzhin du ni shes so zhes zer/ shes bzhin du ni mi shes so zhes zer/ ma mthong bzhin du ni mthong ngo zhes zer/ mthong bzhin da ni ma mthong ngo zhes zer te/ de dag gi phyir ram/ gzhan gyi phyir ram/ zang zing chung zad tsam gyi phyir/ shes bzhin du brdzun du smra ba ma spangs pa yin no/ /phra ma zer ba ni tshu rol pa rnams kyi thos nas/ de dag dbye ba’i phyir pha rol pa rnams kyi thad du song ste bsnyad la/ de dag gis thos na yang tshu rol pa rnams dbye ba’i phyir/ tshu rol pa rnams kyi thad du song ste/ bsnyad par byed de/ de ltar ’dum pa rnams dbye ba dang / dbye ba rnams la rjes su phyogs la/ mi mthun par ’dod cing mi mthun par dga’ ste mi mthun par ’gyur ba’i tshig smra ba ni phra ma ma spangs pa yin no/ /tshig rtsub por smra ba ni des tshig ’jam zhing rnar snyan la/ yid du ’ong ba dang / snyan ba dang / ’dod par bya ba dang / pho brang ’khor gyi skad dang / snyan cing ’jams pa dang / zur phyin pa dang / brda phrad pa dang / rnar ’ong ba dang / skye bo mang po’i snying du sdug ba dang / skye bo mang pos gces par bya ba dang / skye bo mang po dga’ ba dang / skye bo mang po’i yid du ’ong ba dang / mnyam par gzhag pa dang / ting nge ’dzin du ’gyur ba gang yin pa de dag dang / de lta bu’i tshig bor te/ tshig kun du zug pa dang / rtsub pa dang / gzhan gyis mi bzod pa dang / gzhan gyi zher ’debs pa dang / skye bo mang po’i snying du mi sdug pa dang / skye bo mang pos gces par mi bya ba dang / skye bo mang po mi dga’ ba dang / skye bo mang po’i yid du mi ’ong ba dang / mnyam par gzhag pa ma yin pa dang / ting nge ’dzin du gyur pa ma yin pa gang yin pa rnams te/ de lta bu’i tshig rnams smra ba ni/ tshig rtsub bo ma spangs pa yin no/ /tshig kyal pa ni de dus ma yin par smra ba dang / yang dag pa ma yin par smra ba dang / mi bden par smra ba dang / phan pa ma yin par smra ba dang / skur pa smra ba dang / chos ma yin pa smra ba dang / gya tshom du smra zhing bab chol gyi tshig smra ba dang / gtan tshigs med pa dang / snyad med pa dang / don dang mi ldan pa dang / ’chal ba rnams kyi tshig kyal ba ma spangs pa yin no/ /dge slong dag de ltar na ngag gis ched du byas pa’i las rnam pa bzhi byas shing bstsags pa mi dge ba sdug bsngal bskyed pa/ rnam par smin pa sdug bsngal ba yin no/ 

Lastly, Maudgalyayana, Revealing Karma (Derge 174A), explains the deliberately enacted karmic impulses in the three destructive actions of the mind:

O monks, there are three deliberately enacted karmic impulses of the mind – (karmic impulses that are) enacted and reinforced – that, being destructive, give rise to suffering and (whose karmic force) ripens into suffering. Suppose you ask what these are. 

[1] In terms of covetous thinking, it is, when seeing someone else’s material possessions, someone else’s wealth, and someone else’s goods, developing a covetous mind and thinking, “Wow, how could it not be fitting if I had those too,” and not forsaking that covetous thinking.

[2] In terms of thinking with malice, it is (thinking), “Wow, it would be fitting if they were beaten. It would be fitting if they were killed. It would be fitting if they were weakened. It would be fitting if they became emotionally disturbed with ignorance,” and not forsaking that thinking with malice.

[3] In terms of distorted, antagonistic thinking, it is thinking in a reversed manner and saying these words in one’s thoughts that are like this, “There should be no such thing as being generous. There should be no such thing as making offerings. There should be no such thing as offering fire pujas. There is no such thing as good behavior. There is no such thing as bad behavior. There is no ripening of results from (enacting) karmic impulses for good behavior or for bad behavior, not in this lifetime and not in further lifetimes. There aren’t (others who have been my) mother. There aren’t (others who have been my) father. There is no such thing as the rebirth of sentient beings.” (Also while) being aware that arhats (liberated beings) who have graciously come to this world and graciously lived here have non-conceptually cognized with pure advanced awareness the existence of this lifetime and further lifetimes, yet concerning compulsive existence in (lifetimes) other than this one, having not (the slightest) urge to think, “Let us bring to an end to our rebirths, let us entrust ourselves to celibate behavior, let us take that action,” and not forsaking that distorted, antagonistic thinking. 

O monks, these three kinds of deliberately enacted karmic impulses of the mind like those are enacted and reinforced. Being destructive, they give rise to suffering and (their karmic force) ripens into suffering.

(Tib.) /dge slong dag yid kyis ched du byas pa’i las rnam pa gsum byas shing bsags pa/ mi dge ba sdug bsngal bskyed pa/ rnam par smin pa sdug bsngal ba ji lta bu zhe na/ brnab sems ni pha rol gyi rdzas rnams dang / pha rol gyi nor rnams dang / pha rol gyi yo byad rnams mthong na/ brnab sems skyed par byed de/ kye ma ’di dag bdag la yod kyang ji ma rung snyam ste/ brnab sems ma spangs pa yin no/ /gnod sems kyis sdang bar byed pa ni/ kye ma sems can ’di dag brgyab kyang rung ngo / /bsad kyang rung ngo / /nyams par byas kyang rung ngo / /mi rigs par nyon mongs kyang rung ngo snyam pa ni gnod sems kyi sdang ba ma spangs pa yin no/ /log par lta ba ni phyin ci log tu lta zhing ’di ltar lta la/ ’di skad du smra ste/ sbyin pa med do/ /mchod sbyin med do/ /sbyin sreg med do/ /legs par spyad pa med do/ /nyes par spyad pa med do/ /legs par spyad pa dang / nyes par spyad pa’i las rnams kyi ’bras bu rnam par smin pa med do/ /’jig rten ’di med do/ /’jig rten pha rol med do/ /pha med do/ /ma med do/ /sems can skye ba med do/ /’jig rten na dgra bcom pa yang dag par song ba yang dag par zhugs pa gang ’jig rten ’di dang ’jig rten pha rol tshe ’di nyid la dag nyid kyis mngon par shes pas mngon sum du byas te/ bsgrubs nas khong du chud de/ bdag cag gi skye ba zad do/ /tshangs par spyad pa bsten to/ /bya ba byas so/ /’di las srid pa gzhan gyi shes so snyam du sems pa med do zhes bya ba ni log par lta ba ma spangs pa yin no/ /dge slong dag de ltar na yid kyis ched du byas pa’i las rnam pa gsum byas shing bsags pa/ mi dge ba sdug bsngal bskyed pa/ rnam par smin pa sdug bsngal ba yin no/

Thus, in delineating these karmic impulses of body, speech and mind, Maudgalyayana explains that they are the karmic impulses in the ten destructive actions of body, speech and mind. 

Maudgalyayana, Revealing Karma (Derge 175AB), then identifies the deliberately enacted karmic impulses of the mind as inciting karmic impulses (sems-pa’i las, Skt. cetanākarma) and deliberately enacted karmic impulses of the body and speech as the incited karmic impulses (bsam-pa’i las, Skt. cetayitvākarma) that they lead to: 

With respect to those (karmic impulses) that are known as “deliberately enacted,” there are the two (types): inciting karmic impulses and incited karmic impulses. Suppose you ask, “What are inciting karmic impulses?” Well, it has been said that whatever karmic impulses of mind there are that are for thinking about (enacting something with body or speech), for thinking about and deciding (to enact it), that cause (enacting it) by thinking about it, that bring about (enacting it) by thinking about it, and that affect (enacting it) by thinking about it – these are what are called “inciting impulses.” 

Suppose you ask, “What are incited karmic impulses?” Well, it has been said that karmic impulses of the body that have been incited (by inciting karmic impulses) and karmic impulses of speech that have been incited (by inciting karmic impulses) – these are what are called “incited karmic impulses.” 

(Tib.) ched du byas pa zhes bya ba la de la sems pa’i las dang / bsam pa’i las dang gnyis yod de/ sems pa’i las gang zhe na/ smras pa/ sems pa dang / mngon bar sems pa dang / sems par gyur pa dang / sems par gtogs pa dang / sems mngon par ’du byed pa dang / yid kyi las gang yin pa ’di ni sems pa’i las zhes bya’o/ / bsam pa’i las gang zhe na/ smras pa/ bsam pa’i lus kyi las dang bsam pa’i ngag gi las ’di ni bsam pa’i las zhes bya’o.