VERSES 102 ON THE TREASURY OF ABHIDHARMA There are seven by fire, then one by water W hen seven by water are thus finished, Then seven by fire, and after that, Finally wind will bring destruction This completes the third area called “Teachings on the World” from the Verses o f the Treasury ofAbhidharma 34 FOURTH AREA 'Teachings on Karma From karma various worlds are born Volition and what that creates Volition is mental karma, which Creates the karma o f body and speech Those two are percepts and impercepts Bodily perceptible is shape It is not movement, since composites Are momentary, as they perish Nothing can happen w ithout cause The cause would become the destroyer Two would perceive it; not in particles Perceptible speech is speech’s sound Three kinds and stainless form are taught; Increase; and paths not done; et cetera In subsequent moments, the impercepts O f Desire are born from the past sources Stained karmas of the body and speech Take their own sources as a cause The undefiled, o f where it arises Impercepts aren’t appropriated 35 VERSES ON THE TREASURY OF ABHIDHARMA They are causally compatible And indicate a sentient being They arise from sources which must be Compatible, appropriated The ones born o f samadhi arise From unappropriated sources That are produced by development And are not separate There are no neutral imperceptibles The others are threefold Nonvirtue is In Desire There are impercepts in Form, too, And percepts where there is considering There’s no obscured in Desire, either, Because there is no motivation Ultimate virtue is liberation; Inherent: roots, shame, modesty; Concurrent with that is concurrent; Actions and such are motivated Nonvirtue is the opposite The stable is the ultimate neutral 10 Two motivations are the causal And the contemporaneous motives The first one is the instigator; The second is the executor 11 The consciousness that seeing discards Is the instigator And the m ind That is a discard o f meditation Is both The five are executors 12 The executors from the virtuous And other instigators are threefold The Sage’s are alike or virtuous Those born of ripening are neither 3b AREA 13 Three types of imperceptibles Are vows, wrong vows, and neither Vows Are individual liberation And dhyan-produced, and undefiled 14 There are the eight called pratimoksa, But they are four in substance since Name alone changes with the organ They’re separate but not exclusive 15 By swearing to hold five, eight, ten, O r all the precepts, one becomes A pursuer of virtue, or a faster, O r else a novice, or a bhikshu 16 This is called discipline, fine conduct, Karma, and vow The percept and Impercept o f the first are individual Liberation and the path o f action 17 The eight have pratimoksa vows W hen one has dhyana, one has that The nobles have the undefiled The latter two follow the mind 18 The two, on N ot Unable’s paths O f no obstacles, are called discarding Mindfulness and awareness are Restraint o f m ind and faculties 19 O ne who has pratimoksa has The present imperceptible Until it’s canceled From the first M om ent and on, one has the past 20 It’s so for those with wrong vows, too Those who possess the vows of dhyana Possess the past and future Nobles At first not possess the past IV * KARMA 37 VERSES ON THE TREASURY OF ABHIDHARMA 21 In equipoise, on noble paths: The present imperceptible If in between, at first the middle; From then on, one has the two times 22 Those with wrong vows can have the virtuous, And those with vows can have nonvirtuous Impercepts as long as they are Very sincere or strongly afflicted 23 Those who are acting all possess The percept o f the present time From the first m om ent until canceled, They have the past, but not the future 24 There’s no possession o f the past Obscured, nor of the unobscured W rong vows, and harmful conduct, and Immoral, karma, and its path 25 As it’s between, the m ind is weak, Thus one who acts has just the percept W hen a noble’s percept has been canceled Yet still is unborn, they have the impercept 26 The dhyana vows are gained with the level O f dhyana itself The undefiled By nobles Pratimoksa is through The perceptible of others, et cetera 27 The vows are taken for life or else The period of one day and night There is no one-day-long wrong-vow, Because there’s no such oath, it’s heard 28 W hile kneeling low with no adornments, Recite the words Till morrow’s m orn O ne swears before another at dawn To all the precepts of the fast 38 ... the opposite The stable is the ultimate neutral 10 Two motivations are the causal And the contemporaneous motives The first one is the instigator; The second is the executor 11 The consciousness... seeing discards Is the instigator And the m ind That is a discard o f meditation Is both The five are executors 12 The executors from the virtuous And other instigators are threefold The Sage’s are... VERSES ON THE TREASURY OF ABHIDHARMA They are causally compatible And indicate a sentient being They arise from sources which must be Compatible, appropriated The ones born o f samadhi arise From