Composed by the Bodhisattva Great Courage
Translated by the Tripiṭaka Master Saṁghavarman from Sindhu of the Song Dynasty
The most excellent, unsurpassed World-Honored One, who has fully perfected all knowledge and vision,
I bow my head in reverence to you. I also pay homage to the Dharma and to the Sangha of those who are truly accomplished.
I now abide in the True Dharma and, in accordance with the teaching of the World-Honored One who is complete in knowledge and vision, I shall expound this.
All that arises among beings in the five destinies, in dependence upon conditions, is brought about by pure or impure karma.
Universally for all the world, I will reveal the meaning contained in the sūtras.
According to the extent of my wisdom, I will distinguish and explain the causes of karma and their resulting retributions.
The Buddha, having awakened to the Dharma by himself, was entreated by the devas,
and thus he came to the land of Benares, where he proclaimed the meaning that thoroughly penetrates the true reality.
That is to say, suffering, the cause of suffering, the accumulation of suffering, and its ultimate cessation,
together with the complete Eightfold Noble Path, which is the path that brings an end to suffering and leads to purity.
The unsurpassed, most honored among humans expounded suffering and the causal retribution of karma.
From these, in successive arising, afflictions are produced, and various kinds of karma come into being.
The various forms of afflictions and the immeasurable kinds of karmic actions
will now be explained in general sequence, in accordance with the teaching of the Great Sage.
The content revealed in the sūtras does not contradict the true nature of all dharmas.
It is true and certain, unchanging in meaning. Those who possess wisdom should accept and uphold it.
The retribution of karma is not created by Īśvara; nor is retribution without cause;
nor does it arise from inherent nature; nor is it produced by time.
That which is said to arise from Īśvara, from no cause, from inherent nature, or from time
—because retributions exhibit differences of superiority and inferiority, one should understand that none of these are the true causes.
From ignorance, afflictions arise; from these, various karmic actions are produced;
by means of karma, many paths are opened. Now their distinctions should be explained.
Those who perform various unwholesome actions will, following the force of that karma, fall into the evil destinies.
Those sinful beings are compassionately admonished by King Yama, who says to them:
“Suffering of birth, aging, sickness, and death, and confinement under the law of the king
—when you saw those messengers, why did you not give rise to a noble awakening?
Through giving and the observance of pure precepts, one may discipline one’s body, speech, and mind.
For what purpose did you fail to arouse the aspiration that leads upward?
Alas, you encountered evil companions and heard only what was not in accordance with the Dharma.
You increased your greed, hatred, and delusion. By what means, then, could you have produced pure karmic conduct?
In the past you did not cultivate wholesome dharmas, but only performed various evil deeds.
You did not perceive that the retribution of sin would come. Now indeed you have fallen into the hells.”
At that time, the wardens of hell seize these sinful beings and drive them toward the gates of hell.
The beings are seized with terror; the hairs of their bodies stand on end in fear.
There are the Reviving Hell, the Black Rope Hell, the Crushing Hell, the two Screaming Hells,
the Uninterrupted Great Hell, the Burning Heat Hell, the Great Heat Hell,
as well as the Hell of Hot Ground, the Hell of Hot Excrement, and the hells of the Forest of Sharp Sword-Leaves,
the Path of Blades, the Trees with Sword Branches, the River of Ashes, and the Iron Cauldron Hell.
All those who commit various evil deeds are born into these narakas.
I will now explain the various actions of karma that lead to these retributions, as well as the distinctions among the sufferings that are experienced.
Beings who fall into the Reviving Hell die and are then brought back to life again, undergoing this repeatedly for immeasurable spans of kalpas.
This is because in the past they frequently formed enmity and hatred, harming one another.
Those who used improper means to harm others, sowed discord that caused relatives and friends to become estranged,
uttered slander and false speech, after death fall into the Black Rope Hell.
Those who engaged in slaughter, capture, or other occupations involving killing, after death fall into the Crushing Hell.
There, between two great mountains that close together, their bodies are crushed and ground to pieces, with blood and marrow flowing out.
Those who governed without compassion, fabricating numerous charges through harsh punishments,
widely devising pretexts to impose many kinds of suffering upon beings, also fall into the Crushing Hell.
In accordance with their karma, they undergo suffering as their bodies are ground and pulverized by collapsing mountains, sharp spikes, and iron stones.
Those who, out of greed, anger, or fear, became confused and, in judging cases, distorted right and wrong,
also fall into the Crushing Hell, where their bodies are broken by blazing iron wheels.
Those who relied upon great power and authority to cruelly oppress the weak and solitary also fall into the Crushing Hell,
where black elephants compete to trample them.
Those who oppressed multitudes, causing them to cry out loudly in anguish,
after death fall into the Screaming Hell, where their entire bodies are constantly burned by blazing flames.
Those who deceived others with measures and scales, harboring deceit in their minds while speaking pleasantly,
whose words and actions lacked honesty, fall into the Great Screaming Hell.
Alas, the Great Screaming Hell! Those who behold it are struck with terror, their hair standing on end.
There, beings undergo extreme suffering because they once accepted property entrusted to them and did not return it.
Those who declared what is adharma to be the Dharma, and upon seeing the Dharma declared it to be adharma,
who held wrong views, did not believe in cause and effect, were arrogant and disrespectful,
and slandered the noble ones, such persons after death fall into the Uninterrupted Hell.
Those who offended their parents, virtuous persons, śramaṇas, and brāhmaṇas,
causing them sorrow and distress, after death fall into the Heated Hell.
Those who, with malicious intent, harmed their parents, virtuous persons, śramaṇas, and brāhmaṇas,
causing them suffering, after death fall into the Great Heat Hell.
Those who renounced the household life and cultivated pure brahma conduct, yet violated and diminished the disciplinary precepts,
and further slandered one another, after death fall into the Hell of Hot Ground.
Those who transgressed prohibitions, abandoned right livelihood, and sustained impure lives through deceit and flattery,
after death fall into the Hell of Hot Excrement, where poisonous worms burrow into their bones.
Those who hunted, burned forests and marshes, and slaughtered or injured land-dwelling beings,
after death fall into the Hell of Fire Swords, where they are burned by fierce flames, flayed, and have their limbs and joints severed.
Those who lured and captured various beings, feigning closeness while killing their lives,
after death are devoured by crows, hawks, and packs of starving dogs competing to eat their flesh.
Those who destroyed the bridges of the True Dharma and led others onto unlawful paths,
after death pass through the Hell of the Path of Blades, where their feet are cut off, and their flesh and bones are sliced apart.
There are worms with long bodies and many legs, yet with the appearance of well-formed women, which coil around the body and suck the marrow and brain.
This is because in the past such beings engaged in sexual misconduct.
Those who, toward the wives and daughters of others, touched them with their hands and were deeply defiled by attachment are driven onto the Hell of Trees with Sword Branches,
where sharp blades pierce their bodies as they move up and down repeatedly.
Those who, by various means, killed fish, turtles, and other aquatic beings,
after death fall into the Hell of the Boiling Ash River, where their entire bodies are cooked until disintegrated.
Those who swallow burning iron pellets, have molten copper poured into their mouths,
and have their bodies pierced by red-hot iron nails—this is because in the past they stole the wealth of others.
Those who intensively commit the ten unwholesome actions fall into the hells after death.
Those whose offenses are of a lesser degree fall into the animal realm, and the remainder fall into the realm of hungry ghosts.
Those who harbor hatred, do not practice wholesome dharmas, delight in performing evil deeds,
and rejoice upon seeing others suffer, after death become wardens under King Yama.
Thus, the various karmic actions have been explained. Among them, the most severe lead to rebirth in the hells.
Next, the causes and retributions of karma in the animal realm and the realm of hungry ghosts will be explained.
The three kinds of bodily misconduct, the four kinds of verbal faults, and the three kinds of unwholesome mental actions—
if these karmas do not reach an intensified degree of severity, then after death one falls into the animal realm.
Because of excessive lust, one is reborn as birds such as geese, pigeons, peacocks, or mandarin ducks.
Because of karma conditioned by ignorance, one is reborn as maggots, ants, moths, and the like.
Lacking wisdom, and delighting in binding and beating living beings, one receives retribution as an elephant or a horse,
or becomes various beasts such as cattle, sheep, deer, and wild animals.
Because of harboring anger, one is transformed into venomous creatures such as serpents, bees, or scorpions.
Because of arrogance, self-exaltation, and secretly harming others with an evil mind, the retribution is rebirth as an aṣṭapāda (beast with eight legs), or as tigers and lions.
Because of frivolity, conceit, indolence, and deceitful malice,
one is reborn as pigs, dogs, donkeys, foxes, or wolves.
Because of stinginess, unwillingness to give, strong jealousy, much resentment,
a fickle and agitated temperament, and an unfocused mind, after death one falls among monkeys.
Because of shamelessness, lack of restraint, and excessive talk,
one receives retribution as birds such as crows.
Because of insatiable greed and causing estrangement among relatives and friends through divisive speech,
one is reborn as cats, civets, or even bears.
Although one practices great giving, if one is quick-tempered, prone to anger,
and does not abide in right mindfulness, one will in a later life become a nāga of great strength.
If one is able to practice great giving but harbors pride, despises and mistreats others,
then by such karma one is reborn as a mighty Garuḍa.
If one robs and steals the food and delicacies of virtuous people,
one falls into pūtana, feeding on excrement and corpses.
Those who deceive and intimidate the foolish, the weak, the sick, and various poor mendicants
are later transformed into preta spirits that continually feed on afterbirth and placenta.
Because of engaging in vile and contemptible acts that cause others to frown, and because of stinginess and greed,
after death one becomes a lowly hungry ghost, extremely emaciated and dark in form.
Because of miserliness and refusal to give, or giving and then regretting it and destroying the merit of giving,
after death one becomes a vomiting-eating ghost, subsisting only on pus, mucus, and saliva.
One who does not cultivate merit and wisdom, and who obstructs others from practicing giving,
while being miserly and content with filth and coarseness, delighting in impure conduct and dwelling in gutters and sewers,
constantly consuming unclean things, receives such retribution.
Those who constantly covet the wealth of others, yet do not enjoy their own possessions,
preferring to discard them rather than give, after death become angry hungry ghosts.
Those who delight in exposing the secrets of others, harming people to seize their wealth,
because of the remaining karma fall into the state of hungry ghosts that constantly consume human vital essence.
Those who use harsh and abusive speech to anger and harm others, delight in exposing others’ faults,
and possess a stubborn and unyielding temperament are reborn as flame-mouthed hungry ghosts.
Those who incite others to quarrel and litigate, accumulate wealth yet constantly fear its loss,
lacking compassion and being rigid in nature, are later transformed into worm-eating ghosts, constantly devouring moths and ants, their entire bodies ablaze.
Those who obstruct others from giving, while themselves possessing wealth but refusing to relinquish it,
are reborn as great-bodied ghosts, with bellies as large as mountains and throats as thin as needles.
Those who neither give nor enjoy their own wealth, but hoard it for their descendants, by this karmic condition are reborn as light hungry ghosts,
dependent upon their descendants to perform merit on their behalf, through which they may obtain some trustworthy sustenance.
If one, as a leader of a village, forcibly seizes others’ wealth in order to give,
after death one becomes a kumbhāṇḍa ghost, able to obtain food at will.
If one kills many beings and uses their flesh as offerings of giving,
the remaining karma leads to rebirth as a rākṣasa ghost, who is able to obtain various delicious foods.
If one harbors only slight anger and little sorrow, constantly practices giving,
adorns oneself with fragrance and flowers, and delights in various forms of music,
one is reborn as a Gandharva, a deity who presides over music for the devas.
If one practices giving for the sake of benefit, yet harbors much anger and delights in divisive speech, one becomes a piśāca ghost,
with an extremely ugly form, disheveled hair, red eyes, sharp claws, and long fangs.
If one coerces others to obtain wealth but uses it to practice widespread giving,
with a nature inclined toward pleasure and a restless, agitated mind, one is reborn as a bhute spirit.
If one is often angry and difficult to satisfy, yet delights in practicing giving,
fond of drinking and enjoying song and dance, one is reborn as an earth spirit.
If one provides vehicles for one’s parents and gives to relatives and virtuous persons,
yet possesses a nature inclined toward stinginess, one is reborn as a deity who travels through the sky.
If one gives dwellings, vehicles, and food as acts of generosity,
one is reborn as a celestial being dwelling in space, constantly abiding together with celestial palaces.
I have already given a general explanation of the destinies of animals and hungry ghosts.
Now I shall proceed, in proper order, to explain the retributions of the good destinies among humans and devas.
By cultivating various pure actions, one will in future lives be born in the good destinies,
and in accordance with the karma one has created, receive corresponding retributions.
I will now explain these principles truthfully.
Whether one aspires to be born among devas, humans, or asuras, or seeks long life,
one should understand that refraining from taking life is the fundamental cause of longevity. Those with wisdom should know this.
With a mind of compassion, one shows pity toward living beings and does not take life, delighting in cultivating various merits,
with a firm and unshakable mind. Such a person, wherever reborn, will be far removed from all calamities and obstacles.
Toward all kinds of beings, one neither strikes nor binds them.
Because of such karma of not afflicting living beings, in future lives one is often free from illness.
If one does not practice giving, yet also does not steal the property of others,
in future lives one will often be poor, obtaining little despite many efforts.
If one widely practices giving, yet at the same time takes the property of others,
in future lives one may obtain wealth, but having gained it, it is soon lost.
If one refrains from stealing and at times performs small acts of giving,
such a person gains wealth through skillful means, and what is obtained is often not lost.
If one consistently refrains from stealing and widely practices giving,
in future lives one becomes greatly wealthy, and the wealth obtained is not easily lost.
If one cultivates observance of precepts with a mind that does not regress, in future lives one will encounter the True Dharma.
All who see such a person rejoice and respect them, and their good name spreads in all directions.
Body and mind are often at ease, easily content, knowing moderation, peaceful and secure,
without worry or distress, upright in mind, and practicing right conduct.
Wishing to repay the kindness of one’s parents’ care and upbringing, one cultivates meritorious actions with sincere faith.
Thus, wherever one is reborn, one often receives inherited wealth from one’s father.
If one gives food, in future lives one obtains long life, a pleasing appearance, strong physical power,
unobstructed eloquence, abundant wealth and treasures, freedom from illness, and ease in body and mind.
If one gives clothing, in future lives one gains a sense of shame and moral restraint, a dignified and excellent bearing, complete physical marks of beauty,
is pleasing to all who see them, with a body that is often at ease and a mind that is joyful and content.
If one gives dwellings, in future lives one obtains residences, with palaces of great adornment and splendor, filled with treasures, and all necessities arising according to one’s wishes.
If one provides wells, bathing pools, and pure drinking water and beverages,
in life after life one does not suffer from thirst or scarcity, and what one wishes is often fulfilled.
Those who build bridges and boats to ferry others across, or give shoes to those who walk barefoot,
in future lives often obtain elephants, horses, and vehicles. Such a person may be called a deva among humans.
If one gives gardens and groves, in future lives one often gains excellent and wondrous results, becoming a place of refuge and shade for all beings,
with a peaceful mind free from affliction, loved and respected by others, and endowed with a complete retinue.
If one gives medicine, in future lives one is free from illness, long-lived and often at ease, possessing good appearance, strength, and wealth.
Throughout countless hundreds of thousands of lives, one does not encounter calamities of pestilence,
and ultimately meets the King of Physicians of the Dharma, forever removing the root of birth and death.
If one constructs latrines and removes various impurities, in future lives one does not suffer from disorders of elimination.
Body and mind are often pure, and all who see such a person are pleased.
Thus one becomes free from various defilements and ultimately attains great peace.
If giving is performed for the sake of rebirth in the heavens, for the pursuit of fame,
for repaying favors with expectation of return, or out of fear,
then the resulting retribution is not pure, and the enjoyments received are mostly coarse and inferior.
If ancestors established a tradition of giving, and descendants are able to continue it without interruption,
then later generations receive the residual blessings of their forebears and obtain immeasurable wealth.
If one often praises the merit of giving, yet possessing wealth does not give,
in future lives one is often poor and destitute, wishing to give but lacking the means.
If one often praises the virtue of giving, and with compassion cares for beings and regularly offers relief, in future lives one obtains great wealth.
If one does not delight in cultivating merit, but delights in cultivating wisdom alone and does not practice giving,
then in future lives one is often intelligent and wise, yet poor and without property.
If one delights only in giving and does not cultivate wisdom,
in future lives one may obtain great wealth, yet remains dull and lacking understanding.
If one cultivates both giving and wisdom, in future lives one possesses both wealth and wisdom.
If one cultivates neither, one remains long in poverty and ignorance.
If one gives without pure and sincere faith, in future lives one may obtain abundant wealth,
yet what one enjoys is coarse and inferior, and the mind is often grasping and attached.
If one gives with deep faith, in future lives one is reborn obtaining superior treasures,
with refined and adorned enjoyments, and the mind is often joyful and delighted.
If one skillfully understands the true field of merit and gives with reverence and joy,
in future lives one’s family and companions are harmonious, together enjoying the fruit of happiness.
If one habitually belittles giving and offers to the field of merit with a disdainful mind,
then although one may obtain much wealth in future lives, even what is obtained cannot be properly used,
and one will be ordinary and without distinction, not respected or admired by others.
If one does not belittle giving and cultivates merit and wisdom with reverence,
in future lives one obtains excellent wealth, and all relatives and associates honor and respect such a person.
If one gives in accordance with what is appropriate to the recipient, with a mind always filled with joy,
in future lives one obtains wealth that accords with one’s wishes and can be properly enjoyed.
If one acquires wealth in accordance with right principles and practices giving with wisdom, treasures naturally come, and what is obtained is preserved without loss.
If one gives in a timely manner without obstruction or delay, and wisely cultivates merit and wisdom,
one is able to obtain great returns from small efforts, and often receives what is needed at the proper time.
If someone cultivates pure conduct and keeps far from objects cherished by others,
then in future lives he will obtain a virtuous wife, complete in both beauty and moral qualities.
A wise person constantly avoids engaging in sexual conduct at improper places and improper times.
His mind is at peace, his body free from fault, and he possesses the marks of a great man.
By cultivating pure brahma conduct, he is praised by the noble and the wise.
In future lives, the body he receives is always pure and undefiled, his good name spreads far and wide,
he is revered by the multitude, and the devas come to make offerings to him.
If someone in this present life refrains from intoxicants, frees himself from confusion,
and maintains firm resolve without forgetfulness or transgression, he will certainly attain speech endowed with meaning and unobstructed eloquence.
If a person does not speak falsehood, but is sincere and does not deceive,
then in future lives his being will be complete in all respects, and he will not be stained by ill repute.
If a person does not engage in divisive speech, but skillfully brings harmony and resolves disputes,
then in future lives he will be born as one honored among humans, with relatives who do not become separated.
If a person does not use harsh speech, but speaks words that bring joy to others,
then in future lives he will constantly hear pure sounds and be able to proclaim the excellent and subtle True Dharma.
If someone in this present life avoids meaningless speech, speaking truthfully and at the proper time, knowing measure and benefiting others,
then in future lives his words will always be correct, and those who hear him will delight in accepting and practicing them.
If one does not covet the possessions of others and never gives rise to thoughts of appropriation,
then in future lives both body and mind are at ease, and one often obtains the superior wealth of the heavenly realms.
If one does not give rise to anger and does not afflict or oppress others through striking or binding, but constantly delights in cultivating compassion and forbearance,
then in future lives one ascends to the Brahmā heavens.
If someone in this present life possesses deep faith and right view, is able to expound correctly the principles of existence and non-existence,
and draws near to good spiritual friends, then in future lives he will be born in the higher heavens,
and the light of his wisdom will surpass that of the sun and the moon.
As has been explained above, the immeasurable pure karmic actions,
according to what each person cultivates, lead to corresponding places of rebirth. These are the various retributions within the world.
If one seeks great benefit, great renown, and the happiness of the heavenly realms,
and wishes to find what is enduring within this impermanent world, one should diligently cultivate the roots of virtue.
If one creates karma that is mixed, both pure and impure, then the resulting retributions will likewise be of many different kinds.
If one is reborn in the human realm, one will receive retributions that are mixed, partly dark and partly bright.
In childhood, youth, maturity, and old age, each phase follows one’s own former karmic conditions,
and one alternately experiences the retributions of suffering and happiness.
If various karmas, once created, are further intensified and increased, then their retribution will be experienced in due sequence.
If, after being created, they do not increase, then only after a long time will their retribution be received.
If a person practices giving but cannot sustain it consistently, then in the interval poverty and deprivation will arise.
If one constantly cultivates generosity, one attains inexhaustible wealth and ease.
If a person is often given to anger, then in future lives one’s appearance will be ugly.
If one practices compassion and forbearance without anger, then in future lives one’s body will be upright and pleasing.
If a person does not cultivate wisdom, then in future lives one will be born into ignorance and darkness.
If one delights in wisdom and studies extensively, one becomes intelligent and discerning, and encounters the noble and the wise.
If one is able to subdue arrogance, one will be reborn among superior lineages.
If one is deluded and conceited, exalting oneself, one will often be born among the lowly.
If the mind is flattering and deceitful, this leads to a crooked body. If speech is false and untrue, this leads to a short and unattractive appearance.
If one does not rejoice upon seeing the noble and the wise, then in future lives one will often be dull and foolish, or become mute and unable to speak, or blind and unable to see.
Toward elders, teachers, and good friends, when they kindly instruct and guide,
if one rejects and refuses to listen, then in future lives one becomes deaf.
If one bathes those of virtue and offers fragrant flowers, then in future lives one’s body will certainly be upright and adorned,
with skin exceedingly soft and pure, like refined gold.
If one defiles those who should not be defiled, engages in improper sexual conduct in inappropriate ways,
and harms the bodies of beings, then through such karma one will be born as a eunuch.
If a person in this present life is filled with strong desire, and in body, speech, and faculties cultivates the characteristics of a woman,
then in future lives one will often receive a female body, marked by strong desire and lack of wisdom.
If one gives lamps and candles, expounds the pure path, shows the correct way to those who are lost, and regards beings with equal compassion,
then in future lives one obtains pure eyes, bright and clear, unobstructed in vision.
If one constantly regards beings with loving kindness, and feels compassion for the poor, the sick, and the suffering,
then in future lives one will have many children and descendants, like the moon among the stars.
If one does not does not violate women in breastfeeding period, women who hold the precepts and cultivates pure conduct, women who are pregnant or beloved by others,
then through such pure karma one will in future lives obtain many attendants, surrounding and delighting one, like Indra among the devas.
If one reveres and bows to one’s parents, and respectfully honors elders,
then in future lives one will often be noble and of very gentle body.
If a person in this present life firmly upholds the precepts,
then in future lives one obtains stable and immovable wealth, like a great snowy mountain king.
If a person always does not transgress proper conduct, and whether others request or do not request, gives impartially to satisfy them,
then in future lives one obtains the lion-like noble cheeks and excellent marks, together with inexhaustible wealth like the jewel continents within the great ocean.
If body, speech, and mind are pure, and one practices giving without jealousy toward others, not clinging excessively to one’s own possessions,
then through such karma one will be reborn in Uttarakuru.
If a person admires fame and seeks the happiness of the heavenly realms, relying on a good teacher to learn,
and purifies body, speech, and mind, while also delighting in and guarding all possessions,
then through such karmic conditions one will be reborn among the Four Great Kings.
If a person in this present life is strong-willed and does not follow others,
whose conduct is often deceptive and cunning, yet also practices various good deeds,
delighting in watching disputes and litigation while also enjoying giving,
then through such karma one will be reborn as an asura.
If one is filial toward parents, offers pure support, respects elders, practices forbearance,
has little anger, and does not delight in watching disputes,
then through such karma one will be reborn in the Heaven of the Thirty-Three.
If a person neither contends nor watches others contend,
but diligently cultivates wholesome dharmas, one will be reborn in the Yāma Heaven.
If one skillfully observes oneself, loves learning and accumulates knowledge,
concentrates the mind to reflect deeply on meaning, and delights in cultivating pure merit,
then through such karma one will be reborn in the Tuṣita Heaven.
If one practices excellent giving, delights in reciting various scriptures,
practices wholesome dharmas with skillful means, relies on one’s own effort without depending on others, and is diligent and energetic,
then through such karma one will be reborn in the Heaven of Joy Emanation.
If one practices excellent giving, skillfully guards the sense faculties,
diligently cultivates without regression, and rejoices in the merits of others,
then through such karma one will be reborn in the Heaven of Mastery over Others’ Emanations.
If one abandons intense desire, cultivates the four Brahmā abodes,
and having turned away from the desire realm, gives rise to joy,
then one will be reborn in the Brahmā palaces.
If one further departs from the mind of initial and sustained thought, and also transcends the joy and bliss born of seclusion,
becoming joined with the joy and bliss born of concentration, then one may rise to be born in the Heaven of Illuminous Sounds.
If one departs from the joy and bliss born of concentration, and abides wholly in the bliss associated with equanimity,
fully endowed with equanimity, mindfulness, and Samādhi, then one may be born in the All-Over Purity Heaven.
If one has already transcended both suffering and pleasure, and is in accord with what is neither suffering nor pleasure,
fully endowed with equanimity and purified mindfulness, then one may be born in the Great Fruit Heaven.
If one perceives the faults of the aggregate of conception, grows weary of the five kinds of existence,
and deeply delights in non-perception, then one may be born in the No Perception Heaven.
If one cultivates the various perfumed dhyānas, both worldly and supramundane,
then by the power of right absorption in the perfumed dhyānas one may be born in the Five Pure Abode Heavens.
If one cultivates the lower and middle grades of perfumed dhyāna, one is born in the Heaven of No Affliction and the Heaven of No Heat.
If one cultivates the upper three grades of perfumed dhyāna, one is born in due order in the three pure heavens.
Thus one ascends step by step, until the Heaven of the Ultimate Form.
If, based on the perception of the impermanence of form, one cultivates and transcends to the Sphere of the Infinity of Space,
then contemplates the Sphere of the Infinity of Consciousness, then relinquishes that and proceeds to the Sphere of Nothingness,
and further departs even from the Sphere of Nothingness, one may finally reach the Heaven of Neither Thought nor Non-Thought.
I have now explained saṃsāra within birth and death, together with the retributions of the various states of existence.
Concerning these karmic causes and retributions, those who possess wisdom should contemplate them carefully.
One should cultivate pure karmic conduct, keep far from suffering,
and swiftly attain peace and happiness. Thus have the various cycles of birth and death and the distinctions among karmic actions been explained.
These do not arise from Īśvara, nor do they arise naturally,
nor are they produced by time, nor do they arise without cause. They arise only from afflictions.
Observing that all these conditioned dharmas are impermanent,
a wise person will not cling to them, but will leave behind all bonds and forever arrive at the place of peace and security.
Dharma Torch 