[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [仁王護國般若波羅蜜多經疏](https://indike.org/pramana/in.bauddha.taisho.1709) › 3.342 # 仁王護國般若波羅蜜多經疏 3.342 仁王護國般若波羅蜜多經疏 3.342 - **Language:** Classical Chinese ### [3.342](https://indike.org/pramana/in.bauddha.taisho.1709.3.342) 解曰：修一切行者，此總標也。所謂已下，明十善也。初三身業，離殺盜婬。次四口業，遠離虛誑、離間、麁惡、雜穢語故。後三意業，離貪嗔癡不善根故。謂此菩薩戒度圓滿、三業清淨，具十善故。辨此體者，有宗七色三心所故。經部唯思，運身發語、審慮、決定作動三故。大乘亦思，假亦色故。辨差別者，如《十地經論》第四云「十善業道集因緣故，則生人中至有頂處。」又此上品十善業道，與智慧觀和合修行，其心狹劣故、厭畏三界故、遠離大悲故、從他聞聲而解了故，成聲聞乘。又此上品十善業道修治清淨，不從他教自覺悟故、大悲方便不具足故、悟解甚深因緣法故，成獨覺乘。又此上品十善業道修治清淨，心廣無量故、具足悲愍故、方便所攝故、發生大願故、不捨眾生故、希求諸佛大智故、淨治菩薩諸地故、淨修一切諸度故，成菩薩廣大行。又此上上十善業道，一切種清淨故、證十力故、四無畏故、一切佛法皆成就故。此即具明諸趣諸乘乃至佛果，皆由十善，有斯異故。與此相違十不善果，有其三種異熟果者，彼經次云「十不善業道上者地獄因、中者畜生因、下者餓鬼因，由此故生三惡趣故。」等流果者，若生人中，殺有二果：短命、多病。盜有二果：貧窮失財、不得自在。婬有二果：妻不貞良、不得隨意眷屬。虛誑二果：多被誹謗、為他所誑。離間二果：眷屬乖離、親族弊惡。麁惡二果：常聞惡聲、言多諍訟。雜穢二果：言無人受、語不明了。貪欲二果：心不知足、多欲無厭。嗔恚二果：常被他人求其長短，又常被他之所惱害。邪見二果：生邪見家、其心諂曲。此即人中等流果故。增上果者，如《婆沙》云「身無光澤常遭霜雹，身多塵垢口恒臭穢。時候改變由多荊确，居處險曲感外果少。果多辛辣果少或無。」此即人中增上果故。彼經結云「十不善道能生此等無量無邊眾大苦聚，故當遠離。以十善道為法園苑，常自安住亦勸他故。」從此第二離過修行。 > The commentary states: "Cultivating all practices" is the general statement. From "namely" onward explains the ten wholesome actions. The first three are physical karma: leaving behind killing, stealing, and sexual misconduct. The next four are verbal karma: leaving behind false speech, divisive speech, harsh speech, and frivolous speech. The last three are mental karma: leaving behind the unwholesome roots of covetousness, malice, and wrong views. This means that this bodhisattva has perfected the perfections of discipline, purified the three types of karma, and is endowed with the ten wholesome actions. In analyzing their nature: the Sarvāstivāda school holds they consist of seven physical matters and three mental factors. The Sautrāntika holds they are volition alone, because there are three \[phases\]: moving the body and uttering words, deliberation, and decisive action. The Mahāyāna also holds they are volition, because they are designated also as matter. In analyzing the distinctions: as the fourth fascicle of the Daśabhūmika-sūtra-śāstra states: "Due to accumulating the causes and conditions of the ten wholesome courses of action, one is born among humans up to the Peak of Existence (bhavāgra)." Furthermore, when these superior ten wholesome courses of action are cultivated in conjunction with contemplative wisdom, if one's mind is narrow and inferior, if one fears and is disgusted with the three realms, if one is far removed from great compassion, and if one understands by hearing the voice from another, one accomplishes the Śrāvaka Vehicle. Furthermore, when these superior ten wholesome courses of action are cultivated and purified, if one realizes awakening on one's own without teaching from another, but is not fully endowed with skillful means of great compassion, yet awakens to and understands the profound dharma of dependent origination, one accomplishes the Pratyekabuddha Vehicle. Furthermore, when these superior ten wholesome courses of action are cultivated and purified, because one's mind is vast and immeasurable, because one is fully endowed with compassion, because one is embraced by skillful means, because one gives rise to great vows, because one does not abandon sentient beings, because one aspires to the great wisdom of all buddhas, because one purifies the bodhisattva grounds, and because one purely cultivates all perfections, one accomplishes the vast practices of the bodhisattva. Furthermore, when these highest-of-the-high ten wholesome courses of action are purified in all modes, because one realizes the ten powers, the four fearlessnesses, and all buddha-dharmas are accomplished. This fully explains that the various destinies, the various vehicles, up to the fruit of buddhahood, all derive from the ten wholesome actions, having such differences. The fruits of the ten unwholesome actions, which are contrary to these, have three kinds. As for the fruit of maturation (vipākaphala), that sūtra next states: "The superior ten unwholesome courses of action are the cause for the hells; the middling are the cause for animals; the inferior are the cause for hungry ghosts. Through this one is born in the three evil destinies." As for the fruit of uniform outflow (niṣyandaphala), if born among humans: killing has two fruits: short lifespan and frequent illness. Stealing has two fruits: poverty and loss of wealth, and not attaining independence. Sexual misconduct has two fruits: an unfaithful wife, and not getting a retinue to one's liking. False speech has two fruits: being frequently slandered, and being deceived by others. Divisive speech has two fruits: estrangement of retinue, and malicious relatives. Harsh speech has two fruits: constantly hearing harsh sounds, and words leading to much dispute. Frivolous speech has two fruits: one's words not being accepted by others, and unclear speech. Covetousness has two fruits: a mind never satisfied, and boundless desires without satiety. Malice has two fruits: always having others seek out one's faults, and always being harmed by others. Wrong views have two fruits: being born in a family of wrong views, and having a deceitful mind. These are the fruits of uniform outflow among humans. As for the dominant fruit (adhipatiphala), as the Vibhāṣā says: "The body lacks luster and one constantly encounters frost and hail; the body has much dirt and grime, and the mouth constantly smells foul. The seasons change \[erratically\], there are many briars and thorns, the dwelling places are treacherous and uneven, bringing forth meager external fruit. The fruits are mostly pungent and bitter, and fruits are scarce or absent." These are the dominant fruits among humans. That sūtra concludes: "The ten unwholesome courses of action are capable of generating these boundless masses of great suffering, and therefore one should leave them far behind. Taking the ten wholesome courses of action as a garden of Dharma, one should always abide in them oneself and also encourage others to do so." From here, the second \[part\] explains cultivating the departure from faults. > — English (machine translation) (machine translation) - [Previous: 3.341](https://indike.org/pramana/in.bauddha.taisho.1709.3.341) - [Next: 3.343](https://indike.org/pramana/in.bauddha.taisho.1709.3.343) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1709.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1709~en-mt.3.342) — English, machine translation ## Linked texts (4) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.68.34) — 道世, Classical Chinese - [大方廣佛華嚴經](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.avatamsaka*zh-siksananda.35.9) — Classical Chinese - [大方廣圓覺修多羅了義經略疏](https://indike.org/pramana/in.bauddha.taisho.1795.2.65) — Classical Chinese - [十地經論](https://indike.org/pramana/in.bauddha.sanskrit.mahayanasutra.dasabhumika!vyakhyana*zh-bodhiruci.4.28) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1709.3.342](https://indike.org/pramana/in.bauddha.taisho.1709.3.342) · Pramāṇa