仁王護國般若波羅蜜多經疏 3.342

3.342

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.