大般涅槃經義記 6.338

6.338

自下第二破自招殃、造茲重惡，即約此二破入地獄。先破定重，「若勅侍臣立斬王」下破自招殃，「頻婆娑羅往有惡」下破入地獄。破定重中，初汎先舉一切眾生作業有二，次列兩名，後辨其相，心、口作輕，身、口、心作說之為重。下約此二辨王所作，「心念口說身不作者所得報輕」重辨前輕。下將驗王，「大王昔日口不勅殺，但言削足」是則王罪輕於彼輕，何得言重？下次破其自我招殃，前言招殃，此云得罪，眼目異辭。

From here below, the second part refutes bringing calamity upon oneself and committing this grave evil, and precisely based on these two, refutes falling into hell. First, it refutes the definite gravity: from "if one orders an attendant to decapitate the king standing" downward, it refutes bringing calamity upon oneself; from "Bimbisāra in the past had evil" downward, it refutes falling into hell. In refuting the definite gravity, first, generally, it cites that all sentient beings' committing of karma is twofold; next, it lists the two names; finally, it distinguishes their marks: mental and verbal actions are light, while physical, verbal, and mental actions together are said to be heavy. Below, based on these two, it analyzes what the king did: "those who mentally intend and verbally speak but do not physically act obtain a light retribution" reiterates the preceding lightness. Below, it tests the king: "Great King, in the past you did not verbally command killing, but only said to shave the feet"; this then means the king's guilt is lighter than that light [guilt]—how could it be called heavy? Next, it refutes his bringing calamity upon himself; previously it said "bringing calamity," here it says "incurring guilt," which are different terms for the same thing.