華嚴經內章門等雜孔目章 3.80

3.80

Regarding the dense forest of karma, there are three types: the karma of vows (which is wholesome vows); the karma of non-vows (which is unwholesome vows); and the karma of neither vows nor non-vows (which refers to engaging in wholesome or unwholesome karma without generating vows). Furthermore, that of neither vows nor non-vows refers to neutral karma. The vows again are of three types: prātimokṣa, dhyāna, and the untainted path. Prātimokṣa is the vows of the seven assemblies. Practicing in accordance with them, one remains far removed from unwholesome conduct and lustful conduct. For the five assemblies [of renunciants], receiving them for the duration of one's life is established in order to remain far removed from unwholesome conduct and lustful conduct. For upāsakas and upāsikās, receiving [the five precepts] for the duration of life is established; because they are unable to remain far removed from unwholesome conduct and lustful conduct, the day-and-night upavāsa precepts are instituted to cause them to train gradually. Question: If an upāsaka observes only a partial training rule, is it said to be accomplished or not accomplished? Answer: It should be said to be accomplished, but he is called one who violates precepts. Question: Do ṣaṇḍhas, paṇḍakas, and the like accomplish the upāsaka precepts or not? Answer: They are not prohibited from receiving them, yet they are not called upāsakas, because by nature they are incapable of drawing near and serving the five renunciant assemblies such as bhikṣus. The same applies to hermaphrodites (ubhayavyañjanaka). Furthermore, there are five kinds of paṇḍakas: born, jealous, poured-upon, sprinkled, and half-monthly; together with the former, they are all unable to draw near the five assemblies. Karma of dhyāna and so forth is as in the earlier separate chapter. The karma of the untainted path is also as in the separate chapter. Now, briefly presenting the gates of karma, there are thirty-six kinds: 1. The two karmas of intentional and unintentional, called intentional karma and unintentional karma: acting with prior awareness is called intentional karma; acting without awareness is called unintentional karma. Furthermore, that which reaches vocal instruction is called intentional karma, and that which does not reach vocal instruction is called unintentional karma. 2. The two karmas of offenses: minor offense karma and grave offense karma. 3. The two karmas of benefit: great benefit karma and small benefit karma. 4. The three karmas of merit and so forth: meritorious karma, non-meritorious karma, and unmoving karma. 5. The three karmas: bodily karma, vocal karma, and mental karma. 6. The three bad conducts, also called wrong conducts: bodily bad conduct, vocal bad conduct, and mental bad conduct. 7. The three sublime conducts, also called right conducts: bodily sublime conduct, vocal sublime conduct, and mental sublime conduct. 8. The three unskillful conducts: bodily unskillful conduct, vocal unskillful conduct, and mental unskillful conduct; actions not in accord with the Dharma and precepts are called unskillful. 9. The three skillful conducts: bodily skillful conduct, vocal skillful conduct, and mental skillful conduct. 10. The three wrong [factors]: wrong speech, wrong action, and wrong livelihood; the four vocal faults arising from anger and delusion are called wrong speech; the three bodily evils arising from anger and delusion are called wrong action; the bodily and vocal evils arising from the affliction of greed are called wrong livelihood. 11. The three right [factors]: right speech, right action, and right livelihood; the four vocal virtues arising from non-anger and non-delusion are called right speech; the three bodily virtues arising from non-anger and non-delusion are called right action; the bodily and vocal virtues arising from non-greed are called right livelihood; being in accord with principle, they are called right. 12. The karmas of fruition at three times: karma with retribution in the present life, karma with retribution in the next life, and karma with retribution in subsequent lives; being received with respect to time, they are called karmas of fruition at three times. 13. The karmas of fruition of three feelings: karma with pleasant retribution, karma with painful retribution, and karma with neither-painful-nor-pleasant retribution. 14. The karmas bound to the three realms: karma bound to the desire realm, karma bound to the form realm, and karma bound to the formless realm. 15. The three karmas of crookedness and so forth: crooked karma, defiled karma, and turbid karma; karma generated by flattery is called crooked karma; karma generated by anger is called defiled karma; karma generated by greed is called turbid karma. 16. The karmas of three natures: wholesome karma, unwholesome karma, and neutral karma. 17. The three complete karmas: bodily complete karma, vocal complete karma, and mental complete karma; because the good actions of the body of an aśaikṣa are perfected, it is called bodily complete, and vocal and mental are also like this. 18. The three karmas of training: karma of training, karma of non-training, and karma of neither-training-nor-non-training; the untainted [karma] of a person in training is called karma of training; the untainted [karma] of a person beyond training is called karma of non-training; all tainted karma is called karma of neither-training-nor-non-training. 19. The three karmas of abandonment: karma abandoned by seeing, karma abandoned by cultivation, and karma with no abandonment. 20. The karmas of the three periods of time: past karma, future karma, and present karma. 21. The three obstructions: karmic obstruction, affliction obstruction, and retribution obstruction. 22. Characteristics of karma: dark karma with dark retribution, bright karma with bright retribution, dark-and-bright karma [with dark-and-bright retribution], and neither-dark-nor-bright karma without retribution. 23. The four precepts: prātimokṣa precepts, precepts concomitant with dhyāna, precepts concomitant with the path, and precepts of abandonment. 24. The five heinous crimes: killing one's father, killing one's mother, killing an arhat, causing schism in the Saṅgha, and maliciously shedding the blood of a Buddha; the first two turn against [the parents'] benevolence and nurturing, and the next three destroy fields of merit, hence they are called heinous. 25. The five precepts: not killing, not stealing, not engaging in sexual misconduct, not lying, and not drinking intoxicants; prohibiting and guarding body and speech is called precept. 26. The five wrong livelihoods: first, for the sake of material gain, falsely displaying unusual demeanor; second, for the sake of material gain, speaking of one's own virtues; third, for the sake of material gain, divining fortunes and misfortunes and speaking of them to others; fourth, for the sake of material gain, speaking loudly and displaying authority to cause people to feel fear and reverence; fifth, for the sake of material gain, proclaiming offerings one has received in order to sway people's minds; making a living through wrong causes and conditions is therefore called wrong livelihood. 27. The six karmas: karma with hellish retribution, karma with animal retribution, karma with hungry-ghost retribution, karma with human retribution, karma with heavenly retribution, and karma with indeterminate retribution. 28. The seven unwholesome vows: killing, stealing, sexual misconduct, divisive speech, harsh speech, lying, and frivolous speech; generating unwholesome vows in all places. 29. The seven wholesome vows: not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, not engaging in harsh speech, and not engaging in frivolous speech; because one does not interrupt the wholesome at all times, one generates wholesome vows. 30. The eight kinds of speech: (1) saying one has not seen when one has seen; (2) saying one has seen when one has not seen; (3) thinking one has seen when one has not seen, and saying one has not seen when asked; (4) thinking one has not seen when one has seen, and saying one has seen when asked; (5) saying one has seen if one has seen; (6) saying one has not seen if one has not seen; (7) thinking one has not seen when one has seen, and saying one has not seen when asked; (8) thinking one has seen when one has not seen, and saying one has seen when asked. The first four are called impure speech, and the latter four are called pure speech. 31. The eight precepts, namely the day-and-night precepts: (1) not killing living beings; (2) not stealing; (3) not engaging in unchaste conduct; (4) not lying; (5) not drinking intoxicants; (6) not sitting on high, broad beds; (7) not wearing flowers, perfumes, and necklaces, not smearing the body with incense, and not wearing clothes perfumed with incense; (8) not performing arts and music, not going to watch or listen to them, and not eating past midday. The first four are the precept portion; the next one is the non-heedlessness portion; the latter three are the portion of practicing deportment in accord with the teaching. 32. The eight wrong [factors]: wrong view, wrong thought, wrong effort, wrong mindfulness, wrong concentration, wrong speech, wrong action, and wrong livelihood. 33. The ten unwholesome courses of karma: killing living beings, stealing, sexual misconduct, lying, divisive speech, harsh speech, frivolous speech, greed, malice, and wrong view; running counter to principle and harming beings is called unwholesome; volition forming a knots is called karma; that which is practiced is called a course. 34. The ten wholesome courses of karma: not killing, not stealing, not engaging in sexual misconduct, not lying, not engaging in divisive speech, not engaging in harsh speech, not engaging in frivolous speech, freedom from malice, freedom from greed, and right view; according with principle and benefiting beings is called wholesome; intention and volition are karma; being practiced by volition is called a course, and being the practice on which the fruit relies is also called a course. 35. The twelve evil vows: butchering sheep, raising chickens, raising pigs, catching birds, catching fish, hunters, bandits, executioners, jailers, charming nāgas, slaughtering dogs, and breeding hunting dogs. 36. The sixteen evil vows: (1) for profit, raising lambs and reselling them once fattened; (2) for profit, buying and slaughtering them; (3) for profit, raising pigs and reselling them once fattened; (4) for profit, buying and slaughtering them; (5) for profit, raising calves and reselling them once fattened; (6) for profit, buying and slaughtering them; (7) for profit, raising chickens and reselling them once fattened; (8) for profit, buying and slaughtering them; (9) angling for fish; (10) hunters; (11) robbery; (12) executioners; (13) netting flying birds; (14) divisive speech; (15) guarding prisons; (16) charming nāgas. These gates of karma are common to the Triyāna as well as Hīnayāna and human and heavenly realms. In the human and heavenly realms, they are karma accomplished by a person. In Hīnayāna, there is only karma and no person. In the initial teaching, all karmas are empty and cannot be differentiated, as stated in the *Karmasiddhiprakaraṇa*. In the final teaching, they are Suchness, and all dharmas are also Suchness. If designated by the Ekayāna, they belong to the Ekayāna. In terms of the distinct teaching of the Ekayāna, they are the inexhaustible karmas such as the eighty-four thousand. The remaining meanings are as in the separate chapter.