龍舒增廣淨土文 12.45

12.45

人生不過身、意、口業。殺、盜、婬為身三業。妄言、綺語、兩舌、惡口為口四業。貪、嗔、癡為意三業。總謂之十惡。若持而不犯，乃謂之十善。據佛所言，口業果報多於身意二業，以發意則未必形於外，出口則遂見矣。舉身為惡猶有時艱阻，不若口之易發故也。未問隔世之事，且以現世言之。今人有一言稱人，其人終身受賜，福及子孫者。有一言陷人，其人終身受害，累及子孫者。口業豈不重哉？出乎爾者反乎爾，在彼固可畏矣。然有已怨天者窮、怨人者無智，惟自戒慎可也。故述賢聖之意，為勸戒圖。

Human life does not go beyond the karmas of body, mind, and mouth. Killing, stealing, and sexual misconduct are the three bodily karmas. False speech, frivolous speech, divisive speech, and harsh speech are the four verbal karmas. Greed, anger, and delusion are the three mental karmas. In aggregate, they are called the ten unwholesome actions. If one upholds them without violation, they are called the ten wholesome actions. According to what the Buddha taught, the retributions for verbal karma are more numerous than those of bodily and mental karma, because when a thought arises in the mind, it does not necessarily manifest externally, but once it comes out of the mouth, it is immediately seen. Mobilizing the body to do evil still faces obstacles and difficulties at times, unlike speech which issues forth so easily. Leaving aside matters of another lifetime, let us speak only of the present life: nowadays, there are those who praise someone with a single word, and that person receives benefits for the rest of his life, with blessings extending to his children and grandchildren. There are those who ensnare someone with a single word, and that person suffers harm for the rest of his life, with troubles extending to his children and grandchildren. How could verbal karma not be grave? What goes out from you returns to you; in that case it is certainly terrifying. Yet, one who resents Heaven is impoverished; one who resents others is without wisdom; only exercising self-restraint and caution is proper. Therefore, I describe the intentions of the sages and worthies, making this illustration of encouragement and admonition.