[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) › [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016) › 78.37 # 宗鏡錄 78.37 宗鏡錄 78.37 - **Language:** Classical Chinese ### [78.37](https://indike.org/pramana/in.bauddha.taisho.2016.78.37) 答。佛問尼乾子言。摩登伽等三國眾生。汝頗曾聞。云何而死。為身業殺。為意業殺。尼乾子言。瞿曇。我昔曾聞。仙人嗔心。以意業殺爾所眾生。佛言。以是成我義。三界唯心。無身口業。何以故。如世人言。賊燒山林。聚落城邑。不言火燒。此義亦爾。唯依心。其善惡業得成。故偈云。諸法心為本。諸法心為勝。離心無諸法。唯心身口名。成實論云。若離心有業。非眾生亦應有罪福。如風頹山。惱害眾生。風應有罪。若吹香華。來墮塔寺。亦應有福。是則不可。故知離心無罪福也。以此文證。罪福據心。無身口業。身口業者。但有名字。實是意業。身口名說。華嚴會意云。凡有見自見他。皆是迷心自現。何者。如見他持刀殺自。當知他自。皆從自生。以離自見心。無自他故。非但自他是心妄現。即所持刀杖故。亦是自心。何以故。心外無彼實刀杖故。見所持者。唯六塵故。由不知自心現。見殺。即惶懼不安。若了唯是自心。縱殺誰憂誰懼。皆由妄心生。故種種有。妄心滅。故種種無。既知唯心妄現。心不見心。即物我俱亡。憂喜咸寂。又如夢中殺事。亦如是也。如說世間恒如夢。不可得有無。密嚴經云。內外境界。心之所行。皆唯是識。惑亂而見。此中無我。亦無我所。能害。所害。害及害具。一切皆是意識境界。依阿賴耶識。如是分別。 > Answer: The Buddha asked the Nirgrantha: 'The sentient beings of the three realms such as Mātaṅga—have you ever heard how they died? Were they killed by bodily karma, or were they killed by mental karma?' The Nirgrantha said: 'Gautama, I once heard of old that through the rishi's mind of anger, he killed all those sentient beings by mental karma.' The Buddha said: 'By this my thesis is established: the three realms are citta-only, and there is no bodily or vocal karma. Why is this? Just as worldly people say, "Thieves burned the mountain forests, villages, and towns," but do not say, "Fire burned them." This meaning is likewise so: it is solely dependent on citta that wholesome and unwholesome karma are accomplished. Therefore a verse says: / "All phenomena take citta as their root, / All phenomena take citta as foremost; / Apart from citta there are no phenomena, / Body and speech are merely nominal expressions of citta." / The Tattvasiddhi-śāstra states: "If there were karma apart from citta, non-sentient things would also possess demerit and merit. If a wind collapsed a mountain and harmed sentient beings, the wind should have demerit. If it blew fragrant flowers so that they fell upon a stupa or monastery, it should also have merit. But this cannot be so. Therefore we know that apart from citta there is neither demerit nor merit." / Based on this textual evidence, demerit and merit are grounded in citta, and there is no bodily or vocal karma. What is called bodily and vocal karma is merely nominal; in reality it is mental karma, spoken of under the names of body and speech. The Huayan Huiyi states: 'Whenever there is seeing of self and seeing of other, all are the self-manifestation of a deluded mind. Why is this? As when seeing another wielding a sword to kill oneself, one should know that both other and self are produced from oneself, because apart from the mind that sees for itself, there is neither self nor other. Not only are self and other false manifestations of citta, but the swords and clubs wielded are also one's own citta. Why is this? Because apart from citta there are no actual swords or clubs. What is seen to be wielded consists only of the six sense-objects. Because one does not recognize the manifestations of one's own citta, upon seeing killing one is alarmed and frightened. If one realizes that it is only one's own citta, even if killing occurs, who worries and who fears? All arise due to the deluded mind, and therefore various things exist; the deluded mind ceases, and therefore various things cease to exist. Having recognized that they are merely false manifestations of citta, and that citta does not see citta, then both object and self are destroyed, and sorrow and joy are entirely stilled. Furthermore, acts of killing in a dream are likewise so. As it is said: "The worldly realm is ever like a dream, / Where existence and non-existence cannot be found." / The Ghanavyūhasūtra states: "Internal and external objects, / The realms traversed by citta, / Are all consciousness alone, / Perceived through confusion and delusion. / Herein there is no self, / Nor is there anything belonging to a self. / The killer, the killed, / The killing, and the instruments of killing— / All are objects of manovijñāna, / Discriminated in this way based on the ālayavijñāna."'" > — English (machine translation) (machine translation) - [Previous: 78.36](https://indike.org/pramana/in.bauddha.taisho.2016.78.36) - [Next: 78.38](https://indike.org/pramana/in.bauddha.taisho.2016.78.38) - [Up: 78](https://indike.org/pramana/in.bauddha.taisho.2016.78) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2016~en-mt.78.37) — English, machine translation ## Linked texts (1) - [唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.vimsatika!vrtti*zh-gautama-prajnaruci.1.63) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2016.78.37](https://indike.org/pramana/in.bauddha.taisho.2016.78.37) · Pramāṇa