法苑珠林 47.5

47.5

夫形骸多患理須嚴誡。根識昏沈宜常警策。故經曰。無以睡眠因緣令一生空過無所得也。但有身則為患本。無身則患滅。故禮無不敬。傲不可長。若縱傲高彌增墮慢。徒施攻擊無奈患憂。口是刀斧之門禍累之始。心懷毒念。口施毒言。身行毒業。興斯三業彌招四趣故書云一言可以興邦。一言可以喪國。又言。行是君子之樞機。樞機之發榮辱之主。意為業本。身口由發。所以先除凶懷袪邪務正。故知可惡川流事由心造。何以知然。若瞥緣心起故口發惡言。言由意顯。靡惡不為。故成實論云。離心無思則無身口業也。

The physical body is prone to many afflictions; in principle, it requires strict admonition. The sense faculties and consciousness are prone to torpor; it is fitting to constantly alert and spur them. Thus scripture says: "Do not let a lifetime pass in vain with nothing attained due to the causes and conditions of sleep." It is merely that possessing a body is the root of afflictions; having no body, afflictions are extinguished. Therefore, in the rites, nothing lacks reverence; arrogance must not be allowed to grow. If one gives rein to arrogance, laxity and pride will increase all the more. To attack them in vain does nothing to alleviate suffering and grief. The mouth is the gate of knives and axes, the beginning of disaster and burden. The mind harbors poisonous thoughts, the mouth issues poisonous words, and the body performs poisonous actions. Giving rise to these three karmas attracts the four destinations all the more. Thus the Book says: "A single word can cause a state to flourish; a single word can cause a state to fall." It is also said: "Actions are the pivot and mechanism of the noble person; the functioning of this pivot and mechanism is the master of honor and disgrace." The mind is the root of karma; the body and mouth arise from it. Therefore, one must first eliminate malicious intent, banish depravity, and devote oneself to rectitude. Thus we know that detestable matters flow like a river, entirely produced by the mind. How do we know this? If the mind arises through a sudden encounter with conditions, the mouth will consequently utter evil words. Words are manifested from the mind; there is no evil that is not done. Therefore, the Tattvasiddhi-śāstra says: "Apart from the mind, without thought, there are no bodily or vocal karmas."