[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) › [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122) › 58.5 # 法苑珠林 58.5 法苑珠林 58.5 - **Language:** Classical Chinese ### [58.5](https://indike.org/pramana/in.bauddha.taisho.2122.58.5) 夫心者眾病之源。口者臧否之本。同出異名禍福殊派。故知身口三業。無非構禍之因。眼耳六情。悉為招舋之首。致使謀謗聖凡抂壓良善。橫受三根長辭七眾。但死生有命富貴由業。縱加鴆毒毒不能傷。異道興謀謀不能害。徒起謗心虛施禱祀。故班婕妤云。修善尚不蒙福。為邪欲以何望。若鬼神有知。不受佞邪之訴。若其無知。訴之何益。良由雪山之藥。真偽頗辯。菴羅之果。生熟難分。故如來在世尚不免謗。況今是凡。豈逃斯責。責是宿殃時來須受。此亦己事。何得恨他。然虛謗之罪。自加塗炭。如脣口是弓。心慮如絃。音聲如箭。長夜空發徒染身口。特須自省緘口慎心也。 > The mind is the source of all ailments; the mouth is the root of praise and blame. Stemming from the same origin under different names, calamity and fortune branch off in divergent streams. Thus we know that the three karmas of body and speech are nothing other than the causes that concoct calamity; the six feelings of eyes and ears are all the leaders that summon guilt. They cause people to plot against and slander the noble and the ordinary, and to unjustly oppress the good and the virtuous, so that they suffer unfounded groundless accusations and are permanently separated from the seven assemblies. Yet life and death are fated, and wealth and honor are determined by karma. Even if one administers poisonous venom, the poison cannot harm them; even if heterodox paths concoct conspiracies, their schemes cannot injure them. In vain do they raise thoughts of slander, and uselessly do they offer prayers and sacrifices. Therefore Ban Jieyu said: 'When cultivating goodness one still does not receive blessings, what can one hope for by committing evil desires? If ghosts and spirits possess consciousness, they will not accept complaints from the flattering and deceitful; if they lack consciousness, what benefit is there in complaining to them?' Indeed, the herbs of the Snow Mountains have true and false varieties that can hardly be distinguished; the fruits of the mango are difficult to tell apart as raw or ripe. Therefore, even when the Tathāgata was in the world, he still could not avoid slander. How much more so is it for today's ordinary mortals—how could they escape such blame? This blame is past misfortune; when the time comes, it must be borne. This is also one's own affair; how could one resent others? However, with the sin of making false slander, one plunges oneself into misery. For the lips and mouth are the bow, the deliberations of the mind are the string, and the vocal sounds are the arrows. Discharging them in vain throughout the long night only defiles one's body and mouth. One must especially examine oneself, seal one's mouth, and guard one's mind. > — English (machine translation) (machine translation) - [Previous: 58.4](https://indike.org/pramana/in.bauddha.taisho.2122.58.4) - [Next: 58.6](https://indike.org/pramana/in.bauddha.taisho.2122.58.6) - [Up: 58](https://indike.org/pramana/in.bauddha.taisho.2122.58) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.58.5) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.58.5](https://indike.org/pramana/in.bauddha.taisho.2122.58.5) · Pramāṇa