法苑珠林 68.19

68.19

第二第三明鬼畜道中十惡具有。而無身口七支惡律儀也。問今畜生中不知言者。雖有音聲成口業不。答彼起瞋時發聲則別。雖非言辯亦成口業。故成實論云。畜生音聲是口業不。答雖無言說之別。從心起故亦名為業。亦可言具十者。多是龍王。解人意志故具十業道。自餘癡鈍畜生但可具身三意三六種。餘四不具。以口不解語故。若據劫初畜生解人語者。此亦可具十惡。

Second and third, explaining that in the destinies of hungry ghosts and animals, the ten unwholesome actions are fully present, yet they lack the unwholesome restraint (asaṃvara) of the seven branches of body and speech. Question: Among animals today who do not understand speech, although they have sounds, do they constitute vocal karma? Answer: When they give rise to anger, the sounds they emit are distinct; although not articulate speech, they still constitute vocal karma. Therefore the Tattvasiddhi-śāstra says: Do the sounds of animals constitute vocal karma? Answer: Although there is no distinction of spoken words, because they arise from the mind, they are also called karma. It may also be said that those possessing all ten are mostly nāga kings, who understand the thoughts of human beings and therefore possess the ten courses of karma. The remaining dull animals can only possess the three bodily and three mental—six kinds; the remaining four are not complete, because their mouths do not understand speech. If based on the beginning of the kalpa, when animals understood human speech, then they also could possess the ten unwholesome actions.