法苑珠林 73.7

73.7

惟凡夫造業乃有多種。自有心與身口相稱。亦有身口與心違者。據此而論。凡動身口皆由心使。若心不善方能損物。若內有善方能順福。雖復損益不同。然三業之本。以心為源。故業起不同。略須料簡。如成實論云。有三人俱行繞塔。一為念佛功德。二為盜竊。三為清涼。雖復身業同行。而有善惡無記三性殊別。當知罪福由心。身口業相善惡不定。是故四分律及成業等。若無心者。雖誤殺父母。不得逆罪。亦如嬰兒捉母乳身。則不得罪。以無染心故。若依毘曇。即說依報色起方便色。以為身業。聲為口業。心是罪福體。隱而不說。若依大乘教中實說。身口色聲常非罪福。若說善惡皆唯是意。如意地思量發動身口。即此意思。是身口業體。若直意思不欲發身口者。但名意業。故唯識論云。如世人言。賊燒山林聚落城邑。不言火燒。此義亦爾。唯依心故善惡業成。故經偈云。

Considering the actions committed by ordinary persons, there are many varieties: in some cases, the mind corresponds with body and speech; in others, body and speech contradict the mind. Judging from this, whenever body and speech are moved, it is entirely driven by the mind. Only if the mind is unwholesome can it harm beings; only if there is goodness within can it accord with blessing. Although harm and benefit differ, the root of the three karmas has the mind as its source. Therefore, because the arising of karma differs, it briefly requires analysis. As the Tattvasiddhi-śāstra says: Three people circumambulated a stūpa together: one to be mindful of the Buddha's merits, the second to steal, and the third to cool himself. Although bodily karma was performed together, there was the distinction of the three natures of wholesome, unwholesome, and neutral. One should know that offense and blessing stem from the mind; the characteristics of bodily and vocal karma are undetermined as wholesome or unwholesome. For this reason, in the Dharmaguptaka Vinaya, the Karmasiddhi, and the like, if there is no intentional mind, even if one mistakenly kills one's parents, one does not incur the anantarya offense. It is also like an infant holding its mother's breast; it does not incur an offense, because it has no defiled mind. If relying on the Abhidharma, it says that based on retributive form, expedient form arises to constitute bodily karma, and sound constitutes vocal karma; the mind is the substance of offense and blessing, left hidden and unspoken. If relying on the true teaching of the Mahāyāna, the form and sound of body and speech are never offense or blessing; if wholesome or unwholesome is spoken of, it is entirely intention alone. Like deliberation on the mental ground mobilizing body and speech, this very mental volition is the substance of bodily and vocal karma. If it is merely mental volition without the desire to mobilize body and speech, it is called solely mental karma. Thus the Vijñaptimātratāsiddhi says: 'Just as worldly people say that thieves burned down mountain forests, villages, and walled cities, and do not say that fire burned them, this principle is also like this: wholesome and unwholesome karma are accomplished solely dependent on the mind.' Therefore a sūtra verse says: