[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) › 73.9 # 法苑珠林 73.9 法苑珠林 73.9 - **Language:** Classical Chinese ### [73.9](https://indike.org/pramana/in.bauddha.taisho.2122.73.9) 故論釋云。但有心識無身口業。身口業者。但有名字。實是意業。身口名說。亦如臨終生邪見心則墮地獄。起正見心即生善處。是故論云。離心無思則無身口業。又遺教經云。縱此心者。喪人善事。制之一處。無事不辦。又正法念經云。有五因緣。雖殺無罪。一謂道行無記心。二無心傷殺蠕動蟻等命。三若擲鐵等無心殺生而斷物命。四醫師治病為利益故與病者藥因打命終。五然火蟲入。無心殺蟲。蟲入火死。如是五種雖斷生命不得殺罪。故知所造發業皆由心起。又如殺中約心境。心境不同有上中下。初據境說。如殺畜生。比丘得波逸提。殺凡夫學人得波羅夷。殺害父母羅漢得五無間重罪。殺邪見斷善根人。得罪最輕。不如殺畜生罪。故涅槃經云。菩薩知殺有三。謂下中上。下者蟻子乃至一切畜生。唯除菩薩示現生者。是諸畜生有微善根。是故殺者。具受罪報。中殺者。謂從凡夫至阿那含。上殺者。父母羅漢辟支畢定菩薩。若有能殺一闡提。則不墮此三種殺中。譬如掘地刈草斫樹斬截死屍無有罪報。闡提亦爾（謂無重報非無輕苦）第二約心者。結罪由心。業有輕重。如瞋重則罪重。瞋輕則罪輕。故成論云。或以事重故有定報。如於佛及佛弟子。若供養若不供養。若輕毀心。或以心重故有定報。如人以深厚纏毒殺害蟲蟻。重於輕心殺人。若心無瞋。雖殺上境乃至父母。亦不成逆（自下諸罪例有輕重文煩不述類准可知）又正法念經。云何不殺。若稻穀黍麥生微細蟲。不擣不磨。知其有蟲。護此蟲命。不轉與人。復不殺生。若牛馬駝驢擔負背瘡中生蟲。若以漿水洗此瘡時。不以草藥斷此蟲命。以鳥毛羽洗拭取蟲。置餘臭爛敗肉之中。令其全命兼護此驢牛。恐害其命復護蟲命。乃至蟻子。若晝若夜。不行放逸。心不念殺。若見眾生欲食其蟲。以其所食。而貿易之。令其得脫。 > Therefore the treatise explains: There is only mental consciousness; there are no bodily or vocal karmas. What are called bodily and vocal karmas are merely conventional names; they are in truth mental karma. Body and speech are designated in conventional discourse. It is also like at the point of death: if a mind of wrong views arises, one falls into hell; if a mind of right views arises, one is immediately born in a good destination. For this reason the treatise says: 'Apart from the mind there is no intention, and thus there are no bodily or vocal karmas.' Furthermore, the Sutra of the Buddha's Last Teaching states: 'If one indulges this mind, one destroys human goodness; if one restrains it in one place, there is nothing that cannot be accomplished.' Again, the Saddharmasmṛtyupasthāna-sūtra states: 'There are five conditions under which, though killing occurs, there is no guilt. First, when walking on the road with an indeterminate mind; second, without any intention to harm or kill crawling insects, ants, and the like; third, if one throws an iron implement or the like without the intention to kill living beings, yet cuts short the life of a creature; fourth, when a physician treats an illness for the sake of benefit and administers medicine to the patient, but causing their life to end; fifth, when lighting a fire and insects fly into it without any intention to kill them, so that the insects enter the fire and die. Under these five conditions, though life is cut short, one does not incur the guilt of killing.' Therefore we know that whatever karma is performed and set in motion all arises from the mind. Furthermore, as within killing, it is analyzed in terms of the mind and the object. Depending on differences in mind and object, there are superior, middling, and inferior \[degrees\]. First, explaining in terms of the object: if one kills an animal, a bhikṣu incurs a pātayantikā; if one kills an ordinary person or a learner (śaikṣa), he incurs a pārājika; if one kills one's father, mother, or an arhat, one incurs the grave transgression of the five heinous deeds of immediate retribution (ānantarya). If one kills a person of wrong views who has severed the roots of goodness, the guilt incurred is the lightest, not even equaling the guilt of killing an animal. Thus the Nirvāṇa Sūtra says: 'A bodhisattva knows that killing is of three kinds: inferior, middling, and superior. The inferior is from an ant up to all animals, except only those manifested by bodhisattvas. These animals possess subtle roots of goodness; therefore, whoever kills them fully receives karmic retribution. Middling killing refers to \[killing anyone\] from an ordinary person up to an anāgāmin. Superior killing refers to \[killing\] parents, arhats, pratyekabuddhas, and definitively destined bodhisattvas. If someone is able to kill an icchantika, they do not fall within these three kinds of killing. It is like digging the earth, mowing grass, chopping trees, or dismembering a dead corpse, which has no karmic retribution; the icchantika is likewise' (this refers to having no grave retribution, not that there is no minor suffering). Second, in terms of the mind: the determination of guilt stems from the mind, and karma has light and heavy degrees. If anger is heavy, the guilt is heavy; if anger is light, the guilt is light. Thus the Tattvasiddhi-śāstra says: 'Sometimes, because the act is grave, there is determinate retribution, as when one either makes offerings or fails to make offerings, or harbors a disdainful mind toward the Buddha and the Buddha's disciples. Sometimes, because the mind is grave, there is determinate retribution, as when a person kills insects and ants with deep, toxic defilement, which is graver than killing a person with a light mind. If the mind is free of anger, even if one kills a superior object, up to and including one's parents, it does not constitute a heinous deed' (the remaining offenses below likewise have light and heavy degrees; as the text would be burdensome it is not set forth, but can be known by following this analogy). Again, the Saddharmasmṛtyupasthāna-sūtra says: 'What is non-killing? If fine insects are born in rice, millet, panicled millet, or wheat, one does not pound or grind them; knowing that there are insects, one protects the lives of these insects, does not transfer them to others, and does not kill living beings. If worms are born in sores on the backs of oxen, horses, camels, or donkeys from carrying loads, when washing these sores with fermented rice-water, one does not use herbal medicines to cut short the lives of these worms; one uses bird feathers to wash and wipe them away, takes the worms, and places them among other foul, rotting, spoiled meat, letting them preserve their lives while also protecting the donkeys and oxen. Fearing that their lives might be harmed, one also protects the lives of the worms, down to ants. Whether by day or by night, one does not practice heedlessness, and one's mind does not contemplate killing. If one sees living beings wishing to eat the worms, one trades other food for them to let them escape.' > — English (machine translation) (machine translation) - [Previous: 73.8](https://indike.org/pramana/in.bauddha.taisho.2122.73.8) - [Next: 73.10](https://indike.org/pramana/in.bauddha.taisho.2122.73.10) - [Up: 73](https://indike.org/pramana/in.bauddha.taisho.2122.73) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2122~en-mt.73.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.2122.73.9](https://indike.org/pramana/in.bauddha.taisho.2122.73.9) · Pramāṇa