[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) › [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123) › 11.18 # 諸經要集 11.18 諸經要集 11.18 - **Language:** Classical Chinese ### [11.18](https://indike.org/pramana/in.bauddha.taisho.2123.11.18) 第四依薩婆多論。方便根本成已。有心無心作（綺互作八准前可知）自下依三界六道。發業多少有異。第一就地獄明起不善。依毘曇論云。有五業道。一惡口。二綺語。三貪。四瞋。五邪見。於中惡口綺語及瞋。彼受苦時。三種現行。惡罵獄卒故。惡口現行。即此惡口語不應時。違法非正。即落綺語。爾時忿怒。即是瞋恚。此三不善。地獄現行。若論貪業及與邪見。成就在心而不現行。以彼麁凡未斷煩惱。故貪邪見成就在心。彼處男女各恒受苦。無有男女共行邪事。是故無此貪心現行。以常受苦心識暗鈍。不能推求因果有無。是故亦無邪見現行。自餘殺盜妄語兩舌。彼處不行一向是無。問若地獄不有現行貪及邪見業道者。云何說彼成就。此二若煩惱心法未斷已來。雖不現行。性恒成就。不同身口七支色業。是麁作法。發動方成。無造作處則不說成。故雜心論云。地獄之中。無相殺故無殺業道。無受財故無盜業道。無執受女人故。無邪婬業道。異想說故名妄語。彼無異想故無妄語。常樂離故無兩舌。為苦所逼故有惡口。不時說故。故有綺語。貪及邪見。成就不行。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。辯人意志故。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。 > Fourth, relying on the Sarvāstivāda treatises, there are doing preliminary preparation, primary act, and conclusion with intention or without intention (permuting these mutually to make eight cases, as can be known by reference to the above). Below, the generation of more or less karma differs according to the three realms and six destinies. First, explaining the arising of unwholesomeness in the hells: according to the Abhidharma treatises, there are five paths of action: (1) harsh speech, (2) frivolous talk, (3) covetousness, (4) ill will, and (5) wrong view. Among these, harsh speech, frivolous talk, and ill will are actively manifest when they suffer pain. Because they curse the hell wardens, harsh speech is actively manifest. Since this harsh speech is untimely, contrary to the Dharma, and improper, it constitutes frivolous talk. The rage at that time is ill will. These three unwholesome actions are actively manifest in the hells. As for covetousness and wrong view, they are possessed in the mind but not actively manifest. Because those coarse ordinary beings have not severed afflictions, covetousness and wrong view are possessed in their minds. Men and women in that realm each constantly suffer pain, and there are no instances of men and women engaging in sexual misconduct together; therefore, this covetous mind is not actively manifest. Because they constantly suffer pain, their mental consciousness is dull and clouded, unable to deduce the existence or non-existence of cause and effect; therefore, wrong view is also not actively manifest. The remaining actions—killing, stealing, false speech, and malicious speech—are completely absent and not practiced there. Question: If the paths of action of covetousness and wrong view are not actively manifest in the hells, why is it said that they possess them? Answer: If the mental dharmas of affliction have not yet been severed, although they are not actively manifest, their nature is constantly possessed. They are not like the seven material actions of body and speech, which are coarse conditioned dharmas that are only accomplished upon activation; where there is no locus of action, they are not said to be accomplished. Thus the Za xin lun says: In the hells, because there is no mutual killing, there is no path of action of killing. Because there is no receiving of wealth, there is no path of action of stealing. Because there is no taking possession of women, there is no path of action of sexual misconduct. Speaking from a distorted perception is called false speech; because they have no distorted perceptions \[about truth\], they have no false speech. Because they always delight in separation, there is no malicious speech. Being oppressed by suffering, they have harsh speech. Because it is spoken at improper times, there is frivolous talk. Covetousness and wrong view are possessed but not practiced. Second and third, explaining the ghost and animal destinies: they fully possess the ten unwholesome actions, yet they lack the unwholesome discipline of the seven branches of body and speech. Question: Animals today do not understand speech; although they have voices, do they constitute vocal karma or not? Answer: When they give rise to rage, the sound they make is distinct; although it is not eloquent speech, it still constitutes vocal karma. Thus the Tattvasiddhi-śāstra states: Do the voices of animals constitute vocal karma or not? Answer: Although there is no distinction of articulate speech, because it arises from the mind, it is also called karma. It may also be said that those who fully possess the ten are mostly nāga kings, because they discern the thoughts of humans; hence they fully possess the ten paths of action. Other dull and foolish animals can only possess the three bodily and three mental, six kinds in all; 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, these could also fully possess the ten unwholesome actions. > — English (machine translation) (machine translation) - [Previous: 11.17](https://indike.org/pramana/in.bauddha.taisho.2123.11.17) - [Next: 11.19](https://indike.org/pramana/in.bauddha.taisho.2123.11.19) - [Up: 11](https://indike.org/pramana/in.bauddha.taisho.2123.11) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2123~en-mt.11.18) — English, machine translation ## Linked texts (2) - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.68.18) — 道世, Classical Chinese - [雜阿毘曇心論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmahrdaya!samyukta*zh-sanghavarman.3.82) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2123.11.18](https://indike.org/pramana/in.bauddha.taisho.2123.11.18) · Pramāṇa