[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) › 11.26 # 諸經要集 11.26 諸經要集 11.26 - **Language:** Classical Chinese ### [11.26](https://indike.org/pramana/in.bauddha.taisho.2123.11.26) 述曰。此明聖者。就後福行。說有罪行者。但此罪行。妄見境染。執定我人。取著違順。便令自他皆成惡業。是以經云。貪欲不生滅。不能令心惱。若人有我心。及有得見者。是人為貪欲。將入於地獄。是故心外雖無別境。稱彼迷情強見起染。如夢見境起諸貪瞋。稱彼夢者謂實不虛。理實無境唯情妄見。故智度論說。如夢中無善事而善。無瞋事而瞋。無怖事而怖。三界眾生亦復如是。無明眠故。不應瞋而瞋等。故知心外雖無別境。稱彼迷情妄見起染。心外雖無地獄等相。惡業成時妄見受苦。如正法念經云。閻魔羅人非是眾生罪人見之謂是眾生。手中執持焰然鐵鉗。彼地獄人。惡業既盡。命終之後。不復見於閻羅獄卒。何以故。以彼非是眾生數故。如油炷盡則無有燈。業盡亦爾。不復見於閻羅獄卒。如閻浮提日光既現則無暗冥。惡業盡時。閻羅獄卒亦復如是。惡眼惡口。如眾生相可畏之色。皆悉磨滅。如破畫壁畫亦隨滅。惡業畫壁亦復如是。不復見於閻羅獄卒可畏之色。以此文證。眾生惡業應受苦者。自然無中妄見地獄問曰。見地獄者。所見獄卒及虎狼等。可使妄見。彼地獄處。閻羅在中判諸罪人。則有此境。云何言無。答曰。彼見獄主亦是妄見。直是罪人惡業熏心。令心變異無中妄見。實無地獄閻羅在中。故唯識論云。如地獄中。無地獄主。而地獄眾生。依自然業。見地獄主與種種苦。而起心見。此是地獄處。此是夜時。此是晝時。我以惡業故。見狗見烏。或見山壓。以此文證。善惡熏心令心異見。實無地獄。是故心外雖無地獄。惡業成時強自妄見。問曰。此苦業報既非善事。寧不直爾說善令習。何須稱情說苦業耶。答曰。善惡因果。法須相對。若不說其貪等是過。何由得顯施等是善。若不宣說三塗是苦。無由得顯人天等樂。是故須說凡夫罪行。令人識知厭離歸善。若鈍根者。聞此苦業。生厭離時。即求世樂。因此轉心修諸福業。若利根者。聞此苦業。生厭離時。即求解脫。因此轉心能修道觀。便於惑中得起出世因。故經說言。一切煩惱皆是佛種。故知苦業厭離之本。起善之緣。是故須說。若不說此惡業罪行。眾生不識。常行不斷。雖稱情見說諸過惡。然實心外無別業苦。唯識無境心體恒淨。故經說言。雖說貪欲之過。而不見法有可貪者。雖說瞋恚之過。而不見法有可瞋者。雖說愚癡之過而知諸法不癡無礙。雖示眾生墮三惡道怖畏之苦。而不得地獄餓鬼畜生之相。以此文證知罪行因果唯心無外。凡愚不解。稱情方便。須說業苦向來兩門。就其實教說罪體真無別可破。以愚未解須定說罪。此是別明愚人迷真妄解故須定說罪行意也。 > The Commentary says: This clarifies that for noble ones, in contrast to the meritorious actions discussed later, it is said that there are actions of demerit. However, regarding these actions of demerit, based on falsely seeing contaminated objects, grasping firmly to self and others, and attaching to the agreeable and disagreeable, one causes oneself and others to accomplish evil karma. Therefore, a sūtra says: 'Greed does not arise or cease; it cannot cause the mind to be afflicted. If a person has the notion of a self and possesses views of attainment, this person, because of greed, will enter hell.' Therefore, although outside the mind there are no distinct objects, corresponding to their deluded sentiments they forcefully see and give rise to defilement, just as in a dream one sees objects and gives rise to various greed and anger: corresponding to the dreamer, one considers them real and not false, but in principle there are truly no objects, only the mind's false vision. Therefore, the Mahāprajñāpāramitopadeśa states: 'Just as in a dream one feels good where there is no good thing, feels angry where there is no angry thing, and feels fear where there is no fearful thing, sentient beings of the three realms are also like this: because of the sleep of ignorance, they become angry where they should not be angry, and so on.' Therefore, one knows that although outside the mind there are no distinct objects, corresponding to their deluded sentiments they falsely see and give rise to defilement. Although outside the mind there are no characteristics such as hells, when evil karma is accomplished, they falsely see and experience suffering. As the Saddharmasmṛtyupasthāna-sūtra says: 'Yama's men are not sentient beings; sinners see them and consider them sentient beings, holding blazing iron pincers in their hands. When the evil karma of those hell-beings is exhausted, after they die they no longer see Yama's wardens. Why? Because they are not counted among sentient beings. Just as when oil and wick are exhausted there is no lamp, when karma is exhausted it is also like this: they no longer see Yama's wardens. Just as when the light of the sun appears in Jambudvīpa there is no darkness, when evil karma is exhausted, Yama's wardens are also like this: evil eyes and evil mouths, fearsome colors resembling the appearance of sentient beings, are all wiped out and destroyed. Just as when a painted wall is destroyed, the painting is also destroyed along with it, the wall painted by evil karma is also like this: they no longer see the fearsome forms of Yama's wardens.' With this text as proof, when sentient beings due to evil karma should undergo suffering, from within nonexistence they spontaneously falsely see hell. Question: As for those who see hell, that the wardens, tigers, wolves, and the like seen by them may be false visions is granted; but in that hellish place, King Yama is inside passing judgment on all the sinners—then there is this realm, so how can you say it does not exist? Answer: Their seeing the lord of the hell is also a false vision. It is merely that the sinners' evil karma perfumes the mind, causing the mind to mutate and falsely see out of nonexistence; in reality there is no hell with King Yama inside. Therefore the Vijñaptimātratāsiddhi states: 'Just as in hell there is no lord of hell, yet sentient beings of hell, based on spontaneous karma, see the lord of hell inflicting various sufferings, and generate minds seeing: "This is the place of hell; this is nighttime; this is daytime; because of my evil karma, I see dogs, I see crows, or I see mountains crushing me."' With this text as proof, good and evil perfume the mind, causing the mind to see differently; in reality there is no hell. Therefore, although outside the mind there is no hell, when evil karma is accomplished, they forcefully and falsely see it on their own. Question: Since this karmic retribution of suffering is not a good thing, why not simply preach the good to make them practice it? Why is it necessary to preach the karmic suffering in accordance with their sentiments? Answer: Cause and effect of good and evil must by principle be contrasted. If one does not explain that greed and the like are faults, by what means could it be revealed that giving and the like are good? If one does not expound that the three evil paths are suffering, there is no way to reveal the joy of humans and devas. Therefore, it is necessary to explain the sinful actions of ordinary beings, so as to make people recognize them, feel disgust and detachment, and return to the good. If they are of dull faculties, when hearing of this suffering karma and giving rise to disgust and detachment, they immediately seek worldly pleasures; because of this, they turn their minds to cultivating various meritorious karmas. If they are of sharp faculties, when hearing of this suffering karma and giving rise to disgust and detachment, they immediately seek liberation; because of this, they turn their minds to cultivating the contemplation of the Path, and within afflictions they are able to generate supramundane causes. Therefore a sūtra says: 'All afflictions are the seeds of Buddhahood.' Hence one knows that suffering karma is the root of disgust and detachment, and the condition for generating the good; therefore it must be taught. If one did not teach this evil karma and sinful conduct, sentient beings would not recognize it, and would constantly practice it without cessation. Although various faults and evils are taught in accordance with their sentiments and views, in reality outside the mind there is no separate karmic suffering: it is consciousness-only without external objects, and the mental essence is ever-pure. Therefore a sūtra says: 'Although the faults of greed are spoken of, one does not see any phenomenon that can be craved. Although the faults of anger are spoken of, one does not see any phenomenon that can be resented. Although the faults of ignorance are spoken of, one knows that all phenomena are without ignorance and without obstruction. Although sentient beings are shown the terrifying suffering of falling into the three bad destinies, one does not find the characteristics of hells, hungry ghosts, or animals.' With this text as proof, one knows that the cause and effect of sinful actions are mind-only and not external. Ordinary, ignorant beings do not understand; adapting to their sentiments as an expedient, karmic suffering must be taught. The preceding two gates, with respect to the real teaching, explain that the substance of sin is truly nonexistent with nothing separate to be destroyed; because the ignorant have not understood, sin must be taught as real. This specifically clarifies the intent behind definitively teaching sinful conduct due to the foolish being deluded about the real and forming false understandings. > — English (machine translation) (machine translation) - [Previous: 11.25](https://indike.org/pramana/in.bauddha.taisho.2123.11.25) - [Next: 11.27](https://indike.org/pramana/in.bauddha.taisho.2123.11.27) - [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.11.26) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.63.3) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2123.11.26](https://indike.org/pramana/in.bauddha.taisho.2123.11.26) · Pramāṇa