諸經要集 11
English (machine translation) 11
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- English
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Compiled by the śramaṇa Shi Daoshi of Ximing Monastery
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Section 19: Karmic Causes (This contains five conditions)
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1. Condition of Expressing the Intent
2. Condition of Generating Karma
3. Condition of Sinful Actions
4. Condition of Meritorious Actions
5. Condition of Miscellaneous Karma
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First: Condition of Expressing the Intent
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Alas! Deluded people have heavy obstacles; discarding the three carriages, they do not drive them. Drifting and sinking in the sea of suffering, they let themselves be scorched and rotted without wearying of it. They are like flies delighting in foul corpses, like flying moths throwing themselves into heaps of fire. This is truly because they are confused about causes and mistaken about effects, not recognizing good and evil. Therefore, they delight in creating the causes of suffering, generating karma in accord with conditions, experiencing every hardship, and fully undergoing devastation; to this day, they are boiled and burned without knowing any respite. The Tathāgata, in his great compassion, cannot bear to abandon them forever; he reveals suffering and bliss to them, causing them to generate joy and revulsion.
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Second: Condition of Generating Karma
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Question: What is meant by the meaning of 'path of karma' (karmapatha)?
Answer: The seven karmas of body and speech, by their own essential characteristics, are called 'paths of karma.' The remaining three are minds associated with mental intentions; furthermore, because those very karmas are capable of producing the paths and their fruits, they are called 'paths of karma.'
Question: If karma itself is called a path and can lead to hell and the like, why are the remaining three not paths of karma?
Answer: Like those seven karmas, these three can serve as their root; because they are associated with them, they cannot be like those karmas, and therefore are not called paths of karma.
As the Abhidharmasamuccaya says: Furthermore, there are four kinds of distinctions in karma: black karma with black maturation, white karma with white maturation, black-and-white karma with black-and-white maturation, and neither-black-nor-white karma without maturation that can exhaust all karmas. 'Black karma with black maturation' refers to unwholesome karma: because it is defiled, it yields undesirable maturation. 'White karma with white maturation' refers to wholesome karma of the three realms: because it is undefiled, it yields desirable maturation. 'Black-and-white karma with black-and-white maturation' refers to miscellaneous karma of the desire realm: because wholesome and unwholesome are mixed. 'Neither-black-nor-white karma without maturation that can exhaust all karmas' refers to the untainted karmas in the path of preparation and the path of uninterrupted progress: because the path of preparation and the path of uninterrupted progress are the antidotes to those karmas. 'Not black' means being free from the stains of defilement; 'white' means being entirely pure; 'without maturation' means being contrary to saṃsāra; 'can exhaust all karmas' means that by untainted karma, one forever eradicates the latent impressions of the three tainted karmas, such as black, along with their maturation.
Furthermore, the Upāsaka-śīla-sūtra says: If, good son, there are people who do not understand such karmic conditions, they transmigrate through birth and death for immeasurable lifetimes; though born in the sphere of neither-perception-nor-non-perception with a lifespan of eighty thousand eons, when their merit is exhausted, they fall back into the three evil destinies. Therefore, the Buddha told the good son: Of all paintings, none surpasses the mind: the mind paints defilements, defilements paint karma, and karma paints the body.
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Furthermore, a verse from the 'Karma Chapter' of the Saṃyuktābhidharmahṛdaya says:
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Karma can adorn the world, / Across destinies and in various places; / Therefore, one should reflect on karma / And seek liberation from the world. / Karma accumulated by body, speech, and mind, / Exists across diverse states of existence; / That karma constitutes all formations, / Adorning various kinds of bodies. / Bodily karma should be known as two: / Namely, manifest and unmanifest; / Verbal karma is also like this; / Mental karma should be known as intention.
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Furthermore, the Maitreyaparipṛcchā-śāstra says: These ten unwholesome paths of karma and all evil dharmas all arise from greed, anger, and delusion. As for taking life arising based on the three poisons: If it arises based on a mind of greed, taking life for the sake of skin, flesh, or wealth is called arising based on greed. If it arises based on a mind of anger, killing an enemy out of anger is called arising based on anger. If it arises based on a mind of delusion, as when some people say that killing snakes, scorpions, and the like brings no sin because they cause suffering to sentient beings; or as some say, like the Persians, that killing old parents and the gravely ill incurs no sinful retribution—this is called arising based on delusion.
As for stealing arising based on the three poisons: If it arises based on a mind of greed, stealing for oneself, for another, or for food and drink is called arising based on greed. If it arises based on a mind of anger, stealing things from a person one hates or from what that hated person loves is called arising based on anger. If it arises based on a mind of delusion, as when a brāhmaṇa says, 'All things on the whole earth belong only to me. Why? Because that king formerly gave them to me; since I lacked power, other clans seized them for their use. Therefore, when I take them, it is my own property and is not called stealing'—this is called arising based on a mind of delusion.
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As for sexual misconduct arising based on the three poisons: If it arises based on a mind of greed, giving rise to lustful attachment toward sentient beings and not practicing in accord with reality is called arising based on greed. If it arises based on a mind of anger, arising out of a mind of anger toward what another protects and cherishes, or committing adultery with the wife or concubine of an enemy, or with someone an enemy loves—this is called arising based on anger. If it arises based on a mind of delusion, as when some say, 'Just like a mortar and pestle, ripe flowers and ripe fruits, food and drink, river water, and roads, a woman engaging in sex commits no sin,' or like the Persians committing incest with their mothers—this is called arising based on delusion.
As for false speech arising based on the three poisons (these three are understandable), and malicious speech, harsh speech, and frivolous speech (all are also like this): That which arises based on a mind of greed arises based on the fetter of greed, with the second mind then manifesting before one; such is called arising based on greed. That which arises based on the fetter of anger is called arising based on anger. That which arises based on the fetter of delusion is called arising based on the fetter of delusion. Covetousness, malice, and wrong view should also be known to be like this.
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Question: In the paths of karma, what is the preceding retinue (preliminary action) and what is the succeeding retinue (subsequent action)?
Answer: If one initiates the expedient means for taking life, such as a butcher herding sheep, or buying them with goods and leading them to the slaughterhouse, when he strikes the first blow, or two or three blows, but the sheep's life has not yet ceased, all such evil karma is called the preceding retinue. With whichever blow he cuts off its life faculty, at that very moment, all manifest and unmanifest karma are together called the fundamental path of karma. The bodily actions and karma performed thereafter are called the succeeding retinue of taking life. Up to frivolous speech, all are also like this. It should be known that among the remaining karmas of covetousness, malice, and wrong view, there is no preceding retinue, because as soon as the initial mind arises, it immediately accomplishes the fundamental path of karma.
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Furthermore, the ten unwholesome paths of karma of body, speech, and mind all possess preceding and succeeding retinues. What does this mean? For instance, a person generates the intention to take the life of this sentient being, and consequently goes on to take the lives of other sentient beings; or, wishing to sacrifice to the gods, kills sentient beings and immediately seizes others' goods; or, wishing to kill that man, also violates his wife, forming such an intention, and further makes that wife kill her own husband; or with various contentious speeches breaks up his relatives, never speaking the truth; or develops greed for those goods, and then develops anger toward that person; and in order to kill that person, generates such wrong views, increasing wrong views to take his life, and further wishes to kill his wife, sons, daughters, and the like. Proceeding in this order, he fully completes the ten unwholesome paths of karma. Such karmas are called the preceding retinue. All ten unwholesome paths of karma should also be known to be like this.
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Furthermore, turning away from wholesome paths is not a preliminary preparation, but cultivating wholesome paths of action is a preliminary preparation, because one is distanced from the primary act and distanced by preliminary preparation. As for what is called preliminary preparation: take a novice who wishes to receive the full precepts; being brought to the ordination platform, he bows to the feet of the saṃgha, then requests an upādhyāya, receives the three robes, and begins the first motion. Up to the time the second motion is made, all of these are called prior attendant acts. From the third motion until the conclusion of the karmavācanā, the physical activity initiated and the unmanifest activity arising from that thought are all called the primary path of action. Subsequently, the proclamation of the four reliances down to never renouncing the wholesome conduct received, the manifest and unmanifest bodily and vocal activities—all such things are called posterior attendant acts.
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Daoshi says: Although the scriptures and treatises have been cited above to explain the many varieties of karmic causes, when it comes to judging transgressions, the gravity and lightness have not yet been clarified. Therefore, the Upāsakaśīla-sūtra is specially cited to distinguish the differences in karma, which have four distinct paradigms: first, matching the object against the mental intention yields four cases; second, differing gravity and lightness yields eight cases; third, differing high, middling, and low grades also yields eight cases; fourth, relying on the Sarvāstivāda treatises, differing with mind or without mind also yields eight cases. When judging offenses according to circumstances, all are subsumed therein. Thus the first fascicle of that sūtra states: there are heavy objects with light intention; there are light objects with heavy intention; there are heavy objects with heavy intention; and there are light objects with light intention. First, 'heavy object with light intention' is like killing one's father and mother without an evil mind. Second, 'light object with heavy intention' is like killing an animal with an evil mind. Third, 'heavy object with heavy intention' is like killing one's biological father and mother with an extremely evil mind. Fourth, 'light object with light intention' is like killing an animal with a casual mind.
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Second, such unwholesome karma further has eight varieties differing in gravity and lightness. What are the eight? (1) Heavy preliminary preparation, light primary act and conclusion; (2) heavy primary act, light preliminary preparation and conclusion; (3) heavy conclusion, light preliminary preparation and primary act; (4) heavy preliminary preparation and primary act, light conclusion; (5) heavy preliminary preparation and conclusion, light primary act; (6) heavy primary act and conclusion, light preliminary preparation; (7) heavy preliminary preparation, primary act, and conclusion; (8) light preliminary preparation, primary act, and conclusion. The object is one and the same, yet through the power of mind one receives heavy or light fruits. For example, the ten wholesome paths of action have three stages: first, preliminary preparation; second, the primary act; third, conclusion. If there is a person who can diligently bow to and make offerings to father and mother, teachers, elders, upādhyāyas, and virtuous persons, politely greeting them in advance and speaking softly, this is called the preliminary preparation. When the act is done, being able to cultivate mindfulness, rejoicing without regret, this is called the conclusion. Concentrating and applying oneself at the time of doing it is called the primary act. As it is with the ten wholesome acts, so it is with the ten unwholesome acts.
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Third, these ten paths of action further have three grades: high, middling, and low. That is: high preliminary preparation, middling primary act, and low conclusion; or middling preliminary preparation, high primary act, and low conclusion; or low preliminary preparation, high primary act, and middling conclusion (permuting these mutually to make eight cases, as can be known by reference to the above).
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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.
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Fourth, regarding the arising of sinful conduct among humans: among humans there are the four continents. The people of the three directions—Jambudvīpa in the south, Pūrvavideha in the east, and Aparagodānīya in the west—generate much evil and so all fully possess the ten unwholesome actions. However, the east and west are lighter, while the southern continent is the heaviest, because they take on unwholesome discipline. If we discuss offenses regarding Uttarakuru in the north: that continent has only four unwholesome karmas: (1) frivolous talk, (2) covetousness, (3) ill will, and (4) wrong view. Because they have singing, they have frivolous talk; covetousness, ill will, and wrong view are possessed but not actively manifest. Question: In the northern continent they engage in sexual desire; why say there is no path of action of sexual misconduct? Answer: In that continent there is no mutual pairing of husband and wife; although there are sexual acts, there is no mutual violation or usurpation; hence there is no sexual misconduct. Question: Since they engage in sex, sensual lust is actively manifest; why say it is only possessed and not actively manifest? Answer: The lust they generate is not something worldly conventions judge; although it is frequently manifest, the noble ones say it is without offense. If the sex produced by this covetous mind is not even a sinful karma and does not draw painful retribution, how much less could the covetousness that internally arises [do so]? It is like husband and wife in the world, whose lustful love is not restricted. Question: Since the people of the northern continent have singing and the like, this does not accord with the Dharma and is just false speech; why not say there is karma of false speech? Answer: Those people are pure and straightforward, not practicing deceit or falsehood, and have no mind to deceive others; therefore it is not false speech. Their lifespan is fixed at a thousand years, so there is no killing of life. In that continent, clothing and food, non-glutinous rice from the ground, and precious garments from trees arise spontaneously without anyone guarding them; therefore there is no stealing. Those people are gentle and harmonious, so they lack the karma of malicious speech and harsh speech. Thus the Za xin lun says: Uttarakuru has four unwholesome paths of action. Because their lifespan is fixed, there is no killing. Because they do not crave wealth, there is no stealing. Because they do not promiscuously crave women, there is no sexual misconduct. Because they do not deceive others, there is no false speech. Because they are always in harmony, there is no malicious speech. Because they are gentle, there is no coarse language. Because they sing and chant, there is frivolous talk. As for the paths of mental action, although possessed, they are not actively manifest.
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Fifth, regarding the arising of sinful conduct among the devas: in these six deva realms of the desire realm, there are killing, stealing, and so forth; although they have the ten unwholesome paths of action among them, they lack the unwholesome discipline of the seven branches of body and speech. Thus the Za xin lun says: The six deva realms of the desire realm have the ten paths of action, being free of unwholesome discipline. Although they do not harm other devas, they harm other destinies, such as harming the asuras; they also have hands and feet severed which grow back again, but if their heads are cut off, they die. Mutually plundering one another, they have all ten paths of action. There are also devas of meager merit who lack material requisites and steal from one another, so they have the karma of stealing. Or there are devas who disparage what they themselves have received and lust after other beautiful devas, so they have sexual misconduct. The remaining seven karmas are clear from the text and can be known.
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Distinguishing according to the ten wholesome actions: as the Abhidharma treatises say, in that hell destiny there are only the three wholesome paths of action of the mental ground, but they are only possessed and not actively manifest. The northern continent is likewise. All the rest fully possess the ten wholesome actions, as is clear from the text and can be known.
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If we discuss the form and formless heavens: according to the Abhidharma, they have no unwholesomeness. Speaking according to principle, they also have slight unwholesome actions of the three karmas, meaning that their mental ground has false pride and the like, and faults of bodily and vocal karma. For example, in the first dhyāna, the king of the Brahmā gods said to the Brahmā assembly: 'You have attained dwelling here; I can cause you to exhaust the limits of old age and death; you do not need to go to Gautama.' The bhikṣu Heichi went there and asked him: 'On what samādhi does the first dhyāna samādhi arise? From what samādhi does it cease?' The Brahmā king replied: 'I am the venerable one among all Brahmās.' The bhikṣu Heichi said: 'I am not asking about the Brahmā king's honor or lowliness; I am only asking: on what samādhi does the first dhyāna samādhi arise, and from what samādhi does it cease?' He could not answer, so he seized the venerable one, pulled him outside the assembly, and said to him: 'I do not know on what samādhi the first dhyāna samādhi arises, and from what samādhi it ceases. Why could you bear to humiliate me before the Brahmā assembly?' This is the unwholesome affliction of deceit. Saying that the Buddha cannot liberate you is slandering the Buddha, frivolous talk, and harsh speech. In the higher realms there is only this deceit, which activates slight unwholesome karma of body and speech; however, they do not give rise to coarse harm toward others. Because those born above had previously cultivated and attained concentration, completely separating from the coarse covetousness and ill will of the desire realm, they obtained that retribution, and can still cultivate concentration. Although they have afflictions, these are only the mind of ignorance; because they are confused about the path, they give rise to attachment, pride, and the like, taking pleasure in cultivating wholesome practices in the hope of surpassing others. These afflictions are broken by concentration, so they do not harm things or conflict with one another. If based on the Abhidharma, afflictions of the higher realms are not unwholesome; they are stated to be indeterminate. These subtle attachments and the like can defile the pure mind; although indeterminate, their essence is defiled. They are unlike retribution-born matter, mind, pleasure, pain, comportment, and so forth, which are clear and pure indeterminate; therefore the treatises call them defiled indeterminate. Because they are defiled, they moisten karma to receive rebirth. If these afflictions did not moisten karma, the seeds of karma would be scorched and never bring about retribution, and sentient beings of the higher realms would not be reborn again. Because they can moisten karma, they are able to be reborn again. Question: Since the afflictions of the higher realms can moisten karma and moisten rebirth to obtain retribution, why are they non-determinate? Answer: Although the afflictions of the higher realms moisten karma, they only result in general retribution and receiving rebirth; one does not directly perceive pleasurable fruits through this delusion, nor does one incur suffering. Therefore they are indeterminate, unlike the unwholesome afflictions of the lower realms that induce general retribution and specific retributions of suffering.
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According to the Tattvasiddhi-śāstra, wrong views arising in the upper two realms are all designated unwholesome. As that treatise states, people in the form and formless realms consider them to be nirvāṇa; when their lives are about to end, seeing the intermediate state of the desire and form realms, they immediately give rise to wrong views, saying that there is no nirvāṇa, and slander the unsurpassable Dharma. One should know that within them there is unwholesome karma. The treatise also states that wrong views in those upper realms are causes and conditions of suffering. In principle, judged according to their stages in the upper realms, the minds of sentient beings are subtle, and the defilements they generate are minute, mostly not constituting karma; hence they are named indeterminate. But in terms of a comprehensive discussion, there is no obstacle to coarse wrong views arising among them that constitute what is unwholesome. What the Abhidharma states corresponds to the former judgment; what the Tattvasiddhi discusses corresponds to the latter comprehensive view. Furthermore, in relation to the ultimate principle, those subtle defilements all arise in opposition to the principle, and all are unwholesome. In accordance with the Tattvasiddhi, unwholesome evil karma arises comprehensively throughout the three realms, differing only in whether it is greater or lesser, increased or minute.
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The Commentary says: The preceding section has clarified for ordinary beings how various sinful obstacles generate karma based on body and speech. If we discuss noble ones, such as stream-enterers (srotāpanna) and the like, when they emerge from contemplation and lose mindfulness, it is possible for them to generate slight unwholesome thoughts in the mind, give rise to evil vows, and the like. For those who still possess the fetters of desire, although greed and anger are strong, being somewhat like other ordinary beings, they only give rise directly to greed, desire, anger, and arrogance without further reflection; they do not generate minds with wrong views, nor do they generate minds of killing, stealing, and the like. As according to the Abhidharma, they may possess retinue and perform light unwholesome karma such as striking with fists. According to the Tattvasiddhi-śāstra, they have mental unwholesomeness, but even if they move body and speech, this does not constitute karmic retribution—just as a drop of water on a hot cauldron, though wet, immediately dries.
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Condition of Demerit 3
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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.
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Condition of Merit 4
11.28
The Commentary says: This clarifies meritorious actions: in contrast to the preceding sinful actions, these meritorious actions are explained. First, explaining ordinary beings cultivating the good of the desire realm: as long as with a distracted mind they cultivate various concrete merits and are born in the lower realm, it is called karma of the desire realm. Among the five destinies, all are able to generate it. First, explaining regarding hell: according to the Abhidharma, beings in hell also have three wholesome karmas, namely the three wholesome roots of the mental ground. These are only possessed as acquisitions, not as active manifestations. Because it is a place of adversity, they mostly do not hear the Dharma or deliberate upon approaching the Path; hence there is no active manifestation. If we discuss innately acquired wholesome roots, hell also has them: as King Xianyu killed five hundred brahmins, was born in hell, gave rise to a faithful mind, and was born in the Land of Amṛta; hence we know there is active manifestation. According to the Tattvasiddhi-śāstra, it is also said that hell has the active manifestation of good: although they lack exertion and expedients to give rise to good and cultivate to attain the noble path, they have innately acquired wholesome roots that generate good. That is, from beginningless time all sentient beings have cultivated worldly faith, vigor, mindfulness, and so forth, and have not generated wrong views slandering the nonexistence of cause and effect; this good is not destroyed, and upon being born they attain it, which is named innately acquired good. Based on these wholesome roots they are able to give rise to a wholesome mind. If there are those whose past karma generates a powerful condition, the Great Sage manifests a transformation to make their suffering cease, expounds the Dharma of the Path for them, and they are able to cultivate expedients. Second, animals, dragons, and the like also cultivate good: as in the Nirvāṇa Sūtra, when the Buddha was expounding the meaning, immeasurable birds and beasts gave rise to the bodhicitta and were born in the heavens. According to the Abhidharma, the ten virtues of ghosts and animals are not subsumed under moral discipline (saṃvara), because the seven wholesome moral disciplines of body and speech arise universally toward all sentient beings, and ghosts and spirits are incapable of receiving them. Therefore the Sarvāstivāda-śāstra states: 'Because animals are foolish and dull, they do not generate moral discipline.' According to the Tattvasiddhi, ghosts, spirits, animals, and the like also attain the precepts.
11.29
In terms of humans, the people of Uttarakuru only accomplish the three wholesome karmic paths of the mental ground without actively manifesting them. Because they do not sever the good, when the kalpa comes to an end, all humans cultivate dhyāna, but they alone are incapable of leaving desire, this not being their portion. The other three continents all have the ten virtues, though there are those who do not possess them fully.
11.30
If discussed in terms of the six heavens of the desire realm, there are no prātimokṣa precepts of leaving the household life; there are only the ten virtues and the precepts of householders. Therefore the Tattvasiddhi states: 'Like Śakra, the lord of devas, who often receives the eight precepts, dragons and the like also receive them; they are not restricted to humans.' If discussed in terms of the devas of the form realm, according to the Abhidharma, being born in the upper realm one loses the lower; the upper realm does not generate wholesome karma of the lower realm, because cause and effect across realms and stages are severed. When the body is born in the upper realm, dharmas of the lower stage are severed. This is said with respect to the contaminated: being in the lower, one accomplishes the upper; being born in the upper, one loses the lower, and so does not cultivate or generate it. According to the Tattvasiddhi, the upper can accomplish the lower, and can also borrow and generate wholesome karma of the lower realm: just as the Brahmā devas, seeing the Buddha, prostrate and utter words of praise, which is distracted good; this is borrowing and generating wholesome karma of the desire realm. According to the Abhidharma-vibhāṣā-śāstra and other texts, the Brahmā devas' prostrations and praise are not the good of the desire realm, but are generated by the mind of deportment of the first dhyāna; judging by that which it relies on, it is indeterminate and not wholesome, but judging by external body and speech, it is karma of the upper form realm. This concludes the clarification of where the distracted good and meritorious karma of the desire realm arise based on the body.
11.31
Second, clarifying where the concentrated karma of the four dhyānas of the form realm arises based on the body: if among ghosts and animals they encounter powerful conditions of the sages and are able to awaken to the Path, they can also cultivate and generate it, because the uncontaminated arises based on dhyāna. Even if they lack the primary substance of fundamental deep concentration, they will necessarily have a coarse and shallow preliminary (anāgamya) dhyāna mind. This preliminary dhyāna is karma of the form realm; relying on this preliminary state when severing the fetters of desire, this karma then brings about the Brahmā-fruit of the first dhyāna. If discussed in terms of humans and devas, in cultivating karma of the form realm, with the exception of Uttarakuru where none cultivate dhyāna, the other three continents and the desire-realm devas are all able to cultivate and generate the ten virtues of the form realm. That is, for those who attain dhyāna, the mental ground has three factors: non-greed, non-anger, and right view. If we discuss the seven wholesome karmas of body and speech, relying on the concentrated mind one generates the dhyāna precepts; the dhyāna precepts are precisely the seven goods of body and speech, so when attaining dhyāna one has the ten virtues of form. If discussed in terms of the devas of the formless realm, according to the Abhidharma, the formless realm devas cannot cultivate and generate the concentrated karma of the form realm, because being born in the upper realm one abandons the lower, the stages of the realms being severed. According to the Tattvasiddhi, ordinary beings born in the formless realm can also generate karma of the lower form realm. This clarifies where the meritorious karma of form-realm dhyāna concentration and the ten wholesome karmic paths arise based on the body. If we discuss where the concentrated karma of the four formless concentrations arises based on the body, humans and devas of all three realms are capable of cultivating and generating it. The preceding has clarified where various meritorious practices arise based on the body. As for noble ones generating merit, it is not concerned with ordinary beings and is rare, so it is not set forth.
11.32
Condition of Mixed Karma 5
11.33
The commentary states: The designations for these actions were spoken variably by the noble ones. With regard to transgressive actions, various sūtras sometimes call them black-black karma and unwholesome karma. With regard to the meritorious actions of ordinary beings, various sūtras sometimes call them black-and-white karma as well as wholesome karma. Although the names are diverse, the substance of the actions does not differ. What is the substance of these actions? As the Treatise on the Great [Virtue of] Wisdom (*Mahāprajñāpāramitā-upadeśa) says: killing and harming and so forth are unwholesome karma; dāna and so forth are wholesome karma. This refers to the two actions of transgression and merit. The phrase "killing and so forth" includes all ten unwholesome deeds, which are collectively termed transgressive actions. The phrase "dāna and so forth" includes the karma of morality, meditation, and so forth within worldly practices; all are worldly wholesome deeds and are collectively called meritorious actions. Among these worldly wholesome deeds, the eight dhyāna concentrations, when viewed against the agitated wholesomeness of the desire realm, are termed immovable actions. If viewed against the wisdom of world-transcending contemplation of principle, they abide in object-based practices and are thus termed meritorious actions. Just as it is taught among the first five pāramitās of the six pāramitās that all meditative concentrations are generally also called merit. However, people's practice of transgressions and merits differs: some exclusively cultivate merit, some only create transgressions, and there are also people who perform both transgressions and merit together. Those who exclusively cultivate merit act with a pure mind to benefit others, practicing dāna, morality, and so forth. Those who only create transgressions lack loving kindness and moisture; all movements of their body, speech, and mind are directed toward harming others. Those who combine transgressions and merit have an impure inner mind while cultivating merit, or simultaneously harm living beings. This is mixed karma of the desire realm; because it is not purely clean, it is also called impure. If we discuss transgressive actions, they are coarse, evident, and easily known. If we discuss mixed karma, it has similarities and differences with pure meritorious action, and is somewhat hidden and difficult to discern. That is, regarding all who cultivate merit, in terms of external appearances, their faith, joy, and actions within worldly practices are identical. If viewed in terms of their inner mind, what they seek for themselves or for others is distinct, and the subtle and coarse are not equal. Because all who cultivate merit are outwardly identical but inwardly different, there is the distinction between pure and mixed karma. If one can tame one's mind with maitrī-karuṇā and pity living beings, whatever one gives and does will entirely become great good. If one does not guard mindfulness and cultivates merit while looking at appearances, being inwardly coarse and outwardly fine, it only becomes mixed karma. Although suited to foolish sentiments and thought to surpass the worldly, in reality it opposes the Way and is not pure merit. Because while cultivating merit they do not contemplate the emptiness of sentient beings, the inversion of self is constantly active, pervading all three natures; all karma produced accords with inversion, which is a grasping at hypothetical natures, and for this reason they are deluded about the Way. Because without an unattached mind they mostly seek worldly retribution and also mostly seek fame, it is not pure merit. Because ordinary people are mostly confused about this purity and mixture, I now briefly discuss it selectively to cause people to understand their actions: first discussing mixed karma, and afterwards clarifying pure merit. Yet all mixed karma naturally has coarse and fine [varieties]. The coarse consists of doing evil while simultaneously harming others; the fine consists of acting for oneself, seeking only worldly retribution. First we discuss coarse mixed karma. If discussed in terms of dāna: there are those who improperly obtain wealth and give it away, such as stealing other people's goods to use for dāna. This induces future retribution that will still continually decline and diminish; feeling regret after giving brings a result that is also like this. Therefore the Upāsaka[-śīla]-sūtra says: 'If a person gives and afterwards gives rise to regret, or plunders another's wealth to use for dāna, even though this person obtains wealth in the future, it will constantly be depleted and not gather.' Or there are those who perform dāna while simultaneously harming others: that is, if when giving they do not right-mindfully focus on the good, or give rise to dveṣa, or produce arrogance, they shall fall into the evil destinies; although they obtain meritorious retribution, they experience it separately among animals and do not induce rebirth among humans and devas. Therefore a verse of the Fenbie yebao jing (Karma-vibhaṅga) says:
11.34
"One may practice great dāna,
Yet be impatient and full of anger;
Not relying on correct mindfulness,
One will later assume the body of a great nāga.
One can practice great dāna,
Yet with a haughty mind slight others;
Through this karmic action one is born
As a mighty garuḍa."
11.35
As for cultivating merit while seeking worldly retribution: it is like abandoning wealth while seeking one's own future retribution; or abandoning it out of fear of the impermanence of body and wealth; or exclusively seeking one's own benefit for the sake of fame. This is not out of maitrī-karuṇā to relieve poverty and suffering; it is just like marketplace trading, not purely clean karma. For this reason, the sūtras call it impure dāna. As the Śata-śāstra says: 'Giving for the sake of retribution is called impure dāna, because it is like marketplace trading. Retribution is of two kinds: present retribution is fame, respect, love, and so forth; future retribution is wealth, noble rank, and so forth in future lives. It is called impure dāna. For example, when a merchant travels far to another land, although he carries various goods that bring much benefit, he does not do so out of pity for sentient beings, but to seek profit for himself; therefore this karma is impure. Practicing dāna while seeking retribution is also like this.' From this it is proven and known: without true pity, seeking fame for oneself or acting for the sake of future retribution, even though one gives extensively, none of it is pure karma. Because the karma is not pure, the retribution obtained is not unadulterated. Therefore the Fenbie yebao jing says: 'If one gives for the sake of birth in heaven, or gives seeking fame, to repay a favour, or hoping for retribution, or out of fear, the fruit obtained will not be pure, and what is received will mostly be coarse and harsh.' Since the practice of dāna is like this, morality and other wholesome deeds that are impure are also the same. Therefore the Śata-śāstra says: 'Impure upkeep of morality seeks a pleasurable retribution for oneself. If one keeps morality seeking to sport and take pleasure with celestial maidens in heaven, or in the human realm seeks wealth, noble rank, and enjoyment of the pleasures of the five desires for the sake of lust—like one who conceals his true appearance, inwardly desiring another's form while outwardly showing friendliness—this is called impure.' In addition to this, impure upkeep of morality with a subtle mind is as Ānanda said to Nanda in a verse:
11.36
"Like two rams butting heads,
Moving forward only to draw back again,
Your keeping of morality for the sake of desire
Is also just like this."
11.37
When one opens one's mind exclusively to benefit others, the merit obtained is abundant. Furthermore, with regard to the recipients of dāna, there are the poor and the sick, or those who know the Dharma but lack necessities. If one gives to cause them to obtain benefit and increase the good, the dāna is appropriate and the merit obtained is abundant. Therefore the Xianyu jing says: 'The Buddha praised five kinds of dāna that obtain immeasurable merit: namely, giving to one who comes from afar; giving to one who goes afar; giving to the sick and emaciated; giving food and drink in a time of starvation; and giving to one who knows the Dharma. Giving these five brings retribution in the present life.' Such dāna is appropriate and obtains abundant merit in the present life; it is not like seeking fame. If one gives to improper recipients, even if one relinquishes much, one does not obtain pure retribution. Furthermore, as for rejoicing in the dāna of others: when viewed against those who are extremely coarse and create unwholesomeness, this is a subtle transgression, yet it may also be called wholesome. If viewed against detachment from desire and acting exclusively for others, this mixed karma is indeed a transgression. Therefore the Treatise on the Great [Virtue of] Wisdom says: 'Coarse people have coarse transgressions; subtle people have subtle transgressions.' Hence, in this mixed karma, transgressions and merit are performed together; viewed from the mind, it is not unadulterated and is impure karma. The above clarification that the concurrent performance of transgressions and merit is impure mixed karma of the desire realm is concluded. If we discuss pure karma, it can be known by reversing what preceded. Therefore the Śata-śāstra says: 'As for pure dāna: if one acts with love, respect, and benefit, the merit obtained is also abundant.' Therefore a verse from the Yinguo jing says:
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- 諸經要集 — Classical Chinese