諸經要集 11.18

11.18

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.