大方廣佛華嚴經隨疏演義鈔 60.26

60.26

疏「即人中殘報」者，天中亦有殘報，人中重故多故，所以偏說。疏「雜集瑜伽等論開習氣果以之為二」者，即《雜集》第七，故論云「又十不善業道異熟果者，於三惡道中隨下中上，受傍生、餓鬼、捺落迦異熟、等流果者，各隨其相，感得自身眾具衰損，所謂壽命短促、常貧窮等，如其所應。增上果者，各隨其相，感得所有外事衰損，所謂外具乏少光澤是殺生增上果。」下引經列釋，而等流但舉其一，多同此經，正惡等流其增上果亦唯舉一，唯邪婬果。但言塵坌妄語，則云多諸臭穢，餘並大同。然十善亦有三果，等流但云「謂即於彼處，各隨其相，感得自身眾具興盛。增上果者，謂即於彼，各隨其相，感得外事興盛。」更不別說，亦應例惡得長壽無病等，以經及論不別顯故，疏亦不明差別餘報。《瑜伽》第九大同此說。若準《俱舍論》云「何緣此十各招三果？答：此令他受苦斷命壞滅故。且初殺生令他受苦，受異熟果。斷他命故，受等流果。令他失威，受增上果。餘惡例知。」顯宗四十四中，義亦同此，而以受苦為其加行，墮於地獄。根本斷命，感於等流。又一師云：先受異熟，後受近增上及遠增上。與今大同，則加行根本俱招三果。

Regarding the Commentary's phrase: "Which is the remnant retribution in the human realm": the heavenly realm also has remnant retribution, but because it is heavy and frequent in the human realm, it is specifically spoken of. Regarding the Commentary's phrase: "Treatises such as the Samuccaya and the Yogācārabhūmi open the fruit of karmic impressions, taking it as two": this refers to the seventh fascicle of the Abhidharmasamuccaya, where the treatise says: "Furthermore, regarding the maturation fruit (vipākaphala) of the ten unwholesome courses of action: according to inferior, middling, and superior, one receives the maturation of animals, hungry ghosts, or hells in the three evil destinies. Regarding the causally concordant fruit (niṣyandaphala): each, according to its characteristic, brings about the decline and damage of one's own bodily requisites, namely a short lifespan, constant poverty, and so forth, as appropriate. Regarding the sovereign fruit (adhipatiphala): each, according to its characteristic, brings about the decline and damage of all external things; namely, external requisites lacking lustre is the sovereign fruit of taking life." Below, it cites sūtras to list and explain them, yet for the causally concordant fruit it merely cites one, which mostly accords with this sūtra. For the proper unwholesome causally concordant fruit, its sovereign fruit also cites only one, only the fruit of sexual misconduct. It only mentions dust and dirt; for false speech, it says much foul stench; the rest are largely the same. However, the ten wholesome deeds also have three fruits: for the causally concordant fruit, it merely says: "Namely, in that very place, each, according to its characteristic, brings about the flourishing of one's own bodily requisites. Regarding the sovereign fruit: namely, in that very place, each, according to its characteristic, brings about the flourishing of external things." It does not explain them separately any further, but by analogy with evil, one should obtain long life, freedom from illness, and so forth; because the sūtra and the treatise do not separately show them, the Commentary also does not clarify the remaining differentiated retributions. The ninth fascicle of the Yogācārabhūmi largely accords with this explanation. If we follow the Abhidharmakośa-bhāṣya, it says: "Due to what cause do these ten each incur three fruits? Answer: Because they cause others to suffer, cut off life, and cause destruction. First, taking life causes others to suffer, so one receives the maturation fruit. Because it cuts off others' lives, one receives the causally concordant fruit. Because it causes others to lose their dignity, one receives the sovereign fruit. The remaining evils may be known by analogy." In the forty-fourth fascicle of the Abhidharmanyāyānusāra, the meaning is also the same as this; yet taking suffering as the preparatory stage, one falls into hell. Terminating life as the fundamental act brings about the causally concordant fruit. Another master says: first one receives the maturation, and later receives the proximal sovereign fruit and the distal sovereign fruit. This largely accords with the present [view], whereby both the preparatory and the fundamental acts incur the three fruits.