梵網經菩薩戒本疏 1.48

1.48

第七、得報者，有二類：一、約犯違教遮罪，下文云：「墮三惡道，二劫三劫」等。二、約業道性罪，依《十地論》、《對法論》等，得三種果：一、異熟果，謂墮三惡道；二、等流果，謂若生人中，多病短命；三、增上果，謂所感外物，皆少光澤，不久住故。又依《優婆塞戒經》第四云：「因殺生故，現在獲惡色惡力惡名短命，財物耗減，眷屬分離，賢聖訶嘖，人不信用，他人作罪，橫罹其殃，是名現在惡業之果。捨此身已，當墮地獄，多受苦惱，飢渴長命，惡色惡力惡名等事，是名後世惡業之果。若得人身，復受惡色短命，此一惡人因緣力故，令外一切五穀菓蓏，皆悉減少，此人殃流，及一天下。」又《智度論》十五云：「如佛語難提迦優婆塞：殺生有十罪。何等為十？一者心常懷毒，世世不絕；二者眾生憎惡，眼不喜見；三者常懷惡念，思惟惡事；四者眾生畏之，如見蛇虎；五者睡時心怖，覺亦不安；六者常有惡夢；七者命終之時，狂怖惡死；八者種短命業因緣；九者身壞命終，墮泥梨中；十者若出為人，常當短命。」

Seventh, regarding receiving retribution, there are two categories. First, in terms of the prohibitive offense of violating the teaching, the text below states: 'Falling into the three evil destinies for two kalpas, three kalpas,' and so forth. Second, in terms of the intrinsic offense of the course of karma, based on the Daśabhūmikā-śāstra, the Abhidharmasamuccaya-bhāṣya, and so forth, three kinds of results are incurred: 1. vipāka results, namely falling into the three evil destinies; 2. niṣyanda results, namely if born among humans, suffering many illnesses and a short lifespan; 3. adhipati results, namely that all external things influenced [by one's karma] lack luster and do not endure long. Furthermore, based on the fourth fascicle of the Upāsakaśīla Sūtra: 'Due to killing living beings, one obtains in the present life an ugly complexion, poor strength, a bad reputation, and a short lifespan; one's wealth diminishes, one's relatives are separated, sages and noble ones scold and reprimand, people do not trust and rely on one, and when others commit crimes, one unjustifiably suffers their calamity. This is called the result of bad karma in the present life. After relinquishing this body, one will fall into hell, suffering much pain and distress, enduring hunger, thirst, and a long life, with an ugly complexion, poor strength, a bad reputation, and such things. This is called the result of bad karma in a future life. If one obtains a human body, one again suffers an ugly complexion and a short lifespan; by the power of the conditions of this one evil person, all external five grains, fruits, and melons are reduced, and this person's calamity spreads over the whole world.' Furthermore, the fifteenth fascicle of the Dazhidulun states: 'As the Buddha said to the upāsaka Nandika: "Killing living beings entails ten offenses. What are the ten? First, the mind constantly harbors venom, unbroken life after life. Second, living beings hate and loathe him, not taking joy in seeing him. Third, he constantly harbors evil thoughts and reflects on evil matters. Fourth, living beings fear him, as if seeing a snake or tiger. Fifth, when sleeping his mind is terrified, and when awake he is also uneasy. Sixth, he constantly has bad dreams. Seventh, at the time of death, he dies madly terrified and in an ugly manner. Eighth, he plants the karmic causes and conditions for a short lifespan. Ninth, at the dissolution of the body and the end of life, he falls into hell. Tenth, if he emerges as a human being, he will constantly have a short lifespan."'