梵網經菩薩戒本疏 1.48

1.48

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."'