俱舍論記 17.102

17.102

「有餘復言至根本眷屬」者，有餘復言，異熟、等流二果因別，先感異熟果謂加行業，令他受苦故，於地獄中受苦異熟。後感等流果謂根本業，其命已無，非令他受苦，但令他命短，故生人中壽命短促。經雖總說一殺生言，而實通收根本業道、加行眷屬。加行果亦名業道果者，以是業道加行果故，亦名業道果。此師所說善順論文，加行可令他受苦故，根本義當斷他命故。既文理相符，可以為正。此中亦應說增上果因別，以不問故亦不別答。此增上果壞威業感，如次當說。一一問答，如下具明。

"Others again say... the fundamental and the retinue" means that others again say the causes of the two fruits, maturation and outflow, are distinct: what first brings about the fruit of maturation is the preparatory karma, because by causing another to suffer, one experiences the maturation of suffering in hell. What later brings about the outflow fruit is the fundamental karma; the other's life being already gone, it does not cause another to suffer, but only makes another's life short, so when born among humans one's lifespan is short. Although the sūtra speaks generally of 'a single taking of life', in reality it comprehensively includes the fundamental course of karma and its preparatory retinue. The fruit of the preparatory is also called a fruit of the course of karma because it is the fruit of the preparatory stage of the course of karma. What this master states accords well with the treatise text, since the preparatory stage can cause another to suffer, and the fundamental stage corresponds to cutting off another's life. Since text and reasoning agree, it may be regarded as orthodox. Here, one should also state that the cause of the dominant fruit is distinct, but since it was not asked, it is not answered separately. This dominant fruit is brought about by the karma of destroying majestic aura, as will be explained in sequence. Each question and answer will be fully clarified below.