俱舍論記 17.105

17.105

「且初殺業至如理應思」者，答。於十不善業道中，且初殺業於殺他位，一令他受苦、二令他斷命、三令他失威。謂殺生時於加行位令他受苦故，墮於地獄受苦異熟果。非正死時，以正死時無有苦受唯捨受故。於根本位斷他命故，從地獄出來生人中，受命短促為等流果。將行殺時執刀，杖等，於所殺生壞他威故，感諸外物鮮少光澤為增上果。壞威據遠加行，受苦據近加行。或壞威亦通近加行。泰法師云：「後起令他失威者，不然。尚不通根本，以無命故。況後起耶。至後起位其命既無，令誰失威？」故《正理》云「理實殺時能令所殺受苦、命斷、壞失威光。令他苦故生於地獄，斷他命故人中壽短。先是加行果，後是根本果。根本、近分俱名殺生。由壞威光，感惡外具。是故殺業得三種果，餘惡業道如理應思。」准此論及《正理》，三果因別。問：斷命壞威俱是不善，應感異熟，何故唯說受苦感耶？解云：理亦能感。而不說者，為令他苦相顯偏說。問：等流即是增上果攝，受苦、壞威應亦能感，何故唯說斷命能感？解云：據增上邊理亦能感。而不說者，以斷他命業，望彼短壽有別勝用，故偏說之。問：增上寬通應三並感，何故壞威能感，非餘二耶？解云：餘二理亦能感增上。而不說者，以壞他威相顯別說。

[On the phrase] “First, killing karma … should be considered in this manner”: this is the answer. Among the ten unwholesome courses of karma, first, killing karma at the time of killing another: first, it causes the other to experience pain; second, it causes the other's life to be severed; third, it causes the other to lose majesty. That is, at the time of killing, because one causes the other to experience pain in the preparatory stage (prayoga), one falls into hell and experiences a painful retributive result. It is not at the exact time of death, because at the exact time of death there is no painful sensation, only neutral sensation (upekṣā-vedanā). Because one severs the other's life at the fundamental stage, emerging from hell and being born among humans, one experiences a shortened lifespan as the equal-outflow result. When about to carry out the killing, wielding a sword, staff, and so forth, because one destroys the majesty of the living being being killed, one brings about external things having little luster as the sovereign result. Destroying majesty is based on the remote preparatory stage; causing pain is based on the proximate preparatory stage. Or else, destroying majesty also extends to the proximate preparatory stage. Master Tai says: “Causing the other to lose majesty in the subsequent stage is not so. It does not even extend to the fundamental stage, because life is gone; how much less the subsequent stage? When it comes to the subsequent stage, the life being already gone, whom would one cause to lose majesty?” Therefore the *Nyāyānusāra* says: “In truth and reality, at the time of killing, one can cause the one being killed to experience pain, have their life severed, and lose their majestic luster. Because one causes the other pain, one is born in hell; because one severs the other's life, one has a short lifespan among humans. The former is the result of the preparatory stage, the latter is the result of the fundamental stage. Both the fundamental and proximate stages are called killing. Due to destroying majestic luster, one brings about inferior external requisites. Therefore killing karma obtains three kinds of results; the remaining unwholesome courses of karma should be considered in this manner.” According to this treatise and the *Nyāyānusāra*, the causes of the three results are distinct. Question: Severing life and destroying majesty are both unwholesome and should bring about retribution; why is it only said that causing pain brings it about? Explanation: In principle, they can also bring it about. The reason it is not mentioned is that, because the characteristic of causing the other pain is obvious, it is mentioned emphatically. Question: An equal-outflow is subsumed under the sovereign result; causing pain and destroying majesty should also be able to bring it about; why is it only said that severing life can bring it about? Explanation: In terms of the sovereign aspect, in principle they can also bring it about. The reason it is not mentioned is that karma that severs another's life has a distinct and superior efficacy regarding that short lifespan, and thus it is mentioned emphatically. Question: The sovereign [result] is broad and pervasive, so all three should bring it about together; why is it that destroying majesty can bring it about, and not the other two? Explanation: The other two, in principle, can also bring about the sovereign [result]. The reason it is not mentioned is that, because the characteristic of destroying the other's majesty is obvious, it is mentioned specifically.