俱舍論疏 17.111

17.111

論「由此應准至如理應說」，翻不善三果說善三果。《正理論》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。」准二論說，因別為正。

[On] the treatise's: "From this one should infer... it should be stated according to reason": this inverts the three fruits of the unwholesome to explain the three fruits of the wholesome. The *Nyāyānusāra* says: "In reality, at the time of killing, one is able to make the one being killed undergo suffering, [have their] life cut off, and lose their majestic splendor. Because of causing suffering to another, one is born in the hells. Because of cutting off another's life, [one's] lifespan is short among humans. The former is the fruit of the preliminary preparation (prayoga), and the latter is the fruit of the primary [action] (maula). Both the primary and the preparatory stage are called killing. Due to destroying [another's] majestic splendor, one incurs inferior external requisites; therefore, the karma of killing obtains three kinds of fruits. The remaining unwholesome courses of karma (karmapatha) should be considered according to reason." Following the explanation of the two treatises, [the view that] the causes are distinct is correct.