釋門歸敬儀 1.57

1.57

以此文證，故知起業必由毒生，常須觀度，方識毒相。故使行福而雜罪者，還承惡因，惡道雜受。故《大丈夫論》云：「修行大布施，急性多瞋怒，不惟正憶念，後作大力龍。修施陵懱人，後生金翅鳥。」施本捨慳，故感財報；嗔心行事，還興毒害。故龍受形，見觸傷等，三種害物，竝由瞋生。況今行敬，本為除慢，更增慢墮，已是業科，復起貪嗔，明招苦報。又如受形短陋，由嫌塔高；聲駐軍馬，由興鈴供。罪福雜受，其相紛綸。略引數條，知非妄作。

Proven by this text, we know that the arising of karma inevitably stems from poisons; one must constantly contemplate and measure to recognize the marks of poison. Therefore, those whose practice of merit is mingled with sin still receive unwholesome causes, experiencing mingled retributions in evil destinies. Hence the Mahāpuruṣa Śāstra says: "One who practices great giving, but is quick-tempered and prone to anger, failing to maintain correct mindfulness, later becomes a mighty nāga. One who practices giving while slighting and insulting others is later born as a garuḍa." Giving originally abandons stinginess, hence it brings the reward of wealth; carrying out phenomena with an angry mind, one in turn generates poisonous harm. Thus when a nāga takes bodily form, it harms beings through three means—seeing, touching, and wounding—all arising from anger. How much more so when practicing veneration now: originally intended to remove arrogance, yet if one further increases arrogance and laxity, this is already a karmic offense; if one further gives rise to greed and anger, this clearly brings painful retribution. Furthermore, receiving a short and ugly form is due to disdaining the height of a stūpa; having one's voice halt armies and horses is due to offering bells. Sin and merit are received in a mingled fashion, and their manifestations are diverse. Briefly citing a few items, know that this is not spoken falsely.