法苑珠林 68.31

68.31

又離善道非方便修行善業道。是方便以遠離根本故。及遠離方便故。言方便者。如彼沙彌欲受大戒。將詣戒場禮眾僧足。即請和尚受持三衣。始作一白。作第二白時如是。悉皆名前眷屬。從第三白至羯磨竟。所起作業及彼念無作業。是等皆名根本業道。次說四依乃至不捨。所受善行身口作業。及無作業。如是等悉皆名後眷屬。問曰。應說十不善業道果及隨順因。答曰。有三種果。一果報果。二習氣果。三增上果。一一業道皆有此三種。此義云何。具足十不善業道有下中上。若生地獄中是果報果。習氣果者。從地獄退生于人中。依殺生故有短命果。依偷盜故無資生果。依邪婬故不能護妻。依妄語故有他謗果。依兩舌故眷屬破壞。依惡口故不聞好聲。依綺語故為人不信。依本貪故貪心增上。依本瞋故瞋心增上。依邪見故癡心增上。如是一切名習氣果。增上果者。依彼十種不善業道。一切外物無有氣勢。所謂土地高下。雀鼠雹棘。塵土臭氣。多有蛇蠍。少穀細穀。少果細果。及以苦果。如是一切名增上果。復有相似果者。如殺者故興所害眾生種種諸苦。因彼苦故生地獄中受種種苦。以斷他命後生人中。得短命報。斷他暖觸。是故一切外物資生無有氣量。如是一切十業道中。隨義相應解釋應知。如劫奪他物邪婬他妻。雖不生他重逼惱苦。而破壞心。是故受罪。雖不破壞不瞋不惡口。而由惡心。是故得罪。

Furthermore, apart from the wholesome path, one does not cultivate the wholesome course of action by preparatory means. These preparatory means are because they are distant from the fundamental, and because they are distant preparatory means. Speaking of preparatory means: it is like that śrāmaṇera who, wishing to receive the full precepts, is led to the precept platform to pay homage to the feet of the assembly of monks, and then requests an upādhyāya and receives the three robes; when beginning to make the first motion (jñapti), and when making the second motion—all such are called the preliminary retinue. From the third motion until the completion of the formal act (karman), the active karma (vijñapti) arisen and the unmanifest karma (avijñapti) of that thought-moment—all these are called the fundamental course of action. Next, explaining the four dependencies up to not relinquishing [them], the wholesome conduct received, the active karma of body and speech, and the unmanifest karma—all such are called the subsequent retinue. Question: One should explain the fruits and the corresponding causes of the ten unwholesome courses of action. Answer: There are three kinds of fruit: first, the fruit of karmic retribution (vipākaphala); second, the fruit of conditioning habit (niṣyandaphala); third, the dominant fruit (adhipatiphala). Each single course of action possesses these three kinds. What does this mean? The complete ten unwholesome courses of action have inferior, middling, and superior [degrees]. If one is born in the hells, this is the fruit of karmic retribution. As for the fruit of conditioning habit: receding from the hells and being born among humans, on the basis of killing living beings there is the fruit of a short lifespan; on the basis of stealing there is the fruit of lacking the requisites of life; on the basis of sexual misconduct one cannot protect one's wife; on the basis of false speech there is the fruit of being slandered by others; on the basis of malicious speech one's retinue is broken up; on the basis of harsh speech one does not hear pleasant sounds; on the basis of frivolous speech one is not trusted by people; on the basis of original greed one's greedy mind increases; on the basis of original anger one's angry mind increases; on the basis of wrong views one's deluded mind increases. All such are called the fruits of conditioning habit. As for the dominant fruit: on the basis of those ten unwholesome courses of action, all external things have no vigor—namely, the terrain is uneven, there are sparrows, rats, hailstones, thorns, dust, foul odors, an abundance of snakes and scorpions, scarce and poor-quality grains, scarce and small fruits, as well as bitter fruits. All such are called the dominant fruit. Furthermore, there are similar fruits: as because the killer gives rise to various sufferings in the sentient beings harmed, because of those sufferings he is born in the hells and undergoes various sufferings; because he cut off another's life, later born among humans he obtains the retribution of a short lifespan; he cuts off another's warm touch, and therefore all external requisites of life have no fullness or measure. In all the ten courses of action in this way, one should know how to explain according to what is appropriate to the meaning. For example, plundering another's goods or committing sexual misconduct with another's wife, although not causing them severe, oppressing distress, yet ruins their mind, and therefore one receives punishment; although not causing ruin, and neither being angry nor using harsh speech, yet on account of an evil mind, one therefore incurs guilt.