法苑珠林 73.11

73.11

如彌勒問經論云。十不善業道。有其三種。一果報果。二習氣果。三增上果。果報果者。若生地獄中名果報果。習氣果者。若從地獄出還生人中。依殺生故有短命果。依偷盜故無資生果。乃至依邪見故癡心增上。如是一切名習氣果。又如薩婆多論云。如牛呞比丘常作牛呞。以世世牛中來故。如一比丘雖得漏盡。而常以鏡自照。以世世從婬女中來故。如目連比丘。雖得神通猶常戲跳。以前世時曾獼猴中來故。增上果者。依彼十種不善業道。一切外物無有氣勢。所謂土地高下霜雹棘刺塵土臭氣多有蛇蠍。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。且如殺者。故與所害眾生種種諸苦。因彼苦故。生地獄中受種種苦。以斷命故。後生人中得短命報。由斷他暖觸性也（餘准可知亦如上受報篇中地持論說也）。

As the Treatise on the Maitreyaparipṛcchā-sūtra states: 'The ten unvirtuous courses of karma have three kinds of fruit: first, the fruit of retribution (vipākaphala); second, the fruit of habituated tendencies (niṣyandaphala); third, the dominant fruit (adhipatiphala). The fruit of retribution refers to being born in hell, which is called the fruit of retribution. The fruit of habituated tendencies refers to coming forth from hell and being reborn among humans: because of killing living beings, one has the fruit of a short lifespan; because of stealing, one has the fruit of lacking the requisites of life; and so forth, down to having an augmented mind of delusion because of wrong views. All such results are called the fruits of habituated tendencies.' Furthermore, as the Sarvāstivāda-śāstra states: 'The monk Gavāmpati was always chewing like a cow, because he had come from life after life among cattle. A certain bhikṣu, though having attained the exhaustion of outflows, would always look at himself in a mirror, because he had come from life after life among courtesans. The monk Maudgalyāyana, though having attained spiritual powers, would still always skip and leap about in sport, because in a former life he had come from among monkeys.' The dominant fruit means that, due to those ten unvirtuous courses of karma, all external objects lack vigor: that is, the ground is uneven, there are frosts, hailstones, thorns, briars, dust, foul odors, and an abundance of snakes and scorpions; there is little grain and thin grain, few fruits and small fruits, as well as bitter fruits. All such results are called dominant fruits. There is also the fruit of similarity. For example, a killer intentionally inflicts various sufferings on the beings harmed; due to those sufferings, he is born in hell and undergoes various sufferings. Because he cut short their life, he is later born among humans and receives the retribution of a short life, which stems from having severed the nature of another's warmth and tactile sensations (the rest can be understood by analogy, as also explained in the Bodhisattvabhūmi cited in the chapter on Receiving Retribution above).