大方廣佛華嚴經隨疏演義鈔 34.84

34.84

疏「初一異熟果」者，《俱舍》顯相頌云「異熟無記法，有情有記生（二），等流似自因（三），離繫由慧盡（四），若因彼力生，是果名士用（五），除前有為法，有為增上果。」釋曰：初二句異熟果相，但是無覆無記，不通非情，從善惡感，名有記生。次句等流果相，似於同類遍行自因。次句離繫果相。由慧盡者，慧則擇也，盡則滅也。謂此擇滅離繫所顯，故將擇滅釋離繫果。次二句士用果相。若法因彼勢力所生，如因下地加行心力，上地有漏無漏定生，及因清淨靜慮心力，生得變化無記心等。離繫名為不生，士用為因，道力證得，亦得士用果名。後二句增上果相。有為法生，餘法不障，是增上果，故唯有為。除前已生有為之法，謂果望因，或俱或後，必無前果後因，故云除也。除此前外，餘諸有為為增上果，論云「增上之果」。問：士用、增上二果何殊？答：士用果名唯對作者，增上果稱通對所餘。如匠所成，對能成匠，俱得士用、增上果名。對餘非匠，唯增上果。非匠不造，故非士用。《瑜伽》三十八云「習不善故，樂住不善等，為等流果。或似先業，後果隨轉。」釋曰：此有二義釋於等流。後義果似於因，即《俱舍》意，如殺生因等得短壽果。前義即於後果之上行因似因，如前世殺生，今亦好殺等。《瑜伽》又云「以道滅惑，名離繫果。」四人工等事，由此成辦稼穡財利等果，為士用果。若眼識等，是眼根等增上果。身分不壞，是命根增上果。二十二根各起自增上果，當知一切名增上果。餘例可知。然上所引《俱舍》即是〈根品〉。彼論以六種因成斯五果，非今所要。

Regarding the commentary's phrase "The first is the fruit of maturation (vipākaphala)": the verse presenting characteristics in the *Abhidharmakośa* states:
"Maturation is an indeterminate dharma, / Arising from what is determined in sentient beings; (2)
Equivalent outflow resembles its own cause; (3) / Disconnection is through wisdom's cessation; (4)
If a dharma arises by the power of that, / That fruit is called virile activity; (5)
Excepting prior conditioned dharmas, / Conditioned [dharmas] are the dominant fruit."
To explain: The first two lines describe the characteristic of the fruit of maturation: it is only non-obscured indeterminate (anivṛtāvyākṛta), does not apply to insentient things, and is produced by good and bad [actions]; hence it is called "arising from what is determined." The next line describes the characteristic of the fruit of equivalent outflow (niṣyandaphala): it resembles its own cause, which is homogeneous and omnipresent. The next line describes the characteristic of the fruit of disconnection (visaṃyogaphala). "Through wisdom's cessation": wisdom is discernment (pratisaṃkhyā), and cessation is extinction (nirodha). This discernment-cessation is revealed by disconnection; hence discernment-cessation is used to explain the fruit of disconnection. The next two lines describe the characteristic of the fruit of virile activity (puruṣakāraphala). If a dharma is produced by the force of that—such as mundane or supramundane samādhi of a higher stage arising due to the power of the mind of preparatory practice of a lower stage, or the transformation indeterminate mind arising due to the power of the mind of pure dhyāna. Disconnection is named unarisen; virile activity is the cause, and it is realized through the power of the path; thus it also attains the name of the fruit of virile activity. The last two lines describe the characteristic of the dominant fruit (adhipatiphala). When a conditioned dharma arises, other dharmas do not obstruct it—this is the dominant fruit; hence it is only conditioned. "Excepting prior conditioned dharmas" that have already arisen means that looking at the fruit in relation to the cause, it is either simultaneous or subsequent; it is never the case that the fruit is prior and the cause subsequent, hence it says "excepting." Apart from these prior ones, all other conditioned dharmas are dominant fruits; the treatise calls them "dominant fruits."
Question: What is the difference between the two fruits of virile activity and dominance?
Answer: The name "fruit of virile activity" applies exclusively in relation to the agent, while the designation "dominant fruit" applies generally in relation to what remains. For instance, what is produced by a craftsman: in relation to the craftsman who can produce it, it attains the names of both virile activity and dominant fruit; in relation to others who are not the craftsman, it is only a dominant fruit. Because one who is not the craftsman did not make it, it is not virile activity.
*Yogācārabhūmi*, fascicle 38, states: "Because of habitual non-virtue, taking pleasure in dwelling in non-virtue and so forth is the fruit of equivalent outflow. Or, resembling previous karma, subsequent fruits follow and turn." Explanation: this offers two meanings to explain equivalent outflow. In the latter meaning, the fruit resembles the cause—this is the intention of the *Kośa*, as where the cause of killing living beings leads to the fruit of a short lifespan. In the former meaning, on top of the subsequent fruit, the practice of the cause resembles the cause, as when someone who killed living beings in a previous life also enjoys killing in the present life. The *Yogācārabhūmi* further states: "Extinguishing defilements through the path is named the fruit of disconnection." Fourth, activities such as human labor, by which results like crops, wealth, and profit are accomplished, are fruits of virile activity. Visual consciousness and so forth are the dominant fruits of the eye faculty and so forth. The non-destruction of bodily components is the dominant fruit of the life faculty. The twenty-two faculties each generate their own dominant fruit; one should know that all are named dominant fruits. The rest may be inferred by analogy. However, the *Kośa* cited above is from the "Chapter on Faculties" (Indriyanirdeśa). That treatise establishes these five fruits through six kinds of causes, which is not what is needed here.