金光明最勝王經疏 3.69

3.69

贊曰：第三大段答因。即顯依因得果，答修行問。此中且辨得果次第，未說修行次第，此意令修因者須知次第。因次第者，由依果次第故。《辨中邊論》第三云「器說為異熟，力是彼增上，愛樂增長淨，如次即五果。」論釋云「器謂隨順善法。異熟謂得勝身，以為道器。力謂由彼器增上力，令諸善法成上品性。」此意由依勝身與昔善力，合今善法，成增上品。愛樂謂先世數修善力，今世於善法深生愛樂。增長謂現世數修善力，令所修善根速得圓滿。淨謂斷障，得永離繫。此五如次即是五果：一異熟（即前器）；二增上果，即善法成上品，由善異熟增上力故善法成上品，是增上果。三等流果，即由先世數修善力，令今世於善法深生愛樂，是前等流果。四士用果，由現數修，能令善根速得圓滿，是士用果，此依法士用說。五離繫果，由前斷障得永離繫，是離繫果。今者此段意明此義。彼論次文辨果差別，有其十種：一後後果，謂因種姓得發心果，如是等果展轉應知。此意說前前為因、後後為果，以後後位因前得故，故後後位即是前果。此總說也。二最初果，謂最初證出世間，法即初地。三數習果，謂從此後諸有學位（即十地位）。四究竟果，謂無學法（即佛地）。五隨順果，謂因漸次，應知即是後後果攝。六障滅果，謂能斷道，即最初果能滅障故，說為障滅（此意舉初以顯，後智亦爾）。七離繫果，謂即數習及究竟果，學無學位如次遠離煩惱繫故。八殊勝果，謂神通等殊勝功德。九有上果，謂菩薩地，超出餘乘未成佛故。十無上果，謂如來地，此上更無餘勝法故。此中後六是前四果差別義說。大文分三：初總標、二別釋、三勸修。此初標也。有五義：一身者即器，異熟果。二因緣，即依其器先所修善是其因緣，即增上果，由善身器為增上力令善增故。三境界，即舉等流果所緣之境，即彼諸善菩提涅槃竝是其境，緣此勝法起愛樂故。四處所者，即士用果。由數修善菩提速圓是所求處，大乘意樂大菩提故。五果依於本，是離繫果。果依本者，此離繫果不離法如如。難思議故者，總歎難思，非二乘等境。

The commentary says: The third major section answers regarding the cause. That is, it reveals the attainment of the fruit in reliance upon the cause, answering the question about cultivation. Here it temporarily discerns the sequence of attaining the fruits, not yet speaking of the sequence of cultivation; the intention is to let those who cultivate the cause know the sequence. The sequence of causes is based on the sequence of fruits. The Madhyāntavibhāga, chapter three, says: 'The vessel is explained as maturation; power is its predominance; delight, increase, and purity are in turn the five fruits.' The commentary explains: 'Vessel refers to conformity with wholesome phenomena. Maturation refers to obtaining a superior body, taking it as a vessel for the path. Power refers to the predominant power of that vessel, causing all wholesome phenomena to become of the highest grade.' The meaning is that by relying on the superior body along with the power of past wholesome deeds, combined with present wholesome phenomena, they become increasingly superior. 'Delight' means that by the power of repeatedly cultivating wholesomeness in past lives, in the present life one generates deep delight in wholesome phenomena. 'Increase' means that by the power of repeatedly cultivating wholesomeness in the present life, one causes the roots of wholesomeness cultivated to reach speedy completion. 'Purity' means severing obstacles and attaining permanent release from bondage. These five are in turn the five fruits: First, the maturation fruit (the aforementioned vessel). Second, the sovereign fruit (adhipatiphala), namely wholesome phenomena becoming of the highest grade; because of the predominant power of the wholesome maturation, wholesome phenomena become of the highest grade, which is the sovereign fruit. Third, the causally concordant fruit (niṣyandaphala), namely that by the power of repeatedly cultivating wholesomeness in past lives, one is caused to generate deep delight in wholesome phenomena in the present life, which is the causally concordant fruit of the former. Fourth, the fruit of human effort (puruṣakāraphala): through repeated cultivation in the present, one is able to bring roots of wholesomeness to speedy completion, which is the fruit of human effort; this is explained in terms of the human effort of the Dharma. Fifth, the fruit of separation (visaṃyogaphala): through the previous severing of obstacles one attains permanent release from bondage, which is the fruit of separation. Now, this passage intends to clarify this meaning. The subsequent text of that treatise distinguishes the differences of the fruits, of which there are ten kinds: First, the subsequent fruit, meaning that due to the lineage one attains the fruit of generating the aspiration for awakening, and so on, which should be known successively. This means that the former serves as the cause and the subsequent as the fruit; because the subsequent stage is attained on account of the former, the subsequent stage is the fruit of the former. This is a general statement. Second, the initial fruit, meaning the first realization of the supramundane Dharma, namely the first bhūmi. Third, the fruit of repeated practice, meaning the stages of those in training from this point onward (namely the ten bhūmis). Fourth, the ultimate fruit, meaning the phenomena of non-training (namely the Buddha stage). Fifth, the conforming fruit, meaning the gradual sequence of causes, which should be known as subsumed under the subsequent fruit. Sixth, the obstacle-extinguishing fruit, meaning the path capable of severing, because the initial fruit is capable of extinguishing obstacles, it is called obstacle-extinguishing (the intent is to cite the initial to illustrate it; subsequent wisdom is also like this). Seventh, the fruit of separation, meaning the fruit of repeated practice and the ultimate fruit, because the stages of training and non-training are successively free from the bondage of afflictions. Eighth, the exquisite fruit, meaning exquisite virtues such as supernormal powers. Ninth, the unsurpassed-with-superior fruit (sa-uttaraphala), meaning the bodhisattva bhūmis, because they transcend the other vehicles but have not yet achieved Buddhahood. Tenth, the unsurpassable fruit (anuttaraphala), meaning the Tathāgata stage, because there is no other superior phenomenon above this. Here, the latter six are explained as distinct meanings of the former four fruits. The major text is divided into three: first, a general statement; second, specific explanations; third, an exhortation to cultivate. This is the initial statement. It has five meanings: First, 'body' is the vessel, the maturation fruit. Second, 'causes and conditions': relying on that vessel, the wholesomeness previously cultivated is its causes and conditions, which is the sovereign fruit, because the wholesome body-vessel serves as a predominant power causing wholesomeness to increase. Third, 'objective spheres': citing the object observed by the causally concordant fruit; all those wholesome phenomena, bodhi, and nirvāṇa are its objects, because taking these superior phenomena as objects gives rise to delight. Fourth, 'loci' is the fruit of human effort: through repeatedly cultivating wholesomeness, bodhi is swiftly perfected, which is the sought-after locus, because the aspiration of the Great Vehicle is directed toward mahābodhi. Fifth, 'the fruit relying on the root' is the fruit of separation. As for the fruit relying on the root: this fruit of separation is not separated from the tathatā of phenomena. 'Because they are difficult to fathom' is a general praise of being difficult to conceive, not being the domain of the two vehicles and the like.