俱舍論記 10.53

10.53

「此即名和合至同順生觸故」者，答。非以同世名和合。根、境、識三雖復各居一世，此即名和合。謂因果義成，意法為因、意識為果。又根、境、識三同順生一觸果，故名和合。和合有二：一俱起名和合、二相順生果名和合。於六之中，前五具二和合，後一相順生果，名和合。故《婆沙》一百九十七云「答此問云：和合有二種，一俱起不相離名和合、二不相違同辨一事名為和合。五識相應觸，由二和合故名和合。意識相應觸，由辨一事和合故名和合。」問：凡因果相望，若因望果或俱或在前，若果望因或俱或在後。如過去意根生現意識果，或過去意根、現在意識，生現觸果，其理可然。未來法境如何生現識及現觸果？解云：泛明得果名，略有三種：一取果、與果名為果。此果望因，若俱若後，即是有為四果。二證故名為果，即是無為擇滅果。三相隨順故，相由藉故名為果，此果望因通前、後、俱，通有為、無為。如現意識名果，於三果中望過意因有初、後果，望未法因但有後果。如現觸果於三果中，望過意根、現意識因，有初、後果；望未法因，但有後果。此果前因後名為果者，據相隨順故、相由藉故假名為果，非是五果中果。又解：現在意識及現觸果，望未來法境亦是增上果。凡增上果有二：一取果、與果增上果，此果必無在因前也；二非是取果、與果增上果，此果容在因前，我今據此說也。

"This is indeed termed 'conjunction' [...] because they jointly accord in producing contact" is the reply. It is not by being in the same temporal period that they are termed "conjunction". Although the three—faculty, object, and consciousness—may each reside in a different temporal period, this is indeed termed "conjunction". This means that the principle of cause and effect is established: mind-faculty and mental objects are the cause, and mental consciousness is the effect. Furthermore, the three—faculty, object, and consciousness—jointly accord in producing a single fruit of contact; therefore it is termed "conjunction". There are two kinds of conjunction: first, co-arising is termed conjunction; second, mutually according to produce a fruit is termed conjunction. Among the six, the first five possess both kinds of conjunction, whereas the last one is termed conjunction because they mutually accord to produce a fruit. Therefore the Mahāvibhāṣā, fascicle 197, states: "Replying to this question, it says: 'There are two kinds of conjunction: first, co-arising without separation is termed conjunction; second, not conflicting and jointly accomplishing a single task is termed conjunction. The contact associated with the five consciousnesses is termed conjunction on account of both conjunctions. The contact associated with mental consciousness is termed conjunction on account of the conjunction of accomplishing a single task.'" Question: Generally, regarding the mutual relation of cause and effect, if looking from the cause toward the effect, it is either simultaneous or prior; if looking from the effect toward the cause, it is either simultaneous or posterior. That a past mind-faculty produces a present fruit of mental consciousness, or that a past mind-faculty and present mental consciousness produce a present fruit of contact—the principle of this is plausible. How does a future mental object produce the present consciousness and the present fruit of contact? Explanation: Broadly speaking, the designations of obtaining a fruit are briefly of three kinds: First, grasping a fruit and giving a fruit is termed a "fruit"; this fruit, viewed in relation to the cause, is either simultaneous or posterior, which corresponds to the four conditioned fruits. Second, being realized is termed a "fruit", which is the unconditioned fruit of cessation through deliberation. Third, by virtue of mutual compliance and mutual reliance it is termed a "fruit"; this fruit, viewed in relation to the cause, applies to prior, posterior, and simultaneous, and applies to both the conditioned and the unconditioned. For example, present mental consciousness is termed a fruit: among the three fruits, viewed in relation to the past mind cause, it has the first and the latter fruits; viewed in relation to the future mental-object cause, it only has the latter fruit. Like the present fruit of contact: among the three fruits, viewed in relation to the past mind-faculty and present mental-consciousness causes, it has the first and the latter fruits; viewed in relation to the future mental-object cause, it only has the latter fruit. This calling it a "fruit" where the fruit is prior and the cause is posterior is a metaphorical designation of "fruit" based on mutual compliance and mutual reliance, and is not a fruit among the five fruits. Another explanation: The present mental consciousness and the present fruit of contact, viewed in relation to future mental objects, are also sovereign fruits (adhipati-phala). In general, sovereign fruits are of two kinds: first, sovereign fruits of grasping a fruit and giving a fruit, which can never precede the cause; second, sovereign fruits that are not of grasping a fruit and giving a fruit, which are allowed to precede the cause. It is based on the latter that we now speak.