俱舍論記 17.126

17.126

「已辨諸地至為五果」者，此即第五三學相對果，以三學業對三學法為果差別。若學業，以學位色、行二蘊少分為體。若無學業，以無學位色、行二蘊少分為體。若非學非無學業，以有漏色、行二蘊少分為體。若學法，以學位有為無漏法為體。若無學法，以無學位有為無漏法為體。若非學非無學法，除有為無漏法，以餘一切法為體。總而言之，三學業狹、三學法寬。文亦可知。《正理論》云「無學業以學法為一果，謂增上。理應言二，謂加等流。」解云：《正理》意說，鈍無學道與未來利學道為同類因，此約不現起。或時解脫退已，轉根為見至，以過去鈍無學道為同類因，學見至為等流果。此約現起，故言加等流，不同《俱舍》。此即論意各別，難為會釋。又解：《俱舍》據同性相望漸次相生，故學與無學為因，無學非與學為因。《正理》據異性相望，故說無學亦與學為因。各據一義亦不相違。

Regarding the passage from "Having distinguished the various bhūmis" up to "is five fruits": this is the fifth [section], on the fruits [of karmas] in relation to the three trainings (śikṣā), where the distinctions among fruits are made by setting the karmas of the three trainings against the dharmas of the three trainings. As for śaikṣa-karma, it takes a small portion of the two skandhas of rūpa and saṃskāra at the śaikṣa stage as its substantial entity. As for aśaikṣa-karma, it takes a small portion of the two skandhas of rūpa and saṃskāra at the aśaikṣa stage as its substantial entity. As for naivaśaikṣanāśaikṣa-karma, it takes a small portion of the two sāsrava skandhas of rūpa and saṃskāra as its substantial entity. As for śaikṣa-dharmas, they take saṃskṛta-anāsrava-dharmas at the śaikṣa stage as their substantial entity. As for aśaikṣa-dharmas, they take saṃskṛta-anāsrava-dharmas at the aśaikṣa stage as their substantial entity. As for naivaśaikṣanāśaikṣa-dharmas, excluding saṃskṛta-anāsrava-dharmas, they take all remaining dharmas as their substantial entity. In sum, the karmas of the three trainings are narrower, and the dharmas of the three trainings are broader. The text can also be understood. The Nyāyānusāra says: "Aśaikṣa-karma takes śaikṣa-dharmas as one fruit, namely, adhipati. Logically it should be said to be two, namely, adding nisyanda." The explanation states: The intended meaning of the Nyāyānusāra is that a dull aśaikṣa path serves as a sabhāga-hetu for a future sharp śaikṣa path; this is based on its not being manifested. Or, when a samayavimukta falls away and transforms faculties to become a dṛṣṭiprāpta, taking the past dull aśaikṣa path as a sabhāga-hetu, the śaikṣa dṛṣṭiprāpta is a nisyanda-phala. This is based on its being manifested, and therefore it says to add nisyanda, differing from the Kośa. In this case, the intentions of the treatises are distinct and difficult to reconcile. Another explanation is: the Kośa is based on dharmas of the same nature being compared in their gradual mutual arising; therefore śaikṣa is a cause for aśaikṣa, but aśaikṣa is not a cause for śaikṣa. The Nyāyānusāra is based on dharmas of different natures being compared, and therefore says that aśaikṣa is also a cause for śaikṣa. Each relies on one meaning and they do not contradict each other.