俱舍論記 2.82

2.82

「異熟因所生至昔所造業」者，釋異熟生，總有四解。第一解言：異熟者，異在因、熟在果。或異在果、熟在因。或異通因、果，熟在果或在因。或熟通因、果，異在因或在果。或異熟在因，或異熟在果，或異熟通因及果。若言即異名熟，持業釋。若言異之熟，依主釋，故名異熟。或異熟言，此且總說，未別屬當。言異熟因者，若言異熟即因，持業釋；若言異熟之因，依主釋。異熟因所生果，名異熟生，亦是依主釋。略去因所二字，如言牛車，略所駕二字。第二解：昔所造業至得果時起與果用，與前異故名異，是能熟故名熟。即異名熟，故名異熟，持業釋。果從彼生名異熟生，依主釋。異熟屬因，生即屬果。第三解：因是善、惡，果是無記。彼所得果與因別類名異，而是所熟名熟。即異是熟，故名異熟。即異熟是生，名異熟生，持業釋。異熟、生竝屬果。第四解：果是異熟，如前解。因非異熟，言因異熟，此於因上假立果名。因從果得名，是有財釋。有異熟故名為異熟，果從彼生名異熟生，依主釋。泛舉得名不同。亦有於果立因名，如契經云「今六觸處果，應知即是昔造業因。」觸所依處名六觸處，即眼等六根，此中意取所依六處，不取能依六觸。

"Born from a ripening cause […] deeds done in the past": in explaining "ripening-born", there are four explanations in all. The first explanation states: in "ripening" (vipāka), the "difference" (vi-) is in the cause, and the "ripening" (-pāka) is in the fruit; or difference is in the fruit and ripening is in the cause; or difference pertains to both cause and fruit, while ripening is in the fruit or in the cause; or ripening pertains to both cause and fruit, while difference is in the cause or in the fruit; or difference and ripening are both in the cause, or difference and ripening are both in the fruit, or difference and ripening pertain to both cause and fruit. If it is said that what is different is itself the ripening, this is an appositional compound (karmadhāraya). If it is said that it is the ripening of what is different, this is a determinative compound (tatpuruṣa); hence it is called "ripening". Alternatively, the term "ripening" is here stated generally, without yet being specifically applied. As for the term "ripening cause": if it is said that ripening is itself the cause, it is an appositional compound; if it is said that it is the cause of ripening, it is a determinative compound. The fruit born from a ripening cause is called "ripening-born", which is also a determinative compound, omitting the two characters "cause" and "from which"—just as when saying "ox-cart", one omits the two characters "drawn by". The second explanation: when deeds done in the past reach the time of obtaining their fruit, they give rise to the function of conferring the fruit; because it is different from the preceding [state], it is called "different" (vi-), and because it is that which ripens, it is called "ripening" (-pāka). That which is different is itself the ripening, hence it is called "ripening", an appositional compound. The fruit born from it is called "ripening-born", a determinative compound: "ripening" belongs to the cause, and "born" belongs to the fruit. The third explanation: the causes are wholesome and unwholesome, while the fruit is neutral. The fruit obtained from them is of a different class from the cause, so it is called "different"; and being what is ripened, it is called "ripening". What is different is itself the ripening, hence it is called "ripening". This very ripening is what is born, hence it is called "ripening-born", an appositional compound: both "ripening" and "born" belong to the fruit. The fourth explanation: the fruit is ripening, as in the previous explanation; the cause is not ripening, and speaking of the cause as ripening is a metaphorical designation of the fruit's name upon the cause. The cause receives its name from the fruit; this is a possessive compound (bahuvrīhi). Because it has ripening, it is called ripening; the fruit born from it is called "ripening-born", a determinative compound. Generally speaking, there are various ways of receiving names. There is also designating a cause's name upon the fruit, as a sūtra says: "The present fruit of the six bases of contact should be known to be the cause of deeds done in the past." The bases upon which contact relies are called the six bases of contact, namely the six sense-faculties such as the eye. What is meant here are the six supportive bases, not the six contacts that rely on them.