俱舍論疏 15.203

15.203

論「故說此五至能招即果」，總結上也。若於上六田有損，得非愛即果，有益得愛即果。《正理論》云「從如是五初出位中，乘前所修勝功德勢，心猶反顧專念不捨，諸根寂靜特異於常，世、出世間，定、不定福，無能勝伏映奪彼者，故說此五名功德田。」

The Śāstra says: "Therefore, it is said that these five […] can invite immediate fruit"—this sums up the above. If one causes harm to the above six fields, one obtains an immediate disagreeable fruit; if one benefits them, one obtains an immediate agreeable fruit. The *Nyāyānusāra* says: "In the state of just emerging from these five, riding the power of the superior merits previously cultivated, with the mind still looking back and dedicated in unbroken mindfulness, and with all sensory faculties tranquil in a manner distinctive from the ordinary, no worldly or transworldly, determinate or indeterminate merit can conquer or outshine them; therefore, these five are called 'fields of merit'."