俱舍論疏 2.93

2.93

論「或於因上至昔所造業」，第四有財釋也。因有異熟果故，名異熟因。果從彼異熟因生，名異熟生，屬主釋也。《正理》有四解，三解同此論，無此論第三。「與因別類而是所熟」，釋也。加一解云：離因而熟，故名異熟。異熟體生，名異熟生。釋云：所以離因而熟等，釋異熟生名。離因，謂因已滅，經於多時方有異熟。此即熟名目果，以論云「離因而熟故名異熟」。異熟體生，名異熟生，持業釋也。泰法師云：「其異熟眼，從異熟因所生，名異熟生。如牛所駕車名牛車，略去因所中言故，但言異熟生。此異熟因言是總，下三義是別。二或所造業，至得果時變異有力成熟，異未熟時故名異熟。果從彼異熟生，從因為名，名異熟生。三或所得果是無記，因是善惡。果與因別類，而是所熟故，果名異熟。因從果名，名異熟因。果從異熟生，名異熟生。四或於因上假立果名，故因名異熟，如於果上假立因名。第三因從果名，說因名異熟。第四因上假立果名，說因名異熟。前是相從得名，後是假立，故有異也。」今詳，相從、假立俱是多財釋，未見有異。又總、別不同，總合在最初或居最後，因何《正理》為第二釋，有人解第一云：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，異或在因或在果，或異熟在因、或異熟在果，或異熟通因及果。如此繁雜，未成釋義。

The Śāstra states: "Or, on the cause... deeds performed formerly." This is the fourth interpretation, a bahuvrīhi compound (possessive compound). Because the cause possesses the fruit of maturation (vipāka-phala), it is called "maturation cause" (vipākaketu). The fruit is produced from that maturation cause, so it is called "born of maturation" (vipākaja), which is a tatpuruṣa compound (determinative compound). In the Nyāyānusāra, there are four explanations: three explanations are identical to this Śāstra, omitting this Śāstra's third explanation: "It is of a different class from the cause and yet is that which is matured." It adds an explanation saying: Being matured apart from the cause, it is therefore called "different maturation" (vipāka). The maturation itself arises, so it is called "born of maturation". Explaining this: the phrase "being matured apart from the cause," etc., explains the designation "born of maturation". "Apart from the cause" means that the cause has already ceased, and only after a long time has elapsed does maturation occur. Here, the term "maturation" designates the fruit, since the treatise says: "Being matured apart from the cause, it is therefore called maturation." The maturation itself arises, so it is called "born of maturation", which is a karmadhāraya compound (appositional compound). Dharma Master Tai says: "That eye of maturation is produced from the maturation cause, hence called 'born of maturation'. Just as a cart drawn by oxen is called an 'ox-cart', omitting the middle words 'drawn by', here too it simply says 'born of maturation'. The expression 'maturation cause' here is general, whereas the three meanings below are specific. Second, or deeds performed, when arriving at the time of attaining the fruit, undergo alteration and have the power to mature, differing from the time when they were unmatured, hence called 'vipāka'. The fruit is produced from that maturation; naming it after the cause, it is called 'born of maturation'. Third, or the attained fruit is indeterminate, while the cause is wholesome or unwholesome. The fruit is of a different class from the cause, and yet is that which is matured; therefore, the fruit is called 'maturation'. The cause takes its name from the fruit, hence called 'maturation cause'. The fruit is produced from maturation, hence called 'born of maturation'. Fourth, or on the cause, the name of the fruit is metaphorically designated; therefore, the cause is called 'maturation', just as on the fruit, the name of the cause is metaphorically designated. In the third, the cause takes its name from the fruit, stating that the cause is called 'maturation'. In the fourth, the name of the fruit is metaphorically designated upon the cause, stating that the cause is called 'maturation'. The former takes its name by association, while the latter is a metaphorical designation, hence there is a difference." Now, examining this: both taking a name by association and metaphorical designation are bahuvrīhi compounds; no difference is seen. Moreover, as general and specific are different, the general should properly be at the very beginning or at the end; why does the Nyāyānusāra make it the second explanation? Someone explained the first by saying: Regarding the term 'vipāka', 'difference' resides in the cause and 'maturation' resides in the fruit; or 'difference' resides in the fruit and 'maturation' resides in the cause; or 'difference' is common to both cause and fruit while 'maturation' resides in the fruit or in the cause; or 'maturation' is common to both cause and fruit while 'difference' resides in the cause or in the fruit; or 'different maturation' resides in the cause, or 'different maturation' resides in the fruit, or 'different maturation' is common to both cause and fruit. Such complication fails to establish an explanation of the meaning.