俱舍論疏 6.272

6.272

論「如世間說至醉象將軍」，舉喻釋也。此諸法作用名為士用，從似得名。如藥菓實非鴉足，似鴉足故，名為鴉足。將軍實非醉象，似醉象故，名為醉象。《正理論》云「名士用果，此有四種：俱生、無間、隔越、不生。言俱生者，謂同一時更互為因力所生起。言無間者，謂次後時由前念因力所生起，如世第一法生苦法智忍。言隔越者，謂隔遠時展轉為因力所生起，如農夫等於穀麥等。言不生者，所謂涅槃，由無間道力所得故。此既不生，如何可說彼力生故名士用果？現見於得亦說生名，如說我財生，是我得財義。若無間道斷諸隨眠所證擇滅，如是擇滅名離繫果及士用果。若無間道不斷隨眠，重證本時所證擇滅，如是擇滅非離繫果，唯士用果。謂全未離欲界貪者入見道時苦法智忍，斷十隨眠所證擇滅，如是擇滅名離繫果及士用果。若全已離欲界貪者，入見道時苦法智忍，不斷隨眠證本擇滅，如是擇滅非離繫果，先離繫故，是士用果，由此忍力更起餘得而重證故。若分已離欲界貪者，入見道時苦法智忍，於十隨眠有斷、不斷，所證擇滅有新、有本，如其次第二果、一果。如是乃至道法智忍，若全未離、已離、分離欲界貪者，於八隨眠全斷、不斷、分斷。不斷所證擇滅，有新、有本及有新、本，如其次第二果、一果。二果、一果義如前釋。」准上論文，前念因力生後法者，非唯等無間緣。世第一法生苦忍等，取前生後力用，非唯取等無間緣，離緣用外理合更有力故。若不爾者，即不應說生等亦是世第一法。《顯宗論》云「俱、士用果，定有、又勝（二義：一定有、二又勝），故說相應俱有因得。無間、隔越，或有或無。設有非勝，又濫餘果，是故不言餘因所得。」

On the Śāstra's statement, "Just as in worldly parlance… 'intoxicated elephant general'": This adduces a simile by way of explanation. The activity of these phenomena is called virile, taking its name from resemblance. Just as a medicinal fruit is not truly a crow's foot, but resembling a crow's foot is called "crow's foot"; and a general is not truly an intoxicated elephant, but resembling an intoxicated elephant is called an "intoxicated elephant." The Nyāyānusāra states: "It is called the virile result; of this there are four kinds: born simultaneously, born contiguously, born separated by an interval, and unborn. 'Born simultaneously' means generated at the same time by mutual causal efficacy. 'Born contiguously' means generated at the immediately subsequent moment by the causal efficacy of the preceding moment, as the supreme mundane dharmas generate the patience of the dharma-knowledge of suffering. 'Born separated by an interval' means generated across a distant interval through successive causal efficacy, as farmers in relation to grain and wheat. 'Unborn' refers to nirvāṇa, because it is obtained by the power of the unobstructed path. Since this is unborn, how can it be said that being generated by that power it is called a virile result? We observe that in the world, acquisition is also spoken of as 'birth', as when saying 'my wealth is born', which means 'I have acquired wealth.' If the analytically acquired cessation realized by the unobstructed path abandons the latent defilements, such an analytically acquired cessation is called both a disjunction result and a virile result. If the unobstructed path does not abandon latent defilements, but re-realizes the analytically acquired cessation realized originally, such an analytically acquired cessation is not a disjunction result, but solely a virile result. That is to say, when one who has not at all detached from the desire realm's greed enters the path of seeing, the patience of the dharma-knowledge of suffering realizes the analytically acquired cessation that abandons ten latent defilements; such an analytically acquired cessation is called both a disjunction result and a virile result. If one has completely detached from the desire realm's greed, when entering the path of seeing, the patience of the dharma-knowledge of suffering does not abandon latent defilements but realizes the original analytically acquired cessation; such an analytically acquired cessation is not a disjunction result, because it was disjoined previously, but is a virile result, because by the power of this patience further acquisition is generated to re-realize it. If one has partially detached from the desire realm's greed, when entering the path of seeing, the patience of the dharma-knowledge of suffering has abandonment and non-abandonment among the ten latent defilements, and the realized analytically acquired cessation is partly new and partly original, being respectively two results or one result. And so forth up to the patience of the dharma-knowledge of the path: for those who have not at all, have completely, or have partially detached from greed of the desire realm, in relation to the eight latent defilements there is complete abandonment, non-abandonment, or partial abandonment; in the realized analytically acquired cessation that is not abandoned, there are new, original, and both new and original, being respectively two results or one result. The meaning of two results and one result is as explained above." Based on the treatise's text above, when the causal efficacy of a preceding moment generates a subsequent phenomenon, it is not merely the equal and immediate condition. In the generation of the patience of suffering by the supreme mundane dharmas, one takes the efficacy of the preceding generating the subsequent, not merely taking the equal and immediate condition, because apart from the condition's efficacy, as a matter of principle there must be further efficacy. Were it not so, one should not say that arising and so forth are also supreme mundane dharmas. The Abhidharmasamayapradīpikā states: "The coexistent and virile results are both definite and superior (with two meanings: first, definitely present; second, superior); therefore they are said to be obtained by associated and coexistent causes. Contiguous and separated by an interval are either present or absent; even if present, they are not superior and furthermore become confounded with other results; therefore they are not said to be obtained by other causes."