俱舍論頌疏論本 2.42

2.42

異熟生義，論有四解：一云異熟因所生，名異熟生，如牛所駕車名言牛車，略去中言，故作如是說。此解異熟，或屬因、或屬果。若屬因者，異熟即因，名異熟因，持業釋也。若屬果者，異熟之因，名異熟因，依主釋也。若言異熟生，唯依主釋，謂異熟因所生名異熟生，略去因所二字，但言異熟生。如言牛車略去所駕二字也。第二解云：或所造業，至得果時，變而能熟，故名異熟。果從彼生，名異熟生。謂所造業未至得果起取果用，至得果時起與果用，此與果用與前取果用異故，名之為變。變即是異，是能熟故名異熟。異即是熟，故名異熟，持業釋也。果從彼生，名異熟生。異熟之生，依主釋也。此解意異熟在因，生屬果也。第三解云：彼所得果與因別類，而是所熟，故名異熟。此解意果是無記，因是善惡，故言與因別類名之為異。復是所熟，異熟即生，持業釋也。第四解云：或於因上假立果名（此解意果名異熟，同第二解。因非異熟，而今因名異熟者，此於因上立果名故。因名異熟，有異熟故，是有財釋也。果從異熟因生，名異熟生。異熟之生，依主釋也）。

Regarding the meaning of 'born of maturation', the treatise gives four explanations. The first says: That which is born of a cause of maturation is called 'born of maturation' (vipākaja), just as an ox-drawn cart is called an 'ox cart', omitting the middle word; therefore it is spoken of in this way. In this explanation, 'maturation' pertains either to the cause or to the result. If it pertains to the cause, maturation is itself the cause and is called the cause of maturation—this is a karmadhāraya compound. If it pertains to the result, the cause of maturation is called the cause of maturation—this is a tatpuruṣa compound. If one speaks of 'born of maturation', it is exclusively a tatpuruṣa compound; that is, being born of a cause of maturation is called 'born of maturation', dropping the two characters for 'cause' and 'of', saying merely 'born of maturation', just as saying 'ox cart' drops the two characters for 'drawn by'. The second explanation says: Alternatively, the karma that has been performed transforms and is capable of maturing when the time of obtaining the result arrives; hence it is called 'maturation'. The result arises from it, so it is called 'born of maturation'. That is, the karma that has been performed gives rise to the function of seizing the result before the time of obtaining it arrives; when the time of obtaining the result arrives, it gives rise to the function of delivering the result. Because this function of delivering the result is different from the former function of seizing the result, it is called 'transformation'. Transformation is difference; because it is capable of maturing, it is called 'maturation' (vipāka). The difference is itself the maturation; therefore it is called 'maturation'—this is a karmadhāraya compound. The result arises from it, so it is called 'born of maturation'. The arising of maturation is a tatpuruṣa compound. The intention of this explanation is that 'maturation' resides in the cause, while 'born' pertains to the result. The third explanation says: The result obtained by it belongs to a different class from the cause, and yet it is what is matured; therefore it is called 'maturation'. The intention of this explanation is that the result is neutral, whereas the cause is wholesome or unwholesome; therefore it is said to belong to a different class from the cause, which is called 'different'. Furthermore, it is what is matured; maturation is itself what is born—this is a karmadhāraya compound. The fourth explanation says: Alternatively, the designation of the result is provisionally applied to the cause. (The intention of this explanation is that the result is called maturation, which is the same as the second explanation. The cause is not maturation, yet the cause is now called maturation because the designation of the result is established upon the cause. The cause is called maturation because it possesses maturation; this is a bahuvrīhi compound. The result arises from the cause of maturation, so it is called 'born of maturation'. The arising of maturation is a tatpuruṣa compound.)