瑜伽論記 2.116

2.116

增上果以一切有為無為為性，性寬通故。文云；依習氣隨順因緣依處，施設異熟果及等流果等者，唯識別配此中文云：習氣依處得異熟果，隨順依處得等流果，各別得果，有勝功能故離別說，非習氣處不得等流。唯識釋：此得五果中有二說：一云，習氣處者，即顯第三、第四、十二、十三、十五。此五依處得異熟果，隨順處者，即顯第三、第四、第九、第十、十一、十二、十三、十五，或取第八作用，如是或八、或九。此諸依處得等流果，真見處者，即顯第十、十一、十二、十三、十五，或第八、第九，如是或五、或七。此諸依處得離繫果，士用依處復有兩義：一、五蘊假者，二、別別法。如前果中說，若依初義，即顯第二、第九、十三、十五。此四依處得士用果，若依後義，即顯第二、第三、第四、第八、第九、第十、十一、十二、十三、十五。此十依處得士用果，所餘處者，即顯第一、第五、第六、十四。此四依全餘十一中，隨應少分得增上果，得前四果之所餘故，不爾便應太寬太狹；二云，習氣唯第三得異熟果，隨順唯第十一，得等流果；真見唯第十，得離繫果；士用唯第九，得士用果；所餘十一，得增上果。各隨義增其名得顯，獨說得果非餘不得，委曲如論，次釋義中。

The sovereign fruit takes all conditioned and unconditioned dharmas as its intrinsic nature, because its nature is broad and pervasive. The text states: 'Based on the bases of habitual tendencies and conformity as causes and conditions, one establishes the fruition of maturation, the fruit that conforms to its cause, and so forth.' *Vijñaptimātra* specifically correlates this text, stating: 'From the basis of habitual tendencies one obtains the fruition of maturation; from the basis of conformity one obtains the fruit that conforms to its cause.' Because each distinctly obtains a fruit and has a predominant function, they are spoken of separately; it is not that the fruit that conforms to its cause cannot be obtained from the basis of habitual tendencies. The *Vijñaptimātra* commentary has two explanations regarding obtaining the five fruits from these: The first says: 'The basis of habitual tendencies' refers to the third, fourth, twelfth, thirteenth, and fifteenth. These five bases obtain the fruition of maturation. 'The basis of conformity' refers to the third, fourth, ninth, tenth, eleventh, twelfth, thirteenth, and fifteenth, or taking the eighth, 'action'; thus it is either eight or nine [bases]. These bases obtain the fruit that conforms to its cause. 'The basis of true seeing' refers to the tenth, eleventh, twelfth, thirteenth, and fifteenth, or the eighth and ninth; thus it is either five or seven [bases]. These bases obtain the fruit of separation. 'The basis of human effort' also has two meanings: first, the provisional person of the five aggregates; second, distinct individual dharmas, as explained above under the fruits. If based on the first meaning, it refers to the second, ninth, thirteenth, and fifteenth. These four bases obtain the fruit of human effort. If based on the latter meaning, it refers to the second, third, fourth, eighth, ninth, tenth, eleventh, twelfth, thirteenth, and fifteenth. These ten bases obtain the fruit of human effort. 'The remaining bases' refers to the first, fifth, sixth, and fourteenth. In the entirety of these four bases, and in an appropriate small portion of the remaining eleven, one obtains the sovereign fruit, because it is the remainder after obtaining the previous four fruits; were it not so, it would be either too broad or too narrow. The second explanation says: Habitual tendencies exclusively in the third [basis] obtains the fruition of maturation; conformity exclusively in the eleventh obtains the fruit that conforms to its cause; true seeing exclusively in the tenth obtains the fruit of separation; human effort exclusively in the ninth obtains the fruit of human effort; the remaining eleven obtain the sovereign fruit. In each case, their names are made manifest according to what is prominent in meaning; to speak of them uniquely obtaining a fruit does not mean the others cannot obtain it. The detailed elaborations are as found in the treatise and the subsequent explanations of the meaning.