瑜伽論記 9.25

9.25

前中，基師等解云：異熟果者，不是前業所感之果名異熟果，即異熟體是業所招名異熟果，得異熟已依異熟體起諸身語等行是異熟體之果，即異熟體為因所發身語為果，此果在地前地上皆得通有漏無漏，准義應知。若諸菩薩形色具足故乃至凡所發言無不聽用者，與前八異熟中第五信言具足何異。

In the former part, Master Ji and others explain: The fruit of maturation does not mean that the fruit karmically induced by past action is itself called 'the fruit of maturation' [here]; rather, the substance of maturation is brought about by karma and is called 'the maturation body', and after attaining maturation, based on that maturation body, one gives rise to actions of body, speech, and so forth, which are the fruits of the substance of maturation—that is, the maturation body is the cause, and the body and speech produced are the fruits. This fruit is accessible to both the defiled and the taintless, both prior to the stages and on the stages; this should be known by reasoning. If bodhisattvas, on account of being endowed with bodily form and complexion, are such that up to whatever words they utter are inevitably heeded and accepted, how does this differ from the fifth, 'endowment with credible speech', among the eight maturations explained earlier?