瑜伽論記 9.36

9.36

第三解福智果中，景云：言福果者，長時流轉無有損惱。又隨所欲化他義，智果亦二：一、依止智所攝受福是正非邪；二、能起作無量善巧乃至究竟無上菩提。福智名當知四種；品類差別，復有無量者，測云：四種者如上所辯，無量者明果分齊，或依福智各生四無量即有八果故，或云四無量心亦是菩薩福智果，又無量各有三緣，三四十二，又異熟有八，因果亦八，三八二十四，皆說福生，皆是福果，等隨法論，廣所行法皆福智果。

In the third part, explaining the fruits of merit and wisdom, Jing says: What is called the fruit of merit means transmigrating for a long time without injury or affliction, and also the purpose of converting others in accordance with what is desired. The fruits of wisdom are also two: 1. the merit gathered based on wisdom is correct and not mistaken; 2. being able to initiate immeasurable skillful means up to ultimate unsurpassable awakening. Regarding 'The names of merit and wisdom should be known as four kinds; their varieties and differences are further immeasurable': Ce says: The four kinds are as discerned above; 'immeasurable' clarifies the scope of the fruits: either relying on merit and wisdom, each generates the four immeasurables, thus having eight fruits; or it is said that the four immeasurable minds are also the bodhisattva's fruits of merit and wisdom; furthermore, the immeasurables each have three conditions, three times four being twelve; furthermore, maturation has eight, and causes and fruits also have eight, three times eight being twenty-four—all are said to be born of merit, all are fruits of merit, and so on, discussed according to the Dharma, so that the dharmas widely practiced are all fruits of merit and wisdom.