瑜伽師地論略纂 10.46

10.46

論云「一者、異熟因、異熟果；二者、福因、福果；三者、智因、智果」者，准下文中，異熟因果等別明，福智因果等合明。別明異熟因果中有三：一、正明異熟體。此異熟體勘下信言、大勢具足，未必皆是無記之果，但於果時有增上果或等流果，名為果熟。若在地前，唯有漏善業感；若在地上，亦通用無漏為滋業。又若異熟無記果，唯是有漏，在地前攝，通有地上。若增上、等流果，如信言、大勢等，在地上，通漏無漏，以在後得智起故。如是等，是異熟體。二、明異熟因者，准下文有八種，若在地前，唯有漏善業；若在地上，通漏無漏。若感有漏果者，此因名有漏；若感無漏果者，此因名無漏。是名第二異熟因。第三、明異熟果者，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，是異熟之果；即異熟體為因，所發身語等為果。此果在地前、地上，皆得通有漏、無漏，准義應知。是名中之異熟果。第二、通合明福智中亦三：第一、先明福智二種體；二、明福智二種因；三、明福智二種果。以六度攝福智，為福智體，多少文違，至文自解。通地前地上，通漏無漏。其福智因，亦通漏無漏、地前地上，即能生福智之因。其福智果，即依福智所起利物利生等，為福智果。此若因若果等，皆唯是善，通漏無漏，餘至文當釋。第一、解異熟中，第五、信言具足云「眾所信奉，斷訟取則，不行諂誑、偽升稱等，乃至信言具足，第六、有大名稱，流聞世間乃至大勢具足」等者，此中非以無記法為異熟體，以從先因所生，今得等流果；以從先因生故，於異熟中明。以此文知，通在無漏，地上得有。又知異熟中通善性等。

The treatise says: "First, vipāka-causes and vipāka-fruits; second, merit-causes and merit-fruits; third, jñāna-causes and jñāna-fruits." According to the text below, vipāka-causes and fruits, etc., are explained separately, while merit and jñāna causes and fruits, etc., are explained jointly. In explaining vipāka-causes and fruits separately, there are three parts: First, directly explaining the essence of vipāka. Examining this essence of vipāka below with trustworthy speech and possessing great power, it is not necessarily entirely an indeterminate fruit; rather, at the time of the fruit, there is an adhipati-phala or a niṣyanda-phala, which is called the maturation of the fruit. If on the pre-bhūmi stages, it is produced solely by contaminated wholesome karma; if on the bhūmis, uncontaminated karma is also used in common to nourish the karma. Moreover, if it is an indeterminate vipāka-fruit, it is solely contaminated, comprised on the pre-bhūmi stages and extending to the bhūmis. If it is an adhipati- or niṣyanda-phala, such as trustworthy speech, great power, and so forth, on the bhūmis it encompasses both the contaminated and the uncontaminated, because it arises in subsequent-attainment wisdom. Such things are the essence of vipāka. Second, explaining vipāka-causes: according to the text below, there are eight kinds. If on the pre-bhūmi stages, they are solely contaminated wholesome karma; if on the bhūmis, they encompass both the contaminated and the uncontaminated. If it produces a contaminated fruit, this cause is called contaminated; if it produces an uncontaminated fruit, this cause is called uncontaminated. This is called the second, vipāka-causes. Third, explaining vipāka-fruits: it is not that the fruit produced by the previous karma is called the vipāka-fruit, but rather that the essence of vipāka itself, having been brought about by karma, is called the vipāka-fruit. Having obtained vipāka, one initiates various bodily and verbal practices and so forth based on the essence of vipāka, which are the fruits of vipāka; that is, with the essence of vipāka as cause, the bodily and verbal actions and so forth produced are the fruits. This fruit, both on the pre-bhūmi stages and on the bhūmis, can encompass both the contaminated and the uncontaminated, as should be known according to the principle. This is the vipāka-fruit of the middle. Second, in jointly explaining merit and jñāna, there are also three parts: First, directly clarifying the essences of the two kinds, merit and jñāna; second, clarifying the causes of the two kinds, merit and jñāna; third, clarifying the fruits of the two kinds, merit and jñāna. Merit and jñāna are subsumed by the six pāramitās as the essences of merit and jñāna; the discrepancies across texts regarding more or fewer will be explained when we reach that text. They extend to both the pre-bhūmi stages and the bhūmis, and encompass both the contaminated and the uncontaminated. Their causes of merit and jñāna also encompass both the contaminated and the uncontaminated, and the pre-bhūmi stages and the bhūmis, being the causes that can generate merit and jñāna. Their fruits of merit and jñāna are the benefiting of creatures and sentient beings and so forth initiated on the basis of merit and jñāna, which serve as the fruits of merit and jñāna. These, whether causes or fruits, are solely wholesome and encompass both the contaminated and the uncontaminated; the rest will be explained as we reach the text. In the first explanation of vipāka, regarding the fifth, perfection of trustworthy speech, it says: "Respected and trusted by all, resolving disputes and taken as a standard, not practicing deceit, fraud, false measures, balances, and so forth, up to the perfection of trustworthy speech; sixth, having great fame, celebrated in the world, up to the perfection of great power," and so on. Here, it does not take indeterminate phenomena as the essence of vipāka; because it is born from prior causes, one now obtains a niṣyanda-phala. Because it is born from prior causes, it is explained under vipāka. By this text, one knows that it extends to the uncontaminated and can exist on the bhūmis. One also knows that within vipāka it extends to the wholesome nature and so on.