瑜伽師地論略纂 2.133

2.133

下既明因依處及緣得果，即是自釋因緣依處。　其五果體，我今當說。異熟果以一切業所招無記五蘊為體，別報從總，總名異熟。　等流果以一切有為有漏、無漏三性自類同品劣法前聚，生後同品勝法後果為性。《瑜伽》、《唯識》皆又說言：或似先業，後果隨轉。如由殺生得短命，此實增上，假名等流，短命同故。　離繫果以斷煩惱障所得果所證擇滅真如為性。斷所知障所得擇滅等，但是增上果，所斷障體非繫法故。六行所得，亦增上攝，不斷種故。　士用果有二義：一云五蘊假者，作用所得四塵為性。三十八云：占卜、稼穡為自性故。二云通以一切有為、無為為性，別別諸法名士夫故，此能招得俱生、無間、隔越、不生四種果故。　增上果以一切有為、無為性，為性寬通故。略出體已，餘如別章。

Since the text below explains the grounds of causes and the obtaining of fruits through conditions, it directly explains in itself causes, conditions, and grounds. Now I shall state the essential nature of the five fruits. The vipāka fruit has as its essential nature the indeterminate five aggregates attracted by all karma; specific retributions follow the general, and it is collectively named vipāka. The niṣyanda fruit has as its essential nature the subsequent, superior fruit of the same class produced from a preceding collection of inferior dharmas of its own class, among all conditioned dharmas—defiled or uncontaminated—of the three natures. Both the Yogācārabhūmi and the Vijñaptimātratāsiddhi also state: "Or it resembles past karma, and the subsequent fruit follows in accordance with it." For instance, obtaining a short lifespan through killing living beings: this is actually an adhipati [fruit], but is conventionally called niṣyanda because the shortness of life is similar. The visaṃyoga fruit has as its essential nature the pratyakṣa-pratisamkhyā-nirodha and tathatā realized as the fruit obtained by severing the affliction-hindrance (kleśāvaraṇa). The pratisamkhyā-nirodha and so forth obtained by severing the cognitive hindrance (jñeyāvaraṇa) are merely adhipati fruits, because the essential nature of the hindrance to be severed is not a bound dharma. That which is obtained through the six practices is also subsumed under the adhipati, because it does not sever the seeds. The puruṣakāra fruit has two meanings: First, it is said that it has as its essential nature the four sense-objects obtained through the activity of the nominal person of the five aggregates, because the thirty-eighth [fascicle] states that divination and agriculture are its own nature. Second, it is said that it universally takes all conditioned and unconditioned dharmas as its essential nature, because individual, distinct dharmas are termed "puruṣa", for these can attract and obtain four kinds of fruits: co-arising, uninterrupted, temporally separated, and non-arising. The adhipati fruit takes the nature of all conditioned and unconditioned dharmas as its essential nature, because its nature is broad and all-pervading. Having briefly set forth their essential natures, the rest is as [explained in] the separate chapter.