瑜伽師地論略纂 4.144

4.144

十九、「謂前六支能生前果」等者，愛非愛境界謂順違境，緣此境受，名之為果。由愛非愛境界為所緣緣，生能緣受，故受名果，謂前六支為因，能生此受果故。為受非境，而起前六，謂行與受為因，無明能發於因，識、名色、六處與受為依，觸能生於受，隨其所應，故說能生。其愛、取、有三，能潤、所潤為因，能生五趣體果。唯受一支能生二果，謂現受種既被潤已，能生現行受，名生前果；行所引發種，生未來自體，名生後果。或前後剎那，自類相生，名生初果；在種未潤，遠作引因，生當來世生及老死，名生後果。

19. Regarding "The preceding six constituents are capable of producing the preceding fruit," and so forth: agreeable and disagreeable cognitive realms refer to concordant and discordant objects; feeling that conditions these objects is called fruit. Because agreeable and disagreeable cognitive realms serve as the object-condition (ālambana-pratyaya) to produce the feeling that cognises them, feeling is called fruit, meaning that the preceding six constituents serve as causes capable of producing this fruit of feeling. For feeling, not for the object, one arouses the preceding six: formations serve as cause for feeling; ignorance is capable of initiating that cause; consciousness, name-and-form, and the six sense bases serve as support for feeling; contact is capable of producing feeling; as appropriate, they are therefore said to be capable of producing. Craving, grasping, and existence—the moistening and the moistened acting as cause—are capable of producing the fruit of the essential nature of the five destinies. The single constituent of feeling alone is capable of producing two fruits: namely, the seed of present feeling, once moistened, is capable of producing active feeling, which is called producing the preceding fruit; the seed led forth by formations produces future self-nature, which is called producing the subsequent fruit. Alternatively, preceding and subsequent moments generating their own kind is called producing the first fruit; remaining as an unmoistened seed, distantly acting as an impelling cause to produce birth and old age and death in a future life, is called producing the subsequent fruit.