成唯識論述記 10.155

10.155

述曰：會相違也。《對法》十二說：永斷自治是離繫，攝受自他是士用，於當來增勝生起是等流，大菩提是增上，感大財等是異熟果，即具五果。或無漏資有漏亦得異熟，有漏資無漏亦得離繫，故言互相資。或有漏、無漏二合說，故得五果，非有無漏體各親能得五果也。七十八、《解深密》等說，果有六：大財、善趣、無怨壞、為眾生主、無惱害、大枝葉，皆是異熟果中說，非不得餘。《攝論》云：富貴、大生、大朋屬，此三異熟果；廣大業、塵垢薄、知五明處，後三但約增上果中說，亦不違也。〈菩薩地〉解六度中，一一度後皆言此得大菩提，此唯於增上果說。若因緣、增上緣皆是增上果。四十三末說，前各九門分別度等得如是果別，不能煩引，讀者知之。

The Commentary states: This harmonizes contradictions. Fascicle twelve of the Abhidharma-samuccaya-vyākhyā says: perpetual abandonment of what is opposed is [the fruit of] separation; gathering oneself and others is [the fruit of] virile activity; arising with ever-increasing excellence in the future is [the fruit of] uniform outflow; great bodhi is [the fruit of] predominance; and obtaining great wealth and so forth is the fruition fruit; thus it possesses all five fruits. Or, untainted [causes] assisting the tainted also obtain fruition, and tainted [causes] assisting the untainted also obtain separation; hence it says that they mutually assist one another. Or, tainted and untainted are spoken of in combination, and therefore they obtain the five fruits; it is not that the essence of tainted or untainted individually and directly obtains the five fruits. Fascicle seventy-eight [of the Yogācārabhūmi], the Saṃdhinirmocana-sūtra, and so forth say there are six fruits: great wealth, happy destinies, lack of enmity and ruin, being a master over sentient beings, freedom from afflictive harm, and great branches and foliage. These are all spoken of within the fruition fruit, not that the remaining [fruits] are not obtained. The Mahāyānasaṃgraha says: wealth and nobility, noble birth, and great retinues—these three are fruition fruits; extensive deeds, diminished defilements, and knowledge of the five sciences—the latter three are spoken of only with respect to the fruit of predominance; this also does not contradict [the present passage]. In the "Bodhisattvabhūmi", where it explains the six perfections, after each perfection it says that it obtains great bodhi; this is spoken of solely with respect to the fruit of predominance. Both primary causes (hetu-pratyaya) and predominant conditions (adhipati-pratyaya) are [productive of] the fruit of predominance. At the end of fascicle forty-three, it is said that in the preceding nine sections respectively, the distinction of obtaining such fruits through the perfections is distinguished; I cannot cite them all in detail, so let the reader consult them.