成唯識論述記 7.597

7.597

述曰：「此生等流」，謂有二解：一者種子前後自類相生；二者種生現行，雖復同時，亦名等流，現行是種之同類故。於因緣中唯除現親能熏之因緣，此明一切種故，餘因緣種體皆生等流。問：前第二卷末種生現起，如俱有因得士用果，何故此中但言等流果耶？答：如前第二，初明等流、異熟二因習氣攝諸種盡，彼間等流即此等流，種生現行非士用果，彼卷下但言如小乘俱有因得士用果，不言即是俱有因。然《顯揚》十八，破俱有因是因緣故，今但是因緣生起因等攝得等流果，此據法體，彼舉譬喻，亦不相違。又互為果，名俱有因，種、現即非，若與俱有法為因亦通無妨，如《攝論》說。即義說二因，若別解者，唯前後種相望是等流，望現行即士用或增上果中攝。言「異熟」者，即善、惡種望諸現、種異熟生無記法，前生等流果，種但各自性，即通三性、漏、無漏因緣種，此異熟果因，但是善、惡有漏增上緣種，然約第一解等流，即此二種攝一切種子盡，下士用等隨義於上別立，以俱有為果故。若約後解等流，謂作意種子望心等法，是士用因，作動心等生故。若約前解等流，即等流種等生現行法已，令士夫得士用果，此種遠望士夫所作，名生士用果。增上果亦有二：若前解等流，即除前三果外皆增上果；若後解等流，種生現行等，亦名增上果，此果稍寬，不能繁述。且依一法說者，如名言種望第八現及自類種，是同類因，善、惡業望此現、種，是異熟因。作意種子，驚覺起故，望此種、現是士用因。第七識種子為俱時依，勢力引起，望此現、種是親增上因。第八現、種望此能生，隨其所應，即是等流、異熟、士用、增上四果，餘一切法准此應知。然此中前二果親故先說；後二果疎故後說。前二果中，初是因緣稍親故先說，次方異熟；後二果中，士用狹故先說，增上寬故後說，以能生此一切有為果故名「一切種」。

The Commentary states: "These produce homogeneous [effects]" has two explanations: first, seeds successively give rise to those of their own kind; second, seeds produce samudācāra, and although they are simultaneous, this is also called homogeneous outflow (niṣyanda), because samudācāra is of the same category as the seed. Among direct causes (hetupratyaya), excluding only the direct cause of the current, direct perfume (vāsanā)—since here it explains all seeds—the remaining direct-cause seeds all produce homogeneous outflow. Question: At the end of the second fascicle earlier, seeds producing samudācāra are like co-existent causes (sahabhūhetu) obtaining puruṣakāra fruits; why does it only speak of niṣyandaphala here? Answer: As in the second fascicle earlier, it first clarified that the vāsanās of the two causes, homogeneous outflow and vipāka, encompass all seeds; the homogeneous outflow there is the homogeneous outflow here. Seeds producing samudācāra are not puruṣakāra fruits; later in that fascicle it merely said that, as in the Hīnayāna, sahabhūhetu obtains puruṣakāra fruits, not that they are literally sahabhūhetu. Furthermore, the eighteenth fascicle of the Prakaraṇāryavācā refutes sahabhūhetu being hetupratyaya; now it is just hetupratyaya subsumed under producing-causes and the like that obtains niṣyandaphala; this is based on the nature of dharmas, whereas that gave an analogy, so they do not contradict each other. Furthermore, mutually serving as fruit is called sahabhūhetu; seeds and samudācāra are not so, though there is no contradiction in their being causes for simultaneously existing dharmas, as taught in the Mahāyānasaṃgraha. Thus, two causes are explained conceptually. Under an individual explanation, only prior and posterior seeds in relation to each other are homogeneous, whereas in relation to samudācāra they are subsumed under puruṣakāra or adhipatiphala. By "vipāka" is meant that wholesome and unwholesome seeds, in relation to various samudācāra and seed neutral dharmas arisen from vipāka—the former producing niṣyandaphala—the seeds are merely of their own nature, encompassing the direct-cause seeds of the three natures, sāsrava, and anāsrava. The causes of this vipākaphala, however, are only wholesome and unwholesome sāsrava seeds as adhipatipratyaya. But according to the first explanation of homogeneous outflow, these two kinds of seeds completely encompass all seeds, and puruṣakāra and so forth below are separately established on them according to meaning, taking co-existence as the fruit. If according to the latter explanation of homogeneous outflow, the seed of manaskāra in relation to mind and mental factors is a puruṣakārahetu, because it stirs and arouses the mind and so on to arise. If according to the former explanation of homogeneous outflow, when the homogeneous seed and so on produce a samudācāra dharma, it causes a person to obtain a puruṣakāra fruit; this seed, viewed remotely from the actions of a person, is called producing a puruṣakāra fruit. Adhipatiphala also has two explanations: according to the first explanation of homogeneous outflow, all fruits apart from the preceding three are adhipatiphala; according to the latter explanation of homogeneous outflow, seeds producing samudācāra and so forth are also called adhipatiphala. This fruit is somewhat broad, and cannot be described in full detail. If explained in terms of a single dharma: nominal seeds in relation to the eighth samudācāra and seeds of their own category are sabhāgahetu; wholesome and unwholesome karma in relation to this samudācāra and seed are vipākahetu; seeds of attention (manaskāra), because they alert and arouse, are puruṣakārahetu in relation to this seed and samudācāra; seeds of the seventh consciousness, being the simultaneous support and having the strength to induce, are direct adhipatihetu in relation to this samudācāra and seed. The eighth samudācāra and seed, in relation to what can produce them, are correspondingly the four fruits: niṣyanda, vipāka, puruṣakāra, and adhipati; all other dharmas should be understood accordingly. However, here the first two fruits are immediate, so they are stated first; the latter two fruits are remote, so they are stated later. Among the first two fruits, the first is a direct cause and somewhat closer, so it is stated first, followed by vipāka; among the latter two fruits, puruṣakāra is narrower, so it is stated first, and adhipati is broader, so it is stated later. Because it can produce all these conditioned fruits, it is called "all seeds."