成唯識論述記 8.269

8.269

述曰：二取種子受果無窮，《攝大乘》第三說：「無受盡相」；業習氣有盡，彼論說為「有受盡相」故。所以者何？由異熟果，一者性別，與業性殊，不多相順；二者難招，業雖招得，謂必異世，果方熟也，故業習氣有盡，如沈麝穢草有萎歇故。其等流果及增上果，一者性同，體性相順；二者易感，同時生故，此念熏已即能生果，故二取種易感果也。何者為等流？何者為增上？增上寬，但等流必增上。等流者，謂種子與現行及自種，為俱生同類因故也；增上更無別體，即等流性故。又解，是等流果故性同，是增上果故易感，以具二果故，具二義也。又種望現行是增上；望自類種是等流，業種望彼現及種皆異性故，但是異熟。上來已別解頌文，下欲解意，并解第一句「由」字、第三句「既盡」二字、第四句「復生」字故。

The Commentary states: The seeds of the two graspers receive fruits inexhaustibly; the third fascicle of the Mahāyānasaṃgraha says: "They have the characteristic of not being exhausted by receiving". Karmic vāsanās have an end; that treatise says that they "have the characteristic of being exhausted by receiving". Why is this? Because for the ripened fruit: first, its nature is different, being distinct from the nature of the karma and largely non-consonant; second, it is difficult to attract: although karma attracts it, this requires a different life for the fruit to mature. Therefore, karmic vāsanās have an end, just as aloeswood, musk, or foul grass wither and lose their scent. As for its fruit of outflow (niṣyanda-phala) and predominant fruit (adhipati-phala): first, their nature is the same, their substantial nature being consonant; second, they are easy to bring about, being produced at the same time: having been perfumed in this moment, they can immediately generate fruit; hence the seeds of the two graspers easily bring about fruit. Which is the fruit of outflow and which is the predominant fruit? The predominant is broader, but the outflow must be predominant. The fruit of outflow means that the seed, in relation to the manifestation and its own seed, is a co-arising and homogeneous cause; the predominant has no other separate entity, being of the nature of outflow itself. Another explanation: because it is a fruit of outflow, its nature is the same; because it is a predominant fruit, it is easy to bring about; possessing two fruits, it possesses both meanings. Furthermore, a seed with respect to a manifestation is predominant; with respect to seeds of its own class, it is outflow. A karmic seed with respect to those manifestations and seeds is of a different nature, and is therefore only ripening. The above has separately explained the verse text; below, it intends to explain the meaning, as well as the character "by" (you) in the first line, the two characters "having been exhausted" (ji-jin) in the third line, and the character "again arises" (fu-sheng) in the fourth line.