成唯識論演祕 6.384

6.384

按《瑜伽》云：諸有一類於現法中，依止隨一工巧業處起士夫用，所謂農作、商賈、事王、書畫、算數、占卜等事，由此成辨諸稼穡等、財利等果，名士用果。又依有宗《順正理論》第十八云：「士用果四：一者俱生，謂於一時更互為因力所引起；二者無間，謂次後時由前念因而所引發，如世第一而能生彼苦法智忍；三者隔越，次隔遠時展轉為因所引起者，如農夫等於穀麥等；四者不生，所謂涅槃，由無間道力所得故。」若無間道斷諸隨眠所證擇滅，而名離繫及士用果；若不斷惑但重證滅，但名士用。大乘無文義同於彼，應亦無失。

According to the Yogācārabhūmi: For those who, in the present life, rely on any field of craft or occupation to initiate virile effort—namely agriculture, commerce, serving a king, calligraphy and painting, mathematics, divination, and so forth—the resulting accomplishment of various crops, wealth, profit, and other results is called the virile result. Furthermore, according to the Sarvāstivāda school's Nyāyānusāra, fascicle eighteen: "There are four kinds of virile results: First, co-arising, meaning at the same time they are induced by the power of acting mutually as cause; second, immediately contiguous, meaning in the immediately following moment it is induced by the cause of the preceding thought-moment, as when the supreme worldly dharma can produce the patience of the dharma-knowledge of suffering; third, intervened, meaning at a temporally separated and distant time it is induced by functioning successively as cause, as farmers in relation to grain and wheat; fourth, non-arising, namely nirvāṇa, because it is attained by the power of the unobstructed path." If by the unobstructed path one cuts off the dormant defilements (anuśaya) and realizes analytical cessation (pratisaṃkhyā-nirodha), it is called both the result of disjunction (visaṃyoga-phala) and the virile result; if one does not sever afflictions but merely re-realizes cessation, it is called only the virile result. Although the Mahāyāna lacks a textual statement, its meaning is identical to that, and this should also be unobjectionable.