大乘義章 3.25

3.25

第一門中列名辨相。五果之義出《地持論》，毘曇論中亦廣分別。酬因曰果。果別不同，一門說五。五名是何？一是報果；二是依果；三士夫果，毘曇論中名功用果；四增上果；五解脫果。言報果者，善惡等業，得苦樂報，名報果。言依果者，依善生善、從惡生惡，如是一切同類之法，後依前生，故名依果。士夫果者，如《地持》說，卜占印算宰官理務，如是一切各有果生，名士夫果。士夫是人，士夫所作名士夫果。功用果者，如《毘曇》說，功力所得，名功用果。兩言雖異，其義不殊。增上果者，如《地持》說，二十二根名為增上，各有果生名增上果，如眼生識，如是一切。若依《毘曇》，一法生時，過去現在一切萬法於此不障皆名增上，生法望彼名增上果。此則通矣，不唯止在二十二根。解脫果者，依如《毘曇》，無漏聖道及與等智，滅諸煩惱，名解脫果。若依《地持》，無漏聖道，永斷煩惱，名解脫果。世俗等智，滅諸煩惱，彼不究竟，非解脫果（此一門竟）。

In the first section, listing the names and distinguishing their characteristics. The meaning of the five fruits originates from the *Bodhisattvabhūmi* treatise, and it is also extensively analyzed in the Abhidharma treatises. Recompensing a cause is called a fruit. The fruits are distinct, and within one approach five are explained. What are the five names? The first is the fruition fruit (vipāka-phala); the second is the reliance fruit (niśraya-phala); the third is the virile fruit (puruṣakāra-phala), named the exertion fruit in the Abhidharma treatises; the fourth is the sovereign fruit (adhipati-phala); the fifth is the fruit of disjunction (visaṃyoga-phala). As for the fruition fruit, wholesome, unwholesome, and other karmas obtaining painful or pleasurable retributions is called the fruition fruit. As for the reliance fruit, relying on the wholesome to give rise to the wholesome, arising from the unwholesome to give rise to the unwholesome—for all such dharmas of the same category, the subsequent arising in reliance on the prior is called the reliance fruit. As for the virile fruit, as explained in the *Bodhisattvabhūmi*, divination, seals, arithmetic, official governance, and administrative duties—all such activities each having their arising fruit is called the virile fruit. A 'virile person' is a human; that which is performed by a virile person is called the virile fruit. As for the exertion fruit, as explained in the Abhidharma, that which is obtained through exertion and effort is called the exertion fruit. Though the two terms differ, their meaning is not distinct. As for the sovereign fruit, as explained in the *Bodhisattvabhūmi*, the twenty-two faculties are called sovereign; each having an arising fruit is called the sovereign fruit, as the eye generates consciousness, and all others in like manner. If according to the Abhidharma, when one dharma arises, all the myriad dharmas of the past and present that do not obstruct it are called sovereign, and the arising dharma seen in relation to them is called the sovereign fruit. This is comprehensive, not restricted solely to the twenty-two faculties. As for the fruit of disjunction, according to the Abhidharma, the anāsrava noble path together with conventional knowledge destroying all defilements is called the fruit of disjunction. If according to the *Bodhisattvabhūmi*, only the anāsrava noble path perpetually severing defilements is called the fruit of disjunction; mundane conventional knowledge destroying defilements is not ultimate, hence is not the fruit of disjunction. (Here ends this first section).