大乘義章 3.26

3.26

次對六因分別五果。言六因者，謂所作因、自分因、相應因、共有因、遍因、報因。所作因者，一切生時萬法不障，名所作因。自分因者，一切有為同類相起，名自分因。相應因者，諸心心法同在一時相應造緣，互相依藉而有作用，名相應因。共有因者，有為法中同時之法，名為共有，共有之法相依而立，名共有因。前相應因，止在心法相依有用；此共有因，統通三聚，相因體立。有斯異也。言遍因者，苦集諦下見疑無明，遍能增長一切有漏，名為遍因。言報因者，善惡等業能生苦樂，故名報因。此義廣釋，如六因章。問曰：何因能得何果？答曰：所作得增上果及解脫果。別對如是，通即亦得功用果也，以說三緣為所作故。義如下釋。自分、遍因能得依果，相應、共有得功用果，報因一種能得報果（此二門竟）。

Next, analyzing the five fruits in relation to the six causes. As for the six causes, they are the acting cause (kāraṇa-hetu), the homogeneous cause (sabhāga-hetu), the associated cause (samprayuktaka-hetu), the coexistent cause (sahabhū-hetu), the omnipresent cause (sarvatraga-hetu), and the retribution cause (vipāka-hetu). As for the acting cause, when anything arises, the myriad dharmas do not obstruct it; this is called the acting cause. As for the homogeneous cause, all conditioned dharmas arising from those of the same category is called the homogeneous cause. As for the associated cause, various minds and mental dharmas being present at the same time, associating to construct conditions, mutually relying on each other and thus having functioning, is called the associated cause. As for the coexistent cause, among conditioned dharmas, those dharmas occurring at the same time are called coexistent; coexistent dharmas standing in mutual dependence is called the coexistent cause. The preceding associated cause is restricted to mental dharmas relying on each other to be functional; this coexistent cause comprehensively pervades all three aggregates, standing with substance dependent on one another. There is this distinction. As for the omnipresent cause, wrong views, doubts, and ignorance under the truths of suffering and origination pervading and being able to increase all sāsrava [dharmas] is called the omnipresent cause. As for the retribution cause, wholesome, unwholesome, and other karmas being able to produce pain and pleasure is called the retribution cause. This meaning is explained extensively as in the chapter on the six causes. Question: Which cause is able to obtain which fruit? Answer: The acting cause obtains the sovereign fruit and the fruit of disjunction. This is their specific correspondence; broadly speaking, it also obtains the exertion fruit, since the three conditions are explained as the acting [cause], the meaning of which is explained below. The homogeneous and omnipresent causes are able to obtain the reliance fruit; the associated and coexistent causes obtain the exertion fruit; the single retribution cause is able to obtain the fruition fruit. (Here ends this second section).