大乘義章 3.30

3.30

次就三性分別五果。若論善業，還用善法，以為四果，除其報果，善非報故。用不善法，以為二果，所謂功用果及增上果。從前善心生後不善，次第緣起，名功用果。用前善心以為意根，生不善識，增上緣起，名增上果。以不善法非是報故，無其報果。非是同類相生法故，無其依果。非解脫故，無解脫果。用無記法，以為三果，除其依果，非同類故。非解脫果，以無記法非解脫故。不善業者，還用不善，以為三果，除其報果及解脫果。用彼善法，以為二果，謂功用果、增上果。從前不善生後善法，次第緣起，名功用果。前不善心以為意根，生後善心以為意識，增上緣發，名增上果。善非報故，無其報果。非同類故，無其依果。不善之法不斷結故，無解脫果。用無記法，以為四果，除解脫果。問曰：不善望無記法，非是同類，何因緣故得有依果？論自釋言：欲界地中身邊二見雖是無記，望彼欲界不善煩惱染污類同，以同類故，從彼不善起此無記，得名依果。又苦集下見疑無明是其遍因，此之遍因增長一切染污之法，欲界地中身邊兩見依此因生，故名依果。無記之業，還用無記，以為三果，所謂依果、功用之果及增上果。無記之業非報因故，無其報果。無記非是解脫法故，無解脫果。用彼善法，以為二果，謂功用果及增上果。從前無記，次生後善，次第緣起，名功用果。無記之心以為意根，生後善心以為意識，增上緣發，名增上果。善非報故，無其報果。非同類故，無其依果。無記之法，不斷結故，無解脫果。用不善法，以為三果，除其報果及解脫果。問曰：何故得有依果？此義與前不善之業望無記法生，依果義同。功用、增上，類前可知（此六門竟）。

Next, the five fruits are distinguished with respect to the three natures. If one discusses wholesome karma, using wholesome dharmas in turn, it is considered to have four fruits, excluding the retribution fruit, because the wholesome is not retribution. Taking unwholesome dharmas, it is considered to have two fruits, namely the efficacious fruit and the predominant fruit. When a subsequent unwholesome mind arises from an antecedent wholesome mind, arising through the immediate condition, it is called the efficacious fruit. When the antecedent wholesome mind serves as the mental faculty to give rise to an unwholesome consciousness, arising through the predominant condition, it is called the predominant fruit. Because an unwholesome dharma is not retribution, it lacks the retribution fruit. Because they are not dharmas that arise from the same category, it lacks the support fruit. Because it is not liberation, it lacks the liberation fruit. Taking indeterminate dharmas, it is considered to have three fruits, excluding the support fruit, because they are not of the same category, and excluding the liberation fruit, because indeterminate dharmas are not liberation. Unwholesome karma, using unwholesome dharmas in turn, is considered to have three fruits, excluding the retribution fruit and the liberation fruit. Taking wholesome dharmas, it is considered to have two fruits, namely the efficacious fruit and the predominant fruit. When a subsequent wholesome dharma arises from an antecedent unwholesome [mind], arising through the immediate condition, it is called the efficacious fruit. When the antecedent unwholesome mind serves as the mental faculty to give rise to a subsequent wholesome mind as the mental consciousness, initiated through the predominant condition, it is called the predominant fruit. Because the wholesome is not retribution, it lacks the retribution fruit. Because they are not of the same category, it lacks the support fruit. Because unwholesome dharmas do not sever defilements, it lacks the liberation fruit. Taking indeterminate dharmas, it is considered to have four fruits, excluding the liberation fruit. Question: Unwholesome in relation to indeterminate dharmas is not of the same category; due to what cause and condition can it have the support fruit? The treatise itself explains: Although the two views of the bodily self and extremes in the desire realm are indeterminate, in relation to the unwholesome defilements of that desire realm their defiled category is the same; because they are of the same category, this indeterminate arises from that unwholesome and can be named the support fruit. Furthermore, the views, doubt, and ignorance under [the truths of] suffering and origination are their omnipresent causes; this omnipresent cause increases all defiled dharmas, and the two views of the bodily self and extremes in the desire realm arise supported by this cause, and thus it is named the support fruit. Indeterminate karma, using indeterminate dharmas in turn, is considered to have three fruits, namely the support fruit, the efficacious fruit, and the predominant fruit. Because indeterminate karma is not a retribution cause, it lacks the retribution fruit. Because the indeterminate is not a dharma of liberation, it lacks the liberation fruit. Taking wholesome dharmas, it is considered to have two fruits, namely the efficacious fruit and the predominant fruit. When subsequent wholesome [dharmas] arise next from an antecedent indeterminate [mind], arising through the immediate condition, it is called the efficacious fruit. When the indeterminate mind serves as the mental faculty to give rise to a subsequent wholesome mind as the mental consciousness, initiated through the predominant condition, it is called the predominant fruit. Because the wholesome is not retribution, it lacks the retribution fruit. Because they are not of the same category, it lacks the support fruit. Because indeterminate dharmas do not sever defilements, it lacks the liberation fruit. Taking unwholesome dharmas, it is considered to have three fruits, excluding the retribution fruit and liberation fruit. Question: Why can it have the support fruit? This meaning is the same as the previously mentioned meaning of the support fruit where unwholesome karma gives rise in relation to indeterminate dharmas. Efficacious and predominant are to be understood by analogy with the preceding. (This concludes the sixth section.)