大乘義章 3.32

3.32

次就諸地分別五果。地謂九地。法從欲界乃至非想。得果云何？如《雜心》說「自地自地四，或以他地二。若正思惟地，亦有解脫果。」初言自地自地四者，自地之業望自地法得有四果，除解脫果。所言或以他地二者，若有漏業還望他地有漏之法，得有二果，謂功用果及增上果。自地心後起他地心次第緣起，有功用果。自地之心以為意根，生他地識，增上緣發，有增上果。若無漏業望他地中無漏之法，得有依果。多少不定，故說為或。問曰：何故有漏之法望他地中不說依果，無漏相望說依果乎？釋言：有漏繫地別故。異地相望，類別名異，故非依果。無漏非是繫地法故，異地相望得說依果。若正思惟地亦有解脫果者，謂八禪地無礙之道，當知又有其解脫果也（此八門竟）。

Next, the five fruits are distinguished with respect to the various grounds. 'Grounds' refers to the nine grounds. The dharmas range from the desire realm up to neither-perception-nor-non-perception. How are the fruits obtained? As the Za xin [lun] says: 'Four for one's own ground in relation to one's own ground; or two for another ground. If it is the ground of correct mindfulness, there is also the liberation fruit.' First, regarding 'four for one's own ground in relation to one's own ground': karma of one's own ground in relation to dharmas of one's own ground can have four fruits, excluding the liberation fruit. Regarding 'or two for another ground': if tainted karma is related back to tainted dharmas of another ground, it can have two fruits, namely the efficacious fruit and the predominant fruit. When a mind of another ground arises after a mind of one's own ground through the immediate condition, there is the efficacious fruit. When a mind of one's own ground serves as the mental faculty to give rise to a consciousness of another ground, initiated through the predominant condition, there is the predominant fruit. If untainted karma is related to untainted dharmas in another ground, it can have the support fruit. Because the number is not fixed, it is described as 'or'. Question: Why is it that tainted dharmas in relation to another ground are not said to have the support fruit, while untainted [dharmas] in relation to each other are said to have the support fruit? Explanation: Because tainted dharmas are bound to distinct grounds. When different grounds are viewed in relation to each other, their categories are distinct and their names differ; therefore it is not a support fruit. Because the untainted is not a dharma bound to grounds, when different grounds are viewed in relation to each other, one can speak of the support fruit. Regarding 'If it is the ground of correct mindfulness, there is also the liberation fruit': this refers to the unimpeded path of the eight dhyāna grounds; one should know that it also has the liberation fruit. (This concludes the eighth section.)