大乘義章 3.33

3.33

次就學等分別五果。法有三種：一者學法、二無學法、三者非學非無學法。學望學得有三果，所謂依果、功用果、增上果。同類相起故說依果。相應共有及次第緣，有功用果。前為意根，後為意識，增上緣起，有增上果。以無學法亦為三果，與前相似。用彼非學非無學法，以為三果，謂解脫果、功用果及增上果。無為解脫非是學心無學心故，有解脫果。從學心後起有漏心，次第緣起，名功用果。用彼學心以為意根，生有漏心以為意識，增上緣起，名增上果。無學業者，用無學法，以為三果，所謂依果、功用果、增上果。用彼學法，以為一果，謂增上果。謂無學後退起學心，無學望彼不障礙故，有上果。問曰：何故無其依果？上法望下，非依因故。又問：何故無功用果？非是相應共有法故，又非次第相生法故。問曰：向言無學心後退起學心，云何說言非是次第？釋言：雖復無學後退起學心，無學心中終無退理，要在有漏方有退義，故非次第。非次第故，無功用果。用彼非學非無學法，以為二果，謂功用果及增上果。無學心後起世俗心，次第緣起，有功用果。無學意根生世俗心以為意識，增上緣起，名增上果。若彼非學非無學業，還用非學非無學法，以為五果。用彼學法及無學法，亦有二果，謂功用果及增上果（此九門竟）。

Next, the five fruits are distinguished with respect to the trainee and so forth. Dharmas are of three kinds: first, trainee dharmas; second, non-trainee dharmas; third, neither-trainee-nor-non-trainee dharmas. The trainee in relation to the trainee can have three fruits, namely the support fruit, the efficacious fruit, and the predominant fruit. Because they arise from the same category, it is called the support fruit. Associated, coexistent, and immediate conditions produce the efficacious fruit. The antecedent serving as the mental faculty and the subsequent as the mental consciousness, arising through the predominant condition, produce the predominant fruit. Using non-trainee dharmas, there are also three fruits, similar to the above. Taking those neither-trainee-nor-non-trainee dharmas, they are considered to have three fruits, namely the liberation fruit, the efficacious fruit, and the predominant fruit. Because unconditioned liberation is neither a trainee mind nor a non-trainee mind, there is the liberation fruit. When a tainted mind arises after a trainee mind, arising through the immediate condition, it is named the efficacious fruit. Using that trainee mind as the mental faculty to give rise to a tainted mind as the mental consciousness, arising through the predominant condition, it is named the predominant fruit. For non-trainee karma, using non-trainee dharmas, it is considered to have three fruits, namely the support fruit, the efficacious fruit, and the predominant fruit. Using those trainee dharmas, it is considered to have one fruit, namely the predominant fruit. That is, after non-training, one regresses and gives rise to a trainee mind; because non-training does not obstruct that, there is the predominant fruit. Question: Why is there no support fruit? When a higher dharma is viewed in relation to a lower, it is not a supporting cause. It is also asked: Why is there no efficacious fruit? Because they are not associated or coexistent dharmas, and furthermore they are not dharmas that arise in immediate succession. Question: Just now you said that after a non-trainee mind one regresses and gives rise to a trainee mind; how can you say it is not in immediate succession? Explanation: Although after non-training one regresses and gives rise to a trainee mind, within a non-trainee mind there is ultimately no principle of regression; regression only exists in what is tainted, and therefore it is not immediate. Because it is not immediate, there is no efficacious fruit. Taking those neither-trainee-nor-non-trainee dharmas, it is considered to have two fruits, namely the efficacious fruit and the predominant fruit. When a conventional mind arises after a non-trainee mind, arising through the immediate condition, there is the efficacious fruit. When the non-trainee mental faculty gives rise to a conventional mind as the mental consciousness, arising through the predominant condition, it is named the predominant fruit. If it is neither-trainee-nor-non-trainee karma, using neither-trainee-nor-non-trainee dharmas in turn, it is considered to have five fruits. Using those trainee dharmas and non-trainee dharmas, there are also two fruits, namely the efficacious fruit and the predominant fruit. (This concludes the ninth section.)