大乘義章 4.20

4.20

第六門中對果分別。若對十因，還有十果。云何十果？如向因中，隨分所作，即是十果，相顯可知。又彼論中宣說五果：一者依果、二者報果、三士夫果、四增上果、五解脫果。言依果者，如論中說「習善增善、習惡增惡，如是一切同類相起，是名依果。」言報果者，有漏之業所生苦樂，是名報果。士夫果者，《雜心》之中名功用果。士夫是人，士夫所作一切諸事各有成辨，名士夫果。二十二根，名為增上，各有果生，名增上果。斯乃且就內法為言。外法之中，增上緣起，當知亦名增上果也。無漏道品得解脫證，名解脫果。世俗斷結，非畢竟盡，非解脫果。五果如是。今對此果，明因所得。於中先就外無記因以明得果。就十因中，除相違因，餘之九因，能得三果，所謂依果、士夫果及增上果。隨說、攝因、不相違因，此之三因得增上果。以有、種殖，能得三果。分取種子能生後者，得其依果。分取水土能生後者，得增上果。分取人功能成外事，名士夫果。生因、長因及自種因，能得依果，同類之法迭相起故。共事因者，能生三果，同彼以有乃至自種，以接彼等為共事故。相違因者，望壞彼法，為增上果。然此無記，非報因故，無其報果。若望業行，說為依報，如後染淨二因中說。非無漏故，非解脫果（此一門竟）。

In the sixth section, we differentiate [causes] with respect to fruitions. If correlated with the ten causes, there are also ten fruitions. What are the ten fruitions? As described above in the causes, whatever is produced according to their function constitutes the ten fruitions; their aspects are manifest and readily known. Furthermore, that treatise sets forth five fruitions: first, the dependent fruition; second, the retributive fruition; third, the virile fruition; fourth, the sovereign fruition; fifth, the fruition of liberation. Regarding the dependent fruition, as the treatise states: 'Practicing the good increases the good; practicing the bad increases the bad; in this way, all arising of identical kinds is called the dependent fruition.' Regarding the retributive fruition, suffering and pleasure generated by tainted karma is called the retributive fruition. Regarding the virile fruition, in the *Saṃyuktābhidharmahṛdaya* it is named the fruition of effort. 'Virile' refers to a person; all actions performed by a person each reaching completion is called the virile fruition. The twenty-two faculties are called 'sovereign'; the fruitions generated by each are called sovereign fruitions. This is spoken provisionally with respect to internal phenomena. Among external phenomena, conditioned arising through conditioning conditions should be known as also called sovereign fruitions. Untainted path-factors attaining the realization of liberation is called the fruition of liberation. The worldly severance of fetters is not ultimate exhaustion and is not the fruition of liberation. Such are the five fruitions. Now, with respect to these fruitions, we elucidate what is obtained through causes. Within this, we first elucidate obtaining fruitions with respect to external indeterminate causes. Among the ten causes, excluding the contrary cause, the remaining nine causes can obtain three fruitions, namely the dependent fruition, the virile fruition, and the sovereign fruition. The conventional, embracing, and non-contrary causes—these three causes obtain the sovereign fruition. [The causes through] existence and planting can obtain three fruitions: taking separately seeds being able to generate subsequent [phenomena] obtains the dependent fruition; taking separately water and soil being able to generate subsequent [phenomena] obtains the sovereign fruition; taking separately human effort being able to accomplish external tasks is named the virile fruition. The generating cause, growing cause, and own-seed cause can obtain the dependent fruition, because phenomena of identical kind mutually arise. The cause of common purpose can generate three fruitions, identical to those from existence down to own-seed, because it connects them as a common purpose. The contrary cause, in view of its destroying those phenomena, acts as the sovereign fruition. However, because this indeterminate [cause] is not a retributive cause, it lacks the retributive fruition. If viewed with respect to karmic actions, it is explained as circumstantial retribution, as will be explained later under the two causes, defiled and pure. Because it is not untainted, it is not the fruition of liberation. (This concludes the first section.)