大乘法苑義林章 5.41

5.41

三廢立者，果是成辦義，要有法是，無法非也。因之所剋有二種果：一無為果、二有為果，無為果名離繫果，有為果名增上果。無為無多差別故，更不分別。有為有差別故，復應建立。有因與威勢不障礙而得者，但得增上之名。有因勝取與而得者，於中有因總假者之所得、有因別法之所得。總假者之所得名士用果。餘別法所得亦得士用果者，以別從總相似為名，於中依總立。別法之所得，復有二類：一者同性、二者異性，異性者名異熟果，同性者名等流果。無為果要斷隨眠之所得勝故，餘非擇果。六行所得等但增上果。若非勝招致者但名增上，勝者名士用等。是故五果不增不減。又顯因類眾多可分十種，果眾難剋合立五果，此依聖教。無說增上及士用果通無為處，故作此釋。又解：因之所得不過有法，謂有為無為。無為無多差別，唯有一性，故立一果名離繫果。諸有為法有多差別，三性不同，其同性所得名等流果，異性所得名異熟果。同性得中，然據勝力所牽之果名等流果。故同品與同品、勝品二俱為因，非為劣因。異性之中因體殊勝，果相顯現名為異熟。故無記性望善惡法，善惡法中自互相望皆非此果。因體非勝、果非顯現，非有異相令可知故，不立為果，是總果收。然《唯識》第二卷言「習氣有二：一等流、二異熟，總攝一切有漏盡故。」顯無為無別、有為有別，立一、二果。然上所說即是無為、有為別果，此二各有近力遠力、勝力劣力、親力疎力、資助力不障力。有無為中，若為近、勝、親、資助力之所得者，立為士用果。若為遠、劣、疎、不障力之所得者，名增上果。此二即是有為無為二法共果，皆依別法得士用名。此果即通四法為體，俱生、無間、隔越、不生。俱生果者，即同時法故。《成唯識》第二卷云「種子生現，如俱有因得士用果。」或第七云「一切法有得士用果。」無間果者，次後生法。故《成唯識》第七卷云「一切種者得士用果，等流果中名士用故。」第八卷云「引發等因得士用果。」隔越果者，假者春種秋獲果故，諸論俱說此為士用。或異熟果亦是隔越。《唯識》七云「於異熟果立士用故。」又第八云「牽引、生起得士用果。」不生果者，謂真見依處所得士用。故《唯識》云「攝受因得士用果。雖士用、作用二種依處是此因收，既引發等當得士用，豈遮真見得士用耶？」故知別法亦有士用。士用之果亦通四種。由此五果不增不減，六十五卷說五果義少好，與餘不同，應撿之。

Third, regarding rejection and establishment: 'Fruit' means achievement; it must be an existent phenomenon, never a non-existent one. That which is attained through causes consists of two kinds of fruits: first, unconditioned fruits; second, conditioned fruits. The unconditioned fruit is called the fruit of disconnection, and the conditioned fruit is called the sovereign fruit. Because the unconditioned has no multiple distinctions, it is not further differentiated. Because the conditioned has distinctions, it should be established [with distinctions]. When something is obtained because a cause imparts overpowering strength without obstruction, it only receives the name 'sovereign'. When something is obtained because a cause excels in grasping and delivering, within this, some are obtained by a general nominal agent, and some are obtained by a distinct phenomenon. That which is obtained by a general nominal agent is called the fruit of human effort. As for that which is obtained by other distinct phenomena also receiving [the name] fruit of human effort, it is named through resemblance by assimilating the distinct to the general, and among them it is established based on the general. That which is obtained by a distinct phenomenon also has two types: first, of the same nature; second, of a different nature. That of a different nature is called the fruit of maturation; that of the same nature is called the fruit of uniform outflow. As for the unconditioned fruit, because it is superior as that which must be obtained through severing the latent defilements, the remaining [unconditioned phenomena] are fruits not of analytical cessation. That which is obtained through the six practices and so forth is merely a sovereign fruit. If it is not something recruited through superior means, it is only called 'sovereign'; superior ones are called [the fruit of] human effort and so forth. Therefore, the five fruits neither increase nor decrease. Moreover, to show that while the categories of causes are numerous and can be divided into ten kinds, fruits are manifold and difficult to achieve, they are combined and established as five fruits; this relies on the noble teachings. Since there is no passage stating that the sovereign fruit and the fruit of human effort extend to the unconditioned, this explanation is made.

Another explanation: What is obtained through causes does not exceed existent phenomena, namely, the conditioned and the unconditioned. The unconditioned has no multiple distinctions and has only one nature; hence one fruit is established and called the fruit of disconnection. The conditioned phenomena have multiple distinctions, differing across the three natures; that which is obtained of the same nature is called the fruit of uniform outflow, and that which is obtained of a different nature is called the fruit of maturation. Among that obtained of the same nature, however, the fruit drawn forth based on superior power is called the fruit of uniform outflow. Therefore, the same category acts as a cause for both the same category and the superior category, not as an inferior cause. Among different natures, the substance of the cause is exceptional and the characteristics of the fruit are manifest; this is called maturation. Therefore, indeterminate nature with respect to wholesome and unwholesome phenomena, and wholesome and unwholesome phenomena with respect to each other, are none of them this fruit. Since the substance of the cause is not exceptional and the fruit is not manifest, and there is no distinct characteristic making it knowable, it is not established as a [distinct] fruit, but is subsumed under the general fruit. However, the second fascicle of the *Cheng weishi lun* says: 'There are two kinds of habit-energies: first, uniform outflow; second, maturation; because they completely subsume all that is sāsrava.' Showing that the unconditioned has no distinction while the conditioned has distinctions, one and two fruits are established.

However, what was discussed above are the distinct fruits of the unconditioned and the conditioned. These two each have proximate power and remote power, superior power and inferior power, direct power and indirect power, supportive power and non-obstructive power. Among the conditioned and unconditioned, if it is obtained through proximate, superior, direct, and supportive power, it is established as the fruit of human effort. If it is obtained through remote, inferior, indirect, and non-obstructive power, it is called the sovereign fruit. These two are the common fruits of both conditioned and unconditioned phenomena, and both receive the name 'human effort' based on distinct phenomena. This fruit then extends to four phenomena as its substance: born simultaneously, uninterrupted, separated [in time], and unarisen.

The simultaneous fruit: namely, simultaneous phenomena. Thus the second fascicle of the *Cheng weishi lun* says: 'Seeds produce the manifest, like the co-existent cause obtaining the fruit of human effort.' Or the seventh fascicle says: 'All phenomena obtain the fruit of human effort.'

The uninterrupted fruit: phenomena that arise immediately thereafter. Thus the seventh fascicle of the *Cheng weishi lun* says: 'All kinds obtain the fruit of human effort, because it is named human effort within the fruit of uniform outflow.' The eighth fascicle says: 'Engendering and other causes obtain the fruit of human effort.'

The separated fruit: because the nominal agent sows in spring and reaps the fruit in autumn, the various treatises all speak of this as human effort. Or the fruit of maturation is also separated; the seventh fascicle of the *Cheng weishi lun* says: 'Human effort is established in regard to the fruit of maturation.' Also the eighth fascicle says: 'Leading and actualizing [causes] obtain the fruit of human effort.'

The unarisen fruit: namely, the human effort obtained by the basis of true insight. Thus the *Cheng weishi lun* says: 'The adopting cause obtains the fruit of human effort. Although the two bases of human effort and action are subsumed under this cause, since engendering and so forth will obtain human effort, how could true insight be precluded from obtaining human effort?'

Therefore we know that distinct phenomena also have human effort. The fruit of human effort also extends to the four kinds. Thereby the five fruits neither increase nor decrease. Fascicle sixty-five explains the meaning of the five fruits slightly better and differs from the others; one should consult it.