大乘法苑義林章 5.41

5.41

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.