宗鏡錄 71.25

71.25

答。凡聖通論。略有五種。識論云。一者異熟果。謂有漏善及不善法。所招自。相續異熟生無記。釋云。有漏善者。簡無漏善。自相續者。簡他身及非情。若但言異熟。即六識中報。非真異熟攝。今為總攝彼。故言異熟生。然本識亦名異熟生。是無記故。此位稍長。至金剛心。頓通三乘無學。一真異熟。即第八識。二異熟生。即前六識。成本識亦名異熟生故。從自異熟種子而生起故。若前六識。從真異熟識生起故。亦名異熟生。是一分心心所。緣境。昧劣不明利。不熏解心種故。是無記性。異熟有四。一異時而熟。異。謂是別異。屬因。熟。謂成熟。是果。異因居過去。熟果即現在。故名異熟。二異性而熟。過去修異因。因五戒十戒等業。所招。天人總別報異熟果。若因十不善惡業。所招三塗不善總別報異熟果。總無記性。三異類而熟。造異類業。受異類生。五趣各別。四異聖而熟。謂異熟果。依分別二障種上。有趣生差別功用故。聖人已無。八識之中。唯第八具三義。一遍。簡前五識。二相續。簡第六。三業招。簡第七。二等流果者。等。謂平等。流。謂流類。等流不同。有二。一真等流。為善不善無記三性為因。所引同類果。故名等流果。如第八識中三性種子。各生三性現行果。果與因性同故。即心種子生心現行。色種子生色現行。有漏種生有漏現行。無漏種生無漏現行。名等流者。是流類義。二假等流者。前生令他命短。今生自身亦命短。是先殺業同類果故。依所招總報第八識有短長。名假等流。理實是增上果。但取殺他。令他命短。今生自命亦短。有相似義故。假名等流。實是善惡感無記果。三增上果者。增勝殊上。但除四果外。餘一切所得果者。皆是此增上緣果收。此增上果最廣。如四緣中增上緣。五見中邪見。不簡有漏無漏。有為無為。但有所得果。於前四果中所不攝。皆是增上果中收。此有二種。一與力增上果。如外器能受用順益義故。二不與力增上果。如他人金帛妻子等。復有二種。一順。如眼識得明緣。二違。如遇暗相等。四士用果者。謂諸作者。餘諸器等成辦種種事業。名士用果。瑜伽論云。一類於現法中依止。隨一切工巧業處。起士夫用。所謂士農商賈。書算占卜等事。由此士夫之用。成辦諸稼穡財利等果。名士用果。

Answer: Discussed generally across ordinary beings and sages, there are summarily five kinds. The Vijñaptimātratāsiddhiśāstra says: 'The first is the maturation effect (vipākaphala), meaning that which is brought about by tainted wholesome and unwholesome phenomena—the indeterminate nature born of maturation within one's own continuity.' The commentary explains: 'Tainted wholesome' excludes untainted wholesome. 'One's own continuity' excludes other bodies and non-sentient things. If one speaks only of 'maturation', that refers to retribution within the six consciousnesses, which is not subsumed under true maturation. Now, in order to encompass both collectively, it says 'born of maturation'. However, the fundamental consciousness is also called 'born of maturation', because it is indeterminate. This stage is rather long, extending up to the vajra-like mind, penetrating all at once to the non-learners of the three vehicles. First is true maturation, which is the eighth consciousness. Second is born of maturation, which is the preceding six consciousnesses. This establishes that the fundamental consciousness is also called 'born of maturation' because it arises from its own maturation seeds. If it is the preceding six consciousnesses, because they arise from the true maturation consciousness, they are also called 'born of maturation'. They are a portion of mind and mental factors whose cognition of objects is dim, inferior, and not distinct or sharp, and because they do not perfume seeds of an understanding mind, they are of an indeterminate nature. Maturation has four aspects: 1. Maturing at a different time: 'different' means distinct, pertaining to the cause; 'maturing' means ripening, which is the effect. The different cause resides in the past, and the ripened effect is in the present; hence it is called maturation. 2. Maturing with a different nature: in the past one cultivated different causes—due to the karma of the five precepts, ten precepts, and so forth, one brings about the total and particular retribution maturation effects of devas and humans; if due to the evil karma of the ten unwholesome actions, one brings about the unwholesome total and particular retribution maturation effects of the three bad paths—these are completely of an indeterminate nature. 3. Maturing in different categories: performing different categories of karma, one undergoes different categories of rebirth, distinct across the five destinies. 4. Maturing differently from the sages: that is, the maturation effect has the functional efficacy of differentiating rebirth destinies based on the seeds of the two obstacles of conceptual discrimination; thus the sages no longer have it. Among the eight consciousnesses, only the eighth possesses the three aspects: 1. pervasive, which excludes the first five consciousnesses; 2. continuous, which excludes the sixth; 3. karmically induced, which excludes the seventh. Second is the uniformly flowing effect (niṣyandaphala): 'uniform' means equal; 'flowing' means flowing category. The uniformly flowing has two distinct forms: 1. The true uniformly flowing: taking wholesome, unwholesome, and indeterminate—the three natures—as causes, it induces effects of the same class; hence it is called the uniformly flowing effect. Just as the seeds of the three natures within the eighth consciousness each produce active effects of the three natures, because the effect is identical in nature with the cause: that is, mental seeds produce mental activity, material seeds produce material activity, tainted seeds produce tainted activity, and untainted seeds produce untainted activity. Being called 'uniformly flowing' has the meaning of flowing in the same category. 2. The nominal uniformly flowing: in a past life one caused another's life to be short, and in this life one's own life is also short; because it is an effect homogeneous with the prior karma of killing, it is nominally called uniformly flowing based on the length or brevity of the total retribution of the eighth consciousness brought about. In reality, it is a sovereign effect (adhipatiphala), but merely taking the killing of another causing their life to be short, and in this life one's own life being short as having a resemblance, it is nominally called uniformly flowing; in truth, wholesome and unwholesome deeds induce an indeterminate effect. Third is the sovereign effect (adhipatiphala): sovereign means prevailing and superior. Simply excluding the other four effects, all remaining obtained effects are subsumed under this effect of the sovereign condition. This sovereign effect is the most extensive, like the sovereign condition among the four conditions, or false view among the five views: it does not distinguish between tainted and untainted, conditioned and unconditioned—whatever effect is obtained that is not included among the preceding four effects is entirely subsumed under the sovereign effect. This has two kinds: 1. the sovereign effect that imparts power, such as the external container world possessing the sense of being enjoyable and beneficial; 2. the sovereign effect that does not impart power, such as another's gold, silks, wife, and children. Again, there are two kinds: 1. conforming, like the visual consciousness obtaining the condition of light; 2. contrary, like encountering the characteristic of darkness and the like. Fourth is the virile effect (puruṣakāraphala): that is, when various agents and other various implements accomplish diverse enterprises, it is called a virile effect. The Yogācārabhūmiśāstra says: 'A class of people in the present life, relying on and following all places of arts and crafts, initiate human effort—namely, scholars, farmers, merchants, traders, scribes, reckoners, diviners, and such matters. Due to this human effort, they accomplish crops, wealth, profits, and other effects—this is called the virile effect.'