大乘入道次第開決 1.154

1.154

何果異熟當知六種等者。然准經論說五種果。與此六種而相攝者。先明五果。後顯配攝。一異熟果。此有二種。一真異熟。即第八識。由善惡業之所招感正為三界總報體故。二異熟生。即意識中無記性者。不能招報。非正報體。但從異熟識引生故。合此二種為異熟果。二等流果。此有二種。一真等流。謂有無漏所有三性心心所法種及現行。剎那剎那前滅後生。前因似後故名為等。後果類前故謂之流。二假等流。謂善惡業所引同類好醜諸果。且如殺生得短命報。令他命短自命不長。果似於因名等流矣。實是增上。假名等流。合此二種名等流果。三離繫果。此有二種。一由我空無漏智故。永斷煩惱繫縛障故。所顯證得我空真如。二由法空無漏智故。永斷所知繫縛障故。所得法空真如之理。合此二種為離繫果。四士用果。此亦二種。一法士用。謂諸假者士夫作用假諸作具而營造故。所辨稼穡工巧等果。二喻士用。不唯取於士夫作用。凡是因法而為作者。諸緣助法以為作具。諸所辦果亦名士用。如世士夫有造作用而得果故。從喻為名。合此二種為士用果。五增上果。此亦有二。一者有力。謂有為法即因於果有增上力。如因柱等而成屋等。即柱於舍有增上力。故屋望柱為增上果。二者無力。謂此於彼雖無勝力。但於彼法無障礙能。即此於彼為增上緣。故彼於此為增上果。合此二種為增上果。今此六度所得之果。不唯是初異熟果故。是故倒言果異熟也。於六果中。得大財富是增上果。往生善趣是異熟果。無怨壞等亦增上果。亦是相似等流果攝。第四五六皆增上果。亦是喻說士用果收。

Regarding 'What fruitions are ripened? One should know they are of six kinds,' etc.: When aligning the five fruitions expounded in the sūtras and treatises with these six kinds, one should first explain the five fruitions and then demonstrate their correspondence and subsumption. First, the vipāka fruition (fruition of maturation). This has two varieties: 1. True vipāka, which is the eighth consciousness; because it is summoned by wholesome and unwholesome karma, it serves directly as the substance of total retribution for the three realms. 2. Arisen from vipāka (vipākaja), which refers to the indeterminate nature within the mano-vijñāna; it cannot summon retribution and is not the substance of direct retribution, but is merely induced and produced from the vipāka consciousness. Combining these two makes the vipāka fruition. Second, the fruition of uniform outflow (niṣyanda-phala). This has two varieties: 1. True uniform outflow, which refers to the seeds and active manifestations of all tainted and untainted mental states and mental factors of the three moral natures; moment by moment, the prior ceases and the subsequent arises. Because the prior cause resembles the subsequent, it is called 'uniform'; because the subsequent result is of the same class as the prior, it is called 'outflow'. 2. Nominal uniform outflow, which refers to the various agreeable and disagreeable fruitions of the same kind induced by wholesome and unwholesome karma. For instance, killing living beings results in the retribution of a short lifespan: causing another's life to be short makes one's own life not long. Since the fruition resembles the cause, it is called 'uniform outflow'. In reality, this is an augmentative [fruition], but it is nominally designated as 'uniform outflow'. Combining these two is called the fruition of uniform outflow. Third, the fruition of disjunction (visaṃyoga-phala). This has two varieties: 1. That which is revealed and realized as the tathatā of the emptiness of the person by means of untainted wisdom of the emptiness of the person permanently severing the hindrances that bind one with affliction. 2. The principle of the tathatā of the emptiness of phenomena obtained by means of untainted wisdom of the emptiness of phenomena permanently severing the hindrances that bind one with what is knowable. Combining these two makes the fruition of disjunction. Fourth, the virile fruition (puruṣakāra-phala). This also has two varieties: 1. Phenomenal virile fruition, which refers to results such as agriculture, arts, and crafts accomplished by the activities of conventional agents (puruṣa) who rely upon various tools and labor. 2. Metaphorical virile fruition, which does not solely take the activity of a person, but whenever a causal dharma serves as an agent and various supporting conditions serve as instruments, whatever results are accomplished are also called 'virile'. Because it is named after the metaphor of a worldly agent exerting effort and obtaining a result, it takes its name from the metaphor. Combining these two makes the virile fruition. Fifth, the augmentative fruition (adhipati-phala). This also has two varieties: 1. Efficacious (with power), which means conditioned dharmas have augmentative power as causes with respect to effects, just as a house is formed by relying on pillars and the like—the pillars possess augmentative power with respect to the dwelling; hence the house, viewed from the standpoint of the pillars, is an augmentative fruition. 2. Inefficacious (without power), which means that although this has no superior power with respect to that, it merely has the capacity not to obstruct that dharma; thus this serves as an augmentative condition for that, and that is an augmentative fruition with respect to this. Combining these two makes the augmentative fruition. Now, because the results obtained through these six pāramitās are not solely the first, vipāka fruition, it is inverted to say 'fruitions are ripened' (or 'fruitions of maturation'). Among the six fruitions: obtaining great wealth is an augmentative fruition; taking rebirth in good destinies is a vipāka fruition; absence of hostility and destruction, etc., are also augmentative fruitions, and are also subsumed under the similar uniform outflow fruition. The fourth, fifth, and sixth are all augmentative fruitions, and are also metaphorically encompassed by the virile fruition.