English
English version: Preventing killing, stealing, and other such actions constitutes the nature of precepts (戒性, jie xing). Giving away external possessions and internal wealth, and enduring various sufferings, constitutes the nature of patience (忍性, ren xing). The remaining meanings are easy to understand and can be inferred accordingly. If, when cultivating precepts, one avoids things like greed, it refers to violating the Bodhisattva precepts due to arising stinginess and anger. When cultivating precepts, there is no stinginess or anger, so within the precepts, there is giving (施, shi) and patience (忍, ren). Precepts can stop evil and advance good; stopping evil and advancing good is diligence. Since one is far from laziness, there is diligence (精进, jing jin). Holding precepts with a single mind, there is no distraction. Possessing correct faith and understanding, there is no wrong view. Without distraction and wrong views, there is concentration (定, ding) and wisdom (慧, hui). Cultivating the remaining practices can be explained similarly, meaning that when cultivating patience, one can endure suffering and widely give away external possessions and internal wealth, etc. Also, without thoughts of revenge, one gives fearlessness (无畏, wu wei). Since one can be patient, one does not create various evils, so there is the nature of precepts. Since one has the ability, there is no laziness or retreat, so there is diligence. Contemplating the principle of the emptiness of self and phenomena with a single mind, there is concentration and wisdom. Diligence can universally encourage both before and after, so within diligence, there are the remaining five perfections (度, du). Furthermore, due to diligence cutting off evil and cultivating good, one can remove the six faults, so there are the six perfections. The two perfections of concentration and wisdom can be inferred accordingly. Being able to obtain vast, inexhaustible, and lovely fruits is because these three fruits universally encompass the dependent and the principal, and the substance is infinitely vast, so it is called vast. The function is endless and inexhaustible, so it is called inexhaustible. The appearance has no coarse or ugly aspects, so it is called lovely. This is speaking in general of the fruits obtained from causes and effects. Therefore, it is said that the maturation of various fruits. In the past, arising great compassion (大悲, da bei) towards sentient beings, etc., is because when practicing giving, one causes them to obtain life, complexion, strength, peace, unimpeded eloquence, and joy, so in one's own fruition position, one obtains the most excellent body, which can cause those who see it to generate joy. Because when cultivating precepts, one universally has no defilements towards all beings, as a cause for extinguishing suffering, one obtains a pure body and universally extinguishes various sufferings. Because when cultivating patience, one is far from anger, the mind has no discrimination, and one is far from the obstacles of ignorance, the physical appearance is complete and universally emits light. Because when cultivating diligence, one diligently performs the work of benefiting beings in all places, extinguishing the obstacles of beings, so in the fruition position, one can manifest bodies, etc. Because when cultivating concentration, the body and mind are tranquil, those who see it rejoice and generate good thoughts, so in the fruition position, there is universal joy, etc. Because of wisdom (般若, ban ruo), one can cause oneself and others to be far from the darkness of ignorance and obtain the light of wisdom, so in the fruition position, one obtains the emission of light, etc. What kind of fruit matures? --------------------------------------------------------------------------------
Chinese
熟当知六种等者。然准经论说五种果。与此六种而相摄者。先明五果。后显配摄。一异熟果。此有二种。一真异熟。即第八识。由善恶业之所招感正为三界总报体故。二异熟生。即意识中无记性者。不能招报。非正报体。但从异熟识引生故。合此二种为异熟果。二等流果。此有二种。一真等流。谓有无漏所有三性心心所法种及现行。刹那刹那前灭后生。前因似后故名为等。后果类前故谓之流。二假等流。谓善恶业所引同类好丑诸果。且如杀生得短命报。令他命短自命不长。果似于因名等流矣。实是增上。假名等流。合此二种名等流果。三离系果。此有二种。一由我空无漏智故。永断烦恼系缚障故。所显证得我空真如。二由法空无漏智故。永断所知系缚障故。所得法空真如之理。合此二种为离系果。四士用果。此亦二种。一法士用。谓诸假者士夫作用假诸作具而营造故。所辨稼穑工巧等果。二喻士用。不唯取于士夫作用。凡是因法而为作者。诸缘助法以为作具。诸所办果亦名士用。如世士夫有造作用而得果故。从喻为名。合此二种为士用果。五增上果。此亦有二。一者有力。谓有为法即因于果有增上力。如因柱等而成屋等。即柱于舍有增上力。故屋望柱为增上果。二者无力。谓此于彼虽无胜力。但于彼法无障碍能。即此 现代汉语译本： 那么，应当知道这六种‘等’是什么。然而，根据经论所说，有五种果。这五种果与这六种‘等’是相互包含的。首先阐明五果，然后说明如何配对包含。 一、异熟果（Vipāka-phala，由业力成熟而产生的果报）。这有两种：一是真异熟，即第八识（阿赖耶识，Ālaya-vijñāna），由善业或恶业所招感，是三界总报的根本。二是异熟生，即意识中无记性的部分，它本身不能招感果报，不是正报的根本，而是从异熟识中产生的。这两种合起来称为异熟果。 二、等流果（Nisyanda-phala，与因相似的果报）。这也有两种：一是真等流，指有漏和无漏的三性（善、恶、无记）心心所法（Citta-caitasika，心和心所），从种子到现行，刹那刹那前灭后生，前因类似于后来的果，所以称为‘等’；后果类似于之前的因，所以称为‘流’。二是假等流，指善业或恶业所引生的同类好坏果报。例如，杀生会得到短命的果报，使他人的生命缩短，自己的寿命也不长。果报类似于因，所以称为‘等流’，但实际上是增上果，只是假名为等流。这两种合起来称为等流果。 三、离系果（Visamyoga-phala，通过断除烦恼而获得的解脱果）。这也有两种：一是由我空（Ātma-śūnyatā，无我的空性）的无漏智慧，永远断除烦恼的系缚障碍，所证得的我空真如（Tathatā，如实）。二是由法空（Dharma-śūnyatā，诸法皆空的空性）的无漏智慧，永远断除所知障的系缚障碍，所证得的法空真如之理。这两种合起来称为离系果。 四、士用果（Puruṣakāra-phala，由人的努力而产生的果报）。这也有两种：一是法士用，指各种假借的事物，士夫（Puruṣa，人）通过作用，假借各种工具而营造，所获得的稼穑（农作物）、工巧（工艺）等果。二是喻士用，不只是指士夫的作用，凡是因法作为作者，各种缘助法作为工具，所获得的果报也称为士用。就像世间的人通过造作而得到果报一样，所以从比喻而得名。这两种合起来称为士用果。 五、增上果（Adhipati-phala，由增上缘产生的果报）。这也有两种：一是‘有力’，指有为法（Saṃskṛta，有生灭变化的法）作为因，对于果有增上的力量。例如，因为有柱子等，才能建成房屋等。柱子对于房屋有增上的力量，所以房屋相对于柱子来说是增上果。二是‘无力’，指这个法对于那个法虽然没有胜妙的力量，但是对于那个法没有障碍的能力。即此
English
English version: Now, one should know what these six types of 'equal' are. However, according to the scriptures and treatises, there are five types of results (phala). These five results are inclusive of these six types of 'equal'. First, clarify the five results, and then explain how they are paired and included. 1. Vipāka-phala (異熟果, Result of Retribution): This has two types: First, true Vipāka, which is the eighth consciousness (Ālaya-vijñāna, 阿賴耶識), induced by good or bad karma, and is the fundamental general retribution body of the three realms. Second, Vipāka-born, which is the indeterminate (neutral) part of the consciousness, which cannot induce retribution itself and is not the fundamental retribution body, but is produced from the Vipāka consciousness. These two combined are called Vipāka-phala. 2. Nisyanda-phala (等流果, Result of Equivalence): This also has two types: First, true Nisyanda, which refers to the three natures (good, bad, indeterminate) of tainted and untainted mind and mental factors (Citta-caitasika, 心心所法), from seed to manifestation, moment by moment, the previous ceases and the latter arises, the previous cause is similar to the later result, so it is called 'equal'; the later result is similar to the previous cause, so it is called 'flow'. Second, false Nisyanda, which refers to the similar good or bad results induced by good or bad karma. For example, killing living beings will result in a short life, shortening the lives of others, and one's own life will not be long. The result is similar to the cause, so it is called 'Nisyanda', but it is actually Adhipati-phala (增上果), and is only falsely called Nisyanda. These two combined are called Nisyanda-phala. 3. Visamyoga-phala (離系果, Result of Separation): This also has two types: First, due to the untainted wisdom of Ātma-śūnyatā (我空, selflessness), the eternal severance of the bondage and obstacles of afflictions, the realization of Ātma-śūnyatā Tathatā (我空真如, suchness of selflessness). Second, due to the untainted wisdom of Dharma-śūnyatā (法空, emptiness of phenomena), the eternal severance of the bondage and obstacles of the knowable, the realization of the principle of Dharma-śūnyatā Tathatā (法空真如, suchness of emptiness of phenomena). These two combined are called Visamyoga-phala. 4. Puruṣakāra-phala (士用果, Result of Effort): This also has two types: First, Dharma Puruṣakāra, which refers to various borrowed things, Puruṣa (士夫, person) through action, borrowing various tools to construct, the resulting crops, crafts, and other results. Second, metaphorical Puruṣakāra, which refers not only to the actions of Puruṣa, but also to the results obtained when Dharma is the author and various causal conditions are the tools. Just as people in the world obtain results through actions, so it is named from metaphor. These two combined are called Puruṣakāra-phala. 5. Adhipati-phala (增上果, Result of Dominance): This also has two types: First, 'powerful', which refers to conditioned phenomena (Saṃskṛta, 有為法) as the cause, having a dominant power over the result. For example, because there are pillars, houses can be built. The pillars have a dominant power over the house, so the house is the Adhipati-phala relative to the pillars. Second, 'powerless', which refers to this Dharma not having a superior power over that Dharma, but not having the ability to obstruct that Dharma. That is this --------------------------------------------------------------------------------
Chinese
于彼为增上缘。故彼于此为增上果。合此二种为增上果。今此六度所得之果。不唯是初异熟果故。是故倒言果异熟也。于六果中。得大财富是增上果。往生善趣是异熟果。无怨坏等亦增上果。亦是相似等流果摄。第四五六皆增上果。亦是喻说士用果收。 此通因中所得果者。显不唯是佛位果也。以佛非是趣生摄故。不用世间财富乐故。 虽观身等四境无相等者。问。若未除障何假须修。复何故说能除四倒。答。且息四倒不起爱增染净之业。而未即能除彼能起二根本障。故懈怠等障未除也。 谓诸菩萨先于等者。谓即资粮加行二位未能亲证二空真如。凡所修行依胜解力。是故名为胜行地。言胜解者决印为义。于所照解决定印持故名胜解。 修奢摩他等者。奢摩他者此云止品。为欲令心息分别故。止诸境相所有相应心心所等总名为止。毗钵舍那此云观品。为欲令心明利现前不沉没故。观察境相所有心等总名为观。既非一法故皆言品。即是趣入心一境性。等持真空之方便也。 能为三慧作助伴者。由前八种所有善法。能与闻慧而为助伴。第九思惟所有善法。能与思慧而为助伴。第十修习所有善品。能与修慧而为助伴。于其三聚诸善法中。由念思定力最胜故。而名思惟及修习等。 法门 现代汉语译本： 于彼（指某种条件或行为）是增上缘（导致结果的辅助条件）。因此，彼（该条件或行为）于此（指结果）是增上果（由辅助条件产生的结果）。将这两种情况合起来称为增上果。现在这六度（布施、持戒、忍辱、精进、禅定、智慧）所获得的果实，不仅仅是最初的异熟果（由业力成熟而产生的果报），所以才倒过来说成果异熟。在六种果报中，获得巨大的财富是增上果，往生善趣是异熟果。没有怨恨和破坏等也是增上果，也属于相似等流果（与因相似的果报）的范畴。第四、第五、第六种果报都是增上果，也属于比喻所说的士用果（通过努力工作获得的果报）的范畴。 这里说的是从通因（普遍的因）中获得的果报，表明不仅仅是佛位的果报。因为佛不是轮回转生所摄的，也不需要世间的财富和快乐。 虽然观察身等四境（身、受、心、法）没有相等等的特性。问：如果还没有去除障碍，为什么还需要修行？又为什么说能够去除四倒（常、乐、我、净的颠倒）？答：暂且停止四倒，不起爱染增长不清净的业，但还不能立即去除那些能够产生二根本障（我执和法执）的障碍。所以懈怠等障碍还没有去除。 所谓菩萨先于等者，是指在资粮位和加行位这两个阶段，还不能亲自证悟二空真如（人空和法空所显现的真如实性）。凡是所修行的，都是依靠胜解力（通过深刻理解而产生的力量）。所以称为胜行地。所谓胜解，就是决定的意思。对于所观照的对象，能够决断并坚定地保持，所以称为胜解。 修奢摩他（śamatha）等者。奢摩他（śamatha）这里叫做止品。为了让心停止分别。停止对所有境相的执着，所有与之相应的心和心所等，总称为止。毗钵舍那（vipaśyanā）这里叫做观品。为了让心明利地显现，不沉没。观察境相，所有与之相应的心等，总称为观。既然不是单一的法，所以都称为品。这就是趣入心一境性（心专注于单一境界），等持真空（平等持守空性）的方便。 能为三慧（闻慧、思慧、修慧）作助伴者。由前面八种所有的善法，能够与闻慧（通过听闻佛法而获得的智慧）作为助伴。第九种思惟所有的善法，能够与思慧（通过思考佛法而获得的智慧）作为助伴。第十种修习所有的善品，能够与修慧（通过修行佛法而获得的智慧）作为助伴。在三聚（闻、思、修）的各种善法中，由于念、思、定（正念、思维、禅定）的力量最强大，所以称为思惟和修习等。 法门