大方廣佛華嚴經隨疏演義鈔 42.22

42.22

疏「剋獲為果」者，此釋果報，有二義：一果通現在、報唯未來，如修初禪為習因，證得初禪為習果，故云習因習續於前，習果剋獲於後。上一重因果。望其當報，總名為因。生於初禪梵眾等天，方名感報。故上云酬因為報。「此則」下，結示。二「又報謂有漏」下，則果之與報俱在未來。

Regarding the commentary's statement, "Attainment is the fruit": This explains fruit and retribution, which has two meanings: First, fruit applies to the present, while retribution is exclusively in the future. For example, cultivating the first dhyāna is the practice cause, and realizing the first dhyāna is the practice fruit; hence it is said that the practice cause continues from before, and the practice fruit is attained afterward. This is one layer of cause and effect. In view of its corresponding retribution, it is collectively termed a cause. Being born in the Brahmā heavens of the first dhyāna is what is called receiving retribution. Hence it was stated above that repaying the cause is retribution. The text from "This then" downward concludes and indicates this. Second, from "Furthermore, retribution refers to the defiled" downward: then both fruit and retribution are in the future.