俱舍論記 1.50

1.50

言漸加增者，或立一種，所謂自性。或立二種，又加隨行。或立三種，又加方便。或立四種，又加資糧。或立五種，又加境界。或立六種，又加於果。自古諸師但立前五不立果者，未委所由。若言果是滅諦所攝，五中境界收，不別立者。自性隨行道諦攝，方便資糧苦集收，亦應不別立。良由境名對法約心境以論，果名對法據因果以辨，由斯道理故別立果。又解：或立一種，所謂自性。或立二種，又加隨行。或立三種，又加修慧。或立四種，加修惠隨行。或立五種，又加思慧。或立六種，加思隨行。或立七種，又加聞慧。或立八種，加聞隨行。或立九種，又加生得。或立十種，加生隨行。或立十一，又加論教。或立十二，又加諦境。或立十三，加非諦境。或立十四，加涅槃果。或立十五，加非涅槃果。

As for gradual increase: one may establish one kind, namely intrinsic nature; or establish two kinds, adding attendant; or establish three kinds, adding expedient; or establish four kinds, adding provisions; or establish five kinds, adding objective realm; or establish six kinds, adding fruit. As for why various past masters established only the first five and did not establish fruit, their reason is not yet certain. If they said that the fruit is subsumed under the truth of cessation and is embraced within the objective realm among the five, and therefore is not separately established: then intrinsic nature and attendant are subsumed under the truth of the path, and expedient and provisions are embraced under suffering and origination, so they too should not be separately established. In truth, because the term Abhidharma as object is discussed from the perspective of mind and object, while the term Abhidharma as fruit is distinguished based on cause and fruit, for this reason the fruit is separately established. Another explanation says: one may establish one kind, namely intrinsic nature; or establish two kinds, adding attendant; or establish three kinds, adding wisdom derived from cultivation; or establish four kinds, adding the attendants of wisdom derived from cultivation; or establish five kinds, adding wisdom derived from reflection; or establish six kinds, adding the attendants of reflection; or establish seven kinds, adding wisdom derived from hearing; or establish eight kinds, adding the attendants of hearing; or establish nine kinds, adding innately acquired [wisdom]; or establish ten kinds, adding the attendants of the innately acquired; or establish eleven, adding the doctrine of the treatises; or establish twelve, adding the object of the truths; or establish thirteen, adding the object not of the truths; or establish fourteen, adding the fruit of nirvāṇa; or establish fifteen, adding the fruit that is not nirvāṇa.