俱舍論記 24.127

24.127

「果雖有多至故佛不說」者，答。若於斷位、若於道位，具足五因，佛於經中建立為果。言五因者，一捨曾道，謂捨先曾得果道、向道故。若預流果但捨向道，若後三果捨前果道及前向道。二得勝道，謂得果位攝殊勝道故。三總集斷，謂總能起一類勝得得諸斷故，非唯一得得諸斷也。得智、得行，如文可知。問：何故於此四位具五因建立四果，非餘位耶？解曰：一切煩惱總有二類，所謂見、修。見惑易斷，總立一果。修惑難斷，別立三果。所以斷見煩惱最初盡故立預流果。就修位中，欲惑難斷別立二果，上界易斷總立一果。就斷欲界九品之中，已斷六品，三分斷二，立一來果。次斷後三，雖非斷強惑，不善煩惱初斷盡故、出欲界故，立不還果。後復斷上界修惑，總盡無記惑初，故立阿羅漢。故於此四具足五因建立四果，非餘位也。又《正理》六十七云「或有本有二，謂欲界、有頂。二越有頂、二越欲界，故唯立四為沙門果（已上論文）。」

"Although the fruits are many [...] therefore the Buddha did not explain [them]" is the answer. Whether in the state of abandonment or in the state of the path, if five causes are fully possessed, the Buddha establishes it as a fruit in the sūtras. As for the five causes: first, relinquishing a previously traveled path, which means relinquishing the path of the fruit or the path of the candidate that one had previously attained. The fruit of the stream-enterer relinquishes only the path of the candidate, whereas the latter three fruits relinquish both the path of the previous fruit and the path of the previous candidate. Second, attaining an exalted path, which means attaining the distinct, exalted path encompassed by the state of the fruit. Third, collecting abandonments altogether, which means collectively giving rise to a uniform, exalted acquisition that acquires all the abandonments, not acquiring all the abandonments through only a single acquisition. Acquiring knowledge and acquiring practice are understandable as in the text. Question: Why are the four fruits established only in these four states through possessing the five causes, and not in other states? Explanation: All defilements altogether comprise two kinds, namely [those of] seeing and [those of] cultivation. Defilements of seeing are easy to abandon, so one fruit is established altogether. Defilements of cultivation are difficult to abandon, so three fruits are established separately. Therefore, because the defilements of seeing are abandoned and exhausted first, the fruit of the stream-enterer is established. Within the state of cultivation, defilements of the desire realm are difficult to abandon, so two fruits are established separately; those of the higher realms are easy to abandon, so one fruit is established altogether. Among the abandonment of the nine grades of the desire realm, when six grades have been abandoned—two-thirds of the three parts abandoned—the fruit of the once-returner is established. Next, when the latter three are abandoned, although this is not the abandonment of the stronger defilements, because unwholesome defilements are for the first time completely exhausted and one emerges from the desire realm, the fruit of the non-returner is established. Afterward, when one further abandons the cultivation defilements of the higher realms, altogether exhausting the indeterminate defilements for the first time, the arhat is established. Therefore, it is in these four that the five causes are fully possessed and the four fruits established, and not in other states. Furthermore, Nyāyānusāra 67 says: "Or, of the fundamental existences there are two, namely the desire realm and the peak of existence. Two surpass the peak of existence, and two surpass the desire realm; therefore only four are established as fruits of asceticism (thus ends the text of the treatise)."