俱舍論記 6.225

6.225

「異熟等果至有為增上果」者，此下第三別顯果相。初兩句明異熟果，第三句明等流果，第四句明離繫果，次兩句明士用果，後兩句明增上果。言釋五果名者，《入阿毘達磨論》第二釋云「果不似因故名為異，熟謂成熟堪受用故，果即異熟，名異熟果。」又云「果似因故說名為等，從因生故復說為流，果即等流，名等流果。」又云「擇滅無為名離繫果，此由道得非道所生。果即離繫，名離繫果。」又云「由此勢力，彼得生故。此名士用，彼名為果。」又云「由前增上，後法得生，增上之果名增上果（已上論文）。」准彼論釋，前三持業，後二依主。又解：異熟之果名異熟果，即因名異熟，果名為果。或等流之果名等流果，因與彼果流類相似故名等流。或離繫之果名離繫果，謂無漏道離繫縛故亦名離繫。或果即士用名士用果，以果亦如士夫用故。或果即增上名增上果，以果眾多體增上故。雖作後解，未見論文，義釋無違。然諸論中皆依《入阿毘達磨》，竝不得作有財釋。若作有財釋，即不目果法。

Regarding 'The fruit of ripening [...] are the conditioned comprehensive fruit (adhipati-phala)': Below this, thirdly, the specific characteristics of the fruits are clarified. The first two lines clarify the fruit of ripening (vipāka-phala); the third line clarifies the fruit of uniform outflow (niṣyanda-phala); the fourth line clarifies the fruit of disconnection (visaṃyoga-phala); the next two lines clarify the virile fruit; and the last two lines clarify the comprehensive fruit. Concerning the explanation of the names of the five fruits, the Abhidharmāvatāra-śāstra, fascicle 2, explains: 'Because the fruit does not resemble the cause, it is called "different" (vi-); "ripening" (-pāka) means that having matured, it is fit to be experienced. The fruit is itself the ripening; hence it is called the "fruit of ripening" [karmadhāraya].' It also says: 'Because the fruit resembles the cause, it is called "uniform" (tulya/sama); because it arises from the cause, it is further called "outflow" (syanda); the fruit is itself the uniform outflow; hence it is called the "fruit of uniform outflow" [karmadhāraya].' It also says: 'Unconditioned analytical cessation (pratisaṃkhyā-nirodha) is called the "fruit of disconnection"; this is obtained through the Path, not produced by the Path. The fruit is itself the disconnection; hence it is called the "fruit of disconnection" [karmadhāraya].' It also says: 'Because by the efficacy of this, that is able to arise, this is called "man's work" (puruṣakāra) and that is called "fruit".' It also says: 'Due to the predominance of what precedes, subsequent dharmas are able to arise; the fruit of predominance is called the "comprehensive fruit" (adhipati-phala) [tatpuruṣa].' (The above is the text of that treatise.) According to the explanations of that treatise, the first three are karmadhāraya compounds, and the latter two are tatpuruṣa compounds. Another explanation: The fruit of ripening is called the fruit of ripening [tatpuruṣa], meaning that the cause is called ripening and the fruit is called the fruit. Or, the fruit of uniform outflow is called the fruit of uniform outflow [tatpuruṣa], because the cause and that fruit are similar in kind and flow; hence it is called uniform outflow. Or, the fruit of disconnection is called the fruit of disconnection [tatpuruṣa], meaning that because the uncontaminated Path is disconnected from fetters, it is also called disconnection. Or, the fruit is itself virile activity, called the virile fruit [karmadhāraya], because the fruit is also like a man's work. Or, the fruit is itself predominant, called the comprehensive fruit [karmadhāraya], because the fruit is manifold and its entity is predominant. Although this latter explanation is made, no scriptural treatise text has been seen for it; yet its semantic explanation does not conflict. However, the various treatises all follow the Abhidharmāvatāra, and none can be construed as a bahuvrīhi compound. If construed as a bahuvrīhi compound, it would not refer to the fruit dharma.