俱舍論記 6.230

6.230

「應知唯是至異熟果相」者，答。此異熟果與因不同，唯有記生，不通等流、長養。等流非唯有記生，通三性故。所長養亦非唯有記生，體雖無記，通三性生故。前論云「飲食、資助、睡眠、等持勝緣所益名所長養。」又解：於五類中，若異熟攝不盡者，方立長養、等流。若異熟攝盡者，即不立長養、等流。以異熟果攝體盡故，所以不名長養、等流。

Regarding 'It should be known that it is only [...] the characteristic of the fruit of ripening': An answer. This fruit of ripening is distinct from its cause; it arises only from what is indeterminate (vyākṛta), and does not extend to the uniformly flowing or the nurtured. The uniformly flowing does not arise only from the determinate, because it extends to the three natures. The nurtured also does not arise only from the determinate, for although its entity is indeterminate, it arises extending across the three natures. The earlier treatise states: 'That which is augmented by the superior conditions of food and drink, support, sleep, and meditative equipoise is called the nurtured.' Another explanation: Among the five categories, only if the fruit of ripening does not subsume them entirely are the nurtured and the uniformly flowing established. If the fruit of ripening subsumes them entirely, then the nurtured and uniformly flowing are not established. Because the fruit of ripening subsumes the entities entirely, it is therefore not called nurtured or uniformly flowing.