俱舍論記 6.239

6.239

「若法因彼至由道力得」者，釋第五、第六句，明士用果。若但有法因彼勢力所生，即說此法名士用果。「如因下地」等，指事別顯。應知士用有多，擇滅名不生士用，應言由道力證得故。《正理》十八解士用果云「此有四種，俱生、無間、隔越、不生，如前已說。言俱生者，謂同一時，更互為因力所生起。言無間者，謂次、後時，由前念因力所生起，如世第一法生苦法智忍。言隔越者，謂隔遠時，展轉為因力所生起，如農夫等於穀、麥等。言不生者，所謂涅槃，由無間道力所得故。此既不生，如何可說彼力生故名士用果？現見於得亦說生名，如說我財生，是我得財義。若無間道斷諸隨眠所證擇滅，如是擇滅名離繫果及士用果。若無間道不斷隨眠，重證本時所證擇滅，如是擇滅非離繫果，唯士用果（已上論文）。」此論前文據別俱生勝士用果，但說相應、俱有因得。後文據通士用果故，說通六因得。

Regarding 'If a dharma, caused by the force of that [...] obtained through the power of the Path': Explaining the fifth and sixth lines, clarifying the virile fruit. If a dharma is produced simply by the force of that, this dharma is said to be the virile fruit. 'As caused by a lower ground,' and so forth, points to cases to demonstrate specifically. It should be known that virile [fruits] are many; analytical cessation is called the non-arising virile [fruit], and it should be said to be realized and obtained through the power of the Path. The Nyāyānusāra, fascicle 18, explains the virile fruit, saying: 'This has four kinds: co-arising, immediately subsequent, separated, and non-arising, as previously explained. "Co-arising" means that at the same time, it is produced by the power of acting mutually as causes. "Immediately subsequent" means that at the subsequent moment, it is produced by the power of the cause of the preceding moment, just as the worldly supreme dharma produces the receptivity to the dharma-knowledge of suffering. "Separated" means that separated by a distant time, it is produced by the power of acting successively as causes, as with farmers and grain, wheat, and so on. "Non-arising" refers to nirvāṇa, because it is obtained through the power of the unimpeded path. Since this does not arise, how can it be said to be called a virile fruit because of being produced by its power? It is seen in the world that "arising" is also said of obtaining, just as when one says "my wealth has arisen," it means "I have obtained wealth." If the analytical cessation is realized through the unimpeded path severing the anuśayas, such an analytical cessation is called both the fruit of disconnection and the virile fruit. If the unimpeded path does not sever anuśayas, but repeatedly realizes the analytical cessation originally realized, such an analytical cessation is not a fruit of disconnection, but solely a virile fruit (the above is the text of the treatise).' Earlier in this treatise, based on the specific, pre-eminent, co-arising virile fruit, it is said only to be obtained by the associated and co-existent causes. Later in the text, based on the general virile fruit, it is said to extend to being obtained by all six causes.