俱舍論記 6.240

6.240

「諸有為法至之增上果」者，釋後兩句。凡果望因或俱、或後，因法望果或俱、或前，前法定非後法果故。於有為法中，除前已生有為法，以前非後果故。是餘若俱、若後，有為之增上果。問：由因增上，其果得生，名增上果。餘果亦由因增上故，其果得生，應名增上果。解云：餘果從別立名，非從總立故，不名增上果。增上更無別稱，從總立名，雖標總稱即受別名，如色處等。

Regarding 'All conditioned dharmas [...] its comprehensive fruit': Explaining the last two lines. Generally, a fruit with respect to its cause is either simultaneous or subsequent; a causal dharma with respect to its fruit is either simultaneous or prior; a prior dharma cannot be the fruit of a subsequent dharma. Among conditioned dharmas, excluding conditioned dharmas that have already arisen prior—because what is prior is not the fruit of what is subsequent—it is the comprehensive fruit of the remaining conditioned dharmas, whether simultaneous or subsequent. Question: Because of the predominance of the cause, its fruit is able to arise, and hence is called the comprehensive fruit. The other fruits also arise because of the predominance of the cause, so they should also be called comprehensive fruits. The explanation is: The other fruits establish their designations from specific aspects, not from the general; hence they are not called comprehensive fruits. Comprehensive has no other specific designation and establishes its designation from the general; although it denotes a general appellation, it receives a specific designation, just as with the form-base and so forth.