俱舍論疏 17.118

17.118

論「有漏道業至唯除前生」，明有漏斷道具五果也。言「俱有」者，謂俱生法。言「解脫」者，謂無間生，即解脫道。言「所修」者，謂未來修。斷謂擇滅，由道力故彼得方起。餘文可解。增上果言除前生者，後是前因。前非後果，無取、與故。《正理》有一師說：擇滅亦是道增上果，道增上力能證彼故，說非擇滅是心果故，離此更無餘果義故。

[On] the treatise's: "Karma of the path with-outflows... only excluding what arose prior": this clarifies that the path of abandonment with-outflows possesses five fruits. What is called "coexistent" means co-arising phenomena. What is called "liberated" means that which arises without interruption, namely the path of liberation. What is called "cultivated" means future cultivation. Abandonment refers to analytical cessation (pratisaṃkhyā-nirodha); it is by the power of the path that its possession arises. The rest of the text is intelligible. As for the predominant fruit excluding what arose prior: the posterior is the cause of the prior; the prior is not the fruit of the posterior, because there is no taking and giving [of results]. One master in the *Nyāyānusāra* says: Analytical cessation is also a predominant fruit of the path, because the predominant power of the path can realize it, and because non-analytical cessation is said to be a fruit of mind, and apart from this there is no other sense of fruit.