俱舍論疏 17.140

17.140

論「初見所斷業至謂增上」，以見斷對三門。如見斷法非無為、非異熟果體，對除二果。修所斷法唯非無為，故對之除一果。見道望修道，有遍行因故有等流果，無間相生故有士用果，有不善故有異熟果，不障礙故有增上果。非斷道故無離繫果，以非所斷法、非無間相生故無士用果，無同類、遍行因故無等流果，非所斷非異熟故無異熟果，見斷非道故無離繫果，不障礙故有增上果。

[On] the treatise's: "First, karma abandoned by seeing... that is, the predominant": this relates what is abandoned by seeing to the three gates. Just as dharmas abandoned by seeing are not unconditioned and not entities that are ripening fruits, in relation to them two fruits are excluded. Dharmas abandoned by cultivation are only not unconditioned, so in relation to them one fruit is excluded. The path of seeing relative to the path of cultivation has omnipresent causes, hence it has outflowing fruits; because of arising in immediate succession, it has virile fruits; because there is the unwholesome, it has ripening fruits; because there is non-obstruction, it has predominant fruits. Because it is not a path of abandonment, it lacks the fruit of disjunction. Because dharmas not to be abandoned do not arise in immediate succession, there are no virile fruits; because there are no equal-and-immediate or omnipresent causes, there are no outflowing fruits; because they are neither to be abandoned nor ripening, there are no ripening fruits; because what is abandoned by seeing is not the path, there is no fruit of disjunction; and because there is non-obstruction, there is a predominant fruit.