俱舍論疏 24.171

24.171

論「諸無間道至士用果故」，辨有為果差別。諸無間道唯是沙門性。諸解脫道亦是沙門，有為果體是彼等流、士用果故。准此論文，解脫道既言亦沙門果者，亦無為果。或可亦者，亦沙門性。所以名果者，以是沙門等流、士用二果性故。

The treatise says: 'All unobstructed paths, up to: because they are virile fruits (puruṣakāra-phala)'—this distinguishes the conditioned fruits. All unobstructed paths are exclusively the nature of asceticism. All paths of deliverance are also the ascetic state, and their conditioned fruit-nature is its outflow (niṣyanda) and virile fruit. According to this text of the treatise, since it states that the path of deliverance is also a fruit of asceticism, it is also an unconditioned fruit. Or, 'also' may mean it is also the nature of asceticism. Why it is called a fruit is because it has the nature of the two fruits of asceticism—outflow and virile fruit.