俱舍論疏 24.175

24.175

「論曰至無常等故」，明具五因立四果也。「謂總一得得諸斷故」者，《正理》云「謂一果得，總得先來所得斷故（述曰：此說前向、果中所得無為，至今果位總一果得，得無為故，非是眾多無為同一得得）。」《婆沙》一百四十一云「問：何故名沙門果？答：無倒勇勵息除染法，名曰沙門。是諸沙門所引所證，名沙門果。」

'The treatise says, up to: impermanence and so forth'—this clarifies that the four fruits are established by possessing five causes. 'Namely, by a single comprehensive acquisition one obtains all abandonments': the Nyāyānusāra states: 'That is to say, by the acquisition of a single fruit, one comprehensively obtains the abandonments previously obtained (The commentary remarks: this means that the unconditioned cessations obtained during the preceding candidate states and fruits are, upon reaching the present fruit, comprehensively obtained by the acquisition of a single fruit; it does not mean that many unconditioned cessations are obtained by one single acquisition).' The Vibhāṣā fascicle 141 states: 'Question: Why is it called a fruit of asceticism? Answer: Inverting nothing, energetically striving to pacify and eliminate defiled phenomena is called a śramaṇa. That which is induced and realized by these śramaṇas is called a fruit of asceticism.'