俱舍論疏 6.275

6.275

論「有餘師說至所收果實」，第二師說。亦許隔越有士用力，由此異熟因力，亦有士用果也。《入阿毘達磨》第二釋五果名云「果不似因，故名為異。熟謂成熟，堪受用故。果即異熟，名異熟果。果似因故，說名為等。從因生故，復說為流。果即等流，名等流果。擇滅無為名離繫果，此由道得，非道所生。果即離繫，名離繫果（已上三果，持業釋也）。」又云「由此勢力彼得生故，此名士用，彼名為果。士用因從喻得名，士用果是士用之果。」又云「由前增上，後法得生。增上之果，名增上果（已上二果，屬主釋也）。」論既此釋，無煩更解。

On the Śāstra's statement, "Other masters say… the harvest of fruit and grain": This is the explanation of the second master. He also allows that what is separated by an interval has virile efficacy; hence through the power of the retributive cause, there is also a virile result. The second fascicle of the Abhidharmāvatāra, explaining the names of the five results, says: "The fruit does not resemble the cause, hence it is called 'different' (vi-). Maturation (pāka) means ripening, being fit for enjoyment. The fruit is itself the different maturation, hence it is called retributive result (vipākaphala). Because the fruit resembles the cause, it is called 'equal' (ni-). Because it is born from the cause, it is further called 'outflow' (syanda). The fruit is itself the outflow, hence it is called outflow result (niṣyandaphala). The unconditioned analytically acquired cessation is called disjunction result (visaṃyogaphala); this is attained by the Path, not generated by the Path. The fruit is itself the disjunction, hence it is called disjunction result (the above three fruits are karmadhāraya compounds)." It also says: "Because that is able to arise through this force, this is called 'virile' (puruṣakāra) and that is called 'fruit' (phala). The virile cause receives its name from a metaphor; the virile result is the fruit of the virile." It also says: "Through the dominance of the preceding, the subsequent phenomenon is able to arise. The fruit of the dominant is called dominant result (adhipatiphala) (the above two fruits are tatpuruṣa compounds)." Since the treatise explains it in this way, there is no need for further explanation.