俱舍論頌疏論本 6.53

6.53

俱相應士用者，俱有相應，得士用果。言士用果者，因有作用，如世士夫營農等用，因名士用。果從因生，名士用果。士用之果，依主釋也。如世間說鴉足藥艸，醉象將軍，藥艸似鴉足，名鴉足也。將軍破賊如醉象，名醉象也。從譬為名，士用亦爾。論云：「為唯此二有士用果？為餘亦有（問也）？有說餘因亦有此果，唯除異熟。由士用果與因俱生，或無間生，異熟不爾（此師立俱生無間二士用果，故除異熟也）。有餘師說，此異熟因亦有隔越遠士用果，譬如農夫所收菓實（此師更立隔越士用果，故通異熟。春種秋收，隔越士用也）。」

'Simultaneous and associated [causes result in] human effort' means that simultaneous and associated causes obtain the result of human effort (puruṣakāra-phala). As for the result of human effort: the cause has an operation, like the activity of a man (puruṣa) in the world engaging in agriculture and the like, so the cause is called human effort. The result arises from the cause, so it is called the result of human effort. The result of human effort is a dependent compound (tatpuruṣa). It is like worldly expressions such as 'crow-foot medicinal herb' or 'mad-elephant general': the medicinal herb resembles a crow's foot, so it is named 'crow-foot'; the general crushes enemies like a mad elephant, so he is named 'mad-elephant'. They are named by metaphor; human effort is also like this. The treatise states: 'Does only this pair have the result of human effort, or do the others have it too (the question)? Some say the other causes also have this result, with the sole exception of the ripening [cause]. For the result of human effort arises simultaneously with the cause, or arises immediately without interval, whereas ripening does not (this master posits two kinds of results of human effort, simultaneous and immediate, hence excludes the ripening cause). Other masters say that this ripening cause also has a distant, separated result of human effort, just like the fruit gathered by a farmer (this master further posits a separated result of human effort, so it extends to ripening; sowing in spring and harvesting in autumn is a separated human effort).'