俱舍論記 15.162

15.162

「有餘師說至異熟果少」者，有餘經部師說：順現法受業，餘第二生等亦得受異熟。而名順現法受者，隨初熟位建立業名為順現。等，等取生、後。生、後二業應知亦有能感多生，從初立名，准現應釋，勿順現等強勝力業異熟果少。依經部宗，許有一業能感多生。若順現法受業，其力最強，必受生後。若順生受業，其力稍劣，不受現受此即劣現，必受後受此即勝後。若順後次受業，其力最劣，不受現、生故劣前二，唯受後受。

Regarding 'Other teachers say, up to the maturation fruit would be small': other Sautrāntika teachers say: for karma to be experienced in the present life, one can also experience its maturation in the other, second birth and so forth. But it is called 'to be experienced in the present life' because the name of the karma is established according to the stage of its initial maturation as 'conforming to the present'. 'And so forth' includes [the karma of] next birth and subsequent births. It should be understood that the two karmas of next birth and subsequent births also can incur multiple births, and their names are established from the initial [birth]; they should be explained on the analogy of the present, lest karma of strong, superior power like that conforming to the present should have a small maturation fruit. According to the Sautrāntika school, they allow that a single karma can incur multiple births. If it is karma to be experienced in the present life, its power is the strongest, and it must also be experienced in the next birth and subsequent births. If it is karma to be experienced in the next birth, its power is somewhat inferior; it is not experienced in the present—this being inferior to the present—but must be experienced in subsequent births, this being superior to subsequent [karma]. If it is karma to be experienced subsequently, its power is the most inferior; it is not experienced in the present or next birth, and is therefore inferior to the preceding two, being experienced only in subsequent births.