俱舍論記 20.62

20.62

「又彼所言至當廣顯示」者，此破第四證，牒非不然。非經部師作如是說，即過去業能生當果。然過去業為先能熏，於現身中所引業種相續、轉變、差別，令當果生。相續等三，〈破我品〉中當廣顯示。又《正理》五十一引經部云「然業為先，所引相續、轉變、差別能生當果。業相續者，謂業為先，後後剎那心相續起，即此相續後後剎那異異而生名為轉變。於最後時有勝功能無間生果，異餘轉變故名差別。」

"Moreover, as for what they say ... will be extensively shown": this refutes the fourth proof, citing it as incorrect. The Sautrāntika does not claim that past karma itself can directly produce a future fruit. Rather, past karma acts as the prior perfuming agent, inducing a karmic seed within the present body whose continuity (saṃtatāna), transformation (pariṇāma), and distinction (viśeṣa) cause the future fruit to arise. The three factors of continuity and so forth will be extensively shown in the "Pudgala-pratiṣedha". Furthermore, Nyāyānusāra fascicle 51 quotes the Sautrāntika: "Rather, with karma as the prerequisite, the induced continuity, transformation, and distinction are able to produce the future fruit. 'Continuity of karma' means that with karma as the prerequisite, subsequent moments of mental continuity arise; that very continuity arising differently moment by moment is called 'transformation'; and at the final moment possessing the superior capacity to produce the fruit without interval, being distinguished from the other transformations, is called 'distinction.'"