俱舍論記 20.65

20.65

「若謂能令至其理自成」者，復縱救牒破。若謂往業能令當果成現在者，果體本有，如何令果成現在耶？若謂往業引彼當果，從餘方所引至餘方，則所引果從此至彼其體應常。色有形段，可從此處引至餘方。又無色法既無形段，當如何引？又所引果應體本無，今時創得。若謂往業但令當果體有差別不同先時，本無今有其理自成。

"If you say that it can cause ... its principle is naturally established": here again a rejoinder is conceded and refuted. If you say that past karma can cause the future fruit to become present, then since the substance of the fruit originally exists, how could it cause the fruit to become present? If you say that past karma draws that future fruit from another location to this location, then the drawn fruit moving from here to there ought to be permanent in its substance. Form (rūpa) has shape and parts, so it could be drawn from this place to another place; but as for formless (arūpa) dharmas, since they lack shape and parts, how could they be drawn? Moreover, the drawn fruit ought to be originally non-existent in substance and only now newly acquired. If you say that past karma merely causes the substance of the future fruit to have a distinction unlike its prior state, then [the principle of] "originally non-existent, now existing" naturally follows.