俱舍論記 30.155

30.155

「如有取識至輪轉於生死」者，因解差別顯業先受。如有取識正命終時，雖色、心中帶彼眾多感後有業，所引熏習功能種子，一重業者今先受果，譬如負債強者先牽。二近起者今先受果，如將命終遇善、惡友生善、惡趣。三數習者今先受果，如一生來偏習此業。三所引由明了故先起，非餘轉等業也。如經部中有是頌言：一業極重、二業近起、三種業習數。即先所作，如其次第配釋三前。謂重業前熟、近起前熟、數習前熟，餘輕等業後熟，由斯業故轉生死。

Regarding "Like consciousness with grasping … transmigrating in saṃsāra": through explaining culmination, it clarifies which karma is experienced first. When consciousness with grasping is at the point of death, although within form and mind it carries the seeds of perfuming capacity brought about by many karmas that induce future existence: first, heavy karma experiences its fruit first now, just as when in debt the stronger creditor drags one away first; second, near-arising karma experiences its fruit first now, just as when near death meeting good or bad companions leads to rebirth in good or bad destinies; third, frequently practiced karma experiences its fruit first now, just as practicing this karma predominantly throughout one's life. The seeds induced by these three, being vivid, arise first, and not the other karmas. As a verse in the Sautrāntika says: "First, karma that is extremely heavy; second, karma that is near-arising; third, the type of karma practiced frequently." That is, what was done before, explained in that order as the three 'firsts': heavy karma ripens first, near-arising ripens first, frequently practiced ripens first, while other light karmas ripen later; due to these karmas one turns in saṃsāra.