俱舍論記 6.142

6.142

「有一世業至如上應知」者，此即約世、念明果多、因少。有一世業三世異熟，此約小三世。如現在一念造現受業，名一世業。業所感果若已落謝，名過去異熟。若續現前，名現在異熟。若未起者，名未來異熟。無三世業共感一世異熟，勿設劬勞果減因故。有一念造業感多念異熟果，無多念造業感一念異熟果，勿設劬勞果減因故。前約世顯、後約念明，大意雖同，門差別說。又解：世約大三世，念約剎那。問：多剎那造業，同感一剎那中各別果，是即有多剎那感一剎那中果。云何乃言無多念業一念受耶？解云：此顯無有多念造業同受一念中一果，明果不減因，不遮多念造業一剎那中受各別果。問：如菩薩百劫修相好異熟業，同一身受，豈不因多、果少？解云：感佛身相用最勝業。多時修習，引起最後勝業現前，能感佛身殊勝異熟。前劣非感，於義何違？若不爾者，定有因多、果少。又解：雖百劫造同一身受，然所感相異熟極微，剎那前後各各不同。非百劫業共感一果，非俱有因故。

Regarding 'There is karma of one time-period […] it should be understood as above': this explains that the results are many while the cause is small in terms of time-periods and moments. There is karma of one time-period [bringing about] vipāka across the three time-periods; this is explained in terms of the minor three time-periods. For example, when in a single present moment one creates karma to be experienced in the present, this is called karma of one time-period. If the result brought about by the karma has already ceased, it is called a past vipāka. If it continues to appear in the present, it is called a present vipāka. If it has not yet arisen, it is called a future vipāka. There is no case where karma of three time-periods jointly brings about the vipāka of a single time-period, lest effort be expended but the result be less than the cause. There is karma created in a single moment that brings about vipāka results lasting many moments; there is no karma created across many moments that brings about a vipāka result of a single moment, lest effort be expended but the result be less than the cause. The former was shown in terms of time-periods, and the latter was clarified in terms of moments; although the general idea is the same, they are stated under distinct headings. Another explanation: 'time-period' refers to the major three time-periods, while 'moment' refers to kṣaṇas. Question: If karma is created across many kṣaṇas and jointly brings about distinct results within a single kṣaṇa, this would mean that many kṣaṇas bring about results within a single kṣaṇa. Why, then, say that there is no karma of many moments experienced in a single moment? Solution: This shows that there is no karma created across many moments that jointly experiences a single result within a single moment, clarifying that the result is not less than the cause; it does not preclude karma created across many moments experiencing distinct results within a single kṣaṇa. Question: For example, when a bodhisattva cultivates the karmas of the vipāka of the marks and secondary characteristics for a hundred kalpas and experiences them in a single body, is the cause not abundant and the result small? Solution: Bringing about the physical marks of a Buddha employs the most supreme karma. By practicing it over a long time, the final supreme karma is induced to become manifest, which is able to bring about the extraordinary vipāka of the Buddha's body. The prior, inferior [karmas] do not bring it about; what contradiction is there in this meaning? If this were not so, there would certainly be [cases where] the cause is abundant and the result is small. Another explanation: Although created over a hundred kalpas to be experienced in a single body, the vipāka subtle atoms of the marks brought about are each distinct before and after in time from kṣaṇa to kṣaṇa. It is not that the karma of a hundred kalpas jointly brings about a single result, because they are not sahabhū-hetus.