俱舍論記 6.143

6.143

「然異熟果至方能辨故」者，顯果與因非俱，無間要因相續。然異熟果無與業俱，非此念造時即此念受果，故不但與因俱。亦非無間生，由次剎那在生相法，是現等無間緣力所引故，非是異熟因力。又解：亦非無間。第一剎那造業已，由第二剎那為等無間緣力所引故，第三剎那其果方起。此文且約心、心所說，理實色等亦非無間。又解：異熟果中，有是利者，謂心、心所法；有是鈍者，謂色、不相應行。若利者，由次第二剎那等無間緣力所引故，第三剎那果起。若鈍者，極疾猶須第三剎那力所引，第四剎那方現在前。此中且約極速疾者說，故不言色等。又解：此文亦顯色等由次剎那力所引故，顯色等非無間。由次剎那等無間緣力所引故，顯心等非無間。又異熟因感異熟果難，必待相續方能辨果，非俱、無間。若依《宗輪論》，大眾部等末宗異義，業與異熟有俱時轉。

Regarding 'However, the vipāka-phala […] only then can it produce [the result]': this shows that the result is neither simultaneous with nor immediately contiguous to the cause, but must depend on a continuum. Now, the vipāka-phala never exists simultaneously with karma; it is not that when it is created in this moment, the result is experienced in this very moment; therefore, it is not simultaneous with the cause. Nor does it arise immediately without interval, because a dharma in the state of arising in the subsequent kṣaṇa is induced by the power of the present samanantara-pratyaya, not by the power of the vipāka-hetu. Another explanation: It is also not without interval because after the karma is created in the first kṣaṇa, it is induced by the power of the samanantara-pratyaya in the second kṣaṇa, and only in the third kṣaṇa does the result arise. This text speaks for the time being in terms of mind and mental factors; in reality, form and the like are also not without interval. Another explanation: Among vipāka-phalas, some are sharp, namely the dharmas of mind and mental factors; some are dull, namely form and conditioned dharmas not associated with mind. If they are sharp, they are induced by the power of the samanantara-pratyaya of the immediately succeeding second kṣaṇa, so the result arises in the third kṣaṇa. If they are dull, even the most rapid still require the power of the third kṣaṇa to induce them, and only in the fourth kṣaṇa do they become present. Here, it speaks for the time being in terms of the extremely rapid ones; hence it does not mention form and the like. Another explanation: This text also shows that because form and the like are induced by the power of the subsequent kṣaṇa, it indicates that form and the like are not without interval; and because [mind and mental factors] are induced by the power of the samanantara-pratyaya of the subsequent kṣaṇa, it indicates that mind and the like are not without interval. Moreover, it is difficult for a vipāka-hetu to bring about a vipāka-phala; it must await a continuum before it can produce the result, and is neither simultaneous nor without interval. According to the Samayabhedoparacanacakra, in the later deviant doctrines of the Mahāsāṃghika and others, karma and vipāka proceed simultaneously.