俱舍論頌疏論本 15.73

15.73

定三順現等者，別釋也。定有三業：一、順現法受，謂此生造，即此生受。二、順次生法受，謂此生造，第二生受。三、順後法受，謂此生造，第三生後受。依經部說，順現受業其力最強，必受現、生、後。若順生受業，其力稍劣，必受生、後受，不受現受。順後受業其力最劣，不受現、生，唯受後受。隨初熟位名順現等，并不定業合成四種。言不定者，不定受故，謂不定受異熟故。或於三世時不定故，立不定名。

"Determinate is threefold: conducive to the present, and so forth" is the itemised explanation. Determinate karma is threefold: first, conducive to experience in the present life (dṛṣṭadharmavedanīya), meaning created in this life and experienced in this very life; second, conducive to experience upon rebirth (upapadyavedanīya), meaning created in this life and experienced in the second life; third, conducive to experience in subsequent lives (aparaparyāyavedanīya), meaning created in this life and experienced after the third life. According to the Sautrāntikas, karma conducive to experience in the present life is strongest in power and must be experienced in the present, rebirth, and subsequent [lives]. Karma conducive to experience upon rebirth is somewhat weaker in power and must be experienced in rebirth and subsequent [lives], not in the present. Karma conducive to experience in subsequent lives is weakest in power, not experienced in the present or upon rebirth, but only in subsequent [lives]. According to the stage of initial maturation, they are called conducive to the present and so forth, and together with indeterminate karma they form four kinds. As for the term "indeterminate": because it is not determinately experienced—that is, it does not determinately experience maturation; or because its timing across the three times is indeterminate—the name "indeterminate" is established.