瑜伽論記 17.200

17.200

次舉三喻況之可解，然此所明不同小論。謂若薩婆多業唯受一眾同分，故作五逆人。於一劫中但受無間果，於中重業招於總報餘得別報，正量部解具作五逆。於五劫中次第各受一劫，依成實論具五無間共招五劫，異熟非別別感，雖招五劫從初得名，故名生報。今大乘一剎那業具三功能，若起現報名現受業，若感生報名生受業，後業受亦爾，雖感三時從初熟位判三業不亂。

Next, it adduces three analogies to illustrate it, which can be understood. However, what is explained here is not the same as in the Hīnayāna treatises. For example, according to the Sarvāstivādins, a karma only experiences a single nikāya-sabhāga (group-homogeneity); thus, a person who commits the five heinous crimes merely experiences the fruition of the Avīci Hell in a single kalpa, wherein the weightiest karma brings about the collective retribution while the remainder obtain particular retributions. The Sāṃmitīya explanation holds that one who fully commits the five heinous crimes experiences [retribution] successively across five kalpas, one kalpa for each. According to the *Tattvasiddhi-śāstra*, possessing the five heinous crimes collectively brings about five kalpas: the maturation is not produced individually; although it brings about five kalpas, it takes its name from the first, and hence is called next-life retribution. Now, according to the Mahāyāna, a single kṣaṇa of karma possesses three functions: if it initiates present retribution, it is called karma experienced in the present; if it brings about next-life retribution, it is called karma experienced in the next life; retribution experienced subsequently is also like this. Although it produces [retribution in] the three times, the three karmas are classified without confusion based on the initial stage of maturation.