瑜伽論記 3.21

3.21

答：由加行業受現別果，由根本業受當總果，非由一業現後俱受，從初為名名現法受，則非五無間不招總果，則由此義對法論說：造眾多無間業者，所感苦具眾多猛利頓受眾苦。訶怨心經云：由無間業於那落迦中數數死生受大苦異熟。般若法華等經亦言：由謗經故，從一地獄生一地獄，從初為名，皆順生受，此亦如是。

Answer: Through preparatory karma (prayoga) one experiences the distinct present fruitions, and through the principal karma (mūla) one experiences the future overarching fruition. It is not that a single karma is experienced both in the present and in the future. Designated from the initial [stage], it is called ‘experienced in the present life’; thus it is not that the five uninterrupted [karmas] do not bring about an overarching fruition. It is precisely due to this meaning that the Abhidharma[samuccaya] states: ‘For one who commits numerous uninterrupted karmas, the implements of suffering induced are manifold and intense, and one experiences manifold sufferings all at once.’ The Heyuanxin jing (訶怨心經) states: ‘Due to uninterrupted karma, one repeatedly dies and is reborn in the naraka, experiencing the great suffering of maturation.’ Sūtras such as the Prajñā[pāramitā] and the Lotus Sūtra also state: ‘Due to slandering the sūtra, one is born from one hell into another hell.’ Designated from the initial [stage], these are all experienced in the next life; here it is also like this.