釋禪波羅蜜次第法門 3.34

3.34

復次，業若有相，即是有為；若是有為，必墮三相。若墮三相；即是生滅；若是生滅，即不至現在。過去既滅，當知本業亦滅，誰感此果？不可以新業始生，能感今果。當知業有相貌，此義不可。若言業無相貌而能感果者，此亦不然。所以者何？無相之法，即是無為。無為無業，何得感果？

Furthermore, if karma has characteristics, it is conditioned; if it is conditioned, it must fall into the three characteristics. If it falls into the three characteristics, it is subject to arising and perishing; if it is subject to arising and perishing, it does not arrive at the present. Since the past has already perished, one should know that the original karma has also perished; what induces this effect? It is impossible that newly arising karma can induce the present effect. One should know that the proposition that karma has characteristics is untenable. If one says that karma has no characteristics and yet can induce an effect, this is also not so. Why is that? Dharmas without characteristics are unconditioned. What is unconditioned has no karma; how could it induce an effect?