大方廣佛華嚴經隨疏演義鈔 70.58

70.58

疏「餘廣如雜集第八」等者，《俱舍》之義，上已具用。《雜集》之義大同《俱舍》，今更具出。論云「復次有四種諸業差別，謂黑黑異熟業、白白異熟業、黑白白黑異熟業、非白黑無異熟業，能盡諸業。黑黑異熟業者，謂不善業，由染污故，不可愛異熟故。白白異熟業者，謂二界善業，不染污故，可愛異熟故。黑白白黑異熟業者，謂欲界繫雜業，善不善雜故。云何一業亦善不善？此中不約生剎那相說一種業亦善不善，然約意樂及方便總說一業。是此經意。約此二種，若黑若白互不相似，建立一種黑白業故。或有業意樂故黑、方便故白，或有業方便故黑、意樂故白。意樂故黑、方便故白者，如有一人為欲誑他，先現其相，令信己故行於惠施，乃至出家方便故、黑意樂故。白者，如有一人欲令子及門徒遠危處安，由憐愍心現發種種身語麁惡，遂於此時發生雜染。非黑白無異熟業能盡諸業者，謂於此方便無間道中諸無漏業，以方便無間道是彼諸業斷對治故。非黑者，離煩惱垢故。白者，一向清淨故。無異熟者，生死相違故。能盡諸業者，由無漏業力，永拔黑等三有漏業與異熟習氣故。」釋曰：在文易了。但云非黑者非煩惱垢，此揀前黑黑業。一向清淨者，揀前有漏善業，為煩惱所發。言由無漏業力永拔者，即由加行無間二無漏智同時思業從智慧說故。言永拔所拔，即三有漏業習氣也。餘義與上所引《俱舍》一而無二，故疏總指。疏「因緣差別」者，彰業能為緣，容因種故。

Regarding the Commentary's statement, "The rest is as detailed in fascicle eight of the Samuccaya-vyākhyā," and so forth: the meaning from the Kośa has already been fully employed above. The meaning in the Samuccaya-vyākhyā is largely the same as that of the Kośa; here it is set forth more completely. That treatise states: "Furthermore, there are four kinds of distinctions among karmas, namely: karma that is black with black maturation, karma that is white with white maturation, karma that is black-and-white with white-and-black maturation, and karma that is neither white nor black without maturation, which can exhaust all karmas. 'Karma that is black with black maturation' refers to unwholesome karma, because it is defiled and because its maturation is unpleasant. 'Karma that is white with white maturation' refers to the wholesome karma of the two realms, because it is undefiled and because its maturation is pleasant. 'Karma that is black-and-white with white-and-black maturation' refers to mixed karma bound to the desire realm, because good and unwholesome are mixed. How can a single karma be both good and unwholesome? Here, a single kind of karma is not said to be both good and unwholesome in terms of the characteristic of its arising moment; rather, in terms of intention (āśaya) and expedient means (upāya), it is spoken of as a single karma overall. This is the intention of this sūtra. In terms of these two, since black and white are dissimilar to one another, a single black-and-white karma is established. Or, there is karma that is black due to intention and white due to expedient means; or there is karma that is black due to expedient means and white due to intention. 'Black due to intention and white due to expedient means' is like a person who, wishing to deceive another, first manifests such an appearance so as to make the other believe in him, and thus practices giving or even renounces the household life—this is white in expedient means and black in intention. 'White [due to intention and black due to expedient means]' is like a person who, wishing to make his child or disciple stay away from danger and abide in safety, out of a mind of compassion manifests various coarse and evil acts of body and speech, and consequently gives rise to defilement at this time. 'Karma that is neither black nor white, without maturation, which can exhaust all karmas' refers to all karmas without outflows within this expedient means in the path of immediate succession (ānantaryamārga), because the expedient means of the path of immediate succession is the antidotal cure for abandoning those karmas. 'Not black' means being free from the defilement of the kleśas; 'white' means being wholly pure. 'Without maturation' means being contrary to saṃsāra. 'Can exhaust all karmas' means that by the power of karma without outflows, one eternally uproots the three karmas with outflows—black and so forth—together with their maturation-impregnations (vāsanā)." Explanation: The text is easy to understand. Only that "not black" means not being a defilement of the kleśas—this distinguishes it from the previous black-black karma. "Wholly pure" distinguishes it from the previous good karma with outflows, which is initiated by kleśas. Saying "eternally uproots by the power of karma without outflows" means that because the volitional karmas concurrent with the two wisdoms without outflows—preparatory (prayoga) and immediately succeeding—are spoken of from the perspective of wisdom. In saying "eternally uproots," what is uprooted is the impregnations of the three karmas with outflows. The remaining points are one and not two with the Kośa cited above; therefore the Commentary points to it generally. Regarding the Commentary's phrase "distinctions of causes and conditions": this reveals that karma can act as a condition, accommodating the causal seeds.