大方廣佛華嚴經隨疏演義鈔 70.58

70.58

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.