俱舍論記 16.10

16.10

「欲界善業至互相違故」者，釋欲界善名俱。俱，謂黑白黑白。欲界善業名為黑白，造善業時為惡業惑所凌雜故異熟亦黑白，受果之時有非愛果相雜受故。此黑白名，依業、異熟前後相續間起而立。理雖復亦有善、惡異熟俱時雜受，且據前後以釋。又解：相續謂身，依一相續身立。又解：相續有二，一前後相續、二謂身相續。業據前後相續，果據身相續。又解：業據前後相續，果據前後相續及身相續，以容此身俱時受故。非據因果自性而說。所以者何？以無一業及一異熟是黑亦白，善、惡業果性類不同互相違故。

"Desire-realm wholesome actions ... because they mutually oppose each other": this explains desire-realm wholesome as named both. 'Both' means black-and-white [action] with black-and-white [ripening]. Desire-realm wholesome actions are called black-and-white because, when wholesome actions are performed, they are encroached upon and mixed with unwholesome actions and afflictions; their ripening is also black-and-white because, at the time of experiencing the fruit, it is experienced mixed with unpleasant fruits. These names 'black' and 'white' are established on the basis of actions and ripenings arising intermittently in prior and subsequent continuity. Although in principle wholesome and bad ripenings are also experienced mixed together simultaneously, the explanation is temporarily based on prior and subsequent. Another explanation: continuity refers to the bodily person, established on the basis of a single continuum of a person. Another explanation: there are two kinds of continuity—first, prior and subsequent continuity; second, bodily continuity. Action is based on prior and subsequent continuity, while fruit is based on bodily continuity. Another explanation: action is based on prior and subsequent continuity, while fruit is based on prior and subsequent continuity as well as bodily continuity, because this body is able to experience them simultaneously. It is not spoken of on the basis of the intrinsic nature of cause and fruit. Why is this? Because there is no single action or single ripening that is both black and white; wholesome and unwholesome actions and fruits differ in nature and category and mutually oppose each other.