俱舍論疏 16.22

16.22

論「有餘師說至故名俱業」，此師意：以欲見道所斷，無善雜故，名純黑業。欲修所斷，善不善雜，總名雜業。《婆沙》一百一十四云「如是說者，一切不善業皆名黑黑異熟業，由欲界中不善強盛，不為善法之所陵雜，以不善法能伏能斷自地善故。善業羸劣而為不善之所陵雜，以欲界善不能斷不善故。」《正理》破前師云「如是所說前已遮遣，謂善無能雜不善故。」破後師云「此亦非理。二所斷中俱有業不能感異熟果故（見道中身、邊見相應思，修道中無記業，不能感異熟果）。」

On the text, "Some other masters say [...] therefore it is called combined karma": This master's view is that because [karma] abandoned by the vision path in the desire realm is not mixed with the wholesome, it is called purely black karma. What is abandoned by the cultivation path in the desire realm is a mixture of the wholesome and unwholesome, so it is collectively called combined karma. The *Vibhāṣā*, fascicle 114, says: "Those who speak thus [hold that] all unwholesome karma is called black-black-vipāka karma, because in the desire realm the unwholesome is intense and powerful, and is not encroached upon or mixed with by wholesome dharmas, since unwholesome dharmas can suppress and sever the wholesome of their own sphere. Wholesome karma is weak and frail, and is encroached upon and mixed with by the unwholesome, because the wholesome of the desire realm cannot sever the unwholesome." The *Nyāyānusāra* refutes the former master, stating: "What has been said thus was already rejected before, meaning that the wholesome cannot mix with the unwholesome." It refutes the latter master, stating: "This is also illogical. For among both kinds of [karma] to be abandoned, there is karma that cannot ripen into a vipāka result (namely, volition associated with the view of individuality and extreme views in the vision path, and neutral karma in the cultivation path, cannot ripen into a vipāka result)."