瑜伽論記 23.152

23.152

前中復次，當知施設邪業清淨者，外道計苦行，能淨過去諸不善業。言彼見宿世諸不善業，為二種因，謂現惡業，皆是宿業串習所引等，佛法亦有現法不善，由昔串習，後由現緣方得引起，彼唯取一，故成邪論。大師去世者，佛去世也。何緣應知如是施設，令業清淨，不應道理乃至由所逼切三品苦受不得生故等者，且如汝以火灸身，火灸在上，火次苦中，火微苦下，是則三苦，由現緣生，汝言由過去者，不應道理，除彼三火三苦，自已言由苦行，故能除苦者，不應道理。要略義者，所謂諸業自性決定，時分決定。品類決定者，景師云：且橫剋為言名決定也。達師云：此約隨轉理門一相說，若約真實理門，未必如是并得轉故。

In the former, “Furthermore, it should be known that establishing false karma as purification”: the non-Buddhists hold that asceticism can purify past unwholesome karma. The words “They view past unwholesome karma as two kinds of causes, namely present evil karma is all induced by the habitual practice of past karma, etc.”: in the Buddha's teaching, too, present unwholesome [karma] is due to past habitual practice, but can only be induced later by relying on present conditions; they take only one, and thus it becomes a false doctrine. “The Great Master has passed away” means the Buddha has passed away. “By what reason should it be known that such an establishment to purify karma is unreasonable… up to… because the three grades of painful feeling being oppressed cannot arise, etc.”: for example, if you scorch the body with fire, scorching with fire is intense, fire next produces moderate pain, and weak fire produces mild pain; thus the three pains arise from present conditions. Your stating that they are due to the past is unreasonable. Removing those three fires and three pains, saying that it is due to asceticism that one can remove pain is unreasonable. Regarding the essential meaning, the so-called karmas have their intrinsic nature determined, their timing determined, and their category determined. Master Jing says: provisionally speaking in terms of an immutable assignment, it is called determined. Master Da says: this is stated according to the aspect of the provisional teaching (anuvṛtti-yukti-mukha); if according to the teaching of true reality (tattva-yukti-mukha), it is not necessarily so, since all can be transformed.