瑜伽論記 3.72

3.72

解云：瑜伽以欲界不善業強，雖有與相間起者，不為善雜，是故一切不善皆名黑黑。對法則據純起不善業不為善間故名黑黑；若相間起，則屬第三黑白業收。又對法及六十六說：白白業者，謂三界善業；黑白黑白業謂，欲界雜業非一剎那業通善惡。然依意樂及由方便合說一業名為雜業，謂有業意樂故黑方便故白則矯誑心相修諸善，或有業意樂故白方便故黑則訓弟子發身語惡，此黑白業通善惡性，此論依福非福不動三業以明黑黑等業，彼論依純雜善惡以明黑黑等業，故不相違。

Explanation: In the Yogācāra[-bhūmi], because unwholesome karma in the desire realm is strong, even if some arises intercalated with [wholesome karma], it is not adulterated by the wholesome; therefore all unwholesome karma is named black-black. The Abhidharma[-samuccaya], on the other hand, relies on purely arisen unwholesome karma uninterrupted by the wholesome to call it black-black; if it arises intercalated, it is subsumed under the third, black-white karma. Furthermore, the Abhidharma[-samuccaya] and Fascicle 66 state: 'White-white karma refers to wholesome karma of the three realms. Black-white-black-white karma refers to mixed karma of the desire realm.' It is not that a single moment of karma is both wholesome and unwholesome. Rather, in reliance on intention and expedient means, they are combined and stated as a single karma called mixed karma: that is, there is karma that is black in intention and white in expedient means, such as cultivating various wholesome acts with a deceitful mind; or there is karma that is white in intention and black in expedient means, such as disciplining disciples by initiating bad physical or vocal acts. This black-white karma extends to both wholesome and unwholesome natures. This treatise explains black-black and the other karmas in reliance on the three karmas of meritorious, non-meritorious, and immovable, while that treatise explains black-black and the other karmas in reliance on purely [good or bad] and mixed good and bad; therefore they do not contradict each other.