瑜伽論記 3.76

3.76

Ji further explains: If we rely on the text of this fascicle, in the path of seeing of the two vehicles, the single uninterrupted path, as well as the gradual detachment from desire, the first eight uninterrupted volitions solely exhaust black-black karma; the ninth uninterrupted path exhausts both purely black and mixed karma together. In detachment from the four dhyānas and four formless realms, the ninth uninterrupted path solely exhausts white-white karma; this is spoken according to those who attain the fruits gradually. If one relies on the initial threshold [samādhi] and the first dhyāna to leap into the path of seeing and attain the third fruit, a single uninterrupted path abandons purely black and mixed [karma]. If one has previously abandoned the defilements of higher stages and relies on the four dhyānas to attain the third fruit, a single uninterrupted volition abandons purely black and mixed [karma], as well as white-white karma according to what is appropriate. If one proceeds from the first fruit to grasp the fourth fruit, the first eight uninterrupted volitions solely abandon black-black karma, and the ninth uninterrupted volition abandons all three karmas together. For bodhisattvas, the single uninterrupted volition in the path of seeing solely abandons black-black karma, while the single uninterrupted volition of the diamond-like samādhi severs the three karmas together. When any unwholesome path of karma arises, it is severed; all wholesome karmas, due to abandoning the bondage of conditions, must be exhausted only when the defilements of their own stage are completely abandoned, which is why the ninth uninterrupted volition is said to exhaust white karma. What has been spoken of above refers to severing contaminated volitional karma that is seeds. As for subduing active manifestations, except solely for the path of seeing which lacks taintless preparations, the remaining paths of cultivation together with the preparatory paths can subdue active manifestations. Here, it is only said that various taintless karmas are the antidotes of abandonment for the previous three karmas; although the path of liberation of the two vehicles also has abandonment, and the various antidotes for the cognitive obscurations across the bodhisattva's ten stages abandon [them], none of these are karma, which is why they are not mentioned.