[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [瑜伽師地論略纂](https://indike.org/pramana/in.bauddha.taisho.1829) › 4.37 # 瑜伽師地論略纂 4.37 瑜伽師地論略纂 4.37 - **Language:** Classical Chinese ### [4.37](https://indike.org/pramana/in.bauddha.taisho.1829.4.37) 黑黑等四業中，非福業名黑黑，謂三惡趣總業，及五趣別惡業。其不動業名白白，謂色、無色界總別善業。其諸福業名黑白黑白業，謂欲界人天總業，及順五趣別善業。善為不善之所怨對，故名黑白黑白業。由未斷黑業故，其福業得此名；設黑業斷已，是先種類故，亦名黑白黑白業。此等三種，《對法論》說：若因若果，俱得其名。黑黑因，染污故，果不可愛樂故；白白因，不染污故，果可愛樂故；黑白黑白因，惡雜善故，果惡果所雜故，欲界福業果定為非福雜故，名黑白黑白。自有非福果不為福雜故，不名白黑白黑業。《對法》第八及六十六說黑黑業同此。　彼白白業者，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，即矯誑心相修諸善；或有業，意樂故白、方便故黑，即訓弟子發身語惡。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。又六十六及《對法》依真實門，此中據隨轉理門。《俱舍》第十六云：惡色欲界善，能盡彼無漏，應知如次第，名黑白俱非。若說此論隨順彼宗者，其白白業應唯色界善。理既不爾，故如前說。 > Among the four karmas such as black-black, etc.: non-meritorious karma is called black-black, referring to general karma of the three bad destinies and specific bad karma of the five destinies. Immovable karma is called white-white, referring to general and specific wholesome karma of the form and formless realms. Meritorious karmas are called black-white-black-white karma, referring to general karma of humans and gods in the desire realm, and specific wholesome karma corresponding to the five destinies. Because the wholesome is opposed by the unwholesome, it is called black-white-black-white karma. Because black karma has not yet been abandoned, meritorious karma obtains this name; even if black karma has already been abandoned, because it is of that former category, it is also called black-white-black-white karma. Regarding these three, the Abhidharmasamuccaya states: both as cause and as fruit they obtain their names. The black-black cause is defiled, and its fruit is not delightful; the white-white cause is undefiled, and its fruit is delightful; the black-white-black-white cause is evil mixed with good, and its fruit is mixed with bad fruit; because the fruit of meritorious karma in the desire realm is necessarily mixed with non-merit, it is called black-white-black-white. Since there is non-meritorious fruit that is not mixed with merit, it is not called white-black-white-black karma. Fascicle 8 and Chapter 66 of the Abhidharma\[samuccaya\] state that black-black karma is the same as this. As for white-white karma, it 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 karma of a single moment is both wholesome and unwholesome; rather, based on the intention and through the expedient means, they are collectively called a single karma, named "mixed karma." That is, there is karma that is black in intention and white in expedient means, namely, cultivating various goods with a deceitful mind; or there is karma that is white in intention and black in expedient means, namely, disciplining disciples by generating bodily or vocal evils. This black-white karma extends to both wholesome and unwholesome natures. This treatise explains black-black, etc., karma based on the three karmas—meritorious, non-meritorious, and immovable—while that treatise explains black-black, etc., karma based on pure, mixed, wholesome, and unwholesome; thus they do not contradict each other. Furthermore, Chapter 66 and the Abhidharma\[samuccaya\] rely on the approach of absolute truth, whereas here it relies on the approach that conforms to provisional truth. The Abhidharmakośa, fascicle 16, says: "Evil, form-realm, desire-realm wholesome, and the undefiled that can exhaust them, should be known respectively as black, white, both, and neither." If one were to say that this treatise conforms to that school, its white-white karma should only be form-realm wholesome karma. Since reason shows it is not so, it is as stated before. > — English (machine translation) (machine translation) - [Previous: 4.36](https://indike.org/pramana/in.bauddha.taisho.1829.4.36) - [Next: 4.38](https://indike.org/pramana/in.bauddha.taisho.1829.4.38) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1829.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1829~en-mt.4.37) — English, machine translation ## Linked texts (5) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.3.69) — Classical Chinese - [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823.16.3) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.41.5) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.16.5) — Classical Chinese - [阿毘達磨藏顯宗論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*zh-xuanzang.21.41) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1829.4.37](https://indike.org/pramana/in.bauddha.taisho.1829.4.37) · Pramāṇa