瑜伽師地論略纂 4.37

4.37

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.