瑜伽師地論略纂 4.43

4.43

If, relying on the first unarrived [dhyāna] and the first dhyāna, one transcends to enter the path of seeing and attains the third fruit, a single uninterrupted path detaches from purely black and mixed [karma]. If one has previously detached from the defilements of the upper stages and attains the third fruit relying on the four dhyānas, a single uninterrupted volition detaches from purely black and mixed, and, as appropriate, also white-white karma. If, from the first fruit, one attains the fourth fruit, the first eight uninterrupted volitions detach only from black-black karma, and the ninth uninterrupted volition detaches from all three karmas together. In the path of seeing of bodhisattvas, a single uninterrupted volition detaches only from black-black karma; in the vajra-like samādhi, a single uninterrupted volition severs all three karmas together. All evil karmas are severed as soon as the path arises; all wholesome karmas, because of being detached from the bondage of conditions, are exhausted only when defilement of their own stage is completely detached from, and therefore the ninth uninterrupted volition is said to exhaust white karma. What has been discussed above speaks of severing the volition-karma of contaminated seeds. As for suppressing active manifestations, with the sole exception that the path of seeing lacks an undefiled preparatory [path], all remaining paths of cultivation alongside the preparatory paths can suppress active manifestations. Here, it is only stated that various undefiled karmas are antidotes that sever the previous three karmas; although the liberation paths of the two vehicles also have severing, and the antidotes to the cognitive obscurations of the ten bodhisattva stages are also severed, none of them are karma, and therefore they are not mentioned. Thus the Abhidharma[samuccaya] states: "karma that is neither black nor white, etc., refers to the undefiled karmas in the preparatory and uninterrupted paths, because they are antidotes that sever those karmas." Because it is established based on the superior, other paths of advancement, etc., are not taken, as they all rely on distinct practices and do not completely suppress karmas of all grades; thus they are not mentioned. The four karmas discussed above, as appropriate, although differing as defiled or pure, all have volition as their nature. If relying on the Abhidharma[samuccaya], one should state in verse: