瑜伽師地論略纂 4.46

4.46

Regarding the five kinds of karma, there are two alternatives, making three explanations in total. The first interpretation states: The wholesome and unwholesome karma of non-Buddhists is called 'crooked' because it obstructs the straight path of the Buddha's Dharma; second, this very crooked [karma] is called 'defiled' because it stains the True Dharma and stains body and mind; this very crooked and defiled [karma] is called 'turbid' because it dregs vicious dharmas and muddies body and mind. These all pervade all wholesome and unwholesome karma. Therefore, this treatise says: 'That is to say, crooked karma is also called defiled karma; crooked and defiled karma is also called turbid karma.' The second interpretation states: Crooked karma is as described above. As for defiled karma, it refers to the ignorance, greed, anger, arrogance, view of identity, and extreme view of ordinary beings within the Buddhist teaching, collectively termed 'those with inverted views'; view-clinging and rule-and-vow clinging are called 'those abiding in attachment to their own views'; wrong view is called 'those with wrong determination'; doubt is called 'those with wavering perception.' According to the case—whether corresponding, serving as a proximate cause, or serving as a remote cause—the wholesome and unwholesome threefold karma engendered thereby is called defiled karma, because it stains the True Dharma and is profoundly defiled and evil. If an ordinary being within the teaching is undetermined regarding both the wrong and the correct gates, and with doubt leading the way is called 'one of wavering perception', their wholesome and unwholesome [actions] are called turbid karma, because arising on the basis of doubt, they are extremely dreggy and defiled and leave behind evil residue. In the previous defilement, doubt arises based on wrong determination; here it arises based on being undetermined, hence establishing the distinction. It is not that it prevents the straight path of the Buddha's Dharma from being entered at all, which is why it is not said that internal ordinary beings also have crooked karma. The third interpretation states: All three karmas, when initiated by non-Buddhists who generate wrong understanding and practice, are called crooked; these very crooked karmas obstruct the arising of conditioned virtues, and are thus called defiled; they obstruct the realization of unconditioned virtues, and are thus called turbid. They all pervade the wholesome and unwholesome threefold karma. The eighth fascicle of the Abhidharma[-samuccaya-vyākhyā] has two alternatives explaining the first three karmas. The first says: When the three karmas obstruct the eightfold path, they are called crooked; when they can stain the mental continuum and generate obstructive karma, they are called defiled; when they arise based on the inverted views of non-Buddhists, they are called turbid. Only this turbid karma is said to arise from non-Buddhists, without stating by whom the first two are generated; hence one knows that logically they pervade what is generated both internally and externally. Since its nature is not distinguished, one clearly knows that it pervades good and evil, yet like this alternative, there is no fault. That [work] further explains: The various karmas initiated respectively by extreme view, wrong view, and satkāyadṛṣṭi are called crooked, defiled, and turbid. According to this, they are also initiated solely by non-Buddhists. Such three karmas arise internally or among non-Buddhists according to those afflictions; their meanings are explained distinctively, not having a fixed entity each. Although the meanings differ, they do not contradict one another. They differ from the Hīnayāna statement that crooked, defiled, and turbid karma are born based on deceit, anger, and greed. Within this meaning, they are bundled into three classes: first, the three karmas initiated by non-Buddhists are called crooked. Internal ordinary beings have three further categories: first, wrong determination generates defiled karma; second, non-determination generates turbid karma; third, correct determination generates pure karma. All tainted and untainted superior karmas possessed by all noble ones are called muni karma. 'Muni' means quietude/silence, translated here as tranquil, because of realizing the tranquil principle. If one follows the Bhūmi of Wisdom Arisen from Hearing below, all bodily and vocal karmas and the mind in the persons of all noble ones constitute the entity of the three pure karmas. 'Mind' is mental karma, which differs from this. That [passage] says that the muni karma in a noble one's person takes only the untainted, and tainted karma is called the three pure karmas, without making a distinction in contrast to ordinary beings. Here, however, in contrast to the differences between ordinary and noble, internal and non-Buddhist, pure karma belongs solely to ordinary beings, and all three karmas in the person of a noble one are called muni karma. Because the contrasts differ, they also do not contradict each other. The Abhidharmakośa-bhāṣya states: 'The bodily and vocal karmas of an aśaikṣa, along with mind, are the three munis; the three purities should be known as the three excellent conducts.'