諸經要集 11.33

11.33

述曰。此行名聖說不定。所謂罪行。諸經或說名黑黑業及不善業。凡夫福行。諸經或說名黑白業及以善業。名雖種種行體無殊。行體云何。如智論說。殺害等是不善業。布施等是善業。此則是說罪福二行。言殺等者。等取十惡齊名罪行。言施等者。等取事中戒定等業。同是世善。俱名福行。此世善中。八禪定者。望欲界亂善。名不動行。若望出世理觀智慧。此緣事住。則名福行。如說六度前五度中所有禪定。通亦名福。但諸罪福人行不同。或專修福。或唯造罪。或復有人。罪福俱行。專修福者。所謂淨心。為益他人行施戒等。唯造罪者。謂無慈潤。動身口意皆為損他。罪福俱者。謂修福時內心不淨。或兼損物。此則是其欲界雜業。非純淨故。亦名不淨。若論罪行。麁顯可知。若論雜業。與淨福行有同有異。稍隱難知。謂諸修福據其外相。事中信樂所作皆同。若據內心。為自為他所求各別。精麁不等。以諸修福外同內異故。有純雜二業不同。若能調心慈悲愍物。隨所施為皆成大善。若不守念。視相修福。內麁外細。唯成雜業。稱彼愚情雖謂過世理實違道。亦非淨福。以修福時不觀生空。我倒常行遍通三性。所有作業與倒相應。是假取性。是故迷道。以不著心多求世報。又多求名。故非淨福。以此純雜世俗多迷。今略偏論令人識行。先論雜業後明淨福。但諸雜業自有麁細。麁者為惡兼損他人。細者自為唯求世報。先論麁雜。若就施論。或有非法取財施者。如盜他物以用布施。此感來報還常衰耗。施已生悔得果亦然。故優婆塞經云。若人施已生於悔心。若劫他財持以布施。是人未來雖得財物。常耗不集。或有為施兼損他者。謂若施時不正念善。或生瞋恚。或起高慢。當墮惡道。雖得福報畜中別受。不感人天。故分別業報經偈云。

The commentary states: The designations for these actions were spoken variably by the noble ones. With regard to transgressive actions, various sūtras sometimes call them black-black karma and unwholesome karma. With regard to the meritorious actions of ordinary beings, various sūtras sometimes call them black-and-white karma as well as wholesome karma. Although the names are diverse, the substance of the actions does not differ. What is the substance of these actions? As the Treatise on the Great [Virtue of] Wisdom (*Mahāprajñāpāramitā-upadeśa) says: killing and harming and so forth are unwholesome karma; dāna and so forth are wholesome karma. This refers to the two actions of transgression and merit. The phrase "killing and so forth" includes all ten unwholesome deeds, which are collectively termed transgressive actions. The phrase "dāna and so forth" includes the karma of morality, meditation, and so forth within worldly practices; all are worldly wholesome deeds and are collectively called meritorious actions. Among these worldly wholesome deeds, the eight dhyāna concentrations, when viewed against the agitated wholesomeness of the desire realm, are termed immovable actions. If viewed against the wisdom of world-transcending contemplation of principle, they abide in object-based practices and are thus termed meritorious actions. Just as it is taught among the first five pāramitās of the six pāramitās that all meditative concentrations are generally also called merit. However, people's practice of transgressions and merits differs: some exclusively cultivate merit, some only create transgressions, and there are also people who perform both transgressions and merit together. Those who exclusively cultivate merit act with a pure mind to benefit others, practicing dāna, morality, and so forth. Those who only create transgressions lack loving kindness and moisture; all movements of their body, speech, and mind are directed toward harming others. Those who combine transgressions and merit have an impure inner mind while cultivating merit, or simultaneously harm living beings. This is mixed karma of the desire realm; because it is not purely clean, it is also called impure. If we discuss transgressive actions, they are coarse, evident, and easily known. If we discuss mixed karma, it has similarities and differences with pure meritorious action, and is somewhat hidden and difficult to discern. That is, regarding all who cultivate merit, in terms of external appearances, their faith, joy, and actions within worldly practices are identical. If viewed in terms of their inner mind, what they seek for themselves or for others is distinct, and the subtle and coarse are not equal. Because all who cultivate merit are outwardly identical but inwardly different, there is the distinction between pure and mixed karma. If one can tame one's mind with maitrī-karuṇā and pity living beings, whatever one gives and does will entirely become great good. If one does not guard mindfulness and cultivates merit while looking at appearances, being inwardly coarse and outwardly fine, it only becomes mixed karma. Although suited to foolish sentiments and thought to surpass the worldly, in reality it opposes the Way and is not pure merit. Because while cultivating merit they do not contemplate the emptiness of sentient beings, the inversion of self is constantly active, pervading all three natures; all karma produced accords with inversion, which is a grasping at hypothetical natures, and for this reason they are deluded about the Way. Because without an unattached mind they mostly seek worldly retribution and also mostly seek fame, it is not pure merit. Because ordinary people are mostly confused about this purity and mixture, I now briefly discuss it selectively to cause people to understand their actions: first discussing mixed karma, and afterwards clarifying pure merit. Yet all mixed karma naturally has coarse and fine [varieties]. The coarse consists of doing evil while simultaneously harming others; the fine consists of acting for oneself, seeking only worldly retribution. First we discuss coarse mixed karma. If discussed in terms of dāna: there are those who improperly obtain wealth and give it away, such as stealing other people's goods to use for dāna. This induces future retribution that will still continually decline and diminish; feeling regret after giving brings a result that is also like this. Therefore the Upāsaka[-śīla]-sūtra says: 'If a person gives and afterwards gives rise to regret, or plunders another's wealth to use for dāna, even though this person obtains wealth in the future, it will constantly be depleted and not gather.' Or there are those who perform dāna while simultaneously harming others: that is, if when giving they do not right-mindfully focus on the good, or give rise to dveṣa, or produce arrogance, they shall fall into the evil destinies; although they obtain meritorious retribution, they experience it separately among animals and do not induce rebirth among humans and devas. Therefore a verse of the Fenbie yebao jing (Karma-vibhaṅga) says: