Chinese
复次，经中说：“业有白者，谓有异熟是白，如初静虑乃至有顶。”此说属于无色界的善业是白色的。 “业”是指一个自性和一个刹那。“互相违背的缘故”是指白色和黑色二者不能同时存在于一个事物上。“欲界中它具有力量的缘故”是指在欲界中，不善业不费力气地反复增长，因此具有力量，因为它的异熟也混合产生，从而压倒善业。在此，善业有时需要努力才能产生，因此力量较小，不能压倒不善业。因此，它的异熟就完全是黑色的。属于欲界的善业，因为与不善业混合，所以是黑白色的，异熟也是混合成熟的缘故。 教师善铠认为这是不合理的。分别说者不这样说。那么怎么说呢？属于欲界的善业与不善业一起，所以说是黑白色的，因为是混合的缘故。异熟也是黑白色的，因为是混合成熟的缘故。在欲界中，善业和不善业的业会同时成熟，正如所说：“前后无三，成熟欲故。” 世尊也在经中说：“以唯一有损害的身体来积聚诸行，以有损害的身体造作，从禅定中现证有损害的身体，现证有损害的身体后，就生于有损害的世界。”因此，从经中可知，在欲界中行持的善业是黑白色的，异熟也是黑白色的，但并非纯粹的善业。因此，这里不会出现不善业也变成黑白色的诘难，因为这里不是辩论的地方，不要在非处努力，因为这是传承的。
English
Furthermore, the Sutra states, "There are white karmas, which have white ripening, such as the first dhyana up to the peak of existence." This refers to the virtuous karmas belonging to the formless realm as white. "Karma" refers to one entity and one moment. "Because they are mutually contradictory" means that white and black cannot coexist in one thing simultaneously. "Because it has power in the desire realm" means that in the desire realm, non-virtuous karma increases repeatedly without effort, thus having power, because its ripening also arises mixed, thereby overwhelming virtuous karma. Here, virtuous karma sometimes arises with effort, thus having less power and not being able to overwhelm non-virtuous karma. Therefore, its ripening is entirely black. Virtuous karma belonging to the desire realm is black and white because it is mixed with non-virtuous karma, and the ripening also matures mixed. The teacher Gocha Taye considers this unreasonable. The Vaibhashikas do not say this. Then what do they say? Virtuous karma belonging to the desire realm is done together with non-virtuous karma, so it is said to be black and white, because it is mixed. The ripening is also black and white, because it matures mixed. In the desire realm, the karmas of virtuous and non-virtuous deeds will mature simultaneously, as it is said, "Without before and after, the three mature because of desire." The Bhagavan also said in the Sutra, "With a body that is solely afflicted, one accumulates actions; having performed actions with an afflicted body, one realizes an afflicted body through meditation; having realized an afflicted body, one is born into an afflicted world." Therefore, from the Sutra, it is known that virtuous karma practiced in the desire realm is black and white, and the ripening is also black and white, but it is not purely virtuous karma. Therefore, here there is no objection that non-virtuous karma also becomes black and white, because this is not a place for debate, do not strive in a non-place, because this is the tradition.
Chinese
从以何种方式进行分类的角度来说，从“非白”这个词语是有含义的开始说起。白色有两种，即自性白和异熟白。其中，属于色法的业，是两者皆白而为白。无色法只有自性白，所以没有说明。如何知道“非白”这个词语是有含义的呢？因此，世尊在《大空经》中广说。论典中也说“白法”等，是指有漏和无漏的法。无覆无记的法，虽然没有异熟白，但因为不是烦恼性的，所以称为善。因此，因为异熟是白色的缘故，所以在色界中行持是白色的。因为没有异熟白的缘故，所以要知道无漏不是白色的。如何知道无漏业没有异熟呢？因此说，因为不属于界，所以没有异熟。异熟是不属于界的，它的异熟因也只会是属于界的。无漏业是不属于界的，所以没有异熟，因为没有被欲贪等所执持的缘故。如何知道没有被欲贪等所执持呢？因此说，因为与进入相违。被欲贪等执持，就无法断除三界有法的进入。因此，这里说能断除它的就是无漏，没有差别，所以详细地询问了什么是无漏业。提到法忍和对欲的离贪，是因为它是欲界的对治法，因为舍弃了黑业的缘故。其中，对于苦、集、灭、道，以法智忍舍弃的是被应当舍弃的烦恼所引发的业。对于从欲界中离贪，又依次以无间
English
From the perspective of how to categorize, starting from the statement that the term "non-white" has meaning. There are two types of white: naturally white and white due to maturation. Among these, actions that belong to the realm of form are white because both are white. Formless phenomena are only naturally white, so they are not discussed. How do we know that the term "non-white" has meaning? Therefore, the Blessed One extensively explains it in the Great Emptiness Sutra. In the treatises, it is also said that "white dharmas" refer to both defiled and undefiled dharmas. Unobscured and unspecified phenomena, although they do not have white maturation, are called virtuous because they are not afflictive. Therefore, because maturation is white, conduct in the realm of form is described as white. Because there is no white maturation, it should be understood that the undefiled is not white. How do we know that undefiled actions do not have maturation? Therefore, it is said that because they do not belong to the realm, they do not have maturation. Maturation does not belong to the realm, and its cause of maturation will only belong to the realm. Undefiled actions do not belong to the realm, so they do not have maturation, because they are not grasped by desire and so on. How do we know that they are not grasped by desire and so on? Therefore, it is said that it is because they contradict entering. Being grasped by desire and so on, one cannot cut off the entering of the three realms of existence. Therefore, here it is said that what can cut it off is the undefiled, without distinction, so the question of what undefiled action is was asked in detail. Mentioning forbearance of dharma and detachment from desire for desire is because it is the antidote to the desire realm, because black actions are abandoned. Among these, for suffering, origin, cessation, and path, the forbearance of knowledge of dharma abandons the actions instigated by the afflictions that should be abandoned. For detachment from desire from the desire realm, again in order, with uninterrupted
Tibetan
མ་བརྒྱད་ཀྱིས་ཉོན་མོངས་པ་ལྟར་དེས་སྤང་བར་བྱ་བའི་ཉོན་མོངས་པས་ཀུན་ནས་བསླངས་པའི་ལས་སྤང་ལ་དེ་ཡང་གཅིག་ཏུ་མི་དགེ་བ་ཡིན་པས་ནག་པོ་ཞེས་བྱའོ། །དཀར་ནག་སྟེ་དགེ་བ་དང་ཞེས་བྱ་བ་ལ། དེ་ནི་དེ་ལ་དམིགས་པའི་ཉོན་མོངས་པ་སྤངས་པ་ལས་སྤངས་པའོ། །རང་གི་ངོ་བོ་སྤོང་པ་ནི་མ་ཡིན་ཏེ། རང་གི་ངོ་བོ་ ནི་ཐོབ་པ་ལ་ཡོངས་སུ་བཤད་པའི་མིང་ངོ༌། །བར་ཆད་མེད་པའི་ལམ་དགུ་ལས་དེ་ལ་དམིགས་པའི་ཉོན་མོངས་པ་མ་ལུས་པར་སྤངས་པ་དེ་སྤོང་བར་རྣམ་པར་གཞག་གོ །རྣམ་པ་དགུ་པ་སྤང་བའི་ཕྱིར་ཞེས་བྱ་བ་ནི། གཞན་རྣམས་ནི་སྔར་ཉིད་དུ་སྤངས་ཟིན་པའི་ཕྱིར་རོ། འདི་ལས་གཞན་པ་རྣམ་པ་བཞི་ཞེས་བྱ་བ་ལ། ཁྱད་པར་ནི་མ་བསྒྲིབས་པའི་ལས་སྤང་བའི་ཕྱིར་མི་བགྲང་ངོ༌། །དེ་བཞིན་དུ་བར་ཆད་མེད་པའི་ལམ་བཅུ་བདུན་གྱིས་བསྡུས་པ་ནི་ལས་རྣམ་པ་གསུམ་གྱིས་ལས་རྣམས་སྤང་པའི་ཕྱིར་འཇུག་གོ །འདོད་གཞན་མྱོང་འགྱུར་གཉིས་སུ་རིག །ཅེས་བྱ་བ་ལ་འདི་ཡང་སྔར་ཉིད་དུ་བཟློག་ཟིན་ཏོ། །མི་དགེ་བ་ནི་དཀར་ནག་ཏུ་རུང་བ་མ་ཡིན་ནོ་ཞེས་བྱ་བ་ལ་སོགས་པ་ལ། སློབ་དཔོན་འདུས་བཟང་ན་རེ། བིཥྐྲི་ཏ་ཏཱཏ་ཅེས་ཟེར་རོ། །འདིར་རེ་རེ་དཀར་ནག་ཉིད་དུ་འདོད་པ་མ་ཡིན་ནོ། །འོ་ན་ཅི་ཞེ་ན། ས་མུ་དི་ཏ་ཡོདཿཞེས་འདི་དཔྱད་པར་བྱའོ། །འདོད་པ་ལས་སྐྱེས་གཞན་དཀར་ནག་ཅེས་བྱ་བ་འདི་ཡང་མི་རུང་ངོ་ཞེས་དེ་ཉིད་སྨྲའོ། །མཐོང་བ་དང་བསྒོམ་པས་སྤང་བར་བྱ་བ་འདིར་རྣམ་པར་སྨིན་པ་མ་ཡིན་ཡང་འདིར་ལས་རྣམ་པར་ཡོད་པའི་ཕྱིར། གང་རྣམ་པར་སྨིན་པ་དང་བཅས་པ་དེ་ཉིད་གཟུང་བས་རྣམ་པར་སྨིན་པ་ནག་པོ་ཞེས་བྱ་བ་ལ་སོགས་པ་འབྱུང་བའི་ཕྱིར་རོ། །དེ་ལྟ་ན་ཡང་སྟོབས་དང་ལྡན་པས་ཉམ་ཆུང་བ་ཟིལ་གྱིས་མནན་པའི་ཕྱིར་མི་དགེ་བ་ནི་དཀར་ནག་ཉིད་དུ་འཐད་པ་མ་ཡིན་ནོ། །ཐུབ་པ་ནི་གསུམ་སྟེ་ཞེས་བྱ་བ་ལ། ཐུབ་བའི་དངོས་པོ་ཐུབ་པ་ཡིན་པ་དང་འདི་ཐུབ་པའི་ཡིན་པ་ནི་ཐུབ་པའི་འོ། །མི་སློབ་པའི་ལུས་དང་ངག་གི་ལས་དག་ནི་ཞེས་བྱ་བ་ནི། རྣམ་པར་རིག་བྱེད་མ་ཡིན་པ་ཁོ་ན་ཡིན་གྱི་རྣམ་པར་རིག་བྱེད་མ་ཡིན་ཏེ་མི་སློབ་པ་ཞེས་བྱ་བའི་ཕྱིར་རོ། །སེམས་པ་ནི་དོན་དམ་པར་ཐུབ་པ་ཡིན་ལ་ཞེས་བྱ་བ་ནི། དེ་རྣམ་པར་བྱང་བའི་རྒྱུ་ཉིད་ཀྱི་གཙོ་བོ་ཡིན་པའི་ཕྱིར་རོ། ཐུབ་པ་ཉིད་ཐུབ་པ་ཡིན་ཏེ། རང་གི་དོན་ལ་འཕེལ་བ་བསྒྲུབ་པའི་ཕྱིར་རོ། དེ་ནི་ལུས་དང་དག་གི་སྒོ་ནས་རྗེས་སུ་དཔག་པར་བྱ་བ་ཡིན་ནོ་ཞེས་བྱ་བ་ནི་ཐུབ་པ་ཞེས་བྱ་བར་ཏེ། དེའི་ཕྱིར་གང་
Chinese
就像八种烦恼一样，由此所要断除的烦恼所引发的业，断除，而且那完全是不善的，所以称为黑色。黑白，即善与，是指：那是从断除针对它的烦恼而断除的。不是断除自己的自性，因为自己的自性是完全解释为获得的名称。从九种无间道中，完全断除针对它的烦恼，那被安立为断除。说“为了断除第九种”，是因为其他的先前就已经断除了。说“从这之外的四种”，特别是因为没有算上断除未被遮蔽的业。同样，被十七种无间道所包括，是因为三种业断除诸业而进入。说“欲、异、受、变分为二”，这个先前也已经驳斥过了。说“不善不是能成为黑白的”等等。阿阇黎善护说：བིཥྐྲི་ཏ་ཏཱཏ་（藏文，梵文天城体，viṣkṛtatāta，梵文罗马拟音，完全显现的父亲）。这里不是认为每一个都是黑白。那么是什么呢？ས་མུ་དི་ཏ་ཡོདཿ（藏文，梵文天城体，samuditāḥ，梵文罗马拟音，集合）。这个应该考察。说“从欲望所生的其他黑白”这个也是不行的，他这样说。见道和修道所要断除的，虽然这里不是异熟，但因为这里有业的种类。因为凡是具有异熟的，就取那个，所以会出现“异熟黑色”等等。即使那样，因为有力量的压倒弱小的，所以不善成为黑白是不合理的。说“能胜有三种”，能胜的事物是能胜，而这是能胜的，是能胜的。不说学习者的身语业，因为只是非表色，不是表色，因为称为非学习者。说“心是究竟的能胜”，因为那是完全清净之因的主要原因。能胜本身就是能胜，因为是为了成办增长自己的利益。说“那是从身语门推测的”，是指称为能胜的， 因此，凡是
English
Just like the eight afflictions, the karma caused by the afflictions to be abandoned by it is abandoned, and that is entirely unwholesome, so it is called black. Black and white, that is, virtuous and, refers to: that is abandoned from abandoning the afflictions aimed at it. It is not abandoning one's own nature, because one's own nature is a name fully explained as attainment. From the nine unobstructed paths, completely abandoning the afflictions aimed at it, that is established as abandonment. Saying "in order to abandon the ninth kind" is because the others have already been abandoned before. Saying "the four kinds other than this," especially because it does not count abandoning the unobscured karma. Similarly, included by the seventeen unobstructed paths, it is because the three kinds of karma enter by abandoning all karmas. Saying "desire, other, feeling, change are divided into two," this has also been refuted before. Saying "unwholesome is not something that can become black and white," and so on. The teacher Sthiramati says: viṣkṛtatāta (藏文，梵文天城体，viṣkṛtatāta，梵文罗马拟音，completely manifested father). Here it is not considered that each one is black and white. Then what is it? samuditāḥ (藏文，梵文天城体，samuditāḥ，梵文罗马拟音，collection). This should be examined. Saying "other black and white born from desire" is also not acceptable, he says that. What is to be abandoned by the path of seeing and the path of cultivation, although it is not the result of maturation here, but because there are kinds of karma here. Because whatever has the result of maturation, that is taken, so "black result of maturation" and so on will appear. Even so, because the powerful overwhelm the weak, it is unreasonable for the unwholesome to become black and white. Saying "the conqueror has three," the thing that can conquer is the conqueror, and this is the conqueror, is the conqueror. Not the body and speech karma of the learner, because it is only non-revealing form, not revealing form, because it is called non-learner. Saying "mind is the ultimate conqueror," because that is the main cause of complete purification. The conqueror itself is the conqueror, because it is in order to accomplish the increase of one's own benefit. Saying "that is inferred from the doors of body and speech," refers to what is called the conqueror, Therefore, whatever