大乘義章 12.12

12.12

第一釋名。五品十善，出《地經論》。順義名善，順有三種：一順益上昇名之為善。若從是義，下極三有人天善法齊名為善。二順理名善，謂無漏行。若從是義，下極二乘所修善法皆名為善，同順理故。三體順名善，謂真識中所成行德。相狀如何？法界真性是己自體，體性緣起集成行德，行不異性，還即本體。即如不乖，稱曰體順。若從是義，唯佛菩薩體證真行是其善也。良以所對惡有三故，善分此三。言三惡者，一違損名惡。若從是義，唯三塗因及人天中別報苦業是其惡也。翻對此故宣說初善。二違理名惡。取性心中所造諸業，皆違法理同名為惡。若從是義，上極凡夫有漏善業猶名為惡。翻對此故說第二善。三體違名惡。一切妄心所起諸業，違背真體同名為惡。若從是義，上至三乘緣照無漏齊名為惡，妄心起故。翻對此故說第三善。名義如是（此一門竟）。

First, explaining the name. The five grades of the ten wholesome actions derive from the *Daśabhūmika-śāstra* (*Dijing lun*). That which conforms is called 'wholesome' (kuśala). Conforming is of three kinds: First, conforming to benefit and ascending is called wholesome. If according to this meaning, down to the wholesome dharmas of humans and devas in the three realms of existence, all are equally called wholesome. Second, conforming to principle is called wholesome, referring to untainted practices. If according to this meaning, down to the wholesome dharmas practiced by the two vehicles, all are called wholesome, because they equally conform to principle. Third, essential conformity is called wholesome, referring to the virtuous practices accomplished within the true consciousness. What are its characteristics? The true nature of the dharmadhātu is one's own essence; when the essential nature arises dependently to assemble and accomplish virtuous practices, the practices are not different from the nature, returning directly to the original essence. Approaching Suchness without deviation is termed 'essential conformity'. If according to this meaning, only the true practice personally realized by Buddhas and bodhisattvas is wholesome. Because there are three types of evil to which they are opposed, the wholesome is divided into these three. Regarding the three evils: first, that which violates and harms is called evil. If according to this meaning, only the causes of the three miserable paths and the karma of distinct suffering retribution among humans and devas are evil. The first wholesome is proclaimed in contrast to this. Second, that which violates principle is called evil. All karmas created with a mind grasping at inherent existence violate the principle of dharmas and are equally called evil. If according to this meaning, up to the tainted wholesome karma of ordinary people, it is still called evil. The second wholesome is stated in contrast to this. Third, essential violation is called evil. All karmas arisen from the deluded mind violate the true essence and are equally called evil. If according to this meaning, up to the untainted condition-contemplation of the three vehicles, all are equally called evil because they arise from a deluded mind. The third wholesome is stated in contrast to this. Such are the names and meanings. (This completes the first gate.)