大乘義章 12.15

12.15

次明所治同異之義。五品十善所治之障，義有同異。所言同者，莫不皆離十不善業。所治既同，何緣得分五品善別？釋言：離之有遠有近，故得分為五品善別，凡夫十善離之最近，乃至佛善去之最遠。所言異者，凡夫十善正離業道，餘之四種離業根本。五住煩惱是業根本，聲聞緣覺同治四住，聲聞解劣見法麁昧，所治不精；緣覺智勝見理深明，所斷精盡。菩薩及佛同滅無明，菩薩智淺離之未窮，佛智圓極斷之畢竟。有此差別，故分五品。五品十善，辨之略爾。

Next, the meaning of the identity and difference of what is remedied is clarified. Regarding the obstacles remedied by the five grades of the ten goods, their meaning has identity and difference. As for what is called identical, there are none that do not abandon the ten unwholesome courses of action. Since what is remedied is identical, on what basis are they divided into the distinctions of the five grades of good? The explanation says: the abandonment has distance and proximity, and therefore they can be divided into the distinctions of the five grades of good. The ordinary person's ten goods are closest in abandoning them, up to the Buddha's good, which is farthest from them. As for what is called different, the ordinary person's ten goods directly abandon the courses of karma, whereas the remaining four kinds abandon the root of karma. The afflictions of the five entrenchments are the root of karma; śrāvakas and pratyekabuddhas jointly remedy the four entrenchments. Śrāvakas have inferior understanding and see dharmas coarsely and dimly, so what they remedy is not refined; pratyekabuddhas have superior wisdom and see the principle deeply and clearly, so what they sever is refined and exhaustive. Bodhisattvas and Buddhas jointly eradicate fundamental ignorance; a bodhisattva's wisdom is shallow and does not exhaust its abandonment, while the Buddha's wisdom is consummate and severs it definitively. Because there are these differences, they are divided into five grades. The five grades of the ten goods are thus briefly explained.