大乘義章 12.84

12.84

六種善法，如《大智論》說。名字是何？謂善五陰及數滅無為，是其六也。善五陰中有其四種：一生得善陰，宿習今成；二方便善陰，現在修起；三無漏善陰，謂三乘人緣修法身；四常住五陰，謂佛菩薩真實法身。故《涅槃》云「捨無常色獲得常色，受想行識亦復如是。」此等如前五陰章中具廣分別。數滅無為，略有三種：一煩惱滅，謂滅五住一切煩惱；二者業滅，謂滅有漏無漏之業；三者苦滅，謂滅分段變易之果。是等如前三無為中具廣辨釋。此等皆依大乘分別。六善如是。

The six wholesome dharmas are as taught in the *Mahāprajñāpāramitopadeśa*. What are their names? They refer to the wholesome five aggregates and analytical cessation (pratisaṃkhyā-nirodha), which constitute the six. Within the wholesome five aggregates there are four kinds: 1. Innately acquired wholesome aggregates, which were habitually practiced in previous lives and are accomplished in the present; 2. Wholesome aggregates of expedient means, which are cultivated and produced in the present; 3. Untainted wholesome aggregates, which refer to the conditionally cultivated dharmakāya of persons of the three vehicles; 4. Permanently abiding five aggregates, which refer to the real dharmakāya of Buddhas and bodhisattvas. Thus the *Nirvāṇa-sūtra* states: 'Abandoning impermanent form, one attains permanent form; feeling, conception, conditioning factors, and consciousness are also like this.' These are analyzed in detail as in the previous chapter on the five aggregates. Analytical cessation briefly has three kinds: 1. Cessation of afflictions, which refers to extinguishing all afflictions of the five entrenchments; 2. Cessation of karma, which refers to extinguishing sāsrava and anāsrava karma; 3. Cessation of suffering, which refers to extinguishing the fruits of mortal transmigration and inconceivable transformation. These are analyzed and explained in detail as in the previous discussion of the three unconditioned dharmas. All of these are distinguished according to the Mahāyāna. The six wholesome dharmas are as such.