大乘義章 7.11

7.11

次辨其相。相別有五：一約世法以為三性。一切凡聖身口意中止作兩善，斯名為善；止作兩惡，齊名不善；報生、威儀、工巧、變化，通名無記。二約出家道法分別。一切凡聖身口意中，止作兩善，名之為善；止作兩惡，齊名不善；報生無記，威儀、工巧及與變化義別有三，如律中說：順法所作斯名為善，違法所作通名不善，非違順者說為無記。三對果分別。生樂名善，生苦不善，不能生者說為無記。於此門中，凡夫學人身口意中止作兩善名之為善，能生樂故；止作兩惡齊名不善，能生苦故。報生、威儀、工巧、變化說為無記，不能生故。無學聖人一切所作通名無記，不能記得未來果故。故《地持》中，羅漢所犯名為無記突吉羅罪。罪既無記，善等亦然。四對理分別。理謂空理，順理名善，違理不善，非違非順說為無記。於此門中，凡夫所作善惡無記悉名不善，取性心起，違空理故。三乘聖人順理之行名之為善，三乘聖人隨事所作說為無記。五對實分別。實謂不空如來藏性。於此實性，順名為善，違名不善，非違非順說為無記。於此門中，諸佛菩薩真證行德名之為善，凡夫二乘一切所作悉名不善，菩薩法中緣修無漏亦善不善，相順名善；以性違故，說為不善；餘非情法，說為無記（此二門竟）。

Next, their characteristics are discriminated. The differences in characteristics are five: First, determining the three natures in terms of conventional dharmas: among all ordinary beings and noble ones, the two wholesome [actions] of cessation and activity within body, speech, and mind are called wholesome; the two unwholesome [actions] of cessation and activity are equally called unwholesome; retribution-born, comportment, craftsmanship, and transformation are collectively called indeterminate. Second, distinguishing in terms of the dharmas of the monastic path: among all ordinary beings and noble ones, the two wholesome [actions] of cessation and activity within body, speech, and mind are called wholesome; the two unwholesome [actions] of cessation and activity are equally called unwholesome; retribution-born is indeterminate; comportment, craftsmanship, and transformation have three distinct meanings, as spoken in the Vinaya: that which is done in accordance with the Dharma is called wholesome; that which is done contrary to the Dharma is collectively called unwholesome; that which is neither contrary nor accordant is spoken of as indeterminate. Third, distinguishing in relation to the fruit: that which generates pleasure is wholesome; that which generates suffering is unwholesome; that which is incapable of generating [either] is spoken of as indeterminate. In this approach, for ordinary beings and trainees (śaikṣa), the two wholesome [actions] of cessation and activity within body, speech, and mind are called wholesome, because they are capable of generating pleasure; the two unwholesome [actions] of cessation and activity are equally called unwholesome, because they are capable of generating suffering. Retribution-born, comportment, craftsmanship, and transformation are spoken of as indeterminate, because they are incapable of generating [these]. All actions performed by noble ones beyond training (aśaikṣa) are collectively called indeterminate, because they cannot record a future fruit. Therefore, in the *Bodhisattvabhūmi* (*Dichi*), an offense committed by an arhat is called an indeterminate duṣkṛta offense. Since the offense is indeterminate, wholesome and so forth are also likewise. Fourth, distinguishing in relation to principle: "principle" refers to the principle of emptiness. Accordance with the principle is called wholesome; contrariety to the principle is unwholesome; being neither contrary nor accordant is spoken of as indeterminate. In this approach, whatever is done by ordinary beings—wholesome, unwholesome, or indeterminate—is all called unwholesome, because it arises from a mind grasping at inherent nature, contrary to the principle of emptiness. The practices of the noble ones of the three vehicles that accord with the principle are called wholesome; that which is performed by the noble ones of the three vehicles in adaptation to phenomenal affairs is spoken of as indeterminate. Fifth, distinguishing in relation to the real: "the real" refers to the nature of the non-empty tathāgatagarbha. In relation to this real nature, accordance is called wholesome, contrariety is called unwholesome, and being neither contrary nor accordant is spoken of as indeterminate. In this approach, the attributes of true realization and practice of the buddhas and bodhisattvas are called wholesome; all that is performed by ordinary beings and the two vehicles is wholly called unwholesome. In the dharma of bodhisattvas, conditioned cultivation of the untainted is also wholesome and unwholesome: what accords in characteristic is called wholesome; because it is contrary in nature, it is spoken of as unwholesome; other insentient dharmas are spoken of as indeterminate. (This concludes the second section.)