法華義疏 2.354

2.354

「演說正法」者，演一乘之法名為正法。彌勒敘東方佛法輪已廣明，今但略說法也。次明七善者，良由具七善故名為正法，故舉七善釋正法也。七善通大小乘，今明大乘七善也。如《涅槃．名字功德品》以七善歎《涅槃經》，今亦以七善歎根本法輪也。數七善不同。有人言：合初開後故名為七，合初三總名為時善，第二義善，第三語善，第四純一無雜，第五具足，第六清淨調柔，第七梵行之相，此是《成論》文意也。有人言：開初合後，開初三為三時善，第四義，第五語，第六純一無雜，第七具足，清白梵行之相還屬純一無雜所攝，此是《智度論》及注經所釋意也。三時善者，《成論．三善品》云「少年說法為初善，中年說法為中善，老年說法為後善」。又言「初捨罪，中捨福，後一切捨」。《智度論》云「讚歎檀度為初善，次歎尸羅為中善，是二波羅蜜所得果報，若生諸佛前及作人天名為後善」。又說「聲聞為初善，緣覺為中善，菩薩為後善」。依《寶篋經》聲聞菩薩各有三善，聲聞三者，初即從他聞法，中即如說修行，後即得聖正見。又初即見苦斷集，中即修道，後即證滅。菩薩三善，初即發菩提心，中即不念二乘，後即迴向一切智。又初行施等六度，中破慳等六弊，後迴向一切智。依文釋者，謂根本法輪一部之內序、正、流通為三善也。以大乘一部具此三也。若望教始終者，初即根本法輪，中即支末法輪，後即攝末歸本法輪。

"Preached the correct Dharma": expounding the Dharma of the ekayāna is called the correct Dharma. Maitreya's narration of the turning of the Dharma-wheel by the Buddhas of the east has already explained this extensively; now it is only briefly stated. Next, explaining the seven excellences: precisely because it is endowed with the seven excellences, it is called the correct Dharma; therefore, the seven excellences are adduced to explain the correct Dharma. The seven excellences apply to both the Mahāyāna and the Hīnayāna; here it explains the seven excellences of the Mahāyāna. Just as the "Chapter on the Merits of Names" in the Nirvāṇa Sūtra praises the Nirvāṇa Sūtra with the seven excellences, so now the fundamental Dharma-wheel is praised with the seven excellences. The counting of the seven excellences varies. Some say: combining the initial and opening the later constitutes the seven. Combining the first three is collectively called the excellence of time; the second is excellence of meaning; the third, excellence of words; the fourth, pure and unadulterated; the fifth, complete; the sixth, pure and pliable; the seventh, characteristics of the brahma-practice. This is the intended meaning in the text of the Tattvasiddhi Śāstra. Some say: opening the initial and combining the later. Opening the first three yields the excellences of the three times; the fourth is meaning; the fifth, words; the sixth, pure and unadulterated; the seventh, complete; and the characteristics of pure brahma-practice are subsumed under pure and unadulterated. This is the interpretation intended by the Dazhidulun and the commentary on the sūtra. Regarding the excellences of the three times, the "Chapter on the Three Excellences" in the Tattvasiddhi Śāstra says: "Preaching the Dharma in youth is the initial excellence; preaching the Dharma in middle age is the intermediate excellence; preaching the Dharma in old age is the final excellence." It also says: "Initially abandoning sin, in the middle abandoning merit, and in the end abandoning everything." The Dazhidulun says: "Praising the perfection of giving is the initial excellence; next, praising morality is the intermediate excellence; the retributive fruits obtained from these two pāramitās—whether being born before the Buddhas or becoming humans and gods—are called the final excellence." It also says: "The śrāvaka is the initial excellence, the pratyekabuddha is the intermediate excellence, and the bodhisattva is the final excellence." According to the Ratnakaraṇḍaka Sūtra, śrāvakas and bodhisattvas each have three excellences. As for the three of the śrāvakas: the first is hearing the Dharma from others; the middle is practicing as taught; the final is attaining the noble right view. Moreover, the first is seeing suffering and severing its origin; the middle is cultivating the path; the final is realizing cessation. As for the three excellences of a bodhisattva: the first is generating the bodhicitta; the middle is not thinking of the two vehicles; the final is dedicating [merit] toward all-knowledge. Moreover, the first is practicing the six pāramitās such as giving; the middle is destroying the six faults such as stinginess; the final is dedicating [merit] toward all-knowledge. If interpreted according to the text, within the single work of the fundamental Dharma-wheel, the preface, the main body, and the dissemination constitute the three excellences, because a single Mahāyāna work is endowed with these three. If viewed from the beginning to the end of the teaching, the initial is the fundamental Dharma-wheel, the middle is the branch-and-terminal Dharma-wheel, and the final is the Dharma-wheel that gathers the branches back to the root.