妙法蓮華經玄贊 2.238

2.238

贊曰：下讚法勝妙希。八十三云：「具十德也。一初善，謂聽聞時生歡喜故。二中善，謂修行時無有艱苦，遠離二邊依中道行故。三後善，謂極究竟離諸垢故，及一切究竟離欲為後邊故。」法性離垢故，能學之者亦離垢故，修行究竟得果離垢。故《智度論》云：「讚布施為初善，讚持戒為中善，讚二果報生天淨土名後善。復說聲聞、獨覺、大乘亦名三善。」《寶篋經》云：「知苦斷集名初善，修正道名中善，證滅名後善，是名聲聞初、中、後善；若不捨菩提心，不念下乘，迴向一切智是名菩薩初中後善。」今依《瑜伽》為正。四文巧，此云「其語巧妙」，謂善縎綴名身等故，及八語具皆圓滿故。五妙義，此云「其義深遠」，謂能引發利益安樂故。六純一，此云「純一無雜」，謂不與一切外道共故，唯佛法有、外道所無。七圓滿，此云「具足」，無限量故、最尊勝故，義豐且勝故名圓滿。八清淨，謂自性解脫故，依一剎那自體解脫故，或法自性解脫故。九鮮白，謂相續解脫故，設多剎那亦解脫故，或學之者亦解脫故。十梵行，謂八聖道支滅諦名梵，道諦名行，與滅為因，此具八道名梵行相。當知此道由純一等四種妙相所顯說故，是梵行相此中第六純一無雜、第七具足、第八清、第九白，餘如文可解，准義配同新經所說。

The commentary says: Below, he praises the rarity of the Dharma's supreme excellence. Fascicle Eighty-Three [of the Yogācārabhūmi-śāstra] says: "It is endowed with ten virtues. First, good in the beginning: that is, because it produces joy upon hearing it. Second, good in the middle: that is, because when cultivating it, there is no hardship, as one practices relying on the middle way far removed from the two extremes. Third, good in the end: that is, because it is supremely ultimate and free from all defilements, and because its ultimate end is the complete detachment from desire." Because the nature of phenomena is free from defilement, those capable of learning it are also free from defilement, and cultivating to completion, the fruit obtained is free from defilement. Therefore, the Mahāprajñāpāramitopadeśa says: "Praising giving is good in the beginning; praising the observance of precepts is good in the middle; praising the two rewards of rebirth in heaven or a pure land is called good in the end. It also says that the śrāvaka, pratyekabuddha, and Mahāyāna are also called the three goods." The Ratnakaraṇḍaka-sūtra says: "Knowing suffering and abandoning its accumulation is called good in the beginning; cultivating the correct path is called good in the middle; realizing cessation is called good in the end—these are called the śrāvaka's good in the beginning, middle, and end. If one does not abandon the bodhicitta, does not ponder the inferior vehicles, and dedicates everything toward omniscience, this is called the bodhisattva's good in the beginning, middle, and end." Now, we take the Yogācārabhūmi as authoritative. Fourth, skillful in phrasing: here translated as "its words are skillful and wondrous," meaning that its groupings of words and syllables are well connected, and the eight qualities of speech are completely fulfilled. Fifth, profound meaning: here translated as "its meaning is deep and far-reaching," meaning that it can bring about benefit, peace, and bliss. Sixth, unadulterated: here translated as "unadulterated and unmixed," meaning that it is not shared with any non-Buddhists; it is present only in the Buddha's Dharma and absent from non-Buddhists. Seventh, complete: here translated as "perfectly endowed," meaning that it is boundless and most supremely eminent; because its meaning is rich and supreme, it is called complete. Eighth, pure: meaning liberation by intrinsic nature, because it is liberated by its own-nature in a single moment, or because the intrinsic nature of the Dharma is liberated. Ninth, spotless: meaning continuous liberation, because even over many moments it remains liberated, or because those who learn it are also liberated. Tenth, brahma-practice: meaning the eightfold noble path branches; the truth of cessation is named "brahma," and the truth of the path is named "practice," serving as the cause for cessation; this endowment with the eightfold path is the mark of the brahma-practice. One should know that because this path is revealed and expounded through the four wondrous marks such as unadulterated, it is the mark of the brahma-practice. Herein, the sixth is unadulterated and unmixed, the seventh is perfectly endowed, the eighth is pure, and the ninth is spotless; the rest are understood from the text, and their matching corresponds to what is expounded in the new translation of the sūtra.