妙法蓮華經玄贊 9.195

9.195

贊曰：此有三類。初二句離詮旨以顯真，無名相故。次一句離妄法以顯真，無妄能取、所取相故。後四句舉體妙以顯真。《大品經》說超三世故無量，越十方故無邊，離惑障品名無礙，離所知障品名無障。此中總顯法性真如是如實相，無所執人法，亦非依他顛倒之體，體性常住非二得得，故唯內智證，非因緣造，離名離義離能所取，非三世十方攝，無惑智二障。應以此理而觀真性，即前所云於法無所行，而觀諸法如實相。或初三句顯我，如實性故、大自在故。次三句顯常，無進退故。次七句顯樂，無生等故。次五句顯淨，離妄三世十方等故。由對二性故成四德。或初六句空行境，次五句無相行境，後七句無願行境，同觀真如起三觀故。

The Commentary says: Here there are three categories. The first two phrases reveal the ultimate by being free from expression and meaning, because they lack name and sign. The next single phrase reveals the ultimate by being free from delusive dharmas, because they lack the delusive signs of subject and object of grasping. The final four phrases reveal the ultimate by adducing the subtlety of its essence. The Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra says that transcending the three times it is immeasurable; surpassing the ten directions it is boundless; being free from the category of afflictive hindrances it is called unimpeded; being free from the category of cognitive hindrances it is called unobstructed. Here, it generally reveals that the tathatā of dharma-nature is the true mark of suchness: it has no grasped persons or dharmas, nor is it an inverted essence of the other-dependent; its essential nature is permanent and not attained through the two attainments; therefore, it is realized solely by inner wisdom, is not produced by causes and conditions, is free from name, free from meaning, free from subject and object of grasping, is not subsumed under the three times or the ten directions, and lacks the two hindrances of affliction and cognition. One should contemplate the true nature with this principle; this is what was said earlier about having no practice regarding dharmas, yet contemplating the true mark of all dharmas. Alternatively, the first three phrases reveal the Self, because of being the true nature and having great mastery. The next three phrases reveal Permanence, because of lacking advance or retreat. The next seven phrases reveal Bliss, because of lacking arising, and so forth. The next five phrases reveal Purity, because of being free from delusion, the three times, the ten directions, and so forth. By counteracting the two natures, the four virtues are formed. Alternatively, the first six phrases are the objective sphere of the practice of emptiness; the next five phrases are the objective sphere of the practice of signlessness; and the latter seven phrases are the objective sphere of the practice of wishlessness, because one gives rise to the three contemplations while similarly contemplating tathatā.