金光明最勝王經疏 4.177

4.177

贊曰：正讚。《瑜伽》八十三說有十句。此初別說五句，後「皆能成」下總說餘五句。或「皆能成就」下但第十句，梵行之相影攝中間。八十三云「言初善者，謂於聞持生歡喜故。中善者，謂修行時無有艱苦，遠離二邊依中道行故。後善者，謂極究竟離諸垢故，及一切究竟離欲為後邊故。」此意謂修行時是有學位，後善中謂極究竟等是最後無間道位，及一切究竟等是最後解脫道，離垢因果究竟故、言文義究竟故。文究竟，謂其文巧，即善縎綴名身等故。其義究竟者，即其釋妙也，謂能引發利益安樂故。六無雜、七圓滿、八清淨、九鮮白、十梵行之相，總是一切皆成中攝。

The commentary says: This is the praise proper. The Yogācārabhūmi (fascicle 83) states that there are ten clauses. Here, the first part separately states five clauses, and below "and capable of accomplishing all" it generally explains the remaining five clauses. Alternatively, below "capable of accomplishing all" is merely the tenth clause, "the characteristics of the brahma-faring", implicitly subsuming those in between. Fascicle 83 states: "'Good in the beginning' means that upon hearing and retaining it, one gives rise to joy. 'Good in the middle' means that when practicing, there is no hardship, as one acts relying on the middle way, far removed from the two extremes. 'Good in the end' means that it is utterly consummate, being free of all defilements, and that ultimate dispassion is its culmination." This means that the time of practice is the stage of those in training (śaikṣa); in "good in the end", "utterly consummate" refers to the final uninterrupted path (ānantaryamārga), and "ultimate dispassion" refers to the final path of liberation (vimuktimārga), because the causes and results of freedom from defilement are consummate, and because it says phrasing and meaning are consummate. "Consummate in phrasing" means that its language is skillful, namely well-constructed in terms of collections of names and so forth. "Consummate in meaning" means that its exposition is wondrous, in that it can induce benefit and well-being. (6) unadulterated, (7) complete, (8) pure, (9) spotless, and (10) the characteristics of the brahma-faring are all subsumed within "accomplishing all".