瑜伽師地論略纂 7.73

7.73

釋第十四論議中，有二十七段，上已釋五段，此卷二十二段。四語之中，初語總標、後三別釋。　「善說、善言、善論」者，善說是總，後二是別。說體名善言，說義名善論，善言、善論皆有善說三相。善說三相，或別配後三句，或隨所應通後三句。然此舉世間愛語、諦語，返顯出世二語，以頌初標皆聖語故。其愛語，四十三說愛語有三，謂慰喻、慶悅及勝益語，廣如彼說。　第二頌中，由行信等五種善事，得三種果。　「獲正信」者，信也；「恥居家」者，慚也；「受持戒」者，戒也；「得衣服」等者，施也；「所有正法」等者，法也。此釋初句。　「彼既成就」下，釋下三句。初名譽果，即第二句也。次解脫果。　「證解脫處清淨諸天眾同分中」，無漏名清淨，聖自在名天。此釋第三句。後得生天果，釋第四句。

In explaining the fourteenth [section] on upadeśa, there are twenty-seven sections; the previous [fascicle] has already explained five sections, and this fascicle contains twenty-two sections. Among the four kinds of speech, the first speech generally introduces them, and the latter three specifically explain them. "Well-spoken, well-uttered, and well-discoursed": "well-spoken" is the general, and the latter two are specific. The essence of speech is called well-uttered, and the meaning of speech is called well-discoursed; both well-uttered and well-discoursed possess the three marks of well-spoken. The three marks of well-spoken either specifically correspond to the latter three lines, or apply throughout the latter three lines as appropriate. However, here mundane endearing speech and truthful speech are adduced to contrast and reveal supramundane speech, because the beginning of the verse introduces them all as noble speech. As for endearing speech, [fascicle] forty-three says that endearing speech has three types: speech of consolation, speech of rejoicing, and speech of superior benefit, as extensively explained there. In the second verse, by practicing five kinds of wholesome deeds such as faith, one obtains three kinds of fruits. "Acquiring correct faith" is faith; "feeling shame at householder life" is shame (hrī); "receiving and upholding morality" is morality; "obtaining clothing" and so forth is generosity; "all correct teachings" and so forth is Dharma. This explains the first line. From "Having accomplished that" onward, it explains the lower three lines. The first is the fruit of renown, which is the second line. Next is the fruit of liberation. "Realizing the place of liberation among the common group of pure devas": the undefiled (anāsrava) is called pure; the sovereignty of the noble ones is called deva. This explains the third line. Finally, obtaining the fruit of birth in heaven explains the fourth line.