[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般若波羅蜜多經般若理趣分述讚](https://indike.org/pramana/in.bauddha.taisho.1695) › 2.29 # 大般若波羅蜜多經般若理趣分述讚 2.29 大般若波羅蜜多經般若理趣分述讚 2.29 - **Language:** Classical Chinese ### [2.29](https://indike.org/pramana/in.bauddha.taisho.1695.2.29) 讚曰：此即第六、歎法勝德。宣說正法，是總句也。刊定可軌、離邪分別，名為正法。宣顯未聞，為初開智；說彰舊理，為久悟人。初中等者，總有十德以彰教勝。《瑜伽師論》八十三云「一初善、二中善、三後善、四文巧、五義妙、六純一、七圓滿、八清淨、九鮮白、十梵行。」彼自釋言「初善者，謂聽聞時生歡喜故。由法殊勝，初有聽聞即令生喜。中善者，謂修行時無有艱苦，遠離二邊，依中行故。既聽聞已正修行時，遠離苦樂邪怠二邊，依處中行以求出世，故中善也。後善者，謂極究竟離諸垢故，及一切究竟離欲為後邊故。」謂佛言教理極究竟，性離諸垢，能現涅槃，依修行者能離欲故。文巧者，謂善緝綴名身等故，及八語具得圓滿故。八十一云「先首美妙顯了易解，樂聞無依不逆無邊，名八語具」，如彼廣說，其能詮文善能緝綴。義妙者，謂能引發勝利樂故，其所詮義能引利樂。純一者，謂不與一切外道共故。其所說法唯佛能說、諸外道等不能說故，所說法中非雜外道邪惡法故。圓滿者，謂無限量故、最尊勝故。教廣無限義深無量，其修學者功德無量，故最尊勝。清淨者，謂自性解脫故。其所說法一剎那中亦無過失，離三毒根離諸繫縛故性解脫，非有三毒而起說故。鮮白者，謂相縛解脫故。非唯一念無其過失，相續論之亦離諸過。又前清淨法體離過，此中鮮白能令覺者身亦鮮白。梵行者，謂八支聖道，此出梵行之體。當知此道由純一等四種妙相之所顯說，故八聖道名為梵行。若依此解，與古不同。此上十德總顯經勝。 > The Commentary says: This is the sixth, praising the superior virtues of the Dharma. 'Proclaiming the true Dharma' is the summary phrase. Settled and exemplary, free from erroneous discrimination, it is called the true Dharma. Proclaiming and revealing what has not been heard before opens the wisdom of beginners; expounding and elucidating the ancient principle is for those of long-standing realization. 'Beginning, middle', and so forth comprise ten virtues in all to manifest the excellence of the teaching. Fascicle 83 of the Yogācārabhūmi-śāstra states: '1. Good in the beginning; 2. Good in the middle; 3. Good in the end; 4. Skillful in phrasing; 5. Subtle in meaning; 6. Unadulterated; 7. Complete; 8. Pure; 9. Undefiled; 10. Pure conduct.' It self-explains: ''Good in the beginning' means giving rise to joy at the time of hearing. Because the Dharma is extraordinary, hearing it at the very beginning immediately gives rise to joy. 'Good in the middle' means that when practicing it, there is no hardship, as it is free from the two extremes and relies on middle practice. After hearing it, when correctly practicing it, one stays free from the two extremes of suffering and pleasure, as well as error and indolence, and relies on middle practice to seek transcendence of the world; hence it is good in the middle. 'Good in the end' means being supremely ultimate, free from all taints, and having ultimate detachment from desire as its final boundary.' This means that the Buddha's verbal teaching is supremely ultimate in principle, intrinsically free from all taints, capable of manifesting nirvāṇa, and those who practice in reliance upon it can be free from desire. 'Skillful in phrasing' means well-composed in collections of names and the like, and fully endowed with the eight attributes of speech. Fascicle 81 says: 'Pleasing from the outset, beautiful, clear, easy to understand, delightful to hear, without reliance, non-contradictory, and boundless: these are called the eight attributes of speech.' As explained extensively there, its expressive phrasing is well-composed. 'Subtle in meaning' means capable of inducing supreme benefit and bliss; its expressed meaning can induce benefit and bliss. 'Unadulterated' means not shared with any non-Buddhists. The Dharma expounded can only be spoken by the Buddha, and cannot be spoken by non-Buddhists and others, because within the expounded Dharma there is no mixture with the erroneous and evil dharmas of non-Buddhists. 'Complete' means boundless and most venerable. The teaching is vast and boundless, the meaning deep and immeasurable, and the merit of those who cultivate and study it is immeasurable, hence it is most venerable. 'Pure' means intrinsically liberated. The expounded Dharma does not have any fault even for a single kṣaṇa; because it is free from the roots of the three poisons and free from all fetters, it is intrinsically liberated, not spoken from having the three poisons. 'Undefiled' means liberated from the bond of characteristics. Not only is it free from faults in a single thought-moment, but even considered as a continuum, it is also free from all faults. Furthermore, 'pure' above refers to the essence of the Dharma being free from faults; 'undefiled' here means being able to make the bodies of the awakened ones also undefiled. 'Pure conduct' refers to the eightfold noble path; this indicates the essence of pure conduct. One should know that this path is expounded and revealed through the four wondrous characteristics, such as being unadulterated; therefore, the eightfold noble path is called pure conduct. If one relies on this explanation, it differs from the ancient interpretations. These ten virtues above comprehensively reveal the superiority of the sūtra. > — English (machine translation) (machine translation) - [Previous: 2.28](https://indike.org/pramana/in.bauddha.taisho.1695.2.28) - [Next: 2.30](https://indike.org/pramana/in.bauddha.taisho.1695.2.30) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1695.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1695~en-mt.2.29) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1695.2.29](https://indike.org/pramana/in.bauddha.taisho.1695.2.29) · Pramāṇa