大般若波羅蜜多經般若理趣分述讚 2.29

2.29

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.