金剛般若論會釋 1.39

1.39

下第三段解行所住處中文分二，初、解讚印中善哉言，後、解正陳。以須菩提問順可深理，是五問中為欲利益有情故問，佛讚其問，故言善哉，重讚歎之。然菩薩行見善說者，施言善哉，今以須菩提問契玄宗、深可道理，重言善哉。准《十地論》第一卷解善哉云，所說法中，善具足故。善哉有三，一、所緣謂淨慧，二、體性謂說諸地未曾說法，三、果謂具十力等無障礙佛菩提故，此亦如是，准彼應說。

Below, the third section explains the abode of practice; the text is divided into two: first explaining the word 'excellent' in the praise and endorsement, and second explaining the actual exposition. Because Subhūti's question conformed with the profound principle and was asked among the five questions out of a desire to benefit sentient beings, the Buddha praised his question, therefore saying 'excellent,' doubly praising it. Now, in bodhisattva practice, upon seeing what is well spoken, one bestows the words 'excellent'; here, because Subhūti's question accorded with the dark tenets and deeply agreed with principle, he repeats the words 'excellent.' In accordance with the explanation of 'excellent' in the first fascicle of the Daśabhūmika-śāstra, it says: within the dharmas taught, because excellence is fully complete. 'Excellent' has three aspects: 1. Cognitive object, meaning pure wisdom; 2. Intrinsic nature, meaning teaching the dharmas of the various stages that have never been taught before; 3. Fruit, meaning possessing the ten powers and so forth, unobstructed Buddha-bodhi. This is also like that, and should be explained in accordance with it.