御注金剛般若波羅蜜經宣演 2.249

2.249

上二句歎佛法殊妙。次一句繼軌傳燈。下一句發願迴施。歡喜奉行者。智度論云。為生智也。文殊師利所問經云。有三種義歡喜奉行。有云伽耶山頂經亦同。此說應檢之。一說者清淨以於諸法得自在故。意明不為取執利養所染。二所說清淨以如實知清淨法體故。意明說彼所證實理離虛妄執說教理根性皆相應故。又初中後善等十種淨勝故。三得清淨果。意明受者隨所聞說境行果三。起行得果證彼境故。所以歡喜。以其聽者根器宜聞佛正為說無不信悟。領納在心敬順修學。由斯故說歡喜奉行。

The upper two lines praise the exquisite wonder of the Buddha's Dharma. The next line carries on the model and transmits the lamp. The lower line makes an aspiration to dedicate and bestow it. Regarding "rejoiced and practiced [it] in accordance [with the teachings]," the Mahāprajñāpāramitopadeśa says: "It is for generating wisdom." The Mañjuśrīparipṛcchā Sūtra says: "There are three meanings of 'rejoicing and practicing in accordance.'" Some say the Gayāśīrṣa Sūtra is also the same; one should check this assertion. First, the speaker is pure, because he has attained mastery over all phenomena. The meaning explains that he is unstained by grasping or seeking gain. Second, what is spoken is pure, because he knows the pure essence of the Dharma in accordance with reality. The meaning explains that he speaks that true principle he has realized, free from false grasping, and that the spoken teaching, principles, and faculties of the listeners are all concordant; moreover, because the ten kinds of pure excellence, such as good in the beginning, middle, and end, [are present]. Third, they attain the pure fruit. The meaning explains that the recipients, following the threefold object, practice, and fruit that was heard and spoken, initiate practice, attain the fruit, and realize that object. As for why they rejoice: because the capacities of the listeners were fitting to hear [it], and the Buddha spoke correctly for them, none failed to believe and awaken. Receiving it in their minds, they reverently complied, cultivated, and learned. It is because of this that it says, "rejoiced and practiced [it] in accordance [with the teachings]."