法華義疏 10.237

10.237

「爾時佛告彌勒」下，第五、格量稱嘆。就文為二：一、長行，二、偈頌。長行有三：第一、正述功德；第二、正格量；第三、結嘆也。「若有善男子」下，第、二格量。但舉五度不舉波若者，信解壽長，此心即是般若，不可還以波若格量般若也。又般若即是佛壽，照境之義名平等大慧，用大慧為命故名為慧命，即此大慧用法為身，故名法身，故知波若即是佛壽，不可以壽格量壽也。《勝鬘經》具舉六度格量者，此是無方便波若耳。「若善男子」下，第三、結嘆。偈文但頌後二章：十四偈，頌格量；五偈半，頌結嘆功德。初又二：十二偈，別頌五度；兩偈，頌格量。初又二：初一偈，明時。長行廣總明五度，次別頌五度也。

From "At that time the Buddha addressed Maitreya" downward is the fifth [section], evaluation and praise. Regarding the text, there are two parts: first, the prose; second, the verses. The prose has three parts: first, directly setting forth the merits; second, directly evaluating [their measure]; third, concluding praise. From "If there is a good man" downward is the second, evaluating [their measure]. Mentioning only the five perfections without mentioning prajñā is because faith and understanding of the longevity of the lifespan—this very mind is prajñā; one cannot in turn use prajñā to evaluate prajñā. Furthermore, prajñā is none other than the Buddha’s lifespan; the meaning of illuminating the object is called equal great wisdom; taking great wisdom as life, it is therefore called wisdom-life; this very great wisdom takes Dharma as its body, hence it is called the dharmakāya. Therefore we know that prajñā is none other than the Buddha's lifespan; one cannot use lifespan to evaluate lifespan. That the Śrīmālādevī Sūtra fully mentions the six perfections to evaluate is merely because this is prajñā without expedient means. From "If a good man" downward is the third, concluding praise. The verse text praises only the latter two sections: fourteen verses praise the evaluation; five and a half verses praise the concluding praise of merits. The first again has two parts: twelve verses individually praise the five perfections; two verses praise the evaluation. The first again has two: the first verse explains the time. The prose broadly and generally explains the five perfections; next, [the verses] individually praise the five perfections.