注維摩詰經 7.98

7.98

什曰：窮智之原故稱度。梵音中有母義，故以為母。亦云智度雖以明照為體，成濟萬行比其功用不及方便，故以為母。正方便父，梵音中有父義。方便有二種，一深解空而不取相受證；二以實相理深莫能信受，要須方便誘引群生令其漸悟。方便義深而功重，故為父也。肇曰：智為內照、權為外用，萬行之所由生、諸佛之所因出，故菩薩以智為母、以權為父。生曰：方便以外濟為用，成菩薩道父義也。

[Kumāra]jīva says: Because it exhausts the source of wisdom, it is called 'crossing over' (pāramitā). In the Sanskrit phonetics there is the meaning of 'mother', so it is taken as mother. It is also said: although the perfection of wisdom takes luminous illumination as its essence, in accomplishing and delivering the myriad practices its efficacy does not match that of upāya, so it is taken as mother. As for upright upāya being father, in the Sanskrit phonetics there is the meaning of 'father'. There are two kinds of upāya: first, deeply understanding emptiness without seizing upon marks to realize liberation; second, because the principle of the true mark is profound and none can believe and receive it, one must rely on upāya to entice and guide all sentient beings so that they gradually awaken. Because the meaning of upāya is profound and its function weighty, it is the father. [Seng]zhao says: Wisdom is internal illumination; upāya is external application. From them the myriad practices arise, and from them all buddhas emerge. Therefore the bodhisattva takes wisdom as mother and upāya as father. [Dao]sheng says: Upāya takes external aid as its function, accomplishing the bodhisattva Path; this is the meaning of father.