維摩經略疏 9.46

9.46

智度即是實智，實智有能顯出法身之力，如母能生。方便是權智，權智外用能有成辨，如父能成。若就此經辨父母者，如〈觀眾生品〉徹照三諦契當真如，名實智母。此品明行於非道通達佛道，遍入塵勞成就佛法，即是權智父。故《金剛般若》云「如來善護念諸菩薩」即實智母，「善付屬諸菩薩」即權智父。菩薩從初修此二觀得入中道，雙照二諦是權，自然流入是實。將此權實無受而受具足佛法，不證妙覺終不滅受息此權實而取證也。又行非道是權，達佛道是實，因此二智遍入塵勞為如來種。譬如初生常為母護，至年長大父付家業。菩薩安住世諦，初出胎時用權實智入空入假，乃至妙覺，未曾捨離權實父母。「一切眾導師無不由是生」者，如世天地二氣交合萬物得生，又如和合則有託胎。借此以況，權實二智若不合者，則菩薩法身智慧不生，權實若融法身則顯。故言一切眾導師無不由是生。約觀心者，觀心即空為實智，即假為權智，非空非假即入聖胎，觀道分明豁爾相應見於中道即是出胎。如是乃至未入妙覺皆名佛子，故云普賢真佛子。若登妙覺，即沒子名但稱為佛。《大論》云「稽首智度無子佛」。「法喜以為妻」者，如世之妻策使稱懷，若菩薩通達非道之理境智相稱，能生法喜稱悅情懷，故有種種出假之用。「慈悲心為女」者，指上三十二種慈為女也。慈與悲相扶，故同女也。「善心誠實男」者，指上觀三諦理順入實相，一心能具萬善，權假化物，如男幹事。「畢竟空寂舍」，舍有遮弊安身之能。畢竟空理遮二愛見，法身栖處，故為舍也。「弟子眾塵勞」，即是上來三毒等分八萬四千塵勞，轉為八萬四千三昧、陀羅尼、波羅蜜，若似若真皆為佛事，如轉弟子以成賢聖。「道品善知識」，若修中道品即知中正，識二邊邪，得成正覺。「諸度法等侶」，五度及八萬四千彼岸法門是福，智度是慧，二種莊嚴兩輪等，故名為等侶。「四攝為妓女」，妓女本娛情悅慮引諸觀者，四攝能順物情引受學者，故為妓女。「歌詠誦法言」，真樂自樂樂他，誦經說法亦自樂樂他。

Wisdom (prajñā) is real wisdom; real wisdom has the power to bring forth the dharmakāya, just as a mother is able to give birth. Skillful means (upāya) is provisional wisdom; the outward application of provisional wisdom is able to accomplish and establish, just as a father is able to bring to completion. If one distinguishes the parents in terms of this sūtra: as in the "Contemplating Living Beings" chapter, penetratingly illuminating the three truths and according with suchness is called the mother of real wisdom. In this chapter, practicing non-paths and penetrating the Buddha-path, universally entering into worldly defilements to accomplish the Buddhadharma, is the father of provisional wisdom. Therefore the Vajracchedikā Prajñāpāramitā states: "The Tathāgata well protects and is mindful of the bodhisattvas"—this is the mother of real wisdom; "well entrusts [the teaching] to the bodhisattvas"—this is the father of provisional wisdom. From the beginning of practicing these two contemplations, a bodhisattva is able to enter the Middle Way; dually illuminating the two truths is provisional, and naturally flowing in is real. Bringing together this provisional and real, without receiving yet receiving, one fully completes the Buddhadharma; without realizing wondrous awakening, one ultimately does not extinguish reception, cease this provisional and real, and grasp realization. Furthermore, practicing the non-path is provisional, and reaching the Buddha-path is real; by means of these two wisdoms one universally enters worldly defilements as the lineage of the Tathāgatas. This is like a newborn being always protected by its mother, and when grown up, the father entrusts the family business. When a bodhisattva dwells in conventional truth and first emerges from the womb, using provisional and real wisdom they enter emptiness and enter the provisional, and up to wondrous awakening they have never departed from the parents of provisional and real. Regarding "None of the guides of all [beings] fail to be born from this": just as in the world when the two qi of heaven and earth commingle the ten thousand things can be born, and just as through union an embryo is lodged, taking this as an analogy, if the two wisdoms of provisional and real do not unite, the bodhisattva's dharmakāya and wisdom will not be born; if provisional and real merge, the dharmakāya will be revealed. Hence it says that none of the guides of all beings fail to be born from this. Regarding the contemplation of mind: contemplating the mind as empty is real wisdom; [contemplating it] as provisional is provisional wisdom; neither empty nor provisional is entering the noble womb; when the path of contemplation is distinct and suddenly accords with seeing the Middle Way, that is emerging from the womb. In this way, until entering wondrous awakening, all are called Buddha-sons; hence it says "the true Buddha-sons of Samantabhadra." If one ascends to wondrous awakening, the name of "son" disappears and one is only called a Buddha. The Dàzhìdù lùn says: "I bow my head to the childless Buddha of wisdom." Regarding "taking Dharma joy as wife": just as an earthly wife fulfills one's intentions in service, when a bodhisattva penetrates the principle of the non-path, object and wisdom correspond, producing Dharma joy that delights the feelings and mind; hence there are the various functions of emerging into the provisional. "Taking the mind of compassion and pity as daughter" refers to the aforementioned thirty-two kinds of compassion as the daughter. Loving-kindness and compassion support each other, hence both are like a daughter. "The good and sincere mind is the son" refers to the aforementioned contemplation of the principle of the three truths, according with and entering true reality; one mind can possess the ten thousand goods and provisionally transform beings, like a son managing affairs. "The house of ultimate emptiness and stillness": a house has the ability to shelter and provide peace for the body. The principle of ultimate emptiness screens off the two love-views and is the dwelling place of the dharmakāya; hence it is the house. "The disciples are the multitude of worldly defilements": these are the aforementioned eighty-four thousand worldly defilements equalized from the three poisons, turned into eighty-four thousand samādhis, dhāraṇīs, and pāramitās; whether resemblance or true, all serve as Buddha-work, just like turning disciples into sages. "The factors of the path are good friends": if one cultivates the middle path factors, one knows the middle and correct, recognizes the errors of the two extremes, and is able to attain right awakening. "The various perfections are equal companions": the five perfections and the eighty-four thousand Dharma-doors to the other shore are merit; the perfection of wisdom is insight; these two kinds of adornments are equal like two wheels, hence they are called equal companions. "The four means of attraction are courtesans": courtesans originally entertain the feelings, please the mind, and attract onlookers; the four means of attraction can accord with worldly feelings and attract students to receive [the teaching], hence they are courtesans. "Singing, chanting, and reciting Dharma words": true joy brings joy to oneself and others; reciting sūtras and expounding the Dharma also brings joy to oneself and others.