說無垢稱經疏 5.613

5.613

贊曰：下答。有四十二頌，分二：初四十頌正答前問、後二頌結勸發心。答前問中，三十九頌別答、後一頌總答。三十九頌別答之中，分三：初十二頌，以出世法隨配世法，以答前問；次有五頌，以出世行隨配世事，以答前問；後有二十二頌，示隨世事，以答前問。雖事亦有親族之類，欲令有情欣德修行，故假德行以配臣僚。或初明行、次明境、後明智。故下總答云「如是無邊行及無邊所行無邊智圓滿，以度諸眾生。」初段分二：初三頌半，以出世法隨配有情；後八頌半，以出世法隨配非情。有情有五：一父母、二妻子、三僕使、四親友、五眷屬。或分為十，開父母妻子男女，舍妓女別故。雖舍一種，亦是非情。理為本依，故此先說；從宗為論，總名有情。此初一頌有一，謂父母。第二頌有一，謂妻子。慧第六度無分別智，眾善根本，故名為母。第七方便度為父，後得智故。世間菩薩諸佛導師生，皆由此二智生故。舊云「智度為母」，即第十度，非眾德本，如何為母？故知智度無分別智，非第十也。法樂為妻，聞法喜樂，生善行故。慈悲為女，能柔知故。諦法為男，續果善故。由聞諦教，善法種生，紹三寶故。空理義云：世俗諦中諸有所思，勝義諦空以為其舍，一切菩薩之所歸故。應理義云：諸所思空，真如勝義以為其舍。如來家者，真如理也。

The commentary says: Below is the answer. It consists of forty-two verses, divided into two: first, forty verses properly answer the preceding question; afterwards, two verses conclude by exhorting the arousal of the mind [of awakening]. In answering the preceding question, thirty-nine verses answer individually, and the final one verse answers generally. Within the thirty-nine verses answering individually, there are three parts: first, twelve verses correlate worldly things with supramundane dharmas to answer the preceding question; next, five verses correlate worldly activities with supramundane practices to answer the preceding question; afterwards, twenty-two verses demonstrate adapting to worldly activities to answer the preceding question. Although activities also include kinds of relatives, in order to make sentient beings delight in virtue and cultivate practice, he metaphorically correlates virtues and practices with ministers and attendants. Alternatively, the first clarifies practice, the second clarifies the objective field, and the third clarifies wisdom. Therefore, the general answer below says: 'In this way, having perfected boundless practices, boundless spheres of action, and boundless wisdom, one crosses over all sentient beings.' The first section is divided into two: the first three and a half verses correlate sentient beings with supramundane dharmas; the subsequent eight and a half verses correlate insentient things with supramundane dharmas. There are five kinds of sentient beings: first, parents; second, wife and children; third, servants; fourth, friends; fifth, retinue. Or they may be divided into ten, differentiating parents, wife, children (sons and daughters), house, and singing girls. Although the house is of one kind and is also insentient, because the principle is the fundamental basis, it is spoken of first here; following the principal topic, it is generically called sentient. This first single verse contains one, namely parents. The second verse contains one, namely wife and children. Wisdom (prajñā) is the sixth pāramitā, non-conceptual wisdom, the root of all goods, and is therefore called the mother. The seventh, the upāya-pāramitā, is the father, because it is subsequent wisdom. It is because the bodhisattvas in the world and all buddhas and guides are born from these two wisdoms that they are born. In the older tradition it was said that 'the perfection of wisdom (jñāna) is the mother,' which refers to the tenth pāramitā; but that is not the root of all virtues, so how could it be the mother? Therefore we know that the perfection of wisdom (prajñā) is non-conceptual wisdom, not the tenth. Dharma-delight is the wife, because from hearing the Dharma one has joy and delight and generates good practices. Loving-kindness and compassion are the daughter, because they are gentle and yielding. The true Dharma is the son, because it continues the good of the fruit. By hearing the true teaching, the seeds of good dharmas arise and continue the Three Jewels. As for the meaning of the principle of emptiness: all things meditated upon in the conventional truth take the emptiness of the ultimate truth as their house, because it is the refuge of all bodhisattvas. According to the meaning of the principle: all emptiness that is meditated upon takes tathatā, the ultimate truth, as its house. The house of the Tathāgata is indeed the principle of tathatā.