法華義疏 3.39

3.39

如《百論》依空捨福，而《論》文云「用無相捨福」，釋言以是方便則能捨福，若捨有而滯空不名為方便，捨有不著空故名為方便。《智度論》云「破常而著無常名無方便無常，破常不著無常名有方便無常」，又云「破二不著一是名為法忍」。今亦爾，為破二乘故明於一，亦不令著一，故此一名方便。所以然者，生死以取相為源，入道用無著為本，故下文云「我以無數方便引導眾生令離諸著」。

Just as the Śataśāstra relies on emptiness to abandon merit, yet the text of the treatise says, "abandoning merit by means of signlessness," and the commentary states: through this upāya, one is then able to abandon merit; if one abandons being and remains stuck in emptiness, it is not called upāya, but abandoning being without clinging to emptiness is called upāya. The Mahāprajñāpāramitopadeśa says, "Refuting permanence while clinging to impermanence is called impermanence without upāya; refuting permanence without clinging to impermanence is called impermanence with upāya." It also says, "Refuting the two without clinging to the one is called the tolerance of dharmas." It is also like this here: in order to refute the two vehicles, he illuminates the one, yet he also does not cause them to cling to the one; therefore this one is called upāya. Why is this so? Samsara takes seizing upon signs as its source, while entering the path takes non-clinging as its root. Therefore the text below states: "With countless upāya I guide sentient beings, causing them to leave behind all attachments."