妙法蓮華經玄贊 3.5

3.5

方便智有三或四：一進趣方便，謂見道前七方便智，進趣向果名為方便，所學有則曰方，隨位修順宜曰便。二施為方便，謂方便善巧波羅蜜多，後智妙用能行二利故名方便。此則有三：一教行方便，言音可則曰方，稟教獲安名便；二證行方便，空理正直曰方，智順正理名便；三不住方便，莅真入俗曰方，自他俱利名便。上三皆是第二施為。三集成方便，諸法同體巧相集成故名方便。且真如中具恒沙佛法，以智為門、以識為門皆攝一切故。〈菩薩地〉云：「此法善巧成，是故名方便」。《十地》云：「總、同、成、別、異、壞，以總對別之方便也。」苞總有則曰方，以少含多名便。四權巧方便，實無此事，應物權現故言方便，謂以三業方便化也。此對實智名為方便，利物有則曰方，隨時而濟名便。此體即於施為中出，更無別義，故體唯三。

Expedient wisdom has three or four kinds: First, expedient means of progression: namely, the seven expedient wisdoms prior to the path of seeing; progressing toward the fruition is called an expedient means. That which is studied having a standard is called 'fang' (method); practicing in accord with one's stage and suiting what is fitting is called 'bian' (expedient). Second, expedient means of operation: namely, the perfection of expedient skillfulness (upāya-kauśalya-pāramitā); the wondrous functioning of subsequently attained wisdom able to carry out the two benefits is called an expedient means. This has three aspects: 1. Expedient means of teaching and practice: verbal sounds that can serve as a model are called 'fang'; receiving the teaching and obtaining peace is called 'bian'. 2. Expedient means of realization and practice: the principle of emptiness being upright and correct is called 'fang'; wisdom according with the correct principle is called 'bian'. 3. Non-abiding expedient means: approaching the real while entering the conventional is called 'fang'; benefiting both oneself and others is called 'bian'. The above three are all the second, [expedient means of] operation. Third, expedient means of integrated formation: all phenomena being of the same essence and skillfully forming one another is called an expedient means. For within tathatā are contained buddha-dharmas as numerous as the sands of the Ganges; taking wisdom as the gate or taking consciousness as the gate, each subsumes all. The Bodhisattvabhūmi states: 'Because these dharmas are skillfully formed, they are called expedient means.' The Daśabhūmika states: 'Totality, sameness, formation, particularity, difference, and disintegration—it is the expedient means of contrasting totality with particularity.' Containing totality according to a principle is called 'fang'; containing much within little is called 'bian'. Fourth, provisional and skillful expedient means: there is no such actual matter, but to respond to beings it is provisionally manifested, hence it is called expedient means; that is, transforming beings through the expedient means of the three karmas. Contrasted with real wisdom, this is called expedient means. Benefiting beings according to a standard is called 'fang'; delivering them according to the occasion is called 'bian'. Its essence is derived from [the category of] operation, having no separate meaning; therefore, in essence there are only three.