注維摩詰經 1.52

1.52

什曰：上言道念不斷，道念不斷然後具行六度，六度具足自事已畢，自事已畢則方便度人，度人之廣莫若神通，神通既具乃化眾生。如是次第，如後淨國中說也。肇曰：具足，謂無相行也。七住已上心智寂滅，以心無為故無德不為。是以施極於施而未甞施，戒極於戒而未甞戒。七德殊功而其相不異，乃名具足。方便者，即智之別用耳。智以通幽窮微決定法相，無知而無不知謂之智也。雖達法相而能不證，處有不失無、在無不捨有，冥空存德彼彼兩濟，故曰方便也。

[Kumāra]jīva says: It said above that mindfulness of the Path is uninterrupted; only when mindfulness of the Path is uninterrupted does one fully practice the six pāramitās. When the six pāramitās are perfected, one's own tasks are completed; when one's own tasks are completed, one liberates others through upāya. For broad liberation of others, nothing surpasses supernormal powers; once supernormal powers are perfected, one can transform sentient beings. This sequence is as explained later in [the chapter on] Purifying the Land. [Seng]zhao says: "Fully perfected" refers to signless practice. From the seventh stage and above, the mind and wisdom are quiescently extinguished; because the mind is unconditioned, there is no virtue it does not perform. Therefore, giving reaches the utmost of giving, yet one has never given; morality reaches the utmost of morality, yet one has never observed precepts. The seven virtues have distinct functions, yet their marks are not different; only then is it called "fully perfected." As for upāya, it is simply a particular application of wisdom. Wisdom penetrates the occult, exhausts the subtle, and definitively determines the characteristics of dharmas; to have no knowing and yet have nothing unknown is called wisdom. Though penetrating the characteristics of dharmas, they can refrain from realizing them; abiding in existence they do not lose non-existence, and dwelling in non-existence they do not abandon existence. Obscurely merging with emptiness while preserving virtue, they benefit both sides; therefore it is called upāya.