注維摩詰經 5.258

5.258

肇曰：巧積眾德謂之方便，直達法相謂之慧，二行俱備然後為解耳。若無方便而有慧，未免於縛。若無慧而有方便，亦未免於縛。生曰：復廣縛解義也。方便凡有二種，一造行有功終致妙果、二以之為化使必成遂。慧亦二種，一為觀理伏心、二為於觀結盡。觀理伏心者，三乘所同，偏執則縛在小也；若以為化方便用之則不縛矣。行功致果者，有結便受三界之報，則縛在生也；若得結盡之慧則解矣。

[Seng]zhao says: "Skillfully accumulating all virtues is called upāya; directly penetrating the true character of dharmas is called wisdom. Only when both practices are complete is there liberation. If one has wisdom without upāya, one is not yet free from bondage. If one has upāya without wisdom, one is likewise not yet free from bondage." [Dao]sheng says: "He further expands upon the meaning of bondage and liberation. Generally speaking, there are two kinds of upāya: first, practicing with merit to ultimately achieve the wonderful fruit; second, using it for teaching to ensure that [deliverance] succeeds. There are also two kinds of wisdom: first, contemplating principle to subdue the mind; second, bringing defilements to an end in contemplation. Contemplating principle to subdue the mind is shared by the three vehicles; if one clings to it onesidedly, bondage lies in the lesser [vehicle]. But if one uses it as upāya to transform beings, then it is not bondage. In practicing with merit to achieve the fruit, if there are defilements one receives the retribution of the three realms, and bondage lies in birth; but if one attains the wisdom that exhausts defilements, then one is liberated."