注維摩詰經 5.260

5.260

什曰：觀空不取、涉有不著，是名巧方便也。今明六住已還未能無礙，當其觀空則無所取著，及其出觀淨國化人，則生見取相心愛著。拙於涉動，妙於靜觀。觀空慧不取相，雖是方便，而從慧受名。此中但取涉有不著為方便，故言無方便而有慧也。七住以上其心常定、動靜不異，故言有方便慧也。肇曰：六住以下心未純一，在有則捨空、在空則捨有，未能以平等真心有無俱涉，所以嚴土化人則雜以愛見。此非巧便修德之謂，故無方便。而以三空自調，故有慧也。

[Kumāra]jīva says: "Contemplating emptiness without grasping, and engaging with existence without clinging—this is called skillful upāya. Here it clarifies that those at the sixth stage and below are not yet able to be unobstructed: when contemplating emptiness, they have no grasping or clinging; but when emerging from contemplation to purify lands and convert people, they produce views, seize signs, and harbour affection and attachment in their minds. They are clumsy in engaging with activity, but subtle in tranquil contemplation. The wisdom of contemplating emptiness does not seize signs; although it is an upāya, it takes its name from wisdom. Here, only engaging with existence without clinging is taken as upāya; hence it is said that there is wisdom without upāya. From the seventh stage upward, their minds are constantly concentrated, and activity and tranquility are not different; hence it is said to have wisdom with upāya." [Seng]zhao says: "Below the sixth stage, the mind is not yet completely unadulterated: when in existence they abandon emptiness, and when in emptiness they abandon existence. Not yet able to engage both existence and non-existence with an equanimous, true mind, when they adorn lands and transform people, they are mixed with affection and views. This cannot be called skillfully cultivating virtue, so they are without upāya; but because they discipline themselves through the three emptinesses, they have wisdom."