注維摩詰經 5.266

5.266

什曰：七住以還又優劣不同也。此明新學不修正觀、不制煩惱，故言無慧也。而能修德迴向仰求大果，故言有方便也。若能修四念處除四顛倒，是名離煩惱慧也。又善能迴向心不退轉，是能求方便也。六住以還雖通在縛境，若能具此二法，則是縛中之解也。上說無相慧及涉有不著方便，是二門出世間法也。此說有相慧及能求方便，是二門世間法也。肇曰：不修空慧以除煩惱，是為慧也。而勸積眾德，有方便也。

[Kumāra]jīva says: "Below the seventh stage, there are also differences in capability. This clarifies that a beginner who does not cultivate correct contemplation and does not restrain defilements is therefore said to be without wisdom. Yet, being able to cultivate virtue and dedicate it upward to seek the great fruit, he is therefore said to have upāya. If one can cultivate the four applications of mindfulness and eliminate the four inversions, this is called the wisdom of leaving defilements. Further, being skillful in dedicating [merit] without a regressing mind is the upāya of being able to seek. Although those below the sixth stage are generally in the realm of bondage, if they possess these two methods, it is liberation within bondage. The above explanation of signless wisdom and the upāya of engaging existence without clinging are the two supramundane gates. This explanation of wisdom with signs and the upāya of seeking are the two mundane gates." [Seng]zhao says: "Not cultivating the wisdom of emptiness to eliminate defilements is [lacking] wisdom. Yet being urged to accumulate all virtues is having upāya."