注維摩詰經 5.284

5.284

什曰：不取可滅之相故能不滅，是方便力也。涉有應取相而不取相，不取相則理與有絕，而能涉有巧於難事，故名方便也。肇曰：新故之名出於先後，然離身無病、離病無身，眾緣所成，誰後誰先？既無先後則無新故，新故既無即入實相，故名慧也。既有此慧，而與彼同疾不取涅槃，謂之方便。自調初說，即其事也。慰諭自調略為權智，權智此經之關要，故會言有之矣。

[Kumāra]jīva says: Because he does not grasp at characteristics that can be extinguished, he is able not to be extinguished; this is the power of upāya. Stepping into existence, one should grasp characteristics yet does not grasp characteristics; when one does not grasp characteristics, then principle is severed from existence, yet one is able to step into existence, being skillful in difficult matters—therefore this is called upāya. [Seng]zhao says: The names 'new' and 'old' emerge from 'before' and 'after.' However, apart from the body there is no illness, and apart from illness there is no body; being formed through a multitude of conditions, which is after and which is before? Since there is neither before nor after, there is neither new nor old. New and old being absent, one immediately enters the real mark; therefore it is called wisdom. Having this wisdom, yet sharing the same illness with others without attaining nirvāṇa, is called upāya. The initial discourse on self-subduing is precisely this matter. Consolation and self-subduing are in brief upāya and wisdom. Upāya and wisdom are the crucial pivot of this sūtra, which is why they are brought together in this statement.