注維摩詰經 1.52

1.52

[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.