注維摩詰經 5.258

5.258

[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."