注維摩詰經 5.284

5.284

[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.