淨名玄論 4.26

4.26

問：空慧有二巧，一照空不著、二即能涉有無滯，二巧之中以何為方便？答：般若略有四力，一者照實相、二者無所著、三者斷諸惑、四者導方便。為之四用，即是次第。由不見一切相而見實相，實相既無所依則般若亦無所著，以無所著則眾累寂然，以無累無著故能導方便令涉有無染著。所以然者，照空於空無著，是般若之力，故屬實慧；即空慧而能涉有，此屬方便，故兩巧不同也。

Question: The wisdom of emptiness has two types of skill: first, illuminating emptiness without attachment; second, being able directly to engage with existence without obstruction. Between these two skills, which one constitutes upāya? Answer: Prajñā has four general powers: first, illuminating dharmatā; second, having no attachment; third, severing all afflictions; fourth, guiding upāya. As four functions, they follow this sequence. Because of not seeing any characteristics, one sees dharmatā; since dharmatā has nothing to rely upon, prajñā also has no attachment; because of having no attachment, all entanglements become serene; because there are no entanglements and no attachment, it can guide upāya, enabling it to engage with existence without defiled attachment. Why is this so? Illuminating emptiness without attachment to emptiness is the power of prajñā, and thus pertains to real wisdom; proceeding from the wisdom of emptiness to be able to engage with existence pertains to upāya; therefore the two skills are not the same.