淨名玄論 4.28

4.28

問：若即空而起有既是妙，亦即有而照空亦是妙也。答：既能即有而照空，復能即空而照有。此即空而照有，此是慧有方便解、方便有慧解。如此二慧，無有優劣。但對二乘照空不能涉有，故明即空而起有為妙，稱為方便。又對六地但得般若空觀，未能即空涉有；今明即空涉有，是方便也。

Question: If proceeding directly from emptiness to give rise to existence is wondrous, then proceeding directly from existence to illuminate emptiness is also wondrous. Answer: One is able to proceed directly from existence to illuminate emptiness, and is further able to proceed directly from emptiness to illuminate existence. This proceeding directly from emptiness to illuminate existence is wisdom having the understanding of upāya, and upāya having the understanding of wisdom. In two wisdoms such as these, there is neither superiority nor inferiority. But in contrast to the two vehicles, which illuminate emptiness and cannot engage with existence, it is explained that proceeding directly from emptiness to give rise to existence is wondrous, and is called upāya. Moreover, in contrast to the sixth bhūmi, which only attains the contemplation of emptiness of prajñā and cannot directly proceed from emptiness to engage with existence, it is now explained that proceeding directly from emptiness to engage with existence is upāya.