說無垢稱經疏 3.5

3.5

出品體者，用後得智為體。諸教云：十度之中，後五皆以擇法為性。品下亦言「善於智度，通達方便。」相以身語而為自體，為大居士現身有疾，是身方便；因說妙法，勸彼發心，是語方便。下文自顯，故不引之。發身語本，即是方便，意相難彰，故經不說。

Regarding the identification of the essence of the chapter: it takes subsequently attained wisdom (pṛṣṭhalabdha-jñāna) as its essence. Various teachings say: among the ten pāramitās, the latter five all take discernment of dharmas (dharmapravicaya) as their intrinsic nature. Below in the chapter it also says: "Skilled in the perfection of wisdom, thoroughly penetrative in skillful means." As for its characteristics, it takes body and speech as its own essence: manifesting a sick body for the great householder is bodily upāya; expounding the wondrous Dharma on that account to urge them to generate the aspiration is vocal upāya. The text below makes this clear of itself, so it is not cited. That which gives rise to body and speech at the root is precisely upāya; because the mental aspect is difficult to show, the sūtra does not state it.