淨名經集解關中疏 1.31

1.31

布施持戒忍辱精進禪定智惠及方便力無不具足　二別歎智德。肇曰。具足謂無相行也七住已上心智寂滅以心無為故無德不為。是以施極於施而未甞施。戒極於戒而未甞戒。七德而殊功其相不異。乃名具足。方便者智之別用耳。智以通幽窮微決定。法相無知而無不知謂之智也。雖達法相而能不證。處有不失無。在無不捨有。冥空存德。彼我兩濟故曰方便也。

“In generosity, keeping precepts, patience, diligence, dhyāna-concentration, wisdom, and the power of upāya, there is none they have not perfected”: Second, specific praise of the virtue of wisdom. Zhao says: “‘Perfected’ refers to signless practice. From the seventh stage upward, mind and intellect are tranquil and extinguished; because the mind is unconditioned, there is no virtue it does not perform. Therefore, their giving reaches the utmost of giving yet they have never given; their keeping precepts reaches the utmost of precepts yet they have never kept precepts. The seven virtues have distinct functions, but their characteristics are not different; only then is it called ‘perfected’. Upāya is simply a distinct function of wisdom. Wisdom penetrates the hidden, fathoms the subtle, and decisively ascertains the characteristics of phenomena; to have no knowledge yet know nothing is called wisdom. Although one penetrates the characteristics of dharmas, one is able not to realize [extinction]; dwelling in existence, one does not lose non-existence; being in non-existence, one does not abandon existence. Obscurely merged with emptiness while preserving virtue, both other and self are equally delivered; hence it is called upāya.”