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正覺法語
雖行諸法不生不滅，而以相好莊嚴其身，是菩薩行。
《維摩詰所說經》卷2
Although one acts in all dharmas that are neither
arising nor ceasing, one can adorn one’s body with
auspicious marks; such is the bodhisattva practice
-Vimalakirti
Nirdesa Sutra, Vol. 2
所以，菩薩行於諸法不生不滅中，卻能用生滅法所攝的五陰相的種種相好，
來莊嚴他的報身、色身、化身、應身，這就是菩薩。換句話說，
菩薩依止於空性的理，但是依於空性時，卻又不壞種種法相：
無妨世間法的種種法相繼續存在，無妨在世間法五陰的種種法相上，
加以莊嚴，但是卻不毀壞對於空性實相的轉依，這就是大乘菩提，
特別與二乘菩提不同的地方。 《維摩詰經講記》第四輯，頁61
Thus bodhisattvas act in
all dharmas that are neither arising nor
ceasing, but can adorn
their reward-bodies, form-bodies,
embodiments, and
response-bodies with all kinds of auspicious marks
pertaining to the five aggregates,
which are arising-and-ceasing
dharmas; such is the
bodhisattva practice. In other words,
bodhisattvas act in
compliance with the principle of emptiness-nature
without having to
extinguish the dharma-aspects of the mundane five
aggregates: They allow
these dharma-aspects to continue to exist and
can even adorn them in
many different ways, but at the same time do
not fail to comply with
the reality of emptiness-nature. This is a marked
difference between the Mahayana Bodhi and the Two-Vehicle Bodhi.
difference between the Mahayana Bodhi and the Two-Vehicle Bodhi.
-A Discourse on the Vimalakirti
Nirdesa Sutra, Vol. 4, p. 61
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