ah8iikeithac的部落格

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

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－大菩薩　平實導師法語－

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.

A Discourse on the Vimalakirti Nirdesa Sutra, Vol. 4, p. 61

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菩薩證得如來藏以後，現前觀察到祂於一切法中都是不起貪瞋等心行，意識有喜怒哀樂的境界現前時，祂照樣不起心行。可是菩薩現前證實：祂在不起一切心行的狀況下安住著，卻無妨支援意識心來起一切善行；但是當意識正在利樂眾生時，祂卻又不起任何念頭心行，這樣生生世世利樂有情。能夠行於無起，卻能夠同時起一切善行，這才是菩薩行。

《維摩詰經講記》第四輯，頁25。

－大菩薩　平實導師法語－