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虽行诸法不生不灭， 而以相好庄严其身， 是菩萨行。
《维摩诘所说经》卷2
Although one acts in all dharmas that are neitherarising nor ceasing, one can adorn one’s body with auspicious marks; such is the bodhisattvapractice.
Vimalakirti Nirdesa Sutra, Vol. 2
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所以菩萨行于诸法不生不灭中，却能用生灭法所摄的五阴相的种种相好来庄严他的报身、色身、化身、应身，这就是菩萨。换句话说，菩萨依止于空性的理，但是依于空性时却又不坏种种法相:无妨世间法的种种法相继续存在，无妨在世间法五阴的种种法相上加以庄严，但是却不毁坏对于空性实相的转依，这就是大乘菩提特别与二乘菩提不同的地方。
《维摩诘经讲记》第四辑，页61
Thus bodhisattvas act in all dharmas that are neitherarising nor ceasing, but can adorn their reward-bodies,form-bodies, embodiments, and response-bodies withall kinds of auspicious marks pertaining to the fiveaggregates, which are arising-and-ceasing dharmas;such is the bodhisattva practice. In other words,bodhisattvas act in compliance with the principle ofemptiness-nature without having to extinguish thedharma-aspects of the mundane five aggregates: They
allow these dharmaaspects to continue to exist and caneven adorn them in many different ways, but at thesame time do not fail to comply with the reality ofemptiness-nature. This is a marked difference betweenthe Mahayana Bodhi and the Two-Vehicle Bodhi.
A Discourse on the Vimalakirti Nirdesa Sutra, Vol. 4, p. 61
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《维摩诘所说经》卷2
Although one acts in all dharmas that are neitherarising nor ceasing, one can adorn one’s body with auspicious marks; such is the bodhisattvapractice.
Vimalakirti Nirdesa Sutra, Vol. 2
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所以菩萨行于诸法不生不灭中，却能用生灭法所摄的五阴相的种种相好来庄严他的报身、色身、化身、应身，这就是菩萨。换句话说，菩萨依止于空性的理，但是依于空性时却又不坏种种法相:无妨世间法的种种法相继续存在，无妨在世间法五阴的种种法相上加以庄严，但是却不毁坏对于空性实相的转依，这就是大乘菩提特别与二乘菩提不同的地方。
《维摩诘经讲记》第四辑，页61
Thus bodhisattvas act in all dharmas that are neitherarising nor ceasing, but can adorn their reward-bodies,form-bodies, embodiments, and response-bodies withall kinds of auspicious marks pertaining to the fiveaggregates, which are arising-and-ceasing dharmas;such is the bodhisattva practice. In other words,bodhisattvas act in compliance with the principle ofemptiness-nature without having to extinguish thedharma-aspects of the mundane five aggregates: They
allow these dharmaaspects to continue to exist and caneven adorn them in many different ways, but at thesame time do not fail to comply with the reality ofemptiness-nature. This is a marked difference betweenthe Mahayana Bodhi and the Two-Vehicle Bodhi.
A Discourse on the Vimalakirti Nirdesa Sutra, Vol. 4, p. 61
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