注維摩詰經 2.228

2.228

[Seng]zhao says: The Hīnayāna is obstructed and cut off from saṃsāra, and therefore cannot harmonize its light; the mahāsattva sees beauty and ugliness as of equal purport and views the Way and the mundane as one. Therefore, all day long an ordinary person, all day long the dharmas of the Way. Pure Name's having a household is precisely this matter.

[Dao]sheng says: Having hidden in the forest, one ought to seek samādhi. In the method of seeking samādhi, one must first align the body so that it does not move; not moving, it does not contravene samādhi; aligning the body, it does not diverge from the Way. This can serve as a fine technique for seeking the samādhi of the Way. If one is attached to what is unaligned as diverging from the Way and corrects it, or to movement as contravening samādhi and arrests it, one is still perturbed by what is unaligned and moving, which is not the purpose of aligning the body and not moving. If not arising from the concentration of cessation is itself the manifestation of all deportments, then one does not see the deportments as different from samādhi; being non-different, they do not contravene each other. Deportment is movement; the concentration of cessation is the samādhi that extinguishes mind and mental factors. This samādhi is the exact opposite extremity of bodily movement, which is why he singles it out for discussion. If not abandoning the dharmas of the Way is itself manifesting the affairs of ordinary beings, then one does not see the affairs of ordinary beings as different from the Way. The affairs of ordinary beings are precisely the body not being aligned. The deportments and affairs of ordinary beings appear in the second clause because the illness lies here; hence he links them with the first.