維摩經略疏 7.81

7.81

「雖行至是菩薩行」，三、約三十七品正觀明雙流行。「雖行四念處」，正觀相應自然流入折體念處，見真而不捨俗諦身受心法。「雖行四正勤」，流入折體正勤，見真而不捨俗諦身心精進。「雖行四如意足」，流入折體如意，見真而能得俗諦自在神通。「雖行五根」，流入折體五根，見真而能入俗分別眾生諸根利鈍。「雖行五力」，流入折體五力，見真而能求佛照俗十力。「雖行七覺分」，流入折體七覺，見真而分別佛一切種智。「雖行八正道」，流入折體八正，見真而樂佛道。「雖行止觀助道之法」，流入事止觀助折體，見真不入灰斷，在俗行化。此則二諦雙流皆異二乘，故悉結成菩薩行也。

"Although practicing... to ...is bodhisattva practice" is, third, clarifying the practice of dual flowing in terms of the correct contemplation of the thirty-seven limbs. "Although practicing the four stations of mindfulness": according with correct contemplation, one spontaneously flows into the analytic stations of mindfulness; seeing the real, one does not abandon body, feeling, mind, and dharmas of conventional truth. "Although practicing the four right exertions": flowing into analytic right exertion, seeing the real, one does not abandon the physical and mental vigor of conventional truth. "Although practicing the four bases of psychic power": flowing into analytic psychic power, seeing the real, one is able to attain the sovereign superknowledges of conventional truth. "Although practicing the five faculties": flowing into the analytic five faculties, seeing the real, one is able to enter the conventional and distinguish the sharpness and dullness of sentient beings' faculties. "Although practicing the five powers": flowing into the analytic five powers, seeing the real, one is able to seek the Buddha's ten powers that illuminate the conventional. "Although practicing the seven factors of awakening": flowing into the analytic seven factors of awakening, seeing the real, one distinguishes the Buddha's all-inclusive knowledge. "Although practicing the eightfold noble path": flowing into the analytic eightfold path, seeing the real, one delights in the Buddha path. "Although practicing the methods of stopping and seeing that aid the Path": flowing into phenomenal stopping and seeing to assist analysis, seeing the real, one does not enter turning to ash and severing, but acts and transforms in the conventional. These dual flowings of the two truths are all distinct from the two vehicles; therefore they are all concluded as constituting bodhisattva practice.