維摩經略疏 9.16

9.16

「維摩至佛道」，二、淨名略答者，菩薩以無所受而受非道諸受，即行於世出世二邊非道。「通達佛道」者，達此二邊即是佛道。復次世間非道即是愛見，愛即魔非道，見即外道非道。出世非道者，即二乘四門等種種諸門，具如上釋從空入假明諸受也。此世出世皆名非道。菩薩以無所受為欲通達非道之受而受諸受，自行化他，入假分別藥病，未具佛法終不滅受取證，即能通達一切佛道。故上〈問疾品〉云「諸魔外道皆吾侍也。」

From "Vimalakīrti" down to "Buddha's path" is the second part: Vimalakīrti's brief answer. A bodhisattva, through non-reception, receives all the receptions of the non-ways, which is to practice the non-ways of both worldly and world-transcending extremes. "Penetrates the Buddha's path" means that penetrating these two extremes is precisely the Buddha's path. Furthermore, the worldly non-ways are craving and views: craving is the Māra non-way, and views are the non-Buddhist non-ways. The world-transcending non-ways are the two vehicles' four gates and other various gates, fully as explained above regarding entering the provisional from emptiness to clarify the various receptions. Both these worldly and world-transcending are called non-ways. A bodhisattva, through non-reception, in order to penetrate the receptions of the non-ways, receives all receptions; practicing for oneself and transforming others, entering the provisional to discriminate remedies and illnesses, before being fully endowed with the Buddhadharma, he never extinguishes reception to attain realization; thus he can penetrate all the Buddha's paths. Therefore, the preceding "Chapter on Inquiring after the Illness" says: "All māras and non-Buddhists are my attendants."