維摩經義記卷第四 4.2

4.2

就第一段通達佛道中。維摩言菩薩行於非道是為通達佛道者。今云非道。唯除菩薩正道自餘悉為非道也。明菩薩和光以同□為功。謂行於非道內心無染道之以。正即通達佛道。為行之□□藉非道。然後正道得通。物我之行俱申。是故言菩薩行非道是為通達佛道也。又問言何行於非道者。菩薩同其塵便應有染。云何同非而無其惡。答曰。行五無間而無惱恚者。惡從心生不在事理。示行五逆內心無瞋。故不同其惡。就中開為四子段。

Regarding the first section on penetrating the Buddha path: Where Vimalakīrti says, 'A bodhisattva practicing the non-path is one who penetrates the Buddha path'—in speaking now of the 'non-path', everything is the non-path with the sole exception of the bodhisattva's correct path. It clarifies that the bodhisattva takes softening the light to assimilate with [...] as his work; this means that in practicing the non-path, his inner mind is undefiled, and by guiding it with the correct [path] he directly penetrates the Buddha path. In order for practice [...] to rely on the non-path, the correct path is then able to penetrate, and the practices of both others and oneself are fully carried out. Therefore it is said, 'A bodhisattva practicing the non-path is one who penetrates the Buddha path.' Furthermore, it is asked: 'Why practice the non-path?' If a bodhisattva conforms to their dust, he should then have defilement; how could he conform to the non-[path] without having its evils? The answer states: 'He practices the five anantarya acts without distress or anger'—evil arises from the mind and does not reside in external phenomena or principles. He manifests practicing the five heinous sins, yet within his mind there is no anger; hence he does not share in their evils. Within this, it is divided into four subsections.