〈觉林菩萨偈》
心如工画师，能画诸世间。五蕴悉从生，无法而不造
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扉页等一：
非垢行，非净行，是菩萨行。
《维摩诘所说经》卷2
That which is neither defiled nor pure is the Bodhisattva practice.
Vimalakirti Nirdesa Sutra, Vol. 2
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扉页等二：
凡是有见闻觉知的心，一定会与净、垢两法相应：离净就落入垢一边，离垢就落入净一边。只要有六尘中的见闻觉知，就免不了像二乘圣者的取净舍垢，或如世俗人的取垢舍净。“非垢行，非净行”，当然是只有如来藏才能永远做到，因为祂离见闻觉知，所以无垢无净可说，这就是二乘法所不及之处。二乘法是以意识为中心而修的，一定会落在净行里面，不能说非净行。所以只有大乘菩萨行于非垢行、非净行中，远离垢与净两边 ; 并且不是现在才如此，而是无始劫以来就已经如此 ; 亲证这样的境界，才可叫作菩萨行。
《维摩诘经讲记》第四辑，页2
Any mind that sees, hears, feels and knows willcorrespond to either the defiled or the pure dharma: Ifthe mind leaves purity, it enters the defiled, and viceversa. So long as the mind sees, hears, feels or knowsthe six sense-objects, it will either choose the puredharma over the defiled, as in the case of Two-Vehiclesaints, or choose the defiled dharma over the pure, as inthe case of ordinary people. Only the Tathagatagarbhacan forever remain in the state of neither defiled nor pure.As the Tathagatagarbha does not see, hear, feel or know,one cannot speak of being defiled and pure. This truth isbeyond the scope of the Two-Vehicle dharma. Since thepractice of the Two-Vehicle dharma centers on the
conscious mind, it will inevitably fall into the purepractice and cannot be regarded as transcending purity.Hence, only the practice of Mahayana bodhisattvas isneither pure nor defiled; it transcends the extremes ofbeing defiled or pure. Moreover, the Tathagatagarbhahas had such properties for endless eons, not just fornow. One must personally realize such a state to be ableto claim that one is involved in the bodhisattva practice.
A Discourse on the Vimalakirti Nirdesa Sutra, Vol. 4, p. 2
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导师法语
◎ 真正的佛法从来不世俗，却函盖了世俗；从来不通俗，却又无比的通俗。因为真正的佛法不离世俗法，在世俗法中很清楚地显现了超俗的佛法，但却是无比胜妙。真正的佛法绝不通俗，可是却在种种世俗法中都能通达，这才是真正的通俗。
平实导师著，《胜鬘经讲记》第一辑，正智出版社，2008 年11 月初版首刷，页269。