Chinese
又问：“四种：地种、水种、火种、风种，何等种病？” 答曰：“是种者，一切人所习也。云何，文殊师利！菩萨观诸疾意，又以何习于有疾菩萨？” 文殊师利言：“于非常身不以泥洹，常现不淫；在身有苦，不以泥洹安而喜之；现于非身为众人导；身之空寂，不以永寂，为现本作。恒悲彼疾，不自计疾，以识宿命，导利人物，而无所惑，念善本修净，命不望彼，常精进，为医王灭众病，是为菩萨能与疾者相习。” 文殊师利又问：“何谓菩萨有疾其意不乱？” 维摩诘言：“菩萨疾者，意知是前未近之罪，住欲处故，是病皆为不诚之思，在众劳故。又，问疾者自于其法，都不可得。所以者何？如是病者，但倚四大。又此诸大，为都无主，是所倚亦无我。是病无我，专著两无专著。得病本者，必知精进无我人想，为起法相。身为法数，法起则起，法灭则灭。法转转不相念、不相知，起者不言我起，灭者不言我灭。知法想者，将养其意，而无所住。若以法想，受报大止，已离病者，我不为是。何谓断病？谓我作非我作悉断。何谓是我作非我作断？谓己自无欲。何谓己自无欲？谓内无习行。何谓内无习行？谓等不动不可动。何谓为等？谓我等泥洹等。所以者何？此二皆空。何名为空 现代汉语译本 又问：‘地种（Dì zhǒng，地的元素）、水种（Shuǐ zhǒng，水的元素）、火种（Huǒ zhǒng，火的元素）、风种（Fēng zhǒng，风的元素），是哪一种元素引起的疾病？’ 答道：‘这些元素，是所有人都习惯的。怎么样，文殊师利（Wénshūshīlì，Manjushri）！菩萨观察各种疾病的意义，又如何与患病的菩萨相处呢？’ 文殊师利说：‘对于无常的身体，不以涅槃（Ní pán，Nirvana）为目标，经常显现不淫欲的状态；身有痛苦时，不以涅槃的安乐为喜悦；显现非自身的状态来引导众人；身体是空寂的，不以永远的寂灭为目标，而是为了显现原本的作为。永远悲悯他人的疾病，不考虑自己的疾病，以了解宿命，引导利益众生，而没有迷惑，心念善良的根本，修持清净，生命不期望其他，经常精进，作为医王来灭除众人的疾病，这就是菩萨能够与患病者相处的方式。’ 文殊师利又问：‘什么叫做菩萨患病时心意不乱？’ 维摩诘（Wéimójié，Vimalakirti）说：‘菩萨患病，心里明白这是过去没有接近正法的罪过，因为住在欲望之处，所以这些疾病都是因为不诚实的思念，因为在众人中劳累的缘故。而且，询问疾病的人，对于疾病的自性，完全不可得。为什么呢？因为这样的疾病，只是依靠四大（sì dà，四大元素）。而且这四大，都是没有主宰的，所依靠的也没有我。这疾病没有我，专注于两边都没有专注。得到疾病的根本，必定知道精进，没有我人众生寿者四相（wǒ rén zhòngshēng shòuzhě sì xiàng，the four marks of self, person, sentient being, and life span），为了生起法相（fǎ xiàng，dharma characteristics）。身体是法的数量，法生起则身体生起，法灭则身体灭。法运转时，不互相思念、不互相知道，生起者不说我生起，灭者不说我灭。知道法相的人，将养自己的心意，而没有执着。如果以法相来接受报应，那就大错特错了，已经脱离疾病的人，我不认为是这样。什么叫做断病？就是我所作和非我所作全部断除。什么叫做我所作和非我所作断除？就是自己没有欲望。什么叫做自己没有欲望？就是内心没有习气。什么叫做内心没有习气？就是平等不动，不可动摇。什么叫做平等？就是我与涅槃平等。为什么呢？因为这两者都是空。什么叫做空？’
English
English version Again, he asked: 'The four elements: earth element (Dì zhǒng), water element (Shuǐ zhǒng), fire element (Huǒ zhǒng), and wind element (Fēng zhǒng), which element causes the disease?' He answered: 'These elements are what everyone is accustomed to. How is it, Manjushri (Wénshūshīlì)! How does a Bodhisattva observe the meaning of various diseases, and how does he interact with a sick Bodhisattva?' Manjushri said: 'Regarding the impermanent body, he does not aim for Nirvana (Ní pán), but constantly manifests a state without lust; when the body has suffering, he does not rejoice in the bliss of Nirvana; he manifests a state of non-self to guide the masses; the body is empty and still, he does not aim for eternal extinction, but to manifest the original actions. He always has compassion for the diseases of others, without considering his own diseases, understanding past lives, guiding and benefiting sentient beings, without confusion, mindful of the root of goodness, cultivating purity, not expecting anything else from life, constantly diligent, acting as a king of medicine to eliminate the diseases of all, this is how a Bodhisattva can interact with the sick.' Manjushri again asked: 'What does it mean for a Bodhisattva to not be disturbed in mind when sick?' Vimalakirti (Wéimójié) said: 'When a Bodhisattva is sick, he understands in his mind that this is the fault of not approaching the Dharma in the past, because he dwells in the realm of desire, so these diseases are all due to dishonest thoughts, and because of laboring among the people. Moreover, the one who asks about the disease cannot find the self-nature of the disease at all. Why? Because such a disease only relies on the four great elements (sì dà). And these four great elements are all without a master, and what is relied upon also has no self. This disease has no self, focusing on neither side. Obtaining the root of the disease, one must know diligence, without the four marks of self, person, sentient being, and life span (wǒ rén zhòngshēng shòuzhě sì xiàng), in order to generate the dharma characteristics (fǎ xiàng). The body is a number of dharmas, when the dharma arises, the body arises, when the dharma ceases, the body ceases. When the dharma turns, they do not think of each other, do not know each other, the one who arises does not say 'I arise', the one who ceases does not say 'I cease'. The one who knows the dharma characteristics cultivates his mind, without attachment. If one accepts retribution with dharma characteristics, then that is a big mistake, I do not consider someone who has already escaped the disease to be like that. What is called cutting off disease? It means that what I do and what I do not do are all cut off. What is called cutting off what I do and what I do not do? It means that one has no desires. What is called having no desires? It means that there are no habitual actions within. What is called having no habitual actions within? It means equal, unmoving, and immovable. What is called equal? It means that I am equal to Nirvana. Why? Because both are empty. What is called empty?' --------------------------------------------------------------------------------
Chinese
？所言为空。二者如是，凡圣道成，皆从平等，病亦不异。何谓所受亦空？谓已晓了不觉诸痛，不尽于痛，以取证际，如是二者为诸痛。长一切恶道已竟，近一切人兴大悲哀，吾为众人作自省法，观以除其病而不除法，亦不除其本病所生，知其根本而为说法。何谓为本？谓始未然。未炽然者，则病之本。何谓不然？于三界而不然。其不然何用知？谓止心。止心者，以不得也，非不然也。何以不得？二见不得，谓内见、外见是无所得。此，文殊师利！为疾菩萨其意不乱，虽有老死，菩萨觉之。若不如是，己所修治为无惠利。譬如胜怨乃可为勇，如是兼除老死苦者，菩萨之谓也。菩萨若病，当作是观：‘如我此病非真非有，亦是众人非真非有。’已观如是，不堕妄见，以兴大悲，彼必来者，为断其劳，以合道意为彼大悲。所以者何？菩萨堕妄见，其大悲者，有数出生，不堕妄见。大悲菩萨不以数生，彼生为脱，为脱所堕，为脱出生，为脱受身。能为彼人说佛说法，是其誓也。如佛言曰：‘其自安身，不解彼缚，不得是处而自安身，又解彼缚，斯得是处。’故曰已脱菩萨其行不缚。何谓缚？何谓解？菩萨禅定以缚诸我，以道缚我。缚者，菩萨以善权生五道解彼受。菩萨无权执智缚，行权执智解，智不执权缚，智而执权解。彼 何谓无权执智缚？谓以空、无相、不愿之法生，不治相及佛国以化人，是无权执智之缚也。何谓行权执智解？谓修相及佛国开化人，而晓空、无相、不愿之法生，是行权执智之解也。何谓智不执权缚？谓以见行劳望受，立修行一切德善之本，是智不执权之缚也。何谓智而执权解？谓断诸见行劳望之受，以殖众德之本，而分布此道，是智而执权之解也。彼有疾菩萨已如是下此法，设身有病，观其无常、为苦、为空、为非身，是为智慧。又身所受，不以断恶生死，善利人民，心合乎道，是为权行。又若身病知异同意，彼过非新，则观其故，是为智慧。假使身病，不以都灭，所当起者，是为权行。是，文殊师利！为疾菩萨其意不乱，亦不高住。所以者何？若高住者，是愚人法；以卑住者，是弟子法。故菩萨住不高不卑，于其中无所处，是菩萨行；不凡夫行，不贤夫行，是菩萨行；在生死行，不为污行，是菩萨行；观泥洹行，不依泥洹，是菩萨行；行于四魔，过诸魔行，是菩萨行；博学慧行，无不知时之行，是菩萨行；于四谛行，不以谛知行，是菩萨行；观无生行，不谓难至，是菩萨行；在缘起行，于诸见而无欲，是菩萨行；在诸人众无劳望行，是菩萨行；在闲居行，不尽身意，是菩萨行；于三界行，不坏法情，是菩萨行；为 现代汉语译本： 什么是执着于智慧而受困于方便（权）呢？就是说，虽然通达空性（Śūnyatā）、无相（Animitta）、无愿（Apranihita）之法，却不以庄严佛土和教化众生为己任，这就是执着于智慧而受困于方便。 什么是运用方便而解脱于执着智慧呢？就是说，虽然修习庄严佛土和开化众生，但同时明白空性、无相、无愿之法，这就是运用方便而解脱于执着智慧。 什么是智慧而不执着于方便而受困呢？就是说，以所见所行，以及对名利的贪求，作为修行一切功德善行的根本，这就是智慧而不执着于方便的束缚。 什么是具有智慧而解脱于执着方便呢？就是说，断除各种错误的见解和行为，以及对名利的贪求，以此来培植各种功德的根本，并且将此正道广为传播，这就是具有智慧而解脱于执着方便。 那位有疾病的菩萨应该这样来运用这些方法。假设身体有病，应当观察身体是无常的（Anitya）、是痛苦的（Duḥkha）、是空性的（Śūnyatā）、是非我的（Anātman），这就是智慧。而且，对于身体所承受的痛苦，不因此而断绝恶业和生死轮回，而是为了利益人民，使自己的心与正道相合，这就是方便之行。 再者，如果身体生病，知道这与自己的心意不同，明白过去的业力并非是新产生的，那么就应当观察其原因，这就是智慧。即使身体生病，也不因此而完全放弃应该做的事情，这就是方便之行。 文殊师利！（Mañjuśrī）这就是有疾病的菩萨，他的心意不会散乱，也不会高高在上地执着于某种境界。为什么呢？如果高高在上地执着于某种境界，那是愚人的做法；以谦卑的态度安住于某种境界，那是声闻弟子的做法。所以，菩萨安住于不高不低的境界，于其中无所执着，这是菩萨的修行；不是凡夫的修行，也不是贤人的修行，这是菩萨的修行；处于生死轮回之中，却不被生死所污染，这是菩萨的修行；观察涅槃（Nirvāṇa），却不依赖涅槃，这是菩萨的修行；行于四魔（catvāro māraḥ），超越各种魔的境界，这是菩萨的修行；广博地学习智慧，做任何事情都知道时机，这是菩萨的修行；对于四圣谛（catvāri āryasatyāni）的修行，不以固定的见解来理解四圣谛，这是菩萨的修行；观察无生之法，不认为难以达到，这是菩萨的修行；处于缘起（Pratītyasamutpāda）之法中，对于各种见解没有贪求，这是菩萨的修行；在各种人群中，没有对名利的贪求，这是菩萨的修行；在闲居独处时，不穷尽身心，这是菩萨的修行；处于三界（Triloka）之中，不破坏正法的情理，这是菩萨的修行；为了……
English
English version: What is being bound by wisdom while clinging to expedient means (upāya)? It means that although one understands the doctrines of emptiness (Śūnyatā), signlessness (Animitta), and wishlessness (Apranihita), one does not take on the responsibility of adorning Buddha lands and teaching sentient beings. This is being bound by wisdom while clinging to expedient means. What is being liberated from clinging to wisdom while employing expedient means? It means that although one cultivates the adornment of Buddha lands and the conversion of sentient beings, one also understands the doctrines of emptiness, signlessness, and wishlessness. This is being liberated from clinging to wisdom while employing expedient means. What is being bound by not clinging to expedient means through wisdom? It means taking one's views and actions, as well as the pursuit of fame and gain, as the foundation for cultivating all merits and virtuous deeds. This is being bound by not clinging to expedient means through wisdom. What is being liberated from clinging to expedient means through wisdom? It means cutting off various erroneous views and actions, as well as the pursuit of fame and gain, in order to cultivate the roots of various merits, and widely propagating this right path. This is being liberated from clinging to expedient means through wisdom. That Bodhisattva who is ill should apply these methods in this way. Suppose the body is ill, one should contemplate that the body is impermanent (Anitya), is suffering (Duḥkha), is empty (Śūnyatā), and is non-self (Anātman). This is wisdom. Moreover, regarding the suffering endured by the body, one does not thereby cut off evil deeds and the cycle of birth and death, but rather benefits the people, aligning one's mind with the right path. This is the practice of expedient means. Furthermore, if the body is ill, knowing that this is different from one's intention, understanding that past karma is not newly produced, then one should observe its cause. This is wisdom. Even if the body is ill, one does not thereby completely abandon what should be done. This is the practice of expedient means. Mañjuśrī! This is the Bodhisattva who is ill, whose mind will not be disturbed, nor will he cling to some state in a high and mighty way. Why? If one clings to some state in a high and mighty way, that is the practice of a fool; abiding in some state with humility, that is the practice of a Śrāvaka disciple. Therefore, the Bodhisattva abides in a state that is neither high nor low, without clinging to anything within it. This is the practice of a Bodhisattva; it is not the practice of an ordinary person, nor is it the practice of a virtuous person. This is the practice of a Bodhisattva; being in the cycle of birth and death, yet not being defiled by birth and death. This is the practice of a Bodhisattva; observing Nirvāṇa, yet not relying on Nirvāṇa. This is the practice of a Bodhisattva; acting upon the four māras (catvāro māraḥ), surpassing the realms of all māras. This is the practice of a Bodhisattva; extensively studying wisdom, knowing the right time to do anything. This is the practice of a Bodhisattva; regarding the practice of the Four Noble Truths (catvāri āryasatyāni), not understanding the Four Noble Truths with fixed views. This is the practice of a Bodhisattva; observing the Dharma of non-origination, not thinking it is difficult to attain. This is the practice of a Bodhisattva; being in the Dharma of dependent origination (Pratītyasamutpāda), without craving for various views. This is the practice of a Bodhisattva; being among various people, without craving for fame and gain. This is the practice of a Bodhisattva; when dwelling in solitude, not exhausting body and mind. This is the practice of a Bodhisattva; being in the three realms (Triloka), not destroying the principles of the Dharma. This is the practice of a Bodhisattva; for... --------------------------------------------------------------------------------