Chinese
生得离病者，则菩萨无复病。譬如长者，唯有一子，其子得病，父母亦病。若子病愈，父母亦愈。菩萨如是，于诸众生，爱之若子；众生病则菩萨病，众生病愈，菩萨亦愈。又言是疾，何所因起？菩萨病者，以大悲起。” 文殊师利言：“居士此室，何以空无侍者？” 维摩诘言：“诸佛国土亦复皆空。” 又问：“以何为空？” 答曰：“以空空。” 又问：“空何用空？” 答曰：“以无分别空故空。” 又问：“空可分别耶？” 答曰：“分别亦空。” 又问：“空当于何求？” 答曰：“当于六十二见中求。” 又问：“六十二见当于何求？” 答曰：“当于诸佛解脱中求。” 又问：“诸佛解脱当于何求？” 答曰：“当于一切众生心行中求。又仁所问：‘何无侍者？’一切众魔及诸外道，皆吾侍也。所以者何？众魔者乐生死，菩萨于生死而不舍；外道者乐诸见，菩萨于诸见而不动。” 文殊师利言：“居士所疾，为何等相？” 维摩诘言：“我病无形不可见。” 又问：“此病身合耶？心合耶？” 答曰：“非身合，身相离故；亦非心合，心如幻故。” 又问：“地大、水大、 现代汉语译本： ‘如果能够脱离病苦，菩萨也就不会再生病了。’譬如一位长者，只有一个儿子，儿子生病了，父母也会跟着生病。如果儿子的病好了，父母的病也就好了。菩萨也是这样，对于所有的众生，爱他们如同爱自己的孩子一样；众生生病了，菩萨也会跟着生病，众生的病好了，菩萨的病也就好了。再说这疾病，是由什么原因引起的呢？菩萨生病，是因为大悲心而引起的。’ 文殊师利（Manjusri，智慧的象征）说：‘居士您的房间里，为什么空空荡荡的没有侍者呢？’ 维摩诘（Vimalakirti，一位在家菩萨）说：‘诸佛的国土也都是空寂的。’ 文殊师利又问：‘以什么为空呢？’ 维摩诘答道：‘以空性来空除空性。’ 文殊师利又问：‘空性用什么来空除呢？’ 维摩诘答道：‘因为没有分别的空性，所以用它来空除。’ 文殊师利又问：‘空性可以分别吗？’ 维摩诘答道：‘分别本身也是空性的。’ 文殊师利又问：‘空性应当在哪里求得呢？’ 维摩诘答道：‘应当在六十二种邪见中求得。’ 文殊师利又问：‘六十二种邪见应当在哪里求得呢？’ 维摩诘答道：‘应当在诸佛的解脱境界中求得。’ 文殊师利又问：‘诸佛的解脱境界应当在哪里求得呢？’ 维摩诘答道：‘应当在一切众生的心行中求得。而且您问我：‘为什么没有侍者？’一切的魔和外道，都是我的侍者。为什么这么说呢？因为众魔喜欢生死轮回，而菩萨却在生死轮回中不舍弃众生；外道喜欢各种邪见，而菩萨对于各种邪见却不动摇。’ 文殊师利说：‘居士您的疾病，是什么样的症状呢？’ 维摩诘说：‘我的病没有形状，无法看见。’ 文殊师利又问：‘这病是身体上的，还是心理上的呢？’ 维摩诘答道：‘不是身体上的，因为身体的相是虚幻分离的；也不是心理上的，因为心就像幻象一样。’ 文殊师利又问：‘地大（earth element）、水大（water element）、’
English
English version: 'If one can be born detached from illness, then the Bodhisattva will no longer be ill. It is like an elder who has only one son; if the son becomes ill, the parents also become ill. If the son recovers, the parents also recover. The Bodhisattva is like this, loving all beings as if they were their own children; when beings are ill, the Bodhisattva is also ill, and when beings recover, the Bodhisattva also recovers. Furthermore, what is the cause of this illness? The Bodhisattva's illness arises from great compassion.' Manjusri (Manjusri, symbol of wisdom) said, 'Layman, why is this room empty and without attendants?' Vimalakirti (Vimalakirti, a lay Bodhisattva) said, 'The Buddha lands are all empty as well.' He further asked, 'What is emptiness?' He answered, 'Emptiness is emptied by emptiness.' He further asked, 'What is emptiness used to empty?' He answered, 'It is emptied by emptiness without discrimination.' He further asked, 'Can emptiness be discriminated?' He answered, 'Discrimination is also emptiness.' He further asked, 'Where should emptiness be sought?' He answered, 'It should be sought in the sixty-two views.' He further asked, 'Where should the sixty-two views be sought?' He answered, 'They should be sought in the liberation of the Buddhas.' He further asked, 'Where should the liberation of the Buddhas be sought?' He answered, 'It should be sought in the mind and conduct of all beings. Furthermore, you asked, 'Why are there no attendants?' All the demons and heretics are my attendants. Why is that? Because the demons delight in birth and death, but the Bodhisattva does not abandon beings in birth and death; the heretics delight in various views, but the Bodhisattva is not moved by various views.' Manjusri said, 'Layman, what is the nature of your illness?' Vimalakirti said, 'My illness has no form and cannot be seen.' He further asked, 'Is this illness related to the body or the mind?' He answered, 'It is not related to the body, because the body's form is illusory and separate; it is also not related to the mind, because the mind is like an illusion.' He further asked, 'The earth element (earth element), the water element (water element),' -------------------------------------------------------------------------------- 火大、风大，于此四大，何大之病？”
Chinese
答曰：“是病非地大，亦不离地大；水、火、风大，亦复如是。而众生病，从四大起，以其有病，是故我病。” 尔时文殊师利问维摩诘言：“菩萨应云何慰喻有疾菩萨？” 维摩诘言：“说身无常，不说厌离于身；说身有苦，不说乐于涅槃；说身无我，而说教导众生；说身空寂，不说毕竟寂灭；说悔先罪，而不说入于过去；以己之疾，愍于彼疾；当识宿世无数劫苦，当念饶益一切众生；忆所修福，念于净命，勿生忧恼，常起精进；当作医王，疗治众病。菩萨应如是慰喻有疾菩萨，令其欢喜。” 文殊师利言：“居士！有疾菩萨云何调伏其心？” 维摩诘言：“有疾菩萨应作是念：‘今我此病，皆从前世妄想颠倒诸烦恼生，无有实法，谁受病者！所以者何？四大合故，假名为身；四大无主，身亦无我；又此病起，皆由着我。是故于我，不应生着。’既知病本，即除我想及众生想。当起法想，应作是念：‘但以众法，合成此身；起唯法起，灭唯法灭。又此法者，各不相知，起时不言我起，灭时不言我灭。’彼有疾菩萨为灭法想，当作是念：‘此法想者，亦是颠倒，颠倒者是即大患，我应离之。’云何为离？离我、我所。云何离我、我所？谓离二法 现代汉语译本：火大、风大，这地、水、火、风四大中，哪一个‘大’是导致疾病的原因呢？ 维摩诘回答说：‘这疾病并非由地大引起，但也离不开地大；水大、火大、风大也是如此。众生的疾病，都是从四大产生的，因为众生有病，所以我觉得自己也有病。’ 这时，文殊师利（Manjusri，智慧的象征）问维摩诘（Vimalakirti，一位在家菩萨）说：‘菩萨应该如何慰问生病的菩萨呢？’ 维摩诘说：‘要告诉他身体是无常的，但不要因此厌恶身体；要告诉他身体是痛苦的，但不要因此贪求涅槃（Nirvana，解脱）；要告诉他身体是无我的，但要教导众生；要告诉他身体是空寂的，但不要追求彻底的寂灭；要劝他忏悔过去的罪业，但不要沉溺于过去；要用自己的疾病，怜悯他人的疾病；应当明白过去无数劫的痛苦，应当想着利益一切众生；回忆自己所修的福德，想着清净的生命，不要产生忧愁烦恼，要常常精进；应当成为医王，医治各种疾病。菩萨应该这样慰问生病的菩萨，使他们感到欢喜。’ 文殊师利说：‘居士（Vimalakirti）！生病的菩萨应该如何调伏自己的心呢？’ 维摩诘说：‘生病的菩萨应该这样想：‘我现在这个病，都是从前世的妄想颠倒和各种烦恼产生的，没有真实的自性，也没有谁真正承受这个病！为什么呢？因为四大和合，才假名为身；四大没有主宰，身体也没有我；而且这疾病的产生，都是由于执着于我。所以，对于我，不应该产生执着。’既然知道了疾病的根本，就应该去除‘我’的观念和‘众生’的观念。应当生起‘法’的观念，应该这样想：‘只是因为各种法聚合，才形成了这个身体；生起只是法的生起，灭去只是法的灭去。而且这些法，彼此互不相知，生起的时候不说‘我生起’，灭去的时候不说‘我灭去’。’对于那些想要灭除‘法’的观念的生病菩萨，应当这样想：‘这种‘法’的观念，也是一种颠倒，颠倒就是大患，我应该远离它。’怎样才能远离呢？远离‘我’和‘我所’。怎样才能远离‘我’和‘我所’呢？就是远离二法（对立的两种法）。’
English
English version: ‘The fire element, the wind element—among these four elements of earth, water, fire, and wind, which ‘great’ element is the cause of illness?’ Vimalakirti replied, ‘This illness is not caused by the earth element, yet it is not separate from the earth element; the water, fire, and wind elements are also the same. The illnesses of sentient beings arise from the four elements, and because they are ill, therefore I am ill.’ At that time, Manjusri (symbol of wisdom) asked Vimalakirti (a lay bodhisattva), ‘How should a bodhisattva console a sick bodhisattva?’ Vimalakirti said, ‘Tell them that the body is impermanent, but do not therefore be disgusted with the body; tell them that the body is suffering, but do not therefore seek pleasure in Nirvana (liberation); tell them that the body is without self, but teach and guide sentient beings; tell them that the body is empty and still, but do not seek ultimate extinction; tell them to repent of past sins, but do not dwell in the past; with one's own illness, have compassion for the illnesses of others; be aware of the suffering of countless kalpas (eons) in past lives, and think of benefiting all sentient beings; remember the merits you have cultivated, think of pure living, do not give rise to sorrow and vexation, and always be diligent; become a king of medicine, curing all kinds of illnesses. A bodhisattva should console a sick bodhisattva in this way, making them happy.’ Manjusri said, ‘Layman (Vimalakirti)! How should a sick bodhisattva subdue their mind?’ Vimalakirti said, ‘A sick bodhisattva should think like this: ‘My present illness arises from the delusions, inversions, and various afflictions of past lives; there is no real substance, and no one truly suffers this illness! Why is that? Because the four elements combine, and are falsely called a body; the four elements have no master, and the body has no self; moreover, the arising of this illness is all due to attachment to self. Therefore, one should not be attached to self.’ Having understood the root of the illness, one should eliminate the thought of ‘self’ and the thought of ‘sentient beings.’ One should give rise to the thought of ‘dharma,’ and should think like this: ‘It is only because various dharmas (elements of existence) come together that this body is formed; arising is only the arising of dharmas, and ceasing is only the ceasing of dharmas. Moreover, these dharmas do not know each other; when arising, they do not say ‘I arise,’ and when ceasing, they do not say ‘I cease.’ For those sick bodhisattvas who want to eliminate the thought of ‘dharma,’ they should think like this: ‘This thought of ‘dharma’ is also an inversion, and inversion is a great affliction; I should separate from it.’ How can one separate from it? By separating from ‘self’ and ‘what belongs to self.’ How can one separate from ‘self’ and ‘what belongs to self’? By separating from the two dharmas (opposing dharmas).’ --------------------------------------------------------------------------------
Chinese
。云何离二法？谓不念内外诸法行于平等。云何平等？谓我等、涅槃等。所以者何？我及涅槃，此二皆空。以何为空？但以名字故空。如此二法，无决定性，得是平等；无有余病，唯有空病；空病亦空。是有疾菩萨以无所受而受诸受，未具佛法，亦不灭受而取证也。 “设身有苦，念恶趣众生，起大悲心，我既调伏，亦当调伏一切众生；但除其病，而不除法，为断病本而教导之。何谓病本？谓有攀缘，从有攀缘，则为病本。何所攀缘？谓之三界。云何断攀缘？以无所得，若无所得，则无攀缘。何谓无所得？谓离二见。何谓二见？谓内见外见，是无所得。文殊师利！是为有疾菩萨调伏其心，为断老病死苦，是菩萨菩提。若不如是，己所修治，为无慧利。譬如胜怨，乃可为勇。如是兼除老病死者，菩萨之谓也。 “彼有疾菩萨应复作是念：‘如我此病，非真非有，众生病亦非真非有。’作是观时，于诸众生若起爱见大悲，即应舍离。所以者何？菩萨断除客尘烦恼而起大悲。爱见悲者，则于生死有疲厌心。若能离此，无有疲厌，在在所生，不为爱见之所覆也。所生无缚，能为众生说法解缚，如佛所说：‘若自有缚，能解彼缚，无有是处！若自无缚，能解彼缚，斯有是处。’是故菩萨不应起缚。何谓缚？何谓解？ 现代汉语译本： 如何脱离二法？就是心中不执着于内在和外在的诸法，而行于平等。什么是平等？就是我与涅槃是平等的。为什么这样说？因为我和涅槃，这两者都是空性的。以什么为空？只是因为名字的缘故而空。像这样的两种法，没有决定的自性，才能得到平等；没有其他的疾病，只有空性的疾病；而空性的疾病也是空性的。这就是有疾病的菩萨以不执着的心来感受各种感受，尚未完全具备佛法，也不灭除感受而证得解脱。 ‘如果身上有痛苦，就忆念恶趣的众生，生起大悲心，我想既然已经调伏自己，也应当调伏一切众生；只是去除他们的病痛，而不是去除法，为了断除病痛的根本而教导他们。’什么是病痛的根本？就是有所攀缘，从有所攀缘，就是病痛的根本。攀缘什么？就是攀缘三界。如何断除攀缘？以无所得的心，如果没有所得，就没有攀缘。什么是无所得？就是远离二见。什么是二见？就是内见和外见，这就是无所得。文殊师利（Manjushri，菩萨名）！这就是有疾病的菩萨调伏自己的心，为了断除衰老、疾病、死亡的痛苦，这就是菩萨的菩提。如果不是这样，自己所修的，就没有智慧的利益。譬如战胜怨敌，才可以称为勇士。像这样兼能去除衰老、疾病、死亡的人，才可称为菩萨。 那位有疾病的菩萨应当这样想：‘像我这样的疾病，不是真实的，也不是实在的，众生的疾病也不是真实的，也不是实在的。’作这样的观想时，对于诸众生如果生起爱见和大悲，就应当舍离。为什么这样说？菩萨断除客尘烦恼而生起大悲。如果是有爱见的大悲，那么对于生死就会有疲厌的心。如果能够远离这些，就没有疲厌，无论生在哪里，都不会被爱见所覆盖。所生之处没有束缚，能够为众生说法解脱束缚，如佛所说：‘如果自己有束缚，却能解脱别人的束缚，没有这样的道理！如果自己没有束缚，才能解脱别人的束缚，这才是可能的。’所以菩萨不应该生起束缚。什么是束缚？什么是解脱？