English
English version: How does one detach from the two dharmas? It means not clinging to internal and external dharmas, and practicing equality. What is equality? It means that 'I' and 'Nirvana' (涅槃, liberation) are equal. Why is that? Because both 'I' and 'Nirvana' are empty. Empty in what sense? Empty only in name. These two dharmas have no fixed nature, and attaining this is equality; there is no other sickness, only the sickness of emptiness; and the sickness of emptiness is also empty. This is how a Bodhisattva (菩萨, enlightened being) with illness experiences all sensations without attachment, not yet fully possessing the Buddha Dharma, and not extinguishing sensations to attain realization. 'If there is suffering in the body, contemplate sentient beings in the evil realms, and generate great compassion, thinking, 'Since I have subdued myself, I shall also subdue all sentient beings; I will only remove their illnesses, not remove the Dharma, and teach them to eradicate the root of illness.' What is the root of illness? It is clinging. From clinging arises the root of illness. What is clung to? It is the Three Realms (三界, realms of existence). How is clinging severed? Through non-attainment. If there is no attainment, there is no clinging. What is non-attainment? It is detachment from the two views. What are the two views? They are internal and external views, and this is non-attainment. Manjushri (文殊师利, a Bodhisattva)! This is how a Bodhisattva with illness subdues their mind, to sever the suffering of old age, sickness, and death; this is the Bodhisattva's Bodhi (菩提, enlightenment). If it is not like this, one's own cultivation is without the benefit of wisdom. Just as overcoming an enemy makes one brave, so too, one who can remove old age, sickness, and death is called a Bodhisattva.' That Bodhisattva with illness should further contemplate: 'Like my illness, it is neither real nor existent; the illnesses of sentient beings are also neither real nor existent.' When contemplating in this way, if love and attachment arise towards sentient beings, along with great compassion, one should abandon them. Why is that? Because a Bodhisattva generates great compassion by cutting off defilements. Compassion with love and attachment leads to weariness of birth and death. If one can detach from this, there is no weariness, and wherever one is born, one is not covered by love and attachment. Being born without bondage, one can teach the Dharma to liberate sentient beings, as the Buddha (佛, enlightened one) said: 'If one is bound oneself, one cannot liberate others; there is no such possibility! If one is unbound oneself, one can liberate others; this is possible.' Therefore, a Bodhisattva should not create bondage. What is bondage? What is liberation? --------------------------------------------------------------------------------
Chinese
贪着禅味，是菩萨缚；以方便生，是菩萨解。又无方便慧缚，有方便慧解；无慧方便缚，有慧方便解。何谓无方便慧缚？谓菩萨以爱见心庄严佛土、成就众生；于空、无相、无作法中，而自调伏，是名无方便慧缚。何谓有方便慧解？谓不以爱见心庄严佛土、成就众生，于空、无相、无作法中，以自调伏，而不疲厌，是名有方便慧解。何谓无慧方便缚？谓菩萨住贪欲、瞋恚、邪见等诸烦恼，而植众德本，是名无慧方便缚。何谓有慧方便解？谓离诸贪欲、瞋恚、邪见等诸烦恼，而植众德本；回向阿耨多罗三藐三菩提，是名有慧方便解。文殊师利！彼有疾菩萨，应如是观诸法，又复观身无常、苦、空、非我，是名为慧；虽身有疾，常在生死，饶益一切，而不厌倦，是名方便。又复观身，身不离病，病不离身，是病是身，非新非故，是名为慧；设身有疾，而不永灭，是名方便。 “文殊师利！有疾菩萨应如是调伏其心，不住其中，亦复不住不调伏心。所以者何？若住不调伏心，是愚人法；若住调伏心，是声闻法。是故菩萨不当住于调伏、不调伏心，离此二法，是菩萨行。在于生死，不为污行；住于涅槃，不永灭度，是菩萨行；非凡夫行，非贤圣行，是菩萨行；非垢行，非净行，是菩萨行；虽过魔行，而现降众魔，是菩萨 现代汉语译本： 执着于禅定的滋味，是菩萨的束缚；凭借方便法门而生，是菩萨的解脱。又有无方便的智慧的束缚，有方便的智慧的解脱；无智慧的方便的束缚，有智慧的方便的解脱。什么叫做无方便的智慧的束缚？就是说菩萨以爱恋和偏见的心理来庄严佛土、成就众生；在空性（Sunyata）、无相（animitta）、无作（apranihita）的法门中，只是自我调伏，这叫做无方便的智慧的束缚。什么叫做有方便的智慧的解脱？就是说不以爱恋和偏见的心理来庄严佛土、成就众生，在空性、无相、无作的法门中，用来自我调伏，而不感到疲惫厌倦，这叫做有方便的智慧的解脱。什么叫做无智慧的方便的束缚？就是说菩萨安住在贪欲、嗔恚、邪见等等各种烦恼之中，却种植各种功德的根本，这叫做无智慧的方便的束缚。什么叫做有智慧的方便的解脱？就是说远离各种贪欲、嗔恚、邪见等等各种烦恼，而种植各种功德的根本；并将功德回向于阿耨多罗三藐三菩提（anuttara-samyak-sambodhi，无上正等正觉），这叫做有智慧的方便的解脱。文殊师利（Manjusri）！那些有疾病的菩萨，应当这样观察诸法，又进一步观察身体是无常（anitya）、苦（duhkha）、空（sunyata）、非我（anatman）的，这叫做智慧；即使身体有疾病，却常在生死轮回中，饶益一切众生，而不厌倦，这叫做方便。又进一步观察身体，身体不离开疾病，疾病不离开身体，这疾病就是身体，非新也非旧，这叫做智慧；即使身体有疾病，却不永远灭度，这叫做方便。 ‘文殊师利！有疾病的菩萨应当这样调伏自己的心，不住留在调伏的心中，也不住留在不调伏的心中。为什么呢？如果住留在不调伏的心中，这是愚人的做法；如果住留在调伏的心中，这是声闻（sravaka）的做法。所以菩萨不应当住在调伏或不调伏的心中，离开这两种状态，才是菩萨的修行。处在生死轮回中，不被污浊的行为所染污；安住在涅槃（nirvana）中，不永远灭度，这是菩萨的修行；不是凡夫的修行，也不是贤圣的修行，这是菩萨的修行；不是垢染的修行，也不是清净的修行，这是菩萨的修行；虽然超越了魔的境界，却示现降伏众魔，这是菩萨的修行。’
English
English version: Attachment to the taste of dhyana (chan ding, meditative absorption) is a bodhisattva's bondage; being born through skillful means is a bodhisattva's liberation. Furthermore, there is bondage of wisdom without skillful means, and liberation of wisdom with skillful means; bondage of skillful means without wisdom, and liberation of skillful means with wisdom. What is meant by bondage of wisdom without skillful means? It means that a bodhisattva adorns Buddha-lands and accomplishes sentient beings with a mind of love and attachment; and in the dharmas of emptiness (Sunyata), signlessness (animitta), and non-action (apranihita), he merely subdues himself. This is called bondage of wisdom without skillful means. What is meant by liberation of wisdom with skillful means? It means that one does not adorn Buddha-lands or accomplish sentient beings with a mind of love and attachment, and in the dharmas of emptiness, signlessness, and non-action, one uses them to subdue oneself without becoming weary or厌倦. This is called liberation of wisdom with skillful means. What is meant by bondage of skillful means without wisdom? It means that a bodhisattva dwells in afflictions such as greed, hatred, and wrong views, yet plants roots of virtue. This is called bondage of skillful means without wisdom. What is meant by liberation of skillful means with wisdom? It means that one is apart from all afflictions such as greed, hatred, and wrong views, and plants roots of virtue, dedicating them towards anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, unsurpassed perfect enlightenment). This is called liberation of skillful means with wisdom. Manjusri (文殊师利)! A bodhisattva with illness should contemplate all dharmas in this way, and further contemplate the body as impermanent (anitya), suffering (duhkha), empty (sunyata), and selfless (anatman). This is called wisdom. Although the body is ill, one constantly remains in samsara (生死, birth and death), benefiting all beings without weariness. This is called skillful means. Furthermore, contemplate the body: the body is not apart from illness, and illness is not apart from the body; this illness is the body, neither new nor old. This is called wisdom. Even if the body is ill, one does not seek permanent extinction. This is called skillful means. 'Manjusri! A bodhisattva with illness should subdue his mind in this way, not dwelling in the subdued mind, nor dwelling in the unsubdued mind. Why? If one dwells in the unsubdued mind, this is the way of a fool. If one dwells in the subdued mind, this is the way of a sravaka (声闻, a hearer or disciple). Therefore, a bodhisattva should not dwell in either the subdued or unsubdued mind. To be apart from these two is the practice of a bodhisattva. To be in samsara without being defiled by impure conduct; to dwell in nirvana (涅槃, liberation) without seeking permanent extinction; this is the practice of a bodhisattva. It is neither the practice of an ordinary person nor the practice of a sage; it is the practice of a bodhisattva. It is neither the practice of defilement nor the practice of purity; it is the practice of a bodhisattva. Although one transcends the realm of demons, one manifests the subduing of demons; this is the practice of a bodhisattva.' --------------------------------------------------------------------------------
Chinese
行；求一切智，无非时求，是菩萨行；虽观诸法不生，而不入正位，是菩萨行；虽观十二缘起，而入诸邪见，是菩萨行；虽摄一切众生，而不爱着，是菩萨行；虽乐远离，而不依身心尽，是菩萨行；虽行三界，而不坏法性，是菩萨行；虽行于空，而植众德本，是菩萨行；虽行无相，而度众生，是菩萨行；虽行无作，而现受身，是菩萨行；虽行无起，而起一切善行，是菩萨行；虽行六波罗蜜，而遍知众生心、心数法，是菩萨行；虽行六通，而不尽漏，是菩萨行；虽行四无量心，而不贪着生于梵世，是菩萨行；虽行禅定解脱三昧，而不随禅生，是菩萨行；虽行四念处，而不永离身受心法，是菩萨行；虽行四正勤，而不舍身心精进，是菩萨行；虽行四如意足，而得自在神通，是菩萨行；虽行五根，而分别众生诸根利钝，是菩萨行；虽行五力，而乐求佛十力，是菩萨行；虽行七觉分，而分别佛之智慧，是菩萨行；虽行八圣道，而乐行无量佛道，是菩萨行；虽行止观助道之法，而不毕竟堕于寂灭，是菩萨行；虽行诸法不生不灭，而以相好庄严其身，是菩萨行；虽现声闻、辟支佛威仪，而不舍佛法，是菩萨行；虽随诸法究竟净相，而随所应为现其身，是菩萨行；虽观诸佛国土永寂如空，而现种种清净佛土，是菩萨行；虽得佛道转于 法轮，入于涅槃，而不舍于菩萨之道，是菩萨行。” 说是语时，文殊师利所将大众，其中八千天子皆发阿耨多罗三藐三菩提心。 维摩诘所说经不思议品第六 尔时舍利弗见此室中无有床座，作是念：“斯诸菩萨、大弟子众，当于何坐？” 长者维摩诘知其意，语舍利弗言：“云何仁者！为法来耶？求床座耶？” 舍利弗言：“我为法来，非为床座。” 维摩诘言：“唯，舍利弗！夫求法者，不贪躯命，何况床座？夫求法者，非有色、受、想、行、识之求，非有界、入之求，非有欲、色、无色之求。唯，舍利弗！夫求法者，不着佛求，不着法求，不着众求；夫求法者，无见苦求，无断集求，无造尽证、修道之求。所以者何？法无戏论，若言我当见苦、断集、证灭、修道，是则戏论，非求法也。唯，舍利弗！法名寂灭，若行生灭，是求生灭，非求法也；法名无染，若染于法，乃至涅槃，是则染着，非求法也；法无行处，若行于法，是则行处，非求法也；法无取舍，若取舍法，是则取舍，非求法也；法无处所，若着处所，是则着处，非求法也；法名无相，若随相识，是则求相，非求法也；法不可住，若住于法，是则住法，非求法也；法不可见、闻、觉知，若行见、闻、觉知，是则 现代汉语译本：‘法轮（Dharmachakra，佛法之轮），进入涅槃（Nirvana，解脱），而不舍弃菩萨之道，这就是菩萨的修行。’ 说完这些话的时候，文殊师利（Manjushri，智慧的象征）所带领的大众中，有八千位天子都发起了阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）。 《维摩诘所说经·不思议品第六》 这时，舍利弗（Sariputra，佛陀十大弟子之一，以智慧著称）看到这房间里没有床座，心里想：‘这些菩萨和大弟子们，应当坐在哪里呢？’ 长者维摩诘（Vimalakirti，一位在家菩萨）知道他的心思，对舍利弗说：‘仁者！您是为了求法而来呢？还是为了求床座而来呢？’ 舍利弗说：‘我是为了求法而来，不是为了求床座。’ 维摩诘说：‘是的，舍利弗！求法的人，不贪恋自己的身体性命，何况是床座呢？求法的人，不是为了求色（rupa，物质）、受（vedana，感受）、想（samjna，概念）、行（samskara，意志）、识（vijnana，意识）这五蕴，不是为了求界（dhatu，十八界）、入（ayatana，十二入），不是为了求欲界（kama-dhatu）、色界（rupa-dhatu）、无色界（arupa-dhatu）。是的，舍利弗！求法的人，不执着于佛去求，不执着于法去求，不执着于僧众去求；求法的人，没有寻求看见苦谛（duhkha-satya，苦的真谛），没有寻求断除集谛（samudaya-satya，苦的根源），没有寻求创造证得灭谛（nirodha-satya，苦的止息），没有寻求修行道谛（marga-satya，通往灭苦的道路）。为什么呢？法没有戏论，如果说我应当看见苦、断除集、证得灭、修行道，这就是戏论，不是求法。是的，舍利弗！法名为寂灭，如果行于生灭，这就是求生灭，不是求法；法名为无染，如果染着于法，乃至涅槃，这就是染着，不是求法；法没有行处，如果行于法，这就是行处，不是求法；法没有取舍，如果取舍法，这就是取舍，不是求法；法没有处所，如果执着于处所，这就是执着处所，不是求法；法名为无相，如果随逐相而识别，这就是求相，不是求法；法不可住，如果住在法上，这就是住法，不是求法；法不可见、闻、觉知，如果行于见、闻、觉知，这就是……’