English
English version ‘What need is there for attendants?’ This dispels the attachment to the idea that Bodhisattvas are empty. All demons are my attendants. Understanding that the essence of all demons is emptiness, and being able to comprehend that emptiness, one can then transform demons within the realm of conditions, causing them to convert and become disciples. If this is the case, why should only Bodhisattvas be considered noble? Being able to dispel the clinging mind, even heretics can achieve the same. ‘What are the characteristics of this illness?’ The removal of attachment to the characteristics of illness has already been completed; now, the discussion continues regarding the emptiness of the illness itself. ‘My illness is formless.’ This explains the emptiness of the illness's essence. ‘The union of body and mind.’ Although it was said above that the illness has no form, does it not combine with the body and mind? The answer: ‘Not the union of body and mind.’ This explains that if the body and mind are both empty, then where is the illness? Furthermore, the question: ‘Earth, water, fire, and so on.’ Above, it was explained that the five skandhas (pañca-skandha) are without illness, therefore empty. Below, the focus is specifically on the four great elements (mahābhūta) of the form skandha to clarify that by being separate from (the four elements), there is no illness, therefore it is empty. ‘Not the earth element.’ This explains that the earth element is a temporary aggregation of conditions, without inherent nature, therefore empty. Because it is empty, it is not identical to the earth element. Upon hearing ‘not identical,’ one might assume that by separating from (the earth element) and harmonizing, there is another illness. ‘Also not separate.’ This refutes their notion of calculating differences. ‘And the illnesses of sentient beings arise from the four great elements, therefore I am ill.’ This explains that sentient beings generate afflictive roots of illness from the four great elements, which resonate with me, therefore I say I am ill. ‘How should one console a Bodhisattva who is ill?’ This explains that Mañjuśrī (文殊) is the one inquiring about the sick, so he asks Vimalakīrti (維摩) in return. And above, Vimalakīrti said that from the roots of ignorance and craving of sentient beings, it resonates with me, so the illness arises. This is manifesting illness without illness, being skilled at understanding the origin of the illness, so he asks in return. ‘Speaking of the impermanence of the body and so on,’ teaches the Bodhisattva the method of consoling the sick. Observe that the method of consoling taught here is only above the stage of the nature ground. ‘How is this known?’ The sutra says, ‘One should recognize the suffering results of countless kalpas (劫) in past lives; one should recognize that suffering is limited.’ This explains that knowing the non-retreating Bodhisattva knows that suffering is limited. If one discusses those of the habitual nature, they will still regress; their suffering is boundless, how can they know that suffering is limited? The four sentences ‘Speaking of the impermanence of the body and so on’ all teach those Bodhisattvas to cultivate the Middle Way view, different from ordinary people and Śrāvakas (声闻). ‘Speaking of repenting of past sins but not speaking of entering into past transgressions.’ This explains that first, one creates sins, which resonate with future retribution. Because the retribution has not yet manifested, it is said to repent of past sins. And not speaking of entering into the past, explains that the past has already ceased, it is not still present now that repentance can eliminate it. --------------------------------------------------------------------------------
Chinese
当识无数劫苦愍于彼病者。明教实病菩萨愍一切众生烦恼之病也。当识无数劫苦者。识苦有限以化众生也。文言云何调伏其心以下。明教习种菩萨作调伏之观。犹是慰喻之人。但始者为慰喻转明为调伏也。就此中大略有二。从初尽不取证也。明自行调伏。第二从设身有苦以下。明外化调伏就初段中有三。从初尽不言我灭当起法相。第一明众生空。第二从为灭法相应作是念以下尽得是平等。明法空。第三从无余病以下。明去相善亦除空智也。就前众生空中有二义。一从过去烦恼得身。初至身亦无我是。第二从又此病起以下。明现在起我之惑复得未来之身应当断也。又一家解。就调伏有二。从初尽不言我灭。亦明众生空。现在过去二义感果亦同。但此中破即离我异。从初至当起法相。破离阴我。应作是念以下。明去即阴我。何以知之。起唯五阴灭唯五阴。是生灭法。有何我也。各不相知以下。犹是破即阴我。但以各不相知为异。为灭法相以下。破法空中患人常解得众生空去我不尽。复观法遣之。名为法空。此亦可尔。又时人解计五阴法为决定神我。亦是颠倒。今观此法作空去法上或心故言法空。非谓去众生我。不尽复观法遣之名为法空。离我所者。正应明我所空。所以言我空者。要得法空我患。斯尽是故明也。谓离二法者 现代汉语译本 当认识到众生在无数劫中所受的痛苦，怜悯那些受苦的众生。这里所说的‘明教实病菩萨’，是指菩萨怜悯一切众生的烦恼之病。‘当识无数劫苦者’，是指认识到苦是有限的，从而教化众生。下文‘文言云何调伏其心以下’，说明教习种菩萨作调伏之观，仍然是慰喻众生之人，但最初是慰喻，逐渐转为调伏。 就此段内容，大略分为两部分。第一部分，从‘初尽不取证也’开始，说明自行调伏。第二部分，从‘设身有苦以下’开始，说明外化调伏。在第一部分中，又分为三段。从‘初尽不言我灭当起法相’开始，第一段说明众生空。第二段，从‘为灭法相应作是念以下尽得是平等’开始，说明法空。第三段，从‘无余病以下’开始，说明去除对相的执着，善法和空智也要去除。 在前述的众生空部分，又包含两层含义。第一层，从过去的烦恼而得到身体，从开始到‘身亦无我是’。第二层，从‘又此病起以下’开始，说明现在生起对‘我’的迷惑，又会得到未来的身体，应当断除这种迷惑。另一种解释是，就调伏而言，分为两部分。从‘初尽不言我灭’开始，也说明众生空。现在和过去两种意义所感得的果报也是相同的。但这里所破除的是离开‘我’的异见，从开始到‘当起法相’，破除离开五阴的‘我’。 ‘应作是念以下’，说明去除即五阴的‘我’。如何得知呢？生起只是五阴，灭去也只是五阴，这是生灭之法，哪里有‘我’呢？‘各不相知以下’，仍然是破除即五阴的‘我’，但不同之处在于‘各不相知’。‘为灭法相以下’，破除法空中的问题，人们常常理解得到众生空，但去除‘我’并不彻底，又观察法来遣除它，这称为法空。这也可以这样理解。另外，现在的人执着于五阴法，认为它是决定的神我，这也是颠倒。现在观察此法，作空观，去除法上的执着或心念，所以说‘法空’，并非说去除众生‘我’不彻底，又观察法来遣除它，这称为法空。‘离我所者’，本应说明‘我所空’。之所以说‘我空’，是因为要得到法空，‘我’的祸患才能彻底消除，所以要说明这一点。所谓离开二法的人。
English
English version One should recognize the suffering of countless kalpas (aeons) and have compassion for those who are ill. The 'Ming Jiao Shi Bing Bodhisattva' (Enlightening Teaching on the Truly Ill Bodhisattva) refers to the Bodhisattva who has compassion for the illness of all sentient beings' afflictions. 'Dang Shi Wu Shu Jie Ku Zhe' (One should recognize the suffering of countless kalpas) means recognizing that suffering is finite in order to transform sentient beings. The following text, 'Wen Yan Yun He Tiao Fu Qi Xin Yi Xia' (How to Subdue the Mind), explains that the Bodhisattva who practices the seed of teaching observes the practice of subduing, and is still a person who comforts sentient beings, but initially it is comforting, and gradually it turns into subduing. Regarding this passage, it can be roughly divided into two parts. The first part, starting from 'Chu Jin Bu Qu Zheng Ye' (Initially, not seeking proof), explains self-cultivation and subduing. The second part, starting from 'She Shen You Ku Yi Xia' (If there is suffering in the body), explains external transformation and subduing. In the first part, it is further divided into three sections. Starting from 'Chu Jin Bu Yan Wo Mie Dang Qi Fa Xiang' (Initially, not saying 'I' will be extinguished, but the Dharma appearance will arise), the first section explains the emptiness of sentient beings. The second section, starting from 'Wei Mie Fa Xiang Ying Zuo Shi Nian Yi Xia Jin De Shi Ping Deng' (To extinguish the Dharma appearance, one should think thus, and attain equality), explains the emptiness of Dharma. The third section, starting from 'Wu Yu Bing Yi Xia' (Without remaining illness), explains that the attachment to appearances should be removed, and both good Dharma and empty wisdom should also be removed. In the aforementioned part about the emptiness of sentient beings, it further contains two layers of meaning. The first layer, from past afflictions to obtaining a body, from the beginning to 'Shen Yi Wu Wo Shi' (The body is also without 'I'). The second layer, starting from 'You Ci Bing Qi Yi Xia' (Moreover, this illness arises), explains that now the delusion of 'I' arises, and one will obtain a future body, which should be severed. Another explanation is that, in terms of subduing, it is divided into two parts. Starting from 'Chu Jin Bu Yan Wo Mie' (Initially, not saying 'I' will be extinguished), it also explains the emptiness of sentient beings. The karmic results felt by the two meanings of the present and the past are also the same. However, what is being refuted here is the different view of leaving 'I', from the beginning to 'Dang Qi Fa Xiang' (The Dharma appearance will arise), refuting the 'I' that leaves the five skandhas (aggregates). 'Ying Zuo Shi Nian Yi Xia' (One should think thus), explains the removal of the 'I' that is identical to the five skandhas. How can one know this? Arising is only the five skandhas, and ceasing is also only the five skandhas. This is the Dharma of arising and ceasing, where is the 'I'? 'Ge Bu Xiang Zhi Yi Xia' (Each does not know each other), is still refuting the 'I' that is identical to the five skandhas, but the difference lies in 'Ge Bu Xiang Zhi' (Each does not know each other). 'Wei Mie Fa Xiang Yi Xia' (To extinguish the Dharma appearance), refutes the problem in the emptiness of Dharma. People often understand the emptiness of sentient beings, but the removal of 'I' is not thorough, and they observe the Dharma to dispel it, which is called the emptiness of Dharma. This can also be understood in this way. In addition, people now cling to the five skandhas Dharma, thinking that it is a definite divine 'I', which is also inverted. Now, observing this Dharma, making an empty contemplation, removing the attachment or thought on the Dharma, so it is said 'Fa Kong' (Emptiness of Dharma), not saying that the removal of sentient beings' 'I' is not thorough, and they observe the Dharma to dispel it, which is called the emptiness of Dharma. 'Li Wo Suo Zhe' (Those who are apart from what belongs to me), should explain 'Wo Suo Kong' (Emptiness of what belongs to me). The reason why 'Wo Kong' (Emptiness of 'I') is said is because in order to obtain the emptiness of Dharma, the misfortune of 'I' can be completely eliminated, so it is necessary to explain this point. Those who are said to be apart from the two Dharmas. --------------------------------------------------------------------------------
Chinese
。非我之与所二法。横计神我及出世涅槃此为二法。如此二法无决定性。所以空也。不念内外者。三界身为内。出世涅槃为外。但以名字者。但有计实之名字。推体无真实。故言空。有此言也。无有余病者。计法空患是众生之余。今此二患俱亡故故言无余也。唯有空病空病亦空者。空能生病。名空为病。此病亦空故言空病亦空。又解。计空之心为空病。所缘之空亦是空。病此空亦空也。以无所爱者。依前科判此犹在自行中。依于后解自此以下尽菩萨之谓。明调伏菩萨教彼外化调伏于后也。以无所受者。明得三种空故言无所受。而受诸受者。明有中施化。所以尔者。明此菩萨未具佛法。必索空解乃能成就万行。不如声闻宜取灭度证。设身有苦者。教实菩萨化前众生。设身有苦亦悲愍众生。我自除病亦除众生也。但除其病者。除众生惑心。而不除法者。本来我无其惑心。下实法可除。我心为病本。有我心故能为攀缘。谓之三界者。明攀缘之心亦在三界外。但三界喜心起故谓之三界也。三界内起为内见。计神我如来出三界者为外见。此二体空故言无所得也。为断老病者。为教众生令断老病。自亦能断。是菩提者。亦可。是前所化菩萨菩提。亦可。由教化众生功来归亡。是化主菩提。若不能化物。但自为己修治功德。为无惠利 现代汉语译本：‘非我’和‘我所’是两种法。横向推论有‘神我’（ātman，常一主宰的‘我’）以及出世的‘涅槃’（nirvāṇa，解脱），这被称为两种法。这两种法没有决定的自性，所以是空性的。 ‘不念内外’是指，三界（trayo dhātu，欲界、色界、无色界）之身是内，出世的涅槃是外。‘但以名字’是指，只有执着于实有的名字，推究其本体并没有真实性，所以说是空。‘有此言也’是指有这种说法。 ‘无有余病者’，执着于法空的患病是众生的剩余之病。现在这两种患病都消亡了，所以说没有剩余。 ‘唯有空病空病亦空者’，空能产生患病，称空为病。这个病也是空性的，所以说‘空病亦空’。另一种解释是，执着于空的心是空病，所缘的空也是空，患病的这个空也是空性的。 ‘以无所爱者’，依据前面的科判，这仍然是在自行中。依据后面的解释，从这里以下都是指菩萨的作为。说明调伏菩萨教导他人，向外教化调伏于后。 ‘以无所受者’，说明得到三种空性，所以说‘无所受’。‘而受诸受者’，说明有中施化。 ‘所以尔者’，说明这位菩萨还没有完全具备佛法，必须寻求空性的理解才能成就万行，不如声闻（śrāvaka，听闻佛陀教诲而证悟者）适合证取灭度。 ‘设身有苦者’，教导真实的菩萨去教化前面的众生，即使自身有苦也悲悯众生，自己消除病苦也消除众生的病苦。 ‘但除其病者’，是去除众生的迷惑之心，‘而不除法者’，本来我没有那个迷惑之心，下面的实法可以去除，我的心是病根，因为有我的心才能产生攀缘。 ‘谓之三界者’，说明攀缘之心也在三界之外，只是三界的喜心生起，所以称之为三界。 三界内生起的是内见，认为神我、如来（Tathāgata，佛陀的称号之一）超出三界的是外见。这两种本体都是空性的，所以说‘无所得也’。 ‘为断老病者’，是为了教导众生断除老病，自己也能断除。‘是菩提者’，也可以说是前面所教化的菩萨的菩提，也可以说是由于教化众生的功德来归于消亡，是化主的菩提。如果不能教化他人，只是为自己修治功德，就没有惠利。