文殊師利問疾品第五
🍃 CHAPTER FIVE - MAÑJUŚRĪ INQUIRES ABOUT ILLNESS
爾時佛告文殊師利：「汝行詣維摩詰問疾。」
Then the Buddha said to Mañjuśrī, “You should go visit Vimalakīrti and inquire about his illness.”
文殊師利白佛言：「世尊！彼上人者，難為詶對。深達實相，善說法要，辯才無滯，智慧無礙；一切菩薩法式悉知，諸佛祕藏無不得入；降伏眾魔，遊戲神通，其慧方便，皆已得度。雖然，當承佛聖旨，詣彼問疾。」
Mañjuśrī replied to the Buddha saying, “World Honored One! That is a superior person, difficult to approach [discourse with]. He has deeply penetrated the True Characteristic, and is good at explaining the essentials of the Dharma. With unhindered eloquence, his wisdom is unobstructed. He thoroughly understands all the dharma and style of bodhisattvas and has entered into the secret treasuries of all the buddhas without attainment. Subjugator of Māras, he plays (vikrīḍita) with the super powers. His prajñā is upayic - having totally attained liberation. Nevertheless, I will accept the Buddha’s sagely request and proceed to inquire about his illness.”
於是眾中諸菩薩、大弟子、釋、梵、四天王等，咸作是念：「今二大士，文殊師利、維摩詰共談，必說妙法！」即時八千菩薩、五百聲聞、百千天、人皆欲隨從。
Then the bodhisattvas and major disciples in the assembly, the Brahmas, Indras, and Four Heavenly Kings, all thought to themselves: ‘Now these two great men, Mañjuśrī and Vimalakirti, will be talking together, and they will surely explain the subtle Dharma!" At that time eight thousand bodhisattvas, five hundred voice-hearers, and hundreds and thousands of heavenly and human beings all wished to follow along.
於是文殊師利與諸菩薩、大弟子眾及諸天、人，恭敬圍繞，入毘耶離大城。
Then Mañjuśrī, with all the bodhisattvas, major disciples, and human and heavenly beings reverently surrounding and accompanying him, proceeded to enter the great city of Vaishali.
爾時長者維摩詰心念：「今文殊師利與大眾俱來！」即以神力空其室內，除去所有及諸侍者；唯置一床，以疾而臥。
At that time, the elder Vimalakīrti pondered, ‘Mañjuśrī and a great company are now coming!’ Then, by spiritual power, he ‘emptied’ his house, and everything there was was gone, even the assistants. The only thing left standing was a bed upon which the ill reclined.
文殊師利既入其舍，見其室空，無諸所有，獨寢一床。時維摩詰言：「善來，文殊師利！不來相而來，不見相而見。」
When Mañjuśrī entered the house he saw that it had been emptied, without anything there, only a bed ‘resting’.
Then Vimalakīrti said, ‘Well come, Mañjuśrī! You arrive with the characteristic of not arriving; You are seen with the characteristic of not being seen.’
文殊師利言：「如是！居士！若來已，更不來；若去已，更不去。所以者何？來者無所從來，去者無所至，所可見者，更不可見。且置是事，居士！是疾寧可忍不？療治有損，不至增乎！世尊慇懃致問無量，居士是疾，何所因起？其生久如？當云何滅？」
Mañjuśrī replied, ‘So it is! Householder (Kulapati)! What has already arrived has no more arriving; what has departed has no more departing. How so? That which arrives has nowhere to come from, that which is gone has nowhere to go, that which can be seen, is no more seen. But enough of these things (going’s ons), Kulapati, this illness. Is it tolerable? Is the treatment having an effect? Say it hasn’t increased!”
維摩詰言：「從癡、有愛，則我病生。以一切眾生病，是故我病；若一切眾生病滅，則我病滅。所以者何？菩薩為眾生故入生死，有生死則有病；若眾生得離病者，則菩薩無復病。譬如長者，唯有一子，其子得病，父母亦病。若子病愈，父母亦愈。菩薩如是，於諸眾生，愛之若子；眾生病則菩薩病，眾生病愈，菩薩亦愈。又言是疾，何所因起？菩薩病者，以大悲起。」
Vimalakīrti replied, “From confusion there is love (’lust’), then my illness arises. It is because all sentient beings are ill that I am ill. If all sentient beings’ illness ceases, then my illness ceases. How is that? The bodhisattva enters birth & death (saṃsāra) for all sentient beings. Having birth & death [i.e. being in saṃsāra], then there is illness. If sentient beings attain freedom from illness, then the bodhisattva is without further illness. Just like parents, whose only child becomes ill. The father and mother are also ill. If the child’s illness feels better, the father and mother also feel better. It could also be asked of this illness, how does it come about? The bodhisattva’s illness comes about through great compassion.”
文殊師利言：「居士此室，何以空無侍者？」
Mañjuśrī said, “Kulapati, this room, how is it empty, without assistants?”
維摩詰言：「諸佛國土亦復皆空。」
Vimalakīrti said, “The lands of all buddha lands are also entirely empty.”
又問：「以何為空？」
Again he asked, “What is empty?”
答曰：「以空空。」
He replied saying, “Emptiness is empty.”
又問：「空何用空？」
Again he asked, “How can emptiness be empty?”
答曰：「以無分別空故空。」
He replied saying, “By not differentiating (nirvikalpa) emptiness, there is emptiness.”
又問：「空可分別耶？」
Again he asked, “Emptiness can be differentiated?
答曰：「分別亦空。」
He replied saying, “Differentiation (parikalpa) is also empty.”
又問：「空當於何求？」
Again he asked, “How should emptiness be sought?”
答曰：「當於六十二見中求。」
He replied saying, “It should be sought by the 62 [erroneous] views.”
又問：「六十二見當於何求？」
Again he asked, “How should the 62 views be sought?”
答曰：「當於諸佛解脫中求。」
He replied saying, “They should be sought within the liberation of all buddhas.”
又問：「諸佛解脫當於何求？」
Again he asked, “How should the liberation of all buddhas be sought?”
答曰：「當於一切眾生心行中求。又仁所問：『何無侍者？』一切眾魔及諸外道，皆吾侍也。所以者何？眾魔者樂生死，菩薩於生死而不捨；外道者樂諸見，菩薩於諸見而不動。」
He replied saying, “It should be sought within the conditioned mind of every sentient being. You, sir, also asked ‘How is it without assistants?’ Every horde of Mara and all the outside ways (’heretics’), they are all my assistants. How so? Hordes of Mara delight in birth & death (saṃsāra), whereas the bodhisattva does not relinquish birth & death; those of outside ways delight in views (dṛṣṭi), whereas the bodhisattva is not moved by views.”
文殊師利言：「居士所疾，為何等相？」
Mañjuśrī said, “The kulapati’s illness, what are its characteristics?”
維摩詰言：「我病無形不可見。」
Vimalakīrti replied, “My illness is without shape, it cannot be seen.”
又問：「此病身合耶？心合耶？」
Again he asked, “This illness, is it of the body or of the mind?”
答曰：「非身合，身相離故；亦非心合，心如幻故。」
He replied saying, “It is not of the body, since bodily characteristics are transcendent (departed); and it is also not of the mind, since the mind is like an illusion.”
又問：「地大、水大、火大、風大，於此四大，何大之病？」
Again he asked, “Earth, Water, Fire, Wind, of these four Great Elements, of which element is this illness?
答曰：「是病非地大，亦不離地大；水、火、風大，亦復如是。而眾生病，從四大起，以其有病，是故我病。」
He replied saying, “This illness is not of Earth, but it also is not apart from (transcendent of) Earth. Water, Fire, and Wind are also like this. However, the illnesses of sentient beings are from the four Great Elements, and because they have illness, I am ill.
爾時文殊師利問維摩詰言：「菩薩應云何慰喻有疾菩薩？」
Then, Mañjuśrī inquired of Vimalakīrti saying, “How should a bodhisattva comfort bodhisattvas who are ill?”
維摩詰言：「說身無常，不說厭離於身；說身有苦，不說樂於涅槃；說身無我，而說教導眾生；說身空寂，不說畢竟寂滅；說悔先罪，而不說入於過去；以己之疾，愍於彼疾；當識宿世無數劫苦，當念饒益一切眾生；憶所修福，念於淨命，勿生憂惱，常起精進；當作醫王，療治眾病。菩薩應如是慰喻有疾菩薩，令其歡喜。」
Vimalakīrti said, “Tell them the body is impermanent but don’t tell them to despise the body. Tell them the body is suffering but don’t tell them to take pleasure in Nirvana. Tell them the body is without self, yet tell them to teach and guide sentient beings. Tell them the body is quiescent but don’t tell them of ultimate cessation (ātyantika-nirvāṇa). Tell them of remorse for former transgressions, yet don’t tell them to enter [dwell in] the past. By one’s own illness, comfort the illness of others. One should be conscious of the immeasurable kalpas of past lifetimes of suffering. One should be mindful of benefiting all sentient beings. Remember blessings that have been cultivated. Be mindful of pure livelihood. Never give rise to vexation. Constantly bring forth determination (virya). One should be a Physician King, healing all the various illnesses. Bodhisattvas should comfort bodhisattvas who are ill like this, by making them happy.”
文殊師利言：「居士！有疾菩薩云何調伏其心？」
Mañjuśrī said, “Kulapati! Bodhisattvas who are ill, how can they control [tame, discipline, subdue, temper] their minds?”
維摩詰言：「有疾菩薩應作是念：『今我此病，皆從前世妄想顛倒諸煩惱生，無有實法，誰受病者！所以者何？四大合故，假名為身；四大無主，身亦無我；又此病起，皆由著我。是故於我，不應生著。』既知病本，即除我想及眾生想。當起法想，應作是念：『但以眾法，合成此身；起唯法起，滅唯法滅。又此法者，各不相知，起時不言我起，滅時不言我滅。』彼有疾菩薩為滅法想，當作是念：『此法想者，亦是顛倒，顛倒者是即大患，我應離之。』云何為離？離我、我所。云何離我、我所？謂離二法。云何離二法？謂不念內外諸法行於平等。云何平等？謂我等、涅槃等。所以者何？我及涅槃，此二皆空。以何為空？但以名字故空。如此二法，無決定性，得是平等；無有餘病，唯有空病；空病亦空。是有疾菩薩以無所受而受諸受，未具佛法，亦不滅受而取證也。
Vimalakīrti said, “Bodhisattvas who are ill should think, ‘This present illness of mine comes entirely from confused, inverted thinking from the past, born of all the afflictions. There is no actual dharma (‘thing’ or phenomena) that experiences illness! How is that so? Due to the coming together of the Four Great Elements, there is what is provisionally called a ‘body’. The Four Great Elements are without a master, and the body is also without a self. And so this illness arises entirely from attachment to self. For this reason, one should not give rise to attachment to self.’”
“Thereby understanding the origin of illness, they then cease perception of a self and the perception of sentient beings. One should give rise to the perception of dharmas and they should think, ‘It is only through the gathering of dharmas that this body is produced. Its arising is only the arising of dharmas. Its ceasing is only the cessation of dharmas. Also, these dharmas, each is unknown to the other. When they arise, they do not say, “I have arisen.” When the cease they do not say, “I cease.””
“These bodhisattvas who are ill consider the perception of the cessation of dharmas and they should think, ‘This perception of dharmas, this is also inverted thinking, and inverted thinking is a great calamity that I ought to transcend.’ How is it transcended? By transcending ‘I’ and ‘mine’. How are ‘I’ and ‘mine’ transcended? By transcending duality. How is duality transcended? By being without mindfulness of interiority or exteriority, regarding all dharmas with equanimity. What is equanimity? It is the equality of self and Nirvana. How is that so? The self and Nirvana, these [’this duo’] are empty. Because they are merely names, they are empty. Like this, duality [or, ‘these two dharmas’] is without any certain, fixed nature, and this attainment is equanimity, without any remaining illness, there being only the illness of emptiness, and the illness of emptiness is empty.”
“These bodhisattvas who are ill, by there being nothing to experience, experience all experiences, and while not yet complete in Buddha Dharma, acquire realization without the cessation of experience.”
「設身有苦，念惡趣眾生，起大悲心，我既調伏，亦當調伏一切眾生；但除其病，而不除法，為斷病本而教導之。何謂病本？謂有攀緣，從有攀緣，則為病本。何所攀緣？謂之三界。云何斷攀緣？以無所得，若無所得，則無攀緣。何謂無所得？謂離二見。何謂二見？謂內見外見，是無所得。文殊師利！是為有疾菩薩調伏其心，為斷老病死苦，是菩薩菩提。若不如是，己所修治，為無慧利。譬如勝怨，乃可為勇。如是兼除老病死者，菩薩之謂也。
“Suppose the body has suffering. Be mindful of sentient beings born in evil realms and give rise to a greatly compassionate mind, [thinking] ‘I have controlled [tamed, disciplined, subdued, tempered] the mind, I should also tame all sentient beings’, by just eliminating the illness, but not eliminating any thing (dharma), teaching and guiding how to cut off the root of illness. What is the root of illness? It is troublesome entanglements. The root of illness is from there being troublesome entanglements. What is that which is entangled? That which is of the Triple World. How are troublesome entanglements cut off? By there being nothing to attain. If there is nothing to attain, then there are no troublesome entanglements. Why is it said there is nothing to attain? It is beyond dualistic views. What is called a dualist view? It is the view from within and the view of outside - these are without attainment.”
“Mañjuśrī! This is how these bodhisattvas who are ill control their minds, how they cut off old age, illness, death, and suffering. This is bodhisattva bodhi. If it is not like this, then that which has been practiced will have been without wisdom or benefit. Just like one who is victorious over their enemy may be considered a hero. Like this, a bodhisattva is so called for being one who eliminates old-age, illness, and death.”
「彼有疾菩薩應復作是念：『如我此病，非真非有，眾生病亦非真非有。』作是觀時，於諸眾生若起愛見大悲，即應捨離。所以者何？菩薩斷除客塵煩惱而起大悲。愛見悲者，則於生死有疲厭心。若能離此，無有疲厭，在在所生，不為愛見之所覆也。所生無縛，能為眾生說法解縛，如佛所說：『若自有縛，能解彼縛，無有是處！若自無縛，能解彼縛，斯有是處。』是故菩薩不應起縛。何謂縛？何謂解？貪著禪味，是菩薩縛；以方便生，是菩薩解。又無方便慧縛，有方便慧解；無慧方便縛，有慧方便解。何謂無方便慧縛？謂菩薩以愛見心莊嚴佛土、成就眾生；於空、無相、無作法中，而自調伏，是名無方便慧縛。何謂有方便慧解？謂不以愛見心莊嚴佛土、成就眾生，於空、無相、無作法中，以自調伏，而不疲厭，是名有方便慧解。何謂無慧方便縛？謂菩薩住貪欲、瞋恚、邪見等諸煩惱，而植眾德本，是名無慧方便縛。何謂有慧方便解？謂離諸貪欲、瞋恚、邪見等諸煩惱，而植眾德本；迴向阿耨多羅三藐三菩提，是名有慧方便解。文殊師利！彼有疾菩薩，應如是觀諸法，又復觀身無常、苦、空、非我，是名為慧；雖身有疾，常在生死，饒益一切，而不厭倦，是名方便。又復觀身，身不離病，病不離身，是病是身，非新非故，是名為慧；設身有疾，而不永滅，是名方便。
“Those bodhisattvas who are ill should also think, ‘Just as my illness is neither real nor existent, the illness of sentient beings is neither real nor existent.’ When making this observation, if there should arise an affectionate view of great compassion for all sentient beings, then this too should be relinquished. Why? Bodhisattvas remove completely defiling dust and afflictions (āgantu-kleśa), and then give rise to great compassion. One who is compassionate from an affectionate view will then have a mind of aversion toward birth & death (saṃsāra). If one is able to transcend that, they will be without aversion. And wherever they ‘are (re)born’ [happen to find themselves], they wont be blinded by affectionate views. Being born without bonds, they are able to explain to sentient beings the liberation of the Dharma. As the Buddha said, ‘If one is bound themselves, there is no way they would be able to free another! If one is without bonds, there is certainly a way they would be able to free another.’ For this reason, bodhisattvas should not give rise to bonds. What are bonds? What is freedom? A desirous attachment to the taste of dhyana meditation, that is the bond of bodhisattvas. Being born of skillful means is the freedom of bodhisattvas.”
”Further, to be without skillful means is to have bound wisdom, while to have skillful means is to have liberated wisdom. To be without wisdom is to have bound skillful means, while to have wisdom is to have liberated skillful means. What is it to be without skillful means and to have wisdom in bondage? It is for bodhisattvas to use affection to adorn buddha lands and fulfill sentient beings, to control oneself within emptiness, characteristiclessness, and wishlessness. This is called being without skillful means and having wisdom in bondage. What is it to have skillful means with liberated wisdom? It is not to use affection to adorn buddha lands and fulfill sentient beings, and to control oneself so as to be without aversion within emptiness, characteristiclessness, and wishlessness. This is called having skillful means with liberated wisdom.”
“What is it to be without wisdom and to have bound skillful means? It is for bodhisattvas to plant a host of virtuous roots while abiding in the afflictions of desire, anger, and false views. This is called being without wisdom with skillful means in bondage. What is it to have wisdom with liberated skillful means? It is to transcend the afflictions of desire, anger, and false views and plant a host of virtuous roots, transferring (pariṇāmanā) it to anuttarā-samyak-saṃbodhi. This is called having wisdom with liberated skillful means.”
“Mañjuśrī! Bodhisattvas who are ill should observe dharmas like this. Also, to observe the body as impermanent, suffering, empty, and no-self is called wisdom. Though the body is ill, it always exists in birth & death. To benefit all without tiring, this is called skillful means. Also, to observe the body, [one should realize] that the body does not transcend illness and illness does not transcend the body, and that this illness and this body are neither new nor old, this is called wisdom. For one’s body to be ill but to never cease is called skillful means.”
「文殊師利！有疾菩薩應如是調伏其心，不住其中，亦復不住不調伏心。所以者何？若住不調伏心，是愚人法；若住調伏心，是聲聞法。是故菩薩不當住於調伏、不調伏心，離此二法，是菩薩行。在於生死，不為污行；住於涅槃，不永滅度，是菩薩行；非凡夫行，非賢聖行，是菩薩行；非垢行，非淨行，是菩薩行；雖過魔行，而現降眾魔，是菩薩行；求一切智，無非時求，是菩薩行；雖觀諸法不生，而不入正位，是菩薩行；雖觀十二緣起，而入諸邪見，是菩薩行；雖攝一切眾生，而不愛著，是菩薩行；雖樂遠離，而不依身心盡，是菩薩行；雖行三界，而不壞法性，是菩薩行；雖行於空，而植眾德本，是菩薩行；雖行無相，而度眾生，是菩薩行；雖行無作，而現受身，是菩薩行；雖行無起，而起一切善行，是菩薩行；雖行六波羅蜜，而遍知眾生心、心數法，是菩薩行；雖行六通，而不盡漏，是菩薩行；雖行四無量心，而不貪著生於梵世，是菩薩行；雖行禪定解脫三昧，而不隨禪生，是菩薩行；雖行四念處，而不永離身受心法，是菩薩行；雖行四正勤，而不捨身心精進，是菩薩行；雖行四如意足，而得自在神通，是菩薩行；雖行五根，而分別眾生諸根利鈍，是菩薩行；雖行五力，而樂求佛十力，是菩薩行；雖行七覺分，而分別佛之智慧，是菩薩行；雖行八聖道，而樂行無量佛道，是菩薩行；雖行止觀助道之法，而不畢竟墮於寂滅，是菩薩行；雖行諸法不生不滅，而以相好莊嚴其身，是菩薩行；雖現聲聞、辟支佛威儀，而不捨佛法，是菩薩行；雖隨諸法究竟淨相，而隨所應為現其身，是菩薩行；雖觀諸佛國土永寂如空，而現種種清淨佛土，是菩薩行；雖得佛道轉于法輪，入於涅槃，而不捨於菩薩之道，是菩薩行。」
“Mañjuśrī! Bodhisattvas who are ill should control their minds like this, not abiding within [a controlled mind], and also not abiding without a controlled mind. How is that so? If they were to abide in [or with] an undisciplined mind, this is the method (dharma) of fools. If they abide with a controlled mind, this is the method of Voice Hearers. For this reason, bodhisattvas shouldn’t abide in a controlled mind or an uncontrolled mind. Transcending this duality (this duo, these two dharmas), this is the practice of bodhisattvas. To be within birth & death without polluting practices, to abide in Nirvana without ever completely ceasing, this is the practice of bodhisattvas. Neither a common practice nor the practice of sages, this is the practice of bodhisattvas. Neither defiled practice nor pure practice, this is the practice of bodhisattvas. Though they perform practices of Mara, they then subjugate the hordes of Mara, this is the practice of bodhisattvas. Seeking omniscience, but not seeking at the wrong time, this is the practice of bodhisattvas. Though observing that all dharmas are birthless, they do not enter the absolute, this is the practice of bodhisattvas. Though observing the 12 links of the chain of origination arise, they enter all erroneous views, this is the practice of bodhisattvas.
Though embracing all sentient beings, they are without affectionate attachment, this is the practice of bodhisattvas. Though delighting in transcendence, they do not rely on eliminating body and mind, this is the practice of bodhisattvas. Though practicing in the Triple Realm, they do not destroy the nature of dharmas, this is the practice of bodhisattvas. Though practicing within emptiness, they plant hosts of virtuous roots, this is the practice of bodhisattvas. Though practicing with characteristiclessness, they rescue sentient beings, this is the practice of bodhisattvas. Though practicing within wishlessness, they appear to ‘receive’ a body, this is the practice of bodhisattvas. Though practicing without arising, they give rise to all virtuous practices, this is the practice of bodhisattvas. Though practicing the six paramitas (transcendences), they transcend the minds and inclinations of all sentient beings, this is the practice of bodhisattvas. Though practicing the six penetrations, they do not cease outflows, this is the practice of bodhisattvas. Though practicing the four immeasurable states of mind, they do not desire being reborn in the Brahmaviharas, this is the practice of bodhisattvas. Though practicing dhyāna vimokṣa, and samādhi, they are not reborn in accord with dhyāna, this is the practice of bodhisattvas. Though practicing the four foundations of mindfulness, they never transcend body, sensations, mind-states, and dharmas, this is the practice of bodhisattvas. Though practicing the four right efforts, they never relinquish determination (vīrya) of body and mind, this is the practice of bodhisattvas. Though practicing the four steps towards supernatural power (ṛddhipāda), they have attained sovereign spiritual power, this is the practice of bodhisattvas. Though practicing the five faculties, they differentiate the sharp and dull faculties of all sentient beings, this is the practice of bodhisattvas. Though practicing the five powers, they delight in seeking the ten powers of a buddha, this is the practice of bodhisattvas. Though practicing the seven aids to awakening, they differentiate the wisdom of the buddhas, this is the practice of bodhisattvas. Though practicing the noble eightfold path, they delight in practicing the immeasurable path of the buddha, this is the practice of bodhisattvas. Though practicing ‘stopping’ and ‘observing’ as factors of the path, they do not sink into tranquil cessation, this is the practice of bodhisattvas. Though practicing the non-arising and non-ceasing of all dharmas, they adorn their bodies with [the] auspicious characteristics, this is the practice of bodhisattvas. Though appearing with the deportment of voice hearers or solitary buddhas, they do not relinquish the Buddha Dharma, this is the practice of bodhisattvas. Though being in accord with the ultimate characteristic of purity of all dharmas, they manifest bodily in accord with what is needed, this is the practice of bodhisattvas. Though observing that the lands of all buddha lands are forever tranquil like empty space, they appear in all kinds of pure buddha lands, this is the practice of bodhisattvas. Though attaining the Buddha Way [i.e. ‘enlightenment’], turning the Dharma Wheel, and entering Nirvana, they never relinquish the Way of the Bodhisattva, this is the practice of bodhisattvas.”
說是語時，文殊師利所將大眾，其中八千天子皆發阿耨多羅三藐三菩提心。
When explained in these words, eight thousand gods from within the great assembly headed by Mañjuśrī all generated anuttara-samyak-sambodhi citta.