妙法蓮華經玄義 4.84

4.84

五、病行者，此從無緣大悲起。若始生小善，必有病行。今同生善邊，名嬰兒行；同煩惱邊，名為病行。以眾生病，則大悲熏心，是故我病。或遊戲地獄，或作畜生形，化身作餓鬼等，悉是同惡業病，如調達等。又示有父母妻子，金鏘、馬麥，寒風索衣，熱病求乳，此示人天有結、業、生、老、病、死之病。又示道場三十四心斷結，示同二乘見思之病，方便附近，語令勤作。三藏、通教菩薩亦如是。又同別教寂滅道場，初斷塵沙無明之病。是故菩薩悉同彼病，遍於法界，利益眾生。次第五行竟。

Fifth, regarding illness practice: this arises from great compassion devoid of conditions. If lesser wholesome roots have just arisen, illness practice is bound to be present. Now, conforming with the aspect of generating the wholesome is called infant practice; conforming with the aspect of defilements is called illness practice. Because sentient beings are ill, great compassion perfumes the heart, and therefore I am ill. Sometimes playfully disporting in hells, or assuming the form of beasts, or manifesting transformed bodies as hungry ghosts and the like—all these are conforming to the illness of evil karma, as Devadatta and others did. Furthermore, displaying having parents, wife, and children, [receiving the wound from] the iron spear, [eating] horse barley, begging for clothes in the cold wind, or seeking milk during a feverish illness—this displays that humans and devas have the illnesses of afflictions, karma, birth, old age, illness, and death. Furthermore, displaying the cutting off of afflictions with thirty-four mental states at the site of awakening displays conformity with the illness of view and thought afflictions of the two vehicles, skillfully drawing near to them and telling them to work diligently. The bodhisattvas of the tripiṭaka teaching and the shared teaching are also like this. Furthermore, conforming to the site of awakening of quiescent extinction of the distinctive teaching, they initially sever the illness of dust-and-sand afflictions and ignorance. Therefore, the bodhisattva fully conforms with those illnesses throughout the dharma realm to benefit sentient beings. This concludes the sequential five practices.