注維摩詰經 2.216

2.216

肇曰：上善若水，所以洿隆斯順與善仁，故能曲成無悋。動善時至，所以會幾不失。居眾人之所惡，故能與彼同疾。世尊大慈必見垂問，因以弘道所濟良多。此現疾之本意也。生曰：以閡疾不豫妙聽，良可哀也。此之可哀理應近者。是哀之為事，宜遣慰問。而佛大慈普念，今也無使，寧不愍之耶。此蓋因常情以期使耳，豈曰存己，乃遠以通物也。若佛遣使，則向疾之弊怱化成大休矣。返常之致，不亦然乎。

[Seng]zhao says: The highest good is like water, adapting smoothly to low and high; and being benevolent in doing good, it can shape all things without begrudging. Moving well when the time comes, it never misses the crucial moment. Abiding where the crowd detests, it can share their illnesses. The World-Honoured One, possessing great compassion, will surely deign to inquire, and by this means the propagation of the Path will rescue a great deal. This was his original intent in manifesting illness.
[Dao]sheng says: Being prevented by illness from attending the marvelous teaching is indeed pitiable. Such pitiableness should naturally be close at hand. As an occasion for pity, a condolence visit should be sent. Yet the Buddha's great compassion cares universally for all; now having sent no envoy, could he not pity him? This is merely anticipating an envoy according to ordinary human sentiment; how could it be out of concern for himself? It is rather to reach sentient beings from afar. If the Buddha sends an envoy, the prior distress of illness will suddenly transform into a great felicity. Is this not how the return of ordinary sentiment brings about its end?