注維摩詰經 5.112

5.112

什曰：此將明病所由起。病所由起不以一事，必由四大假會而生。假會而生則病無自性，病無自性則同上不可見也。此雖明病所因起，乃明所以無病也。肇曰：身之生也，四大所成。上總推身，今別推四大，曲尋其本也。生曰：身心本是四大合之所成。身心可無，四大或有。而四大各起百一諸病，便可是之，故無形也。復得寄斯為問，以明因四大有病無實形矣。

[Kumāra]jīva says: This is about to clarify that from which illness arises. That from which illness arises is not due to a single thing; it necessarily arises from the provisional conjunction of the four great elements. Arising from provisional conjunction, the illness has no self-nature; having no self-nature, it is, as above, invisible. Although this clarifies that on which illness depends to arise, it actually clarifies why there is no illness.
[Seng]zhao says: The arising of the body is formed by the four great elements. Above, he examined the body in general; now he examines the four great elements separately, minutely tracing their origin.
[Dao]sheng says: Body and mind are originally formed by the conjunction of the four great elements. Even if body and mind may be non-existent, the four great elements might exist. And since the four great elements each give rise to a hundred and one illnesses, it might just be this, and hence formless. He is again able to borrow this as a question to clarify that illness dependent on the four great elements has no real form.