注維摩詰經 5.120

5.120

肇曰：慰諭有疾應自文殊，而逆問淨名者，以同集諸人注心有在。又取證於疾者，乃所以審慰諭之會也。此將明大乘無證之道，以慰始習現疾菩薩，故生此問也。生曰：夫慰諭有疾，本是無疾所為。維摩詰既能無之，故次以問焉。雖為菩薩而未免病者，不能不為病所苦，以之戀生而畏死也。苟有戀生畏死之情，必以增生死也。是以同道之體宜相慰諭，慰諭之方除其此懷。此懷若除，生死幾乎息矣。

[Seng]zhao says: Consoling the sick ought to have come from Mañjuśrī himself; that he instead asked the Pure Name is because the gathered assembly had focused their minds upon him. Furthermore, to draw verification from the one who is sick is the very means to scrutinize the propriety of consolation. As this is about to clarify the Mahāyāna path of non-realization in order to console bodhisattvas who are beginners and manifest illness, this question is raised. [Dao]sheng says: Consoling the sick is fundamentally the role of one who is free from illness. Since Vimalakīrti is able to be free from it, he is next asked about it. Although one is a bodhisattva, if one has not yet escaped illness, one cannot help but suffer from illness, thereby clinging to life and fearing death. If one harbors feelings of clinging to life and fearing death, this will surely increase saṃsāra. Therefore, fellow travelers on the path should console one another, and the method of consolation is to remove such feelings. If these feelings are removed, saṃsāra is virtually brought to an end.