注維摩詰經 5.122

5.122

什曰：凡有三種法，謂世間法、出世間法，觀無常而厭身者是聲聞法，著身而不觀無常者是凡夫法也，觀無常而不厭身者是菩薩法。今為病者說菩薩法，以此處病則心不亂也。肇曰：慰諭之法，應為病者說身無常去其貪著，不應為說厭離令取證也。不觀無常不厭離者凡夫也，觀無常而厭離者二乘也，觀無常不厭離者菩薩也。是以應慰諭初學，令安心處疾以濟群生，不厭生死、不樂涅槃。此大士慰諭之法也。生曰：夫戀生者是愛身情也，情既愛之無有厭己；苟曰無常，豈可愛戀哉？若能從悟，不期遣惑而惑自亡矣。亡乎惑者無復身也，雖已亡惑無身終不掇理，於理不掇必能窮之，窮理盡性勢歸兼濟。至於在惑之時固應患惑求通，求通之懷必以無常厭身。然則厭身出於在惑，非理中懷也。

[Kumāra]jīva says: Generally speaking, there are three kinds of dharmas: worldly dharmas and supramundane dharmas. Contemplating impermanence and feeling revulsion toward the body is the dharma of śrāvakas; clinging to the body without contemplating impermanence is the dharma of pṛthagjanas; contemplating impermanence without revulsion toward the body is the dharma of bodhisattvas. Now, expounding the bodhisattva dharma for the sick, if one abides in illness through this, the mind will not be disordered. [Seng]zhao says: As for the method of consolation, one should speak to the sick of the body's impermanence to eliminate their greedy attachment, but one should not speak of revulsion and renunciation so as to cause them to realize [the fruit]. Those who do not contemplate impermanence and do not feel revulsion and renunciation are pṛthagjanas; those who contemplate impermanence and feel revulsion and renunciation belong to the two vehicles; those who contemplate impermanence without revulsion and renunciation are bodhisattvas. Therefore, one should console beginners, causing them to settle their minds in enduring illness so as to save all beings, neither weary of saṃsāra nor delighting in nirvāṇa. This is the mahāsattva's method of consolation. [Dao]sheng says: Clinging to life is the affection for the body; when one's feelings cherish it, there is no satiety. If it is said to be impermanent, how could one cherish and cling to it? If one can follow awakening, one does not anticipate banishing delusion and yet delusion naturally perishes. For the one whose delusion has perished, there is no longer a body; although delusion has perished and there is no body, one never abandons principle. Never abandoning principle, one will surely fathom it; fathoming principle and exhausting nature, the momentum inevitably leads to universal salvation. As for the time when one is within delusion, one naturally frets over delusion and seeks passage through it; the intention to seek passage through it inevitably relies on impermanence to feel revulsion toward the body. Thus, revulsion toward the body arises from being within delusion; it is not an attitude rooted in principle.