注維摩詰經 5.150

5.150

肇曰：上問慰諭之宜，今問調心之法。外有善諭、內有善調，則能彌歷生死與群生同疾，辛酸備經而不以為苦。此即淨名居疾之所由也。將示初學處疾之道，故生斯問也。生曰：夫心為事馳無惡不作，譬猶放逸之馬難可禁制，是以波流生死莫出其境。將欲自拔，要在伏而調之。調伏之方必有道也。譬猶調馬以埒，豈能不從。既得其道，然後伏矣。而菩薩未免乎疾者，必為病切所牽，愈難制也。故復問之爾焉。

[Seng]zhao says: Above he asked about the propriety of consolation; now he asks about the method of regulating the mind. With good consolation externally and good regulation internally, one can traverse saṃsāra and share the same illness with sentient beings, undergoing every bitterness without regarding it as suffering. This is the very reason why the Pure Name abides in illness. About to show beginners the path of dwelling in illness, he raises this question. [Dao]sheng says: The mind gallops after affairs, leaving no evil undone, just like an unruly horse that is difficult to restrain; therefore it drifts along the waves of saṃsāra without ever escaping its realm. If one wishes to extricate oneself, the essential point lies in subduing and regulating it. The method of regulating and subduing surely has its proper path. Just like training a horse in an arena, how could it fail to obey? Once that path is attained, it is subsequently subdued. Yet a bodhisattva who has not escaped illness will inevitably be dragged along by the intensity of sickness, becoming even harder to restrain. Therefore he asks again in this manner.