維摩經略疏 6.122

6.122

二、明權疾者，菩薩住大涅槃有五種行，所謂若得三諦三昧具二十五三昧，即成聖行，從聖行生天行、梵行，從梵行起嬰兒、病行，嬰兒行從大慈善根而起、病行從大悲善根而起。何者？諸佛菩薩清淨法身，諸惡永斷眾善普會，有何方便小善之可行、有何界內外因果之疾瘵？但以大悲善根，欲拔界內外因果患累，故形充法界無疾現疾，即是病行。又示方便小善，除界內外眾生緣集，即嬰兒行。若此因果疾愈，則諸佛菩薩捨應還真。但眾生病有興廢重輕，菩薩還同興廢重輕，故文云「菩薩疾者從大悲起，以眾生病故菩薩亦病。」若眾生得不病者，則菩薩無復病。今淨名託茲方丈，空其室內唯置一床以疾而臥，是則無疾現疾，遠表諸土有權病也。但實病輕重，上已分別。今明權疾，亦約四土：一、同居穢淨現權疾者，穢土既有十界因果之實疾，以其疾故則有十界因果權疾。若界內疾愈，則淨名亦愈。

Second, explaining the provisional illness: a bodhisattva abiding in the great nirvāṇa has five kinds of practices. That is to say, if one attains the samādhi of the three truths, completely possessing the twenty-five samādhis, that constitutes holy practice. From holy practice arise heavenly practice and pure practice. From pure practice arise infant practice and illness practice. Infant practice arises from the wholesome root of great benevolence; illness practice arises from the wholesome root of great compassion. Why? For the pure dharmakāya of all buddhas and bodhisattvas, all evils are eternally severed and all goods are universally gathered; what expedient minor good could there be for them to practice, and what causal and resultant illness and affliction inside or outside the realm could they have? It is solely by the wholesome root of great compassion, wishing to eradicate the causal and resultant burdens of affliction inside and outside the realm, that their forms fill the dharmadhātu, manifesting illness where there is no illness; this is precisely illness practice. Moreover, displaying expedient minor goods to eliminate the accumulation of conditions of sentient beings inside and outside the realm is precisely infant practice. If these causal and resultant illnesses are cured, all buddhas and bodhisattvas abandon the response and return to the real. But as the illnesses of sentient beings arise, cease, are grave, or are light, the bodhisattva likewise accords with what arises, ceases, is grave, or is light. Therefore the text says, 'A bodhisattva's illness arises from great compassion; because sentient beings are ill, the bodhisattva is also ill.' If sentient beings can be without illness, the bodhisattva will no longer be ill. Now Vimalakīrti relies on this square zhang [room], emptying his chamber and placing only a single bed to lie down in illness; this is manifesting illness where there is no illness, remotely expressing that the various lands have provisional illness. However, the gravity and lightness of real illness have already been discriminated above. Now in explaining provisional illness, it is also according to the four lands: First, manifesting provisional illness in the defiled and pure of cohabitation: since the defiled land has the real illnesses of cause and effect of the ten realms, because of these illnesses, there are provisional illnesses of cause and effect of the ten realms. If the illnesses within the realm are cured, then Vimalakīrti is also cured.