維摩經略疏 6.123

6.123

問：六道因果有疾可知，四種行人界內因果其相云何？答：此約界內因果患累未盡。若同居淨土，但有人天四種行人六種法界因果實疾，以其疾故則淨名亦有六種因果權疾，若此疾愈則淨名亦愈。二、有餘者，二乘及三種菩薩皆有無為變易因果實疾，以有此疾則淨名亦有，若此疾愈淨名亦愈。三、明果報現權疾者，但有圓教四十心及等覺地受法性身，各有自體實因之疾，因緣有後無有後生死實果之疾，以有此疾故淨名則有，若此等實疾得愈淨名亦愈。四、寂光土，有疾無疾前已分別。是則淨名大悲疾行權同四土，無疾現疾荷負十界，故名權疾。

Question: That there is illness in the cause and effect of the six destinies is understandable; what are the characteristics of the cause and effect within the realm for the four kinds of practitioners? Answer: This is in terms of the causal and resultant burdens of affliction within the realm not yet being exhausted. In the pure land of cohabitation, there are only the real illnesses of cause and effect of the six dharmadhātus—humans, gods, and the four kinds of practitioners; because of these illnesses, Vimalakīrti also has the six kinds of provisional illnesses of cause and effect; if these illnesses are cured, Vimalakīrti is also cured. Second, as for Remainder: the two vehicles and the three kinds of bodhisattvas all have the unconditioned real illnesses of cause and effect of change; because there are these illnesses, Vimalakīrti also has them; if these illnesses are cured, Vimalakīrti is also cured. Third, explaining the manifestation of provisional illness in Retribution: there are only the forty minds of the circular teaching and the stage of equal enlightenment who receive the dharma-nature body, each having real causal illness of intrinsic essence, and real resultant illness of birth-and-death by cause and condition with subsequent or without subsequent [existence]; because there are these illnesses, Vimalakīrti has them; if these real illnesses are cured, Vimalakīrti is also cured. Fourth, the Land of Quiescent Light: having illness or being without illness has already been distinguished above. Thus Vimalakīrti's illness practice of great compassion provisionally conforms to the four lands, manifesting illness where there is no illness and shouldering the ten realms; hence it is called provisional illness.