維摩經略疏 6.124

6.124

問：淨名既是等覺，元品無明無有後生死，實因果疾猶在，何得約實報土而明權疾？答：本迹高下莫測之義已在玄文，何得更問。但權疾之義約位不同，若妙覺極位，無法界之疾而現法界疾者，且如淨名權疾。等覺猶有元品無明，無有後生死實因果疾，從現受有後乃至分段因果之疾，皆是權也。如此傳類，齊位是實、同下是權，乃至有餘、同居現因果疾，皆是權也。若有餘土，二乘三種菩薩齊位，有無為之實因疾，方便之實果疾。神通誓願入同居淨，同六種因果之疾；入同居穢，同十界因果之疾，皆是權疾。若同居土，四種行人斷界內惑未盡，若斷已盡身在同居，無疾現疾為利眾生，皆是權疾。乃至五通仙人、諸天報得神通，隨有所為無疾現疾，亦名權疾。若約觀心，巧修觀者或為自行或為化他，無因果疾現因果疾尚名權疾，乃至一切眾生皆有此義。如是則一切法趣疾，乃至趣非趣。如此明疾，豎則深窮實際之源、橫則廣等虛空法界，義理幽微，自非妙覺種智圓明，孰能究竟通達無礙？今淨名現疾表此，故聲聞菩薩皆所不堪，莫敢傳旨。文殊自知善解疾義，能恭聖旨，問於權實往復無滯。

Question: Since Vimalakīrti is at equal enlightenment, primeval ignorance and birth-and-death without subsequent [existence], along with real causal and resultant illnesses, are still present; how can provisional illness be explained in terms of the Land of True Retribution? Answer: The meaning of the incomprehensibility of the heights and depths of the fundamental and the trace is already in the profound meaning text; why ask further? But the meaning of provisional illness differs according to stages. If it is the ultimate stage of wonderful enlightenment, being without the illness of the dharmadhātu yet manifesting the illness of the dharmadhātu, that is like Vimalakīrti's provisional illness. Equal enlightenment still has primeval ignorance and the real causal and resultant illnesses of birth-and-death without subsequent [existence]; from presently receiving [birth-and-death] with subsequent [existence] down to causal and resultant illnesses of fragmented [birth-and-death], all are provisional. Extending by analogy like this, equal to one's stage is real, and conforming to what is below is provisional; down to manifesting causal and resultant illnesses in Remainder and Cohabitation, all are provisional. If in the Land of Remainder, the two vehicles and the three kinds of bodhisattvas are equal to their stage, having the unconditioned real causal illness and the expedient real resultant illness. Entering the pure cohabitation through supernormal powers and vows, they conform to the six kinds of causal and resultant illnesses; entering the defiled cohabitation, they conform to the causal and resultant illnesses of the ten realms; all are provisional illnesses. If in the Land of Cohabitation, the four kinds of practitioners have not yet exhausted delusions within the realm, yet if they have completely severed them and their bodies remain in cohabitation, manifesting illness where there is no illness to benefit sentient beings, all are provisional illnesses. Down to the five-power ṛṣis and the various gods who obtain supernormal powers by retribution, manifesting illness where there is no illness according to whatever they undertake is also called provisional illness. If according to contemplation of mind, skillful practitioners of contemplation, whether for their own practice or for transforming others, manifesting causal and resultant illness where there is no causal and resultant illness, it is still called provisional illness; down to all sentient beings, all have this meaning. Thus, all dharmas converge into illness, up to converging and not converging. Explaining illness in this way, vertically it deeply plumbs the source of the ultimate reality, and horizontally it is vast and equal to empty space and the dharmadhātu. The principles are subtle and profound; unless one possesses the fully luminous, all-inclusive wisdom of wonderful enlightenment, who could ultimately penetrate them without hindrance? Now Vimalakīrti manifests illness to express this; hence the śrāvakas and bodhisattvas were all unequal to it and none dared convey the message. Mañjuśrī knew within himself that he skillfully understood the meaning of illness, and could reverently uphold the sacred intent, inquiring about the provisional and the real back and forth without impediment.