摩訶止觀 8.132

8.132

破法遍者：行人病時，觀病為因色病？為因心病？若色是病者，外山林等皆應是病，死人亦應是病。屍及山林未曾受惱，當知色非病也。祇由心想，計有此病。今觀病心不自、不他，四句叵得；非內、非外，畢竟清淨。心如虛空，誰是於病？《淨名》云：「非地大，不離地大；非身合，身相不可得故；非心合，心如幻故。」不得病心生，不得病心無生、亦生亦無生、非生非無生，單、複、具足皆如上破陰入中說。

Pervasive refutation of dharmas: When the practitioner is ill, they contemplate whether the illness is due to form or due to the mind. If form is the illness, then external mountains and forests should all be illness, and a corpse should also be illness. Yet corpses, mountains, and forests have never experienced afflictive distress; hence one should know that form is not the illness. It is only due to thoughts in the mind that one imagines there is this illness. Now, contemplating the sick mind, it is not from self, nor from other—the four propositions cannot be grasped; it is neither internal nor external, but ultimately pure. The mind is like empty space: who is it that is ill? Vimalakīrti states: "It is not the earth element, nor is it apart from the earth element; it is not conjoined with the body, because the characteristics of the body cannot be grasped; it is not conjoined with the mind, because the mind is like an illusion." One cannot grasp the arising of the sick mind, nor can one grasp its non-arising, its both arising and non-arising, or its neither arising nor non-arising; the simple, compound, and complete [views] are all refuted as described above in the refutation of the aggregates and sense bases.