淨名經集解關中疏 2.21

2.21

維摩詰言。從癡有愛則我病生。以一切眾生病是故我病。若一切眾生病滅則我病滅　此二答。先雙答。後二問後却答。初問前文有三。法喻合也。法有標釋。肇曰。答久近菩薩何疾。悲彼而生疾耳。群生之疾癡愛為本。菩薩之疾大悲為源。夫高由不起。是因悲生。所以悲疾之興出乎。癡愛而癡愛無緒莫識其源。吾疾久近與之同根。此明悲之始不必就己為言道。融曰。眾生癡故有愛。愛故受。受故身。身則病。以彼病故則我病生矣。毘摩為初來久故知悲不近也。彼病滅則我病滅。明起病不齊限眾生也。新學菩薩未能久處生死。為一切起病。故明大士曠壞處疾。推求前際以發心為始。尋求後際則與眾生俱滅。新學問之局心自曠故但說病生滅即大悲自顯也。

"Vimalakīrti said: 'From ignorance there is craving, and thus my illness arose. Because all sentient beings are ill, therefore I am ill. If all sentient beings' illnesses are extinguished, then my illness will be extinguished'"—this is the second, the reply. First he answers both together, then after the two questions he answers the first question. The previous text had three parts: Dharma, metaphor, and application. The Dharma has the proposition and explanation. Sengzhao says: "Answering how long it has been: what illness does a bodhisattva have? It is out of pity for them that the illness arose. Sentient beings' illness takes ignorance and craving as its root; a bodhisattva's illness takes great compassion as its source. Indeed, sublime origins do not arise [of themselves]; this arises due to compassion. Therefore the arising of the compassionate illness emerges from ignorance and craving, yet ignorance and craving have no beginning, and none know their source. The duration of my illness shares the same root with them. This clarifies the beginning of compassion; one need not speak solely in terms of oneself." Daorong says: "Because sentient beings are ignorant, they have craving; because of craving, they have grasping; because of grasping, they have a body; having a body, they have illness. Because they are ill, my illness arose. Vimalakīrti having initially come long ago, we therefore know his compassion is not recent. 'When their illness is extinguished, then my illness will be extinguished' clarifies that the arising of the illness is not limited [to himself] but equals sentient beings. Newly trained bodhisattvas cannot long dwell in saṃsāra and take on illness for the sake of all; therefore it clarifies that the mahāsattva dwells extensively in illness: tracing back to the prior limit, it begins with generating the mind [for bodhi]; searching forward to the subsequent limit, it is extinguished together with sentient beings. When new trainees hear this, their narrow minds will broaden of themselves; thus merely speaking of the illness's arising and extinguishing makes great compassion self-evident."