淨名經集解關中疏 2.57

2.57

維摩詰言。有病菩薩應作是念。今我此病皆從前世妄相顛倒諸煩惱生。無有實法誰受病者　此二答也。文三。初明般若正智觀空。次明漚和大悲涉有三。明雙三空有寂照平等。初文復三。一明我空。二明法空。三明空空。初中有三。一推病虛實。二知由著我。三除我歸真。初推病中二。初推目妄生。二悟果假合。此初也。肇曰。處疾之法要先知病本病知生也。皆由前世妄相顛倒。顛倒故煩惱。以生煩惱既生不得無身。既有身也。不得無患逆尋其本虛妄不實。本既不實。誰受病者。此明始行者。初習無我觀也。

Vimalakīrti said: "A sick bodhisattva should think: 'Now, this illness of mine has all arisen from the delusive marks, inversions, and afflictions of previous lives. There is no real entity; who is the one experiencing the illness?'" This is the second, the reply. The text has three parts: first, elucidating the correct wisdom of prajñā contemplating emptiness; next, elucidating the upāya of great compassion engaging with existence; third, elucidating the equality of both emptiness and existence in quietude and illumination. The first text again has three parts: first, elucidating the emptiness of self; second, elucidating the emptiness of phenomena (dharmas); third, elucidating the emptiness of emptiness. In the first part, there are three: first, examining the unreality and reality of illness; second, knowing it originates from attachment to self; third, eliminating the self to return to truth. In the first of examining illness, there are two: first, examining arising from delusion; second, awakening to the provisional combination of effects. This is the first. [Seng]zhao says: "The method of dwelling in illness requires first knowing the root of the illness. Knowing the arising of the illness, it is entirely due to the delusive marks and inversions of previous lives. Because of inversion, there are afflictions; once afflictions have arisen, one cannot be without a body. Having a body, one cannot be without affliction. Tracing back to its origin, it is unreal and deceptive. Since the root is unreal, who is the one experiencing the illness? This clarifies the beginner practitioner's first practice of the contemplation of selflessness."