說無垢稱經卷第三
Vimalakirti Sutra, Volume 3
大唐三藏法師玄奘譯
Translated by Xuanzang, Tripitaka Master of the Great Tang
問疾品第五
Chapter 5: Inquiring About Illness
爾時，佛告妙吉祥言：「汝今應詣無垢稱所慰問其疾。」
At that time, the Buddha said to Manjushri, "You should now go to visit Vimalakirti and ask about his illness."
時妙吉祥白言：「世尊！彼大士者難為酬對，深入法門善能辯說，住妙辯才覺慧無礙。一切菩薩所為事業皆已成辦，諸大菩薩及諸如來祕密之處悉能隨入，善攝眾魔，巧便無礙。已到最勝無二無雜法界，所行究竟彼岸，能於一相莊嚴法界說無邊相莊嚴法門。了達一切有情根行，善能遊戲最勝神通，到大智慧巧方便趣。已得一切問答決擇無畏自在，非諸下劣言辯詞鋒所能抗對。雖然，我當承佛威神詣彼問疾，若當至彼隨己力能與其談論。」
Then Manjushri said: "World-Honored One, that great being is hard to contend with in debate. He has deeply entered the Dharma-gate and is skilled in exposition. He dwells in wonderful eloquence, and his wisdom and awareness are unobstructed. All the deeds that bodhisattvas undertake he has already accomplished. He can freely enter the secret realms of all great bodhisattvas and all Tathagatas. He skillfully subdues all Maras, and his skillful means are unobstructed. He has already reached the supreme, non-dual, undefiled Dharma-realm; his practice has reached the farthest shore. He can, within the Dharma-realm adorned by a single mark, teach the Dharma-gate adorned with boundless marks. He thoroughly understands the faculties and conduct of all sentient beings, and he skillfully sports in the supreme supernormal powers, having reached the realm of great wisdom and skillful means. He has already attained fearlessness and mastery in deciding all questions and answers; the sharp edges of lesser debates and words cannot stand against him. Nevertheless, relying on the Buddha's majestic power, I will go to him and inquire about his illness. If I go there, I will discuss with him according to my own ability."
於是，眾中有諸菩薩及大弟子、釋梵、護世、諸天子等咸作是念：「今二菩薩皆具甚深廣大勝解，若相抗論，決定宣說微妙法教。我等今者為聞法故，亦應相率隨從詣彼。」是時眾中八千菩薩、五百聲聞、無量百千釋梵、護世、諸天子等，為聞法故皆請隨往。
At that time, among the assembly, the bodhisattvas, the great disciples, Shakra, Brahma, the world-protecting deities, and the various heavenly beings all had this thought: "Now these two bodhisattvas both possess profound, vast, and excellent understanding. If they debate each other, they will certainly proclaim subtle and wonderful teachings on the Dharma. For the sake of hearing the Dharma, we too should follow one another and go there."
Then, among the assembly, eight thousand bodhisattvas, five hundred voice-hearers, and immeasurable hundreds of thousands of Shakra, Brahma, world-protecting deities, and other heavenly beings all requested to go along in order to hear the Dharma.
時妙吉祥與諸菩薩、大弟子眾、釋梵、護世及諸天子，咸起恭敬頂禮世尊，前後圍繞出菴羅林詣廣嚴城，至無垢稱所欲問其疾。
At that time, Manjushri, together with the bodhisattvas, the great disciples, Shakra, Brahma, the guardian kings of the world, and all the heavenly beings, rose with reverence and bowed in homage to the World-Honored One. Surrounded on all sides, they left the Mango Grove and proceeded to the city of Vaishali, arriving at Vimalakirti's residence, wishing to inquire about his illness.
時無垢稱心作是念：「今妙吉祥與諸大眾俱來問疾，我今應以己之神力空其室內，除去一切床座、資具及諸侍者、衛門人等，唯置一床現疾而臥。」時無垢稱作是念已，應時即以大神通力令其室空除諸所有，唯置一床現疾而臥。
At that time, Vimalakirti thought to himself: "Now that Manjushri has come with the great assembly to inquire about my illness, I should use my own spiritual powers to empty this room, removing all beds, seats, furnishings, attendants, gatekeepers, and the like, leaving only a single bed where I lie, appearing ill."
When Vimalakirti had finished this thought, he immediately, by the power of his great spiritual abilities, made the room empty, removing everything, leaving only a single bed where he lay, appearing ill.
時妙吉祥與諸大眾俱入其舍，但見室空無諸資具、門人、侍者，唯無垢稱獨寢一床。
At that time, Manjushri and the great assembly all entered his house, but they saw that the room was empty, with no provisions, attendants, or servants—only Vimalakirti lying alone on a single bed.
時無垢稱見妙吉祥唱言：「善來，不來而來、不見而見、不聞而聞。」
At that time, Vimalakirti saw Manjushri and exclaimed: "Welcome, welcome! You come without coming, you see without seeing, you hear without hearing."
妙吉祥言：「如是，居士！若已來者不可復來，若已去者不可復去。所以者何？非已來者可施設來、非已去者可施設去，其已見者不可復見、其已聞者不可復聞。且置是事。居士所苦寧可忍不？命可濟不？界可調不？病可療不？可令是疾不至增乎？世尊慇懃致問無量。居士此病少得痊不？動止氣力稍得安不？今此病源從何而起？其生久如當云何滅？」
Manjushri said, "So it is, householder! What has already come cannot come again; what has already gone cannot go again. Why is that? What has already come cannot be described as coming, and what has already gone cannot be described as going. What has already been seen cannot be seen again; what has already been heard cannot be heard again. But let us set this matter aside. Householder, can you bear your suffering? Can your life be sustained? Can your elements be balanced? Can your illness be treated? Can you prevent this sickness from getting worse? The World-Honored One sends his earnest regards beyond measure. Householder, has this illness eased a little? Are your movements and strength somewhat settled? Where does the source of this illness arise from? How long has it been since it arose, and how should it be eliminated?"
無垢稱言：「如諸有情無明有愛生來既久，我今此病生亦復爾。遠從前際生死以來，有情既病，我即隨病；有情若愈，我亦隨愈。所以者何？一切菩薩依諸有情久流生死，由依生死便即有病；若諸有情得離疾苦，則諸菩薩無復有病。譬如世間長者居士唯有一子，心極憐愛，見常歡喜無時暫捨。其子若病，父母亦病；若子病愈，父母亦愈。菩薩如是，愍諸有情猶如一子。有情若病，菩薩亦病；有情病愈，菩薩亦愈。」
Vimalakirti replied, "Since living beings have long been born with ignorance and craving, my illness too has arisen just the same. From ages past, throughout birth and death, when living beings are ill, I am ill along with them; when living beings recover, I recover along with them. Why is this? All bodhisattvas flow through birth and death for the sake of living beings, and because they depend on birth and death, they become ill. If living beings are freed from illness and suffering, then bodhisattvas are no longer ill. It is like a householder or elder in the world who has only one son, loved with all his heart, whom he always beholds with joy, never for a moment forsaking. If the son falls ill, the parents fall ill too; when the son recovers, the parents recover too. A bodhisattva is like this, feeling compassion for all living beings as for an only child. When living beings are ill, the bodhisattva is ill; when living beings recover, the bodhisattva recovers."
又言：「是病何所因起？」
He also asked, "What causes this illness to arise?"
「菩薩疾者從大悲起。」
"The illness of a bodhisattva arises from great compassion."
妙吉祥言：「居士！此室何以都空，復無侍者？」
Manjushri asked, "Householder, why is this room completely empty, with no attendants either?"
無垢稱言：「一切佛土亦復皆空。」
Vimalakirti replied, "All Buddha lands are likewise empty."
問：「何以空？」
Question: "Why is it Emptiness?"
答：「以空空。」
又問：「此空為是誰空？」
The questioner then asked, "Whose emptiness is this emptiness?"
答曰：「此空無分別空。」
The answer: "This emptiness is the emptiness of non-discrimination."
又問：「空性可分別耶？」
答曰：「此能分別亦空。所以者何？空性不可分別為空。」
又問：「此空當於何求？」
答曰：「此空當於六十二見中求。」
又問：「六十二見當於何求？」
答曰：「當於諸佛解脫中求。」
又問：「諸佛解脫當於何求？」
答曰：「當於一切有情心行中求。又，仁所問：『何無侍者？』一切魔怨及諸外道皆吾侍也。所以者何？一切魔怨欣讚生死、一切外道欣讚諸見，菩薩於中皆不厭棄，是故魔怨及諸外道皆吾侍者。」
妙吉祥言：「居士此病為何等相？」
答曰：「我病都無色相，亦不可見。」
又問：「此病為身相應？為心相應？」
答曰：「我病非身相應，身相離故；亦身相應，如影像故。非心相應，心相離故；亦心相應，如幻化故。」
又問：「地界、水、火、風界，於此四界何界之病？」
答曰：「諸有情身皆四大起，以彼有病是故我病；然此之病非即四界，界性離故。」
無垢稱言：「菩薩應云何慰喻有疾菩薩令其歡喜？」
妙吉祥言：「示身無常而不勸厭離於身、示身有苦而不勸樂於涅槃、示身無我而勸成熟有情、示身空寂而不勸修畢竟寂滅、示悔先罪而不說罪有移轉，勸以己疾愍諸有情令除彼疾、勸念前際所受眾苦饒益有情、勸憶所修無量善本令修淨命、勸勿驚怖精勤堅勇、勸發弘願作大醫王療諸有情身心眾病令永寂滅，菩薩應如是慰喻有疾菩薩令其歡喜。」
妙吉祥言：「有疾菩薩云何調伏其心？」
無垢稱言：「有疾菩薩應作是念：『今我此病皆從前際虛妄、顛倒、分別煩惱所起業生，身中都無一法真實，是誰可得而受此病？』所以者何？四大和合假名為身，大中無主，身亦無我。此病若起要由執我，是中不應妄生我執。當了此執是病根本，由此因緣應除一切有情我想，安住法想。應作是念：『眾法和合共成此身生滅流轉，生唯法生、滅唯法滅。』如是，諸法展轉相續互不相知，竟無思念，生時不言我生、滅時不言我滅。
「有疾菩薩應正了知如是法想：『我此法想即是顛倒。』夫法想者即是大患，我應除滅，亦當除滅一切有情如是大患。云何能除如是大患？謂當除滅我我所執。云何能除我我所執？謂離二法。云何離二法？謂內法外法畢竟不行。云何二法畢竟不行？謂觀平等無動、無搖、無所觀察。云何平等？謂我涅槃二俱平等。所以者何？二性空故。此二既無，誰復為空？但以名字假說為空；此二不實，平等見已無有餘病，唯有空病。應觀如是，空病亦空。所以者何？如是空病畢竟空故。有疾菩薩應無所受而受諸受，若於佛法未得圓滿，不應滅受而有所證，應離能受所受諸法。若苦觸身應愍險趣一切有情，發趣大悲除彼眾苦。
「有疾菩薩應作是念：『既除己疾，亦當除去有情諸疾。』如是，除去自他疾時，無有少法而可除者，應正觀察疾起因緣，速令除滅，為說正法。何等名為疾之因緣？謂有緣慮。諸有緣慮皆是疾因，有緣慮者皆有疾故。何所緣慮？謂緣三界。云何應知如是緣慮？謂正了達此有緣慮都無所得，若無所得則無緣慮。云何絕緣慮？謂不緣二見。何等二見？謂內見、外見。若無二見則無所得，既無所得緣慮都絕，緣慮絕故則無有疾，若自無疾則能斷滅有情之疾。
「又，妙吉祥！有疾菩薩應如是調伏其心：唯菩薩菩提能斷一切老、病、死苦。若不如是，己所勤修即為虛棄。所以者何？譬如有人能勝怨敵乃名勇健；若能如是永斷一切老、病、死苦乃名菩薩。
「又，妙吉祥！有疾菩薩應自觀察：如我此病，非真、非有；一切有情所有諸病亦非真、非有。如是觀時，不應以此愛見纏心於諸有情發起大悲，唯應為斷客塵煩惱於諸有情發起大悲。所以者何？菩薩若以愛見纏心於諸有情發起大悲，即於生死而有疲厭；若為斷除客塵煩惱於諸有情發起大悲，即於生死無有疲厭。菩薩如是為諸有情處在生死能無疲厭，不為愛見纏繞其心；以無愛見纏繞心故，即於生死無有繫縛；以於生死無繫縛故，即得解脫；以於生死得解脫故，即便有力宣說妙法，令諸有情遠離繫縛、證得解脫。世尊依此密意說言：『若自有縛，能解他縛無有是處；若自解縛，能解他縛斯有是處。』是故，菩薩應求解脫，離諸繫縛。
「又，妙吉祥！何等名為菩薩繫縛？何等名為菩薩解脫？若諸菩薩味著所修靜慮解脫等持等至是則名為菩薩繫縛，若諸菩薩以巧方便攝諸有生無所貪著是則名為菩薩解脫；若無方便善攝妙慧是名繫縛，若有方便善攝妙慧是名解脫。
「云何菩薩無有方便善攝妙慧名為繫縛？謂諸菩薩以空、無相、無願之法而自調伏，不以相好瑩飾其身、莊嚴佛土、成熟有情，此諸菩薩無有方便善攝妙慧，名為繫縛。云何菩薩有巧方便善攝妙慧名為解脫？謂諸菩薩以空、無相、無願之法調伏其心，觀察諸法有相、無相修習作證，復以相好瑩飾其身、莊嚴佛土、成熟有情，此諸菩薩有巧方便善攝妙慧，名為解脫。
「云何菩薩無有方便善攝妙慧名為繫縛？謂諸菩薩安住諸見，一切煩惱纏縛隨眠，修諸善本而不迴向正等菩提，深生執著，此諸菩薩無巧方便善攝妙慧，名為繫縛。云何菩薩有巧方便善攝妙慧名為解脫？謂諸菩薩遠離諸見，一切煩惱纏縛隨眠，修諸善本而能迴向正等菩提，不生執著，此諸菩薩有巧方便善攝妙慧，名為解脫。
「又，妙吉祥！有疾菩薩應觀諸法身之與疾悉皆無常、苦、空、無我，是名為慧；雖身有疾常在生死，饒益有情曾無厭倦，是名方便。又，觀身心及與諸疾展轉相依，無始流轉生滅無間，非新、非故，是名為慧；不求身心及與諸疾畢竟寂滅，是名方便。
「又，妙吉祥！有疾菩薩應如是調伏其心，不應安住調伏不調伏心。所以者何？若住不調伏心是凡愚法，若住調伏心是聲聞法。是故，菩薩於此二邊俱不安住，是則名為菩薩所行。
「若於是處，非凡所行、非聖所行，是則名為菩薩所行；若處觀察生死所行而無一切煩惱所行，是則名為菩薩所行；若處觀察涅槃所行而不畢竟寂滅所行，是則名為菩薩所行；若處示現四魔所行而越一切魔事所行，是則名為菩薩所行；若求一切智智所行而不非時證智所行，是則名為菩薩所行；若求四諦妙智所行而不非時證諦所行，是則名為菩薩所行；若正觀察內證所行而故攝受生死所行，是則名為菩薩所行；若行一切緣起所行而能遠離見趣所行，是則名為菩薩所行；若行一切有情諸法相離所行而無煩惱隨眠所行，是則名為菩薩所行；若正觀察無生所行而不墮聲聞正性所行，是則名為菩薩所行；若攝一切有情所行而無煩惱隨眠所行，是則名為菩薩所行；若正欣樂遠離所行而不求身心盡滅所行，是則名為菩薩所行；若樂觀察三界所行而不壞亂法界所行，是則名為菩薩所行；若樂觀察空性所行而求一切功德所行，是則名為菩薩所行；若樂觀察無相所行而求度脫有情所行，是則名為菩薩所行；若樂觀察無願所行而能示現有趣所行，是則名為菩薩所行；若樂遊履無作所行而常起作一切善根無替所行，是則名為菩薩所行；若樂遊履六度所行而不趣向一切有情心行妙智彼岸所行，是則名為菩薩所行；若樂觀察慈悲喜捨無量所行而不求生梵世所行，是則名為菩薩所行；若樂遊履六通所行而不趣證漏盡所行，是則名為菩薩所行；若樂建立諸法所行而不攀緣邪道所行，是則名為菩薩所行；若樂觀察六念所行而不隨生諸漏所行，是則名為菩薩所行；若樂觀察非障所行而不希求雜染所行，是則名為菩薩所行；若樂觀察靜慮解脫等持等至諸定所行而能不隨諸定勢力受生所行，是則名為菩薩所行；若樂遊履念住所行而不樂求身受心法遠離所行，是則名為菩薩所行；若樂遊履正斷所行而不見善及與不善二種所行，是則名為菩薩所行；若樂遊履神足所行而無功用變現自在神足所行，是則名為菩薩所行；若樂遊履五根所行而不分別一切有情諸根勝劣妙智所行，是則名為菩薩所行；若樂安立五力所行而求如來十力所行，是則名為菩薩所行；若樂安立七等覺支圓滿所行，不求佛法差別妙智善巧所行，是則名為菩薩所行；若樂安立八聖道支圓滿所行而不厭背邪道所行，是則名為菩薩所行；若求止觀資糧所行，不墮畢竟寂滅所行，是則名為菩薩所行；若樂觀察無生滅相諸法所行而以相好莊嚴其身，成滿種種佛事所行，是則名為菩薩所行；若樂示現聲聞、獨覺威儀所行而不棄捨一切佛法緣慮所行，是則名為菩薩所行；若隨諸法究竟清淨、本性常寂、妙定所行，非不隨順一切有情種種所樂威儀所行，是則名為菩薩所行；若樂觀察一切佛土其性空寂，無成、無壞，如空所行，非不示現種種功德、莊嚴佛土、饒益一切有情所行，是則名為菩薩所行；若樂示現一切佛法轉於法輪入大涅槃佛事所行，非不修行諸菩薩行差別所行，是則名為菩薩所行。」
說是一切菩薩所行希有事時，是妙吉祥所將眾中八億天子聞所說法皆於無上正等菩提發心趣向。