vimalakīrtir āha: iha mañjuśrīḥ bodhisatvena glānenaivaṃ svacittaṃ nidhyapayitavyam |
pūrvāntāsadviparyāsakarmasamutthānasamutthito ’yaṃ vyādhir abhūtaparikalpakleśasamutthitaḥ |
na punar atra kaścit paramārthato dharma upalabhyate yasyaiṣa vyādhiḥ |
tat kasmād dhetoḥ |
cāturmahābhautiko ’yaṃ samucchrayaḥ | na caiṣāṃ dhātūnāṃ kaścit svāmī na samutthāpayitā |
anātmā hy ayaṃ samucchrayaḥ |
yo ’yaṃ vyādhir nāma nāyaṃ paramārthata upalabhyate, anyatrātmābhiniveśāt |
uta nātmany abhiviniṣṭā vihariṣyāmo vyādhimūlaparijñātāvinaḥ |
tenātmasaṃjñāṃ viṣṭhāpya dharmasaṃjñotpādayitavyā |
dharmasaṃghāto ’yaṃ kāyaḥ |
dharmā evotpadyamānā utpadyante |
dharmā eva nirudhyamānā nirudhyante |
te ca dharmāḥ parasparaṃ na cetayanti na jānanti |
na ca teṣām utpadyamānānām evaṃ bhavaty utpadyāmaha iti |
na nirudhyamānānām evaṃ bhavati nirudhyāmaha iti |
維摩詰言 菩薩疾者 意知
是前未近之罪住欲處故 是病皆為不誠之思在眾勞故
又問 疾者自於其法都不可得
所以者何
如是病者但倚四大 又此諸大為都無主
是所倚亦無我
是病無我專著
兩無專著 得病本者必知精進
無我人想 為起法相
身為法數
法起則起
法滅則滅
法轉轉不相念不相知
起者不言我起
滅者不言我滅
維摩詰言 有疾菩薩應作是念
今我此病皆從前世妄想顛倒諸煩惱生
無有實法誰受病者
所以者何
四大合故假名為身 四大無主
身亦無我
又此病起皆由著我
是故於我不應生著 既知病本
即除我想及眾生想 當起法想
(應作是念 )但以眾法合成此身
起唯法起
滅唯法滅
又此法者各不相知
起時不言我起
滅時不言我滅
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
dri ma med par grags pas smras pa | ’jam dpal byaṅ chub sems dpa’ na bas ni bdag gi sems la ’di ltar ṅes bar bsam par bya’o ||
nad ni sṅon gyi mtha’ nas yod pa ma yin pa phyin ci log gi las kun nas ldaṅ ba las byuṅ ṅo || yaṅ dag pa ma yin pa kun tu rtog pa’i ñon moṅs pa las byuṅ ste |
don dam par ni ’di la gaṅ gi na ba źes bya ba’i chos de gaṅ yaṅ mi dmigs so ||
de ci’i phyir źe na |
’byuṅ ba chen po bźi las gyur pa’i lus ’di khams ’di dag la bdag po gaṅ yaṅ med de bskyed pa yaṅ med do ||
lus ’di la bdag med de |
bdag tu mṅon par źen pa ma gtogs par ’di la don dam par na gaṅ nad ces bya ba de mi dmigs te |
de bas na bdag ni mṅon par źen pa med ciṅ | nad kyi rtsa ba kun śes pa la gnas par bya’o źes
des bdag tu ’du śes pa rgyun bcad de chos kyi ’du śes bskyed par bya’o ||
lus ’di ni chos maṅ po ’dus pa ste
skye ba na yaṅ chos kho na skye |
’gag pa na yaṅ chos kho na ’gag ste |
chos de dag ni phan tshun du mi tshor mi śes te |
chos de dag skye ba na yaṅ ’di sñam du bdag skye’o sñam du mi sems so ||
’gag pa na yaṅ ’di sñam du bdag ’gag go sñam du mi sems so ||
Vimalakīrti replied, "Mañjuśrī, a sick bodhisattva should control his own mind with the following consideration:
Sickness arises from total involvement in the process of misunderstanding from beginningless time. It arises from the passions that result from unreal mental constructions,
and hence ultimately nothing is perceived which can be said to be sick.
Why?
The body is the issue of the four main elements, and in these elements there is no owner and no agent.
There is no self in this body,
and except for arbitrary insistence on self, ultimately no "I" which can be said to be sick can be apprehended.
Therefore, thinking "I" should not adhere to any self, and "I" should rest in the knowledge of the root of illness,’
he should abandon the conception of himself as a personality and produce the conception of himself as a thing,
’This body is an aggregate of many things;
when it is born, only things are born;
when it ceases, only things cease;
these things have no awareness or feeling of each other;
when they are born, they do not think, "I am born."
When they cease, they do not think, "I cease."’ "
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Complete text
Chapter I: Buddhakṣetrapariśuddhinidāna