The Consolation of the Invalid
病者的慰問
4.1Then, the Buddha said to the crown prince, Mañjuśrī, “Mañjuśrī, [F.198.a] go to the Licchavi Vimalakīrti to inquire about his illness.”
4.1於是，佛陀對王子文殊菩薩說："文殊菩薩，你去離車維摩詰那裡，代我問候他的病情。"
Mañjuśrī replied, “Lord, it is difficult to attend upon the Licchavi Vimalakīrti. He is gifted with marvelous eloquence concerning the law of the profound. He is extremely skilled in full expressions and in the reconciliation of dichotomies. His eloquence is inexorable, and no one can resist his imperturbable intellect. He accomplishes all the activities of the bodhisattvas. He penetrates all the secret mysteries of the bodhisattvas and the buddhas. He is skilled in civilizing all the abodes of devils. He plays with the great superknowledges. He is consummate in wisdom and liberative art. He has attained the supreme excellence of the indivisible, nondual sphere of the ultimate realm. He is skilled in teaching the Dharma with its infinite modalities within the uniform ultimate. He is skilled in granting means of attainment in accordance with the spiritual faculties of all living beings. He has thoroughly integrated his realization with skill in liberative art. He has attained decisiveness with regard to all questions. Thus, although he cannot be withstood by someone of my feeble defenses, still, sustained by the grace of the Buddha, I will go to him and will converse with him as well as I can.”
文殊菩薩回答說：「世尊，侍奉離車維摩詰實在很困難。他在深刻的法義方面具有驚人的辯才。他在充分表達和調和相互對立的觀點方面極其善巧。他的辯才不可抗拒，沒有人能夠對抗他的不動搖的智慧。他完成了所有的菩薩事業。他洞悉了菩薩和諸佛的所有祕密奧義。他善於馴化一切惡魔的領地。他運用偉大的神通。他圓滿具足般若波羅蜜和方便善巧。他已經證得了不二法門涅槃領域的無分別、最高成就。他善於在統一的涅槃中以無數的方式傳授法。他善於根據所有眾生的精神根器而授予成就之道。他已經完全將他的證悟與方便善巧融為一體。他對所有問題都已獲得了決擇分別。因此，雖然以我微弱的防護無法抵擋他，但是，受到佛陀的加持所支持，我將去見他，並且將盡我所能與他交談。」
4.2Thereupon, in that assembly, the bodhisattvas, the great disciples, the Śakras, the Brahmās, the Lokapālas, and the gods and goddesses, all had this thought: “Surely the conversations of the crown prince Mañjuśrī and that good man will result in a profound teaching of the Dharma.”
4.2於是，在那個集會中，菩薩、大弟子、帝釋天、梵天、護世天王，以及諸神和天女，都產生了這樣的念頭：「王子文殊菩薩和那位善人的對話，必定會呈現出深刻的法教。」
4.3Thus, eight thousand bodhisattvas, five hundred disciples, a great number of Śakras, Brahmās, Lokapālas, and many hundreds of thousands of gods and goddesses, all followed the crown prince Mañjuśrī to listen to the Dharma. And the crown prince Mañjuśrī, [F.198.b] surrounded and followed by these bodhisattvas, disciples, Śakras, Brahmās, Lokapālas, gods, and goddesses, entered the great city of Vaiśālī.
4.3於是八千位菩薩、五百位聲聞、眾多帝釋天、梵天、護世天王，以及許多數十萬的天神和天女，都跟隨王子文殊菩薩前往聞法。王子文殊菩薩被這些菩薩、聲聞、帝釋天、梵天、護世天王、天神和天女所圍繞和隨從，進入了毘舍離的大城市。
4.4Meanwhile, the Licchavi Vimalakīrti thought to himself, “Mañjuśrī, the crown prince, is coming here with numerous attendants. Now, may this house be transformed into emptiness!”
4.4這時，離車維摩詰心裡想道：「文殊菩薩王子即將來到這裡，身邊還帶著許多眷屬。現在，願我這房子能夠變成空的！」
Then, magically his house became empty. Even the doorkeeper disappeared. And, except for the invalid’s couch upon which Vimalakīrti himself was lying, no bed or couch or seat could be seen anywhere.
於是，那房子通過神力變成了空的。甚至連門衛也消失了。除了維摩詰自己躺著的病床之外，看不見任何床、沙發或座位。
4.5Then, the Licchavi Vimalakīrti saw the crown prince Mañjuśrī and addressed him thus: “Mañjuśrī! Welcome, Mañjuśrī! You are very welcome! Here you are, without previously having come, been seen, or been heard.
4.5於是，離車維摩詰見到王子文殊菩薩，對他說道：「文殊菩薩！歡迎，文殊菩薩！非常歡迎！你在這裡，卻沒有先前來過、被看見或被聽聞過。」
Mañjuśrī declared, “Householder, it is as you say. Who comes, ultimately comes not. Who goes, ultimately goes not. Why? Coming is not really known in coming, and going is not really known in going. What is seen is not to be seen again, ultimately.
文殊菩薩說道：「居士啊，正是如你所說的那樣。誰來，在涅槃的層面上並未真正來過。誰去，在涅槃的層面上並未真正去過。為什麼呢？因為來本身並不能真正認識來，去本身並不能真正認識去。所看到的東西，最終是不應再被看見的。」
4.6“Good sir, is your condition tolerable? Is it livable? Are your physical elements not disturbed? Is your sickness diminishing? Is it not increasing? The Buddha asks about you—if you have slight trouble, slight discomfort, slight sickness, if your distress is light, if you are cared for, strong, at ease, without self-reproach, and if you are living in touch with the supreme happiness.
4.6「善士啊，你的身體狀況還可以嗎？生活還能維持嗎？你的身體四大界是否平安？你的病痛是在減輕嗎？是沒有加重吧？佛陀牽掛著你──如果你只有輕微的困擾、輕微的不適、輕微的病痛，如果你的痛苦很輕，如果你得到照料、身體強健、安樂自在、沒有自我譴責，並且你正在接觸至高的樂。
4.7“Householder, whence came this sickness of yours? How long will it continue? [F.199.a] How does it stand? How can it be alleviated?”
4.7「居士啊，你這個病是從哪裡來的？它會持續多久？現在的情況如何？怎樣才能減輕呢？」
Vimalakīrti replied, “Mañjuśrī, my sickness comes from ignorance and the thirst for existence and it will last as long as do the sicknesses of all living beings. Were all living beings to be free from sickness, I also would not be sick. Why? Mañjuśrī, for the bodhisattva, the world consists only of living beings, and sickness is inherent in living in the world. Were all living beings free of sickness, the bodhisattva also would be free of sickness. For example, Mañjuśrī, when the only son of a merchant is sick, both his parents become sick on account of the sickness of their son. And the parents will suffer as long as that only son does not recover from his sickness. Just so, Mañjuśrī, the bodhisattva loves all living beings as if each were his only child. He becomes sick when they are sick and is cured when they are cured. You ask me, Mañjuśrī, whence comes my sickness; the sicknesses of the bodhisattvas arise from great compassion.”
維摩詰回答說：「文殊菩薩，我的病來自無明和有愛，它將持續到所有眾生的病都消除為止。假如所有眾生都沒有病，我也就不會有病。為什麼呢？文殊菩薩，對於菩薩來說，世界只由眾生組成，病是生活在世界中的必然。假如所有眾生都沒有病，菩薩也就沒有病。比如，文殊菩薩，當一個商人的獨生子生病時，他的雙親也會因為兒子的病而生病。只要這個獨生子沒有康復，父母就會持續痛苦。同樣地，文殊菩薩，菩薩愛所有眾生就像愛自己的獨生子一樣。眾生生病時他也生病，眾生康復時他也康復。你問我，文殊菩薩，我的病來自何處；菩薩們的病來自大悲。」
4.8Mañjuśrī : Householder, why is your house empty? Why have you no servants?
4.8文殊菩薩：居士，為什麼你的房子是空的？為什麼你沒有僕人？
Vimalakīrti : Mañjuśrī, all buddhafields are also empty.
維摩詰：文殊菩薩，一切佛國淨土也都是空的。
Mañjuśrī : What makes them empty?
文殊菩薩：是什麼讓它們空呢？
Vimalakīrti : They are empty because of emptiness.
維摩詰：它們之所以空，是因為空的本質。
4.9Mañjuśrī : What is “empty” about emptiness?
4.9文殊菩薩：空的「空」是什麼意思？
Vimalakīrti : Constructions are empty, because of emptiness.
維摩詰：造作是空的，因為空。
Mañjuśrī : Can emptiness be conceptually constructed?
文殊菩薩：空能被概念化地建立嗎？
Vimalakīrti : Even that concept is itself empty, and emptiness cannot construct emptiness.
維摩詰：那個概念本身也是空的，空不能建立空。
4.10Mañjuśrī : Householder, where should emptiness be sought?
4.10文殊菩薩：居士，應該在何處尋求空呢？
Vimalakīrti : Mañjuśrī, emptiness should be sought among the sixty-two convictions. [F.199.b]
維摩詰：文殊菩薩，空應該在六十二種見解中尋求。
Mañjuśrī : Where should the sixty-two convictions be sought?
文殊菩薩：那六十二種見解應該在哪裡尋求呢？
Vimalakīrti : They should be sought in the liberation of the tathāgatas.
維摩詰：應該在如來的解脫中尋求。
4.11Mañjuśrī : Where should the liberation of the tathāgatas be sought?
4.11文殊菩薩：如來的解脫應當在哪裡尋求呢？
Vimalakīrti : It should be sought in the prime mental activity of all living beings. Mañjuśrī, you ask me why I am without servants, but all māras and opponents are my servants. Why? The māras advocate this life of birth and death and the bodhisattva does not avoid life. The outsider opponents advocate convictions, and the bodhisattva is not troubled by convictions. Therefore, all māras and opponents are my servants.
維摩詰：應該在一切眾生的最初心念活動中去尋求。文殊菩薩，你問我為何沒有僕人，但是一切魔和外道反對者都是我的僕人。為什麼呢？魔鬼主張這生死輪迴的生命，菩薩不迴避生死輪迴。外道反對者主張各種見解，菩薩不為見解所困擾。因此，一切魔和外道反對者都是我的僕人。
4.12Mañjuśrī : Householder, of what sort is your sickness?
4.12文殊菩薩：居士，你的病是什麼樣的呢？
Vimalakīrti : It is immaterial and invisible.
維摩詰：它是無形無相的。
Mañjuśrī : Is it physical or mental?
文殊菩薩：是身的病，還是意的病？
Vimalakīrti : It is not physical, since the body is insubstantial in itself. It is not mental, since the nature of the mind is like illusion.
維摩詰：它不是身體的病，因為身體本身就是空無實質的。它也不是心的病，因為心的本性就像幻象一樣。
4.13Mañjuśrī : Householder, which of the four main elements is disturbed: earth, water, fire, or air?
4.13文殊菩薩：居士，四大中哪一界被擾亂了呢？是地界、水界、火界，還是風界？
Vimalakīrti : Mañjuśrī, I am sick only because the elements of living beings are disturbed by sicknesses.
維摩詰：文殊菩薩，我之所以生病，只是因為眾生的界被疾病所擾亂。
4.14Mañjuśrī : Householder, how should a bodhisattva console another bodhisattva who is sick?
4.14文殊菩薩：居士啊，菩薩應該如何安慰生病的菩薩呢？
Vimalakīrti : He should tell him that the body is impermanent, but should not exhort him to renunciation or disgust. He should tell him that the body is miserable, but should not encourage him to find solace in liberation; that the body is selfless, but that living beings should be developed; that the body is peaceful, but not to seek any ultimate calm. He should tell him to confess his evil deeds, but not just to escape them. He should encourage his empathy for all living beings on account of his own sickness, his remembrance of suffering experienced from beginningless time, [F.200.a] and his consciousness of working for the welfare of living beings. He should encourage him to manifest the roots of virtue, to maintain the primal purity and the lack of craving, and thus to always strive to become the king of healers, who can cure all sicknesses. Thus should a bodhisattva console a sick bodhisattva, in such a way as to make him happy.
維摩詰：他應該告訴病人，身體是無常的，但不應該勸他厭離或厭惡。他應該告訴病人，身體是苦的，但不應該鼓勵他尋求涅槃的安慰；身體是無我的，但應該發展眾生；身體是寂靜的，但不應該尋求任何涅槃的安樂。他應該告訴病人懺悔他的惡業，但不僅僅是為了逃避。他應該鼓勵病人因自己的疾病而對所有眾生生起悲心，記憶從無始以來所經歷的苦難，並認識到自己正為眾生的福祉而工作。他應該鼓勵病人顯現善根，維持原始的清淨和無貪，因此始終努力成為能醫治一切疾病的療癒之王。菩薩應該以這樣的方式來安慰生病的菩薩，使他感到歡喜。
4.15Mañjuśrī asked, “Noble sir, how should a sick bodhisattva control his own mind?”
4.15文殊菩薩問道：「尊者啊，一位患病的菩薩應該如何調伏自己的心呢？」
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 afflictions 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, thinking, ‘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.” ’
維摩詰回答說：「文殊菩薩，一個患病的菩薩應該用以下的思考來控制自己的意：患病源於從無始以來就陷入對世界的誤解之中。它源於由不實的心理構造所產生的煩惱，因此最終無法察覺到任何可以說是患病的東西。為什麼呢？身體是由四大構成的，在這些界中沒有主人，也沒有施事者。這個身體中沒有自我，除了對自我的武斷執著外，最終無法領悟到任何可以說是患病的『我』。因此，他應該這樣思考：『我不應該執著於任何自我，我應該安住於對疾病根源的智慧認知中』，他應該放棄把自己看作一個人格的概念，而產生把自己看作一個事物的概念，思考著：『這個身體是許多事物的聚合。當它產生時，只有事物在產生；當它消失時，只有事物在消失。這些事物彼此之間沒有覺知或感受。當它們產生時，它們不會想：我在產生；當它們消失時，它們不會想：我在消失。』」
4.16“Furthermore, he should understand thoroughly the conception of himself as a thing by cultivating the following consideration: ‘Just as in the case of the conception of “self,” so the conception of “thing” is also a misunderstanding, and this misunderstanding is also a grave sickness; I should free myself from this sickness and should strive to abandon it.’
4.16「進一步，他應該通過以下思維來徹底理解把自己視為物質的觀念：『就像把自己視為「自我」的觀念一樣，把自己視為「物質」的觀念也是一種誤解，這種誤解也是一種嚴重的病；我應該解脫這種病，並應該努力放棄它。』」
4.17“What is the elimination of this sickness? It is the elimination of egoism [F.200.b] and possessiveness. What is the elimination of egoism and possessiveness? It is the freedom from dualism. What is freedom from dualism? It is the absence of involvement with either the external or the internal. What is absence of involvement with either external or internal? It is non-deviation, non-fluctuation, and non-distraction from sameness. What is sameness? It is the sameness of everything from self to liberation. Why? Because both self and liberation are void. How can both be void? As verbal designations, they both are void, and neither is established in reality. Therefore, one who sees such sameness makes no difference between sickness and voidness; his sickness is itself voidness, and that sickness as voidness is itself void.
4.17「什麼是這種病的消除？是消除我執和法執。什麼是消除我執和法執？是遠離二元性。什麼是遠離二元性？是不執著於外在或內在。什麼是不執著於外在或內在？是對平等性的不偏離、不動搖和不散亂。什麼是平等性？是從自我到解脫的一切的平等性。為什麼？因為自我和解脫都是空性。兩者怎樣是空性？作為名言概念，它們都是空性，都不成立於現實。因此，看見這樣平等性的人不在病和空性之間做出區別；他的病本身就是空性，那個作為空性的病本身就是空。」
4.18“The sick bodhisattva should recognize that sensation is ultimately nonsensation, but he should not realize the cessation of sensation. Although both pleasure and pain are abandoned when the buddha-qualities are fully accomplished, there is then no sacrifice of the great compassion for all living beings living in the bad migrations. Thus, recognizing in his own suffering the infinite sufferings of these living beings, the bodhisattva correctly contemplates these living beings and resolves to cure all sicknesses.
4.18「患病的菩薩應該認識到，受是究竟無受，但他不應該證得受的滅。雖然當佛陀的功德圓滿成就時，樂和苦都被捨棄，但此時對於墮入惡道的一切眾生的大悲心並未捨棄。因此，菩薩在自己的苦中認識到這些眾生無量的苦，正確地觀察這些眾生，並發願治癒一切疾病。」
4.19“As for these living beings, there is nothing to be applied, and there is nothing to be removed; one has only to teach them the Dharma for them to realize the basis from which sicknesses arise. What is this basis? It is object-perception. To the extent that a basis of object-perception is objectified, it is the basis of sickness. What is it that is objectified? The three realms of existence are objectified. What is the thorough understanding of the basis of that object-perception? It is its nonperception, as one does not objectify a thing that is not perceived. What does one not perceive? One does not perceive the two views, the view of the self and the view of the other. Therefore, it is called nonperception.
4.19「至於這些眾生，沒有什麼需要施加，也沒有什麼需要去除；只需要為他們宣說法，他們就能認識疾病產生的根源。這個根源是什麼呢？就是所取相。凡是所取相被執著為對象的範圍內，它就成為疾病的根源。什麼是被執著為對象的呢？三界被執著為對象。對所取相的根源有什麼透徹的理解呢？就是非知覺，因為對沒有被認識的東西就不會執著為對象。什麼是沒有被認識的呢？不認識二元見，即自我的見解和他者的見解。因此，它被稱為非知覺。」
4.20“Mañjuśrī, thus should a sick bodhisattva control his own mind in order to overcome old age, [F.201.a] sickness, death, and birth. Such, Mañjuśrī, is the sickness of the bodhisattva. If he takes it otherwise, all his efforts will be in vain. Just as one is called ‘hero’ when one overcomes all enemies, so, too, one is called ‘bodhisattva’ when one conquers the miseries of aging, sickness, and death.
4.20「文殊菩薩，生病的菩薩應當如此調控自己的意，以克服衰老、疾病、死亡和輪迴。文殊菩薩，這就是菩薩的疾病。如果他以其他方式對待，他所有的精進波羅蜜都將徒勞無功。正如一個人克服了所有敵人時被稱為『英雄』，同樣地，一個人克服了衰老、疾病和死亡的痛苦時，也被稱為『菩薩』。」
4.21“The sick bodhisattva should tell himself: ‘Just as my sickness is unreal and nonexistent, so the sicknesses of all living beings are unreal and nonexistent.’ Through such considerations, he arouses the great compassion toward all living beings without falling into any sentimental compassion, but instead, arouses great compassion toward all living beings through striving to eliminate the incidental afflictions. Why? Because great compassion that falls into sentimentally purposive views only exhausts the bodhisattva in his reincarnations. But the great compassion that is free of involvement with sentimentally purposive views does not exhaust the bodhisattva in all his reincarnations. He does not reincarnate through involvement with such views but reincarnates with his mind free of involvement. Hence, even his reincarnation is like a liberation. Being reincarnated as if being liberated, he has the power and ability to teach the Dharma that liberates living beings from their bondage. As the Lord declares: ‘It is not possible for one who is himself bound to deliver others from their bondage. But one who is himself liberated is able to liberate others from their bondage.’ Therefore, the bodhisattva should participate in liberation and should not participate in bondage.
4.21「生病的菩薩應該告訴自己：『正如我的疾病是虛幻不實的，所以一切眾生的疾病也都是虛幻不實的。』透過這樣的敬重，他對一切眾生生起大悲，不陷入感傷的慈悲，而是透過努力消除偶然的煩惱，來生起對一切眾生的大悲。為什麼呢？因為陷入感傷的執著觀點的大悲，只會使菩薩在他的轉世中疲憊不堪。但是不涉入感傷的執著觀點的大悲，不會使菩薩在他的一切轉世中疲憊不堪。他不是透過涉入這樣的觀點而轉世，而是以心遠離涉入而轉世。因此，即使他的轉世也如同解脫一般。以如同解脫般的方式轉世，他具有力量和能力，可以教導解救眾生免於束縛的法。如同主人所宣說的：『對於自己被束縛的人來說，不可能解救他人的束縛。但是對於自己已經解脫的人來說，是有能力解救他人免於束縛的。』因此，菩薩應該參與解脫，不應該參與束縛。」
4.22“What is bondage? And what is liberation? To indulge in liberation from the world without employing liberative art is bondage for the bodhisattva. To engage in life in the world with full employment of liberative art is liberation for the bodhisattva. [F.201.b] To experience the taste of contemplation, meditation, and concentration without skill in liberative art is bondage. To experience the taste of contemplation and meditation with skill in liberative art is liberation. Wisdom not integrated with liberative art is bondage, but wisdom integrated with liberative art is liberation. Liberative art not integrated with wisdom is bondage, but liberative art integrated with wisdom is liberation.
4.22「什麼是束縛？什麼是解脫？菩薩如果沉溺於遠離世界的解脫，而不運用方便，就是束縛。菩薩如果充分運用方便而投入世間生活，就是解脫。體驗禪定、禪定和禪定的味道，卻沒有方便善巧，就是束縛。具備方便善巧而體驗禪定和禪定的味道，就是解脫。沒有方便的般若波羅蜜是束縛，具備方便的般若波羅蜜是解脫。沒有般若波羅蜜的方便是束縛，具備般若波羅蜜的方便是解脫。
4.23“How is wisdom not integrated with liberative art a bondage? Wisdom not integrated with liberative art consists of concentration on voidness, signlessness, and wishlessness, and yet it fails to concentrate on cultivation of the auspicious signs and marks, on the adornment of the buddhafield, and on the work of development of living beings—and it is bondage.
4.23"沒有與方便相結合的般若波羅蜜是束縛。沒有與方便相結合的般若波羅蜜是指專注於空性、無相和無願的禪定，但卻未能專注於相好莊嚴的培養、佛國淨土的莊嚴，以及眾生開發的工作——這就是束縛。
4.24“How is wisdom integrated with liberative art a liberation? Wisdom integrated with liberative art consists of concentration on cultivation of the auspicious signs and marks, on the adornment of the buddhafield, and on the work of development of living beings, all the while concentrating on deep investigation of voidness, signlessness, and wishlessness—and it is liberation.
4.24「智慧與方便相融合的解脫是什麼？智慧與方便相融合的解脫，就是菩薩一邊專注於培養相好莊嚴，一邊專注於莊嚴佛國淨土，一邊專注於度化眾生的事業，同時又深入地觀察空性、無相和無願——這就是解脫。
4.25“What is the bondage of liberative art not integrated with wisdom? The bondage of liberative art not integrated with wisdom consists of the bodhisattva’s planting of the roots of virtue without dedicating them for the sake of enlightenment, while living in the grip of dogmatic convictions, passions, attachments, resentments, and their subconscious instincts.
4.25「什麼是方便不與般若波羅蜜相融合的束縛？方便不與般若波羅蜜相融合的束縛就是菩薩種植善根而不為了菩提而迴向，同時被教條的見解、煩惱、執著、怨恨及其潛在根源所束縛。」
4.26“What is the liberation of liberative art integrated with wisdom? The liberation of liberative art integrated with wisdom consists of the bodhisattva’s dedication of his roots of virtue for the sake of enlightenment, without taking any pride therein, while forgoing all convictions, passions, attachments, resentments, and their subconscious instincts.
4.26「方便與般若波羅蜜相融合的解脫是什麼？方便與般若波羅蜜相融合的解脫就是菩薩把善根迴向於菩提，但對此不生自豪之心，同時捨棄所有的見解、煩惱、執著、怨恨及其潛在習氣。」
4.27“Mañjuśrī, thus should the sick bodhisattva consider things. His wisdom is the consideration of body, mind, and sickness as impermanent, miserable, [F.202.a] empty, and selfless. His liberative art consists of not exhausting himself by trying to avoid all physical sickness, and of applying himself to accomplish the benefit of living beings, without interrupting the cycle of reincarnations. Furthermore, his wisdom lies in understanding that body, mind, and sickness are neither new nor old, whether considered simultaneously or sequentially. And his liberative art lies in not seeking pacification or cessation of body, mind, or sicknesses.
4.27「文殊菩薩，患病菩薩應當這樣思惟。他的般若波羅蜜是將身、意和疾病視為無常、苦、空和無我。他的方便是不因試圖避免所有身體疾病而使自己筋疲力盡，並且致力於完成利益眾生的工作，而不中斷轉世的輪迴。此外，他的般若波羅蜜在於理解身、意和疾病既不是新的也不是舊的，無論是同時考慮還是依次考慮都是如此。他的方便在於不尋求身、意或疾病的寧靜或滅。」
4.28“That, Mañjuśrī, is the way a sick bodhisattva should concentrate his mind; he should live neither in control of his mind, nor in indulgence of his mind. Why? To live by indulging the mind is proper for fools and to live in control of the mind is proper for the disciples. Therefore, the bodhisattva should live neither in control nor in indulgence of his mind. Not living in either of the two extremes is the domain of the bodhisattva.
4.28「文殊菩薩啊，這就是患病的菩薩應當如何集中他的意念。他既不應當控制他的意，也不應當放縱他的意。為什麼呢？放縱意念是愚癡者的行為，控制意念是聲聞弟子的行為。因此，菩薩既不應當控制他的意，也不應當放縱他的意。不落入這兩個極端，就是菩薩的境界。」
4.29“Not the domain of the ordinary individual and not the domain of the arhat, such is the domain of the bodhisattva. The domain of the world yet not the domain of the afflictions, such is the domain of the bodhisattva. Where one understands liberation, yet does not enter final and complete liberation, there is the domain of the bodhisattva. Where the four māras manifest, yet where all the works of māras are transcended, there is the domain of the bodhisattva. Where one seeks the gnosis of omniscience, yet does not attain this gnosis at the wrong time, there is the domain of the bodhisattva. Where one knows the four noble truths, yet does not realize those truths at the wrong time, there is the domain of the bodhisattva. A domain of introspective insight, [F.202.b] wherein one does not arrest voluntary reincarnation in the world, such is the domain of the bodhisattva. A domain where one realizes birthlessness, yet does not become destined for the ultimate, such is the domain of the bodhisattva. Where one sees relativity without entertaining any convictions, there is the domain of the bodhisattva. Where one associates with all beings, yet keeps free of all afflictive instincts, there is the domain of the bodhisattva. A domain of solitude with no place for the exhaustion of body and mind, such is the domain of the bodhisattva. The domain of the triple world, yet indivisible from the ultimate realm, such is the domain of the bodhisattva. The domain of voidness, yet where one cultivates all types of virtues, such is the domain of the bodhisattva. The domain of signlessness, where one keeps in sight the deliverance of all living beings, such is the domain of the bodhisattva. The domain of wishlessness, where one voluntarily manifests lives in the world, such is the domain of the bodhisattva.
4.29「非凡夫之域，亦非阿羅漢之域，如是為菩薩之域。世間之域，而非煩惱之域，如是為菩薩之域。於其中悟得解脫，卻不進入究竟圓滿的解脫，如是為菩薩之域。魔現於其中，卻超越一切魔之作為，如是為菩薩之域。於其中尋求一切種智，卻不於不當之時獲得此智慧，如是為菩薩之域。於其中知四聖諦，卻不於不當之時證悟彼諸諦，如是為菩薩之域。內觀智慧之域，其中不停止自願於世間轉生，如是為菩薩之域。悟得無生之域，卻不決定趣入涅槃，如是為菩薩之域。見緣起而不執取任何見解，如是為菩薩之域。與一切眾生共處，卻遠離一切煩惱的習氣，如是為菩薩之域。身心無疲憊之所的孤獨之域，如是為菩薩之域。三界之域，而與法界不可分，如是為菩薩之域。空性之域，卻培養一切種類的善根，如是為菩薩之域。無相之域，其中不失對一切眾生解脫的關顧，如是為菩薩之域。無願之域，其中自願顯現於世間生活，如是為菩薩之域。」
4.30“A domain essentially without undertaking, yet where all the roots of virtue are undertaken without interruption, such is the domain of the bodhisattva. The domain of the six transcendences, where one attains the transcendence of the thoughts and actions of all living beings, such is the domain of the bodhisattva. The domain of the six superknowledges, wherein defilements are not exhausted, such is the domain of the bodhisattva. The domain of living by the holy Dharma, without even perceiving any evil paths, such is the domain of the bodhisattva. The domain of the four immeasurables, where one does not accept rebirth in the heaven of Brahmā, such is the domain of the bodhisattva. [F.203.a] The domain of the six remembrances, unaffected by any sort of defilement, such is the domain of the bodhisattva. The domain of contemplation, concentration, and absorption, where one does not reincarnate in the formless realms by force of these concentrations and absorptions, such is the domain of the bodhisattva. The domain of the four foci of mindfulness, where body, sensation, mind, and things are not ultimately of concern, such is the domain of the bodhisattva. The domain of the four right efforts, where the duality of good and evil is not apprehended, such is the domain of the bodhisattva. The domain of the four bases of magical powers, where they are effortlessly mastered, such is the domain of the bodhisattva. The domain of the five spiritual faculties, where one knows the degrees of the spiritual faculties of living beings, such is the domain of the bodhisattva. The domain of living with the five powers, where one delights in the ten powers of the tathāgata, such is the domain of the bodhisattva. The domain of perfection of the seven factors of enlightenment, where one is skilled in the knowledge of fine intellectual distinctions, such is the domain of the bodhisattva. The domain of living by the eightfold path, without even perceiving any evil paths, such is the domain of the bodhisattva. The domain of the cultivation of the aptitude for mental quiescence and transcendental analysis, where one does not fall into extreme quietism, such is the domain of the bodhisattva. The domain of the realization of the unborn nature of all things, yet of the perfection of the body, the auspicious signs and marks, and the ornaments of the Buddha, such is the domain of the bodhisattva. The domain of manifesting the attitudes of the disciples and the solitary sages without sacrificing the qualities of the Buddha, [F.203.b] such is the domain of the bodhisattva. The domain of conformity to all things utterly pure in nature while manifesting behavior that suits the inclinations of all living beings, such is the domain of the bodhisattva. A domain where one realizes that all the buddhafields are indestructible and uncreatable, having the nature of infinite space, yet where one manifests the establishment of the qualities of the buddhafields in all their variety and magnitude, such is the domain of the bodhisattva. The domain where one turns the wheel of the holy Dharma and manifests the magnificence of ultimate liberation, yet never forsakes the career of the bodhisattva, such is the domain of the bodhisattva!”
4.30「菩薩的領域是本來無所作為，卻不斷地修集一切善根，這是菩薩的領域。菩薩的領域是六波羅蜜，能夠成就一切眾生的思想和行為的波羅蜜，這是菩薩的領域。菩薩的領域是六神通，其中煩惱並未窮盡，這是菩薩的領域。菩薩的領域是依聖法而住，甚至不見有任何惡道，這是菩薩的領域。菩薩的領域是四無量心，但不接受生在梵天，這是菩薩的領域。菩薩的領域是六念，不受任何煩惱所染，這是菩薩的領域。菩薩的領域是禪定、等持和吸收，不會因為這些禪定和吸收而轉世到無色定中，這是菩薩的領域。菩薩的領域是四念處，身、受、心和法最終並非真正所關切，這是菩薩的領域。菩薩的領域是四正勤，不執著善惡的二元性，這是菩薩的領域。菩薩的領域是四如意足，被輕易地掌握，這是菩薩的領域。菩薩的領域是五根，能夠了知眾生的靈性根機程度，這是菩薩的領域。菩薩的領域是擁有五力而住，欣樂於如來的十力，這是菩薩的領域。菩薩的領域是圓滿七覺支，善於細微智慧的分別知識，這是菩薩的領域。菩薩的領域是依八正道而住，甚至不見有任何惡道，這是菩薩的領域。菩薩的領域是修習止和觀的能力，不會陷入極端的寂靜主義，這是菩薩的領域。菩薩的領域是實現一切法的無生本性，同時圓滿佛陀的身相好莊嚴和莊嚴具，這是菩薩的領域。菩薩的領域是展現聲聞和緣覺的態度而不失去佛陀的品質，這是菩薩的領域。菩薩的領域是順應一切本性清淨的法，同時展現符合一切眾生傾向的行為，這是菩薩的領域。菩薩的領域是認識到一切佛國淨土是不可壞的、無法創造的，具有虛空界的性質，卻展現建立各種各樣豐富多彩的佛國淨土品質，這是菩薩的領域。菩薩的領域是轉動聖法之輪並展現涅槃的殊勝，卻永不放棄菩薩的事業，這就是菩薩的領域！」
4.31When Vimalakīrti had spoken this discourse, eight thousand of the gods in the company of the crown prince Mañjuśrī conceived the spirit of unexcelled, perfect enlightenment.
4.31維摩詰講完這個教法後，隨從文殊菩薩王子的八千位天神都發起了追求無上圓滿菩提的心願。