維摩經略疏垂裕記 10.122

10.122

二、約身飯釋疑。三、料簡正旁，二：初、明彼土香正味旁。二、「今娑」下，為化此方二塵俱至，二：初、明俱至所以。「正助兩門」者，香正味助。二、引例釋義，二：初、喻藥。「有通別」者，通即飲食，別即大黃等。準律凡有四藥，故《律鈔》云「報命支持，勿過於藥。藥名乃通，要分為四。言時藥者，從旦至中聖教聽服，事順法應，不生罪累。言非時藥者，諸雜漿等。對病而設，時外開服，限分無違。七日藥者，約能就法，盡其分齊，從以日限用療深益。盡形藥者，勢力既微，故聽久服方能除患。形有三種：一盡藥形、二盡病形、三盡報形。」今言通藥即前三種，別藥即是盡形。「外來內發」者，湯火刀杖名外來病，四大增動名內發病。「更加餘味」等者，《四分》云「一切鹹苦辛甘等不任為食，名盡形藥體。」《善見》云「一切樹木及草根莖枝葉，為食不任者，盡形服之。即今云大黃巴豆也。」二、「今正」下，合，二：初、正合前喻。以通譬正，以別譬助。

Second, resolving doubts in terms of bodily [actions] and food. Third, evaluating primary and secondary, in two parts: first, explaining that in that land, fragrance is primary and flavor is secondary. Second, under "Now, the sahā-", [explaining that] to transform this world, both sense-objects arrive together, in two parts: first, explaining the reason why both arrive together. "The two approaches of primary and auxiliary": fragrance is primary and flavor is auxiliary. Second, adducing analogies to explain the meaning, in two parts: first, the analogy of medicine. "General and particular": the general refers to food and drink, while the particular refers to rhubarb and the like. According to the vinaya, there are in general four kinds of medicines; hence the Lüchao says: "To sustain this karmic fruition and life, nothing surpasses medicine. Although the name 'medicine' is general, it is essentially divided into four: what is called 'timed medicine' is permitted by the holy teaching to be taken from dawn until noon; complying with phenomena and according with the Dharma, it incurs no guilt. What is called 'untimed medicine' refers to various mixed syrups and the like; formulated for illness, it is permitted to be taken outside of [proper] times, and its prescribed limit must not be transgressed. What is called 'seven-day medicine' is based on capacity and accords with the Dharma, exhausting its measure; adhering to the daily limit, it is used to treat serious illnesses and bring great benefit. What is called 'lifelong medicine' is allowed to be taken over an extended period to eliminate ailments because its potency is subtle. 'Life' (xing) has three kinds: first, exhausting the form of the medicine; second, exhausting the form of the illness; third, exhausting the form of the karmic fruition." Here, the general medicines are the former three kinds, and the particular medicine is the lifelong one. "External intrusion and internal onset": water, fire, knives, and clubs are called externally intrusive illnesses; the agitation and aggravation of the four great elements is called internally onset illness. Under "Moreover adding other flavors", the Sifen lü says: "All salty, bitter, pungent, and sweet [substances] that cannot serve as food are the substance of lifelong medicines." The Shanjian says: "All trees and grass roots, stems, branches, and leaves that cannot serve as food may be taken for life. These are what are now called rhubarb and croton seeds." Second, under "Now, correctly", the application, in two parts: first, correctly applying the preceding analogy. The general serves as an analogy for the primary, and the particular serves as an analogy for the auxiliary.