[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [金光明經文句](https://indike.org/pramana/in.bauddha.taisho.1785) › 6.17 # 金光明經文句 6.17 金光明經文句 6.17 - **Language:** Classical Chinese ### [6.17](https://indike.org/pramana/in.bauddha.taisho.1785.6.17) 父醫還答四問，初六行答四大增損、二一行半答飲食犯觸、三二行答病動時節、四八行半答治病方。就六行中，分二：初一行是佛敘父醫欲答爾、次五行正答時節。時節有二：一俗法四時，謂春夏秋冬，冬為歲末、春為歲始。而初言夏者，或可趣作此言、或可答問正是於夏。三三而說者，一時三月，謂孟、仲、季。四時，即十二月也。若依佛說法，一歲三時，謂冬、春、夏，夏為歲末、冬為歲始。何故爾？為破諸弟子著常，為開安居迦提月，故沒秋時爾。佛法三時，亦是三三說也。若二二說足滿六時者，依俗法四時，時本二月，土寄四季各十八日，本之二月只是陰陽二月。一時唯有陰陽二月，合成六時。正月二月是木王時，四月五月是火王時，七月八月是金王時，十月十一月是水王時，臘月三月是陽土寄王，六月九月是陰土寄王。欲論本月亦二二說，若論土寄王亦二二說，故言足滿六時也。若依佛法解二二說者，佛法有三時，時有四月，各有初分後分。後臘月十六日至二月十五日，此初分春時；從二月十六日至二月十五日，此二月春後分。從四月十六至六月十五日，此二月是夏時初分；從六月十六至八月十五，此是夏後分。從八月十六至十月十五，此二月是冬時初分；從十月十六至臘月十五，此二月是冬後分，故言若二二說足滿六時也。又云：正月三月是陽月，二月四月是陰月，五月七月是陽月，六月八月是陰月，九月十一月是陽月，十月臘月是陰月，故言若二二說足滿六時。三三本攝依俗法者，正月是春分本月，攝後兩月悉屬春分；四月為夏本月，攝後兩月悉屬夏分；七月為秋本月，攝後兩月悉屬秋分；十月為冬本月，攝後兩月悉屬冬分，三三本攝也。又云：正月二月正是春時，木於中王，土寄三月，攝屬春時；四月五月正是夏時，火於中王，土寄六月，攝屬夏時；七月八月正是秋時，金於中王，土寄九月，攝屬秋時；十月十一月正是冬時，水於中王，土寄臘月，攝屬冬時。土寄四季正時為本，各三月並攝於土，故言三三本攝，主攝於客，客是土也。依佛法言三三本攝者，本時各三月，既廢秋時，以秋之三月各配入三時，時則四月。論本則三，論攝則一，故言三三本攝也。問：四時各有三月，此是四三本攝，何謂三三本攝？答：三為一數，以三而數，故言三三為本爾。隨是時節消息者，時如上說，或四或三或二或攝等種種不同，隨時以意消息斟酌去取。若依佛法無秋時，而言秋時發病。此云何釋？從八月半已還，隨俗名秋，而夏時攝。八月下半以去，隨俗名秋，冬時攝。隨時消息者，二法之間而斟酌也。代謝增損者，春動肝病此可治，春動脾病此難治。夏動心病此可治，夏動肺病此難治。夏末冬初，於秋分中動肺病此可治，若動肝病此難治。冬動腎病此可治，若動心病此則難治。論四時增損，大略如此。問：四時皆動病，何故去秋時？解此為二：一為破保常。秋時萬物結實，人計為常為樂。為破此著，故去秋時，佛為弟子保常心多故也。二者為開後安居立迦提月。安居本名坐夏，八月半內已還若是秋時，便是坐秋。為此義故，故廢秋時爾。從「有善醫師」下一行半答犯觸。犯觸有六：一多坐、二多眠，此二多致痰，宜多行猗散之。三多行、四多猗、五多語，生風病，宜多眠治之。六多淫，生一切病，即等分病也。若火少，痰多。若火多，即熱壯。若風多，吹火成熱病。若風多，吹痰成冷病。三事若等，無病。飲食得病者，亦有六：一過量食；二少食不足而止；三過飢食；四逆時食，未飢強與也；五妨食，如食肉、飲生乳使人癩；六不曾食而強食，如南人飲漿、北人飲蜜，若菜和蜜令不結男，猪膏煎白鷺肉令人癩。若患熱而飲酒，食小麥、生牛肉，令人失明吐血痢血。若病痰而食甜肥醎酸，令人𠲿鼻多汁，又㿃痢也。六大者是六腑，大腸、小腸、膽、胃、三焦、兩膀胱也。從「多風病者」下二行答病起時節。四月五月是風生時，六月七月是風起時，八月九月是風滅時。六月七月是熱生時，八月九月是熱起時，十月至正月是熱滅時。八月九月等分生時，十月十一月是等分起時，十二月正月是等分滅時。十月至正月是痰生時，二月三月是痰起時，四月至七月是痰滅時。痰是水，病肺也。夏日動風者，夏日毛孔開通，外風得入內風動也。熱病秋動者，毛孔閉塞，熱伏於內不得行故成病。等分冬動者，春時動水肺病不差；至夏復動風，風病不差；至秋復動熱，熱病不差；至冬俱動一切病故也。二月三月是痰起損肺，肺病動也。從「有風病者」下八行半答治病方。文為三：初二行半未病前以藥防、次二行明正以藥治、後四行病退以藥補。風病夏服肥膩醎酸熱食者，夏月毛孔開通，具以肥膩潤塞之，令風不得入。醎酢性熱能消水，令體堅實，治於風虛。熱食流汗，引風令出，又治虛冷，風不得進。冷甜是酥乳等，能治熱也。等分冬服甜酢等，除風也。肺病服肥膩塞毛孔，令水不得入。熱能焦，水宣通，故能治肺病也。飽食發肺病，食既多則腸胃盈滿，故發肺也。食消發熱者，如食沃潤則熱病伏，食消無潤熱病起也。消已虛疎，風氣入體，故發風也。風疎補酥膩，醎除風、甜除熱，肺帶風水，宜吐也。此中消文，出真諦三藏疏中。 > The father physician in turn answers the four questions: first, six lines answer regarding the increase and decrease of the four great elements; second, one and a half lines answer regarding transgressions and adverse contacts in eating and drinking; third, two lines answer regarding the seasons when illnesses arise; fourth, eight and a half lines answer regarding medical formulas for treating illness. Within the six lines, there are two parts: first, one line in which the Buddha recounts that the father physician wished to answer; second, five lines that directly answer regarding the seasons. Seasons are of two kinds: first, worldly convention's four seasons, namely spring, summer, autumn, and winter, with winter as the end of the year and spring as the beginning of the year. That it speaks first of summer is perhaps just said casually, or perhaps the answering of the questions took place precisely in the summer. Speaking in terms of 'three by three' means each season has three months, namely the first, middle, and last months. The four seasons are simply twelve months. If one relies on the Buddha's preaching of the Dharma, a year has three seasons, namely winter, spring, and summer, with summer as the end of the year and winter as the beginning of the year. Why is it so? In order to break the disciples' clinging to permanence, and to open the retreat and the Kārttika month, autumn was omitted. The three seasons of the Buddhadharma are also spoken of as three by three. If it says 'spoken of as two by two, completing six seasons,' according to worldly convention's four seasons, each season originally has two months, and the earth \[element\] resides in each of the four seasons for eighteen days; the original two months are simply the yin and yang months. Each season has only the yin and yang months, combining to make six seasons. The first and second months are the time when wood is predominant; the fourth and fifth months are the time when fire is predominant; the seventh and eighth months are the time when metal is predominant; the tenth and eleventh months are the time when water is predominant; the twelfth and third months are when yang earth resides and is predominant; the sixth and ninth months are when yin earth resides and is predominant. If one wishes to discuss the original months, they are also spoken of as two by two; if one discusses the residence and predominance of earth, they are also spoken of as two by two; hence it says 'completing six seasons.' If one explains the 'spoken of as two by two' according to the Buddhadharma, the Buddhadharma has three seasons, and each season has four months, each having an earlier portion and a later portion. From the sixteenth day of the latter twelfth month to the fifteenth day of the second month is the earlier portion of spring; from the sixteenth day of the second month to the fifteenth day of the \[fourth\] month is the latter portion of spring, these two months. From the sixteenth day of the fourth month to the fifteenth day of the sixth month, these two months are the earlier portion of summer; from the sixteenth day of the sixth month to the fifteenth day of the eighth month, this is the latter portion of summer. From the sixteenth day of the eighth month to the fifteenth day of the tenth month, these two months are the earlier portion of winter; from the sixteenth day of the tenth month to the fifteenth day of the twelfth month, these two months are the latter portion of winter; hence it says 'if spoken of as two by two, completing six seasons.' It is also said: the first and third months are yang months, the second and fourth months are yin months, the fifth and seventh months are yang months, the sixth and eighth months are yin months, the ninth and eleventh months are yang months, and the tenth and twelfth months are yin months; hence it says 'if spoken of as two by two, completing six seasons.' 'Three by three originally subsuming' according to worldly convention: the first month is the original month of the spring equinox, subsuming the latter two months as belonging entirely to spring; the fourth month is the original month of summer, subsuming the latter two months as belonging entirely to summer; the seventh month is the original month of autumn, subsuming the latter two months as belonging entirely to autumn; the tenth month is the original month of winter, subsuming the latter two months as belonging entirely to winter; this is 'three by three originally subsuming.' It is also said: the first and second months are precisely spring, wood being predominant within it, and earth residing in the third month, subsumed under spring; the fourth and fifth months are precisely summer, fire being predominant within it, and earth residing in the sixth month, subsumed under summer; the seventh and eighth months are precisely autumn, metal being predominant within it, and earth residing in the ninth month, subsumed under autumn; the tenth and eleventh months are precisely winter, water being predominant within it, and earth residing in the twelfth month, subsumed under winter. With the residence of earth in the proper times of the four seasons as primary, the three months of each all subsume earth; hence it says 'three by three originally subsuming,' the host subsuming the guest, the guest being earth. Explaining 'three by three originally subsuming' according to the Buddhadharma: each original season had three months, but since autumn was eliminated, the three months of autumn are allocated among the three seasons, so that each season has four months. Discussing the root, there are three; discussing what is subsumed, there is one; hence it says 'three by three originally subsuming.' Question: The four seasons each have three months, which is four by three originally subsuming; why say 'three by three originally subsuming'? Answer: Three is counted as one unit; counting by threes, it is therefore said that three by three is the basis. 'Adjusting according to the seasons': the seasons are as explained above, whether four, three, two, or subsuming, variously differing; according to the season, one deliberates in mind, weighing what to discard and what to adopt. If according to the Buddhadharma there is no autumn season, yet it speaks of illness arising in the autumn season, how is this explained? From the first half of the eighth month backwards, according with worldly convention it is named autumn, but it is subsumed under summer. From the latter half of the eighth month onwards, according with worldly convention it is named autumn, but it is subsumed under winter. 'Adjusting according to the seasons' means weighing between the two systems. As for 'alternating increases and decreases': if in spring liver illness arises, this can be treated; if in spring spleen illness arises, this is difficult to treat. If in summer heart illness arises, this can be treated; if in summer lung illness arises, this is difficult to treat. At the end of summer and the beginning of winter, during the autumn equinox, if lung illness arises, this can be treated; if liver illness arises, this is difficult to treat. If in winter kidney illness arises, this can be treated; if heart illness arises, this is difficult to treat. Discussions of the increases and decreases across the four seasons are generally like this. Question: Illnesses arise in all four seasons; why eliminate the autumn season? The explanation for this has two points: first, to break the attachment to permanence. In autumn all things bear fruit, and people consider this permanent and pleasurable. To break this clinging, autumn was therefore eliminated, because the disciples had much clinging to permanence. Second, to establish the latter retreat and institute the Kārttika month. The retreat was originally named 'dwelling in summer' (varṣā); if from the first half of the eighth month backwards were autumn, it would be 'dwelling in autumn.' For this reason, autumn was eliminated. From 'There is a good physician' downwards, one and a half lines answer regarding transgressions and adverse contacts. Transgressions and adverse contacts are of six kinds: first, excessive sitting; second, excessive sleeping. These two mostly cause phlegm, and one should walk and recline more to disperse it. Third, excessive walking; fourth, excessive reclining; fifth, excessive talking; these produce wind illnesses, and one should sleep more to treat them. Sixth, excessive lust; this produces all illnesses, namely balanced-humor illness (sannipāta). If fire is deficient, phlegm is excessive. If fire is excessive, then heat blazes. If wind is excessive, it fans the fire and produces heat illnesses. If wind is excessive, it chills the phlegm and produces cold illnesses. If these three matters are balanced, there is no illness. As for contracting illness from eating and drinking, there are also six kinds: first, eating excessively; second, eating too little, stopping without enough; third, eating when overly famished; fourth, eating contrary to the proper time, forcing oneself to eat when not yet hungry; fifth, obstructive eating, such as eating meat and drinking raw milk causing leprosy; sixth, forcing oneself to eat what one has never eaten, such as a southerner drinking sour gruel or a northerner drinking honey; if vegetables are mixed with honey it prevents the conception of male children, and frying egret meat in pig lard causes leprosy. If suffering from heat, drinking alcohol, eating wheat, and eating raw beef will cause blindness, vomiting blood, and dysenteric bloody stool. If suffering from phlegm, eating sweet, rich, salty, and sour things will cause a congested nose with much discharge, as well as dysentery. The 'six greats' are the six viscera: large intestine, small intestine, gallbladder, stomach, triple burner, and the two bladders. From 'Those who have much wind illness' downwards, two lines answer regarding the seasons when illnesses arise. The fourth and fifth months are when wind is generated; the sixth and seventh months are when wind arises; the eighth and ninth months are when wind ceases. The sixth and seventh months are when heat is generated; the eighth and ninth months are when heat arises; from the tenth to the first month is when heat ceases. The eighth and ninth months are when the balanced humors are generated; the tenth and eleventh months are when the balanced humors arise; the twelfth and first months are when the balanced humors cease. From the tenth to the first month is when phlegm is generated; the second and third months are when phlegm arises; from the fourth to the seventh month is when phlegm ceases. Phlegm is water, which afflicts the lungs. As for wind arising in summer: in summer the pores are open, so external wind can enter and internal wind is stirred. As for heat illness arising in autumn: the pores are closed, so heat is concealed internally and cannot circulate, thereby becoming illness. As for the balanced humors arising in winter: in spring water stirs and lung illness is not cured; coming to summer wind stirs again and wind illness is not cured; coming to autumn heat stirs again and heat illness is not cured; coming to winter all illnesses stir simultaneously. In the second and third months phlegm arises and damages the lungs, and lung illness is stirred. From 'Those who have wind illness' downwards, eight and a half lines answer regarding medical formulas for treating illness. The text has three parts: first, two and a half lines on preventing with medicine before illness occurs; second, two lines on directly treating with medicine; third, four lines on supplementing with medicine after illness recedes. For wind illness in summer taking rich, greasy, salty, sour, and hot food: in the summer months the pores are open, so one uses rich and greasy foods to moisten and plug them, preventing wind from entering. Salty and sour foods are hot by nature and can disperse water, making the body firm and solid, treating wind-deficiency. Hot food causes sweating, drawing the wind out, and also treats cold deficiency so wind cannot advance. Cold and sweet things are ghee, milk, and so forth, which can treat heat. For balanced humors in winter, taking sweet and sour things removes wind. For lung illness, taking rich and greasy foods plugs the pores so water cannot enter. Heat can scorch and water disperses, hence it can treat lung illness. Eating to full satiety generates lung illness: when food is excessive, the intestines and stomach are overly filled, hence it triggers the lungs. When digested food generates heat: just as when food lubricates, heat illness is subdued; when the food is digested and lubrication is gone, heat illness arises. When digestion leaves one deficient and slack, wind vapor enters the body, hence generating wind. For wind looseness, replenish with ghee and rich foods; salt removes wind, sweet removes heat; when the lungs carry wind and water, emesis is appropriate. The textual explanation here comes from the commentary of Tripiṭaka Master Paramārtha. > — English (machine translation) (machine translation) - [Previous: 6.16](https://indike.org/pramana/in.bauddha.taisho.1785.6.16) - [Next: 6.18](https://indike.org/pramana/in.bauddha.taisho.1785.6.18) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1785.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1785~en-mt.6.17) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1785.6.17](https://indike.org/pramana/in.bauddha.taisho.1785.6.17) · Pramāṇa