[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) › [止觀輔行傳弘決](https://indike.org/pramana/in.bauddha.taisho.1912) › 8.22 # 止觀輔行傳弘決 8.22 止觀輔行傳弘決 8.22 - **Language:** Classical Chinese ### [8.22](https://indike.org/pramana/in.bauddha.taisho.1912.8.22) 次明損益相。云「從腰三孔入四支」者，《大論》二十六釋十想中云「譬如釀酒，滓濁為糞，清者為尿。腰有三孔，風吹膩汁散入百脈，與先血合凝變為肉，從於新肉生膏脂骨髓，從此生者名為身根，乃至生於五情諸根。」如此並以資長為生。「癖」者，水不能行也。「又身火」下，教調食法。次引世諺。「次食五味」下，約藏增損，可見。次坐禪不節成病中，初明身儀不正，心增怠慢，招病來魔。次與發觸相違中，云「重如沈下」等者，明八觸相。此八觸，者四上四下去，明對息辯觸。觸順四大，故順八觸。「若發重觸」下，明違觸成病。「又但」下，明用止觀以動病也。初用止中過分太增故病，次明用觀不調。五塵五藏五行相生相剋，一一塵中復各有五，應須善知相生相剋主對之相。初五色者，如《白虎通》、《博物志》云「東方木，其帝太皡，其佐句芒，執規而治春，其星太歲，其獸青龍，其音角，其日甲乙，其味酸，臭羶。南方火，其帝炎帝，佐祝融，執衡而治夏，其星熒惑，鳥朱雀，音徵，日丙丁，味苦，臭焦。西方金，帝少皡，佐蓐收，執矩而治秋，星太白，獸白虎，音商，日庚辛，味辛，臭腥。北方水，帝顓頊，佐玄冥，執權而治冬，星辰星，獸玄武，音羽，日壬癸，味鹹，臭腐。中央土，其帝黃帝，佐后土，執綱而制四方，星鎮星，獸黃龍，音宮，日戊己，味甘，臭香。」佐者主五行之官，具如前授世法藥中說。故五聲亦屬五行五音。呼喚屬角木，語言屬徵火，哭屬商金，吟屬羽水，歌屬官土。五觸中，木體實，火性煖。若對四大，西方屬風故輕，如文。此準《大集經》意。若準俗文，如《博物志》等。臊腥等氣，如前釋。「嬰兒」者，嬰頸飾也。《蒼頡篇》云「男曰兒，女曰嬰。」今言嬰者，通男女也。故《釋名》云「人之初生曰嬰兒者，胸前曰嬰。接之嬰前而乳養之，故曰嬰也。」「如國王」等者，第二本無此文。「拱」者，合手也。亦如張華治李子預病，病鬼在膏肓不肯治之，華乃走避。預自乘馬逐之，華乃下道隱。聞草中有鬼，而相問言：「弟何不隱去？」答：「我住其膏肓，針灸不至，何須隱去？但懼其用八毒丸耳。」須臾子預至，華便以八毒瀉之，其鬼叫喚而走。出《本草》郭注。「鬼亦不謾病人」下，明有病之由，由行者邪念。亦如《譬喻經》中，有清信士初持五戒精進不殺，後時衰老，多有廢忘。爾時山中有渴梵志從其乞飲，田家事忙不暇看之，遂恨而去。梵志能起尸使鬼，召得殺鬼，勅曰：「彼辱我，往殺之。」山中有羅漢知，往詣田家語言：「汝今夜早燃燈，勤三自歸，口誦守口、身莫犯偈、慈念眾生，可得安隱。」沙門去後，主人如教，通曉念佛誦戒。鬼至曉，求其微兀欲殺之，覩彼慈心無能得害。鬼神之法，人令其殺，即便欲殺。但彼有不可殺之德，法當却殺其使鬼者。其鬼乃恚，欲害梵志。羅漢蔽之，令鬼不見。田家悟道，梵志得活，不獲殺罪。田家專注念佛，全一門之命，當知正念鬼不得便。此等亦可比誦戒序防鬼魔之文，正是《觀音經》中還著於本人之文。亦如太公為灌壇，令龍神尚不以暴風疾雨至其境，況佛法之人長心正念者耶？當知邪鬼得入者，皆由邪念。「兜醯羅鬼」等者，即前文中五色之鬼，能病五藏者是。五魔病中，初與鬼病辯異，次辯有病之由，亦由行者生邪念故。六業病中，「若殺罪」等者，此破五戒之病，病屬五藏，藏屬五根，與前不殺防木等意同也。若欲治者，隨何藏病，知破何戒以增治損。若持戒者動宿業病，隨根判戒以驗罪滅。 > Next, explaining the signs of harm and benefit: regarding the phrase "entering the four limbs from the three apertures of the loins," Chapter 26 of the Dazhidulun, explaining the ten notions, says: "For example, like brewing wine, the dregs and turbidity become feces, and the clear liquid becomes urine. The loins have three apertures, and the wind blows the nourishing fluids to disperse into the hundred vessels, joining with the previous blood to congeal and transform into flesh. From this new flesh are born grease, fat, bone, and marrow; and that which is born from this is called the body sense-faculty, up to and including the generation of the sense-faculties of the five emotional faculties." All of these take nurturing and growth as life. "Indigestion (pi)" means that water is unable to circulate. Next, from "furthermore, the bodily fire," it teaches methods for regulating eating. Next, popular proverbs are cited. Next, from "eating the five flavors," it deals with the increase and decrease of the organs, which can be understood. Next, regarding illness resulting from unmoderated seated meditation: first, it explains improper bodily deportment, which increases negligence in the mind, attracting illness and inviting demons. Next, regarding conflict with arisen tactile sensations, the phrase "heavy like sinking down" and so forth explains the signs of the eight tactile sensations. These eight tactile sensations—four rising and four sinking—are explained in relation to the breath. Because the tactile sensations accord with the four great elements, they accord with the eight tactile sensations. Next, from "if the heavy tactile sensation arises," it explains how conflict with sensations causes illness. Next, from "furthermore, merely," it explains using calming and contemplation to stir up illness. First, illness arises from excessive overuse in applying calming; next, it explains improper regulation in applying contemplation. The five sense-objects, five organs, and five elements mutually generate and mutually overcome each other; within each single sense-object there are again five, and one must skillfully know the primary correspondences of mutual generation and overcoming. First, regarding the five colors, as the Baihu tong and the Bowu zhi say: "The East is Wood; its sovereign is Taihao, its assistant is Goumang, who holds the compass and governs spring; its star is the Year Star (Jupiter), its beast is the Azure Dragon, its note is Jue, its days are Jia and Yi, its flavor is sour, and its smell is muttony. The South is Fire; its sovereign is Yandi, its assistant is Zhurong, who holds the steelyard and governs summer; its star is the Dazzling Deluder (Mars), its bird is the Vermilion Bird, its note is Zhi, its days are Bing and Ding, its flavor is bitter, and its smell is scorched. The West is Metal; its sovereign is Shaohao, its assistant is Rushou, who holds the square and governs autumn; its star is the Great White (Venus), its beast is the White Tiger, its note is Shang, its days are Geng and Xin, its flavor is pungent, and its smell is fishy. The North is Water; its sovereign is Zhuanxu, its assistant is Xuanming, who holds the weight and governs winter; its star is the Hour Star (Mercury), its beast is the Black Warrior, its note is Yu, its days are Ren and Gui, its flavor is salty, and its smell is putrid. The Center is Earth; its sovereign is the Yellow Emperor, its assistant is Houtu, who holds the cord and regulates the four directions; its star is the Quelling Star (Saturn), its beast is the Yellow Dragon, its note is Gong, its days are Wu and Ji, its flavor is sweet, and its smell is fragrant." The "assistants" are the officials governing the five elements, fully described previously in the explanation of conferring worldly medicines. Therefore, the five sounds also belong to the five elements and five musical notes: shouting belongs to the Jue note and Wood; speaking belongs to the Zhi note and Fire; weeping belongs to the Shang note and Metal; groaning belongs to the Yu note and Water; and singing belongs to the Gong note and Earth. Among the five tactile sensations, the substance of Wood is solid, and the nature of Fire is warm. If correlated with the four great elements, the West belongs to Wind and is therefore light, as in the text. This accords with the intent of the Daji jing. If according to worldly texts, it is as in the Bowu zhi and others. The rank and fishy odors are as explained before. "Infant (ying'er)": ying refers to a neck ornament. The Cangjie pian says: "A male is called er; a female is called ying." Here, speaking of ying encompasses both male and female. Therefore, the Shiming says: "When a human is first born, they are called ying'er because the front of the chest is called ying. Holding them in front of the chest to nurse and nourish them, they are thus called ying." Regarding "like a king," and so forth: the second version lacks this text. "Gong" means folding the hands together. It is also like Zhang Hua treating Li Ziyu's illness: the disease ghost was in the gaohuang (vital region) and refused to let him be cured, so Hua ran away to avoid it. Ziyu pursued him on horseback, and Hua left the road to hide. He heard ghosts in the grass asking each other: "Brother, why do you not hide away?" The reply was: "I dwell in his gaohuang, where needles and moxibustion cannot reach; why should I hide away? I only fear his use of the Eight Poison Pills." In an instant Ziyu arrived, and Hua immediately purged him with the Eight Poison Pills, whereupon the ghost screamed and fled. This is from Guo's commentary on the Bencao. Next, from "demons do not deceive sick people without reason," it explains the causes for illness arising, which stems from the practitioner's corrupt thoughts. It is also like in the Piyujing, where there was an upasaka who initially held the five precepts diligently and did not kill, but later in old age, he grew lax and forgetful. At that time, a thirsty brahmacārin in the mountains begged water from him, but the farmer was busy with chores and had no time to attend to him, so \[the brahmacārin\] left resentfully. The brahmacārin could raise corpses and employ spirits, so he summoned a killing ghost and commanded: "He insulted me; go and kill him." An arhat in the mountains knew of this, went to the farmer's house, and told him: "Tonight, light a lamp early, diligently take the threefold refuge, recite with your mouth the verse 'Guard the mouth, let the body commit no wrong,' and cultivate loving-kindness toward sentient beings; then you will find safety." After the śramaṇa left, the master of the house acted as taught, maintaining mindfulness of the Buddha and reciting the precepts throughout the night until dawn. When the ghost arrived at dawn, it looked for his negligence wishing to kill him, but seeing his mind of loving-kindness, it was unable to harm him. By the law of ghosts and spirits, when a person commands them to kill, they at once seek to kill; but when the other possesses the virtue of being unkillable, the law dictates that they turn back and kill the one who commanded the ghost. The ghost then grew enraged and wished to harm the brahmacārin. The arhat concealed him, rendering him invisible to the ghost. The farmer awakened to the path, the brahmacārin survived, and no crime of killing was incurred. The farmer concentrated on mindfulness of the Buddha and preserved the lives of his whole family; one should know that against correct mindfulness, ghosts can find no opening. These can also be compared to the text of the preface to the recitation of precepts for warding off ghosts and demons, which corresponds precisely to the passage in the Guanyin jing: "It turns back upon the person himself." It is also like Taigong acting as the magistrate of Guantai, causing dragon spirits not even to bring violent winds and torrential rains to his territory; how much more so for a practitioner of the Buddha's Dharma with enduring resolve and correct mindfulness? One should know that whenever corrupt ghosts are able to enter, it is entirely due to corrupt thoughts. Regarding "Tuoxiluo ghosts," and so forth: these are the ghosts of the five colors in the preceding text, which are able to sicken the five organs. Among the five demonic illnesses: first, it distinguishes them from ghostly illnesses; next, it explains the cause of the illness arising, which also stems from the practitioner giving rise to corrupt thoughts. Among the six karmic illnesses: regarding "if it is the sin of killing," and so forth, these are illnesses from breaking the five precepts; the illness belongs to the five organs, the organs belong to the five sense-faculties, which shares the same meaning with the earlier mention of not killing to protect Wood, and so forth. If one wishes to treat it, depending on which organ is sick, one knows which precept has been violated, using increase to treat reduction. If one is a keeper of precepts whose past karmic illness has been stirred up, one evaluates the precepts according to the sense-faculties to verify the eradication of sins. > — English (machine translation) (machine translation) - [Previous: 8.21](https://indike.org/pramana/in.bauddha.taisho.1912.8.21) - [Next: 8.23](https://indike.org/pramana/in.bauddha.taisho.1912.8.23) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1912.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1912~en-mt.8.22) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1912.8.22](https://indike.org/pramana/in.bauddha.taisho.1912.8.22) · Pramāṇa