止觀輔行傳弘決 8.23

8.23

「然後用治」者，六治之中觀心治也。次明治法，先示同異中，云「不可操刀把刃」等者，用治失宜，如操刀失柄、把刃傷手，舊疾不除反增新病。次正用治中，初止齊中云「令氣調恂」，恂者均也。「帶系在臍」者，臍既為諸腸胃之源，在胎之時以母之臍注子之臍，故母所食從臍而入以資於子。氣息亦爾，子初在胎依於母息，故俗名子以之為息。「膂」者，脊也。次「止心丹田」等，可知。「心多上緣」等者，上熱助火，火銷諸食，五藏易調。下分屬陰，太陰傷冷，少火故亂。「蔣吳毛」者，謂蔣添文、吳明徹、毛喜。此陳朝要官，皆稟息法脚氣獲除，具如《百錄》。此等親承智者大師以稟法訓，得事治之益，是故引之。引皇帝五行相生相剋者，皇，匡正也。帝者，德像天地曰帝。初從「金化而水生」下，明相生。從「火得水」下，相剋。水遇土而不行。行字（戶郎切），與五行義同，為取韻故，借此音耳。「如金剋木」下，正明用治。如金剋木，則肺彊而肝弱，名為肝病，則止心於肺。故知不必止心病處。「又用止治四大」者，此中即是相翻對為治也。如水性寬，以急治之，餘大準此。六氣治者，文但略明，先列、次釋。釋對四大病中，「痰癊」者，正體作陰。「五藏」，如前病相中已說。言「平常吐納」等者，吐謂散除麁氣，納謂內入安息。如平常坐禪，皆須長吐身中麁氣，但一兩度為之即足，非專為治病故也。

Regarding "thereafter apply remedies": this is the treatment through contemplating the mind among the six remedies. Next, explaining the methods of treatment: first, in pointing out similarities and differences, the phrase "one must not handle a sword by grasping the blade" and so forth means that using remedies inappropriately is like handling a sword while missing the hilt, or grasping the blade and cutting one's hand; the old illness is not removed, but rather new illness is added. Next, in the actual application of remedies: first, in fixing the mind on the navel, it says "make the breath well-regulated and harmonious (xun)"; xun means even. "Tie and fasten to the navel": since the navel is the source of the intestines and stomach, during gestation the mother's navel pours into the child's navel; thus what the mother eats enters from the navel to nourish the child. It is the same with breath: when the child is first in the womb, it relies on the mother's breath; thus worldly people refer to a child by calling it "xi (breath/offspring)." "Lü" means the spine. Next, "fix the mind on the dantian" and so forth can be understood. Regarding "when the mind dwells much on upper objects" and so forth: heat above assists Fire, Fire digests food, and the five organs are easily regulated. The lower portion belongs to Yin; excessive Yin harms through cold, and deficient Fire therefore causes disorder. "Jiang, Wu, and Mao" refers to Jiang Tianwen, Wu Mingche, and Mao Xi. These were important officials of the Chen dynasty who all received the breath methods and had their beriberi eliminated, as fully detailed in the Bailu. These men personally received the oral instruction of the Dharma from the Great Master Zhizhe and obtained the benefit of phenomenal remedies; for this reason they are cited. Citing the sovereign's mutual generation and overcoming of the five elements: "huang (sovereign)" means correcting and rectifying. As for "di (emperor)," one whose virtue resembles Heaven and Earth is called di. First, from "Metal transforms and Water is born" onward, it explains mutual generation. From "Fire encountering Water" onward, it explains mutual overcoming. "Water encountering Earth does not flow (xing)." The character xing (pronounced hu-lang) has the same meaning as in "five elements (wuxing)"; to capture the rhyme, this pronunciation was borrowed. From "as Metal overcomes Wood" onward, it directly explains the application of remedies. For instance, when Metal overcomes Wood, the lungs are strong and the liver is weak, which is termed liver disease; one then fixes the mind on the lungs. Thus one knows that one need not necessarily fix the mind on the diseased area. Regarding "furthermore, using calming to treat the four elements": here, remedies are applied by direct opposition and counteraction. For example, the nature of Water is loose, so one treats it with tightness; the remaining elements are analogous to this. Regarding the treatment by the six breaths: the text only explains it briefly, first listing and then explaining. In explaining the illnesses corresponding to the four great elements: regarding "tan yin (phlegm-rheum)," the standard character is written yin (phlegm). The "five organs" are as already explained above under the signs of illness. Regarding "ordinary exhalation and inhalation" and so forth: exhalation means expelling coarse breath, and inhalation means drawing in peaceful breath. In ordinary seated meditation, one must always exhale the coarse breath from within the body for a prolonged period, but doing this once or twice is sufficient; it is not specifically for the purpose of treating illness.