止觀輔行傳弘決 8.23

8.23

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.