[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) › [修習止觀坐禪法要](https://indike.org/pramana/in.bauddha.taisho.1915) › 1.162 # 修習止觀坐禪法要 1.162 修習止觀坐禪法要 1.162 - **Language:** Classical Chinese ### [1.162](https://indike.org/pramana/in.bauddha.taisho.1915.1.162) 有師言：「若能善用觀想，運作十二種息，能治眾患。一、上息，二、下息，三、滿息，四、焦息，五、增長息，六、滅壞息，七、煖息，八、冷息，九、衝息，十、持息，十一、和息，十二、補息。此十二息，皆從觀想心生。今略明十二息對治之相：上息治沈重，下息治虛懸，滿息治枯瘠，焦息治腫滿，增長息治羸損，滅壞息治增盛，煖息治冷，冷息治熱，衝息治壅塞不通，持息治戰動，和息通治四大不和，補息資補四大衰。善用此息，可以遍治眾患，推之可知。」有師言：「善用假想觀，能治眾病。如人患冷，想身中火氣起，即能治冷。此如《雜阿含經》治病祕法七十二種法中廣說。」有師言：「但用止觀檢析身中四大病不可得，心中病不可得，眾病自差。」如是等種種說，用觀治病，應用不同，善得其意，皆能治病。當知：止觀二法，若人善得其意，則無病不治也。但今時人根機淺鈍，作此觀想，多不成就，世不流傳。又不得於此更學氣術、休糧，恐生異見。金石草木之藥，與病相應，亦可服餌。若是鬼病，當用彊心加呪以助治之。若是業報病，要須修福懺悔，患則消滅。此二種治病之法，若行人善得一意，即可自行兼他，況復具足通達。若都不知，則病生無治，非唯廢修正法，亦恐性命有虞，豈可自行教人？是故，欲修止觀之者，必須善解內心治病方法；其法非一，得意在人，豈可傳於文耳。 > Some masters say: 'If one can skillfully use contemplation and imagination to operate the twelve kinds of breath, one can cure numerous ailments. The first is the ascending breath; the second, the descending breath; the third, the filling breath; the fourth, the scorching breath; the fifth, the augmenting breath; the sixth, the destroying breath; the seventh, the warming breath; the eighth, the cooling breath; the ninth, the surging breath; the tenth, the holding breath; the eleventh, the harmonizing breath; the twelfth, the tonifying breath. These twelve breaths are all produced from the mind of contemplation and imagination. Now, to briefly explain the signs of the twelve breaths as antidotes: the ascending breath cures heaviness and sinking; the descending breath cures emptiness and suspension; the filling breath cures withered emaciation; the scorching breath cures swelling and fullness; the augmenting breath cures weakness and debility; the destroying breath cures excessive flourishing; the warming breath cures cold; the cooling breath cures heat; the surging breath cures congestion and blockage; the holding breath cures trembling and shaking; the harmonizing breath universally cures disharmony of the four great elements; the tonifying breath nourishes and tonifies the depletion of the four great elements. Skillfully using these breaths can universally cure numerous ailments, as can be known by inference.' Some masters say: 'Skillfully using the contemplation of provisional imagination can cure numerous illnesses. For instance, if someone suffers from cold, imagining the fiery qi arising within the body can immediately cure the cold. This is as expounded at length among the seventy-two methods of the esoteric methods for curing illness in the \*Saṃyuktāgama\*.' Some masters say: 'Merely using calming and contemplation to examine and analyze that the illness of the four great elements in the body cannot be found, and that the illness in the mind cannot be found, the numerous illnesses will naturally recover.' Various statements such as these, using contemplation to cure illness, differ in their practical applications; if one skillfully grasps their intent, all can cure illness. One should know: regarding the two methods of calming and contemplation, if a person skillfully grasps their intent, there is no illness that cannot be cured. However, people nowadays have faculties that are shallow and dull; when they perform these contemplations and imaginations, most are unsuccessful, and so these methods are not circulated in the world. Furthermore, one must not from this additionally study breath techniques or fasting from grain, for fear of giving rise to deviant views. Medicines made of minerals, grasses, and trees that correspond to the illness may also be taken. If it is an illness caused by ghosts, one should use a firm mind supplemented with incantations to assist in curing it. If it is an illness of karmic retribution, one must cultivate merit and repentance, and the affliction will then be eliminated. Regarding these two methods of curing illness, if a practitioner skillfully grasps even one meaning, he can practice it himself and benefit others, not to mention being fully and thoroughly versed in them. If one knows none of them, then when illness arises there will be no cure; not only will the cultivation of the correct Dharma be abandoned, but there is also fear that life itself will be in danger. How could one practice oneself or teach others? Therefore, one who wishes to cultivate calming and contemplation must skillfully understand the methods of curing illness within the mind. These methods are not single; grasping their meaning depends on the person. How could they merely be transmitted in writing? > — English (machine translation) (machine translation) - [Previous: 1.161](https://indike.org/pramana/in.bauddha.taisho.1915.1.161) - [Next: 1.163](https://indike.org/pramana/in.bauddha.taisho.1915.1.163) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1915.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1915~en-mt.1.162) — English, machine translation ## Linked texts (1) - [釋禪波羅蜜次第法門](https://indike.org/pramana/in.bauddha.taisho.1916.4.86) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1915.1.162](https://indike.org/pramana/in.bauddha.taisho.1915.1.162) · Pramāṇa