緇門警訓 2.45

2.45

嘗謂諸苦之中病苦為深。作福之中省病為最。是故古人以有病為善知識。曉人以看病為福田。所以叢林為老病之設。今叢林聚眾。凡有病使歸省。行堂不准修省改行以退病。亦欲人散夜靜孤燈獨照之際。究索大事。豈徒然哉。既命知堂以司藥餌。又戒常住以足供須。此先佛之規制。近世不然。堂名延壽。鄙俚不經病者不自省咎。補躬乖方湯藥妄投。返成沈痼至有酷疾。不參堂以務疎逸者。大失建堂命名之意也。知堂名存實廢。或同路人常住急。於日用殊不存撫。又復失優波待老病之意也。由是病人呻吟痛楚日益增。極過在彼。此非如來咎。縱有親故問病率皆鄉曲故舊。心既不普事忽有差。今法輪病所奐然一新。蓋有本分人是事色色成辦。無可論者。惟有病人宜如何哉。省躬念罪。世之有識者皆能達此。衲僧分上直截機緣。當於頭痛額熱之時。薦取掉動底。於聲冤叫苦之際。領略徹困心。密密究思。是誰受病人。既不見病從何來。人病雙亡復是何物。直饒見得分明。正好為他將息。

I have often considered that among all sufferings, the suffering of illness is the deepest; among the acts of cultivating merit, visiting the sick is the foremost. For this reason, the ancients regarded having an illness as a kalyāṇamitra, and instructed people that nursing the sick is a field of merit. This is why monastic communities establish [facilities] for the elderly and sick. Nowadays, monastic communities gather assemblies; whenever anyone is ill, they send them to the Hall for Examining Conduct. It is not only to cultivate self-examination and reform conduct so as to ward off illness, but also with the wish that when the crowd has dispersed, in the stillness of the night, while a solitary lamp shines alone, one may investigate and pursue the Great Matter. How could this be in vain? Since a hall prefect is appointed to oversee medicine and food, and the permanent property is also enjoined to fully provide what is needed, this is the regulation of the former Buddhas. In recent times it is not so: the hall is named 'Prolonging Life,' which is vulgar, crude, and non-canonical. The sick do not examine their own faults; nourishing the body contrary to proper methods, decoctions and medicines are recklessly administered, which instead results in chronic ailments, even to the point of severe illness. Those who do not attend the meditation hall so as to pursue negligence and leisure completely lose the purpose of establishing the hall and naming it. The title of hall prefect exists in name but is neglected in reality, or he treats them like strangers on the road; the permanent property is pressed for daily expenses and shows no compassion or care at all. This, moreover, loses the intention of upāsakas in caring for the elderly and sick. Consequently, the groans and pains of the patients increase day by day to an extreme. The fault lies with those people; this is not the fault of the Tathāgata. Even if there are relatives and friends who visit the sick, they are generally just fellow villagers and old acquaintances; since the mind is not universal, affairs suddenly go amiss. Now, the sick quarters at Falun have been splendidly renewed, for there are dedicated practitioners who have accomplished everything in every detail; nothing can be criticized. Only, what should the patients themselves do? Examining oneself and reflecting on one's misdeeds—any person of discernment in the world can reach this. In the sphere of a patch-robed monk, directly cutting through the crux of the moment: precisely at the time of headache and feverish forehead, one must recognize the one that is agitated; in the midst of cries of grievance and calls of pain, one must comprehend the thoroughly weary mind. Secretly and closely investigate: who is it that receives the illness? Since the person cannot be found, from where does the illness come? When person and illness are both gone, what thing is this again? Even if you see it clearly, it is just the right time to nurture and nurse it.