翻譯名義集 6.66

6.66

【珊若娑】此云癈風病，一發不起。《智論》云：「四百四病者，四大為身，常相侵害。一一大中，百一病起。冷病有二百二，水風起故。熱病有二百二，地火起故。」《止觀》明治病方法，既深知病源起發，當作方法治之。治病之法，乃有多途。舉要言之，不出止觀二種方便。云何用止治病相？有師言：但安心止在病處，即能治病。所以者何？心是一期果報之主，譬如王有所至處，群賊迸散。次有師言：臍下一寸，名憂陀那，此云丹田。若能止心，守此不散，經久即多有所治。有師言：常止心足下，莫問行住寢臥，即能治病。所以者何？人以四大不調，故多諸疾患。此由心識上緣，故令四大不調。若安心在下，四大自然調適，眾病除矣。有師言：但知諸法空無所有，不取病相，寂然止住，多有所治。所以者何？由心憶想，鼓作四大，故有病生。息心和悅，眾病即差。故《淨名經》云：「何為病本？所謂攀緣。云何斷攀緣？謂心無所得。」如是種種說用止治病之相非一。故知善修止法，能治眾病。次明觀治病者。有師言：但觀心想用六種氣治病者，即是觀能治病。何等六種氣？一吹、二呼、三嘻、四呵、五噓、六呬。此六種息，皆於脣口之中，想心方便，轉側而作，綿微而用。頌曰：心配屬呵腎屬吹，脾呼肺呬聖皆知，肝臟熱來噓字至，三焦壅處但言嘻。《高僧傳》僧善疾篤，將殛。告弟子曰：「吾患腹中冷結者。昔在少年，山居服業，糧粒既斷，嬾往追求，噉小石子，用充日夕，因覺為病。死後可破腹看之。」果如其言。《南山鈔》云：「但飢渴，名主病，亦名故病。每日常有。故以食為藥醫之功。」《僧祇律》云：「佛住舍衛國，難陀母人作釜飯，逼上汁飲，覺身中風除食消，便作念闍梨是一食人，應當食粥。乃取多水少米，煎去二分，然後入胡椒蓽白末，盛滿甖，持詣佛所，白言：『惟願世尊，聽諸比丘食粥。』佛許，仍為說偈。」次《四分》云：「佛在那頻頭國，因㝹沙施粥，佛許之。」又《十誦》云：「婆羅門王阿耆達，施八般粥，謂乳酪、胡、麻、豆、摩、沙、荏、蘇等。佛許之。」高僧法開，晉升平中，孝宗有疾，開視脈知不起，不肯進藥。獻后怒，收付廷尉，俄而帝崩獲免。或問法師曰：「高明剛簡，何以醫術經懷？」開曰：「明六度以除四魔之疾，調九候以療風寒之病，自利利他，不亦可乎？」孫綽曰：「才辯縱橫，以數術通教，其在開公焉！」

[Sannyāsa] here translated as 'paralytic stroke'; once it occurs, one cannot rise. The Great Treatise says: 'Regarding the four hundred and four illnesses, the four great elements constitute the body and constantly harm one another. In each great element, one hundred and one illnesses arise. Cold illnesses number two hundred and two, arising from water and wind. Hot illnesses number two hundred and two, arising from earth and fire.' The *Mohe zhiguan* explains the methods for curing illness: having deeply understood the origin and arising of illness, one must employ methods to treat it. There are many paths to curing illness; to summarize the essentials, they do not go beyond the two expedient methods of śamatha and vipaśyanā (stopping and contemplation). How is stopping used to cure illness? One master says: simply focusing the mind to stop at the diseased place can cure the illness. Why? The mind is the master of this single retribution; like a king arriving somewhere, the gang of bandits scatters. Next, a master says: one inch below the navel is called udāna, here translated as the cinnabar field (dantian). If one can stop the mind and guard this without scattering, over time it will cure much. A master says: always stop the mind at the soles of the feet, whether walking, standing, lying down, or sleeping, and it will cure illness. Why? Because the four great elements in human beings are disharmonious, there are many illnesses. This is caused by the mind and consciousness reaching upward, thereby making the four great elements disharmonious. If the mind is settled below, the four great elements will naturally become harmonious and balanced, and all illnesses will be eliminated. A master says: simply knowing that all dharmas are empty and nonexistent, not seizing upon the marks of illness, and abiding in quiescent cessation will cure much. Why? Because illnesses arise from the mind's memories and thoughts agitating the four great elements. If the mind is calmed and harmonious, all illnesses will heal. Therefore, the *Vimalakīrti-sūtra* says: "What is the root of illness? It is grasping conditions. How is grasping conditions severed? By the mind having nothing to obtain." Thus, the various descriptions of using stopping to cure illness are not singular. Therefore, know that skillfully practicing the method of stopping can cure all illnesses. Next, explaining curing illness through contemplation: A master says: simply contemplating the mind's intention using the six kinds of breaths to treat illness is the contemplation that can heal illness. What are the six kinds of breaths? First is chui, second is hu, third is xi, fourth is he, fifth is xu, and sixth is si. These six kinds of breaths are all produced in the lips and mouth through mental visualization and expedient methods, turning and modulating, used subtly and continuously. The verse says: 'The heart corresponds to he and the kidneys to chui; / the spleen to hu and the lungs to si, as all sages know; / when heat arises in the liver, the syllable xu is brought forth; / wherever the triple burner is congested, merely say xi.' In the *Biographies of Eminent Monks*, the monk Sengshan was critically ill and on the verge of death. He told his disciples: 'I suffer from a cold knot in my abdomen. In my youth, living in the mountains to pursue my practice, my food grains were exhausted; being too lazy to go seek food, I ate small pebbles to fill my days and nights, which I realized became an illness. After my death, you may cut open my abdomen and see.' It was indeed as he had said. The *Nanshan Lüchaao* says: 'Hunger and thirst alone are called the primary illnesses, also called the chronic illnesses. They occur constantly every day. Therefore, food is considered to have the efficacy of medicine and doctoring.' The *Mahāsāṃghika-vinaya* says: 'When the Buddha was residing in Śrāvastī, Nanda's mother made pot-boiled rice and pressed out the broth to drink; feeling that the wind in her body was expelled and her food digested, she thought: "The ācārya is a person who eats only one meal a day; he ought to eat congee." She then took much water and little rice, boiled away two-thirds, and then added powdered black pepper and long pepper, filled a jar, and took it to where the Buddha was, saying: "May the Bhagavat permit the bhikṣus to eat congee." The Buddha granted permission and spoke a verse for her.' Next, the *Dharmaguptaka-vinaya* says: 'When the Buddha was in the country of Nabhidū, because of a donation of congee, the Buddha permitted it.' Furthermore, the *Sarvāstivāda-vinaya* says: 'The brāhmaṇa king Agnidatta offered eight kinds of congee, namely milk, curd, sesame, hemp, beans, lentils, sand-lentil, perilla, ghee, and so forth. The Buddha permitted it.' The eminent monk Fakai: during the Shengping era of the Jin dynasty, Emperor Xiaozong was ill. Fakai examined his pulse and knew he would not recover, so he refused to administer medicine. Empress Xian was enraged and arrested him, handing him over to the commandant of justice; soon after, the emperor passed away and he was spared. Someone asked the Dharma master: 'With your lofty clarity and strict simplicity, why do you harbor the medical arts in your mind?' Fakai said: 'Illuminating the six perfections to dispel the illness of the four māras, and regulating the nine pulse-states to cure diseases of wind and cold—to benefit oneself and benefit others, is this not permissible?' Sun Chuo said: 'Possessing overflowing talent and eloquence, and using the numerical arts to penetrate the teaching—that was indeed Master Kai!'