翻譯名義集 6.66

6.66

[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!'