---
title: "金光明最勝王經疏 · 24 除病品(六)"
description: "唐代高僧慧沼所撰《金光明最勝王經疏》是佛教重要注疏之一。此疏针对《金光明最勝王經》进行系统阐释，该经为大乘佛教重要经典，宣扬护国利民、忏悔灭罪思想。慧沼作为唯识宗代表人物，其注疏融合唯识学说，深入剖析经义，影响深远。本疏不仅有助于理解经文深意，且对唐代佛教义学发展有重要贡献，历来被尊为研究该经的权威文献之一，在佛教注疏史上占有显著地位。"
url: "https://rushiwowen.co/en/r/cmcvix3jq0uyjli04rhvryvef"
---

### 除病品第二十四

> Chapter 24: Eliminating Illness

除病品二十四，三門分別。言來意者，此為除疑；前品為成，勸勉說受。俱當作佛，故有授記。二士先曾聞經為記，時眾不惑；十千創始至會得記，故有疑生。前雖略答，往因總陳恐聞難解，此下更為廣說，故有〈除病〉、〈流水品〉生。然差別者，將說十千往因，故先述其緣起，即有〈除病品〉。又恐病苦妨說聽經，兼明為除，令得依學。緣起既彰，次須正辨，故〈流水品〉起。真諦釋云：「此〈除病品〉正明授記因，成〈授記品〉，傍顯釋迦修行，成〈壽量品〉。後〈捨身品〉正明釋迦之因，成〈壽量品〉。傍顯弟子修行，成〈授記品〉。」然治病為遠緣、流水為近緣，今謂義雖可爾，文勢稍疎。壽量之因，前已廣明十度等訖，何故今者復正明因？同一生修，何分遠近？為下中上義則不妨，或既勝劣勢力分遠近亦復不違，然判以為正壽量因即文疎遠。

> \*\*Chapter 24: The Healing of Illness – Three Approaches\*\* \*\*Why This Chapter Appears:\*\* This chapter is meant to resolve doubts. The previous chapter encouraged people to accept and practice the teachings, promising they would all become Buddhas, hence the prophecy of enlightenment. For the two groups of listeners who had heard the sutra before, the prophecy caused no confusion. But for the ten thousand new arrivals at the assembly, hearing about their future Buddhahood raised doubts. A brief answer was given earlier, but its full explanation of past causes might be hard to grasp. So now, a more detailed account follows, leading to the chapters on "Healing Illness" and "Flowing Water." \*\*The Difference Between Them:\*\* To explain the past causes of the ten thousand, the text first describes the origin of that past, giving birth to the "Healing Illness" chapter. Additionally, illness can hinder the teaching and listening of the Dharma, so this chapter also emphasizes removing that hindrance, enabling people to practice accordingly. Once the origin is clear, the main teaching follows in the "Flowing Water" chapter. \*\*Interpretation by Master Paramartha:\*\* "This 'Healing Illness' chapter primarily explains the causes for the prophecy (which completes the 'Prophecy' chapter) and secondarily reveals Shakyamuni's own practice (which completes the 'Lifespan' chapter). The later 'Renouncing the Body' chapter primarily explains Shakyamuni's cause (completing the 'Lifespan' chapter) and secondarily reveals the disciples' practice (completing the 'Prophecy' chapter)." \*\*A Nuance:\*\* Some say healing illness is a distant cause, and the flowing water is a near cause. This interpretation may hold some truth, but the textual structure is somewhat forced. The cause of the Lifespan was already extensively explained through the ten perfections and other practices—why is it explained again here as a primary cause? When cultivated in the same lifetime, how can we distinguish "distant" from "near"? The distinction might serve for lower, middle, or higher levels, or be due to superior versus inferior power determining proximity—these are not against the meaning. But categorizing this as the primary cause of the Lifespan chapter makes the text's structure overly strained.

釋名者，諸大違損云病，藥能對遣曰除，此品廣明，名〈除病品〉。

> "Explanation of terms: 'Sickness' refers to all great impairments and harms, while 'elimination' means that medicine can counteract and remove them. This chapter extensively explains these principles, hence it is called the 'Chapter on Eliminating Sickness.'"

解妨者，問：前〈壽量品〉，妙幢思惟：如來行長壽因，慈悲不害，云何命短唯八十年？前雖云壽無邊，未釋慈悲不害之行。今此三品正明此行，何非正宗？答：妙幢但疑行因應得長壽，不疑長壽由昔何因？此品又云「十千天子本願因緣今為汝說」，不云為說長壽因緣。又〈流水品〉云「由聞寶髻十二因緣聽聞此經，以此善根因緣今得授記。」不云由此得壽命長。故在流通，非正宗也。

> Regarding the question about "resolving doubts": In the earlier "Chapter on the Measure of Life," the Bodhisattva Wonderful Voice reflected: The Tathāgata practices the causes of long life—compassion and non-harm—so how could his lifespan be only eighty years? Although it was previously stated that his life is boundless, the practice of compassion and non-harm was not explained. Now these three chapters directly clarify this practice—how can they not be the main teaching? The answer is: Wonderful Voice only doubted that practicing the causes should result in long life; he did not doubt that long life arises from previous causes. This chapter also says, "The original vows and conditions of the ten thousand devas I will now explain to you," but it does not say it is an explanation of the causes for long life. Furthermore, the "Chapter on Flowing Water" says, "By hearing the twelve links of dependent origination from the Jeweled Crown and listening to this sutra, through these roots of goodness and conditions, they now receive the prophecy of enlightenment." It does not say that this is how they attained long life. Therefore, these chapters belong to the transmission section, not the main teaching.

經　佛告菩提樹神：「善女天！諦聽諦聽，善思念之，是十千天子本願因緣今為汝說。」

> The Sutra says: The Buddha told the Bodhi Tree Spirit, "Good maiden goddess, listen carefully, listen well, and think upon this with mindfulness. Now I will explain to you the causal conditions of the original vows of these ten thousand heavenly sons."

贊曰：以下二品第二廣明十千得記因緣。有二：此品明得起緣起，〈流水〉正明得記因緣。緣起分二：此初勅聽許說。

經　「善女天！過去無量不可思議阿僧企耶劫，爾時有佛出現於世，名曰寶髻如來、應、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。善女天，時彼世尊般涅槃後正法滅已，於像法中。」

下正陳緣起，有十二：一明時節，有三：初總明劫、二明佛、三明時。「爾時」下別明。

經　「有王名曰天自在光，常以正法化於人民，猶如父母。」

下第二明國界。

經　「是王國中有一長者名曰持水，善解醫方妙通八術，眾生病苦、四大不調咸能救療。善女天！」

下第二明菩薩父，有四：一住處、二「有一長者」下德號、三「名曰持水」指名、四「善解」下明醫能。八術，如下。

經　「爾時持水長者唯有一子，名曰流水，顏容端正人所樂觀，受性聰敏妙閑諸論，書畫算印無不通達。」

下明菩薩子，有五：一名；二顏容端政者，形貌；三人所樂觀者，思慧；四受性聰敏者，根性；五好閑法術等者，伎藝。

經　「時王國內有無量百千諸眾生類皆遇疫疾，眾苦所逼，乃至無有歡喜之心。善女天！爾時長者子流水，見是無量百千眾生受諸病苦，起大悲心作如是念：『無量眾生為諸極苦之所逼迫，我父長者雖善醫方妙通八術，皆療眾病四大增損，然已衰邁老耄虛羸，要假扶策方能進步，不復能往城邑聚落救諸病苦。今有無量百千眾生皆遇重病無能救者，我今當至大醫父所諮問治病醫方祕法。若得解已，當往城邑聚落之所救諸眾生種種疾病，令於長夜得受安樂。』」

下第四明習醫緣，有六：一時眾病生、二「善女天」下菩薩悲起、三「我父」下思父年邁、四「今有無量」下念患無醫、五「我今當至」下我求妙方、六「若得解已」下念往療疾。

經　「時長者子作是念已即詣父所，稽首禮足，合掌恭敬却住一面，即以伽他請其父曰：『慈父當哀愍，我欲救眾生。今請諸醫方，幸願為我說。云何身衰邁，諸大有增損？復在何時中，能生諸疾病？云何啗飲食，得受於安樂，能使內身中，火勢不衰損？眾生有四病，風、黃熱、痰癊，及以總集病，云何而療治？何時風病起？何時熱病發？何時動痰癊？何時總集生？』」

下第五詣父諮受，有二：一請問之儀、二「即以伽他」下正以頌請。五頌分二：初一頌求哀願說；次四頌正請，有五：初半頌問得病因、次半問病生時、次一頌問將養之方、次一頌問醫療之法、後一頌問病起時節。前問初起時，此問病已發動時節。然有二時：一約四時問、二約食前後時問。

經　「時彼長者聞子請已，復以伽他而答之曰：『我今依古仙，所有療病法，次第為汝說，善聽救眾生。三月是春時，三月名為夏，三月名秋分，三月謂冬時。此據一年中，三三而別說，二二為一節，便成歲六時。初二是華時，三四名熱際，五六名雨際，七八謂秋時，九十是寒時，後二名氷雪。既知如是別，授藥勿令差。當隨此時中，調息於飲食，入腹令消散，眾病則不生。節氣若變改，四大有推移，此時無藥資，必生於病苦。醫人解四時，復知其六節，明閑身七界，食藥使無差。謂味界血肉，膏骨及髓腦，病入此中時，知其可療不。病有四種別，謂風、熱、痰癊，及以總集病，應知發動時。春中痰癊動，夏內風病生，秋時黃熱增，冬節三俱起。春食澁熱辛，夏膩熱鹹醋，秋時冷甜膩，冬酸澁膩甜。於此四時中，服藥及飲食，若依如是味，眾病無由生。食後病由癊，食消時由熱，消後起由風，準時須識病。既識病源已，隨病而設藥，假令患狀殊，先須療其本。風病服油膩，患熱利為良，癊病應變吐，總集須三藥，風熱癊俱有，是名為總集。雖知病起時，應觀其本性。如是觀知已，順時而授藥，飲食藥無差，斯名善醫者。』」

下第六父為解釋。此初結集標舉、次「我今依古仙」下三十二頌，父正頌釋。分三：初一頌許說、次三十頌正釋、後一頌總結。正釋中復三：初四頌定時節。三三而別說者，謂三月三月為一時，結前四時。二二為一節者，謂二月二月為一節，標後六時。次十三頌正答問。後「復應知」下十二頌重料簡。然答問中，初一頌標令調息；次三頌答初問，於中初一頌正答病生因、兩頌令知病處。一味界者，梵云阿羅婆，在脾胃間。飲食至此分為二分：一佉羅界，即滓質，成大小便；二味界，即津味，委資身分。二血、三肉、四膏、五骨、六髓、七腦。界次兩頌答第二問，明病體數并生時。準此五行推之，痰是水、風屬木、熱是火。水六月胎、正月死，木九月胎、五月死，火十二月胎、八月死，故將衰病死。暴時發亦於此時可以治也。亦兼答第五問中初四時問，次兩頌答第三問、次一頌答第五問、次四頌答第四問。問：何故問答次第不同？答：因答第三食飲將養，乘便即明發動時節，故答與問次第不同。就答療法中，分三：初一頌標、次二頌療治法、後一頌結。

經　「『復應知八術，總攝諸醫方，於此若明閑，可療眾生病。謂針刺傷破，身疾并鬼神，惡毒及孩童，延年增氣力。先觀彼形色，語言及性行，然後問其夢，知風熱癊殊。乾瘦少頭髮，其心無定住。多語夢飛行，斯人是風性。少年生白髮，多汗及多瞋。聰明夢見火，斯人是熱性。心定身平整，慮審頭津膩。夢見水白物，是癊性應知。總集性俱有，或二或具三，隨有一偏增，應知是其性。既知本性已，準病而授藥，驗其無死相，方名可救人。諸根倒取境，尊醫人起慢，親友生瞋恚，是死相應知。左眼白色變，舌黑鼻梁欹，耳輪與舊殊，下脣差向下。訶梨勒一種，具足有六味，能除一切病，無忌藥中王。又三果三辛，諸藥中易得，沙糖蜜酥乳，此能療眾病。自餘諸藥物，隨病可增加。先起慈愍心，莫規於財利。』」

下十三頌重料簡，分五：初二頌教祕術中一頌標、一頌釋。八術者，一療被針刺法；二療破傷法；三療身疾，即前四病四鬼損；五中毒藥；六療孩童；七延壽；八養身。二次五頌半教識病體。於中，初一頌標示、次四頌辨體、後半頌結法。三次「驗其無死相」下兩頌半，教觀死相。四次「訶梨」下示其妙藥。此說其總，不說別治。初一頌破藥、次一頌補藥。《涅槃經》第四云「六味：一苦、二醋、三甘、四辛、五醎、六淡。」西國此藥最為其上，應是《解深密經》所說毘涅縛藥。三果者，一訶梨勒迦；二阿摩洛迦，亦云阿無羅迦，即舊云菴摩羅果者訛；三仳仳得迦，似阿無羅而稍大也。三辛者，一干薑、二胡椒、三畢鉢，并沙糖等十易得補治。五次一頌指例誡勸。

經　「『我已為汝說，療疾中要事。以此救眾生，當獲無邊果。』」

下第三總結。

經　「善女天！爾時長者子流水親問其父八術之要，四大增損時節不同餌藥方法，既善了知，自忖堪能救療眾病。」

下第七忖已學成。

經　「即便遍至城邑聚落，所在之處隨有百千萬億病苦眾生，皆至其所善言慰喻作如是語：『我是醫人，我是醫人，善治方藥。今為汝等療治眾病，悉令除愈。』」

下第八隨告能療。

經　「善女天！爾時眾人聞長者子善言慰喻，許為治病。時有無量百千眾生遇極重病，聞是語已身心踊躍得未曾有，以此因緣，所有病苦悉得蠲除，氣力充實平復如本。」

下第九眾聞療愈。

經　「善女天！爾時復有無量百千眾生，病苦深重難療治者，即共往詣長者子所，重請醫療。」

下第十病深重請。

經　「時長者子即以妙藥令服，皆蒙除差。」

下十一蒙藥皆除。

經　「善女天！是長者子於此國內治百千萬億眾生病苦，悉得除差。」

下十二總結病差。