---
title: "金光明經文句新記 · 釋除病品第十五"
description: "宋代僧人从义所撰《金光明经文句新记》是对天台宗智顗大师《金光明经文句》的注疏。本书以天台教观体系深入阐释《金光明经》的义理，涵盖法性思想、忏悔法门及护国护法理念。其内容兼具宗教实践与哲学思辨，反映了宋代天台宗对经典的继承与发展。该注疏不仅有助于理解经文深意，更在天台典籍中占有重要地位，是研究《金光明经》及宋代佛教思想的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwvvlrj01wsik04yv6tfw74"
---

### 釋除病品

> Chapter on Eliminating Sickness

五釋除病流水兩品，文為二：初釋除病品，自為二：初釋品題，又為二：初通示所答，即指廣答遠緣一句是也。次由醫下別釋題名，可見。

> Fifth: "The Chapter on Eliminating Illness" and "The Chapter on Flowing Water". The text is divided into two parts: first, the explanation of "The Chapter on Eliminating Illness," which itself consists of two sections. First is the general indication of the answer, referring to the phrase that broadly answers about distant causes. Next, from "By the physician," comes a specific explanation of the chapter’s title, which is self-evident.

次通取下釋品，文自為二：初通分兩品之文，次從佛告下別釋今品之義。又二：初釋緣本者，謂過去寶勝佛滅後是遠緣之本也。經云諦聽，即聞慧也。善持者，思慧也。憶念者，修慧也。最勝王云：善思念之。次釋遠緣，文為二：初分文。

> Now I will explain the section on "Taking and Releasing," which consists of two parts. First, a general explanation covering both chapters will be given. Second, from the phrase "The Buddha said" onward, a specific explanation of the meaning within the current chapter will be provided. This is further divided into two sub-parts: first, explaining the original cause—this refers to the distant root, which is the passing of the past Buddha Jeweled Victory. The sutra says, "Listen carefully"—this refers to the wisdom of hearing. "Hold it well" refers to the wisdom of reflection. "Remember it" refers to the wisdom of cultivation. The Supreme King Sutra says: "Think on it well." Next, concerning the explanation of the distant connection, this passage is divided into two sections: first, the division of the passage itself.

次子請為三下，隨釋。文為六：初明父。

> The second son bowed three times and explained accordingly. The text has six sections: first, explaining the father.

次明生子

> Next, we explain the arising of a child.

三、明國人遇病，經文並可見。

> Three, when a person in this country falls ill, the relevant sutra passages are readily available for reference.

四釋其子請，文為二：初分文，次問為下隨釋。文為三：初見人遇病，次思惟。經云衰邁等者，邁莫〔听〕切往也遠也，謂強壯之力已往邁也。老耄莫報切者，禮記云：二十曰弱冠，三十曰壯有室，謂有妻室也。四十曰艾服官政，艾者老也。六十曰耆指使，謂指事使人也。七十曰老而傳，謂傳家事任子孫也。八十九十曰耄，謂老耄惛忘也。七年曰悼，謂憐愛也，悼與耄雖有罪不加刑焉，謂愛幼而尊老也。百年曰期頤，期者要也，頤者養也，不知衣服食味，孝子要盡養道而已。枯悴者，枯朽憔悴也。顫掉者，四支寒動而振搖也。几杖者，禮記云：大夫七十而致事謂致其所掌之事於君而告老也，則必賜之几杖，行役以婦人，適四方乘安車，自稱曰老夫几杖婦人安車者，所以養其身體也。困頓者，謂困亂頓乏而止也。三釋正問，為二：初分文，次隨釋。文為四：初問四大增損，經文可解。次身火不滅下，釋問飲食犯觸。三水過下，釋問治病醫方。經云等分者，止觀明四大不順，故病云：行役無時，強健擔負，棠觸寒熱。外熱助火，火強破水，是增火病。外寒助水，水增害火，是為水病。外風助氣，氣吹火，火動水，是為風病。或三大增害於地，名等分病。或身分增害三大，亦是等分，屬地病。四問病動時節，如經可見。

第五釋父為說。文為三：初分文，次隨釋。文為四：

初釋答四大增損，文為二：初佛敘父醫欲答，次時節有二下釋正答時節。文為二：初釋前二行，又為二：初依俗法釋中言或作趣作此言者，最勝王云：三月是春時，三月名為夏，三月名秋分，三月謂冬時。是則彼經先言春也。並者始也，仲者中也，季者末也。次依佛法釋中言為破弟子著常等者，具如下文料簡中說。佛法三時亦是三三說者，所謂約於冬春夏三各有四月，以明三時成十二月，故云亦是三三說也。若二二下次釋後三行，文為二：初釋初一行，又為二：初釋。若二二說足滿六時，文為三：初依俗法釋。白虎通云：土所以王去聲四季何？木非土不生，火非土不榮，金非土不成，水非土不高。土扶微助衰歷成其道，故五行更王亦須土也。五者，金木水火土也。行者，言為天行氣也。地之承天，猶妻之事夫、臣之事君也。土王四季者，謂季春季夏季秋季冬，故下文列臘月三月六月九月是也。各十八日者，共七十二日也。金、木、水、火亦然，乃成十二月也。陰陽二月者，謂正月、四月、五月、七月、八月、十月、十一月，皆以奇數為陽，偶數為陰也。合成六時者，文中從正月、二月至六月、九月，乃是列於六時，各有兩月，合成六時也。臘者，接也，新故交接，狎臘大祭，以報功也。又臘者，獵也，田獵取禽獸，以祭先祖也。從冬至一陽生，為陽遁，故十二月、三月是陽土寄王也。從夏至一陰生，為陰遁，故六月、九月是陰土寄王也。欲論本月，亦二二說者，即正、二、四、五、七、八、十、十一也。若論土寄王，亦二二說者，即十二月、三月、六月、九月也。故言足滿六時者，本兼於寄，足滿六時，故有十二月也。最勝王云：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，後二名冰雪。既知如是，別授藥，勿令差。次依佛法釋中，皆言十六日為始者，以西域用十六日為朔故也。又云下三重依俗法釋者，亦以奇數為陽，偶數為陰也。

次釋三三本攝，文為二：初正釋，為二：初依俗法釋，又為二：初約本月攝，後釋；次又云下，約主攝客釋。土寄四季，正時為本，是則四時各有三月，並攝於土，所以名為三三本攝。正時如主，寄王如客。次依佛法釋者，以秋之三月各配入三時，且從總說，其實但配入於二時。何者？以八月十五已前是夏時後分，八月十六已後是冬時初分故也。既以秋三配入夏後及以冬初，是則但成三時，各有四月故也。論本則三者，即本時各三月也。論攝則一者，即是秋時攝入，配於夏後冬初也。次料簡，文為二：初問四時各有三月者，此問前來依俗法釋三三本攝之文也。既是四時各有三月，此則乃是四三本攝，經中那謂三三本攝？次答意者，實如所問，但是以三而為一數，故以三而數，則三已復三，是故經以三三而為本所攝爾。若其然者，三三何乖？四時各三，故四時各三，即是三三耳。若依佛法答此問者，三三但是能攝之本耳。論攝則一，且置末論，況所攝秋三，亦是三為一數也。經中又云二二現時者，即是上文若二二說也。

次釋後二行，文為二：初釋時節消息，又為二：初依俗法釋。斟酌者，益也，挹也，取也，行也，霑也。次依佛法釋。而言秋時發病者，上文說時，既乃有四，下文復云：其熱病者，秋則發動。是故乃問：若依佛法，如何釋之？從八月去，還依前文，以秋三月配入冬夏而釋之也。三法之間者，冬夏之際也。次釋代謝增損，文為二：初正釋。面無光澤，手足無汗，是肝病相。面青皅，心病相。面黎黑，是肺病相。身無氣力，是腎病相。體濫如麥穅，是脾病相。木主東方，東方主肝，肝主於眼，眼主於春，枝業枯燥，是木之病，故無光澤，如木無潤。春主脾，脾主於身，土王四季，身徧四根，如埠阜不平，是脾病之相。春既屬木，木則剋土，故春動脾病，此則難以治也。火主南方，南方主心，心主於舌，舌主於夏，火若失色不赤，是火之病，故面青皅。夏既屬火，故動心病，則可治之。金主西方，西方主肺，肺生於鼻，鼻主於秋，肺色本白，而今乃黑，故黑是肺病。秋既屬金，火則相剋，故夏動肺病，此則難治也。若秋動肺病，斯乃可治矣。若動肝病，是金剋木，故難治之。冬動腎病者，水者主北方，北方主腎，腎主於耳，耳主於冬，故腎流壅滯，令體無力，是腎病相。冬既屬水，故動腎病，則可治之。若動心病，是水剋火，此則難治也。下文云眼是春時等，準此可知也。若對四大者，春風、夏火、秋地、冬水，時節增減云云。皇帝秘法云：天地二氣交合，各有五行，金木水火土如循環，故金化而水生，水流而木榮，木動而火明，火炎而土貞，此乃相生也。火得水而滅光，水遇土而不行，土值木而腫瘡，木遇金而折傷，此乃相剋也。如金剋木，肺強肝弱云云。委在醫書中，故言大略如此耳。次料簡，文為二：初問意者，如上所說，春夏秋冬四時皆悉發動於病，何以佛法但存三時，沒去秋時邪？解此下，次答，文中自有二意：初破保常，如文可見。次云為開後安居，立迦提月等者，此又為二：一者為開後安居人，名為坐夏，不得名秋；二者為賞前安居人，立迦提月，不得言秋。所言安居本名坐夏者，此釋為開後安居也。故南山云：安居有三時：初四月十六日是前安居，十七日已去至五月十五日名中安居，五月十六日名後安居。前安居者住前三月，後安居者住後三月，中安居者準之。故後安居者，從五月十六日至八月半，則三月夏方滿，是故不得名為秋時也。今文不釋迦提月者，但是略耳。南山云：問：何故但結三月安居？答：有待之身必假資養，故結前三月開後一月，為成供身衣服故也。若四月俱結，則四月十六日得成，若有差脫便不得結，教法太急故也。故賞罰前後，四月十六日是前則賞，十七日已去結者，並不得五利名罰也。故四月十六日結者，至七月十五日夜分盡訖名夏竟，至明相出。十六日後至八月十五已來，名迦提提月。既名迦提月，則亦非秋時。故明了論云：本名迦絺那，為存略故但云迦提，此翻為功德衣，以坐夏有功故，五利賞德也。又云堅實等，具如律鈔中。言五利者：一、畜長財，二、離衣宿，三、背請，四、別眾食，五、食前食後至他家云云。

> Now we explain the next two lines, which are divided into two parts: first, an explanation of seasonal timing and conditions, itself in two sections—first according to worldly customs, where "carefully measure" means to add, pour out, take, apply, or moisten; second, according to the Buddha’s teachings. It asks: If illnesses arise in autumn, as the previous text stated there are four seasons and later said that heat-related illnesses stir in autumn, then how does this accord with the Buddha’s teachings? From the eighth month onward, we revert to the earlier explanation, correlating the three months of autumn with winter and summer. What is meant by "between the three dharma periods" refers to the boundary between winter and summer. Next, we explain the alternation of increase and decline. This is in two parts. First, the direct explanation. A lack of luster on the face and no sweat on the hands and feet are symptoms of a liver disorder. Bluish-green complexion indicates a heart disorder. Dark, sooty complexion indicates a lung disorder. Lack of physical strength indicates a kidney disorder. A body feeling rough like bran indicates a spleen disorder. The element wood corresponds to the east, the east governs the liver, the liver governs the eyes, the eyes govern spring—if branches and leaves wither, it is a sickness of wood, hence no luster, like wood lacking moisture. Spring governs the spleen, the spleen governs the body, and the earth element rules all four seasons—the body pervades the four sense organs, so if the body feels uneven like uneven ground, it is a sign of spleen disorder. Since spring belongs to wood, and wood overcomes earth, stirring the spleen in spring is difficult to treat. Fire belongs to the south, the south governs the heart, the heart governs the tongue, the tongue governs summer—if the fire element loses its red color and is not red, it is a sickness of fire, hence a bluish complexion. Since summer belongs to fire, stirring a heart disorder is treatable. Metal belongs to the west, the west governs the lungs, the lungs are associated with the nose, the nose governs autumn—the lungs’ natural color is white, but now it is black, so black indicates a lung disorder. Since autumn belongs to metal, and fire overcomes metal, stirring a lung disorder in summer is difficult to treat. But if a lung disorder stirs in autumn, it is treatable. If a liver disorder stirs, that is metal overcoming wood, making it hard to treat. If a kidney disorder stirs in winter: water belongs to the north, the north governs the kidneys, the kidneys govern the ears, the ears govern winter—so if kidney energy stagnates, leaving the body weak, that is a sign of kidney disorder. Since winter belongs to water, stirring a kidney disorder in winter is treatable. If a heart disorder stirs, that is water overcoming fire, making it hard to treat. The text later says "the eyes belong to spring," and so forth; this principle can be understood accordingly. If we correlate with the four elements: spring is wind, summer is fire, autumn is earth, winter is water—these seasons increase and decrease <note>and so on</note>. The \*Emperor’s Secret Method\* says: The two energies of heaven and earth combine, each having the five phases—metal, wood, water, fire, and earth—like a cycle. Thus, metal transforms to produce water, water flows and makes wood flourish, wood grows and makes fire bright, fire blazes and makes earth solid—this is mutual generation. Fire, meeting water, is extinguished; water, encountering earth, ceases to flow; earth, meeting wood, swells like a sore; wood, encountering metal, is broken and wounded—this is mutual conquest. For example, metal overcomes wood, meaning the lungs are strong and the liver is weak <note>and so on</note>. The details are left to medical texts, so this is merely a general outline. Now, we examine the issue in two parts. First, the question: As stated above, illnesses stir in all four seasons—spring, summer, autumn, and winter. Why, in the Buddha’s teachings, are there only three seasons, omitting autumn? Next, the answer below has two meanings: first, to refute clinging to permanence, as is evident in the text. Second: "To open the later retreat and establish Kārttika month," etc. This is further divided: first, for those who begin the later retreat—this is called "sitting the summer retreat," not autumn; second, to reward those who began the early retreat by establishing Kārttika month, not autumn. The "retreat" originally called "sitting the summer" clarifies that it opens the later retreat. Hence Master Nanshan says: The retreat has three periods: the first, on the sixteenth day of the fourth month, is the early retreat; from the seventeenth day to the fifteenth day of the fifth month is the middle retreat; and the sixteenth day of the fifth month is the later retreat. Those in the early retreat stay for the first three months, those in the later retreat stay for the last three months, and the middle retreat follows accordingly. Thus, for the later retreat, from the sixteenth day of the fifth month to the middle of the eighth month, the three months of summer are complete—hence it cannot be called autumn. The present text does not explain the Kārttika month, which is merely an omission. Nanshan says: Question: Why is the retreat limited to three months? Answer: Since the dependent body requires nourishment, the earlier three months are closed, and the later month is opened to provide for obtaining robes and other necessities. If all four months were closed, success would be possible only from the sixteenth day of the fourth month—if any deviation occurred, one could not establish the retreat, making the teaching too rigid. Hence, there is a reward and punishment system. The early retreat, beginning on the sixteenth day of the fourth month, is rewarded; those beginning from the seventeenth day onward do not receive the five privileges—this is the punishment. Therefore, those who begin on the sixteenth day of the fourth month, when the night of the fifteenth day of the seventh month ends, are considered to have completed the summer retreat—until the next morning. From the sixteenth day to the fifteenth day of the eighth month is called Kārttika month. Since it is called Kārttika month, it is also not autumn. Hence, the \*Clear Theory\* says: The original name is Kāṭhina, but for brevity it is called Kārttika. This translates as "merit robe," because sitting the summer retreat confers merit, and the five privileges reward that virtue. It is also called "firm," etc., as fully detailed in the Vinaya Commentary. The five privileges are: 1. keeping excess wealth, 2. being separate from robes overnight, 3. declining invitations, 4. eating separately from the community, 5. going to others' homes before and after meals <note>and so on</note>.

從有善下，次釋答飲食犯觸。猗，渠綺切，立也。味，子累切，㿃音帶。白虎通云，府者，為藏宮府也。胃者，脾之用也，󰝿之委也。膀胱上步光切，下音光者，肺之府也。三焦者，腎之府也。上焦從頭至心，中焦從心至臍，下焦從臍至足。膽者，肝之府也。大腸小腸者，心之府也。五藏六府，即是此也。

三、從多風下，釋答病動時節，如文可見。劇，奇逆切，亦增也。

從有風病者下，四、釋答治病醫方。文為二：初分文，次隨釋。文為三：初釋未病前以藥防，次從飽食發肺病下釋正以藥治。然此二行但明三時發病耳，而言正以藥治者，未詳所以云云。三、從風疎下釋病退以藥補。呵梨勒者，經音義云：此翻天主持來，此果為藥功用至多，亦如此方人蔘石斛無所不入也。

三、從此中下，示消之所出。

從善女下，第六、釋知已徧治。文為二：初、標科；一、病輕下，次、隨釋。文為二：初、正釋。又為二：初、釋病輕，聞說即差；次、釋病重，服藥方除。注云云者，此有二意：一、如下文，約觀心釋；二、令引於止觀之文。何者？彼止觀中，病患境引。金光明云：直聞是言，病即除愈。即初觀意。復有深重難除差者，至長者所，為合眾藥，病得除差。即後九觀意。輔行云：初意譬聞不思議境，得入初住；次意譬於發心，乃至離愛，亦入初住。縱未入位，得入五品，名小除差。

次約觀心，文為六：初明藥病，次明信法，三明時節，四明增損，五明犯觸，六明治法。治覺觀下，注云云者，此亦二意：一者慈心治嗔等，具如止觀對治助開中委說。二者此慈心治嗔等，如章安云：五品是圓家方便，準小望大，如三藏五停。初品隨喜，是圓家慈停心，對治法界上嫉妬。次品讀誦，是圓家數息停心，徧治法界上覺觀。三品說法，是圓家因緣停心，徧治法界上自他癡。四品兼行六度，是圓家不淨停心。六蔽初名貪欲，若捨貪欲，欲因欲果皆捨，捨故無復報身，非淨非不淨也。五品正行六度，是圓家念佛停心。正行六度時，事理不相妨，無障可論，大意如此云云。覺觀者，散亂也。麤心名覺，細心名觀，以有麤細之心，則是散亂故也。