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Further we must notice that the medical herbs in India are not the same as those of China (Eastern Hsia) ; those which exist in one country are not found in the other, and the materials used cannot be treated in the same way. For instance, the ginseng (Aralia quinquefolia), the Chinese fungus (Pachyma Cocos), the Tang-kuei (Aralia cordata), the Yiian-chih (Polygala sibirica), the tubers of aconite (Aconitum Fischeri), the Fu-tsze (Aconitum variegatum), the Ma-huang (Corchorus capsularis), the Hsi- hsin (Asarum Sieboldii), and such like are the best herbs in the Divine Land (i.e. China), and are never found in the West (i.e. India). Hari- taka (yellow myrobalan) is abundant in India; in North (India) there is sometimes the Yii-chin-hsiang? (Kunkuma), and the A-wei? (assafoetida) s ee & FF, ‘Yii-chin-hsiang’ (Jap. Golden Turmeric, species of Curcuma), is not yet identified (Giles) from a Chinese source. KAsyapa, quoting a book on medicine, says that this plant grows in Syria (Ta-ch'in), and blossoms between the second-and third months, shaped like safflower, and that the flowers are picked between the fourth and fifth months. This is Sanskrit Kunkutha, ‘saffron’ 2 A-wei grows in Persia, eight or nine feet high, the bark is blue-yellow. ON SYMPTOMS OF, BODILY ILLNESS. 129 is abundant in the western limit of India. The Baroos camphor is found a little in the islands of the Southern:Sea, and all the three kinds? of _cardamoms are found in. Dvéra(-vati)?; two kinds? of cloves grow in Pulo Condore. Only the herbs above mentioned are used in India in -the same way (as in China); all other herbs are not worth gathering. Generally speaking, a disease which has befallen the body arises from too much eating, but it is sometimes brought about by much labour, or by eating again before the former food has been digested ¢ ; when illness is thus caused it results in the cholera morbus, in conse- quence of which one will suffer from a sense of sickness for several consecutive nights, and the swollen belly will continue more than ten days. In such case, those who are rich can buy the costly pill prepared from kidneys, or the ‘valuable glue that comes from Ta-ch‘in (Syria), but those who are poor can do nothing, and pass away with the morning dews, What can one do when an illness has got the upper hand? Every effort will be in vain, even if the physician of Lu come in the morning and prescribe pills-and powder, or if Pien Chi‘ao visit in the evening and offer a medical decoction or plaster. Cauterised with fire or with a puncture applied, one’s body is treated just as wood or stone; except by the shaking of the legs and moving of the head, the sick differs not from a corpse. Such results are indeed due to one’s ignorance of the cause of disease, and the want of understanding how to remedy (lit. to moderate and protect). It may be said that people hope for recovery without ground, just like some who, wishing to stop a stream, do not dam it at its The leaf comes out in the third month, and is like the rat-ear. It has no flower or fruit (Kasyapa). > The three kinds are, according to the commentator, (r) the ‘ grass’ cardamoms, which are abundant in the Ling-nan (i.e. south of the Plum Range=Kwang-tung and Kwang-hsi), (2) the ‘ white’ cardamoms, found in the country of Ka-ko-ra (?), also called the ‘ many bones,’ and (3) the ‘flesh’ cardamoms growing in the Sé-li country (W. of Kashgar), and is called Ka-kf-Ick, this is not found in China. ? See p. ro above. * Two kinds of cloves are Ting-tzii-hsiang and Mo-ting-hsiang (KAsyapa). * Lit. ‘having the morning meal before the night meal is digested, and the midday meal before the morning food is passed.’ ‘a . Ss 130 A RECORD OF BUDDHIST PRACTICES. XxXVIill. source; or like those who, being desirous to cut down a forest, do not fell the trees at their roots, but allow the current or the sprouts to increase more and more. . Those who have been learning the Sdtras and SAstras will ever grieve, simply gazing at the Tripitaka, being unable to pursue the study any further, and those who have been practising the tranquillising of thoughts (ie. Dhyana) will long be sighing, thinking of the eight regions of meditation (i.e. the four dhy4nas and four arfipadhatus). Those who seek to advance to the ‘Master of Classics’ (Ming-ching) will have to cut off the bridles at the Gate of the Golden Horse}, and those who are competing for the ‘Advanced Scholar’ (Chin-shih) will finally cease to move toward the Court of the Stone Gutter*. Is it not a sad thing that sickness prevents the pursuit of one’s duty and vocation? It is not indeed a small matter for one to lose one’s glory and favour, and I there- fore describe the above, which the reader will not, I hope, object to as a lengthy repetition. I desire that an established disease may be cured without expending much medicine, and that a fresh disease may be pre- vented, thus not necessitating a physician;—then a healthy condition of body (lit. the four elements) and the absence of any disease may be expected. Is it not beneficial if people can benefit others as well as themselves dy the study of medicine? But the swallowing of a poison, or death and birth, is often due to one’s former action (i.e. Karma); s¢é/ it does not follow that a man should hesitate to avoid or further a circumstance chat leads to or averts a disease in the present life. CHAPTER XXVIII. RULES ON GIVING MEDICINE. Every living creature is subject either to the peaceful working or failure of the Four Great Elements (i.e. Mahabhfta). The eight seasons * Chinese, Chin-ma-men; it is the Imperial palace for scholars, the Han-lin. So called from a bronze horse placed there by Wu-ti, of the Han dynasty. ? Chinese, Shih-ch'ii-shu, the Imperial library and office of cqmpilation; this is said to have been originally built by Hsiao-ho, minister of the founder of the Han dynasty, to keep the books spared in the Ch'in dynasty. RULES ON GIVING MEDICINE, I3I coming one after another, the development and change of the bodily condition are ceaseless. Whenever a disease has befallen one, rest and care must at once be taken. Therefore the World-honoured (i.e. Lokagyeshta =the Buddha) him- self preached a Sfitra on the Art of Medicine}, in which he said: ‘ Failure of health (lit. moderation) of the Four Great Eléments is as follows :— t. The Chii-lu, i.e. making the body slothful and heavy, owing to an increase of the element earth. 2. The Hsieh-po, i.e. having very much eye-mucus or mouth-water, owing to an accumulation of the element water. 3. The Pi-to, i.e. having head and chest very feverish, owing to the overpowering heat caused by the element fire. 4. The P‘o-to, i.e. violent rush of breath, owing to the moving influence of the element air? ; + This SQtra has not yet been translated into Chinese (Kasyapa). ? (CHINESE.) (JaPANESE.) (SANSKRIT.) 1. Chii-lu Go-ro Gulma (or may be Guru, or Gaurava). 2. Hsieh-po . Shé-ha Sleshman (=Kapha). Cf Pali Semho. 3. Pi-to Hit-ta Pitta. 4. Pfo-to Ba-ta Vata. Of these Chii-lu (1) only is difficult to be restored. Gulma is a ‘diseased swelling of the abdomen’ or ‘chronic enlargement of the spleen’ in medicine. Though this can well be represented by Chii-lu, the phonetical probability is rather in favour of Guru or its derivation. We must, however, wait for a confir- mation from a Sanskrit or Pali source. "As to the latter three (2, 3, 4) we have no difficulty in restoring them, for these represent what is called ‘ Tri-dosha,’ a ‘disturbance of the three humours of the body,’ i. e. phlegm (Kapha or Sleshman), bile (Pitta), and wind (Vata). Buddhaghosa seems to mean these three (or four) ‘ doshas’ by saying ‘ Semh@di-dos’-ussanna-kaya’ in his explanation of the words ‘ Abhisannakaya’ (Kullavagga V, 14, 1); ‘Semha’ of course representing ‘ Sleshman.’ By Vata, ‘ wind,’ is meant a ‘ disease caused by wind,’ e.g. ‘ Udaravatabadha,’ ie. a ‘disease caused by wind in the stomach’ (Mahavagga VI, 14, 1). The above points are pretty well confirmed by Susruta Dhanvantari’s pupil (who may be the man whom I-tsing mentions as the epitomiser of the eight divisions of the Ayur-veda, p. 128). In his work on Medicine, I, 1, Susruta says: Sariras tv annapanamdla vatapittakaphasomitasannipatavaishamya- $2 132 A RECORD OF BUDDHIST PRACTICES. xxvitl. These are what, we call in China, (1) the sinking heaviness, (2) the phlegmatic disease, (3) the yellow fever, (4) the rising breath or air (dizziness, asthma, or cold). But if we discuss sickness according to the common custom, there are only three kinds (instead of four), ie. disease caused by the air (V4ta), fever (Pitta), and phlegmatic disease (Kapha), and the ‘ sinking heaviness’ (1) is similar to the ‘phlegmatic’ in its condition, and accordingly the disease of the element earth is not distinguished from that of the element water. To find out the ‘cause of illness one should examine oneself in the morning. If one feel any disturbance in the four elements on inspection, then the abstaining from eating is first to be observed. Even in great thirst one must not take any syrup or water, for this is the strictest prohibition in this science. This abstinence is to be continued, sometimes a day or two, sometimes four or five days, until the disease has been quite cured. There will be no failure zz recovery. If one feel that there is food remaining in the stomach, one should press or stroke the belly at the navel, drink-as much hot water as one can, and put the finger inside the throat to cause vomiting ; drinking and ejecting, one should continue - the same till the remnant of food is exhausted. Or there is no harm if one drink cold water, and hot water mixed with dry ginger is also an excellent thing.