Chinese
大正藏第 17 册 No. 0793 佛说佛医经 No. 793 佛说佛医经 吴天竺沙门竺律炎共支越译 人身中本有四病：一者、地；二者、水；三者、火；四者、风。风增，气起；火增，热起；水增，寒起；土增，力盛。本从是四病，起四百四病。土属身，水属口，火属眼，风属耳。火少寒多，目冥。春正月、二月、三月寒多，夏四月、五月、六月风多，秋七月、八月、九月热多，冬十月、十一月、十二月有风有寒。何以故春寒多？以万物皆生，为寒出，故寒多。何以故夏风多？以万物荣华、阴阳合聚，故风多。何以故秋热多？以万物成熟，故热多。何以故冬有风有寒？以万物终亡热去，故有风寒。 三月、四月、五月、六月、七月得卧。何以故？风多故身放。八月、九月、十月、十一月、十二月、正月、二月不得卧。何以故？寒多故身缩。 春三月有寒，不得食麦、豆，宜食粳米、醍醐诸热物。夏三月有风，不得食芋、豆、麦，宜食粳米、乳、酪。秋三月有热，不得食粳米、醍醐，宜食细米、麨、蜜、稻、黍。冬三月有风寒，阳兴阴合，宜食粳米、胡豆、羹、醍醐。有时卧风起，有时灭；有时卧火起有时灭。有寒起有时灭。 人得病有十因缘：一者 现代汉语译本 《佛说佛医经》 吴国天竺沙门竺律炎与支越共同翻译 人的身体中原本有四种病：第一种是地大（指身体的坚固性），第二种是水大（指身体的湿润性），第三种是火大（指身体的温暖性），第四种是风大（指身体的流动性）。风大增加，就会产生气；火大增加，就会产生热；水大增加，就会产生寒；土大增加，就会力气旺盛。根本上是从这四种病，产生四百零四种病。土大属于身体，水大属于口，火大属于眼，风大属于耳。火大少而寒大过多，眼睛就会昏暗。春季正月、二月、三月寒气多，夏季四月、五月、六月风气多，秋季七月、八月、九月热气多，冬季十月、十一月、十二月既有风也有寒。为什么春天寒气多呢？因为万物都在生长，寒气外发，所以寒气多。为什么夏天风气多呢？因为万物繁荣茂盛，阴阳交合聚集，所以风气多。为什么秋天热气多呢？因为万物成熟，所以热气多。为什么冬天既有风又有寒呢？因为万物终结消亡，热气消退，所以有风寒。 三月、四月、五月、六月可以躺卧休息。为什么呢？因为风气多，身体放松。八月、九月、十月、十一月、十二月、正月、二月不可以躺卧休息。为什么呢？因为寒气多，身体收缩。 春季三个月有寒气，不应该吃麦、豆，适宜吃粳米、醍醐等热性食物。夏季三个月有风气，不应该吃芋头、豆、麦，适宜吃粳米、乳、酪。秋季三个月有热气，不应该吃粳米、醍醐，适宜吃细米、炒面、蜂蜜、稻、黍。冬季三个月有风寒，阳气升发阴气聚合，适宜吃粳米、胡豆、羹、醍醐。有时躺卧时风气产生，有时消灭；有时躺卧时火气产生，有时消灭。有时寒气产生，有时消灭。 人得病有十种因缘：第一种是
English
English version 《Buddha Speaks of the Buddha-Physician Sutra》 Translated by the Shramana Zhuluyan and Zhiyue from India in the Wu Kingdom There are originally four diseases in the human body: first, earth (referring to the solidity of the body); second, water (referring to the moisture of the body); third, fire (referring to the warmth of the body); and fourth, wind (referring to the mobility of the body). When wind increases, qi arises; when fire increases, heat arises; when water increases, cold arises; when earth increases, strength flourishes. Fundamentally, from these four diseases, four hundred and four diseases arise. Earth belongs to the body, water belongs to the mouth, fire belongs to the eyes, and wind belongs to the ears. If fire is deficient and cold is excessive, the eyes will be dim. In the spring months of January, February, and March, there is much cold; in the summer months of April, May, and June, there is much wind; in the autumn months of July, August, and September, there is much heat; in the winter months of October, November, and December, there is both wind and cold. Why is there much cold in spring? Because all things are growing, and cold is emitted, so there is much cold. Why is there much wind in summer? Because all things are flourishing, and yin and yang combine and gather, so there is much wind. Why is there much heat in autumn? Because all things are ripening, so there is much heat. Why is there both wind and cold in winter? Because all things are ending and dying, and heat is receding, so there is wind and cold. In the months of March, April, May, and June, one may lie down and rest. Why? Because there is much wind, and the body relaxes. In the months of August, September, October, November, December, January, and February, one may not lie down and rest. Why? Because there is much cold, and the body contracts. In the three months of spring, there is cold, and one should not eat wheat or beans, but should eat japonica rice, *tīkā* (醍醐, clarified butter) and other hot foods. In the three months of summer, there is wind, and one should not eat taro, beans, or wheat, but should eat japonica rice, milk, and cheese. In the three months of autumn, there is heat, and one should not eat japonica rice or *tīkā* (醍醐, clarified butter), but should eat fine rice, roasted flour, honey, rice, and millet. In the three months of winter, there is wind and cold, and yang rises and yin gathers, and one should eat japonica rice, broad beans, soup, and *tīkā* (醍醐, clarified butter). Sometimes when lying down, wind arises, and sometimes it ceases; sometimes when lying down, fire arises, and sometimes it ceases. Sometimes cold arises, and sometimes it ceases. There are ten causes for people to get sick: first, --------------------------------------------------------------------------------
Chinese
、久坐不饭；二者、食无贷；三者、忧愁；四者、疲极；五者、淫泆；六者、瞋恚；七者、忍大便；八者、忍小便；九者、制上风；十者、制下风。从是十因缘生病。 佛言：“有九因缘，命未当尽为横尽：一、不应饭为饭，二、为不量饭，三、为不习饭，四、为不出生，五、为止熟，六、为不持戒，七、为近恶知识，八、为入里不时不如法行，九、为可避不避。如是九因缘，人命为横尽。 “不应饭为饭，谓不可意饭，亦谓不随四时食，亦为以饭复饭，是为不应饭为饭。不量饭者，谓不知节度，多食过足，是为不量饭。不习饭者，谓不时食。若至他郡国，不知俗宜饭食未习，不稍稍饭，是为不习饭。不出生者，谓饭物未消复上饭，若服药吐下不尽便食来，是为不出生。止熟者，谓大便、小便来时不即时行，噫吐、下风来时，制是为止熟。不持戒者，谓犯五戒，现世间盗，犯他人妇女者，便入县官，或刻、或死、或得棓榜压死、若饿死、或得脱外从怨家得首死、或惊怖忧愁死，是为不持戒。近恶知识者，谓他人作恶便来及人。何以故？不离恶知识故。恶人不计当坐之，是为近恶知识。入里不知时不如法行者，谓晨暮行，亦有魍魉诤斗者，若有长吏追捕而不避，若入他家舍，妄视不可视、妄听不可听、妄犯 现代汉语译本： 久坐不食；第二，饮食没有节制；第三，忧愁；第四，过度疲劳；第五，过度淫欲；第六，嗔怒；第七，忍住大便；第八，忍住小便；第九，抑制上行之气；第十，抑制下行之气。由这十种因缘而生病。 佛说：‘有九种因缘，导致寿命未尽而意外死亡：第一，不应该吃的食物却吃了；第二，饮食没有节制；第三，不习惯的食物；第四，没有及时排出；第五，阻止成熟；第六，不持戒；第七，亲近恶知识；第八，进入村落不按时或不如法行事；第九，可以避免的危险不去避免。像这样九种因缘，人的寿命会意外终结。’ ‘不应该吃的食物却吃了，指的是不可口的食物，也指不按照四季时令进食，也指吃了饭又接着吃，这就是不应该吃的食物却吃了。饮食没有节制，指的是不知道节制，吃得过多超过了限度，这就是饮食没有节制。不习惯的食物，指的是不按时进食。如果到了其他郡县国家，不知道当地的风俗习惯，食物不习惯，不慢慢地适应着吃，这就是不习惯的食物。没有及时排出，指的是食物没有消化又接着吃，如果服药后呕吐泻下没有干净就又开始吃东西，这就是没有及时排出。阻止成熟，指的是想大小便的时候不立刻去，打嗝、呕吐、放屁的时候，强行忍住，这就是阻止成熟。不持戒，指的是违犯五戒，在世间偷盗，侵犯他人妇女，就会被抓进官府，或者被处以黥刑、或者被处死、或者被用棍棒打死、或者被饿死、或者逃脱后被仇家杀死、或者因为惊吓忧愁而死，这就是不持戒。亲近恶知识，指的是他人作恶，灾祸就会牵连到自己。为什么呢？因为不远离恶知识的缘故。恶人不会考虑自己将要承担的罪责，这就是亲近恶知识。进入村落不知道时间，不如法行事，指的是早晨或傍晚行走，也有可能遇到鬼怪争斗，如果有官吏追捕而不躲避，如果进入他人房屋，胡乱看不可看的东西、胡乱听不可听的声音、胡乱侵犯……’
English
English version: Prolonged sitting without eating; second, eating without moderation; third, worry; fourth, extreme fatigue; fifth, excessive indulgence; sixth, anger; seventh, holding back bowel movements; eighth, holding back urination; ninth, suppressing upward-moving air; tenth, suppressing downward-moving air. These ten causes lead to illness. The Buddha said, 'There are nine causes for dying prematurely when one's life is not destined to end: first, eating what should not be eaten; second, eating without moderation; third, eating unfamiliar food; fourth, not eliminating properly; fifth, suppressing ripeness; sixth, not upholding the precepts; seventh, associating with evil companions; eighth, entering villages at inappropriate times or behaving improperly; ninth, not avoiding what can be avoided. These nine causes lead to premature death.' 'Eating what should not be eaten refers to unpalatable food, also refers to not eating according to the seasons, also refers to eating again immediately after eating, this is eating what should not be eaten. Eating without moderation refers to not knowing moderation, eating too much beyond what is sufficient, this is eating without moderation. Eating unfamiliar food refers to not eating at the proper times. If one goes to other counties or countries, not knowing the local customs, the food is unfamiliar, not gradually getting used to it, this is eating unfamiliar food. Not eliminating properly refers to eating again before the previous food is digested, if one takes medicine and vomiting or diarrhea is incomplete, then one eats again, this is not eliminating properly. Suppressing ripeness refers to not immediately going to relieve oneself when the urge for bowel movements or urination arises, suppressing burping, vomiting, or passing gas, this is suppressing ripeness. Not upholding the precepts refers to violating the five precepts, stealing in the world, violating other people's women, then one will be arrested by the authorities, or tattooed, or killed, or beaten to death with clubs, or starved to death, or escaping and being killed by enemies, or dying from fright and worry, this is not upholding the precepts. Associating with evil companions refers to others committing evil deeds, and misfortune befalling oneself. Why? Because one does not stay away from evil companions. Evil people do not consider the consequences of their actions, this is associating with evil companions. Entering villages without knowing the time or behaving improperly refers to walking in the morning or evening, there may also be encounters with ghosts fighting, if there are officials pursuing and one does not avoid them, if one enters other people's houses, randomly looking at what should not be looked at, randomly listening to what should not be listened to, randomly violating...' --------------------------------------------------------------------------------
Chinese
不可犯、妄念不可念，是为入不知时不如法行。可避不避者，谓弊牛、马、狾、狗、蚖、蛇、虫，水、火、坑、阱、奔车、驰马，拔刀醉人、恶人。亦若干，是为可避不避。 “如是九因缘，人命未尽为尽。黠人当识是，当避是，已避得两福：一者得长寿，及得闻道好语，亦得久行道。” 佛言：“有四饭：一、为子饭，二、为三百矛斫饭，三、为皮革虫生出饭，四、为灾饭。子饭者，谓人贪味食肉时，便自校计念：‘是肉皆我前世时父母、兄弟、妻子亲属，亦从是不得脱生死！’已得是意便止贪，是为子饭。三百矛斫饭者，谓饭随味念复念其殃，无有数能不念味便得脱。又矛斫人为亡身，已生念复念有若干受苦，为三百矛斫饭。皮革虫生出饭者，谓人念味，亦一切万物忧家中事，便穿人意，意作万端为出去，是为皮革虫生饭。灾饭者，谓一生死行皆为灾饭，如火烧万物，人所行皆当来恼身，剧火焚万物故言灾。所以言饭者，谓人所可意念人，故言饭也。 “人食肉譬如食其子，诸畜生皆为我作父母、兄弟、妻子，不可数。亦有六因缘不得食肉：一者、莫自杀；二者、莫教杀；三者、莫与杀同心；四者、见杀；五者、闻杀；六者、疑为我故杀。无是六意得食肉，不食者有六疑。人能不食肉者，得不 现代汉语译本： 不可触犯的，以及不应该产生的妄念，如果触犯或产生，就是进入了不了解时机、不如法修行的状态。可以避免而不避免的情况包括：凶猛的牛、马、疯狗、毒蛇、昆虫，以及水、火、坑、陷阱、奔驰的车辆、奔跑的马匹，还有拔刀的醉汉、恶人。这些种种，都是可以避免而不避免的情况。 ‘像这样九种因缘，会使人寿命未尽而终结。聪明人应当认识到这些，应当避免这些，如果避免了就能得到两种福报：一是能够长寿，二是能够听到好的佛法，也能长久地修行佛道。’ 佛说：‘有四种饭：第一种是子饭，第二种是三百矛斫饭，第三种是皮革虫生出饭，第四种是灾饭。子饭是指，当人贪图美味而吃肉时，就应该反思：‘这些肉都是我前世的父母、兄弟、妻子亲属，他们也无法脱离生死轮回！’一旦产生这种想法，就能停止贪欲，这就是子饭。三百矛斫饭是指，吃饭时随着味道而不断地生起贪念，无法停止对味道的执着，就无法解脱。又像用矛刺人会使人丧命一样，已经产生的念头如果不断地重复，就会遭受各种痛苦，这就是三百矛斫饭。皮革虫生出饭是指，人贪图味道，又为一切万物和家中的事情忧虑，这些忧虑会穿透人的心意，心意会产生各种各样的想法来应对，这就是皮革虫生饭。灾饭是指，一生中的生死行为都是灾饭，就像火燃烧万物一样，人所做的一切都会在将来困扰自身，就像火焚烧万物一样，所以说是灾。之所以说是饭，是因为人所喜欢和在意的事情，所以说是饭。’ ‘人吃肉就像吃自己的孩子一样，各种畜生都曾经做过我的父母、兄弟、妻子，数不胜数。也有六种因缘不能吃肉：一是不要亲自杀生；二是不要教唆别人杀生；三是不要与杀生的人同心协力；四是见到杀生；五是听到杀生；六是怀疑是为了我而杀生。没有这六种情况才可以吃肉，不吃肉的人会有六种疑虑。人如果能够不吃肉，就能得到不...