T17n0793_佛說佛醫經
大正藏第 17 冊 No. 0793 佛說佛醫經
No. 793
佛說佛醫經
吳天竺沙門竺律炎共支越譯
人身中本有四病：一者、地；二者、水；三者、火；四者、風。風增，氣起；火增，熱起；水增，寒起；土增，力盛。本從是四病，起四百四病。土屬身，水屬口，火屬眼，風屬耳。火少寒多，目冥。春正月、二月、三月寒多，夏四月、五月、六月風多，秋七月、八月、九月熱多，冬十月、十一月、十二月有風有寒。何以故春寒多？以萬物皆生，為寒出，故寒多。何以故夏風多？以萬物榮華、陰陽合聚，故風多。何以故秋熱多？以萬物成熟，故熱多。何以故冬有風有寒？以萬物終亡熱去，故有風寒。
三月、四月、五月、六月、七月得臥。何以故？風多故身放。八月、九月、十月、十一月、十二月、正月、二月不得臥。何以故？寒多故身縮。
春三月有寒，不得食麥、豆，宜食粳米、醍醐諸熱物。夏三月有風，不得食芋、豆、麥，宜食粳米、乳、酪。秋三月有熱，不得食粳米、醍醐，宜食細米、麨、蜜、稻、黍。冬三月有風寒，陽興陰合，宜食粳米、胡豆、羹、醍醐。有時臥風起，有時滅；有時臥火起有時滅。有寒起有時滅。
人得病有十因緣：一者
【現代漢語翻譯】 現代漢語譯本
《佛說佛醫經》
吳國天竺沙門竺律炎與支越共同翻譯
人的身體中原本有四種病：第一種是地大（指身體的堅固性），第二種是水大（指身體的濕潤性），第三種是火大（指身體的溫暖性），第四種是風大（指身體的流動性）。風大增加，就會產生氣；火大增加，就會產生熱；水大增加，就會產生寒；土大增加，就會力氣旺盛。根本上是從這四種病，產生四百零四種病。土大屬於身體，水大屬於口，火大屬於眼，風大屬於耳。火大少而寒大過多，眼睛就會昏暗。春季正月、二月、三月寒氣多，夏季四月、五月、六月風氣多，秋季七月、八月、九月熱氣多，冬季十月、十一月、十二月既有風也有寒。為什麼春天寒氣多呢？因為萬物都在生長，寒氣外發，所以寒氣多。為什麼夏天風氣多呢？因為萬物繁榮茂盛，陰陽交合聚集，所以風氣多。為什麼秋天熱氣多呢？因為萬物成熟，所以熱氣多。為什麼冬天既有風又有寒呢？因為萬物終結消亡，熱氣消退，所以有風寒。
三月、四月、五月、六月可以躺臥休息。為什麼呢？因為風氣多，身體放鬆。八月、九月、十月、十一月、十二月、正月、二月不可以躺臥休息。為什麼呢？因為寒氣多，身體收縮。
春季三個月有寒氣，不應該吃麥、豆，適宜吃粳米、醍醐等熱性食物。夏季三個月有風氣，不應該吃芋頭、豆、麥，適宜吃粳米、乳、酪。秋季三個月有熱氣，不應該吃粳米、醍醐，適宜吃細米、炒麵、蜂蜜、稻、黍。冬季三個月有風寒，陽氣升發陰氣聚合，適宜吃粳米、胡豆、羹、醍醐。有時躺臥時風氣產生，有時消滅；有時躺臥時火氣產生，有時消滅。有時寒氣產生，有時消滅。
人得病有十種因緣：第一種是
【English Translation】 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,
、久坐不飯；二者、食無貸；三者、憂愁；四者、疲極；五者、淫泆；六者、瞋恚；七者、忍大便；八者、忍小便；九者、制上風；十者、制下風。從是十因緣生病。
佛言：「有九因緣，命未當盡為橫盡：一、不應飯為飯，二、為不量飯，三、為不習飯，四、為不出生，五、為止熟，六、為不持戒，七、為近惡知識，八、為入里不時不如法行，九、為可避不避。如是九因緣，人命為橫盡。
「不應飯為飯，謂不可意飯，亦謂不隨四時食，亦為以飯復飯，是為不應飯為飯。不量飯者，謂不知節度，多食過足，是為不量飯。不習飯者，謂不時食。若至他郡國，不知俗宜飯食未習，不稍稍飯，是為不習飯。不出生者，謂飯物未消覆上飯，若服藥吐下不盡便食來，是為不出生。止熟者，謂大便、小便來時不即時行，噫吐、下風來時，制是為止熟。不持戒者，謂犯五戒，現世間盜，犯他人婦女者，便入縣官，或刻、或死、或得棓榜壓死、若餓死、或得脫外從怨家得首死、或驚怖憂愁死，是為不持戒。近惡知識者，謂他人作惡便來及人。何以故？不離惡知識故。惡人不計當坐之，是為近惡知識。入里不知時不如法行者，謂晨暮行，亦有魍魎諍斗者，若有長吏追捕而不避，若入他家舍，妄視不可視、妄聽不可聽、妄犯
【現代漢語翻譯】 現代漢語譯本： 久坐不食；第二，飲食沒有節制；第三，憂愁；第四，過度疲勞；第五，過度淫慾；第六，嗔怒；第七，忍住大便；第八，忍住小便；第九，抑制上行之氣；第十，抑制下行之氣。由這十種因緣而生病。
佛說：『有九種因緣，導致壽命未盡而意外死亡：第一，不應該吃的食物卻吃了；第二，飲食沒有節制；第三，不習慣的食物；第四，沒有及時排出；第五，阻止成熟；第六，不持戒；第七，親近惡知識；第八，進入村落不按時或不如法行事；第九，可以避免的危險不去避免。像這樣九種因緣，人的壽命會意外終結。』
『不應該吃的食物卻吃了，指的是不可口的食物，也指不按照四季時令進食，也指吃了飯又接著吃，這就是不應該吃的食物卻吃了。飲食沒有節制，指的是不知道節制，吃得過多超過了限度，這就是飲食沒有節制。不習慣的食物，指的是不按時進食。如果到了其他郡縣國家，不知道當地的風俗習慣，食物不習慣，不慢慢地適應著吃，這就是不習慣的食物。沒有及時排出，指的是食物沒有消化又接著吃，如果服藥后嘔吐瀉下沒有乾淨就又開始吃東西，這就是沒有及時排出。阻止成熟，指的是想大小便的時候不立刻去，打嗝、嘔吐、放屁的時候，強行忍住，這就是阻止成熟。不持戒，指的是違犯五戒，在世間偷盜，侵犯他人婦女，就會被抓進官府，或者被處以黥刑、或者被處死、或者被用棍棒打死、或者被餓死、或者逃脫后被仇家殺死、或者因為驚嚇憂愁而死，這就是不持戒。親近惡知識，指的是他人作惡，災禍就會牽連到自己。為什麼呢？因為不遠離惡知識的緣故。惡人不會考慮自己將要承擔的罪責，這就是親近惡知識。進入村落不知道時間，不如法行事，指的是早晨或傍晚行走，也有可能遇到鬼怪爭鬥，如果有官吏追捕而不躲避，如果進入他人房屋，胡亂看不可看的東西、胡亂聽不可聽的聲音、胡亂侵犯……』
【English Translation】 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...'
不可犯、妄念不可念，是為入不知時不如法行。可避不避者，謂弊牛、馬、狾、狗、蚖、蛇、蟲，水、火、坑、阱、奔車、馳馬，拔刀醉人、惡人。亦若干，是為可避不避。
「如是九因緣，人命未盡為盡。黠人當識是，當避是，已避得兩福：一者得長壽，及得聞道好語，亦得久行道。」
佛言：「有四飯：一、為子飯，二、為三百矛斫飯，三、為皮革蟲生出飯，四、為災飯。子飯者，謂人貪味食肉時，便自校計念：『是肉皆我前世時父母、兄弟、妻子親屬，亦從是不得脫生死！』已得是意便止貪，是為子飯。三百矛斫飯者，謂飯隨味念復念其殃，無有數能不念味便得脫。又矛斫人為亡身，已生念復念有若干受苦，為三百矛斫飯。皮革蟲生出飯者，謂人念味，亦一切萬物憂家中事，便穿人意，意作萬端為出去，是為皮革蟲生飯。災飯者，謂一生死行皆為災飯，如火燒萬物，人所行皆當來惱身，劇火焚萬物故言災。所以言飯者，謂人所可意念人，故言飯也。
「人食肉譬如食其子，諸畜生皆為我作父母、兄弟、妻子，不可數。亦有六因緣不得食肉：一者、莫自殺；二者、莫教殺；三者、莫與殺同心；四者、見殺；五者、聞殺；六者、疑為我故殺。無是六意得食肉，不食者有六疑。人能不食肉者，得不
【現代漢語翻譯】 現代漢語譯本： 不可觸犯的，以及不應該產生的妄念，如果觸犯或產生，就是進入了不瞭解時機、不如法修行的狀態。可以避免而不避免的情況包括：兇猛的牛、馬、瘋狗、毒蛇、昆蟲，以及水、火、坑、陷阱、奔馳的車輛、奔跑的馬匹，還有拔刀的醉漢、惡人。這些種種，都是可以避免而不避免的情況。
『像這樣九種因緣，會使人壽命未盡而終結。聰明人應當認識到這些，應當避免這些，如果避免了就能得到兩種福報：一是能夠長壽，二是能夠聽到好的佛法，也能長久地修行佛道。』
佛說：『有四種飯：第一種是子飯，第二種是三百矛斫飯，第三種是皮革蟲生出飯，第四種是災飯。子飯是指，當人貪圖美味而吃肉時，就應該反思：『這些肉都是我前世的父母、兄弟、妻子親屬，他們也無法脫離生死輪迴！』一旦產生這種想法，就能停止貪慾，這就是子飯。三百矛斫飯是指，吃飯時隨著味道而不斷地生起貪念，無法停止對味道的執著，就無法解脫。又像用矛刺人會使人喪命一樣，已經產生的念頭如果不斷地重複，就會遭受各種痛苦，這就是三百矛斫飯。皮革蟲生出飯是指，人貪圖味道，又為一切萬物和家中的事情憂慮，這些憂慮會穿透人的心意，心意會產生各種各樣的想法來應對，這就是皮革蟲生飯。災飯是指，一生中的生死行為都是災飯，就像火燃燒萬物一樣，人所做的一切都會在將來困擾自身，就像火焚燒萬物一樣，所以說是災。之所以說是飯，是因為人所喜歡和在意的事情，所以說是飯。』
『人吃肉就像吃自己的孩子一樣，各種畜生都曾經做過我的父母、兄弟、妻子，數不勝數。也有六種因緣不能吃肉：一是不要親自殺生；二是不要教唆別人殺生；三是不要與殺生的人同心協力；四是見到殺生；五是聽到殺生；六是懷疑是爲了我而殺生。沒有這六種情況才可以吃肉，不吃肉的人會有六種疑慮。人如果能夠不吃肉，就能得到不...
【English Translation】 English version: That which is inviolable and the wrong thoughts that should not be conceived, to violate or conceive them is to enter a state of not understanding the time and practicing improperly. That which can be avoided but is not includes: fierce oxen, horses, mad dogs, snakes, insects, as well as water, fire, pits, traps, rushing vehicles, galloping horses, and drunkards and evil people with drawn swords. All these are cases of that which can be avoided but is not.
'Like these nine causes and conditions, they cause a person's life to end before its natural end. A wise person should recognize these, should avoid these, and if they avoid them, they will obtain two blessings: one is to obtain longevity, and the other is to hear the good Dharma, and also to practice the Way for a long time.'
The Buddha said: 'There are four kinds of food: the first is 'child food', the second is 'three hundred spear-stabbing food', the third is 'leather worm-born food', and the fourth is 'disaster food'. 'Child food' refers to when a person craves delicious food and eats meat, they should reflect: 'This meat is all my parents, brothers, wives, and relatives from past lives, and they cannot escape the cycle of birth and death!' Once this thought arises, they can stop their craving, and this is 'child food'. 'Three hundred spear-stabbing food' refers to when eating, one constantly generates craving thoughts along with the taste, and cannot stop the attachment to taste, then one cannot be liberated. Also, just as stabbing a person with a spear causes them to lose their life, if the thoughts that have already arisen are constantly repeated, one will suffer various kinds of suffering, and this is 'three hundred spear-stabbing food'. 'Leather worm-born food' refers to when a person craves taste and also worries about all things and family matters, these worries will penetrate a person's mind, and the mind will generate all kinds of ideas to cope with them, and this is 'leather worm-born food'. 'Disaster food' refers to the actions of birth and death in one's life are all 'disaster food', just as fire burns all things, everything that a person does will trouble themselves in the future, just like fire burning all things, therefore it is called 'disaster'. The reason for calling it 'food' is because it refers to the things that people like and care about, therefore it is called 'food'.'
'Eating meat is like eating one's own children, and various livestock have been my parents, brothers, and wives countless times. There are also six causes and conditions under which one should not eat meat: first, do not kill oneself; second, do not instruct others to kill; third, do not be of one mind with those who kill; fourth, seeing killing; fifth, hearing killing; sixth, suspecting that it was killed for my sake. Without these six conditions, one can eat meat, and those who do not eat meat will have six doubts. If a person can abstain from eating meat, they will obtain not...
驚怖福。」
佛言：「食多有五罪：一者、多睡眠；二者、多病；三者、多淫；四者、不能諷誦經；五者、多著世間。何以故？人貪淫、人知色味，瞋恚知橫至味，癡人知飯食味。《律經》說：『人貪味，味復味得生不得美味。』」
佛言：「一食者為欲斷生死，亦隨貪不能行道，為得天眼自知所從來生去至何所。人不念死，多食，常念婦人，皆墮百四十惡，中天皆用飯故。犯十惡後生便失人形，墮畜生中。既得作人，飢渴血出，瞋恚傍生，于愛內生於貪。佛說有大福，自饑以飯與人，令人得命，是為大福。後生饒飲食，乏瞋恚，亦無所施，施亦不得，但意恣貪淫，亦無所施，但得意恣，非我所有。一錢以上，不得取故，作貪慾空，自苦作罪。道人不有憂愁，憂隨怒，愁隨貪。我輩有死歲、有死月、有死日、有死時，亦不知、亦不畏、亦不行道、亦不持戒，東走西走，憂銅憂鐵，憂田宅、奴婢，但益人惱、增人苦，為種畜生習。」
佛言：「人治生，譬如蜂作蜜。採取眾華，勤苦積日已成，人便攻取去。唐自苦，不得自給。人求是念，是憂有憂，無飢渴勤苦。合聚財物，未死，憂五家分，或水、火、盜賊、縣官、病痛，多不如意。己死，他人得之。身當得其罪，毒痛不可言。五分者：一者、火分；
【現代漢語翻譯】 現代漢語譯本：『驚怖福』。
佛說：『吃得太多有五種罪過：第一，容易昏睡；第二，容易生病；第三，容易產生淫慾；第四，不能好好地誦讀佛經；第五，容易執著於世俗。為什麼呢？因為貪婪的人貪圖淫慾，知道女色的滋味；嗔怒的人知道橫蠻的滋味；愚癡的人只知道飯菜的滋味。《律經》上說：『人貪圖美味，追求更多的美味，這樣就無法獲得真正的美味。』
佛說：『一天只吃一頓飯是爲了斷絕生死輪迴，如果放縱貪慾就不能修行，就不能得到天眼，從而知道自己從哪裡來，死後又將去向哪裡。人們不思念死亡，吃得太多，總是想著女人，這樣就會墮入一百四十種惡報之中，在中等天界也都是因為吃飯的緣故。犯下十惡之後，來生就會失去人形，墮入畜生道中。即使能夠再次做人，也會遭受飢渴，流血，充滿嗔恚，像畜生一樣。在愛慾中產生貪婪。』佛說有很大的福報，就是自己忍受飢餓，把食物分給別人，使別人得以活命，這就是最大的福報。這樣的人來生就會有很多的飲食，很少有嗔恚，而且樂於佈施，不會吝嗇，只會放縱貪婪和淫慾，認為一切都不是自己所擁有的。即使是一文錢以上的東西，也不應該貪取，因為貪慾是空虛的，只會讓自己痛苦，造下罪孽。修行的人不應該有憂愁，憂愁跟隨憤怒而來，煩惱跟隨貪婪而來。我們有死亡的年份、死亡的月份、死亡的日子、死亡的時辰，卻不知道，也不畏懼，也不修行，也不持戒，東奔西走，憂慮銅鐵，憂慮田地房屋、奴僕，這隻會增加人們的煩惱，增加人們的痛苦，這是在培養畜生的習氣。』
佛說：『人們經營生計，就像蜜蜂釀蜜一樣。採集各種各樣的花朵，辛勤勞作，經過很多天才能釀成蜂蜜，人們卻來攻打奪取。白白地讓自己受苦，卻不能自給自足。人們追求的是慾望，因為慾望而產生憂愁，沒有飢渴的勤勞和辛苦。積攢財物，還沒死，就擔心被五家瓜分，或者被水災、火災、盜賊、官府、疾病奪走，很多事情都不如意。自己死後，別人得到這些財物。自己卻要承受罪惡，痛苦難以言說。五家瓜分指的是：第一，被火燒燬；』
【English Translation】 English version: 『Terrifying Blessings.』
The Buddha said: 『Eating too much has five faults: first, it leads to excessive sleep; second, it leads to many illnesses; third, it leads to excessive lust; fourth, it prevents one from reciting the scriptures properly; fifth, it leads to attachment to the world. Why is this so? Because greedy people crave lust and know the taste of sex; angry people know the taste of violence; foolish people only know the taste of food. The Vinaya Sutra says: 『People crave delicious flavors, seeking more and more delicious flavors, and thus cannot obtain true flavor.』
The Buddha said: 『Eating only one meal a day is to cut off the cycle of birth and death. If one indulges in greed, one cannot practice the Way, cannot obtain the divine eye, and thus cannot know where one comes from and where one will go after death. People do not contemplate death, eat too much, and are always thinking about women. This will lead them to fall into one hundred and forty evil destinies. Even in the middle heavens, this is due to eating. After committing the ten evils, one will lose human form in the next life and fall into the animal realm. Even if one can be reborn as a human, one will suffer from hunger and thirst, bleed, and be full of anger, like an animal. Greed arises from desire.』 The Buddha said that there is great merit in enduring hunger oneself and sharing food with others, allowing them to live. This is the greatest merit. Such a person will have plenty of food and drink in the next life, little anger, and will be generous in giving, not stingy, but will indulge in greed and lust, thinking that everything is not their own. Even a single coin should not be taken greedily, because greed is empty and only causes suffering and creates sin. A practitioner should not have worries. Worry follows anger, and sorrow follows greed. We have a year of death, a month of death, a day of death, and an hour of death, but we do not know, nor do we fear, nor do we practice the Way, nor do we uphold the precepts. We run east and west, worrying about copper and iron, worrying about fields, houses, and servants. This only increases people's troubles and increases people's suffering. This is cultivating the habits of animals.』
The Buddha said: 『People manage their livelihoods like bees making honey. They gather various flowers, work diligently, and after many days, they make honey. But people come and attack and take it away. They suffer in vain and cannot support themselves. What people seek is desire, and because of desire, worry arises. There is no diligence and hardship from hunger and thirst. Accumulating wealth, before death, one worries about it being divided by the five families, or being taken away by floods, fires, thieves, government officials, or illnesses. Many things do not go as planned. After one's death, others get the wealth. One must bear the sin, and the pain is indescribable. The five families dividing it refers to: first, being destroyed by fire;』
二者、水分；三者、盜賊分；四者、縣官分；五者、貧昆弟分。何為無憂所有？人不計是五分憂，苦劇不棄，是憂苦有萬端，結在腹中，離道遠法。人法生賈作，得利，不當喜；不得利，亦不當憂；是皆前世宿命所致。人有貪，貪便不得利。正使得一天下財物，亦不能猛自用之，亦不隨人去，但益人結、但有苦惱、但種後世緣因。緣因如火，如火無所不燒。我輩不覺，是黠不敢妄搖，知為增苦種罪。」
佛說佛醫經
【現代漢語翻譯】 現代漢語譯本：其次，會被水災沖走；再次，會被盜賊偷走；第四，會被官府沒收；第五，會被貧困的兄弟瓜分。什麼才是真正無憂的擁有呢？人們不考慮這五種憂患，痛苦劇烈卻不肯捨棄，這樣憂愁痛苦就會有萬千種，鬱結在心中，離道離法越來越遠。人們從事經商活動，獲得利益，不應該過分歡喜；沒有獲得利益，也不應該過分憂愁；這些都是前世宿命所導致的。人如果貪婪，貪婪反而得不到利益。即使得到整個天下的財物，也不能盡情地隨意使用，也不能隨人帶走，只會增加人的執著，只會帶來苦惱，只會種下後世的因緣。因緣就像火一樣，火無所不燒。我們這些人不覺悟，自作聰明不敢妄動，要知道這是在增加痛苦，種下罪惡的根源啊。
佛陀如是說《佛醫經》
【English Translation】 English version: Secondly, it is divided by floods; thirdly, it is divided by thieves; fourthly, it is divided by government officials; fifthly, it is divided by poor siblings. What is truly worry-free possession? People do not consider these five worries, and though the suffering is intense, they are unwilling to abandon it. Thus, worries and suffering will be of ten thousand kinds, knotted in the heart, and further and further away from the path and the Dharma. When people engage in business activities, they should not be overly joyful when they gain profit; nor should they be overly worried when they do not gain profit; these are all caused by past karma. If a person is greedy, greed will prevent them from gaining profit. Even if one were to obtain all the wealth in the world, one could not fully use it at will, nor could one take it with them. It would only increase one's attachment, only bring suffering, and only plant the seeds of future causes and conditions. Causes and conditions are like fire, and fire burns everything. We people are not aware, and we act cleverly, not daring to act rashly, knowing that this is increasing suffering and planting the roots of sin.
Thus spoke the Buddha in the 'Buddha's Medicine Sutra'.