四分律刪繁補闕行事鈔 3.120

3.120

七日藥者。《四分》：穌、油、生穌、蜜、石蜜等五種，世人所識，當食當藥，如食飯、乾飯，不令麁現。《伽論》：糖漿亦得七日受，乃至未捨自性。《僧祇》加脂一種。《四分》：舍利弗風病，醫教服五種脂，熊、羆、猪、驢、魚等也。《僧祇》：此藥清淨，無時食氣；一時受，七日服。有四百四病：風大百一用油脂治，火大熟病用穌治之，水病蜜治，雜病用上三藥治之。《五分》：見作石蜜，搗米著中。佛言：作法應爾。若合藥法如此者，聽非時服。《十誦》：石蜜不得輒噉，除五種人：遠行人、病人、食少不足人、不得食人；若施水處，和水飲之。《五分》：飢、渴二時，以水和飲。《僧祇》：食上多得酪，食不盡者，動作生穌，七日受服；若長，煎作熟穌，七日受（驗知穌、油，各受，作法；得多七日，不名重受）。若乞食時多得穌者，貧病比丘，以細緻㲲淨漉，取穌，得七日受。若有緣事不得中前作者，當對一比丘記識言：此中淨物生，我當作七日藥受。若忘誤不受、不作淨，過時是名不淨。若得多油，如穌中說。得胡麻，食殘不盡，即煮取油，七日受之；若事緣不得作，如穌中說。若熊、猪等脂，如上進不。得甘蔗及果，並如上。《善見》：受酪，記酪中穌為七日，至第七日鑽得即日服，八日犯捨。油、蜜亦爾。《摩得伽》：非時受甘蔗，作法不成，時內並成。然蜜味美重，凡聖常言，長貪壞行，勿先於此，兼得必彊力劫掠辨之；自非極病，難用進口。故《僧祇》：佛受獼猴無蜂熟蜜等（云云）。

Regarding seven-day medicines: The Dharmaguptaka Vinaya states that there are five kinds—butter, oil, raw butter, honey, and rock sugar—which are recognized by worldly people, serving both as food and as medicine, just as when eating boiled rice or dry rice, yet without letting it become coarsely manifest. The Mātṛkā states: Molasses syrup may also be received for seven days, so long as it has not relinquished its own nature. The Mahāsāṃghika Vinaya adds one kind: animal fat. The Dharmaguptaka Vinaya states: When Śāriputra had a wind illness, a physician instructed him to take five kinds of fat: bear, brown bear, pig, donkey, and fish. The Mahāsāṃghika Vinaya states: These medicines are pure and devoid of the smell of food for the proper time; received at one time, they may be taken for seven days. There are four hundred and four illnesses: the one hundred and one disorders of the wind element are treated with oil and fat; illnesses of ripening from the fire element are treated with butter; water illnesses are treated with honey; and compound illnesses are treated with the above three medicines. The Pañcavargika Vinaya states: [A monk] saw rock sugar being made with pounded rice placed inside it. The Buddha said, 'The method of making it is indeed so. If the formula for compounding medicine is like this, it is permitted to consume it at the improper time.' The Daśādhyāya-vinaya states: Rock sugar must not be consumed at will, except by five kinds of people: those traveling far, the sick, those with too little food who are unsatisfied, and those who have not obtained food; or at a water-offering place, drunk mixed with water. The Pañcavargika Vinaya states: At the two times of hunger and thirst, drink it mixed with water. The Mahāsāṃghika Vinaya states: If on one's food one obtains much curd and cannot finish eating it, one churns it to make raw butter, receiving and taking it for seven days; if there is a surplus, one simmers it to make clarified butter, receiving it for seven days (from this it is verified that butter and oil are each received according to the ritual method; obtaining further seven-day periods is not called duplicate receiving). If when begging food one obtains much butter, an impoverished or sick monk uses fine, dense cotton cloth to strain it cleanly, takes the butter, and may receive it for seven days. If due to circumstances one cannot make it before noon, one should record it mentally before a monk, saying, 'Purity will arise from this; I shall receive it as a seven-day medicine.' If out of forgetfulness or error one does not receive it and does not purify it, when the time has passed it is called impure. If one obtains much oil, it is as stated for butter. If one obtains sesame seeds and there are leftovers from eating, one immediately boils them to extract the oil and receives it for seven days; if due to circumstances one cannot make it, it is as stated for butter. With bear fat, pig fat, and the like, whether to proceed or not is as above. If one obtains sugar cane or fruits, all are as above. The Samantapāsādikā states: Having received curd, one mentally notes the butter within the curd for seven days; on the seventh day one churns and obtains it, consuming it on that very day; on the eighth day one commits an offense of forfeiture. It is likewise for oil and honey. The Vinayamātṛkā states: If one receives sugar cane at an improper time, the ritual procedure is invalid; within the proper time, it is fully valid. However, the flavor of honey is delicious and rich; both ordinary people and sages constantly say that nothing surpasses it in increasing greed and destroying practice, and moreover its acquisition inevitably involves violent plunder; unless one is gravely ill, it is difficult to ingest. Therefore the Mahāsāṃghika Vinaya says that the Buddha received ripe honey free of bees from a monkey, and so forth.