四分律刪繁補闕行事鈔 3.171

3.171

三所受比丘，有二。初自無五過：一相續畜。若畜至七日，即日受藥，不成。《僧祇》：比丘有第七日石蜜，即日更得石蜜，是名相污。問：此既未過，云何相染？答：非犯長相污，由前七日服訖，病猶不差，更服無益，作法不成；若得異藥，得加七日。二相續畜。已曾畜藥至八日犯長，即日得藥入手作法，被染，更不堪服。三曾食他第七日藥，即日自得，作法不成，以藥味通故；《僧祇律》如此。四相續受。《僧祇》：比丘七日中，日日受藥，受而不食；至八日，不得更受，須一日不受間之。謂貪多過受，又不服療（《四分》無文，準用亦好）。五相續犯。《僧祇》：比丘七日恒服，至八日正可，不得更服，不妨受於異藥。上明相續，對一蜜藥為言；若得油者，亦即加法。《僧祇》：生穌、熟穌、醍醐，展轉易味，七日更受。二自作四法：一仰手受。二分別。言作七日油想；若本心作然燈、塗足受者，不成，如《僧祇》說。三記識。言此中淨物生，我當受（若離時食，不須此語）。四展轉。受生穌作熟穌（應與淨人煮，亦得自煮；二種煮已，更從淨人受之；雖是先受，以味轉失受，不名惡觸）。《毘婆沙》云：七日藥手受口受已，置一處，勿令淨人觸之。

Third, the receiving bhikṣu has two points. First, he must personally be free from five faults: (1) continuous possession: if he has kept it up to the seventh day, receiving the medicine again on that same day is not valid. The *Mahāsāṃghika-vinaya* states: If a bhikṣu has rock sugar on the seventh day and obtains more rock sugar on that same day, this is called "mutual defilement." Question: Since the time has not yet expired, why does it defile? Answer: It is not a defilement due to offending by keeping extra; rather, because after taking it for the preceding seven days the illness is still not cured, taking more is useless, and the formal procedure is invalid; if he obtains a different medicine, he may perform the seven-day procedure. (2) Continuous possession: having previously kept the medicine until the eighth day, committing an offense of keeping extra, if he receives medicine on that day into his hands and performs the procedure, it is defiled and can no longer be consumed. (3) Having consumed another's seventh-day medicine, if he obtains it for himself on the same day, the procedure is invalid, because the flavours of the medicines are identical; such is the case in the *Mahāsāṃghika-vinaya*. (4) Continuous receipt: the *Mahāsāṃghika-vinaya* states that if a bhikṣu receives medicine every day for seven days, receiving it without consuming it, on the eighth day he must not receive more; there must be an interval of one day without receipt. This refers to greedily over-receiving without consuming it for treatment. (The *Dharmaguptaka Vinaya* lacks this text, but applying it as a standard is also good.) (5) Continuous offense: the *Mahāsāṃghika-vinaya* states that if a bhikṣu takes it continuously for seven days, on the eighth day he must stop, and cannot take more; this does not preclude receiving a different medicine. The above discussion of continuity is stated with regard to a single honey medicine; if he obtains oil, he may also immediately add the procedure. The *Mahāsāṃghika-vinaya* states: Raw butter, clarified butter, and ghee, successively changing flavours, may be received anew for seven days. Second, he performs four requirements himself: (1) receiving with upturned hands; (2) differentiation, stating the thought of it as "seven-day oil"; if his original intention in receiving it was to burn lamps or rub his feet, it is invalid, as explained in the *Mahāsāṃghika-vinaya*; (3) designation, stating "pure things arise within this, and I shall receive them" (if it is free from time-appropriate food, this utterance is not needed); (4) transformation: receiving raw butter to make clarified butter (he should have a kappiyakāraka cook it, though he may also cook it himself; after both methods of cooking, he receives it again from the kappiyakāraka; although it was previously received, because receipt was lost through the change of flavour, this is not called improper touch). The *Vibhāṣā* states: Once the seven-day medicine has been physically and verbally received, place it in one spot and do not let a kappiyakāraka touch it.