四分律刪繁補闕行事鈔 3.177

3.177

四加法言：「大德一心念！我某甲比丘，為氣病因緣，此是（薑、椒、橘皮，及鼈甲、紫苑丸）盡形壽藥，為欲共宿長服故，今於大德邊受（三說）。」若丸散之中，隨其本病，對病之藥，有五十、三十別色，各依本方，題名入法，如前分別。若買藥未足，隨得入手，即加口法；而體是盡形者，依本名加法；若是時藥、七日藥者（如大棗、采麥、豉醬、羊腎、虎眼、鵄頭、白蜜、酥油之類），遇緣不得與盡形藥頭一時受者，應加法言：「今為氣病因緣，此是羊腎盡形、紫苑藥分。」為欲共宿等餘詞同上（餘者準此例之）。若往市買藥，令淨人斷價已，比丘依名自選取多少，一處著之；然後令秤，次第受取，不得置地；即覓比丘加之，不得過限。今奉法者，希有一二；多並任癡心，抑挫佛法；得便進噉，何論淨穢？高談虛論，世表有餘；攝心順教，一事不徹。焉知未來惡趣？且快現在貪癡。有識者深鏡大意！

4. The words for the procedure: "Venerable One, bear in mind! I, bhikṣu so-and-so, on account of a qi illness—this lifetime medicine (ginger, pepper, dried citrus peel, tortoise shell, and aster pills), in order to keep it overnight and take it long term, I now receive before the Venerable One." (Recited three times.) If among pills or powders, according to the root illness, the medicines counteracting the illness consist of thirty or fifty distinct ingredients, each should be entered into the procedure by name according to its original formula, distinguishing them as above. If the medicines purchased are incomplete, as each comes to hand one should immediately add the verbal procedure; if its substance is a lifetime medicine, one adds the procedure by its original name; if it is a time-appropriate medicine or a seven-day medicine (such as jujubes, barley, fermented soybean paste, sheep kidneys, tiger eyes, kite heads, white honey, butter, or oil) and circumstances prevent it from being received at the same time as the main lifetime medicine, one should add the procedure saying: "Now, on account of a qi illness—this is sheep kidney lifetime, an adjunct to aster medicine." The remaining words, "in order to keep it overnight...", are as above (the rest follow this pattern). If going to the market to buy medicines, once the kappiyakāraka has settled the price, the bhikṣu selects the required amounts himself according to name and puts them in one place; then he has them weighed and receives them in order without placing them on the ground; he immediately finds a bhikṣu to perform the procedure, not letting the time limit pass. Nowadays, those who uphold the Dharma are scarcely one or two; most give rein to foolish minds and suppress the Buddha's Dharma; once obtained, they immediately eat it, without caring whether it is pure or defiled. Their lofty discourse and empty chatter more than surpass worldly standards, yet when it comes to restraining the mind to follow the teachings, they fail to master a single matter. How could they know the evil destinies to come, merely gratifying their present greed and folly? Let those with understanding deeply reflect upon this broad principle!