四分律行事鈔資持記 3.939

3.939

十中，初科為二，初制。次開。五眾親里得合藥者，不為利故。無者，謂親里貧乏也。《五百問》，初制取物，唯開強與。今時醫者，本為求財；既非道業，正乖聖教；懷慈濟物，未見其人。然古之高僧，亦有兼濟；故《僧傳》，明晉有法開，善通方脈；或問法師高明剛簡，何以醫術經懷；對曰：明六度，以除四魔之疾；調九候，以療風寒之病，自利利他，不亦可乎。是知心存利物，無往不可；苟為世財，準律禁斷。若病下，次斷邪術。唾腫，即今方捉噀水，以收腫毒故。

In the tenth: the first section has two parts: first, prohibition; next, exception. The relatives of the five assemblies being permitted to compound medicine is because it is not done for profit. 'Lacking' means the relatives are poor and destitute. The Five Hundred Questions: first, it prohibits taking things, only granting an exception when forced upon one. Modern physicians fundamentally act to seek wealth; since this is not a profession of the path, it directly contradicts the sacred teaching; as for harboring compassion to rescue beings, we have not seen such a person. However, eminent monks of antiquity also combined rescue; thus the Biographies of Eminent Monks clarifies that in the Jin dynasty there was Fakai, who was well versed in the pulse and prescriptions; someone asked the Dharma master, 'You are lofty, brilliant, unbending, and concise; why do you keep the medical arts in mind?' He answered, 'To understand the six pāramitās to eliminate the sickness of the four māras; to adjust the nine pulses to cure the diseases of wind and cold; benefiting self and benefiting others, is that not permissible?' From this we know that if the mind is set on benefiting creatures, there is nowhere it cannot go; if it is merely for worldly wealth, it is strictly forbidden according to the Vinaya. From 'If illness' down, next it cuts off heterodox arts. 'Spitting on swelling' is just like the current method of holding and spraying water to collect swelling and poison.