[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [四分比丘戒本疏](https://indike.org/pramana/in.bauddha.taisho.1807) › 2.30 # 四分比丘戒本疏 2.30 四分比丘戒本疏 2.30 - **Language:** Classical Chinese ### [2.30](https://indike.org/pramana/in.bauddha.taisho.1807.2.30) 第二十六、畜藥過七日戒。文有五句：一、容犯人。二、有病者畜藥之緣。三、殘藥，「蘇油蜜石蜜」者，出五種藥體。准律，熊脂等漉清如油，即油攝也。四、「齋七日得服」者，謂加口受許服時限也。五、「若過」已下，結罪。至八日明相出即犯，而不待服；服時更犯服不淨藥殘觸等罪。文中不了，故云服也。文言「殘藥」者，如論長衣形對三衣，今此殘藥謂一服餘，更擬數服，名之為殘。若加口受，齊七日來雖殘無過，過七日已殘即過生。因此總辨時與非時、七日盡形、四藥之義，二門分別：一釋名定體、二受持之法。初且釋名定體者，言時藥者，局在午前，為治主病任持命根濟飢養報，名之為時。時非時，經意約此義也。言非時者，蒲桃漿等療渴除冷兼治主客，為於午後明相已還而得飲者，名非時也。言七日者，風痰等病勢力稍強，七日續治藥功方効，名七日也。癖氣癥腎積日方損，許服長久，名曰盡形。然餘三藥事相易知，唯盡形藥人多濫服，故對此藥定體性者須具四緣：一者身有容病（如飢渴等自是尋常名為主病），故律云盡形壽藥，無病因緣服者吉羅（真諦云：蘇等無病服，犯非時食）。二者醫方所要，謂藥方中要須時食尚開入分，況其餘者。故律云「乞食比丘見作石蜜罽尼和之有疑不食。佛言：作法應爾。」又如《薩婆多論》第六卷說「或以時藥或七日藥以成終身藥，服無過。」三者世共了知體性是藥，即如茯苓、乾地黃等，世無不了此體是藥，亦一切方多分須此。若不許服，深違聖意（南山律師云：今有愚夫，非時忘噉乾地黃茯苓末等，非但醎苦格口並出自心，不如噉飯。今詳，大謬判也）。且如七日藥緣起云「有五種藥，世人所識，當食當藥不令麁現。」彼麁當食佛尚開服，茯苓唯藥佛何不許？四者離時食相。此准七日不令麁現，況今盡形何容不爾？曾聞有人過中已後粉暮豫以為餺飥，沷茶湯以之為矐，復以薑酢以為冷洮者，此實不如噉飯。此即為縱貪癡本，不為治道器，故應必斷也。又世共知體是藥者，若入藥分灼然是開，設欲單服亦開無過。然有病中，設有全日失食之人，飢渴過常恐生客病，亦許服藥。以此方隅，理無不盡也。次辨受持之法者，古來以其《十誦律》中優婆離問：時分藥、七日藥、終身藥不犯。舉宿、惡捉、得手受口受不？佛言：得。又《薩婆多論》第六卷云「若病比丘須七日藥，自無淨人求請難得，應自從淨人手受。從比丘口受已，隨置一處，七日內自取而食。」今戒本云「齊七日得服」，良為此也。先辨非時漿，三義分別：一所受藥、二能授人、三正加法。初門者，多分菓作亦有根成，或以藥等釀成諸漿，如藥犍度有八種漿。《善見論》第十七釋云「一切木菓得作非時漿，除諸穀。一切葉得作非時漿，際菜（茶葉之類即是非時漿也）。一切花得非時服，除摩頭花（除蓮華等）。一切菓中，除多羅樹果、椰子果、苽瓠等。」廣如彼論。若釀成者，如蘇毘羅漿，《僧祇》二十九說「釀\[麩-夫+廣\]麥成」。此律，醫教服漬麥汁是也。此等諸漿須無八患，謂惡觸、自煮、內煮、殘宿、內宿、體變（謂失本味等也）、未曾手受、受已置地停過須臾（謂非時中過須臾，准《僧祇》失受也）。第二能授人，須知作漿之法，如作蒲桃漿蒲桃須火淨，押成漿竟須水渧淨，若互不淨若俱不淨，准《十誦律》第二十六並不應飲也。若濁未澄，淨人欲去令煮一沸，擬後重溫，不犯自煮（生飲者不須煮）。淨人授時，作與比丘心。比丘受時，了知前漿，仰手懸放受訖。准《僧祇律》應對比丘言：「此中淨物生，我當受（此是且記識法，謂待清當如法受）。」若已澄清，但須受取，不須記識。第三正加法者，諸部但令加法而無法文，應准義說。具儀對一比丘，手執藥云：「大德一心念！我某甲比丘，今為渴病因緣，此是蒲桃漿，為欲夜分已來服故，今於大德邊受（三說。若有淨人，隨時數數手受而飲，不勞此法）。」餘一切漿改名應知。新翻律攝有加法文，且依古法。次七日藥亦有三門：藥體者，如戒本中五種是也；亦無八患，於中差別義者，殘宿有三：一義如前。二者准《多論》非餘比丘過七日藥；三者非自身已犯殘藥乃至第七日已去藥。餘七同上。第二能授人，如法煮漉與時食別。儻若未別，記識同前（謂脂除滓，油等亦然）。手受准前。起心擬服，若擬塗足等，受即不成。第三正加法者，要先未曾畜藥犯長。若先犯長，今更受持，即被染犯。具儀云：「大德一心念！我比丘某甲，今為風病因緣，此胡麻油七日藥，為欲七日經宿服故，今於大德邊受（三說。南山律師准《磨得勒伽論》安淨地內七日來服。今詳彼論，下之三藥並遮內宿故，《四分律》中盡形壽藥聽內宿，故知不同彼論也）。」餘病餘藥准前應知。次辨盡形壽藥，無八患如上漿中。第二能授人，南山律師准《十誦》二十六食冷聽更煮。若生，聽火淨已煮。今詳《十誦》且望生種開淨已煮。若望自餘米麵等類非生種者，豈無自煮？故知但變生相即犯自煮，故應煮變方不犯煮。記識手受等，准前應知。三正加法者，總別皆成。且別受者，如四等丸。先得人參，應云：「大德一心念！我比丘某甲，為少心力病因緣故，此人參是盡形壽四等藥分，為欲共宿長服故，今於大德邊受（二說。餘分准此）。」若總合了，應總受云：「大德一心念！我比丘某甲，為少心力病因緣故，此四等丸盡形壽藥，為欲共宿（餘詞同上）。」向市買藥，令淨人斷價已，比丘自選過分多取，然後令稱次第受取，更莫置地，即覓比丘加法受持，即是如法。由先多取，未定屬己，不犯惡觸。稱了之後便即受取，故成清淨。諸法師等說他十地斷惑之方，雖浪高談，於己無分。今斯戒律自分行門攝心稱教，每事乖爽豈可得名知解者乎？破突吉羅不度大海，如何不信，妄快貪癡？哀哉哀哉！深可傷矣。此等受持法者，多分正防失受（即不受過生）、殘宿、惡觸、內煮、內宿也。若望自煮等雖不成受，然不由口法防非也。舊云非時七日不防內煮，以藥揵度但云盡形得內煮，故今詳准盡形防之無爽也。 > Twenty-sixth: the precept on keeping medicine beyond seven days. The text has five clauses: First, the person capable of offending. Second, an illness as the condition for keeping medicine. Third, the remaining medicine: "ghee, oil, honey, and rock sugar" sets forth the substances of the five types of medicine. According to the Vinaya, bear fat and the like, when filtered clear like oil, are included under oil. Fourth, "one may consume it within the limit of seven days" refers to adding verbal reception to permit the time limit for consumption. Fifth, from "if it exceeds" onward, the assignment of the offence. When the mark of dawn appears on the eighth day, one immediately commits the offence, without waiting until consumption; at the time of consumption, one further commits the offences of consuming impure medicine, \[holding\] leftovers, \[improper\] contact, and so forth. Since the text is not explicit, it says "consumes". Regarding the phrase "remaining medicine": just as in the discussion of extra robes in contrast to the three robes, here this "remaining medicine" refers to that which is left over from one dose and planned for several more doses; it is called "remaining". If verbal reception is added, there is no fault in it being leftover up to seven days; once seven days have passed, the leftover becomes an offence. Taking this occasion, we comprehensively analyze the meanings of the four medicines—timed, untimed, seven-day, and lifetime—distinguishing them through two sections: first, explaining the names and determining their essential natures; second, the method of formal reception and retention. First, to explain the names and determine the essential natures: What is called "timed medicine" is restricted to before noon; it is called "timed" because it cures primary illnesses, supports the life faculty, relieves hunger, and nourishes the physical recompense. The scriptural intent regarding "timed and untimed" is based on this meaning. What is called "untimed \[medicine\]", such as grape juice and the like, cures thirst, dispels cold, and simultaneously treats both primary and secondary \[ailments\]; it is called "untimed" because it may be drunk between the afternoon and the return of dawn. What is called "seven-day \[medicine\]" applies when the force of illnesses such as wind and phlegm is somewhat stronger, requiring seven days of continuous treatment for the medicine's efficacy to take effect; hence it is called "seven-day". When chronic congestion, abdominal masses, or kidney ailments take accumulated days to subside, long-term consumption is permitted; hence it is called "lifetime \[medicine\]". However, the circumstances of the other three medicines are easy to know; only lifetime medicine is often consumed indiscriminately by people. Therefore, to determine its essential nature against this medicine, four conditions must be met: First, the body has a qualifying illness (hunger, thirst, and the like are natural and ordinary, called primary illnesses). Therefore, the Vinaya states that regarding lifetime medicines, one who consumes them without the cause and condition of illness commits a duṣkṛta. (Paramārtha says: Consuming ghee and the like without illness constitutes the offence of eating at the wrong time.) Second, it must be required by a medical recipe: even timed foods, if required in a medical recipe, are permitted to be included, not to mention other things. Thus the Vinaya states: "A monk begging for food saw rock sugar being prepared by mixing it with kaṇi \[rice powder\]; having doubts, he did not eat it. The Buddha said: 'The procedure should be thus.'" Moreover, as the sixth volume of the Sarvāstivāda-śāstra states: "Whether using timed medicine or seven-day medicine to form a lifetime medicine, consuming it entails no fault." Third, it is universally recognized by the world as being medicine by nature. For instance, poria, dried rehmannia root, and the like: no one in the world fails to recognize that their nature is medicine, and they are also mostly required in all recipes. If one were not permitted to consume them, it would deeply contravene the Sage's intent. (Vinaya Master Nanshan says: "Nowadays there are foolish men who at untimed hours mistakenly devour powders of dried rehmannia and poria, which are not only salty and bitter to the palate but also entirely issue from their own minds; this is not as good as eating rice." On careful examination now, this is a grossly erroneous judgment.) Furthermore, as the origin of the seven-day medicine states: "There are five kinds of medicine recognized by people of the world; they serve as food and serve as medicine, provided they do not appear coarse." When even those that coarsely serve as food were permitted by the Buddha to be consumed, why would the Buddha not permit poria, which is solely medicine? Fourth, it must be free of the characteristics of timed food. Following the rule for seven-day \[medicine\] not to let it appear coarse, how could lifetime \[medicine\] possibly be otherwise? I once heard of people who, after midday, made dough-drop soup from powder of mu-yu, poured tea broth over it as a hot stew, and further used ginger and vinegar as cold noodles; this truly is not as good as eating rice. This serves merely to indulge the root of greed and delusion, not to treat the vessel of the Path, so it must certainly be cut off. Furthermore, for what is universally known by the world to be medicine by nature, if it enters into a medicinal formula, it is clearly permitted; even if one wishes to consume it alone, it is also permitted without fault. However, in the midst of illness, if someone has missed food for an entire day and excessive hunger and thirst threaten to give rise to a secondary illness, consuming medicine is also permitted. With this general principle, the reasoning is fully exhaustive. Next, to explain the method of formal reception and retention: From antiquity, based on the Sarvāstivāda-vinaya where Upāli asked: "Regarding timed medicine, seven-day medicine, and lifetime medicine, is it an offence to hold them overnight or touch them wrongly? May one receive them by hand and receive them by speech?" The Buddha said: "One may." Also, the sixth volume of the Sarvāstivāda-śāstra says: "If a sick monk requires seven-day medicine, and he lacks a pure person of his own so that seeking one is difficult, he should receive it himself from the hand of a pure person. Having received it verbally from a monk, he may place it anywhere, and within seven days take and eat it himself." Now the Prātimokṣa says, "one may consume it within the limit of seven days," precisely because of this. First, to explain untimed juice, distinguishing it by three points: first, the medicine received; second, the person capable of conferring it; third, the actual procedure of ritual enactment. As for the first section: Most are made from fruits, but some are made from roots, or various juices fermented from medicines and the like, as the eight kinds of juices in the Medicine Khandhaka. The seventeenth fascicle of the Samantapāsādikā explains: "All tree fruits may be made into untimed juice, except for grains. All leaves may be made into untimed juice, down to vegetables (tea leaves and the like are untimed juices). All flowers may be consumed at untimed hours, except for madhūka flowers (excluding lotus flowers and the like). Among all fruits, palmyra palm fruits, coconuts, melons, and gourds are excluded." As detailed in that treatise. If it is fermented, such as sauvīraka juice, the twenty-ninth fascicle of the Mahāsāṃghika\[-vinaya\] states it is "made by fermenting barley." In this Vinaya, the physician instructs consuming steeped barley juice, which is this. These juices must be free from the eight defects: improper touch, cooking it oneself, cooking it indoors, remaining overnight, storing it indoors, alteration of nature (meaning loss of its original flavor and the like), not having been received by hand, and after receiving it, setting it on the ground and leaving it for more than a moment (meaning exceeding a moment during the untimed period; according to the Mahāsāṃghika, the reception is lost). Second, regarding the person capable of conferring it: One must know the method of making juice. For example, in making grape juice, the grapes must be purified by fire; after pressing them into juice, they must be purified with water droplets. If one is not purified, or if both are not purified, according to the twenty-sixth fascicle of the Sarvāstivāda-vinaya, none should be drunk. If it is turbid and not yet clarified, and the pure person wishes to leave, he should have it boiled once so that it can be reheated later, which does not commit \[the offence of\] cooking it oneself (if drunk raw, it does not need to be boiled). When the pure person confers it, he forms the thought of giving it to the monk. When the monk receives it, fully recognizing the juice before him, he holds his hands palms up and open to complete the reception. According to the Mahāsāṃghika-vinaya, he should say to the monk: "Pure substances are produced herein; I shall receive it" (this is a method of temporary marking, meaning awaiting clarification to receive it according to the rule). If it has already become clear, one simply needs to receive it, without needing to mark it. Third, regarding the actual procedure of ritual enactment: The various schools merely prescribe performing the ritual enactment without providing the text of the ritual; it should be spoken according to the meaning. Possessing the proper deportment, facing one monk, holding the medicine in hand, one says: "Venerable One, with focused mind, pay attention! I, monk named so-and-so, now on account of the condition of thirst illness—this is grape juice; in order to consume it until the night period, I now receive it before the Venerable One." (Spoken three times. If there is a pure person, one receives it by hand and drinks it repeatedly at appropriate times, without needing this procedure.) For all other juices, change the name as appropriate. The newly translated Vinaya-saṃgraha contains the ritual text; for now, we follow the old method. Next, seven-day medicine also has three sections: As for the substance of the medicine, it is the five kinds in the Prātimokṣa. It must also be free from the eight defects. Among these, the distinctive points: For remaining overnight, there are three \[aspects\]: First, the meaning as before. Second, according to the Sarvāstivāda-śāstra, it cannot be medicine kept beyond seven days by another monk. Third, it cannot be leftover medicine by which one has already committed an offence oneself, up to medicine from the seventh day onward. The other seven are the same as above. Second, the person capable of conferring it: It is cooked and filtered according to the rule, distinct from timed food. If not yet distinct, the marking is the same as before (meaning fat has its dregs removed, and the same for oil and the like). Receiving by hand follows the previous. One must give rise to the intention of consuming it; if one intends to rub it on the feet, etc., the reception is not valid. Third, regarding the actual procedure of ritual enactment: One must not have previously hoarded medicine and committed the offence of excess. If one previously committed the offence of excess and now receives and holds it again, it becomes tainted with the offence. The proper deportment states: "Venerable One, with focused mind, pay attention! I, monk named so-and-so, now on account of the condition of wind illness—this sesame oil is a seven-day medicine; in order to keep it overnight and consume it for seven days, I now receive it before the Venerable One." (Spoken three times. Vinaya Master Nanshan, relying on the Mātṛkā, places it in a pure area to consume within seven days. Now, examining that treatise, all three lower medicines are prohibited from being stored indoors; however, in the Dharmaguptaka-vinaya, lifetime medicine is permitted to be stored indoors, so we know it differs from that treatise.) Other illnesses and other medicines should be understood according to the preceding. Next, explaining lifetime medicine: It must be free from the eight defects, as in the juices above. Second, regarding the person capable of conferring it: Vinaya Master Nanshan, relying on the twenty-sixth fascicle of the Sarvāstivāda-vinaya, states that if food has gone cold, it is permitted to be cooked again; if raw, it is permitted to be cooked after fire-purification. Examining the Sarvāstivāda now, it permits cooking after purification only with respect to raw seeds. As for other grains, flour, and the like that are not raw seeds, would cooking them oneself not apply? Hence we know that merely altering the raw appearance constitutes the offence of cooking it oneself; therefore, it must be changed by cooking \[by another\] before one does not commit \[the offence of\] cooking. Marking, receiving by hand, and the like should be understood according to the preceding. Third, the actual procedure of ritual enactment: Both collective and individual receptions are valid. For individual reception, taking for instance the Fourfold Equality Pill: upon obtaining ginseng first, one should say: "Venerable One, with focused mind, pay attention! I, monk named so-and-so, on account of the condition of having weak mental energy—this ginseng is a portion of the lifetime Fourfold Equality Medicine; in order to store it overnight and consume it long-term, I now receive it before the Venerable One." (Spoken twice. The other ingredients follow this.) If all are combined together, one should receive them collectively, saying: "Venerable One, with focused mind, pay attention! I, monk named so-and-so, on account of the condition of having weak mental energy—this Fourfold Equality Pill is a lifetime medicine; in order to store it overnight..." (the remaining words are the same as above). Going to the market to buy medicine: having a pure person settle the price, the monk selects and takes a generous amount himself, and then has it weighed and received in sequence, not setting it on the ground again; then he immediately seeks a monk to enact the ritual reception and retention, which is according to the rule. Because he previously took a large amount and it was not yet fixed as belonging to himself, he does not commit improper touch. Having been weighed, he then receives it, so it becomes pure. The various Dharma masters explain methods for others to sever delusions across the ten grounds, yet though they discourse grandly in vain, they have no personal share in it. Now, with these Vinaya precepts, one's own domain of practice gathers the mind in conformity with the teaching; if every matter is violated, how can one be called a person of understanding? Breaking a duṣkṛta prevents one from crossing the great ocean; why do they not have faith, falsely seeking pleasure in greed and delusion? How lamentable, how lamentable! It is deeply pitiable. These methods of reception and retention mostly guard directly against losing reception (that is, an offence arising from lack of reception), remaining overnight, improper touch, cooking indoors, and storing indoors. With regard to cooking it oneself and the like, although reception is not effected, guarding against wrongdoing does not depend on verbal ritual. The ancients said that untimed and seven-day \[medicines\] do not guard against cooking indoors, because the Medicine Khandhaka only states that lifetime \[medicines\] may be cooked indoors; therefore, examining it now according to lifetime \[medicine\], guarding against it has no error. > — English (machine translation) (machine translation) - [Previous: 2.29](https://indike.org/pramana/in.bauddha.taisho.1807.2.29) - [Next: 2.31](https://indike.org/pramana/in.bauddha.taisho.1807.2.31) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1807.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1807~en-mt.2.30) — English, machine translation ## Linked texts (1) - [四分律刪繁補闕行事鈔](https://indike.org/pramana/in.bauddha.taisho.1804.3.172) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1807.2.30](https://indike.org/pramana/in.bauddha.taisho.1807.2.30) · Pramāṇa