律戒本疏 1.51

1.51

三十服四種合消藥　凡藥有四種。一者時藥。時藥有十五種。五助食。根莖枝葉菓也五正食。餅[麩-夫+少]糒異肉。如五似食。床粟[麩-夫+黃]麥。弟子加師。小麥擣令碎熱食之。加師二者夜分藥。謂八種菓醬。一名周利。二名牟利。三名拘利。四名舍利。五名舍都。六名類樓。七名利。八名蒲桃。除蓏餘一切菓悉得作醬。八種菓醬未濟。漉澄清名時藥。已漉澄清名一夜分藥。油未澄漉。蘇未揃練名時藥。澄清揃練七日藥。蜜及石蜜亦七日藥。如牛脂䐗脂等一切脂。未揃練澄清名時藥。揃練澄清無肉氣無骨氣亦七日藥。餘一切薑佳等終身藥。又諸菓合滓是時藥。菓菓木汁夜分藥。生薑等七日藥。一切樹脂未揃等亦七日藥。藥過七日服不能治病故。因以為限。防其貪嗜也。眾生骨角折毛時藥。燒作發為終身藥。昔八月中諸比丘時行病　後食時藥飢虛不足羸瘦。佛復聽。聽食四種藥。所謂蘇油蜜石蜜。星宿比丘多畜諸藥。停積逕宿。因是還開。若病聽服四種合消藥。病差則止。若無淨人可付。有貪不能得。聽手受口受。七日服之。時藥夜分藥七日終身。此四種藥未口受手受。淨施淨人得。終身日日淨人邊受服。時藥時受服。夜分藥若自手受不口受。移時應更受。若已口受一受得夜服之。七日藥若口受手受。七日中自取服。若不口受手受。應日日淨人邊受。終身藥手受口受。終身自取。若手受口不受。故日日淨人邊受。若不口受手受。淨捨已。終身就淨人受服。為防盜心故。一切飲食物悉從淨人受。七日藥無病人不得口受服。若病人口受手受。藥未逕宿。無病人得服。已逕宿不得服。

Thirtieth: Taking the four kinds of medicine combined for consumption.
In general, medicines are of four kinds. The first is medicine of the proper time (kāla). There are fifteen kinds of medicine of the proper time: five auxiliary foods, which are roots, stalks, branches, leaves, and fruits; five primary foods, which are cakes, parched grain, dried cooked rice, [delicacies?], and meat; and five secondary foods, which are [sorghum?], foxtail millet, roasted cracked barley, [wheat?], and pulses (when a disciple serves the master, crushing wheat finely and eating it hot is also serving the master). The second is night-period medicine, which refers to the eight kinds of fruit juices: the first is called caulī, the second maulī, the third kaurī, the fourth śarī, the fifth śatu, the sixth pailu, the seventh lī, and the eighth grape [juice]. Except for melons, all other fruits may be made into juices. When these eight fruit juices have not settled and been strained clear, they are called medicine of the proper time; once strained and clarified, they are called night-period medicine. Unclarified and unstrained oil, and unclarified and unboiled ghee, are called medicine of the proper time; when clarified and boiled, they are seven-day medicine. Honey and sugar candies are also seven-day medicines. As for all fats such as beef tallow, pork lard, and so on: when unboiled and unclarified, they are called medicine of the proper time; when boiled, clarified, and free of any odor of meat or bone, they are also seven-day medicine. All other items, such as ginger and garlic, are lifetime medicines. Furthermore, various fruits combined with their pulp are medicine of the proper time; the juices of fruits and tree sap are night-period medicine; fresh ginger and the like are seven-day medicine; all tree resins that have not been boiled or refined are also seven-day medicine. Because medicine taken after seven days cannot cure illness, a limit was made for this reason to guard against greed and craving. The bones, horns, shed claws, and hair of sentient beings are medicine of the proper time; when burned into ash, they become lifetime medicine. Formerly, during the eighth month, various monks fell ill with an epidemic; after mealtime, [consuming only] medicine of the proper time, they were hungry, weakened, lacking nourishment, and emaciated. The Buddha then permitted them [further nourishment], allowing them to consume four kinds of medicine: namely, ghee, oil, honey, and sugar candy. The monk Nakṣatra stored many medicines, keeping them overnight. Because of this, [the permission] was repealed and revised: if ill, one is permitted to consume the four kinds of medicine combined for consumption, but when the illness is cured, one must cease. If there is no purified person (kappiyakāraka) to whom they can be entrusted, and one would otherwise be unable to obtain them due to greed, one is permitted to receive them by hand and receive them by mouth, and consume them for seven days. Medicine of the proper time, night-period medicine, seven-day medicine, and lifetime medicine: before these four kinds of medicine are received by mouth or received by hand, they can be given in vikalpanā to a purified person; as for lifetime medicines, every day one receives and takes them from the purified person. Medicine of the proper time is received and taken at the proper time. For night-period medicine, if one receives it by one's own hand without receiving it by mouth, when the time passes one must receive it again; if one has already received it by mouth, with that single receiving one may consume it at night. For seven-day medicine, if received by mouth and by hand, one may take and consume it oneself within the seven days; if not received by mouth and by hand, one must receive it daily from a purified person. For lifetime medicine, if received by hand and by mouth, one takes it oneself for the rest of one's life; if received by hand but not by mouth, one must still receive it daily from a purified person. If neither received by mouth nor by hand, after being transferred in vikalpanā, one takes and consumes it from a purified person for the rest of one's life. To guard against thoughts of theft, all food and drink must be received from a purified person. For seven-day medicine, someone without illness may not receive it by mouth and consume it; if an ill person receives it by mouth and by hand, and the medicine has not been kept overnight, one without illness may consume it, but if it has been kept overnight, one may not consume it.