English
It is said that in the Asmaparanta area of Yebra, one can freely use clothes made of bark as a precept for practice. Generally, in places where water freezes, wearing both hats and boots is an allowed precept. Second, regarding the basis of medicine: When the teacher was staying in Nyan Yo, the monks became weak due to autumn diseases, so they were allowed to rely on medicine. Moreover, if they became weak from eating at the wrong time, the medicine was divided into four categories and then allowed. There are four aspects to this: the source of the medicine, the actual medicine, who uses it, and the place where it is kept and how it is used. First, it should be obtained by avoiding wrong livelihood and staying away from both extremes. Second, there are definition, classification, meaning of words, and usage. First, what is the medicine that a disciplined monk can rely on? It is food that has the nature of three senses: smell, taste, and touch. As stated in the Treasury of Knowledge: "If one desires food, it has the nature of three sources of arising (སྐྱེ་མཆེད་གསུམ)." Second, there are those allowed at any time, those allowed within a set time, those allowed for seven days, and those allowed for life. First, those allowed at any time have definition and classification. First, what is the medicine that is mainly allowed for curing hunger? It is generally not allowed for monks to enjoy in the afternoon. Second, there are five foods and five drinks. First, Sagarasya said: "Various rice, fried noodles, tsampa, and meat, flour and fruits are the five foods." Second, "Roots, trunks, flowers, fruits, and leaves are also the five drinks." Second, those allowed within a set time have definition, essence, and classification. First, what is the medicine that is mainly allowed for curing thirst? It can be enjoyed by monks after being blessed until the end of the set time. Second, the righteous son of Kena offered eight materials for drinks. As stated in the Basis of Medicine: "Water, tree fruits, and apples, banyan and fig trees, Barushaka and grapes, the eighth is said to be raisins." In addition, there is processed salt, which is the residue of grape wine, etc.; grain salt, which is the residue from barley wine, wheat wine, etc.; yogurt water, which is the juice of yogurt; the essence of whey, which is whey; root water, which is the residue of cooked rice and barley, etc., pressed without fermentation.
Chinese
在藏地被称为“曲”（Shu）的饮料，也具备五种特性：用水浸泡，用网过滤，非常稀薄，显现光泽，颜色如水蓼的嫩芽。第三部分，关于适合时饮用、七日饮用和维持生命饮用的三种药物，分别是葡萄汁、蔗糖汁和非常稀薄的余甘子汁。第三部分，关于七日饮用：包括定义和分类。首先，定义是：主要用于治疗肺病的药物，僧侣加持后可在七日内食用。其次，分类包括：酥油、谷物油、蜂蜜和糖蜜的泡沫。由糖蜜制成的糖，以及糖蜜皮的粉末，将其做成块状，称为糖块等。与酥油性质相同的甘露，以及与谷物油性质相同的鱼等五种动物的脂肪，经过熬制和过滤。萨迦的新鲜灯油也被认为是七日饮用。医方根本论中说：七日饮用是白油、芝麻油和蜂蜜。这与上述说法相符。第四部分，关于维持生命饮用：包括定义和分类。首先，定义是：主要用于治疗混合疾病的药物，在疾病痊愈之前可以加持并食用。其次，分为五类：根茎类药物，如漏芦和油菜；树干类药物，如檀香和肉桂；叶子类药物，如印度楝树的叶子；花朵类药物，如印度金合欢的花朵；果实类药物，如诃子、毗黎勒和余甘子。这些药物主要不作为食物广泛使用。第三部分，词义解释：总的来说，因为能治疗疾病，所以称为“药”。具体来说，因为只能在早晨饮用，所以称为“时饮用”。因为可以用自己的名字加持到时间的尽头，所以称为“时限”、“七日饮用”和“维持生命”。第四部分，关于依赖方式，分为两种：身体依赖，如眼药的用途是皮肤等。关于口服药物：适合时饮用的药物只能在早晨饮用。如果对病人有益，也可以在非适宜时间饮用。如果超过了适宜时间，即使加持也无法储存，因此不应这样做。
English
The beverage known as "Shu" in Tibet is also characterized by five qualities: soaked in water, filtered with a net, very thin, showing luster, and with a color like the sprouts of Polygonum hydropiper. The third part concerns the three types of medicine suitable for time-limited consumption, seven-day consumption, and life-sustaining consumption, which are, respectively, grape juice, sugarcane juice, and very thin emblica juice. The third part, concerning seven-day consumption, includes definition and classification. First, the definition is: a medicine mainly used to treat wind disorders, which a monk can bless and consume within seven days. Second, the classifications include: the foam of ghee, grain oil, honey, and molasses; sugar made from molasses, and powder from molasses skin, made into lumps called sugar cubes, etc.; nectar, which has the same properties as ghee; and the fat of five animals, such as fish, which is similar to grain oil, rendered and filtered. Fresh butter lamps from Saga are also considered seven-day consumption. The Root Text of Medicine states: Seven-day consumption includes white butter, sesame oil, and honey. This is consistent with the above. The fourth part, concerning life-sustaining consumption, includes definition and classification. First, the definition is: a medicine mainly prescribed to treat combined disorders, which can be blessed and consumed as long as the disease persists. Second, it is divided into five
Chinese
没有说加持，其他三种药如果没有加持，可以给所有的人，无论是不是病人，任何时候都可以服用。但是，如果没有加持，加持过的东西，白天两份，晚上三份，这五份都会储存起来，为了避免这种情况，必须加持。像这样加持过的药，只有病人才可以服用，时间一般是到自己名字的时间结束为止。特别是对于分时段的药，有三种情况：用因时而宜的材料制成的药，可以到晚上最后一份药的时间为止；用七天时间制成的药，到第八天黎明未亮之前都不会储存；用因营养而保持的材料制成的药，不可能发生储存。那么，加持过的药在自己的时间没有过期之前，就不会发生储存吗？不一定，如果味道变了，加持就会消失，就会储存起来。即使有鉴别的方法，也会变成那样。如何服用的仪轨是：把自己当成病人，把食物当成药，保持觉知，通过忆念三宝的方式。食物要分成四份：首先，把干净的食物供养给神；然后，给护法神和守护神，做非常丰盛的朵玛；自己吃喝剩下的，给诸鬼神。通过这个仪轨，适量地享用食物，然后做供养、净罪和回向。还有后面的三种药，以及顺便加持药具钵，以及取出它们的仪轨。第三，什么人服用呢？一般来说，是具有戒律的出家人，具有涅槃的想法的人服用。特别是可以布施给父母和乞讨者等。第四，放置药物的地方和房间的依据是：经文中说：在适宜的地方，加持后煮熟和放置的东西，和外面一样。因此，即使在结界内，也可以在那里进行生煮和长时间的浸泡等，所以叫做适宜的房间。也就是说，在远离在家人的住所和寺庙及其周围的地方，不会发生结界内煮食和长时间浸泡的过失，所以在那些地方适宜。
English
It is not said to bless. The other three medicines, if not blessed, can be given to all people, whether they are sick or not, and can be taken at any time. However, if not blessed, the blessed things, two portions during the day and three portions at night, these five portions will be stored. To avoid this, it is necessary to bless them. The medicine blessed in this way can only be taken by the patient, and the time is generally until the end of the time of one's own name. Especially for the medicine taken in segments, there are three situations: the medicine made from materials suitable for the time can be taken until the time of the last portion of the medicine at night; the medicine made in seven days will not be stored until the dawn of the eighth day; the medicine made from materials that are maintained due to nutrition cannot be stored. Then, will the blessed medicine not be stored before its own time expires? Not necessarily, if the taste changes, the blessing will disappear and it will be stored. Even if there is a way to identify it, it will become like that. The ritual of how to take it is: regard yourself as a patient, regard food as medicine, maintain awareness, and through the way of remembering the Three Jewels. Food should be divided into four parts: first, offer clean food to the gods; then, give to the Dharma protectors and guardian deities, make very rich tormas; give the leftovers of what you eat and drink to the ghosts and spirits. Through this ritual, enjoy the food appropriately, and then do offerings, purification, and dedication. There are also the last three medicines, as well as the incidental blessing of the medicine container and bowl, and the rituals for taking them out. Third, who takes it? Generally speaking, it is taken by monks who have precepts and have the idea of Nirvana. In particular, it can be given to parents and beggars, etc. Fourth, the basis for the place and room where the medicine is placed is: the sutra says: In a suitable place, things that are cooked and placed after being blessed are the same as outside. Therefore, even within the boundary, raw cooking and long soaking can be done there, so it is called a suitable room. That is to say, in places far away from the residences of householders and temples and their surroundings, the faults of cooking and long soaking within the boundary will not occur, so those places are suitable.
Chinese
房屋不需要加持。除此之外，不仅是寺院及其周边，即使是俗人的住所，如果不是俗人居住而是比丘掌管的房屋，也需要加持。如何加持的方法有四种：第一种是在铺砖的时候，比丘用手杖敲击砖的边缘，由此产生的加持；第二种是在开始砌墙到完成之前，任何时候用手杖集中意念由此产生的加持；第三种是适合作为僧房的房屋建成后，比丘居住期间，僧团通过祈请和两次羯磨进行加持；第四种是无论之前是否加持过，当比丘们新进入空旷的寺院时，到达后立即产生的加持。后两种方法适用于新建僧房或已建房屋改为僧房的情况。此外，就像各个主人的牛被赶入同一个牛棚一样，在同一个区域内，多个寺院的僧房事务由一个房屋承担，经文中称之为“像牛棚一样的僧房”。第三，住所的基础是：在瓦拉纳西，居士德善请求世尊建造寺院，世尊答应了。这包括两种情况：行礼和不行礼的方式，以及建造和享用寺院的仪轨。第一种是：以别解脱戒为最上，出家者应行礼。对同等者，对年长者行礼。以及，俗人对出家者行礼。所有人对佛陀行礼。等等，如广说。第二种是：应建造寺院。在一面的中央应建造香室。其前面是门房。四方形最好。等等，是建造寺院的仪轨，建造后，在门上画金刚手护法神，在门房画五分轮等图案的方式，以及“寺院不可遗弃”等等，是通过如何守护的方式来安住，以及随意使用财物。
English
A dwelling does not need to be consecrated. Apart from that, not only the monastery and its surroundings, but even a layman's residence, if it is not inhabited by a layman but is a dwelling owned by a Bhikshu, then the dwelling needs to be consecrated. There are four ways to consecrate it: First, when laying bricks, the blessing that comes from a Bhikshu striking the edge of the brick with a staff; second, the blessing that comes from concentrating the mind with a staff at any time from the beginning of the wall construction to its completion; third, when a house suitable as a dwelling is completed, the Sangha consecrates it through supplication and two karmas while the Bhikshu is residing there; fourth, whether or not it has been consecrated as a dwelling before, when Bhikshus newly enter an empty monastery, the blessing that arises immediately upon arrival. The latter two apply to both building a new dwelling or converting an existing building into a dwelling. Furthermore, just as the cattle of individual owners are brought into the same shed, when the affairs of multiple dwellings of monasteries within the same boundary are handled by one building, the scriptures refer to it as a "dwelling like a cattle shed." Third, the basis of the dwelling is: In Varanasi, the householder Dewasang requested the Teacher to build a monastery, and the Teacher granted it. This includes two aspects: the manner of prostration and non-prostration, and the ritual of building and enjoying the monastery. The first is: With the Pratimoksha vows as supreme, the ordained should prostrate. To equals, to elders. And, laypersons to the ordained. Everyone to the Buddha. And so on, as explained in detail. The second is: A monastery should be built. A perfumed chamber should be built in the center of one side. In front of it is the gatehouse. A square shape is best. And so on, are the rituals for building a monastery, and after building, the manner of drawing images such as Vajrapani protector on the door and a five-part wheel in the gatehouse, and "the monastery should not be abandoned," and so on, is how to abide through guarding it, and bestowing blessings with whatever conduct is desired.