English
However, even if the inner thoughts are completely pure, if one is skilled in external methods, one can guide sentient beings. This saying is well-known not only in this treatise but also in all Buddhist scriptures and treatises. ༈ "Ascending the throne of a master of medicine," etc., refers to the four branches of medicine. The so-called "throne of a master" also refers to obtaining the status of a master, also refers to excelling among many masters, and also refers to relying on a master. In short, it means transcending the darkness and impurity of non-masters, ascending the throne of a master who is known to harmonize the object of treatment and the antidote, and attaining the position of a master of merit worthy of respect. These are not empty words either, but refer to possessing the wisdom to distinguish the subtle differences in the meaning of the words of the treatises one is proficient in, and possessing the oral instructions of the unbroken lineage of sight, without making one's own decisions about the rituals of these treatises. And even if one understands these, one can abandon the falsity of making one's own decisions and apply the rituals in a standard manner as in the treatises, thereby obtaining the results of practice or pure practice results. Medicine refers to the ability to apply rituals in many forms such as decoctions and powders in practice, and to grow in suitable places, possessing the merits of new and old Soma, etc., and possessing all medicines such as the main medicine and auxiliary medicines, thereby being perfectly complete. Through taste, potency, and function, the proportions of the medicine, such as large and small, are adjusted to be completely compatible with the disease. The person taking care of the patient should be clever, not exceeding the time limit for permissions and prohibitions, etc., caring for the patient with love, maintaining a high degree of cleanliness, so that medicines, etc., are not confused in quantity and time, and can function as they should. A wise doctor should understand the teachings. ༈ On page 4, line 1, in the 4th Day Garland, it says: "Combined with the disease and taken, it is divided into ten ways." This refers to the fact that for medicines that are beneficial for strong diseases with accumulated phlegm, before eating, at dawn, when the earth and water elements of the body are slightly reduced, and the fire and wind rise, when the rough potency increases, it is called "Little Su," and it is taken at that time. For medicines that are beneficial for laxatives, etc., they should be taken before eating, and then eating afterwards, so that the potency of the medicine is more likely to flow downwards. For intermediate diseases such as fire-heat balance, medicine should be taken halfway between eating and not eating. For pervasive diseases, at noon or in the evening, after eating food, that is, eating last. For life-sustaining wind diseases, take a small portion of medicine with each bite of food.
Chinese
一般来说，对于消化不良等情况，药物的服用时间是在食物消化期间，即上次食物消化完到下次食物未进食之间。对于呼吸不畅、痰多等有益的药物，可以不考虑食物，随时服用，即少量多次、持续不断地服用。对于神志不清等情况，有些药物需要与食物一起服用，即混合在食物中服用。对于打嗝等情况，有些药物需要在刚开始进食时立即服用，即用药物包裹食物，以抑制的方式。对于癫痫等疾病，可以在睡前食物消化或未消化时服用。༈ 第41页第3行中，“保持自身状态，长期停留，力量不外泄”，意思是：与未消化物结合，是因为疾病所依赖的因素本身不需要完全消化，而且它与精华有关。如果它不存在，就会从自身分离。如果它自身被消化，就没有办法单独提取它的根源。这里所说的“因素”或“根源”，是指疾病作为疾病的基础而存在，否则，任何疾病都不可能没有与食物等相关的因素。例如，对于单纯的胆汁增多，可以用特效的胆汁药物来平息。但是，如果胆汁中混有未消化的血液和不良食物，如果不依赖于这些，胆汁就不会平息。对于自身存在的因素，如果自身超过限度，就会引起其他因素的控制，因此两者都需要治疗。༈ 第四十六页第五面第三十一章节中，“精通十八明处”，其中的十八明处，大学者世亲在《俱舍论自释》中说：戏剧1、性爱技巧2、农业3、数字4、土地和声音5、语法6、牙科7、宗教8、商业9、建筑和逻辑10，瑜伽11、听闻12、记忆13、星象14、占星术，算术15、幻术16、机械17、历史18、预言。这些是十八大学术领域。༈ 第四十七页第五面第三十一章节中，“通过传授和学习，成为习惯的友伴”，意思是：就像《幻化网续》中所说：“伟大的医生是主要的，消除痛苦是无与伦比的。”所谓“传授”，是指从仙人智者那里接受了教导的圣人，或者有些人认为是以前的伟大国王时代。
English
Generally, for indigestion and other conditions, the medication should be taken during the digestion period, i.e., between the digestion of the previous meal and before the next meal is consumed. For medications that are beneficial for breathing difficulties, excessive phlegm, etc., it can be taken at any time regardless of food, i.e., in small doses, frequently and continuously. For conditions such as confusion, some medications need to be taken with food, i.e., mixed in with the food. For conditions such as hiccups, some medications need to be taken immediately at the beginning of the meal, i.e., wrapping the food with the medication to suppress it. For diseases such as epilepsy, it can be taken before bedtime, whether the food is digested or not. ༈ On page 41, line 3, "Maintaining one's own state, staying for a long time, not releasing strength outwards," means: Combining with undigested matter is because the factor on which the disease depends does not need to be completely digested, and it is related to the essence. If it does not exist, it will separate from itself. If it itself is digested, there is no way to extract its root separately. Here, the "factor" or "root" refers to the disease existing as the basis of the disease. Otherwise, it is impossible for any disease to not have factors related to food, etc. For example, for a simple increase in bile, it can be calmed with a special bile medication. However, if the bile is mixed with undigested blood and bad food, the bile will not be calmed without relying on these. For the factor that exists within oneself, if it exceeds the limit, it will cause the control of other factors, so both need to be treated. ༈ In chapter thirty-one on page forty-six, side five, "Mastering the eighteen sciences," the eighteen sciences are, according to the scholar Vasubandhu in his commentary on the Abhidharmakosha: Drama 1, sexual techniques 2, agriculture 3, numbers 4, land and sound 5, grammar 6, dentistry 7, religion 8, commerce 9, architecture and logic 10, yoga 11, hearing 12, memory 13, astrology 14, astronomy, arithmetic 15, illusion 16, mechanics 17, history 18, prophecy. These are the eighteen major academic fields. ༈ In chapter thirty-one on page forty-seven, side five, "Through transmission and learning, becoming a habitual companion," means: Just as it is said in the Guhyagarbha Tantra: "The great doctor is the main one, eliminating suffering is unparalleled." "Transmission" refers to a holy person who has received teachings from a sage or wise person, or some believe it refers to the time of the great kings of the past.
Chinese
也说是像拉曼切古等那样的种族所生。是堪布的种族继承的被赐予之命令所适合的，或者实际上被赐予而成就的众生怙主的圣者们。后学者是指于此生对医术通过闻思修等精进，从而在贤者的后面学习，凭借现证经论要义的力量而通晓医理的那些人。业习者虽然不像前者那样对经论的闻思广博，但因精通医学的行业，而通达各种疾病和对治之差别。这三种是众生的亲友。然而，由于对食物和财富的贪求所驱使，往来于贸易，仅掌握一两种药物的名称，自以为是医生的人，由于没有通达疾病和对治的特征，只是敷衍了事，随心所欲，不仅对众生无益，反而因错误治疗而夺取生命的刽子手，应当舍弃。༈。第四十八页背面第三十一节中说：医生的事业有共同和特殊两种。意思是，虽然以前所有人都说这仅仅是针对医学，不能直接应用于见解，但金刚语的秘密不可思议，从甚深的方式中，作为隐藏的意义，即使直接阐述见解也没有矛盾。虽然这是医学，但在所有有为的善事中，没有比这更伟大的了。这是成就清净解脱的甚深资粮，因为是佛菩萨发愿之处， 是国土痛苦之田和诸佛欢喜之方便的殊胜之处。寂天菩萨说：除了令众生欢喜之外，没有其他令诸佛欢喜的方法。又说了众生病人等。像那样的资粮如果被甚深智慧所摄持，就会变成到彼岸，像这样从反面的角度来说，如果一定具备六度，那么就像点金术一样，显示被菩提心二者所摄持没有矛盾，因为与此相关联而安立了甚深灌顶的能力，如果区分成熟解脱的阶段，怎么会没有恰好落在这个阶段呢？因此，以“诸法由差别”和“于一切”之声，对于一切所知处都是无边际的
English
It is also said that they are born from lineages such as Laman Chegu. They are suitable for being granted the order to inherit the lineage of the sage, or the noble beings of the protectors of beings who are actually granted and accomplished. The followers are those who, in this life, diligently study medicine through hearing, thinking, and meditating, thereby learning after the wise and understanding the meaning of the scriptures through the power of manifest realization. The practitioners, although not as extensive in hearing, thinking, and meditating on the scriptures as the former, understand the differences between various diseases and remedies because they are familiar with the practice of medicine. These three are the friends of beings. However, driven by the desire for food and wealth, those who engage in trade, only knowing the names of one or two medicines, and considering themselves doctors, because they do not understand the characteristics of diseases and remedies, merely go through the motions and do whatever they please, are not only unhelpful to beings but are also executioners who take lives through wrong treatment, and should be abandoned. ༈. On the back of page forty-eight, in section thirty-one, it says: The work of a doctor has two aspects, common and special. This means that although everyone before said that this is only for medicine and cannot be directly applied to views, the secret of the Vajra speech is inconceivable, and from the profound way, as a hidden meaning, there is no contradiction even if the view is directly explained. Although this is medicine, among all conditioned virtues, there is nothing greater than this. This is a profound accumulation for achieving purification and liberation, because it is the place where the Buddhas and Bodhisattvas make aspirations, is the excellent place of the field of suffering of the country and the means of pleasing the Buddhas. Shantideva said: There is no other way to please the Buddhas except to make sentient beings happy. He also spoke of sick sentient beings, etc. If such an accumulation is held by profound wisdom, it will become going to the other shore. Like this, from the opposite perspective, if it necessarily possesses the six perfections, then it is shown that being held by the two Bodhicittas like the alchemy is not contradictory, because the power of profound empowerment is established in relation to this, and if the stages of maturation and liberation are distinguished, how could it not fall exactly into this stage? Therefore, with the sounds of "phenomena by difference" and "to all," it is boundless for all objects of knowledge.