English
English version: 'Because they are not in harmony, they should not be accumulated.' What is called harmony? For example, if Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom) obtains good dyed cloth from outside and uses this cloth to sew patches onto his patched robe, the Buddha allows him to accumulate it, and this is called harmony. Situations of non-harmony are when good dyed brocade or good white cloth, even if sewn together, should not be accumulated, and this is called non-harmony. It is like wine that can be drunk if mixed with medicine, but cannot be drunk if not mixed. Good dye and bad dye mixed together can be accumulated, but not mixed cannot be accumulated. There are two kinds of harmony: one is color harmony, and the other is garment harmony. Color harmony refers to dyeing first with root dyes and then with weak dyes. Or dyeing first with good dyes and then with bad dyes. These two situations are called color harmony and can be accumulated. What is called good dye? The five primary colors are called good dyes. The Sarvāstivāda (the 'all exists' school) says: 'Good dyes are pure blue, pure red, pure yellow, pure black, and pure white. These five colors are called good dyes.' Great color harmony refers to dyeing first with blue and then with other colors; dyeing first with other colors and then with blue. The five colors are all like this, and such dyes can be accumulated. Garment harmony refers to when the garment is clean and the patch has not yet been offered as a pure gift (净施), and it is sewn onto the garment. If the garment has not yet been offered as a pure gift, but the patch has already been offered as a pure gift, and it is sewn onto the garment. Both of these situations are called clean garments. If the garment is less than ten days old and has not yet been offered as a pure gift, but the patch has already been offered as a pure gift, and it is sewn onto the garment, it can be accumulated. If the patch is less than ten days old and has not yet been offered as a pure gift, and it is sewn onto the garment, it can be accumulated. This is called garment harmony. The method of pure offering is that one can make a pure offering for one day at a time. If more than ten days pass without making a pure offering, one commits Nissaggiya (forfeiture). If one does not declare it pure due to negligence, because of malicious intent, even if it is less than ten days, one commits forfeiture. 'What should be accumulated even if not in harmony, and what should not be accumulated even if in harmony? What should be accumulated even if not in harmony are mountain tribulus (a type of herb), shik-ki-liu grass (a type of herb), yampaka (a type of herb), vibhitaka (a type of herb), ullerika honey (a type of herb), bitter wine (a type of medicine), yamdalimkin (a type of medicine), and tilaka (a type of medicine). Such medicines should be accumulated even if not mixed. Why? Because each of these medicines can be taken separately with food, but not mixed with food. It is like boiling milk until it is cooked, pouring it into a container, and after a little time' --------------------------------------------------------------------------------
Chinese
乳水各别。此乳着盐不中食，不和盐中食。上所列药草和合投合，不中一一中投食。亦如乳盐合不中食，别食甚好。是名不和合用。当于尔时，佛为病比丘听饮苏毗勒浆着盐得饮、不着亦得。是名和合用。 “尽形受药者，姜、椒、荜茇、诃梨勒、盐、菖蒱，如是等皆名尽形受药。药草犍度中广说。寺中应可作者，从羯磨一切法事，乃至饮食卧起，及露着泥洹僧竭支皆中。复有中者，若寺中地见金银，知主不知主，皆应取举之。知主者，后来当还。若不知主者，应当众僧中唱：‘我昨日僧地中得金银。是谁物也？’有人来言是我物者，应问：‘此物头数多少及与斤两？裹持系缚用何等物？’若言一一相应者可还之，不相应者不应与也。复有寺中可中作者，若比丘比丘尼，用木叶作盖、用木皮作盖、或织草作盖，如此等皆寺中得用。复有比丘，寺中得用物，富罗上重着革皮落缩，若出聚落雨雪得着，无雨雪不得也。所著革屣，四重三重乃至一单，寺里皆应得着。入聚落时雨雪得着，无时不得也。病时亦得着。革屣犍度中广说。 “寺中应畜铁钥木钥、瓢杖、浴室中床。是名寺中应畜物。 “比丘僧差入林者，应与七日。若七日不得来者，应与十五日。若十五日不得来者，应与一月。是名应入林。 现代汉语译本：乳和水各有分别。这乳如果加了盐就不能食用，如果不加盐就可以食用。上面所列的药草如果混合在一起投用，就不能单独一样一样地投用。也像乳和盐混合在一起就不能食用，分开食用就很好。这叫做不和合使用。当时，佛陀为生病的比丘允许饮用苏毗勒浆（一种药饮），加盐可以饮用，不加盐也可以饮用。这叫做和合使用。 ‘所谓尽形寿受药，是指姜、椒、荜茇（一种香料）、诃梨勒（一种药材）、盐、菖蒲（一种药材），像这些都叫做尽形寿受药。在药草犍度（律藏中的一部分）中有详细说明。寺院中可以做的事情，从羯磨（僧团的宗教仪式）一切法事，乃至饮食卧起，以及露着泥洹僧竭支（一种僧衣）都可以。还有可以做的事情，如果在寺院的土地上发现金银，知道是谁的或不知道是谁的，都应该拿起来。知道是谁的，以后应当归还。如果不知道是谁的，应当在众僧中宣告：‘我昨天在僧团的土地上捡到金银。是谁的东西？’如果有人来说是他的东西，应当问：‘这东西的数量多少以及重量？包裹捆绑用的是什么东西？’如果说的完全相符就可以归还，不相符就不应当给。还有寺院中可以做的事情，如果比丘、比丘尼，用树叶做伞、用树皮做伞、或者编织草做伞，像这些在寺院中都可以使用。还有比丘，在寺院中可以使用的物品，富罗（一种鞋子）上面加重革皮落缩（一种装饰），如果出村落遇到雨雪可以穿，没有雨雪就不可以穿。所穿的革屣（鞋子），四层、三层乃至单层，在寺院里都应该可以穿。进入村落时遇到雨雪可以穿，没有雨雪的时候不可以穿。生病的时候也可以穿。在革屣犍度中有详细说明。 ‘寺院中应该储藏铁钥匙、木钥匙、瓢杖（一种水瓢）、浴室中的床。这叫做寺院中应该储藏的物品。 ‘比丘僧团派遣进入森林的人，应该给予七天的时间。如果七天不能回来，应该给予十五天的时间。如果十五天不能回来，应该给予一个月的时间。这叫做应该进入森林的时间。
English
English version: Milk and water are distinct. Milk with salt is unfit for consumption, but without salt, it is fit. The herbs listed above, when mixed together, are unfit for individual use. Similarly, milk and salt together are unfit for consumption, but separately, they are very good. This is called 'uncombined use.' At that time, the Buddha allowed sick monks to drink 'Supilarasa' (a medicinal drink), with or without salt. This is called 'combined use.' 'Those who take medicine for life (尽形受药), such as ginger, pepper, 'pi bo' (荜茇, a spice), 'he li le' (诃梨勒, a medicinal herb), salt, 'chang pu' (菖蒲, a medicinal herb), and the like, are all called 'taking medicine for life.' The 'Herbs Khandhaka' (药草犍度, a section in the Vinaya) explains this in detail. Things that can be done in the monastery, from 'Kamma' (羯磨, monastic rituals) and all Dharma activities, to eating, sleeping, and wearing exposed 'Nivasaṃghāṭī' (泥洹僧竭支, a type of monastic robe), are all permissible. Furthermore, if gold or silver is found on monastery grounds, whether the owner is known or unknown, it should be taken. If the owner is known, it should be returned later. If the owner is unknown, it should be announced to the Sangha: 'Yesterday, I found gold and silver on the monastery grounds. Whose is it?' If someone claims it, ask: 'What is the quantity and weight of the item? What was used to wrap and tie it?' If the answers match exactly, it should be returned; if not, it should not be given. Furthermore, things that can be done in the monastery include monks and nuns using leaves as umbrellas, bark as umbrellas, or weaving grass as umbrellas; these are all permissible in the monastery. Furthermore, if a monk has items permissible in the monastery, such as 'fu luo' (富罗, a type of shoe) with added leather 'luo suo' (落缩, an ornament), they may be worn outside the village in rain or snow, but not without rain or snow. Leather sandals (革屣) with four, three, or even one layer are all permissible in the monastery. They may be worn when entering the village in rain or snow, but not at other times. They may also be worn when sick. The 'Leather Sandals Khandhaka' explains this in detail. 'The monastery should keep iron keys, wooden keys, 'piao zhang' (瓢杖, a water ladle), and beds in the bathroom. These are items that the monastery should keep.' 'A monk sent into the forest by the Sangha should be given seven days. If he cannot return in seven days, he should be given fifteen days. If he cannot return in fifteen days, he should be given one month. This is the time that should be given for entering the forest.' --------------------------------------------------------------------------------
Chinese
“若比丘身上生疮，比丘用粗涩散洗疮。佛言：‘听诸比丘用细末柔软散洗疮。’举散法。着瓶中塞口乃至着橛上。药草犍度中应广知。 “若比丘有白癞病，自裂脓血流出。诸比丘用粗涩散涂洗。佛言：‘当用细末柔软散涂洗。’杂犍度中应广知。 “若比丘新生疮，病痛不坏者，当用坏药傅之。后时当畜种种愈疮药治之令差。 “若比丘下分中有痔病者，当作裹疮衣，莫令脓血流出污衣。随医师分处，作衣听畜之。 “若诸比丘头上生疮、若面上生疮、若唇上生疮、若肩头生疮、若腋下生疮、若胁上生疮、若脐上生疮、若坐处生疮、若膝头生疮、若𨄔上生疮、若头上有疮者，听裹头覆头入白衣舍。若面上有疮者，听钵水中自照。或壁上自照见疮，得自涂药。唇上有疮者，得听两唇不相到嚼食。若舌上有疮者，听着口中不嚼吞之。若肩头有疮者，听以手捉疮以衣覆上入白衣舍。复听肩头疮，上衣不覆得入白衣舍。若腋下有疮者，听手叉腰入白衣舍。若胁上有疮者，听反抄衣入白衣舍。若脐上有疮者，听下系泥洹僧。若坐处有疮者，听入白衣舍蹲坐。若膝上有疮，听褰衣过膝入白衣舍。若𨄔上有疮者，听高着泥洹僧入白衣舍。是故名有疮听也。 “若众僧寺里有三四人别作大堂， 现代汉语译本 “如果比丘身上生了疮，其他比丘用粗糙的药粉来清洗疮。佛说：‘允许比丘用细末柔软的药粉来清洗疮。’关于药粉的使用方法，应该在药草犍度（Khandha，分类）中详细了解。 “如果比丘患有白癞病，自行破裂流出脓血。其他比丘用粗糙的药粉涂抹清洗。佛说：‘应当用细末柔软的药粉涂抹清洗。’在杂犍度（Khandha，分类）中应该详细了解。 “如果比丘新生的疮，病情没有恶化，应当用能使疮坏死的药物敷上。之后可以储备各种治疗疮的药物，使之痊愈。 “如果比丘下身有痔疮，应当制作包裹疮的衣服，不要让脓血流出污染衣服。根据医生的建议，制作衣服并允许储存。 “如果各位比丘头上生疮、或者脸上生疮、或者嘴唇上生疮、或者肩膀上生疮、或者腋下生疮、或者胁部生疮、或者肚脐上生疮、或者臀部生疮、或者膝盖上生疮、或者小腿上生疮、或者头上有疮，允许用布裹头或者用帽子遮住头进入在家信徒的住所。如果脸上生疮，允许在钵中的水中照看自己的脸。或者在墙壁上照看自己的脸，看到疮后，可以自己涂药。嘴唇上有疮的人，允许两唇不接触地咀嚼食物。如果舌头上有疮，允许放在口中不咀嚼直接吞下。如果肩膀上有疮，允许用手抓住疮，用衣服盖住进入在家信徒的住所。又允许肩膀上的疮，上衣不遮盖也可以进入在家信徒的住所。如果腋下有疮，允许双手叉腰进入在家信徒的住所。如果胁部有疮，允许反抄起衣服进入在家信徒的住所。如果肚脐上有疮，允许下面系上泥洹僧（nivasan，下裙）。如果臀部有疮，允许进入在家信徒的住所蹲坐。如果膝盖上有疮，允许提起衣服过膝盖进入在家信徒的住所。如果小腿上有疮，允许高高地系上泥洹僧（nivasan，下裙）进入在家信徒的住所。因此，这被称为允许有疮的情况。 “如果众僧寺院里有三四个人另外建造大堂，
English
English version ‘If a Bhikkhu (monk) has a sore on his body, the Bhikkhus use a coarse and rough powder to wash the sore. The Buddha said: ‘Bhikkhus are allowed to use fine and soft powder to wash the sore.’ The method of using the powder should be widely known in the Herbal Khandha (category).’ ‘If a Bhikkhu has white leprosy, and pus and blood flow out from the broken skin, the Bhikkhus use a coarse and rough powder to apply and wash it. The Buddha said: ‘They should use fine and soft powder to apply and wash it.’ It should be widely known in the Miscellaneous Khandha (category).’ ‘If a Bhikkhu has a newly formed sore, and the illness does not worsen, he should apply medicine that causes the sore to break down. Later, he should store various medicines to heal the sore and make it better.’ ‘If a Bhikkhu has hemorrhoids in his lower body, he should make a cloth to wrap the sore, so that pus and blood do not flow out and stain the clothes. According to the doctor's instructions, he is allowed to make clothes and store them.’ ‘If the Bhikkhus have sores on their heads, or sores on their faces, or sores on their lips, or sores on their shoulders, or sores under their armpits, or sores on their sides, or sores on their navels, or sores on their buttocks, or sores on their knees, or sores on their shins, or sores on their heads, they are allowed to wrap their heads or cover their heads with hats to enter the houses of lay followers. If there are sores on the face, they are allowed to look at their faces in the water in their bowls. Or they can look at their faces on the wall, and if they see sores, they can apply medicine themselves. If there are sores on the lips, they are allowed to chew food without their lips touching. If there are sores on the tongue, they are allowed to put food in their mouths and swallow it without chewing. If there are sores on the shoulders, they are allowed to hold the sores with their hands and cover them with clothes to enter the houses of lay followers. Furthermore, if there are sores on the shoulders, they are allowed to enter the houses of lay followers without covering them with their upper garments. If there are sores under the armpits, they are allowed to enter the houses of lay followers with their hands on their hips. If there are sores on the sides, they are allowed to enter the houses of lay followers with their clothes turned up. If there are sores on the navel, they are allowed to wear the nivasan (lower garment) tied low. If there are sores on the buttocks, they are allowed to enter the houses of lay followers and squat. If there are sores on the knees, they are allowed to lift their clothes above their knees to enter the houses of lay followers. If there are sores on the shins, they are allowed to wear the nivasan (lower garment) high to enter the houses of lay followers. Therefore, this is called the allowance for having sores.’ ‘If there are three or four people in the Sangha (monastic community) who build a large hall separately in the monastery, --------------------------------------------------------------------------------