---
title: "根本薩婆多部律攝 · 30 服過七日藥學處"
description: "根本薩婆多部律攝由印度尊者勝友造唐代高僧義淨法師漢譯是根本說一切有部律典的重要釋論全書以攝頌體概括律藏核心內容系統闡述比丘戒相與行事準則反映印度佛教部派時期的戒律思想為研究說一切有部律制的重要文獻在漢傳佛教律學體系中具有權威地位對唐代及後世律宗發展影響深遠"
url: "https://rushiwowen.co/en/r/cmcwjqdc60iagl704z5gd5idg"
---

## 根本薩婆多部律攝卷第八

> Vinaya of the Root Sarvastivada Chapter 8

尊者勝友集

> Venerable Mitra's Collection

三藏法師義淨奉　制譯

> Tripitaka Master Yijing, by Imperial Command, Translated

### 服過七日藥學處第三十

> Thirty-First Rule on Taking Seven-Day Medicine

爾時薄伽梵在王舍城竹依園中，由畢隣陀婆蹉依止弟子受惡觸藥，行與飲食更相雜糅或自類相染，亦復不知此等諸藥何者應捨，何者不應捨，時與非時隨意食噉。因病藥事煩惱同前，制斯學處。

> At that time, the Blessed One was staying in the Bamboo Grove near Rājagaha. On account of the disciple of Pilindavatsa, who used harmful medicines and mixed them with food and drink, causing one substance to contaminate another, and who did not know which of these medicines should be abandoned and which should not, eating at improper times as he pleased—because of this illness-related matter, the same kind of offense arose as before, and the following training rule was laid down.

如世尊說：「聽諸病苾芻所有諸藥隨意服食，謂酥油糖蜜，於七日中應自守持觸宿而服。若苾芻過七日服者，泥薩祇波逸底迦。」

> The World-Honored One said: "For monks who are ill, all medicines may be taken as needed—such as butter, oil, sugar, and honey. These should be kept for no more than seven days and consumed within that time. If a monk takes them after seven days have passed, it is an offense requiring forfeiture and confession."

言如世尊說者，謂於毘奈耶中說醫藥處。言世尊者，舉教主也。病有二種：一、主病；二、客病。由此常應於食噉時作療病想，然後方食。

因明瞻病所有行法，若鄔波馱耶、若阿遮利耶，若親教弟子、若依止弟子、同鄔波馱耶、同阿遮利耶及親友知識，當於病者好心瞻視。若無依怙，此應合眾共看、或作番次。若同界者，日應三迴往問。看病之人於病者處置諸坐物，令問疾者坐，諸問疾人不應久住。若病人貧無藥直者，師主知識等應為辦之、或施主邊求、或用僧伽物、或窣覩波物、或幡蓋等莊嚴之具，依價賣之以供藥直。若後病差應償，若無力者不還無犯。大師之子是父財故，若看病苾芻供給病者，除性罪已，餘皆應作。若病者命欲終時，其看病人應移病者，置私臥具上善為方便，勿令瞋惱。若索衣鉢等，應急呈現。身亡之後所有喪事，若亡者無物，用僧伽物；或看病人為病者乞。若有病人為病所困，便將衣鉢隨處布施，其受施者不應即分，應於餘日問其進不？若重索者應還，若言不取者應分。然諸病人及瞻病者，所有行法隨教應作，不依行者得惡作罪。

> Regarding the proper methods for attending to the sick, whether it be one's preceptor, teacher, a disciple under one's guidance, a fellow student under the same preceptor or teacher, or friends and acquaintances, one should look after the sick person with a kind heart. If the sick person has no one to rely on, the community should collectively care for them, or take turns doing so. If they reside within the same boundary, one should visit and inquire about their condition three times a day. Those caring for the sick should arrange seats for visitors, allowing those who come to ask about the patient's health to sit, and such visitors should not remain too long. If the sick person is poor and cannot afford medicine, their teacher, patrons, or acquaintances should procure it for them, either by seeking it from benefactors, using communal property, or selling ornaments such as banners and canopies to cover the cost of medicine. If the patient recovers later, they should repay the cost, but if they genuinely lack the means to repay, there is no fault in not doing so. Since the Master's disciples are considered his children, they are entitled to his wealth. A monk caring for the sick may provide for the patient in all ways except committing inherently unwholesome deeds. When the sick person is nearing the end of life, the caregiver should move them onto their own bedding with skillful means, taking care not to cause them distress or anger. If the patient asks for their robes or bowls, these should be promptly shown to them. After death, regarding funeral arrangements, if the deceased left no possessions, communal property should be used, or the caregiver may beg on behalf of the deceased. If a sick person, overwhelmed by illness, gives away their robes and bowls to someone on the spot, the recipient should not divide them immediately. Instead, they should wait and later ask whether the donor is still firm in their intention. If the patient asks for them back, they should be returned; if they say they no longer want them, then they may be divided. All these practices for the sick and their caregivers should be carried out in accordance with the teachings. Those who fail to follow them commit an offense of wrongdoing.

言隨意者，謂隨順病人所宜之事。言服食者，謂聽噉嚼。言諸藥者，總有四種：一、時藥；二、更藥；三、七日藥；四、盡壽藥。然此四種皆能療疾，並名為藥，病者所須非無病者。即此四種服食之時，皆應先作療病心已，然後受用。

> "Following the patient's wishes" means adapting to what is suitable for the sick person's condition. "Taking food and drink" refers to allowing them to eat and chew as needed. "Various medicines" generally fall into four categories: first, time-limited medicines; second, beverages and refreshments; third, seven-day medicines; fourth, lifelong medicines. These four types can all heal illness and are collectively called medicines, needed by the sick and not by the healthy. When partaking of these four types, one should first cultivate the intention to heal the illness, and only then consume them.

言時藥者，謂五正食：一、󰉓；二、飯；三、麥豆飯；四、肉；五、餅及五嚼食等。此並時中合食，故名時藥。

> Now regarding food to be taken at the proper time: there are five main kinds. First, rice; second, cooked grain; third, barley or bean dishes; fourth, meat; fifth, breads and cakes. Along with these, there are also five types of chewable food. All of these are meant to be eaten within the appropriate time period, and are therefore called "timely food."

言更藥者，謂八種漿。云何為八？

> Regarding medicines, there are eight kinds of drinks. What are these eight?

一、招者漿西方樹名，亦名顛呾梨角，同皂莢。其味如梅角，寬一兩指、長三四寸。

二、毛者漿即芭蕉子，以少胡椒安在果上，手極捼之，皆變成水。

三、孤洛迦漿狀如酸棗。

四、阿說也子漿是菩提樹子也。

五、烏曇跋羅漿其果大如李。

六、鉢魯灑漿其果狀如蘡薁子。

七、蔑栗墜漿即是蒲萄果。

八、渴樹羅漿形如小棗，甜而澁，樹多獨立，形若椶櫚。此等諸漿皆須淨洗手、淨濾漉，然後堪飲。

除此八已，若橘柚、櫻梅、甘蔗、糖蜜等，亦聽作漿。味若甜者，應和醋及醋漿醋果，依夜分齊故，名更藥。

言七日藥者，謂酥油、粆糖及蜜。

言盡壽者，有其五種：謂根、莖、葉、華、果。根謂菖蒲、薑、藕鬚。莖謂天木、旃檀。葉謂瓜葉、楝葉。華謂龍華、蓮華。果謂訶梨得枳、菴摩洛迦、鞞醯得枳、胡椒、蓽茇。

又有五種黏藥：一、阿魏；二、烏糖；三、紫礦；四、黃蠟；五、諸餘樹膠。

又有五煎灰藥：一、󰎣麥灰；二、󰎣麥芒灰；三、油麻根灰；四、牛膝草灰；五、諸餘雜灰。此等諸灰水淋煎之，隨意應用。

又有五種鹽藥：一、先陀婆因河為名；二、毘鄧伽因水為名；三、騷跋折攞因山為名；四、鶻路磨因地為名；五、三沒達攞煮海為之。

又有五種澁物藥：一、菴摩洛迦；二、誑婆；三、瞻部；四、失利灑；五、高苫薄迦此並樹名，東夏既無，不可翻也。斯等咸是舉類而言，若更有餘用皆無犯。

時藥者，謂於時中食噉，不許非時。若苾芻等病困，餘藥不除，醫令與食者，應在屏處非時噉食，無犯。然此四藥各隨強勢而服用之，謂前前強、後後弱，時長是弱、時促為強。若後三藥與初相雜者，應隨勢而服，後二隨一、後一隨一，時過分限皆不應服。若烏鵄、鵰鷲、白鷺、鵂鶹、象馬、龍蛇、獼猴、犬狢、食屍禽獸，並不應食。若皮是不淨，其肉筋骨亦皆不淨。不食彪殘及以人肉。若食人肉得窣吐羅罪。凡行食時，若有肉食，上座應問：「此是何肉？」觀彼答已，知是合食，方可食之。若上座不言，次座應問，若不問者俱得惡作。有三種肉是不應食：若見、若聞、若疑，為我殺害而噉食者，得越法罪。或有病人醫處方藥，隨病所宜聽食人肉。若性不便見時變吐者，應以物掩目令其噉食。食了除去，安餘美膳方解掩物。其肉，應令敬信之人於彼屠處而簡取之。不應飲人乳，作藥服者無犯。

有五種人聽於小食時食五正食：一、病人；二、看病人；三、客初來至；四、將欲行者；五、守寺人。若在儉時，於小食上亦聽食飯。若寺內無淨地處與食同宿，內煮自煮皆不應食，惟除儉年。若煮飯欲熟，魚肉、果菜其色變，常煎乳三沸。若無淨人，溢時須觸者，食之無犯；若不食者應施貧人。若先有施主設食之時，後更有人持飯來施，問先施主方可受之。若有施主稱三寶名，以衣食等施苾芻者，應返問彼：「所云佛陀即兩足尊耶？」若云：「如是。」便不應受。若彼報云：「仁即是我佛陀者。」應受。達摩、僧伽准此應問。凡於食處塗拭令淨，地敷淨葉不應足踏葉上。若至牧牛人處乏少水者，酪漿飯汁洗足無犯。或於俗家已足食竟，若有餘食更欲食者，即用前受重食無犯。若須殘食應自持去。若施主持食列在眾前，施心已成，事急須去，無人授者，苾芻應作北洲想，自取而食。菴沒羅果，核未成者不應食，若核成者無犯。

又更藥者，有六種醋物：一、大醋；二、麥醋；三、藥醋；四、小醋；五、酪漿；六、鑽酪漿。此等醋物飲用之時，應以少水渧之作淨，絹疊羅濾色如竹荻，時與非時病及無病隨意飲用。大醋者，謂以粆糖和水置諸雜果、或以蒲萄木榓餘甘子等，久釀成醋。麥醋者，謂磨󰎣麥等雜物，令碎釀以成醋。藥醋者，謂以根莖等藥酸棗等果漬之成醋。小醋者，謂於飯中投熱饙汁及以飯漿，續取續添長用不壞。酪漿者，謂酪中漿水。鑽酪漿者，謂鑽酪取酥餘漿水是。若粆糖以水和者，體若未變，應加守持為七日藥。諸雜果等欲作漿者，若時中受取，淨手搦碎水和澄清，但時中飲；若在非時自料理者，聽非時飲；若令未近圓人作者，時非時得飲。若欲作漿齊更飲者，時中料理，時中受取，對人加法至初夜盡自取而飲；若過此時便不應飲。時中飲者隨濾不濾，非時飲者必須澄濾。其六醋物准此應知。

又七日藥者，一受已後作法守持，齊七日內食之無犯。若有病緣非時須服，欲求他授復無淨人，應七日守持、或時隨路自持而行。有五種人得守持七日藥：一、行路人；二、斷食人；三病人；四、守護寺人；五、營作人。作粆糖團須安󰉓末是作處淨，非時得食。行路之時，若以粆糖內於米中，手拍去米應食。若置󰉓中，應以水洗；若黏著者，竹片刮除重以水洗，食之無犯。若不能令無染涉者，先水洗已手捼令碎，投以淨水將物濾之，不由此染便成染過，非時得飲。然此糖等，時與非時、病及無病食皆無犯。應知更藥及以盡壽，類此應知。許五種脂時中煮熟，濾使淨潔，從他受取作法守持，乃至病差隨意應服。雖復病差亦得畜持，擬為餘人須者應與，或可安在瞻病堂中，若有須者任彼服用，若不爾者得惡作罪。不如法脂不應噉食，若塗身灌鼻及以揩身者無犯。甘蔗、牛乳、油麻及肉，若苾芻非時受取非時料理，雖濾守持並不應食。若蜜以水渧淨，時與非時隨意應食。有智猨猴、智馬、智象及以師子虎豹等脂，用塗足者，得惡作罪。又盡壽藥者，若患疥者應用前五種澁果陰乾擣末，以水熟煎，先揩疥瘡，後將汁洗。若病差已同前五脂，餘盡壽藥隨病所須，如藥事中說。

若患眼者，醫人處方，用五安膳那注眼者無犯但是眼藥咸名安膳那也：一、華安膳那；二、汁安膳那；三、末安膳那；四、丸安膳那；五、騷毘羅安膳那。若病差安置亦同前法。若是華藥安盆器中，汁藥安小合內，末藥置在筩裏，後二安置帒中，或可以物裹而繫之，不依教者得越法罪。不應為嚴身故莊注其眼，應畜二種注眼藥鎚：一、熟鐵；二、赤銅。凡曝藥時或陰乾、或日曬，天雨將至，無未近圓人自收無犯。若藥相雜，簡取應用。若有病緣，醫人教服非常藥者，亦應服之。為消諸毒故，令信心者為取。此有四種：一、新生犢子糞尿。二、掘路陀樹灰、或菩提樹灰、或烏曇跋羅樹灰。三、甘草灰。四、入地四指，取其下土四事和擣、或塗或服。若苾芻無病，蒜胡葱澤蒜並不應食，為病服者無犯。凡食葷辛應知行法，若服蒜為藥者，僧伽臥具大小便處咸不應受用。不入眾中、不禮尊像、不繞制底，有俗人來不為說法，設有請喚亦不應往，應住邊房。服藥既了，更停七日待臭氣銷散，浴洗身衣並令清潔，其所居處牛糞淨塗。若服胡葱應停三日，澤蒜一日。若欲停貯先陀婆鹽者，內牛角中還將角合，或以蠟裹能令不銷。問：「頗有一物成四藥耶？」「有，謂甘蔗，體是時藥、汁為更藥、糖為七日、灰為盡壽。」自餘諸物類此應知。此四藥中或不受不守持、或受而不守持、或守持而不受，咸不應食；若受而守持者應服。若於寺界內不淨地中有果樹者，子不合食。若淨地生、墮不淨地，若經宿者亦不應食。若淨地果樹還落淨地，雖復經夜應食。諸有制聽不依行者，隨一一事得惡作罪。

於藥所須器具雜物亦皆聽畜，謂函杓、大鉢、吸咽鼻筩。此筩法，長十二指，應以鐵作，或一𭪿、雙𭪿，吸咽入鼻可治諸疾。飲藥銅盞、貯藥之合、承足小枮斯等器物，咸不得以寶作。若須煖水應作鐵鎚，安鼻著鎖燒令極熱，投之於水。先置淨水、次安觸水，病人浸身。聽畜鐵槽及木槽等，煎藥所須用銅鐵釜。若營作時所須斧鑿鎌刀器物，杵石并軸須塗足等油及油器，此並應畜。器有三種：大者一抄，小者半抄，此內名中。諸雜類人既出家已，不應輒顯昔時技業，亦不得畜工巧器具。若先是醫人，聽畜針筩及盛刀子帒；若先書人，聽留墨瓶。

又諸苾芻，為遮雨熱聽持傘蓋，其蓋應織竹縫葉及用布等，不應全白狀似人王，亦不雕飾及用孔雀毛等。若無雨熱即不應持。其柄不應寶作及塗赤色，亦不大長量與蓋等。若入聚落不應正擎，應偏持而去。若乞食時恐天雨者，亦應持行柄應護淨。初入村時應寄俗舍，乞食既了應取而還。

為寒熱故，開皮革屣。若有棘刺沙礫之處，底應二重，足柔軟者不令生苦，乃至六重過便不合，富羅頂帽聽著無犯。又寒雪國著立播衣及厚大帔，隨意披服。為除極熱聽畜諸扇。此有二種，謂多羅葉及以衣角、或復竹等，並不應寶作，亦不用寶釘校雕裝。為遮蚊蟲聽作拂扇，或用麻紵白㲲破衣諸葉，其馬尾等不應為拂，若為僧伽受取無犯。為持瓶鉢聽畜網絡，若患肩痛應挂杖頭荷之而行。

有二種人開許乘輿：一、謂老弱；二、謂病苦。諸有病人聽帶雜香及香塗身，不應入眾及為俗人說法，設有請喚亦不應往。若後病愈，並應除棄香熏之衣，咸須淨洗并身沐浴，方可如常。無病為者得惡作罪。或有信心以馨香物持來奉施，宜應受取安在床頭、或塗戶扇時以鼻嗅，能令眼明；華亦如是。或時施主請食之時，以諸塗香塗苾芻足，應受勿遮，食了之時即應洗去。若復有時為講誦故，踞師子座几案承足，案有塗香應將物替，方以足躡。餘義已了。

言諸藥者是總摽，言此中所論但唯七日。言酥者，是牛羊等。酥油者，謂苣蕂蔓菁及木榓等，并五種脂，如法澄濾。蜜謂，蜂蜜。糖謂蔗糖。此中酥者，亦攝生酥；糖攝石蜜。然諸病緣不過三種：謂風、熱、痰癊。此三種病，三藥能除。蜜及陳沙糖能除痰癊，酥與石蜜除黃熱病，油除風氣。稀糖一種能除三病。言七日者，舉其極時，中間多少隨意服之。言應自守持者，謂在時中先淨洗手受取其藥，對一苾芻置左手中，右手掩上作如是說：「具壽存念！我苾芻某甲有是病緣，此清淨藥我今守持，於七日內自服，及同梵行者。」如是至三。應知盡壽及以更藥，皆准此法而守持之。言觸宿而服者，謂得自觸共宿而食，不須更受。時、更、盡壽未越期限，皆無自觸等過。藥有二種：謂時、非時。從旦至中名之為時，過中已後總名非時，時與非時聽食無犯。言若過食者，八日已去名之為過，服食生犯故。

此中犯者，若苾芻須酥藥等，或一、或多、或月一日、或於餘日得而守持，於七日中應服。若日欲滿，或時全棄、或與淨人、或與餘人、或求寂、或塗足等用，若異此者隨有少多，至八日時得捨墮罪。若月一日守持七日藥或一或多，至第二日更得餘藥，亦復守持隨意應食，至日欲滿准前處分。若不爾者，至八日時盡泥薩祇。如是乃至第七日得，由初日染，咸犯捨墮。既守持訖，應生心念：「我此藥七日當服。」若不標心服食，咽咽得惡作罪。若不須滿七日，欲少日守持者，可隨日而稱，此據極時故。言七日日滿作滿想疑，得泥薩祇。不滿作滿想疑，得惡作罪。不滿不滿想、滿不滿想無犯。為好容儀或著滋味、或求肥盛、或詐偽心服食諸藥，皆惡作罪。受七日藥正服之時，應告同梵行者，作如是語：「我已一日服藥訖，餘六日在，我當服之。」乃至七日皆應准知。

上來已依別別學處隨有相應略說其事，次於三十事中總決其要，若苾芻隨犯一一泥薩祇罪。其物不捨、夜不為隔、罪不說悔，或於三中闕一不作，若更得餘物、或同類、或異類，謂諸衣物網絡水羅及腰絛等，但是出家沙門資具而受畜者，初入手時即得泥薩祇罪，由前罪勢相染生故。無犯者，謂物已捨、復為間隔、罪已說悔。言捨物者，謂持有犯物捨與無犯清淨苾芻。言間隔者，謂今日捨衣，至第三日明相出已方名為隔，由其中間全隔一日故。有處說云：「唯經一宿。」其罪說悔者，謂說露其罪。為三事已方取本物。捨物之時，咸對別人不應對眾，設令對眾亦不應共分此物，除第二鉢，此鉢令捨與眾故。諸衣服等對近圓人，金銀等寶對未近圓人及在家俗人，其七日藥對非近圓等，瞋奪他衣還彼奪處。

凡捨物時所對之人，有其四種，謂：可委信不解律藏、或解律藏不可委信、或俱非、俱是。應持犯物對第四人而為捨法應如是說：「具壽存念！此是我物犯捨墮，今捨與具壽隨意所為。」此物如前作間隔已，應還彼苾芻，告言：「具壽！此是汝物，可隨意用。」犯罪苾芻應對一苾芻，隨其所應具威儀已，應如是說：「具壽存念！我苾芻某甲畜長衣，犯泥薩祇波逸底迦，及不敬教波逸底迦，各有方便突色訖里多罪隨犯應說。此所犯罪，我今於具壽前並皆發露說罪，我不覆藏。由發露說罪故得安樂，不發露說罪不安樂。」第二、第三亦如是說，彼應問言：「汝見罪不？」答言：「我見。」「將來諸戒能善護不？」答言「善護。」所對苾芻應云：「爾。」其說罪者報言：「善。」若受捨人得他物已不肯還者，應強奪取，此乃為作淨法故捨，非決心捨。諸餘捨法，准此應知。