user-1: 
A medicine may be made of the “four great filthy things”: excrement, urine, ashes, and clay
A bhikkhu’s basic medicinal support is puti-mutta-bhesajja, which translates literally as “rancid urine medicine” (Mv.I.30.4)

does anybody know a recipe?
Also any relevant information pls, tyvm.

user254: I hope I can post this without its being considered useful practical advice.
The Buddhist Monastic Code II: The Khandhaka Rules Translated and Explained says (added emphasis is mine),

A bhikkhu’s basic medicinal support is puti-mutta-bhesajja, which
  translates literally as “rancid urine medicine” (Mv.I.30.4). Strangely, none of the texts
  define the term. The commentaries to the Khuddakap›tha, Ud›na, and Sutta Nip›ta
  give an example of this sort of medicine—rancid urine with yellow myrobalan—but
  without a formal definition to indicate the full range of the term. The Sub-commentary
  to the Vinaya defines rancid urine as any sort of urine at all, citing as a parallel the Pali
  expression pÒti-k›ya, decomposing body, which refers to any human body, living or
  dead, “even one with golden skin.” However, it does not say whether rancid urine 
  medicine is the rancid urine itself or, as suggested by the example from the
  commentaries, rancid urine in which medicinal fruits are pickled.
Because the texts are vague about this term, various oral traditions have developed
  around it. In Sri Lanka, rancid urine medicine is interpreted as rancid cow’s urine, in
  which different types of myrobalan are sometimes pickled. In Thailand, some
  Communities interpret it as one’s own first urine in the morning, following the ancient
  Indian tradition of using this urine as a tonic. (Modern scientists have discovered that
  this urine contains a high level of melatonin.) Given the silence of the texts, the best
  policy here is to follow the traditions of one’s own Community.

Also:

For snakebite: A medicine may be made of the “four great filthy things”: excrement,
  urine, ashes, and clay (!). [...]  None of the texts
  mention this point, but an oral tradition in Thailand asserts that the excrement to be
  used in this medicine should first be burnt in a fire.

Also:

For jaundice: Urine and yellow myrobalan are allowed, which the Commentary
  defines as yellow myrobalan pickled in cow urine. This raises the question: If this were
  the meaning of rancid urine medicine in the four supports, why would there be this
  special allowance?

ALso

(For drinking poison): “I allow that water
  mixed with excrement be drunk” (Mv.VI.14.6)

There are various discussions of how to use it and whether or not there's any reason it seems likely to be helpful, for example here. Someone suggested for example that the (non-Buddhist) Iberians in Roman times used it like toothpaste for bleeding gums.
Also this suggests why it's allowable -- it's not a luxury:

18.1. Mahākassapa
Anyone who makes use of
  Leftovers for food,
  Putrid urine as medicine,
  The root of a tree as lodging,
  And rags from the rubbish-heap as robes,
  Is at home in any direction.


user8157: I would carefully read the Vinaya. We wouldn't want to overdo it. I knew a monk who used to drink his urine and he ended with bowel cancer and then he disrobed for a woman.

-1: <blockquote>
<p>A medicine may be made of the “four great filthy things”: excrement, urine, ashes, and clay</p>
<p>A bhikkhu’s basic medicinal support is puti-mutta-bhesajja, which translates literally as “rancid urine medicine” (Mv.I.30.4)</p>
</blockquote>
<p>does anybody know a recipe?</p>
<p>Also any relevant information pls, tyvm.</p>
 254: <p>I hope I can post this without its being considered useful practical advice.</p>

<p><a href="https://www.accesstoinsight.org/ati/lib/authors/thanissaro/bmc2.pdf" rel="nofollow noreferrer">The Buddhist Monastic Code II: The Khandhaka Rules Translated and Explained</a> says (added emphasis is mine),</p>

<blockquote>
  <p>A bhikkhu’s basic medicinal support is puti-mutta-bhesajja, which
  translates literally as “rancid urine medicine” (Mv.I.30.4). Strangely, <strong>none of the texts
  define the term</strong>. The commentaries to the Khuddakap›tha, Ud›na, and Sutta Nip›ta
  give an example of this sort of medicine—rancid urine with yellow myrobalan—but
  without a formal definition to indicate the full range of the term. The Sub-commentary
  to the Vinaya defines rancid urine as any sort of urine at all, citing as a parallel the Pali
  expression pÒti-k›ya, decomposing body, which refers to any human body, living or
  dead, “even one with golden skin.” However, it does not say whether rancid urine 
  medicine is the rancid urine itself or, as suggested by the example from the
  commentaries, rancid urine in which medicinal fruits are pickled.</p>
  
  <p>Because the texts are vague about this term, various oral traditions have developed
  around it. In Sri Lanka, rancid urine medicine is interpreted as rancid cow’s urine, in
  which different types of myrobalan are sometimes pickled. In Thailand, some
  Communities interpret it as one’s own first urine in the morning, following the ancient
  Indian tradition of using this urine as a tonic. (Modern scientists have discovered that
  this urine contains a high level of melatonin.) Given the silence of the texts, the best
  policy here is to follow the traditions of one’s own Community.</p>
</blockquote>

<p>Also:</p>

<blockquote>
  <p><em>For snakebite</em>: A medicine may be made of the “four great filthy things”: excrement,
  urine, ashes, and clay (!). [...]  None of the texts
  mention this point, but an oral tradition in Thailand asserts that the excrement to be
  used in this medicine should first be burnt in a fire.</p>
</blockquote>

<p>Also:</p>

<blockquote>
  <p><em>For jaundice</em>: Urine and yellow myrobalan are allowed, which the Commentary
  defines as yellow myrobalan pickled in cow urine. This raises the question: If this were
  the meaning of rancid urine medicine in the four supports, why would there be this
  special allowance?</p>
</blockquote>

<p>ALso</p>

<blockquote>
  <p>(For drinking poison): “I allow that water
  mixed with excrement be drunk” (Mv.VI.14.6)</p>
</blockquote>

<p>There are various discussions of how to use it and whether or not there's any reason it seems likely to be helpful, for example <a href="https://dhammawheel.com/viewtopic.php?t=24762" rel="nofollow noreferrer">here</a>. Someone suggested for example that the (non-Buddhist) Iberians in Roman times used it like toothpaste for bleeding gums.</p>

<p>Also this suggests why it's allowable -- it's not a luxury:</p>

<blockquote>
  <p>18.1. Mahākassapa</p>
  
  <p>Anyone who makes use of<br>
  Leftovers for food,<br>
  Putrid urine as medicine,<br>
  The root of a tree as lodging,<br>
  And rags from the rubbish-heap as robes,<br>
  Is at home in any direction.</p>
</blockquote>
 8157: <p>I would carefully read the Vinaya. We wouldn't want to overdo it. I knew a monk who used to drink his urine and he ended with bowel cancer and then he disrobed for a woman.</p>
