English
This is stated for clarity, whether it is easily available or difficult to obtain. Likewise, fresh butter. "Sannidhikārakaṃ paribhuñjitabbāni" means to be consumed after storing and keeping. How? Among the ghee, etc., mentioned in the Pāli, ghee received before noon may be consumed with or without other food on that same day before noon. From after noon onwards, it must be consumed without other food for seven days. If it exceeds seven days, and if kept in one vessel, one is liable to forfeiture. If in many, there are forfeitures according to the number of items. Ghee received after noon may be consumed without other food for seven days. Ghee set aside, whether received before or after noon, is not permissible for consumption; it should be used for anointing, etc. Even if it exceeds seven days, there is no offense, because it has become unsuitable for consumption. For it is said, "to be tasted." If an unordained person makes ghee from fresh butter received before noon and gives it, it is permissible with other food before noon. If one makes it oneself, it is permissible without other food for seven days. However, ghee made by anyone from fresh butter received after noon is permissible without other food for seven days. Regarding ghee made from that set aside, the decision should be understood according to the method of pure ghee mentioned earlier. Ghee made from milk or from curds, received before noon, made by an unordained person, even with meat, is allowable until noon of that day. If made by oneself, only without meat is allowable. For one heating fresh butter, it is not self-cooked. But with that self-cooked [ghee], meat is not allowable. And from after noon onwards, it is not allowable at all. Even if seven days pass, there is no offense, because it was received with a basis. For it is said: "having received those." But that made from what was received after noon should be used for anointing and so on. And that made from what was received before noon by those who have taken it up, for both, after seven days, there is no offense. The same rule applies to ghee with unallowable meat. But this is the distinction: where ghee mentioned in the Pāli is nissaggiya, with this, it is a dukkata. In the Andhakaṭṭhakathā, having stated a pseudo-reason, human ghee and fresh butter are prohibited. That is wrongly prohibited, because it is allowed in all other commentaries. Later, its decision will also come. Fresh butter mentioned in the Pāli, if received before noon, is allowable even with meat until noon of that day. From after noon onwards, only without meat. If seven days pass, and it is placed in different vessels, it is nissaggiya by the count of vessels. If placed in one vessel without mixing, in separate lumps, it is nissaggiya by the count of lumps. That received after noon should be understood by the rule of ghee. Here, however, there are curds and buttermilk drops. Therefore, the Upaddha Theras said that it is allowable if washed. But Mahāsīva Thera said: "From the time allowed by the Blessed One, they ate only what was extracted from buttermilk." Therefore, one eating fresh butter should wash it, remove curds, buttermilk, flies, ants, and so on, and then eat it. One who wishes to cook it and make ghee to eat, may cook it even unwashed. Whatever curds or buttermilk are in it will be destroyed. By this much, it is not considered "received with a basis." This is the meaning. This is the meaning. But those who are scrupulous feel remorse even about that which is cooked with meat. Now, regarding butter taken out and kept, and butter made from milk and curds received before noon, and butter made from them received after noon, and butter made from what was taken out, and butter with unsuitable meat, all rules of offense, non-offense, consumption and non-consumption are to be understood in the same way as stated for ghee. But for monks who have entered for oil alms, they pour right there ghee, butter, cooked oil, and uncooked oil. In that, there are drops of buttermilk and curds, grains of cooked rice, grains of raw rice, and flies, etc. That which is taken after being cooked by the sun and strained is for seven days. It is permissible to cook it with medicines received and kept, and to make it into a nasal drink. If, during the rainy season, a scrupulous novice, so that fallen grains of raw rice, etc., do not cook there, releases the meat-mixture by melting it over a fire, straining it, and cooking it again and giving it, it is permissible for seven days in the same way as before. Among oils, sesame oil received before noon is permissible with meat before noon; from after noon onwards, it is only without meat. But if seven days are exceeded, its state of forfeiture is to be understood by counting the vessels. That which is received after noon is permissible only without meat for seven days. That which is taken out and kept is not permissible to consume; it should be used for anointing the head, etc.; even if seven days are exceeded, there is no offense. Oil made by receiving sesame seeds before noon is permissible with meat before noon; from after noon onwards, it is not to be consumed; it should be used for anointing the head, etc.; even if seven days are exceeded, there is no offense. Oil made by receiving sesame seeds after noon is not to be consumed, because it was received with its substance; even if seven days are exceeded, there is no offense; it should be used for anointing the head, etc. The same applies to oil made from sesame seeds taken out, whether before noon or after noon. This is the rule. If oil is made from sesame seeds received before noon, either by roasting them, or by steaming sesame paste, or by soaking them in warm water, and if it is made by an unordained person, it is permissible to consume it even with meat, before noon. But oil made by oneself, because it is produced by oneself, is permissible to consume only without meat, before noon. Because it is cooked by oneself, it is not permissible with meat. However, because it was received with its substance, from after noon onwards, both kinds are not to be eaten. They should be used for anointing the head and so on. Even if seven days pass, there is no offense. But if there is little warm water, just enough for sprinkling, it is not considered as cooked by oneself, it does not count as self-cooked. The same rule applies to mustard oil and so on, when received without its substance. But if oil can be made from the powders of mustard and so on, received before noon, by sun-drying, that oil is permissible to consume even with meat, before noon. From after noon onwards, it is only without meat. If seven days pass, it is subject to forfeiture. However, since mustard, licorice powder, and so on are steamed, and castor seeds are roasted to make oil, therefore, oil made from these by unordained persons is permissible to consume even with meat, before noon. Since the substances are for life, there is no fault in receiving them with their substance. Oil made by oneself should be consumed only without meat for seven days. Oil made from what was taken is not to be eaten, it is permissible for external use. Even if seven days pass, there is no offense. Oil made after receiving mustard, licorice, or castor seeds for the purpose of making oil is for seven days. If made on the second day, it is permissible for six days. If made on the third day, it is permissible for five days. If made on the fourth, fifth, sixth, or seventh day, it is permissible only for that day. If it remains until sunrise, it is subject to forfeiture. If made on the eighth day, it is not to be eaten. However, because it is not subject to forfeiture, it is permissible for external use. Even if one does not make it, if the mustard and so on, taken for oil, pass seven days, there is only an offense of wrong-doing. The Pāli. And there are other oils, not yet mentioned, such as coconut, neem, kosambaka, karamanda, linseed, and so on. If one receives these and keeps them beyond seven days, it is a dukkaṭa (wrongdoing). This is the distinction among them. The rest, considering temporary requisites and lifelong requisites, and the rules for requisites cooked by oneself, received before or after the meal, or taken up, all should be understood in the manner already stated. 623. "Fat-oil" means the oil of fats permitted thus: "Monks, I allow fats as medicine: bear fat, fish fat, dolphin fat, pig fat, donkey fat." (Mahāva. 262) And here, by the phrase "bear fat," excluding human fat, the fats of all unallowable meats are permitted. And by the inclusion of "fish," dolphins are also included, but they are mentioned separately because they are large fish. And by the inclusion of "fish, etc.," the fats of all allowable meats are permitted here. Indeed, among meats, the ten unallowable meats are: human, elephant, horse, dog, snake, lion, tiger, leopard, bear, and hyena. Among fats, only human fat is unallowable. Among milk and so forth, there is nothing unallowable. Fat-oil prepared and extracted by unordained persons, if received before noon, is allowable even with meat before noon. From after noon onwards, for seven days, it is allowable only without meat. But if there is meat like fine dust, or sinew, or bone, or blood, that is not to be used. If, however, one receives fat and prepares it oneself, having received it before noon, cooked and strained, it should be consumed for seven days as a non-meat consumable. Indeed, with reference to non-meat consumption, it is said: "Received at the proper time, cooked at the proper time, mixed at the proper time, it should be consumed as oil." (Mahāva. 262) Even there, what is not to be used is indeed not to be used. But after noon, it is not allowable at all to receive or to make it. For it is said: "Monks, if received at the wrong time, cooked at the wrong time, mixed at the wrong time..." mixed, if one consumes it,