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this also falls under dye residue. "He ate raw meat and drank raw blood" – that bhikkhu did not eat or drink it; an non-human ate and drank and departed. Therefore it was said: "that non-human affliction of his subsided." Añjana is a general term for all. Kāḷañjana is one type of añjana. Rasañjana is made from various ingredients. Sotañjana is añjana that arises in river currents and so on. Geruka is golden ochre. Kapalla is soot taken from a lamp wick. "With añjana-additives" means to be ground together with añjana; indeed, no añjana-additive is impermissible. Candana is any red sandalwood and so on. Tagara and others are well-known; other things like blue water lilies are also permissible. Aṭṭhimaya means made of bone, excluding human bones, all other bone-made things. Dantamaya means made of ivory, all things made of elephant tusks and so on. Even things made of horn, there is nothing impermissible. Things made of reed and so on are absolutely permissible. Salākaṭṭhāniya means where a salāka (stick) is placed; it means I allow a hollow stick or a pouch. Aṃsabaddhako means a shoulder-strap for an añjana-pouch. Yamakanatthukaraṇi means a single nose-tube with two equal channels. 267. "I allow, monks, oil-cooking" – whatever is mixed with medicine, all of it is allowed. "Atipakkhittamajjāni" means those with too much alcohol added; it means those prepared by adding much alcohol. Aṅgavāta means wind in the hands and feet. Sambhāraseda means various kinds of leaf- A body-sweat. A great sweat means a large sweat. Having filled a pit the size of a man with coals, and covered it with earth and sand, and spread various wind-removing leaves there, and lain down there with a body smeared with oil, and turned over and over, it means I allow the body to sweat. Bhaṅgodaka means water boiled with various leaf-fragments. It should be made to sweat by sprinkling it again and again with those leaves and water. Udakakoṭṭhaka means, having filled a pot or a trough in a water-chamber with warm water, it means I allow the act of sweating by entering there. Pabbavātohotīti means the wind pierces joint by joint. Lohitaṃ mocetuṃ means to release blood with a lancet. Pajjaṃ abhisaṅkharituṃ means, that by which split feet become normal, having put various medicines like coconut into it, to prepare a foot-medicine; it means to cook a suitable medicine for the feet. Tilakakkena atthoti means there is a need for ground sesame. Kabaḷikanti means to put a lump of flour into the mouth of a wound. Sāsapakuḍḍenāti means with mustard paste. Vaḍḍhamaṃsanti means excess flesh, it rises up like a nail. Loṇasakkharikāya chindituṃ means to cut with a razor. Vikāsikanti means an oil-soaked cloth. Sabbaṃ vaṇapaṭikammanti means whatever kind of wound treatment there is; it means I allow all of it. 268.Sāmaṃ gahetvāti means this is not only for one bitten by a snake, but also when there is another bite-poison, it should be taken and consumed by oneself. In other cases, only what has been received is permissible. Kato na puna paṭiggahetabboti means if it has fallen to the ground, it should be received. But it is permissible to take what has not fallen. 269.Gharadinnakābādhoti means a disease arising from a potion given for subjugation. Sītāloḷinti means, having stirred with water the earth clinging to the ploughshare of one ploughing with a plough, it means I allow it to be drunk. Duṭṭhagahaṇikoti means one with impaired digestion; it means stool comes out with difficulty. Āmisakhāranti means, having burnt dry rice, with that ash Ghee, alkaline water. Muttaharītaka means harītaka soaked in cow's urine. Abhisannakāya means a body with an excess of humors. Acchakañji means rice gruel water. Akaṭayusa means unsalted mung bean soup. Kaṭākaṭa means that which is washed and unsalted. Paṭicchādanīyena means with meat broth. Story of the Permission of Jaggery, etc. 272. If, monks, even cooked mung beans grow, if cooked mung beans grow, they may be eaten as desired. For being cooked, they are allowable. 274. Antovuttha means stayed in an unallowable hut. Sāmaṃ pakka means that here, it is not proper for a monk to cook any kind of food. Even if they put basil leaves or ginger or salt into his hot gruel, it is not proper to stir it, but it is proper to stir it saying, "I will cool the gruel." Even having received rice with husks, it is not proper to cover it. But if people give it already covered, it is proper; it is proper to cover it saying, "Lest the rice cool." However, for milk, buttermilk, etc., once they have boiled, it is proper to apply fire again, as re-cooking is permitted. Ukkapiṇḍakā also eat means cats, mice, iguanas, and mongooses eat. Damakā means scavengers. 276. Tato nīhaṭa means brought out from where those invited eat. 278. Vanaṭṭhaṃ pokkharaṭṭhaṃ means grown in the forest and in a lotus thicket. Abīja means young fruit, whose seed does not generate a sprout. Nibbaṭṭabīja means mango, jackfruit, etc., whose seed is removed and then eaten. 279. Duropayo vaṇo means it heals with difficulty, it becomes normal with difficulty, is the meaning. Dupparihāraṃ satthaṃ means I would handle the knife with difficulty in a confined space. Satthakammaṃ vā vatthikammaṃ vā means in a specified area, cutting or splitting or piercing or scratching should not be done with any knife or needle or thorn or lancet or stone chip or nail; all of this is knife-work. With whatever And by leather or by cloth, a bladder-pressing should not be done; all this is bladder-treatment itself. And here, "two finger-breadths from the obstruction" this is said with reference to surgical cutting. But bladder-treatment is forbidden at the obstruction itself. There, however, to apply caustic, or to bind with any kind of string, is permissible. If it is cut by that, it is well-cut. Even in cases of scrotal hernia, surgery is not permissible, therefore, by cutting open the scrotum and removing the seeds, saying "I will make it healthy," should not be done. But in heating with fire, applying medicine, or anointing, there is no prohibition. At the anus, a medicine-smeared suppository or a bamboo tube is permissible, by which they perform caustic treatment or introduce oil. 280."Fallen meat" means the meat of an animal that died naturally. "No killing" means on that day it is not permissible for anyone to deprive any living being of life. "Potthanikā" is said to be a meat-cutting knife. "What by this?" means "anything by this." "The Blessed One does not strive" means "the Blessed One is not able." "Where indeed" means "since indeed." "He investigated" means "he examined"; "he inquired" is what is meant. "Without investigating" means "without inquiring." If, however, one knows it is "such-and-such meat," there is no need for inquiry. But if one does not know, one should eat only after inquiring. Story of the prohibition of elephant meat, etc. 281."Dog meat" — here, wild dogs, called "kokas," are similar to dogs; their meat is permissible. But one that is born from the union of a village dog with a wild dog, or a wild dog with a village dog, its meat is not permissible, for it partakes of both. "Snake meat" means the meat of any legless, long-bodied creature is not permissible. Lion meat and the like are obvious. And here, human flesh is forbidden due to kinship. Elephant and horse meat due to being royal property. Dog meat and snake meat due to being repulsive. The five kinds of lion meat and the like for one's own safety. Of these ten, human and the like, their meat, and bones, and blood, and skin, and hair. Even all is not permissible. Whatever one eats, knowing or not knowing, there is an offense. When one knows, then it should be confessed. For one who takes with the thought "I will eat without asking," there is a dukkata offense in the taking. For one who takes with the thought "I will eat after asking," there is no offense. However, for that which is made specifically for one, there is an offense only if one eats it knowing this. If one knows afterwards, one should not be made to commit an offense. Story of gruel, honey-balls, etc. 282. "Ekattako" means "alone," "I have no second." "Having prepared abundant gruel and honey-balls" means he prepared them having spent a hundred thousand. At the end of the verses of appreciation, the words "to those who wish, who desire" are connected with "it is enough to give." If, however, the reading is "by one who wishes, by one who desires," that should be adopted. 283. "Bhojjayāgu" is that which generates an invitation. "Yadaggena" means "starting with that." "Your heavens are begun" means merit that produces heaven has been accumulated. "It should be done according to the Dhamma" means it should be done with successive meals, for indeed, an invitation arises from Bhojjayāgu. 284. "I am not that, Kaccāna" means that in that remaining ball, deities had placed subtle essence, and it did not transform for others, therefore he said this. "A ball for the sick" means I allow a ball after the meal for one who is sick with such a disease. Story of the Pāṭaligāma site. 285. "Sabbasanthari" means "as if everything were spread out." 286. "Sunidha and Vassakāra" means Sunidha and Vassakāra were two brahmins, great ministers, great advisors of the king of Magadha. "To ward off the Vajjians" means to cut off the source of income for the Vajji royal families. "Sites" means house sites. "Minds incline to build dwellings" means those deities, having possessed the bodies of those skilled in site-lore, thus made their minds incline. "Why? The meaning is: 'They will perform suitable homage for us.'" "By the Tāvatiṃsa gods" means in the world, the word "Tāvatiṃsa are wise" arose, referring to Sakka, the king of gods, and Visakamma. , then he said, with the Tāvatiṃsa gods, meaning, as if having consulted with the Tāvatiṃsa gods, he made it. As far as an Aryan abode, means, as far as there is a place for noble people to gather.