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merely extracted, even unwashed, having received and consumed, they consumed after washing or cooking – this meaning should be taken. For the Elder, indeed, even that received with curds and other things, for one consuming it after washing or cooking, there is no fault in receiving with substance – this is the intention. Therefore, by one showing the Elder's intention, it was said: "Therefore, by one consuming fresh butter... (etc.) ... this is the intention here." Some, however, not knowing the meaning of the saying "they ate merely that extracted from buttermilk," say, "merely that extracted from buttermilk, even unwashed, with curds and other things, is permissible to consume even at the wrong time." That should not be taken. Indeed, it is not possible to say that fresh butter mixed in taste with curds and other such raw food is permissible to consume. "By one consuming fresh butter" means by one consuming fresh butter received without washing. Curd itself is curd-like, just as "faeces-like, urine-like" (M.N. 2.119). By the saying "it will go to destruction," it should be understood that having put in milk, even cooked ghee and so on is permissible at the wrong time. "They feel remorse" – by this "kukkuccaka," he shows the existence of remorse even in himself there. Therefore, in the Mātika commentary (Kankha. Atthakatha, explanation of the medicine precept), it was said, "It is permissible to cook extracted ghee or fresh butter." "Having received them" means having received those milk and curds. "With medicines received and kept" means with lifetime medicines received and kept. In the manner stated, just as rice and so on are not cooked, so only a scrupulous person prepares and gives – this is the taking of a scrupulous novice. Moreover, it is not permissible to have anything prepared by an unscrupulous person for consumption. Therefore, he also said this. "Oil made after receiving sesame seeds" means oil received without oneself having done roasting and so on. Therefore, it was said, "Even with raw food is permissible." "Because it is extracted" means because it is separated from temporary food substances. "Both" means done by oneself and by another. If it remains until the rising of the sun, it is to be relinquished. If oil made on the seventh day remains until the rising of the sun, it is to be relinquished. 623. As the fat of that which causes a minor offense (dukkaṭa) was permitted, so too the fat of similar things that cause minor offenses, the fat of animals whose flesh is not allowable, is permitted, but not the fat of humans, which causes a major offense (thullaccaya). Therefore, it is said, "excluding human fat." "Mixed" means strained. They say, "If one consumes something received in time, cooked, and mixed, even by an unordained person out of time, both are minor offenses." Since they cook oil by adding milk, curds, and so on, the dregs are not allowable; only the oil is allowable. Therefore, it is said, "one feels remorse as if with cooked oil dregs." Those who ask, "If it is not allowable when cooked with fat, why is this allowable?" said, "Venerable Sir," and so on. "This is allowable" means that this butter, cooked with curd-balls and so on, is allowable. "By 'madhukarī' is meant honeybees." This is a general designation for small bees and bumblebees, as stated in all three commentaries. Some, however, say, "In the Daṇḍaka forest, madhukarā are male bees, madhukarī are female bees," and say, "honey made by these three types of bees—madhukarī and so on—is called honey." "By 'bumblebees' is meant large bumblebees." "Like a paste" means thickly cooked. "The other" means thin honey. "Honeycomb" means a mere honeycomb without honey. They say, "If one receives a honeycomb with honey and puts it aside, since the honeycomb serves as a container, if seven days pass due to the honey, it becomes relinquishable." However, this does not agree with "honey-smeared is just like honey." "Phāṇita is that which is produced from sugarcane." Since it is stated without distinction in the Pāli, and in the commentary it says, "taking sugarcane juice... ...any unadulterated sugarcane product is to be understood as 'phāṇita'," sugarcane juice, without dregs, is also... to be known as for oneself, for a lifetime. But someone else, saying, "In honey, four kinds of 'for a lifetime' should be applied as appropriate, and in sugarcane too," and then saying, "Honey with flies and pieces of comb is for a lifetime, without pieces of comb, mixed with water, is for a day, unmixed is for seven days, pure beeswax is for life, likewise, sugarcane or its juice with its pulp is for a lifetime, without pulp, mixed with water, is for a day, unmixed is for seven days, pure pulp is for life," has further elaborated in many ways. There, "honey or sugarcane juice mixed with water is for a day" this is found neither in the Pāli canon nor in the commentaries. "Water, being for a day, though heavier, brings grape juice, which is for a lifetime, when mixed with it, to the lighter state of being for a day, so how does lighter water, when mixed with heavier seven-day items, bring them to the state of being for a day?" The reason for this should be asked of that very person, for everywhere in the Pāli canon and commentaries, it is shown that even heavier things become lighter when mixed with water. Indeed, in the Pāli canon, when it says, "I allow, monks, jaggery for the sick, and jaggery-water for the non-sick," (Mahāvagga 284) it is permitted that jaggery, which is not suitable for consumption by the non-sick, when mixed with water, is permissible even for the non-sick. And what someone else has said, showing the commentary's statement, "If sugarcane is for a lifetime, if sugarcane juice is for a day, if treacle is for seven days, if the skin is for life," and then saying, "sugarcane juice mixed with water is for a day," this too should not be accepted as authoritative, because such a commentary statement is not found in this Samantapāsādikā Vinaya commentary. For that very reason, some teachers say, "Sugarcane juice, whether mixed with water or not mixed, is always for seven days." And in the section on medicines, where it says, "I allow, monks, sugarcane juice," (Mahāvagga 300) in all three textual passages, it is stated without distinction, "suc" Juice is for seven days. Self-made, only non-flesh, is allowable. Here, even if received unfiltered, at the time of making, having filtered, having removed the dregs, it should be understood as made by oneself. Burnt sugarcane syrup is syrup made from burnt sugarcane in a sugarcane field burnt by fire. Crushed sugarcane syrup is syrup made by cutting into small pieces, crushing, pressing out, and cooking, mostly with its dregs. And because such dregs are unusable, it is said, "that is proper." Made with cold water is syrup made by putting Madhuka flowers into cold water, crushing them, and when the flower essence has gone into the water, taking that water and cooking it. Madhuka syrup made by adding milk is for as long as it lasts. Here, if one asks, "Why is cooked oil, made by adding milk, allowable at an improper time?" (The answer is:) Milk put into oil becomes only oil. But other things made by adding milk take on the nature of milk. This is the reason here. If so, they also make jaggery by adding milk. Why is that allowable? He says, "But jaggery..." and so on. There, "milk scum" means milk foam. By showing the medicine-specific designation, by "there are indeed seven kinds of designations" and so on, the others too are stated by way of extracting the meaning. "Vikaṭa" means they are vikaṭa due to being unnatural medicines; the meaning is "deformed." Even of unsuitable things, for the sake of the fat of unallowable meats, due to being permitted, it is called "fat-specific." Even of gross things, of ghee and so on, capable of satiating for the purpose of food, due to being permitted by the name of medicine, it is called "medicine-specific." "From after the meal onwards, if there is a reason," due to being said, they say that received medicines, from the second day onwards, even before the meal, if there is a reason, should be consumed, not for the purpose of food, but due to being received for the purpose of medicine. "On door, window, and shutter panels" means on the shutter panels of the main door and of the windows. Those, put in astringent dye, having abandoned their own nature... they go, therefore it is said, "they should be smeared," meaning, they should be smeared to prevent weevils and other insects. "He determines" means, he generates the thought: "Now it will not be for my consumption; it will go for external use." Therefore it is said: "Ghee, and oil, and fat, and oil for the head, or an anointing," etc. They say, "Such a determination abandons the acceptance." 625. If something belonging to two is received by one, undivided, "but it is not permissible to consume it" – here, a passage is missing in the middle. Thus, the passage here should be understood as: "If something belonging to two is received by one, undivided, after seven days, there is no offense for either of them, but it is not permissible to consume it." Otherwise, the grammatical usage would not fit. And in the Gaṇṭhipada, this very passage is shown. There, "no offense for either of them" means: just as something belonging to another, received by one, does not become Nissaggiya after seven days because it belongs to another, so too this, being undivided and common to both, and not separated, does not become Nissaggiya – this is the intention. "But it is not permissible to consume it" means: because it was received by a bhikkhu, after seven days, it is not permissible for any bhikkhu to consume it, as the consumption of received ghee, etc., is limited to seven days. For it is said: "Having received them, they should be consumed as a store for a maximum of seven days."