English
"Bhesajjāni" means medicines, whether they perform a medicinal function or not, they are known by this term. "Sappi" means ghee from cows and so on, ghee from those whose flesh is permissible. Similarly, fresh butter. "Telaṃ" means oil made from sesame, mustard, madhuka, castor, animal fat, and so on. "Madhu" means only bee honey. "Phāṇitaṃ" means, taking sugarcane juice as the basis, all sugarcane products, whether unripe or ripe without a specific form, are to be understood as "phāṇita." "Tāni paṭiggahetvā" means having received those medicines, not their raw materials. By this, excluding animal fat oil, those whose raw materials are for a single meal, ghee and so on made by receiving their raw materials, seven Even if a week is exceeded, it shows no offense. But fat-oil, received at the proper time, cooked at the proper time, mixed at the proper time, is permitted to be consumed as oil. Therefore, excluding human fat, any other fat, received before noon, and oil produced by cooking it oneself, is permissible for seven days for non-savoury use. But that cooked and given by an unordained person, is permissible even for savoury use on that day before noon. However, it is not permissible to cook the substance of other temporary requisites. It is permissible to cook clarified butter or fresh butter that has been produced, but it is not permissible to consume it for savoury use even on that day before noon. However, clarified butter and so on, made by an unordained person cooking from milk and so on received before noon, are permissible even for savoury use on that day before noon. From after noon onwards, they are not to be consumed. Even if a week is exceeded, there is no offense. As for "to be consumed by storing," those received before noon, having been stored and put away, are permissible even for savoury use on that day before noon. But from after noon onwards, those, and those received after noon, are to be consumed for seven days for non-savoury use—this is the meaning. And from the word "to be consumed," there is no offense in those set aside and consecrated for purposes like anointing within seven days. Mustard, madhuka, and castor seeds, which are lifelong requisites, if received for the purpose of making oil, oil made on that very day is for seven days. That made on the second day is permissible for six days. That made on the third day is for five days. That made on the fourth, fifth, sixth, or seventh day is permissible only for that day. If it remains until the rising of dawn, it becomes subject to relinquishment. That made on the eighth day is not to be consumed. But because it is not subject to relinquishment, it is permissible for external use. Even if one does not make it, but for mustard seeds and so on received for oil, and for clarified butter and so on not mentioned in the Pāli, an offense of wrong-doing arises if a week is exceeded. Madhuka pulp made with cold water... As for phāṇita, it is like phāṇita itself; mango phāṇita and so on are for occasional use. That which is for seven days, even if received after being given up, is not to be smeared on sores, nor is it to be consumed. It should be offered to a lamp or to a dark-colored object. It is permissible for another bhikkhu to use it physically. But that which one gives up without attachment and then receives again, is permissible even to consume. For ghee and so on kept separately, or unmixed in one vessel, there are offenses according to the number of items. This was laid down in Sāvatthī concerning many bhikkhus regarding the matter of exceeding seven days. The rest should be understood in the same way as stated in the first training rule of the Robe Chapter. The commentary on the Medicine Training Rule is finished. 4. Commentary on the Rain-cloak Training Rule In the fourth, "one month of summer remains" means one last month of the four summer months remains. "Should be sought" means from the first day of the last month of summer until the last day of the Katthika month, by generating mindfulness with phrases like "It is time for the rain-cloak," and from the place where the Sangha has invited, or from the place where one's relatives have invited, it should be sought even by requesting with words like "Give me a rain-cloak robe." For one who generates mindfulness in a place of unknown, uninvited people, there is a dukkaṭa offense in the manner of speaking. For one who requests with words like "Give me" in any way, there is a nissaggiya pācittiya offense by the training rule of requesting from unknown people. "Having made, should be worn" means from the first day of the last half-month of summer until the last day of the Katthika month, it should be made by sewing and by applying even a slight difference in color dye for the kappabindu mark, and then worn. By this, it is shown that the last month of summer is the field for seeking, and the last half-month is also the field for making and wearing. And during all four months of the rainy season, that is permissible. And this last month of summer that is permitted, here Even a rain-garment not yet sought out is not proper to determine. If, that month having passed, the Rains are postponed, he gets another month's allowance. But having washed and put it away, it should be determined on the day of the Rains' commencement. If, through forgetfulness or through insufficiency, it has not been made. And for those two months of the Rains, for the four months of the Rains, he gets an allowance of six months. If, however, in the month of Kattika, a Kathina is spread, he gets another four months. Thus, there are ten months. Beyond that, with a mindful expectation, for one who makes and keeps that original robe, for one month, thus he gets an allowance of eleven months. Beyond this, he does not get even one day. If less than a month remains of summer, meaning, in the latter part of the last month of summer, up to the first day of winter, that is the meaning. "Should seek out": In these seven back-period months, for one seeking out from an unknown, uninvited place by making a suggestion, there is an offense of Nissaggiya Pācittiya. For one requesting, by the training rule of requesting from an unknown person, there is an offense of Nissaggiya Pācittiya. For one requesting from a known, invited person, there is no offense by that training rule. For one making a suggestion, there is an offense by this training rule. If less than half a month remains of summer, meaning, in the latter part of the last half-month of summer, in one half-month. "Having made, should wear": Within this period, even if it arose lawfully, for one who makes and wears it, there is Nissaggiya. In Sāvatthī, concerning the group of six bhikkhus, regarding the matter of seeking out a rain-garment, it was laid down. An uncommon rule, without authorization. A triple Pācittiya. For one who perceives an excess in the deficient month or half-month, or for one who is in doubt, there is a Dukkata. Likewise, for one who, with a rain-garment, allows his naked body to be rained upon. But for one bathing in a pond or similar, or for one whose robe is torn, or for one whose robe is lost, or for one who, in such dangers as "thieves will take it if not worn," wears it, and for the insane and so forth, there is no offense. And here, the self-dedication of the rain-garment. , searching at an improper time, and obtaining it—these are the three factors of the offense of searching. Having a robe, there being no danger, having one's own rain-garment, and wearing it at an improper time—these are the four factors of the offense of wearing. The origin and so forth are in the manner stated in the rule concerning washing. The explanation of the rule concerning the rain-garment is finished. 5. Explanation of the Rule Concerning Snatching Robes In the fifth, "having given a robe oneself" means having given it oneself, expecting services and so forth. "Should snatch" means that seeing one not performing services and so forth, one snatches it with the perception of it being one's own, and there are offenses according to the number of cloths. In "should cause to snatch," there is an offense of wrong-doing by the command "snatch!", and offenses according to the number of those commanded to be snatched. This rule was laid down in Savatthi concerning Upānanda, regarding the incident of snatching a robe. It is a general rule, with a command, and a pācittiya of three. For one who is not fully ordained, with the perception of being fully ordained, or in doubt, or with the perception of not being fully ordained, or for one who snatches any other requisite from a fully ordained person, except for a last robe that is subject to determination, or from one not fully ordained, there is an offense of wrong-doing. But for one who takes what was given by one pleased or angry, or for one who takes it with trust, or for the insane and so forth, there is no offense. The last robe being subject to determination, having been given by oneself, the perception of it being one's own, being fully ordained, and snatching or causing to snatch out of anger—these are the five factors here. The origin and so forth are similar to those of taking what is not given, except for the feeling. The feeling here is only a feeling of suffering. The explanation of the rule concerning snatching robes is finished. 6. Explanation of the Rule Concerning Requesting Yarn In the sixth, "yarn" means the six kinds of yarn, such as linen yarn, or what is suitable for them. "Having requested" means having asked for it for a robe. "Should cause to be woven" means "Friends, weave a robe for me," should cause it to be woven with an improper request. "Subject to relinquishment" means that for one who causes it to be woven in this way, the weaver who prepares the loom and shuttle for weaving the robe If he makes such an effort, for him in all applications, a dukkaṭa,