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by naming them thus. Thus, among these edible roots and so on, whatever is for a limited time, all the rest is included in this context as edible. 91. Now, among the drinks for a limited time, there are eight drinks: mango drink, rose-apple drink, seed-bearing banana drink, seedless banana drink, madhuka drink, grape drink, water-lily root drink, and phārusaka drink – these are the eight drinks. There (Mahāvagga Commentary 300), "mango drink" means a drink made from either unripe or ripe mangoes. When making it from unripe ones, one should break young mangoes, put them in water, cook them by sun-ripening in the sun, strain them, and then mix them with honey, sugar, camphor, and so on, received on that very day. A drink made in this way is permissible only before the meal. If one receives a drink made by those not fully ordained, and it is accepted before the meal, it is permissible to consume it with food before the meal. After the meal, it is permissible to consume it without food until dawn. This rule applies to all drinks. "Rose-apple drink" means a drink made from rose-apples. "Seed-bearing banana drink" means a drink made from seed-bearing bananas. Banana drink means a drink made from seedless bananas. Madhuka drink means a drink made from the natural juice of madhuka flowers. But that is allowable mixed with water, pure is not allowable. Grape drink means a drink made by crushing grapes in water, like mango drink. Water-lily root drink means a drink made by crushing the roots of red and blue water-lilies, etc. Phārusaka drink means a drink made from phārusaka fruits, like mango drink. These eight drinks are allowable whether cold or sun-ripened, fire-ripened are not allowable. The remaining drinks, from small fruits like cane, tamarind, citron, wood apple, kosamba, karamanda, etc., are also included in the eight drinks. Although these are not mentioned in the Pāli canon, they are in accordance with what is allowable, therefore they are allowable. Since it is said: “Monks, I allow all fruit juices except grain fruit juice” (Mahāva. Aṭṭha. 300), apart from grain fruit juice that is in accordance with the rule, there is no other fruit drink that is not allowable; all are allowable for a limited time (until noon). Therein, grain fruit juice that is in accordance with the rule means the juice of the seven grains, and of the nine great fruits such as palm, coconut, jackfruit, bottle gourd, pumpkin, cucumber, and melon, and of all early and late ripening grains that are in accordance with the rule, is allowable only until noon; therefore, it is not allowable after a meal. Since it is said: “Monks, I allow all leaf juices except ḍāka juice” (Mahāva. 300), apart from ripe ḍāka juice, even leaf juices allowable until noon, whether made by crushing with cold water or sun-ripened, are allowable. Since it is said: “Monks, I allow all flower juices except madhuka flower juice,” apart from madhuka flower juice, all flower juices are allowable. 92. The seven-day allowable items are ghee, fresh butter, oil, honey, and treacle— these five medicines. Therein, ghee means cow's ghee, or goat's ghee, or buffalo's ghee, of those whose meat is allowable, their ghee. Fresh butter means their fresh butter. Oil means Sesame oil, mustard oil, madhuka oil, castor oil, fat oil. Honey means bee-honey. Molasses means that which is produced from sugarcane (Pāci. 260). But that which is for life, below, should be understood in the same way as stated for root edibles and so forth, which are for a certain time. 93. Therein (Pāci. Aṭṭha. 256) That which is for a certain time, received at dawn, even if stored a hundred times, as long as the time has not passed, it is allowable to consume. That which is for a period is for one day and night. That which is for seven days is for seven nights. The other, if there is a condition, is allowable to consume even for life. But that which has been received and allowed to pass one night, whatever is for a certain time or for a period, for one who takes it with the desire to consume it, there is a dukkaṭa at the taking. But for one who consumes it, for each single consumption, due to the condition of storing, there is a pācittiya. Even if the bowl is poorly washed, such that when one rubs it with a finger, a streak appears, or if oil has entered between the knots of a knotted bowl, and it drips when one exposes it to heat, or it is visible when hot gruel is taken, even with such a bowl, for one who eats on the next day, there is a pācittiya. Therefore, having washed the bowl, one should again pour clear water into it, or rub it with a finger, and ascertain the absence of oil. For if there is oiliness in the water, or a finger-streak appears in the bowl, it is poorly washed. But in an oil-colored bowl, if a finger-streak appears, that is not to be considered. Whatever the bhikkhus, without attachment, give up to the novices, if the novices store it and give it, all is allowable. For that which one has received oneself and not given up, is not allowable on the second day. From that, even if one consumes a single grain of rice, there is a pācittiya. Among unallowable meats, for human flesh, there is a pācittiya along with a thullaccaya. For the rest, along with a dukkaṭa. For one who consumes that which is for a period, if there is a condition, there is a pācittiya. For one who consumes it for food, there is a pācittiya along with a dukkaṭa. If, having been invited, one consumes that which has not been made surplus Displeasure, in ordinary meat, two Pācittiyas. In human flesh, with a grave offense, two. In other unsuitable flesh, with a minor offense. If there is a reason for a 'yāmakālika' (medicine), consuming with a meaty mouth, two (offenses). With a non-meaty mouth, only one. Consuming for food, in both cases, a minor offense increases. If one consumes at the wrong time, in ordinary food, due to storing and wrong-time eating, two Pācittiyas. In unsuitable flesh, a grave offense and a minor offense increase. In 'yāmakālika' (medicine), due to the wrong time, there is no offense. But due to not being leftover, at the wrong time, in all cases, there is no offense. But for 'sattāhakālika' (seven-day medicine) and 'yāvajīvika' (lifelong medicine), receiving for food, due to the act of receiving, there is a minor offense. But if one consumes it, and it is without meat, in the act of consuming, there is a minor offense. If it is received mixed with meat and stored, then according to the object, it is a Pācittiya. 94. But regarding ghee and the like, which are 'sattāhakālika' (seven-day medicines), this is the decision (Pārā. Aṭṭha. 2.622) – Ghee, if received before noon, may be consumed with or without meat on that day before noon. From after noon onwards, for seven days, it should be consumed without meat. If the seven days are exceeded, and it is stored in one container, one Nissaggiya. If in many, Nissaggiyas according to the number of items. Ghee received after noon may only be consumed without meat. Whether received before noon or after noon, if it is set aside as 'uggahitaka' (reserved), it is not permissible to consume it. It should be used for anointing and the like. Even if the seven days are exceeded, there is no offense, because it has become unconsumable. If an unordained person makes ghee from butter received before noon and gives it, it is permissible to consume it with meat before noon. If one makes it oneself, it is permissible to consume it without meat for seven days. Ghee made by anyone from butter received after noon is permissible to consume without meat for seven days. Regarding ghee made from 'uggahitaka' (reserved butter), the decision should be understood according to the method of pure ghee mentioned before. Before noon Ghee made from milk or curds received by an unordained person, even with meat, is permissible that same day before noon. That made by oneself, only without meat, is permissible. 95.When one heats fresh butter, it does not become cooked by itself. But with that which is cooked by itself, meat is not permissible. And from after noon onwards, it is not permissible at all. Even if seven days have passed, there is no offense, because it was received with its substance. But that made from what was received after noon should be used for anointing and so on. And that made from what was taken before noon, for both, there is no offense if seven days have passed. The same rule applies to impermissible meat-ghee. But this is the difference: where ghee mentioned in the Pāli text entails an offense of relinquishment, with this, it is a dukkata offense. In the Andhakaṭṭhakathā, having stated a semblance of reason, human ghee and fresh butter are prohibited. That is wrongly prohibited, as it is permitted in all commentaries. Later, its determination will also come. Fresh butter mentioned in the Pāli text, if received before noon, is permissible even with meat that same day before noon. From after noon onwards, it is only without meat. If seven days have passed, if kept in different containers, they are offenses of relinquishment by the number of containers. If kept in one container without mixing, by the number of lumps. That received after noon should be understood by the rule of ghee. Here, there are also curds and drops of buttermilk, therefore, the junior elders said, "Washed, it is permissible." But the Elder Mahāsiva said, "From the time the Blessed One permitted it, they ate only that which was extracted from buttermilk." Therefore, when consuming fresh butter, one should wash it and remove curds, buttermilk, flies, ants, and so on, and then consume it. One who wishes to cook it and make ghee to consume, even unwashed, it is permissible to consume. Whatever curds or buttermilk are in it will be destroyed. The intention here is that by this much, it is not considered "received with its substance." Because it is cooked with meat, But in that,