English
Why is it not a self-cooked meal for one who eats what is made by oneself today, unmixed? It is said, "for one heating fresh butter," and so on. "By what was received" is said referring to milk and curds. The meaning is that what was made from what was taken out should be applied for anointing and so on. "This is the same method" is said referring to an offense of relinquishment. "In unallowable meat-ghee" refers to the ghee of elephants and so on. Here, there is a special point about fresh butter. "Washed is allowable" means that even washed, it is not allowable to receive it, otherwise, it would be received with a substance, this is the opinion of the elders. However, for Mahāsivatthera, because the substance was separated, it is not considered received with a substance merely by being mixed with curd-pellets and so on. Therefore, the meaning is that they received only what was extracted from buttermilk, washed it, and cooked it, or made it unmixed and consumed it. They did not, however, consume it in the wrong time together with curd-pellets and so on. Therefore, it is said, "Therefore, by one consuming fresh butter... ...it is not considered received with a substance." There, even having received unwashed fresh butter, the meaning is that one consuming that fresh butter should remove the curds and so on and consume it. "It will perish" means it becomes unmixed, therefore, it is allowable even in the wrong time. "By this much" means by a small amount of curds and so on, which, merely by clinging to the fresh butter, has not obtained a separate designation of curds and so on. By this, it shows that if cooked together with curds and so on received separately, it is counted as received with a substance. "Even in that" means even in what is unmixed. However, the scruple-makers' opinion is this: At the time of receiving, it is not considered received with a substance like a lump of jaggery with rice, because its flavor is not mixed with curds and so on. However, when cooking it, it must be cooked only after washing it. Otherwise, at the time of cooking, because its flavor is mixed with the curds and so on being cooked, it becomes self-cooked. When those are exhausted, it is still self-cooked. Therefore, it is unmixed. thus cooked. Therefore, the reason "cooked together with edibles" is stated. And here is this deliberation – if there is no acceptance with a substance, then the fault of self-cooking by a bhikkhu of what is cooked with edibles, or its being for a limited time, is suspected. There, the fault of self-cooking is not possible here, because it is for seven days. For whatever curd etc. is mixed with edibles there, that is consumed. Now, if it is suspected that by cooking oneself with accepted curd-balls etc., it would be like cooking with a substance, then the reason "accepted together with edibles" should be stated, not "cooked." And thus, the view of the half-elders would be accepted. And there, even what is cooked by novices etc. would be for a limited time, like ghee etc. made by unordained persons after cooking accepted milk etc., and that is not proper, because of the possibility of mixing with edibles like buttermilk for fresh butter etc. obtained by alms-round, leading to its unsuitability for consumption. For there is no rule that householders, having washed or cleaned, pour into the bowls, and this contradicts the commentary's statement: "just as the rice grains etc. that have fallen there are not cooked, so... (etc.)... he cooks again and gives it, it is permissible for seven days in the former manner," therefore, here, no sign of scruple arising for those with scruples is seen. Just as here, so too, no sign is seen for the statement: "a scrupulous novice, just as the rice grains etc. that have fallen there are not cooked, so, releasing the cooked food with edibles, having melted it in fire... (etc.)... it is permissible." If this were said to avoid mixing with what is for a limited time, then one would also have to do so oneself. And the suspicion of mixing with edibles in ghee etc. given by householders would not disappear. For householders do not melt it thus, remove the rice etc., and cook again, but rather, having put milk etc. with medicines until the milk etc. is consumed, so too, medicine-oil etc. cooked by others is for a limited time. It is not possible, nor is that proper, for destroying curds and so on, because it is said, "having cooked again, he gives." Therefore, in Mahāsiva Thera's view, without remorse, even unwashed fresh butter, to cook on that day, or on subsequent days, and ghee mixed with rice grains and so on, having melted it oneself in the fire, having strained it, and to cook it again for destroying buttermilk and so on, is permissible. Even though it exists there, its taste mixed at cooking time, by the non-usability of temporary food, even things received with substance, and previously received, become unusable; this conclusion should be reached here. Therefore it is said, "By this much, it is not considered as received with substance." But with milk etc. received separately, having mixed fresh butter etc., by a bhikkhu or by others, medicine like cooked oil etc., goes into the category of received with substance, because the temporary food entered therein does not become unusable. But that into which milk etc. not received by previously received medicines is put, even if cooked by non-upasampannas, it is not considered received with substance, nor a store, because the milk etc. put into it, at that moment, having its taste mixed, falls into the category of previously received. But if, even in cooked oil etc. cooked by those not received, or by others, the taste of food is perceived, that should be known as temporary food. "Having taken up" means having taken it oneself. "Having strained and taken" means having strained for the removal of rice grains and so on, and having cooked again for the removal of buttermilk and so on, it is taken. "By medicines received and stored" means by those received for more than seven days. By this, it shows that ghee and so on mixed with them is not received for more than seven days. "At the time of Vaddali" means at the rainy season, at the time without sun. "By being produced" means by being separated from temporary food substance. By this, it shows that oil by nature is not temporary food, and that by a bhikkhu's receiving it with substance, it becomes temporary food. "Both" means by oneself, and by others. and done by them. 623. He said, "except for human fat," to indicate that these are only signs of things that are ill-done. "Mixed" means strained. "Three wrongdoings" refers to three wrongdoings in each mouthful. Although in the Pāli and commentaries, no offense is mentioned for the preliminary actions of receiving, cooking, or straining at the wrong time for consumption, there must be an offense here because something forbidden is done, just as in receiving medicinal drinks at the wrong time for food. Since the dregs of cooked medicinal oil, with milk and so on added, are like food, it is not proper for a bhikkhu to receive or cook the oil with them. Therefore, it is said, "he is scrupulous as if with the dregs of cooked oil." When asked, "If it is not proper when cooked with fat, why is this not proper, venerable sir... it is proper," the Elder, out of excessive scrupulousness, said, "This too, friends, is not proper." Later, realizing that fat was allowed only for the suppression of disease, he assented, saying, "Good." Some say that "by honey-bees" (madhukarīhi nāma madhumakkhikāhi) is a specific term only for two kinds of small bees, but others say, "the stick-making honey-bees are called madhukārikā madhukarīmakkhikā, and with them, there are three species of honey-bees." "Bumble-bees" are large comb-makers. "Like glue" means thickened by dryness or cooking. "The other" is thin honey. "Taking sugarcane juice" shows that even juice without dregs is a seven-day medicine, because it is generally stated in the Pāli as "produced from sugarcane." What is said in the Suttanta commentary, "If sugarcane, it is a lifetime medicine. If sugarcane juice, it is a night-time medicine. If treacle, it is a seven-day medicine. If skin, it is a lifetime medicine," should be understood as referring to its being a night-time medicine due to being mixed with mango juice and so on, and that statement is not authoritative because it is contrary to the Vinaya. Therefore, "received before noon" a, "unfiltered sugarcane juice," and so on, is said. Only that which is free from meat is permissible. That which has entered there, being for the moment, is not for trade. This means that the impurities present in jaggery, when it is made, become dry through cooking, and thus become for life. It is said that if it were for the moment, it would not be consumable even before noon, due to its own cooking. "Because it was received with a substance" refers to the impurities that have become fine powder and remain in the sugarcane juice. It shows that if it is unfiltered and not received, and made by the unordained, it is permissible for seven days. "Burnt sugarcane molasses" is made by heating sugarcane in fire. "Pounded sugarcane molasses" is made by cutting it into small pieces, pounding it, pressing it, and cooking it. That impurity, even if present there, loses its momentary nature at the time of cooking. Thus it says, "that is proper." "Made with cold water" means madhuka flowers are crushed with cold water, filtered, and cooked. Some say "made without crushing," but no reason for that is seen there. "Milk scum" is milk foam. "Madhuka flower," and so on, is begun to show the non-permissible meraya seed substance, even if it remains in a momentary form. "All of them," means all five, such as ghee. "Why are these to be consumed in this way while performing the act of eating?" To answer this question,