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If it is said that just as molasses is mentioned by referring to sugarcane juice, so ghee should be spoken of by referring to fresh butter, and therefore fresh butter should not be mentioned separately? No, because of the intention to show a distinction. Just as, even though sugarcane juice is established by the mention of molasses, sugarcane juice is later allowed separately with the intention of placing it in the category of jaggery-water, so fresh butter should be understood as allowed separately with the intention of showing a special rule for fresh butter. Its special rule should be understood by way of the commentary on the medicine training rule (Pārā. Aṭṭha. 2.619-621). For it is said there, 'One who wishes to cook ghee and consume it, may cook it even if unboiled.' There, ghee is always cooked, not uncooked, and so is molasses. Fresh butter is always uncooked,' and so on. Second Medicine Discourse In the second medicine discourse, "Monks, I allow these five medicines to be received and consumed at the proper time and at the improper time." From the saying (Mahāva. 261), "Those five medicines, when received at the proper time, and consumed at the proper time, for those monks, even their ordinary, coarse foods do not satisfy them, much less those that are rich. They, afflicted by that autumn illness and by this lack of satisfying food, become even more emaciated by both." In this matter, because it is permitted both at the proper time and at the improper time, it is permissible to consume them even at the improper time. There, in the commentary (Mahāva. Aṭṭha. 261) it is said: " 'Do not satisfy' means they are not digested, or they cannot alleviate the wind-disease. 'Rich' means oily. 'By lack of satisfying food' means by lack of appetite for food." However, in the Tīkās (Sārattha. Tī. Mahāvagga 3.261; Vi. Vi. Tī. Mahāvagga 2.261-262) only this much is said: " 'Do not satisfy' means they do not create appetite." But in the Mahāvibhaṅga (Pārā. 622) it is said: "As for those medicines that are suitable for sick monks, namely, ghee, fresh butter, oil, honey, and treacle, having received them, they are to be consumed for a maximum of seven days as a stored provision. If one exceeds that, there is an offense of Nissaggiya Pācittiya." From this saying, the seven-day limit for these five medicines should be understood. Here, however, it is stated according to the occasion of its arising. The Story of Fat as Medicine In the Story of Fat as Medicine: "I allow, monks, fats as medicines: human fat, fish fat, porpoise fat, pig fat, donkey fat. If received at the proper time, cooked at the proper time, mixed at the proper time, they may be consumed with oil. But if, monks, received at the improper time, cooked at the improper time, mixed at the improper time, and if one consumes it, there is an offense of three Dukkata. If, monks, received at the proper time, cooked at the improper time, mixed at the improper time, and if one consumes it, there is an offense of two Dukkata. If, monks, received at the proper time, cooked at the proper time, mixed at the improper time, and if one consumes it, If one consumes it, there is an offense of wrong-doing. But if, monks, it is received at the proper time, cooked at the proper time, and mixed at the proper time, and if one consumes it, there is no offense. (Mahāva. 262) Therein, regarding "received at the proper time," etc., the meaning is: received before midday has passed, cooked, and strained. "To consume with oil consumption" means "to consume with the consumption of oil for seven days," as stated in the commentary (Mahāva. Aṭṭha. 262). However, in the sub-commentaries (Sārattha. Ṭī. Mahāvagga 3.262; Vi. Vi. Ṭī. Mahāvagga 2.261-262), it is said: "Susukā" is a type of fish found in the sea; they also call it "kumbhila" (crocodile). "Saṃsaṭṭha" means strained. "Telaparibhogena" is said with reference to consumption for seven days. This is a summary here; the detailed explanation is given below in the section on the four-period allowance. The Discourse on Root Medicines In the Discourse on Root Medicines: "I allow, monks, root medicines: turmeric, ginger, orris root, white orris root, ativisa, kaṭukarohiṇī, usīra, bhaddamuttaka, or any other root medicines that do not serve as food for eating, nor as food for consuming. Having received them, they may be kept for life. If there is a reason, they may be consumed. If there is no reason, for one who consumes them, there is an offense of wrong-doing." Therein, "vacatta" means white orris root. The rest is as stated below. The Discourse on Ground Medicines In the Discourse on Ground Medicines, according to the saying: "I allow, monks, the grinding stone and the grinding pestle" (Mahāva. 263), when there is a need for ground and powdered root medicines, it is permissible to keep the grinding stone and the grinding pestle. Therein, "nisadaṃ nisadapotaka" means the grinding stone and the grinding pestle. "Nisada" is that where they grind, make into powder, root medicines and the like; thus, "nisada" is the grinding stone. "Nisada" is that by which they grind, they make into powder, root medicines and the like. "Poto" means "to be nourished," a child. Because it is of a certain measure, like a cub, it is a cub. And that which is settled and a cub, is a settled-cub. That is a small settled-cub. The root is 'ni-sada' (to settle) and 'cuṇṇakaraṇa' (to pulverize). A Discourse on Astringent Medicines In the Discourse on Astringent Medicines, it is said: “I allow, monks, astringent medicines: neem astringent, kutaja astringent, patola astringent, phaggava astringent, nattamāla astringent, or any other astringent medicines that exist, which do not serve as food for eating, nor as food for consuming. These may be received and kept for life, to be used when there is a need, and if one uses them when there is no need, there is an offense of wrong-doing.” (Mahāva. 263) According to this, it is permissible to receive and keep those astringent medicines for life, to be used when there is a need. There, 'phaggava' is a type of creeper. 'Nattamāla' is karañja. “'Kasāvehi' means with extracts obtained by boiling bark and so on in water,” it is stated in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.263). A Discourse on Leaf Medicines In the Discourse on Leaf Medicines, it is said: “I allow, monks, leaf medicines: neem leaves, kutaja leaves, patola leaves, nattamāla leaves, phaggava leaves, sulasi leaves, kappāsa leaves, or any other leaf medicines that exist, which do not serve as food for eating, nor as food for consuming. These may be received and kept for life, to be used when there is a need, and if one uses them when there is no need, there is an offense of wrong-doing.” (Mahāva. 263) According to this, it is permissible to receive and keep those leaves for life, which do not serve as food for eating or consuming, to be used when there is a need. In 'Acchavasanti' and so on, the meaning should be understood in the same way as stated in the explanation of 'nissaggiya' (Pārā. Aṭṭha. 2.623). The determination of root medicines and so on is also stated in the minor explanation. Therefore, here, whatever has not been stated before, that alone will we explain. Medicine Discourse In the Discourse on Fruit Medicines: "I allow, monks, fruits as medicine: biḷaṅga, long pepper, black pepper, chebulic myrobalan, beleric myrobalan, Indian gooseberry, goṭṭhaphala, or any other fruits that are medicines, which are not for eating as food nor for eating as a meal. Having received them, to keep them for life, to consume them when there is a cause. If one consumes them when there is no cause, there is an offense of wrong-doing." According to that saying, those fruits which are not for eating as food or as a meal, it is permissible to receive them, to keep them for life, and to consume them when there is a cause. Resin Medicine Discourse In the Discourse on Resin Medicines: "I allow, monks, resins as medicine: asafoetida, asafoetida resin, asafoetida root-resin, taka, takapatti, takapaṇṇi, sal resin, or any other resins that are medicines, which are not for eating as food nor for eating as a meal. Having received them, to keep them for life, to consume them when there is a cause. If one consumes them when there is no cause, there is an offense of wrong-doing." According to that saying, it is permissible to receive those resins as medicine, to keep them for life, and to consume them when there is a cause. Therein, hiṅgu, hiṅgujatu, hiṅgusipāṭikā are of the asafoetida species. Taka, takapatti, takapaṇṇi are of the lac species. However, in the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 263) it is written: "Hiṅgujatu" means that which is produced from the cooked stems, shoots, and sprouts of the asafoetida tree. "Hiṅgusipāṭikā" means that which is produced from its cooked roots and branches. "Taka" means the cooked sap from the bark of that tree. "Takapatti" means the cooked sap from its leaves. "Takapaṇṇi" means the cooked sap from its fruits. Alternatively, "Taka" means lac. "Takapatti" means the branch of kittimaloha from which lac is obtained. "Takapaṇṇi" means ripe lac. Here, "when there is a cause" (sati paccaye), the condition of having a cause should be understood in two ways: as sick or not sick. Vikālab... Indeed, in the non-offence section of the Hojana training rule, the condition of mindfulness for the three kinds of medicines (yāmakālika, etc.) is stated without distinction. In this chapter, it is said: "I allow, monks, sugar for the sick, sugar-water for the not-sick. I allow, monks, salt-medicine for the sick, mixed with water for the not-sick." (Mahāva. 273) Therefore, it is established that "the condition of mindfulness is twofold, according to whether one is sick or not sick." Otherwise, if there is no such condition, sugar-water, etc., would be an offence, and then there would be a contradiction with the Pāli.