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"For the purpose of food" means "the purpose of food," and "the carrying out of the function of food" is the meaning. "By the use of oil" means "by the use of oil for seven days." "With ground things" means "with ground oils." "Koṭṭhaphalanti" means "the fruit of the koṭṭha tree," or "madanaphala," it is written. Discourse on Salt as Medicine In the Discourse on Salt as Medicine, it is said: "I allow, monks, salts as medicines: sea salt, black salt, rock salt, earth-breaking salt, bile salt. Or whatever other salts there are as medicines, which do not spread as food in edibles, nor spread as food in eatables, those may be received and kept for life, to be consumed when there is a condition, an offence of wrong-doing for one consuming when there is no condition." (Mahāva. 263) According to this, it is permissible to receive those salts and keep them for life, to consume them when there is a condition. Therein, "sea salt" stands like sand on the seashore. "Black salt" is ordinary salt. "Rock salt" is white-colored, it arises in mountains. "Earth-breaking salt" arises from the earth like a sprout. "Bile salt" is cooked with various ingredients, it is red-colored. But in the Sāratthadīpanī, it is said: "Ubbhida is that which is made of barren soil and dust." But in the Vimativinodanī, it is said: "Ubbhida is salt made of barren soil and dust. Bila is a kind of salt." And in the Vajirabuddhiṭīkā, it is said the same. Discourse on Powders In the Discourse on Powders, "I allow..." I allow, monks, for one who has itch or boils or discharge or scabies or a disease, or a foul-smelling body, powders as medicine. For one not ill, dung, clay, or dye-residue. I allow, monks, a mortar and pestle. "Regarding 'or a foul-smelling body': If someone has a body odor like that of a donkey, etc., for them, powders of Sirīsa and Kusumba, etc., or fragrant powders, all are permissible. Dung means cow dung. Dye-residue means dye-dregs. Even ordinary powder, having been pounded, soaked with water, is permissible for bathing. This also falls under the category of dye-residue," it is said in the Commentary. However, in the Sāratthadīpanī, it is said: "Dung means cow dung. Ordinary powder means unprocessed bark powder. They say that everything is permissible except fragrant powder." And in the Vimativinodanī, it is said: "Dung means cow dung. Ordinary powder means unprocessed bark powder, but fragrant powder is not permissible." And in the Vajirabuddhiṭīkā, it is said: "Dung means cow dung. Ordinary powder means unprocessed bark powder. They say that everything is permissible except fragrant powder." "I allow, monks, a powder sifter." By this, when there is a need for sick monks to sift powders and medicines, a powder sifter is permissible. "I allow, monks, a cloth sifter." By this, when there is a need for fine powders, a cloth sifter is permissible. In the Vimativinodanī, it is said: "A powder sifter means a sieve for powder pounded in a mortar." And in the Vajirabuddhiṭīkā, it is said: "'Sifted' means 'strained'." Discourse on Afflictions by Non-Humans In the Discourse on Afflictions by Non-Humans, "I allow, monks, non-human... sorely afflicted by non-human beings, raw flesh, raw flesh and blood" (Mahavagga 264) For whichever monk, having eaten raw flesh, having drunk raw blood, that affliction by non-humans subsides, for him there is no offense. There, "he ate raw flesh, he drank raw blood" that monk did not eat, did not drink. A non-human, having eaten and having drunk, departed. Therefore it was said: "for him that affliction by non-humans subsided." The Story of Eye-salve In the Story of Eye-salve, "I allow, monks, eye-salve, black eye-salve, compound eye-salve, river-source eye-salve, red ochre, soot" (Mahavagga 265) according to this, when monks have eye disease, eye-salve and so on are permissible. There, "eye-salve" is a general term. "Black eye-salve" is one kind of eye-salve. "Compound eye-salve" is made with various ingredients. "River-source eye-salve" is eye-salve arising in river sources and so on. "Red ochre" is golden red ochre. "Soot" is soot taken from a lamp wick, so it is said in the commentary (Mahavagga Commentary 264). In the Sāratthadīpanī (Sāratthadīpanī, Mahavagga 3.265), "golden red ochre" is said to be "golden vitriol and so on." In the Vimativinodanī (Vimativinodanī, Mahavagga 2.264-265) too, it is said the same way. "I allow, monks, sandalwood, tagara, black anusāriya, tālīsa, bhaddamuttaka" (Mahavagga 265) according to this, when there is a need for ingredients to be ground with eye-salve, these sandalwood and so on are permissible. There, "sandalwood" is any sandalwood, such as red sandalwood. Tagara and so on are well-known. Other things like blue water lilies are also permissible. "Ingredients to be ground with eye-salve" means those to be ground together with eye-salve. "Indeed, no ingredient to be ground with eye-salve is impermissible," so it is said in the commentary (Mahavagga Commentary 264). However, in the sub-commentary (Sāratthadīpanī, Mahavagga 3.265), "ingredient to be ground with eye-salve" is said to be "any kind of powder to be ground for eye-salve." However, in the Vimativinodanī (Vimativinodanī, Mahavagga 2.264-265), "in the Pāli, 'ingredient to be ground with eye-salve'" "medicine to be ground to apply as collyrium" is said. "Monks, I allow a collyrium box," (Mahāva. 265) thus, a place to keep collyrium is permissible. "Monks, various kinds of collyrium boxes should not be kept. Whoever keeps them, there is an offense of wrong-doing. Monks, I allow made of bone, made of ivory, made of horn, made of reed, made of bamboo, made of wood, made of lac, made of metal, made of conch-shell," (Mahāva. 265) thus, these are allowable. Therein, "made of bone" means made of bone other than human bone. "Made of ivory" means made of all kinds of ivory, such as elephant ivory. Even in "made of horn," there is nothing unallowable. Made of reed and so on are entirely allowable. "Monks, I allow a lid," (Mahāva. 265) thus, a lid for the collyrium box is also permissible. "Monks, I allow to tie with a string and attach to the collyrium box," (Mahāva. 265) thus, the lid should be tied with a string and attached to the collyrium box. "Monks, I allow to sew with a string," (Mahāva. 265) thus, to prevent it from falling, it is permissible to sew the collyrium box with a string. "Monks, I allow a collyrium stick," (Mahāva. 265) thus, a collyrium stick is also permissible. "Monks, various kinds of collyrium sticks should not be kept. Whoever keeps them, there is an offense of wrong-doing. Monks, I allow made of bone... and so on... made of conch-shell," (Mahāva. 265) thus, these very collyrium sticks are permissible. "Monks, I allow a stick-holder," (Mahāva. 265) thus, a collyrium stick-holder is also permissible. Therein, "stick-holder" means where the stick is placed, I allow that hollow tube or pouch, this is the meaning. "Monks, I allow a collyrium pouch," (Mahāva. 265) thus, a pouch is also permissible. "Monks, I allow a shoulder-strap, a tying string," (Mahāva. 265) thus, for the collyrium pouch to hang on the shoulder, A shoulder-strap and a binding cord are allowable. Account of Nasal Medicine In the account of nasal medicine, "I allow, monks, oil on the head" (Mahāva. 266) by that, for a monk suffering from head-heat, oil on the head is allowable. "I allow, monks, nasal treatment" (Mahāva. 266) by that, when there is a need for snuffing, nasal treatment is allowable. "I allow, monks, a nasal tube" (Mahāva. 266) by that, for the snuff not to be blocked, a nasal tube is allowable. "Monks, various kinds of nasal tubes should not be kept. Whoever keeps them, commits an offense of wrong-doing. I allow, monks, one made of bone... ...and one made of conch-shell" (Mahāva. 266) by that, only these nasal tubes are allowable. "I allow, monks, a twin nasal tube" (Mahāva. 266) by that, if the snuff is poured unevenly, a twin nasal tube should be used. Therein, a "twin nasal tube" means one nasal tube combined from those two tubes. Account of the Smoke-pipe In the account of the smoke-pipe, "I allow, monks, to inhale smoke" (Mahāva. 266) by that, when there is a need for snuffing with a twin nasal tube, to inhale smoke is allowable. "I allow, monks, a smoke-pipe" (Mahāva. 266) by that, having wrapped that very wick, for the purpose of inhaling, by one whose throat is burning, smoke from a smoke-pipe should be inhaled. "Monks, various kinds of smoke-pipes should not be kept. Whoever keeps them, commits an offense of wrong-doing. I allow, monks, one made of bone... ...and one made of conch-shell" (Mahāva. 266) by that, only these smoke-pipes should be used. "I allow, monks, a cover" (Mahāva. 266) by that, for insects etc. not to enter, a smoke-pipe case is also allowable. "I allow, monks, a twin case" (Mahāva. 266) by that, when it is rubbed on one side, a twin case is allowable. "I allow, monks, a shoulder-strap, binding According to "anasuttaka" (Mahāva. 266), the shoulder-strap cord for the smoke-tube bag is permissible. The Story of Oil-Cooking In the Story of Oil-Cooking, according to "Monks, I allow oil-cooking" (Mahāva. 267), when there is a wind ailment, oil-cooking is permissible. There, "Monks, I allow oil-cooking" means whatever is mixed with medicine, all of it is allowed. "Monks, oil with too much liquor mixed in should not be drunk. Whoever drinks it, should be dealt with according to the Dhamma. Monks, I allow oil mixed with liquor, in which the color, smell, or taste of liquor is not perceived, to be drunk." (Mahāva. 267) According to this, oil in which the color, smell, or taste of the mixed liquor is not perceived, such oil should be drunk. There, "oil with too much liquor mixed in" means oil with excessively mixed liquor, meaning, prepared by adding much liquor. "Monks, I allow anointing to be undertaken" (Mahāva. 267). According to this,