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when oil is not to be drunk due to too much liquor mixed in, anointing is permissible to be undertaken. "Monks, I allow three gourds: an iron gourd, a wooden gourd, a fruit gourd." (Mahāva. 267) According to this, these three gourds are permissible as vessels for oil-cooking. The Story of Sweating Treatment In the Story of Sweating Treatment, according to "Monks, I allow sweating treatment" (Mahāva. 267), when there is wind in the limbs, sweating treatment is permissible to be done. There, "wind in the limbs" means wind in the hands and feet. If it is not effective, according to "Monks, I allow compound sweating" (Mahāva. 267), when sweating treatment is not effective, compound sweating is permissible to be done. There, "compound sweating" means sweating with various leaf compounds. If it is not effective, according to "Monks, I allow great sweating" (Mahāva. 267), when compound sweating is not effective, great sweating is permissible to be done. There, "great sweating" means a great sweating, a man's height... Having filled a pit with coals, and covered it with earth and sand, and spread there various wind-removing leaves, having lain down there with a body smeared with oil, it means, "I allow the body to be sweated by rolling around." It is permissible. "I allow, monks, a decoction of leaves," by this saying, when much sweating is permissible, it is proper to make a decoction of leaves. There, "decoction of leaves" means water boiled with various broken leaves. With those leaves and water, sprinkling again and again, one should be sweated. It is permissible. "I allow, monks, a water-chamber," by this saying, when a decoction of leaves is permissible, it is proper to make a water-chamber. There, "water-chamber" means filling a pot or a trough in a water-chamber with warm water, and entering there to perform the sweating action, "I allow," is the meaning. Discourse on Bloodletting In the discourse on bloodletting, "I allow, monks, to let blood," by this saying, when there is piercing wind, it is proper to let blood. There, "piercing wind" means wind pierces at every joint. "To let blood" means to let blood with a lancet. It is permissible. "I allow, monks, having let blood, to draw it with a horn." Discourse on Foot-ointment In the discourse on foot-ointment, "I allow, monks, foot-ointment," by this saying, when the feet are cracked, foot-ointment should be cooked. It is permissible. "I allow, monks, to prepare a foot-remedy," by this saying, when foot-ointment oil is permissible, a foot-remedy should be prepared. There, "to prepare a foot-remedy" means that by which cracked feet become normal, to prepare a foot-remedy by adding various medicines to coconut and so forth. It means to cook a suitable medicine for the feet. Discourse on Boils and Sores In the discourse on boils and sores, "I allow, monks, , "surgical operation," when there is an abscess, a surgical operation should be performed. "I allow, monks, astringent water," when there is a need for astringent water, astringent water should be given. "I allow, monks, sesame paste," when there is a need for sesame paste, sesame paste should be given. "Need for sesame paste" means need for ground sesame. "I allow, monks, a poultice," when there is a need for a poultice, a poultice should be given. Here, "poultice" means to place a lump of food on the mouth of the wound. "I allow, monks, a wound-binding cloth," when there is a need for a wound-binding cloth, a wound-binding cloth should be given. "I allow, monks, to sprinkle with mustard powder," if the wound is festering, it should be sprinkled with mustard powder. Here, "with mustard powder" means with ground mustard. "I allow, monks, to make smoke," if the wound is drying up, it is proper to make smoke. "I allow, monks, to cut with caustic alkali," if proud flesh grows, it should be cut. Here, "proud flesh" means excess flesh rising up like a nail. "To cut with caustic alkali" means to cut with caustic. "I allow, monks, wound oil," if the wound does not heal, wound-healing oil should be cooked. "I allow, monks, a spreading plaster, all wound treatment," if the oil drips, a spreading plaster should be given, all wound treatment should be performed. Here, "spreading plaster" means a cloth for absorbing oil. "All wound treatment" means whatever wound treatment there is, "I allow all," is the meaning. The extensive discussion on the great deformities has been stated before. "Having taken it oneself" this is not only for one bitten by a snake, but also for others. If it is a poisonous bite, it may be taken and consumed by oneself. In other cases, only what has been received is permissible. Story of Drinking Poison In the Story of Drinking Poison, according to the saying, "Monks, I allow to give feces to drink," it is permissible to give feces to a monk who has drunk poison. According to the saying, "Monks, I allow that whatever one does while receiving, that very reception is done, it should not be received again," that very thing is permissible. However, in the Commentary, "it should not be received again" means if it has reached the ground, it should be made to be received; but what has not reached is permissible to take. Story of the Gharadinnaka Ailment In the Story of the Gharadinnaka Ailment, according to the saying, "Monks, I allow to give cold gruel to drink," it is permissible to give cold gruel to a monk with the gharadinnaka ailment. There, gharadinnaka ailment means a disease arisen from a charm-worm. However, in the Tika, "Gharadinnaka ailment is an ailment arisen from medicine given by a wife for charming. Therefore, it says 'a disease arisen from a charm-worm.' And here, the word 'ghara' (house/wife) is intended to refer to the wife without distinction." In the Vimativinodani too, it is said, "Gharadinnaka ailment is an ailment arisen from charm-medicine given by a wife." "Sītāloḷi" means, "I allow to give to drink mud stuck to the plowshare of one plowing with a plow, stirred with water." Story of Severe Dysentery In the Story of Severe Dysentery, according to the saying, "Monks, I allow to give meat-alkali to drink," it is permissible to give meat-alkali to a monk with severe dysentery. There, "duṭṭhagahaṇiko" means one with impaired digestion, meaning, stool comes out with difficulty. "Āmisakhāra" means alkaline water filtered from the ashes of burnt dry rice. In the Vimativinodani, But it is said: "Lye-water dripped from that ash" means, having put that ash in a strainer and poured water over it, the lye-water that dripped down from that ash. Story of the Affliction of Jaundice In the story of the affliction of jaundice, by the saying "I allow, monks, to drink urine-myrobalan" (Mahāva. 269), it is permissible for a monk afflicted with jaundice to drink urine-myrobalan. There, urine-myrobalan means myrobalan treated with cow's urine. Story of the Affliction of Skin Disease In the story of the affliction of skin disease, by the saying "I allow, monks, to apply fragrant ointment" (Mahāva. 269), it is permissible for a monk afflicted with skin disease to apply fragrant ointment. Story of the Body with Accumulated Humors In the story of the body with accumulated humors, by the saying "I allow, monks, to drink a purgative" (Mahāva. 269), it is permissible for a monk with an accumulated-humors body to drink a purgative. There, "abhisannakāyo" means a body with excessive humors. The meaning of "acchakañjiya" is, by the saying "I allow, monks, clear rice-gruel" (Mahāva. 269), it is permissible to drink clear rice-gruel. There, "acchakañjiya" means the scum of rice-water. The meaning of "akaṭayūsa" is, by the saying "I allow, monks, unmixed broth" (Mahāva. 269), it is permissible to drink unmixed broth. There, "akaṭayūsa" means water in which mung beans have been cooked, without oil. But in the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.269) and Vimativinodanī (Vi. Vi. ṭī. Mahāvagga 2.267-269), it is said: "By 'akaṭayūsa' means broth of mung beans not prepared (with other ingredients)." The meaning of "kaṭākaṭa" is, by the saying "I allow, monks, kaṭākaṭa" (Mahāva. 269), it is permissible to drink kaṭākaṭa. There, "kaṭākaṭa" means that same (mung bean water) but washed and with oil. In the Sāratthadīpanī (Sārattha. ṭī. Mahāvagga 3.269) and Vimativinodanī (Vi. Vi. ṭī. Mahāvagga 2.267-269), it is said: "By 'kaṭākaṭa' means broth of mung beans, cooked and strained without stirring." By paṭicchādanīya The meaning is: “I allow, monks, that which is to be covered.” According to this saying, it is permissible to drink that which is to be covered. Here, “that which is to be covered” means meat broth. The Story of Loṇasovīraka In the story of Loṇasovīraka, “I allow, monks, loṇasovīraka for the sick, and for the not sick, mixed with water, to be consumed as a drink.” According to this saying, a sick monk should drink loṇasovīraka, and one who is not sick should consume it mixed with water. And because it is said “as a drink,” it is permissible even at an improper time. Here, loṇasovīraka is a medicine compounded from all flavors. They say that when making it, they put in astringents of haritaka, amalaka, vibhitaka, all grains, all pulses, rice from all seven grains, all fruits like banana, all shoots like rattan, ketaka, date, pieces of fish and meat, and many medicines like honey, treacle, rock salt, and pungent spices. Then they seal the mouth of a pot and keep it for one, two, or three years. When it is fully ripened, it becomes the color of jambu juice. There is no such medicine for wind, cough, leprosy, jaundice, scrofula, and as a post-meal drink for those who have eaten oily food, or as a digestive medicine. This is permissible for monks even after a meal; for the sick, it is normal. But for those not sick, it is mixed with water, as a drink. In the Sāratthadīpanī, it is said, “Because it is stated ‘as a drink,’ loṇasovīraka is a yāmakālika (four-hour medicine).