English
Even there, what is not to be used remains not to be used. For a limited time. The connection is: It is not proper to cook another substance with substances that are for a limited time. Here, "substances for a limited time" means those that have a limited time, that is, those that are for a limited time. "Another" means other than fat and oil, such as ghee and so on. "Substance" means a substance like milk which is for a limited time. It is not proper to cook it, the intention being that it is self-cooked. "Clarified ghee" means ghee separated from a substance for a limited time. Just as curd or buttermilk there would be consumed, so it is when it is clarified. "Butter" means butter that has been well-cleaned, removing even drops of buttermilk and particles of curd. It is proper to cook it, the intention being that it is not self-cooked. If one eats meat with a seven-day substance that has been self-cooked, that meat, mixed with the self-cooked seven-day substance, takes on its own limited-time nature from the seven-day substance. And so, even an uncooked limited-time substance becomes self-cooked. Thus it is said: "It is not proper to consume it with meat even on that day before noon." Just as self-cooked seven-day fat and oil, and the oil of self-fried mustard seeds and other lifelong substances with meat are not proper even on that day before noon, so too with butter and ghee, it should be understood. And it is said: "Limited-time substances and so on, when mixed with their own nature, cause them to take on that nature." And: "A bowl of lifelong substances is proper for a monk only if it is without meat for seven days, but with meat, it is self-cooked." Here, by the word "and so on" in "milk and so on," sesame and so on are included. "Even with meat" means not only without meat. However, from after noon onwards, they are not proper. Even if seven days have passed, there is no offense because they were received with their substance. For it is said: "Having received them." Therefore, it is said: "from after noon onwards" and so on. But what is made with things received after noon should be used for anointing and so on, and even before noon, if taken... It is made by him. Even if seven days pass for both, there is no offense. “Within seven days” means within the seven-day period. In “for anointing, etc.,” the word “etc.” refers to applying oil to the head, anointing the body, smearing on wounds, and fumigating the house. Having resolved: “Now this will not be for my consumption; this ghee, oil, and fat will be for applying oil to the head or for anointing; honey will be for smearing on wounds, or treacle will be for fumigating the house”—having thus generated the thought. What is the distinction here between things for a limited time and things for a lifetime? He says, “Things for a lifetime,” etc. “It remains until the rising of the sun” means that if oil made on the seventh day remains until the rising of the sun. In the Pāli text, regarding “ghee, etc., not mentioned,” it should be understood that the ghee of deer, wild boars, etc., is ghee not mentioned in the Pāli text; similarly, fresh butter. And the oil of coconuts, neem, kosamba, karamanda, mustard, etc., is oil not mentioned in the Pāli text. Similarly, treacle from madhuka flowers is treacle not mentioned in the Pāli text. Not all treacle from madhuka flowers is considered treacle. He says, “made with cold water,” etc. “Made with cold water” means that madhuka flowers are put into cold water, not crushed, and when the flower essence has entered the water, that water is taken and cooked to make it. “It is indeed considered treacle” indicates that it is for a seven-day period, not an article of relinquishment. Therefore, it should be understood that one who exceeds the seven days incurs a dukkata offense. This is also stated in the Samantapāsādikā: “Madhuka flower treacle made with cold water is permissible with food before noon. From after noon onwards, it is without food for seven days. If the seven days are exceeded, there is a dukkata offense for each item.” However, if it is made by adding milk, it is for a limited time. But rock candy is purified by removing milk solids, so it is permissible. He says, “Mango treacle, etc., are for a limited time,” because the treacle of all fruits for a limited time, such as mango, rose apple, jackfruit, banana, date, and tamarind, is for a limited time. "medicines." Bodily use is permissible: it is permissible to anoint the body or the body with oil, but it is not permissible to swallow it. "Yanti" refers to medicine that has passed seven days. "Nirapekkho pariccajitvā" means having given it to a novice without attachment. "Tanti" refers to medicine received again after having thus given it up. If the medicine thus given, that novice, having prepared it or not prepared it, gives it to that bhikkhu, it should be taken and used as snuff or for any other kind of use. Therefore, it is said, "it is permissible even to swallow it." If that novice is foolish and does not know how to give it, another bhikkhu should say, "Do you have medicine, novice?" "Yes, venerable sir, I have." "Bring it, we will make medicine for the elder," even this is permissible. "Vatthugaṇanāya" refers to the counting of substances like ghee, and the counting of lumps of ghee, etc. If they are mixed, there is one Nissaggiya Pācittiya. Here, the method of giving up should be understood: "Venerable sir, this medicine of mine has passed seven days and is Nissaggiya; I give this to the Saṅgha" (Pārā. 623). A general enactment. For one who perceives it as having passed seven days, even if it has not, and for one who is in doubt, there is a Dukkata. If it has passed, for one who perceives it as not having passed, and for one who is in doubt, it is a Nissaggiya Pācittiya. Similarly, for one who perceives it as determined, etc., regarding what is not determined, not given up, lost, destroyed, burnt, or stolen. There is no offense for those who are mad, etc., regarding what is determined, given up, lost, destroyed, burnt, not stolen, or taken by trust within seven days. Transgression of conduct. The three factors here are: one's own possession of ghee, etc., its inclusion in the count, and the passing of seven days. Originating from the Kathina, non-action, not released by perception, unintentional, an offense by enactment, bodily action, verbal action, three kinds of thought, three kinds of feeling. Therefore, it is said, "the rest should be understood in the same way as stated in the first training rule of the Robe Chapter" (Kaṅkhā. aṭṭha. Kathinasikkhāpadavaṇṇanā). Bhe The description of the training rule concerning the daily practice is finished. 4. Description of the training rule concerning the rain-cloak "From the first day of the last month" means from the day after the full moon of Jeṭṭha. "So long" means for that much time. "From the day after the full moon of Jeṭṭha up to the full moon of Kattika, this means five months." "The time for the rain-cloak," and so on: here, the word "and so on" refers to "the season for the rain-cloak, and other people give rain-cloak robes" (Pārā. 628). "Give me a rain-cloak robe," and so on: here, the word "and so on" refers to "bring me a rain-cloak robe, exchange for me a rain-cloak robe, purchase for me a rain-cloak robe." What happens to one who does both of these from unknown, uninvited people? He says, "in the case of unknown, uninvited people," and so on. "An offense of wrong-doing for breaking the custom" this is said with reference to not giving a rain-cloak previously. But for those who give previously, there is no breaking of custom. For it is said in the Samantapāsādikā: "If people give rain-cloak robes previously, even if these are unknown, uninvited people, there is no breaking of custom for them, because it is permitted to generate thought in them" (Pārā. Aṭṭha. 2.628). "An offense of relinquishment and expiation by the training rule concerning soliciting from unknown people" means "Whatever bhikkhu solicits a robe from an unknown householder or householder's wife, except at the proper time, it is an offense of relinquishment and expiation" (Pārā. 518). By this training rule, it is an offense of relinquishment and expiation. This, however, applies even to those who normally give rain-cloaks. "From the first day of the last half-month of the hot season": here, it means from the day after the dark-half Uposatha of Jeṭṭha up to the full moon of Āsāḷha, this half-month is called the last half-month of the hot season, and it means from the first day of that half-month. It is said: from the first day of the half-month. The last day of the Kattika month is the full moon of the last Kattika month. By this much: "When one month of the hot season remains, the monk should seek a rain-cloak robe; when half a month of the hot season remains, he should wear it." By this much calculation. The field for seeking: the field for seeking. For in this month, it is permissible to seek a rain-cloak if it has not been obtained. And the field for making and wearing: the field for making and the field for wearing. The word "pi" (and) includes the field for seeking. For in this half-month, it is permissible to seek, to make, and to wear, but it is not permissible to determine. However, the statement found in some books of the Samantapāsādikā: "From the last day of the first half of Jeṭṭha up to the Uposatha of the dark half, this one half-month is the field for seeking and the field for making. In this interval, it is permissible to seek a rain-cloak if it has not been obtained, and to make it if obtained, but it is not permissible to wear or to determine it" (Pārā. Aṭṭha. 2.628) should be understood as a careless writing, as it contradicts the Mātika. For the Pāḷi says: "When half a month of the hot season remains, he should wear it" (Pārā. 627). All of it: