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to have another bhikkhu receive it, and having made that which was in his hand into an excess, to give it to the unordained person. The meaning is, it is permissible to come oneself and also to send it into another's hand and have it done. The meaning is, however, apart from the one who made it an excess, all others, whether they have made the invitation or not, may eat it. If one who has made the invitation eats it, it should be eaten after cleaning the mouth and hands, so that it does not mix with what has not been made allowable. Even the leftovers of a sick person, brought for him with the thought "he will eat it today or tomorrow," if not made an excess, may be eaten. The decision on the invitation. The explanation of the Invitation section is finished. 8. The explanation of the Timed Things section. 84. Now, those four kinds of 'timed' things spoken of by the Sage: "yāvakālika, yāmakālika, sattāhakālika, yāvajīvika." To show them, the word "and kālikā" is extracted. There, if it is asked, "what are these kālikā?" to show them, he says "yāvakālika" and so on. Among these, yāvakālika is that which should be eaten from dawn until midday stands. Yāmakālika is that which has the watch as its time, because it should be drunk from dawn until the end of the watch for quenching thirst, if there is thirst. Sattāhakālika is that which should be consumed for up to seven days, if there is an ailment to be alleviated by it. Yāvajīvika is that which should be consumed for as long as life lasts, having preserved it, if there is an ailment. 85. Among these, to show yāvakālika, he says "flour, root, fruit, edibles" and so on. Here, "flour-edibles" refers to the flour of the seven grains, grain-like substances, and other grains; jackfruit flour, breadfruit flour, hog plum flour Flour of rice, flour of washed palmyra, flour of milk-creeper, and so on, these flours, which are common foods in various regions, for people to eat and consume, are considered 'yāvakālika' (for a limited time). By this same characteristic, the 'yāvakālika' nature of root-foods and so on should be understood, abbreviated due to fear of excessive detail. 'Gorasa' means milk, curds, and buttermilk. 'Grain food' means the seven grains in their natural state and the five kinds of food. Here, by the word 'etc.' in 'porridge, soup, etc.', it should be understood that these are included: root-foods, stalk-foods, pith-foods, trunk-foods, bark-foods, leaf-foods, flower-foods, seed-foods, and gum-foods. Here is a brief illustration: The lotus root, called 'bhisa', the roots of taro, sweet potato, etc., creeper roots, yam roots, palmyra roots, and so on, are root-foods. Lotus stalks and so on are stalk-foods. The pith, called 'kaḷīra', of palmyra, date palm, wild date palm, screwpine, coconut, areca nut, date tree, etc., are pith-foods. Sugarcane stalks, the flower stalks of blue lotus, red lotus, white water lily, and fragrant water lily, and so on, are trunk-foods. Among bark-foods, only sugarcane bark is 'yāvakālika', and that too, if it is fresh. Radish, mustard greens, caccu, tambuka, taṇḍuleyyaka, and so on, are leaf-foods. Radish flowers, mustard greens flowers, caccu flowers, tambuka flowers, and so on, are flower-foods; but Asoka flowers are for life (yāvajīvika). Breadfruit seeds, jackfruit seeds, etc., are seed-foods. Among gum-foods, there is nothing 'yāvakālika'. The meaning is that these types mentioned are 'yāvakālika'. 86. Now, to show that the eight kinds of drinks mentioned thus: "Monks, I allow eight drinks: mango drink, rose-apple drink, banana drink, plantain drink, madhuka drink, grape drink, water-lily drink, phārusaka drink" (Mahāva. 300) are called 'yāmakālika' (for one watch), [it begins with] "honey," etc. This refers to eight drinks. Therein (Mahāva. Aṭṭha. 300) the meaning should be taken as: drinks made from honey, from grapes, from water lilies, from coconut, from plantain, from mango, and from rose-apple. Here, "madhujaṃ" (honey drink) is that made from the juice of honey flowers. This is permissible only when mixed with water; pure honey is not permissible. "Muddikapānaṃ" (grape drink) is made by crushing grapes in water and straining them. "Sālūkapānaṃ" (water lily drink) is made from the stamens of red and blue water lilies, etc. The rest are obvious. Here, if one personally receives these permissible items, crushes them in water, cooks them in the sun by solar heat, and strains them to make a drink, it is permissible only before noon. If one obtains it made by an unordained person, it is permissible on that day before noon, even with solid food. After noon, it is permissible without solid food until sunrise. These eight drinks are permissible whether cold or sun-cooked. But those cooked by fire are not permissible. Therefore, it is said, "not cooked by fire." 87. Because it is said, "Monks, I allow all fruit juices except for grain-fruit juice" (Mahāva. 300), grain-fruit juice is not permissible. Therefore, it is said, "except for grains with husks." Because it is said, "Monks, I allow all flower juices except for madhuka flower juice," madhuka flower juice, whether sun-cooked or fire-cooked, is not permissible after noon. Therefore, it is said, "except for madhuka flowers." 88. Because it is said, "Monks, I allow all leaf juices except for ḍāka juice," the juice of permissible leaves cooked with water is permissible only before noon. The juice of leaves crushed with cold water is permissible for a watch (yāmakālikaṃ). Therefore, it is said, "except for cooked ḍāka." The juice of lifelong leaves cooked with water is lifelong. 89. Now, to show the seven-day permissible items, it begins with "ghee." Here (Mahāva. 260), it is said: "Ghee, fresh butter, oil, honey, and treacle; Ghee is permissible for seven days, whichever..." "meat not prohibited." – The reading should be taken. But when thus taken, fat is indeed taken by the taking of oil, as it is expanded in the Pāli thus: "Oil means sesame oil, mustard oil, madhuka oil, castor oil, fat oil" (Parā. 623; Pāci. 260). But if not taken thus, and if fat is taken in the reading "honey and treacle", the fat, which is for life, would become for seven days. "Indeed, those medicines to be consumed by sick monks, namely – ghee, fresh butter, oil, honey, treacle" (Parā. 622) – thus only five seven-day medicines were allowed by the Blessed One. Beyond that, the existence of a sixth seven-day medicine would also arise. And in the chapter on medicines, the Blessed One, not allowing fat as a seven-day medicine, but only the oil derived from it, said: "Monks, I allow fats as medicines: bear fat, fish fat, dolphin fat, pig fat, donkey fat, received at the proper time, cooked at the proper time, mixed at the proper time, to be consumed as oil" (Mahāva. 262). Therefore, if the reading "and only honey and treacle" is not taken, it contradicts the Pāli and the commentary. But by the Elder, it was said according to the way it came in the Khuddasikkhā of the residents of Uttaravihāra. But for them – "Ghee, fresh butter, oil, honey, and treacle as the fifth; bear fat, fish fat, and so on, are for seven days." – Thus it came. But for us, they say there is no place where it came separately as seven-day. It should be examined. Now, to show ghee among them, it was said "whose meat is allowed." "Ghee means cow ghee, or goat ghee, or buffalo ghee. Whose meat is permissible, their ghee; fresh butter means their fresh butter" (Parā. 623; Pāci. 260) – as stated in the Pāli, but fresh butter is taken and not expanded. But ghee received before noon, on that day before noon, with meat or without meat... It is also allowable. Starting from after mealtime, for seven days, it should be consumed without meat. If after seven days, it is kept in one vessel, one becomes liable to forfeiture. If in many, according to the number of items, there are offenses of forfeiture and expiation. That received after mealtime is allowable for seven days only without meat. For one heating ghee, there is no self-cooking. "But for one heating fresh butter, there is indeed no self-cooking. But with that which is self-cooked, meat is not allowable." And "If an unordained person, having made ghee from fresh butter received before mealtime, gives it, before mealtime, with meat, it is allowable. If one makes it oneself, for seven days, it is allowable only without meat." In the Samantapāsādikā (Pārā. Aṭṭha. 2.622), self-cooking is stated only for fresh butter, not for ghee. But what is said in the Kaṅkhāvitaraṇī: "It is allowable to cook ghee or fresh butter that has been produced," and "but that, on that very day, even before mealtime, is not allowable to consume with meat" (Kaṅkhā. Aṭṭha. Bhesajjasikkhāpadavaṇṇanā), there, referring to fresh butter that is unmixed with and thoroughly cleansed of things allowable for a short time, it is said, "it is allowable to cook." If one consumes meat with that which is self-cooked and allowable for seven days, that meat, mixed with the self-cooked seven-day allowable item, causes its own nature as a short-time allowable item to be taken on by the seven-day allowable item. And when that is so, even an uncooked short-time allowable item attains the state of being self-cooked. Thus it is said, "it is not allowable to consume with meat." Just as oil from fat, self-cooked and allowable for seven days, and oil from mustard seeds, etc., self-fried and allowable for life, with meat, is not allowable even on that very day before mealtime, so too should it be understood for fresh butter and ghee. And the teacher will say: "Short-time allowable items and so on, when mixed with that which is self-cooked, cause it to take on their own nature." And "That cooked by the bhikkhu himself, is allowable for life; and without meat for seven days; with meat, it is self-cooked." But what in the Samantapāsādikā, regarding fresh butter, that... The statement "self-cooked" is said