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referring to unwashed butter mixed with curds and so on. Therefore, for the wise, both the Samantapāsādikā and the Kaṅkhāvitaraṇī agree, that it is said referring to that butter, say the teachers. This is correct. If ghee were self-cooked, it would certainly be stated in the Samantapāsādikā. But there it is said: "Ghee received before noon, on that day before noon, may be consumed with or without meat," but not a method of cooking. For human butter and ghee, and for other non-allowable meat, ghee, and butter of elephants, horses, and so on, there is a dukkaṭa after seven days. But is it allowable to consume it? Yes, it is allowable. Why? Because there is no prohibition and it is permitted in all commentaries. The statement: "For whom meat is allowable, for them ghee, butter," is said to show the nissaggiya item, not to prevent others. 90. Now, to show oil, it says: "Oil from sesame, castor, madhuka, mustard," and so on. Here, the connection is: oil produced, originated from sesame and so on. Here, oil made from sesame received before noon is allowable with meat before noon. From after noon onwards, because it was received with its substance, it is not to be consumed. Oil made from what was received after noon is not to be consumed, it should be used for anointing the head and so on. If one receives castor, madhuka, mustard seeds and then roasts them to make oil, it is not allowable with meat even before noon on that day, it is "self-cooked." If one makes it without roasting, it is allowable with meat before noon on that day. From after noon onwards, it is allowable only without meat, because there is no fault in receiving items to be consumed with their substance for life. For one who receives castor wood and so on for the purpose of oil and exceeds seven days, there is a dukkaṭa. Similarly, those not mentioned in the Pāḷi, such as other the oils of Kosambaka, Kusumbha, and so forth. Now, to show the varieties of honey, it is said, "made by small bees, bumblebees, and honeybees." Therein, "khudda" means small bees. "Bhamara" means large bumblebees. In the Daṇḍaka forests, honeybees are called "madhukarī-makkhikā." The meaning is that honey is that which is made by these three kinds of bees. Since it is stated in the Pāli, "honey means bee-honey," it should be understood that what is made by other creatures like tumbaṭaka is not valid for seven days. Now, to show molasses, it is said, "molasses is a product of sugarcane juice, both cooked and uncooked." The meaning is that molasses is a product of sugarcane juice, both cooked and uncooked. Molasses from Madhuka flowers is permissible before noon, with meat. From after noon onwards, it is permissible only without meat for seven days. If it exceeds seven days, there is a dukkaṭa offense. Tamarind molasses and mango molasses are only for immediate consumption. 91. Now, since fat-oil is specifically permitted among these, to extract and show it separately, it begins with "with all ingredients, or by oneself." For there are seven kinds of specific permissions: specific permission for illness, specific permission for individuals, specific permission for time, specific permission for occasion, specific permission for place, specific permission for fat, and specific permission for medicine. Therein, what is stated as "Monks, I permit raw meat and raw blood in cases of non-human affliction" is called specific permission for illness. Here, permissible and non-permissible meat and blood are allowed both at the proper time and at the improper time. What is permitted as "Monks, I permit rumination for a ruminant" is called specific permission for individuals. What is permitted as "Monks, I permit the giving of the four great abominations: feces, urine, ashes, and clay" when bitten by a snake, even if not received, is called specific permission for time. Group meals and so forth are called specific permission for occasion. Group-garments and sandals are called specific permission for place. Specific permission for fat is "Monks, I permit fats as medicines." 62) Thus, fat is permitted. Except for human fat, the fat of all animals, whether permissible or not, is allowed to be used as oil by those who need oil, for the purpose of oil. What is meant by medicine are the five medicines like ghee, etc., mentioned by name as medicine, as in, "I permit, monks, these five medicines" (Mahavagga 261). But just as oil cooked with milk, curds, etc., is not allowed after noon, this is not so. This oil, even if cooked with the animal's body, is allowed. To show that, it is said, "cooked with the body itself." Looking at the fat, it is said, "cooked with the body." The meaning is, "cooked by oneself." Just as oil cooked with curds, etc., which is received with the body and cooked by oneself, is not allowed even before noon if made by oneself, this is not so. The meaning is, this oil, even if cooked by oneself with the body, is allowed before noon and after noon. Here, by way of cause and effect, fat-oil is called "fat." "At the right time" means cooked by others or by oneself at the time before noon. But it is not allowed to cook after noon, because it is said, "received at the right time, cooked at the right time, mixed at the right time" (Mahavagga 262). Therefore, it is said, "at the right time." Whoever receives it at the wrong time, cooks it at the wrong time, and strains it at the wrong time, incurs three dukkaṭas. Here, regarding "non-human" (Mahavagga 262), since the fat of bears, etc., is permitted, it should be understood that the fat of all impermissible meats, except human fat, is permitted. Among meats, ten meats like human and elephant meat, etc., are prohibited, but among fats, only human fat is. Fat-oil made and prepared by an unordained person, if received before noon, is allowed before noon, even with meat. From after noon onwards, it is allowed for seven days, only without meat. Whatever fine dust-like meat, or sinew, or bone, or blood is in it, that is not to be used. If one makes it oneself, before noon... having received the food, cooked it, strained it, it should be consumed for seven days, without meat. For it is with reference to consumption without meat that this was said: “received at the proper time, cooked at the proper time, mixed at the proper time, to be consumed with oil.” “Of others” means of ghee and so on. “Substance” means a substance that is for a limited time. The connection is: “it does not cook a substance of substances for a limited time.” 92. Now, to show the lifelong transformation, “turmeric” and so on was said. Here is the meaning of the not-so-obvious words: In “the five roots and so on,” it should be understood that along with the two five roots, other root medicines of that category are also included. 93-5. “Biḷaṅga” and so on are fruit medicines. There, “goṭṭhaphaḷa” they call “madanaphaḷa.” The connection is: “leaves of cotton and so on.” But these, said in the manner described, all root medicines, fruit medicines, and leaf medicines, are all allowable. Their flowers, fruits, leaves, and roots are all allowable for life. The connection is: “except for sugarcane sap, all sap, and except for fresh sugarcane skin, all skin.” 96. “With honey” means unmixed and pure beeswax. But that which is mixed with honey is only for seven days. “Whatever else” means rice, meat, bones, and so on. 97. Because it was said: “And whatever else there may be that does not serve as food for eating, nor as food for consuming, having received these, they may be kept for life. If there is a reason, they may be consumed. If there is no reason, there is an offense of wrong-doing for one who consumes them,” therefore it was said: “Whatever does not serve as food, all that is for life.” 98. “Of all” means of the sick and also of the not sick. “Because of being for a time” means excluding what is for a limited time, the rest, if there is a reason, is allowable at an improper time. 99. “Janayantu ubho” means both generate. What is meant? That which is for a limited time. The meaning is: Both kinds of food, those for a specific time (yāmakālika) and those for a day (kālika), if consumed after their appointed time has passed, generate an offense of expiation (pācitti). Furthermore (Mahāva. 274; Mahāva. Aṭṭha. 274; Kaṅkhā. Aṭṭha. Sannidhikārakasikkhāpadavaṇṇanā): The meaning is: Both of these, if stored in an improper hut, generate an offense of wrong-doing (dukkaṭa) for being stored inside, and an offense of expiation (pācitti) for storing them when consumed on the next day. 100. In the Pāli text, "anāruḷheti" means "not yet arisen," referring to humans, ghee, etc., that have not yet come into existence. 101. "Nissaṭṭhaladdhanti" (Pārā. 624) means "received back after being given up" by performing a Vinaya act. The connection is: For one who designates (vikappeti) within seven days, there is no offense if, within seven days, he designates to a novice, mentioning his name, saying "this ghee, oil," etc., in the manner of "I designate this to you," or "I designate this to so-and-so," either in his presence or in his absence. However, in the Pāli text, only this much is stated: "There is no offense if, within seven days, he determines it (adhiṭṭheti), gives it away (vissajjeti), it is lost (nassati), it is destroyed (vinassati), it is burned (ḍayhati), they take it by force (acchinditvā gaṇhanti), they take it by trust (vissāsaṃ gaṇhanti)" (Pārā. 625). But the phrase "I designate (vikappemī)" is not there. Although it is not there, it was shown by the Elder because it appears in the section on offenses: "If one determines it when it has not been determined, perceiving it as determined, it is an offense of expiation involving relinquishment (nissaggiya pācittiya). If one designates it when it has not been designated, perceiving it as designated, it is an offense of expiation involving relinquishment (nissaggiya pācittiya)" (Pārā. 624).