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how can "four temporal things" be appropriate? It is appropriate, because for the followers of the Sugata, there is no time apart from the aggregates, and the life-faculty, called 'life', being included in the aggregates, that too is time. But here, are not those things designated by "yāvakālika" and so on, referred to as "kālikā" (feminine plural), when they should be "kālikānī" (neuter plural)? This should not be understood thus: "kālika" and so on are stated in relation to the object, but "kālikā" is stated in a general sense, in relation to the word 'artha' (meaning/thing), so there is no contradiction. 85. Now, among these, it shows the 'yāvakālika' (for a watch) by "flour" and so on. There, flour, root, fruit are flour-food, root-food, and fruit-food. There, the flour of the seven grains, of grain-like plants, and of other grains, and also jackfruit, gourd, hog plum, washed palm flour, and so on, in various regions, serving as the usual food for people, is flour-food. When counting "unwashed palm flour, milk-creeper flour" and so on, there is no end to the enumeration; their characteristic is simply that they serve as food and meal. Even after saying much, we should stick to this characteristic, so we do not elaborate. Thus everywhere. Roots like red rice and so on are root-food. Fruits like jackfruit, gourd, coconut and so on are fruit-food. And edibles like sugar-candy, sweetmeats, and other foods made from primary and secondary grains are food. 'Gorasā' means milk, curds. the essence of milk, called ghee. And "grain food" means food made from suitable grains, such as rice, flour, and gruel. However, in the commentary, it is said: "suitable grains, seven kinds, and five kinds of food." That is not appropriate, as there is no purpose in separately mentioning grains, and if there were a purpose, they would be included by mentioning fruits. "Porridge, soup, and so forth" means porridge and soup, and those things that have them as their beginning, these are connected with being temporary foods. And here, by the word "and so forth," it includes fish and meat, which are foods remaining from grain food, and root foods remaining from flour, roots, and fruits, and lotus-stem foods, and so on. Among these, long ones like bhisakanda (lotus root) and so on, and round ones like uppalakaṇḍa (water lily stem) and so on, are root foods. Lotus roots and similar things like erakamūla (a kind of grass root) are lotus-stem foods. The pith, called kaḷīra, of palm trees and so on, is pith food. Sugarcane stalks and so on, and the stalks of blue water lilies and so on, are stalk foods. The leaves of betel and taṇḍuleyya (a kind of herb) are leaf foods. Sugarcane skin alone, when juicy, is skin food. Betel flowers, siggu flowers, and so on, are flower foods. Jackfruit seeds, breadfruit seeds, and so on, are seed foods. 86. By "honey" and so on, it shows the temporary food. Honey, grapes, water lilies, cocha fruit, mocha fruit, mango, and jambu fruit—this is a dual compound. "Muddikā" (grapes) is feminine for the fruit, the rest are neuter for the fruit. "Jambu" is another neuter word for the fruit. From these come honey-drinks and so on, honey... and so on... jambu-drinks, and that, and phārusa-drinks, are drinks—this is the connection. Among these, "honey-drink" is a drink made by mixing the natural juice of grapes with water. If made by oneself, it is permissible before noon, whether with meat or without. If received, having been made by unordained people, if accepted before noon, it is permissible before noon, even with meat. But after noon, only without meat is permissible. This rule applies to all drinks. "Grape-drink" means of grapes pounded in water, a prepared drink. Similarly, the remaining drinks should be understood according to their nature, the root of red lotuses and so forth. Coca is the fruit of the seeded banana. Moca is the seedless one. These eight drinks, whether cold or sun-ripened, are permissible, but those ripened by fire are not permissible. Therefore it is said, "not heated by fire." 87-8. The remaining drinks, such as those from rattan, tina, citron, wood apple, karamanda, and other small fruits, are also included in the category of the eight drinks. Therefore it is said, "grains with their accessories, except for fruit juice." However, the connection of "flower juice" and so forth, which will be explained for one of them, is to be understood with "pounded in cold water or sun-ripened, permissible for a watch." Palm, coconut, jackfruit, bottle gourd, calabash, ash gourd, cucumber, and melon fruits—these are the nine great fruits. And all other vegetables and the seven grains are considered "with their accessories." The juice of grains with their accessories is permissible for a watch. "Grains with their accessories" refers to fruits. It is not stated as "other fruit juice" in the fruit sutta because it is implied. "Except for madhuka flowers" means excluding madhuka flowers. "From ripe dāka" means juice made from ripe dāka, which are permissible for a watch. "Cold water" is sītodam. "Pounded in cold water" is a Tatpurisa compound, like "in milk," meaning "pounded in cold water." The word "ādicca" refers to the sun by metaphor, so "ādiccapāko" is a compound meaning "that which is ripened by the sun." 89. The seven-day period is shown by "ghee" and so forth. There, "permissible for seven days" means the aforementioned ghee and so forth are permissible for seven days. Now, ghee and so forth are distinguished by "ghee" and so forth. There, "ghee" is called ghee if it is from animals whose flesh is permissible, such as cows and buffaloes. This is how the characteristic of ghee is stated by "ghee" and so forth. Even if ghee from impermissible flesh is permissible due to a permissible source, the statement "whose flesh is not forbidden" is made here to show that it is a Nissaggiya object if the seven-day period is exceeded, as will be explained regarding the offense. For milk and so forth, there is nothing impermissible for them. The characteristic of fresh butter is given separately because it is similar to ghee. not stated. Placing a lump of ghee on top, they give cold milk-rice. That which is not mixed with the milk-rice is for seven days. But that which is mixed, made by sun-baking and strained, and also oil cooked by adding milk, among these, fresh butter is that which is newly extracted. But ghee is that made from it. 90. "Sesame and fat and castor seeds and licorice and mustard seeds"—this is a dvanda compound. "That from which these arise"—this is the external meaning. "That is called oil"—this is the meaning. "Small bees and bumblebees"—this is "khuddabhamaraṃ," a neuter singular because they are small creatures. "They make honey"—these are "madhukariyo." "Those very bees are madhukarimakkhikā." "Small bumblebees are madhukarimakkhikā"—this is a karmadhāraya compound. "Honey made by them is called honey"—this is the meaning. In the commentary, however, the word "madhukarī" is explained separately, saying, "Among the stick insects, the honey-making bees are called madhukarimakkhikā." If a honeycomb or beeswax is smeared with honey, it is considered honey-like. But honey similar to the resin of tumbalaka and cīrika trees is for life. "Juice, unrefined sugar, etc."—that which has these as its beginning is "rasādi." By the word "etc.," phāṇita and so forth are included. That is a sugar cane product. "Cooked"—either uncooked cooked, or "phāṇita is called phāṇita"—this is the meaning. But licorice flower phāṇita made with cold water is considered phāṇita-like. Mango phāṇita and so forth are for a limited time. These ghee and so forth, as stated, may be consumed before noon with a savory meal. But from after noon onwards, these and those received after noon should be stored for seven days and consumed without a savory meal. 91. Now, to show the distinction of fat, which is specifically permitted, from cooking, and then to show ghee and so forth, he begins with "savatthū" (with substance). There, "before noon," "by oneself" or "by one's own self." By the word "or," "by others" is included. "Non-human" means "devoid of human fat." "Fat" means the fat of unsuitable animals like bears, and of suitable animals like pigs. "Cooked with substance is for seven days"—this is the remainder. "Savatt" "Well-cooked" means cooked with its substance. This is the meaning here – if fat is received before mealtime, cooked, and the oil strained, it should be consumed for seven days without meat. Then, if what was made by others was received before mealtime, before mealtime, it is permissible even with meat; from after mealtime onwards, it is only without meat. If not, there is a minor offense. In this context, by a figure of speech, "fat" refers only to oil; but fat itself is for immediate use. However, in the commentary, regarding fat, having said, "they say there is no place for it among things for seven days," it is said that "that should be investigated," casting doubt on fat being for seven days. What should be investigated here? By the Blessed One, who permitted medicine, "Indeed, those medicines suitable for sick monks, namely – ghee, fresh butter, oil, honey, treacle, having received them, they may be consumed for a maximum of seven days, kept in store," thus, only ghee and the like are said to be for seven days. And in the Chapter on Medicines, "I allow, monks, having received those five medicines, to consume them at the proper time and at the improper time," having said those five are "medicines," oil is specifically mentioned: "I allow, monks, fats as medicines – bear fat, fish fat, porpoise 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," it is said. And in the Commentary on the Training Rule for Medicines, having shown the rule for fat-oil, beginning with "except human fat, any other fat,"