English
by the commentator, who said, "it is not permissible to cook the substance of other things for immediate use," the meaning here is revealed that, among things for immediate use, except fat, it is not permissible to cook the substance of other things for immediate use, thus fat is "y... It is understood as "only for a certain period." What is the subtle method here? From the fat and oil of others, for others, the things for a certain period, for whomever, those things for a certain period, like ghee, etc., the substance counted as for a certain period, like milk, etc., is not cooked (or prepared). This is the connection. This is the intention here – just as it is permissible to receive fat at the proper time for seven days' consumption and cook it at the proper time, it is not so for milk, etc., which is a substance like ghee, etc., for a certain period. That, however, is not permissible even at the proper time for seven days' consumption. For if they are made by oneself after receiving it, they are not permissible from after the meal onwards, because they were received with the substance. They are not permissible with meat, because they were cooked by oneself. They are not permissible even before the meal, because they are separated from things for a certain period. But if made by others, they are permissible even before the meal with meat, because they were not cooked by oneself. But mustard, madhuka, and castor seeds, which are for life, having been received for making oil, the oil made on that very day is for seven days. That made on the second day is permissible for six days. Thus, that made on the seventh day is permissible for that very day. When dawn breaks, it is to be relinquished. On the eighth day, it is not to be consumed. It becomes like something made from any substance that has been taken. For mustard, etc., received for oil, there is a wrong-doing if seven days are exceeded. Ghee or fresh butter, once produced, is permissible to receive and cook both at the proper time and at the improper time. That, however, is not permissible even before the meal on that day with meat, because of its mixture, it might be something for a certain period, cooked by oneself. But without meat, it is permissible even for seven days. 92. Now, starting with "turmeric," it shows what is for life. There, even though it is said, "turmeric is called night," etc., there might be confusion in the alternative words, so we will not greatly confuse with those words. Therefore, those should be understood from instruction alone. There, "haliddi" is said with the insertion of a dot (nasalization). By extension, however, roots, etc., are called by the word "turmeric," etc. Those turmerics, etc., are some of them feminine gender. And the state of being a root-fruit... ... "bhaddamutta" and "ativisāti" is the word division. By the word "Pañcamūla", the small five roots and the great five roots are included. By the word "etc.", roots like vajakalimūla, jaraṭṭha, and so on are included. 93-5.Goṭṭhaphalā, they say, is Madanaphalā. That in which three fruits are included is Triphalā. By "etc." for Eraṇḍaka and so on, Jātirukkha and so on are included. The connection is "leaves of Sulasā and so on". By "etc.", Asoka and so on are included. Sūpeyyapaṇṇa means leaves suitable for curries like tambakataṇḍuleyya and so on. Excluding sugarcane gum, all gum; and excluding fresh sugarcane skin, all skin, is the connection. There, gum of asafoetida, kaṇikāra, etc., is called all gum. Skin of dry sugarcane, etc., is called all skin. Salt means sea salt, etc. Metal means iron, copper, etc. Stone means black stone, etc. 96.Pure beeswax means not smeared with honey. But that smeared with honey is for seven days. Whatever is well-prepared means whatever is well-prepared, not badly prepared. Vikaṭādippabheda means that which has Vikaṭa (reckoned as faeces, clay, urine, ashes) as its beginning, and that which has this as its division; this is the external meaning. And whatever else, is the connection. Here, by the word "etc.", Khīrakākola and so on among edible roots, turmeric and ginger roots and so on among edible rhizomes, turmeric and ginger shoots and so on among edible shoots, lotus leaf stalks and so on among edible stems, Campaka flowers and so on among edible flowers, Madhukaṭṭhi, castor, mustard and so on among edible seeds, and unwashed palm flour and so on among edible flours are to be understood as included. 97.Now, because it is impossible to show lifelong provisions completely, having collected together both what has been said and what has not been said, setting a definition there, he said "mūla" and so on. There, when "sāro" should be said, he said "sāra" by gender inversion. For "sāra" means strength and firm part, so says the lexicon. Āhāraṭṭha means the meaning born from food, the purpose is food-meaning, that same is food-meaning; that is said to be the function of food. 98. Now, it shows the division of permissible and non-permissible, etc., in four ways, beginning with "all". There, all are time-bound. Their enjoyment is experience— this is the compound. "Kāleti" means in the forenoon. "Of all" means of the sick and the not-sick. "When there is a reason" means: for one-day-and-night-bound, when there is a reason like thirst, etc.; and for seven-day-bound and lifelong-bound, when there is a reason of sickness— this is the meaning. "Vikāla" is that which has gone beyond the time. In that (wrong time), for one-day-and-night-bound, if ingested for food, it's a dukkaṭa. But for seven-day-bound and lifelong-bound, even merely receiving it for that purpose is a dukkaṭa. 99. "Both" means until-eaten-bound and one-day-and-night-bound. There, until-eaten-bound, when its time has passed, generates a pācittiya offense by the wrong-time-eating training rule. One-day-and-night-bound, when its day-and-night has passed, by the storing training rule. The connection is that both of these generate kept-inside and storing. "Kept inside, storing" is a designation where the state is primary; the meaning is the state of being kept inside and the state of storing. 100. "Atināmite" means having passed beyond. "Pācitti" means that when seven days have passed, there is also an offense of nissaggiya pācittiya by the medicine training rule. If something belonging to two people is received by one and is undivided, even if seven days pass, there is no offense for either of them, but it is not permissible to consume it. "Pāḷināruḷhe" means the connection is that seven days have passed for ghee, etc., which are not included in the Pāli (text). "Ghee" means ghee for humans, etc. By the word "etc.", their fresh butter, coconut oil, etc., and treacle made from madhuka flowers with cold water are included. 101. "Nissaṭṭhaladdha" means that which has been relinquished by an act of Vinaya, and then received again in the same way. "Having taken that" is the rest (of the sentence implied). The method of relinquishing, however, should be understood according to the way that will be explained. "Naṅga" (plough) etc. is merely an example. And robes, etc., smeared with that, are not to be used. But for another, bodily use is permissible. "For the novice who makes a designation for seven days"— here in the commentary, "I designate this ghee for you..." "By taking the name of each one with 'I give' and so on, explaining the meaning by way of direct and indirect designation, and establishing that, the Pāli text in the section on offenses states: 'One who perceives what is not designated as designated, commits an offense of Nissaggiya Pācittiya.'" It is said: "If one designates for an ordained person, it becomes one's own property, and the acceptance is not relinquished." Having stated this fault, it is said that for one who designates for an unordained person, there is no ownership, and the relinquishment of acceptance is the purpose. Regarding this, we say: In the section on offenses, the Pāli text "what is not designated" and so on does not exist. Because the Pāli text states: "One who perceives what is not determined as determined, commits Nissaggiya Pācittiya; one who perceives what is not relinquished as relinquished, commits Nissaggiya Pācittiya" and so on. Accordingly, in the section on non-offenses, the Pāli text states: "He determines, he relinquishes" and so on. If it were so, it should be found in the commentary, as it would be a point to be explained. But it is not found in the commentary here. And how can acceptance be relinquished by designating for an unordained person, since designation is not included in the six causes for relinquishing acceptance, such as renouncing the training? Therefore, this meaning is not here. Here, we explain the meaning thus: In "for one who designates," designation here means arrangement, like in "thought-conception" and so on. In both cases, there is only a difference due to the prefixes. Therefore, the meaning is: "There is no offense for one who, within seven days, designates for or arranges for any novice, thereby generating the perception of donation, the intention of donation, the aim of donation." And this is stated relying on the view of Mahāsumatthera. For it is said, when explaining the intention in the Pāli phrases "with that thought" and so on: "Why is this stated? It is for the purpose of showing that there is no offense for one who, having given within seven days, later receives it back and consumes it." However, Mahāpadumatthera said: "This is stated for the purpose of showing that there is no offense in consuming it after the seven days have passed." This view itself Among them, it is more excellent. The connection is: having determined ghee etc. for seven days, and giving it to another, there is no offense. By the word 'etc.', anointing etc. is included. This is the meaning here: having determined ghee etc. for anointing etc., honey for anointing wounds,