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molasses for fumigating the house, there is no offense. 'To another' means to an ordained person or an unordained person. 102. The connection is that things like yāvakālika, mixed with oneself, cause one to acquire their nature. 'Sabbhāva' means its own nature; 'sabbhāva' when doubled, that. 'Therefore' means 'since it is so, therefore'. 'Thus declared' means 'thus spoken' by "for one who determines for seven days" etc. This is the meaning here: since things like yāvakālika, when mixed with oneself, cause one to acquire their nature, therefore, things like sattāhakālika that have passed the seven days and cause an offense, when mixed, even if mixed with oneself, cause an offense. Thus, when there is no determination etc., by way of exception, the three sentences beginning with "for one who determines" are stated, indicating the offense of pācittiya. However, in the commentary, it is said that "now, referring to what will be said, 'thus' is spoken." How can that be appropriate, since what will be said is not suitable to be declared as past? Or, 'thus declared' means that it is stated exactly so in the Pāli text and in the commentary. The word 'eva' is for emphasis. 103-5. Now, to show the acquisition of nature by things like yāvakālika mixed with oneself in its true form, it says "pure" etc. There, 'sattāha' means that which has seven days, i.e., sattāhakālika. The word 'ca' (and) is used out of place; it should be connected as "for seven days and for life." 'Mixed with other kālika' means mixed with other kālika items received on that very day, such as yāvakālika and yāmakālika. 'Pācitti' means an offense of pācittiya by the rule of storing. 'Received on that very day' means received before noon on that very day. 'On that very day' means on that very day, before noon. 'Other' means sattāhakālika and yāvajīvika. 'Thus' means one should understand that it should be consumed only at the proper time. is the connection. The other is for life, different from the seven-day limit. The explanation of the definition of 'for a period' is finished. 9. The explanation of the definition of 'receiving'. 106. "Desires to give" means "one who desires to give". Its presentation is a "tatpurisa" compound meaning "bringing near even slightly by bending down etc." "The reach of the hand" is "hand-reach". By common usage, however, "hand-reach" means two and a half cubits. And if a bhikkhu is seated, it is from the back edge of the seat; if standing, from the back edge of the heel; if lying down, from the far edge of the side on which he is lying. It should be understood as delimited by the near edge of the nearest limb of the donor, whether seated or standing, excluding the outstretched hand. "Eraṇakkhama" means "suitable for lifting a weight by a man of average strength". The neuter gender is due to referring to an object. "Giving in three ways" means when donors give in three ways: by body, by what is attached to the body, and by relinquishment. Therein, what is given by any part of the body, even by a toe, is called "given by body". What is given by means of a ladle or similar, is "by what is attached to the body". But what is released from the body or from what is attached to the body, and dropped by the body or by what is attached to the body, to one standing within hand-reach, is called "given by an act of relinquishment". "Receiving in two ways" means the receiving of what is given by anyone, in two ways: by body and by what is attached to the body. Thus, the interpretation is "receiving has five factors". "Pañcaṅga" is a "bahubbīhi" compound meaning "that which has five factors". 107. Now, to show the method of receiving in the case of what is not easily lifted and what is attached to the body, he says "asaṃhāriye" (immovable) and so on. Therein, "immovable" refers to things like planks, stones, etc., which cannot be brought. "Born there" refers to things like leaves of the kimśuka or lotus, etc., born on those very trees and so on. The connection is "fine leaves of tamarind and so on". For they cannot be held. But it applies to their branches. By the word "etc.", "limb" and so on are included. Or. the word "saddo" is for collection. "Asayhabhāreti" means burdens that cannot be endured or supported by a middle-aged man of strength. The acceptance of all is connected with "it does not grow." 108. Now, the abandonment of acceptance is shown with "sikkhā" and so on. Therein, "sikkhāmaraṇaliṅgehīti" means by the renunciation of training, by death, and by the change of gender. "Anapekkhavisaggatoti" means there is no expectation, so it is non-expectant abandonment, and from that. "Acchedāti" means by taking without being cut off by thieves and so on. "Anupasampannadānāti" means by giving to one who has not received higher ordination. The word "ca" should be brought in everywhere. "Gāhoti" means acceptance. "Upasammatīti" means it is abandoned. 109-10. Now, to show the fault in consuming what has not been accepted, it says "appaṭiggahita" and so on. Therein, "sabbanti" means all that is included in the four times. Now, to show what should be consumed without being accepted, it says "suddha" and so on. Therein, "suddhaṃ nātibahalaṃ udakañca" (pure, not too thick water) and also "aṅgalaggaṃ avicchinnaṃ danta…pe… gūthakañca loṇa…pe… karīsakañca kappateti" (and attached to the body, unbroken, tooth…etc… excrement, and salt…etc… dung is permissible) is the connection. Therein, "suddhanti" means pure by not being mixed with dust, dirt, or other flavors. "Nātibahalanti" means not thick, like thick water in a cultivated field, which does not stick to the mouth or hands. "Avicchinnanti" means not separated from the body. "Dantāni ca akkhīni ca kaṇṇañca dantakkhikaṇṇaṃ pāṇyaṅgattā, tassa gūthakanti tappuriso." (Teeth, eyes, and ears, being parts of the body, their excrement is a tatpurisa compound). "Loṇaṃ sarīruṭṭhitaṃ." (Salt arisen from the body). "Siṅghāṇīti" means snot. What is separated should not be accepted. 111. Now, with "gūthā" and so on, it shows the time-specific allowance. "Tathāvidheti" means at such a time, like the moment of a snakebite. "Tathā tādiso vidho kālo etassāti bahubbīhi." (Such a kind of time belongs to it, a bahubbīhi compound). "Seveyyāti" means one should use, or consume, it is said. "Asante kappakāraketi" means even a difficult or incapable steward is to be understood as remaining in the category of the non-existent. However, due to the time-specific allowance, if there is no ash, one can cut wet wood from a tree to make it, and clay When there is no body, it is permissible to dig the ground and take earth. 112. Durūpaciṇṇa means badly done, improperly handled. If a bhikkhu, having removed an unaccepted, sāmisa (food-containing) bowl from its place, touches it, touches the lid, throws away rubbish etc. on top, or takes hold of or shakes a branch or creeper of a fruit-bearing plant that has grown there, it is called durūpaciṇṇa. The connection is: in that case, a dukkaṭa. But it is permissible to support a fruit tree or to tie a thorn to it. It is permissible to bring fallen mangoes etc. in the forest thinking, "I will give them to the sāmaṇera," and give them. Rajokiṇṇa means covered with dust. The meaning is: if one accepts anything in such a leaf etc. a vinaya dukkaṭa occurs. If dust falls into the bowl of one on alms round, one should accept it and receive the alms. Even if they say, "Accept and give," and they scatter it, one should take it to the one making the offering without releasing it from the hand, and accept it. If a strong wind scatters dust from here and there, and it is not possible to receive alms, it is permissible to take it with a pure intention, thinking, "I will give it to an unupasampanna." And it is permissible to consume it if it is given by that person or taken with familiarity. Athā means at the beginning of what is to be said. Uggahappaṭiggaha means uggaha is that which is taken, and paṭiggaha is the acceptance of it. The meaning is: knowing it is unaccepted, one takes it oneself. But for the sake of parents, it is permissible to take oil etc. without acceptance, or branches etc. for shade, and then, with the desire to consume it later, to accept and consume it. In sugarcane etc. that are split, no impurity is evident. When grinding or pounding roots and medicines, the mortar and pestle wear out. A subtle sāmisa stuck between the teeth is not evident as taste; it is not to be spoken of. Antovutthe means residing inside the covering of an unallowable hut. Sayaṃpa he himself cooks wherever it is cooked. If he heats an axe or the like and puts it into buttermilk or the like, even by that he is not freed from self-cooking. In the two former times (of food), it is not allowable for a bhikkhu to cook any raw food, except for re-cooking. If basil leaves or ginger are put into his hot gruel, he should not stir it. Having received cooked rice, he should not cover it. "Antopakketi" means cooking inside an unallowable hut. The connection is "dukkata" everywhere. The explanation of the section on receiving is finished. 10. The explanation of the section on unallowable meat. 113-4. The meaning should be understood by connecting it thus: "The flesh of humans, elephants, horses, ... (and so on) ... and of snakes, and any meat prepared specifically (for a bhikkhu), and any unexamined meat, among these meats." Therein, "taracchā" (hyenas) are a kind of bear that moves with its head and neck extended. By "of snakes," all long-bodied creatures are included. "Meat prepared specifically" means that which is prepared specifically for a bhikkhu, and that meat. And here, by the taking of "meat," the taking of fish should also be understood by way of indication, or by the word "ca" (and). Any meat prepared specifically for any of the five fellow Dhamma-farers is not allowable for any of them; but if it is pure in three respects (unseen, unheard, unsuspected), it is allowable.