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if he consumes yāvajīvika when there is a condition for it, for one who is insane, for the first offender. The training rule concerning stored food, the eighth, is finished. 9. The training rule concerning choice food 257. At that time, the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, the group of six bhikkhus, having requested choice foods for themselves, ate them. People complained, grumbled, and criticized – "How can these Sakyan recluses, having requested choice foods for themselves, eat them! Whose delicious food is not pleasing, whose tasty food is not agreeable?!" The bhikkhus heard those people complaining, grumbling, and criticizing. Those bhikkhus who were of few desires... (etc.) ... they complained, grumbled, and criticized – "How can the group of six bhikkhus, having requested choice foods for themselves, eat them!" ... (etc.) ... "Is it true, bhikkhus, that you, having requested choice foods for yourselves, eat them?" "It is true, Blessed One." The Buddha, the Blessed One, rebuked them ... (etc.) ... "How can you, foolish men, having requested choice foods for yourselves, eat them! This, foolish men, is not for the conversion of the unconverted... (etc.) ... And thus, bhikkhus, you should recite this training rule – "Those choice foods, namely, such as: ghee, fresh butter, oil, honey, molasses, fish, meat, milk, curds. If any bhikkhu, for his own sake, requests and consumes such choice foods, it is an offense entailing expiation. Thus this training rule was laid down by the Blessed One for the bhikkhus. 258. Now at that time bhikkhus were ill. Bhikkhus who were asking about the sick said to the sick bhikkhus: "Is it tolerable, friends? Are you getting by?" "Formerly, friends, we used to request and consume choice foods for our own sake, and that was comfortable for us; but now, feeling remorse that 'it has been forbidden by the Blessed One,' we do not request them, and that is not comfortable for us." They reported this matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, gave a Dhamma talk and addressed the bhikkhus: "I allow, bhikkhus, a sick bhikkhu to request and consume choice foods for his own sake. And thus, bhikkhus, you should recite this training rule: 259. "Now those choice foods, such as: ghee, fresh butter, oil, honey, molasses, fish, meat, milk, curds. If any bhikkhu, not being sick, for his own sake, requests and consumes such choice foods, it is an offense entailing expiation." 260. "Now those choice foods" means: ghee means cow's ghee, or goat's ghee, or buffalo's ghee; ghee from those whose flesh is allowable. Fresh butter means fresh butter from those same [animals]. Oil means sesame oil, mustard oil, madhuka oil, castor oil, animal fat oil. Honey means bee's honey. Molasses means that which is produced from sugarcane. Fish means that which lives in water. Meat means meat from those whose flesh is allowable. Milk means cow's milk, or goat's milk, or buffalo's milk; milk from those whose flesh is allowable. Curds means curds from those same [animals]. "If any" means whoever, whatever. A monk... this monk is intended in this context. Such choice foods are choice foods of that kind. One who is not sick is one for whom it is comfortable without choice foods. One who is sick is one for whom it is not comfortable without choice foods. A not-sick one requests for his own sake, at the attempt, an offense of wrong-doing. Upon receiving, thinking "I will eat," he accepts, an offense of wrong-doing. At each mouthful, an offense of expiation. 261. A not-sick one, perceiving himself as not-sick, requests choice foods for his own sake and eats them, an offense of expiation. A not-sick one, being in doubt, requests choice foods for his own sake and eats them, an offense of expiation. A not-sick one, perceiving himself as sick, requests choice foods for his own sake and eats them, an offense of expiation. A sick one, perceiving himself as not-sick, an offense of wrong-doing. A sick one, being in doubt, an offense of wrong-doing. A sick one, perceiving himself as sick, no offense. 262. No offense for a sick one. If, having been sick and requested, he eats when not sick. If he eats the remainder of a sick one. For relatives who have invited. For the sake of another. With one's own wealth. For one who is insane. For the first offender. The training rule concerning choice foods, the ninth, is finished. 10. The training rule concerning tooth-sticks. 263. At that time the Buddha, the Blessed One, was staying in Vesālī, in the Great Wood, in the Gabled Hall. Now at that time a certain monk, a total rag-robe wearer, was staying in a charnel ground. He did not wish to accept what was given by people, but in the charnel ground, at the foot of a tree, or at a threshold, he himself would take and eat what had been discarded. People complained, grumbled, and criticized – ‘How can this monk take and eat what we have discarded! This elder monk is a glutton, he must be eating human flesh!’ The monks heard those people complaining, grumbling, and criticizing. . Those monks who were of few wishes… they complained, murmured, and criticized: “How can a monk take food into his mouth that has not been given?”… “Is it true, monk, that you took food into your mouth that had not been given?” “It is true, Blessed One.” The Buddha, the Blessed One, rebuked him… “How can you, foolish man, take food into your mouth that has not been given? This, foolish man, is not for the conversion of the unconverted… And thus, monks, you should recite this training rule: “Whatever monk takes food into his mouth that has not been given, it is a pācittiya offense.” Thus, this training rule was laid down by the Blessed One for the monks. 264. At that time, the monks were scrupulous about water for cleaning teeth. They reported this matter to the Blessed One… “I allow, monks, to take water for cleaning teeth by oneself and use it. And thus, monks, you should recite this training rule: 265. “Whatever monk takes food into his mouth that has not been given, except for water for cleaning teeth, it is a pācittiya offense.” 266. “Whatever” means whoever, of whatever kind… “monk” means… this monk is intended in this context. “Not given” means that which has not been received. “Given” means when one who gives is standing within arm’s reach, and one receives it with the body or with something connected to the body, or with something to be relinquished, that is called “given.” “Food” means anything to be consumed, except for water for cleaning teeth; that is called “food.” “Except for water for cleaning teeth” means excluding water for cleaning teeth. If one takes it thinking, “I will eat, I will consume,” there is an offense of dukkata. With each act of consumption, there is an offense of pācittiya. 267. If one takes food into the mouth that has not been given, perceiving it as not given, except for water for cleaning teeth, there is an offense of pācittiya. If one takes food into the mouth that has not been given, being in doubt about it being not given, except for water for cleaning teeth, an offense of expiation. When one perceives it as received, though not received, one eats unoffered food through the mouth, except for water for cleaning teeth, an offense of expiation. When one perceives it as not received, though received, an offense of wrong-doing. When one is in doubt about what is received, an offense of wrong-doing. When one perceives it as received, though received, no offense. 268. No offense for water for cleaning teeth; when the four great defilements are present, when there is no proper attendant, one takes and consumes them oneself; for one who is insane; for the first wrong-doer. The training rule concerning cleaning teeth is finished, the tenth. The Chapter on Food, the fourth. Its summary: A lump, a group, then cakes, and two invitations are stated; at the wrong time, stored food, milk, with cleaning teeth, these are ten. 5. The Chapter on Naked Ascetics 1. The Training Rule on Naked Ascetics 269. At one time the Buddha, the Blessed One, was dwelling in Vesālī, in the Great Forest, in the Gabled Hall. At that time, there was an abundance of food for the Sangha. Then the Venerable Ānanda reported this matter to the Blessed One. "Then, Ānanda, give cakes as leftover food." "Yes, Bhante," the Venerable Ānanda replied to the Blessed One, and having seated the recipients of leftover food in order, while giving one cake to each, he gave two cakes to a certain female wanderer, thinking it was one. The surrounding female wanderers said to that female wanderer, "That ascetic is your lover." "That ascetic is not my lover; he gave me two cakes, thinking it was one." A second time... and a third time, the Venerable Ānanda, while giving one cake to each, gave two cakes to that same female wanderer, thinking it was one. The surrounding female wanderers said to that female wanderer, "That ascetic is your lover." "That ascetic is not my lover; he gave me two cakes, thinking it was one." They quarreled, "Lover or not lover." A certain naked ascetic also came for the serving. A certain bhikkhu, having mixed rice with plenty of ghee, gave a large amount to that naked ascetic. gave him a portion of food. Then that ascetic, taking that food, went away. Another ascetic said to that ascetic: “Friend, from where did you get this food?” “Friend, it was received from the offering of that recluse Gotama, the bald householder.” Now the lay followers heard this conversation of those ascetics. Then those lay followers approached the Blessed One; having approached and saluted the Blessed One, they sat down at one side. Seated at one side, those lay followers said to the Blessed One: “These sectarians, venerable sir, desire to disparage the Buddha, desire to disparage the Dhamma,