English
It is proper even for those not invited. But for him by whom it was made allowable, it is not proper. Even if a bhikkhu who has been invited and has gone for alms is made to sit down at an auspicious invitation where he must eat, he should eat only after having it made surplus. If there is no other bhikkhu there, he should send his bowl to the assembly hall or the monastery and have it made. But by one making it allowable, that which is in the hand of an unordained person should not be made. If there is an ignorant bhikkhu in the assembly hall, he should go himself, have it made allowable, bring it, and eat it. Regarding "surplus for the sick" here, it is not only the remainder of what the sick person has eaten that is "surplus for the sick"; but whatever is brought for a sick person, with the thought that he will eat it today or tomorrow or whenever he wishes, all of that should be understood as "surplus for the sick." That which incurs a dukkaṭa for each mouthful in the case of things allowable for a certain time, etc., is said in the sense of not being mixed. But if they are mixed with food, whether received for food or not for food, for one who consumes them, it is a pācittiya offense. 241. "When there is a reason" means when there is thirst for things allowable for a certain time, to quench the thirst. for no purpose, for one who consumes it for seven days or for life for the alleviation of diseases that are to be alleviated by that (medicine), there is no offense. The rest here is clear. The origin of this [rule] is: it arises from body and speech, and from body, speech, and mind. It is an act and a non-act. Not released by perception. Without intention. An offense by regulation. An act of body. An act of speech. With three intentions. With three feelings. The first Pavāraṇā training rule is the fifth. 6. Explanation of the second Pavāraṇā training rule 242. In the sixth training rule: "commits improper conduct" means he transgresses the regulation. "He binds" means generating resentment, he bound his anger towards that person; the meaning is he repeatedly generated ill-will. "The resentful monk" means that monk who has generated resentment. 243. "Should invite by bringing" means having brought, he should invite thus: "Here, monk, eat or consume." But in the word-division, without quoting "Here, monk," etc., to show the general meaning of inviting by bringing, it is said: "Take as much as you wish." "Knowing" means knowing the fact of being invited. But since his knowing occurs in three ways, therefore, the word-division is stated in the manner beginning with: "Knowing means one knows by oneself," etc. "Desiring to offend" means expecting offense, accusation, or embarrassment. "He accepts, there is an offense of wrong-doing" means when that which was brought is accepted by him, there is a wrong-doing for the monk who brought it. But for the other (monk), all types of offenses were stated in the first training rule; but in this training rule, all offenses are to be understood as belonging to the one who brought it. The rest is clear, as it was stated in the manner of the first training rule. Its origin is: it arises from body and mind, from speech and mind, and from body, speech, and mind. It is an act. Released by perception. With intention. An offense by the world. An act of body. An act of speech. With unwholesome intention. With painful feeling. The second Pavāraṇā training rule is the sixth. 7. Explanation of the training rule concerning eating at the wrong time 7. In the seventh training rule – "Giraggasamajja" means an assembly on a mountain, or an assembly on the highest part of a mountain. It is announced in the city that it will take place on the seventh day. Outside the city, on a flat piece of land, in the shade of the mountain, a large crowd gathers. Many kinds of dances and plays are performed. To watch these, stages are built one upon another. The group of seventeen, who were ordained young, before the training rule was laid down, went there saying, "Friends, we will watch the plays." Then their relatives, delighted, thinking, "Our venerable ones have come," bathed them, anointed them, fed them, and gave them other sweetmeats and edibles in their hands. Referring to them, it was said, "When people saw the seventeen-group bhikkhus," and so on. 248-9. "Vikāle" means when the time has passed. "Kāla" here refers to the mealtime for bhikkhus, which, by the very last limit, is midday. The intention is that it has gone past that. Therefore, in its word analysis, it is said, "Vikāla means from when midday has passed until dawn." Even fixed midday is included in the term "time." From then on, it is not possible to eat or consume. It might be possible to drink quickly, but it should not be done with a sense of remorse. To know the time limit, a time-pillar should be set up. The meal should be done within the proper time. Regarding "the remaining edibles," there is nothing to say about those made of grains like sugar-balls and cakes, which are for the morning and afternoon. And those that are of the nature of "āmisagati" (flesh-like), such as forest roots and the like, namely – root-edibles, tuber-edibles, rhizome-edibles, top-edibles, trunk-edibles, bark-edibles, leaf-edibles, flower-edibles, fruit-edibles, seed-edibles, pith-edibles, gum-edibles – these too fall into the category of edibles. However, to distinguish those of the nature of "āmisagati," this is just an example of the beginning: Among root-edibles, for instance, radish... Amūla root, Khāraka root, Caccu root, Tambaka root, Taṇḍuleyyaka root, Vatthuleyyaka root, Vajakali root, Jajjharī root— and so on, these roots of pot-herbs are for food. And in the vajakali root, they cut off and discard the old part; that is for life. Other such things should be understood by this same method. But of the mūlaka, khāraka, and jajjharī roots, even the old parts are for food, it is said. But those mentioned in the Pāli text— "Monks, I allow roots as medicine: turmeric, ginger, vacha, vacatta, ativisa, kaṭukarohiṇī, usīra, bhaddamuttaka; or any other roots that are medicines, which are not used as food for eating, nor as food for consuming"— those are for life. Of these, when counted by the method of "small five roots," "great five roots," and so on, there is no end to the counting. But their characteristic is the absence of being used for eating and consuming. Therefore, whatever root in those various countries is used by humans as common food for eating and consuming, that is for a limited time; the other is for life— this should be understood. Indeed, even after saying much about these, one should rely on this very characteristic. But when names and designations are spoken, for those who do not know those various names, it only causes confusion. Therefore, not giving importance to names and designations, only the characteristic has been shown. And just as with roots, so too with tubers and so on, whatever characteristic has been shown, by that very means the decision should be understood. And of those eight kinds beginning with turmeric, mentioned in the Pāli text, even their stem, bark, flowers, and fruits— all are for life, it is said. Regarding edible tubers, there are two kinds of tubers: long and short, like the lotus-stem and kiṃsuka tuber, and so on; and round, like the water-lily and kaseru tuber, and so on, which they also call "knots." In that, of all tubers, the old and tough parts, and the skin, and the fine roots are for life. But the young part is easily edible... Roots of Nī, roots of young Sālakalyāṇī, roots of young Kiṃsuka, roots of Ambāṭaka, roots of Ketaka, roots of Māluva, the roots called lotus and white water-lily, and Piṇḍālu, Masālu, and so on, roots of Khīravallī, roots of Ālu, roots of Siggu, roots of Tāla, roots of blue water-lily, red water-lily, Kumuda, and Sogandhika, roots of Kadalī, roots of Veḷu, roots of Kaseruka, and so on— these roots, which are spread in various regions as natural food for humans to eat and to consume, are temporary. The root of Khīravallī, unwashed, is for life; washed, it is temporary. But the roots of Khīrakākolī, Jīvaka, Usabha, Kalasuṇa, and so on, are for life. These are included in the Pāli text under the category of "roots as medicine," as in "And whatever other roots there are as medicines." As for edible fibrous roots, the lotus fibrous root is just like the white water-lily fibrous root. The fibrous root of Eraka, the fibrous root of Kandula, and so on— these fibrous roots, which are spread in various regions as natural food for humans to eat and to consume, are temporary. But the fibrous roots of turmeric, ginger, makaci, caturassavallī, ketaka, tāla, hintāla, kuntāla, coconut, areca palm, and so on, are for life. All of these are included in the Pāli text under the category of "roots as medicine," as in "And whatever other roots there are as medicines." As for edible tops, the tops called shoots of tāla, hintāla, kuntāla, ketaka, coconut, areca palm, date palm, rattan, eraka, and banana; bamboo shoots, reed shoots, sugarcane shoots, radish shoots, mustard shoots, asparagus shoots, shoots of the seven grains, and so on— these tops of trees, creepers, and the like, which are spread in various regions as natural food for humans to eat and to consume, are temporary. The shoots of turmeric, ginger, vacā, makaci, and garlic, and the old trunk cut and fallen from the shoots of tāla, hintāla, kuntāla, and coconut, are for life. As for edible trunks/stems, the trunk of Sālakalyāṇī that has gone into the earth, sugarcane stalk, nī The stem of blue water lilies, red water lilies, white water lilies, and fragrant water lilies, and so on, in various regions, which are used as natural food for humans to eat and consume, are temporary. The leaf-stalks of water lily species, the entire stalks of lotus species, and the stalks of kāravindaka,