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and all other remaining stalks, are for life. Among edible barks, sugarcane bark alone is temporary, and that too, when fresh. All the rest are for life. However, it should be understood that the three— the top of the stem, the stem, and the bark— are included in the Pāli text as astringent medicines. For it is said: “I allow, monks, astringent medicines: neem astringent, kuṭaja astringent, paṭola astringent, phaggava astringent, nattamāla astringent, and whatever other astringent medicines there are, which are not used as food for eating, nor as food for consuming.” (Mahāva. 263) Here, indeed, these too are included. And all the mentioned astringents are to be understood as permissible. Among edible leaves: radish, khāraka, caccu, tambaka, taṇḍuleyyaka, papunnāga, vatthuleyyaka, vajakali, jajjharī, sellu, siggu, kāsamaddaka, ummā, cīnamugga, māsa, rājamāsa, excluding mahānipphāva, the remaining nipphāva, aggimantha, sunisannaka, setavaraṇa, nāḷikā, and loṇī growing on the ground— the leaves of these, and other such leaves, which in various regions are used as natural food for humans to eat and consume, are without exception temporary. But the other large-nailed-back-like leafy loṇī that grows on trees and bushes, its leaves are for life. And the inhabitants of the island say that brahmi leaves are temporary. Mango sprouts are temporary, but asoka sprouts are for life. And whatever other leaves are in the Pāli text: “I allow, monks, leaf medicines: neem leaves, kuṭaja leaves, paṭola leaves, sulasī leaves, kappāsaka leaves, and whatever other leaves there are…” These medicines are not for eating as food nor for consuming as a meal." (Mahavagga 263) These, it is said, are for life. Not only leaves, but also their flowers, fruits, and so on are for life. Among leaves: fig leaves, basil leaves, fenugreek leaves, patola leaves, betel leaves, lotus leaves— thus, by enumeration, there is no end. Among edible flowers: radish flowers, mustard flowers, caccu flowers, tambaka flowers, vajakali flowers, jajjhari flowers, small nipphāva flowers, large nipphāva flowers, kaseruka flowers, young flowers of coconut, palm, and ketaka, white varana flowers, siggu flowers, flowers of water lilies and lotuses, kaṇṇika flowers, fragrantless flowers, kaḷīra flowers, jīvantī flowers— and so on, these flowers which in various regions are used as regular food for eating and consuming by people, are for a limited time. But flowers of asoka, bakula, kuyyaka, punnāga, campaka, jāti, kaṇavīra, kaṇikāra, kunda, navamālika, mallikā, and so on, are for life. There is no end to their enumeration. In the Pāli, however, they should be understood as included under astringent medicines. Among edible fruits: fruits of jackfruit, breadfruit, palm, coconut, mango, rose apple, hog plum, tamarind, citron, wood apple, gourd, ash gourd, pussaphala, timbarūsaka, cucumber, eggplant, cocamoca, madhuka, and so on— those fruits which in the world, in various regions, are used as regular food for eating and consuming by people, all of them are for a limited time. By enumerating names, it is not possible to show their end. But those which in the Pāli – "I allow, monks, fruits as medicine – bilaṅga, long pepper, black pepper, chebulic myrobalan, belleric myrobalan, emblic myrobalan, goṭṭhaphala, or whatever other fruits exist as medicine that are not for eating as food nor for consuming as a meal." (Mahavagga 263) These, it is said, t... are for life. Even their unripe fruits, like those of bimbavaraṇa, ketaka, kāsmarī, etc., and nutmeg, bitter fruit, cardamom, takkola, thus by name, it is not possible to show the limit. Among hard edibles, jackfruit seeds, breadfruit seeds, hog plum seeds, sāla seeds, the young fruit seeds of date palm, ketaka, timbarūsaka, tamarind seeds, bimbaphala seeds, the lotus seeds of uppala and paduma varieties, and so on, in those various regions, as the natural food of humans, for eating and for consuming, spreading seeds are for a limited time. Madhuka seeds, punnāga seeds, harītakī seeds, mustard seeds, rājika seeds, and so on, these seeds are for life. In the Pāli, their inclusion should be understood as medicinal fruits. Among flour edibles, the flour of the seven grains, of grains similar to them, and of pulses, jackfruit flour, breadfruit flour, hog plum flour, sāla flour, washed palm flour, and khīravallī flour, and so on, in those various regions, as the natural food of humans, for eating and for consuming, spreading flours are for a limited time. Unwashed palm flour, khīravallī flour, and ashwagandha flour, etc., are for life. In the Pāli, their inclusion should be understood as astringents and root fruits. Among gum edibles, only sugarcane gum is for seven days. The rest, "I allow, monks, gums as medicines – asafoetida, asafoetida gum, asafoetida sipāṭikā, taka, takapatti, takapaṇṇī, sajjulasa, and whatever other gums there are as medicines" (Mahāva. 263), thus the gums mentioned in the Pāli are for life. There, those included as general provisions, mango gum, kaṇikāra gum, thus by name, it is not possible to show the limit. Thus, among these root edibles, etc., whatever is for a limited time, all of it in this context is included as "the remaining edibles." Food is of five kinds. What needs to be said regarding "ojanānī" and so on, that has already been said. "I will eat, I will consume," thinking thus, if a bhikkhu receives this food and edibles at the wrong time, at the time of his receiving, there is an offense of wrong-doing. The rest here is clear. Arising from sheep's wool – it arises from body and from body-mind. It is an action, not a release by perception, without intention, an offense by designation, a bodily action, with three thoughts, with three feelings. The training rule on eating at the wrong time, the seventh. 8. Explanation of the training rule on storing up 252. In the eighth training rule – there was a great elder named Belaṭṭhasīsa, among a thousand ascetics. "He dwells in the forest" means he lived in an abode in a meditation house not far from Jetavana. He would dry rice and curry. He, it is said, having eaten in the village, afterwards went for alms and brought such rice, and that, indeed, out of fewness of wishes, not out of greed for requisites. The elder, it is said, having spent a week in the attainment of cessation, rising from that attainment, would moisten that almsfood with water and eat it. Then again he would sit for a week in attainment. Thus, having spent two, three, or even four weeks, he would enter the village for alms. Therefore it was said, "He enters the village for alms after a long time." 253. "Kāra" (making), "karaṇa" (doing), "kiriya" (action) are one in meaning. "Sannidhikāra" means "there is storing up." "Sannidhikāraka" is indeed "sannidhikāra." This is a designation for what has been received and kept overnight. Therefore, in its word analysis, it is said: "Sannidhikāraka means what is received today and kept until tomorrow." "Receives, there is an offense of wrong-doing." Thus, for one who receives anything stored up, whether for a limited time or for a watch, with the intention to consume it, at the time of receiving, there is an offense of wrong-doing. But for one who consumes it, for each single act of consumption, there is an offense of expiation. Even if the bowl is poorly washed, such that a line appears when rubbed with a finger, or if grease has entered between the knots of a knotted bowl... If it is, when one exposes it to the sun, it oozes; or when hot gruel is taken, it is seen. Even if such a bowl is eaten from on the next day, it is a pācittiya. Therefore, having washed the bowl, and then pouring clean water into it, or rubbing it with a finger, its non-greasy state should be known. For if there is greasiness in the water, or a finger-mark in the bowl is seen, it is badly washed. But in a bowl stained with oil, a finger-mark is seen, that is not to be used. Whatever monks give up to novices without attachment, if the novices keep it and give it, all is permissible. For what one has received oneself and not given up, is not permissible on the second day. For even if one swallows a single grain of rice from it, it is a pācittiya. Among non-permissible meats, for human flesh, it is a thullaccaya with a pācittiya; for the rest, it is a dukkaṭa with a pācittiya. For one who consumes a yāmakālika when there is a condition, it is a pācittiya. For one who consumes it for food, it is a dukkaṭa with a pācittiya. If, having been invited, one consumes what is not made surplus, for ordinary meat, two pācittiyas; for human flesh, two with a thullaccaya; for other non-permissible meats, with a dukkaṭa; for a yāmakālika, when there is a condition, if consumed with a mouth containing meat, two; if with an empty mouth, only one. For one who consumes it for food, in both options, a dukkaṭa increases. If one consumes it at the wrong time, for ordinary food, due to the condition of storage and due to the condition of wrong-time eating, two pācittiyas; for non-permissible meats, a thullaccaya and a dukkaṭa increase. For yāmakālikas, there is no offense due to the wrong-time condition; but due to the non-surplus condition, at the wrong time, there is no offense in all options. 255. For a sattāhakālika or yāvajīvika, when one receives it for food, there is a dukkaṭa due to the act of receiving. But when one consumes it, if it is non-meaty, for each act of consumption, a dukkaṭa. If it is received and kept, mixed with meat, it is a pācittiya according to the object. 256. No offense for yāvakālika, etc., in the case of wrong-time eating. Eating and food specified in the training rule, to be eaten until the time called midday, is therefore 'until-the-time'. Together with permitted drinks, eight kinds of drinks, to be consumed until the watch called the last watch of the night, is therefore 'until-the-watch'. Five kinds of medicine, such as ghee,