English
root-chewables, tuber-chewables, rhizome-chewables, top-chewables, trunk-chewables, bark-chewables, leaf-chewables, flower-chewables, fruit-chewables, seed-chewables, pith-chewables, gum-chewables, these also fall into the category of chewables. Here, however, for the purpose of identifying 'material food', this is merely an introductory example: Among root-chewables, roots of radish, khāraka, caccu, tambaka, taṇḍuleyyaka, vatthuleyyaka, vajakali, jajjhari, and such leafy vegetable roots are 'material food'. And in the vajakali root, they cut off and discard the old part; that (remaining part) is for life. Other things of this kind should be understood in the same way. But for the roots of radish, khāraka, and jajjhari, it is said that even their old parts are 'material food'. But those in the Pāli (text) – “I allow, monks, roots as medicines: turmeric, ginger, orris root, vacatta, ativisa, kaṭukarohiṇī, usīra, bhaddamuttaka, or any other roots that are medicines. They do not fall into the category of chewables for the purpose of being chewables, nor into the category of food for the purpose of being food.” (Mahāvagga 263) They are said to be lifelong. There is no end to counting them when they are reckoned by such names as the small five roots and the great five roots. Their characteristic is that they are not consumed as food or as edibles. Therefore, whatever root in those various regions is consumed by people as food or as edibles in the manner of ordinary sustenance, that should be understood as temporary; the other as lifelong. Even after saying much, one must abide by this characteristic. But when names and terms are used, confusion arises for those who do not know that particular name. Therefore, disregarding names and terms, the characteristic alone is shown. And just as with roots, so too with tubers and the like, we will show the characteristic, and the determination should be understood by that very characteristic. And whatever eight kinds are mentioned in the Pāli text, such as turmeric, all of its stem, bark, flowers, fruits, etc., are said to be lifelong. Among edible tubers, there are two kinds of tubers: long ones, such as the lotus-stalk and water-lily tubers, and round ones, such as the blue water-lily and water-chestnut tubers, which are also called knots. Among all tubers, the old, withered, and decayed parts, the skin, and the fine roots are lifelong. But young, easily edible tubers, such as the young lotus-stalk tuber, the young water-lily tuber, the hog-plum tuber, the screw-pine tuber, the Maluva tuber, the lotus and white water-lily tubers known as lotus-stalks, the potato and yam tubers, the milk-vine tuber, the taro tuber, the drumstick tuber, the palmyra tuber, the tubers of blue water-lily, red water-lily, white water-lily, and fragrant water-lily, the banana tuber, the bamboo tuber, the water-chestnut tuber, and so forth, which are consumed by people as food and edibles in the manner of ordinary sustenance in those various regions, are temporary. The milk-vine tuber, if unwashed, is lifelong; if washed, it is temporary. But the tubers of milk-kakoli, jivaka, usabha, and garlic, etc., are lifelong. These are included in the Pāli text under the category of root medicines with the phrase: "And whatever other roots there are, which are medicines." Among edible lotus-stalks, the lotus Root. Lotus root is just like a root. Erakā root, kandula root, and so on, in various regions, as common food, for people to eat and to consume, such spreading roots are for a limited time. But roots of turmeric, ginger, macaci, caturassavalli, ketaka, palmyra, date palm, kuntāla, coconut, areca, and other trees, are for life. All of these are included in the Pāli as "whatever other roots there are as medicines," thus, included as root-medicines. As edible tops: the shoots called "kaḷīra" of palmyra, date palm, kuntāla, ketaka, coconut, areca, date fruit tree, cane, eraka, and banana, are the tops. Bamboo shoots, reed shoots, sugarcane shoots, radish shoots, mustard shoots, asparagus shoots, shoots of the seven grains, and so on, in various regions, as common food, for people to eat and to consume, such spreading tops of trees and creepers, are for a limited time. Shoots of turmeric, ginger, vacamaka, cilasuṇa, and the old trunk, cut and fallen, of palmyra, date palm, kuntāla, and coconut shoots, are for life. As edible stems: the stem of sālakalyāṇī that has gone into the earth, sugarcane stem, the stalk-stems of blue lotus, red lotus, white water lily, and sogandhika, and so on, in various regions, as common food, for people to eat and to consume, such spreading stems are for a limited time. The leaf-stalks of lotus species, all stalks of paduma species, karavinda stalks, and other remaining stems, are for life. As edible bark: only sugarcane bark is for a limited time, and that too, if it has juice. All the rest are for life. But for these three: tops, stems, and barks, their inclusion in the Pāli should be understood 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, not to be eaten..." They are not used as edibles for eating, nor as food for eating. (Mahāva. 263) Here, indeed, the inclusion of these is accomplished. And the mentioned astringent substances are all permissible, it should be understood. As leaf-edibles: radish, khāraka, caccu, tambaka, taṇḍuleyyaka, papunnāga, vatthuleyyaka, vajakali, jajjhari, sellu, siggu, kāsamaddaka, ummācīnamugga, māsa, rājamāsa, excluding mahānipphāva, the remaining nipphāva, aggimantha, sunisannaka, setavaraṇa, nāḷikā, and the earth-grown salt plant – the leaves of these, and other such leaves which in various countries are commonly used as food for humans to eat and consume, are definitely permissible for a limited time. But any other leaves that are as large as a fingernail, and grow on salt-trees and other trees, their leaves are permissible for life. The leaves of brahmi are permissible for a limited time, say the island dwellers. Mango sprouts are permissible for a limited time, but Asoka sprouts are permissible for life. And other things mentioned in the Pāli – “Monks, I allow medicinal leaves: neem leaves, kuṭaja leaves, paṭola leaves, sulasī leaves, kappāsa leaves, or any other medicinal leaves that are not used as edibles for eating, nor as food for eating.” (Mahāva. 263) – These mentioned are permissible for life. Not only leaves, but also their flowers and fruits. However, for leaves permissible for life, there is no end to counting them, such as phaggava leaves, ajjuka leaves, phaṇijjaka leaves, tambūla leaves, paduminī leaves, and so on. As flower-edibles: radish flowers, khāraka flowers, caccu flowers, tambaka flowers, vajakali flowers, jajjhari flowers, cūḷanipphāva flowers, mahānipphāva flowers, kaseruka flowers, young flowers of coconut, palm, and ketaka, setavaraṇa flowers, siggu flowers, only the corolla of lotus and water-lily type flowers, fragrance-less flowers, karīra flowers, jīvantī flowers, and so on. And in those various countries, flowers that are common food for humans to eat and consume, are for a limited time. But flowers like Asoka, Bakula, Kuyyaka, Punnāga, Campaka, Jāti, Karavīra, Kaṇikāra, Kunda, Navamālikā, Mallikā, etc., are for life. There is no end to their enumeration. In Pāli, they should be understood as included under astringent medicines. Regarding edible fruits: fruits like jackfruit, breadfruit, palm, coconut, mango, rose-apple, hog-plum, tamarind, citron, wood-apple, gourd, pumpkin, cucumber, watermelon, bitter gourd, eggplant, plantain, banana, licorice, etc., which in the world, in those various countries, are common food for humans to eat and consume, all of these are for a limited time. It is not possible to show their limit by enumerating their names. But those which in Pāli – "Monks, I allow fruits as medicines: bilaṅga, long pepper, black pepper, harītaka, vibhītaka, āmalaka, goṭṭhaphala, or any other fruits that are medicines, which are not common as food to eat, nor common as food to consume." (Mahāvagga 263) – (Those) mentioned, are for life. And of these, unripe fruits like Acchiva, Bimba, Varaṇa, Ketaka, Kāsmarī, etc., nutmeg, bitter fruit, cardamom, takkola, it is not possible to show their limit by enumerating their names. Regarding edible seeds/stones: breadfruit seeds, jackfruit seeds, hog-plum seeds, sal seeds, young fruit seeds of date palm, ketaka, timbarūsaka, tamarind seeds, bimba fruit seeds, lotus and water-lily seeds, etc., which in those various countries are common food for humans to eat and consume, these seeds are for a limited time. But seeds like madhuka seeds, punnāga seeds, harītaka seeds, etc., mustard seeds, rājika seeds, etc., these seeds are for life. In Pāli, they should be understood as included under fruit medicines. Regarding edible flour/meal: firstly, the grains of the seven cereals... Flour of grains and other cereals, jackfruit flour, breadfruit flour, hog plum flour, sal tree flour, washed palmyra flour, and milk-creeper flour, and so on – these flours, widespread in various countries as customary food for people to eat and consume, are for a limited time. Unwashed palmyra flour, milk-creeper flour, and ashwagandha and other flours are for life. In the Pāli, their inclusion should be understood with astringent roots and fruits. Edible resins: Only sugarcane resin is for seven days. The rest – “I allow, monks, resins as medicines: asafoetida, asafoetida resin, asafoetida preparation, resin, resin leaf, resin foliage, lac resin, or whatever other resins there are as medicines.” (Mahāvagga 263) Thus, the resins mentioned in the Pāli are for life. Among those included by way of common usage, mango resin, kanikara resin, and so on – it is not possible to show an end