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in mixing a limited-time item with a lifelong item. If, while cooking leaves or dye, smoke enters through the ear and nose openings, or due to sickness, one smells a flower or a fruit, it is not a transgression. It is permissible. Eructated food, striking the palate, enters inside, it is permissible as it is not an object (of consumption), but for one who swallows what has entered the mouth, there is an offense at the wrong time. If the juice of food stuck between the teeth enters, it is an offense. If it is a tiny piece of food, and the juice is not discernible, it falls into the category of what is not considered. At a late hour, in a place without water, after eating food, and clearing the throat, spitting out two or three lumps of phlegm, one should go to a place with water and rinse the mouth. When sprouts emerge from ginger, etc., received and kept, there is no need for a new reception. If there is no salt, it is permissible to use seawater for salt, saltwater received and kept becomes salt, or salt becomes water, or juice becomes treacle, or treacle becomes juice, only the original reception is permissible. Hailstones are just water. Water purified by a monk using a filter cloth is not considered (food), it is permissible with food. Water purified by fruits like wood apples, which are food-like, is permissible only before the meal. In ponds and the like, the water is thick, it is permissible. But if it sticks to the mouth and hands, it is not permissible, it must be received and consumed. In fields, in cultivated areas, the water is thick, it must be received. If it flows and enters ravines and the like and fills a river, it is permissible. Kakudha trees and ravines and the like have water covered with flowers fallen from trees. If the flower juice is not discernible, there is no need for reception. If there is little water, and the juice is discernible, it must be received. The same applies to water covered with dark leaves in mountain caves and the like. In drinking water pots, if flowers with pollen or flowers with stalks and milk are put in, they must be received, or flowers must be received and then put in. If trumpet flowers or jasmine are put in, only the fragrance remains, that is not considered (food). It is permissible with food even on a day of doubt. Water perfumed with flowers kept by a bhikkhuni... A novice brings water, takes the water, and pours out the remainder of what was drunk right there. It should be accepted. In lotus ponds and the like, where flower pollen is spread on the water, it is permissible to take water by stirring it with a pot. If a tooth-stick has been made permissible, accepted, and placed, and one wishes to drink its juice, it is permissible to accept it from the root. If it was placed without being accepted, it should be accepted. Even if one unknowingly takes the juice, it is an offense. For this rule is without intention. 115. Regarding the great defilements, what is permissible, what is not permissible? Milk, for instance, is permissible. Whether it is milk from permissible meat or milk from impermissible meat, there is no offense for one who drinks it. Tears, saliva, snot, urine, feces, phlegm, tooth-dirt, eye-gum, ear-wax, salt rising on the body— all this is permissible. Whatever of these, having moved from its place, falls into the bowl or on the hand, that should be accepted. What adheres to the limb is considered already accepted. When one eats hot gruel, sweat, following the fingers, forms a continuous stream and settles in the gruel. Or when one goes for alms, it descends from the hand or from the rim of the bowl to the bottom of the bowl. In this case, there is no need for acceptance. Regarding burnt great defilements, there is nothing that is not permissible. But badly burnt is not permissible. But well-burnt, even human bones, having been made into powder, may be offered in a lickable medicine. The four great defilements, in the absence of a permissible maker, may be taken and consumed by oneself. And here, even a difficult-to-speak-to or incapable permissible maker stands in the category of non-existent. In the absence of ash, dry wood should be burnt and ash taken. In the absence of dry wood, even wet wood may be cut from a tree and made. But these four kinds of great defilements are called "time-dependent," and are permissible only at the moment of a snakebite. Thus, in the collection of decisions on Vinaya outside the Pāli Canon, The discourse on decisions regarding acceptance is concluded. 21. Discourse on decisions regarding Invitation. 116. Refusal of Inv... "Pavāraṇā" is the refusal of food brought by anyone, by one eating any of the five kinds of food. And that is not merely by refusal, but by way of five factors. These are the five factors: eating, food, standing within arm's reach of the giver, offering, refusal of what is offered. There, "eating" means food being consumed, and the meaning is that the person is eating. "Food" means food suitable for refusal, and the meaning is that it is food, one of rice and so on, that is to be refused. "Standing within arm's reach of the giver" means having taken food suitable for refusal, standing in a place within two and a half cubits of the giver. "Offering" means an offering by the body of the giver who is standing within arm's reach. "Refusal of what is offered" means refusal of what is thus offered, either by body or by speech. Thus, by way of these five factors, there is pavāraṇā. And this has been said: "By five modes, Upāli, pavāraṇā is discerned: eating is discerned, food is discerned, one standing within arm's reach, one offers, refusal is discerned." 117. Herein is the determination: First, in "eating" and so on, what one eats, and what food, brought by one standing within arm's reach, one refuses, that should be understood as one of these: rice, gruel, flour, fish, or meat. There, "rice" means sāli, vīhi, barley, wheat, millet, varaka, kudrūsaka – produced from the grains of these seven cereals. There, "sāli" means including even wild rice, all kinds of sāli. "Vīhi" means all kinds of vīhi. In barley and wheat, there is no distinction. "Millet" means white, red, and black varieties, all kinds of millet. "Varaka" means including even varakacoraka, all kinds of white-colored varaka. "Kudrūsaka" means both black kudrūsaka, and varieties like sāmāka and so on, all kinds of grass-grains. And here, nīvāra and varakacoraka are said to be akin to grains. Let there be grains or grain-like things. Taking the rice grains of these seven kinds of grains that have been described, if they cook, thinking, "We will cook rice," or "We will cook gruel," or "We will cook one of the sour porridges and so on," whatever they intend to cook, if, when eating it hot or cold, at the time of eating, a distinct boundary is seen in the place where it is taken, it falls into the category of rice, and generates an invitation. If a distinct boundary is not seen, it falls into the category of gruel, and does not generate an invitation. Even if a porridge or a sour gruel mixed with leaves, fruits, and shoots, is just taken down from the stove, and is very hot, so that it can be poured and drunk, and does not show a distinct boundary in the place held by the hand, it does not generate an invitation. But if, when the steam has gone, it becomes cold and turns thick, it shows a distinct boundary, and again generates an invitation; its former thinness does not prevent it. Even if curds, buttermilk, and so on are added, and many leaves, fruits, and shoots are put in, and even a handful of rice grains are added, if a distinct boundary is seen at the time of eating, it generates an invitation. In an invitation for non-gruel, they say, "We will give gruel," and pour water, kanjika, milk, and so on into rice, and give it, saying, "Take gruel." Although it is thin, it still generates an invitation. But if they cook it by putting it into boiled water and so on, and then give it, it falls into the category of gruel. Even if it falls into the category of gruel, or in any other case where fish or meat is put in, if even a mustard-seed-sized piece of fish or meat or sinew is seen, it generates an invitation. But a pure broth or a broth-gruel does not generate it. Excluding the rice grains of the mentioned grains, rice made from other bamboo grains and so on, or from roots, tubers, or fruits, whatever it is made from, does not generate an invitation, much less thick gruel. If fish or meat is put into it, it generates it. In the Mahāpaccari, it is said, "Even rice for the purpose of flowers generates an invitation." Rice for the purpose of flowers means flower-kha are called parched rice, which are made by steeping rice in water mixed with husk. If they dry and eat those rice grains, it is permissible, they do not count as flour, nor as cooked rice. But cooked rice made from them is subject to the rule of invitation. If they cook those rice grains with oil and the like, or make cakes, they are not subject to the rule of invitation. Flattened rice, or flour and cooked rice made from them, are not subject to the rule of invitation. Kummāsa means kummāsa made from barley. Kummāsa made from other things like mung beans does not generate the rule of invitation. Flour means flour made from rice, paddy, and barley. Millet, panic grass, kudrūsaka, and sīsā are also roasted, slightly pounded, the husks removed, then pounded firmly again to make powder. Even if it is sticky and clumped together due to moisture, it is still counted as flour. If they pound and give the rice grains of paddy roasted hard, that powder is also counted as flour. But the rice grains of paddy or paddy husks roasted evenly, or just roasted rice grains, are not subject to the rule of invitation. But the powder of those rice grains is subject to the rule of invitation, and the bran of paddy roasted hard is also subject to the rule of invitation.