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and the inferior is half of that. 740. And of the superior, there is superior, and of that, inferior and medium; Thus, in medium and inferior, there are indeed nine bowls. 741. Among them, the superior-superior is not a bowl, nor is the inferior-inferior; Therefore, they do not go to designation, nor to stipulation. 742. The remaining seven types of bowls, endowed with bowl characteristics; A wise person should designate and stipulate, and then use them. 743. For a maximum period of ten days, one may keep an extra one; If one exceeds the time for the bowl, it would indeed be an item to be relinquished. 744. That bowl which one does not stipulate, or does not designate; That bowl is described by those skilled in Vinaya as an extra one. 745. It should be said, "I designate this bowl," when it is in front; And "That bowl," when it is far away; this method applies also to revoking. 746. Having made the intention in mind, having made the body a change; And the resolve expressed by the body. 747. The bowl abandons its resolve, due to the destruction of the gift's breaking; By confusion, removal, rejection, and the act of changing. 748. With a measure of millet grains, the resolve is abandoned by the monk; He should resolve by covering it, or with iron filings, merchant. 749. Whoever eats from a bowl that is to be relinquished, without relinquishing it; A dukkaṭa is declared for him, after eating, in washing and not washing. 750. A bowl of gold or jewels, made of beryl or crystal; A bowl of bronze or glass, or made of tin or lead. 751. Likewise, a wooden bowl, or one made of copper or brass; Eleven kinds of bowls, are said to be grounds for dukkaṭa. 752. A pot, a head-bowl, a pan, and a gourd are also suitable; But a plate made of copper or iron, is permissible there. 753. Plates and such of crystal, glass, or bronze, are not permissible for an individual; They are permissible for householders and the Sangha. 754. Whatever bowl with water, he puts away, it's a dukkaṭa; Having made it thoroughly waterless, a wise one should put it away. 755. A bowl with water, for a bhikkhu, is not permissible to be exposed to the sun; It should not be dried in the heat, for one who dries it, it's a dukkaṭa. 756. It is not permissible to place it on a dirty or soiled place; But on a clean or soiled place, if spread out, it is permissible. 757. In wooden stands for bowls, it is permissible to place two; The same rule applies to stands made of sticks or on the ground. 758. On a mat or a cloth, on a book or a basket; On a soiled place, or on the ground, or in sand. 759. On such clean places, it is permissible to place it; For one who places it on a dusty, rough ground, it's a dukkaṭa. 760. It is not permissible to hang it on a stick or an elephant's tusk; For one who places it on an umbrella, bed, or chair, it's a dukkaṭa. 761. It is permissible to tie it to a carrying pole and hang it; And it is permissible to tie it to a bed and place it. 762. It is permissible to place a bowl on a bed, chair, or shelf; Or a full meal on an umbrella, or place it. to put it is not proper. Three recitations finished. 763. One should not move the door, if one has a bowl in hand; With whatever limb one moves it, one commits a dukkata. 764. One should not carry out with a bowl, broken pieces of bone or leftover water; For carrying them out, one commits a dukkata. 765. Having received a bowl, to wash one's hands, or to place in the bowl what has been taken from the mouth, is not proper. 766. No offense for ten days, and whoever is within; He determines, he resolves, he gives up, he perishes. 767. Of the first bowl, by the first great sage; All its origins and so forth, are considered like the kathina. The Discourse on the First Bowl. 768. When a bowl is lacking five bands, and whoever then; Requests a new bowl, for him it is nissaggiya. 769. One band is specified, of two finger-breadths; And four bands, of eight finger-breadths. 770. Or if it has five lines, or even one of ten finger-breadths; This bowl is not a bowl, one may request beyond that. 771. An iron bowl, with many iron circles; If bound, it is proper if polished, with iron powder by a merchant. 772. A bowl given to the Sangha, for him it is nissaggiya; Out of compassion, for not taking it from him, it is a dukkata. 773. When a bowl is being given, if one does not like it; Or out of little desire for the bowl, if one does not take it, it is proper. 774. To a bhikkhu without a bowl; It is taught not to be given; There, the limit of a bowl; That should be given to that bhikkhu. 775. If he, despising it, places it in an improper place; If he gives it away without intention, if he consumes it, it is a dukkata. 776. When a bowl is lost or broken, no offense is declared; For taking from one's relatives and so forth, or by means of money. 777. Originating from sañcaritta, an action involving a precept-offense; Bodily action, verbal action, threefold consciousness and threefold feeling. The Discourse on the Second Bowl. 778. Ghee and so forth before the meal Indeed, having received medicine; Even with flavor, before the meal, it is permissible to consume. 779. From then on, for seven days, that is permissible without flavor; Upon the passing of seven days for that, it is declared to be relinquished. 780. Even having taken after the meal, having made a store; But for tasting, for seven days, it is indeed permissible without flavor. 781. But whether before or after the meal, self-acquired; It should be used for bodily enjoyment, and it is not permissible to taste. 782. If fresh butter is taken by a monk before the meal; Having heated, an ordained monk gives it, it is permissible with flavor. 783. If a monk heats it himself, even for seven days, it is without flavor; The heating of fresh butter, that is not self-cooking. 784. If, having taken after the meal, it is heated by anyone whatsoever; And that ghee is indeed permissible, even for seven days, without flavor. 785. Having received milk and also curds; Then he himself makes (it) before the meal; For him, only ghee before the meal; That is permissible for the monk without flavor. 786. Beyond after the meal, that is not permissible to taste; Because the monk took ghee with a basis. 787. Even upon the passing of seven days for it, no fault whatsoever is found; Indeed, because it was said by the Great Seer: "having received those". 788. Just as in permissible ghee, it is declared to be relinquished; So also in impermissible ghee, a wrong-doing is declared. 789. And having excluded only the meat itself, of all impermissible meats; Milk, curds, ghee, and fresh butter are permissible. 790. "For whom meat is permissible, for them ghee"—what is this? So also, even of choice food, in the seven-day period. 791. A regulation of limitation for the substances to be relinquished; And ghee etc. of impermissible meats is not prohibited. 792. Even in fresh butter, in ghee, in what is taken, acquired, etc.; All the decision should be understood by the method stated. 793. Lay followers, for monks who have entered for oil alms; Indeed, they give generously either oil, or fresh butter, or ghee. 794. If there are cooked rice grains there, or raw rice grains; Mixed with sun-dried things, it is for seven days. Sesame or mustard oil, or castor oil; If taken before noon, it is allowable, with or without meat. After the meal, it should be consumed without meat. If seven days are exceeded for these, the fat becomes subject to forfeiture. Castor, madhuka seeds, mustard, and so on, by oneself; Even oil made after taking them, is for seven days. Because they are lifelong items, for these three for a bhikkhu; When taken with the items, no offense arises for him. The oil that is made by oneself, is allowable without meat; If seven days are exceeded for it, it becomes subject to forfeiture. An offense of wrong-doing for mustard and so on, when taken by a bhikkhu for oil; And kept, if seven days are exceeded. Oil of coconut, karanja, and kuruvaka; And oil of nimba, kosamba, and bhallātaka. All such things, not mentioned in the Pāli text; For one who takes and keeps them, there is an offense of wrong-doing if the time is exceeded. Knowing the distinction of temporary food, and lifelong provisions; The rest here, is similar to ghee. Of bear, fish, wild boar, porpoise, and donkey; The fat of these five, becomes five kinds of oil. All fat oil, whether allowable or not allowable; Except for human fat oil, is allowable. Having received fat, by oneself before noon; Cooked and mixed, it is allowable, for seven days, without meat. If an unordained person, makes and gives it, it is allowable; Even with meat before noon, after that, without meat. To receive or to make, after the meal, is not allowable; The rest, by the stated method, should be understood by the discerning one. Indeed, honey taken before noon, made by bees; Is allowable before noon, even with meat or without meat. After the meal, for seven days, without Mixture; Fault in exceeding seven days, at the end of counting the items. 811. But that which is produced from sugarcane, cooked or uncooked, solid or very solid; All of that, such as juice, is called "phāṇita" (molasses/sugar). 812. But phāṇita taken before noon is permissible; even with meat before noon, thereafter it is without meat. 813. Phāṇita made from sugarcane juice not mixed with other things; if taken before noon, on that very day it is without meat. 814. Having received sugarcane, this method is considered for what is made; after the meal (after noon), it is not permissible to taste it. 815. Because it was received with other things, even if seven days have passed; there is no offense for him, even if it was made after noon. 816. And if mixed, taken before noon, by a lay follower; if he makes it and gives it on that day,