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Belonging to relatives and so on, or even prepared by laypeople; Without the bhikkhunī, there is no fault, for one eating what is cooked. For one who perceives it as cooked, for the bhikkhu, when it is uncooked; And for one in doubt about both, there is a dukkaṭa in all cases. Ordained by one side -cooked food; By way of eating it, a wrong deed is committed by one who consumes it. 1195. Or whatever else, except for the five kinds of food; There is no offense for one who eats, porridge, snacks, fruits, and so on. 1196. The origins and so on are similar, to the first and last cases; This is an offense by enactment, with three thoughts and three feelings. The story of cooked food. 1197. The tenth is considered similar, to the second rule of uncertainty; This entire training rule, by way of origin and so on. The story of private sitting. The Bhikkhuni Section, the third. 1198. One lodging, one meal, by a bhikkhu who is not sick; Should be eaten, beyond that, there is an offense for one who eats. 1199. When it is designated without specification, only as much as needed by the bhikkhu; Should be eaten once there, beyond that it is not allowed. 1200. On the second day there, taking it is considered a wrong deed; In all acts of eating, offenses are considered to be committed. 1201. When designated by one family, or with various families; In various different places, only one portion is allowed. 1202. When designated in various places, or by various families; For one who eats everywhere, there is no fault in sequence. 1203. Having completely finished the sequence, when eating again; Starting from the beginning, it is not permissible for the bhikkhu. 1204. No offense for a sick person, for one who is coming or going; Even when designated specifically, for one who eats a small amount once. 1205. Porridge and so on, it is permissible to eat always; The origin and so on are the same, like sesame, sheep, or hair. The story of the lodging. 1206. Apart from the proper time, an offense is stated for a group meal; A group is specified as, four or more. 1207. That which is received by invitation, or by request; Is one of the five kinds of food, here. 1208. Having taken the name, of the five kinds of food; If one invites bhikkhus, four or many. 1209. "Rice, food, cooked meal, receive, take"; With such synonymous words, then or by another language. 1210. Then those bhikkhus, having accepted the invitation; whether together or separately, go and receive it together. 1211. For all there is a pācittiya, due to the group meal; receiving together here, is the cause of a group meal. 1212. Whether going together or separately, or the meal itself; that it is the cause, the wise do not say in the case of a group meal. 1213. Even if of rice and so forth, having taken just the name; whether together or separately, having informed the people. 1214. Having gone separately or individually, if they receive it together; even so, it is said, is a group meal. 1215. For the receiving of both kinds, due to that cause; a dukkata arises, a pācittiya is declared for the consumption. 1216. In the cases of exception, there is no offense, declared in all seven; having received together, for two or three eating likewise. 1217. By the Sage, for the unordained and those invited to a meal in a bowl; in the fourth, even if made together, a group division is declared. 1218. Not even by the power of those who have obtained an exception, in every way; a group division, however, is an offense, to be known by the discerning. 1219. In the case of a group meal, with respect to the five kinds of food; there is no doubt, it may be in gruel and so forth. 1220. For a bhikkhu who perceives a group meal, in what is not a group meal; and for one who is in doubt about it, a dukkata offense arises. 1221. And the five kinds of food, excluding gruel and so forth; it should be known that there is no offense, even in regular meals and so on. 1222. Likewise, for the insane and so forth, by reason of their origin and so on; this is declared to be like the sheep's wool. The discourse on group meals. 1223. A bhikkhu who by many people is invited with the five kinds of food; if he abandons the prior invitation, and makes a choice for any of the five. 1224. If he eats even one grain of a later invited meal, or one out of order; for him there would be a pācittiya. 1225. If invited by any one of the five kinds of food; having set that aside, if he consumes another food. ti. 1226. Among these five meals, the Great Seer declared this meal to be "successive." 1227. If milk or juice is poured into it, the food that is covered by it will all become of one taste. 1228. From the very beginning, for one who eats it mixed, it is stated in the Mahāpaccariya that there is no offense. 1229. Perceiving it as "successive," when it is not a successive meal, even for one who is in doubt, there is an offense of wrong-doing for eating it. 1230. By an entire village, by a guild, or by a town, or for one invited to a perpetual meal, there is no fault. 1231. All its origins, etc., are like those of the Kathina and so forth; this is said to be an act and non-act, and the non-determination of a meal. The Story of Successive Meals. 1232. If cakes are prepared for a present, or gruel for provisions, and a bhikkhu is there. 1233. He may take two or three bowls full, full of cakes or flour; if he takes more than that, he incurs an offense of pācittiya. 1234. When taking and leaving, "I have taken here two or three bowls full of cakes," the wise one should say, seeing a bhikkhu. 1235. For one who does not say, "Do not take it," there is an offense of wrong-doing; and for one who takes it, having heard that, there is an offense of wrong-doing. 1236. For one who perceives an excess in less than two or three bowls full, even for one who is in doubt, there is an offense of wrong-doing. 1237. If one has received three bowls full, two should be given to the Sangha; if two, then one; not from one. 1238. Not for a present or provisions, or any remainder from that, even when giving to relatives, etc., who own less than that. 1239. For one who takes it, there is no offense, likewise for a mad person, etc.; all its origins, etc., are considered like those of a go-between. The Story of Kāṇamātā. 1240. If, having been invited by another for five kinds of food, he eats food again, exceeding the pācittiya. 1441. Eating and consuming, brought within arm's reach, prohibition by body and speech, five factors. Householder's Offering. 1242. Rice, flour, porridge, fish and meat, in every way; Declared by the Undeluded One, food is considered fivefold. 1243. Rice there, of the seven grains, is considered rice; But of roasted grains, the powder is called "flour". 1244. Porridge is barley porridge, fish is called water-creature; And meat is allowable meat, this is the determination here. 1245. Sali rice, vīhi rice, barley, millet, and varaka, and kudrūsaka; These seven are declared as grains by grain. 1246. All grasses like sāmāka, are indicated by kudrūsaka; Nīvāra is said to be sali, varakacoraka in varaka. 1247. But of the seven grains, rice or gruel; When endowed with the proper qualities, it generates satisfaction. 1248. That which, when taken by hand, shows a limit; All such gruel here, is called rice. 1249. But that gruel, freshly made, thin, placed on the stove; If it does not show a limit, it does not generate satisfaction. 1250. Again, if it becomes cold, and attains a thick state; It shows a limit, its former thinness does not prevent it. 1251. Having added many things like buttermilk, grain juice, etc.; And having put fruits, leaves, and sprouts into it. 1252. If they cook it, having put in even a handful of rice grains; And it shows a limit, it generates satisfaction. 1253. Having scattered rice into juice, grain juice, milk; And if they give it, saying "Take gruel, gruel!" 1254. Even if it is thin, it generates satisfaction; But if they cook and give it, as gruel. 1255. Or if they touch fish or meat, with even thin gruel; If even a mustard seed's worth is discernible, it is satisfaction. 1256. Pure fish or meat juice, or gruel mixed with juice; And not unallowable meat, generates satisfaction. 1257. But completely excluding rice of the mentioned grains; Rice of bamboo shoots, etc., does not satisfy. 1258. Put Or flour from them, Or food made from flour; But pure cakes, Never constitute an invitation. 1259. Of rice grains roasted with fierce heat, The husked grains; Having pounded, they give that powder, Is considered as flour. 1260. But of roasted rice grains, The husked grains do not constitute an invitation; But the powder of those, That generates an invitation. 1261. Of rice grains roasted with fierce heat, Even the bran of rice; Or a sweet cake of flour, Generates an invitation. 1262. Of those roasted with moderate heat, And dried in the sun; The bran of rice, Does not generate an invitation. 1263. Or puffed rice from those, Or food made from flour; Or pure snacks, Do not generate an invitation. 1264. Filled with fish and meat, That generates an invitation; Whatever fried dough, If pure, does not constitute an invitation. 1265. Porridge made from barley, Constitutes an invitation, not otherwise; What is to be said about fish and meat, Is not found due to its obviousness. 1266. Eating permissible meat, He refuses impermissible; He does not constitute an invitation by that, It is shown as without a basis. 1267. Likewise, impermissible meat, If eating permissible; He refuses, he constitutes an invitation, It is described as having a basis. 1268. But eating meat, Whether permissible or impermissible; He constitutes an invitation, he refuses, Any permissible food. 1269. If impermissible meat, Eating only impermissible; He does not constitute an invitation by refusing,