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Likewise other impermissible. 1270. If even one grain of rice, Has been swallowed by a bhikkhu; In the bowl, in the hand, or in the mouth, Food is still present. 1271. If the food is sufficient for an invitation, He refuses the food; He constitutes an invitation; if not present, He does not constitute an invitation anywhere. 1272. Having swallowed food in the mouth, And taking the remainder, he goes; And refusing in between, He does not constitute an invitation for food. 1273. And food in the mouth, and swallowed, and in the hand; But food, desiring to give to another; And food in the bowl, again desiring to give Yes; He who refuses is not invited. 1274. Because of the cutting off of food, he is not invited; So say the greatly wise, those who know causes and non-causes. 1275. When taking the last part, and giving the first; If both are two and a half, without an outstretched hand. 1276. In that place, food brought, sufficient for an invitation; One who eats such, being invited, refuses. 1277. If a bhikkhu, having brought food, Says, "Take the food," with the bowl in his hand, or in a stand, or on his lap. 1278. But for one sitting next to him, who refuses it; And because of the absence of bringing, there is no invitation for him. 1279. Even if a food-basket is presented, placed in front, and it is said, "Take this"; This is the same decision. 1280. When it is given to the bhikkhu next to him, if the other Covers his own bowl with his hands, he is not invited. 1281. Whoever refuses food brought by the body; By body or by speech, for whom is there an invitation? 1282. One, when food is brought, out of fear of invitation; Says, "Scatter it, scatter it, pound it, pound it, fill it." 1283. If he says that, there is no invitation for him either; So said the great elder, named Mahāpaduma. 1284. Having brought a broth with meat, if he says, "Take the broth"; And hearing that, if he refuses, he is not invited. 1285. "Take the essence of fish broth, take the meat broth"; Or if it is said, "Take this," upon refusal, there is an invitation. 1286. If meat is separated, and it is said, "Take the meat broth"; And if there is meat, upon refusal, there is an invitation. 1287. If asked with rice, "Wait a moment"; For one who places it for taking, there is no invitation for him. 1288. Fish and meat mixed with bamboo shoots and jackfruit, etc.; If they say, "Take the bamboo shoot curry, the jackfruit relish." 1289. If they say that, upon refusal, there is no invitation; Of the reasons for non-invitation, n from what was said in the raw. 1290. "Fish soup" or "meat soup" if it is said, "Take this," then it is a refusal. 1291. This rule is also stated, to be known in meat curries; In all mixtures of fish and meat, this is the rule. 1292. If one brings gruel mixed with rice, and it is said, "Take gruel," he does not refuse by warding off. 1293. But if it is said, "Take rice," he refuses by rejecting; The reason is that it exists for whom it was asked. 1294. If it is said, "Take the gruel mixture," and if the gruel therein is equal or more, he does not refuse, it is said. 1295. If the gruel is little, and the rice is much, then there is a refusal; This is stated everywhere, but the reason is hard to see. 1296. In rice with much sauce, or milk in much milk, if one separates and gives, saying "Take," there is no refusal. 1297. It should be eaten while going, if one was refused while going; It should be eaten while standing, if one was refused while standing. 1298. If he reaches water or stands in mud, he should make it surplus, and then eat again. 1299. If one sits on a stool and then refuses, without moving the seat, it should be eaten comfortably. 1300. If one sits on a bed and then refuses, it is not allowed to shift even a little from here to there. 1301. If they carry him with that bed to another place, it is permissible; Thus, it should be known everywhere by the wise one who knows the discipline. 1302. It should be eaten while lying down, if one was refused while lying down; It should be eaten crouched, if one was refused while crouched. 1303. "Enough of all this," should be said by that bhikkhu; making it surplus, by tilting the bowl. 1304. But it should be made allowable, not just in the bowl; In a basket or a pot, it is permissible to do it in a vessel. 1305. For those who have refused, and those who have not refused; This is for others... It stands. Whatever is made surplus, having set aside, Only that one should be consumed. 1306. But having made it allowable, for a bhikkhu who is eating; Whatever condiment or food, if they scatter it into his bowl. 1307. But having made it surplus, it should be eaten again thus; By whom it was not made, or whatever, by him it should be made separately. 1308. Made by those not allowable, etc., but surplus by seven; And not surplus for the sick, that is not surplus. 1309. Whoever, even in the morning, even one, having eaten a grain of rice, sits down; Even that which is brought near, he is allowed to make allowable. 1310. Receiving yāmika or other timed food for food, if it is not meat, for him, a dukkaṭa for consuming it. 1311. Likewise, thinking "it is not surplus", for one who perceives it as not surplus, when it is surplus; And for one who is in doubt there, a dukkaṭa is declared. 1312. But for one who consumes that which is not an offense, being surplus, having had it made; Or surplus for a sick person, likewise for a mad person, etc. 1313. All the origins, etc., are considered similar to the kathina; And the making allowable, and the eating, action and non-action. End of the First Invitation. 1314. But whoever, with that not surplus, invites one who has been invited; Knowing, desiring to offend, for him, a pācitti upon eating. 1315. A dukkaṭa in offering, and in receiving for the other; In the acts of swallowing, and in all applications, a dukkaṭa. 1316. At the end of the meal, a pācitti is declared; For the bhikkhu who offers, all is shown for him. 1317. For one who perceives "he is invited", when the bhikkhu is not invited; And for one who is in doubt in both cases, a dukkaṭa is declared. 1318. Or if he gives that which is not an offense, being surplus, having had it made; Or the remainder for a sick person, or gives it for the sake of another. 1319. All the rest, without remainder, is considered similar to the immediate; Similar to abusive speech, are the origins, etc., and methods. End of the Second Invitation. 1320. Whatever solid food or soft food; Whatever, at the wrong time, any bhikkhu; Eats or consumes it; He incurs the fault declared by the Conqueror. Here, what is included in food, such as roots and fruits from the forest, for the purpose of not being confused about what is for a specific time, this should be known. Root, tuber, and rhizome, sprout, stem, bark, leaf, flower, fruit, seed, pulp, and gum. Of roots and edibles, etc., this is just an example, for the monks' proficiency, understand these terms. Radish, and mustard greens, spinach, and rice-leaf, betel, and jajjharika, caccu, and vajakalī. The roots of these and similar vegetables are included in food; they are included here, indeed they are used as food. Having cut off the old part, they discard it, that which is of vajakalī; that is said to be for life, for the rest, it is for a specific time. Turmeric and ginger, vacatta, ativisa, vaca, usīra, bhaddamutta, and kaṭukarohiṇī. And other such things, many five-roots and so on, various kinds of roots, should be known as for life. Of masālu, piṇḍālu, and so on, of vines, and of ālu, the tuber of water lily species, and of lotus species. Of banana, drumstick, and palm, of mālu, and of bamboo, of asparagus, and kaserū, the tuber of ambāṭaka. These and similar tubers are shown as for a specific time; that which is washed is said to be 'food', the tuber of the milk-creeper. Unwashed garlic, and khīrakākoli and so on, tubers beyond description, should be known as for life. The rhizome of the white lotus, and the rhizome of the red lotus; and many others like these, rhizomes are for a specific time. From palm, date palm, kuntāla, coconut, and so on, of turmeric and ginger, the rhizome is for life. Of palm, date palm, kuntāla, the sprout of ketaka, of banana, coconut, the sprout of radish. Of date, eraka, rattan, of sugarcane, bamboo, reed, and so on, and of the seven kinds of grains, the sprout of mustard. These and many other such sprouts are for a specific time; Other hal Of powers and so on, from the top, lifelong. 1338. Of palmyra, date palm, and so on, having cut and thrown down; That old bunch went, into lifelong collection. 1339. What is called 'stem food', the sugarcane stem is declared; The stem of Sālakalyāṇī, likewise went into the earth. 1340. Thus of lotus species, the stem is temporary; Of water lilies with leaf stems and so on, all of the lotus species. 1341. Reckoned as lifelong, the stems of karamadda and so on; Sugarcane skin, bamboo skin, the juice is temporary. 1342. Radish, mustard, caccu, tambaka, amaranth; Purslane, and Chinese mung bean, flax, and vajakalī likewise. 1343. Jajjharī, and kāsamadda, sellu, and siggu, nāḷikā; Varuṇa, and aggimantha, jīvantī, sunisannaka. 1344. Rājamāsa, and māsa, nipphāva, migapupphikā; Vaṇṭaka, bhūmiloṇī, and many others beginning thus. 1345. What is called 'leaf food', is said to be temporary; And the other mahāloṇī, is declared lifelong. 1346. Indeed as temporary, the mango sprout is said; Of neem, and of kuṭaja, and the leaf of tulasi. 1347. Of cotton and paṭola, and their flowers and fruits; And of phaṇijjaka and ajjuka, that leaf is lifelong. 1348. Of the eight, radish and so on, and the flower of nipphāva; Likewise the flower of karīra, and the flower of varuṇaka. 1349. And the flower of kaseruka, the flower of jīvantī, siggu; Of lotus and water lily species, and the pericarp of the flowers.