English
1350. Of coconut, of palmyra, and the young shoot of ketaka; And many other flowers beginning thus, are temporary. 1351. Temporary flowers, having set aside the rest; As lifelong flowers, all of them should be declared. 1352. Of tilaka, makula, sāla, mallikā; Of kakudhaka, kapittha, kunda, kaḷī; Of kuravaka, karavīra, pāṭalī; This flower indeed is lifelong. 1353. Of mango, hog plum, rose apple, and the fruit of jackfruit; Of citron, wood apple, the fruit of tamarind. Of palm, of coconut, and also the fruit of date; Of breadfruit and of banana, of plantain, and of licorice. Of jujube, of carambola, and the fruit of eggplant; Of gourd and cucumber, and the fruit of melon. The fruit of rājāyatana, the fruit of pussa, and of timbaruka; Many such fruits, are for a limited time. Triphala, long pepper, nutmeg, and pungent fruit; Goṭṭhaphala, bilaṅga, takkola, and peppers. Such as these mentioned, and unmentioned in the Pāli; These fruits, however, are for lifelong use. Jackfruit and jambu seeds, sāla seeds and breadfruit seeds; Tamarind and ivy gourd seeds, and lotus seeds, all of them. Of date, screwpine, and so on, and also palm fruit seeds; Such as these, are for a limited time. Punnāga and licorice seeds, sella seeds and triphala seeds; Such as these seeds, are specified as non-meat. Of the seven kinds of grains, and also of pulses; Flour of jackfruit and sāla, of breadfruit and jambu. Palm flour, and also washed flour, that of khīravallī; Many such things, are declared for a limited time. Unwashed palm flour, and flour that is of khīravallī; And flour of ashwagandha and so on, that is for lifelong use. The sap extracted from sugarcane, one is for seven days; The remaining, and asafoetida and so on, sap is for lifelong use. Regarding roots and so on, I have indicated only a little; Following this, the rest should be understood by the discerning. "I will eat in the wrong time," for one who receives food; Who perceives it as wrong time when it is the right time, and who is doubtful when it is the right time. A dukkaṭa offense, for one who perceives it as the right time, no offense is declared; This is similar to the origin of the sheep's wool, and so on. Discourse on Eating at the Wrong Time. Having made a store of food, or also of edibles, whoever; Eats or consumes, for him there would be a pācittiya offense. Bhikkhu, what for the novices, he gives up, without attachment; If, having put it away, they give it back to him, it is allowable again. Having received it himself, what is not given up; On the second day, for him, that which is put away is not allowable. Then, for a bhikkhu who consumes even a single grain of rice; A Pācittiya is declared pure, by the Such-one with a pure mind. Among unallowable meats, like human flesh, a Thullaccaya; A Pācittiya, with a Dukkaṭa for others. Consuming what is reckoned as Yāmakālika, a Pācittiya; Together with an offense of Dukkaṭa, when consuming for the purpose of food. If, having been invited, food that is not left over; When consuming it, for him, there are two Pācittiyas. Two offenses, with a Thullaccaya, in human flesh, there are; In other unallowable meats, two offenses with a Dukkaṭa. Consuming what is reckoned as Yāmakālika, when there is a condition; Two, with a mouth that has meat, only one, without meat. For one consuming that very thing, solely for the purpose of food; In those two categories, a Dukkaṭa indeed increases. Consuming pure food at the wrong time, and also due to storage; And from eating at the wrong time, there are two Pācittiyas. In meat, a Thullaccaya, and a Dukkaṭa also increases; In human flesh and in other cases, two offenses, in due order. There is no food not left over, when consuming at the wrong time; An offense in all categories, for the bhikkhu, due to that. Or due to the wrong time, there is no offense in Yāmakālika; When receiving Sattāhakālika or Yāvajīvika. Solely for the purpose of food, in receiving two kinds; In the acts of consuming, a Dukkaṭa in the non-flesh. Then, if mixed with flesh, having taken and put it away; For one consuming it again, a Pācittiya is declared. Time, watch, and seven days, these are the three times; For one transgressing, an offense, that particular time-bound thing. By oneself, three mixed flavors, and others indeed; Bringing to its own nature, that which is for a short time for oneself. 1387. And just so, in the remaining time-limit items, one should specify; But in all these, in all four time-limit items. 1388. The two time-limit items at the beginning, and that stored inside, and stored food; Both are not the latter two time-limit items. 1389. In an improper dwelling, by that stored inside, by the two; Or taken on that very day, the former two are not allowable. 1390. This is called 'mouth-storage'; that which is stored inside is not allowable; Thus it is strongly stated, in the Mahāpaccariya. 1391. There is no fault even having stored the first three time-limit items; When eating each one without transgressing its own time. 1392. Similarly, for the insane and so forth, no offense is declared; This, by way of origin and so forth, is like the 'sheep's wool' (simile). Discourse on Storing Food. 1393. Exquisite foods, but not being sick, for oneself; Having requested for the purpose, a pācittiya offense when consuming. 1394. "Give me my food with ghee, with ghee, mixed with ghee; And give me ghee-food" — for one who requests, a dukkaṭa offense. 1395. If having requested thus, a dukkaṭa for one who receives; Again, for one who consumes, a pācittiya offense is declared. 1396. Having requested and consuming pure ghee and so forth; Even in the Sekhiya rules, the request should be declared a dukkaṭa offense. 1397. Therefore, having requested and consuming that mixed with exquisite food; Food made of seven grains, one should declare a pācittiya. 1398. If requested: "Give me food with cow's ghee for me"; If one gives something different, by goat's ghee and so forth. 1399. If "Give with ghee" is said, even with fresh butter and so forth; If one gives with something else, it is declared to be something different. 1400. By whatever indeed was requested, even in that original item or of that; But even if that is received, what is received is indeed that, not otherwise. 1401. Except for ghee and so forth, which indeed appear in the Pāli text; For one who requests by other things, there is a dukkaṭa offense. 1402. Having requested all ghee and so forth together; Having made it one taste and consumed, not... is considered to be a pācittiya. 1403. Even if offered with what is not allowable, if given with ghee, in receiving or consuming, a dukkaṭa is declared. 1404. To one who is sick, thinking "he is sick," or to one who is confused, a dukkaṭa is said by the Sage, non-offence is proclaimed. 1405. When sick, having requested, if eaten by one not sick, or the remainder of the sick person, or of relatives and so on. 1406. This is of four origins: from body, from body and speech, from body and mind, and from body, speech, and mind. The discourse on choice food. 1407. Whoever takes food into the mouth, not given, except for tooth-cleaning water, for him there is a pācittiya. 1408. The reach of a hand, suitable for a middle-sized person, whether human or dwarf, gives in three ways, by body and so on. 1409. If the bhikkhu receives it, being given in two ways, thus, with the five factors combined, his receiving is proper. 1410. If the giver is in the sky, and the other is on the ground, by the head of the one on the ground, and the body of the one in the sky. 1411. Whatever limb is nearer, by its lower part, to give or to take, without extending the hand. 1412. The hand-reach should be measured, this rule applies to those on mountains and so on; but in such a place, if one gives while standing, it is allowable. 1413. If a bird with its beak, or an elephant with its trunk, gives any flower or fruit, it is allowable. 1414. Many vessels full of rice and curry, carrying them on the head, going to someone. 1415. If one bows down slightly, and says, "Take it," then extending the hand, the bhikkhu should take the lowest vessel. 1416. It should be received even with a part by the bhikkhu; by this much, all of them are considered as received. 1417. From then on, all of it, having put it down as desired, then having opened it, it is allowable to take what is wanted. 1418. What needs to be said about a basket and so on, in one vessel? If carrying food on a pole, and bowing down, It is proper. 1419. A bamboo should be thirty cubits, with two pots at its ends; Like a snake, when one is taken, all of it is indeed taken. 1420. If many bowls are placed on a bed, or on a stool, or on a mat, and the donor stands within arm's reach and gives. 1421. If one, with the intention of receiving, touches the bed, etc., and sits down, and whatever is given in the bowls, 1422. all of that is indeed taken by him, no doubt. If one thinks, "I will receive," the bed, etc., 1423. all of that is taken. Having touched with the belly, the bowls standing on the ground indeed. 1424. Whatever is touched with a finger or even with a needle, while sitting right there, being given, is proper. 1425. On a large mat, and likewise on hand-cloths, etc., for one who takes within arm's reach, it is proper. 1426. But to take from leaves grown there is not proper; for these are not attached to the body indeed. 1427. On an immovable stone, or on a similar plank, or on a bed tied to a stump, taking is not proper. 1428. On tamarind leaves, etc., or those spread on the ground, because of inability to hold them, taking is not proper. 1429. If one gives with a long stick, exceeding arm's reach, the server should be told by the bhikkhu, "Come and give!" 1430. If there is dust in the bowl, it should be washed if there is water; If that is not present, having wiped it,