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it is permissible to take them beforehand. 1513. If a monk eats sugarcane, and a novice also desires it; "Cut and take from here," if he is told and takes it. 1514. There is no remaining reason for receiving. Even when eating a lump of jaggery, this is the decision. 1515. It is permissible to make salt with ocean water; It is not considered water for a lifetime. 1516. This water, free from time, is described; Like Nibbāna, by the great sage skilled in Nibbāna. 1517. Hailstones are also said to be like water; It is permissible to drink thick water from wells and so on. 1518. In cultivated fields, thick water is not permissible; If it flows and goes to fill a river, that is permissible. 1519. In ponds, among kakudha and other flowers, full of water; Their taste is not known, nor is there a reason to accept them. 1520. If pollen-filled flowers are placed in a pot of drinking water; Then it should be accepted. 1521. Having accepted and given jasmine flowers there; When water lilies are given, it is permissible as not being a transaction. 1522. The taste of a toothbrush that has not been accepted; If it enters while eating, for one who does not know, it is a pācitti. 1523. Among the things in the body, what is permissible? What is not permissible? All milk, whether from permissible or impermissible meat, is permissible. 1524. Earwax, eye-gum, tooth-dirt, urine, feces; Phlegm, snot, saliva, tears, salt—these are permissible. 1525. Whatever of these has fallen from its own place; Whether on a bowl or on the hand, it should be accepted again. 1526. That which is attached to the body, not separated, is considered accepted; When one drinks hot gruel, sweat appears on the hands. 1527. When wandering for alms, if sweat drips from the hands into the bowl, it is not a reason for acceptance. 1528. Having taken the four unsuitable things oneself, from a non-giver; At the very moment of a snakebite, there is no fault in consuming them. 1529. To dig the earth for clay, or to cut it; And to cut a tree for ashes, is permissible for a bhikkhu. 1530. From sitting without care for uninterrupted bathing; And from the abandonment of training, and from death, and from the mark. Divisions; By giving to him and to another non-bhikkhu; All receiving thus leads to destruction. 1531. In what is badly practiced, it is specified, even if taken by force; In what is grown inside, self-ripened, and in what is ripened inside, a dukkaṭa. 1532. When that is received, for one who perceives it as not received; Even for one who is doubtful there, there is an offence of dukkaṭa. 1533. For one who perceives it as received, even in tooth-sticks and water; Not with the fault of sheep's wool, the origins, etc., are the same. 1534. For junior, middle, and senior bhikkhus and bhikkhunis; Without distinction, as desired, the entire decision by me, without abbreviation, has been stated here from that. The Story of Tooth-sticks. The Fourth Chapter on Food. 1535. Whatever alms-food, etc., for naked ascetics, or for other sectarians; For one giving with a single application, there would be one pācittiya. 1536. For one giving having interrupted (the act), according to the count of applications; There are pācittiyas for him, there would be a triple pācittiya. 1537. Water or a tooth-stick, for one giving to a non-sectarian; And for one who perceives him as a sectarian, a dukkaṭa, and for one who is doubtful. 1538. For one causing another to give, or by a novice, etc.; In a vessel placed for them, for one giving external application. 1539. Having placed food for them, near them, saying "Take it!"; For one speaking thus, there is no offence, like the origin of the sheep's wool (offence). The Story of the Naked Ascetics. 1540. Having caused to give or not caused to give, a bhikkhu, whatever sensual object; If he desires to do with, laughter, etc., with a woman. 1541. He sends her off, saying "Go!"; and having said that, on account of that; In the mere sending her off, there is a dukkaṭa with the first (step). 1542. In the approach of her foot, and when it is transgressed, a dukkaṭa; With the second (step), a pācitti for him, and upon transgressing the boundary. 1543. In seeing the approach, twelve cubits are declared (the limit); The measure in hearing is also thus, but not in an open space. 1544. For a bhikkhu, a triple pācittiya, for others, a triple dukkaṭa; For both, a dukkaṭa is stated, in planting a quarrel. 1545. By the act of sending off, there is no fault for one who is insane, etc.; From taking what is not given. Up to, the methods of origin and so on. The Discourse on Dismissal. 1546. In a small house, who sits having gone beyond the back-ridge; In a family with food, for him, there is an offense of expiation for the bhikkhu. 1547. Having gone beyond arm's reach, and of the back-wall; But near the bed, in a place, the offense is great. 1548. In a house without a bed, for him, perceiving it as a house with a bed; There, even for one who is doubtful, an offense of wrong-doing is declared. 1549. For one sitting, no offense, for the bhikkhu, when there is a second; Or when they are free from passion, or when both have gone out. 1550. For one sitting, not having transgressed the area described; The origins and so on are similar to the first and last cases. The Discourse on Eating Together. 1551. In the fourth and in the fifth, there is nothing at all to be said; And all that is to be said, is said in the two undetermined rules. 1552. But the origin of these is considered similar to the immediate preceding; This very distinction is declared of these. The Discourse on Sitting in a Secluded and Covered Place, and in a Secluded Place. 1553. But of the five meals, spoken of by one of them, who, A present bhikkhu, without asking, should incur (an offense) if in families. 1554. For him, the conduct is an offense of expiation, except at the time it should be; Having excluded the time, the bhikkhu, of two kinds, as described. 1555. Not having passed midday, to the house of another, he goes; Upon entering the vicinity of the house, indeed, by the first, an offense of wrong-doing. 1556. Having transgressed the threshold of the house, and another offense of wrong-doing; And by the second step, an offense of expiation upon transgression. 1557. In the standing place, if the bhikkhu, having looked, does not see; "Not present," without asking, is called one who has entered. 1558. If far away he is standing, that bhikkhu is indeed not present; There is no need in announcing, having searched here and there. 1559. No offense at the time, and for one going having asked the present (bhikkhu); If the path for the bhikkhu is through the house, and even for one going to the monastery. 1560. Or even a dwelling of heretics, likewise a nunnery; Or a hall for distributing food in times of distress, or even the house of a devotee. This origination, is considered equal to Kathina. With action, without action, without mind, with three minds, and three feelings. The Story of Wandering. All are to be accepted, the four-month invitation. By a monk who is not sick, again, the constant invitation. "I will make known if there is sickness, if I have a requisite." It should not be refused, "Now I have no sickness." A triple Pacittiya is stated, a dukkata for "not beyond that." For one who perceives "beyond that," and for one who is in doubt there. For one who perceives "not beyond that," by whom, by what, he was invited. Or by others more than that, having explained it as it is. For a monk making known, or for the sake of another. No offense for relatives, or with one's own wealth. Likewise, for the insane and others, no offense is declared. All originations and so forth, are considered equal to wandering. The Story of Medicine. For a monk going to see an arrayed army. Except for a requisite, for him, a dukkata at every step. Standing within the viewing range, seeing, it's Pacittiya. Having left the range, for one seeing by effort. There are four riders, two guards for its feet. Thus, with twelve persons, one elephant is called. Two foot-guards, a rider, one three-man horse. One charioteer, one warrior, two persons guarding the axle. A four-person chariot is stated, by the one who discerns the Four Noble Truths. And four foot-soldiers, men are called infantry. Endowed with the characteristics stated, this is the ultimate limit. Composed of four divisions, it is called an army. For one going to see each of the elephants and so forth. Even if not arrayed, for one perceiving it as arrayed, there is a dukkata. But if one sees it arriving at one's own standing place. In dangers, no offense, and for such requisites. The Story of the Arrayed. On the fourth day, when the sun has set, if not sick. If he stands in the army, sits, or lies down. In the sky, by psychic power, if one with power should arrange a resting place; Indeed for him there is a pācitti, a triple pācitti it would be. 1578. And if less than three nights, one perceives it as more; Even for one in doubt there, there is an offense of wrong-doing. 1579. Indeed having gone out before dawn, on the third night; There is no fault for one dwelling again, for the sick, or in emergencies. End of the section on Dwelling in the Army. 1580. A military parade, or a division of the army, or even a battle array; Or for the purpose of seeing the army, for one going there is a pācitti. 1581. But what was said before, "an elephant of twelve men"; Thus by that, three elephants, are indicated as "elephant division." 1582. And in the remaining cases, this same method should be known by one who understands; By the hair of three sheep, the origins and so on are the same. End of the section on Military Parades. The Fifth Chapter: On Naked Ascetics. 1583. Intoxicating drink made from flour and so on, is called by the name surā;