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two nāḷis of cooked rice from Magadha; It holds rice, soup, and suitable curries. 62. The medium is half of that, and the inferior is half of that; More than the superior is an improper bowl, less than the inferior is an improper bowl. 63. An extra bowl may be kept, for a maximum of ten days by oneself; It becomes subject to forfeiture, if that time is exceeded. 64. By giving without cutting, by taking, by delusion, by death, by removal; By the signs of the training, by a breach, one abandons the designation of a bowl. 65. One should not put away a bowl, with water, nor dry it in the sun; Nor burn it in the heat, nor place it on the ground, nor hang it up. 66. On a dirty place, on a seat, on the lap, or on an umbrella; On the feet, on a couch or chair, it is not proper to place it. 67. One should not pour out leftover water, nor move a door with a stick; Nor push a door with a bowl, or with a hand holding a bowl. 68. On a ground stand, on a well-made wooden stand; One should place two bowls, one inverted on the ground. 69. Made of wood, silver, gold, jewels, lapis lazuli; Bronze, glass, tin, lead, crystal, copper, iron born. 70. A skull, a gourd, a pot, a basket, all these are improper, said to be objects of wrong-doing. 6. Explanation of Bowls Bowls are – 71. Proper bowls are three, made of copper, iron, or clay; made of wood, gold, silver, gems, or beryl. 72. Improper are those made of crystal, glass, or bronze, belonging to householders; those belonging to the Sangha are proper, those made of gourd or pot are temporary. 7. Explanation of Invitation Invitation is – 73. By whichever posture one is invited while eating; one may eat by another (posture), without a pācittiya transgression. 74. Food, meal, offering, proximity, prohibition by body or speech, these are the five factors of invitation. 75. Cooked rice, flour, porridge, fish, and meat are food; rice, paddy, barley, millet, kudrūsaka, varaka, and wheat; of these seven grains, cooked rice is food and gruel. 76. Sāmāka and other grasses, kudrūsaka, varaka, and coraka; varaka and rice, nīvāra are included. 77. Flour is made of roasted grain, porridge is made of barley; meat is said to be proper, fish is born of water. 78. While eating, prohibiting proper or improper food; one should invite proper food that is offered, saying "this by that name." 79. Parched rice, flour-rice, dairy products, pure snacks; raw rice, roasted flour, flattened rice from bamboo, etc. 80. Cooked rice of the aforementioned, juice, and gruel; pure gruel and fruits, etc., do not generate an invitation. 81. Having been invited, having risen, and not having eaten food; one should not make it extra, whatever was made before by whom. 82. If proper food is taken, and declared, and within arm's reach; when making it extra, one should say, "enough of this." 83. One should not make it extra by sending it to an unordained person's hand; all are allowed to make it, but not to eat it if not made so. 8. Explanation of Time-Limits Time-limits are – 84. Four time-limits are received: for a lifetime, for a day, for seven days, for a lifetime. 85. Flour, roots, fruits, snacks, cow the essence of grain food; Porridge, soup, and so forth, these are for the time of eating. 86. Honey, grape, water-lily root, banana, plantain, rose-apple, jambu; Phārusa fruit, naggisanta fruit, drinks are for the time of the watch. 87. Grains with their husks, except for fruit juice; Except for madhuka flowers, all flower essences too. 88. All leaf essences too, except for cooked radish; Cold water, pounded, or cooked by sun, is for the time of the watch. 89. Ghee, fresh butter, oils, honey, and treacle; Ghee is for seven days, for those whose meat is not forbidden. 90. Oil from sesame, vaseraṇḍa, madhuka, mustard; Honey made by small bees, bumblebees, honeybees, flies; Treacle, a sugar cane product, cooked or uncooked. 91. Fat with its substance, or by itself, animal fat in due time; One should not cook the substance of others, with substances for the time of eating. 92. Turmeric, ginger, vacatta, garlic, vacā; Usīra, bhaddamutta, ativisā, kaṭurohiṇī; The five roots and so forth, those roots are for life. 93. Biḷaṅga, pepper, goṭṭha fruit, long pepper, mustard; Triphala, castor, and so forth, those fruits are for life. 94. Cotton, neem, kuṭaja, paṭola, sūleyya, and so forth; Except for edible leaves, those leaves are for life. 95. Except for sugar cane sap, fresh sugar cane skin; All sap and skin, salt, iron, and stone too. 96. Pure beeswax, and moss, and whatever is well-clarified; And various kinds of vikaṭa, should be known as for life. 97. Root, heartwood, bark, sapwood, leaf, flower, fruit, creeper; Not prepared for food, all that is for life. 98. Consumption of all-time requisites, is permissible at any time; If there is a reason, in the wrong time, the three kinds of time-requisites are permissible. 99. Having passed the time and the watch, both generate a pācitti; Both of these generate, dwelling within and accumulation. 100. When the seven-day requisites, have passed seven days; A pācitti for those stated in the Pāḷi, a dukkaṭa for ghee and so forth. 101. Released Should smear with turmeric, and should not immerse the plough. For one who has made a determination for seven days, by a novice's determination, there is no offense in smearing, etc., even if given to another. 102. Yāvakālika and so on, when mixed with their own kind, cause their true nature to be taken (as such), therefore it is said thus. 103. And what was received before, for seven days, or for life, when mixed with other kālika items, for one who consumes it, there is a pācitti offense. 104. When mixed with yāvakālika, the other three kālika items, if received on that day, should be consumed on that very day. 105. When mixed with yāmakālika, the rest should be understood thus. And when mixed with sattāhakālika, the others are allowable for seven days. 9. Section on Receiving Receiving is – 106. And the bringing by one wishing to give, and the inability to reach by hand, when giving in three ways, taking in two ways, thus receiving has five aspects. 107. In what cannot be moved, born there, in small things like tamarind, etc., or in leaves, or in a heavy load, receiving does not apply. 108. By the signs of training or death, by giving up without concern, by not cutting off, by giving to one not fully ordained, receiving ceases. 109. All that is not received, for one who consumes it, there is a pācitti offense. And pure, not too thick, water is allowable, likewise. 110. What is attached to the body, unbroken, tooth-dirt, eye-dirt, ear-wax, salt, tears, saliva, snot, phlegm, urine, feces. 111. Feces, earth, urine, and ashes, and similar things, one may take oneself and use, if there is no one to make it allowable. 112. In what is badly cultivated, dust-strewn, or in what is taken up and received, in what grows inside, what ripens by itself, and what ripens inside, there is a dukkaṭa offense. 10. Section on Unallowable Meats And among meats, what is unallowable – 113. The flesh of humans, elephants, horses, the flesh of dogs, leopards, of lions, tigers, hyenas, of bears, and of snakes. 114. And meat killed specifically for one, and what is not reflected upon, a serious offense for human flesh, a dukkaṭa offense for the rest of the meats. 115. Bones, blood, skin, hair of these are not allowable. What is done with intention, specifically for one, the rest are without intention. 11. Section on Nissaggiya Nissaggiya Regarding Money – 116. Non-money with money, money with other things; If he exchanges money, here, money is to be forfeited. 117. Kahāpaṇa, silver, gold, and copper coin used in trade; Other things like cloth, pearls, etc., are permissible, (but if used for trade) are objects of wrong-doing. 118. "Having taken this, or having eaten this, give this, or bring this; or I will give," if he agrees to such, there is forfeiture in buying and selling. 119. A gain for oneself or another, or for the Sangha or another, if not designated; If he diverts it, it is to be forfeited, and also a pācittiya and dukkaṭa. 120. Without forfeiting what is to be forfeited, if he uses it or does not give it away; If he considers what is forfeited as his own, it is a dukkaṭa; otherwise, it is another (offence). 12. Explanation of Pācittiya Pācittiya (offences) are: 121. False speech, abusive speech, and carrying tales; Reciting Dhamma word by word (with a layperson), in complaining and grumbling. 122. In striking the palm, disrespect, and causing remorse; Entering a village without asking, and successive meals (without interval). 123. In going without removing a bed or seat, or lodging; In travelling with a woman, in sitting alone with her. 124. In frightening, striking, speaking otherwise, in harming, revealing a coarse offence, concealing; In playing in water, throwing water, leaving the monastery, Pācittiya is said for sleeping by encroaching. 13. Explanation of Monastic Propriety Monastic proprieties are: 125. In destroying plant life, there is pācittiya; what is made permissible, With a nail or with fire-tools, becomes monastic propriety. 126. It is produced from root, stem, seed, shoot, and fruit seeds; In destroying a seed, there is dukkaṭa, if it is separated from plant life. 127. A sprouted seed is not a seed, and what is not done is permissible; Seeds planted in a pot, or outside, one may have them made permissible. 128. In seeds bound together, in a pot or on the ground; If one is made permissible, all of them become made permissible. 129. Having made permissible what is planted, if roots and leaves grow; One should make it permissible again, for it is then plant life. 130. With leaves or without leaves, moss produced from water; Moss on stupas etc., if it has two or three sprouted leaves; A seed is also plant life,