English
Now, to show the five kinds of food, such as rice, and then to further categorize them, it begins with "odano" (cooked rice). Therein, "sālī" refers to all varieties of rice, such as red rice. "Vīhī" refers to all varieties of paddy known as vīhī. "Kaṅgū" refers to all varieties of millet, distinguished by white, red, and black. "Kudrūso" is black kodrava. "Varako" is white kodrava. There is no distinction in barley (yava) and wheat (godhuma). Thus, the connection is "bhojjayāgu ca" (and edible gruel) of the seven grains mentioned, along with their derivatives. "Bhojjayāgu ca" means whether hot or cold. For those eating, at mealtime, in the place taken, a limit is known. That is edible gruel. By the word 'and', 'and rice' is connected, meaning 'it is called rice'. But if, into cooked rice, water, gruel-water, milk, etc., are poured, and they give it saying, "Take gruel," even if it is thin, it causes an invitation. But if, having put it into water etc., and cooked it, they give it, it goes into the category of gruel. But if, even in thin gruel, a mustard-seed-sized piece of fish or meat, or a tendon, is put, it causes an invitation. 76. "Grass-grain like sāmāka" is included in kudrūsaka. "Varaka-coraka" is included in varaka. And "nīvāra" is included in sāli (rice). This is the connection. "Grass-grain like sāmāka" means that of which sāmāka is the beginning, that very grass, 'grass-grain' is the compound. 77. "Made of roasted grain" means made by pounding the seven kinds of grains roasted with harsh cooking. Even powder or bran is called 'sattu'. But sattu or bran of grains roasted with even cooking or dried in the sun do not cause an invitation. That which has its origin or arising from barley is 'barley-born', called kummāsa (fermented barley gruel). But that made from mung beans etc. does not cause an invitation. "And permissible" means that only permissible meat is called "meat." 'Ca' is for emphasis. But impermissible (meat) should be rejected. Even if rejected, it does not cause an invitation. That which has its origin in water is called fish. Among these two, if, for one drinking gruel, even in gruel-grains, or fish pieces, or meat pieces, one is eaten and one is in the hand or in the bowl, if he rejects another, he makes an invitation. If both are eaten, and not even a mustard-seed-sized amount remains in the mouth, even if he rejects another, he does not make an invitation. 78. Now, bearing in mind the question, "Eating what kind of food, saying what, when offered, rejecting what, does one make an invitation?" he says, "eating," etc. There, eating any food, whether permissible or impermissible, among the five kinds of food. A monk, by that name, or by the name of those foods that cause refusal, or saying "this" in general, should refuse, refusing, food that is brought, brought within arm's reach, suitable, allowable, as-said food. This is the connection of the word meanings. This is the meaning here: If indeed by someone unsuitable meat, or unsuitable food produced by corrupting families, medical practice, declaring superhuman states, or by means of money and so on, or other food, suitable or unsuitable, even a single grain, has been eaten; then if he, being desirous, while there is food anywhere in his bowl, mouth, or hands, rejects or refuses by body or by speech other food, placed within arm's reach, brought personally, of the described characteristic, only suitable, whether plain or mixed, by saying "take rice" and so on, or by the name of that which is sufficient for refusal, or by the general term "this". "Pour it in, pour it in, pound it, pound it, fill it up!" However, it is allowable to say. 79-80. Now, to show those that do not cause refusal, he says "parched grain" and so on. There, parched grain... (etc.)... fruits and so on do not cause refusal - this is the connection. "Lājā" means parched grain made from rice and so on. "Taṃsattubhattāni" means flour and cooked rice made from those parched grains. "Gorasa" means the essence of cows, milk and so on. "Suddhakhajjaka" means pure sweetmeat, because it is unmixed with fish and meat. But an uncooked ball of flour, made by rolling flour together, called a flour-sweetmeat, causes refusal. "Taṇḍulā" means grains of rice and so on, roasted to an even degree, or simply roasted grains. "Bhaṭṭhapiṭṭha" means any pure roasted flour. "Puthukā" means flattened rice of rice and so on. For flattened rice, according to the tradition and logic of the texts, is taken separately, or together. Therefore, the connection is also "food of flattened rice, bamboo-rice, and so on, of the remaining things mentioned." "Veḷu" means their grains are called. Flattened rice and bamboo-rice, "those whose beginning they are" - this is the compound. The word "ca" (and) here should be applied everywhere. By the word "ādi" (and so on), roots, tubers, and fruits are also taken. (They) go. "Remaining spoken of" means remaining from the seven kinds of grains that were spoken of. "Flavored gruel" means gruel mixed with flavors, cooked meat, and so on. Flavor is also like that. "Pure gruel" means pure gruel, unmixed with meat, and so on. "Fruits, etc." means by the word "etc.", roots, and so on, are also included. "Api ca" is a particle, or a collection of particles, for conjunction. It should be applied to each individually. Now, since for what is extra and not done by the seven modes of Vinaya actions, a Pacittiya is stated, but by contrast, for what is extra and done, there is no offense, therefore, showing how it should be done by one who makes it extra, he said, "by one who has been invited," and so on. There, the connection is: by one who has been invited and has risen, what is extra should not be made; and by one who has not eaten food, what is extra should not be made. "Food" means food sufficient for the invitation. "By one who has not eaten" means by one who has not eaten even a single grain of rice. In "by whom, or what, was done before," the word "eva" is stated with a long vowel, and it is connected with the implied word "that." Therefore, the meaning should be understood thus: by whichever bhikkhu, whatever food was made extra before, that same extra should not be made by that same bhikkhu. Therefore, if another food is offered to one who is eating after making it allowable, he is not allowed to make that extra again, because if it is done with that food, it becomes done together with the first. But in another case, it is permissible for him or another to do it. "Allowable," and so on, are the objects of "making." The construction is: one who makes extra what is allowable, what is received, what is lifted up, what is within arm's reach, and what is for a certain time, should say, "This is enough for all." There, whatever fruit or root, and so on, is made allowable by the five kinds of monastic allowances, and whatever allowable meat or allowable food, that is called "allowable." "Received" means received by a bhikkhu. "Lifted up" means slightly lifted or moved away by a bhikkhu who has come to make it allowable. But that, by the one making it extra, "This is enough for all..." should be done as stated. "Within arm's reach" means one who has come to make it allowable, and it is within his arm's reach. "Making it surplus" means a monk who, having made such a fourfold meal surplus, has either not risen from his seat after inviting, or has eaten in any way without inviting, thus a monk who has completed these two kinds of disciplinary actions. "This is enough for all" means he should say, "This is enough for all." Thus, completing these seven kinds of disciplinary actions, he should break his speech and say this even once, this is the meaning. 83. However, when making it allowable, it should not be done if it is in the hand of an unordained person. Therefore, it is said, "He should not make... ...in hand." An unordained person is one other than an ordained person; "in the hand of an unordained person" means it has gone into his hand. "Even by sending" means if there is no other competent monk there, he may even send it to where there is one. "That which is made surplus, the non-maker, everyone else other than the maker of the surplus, whether invited or not invited, is allowed to eat it," this is the connection. However, one who has invited should clean his mouth and hands and then eat. The description of the instruction on invitation is finished. 8. Description of the instruction on what is timely 84. "Timely" means that for which there is a time, namely the time extending from sunrise to noon, the afternoon, the seven days, and for life; all things such as solid food, soft food, confections, and drinks. These are four in number by classification. Do they receive the designation "timely" by their nature even if not accepted, or in some other way? It says, "accepted." Only when accepted do they receive the designation "timely," such as "for a lifetime," not otherwise, this is the intention. Now it shows them, "for a lifetime," and so on. Among these, "for a lifetime" means that for which the time is until noon, because it is to be consumed from sunrise until noon, such as cakes and other foods. From noon onwards, it cannot be consumed. To know the time limit, a time-post should be erected, or another time. or the meal-duty should be done. Until the last watch of the night, that watch is the time for consumption, thus it is 'yāmakālika' (for a watch). Having received it, because it is to be stored for seven days, seven days is its time, thus it is 'sattāhakālika' (for seven days). Excluding water, all the rest, having been received, is to be kept for life, and when there is a condition, it is to be consumed; because the extent of life, for as long as one lives, that is its duration, thus it is 'yāvajīvika' (for life). But is it not, as elsewhere, that in "yāvajīvika" (for life), in the absence of a time-designation,