bhikkhu carrying the grudge didn’t give it. The bhikkhu overcome with thirst
died.
As a result of this incident, the Buddha formulated two rules: “When a traveling
bhikkhu is asked for a water-strainer, it is not not to be given … And a bhikkhu is not
to go traveling without a water strainer .… If there is no water-strainer or waterstrainer cylinder, even the corner of the outer robe may be determined (saying):
‘Imin› parissavetv› piviss›mi (Having strained with this, I will drink).’”
For straining large amounts of water, two methods are allowed: The first is using a
water-strainer mounted on sticks. This, according to the Commentary, is like a dyer’s
strainer for lye-water: a ladder with four steps is placed over a basin, with cloth draped
over the steps. Water is poured in the middle section, between steps two and three, and
then flows through the cloth to fill the sections of the basin on either side.
The second allowance is for using a filter cloth spread in the water (of a lake, river,
or other large body of water). The Commentary’s directions: Tie a filter cloth to four
stakes, let it sag in the middle to below the surface of the water, and take water from
the filtered water in the middle above the cloth.
Miscellaneous accessories. A bhikkhu is allowed to own an umbrella/sunshade and
to use it in the area of the monastery—although again, as with footwear, he should
lower the umbrella as a sign of respect near a stÒpa. He is also allowed to use it outside
the monastery when he is ill. According to the Commentary, ill here includes when he
is feverish or in an irritable mood, when he has weak eyes or any other condition that
might be aggravated by not using an umbrella. The Commentary goes on to say that
when there is rain, one may use an umbrella to protect one’s robes; and when on a
journey, one may use an umbrella as a protection against wild animals and thieves (!).
The objection against using an umbrella without good reason seems to be that in
ancient times it was considered a sign of rank and ostentation. Thus the Commentary
goes on to say that an umbrella made out of a single very large leaf—as is sometimes
used in Sri Lanka—is allowable in all circumstances, probably because it carries no
connotations of rank. The Commentary to Pr 2 adds that umbrellas with fancy
decorations should never be used. If the decorations are on the handle, one may use the
umbrella only after scraping them off or wrapping the entire handle in thread so that
they cannot be seen.
The following personal requisites are also allowed: a mosquito net, a little water jar
(as is still common in India; a small water kettle would also come under here), a broom,
a fan, a palmyra-leaf fan (a fan with a handle), a torch, a lamp (flashlights would come
under here), a mosquito whisk, and a staff (or a cane). There are two qualifications here:
(1) The mosquito whisk cannot be made of yak-tail hairs (a whisk of this sort was
considered a luxurious item) and instead should be made of bark fibers, khus-khus
grass, or peacock feathers (why this last was not considered a luxury item is hard to
tell). (2) Conflicting with the allowance for a staff at Mv.V.6.2 is a prohibition at
Cv.V.24.1-3 against using a staff with a wicker loop (for carrying bundles) unless
formally authorized by the Community to do so. The Commentary’s resolution of this

conflict is that the prohibition applies only to staffs two meters long. Any staff shorter
or longer than that, it says, requires no authorization.
When carrying a load, one is not allowed to use a carrying pole for the shoulder
with loads at both ends (as is used by farmers and small vendors in Thailand). One is
allowed a carrying pole with the weight at one end or a carrying pole for two bearers
(with the load hanging from the middle of the pole). One is also allowed to carry a
weight on the head, on the shoulders, on the hips, or slung from a strap (over the
shoulder).
All metal goods except weapons are allowed, as are all wooden goods except a dais
and a throne (see Chapter 6), wooden alms bowls, and wooden shoes; all clay goods
except a foot wiper and a potter’s hut. According to the Commentary, this last is a
reference to the large baked earthenware hut mentioned in Pr 2. Although metal goods
are allowed, one is not allowed to make a hoard of them. An appropriate collection is
one limited to items that one is actually using. Cv.V.28.2 mentions a collection “to the
extent of an ointment box, an ointment stick, and an instrument for removing dirt from
the ears.” The Commentary to Pr 2 insists that knives, scissors, and other similar tools
be free of fancy decorations.
And finally, although the Buddha praised frugality and the practice of finding use in
cast-off things, the incident of the bhikkhu using a skull for a bowl, mentioned above,
inspired him to prohibit the practice of using cast-off things exclusively.

Rules
Bowls
“A bowl made of/with gold should not be used. A bowl made of/with silver … gems
… lapis lazuli … crystal … bronze … glass … tin … lead … copper should not be used.
Whoever should use one: an offense of wrong doing. I allow two kinds of bowl: an iron
bowl, a clay bowl.”—Cv.V.9.1
“One should not go for alms with a gourd … with a water pot. Whoever should do so:
an offense of wrong doing.”—Cv.V.10.1
“One should not use a skull as a bowl. Whoever should do so: an offense of wrong
doing.”—Cv.V.10.2
“I allow a circular bowl rest” .… “One should not use fancy circular bowl rests.
Whoever should use one: an offense of wrong doing. I allow two kinds of circular bowl
rests: made of tin, made of lead” .… “I allow that they be planed (to fit tightly with the
bowl)” .… “I allow that dragon teeth be cut in them (to keep them from slipping)” .…
“Decorated circular bowl rests—full of little figures, made with ornamentations (§—
missing in BD)—should not be used. Whoever should use one: an offense of wrong
doing. I allow ordinary circular rests.”—Cv.V.9.2

“A wet bowl should not be put away. Whoever should do so: an offense of wrong
doing. I allow that a bowl be put away after having dried it (in the sun)” .… “A bowl
with water in it should not be dried in the sun. Whoever should do so: an offense of
wrong doing. I allow that a bowl be dried in the sun after it has been made free of
water” .… “A bowl should not be left in the heat. Whoever should do so: an offense of
wrong doing. I allow that be put away after having been dried for a moment in the
heat.”—Cv.V.9.3
“I allow a bowl-holder (§)” .… “A bowl should not be left aside at the edge of a ledge
(§).Whoever should do so: an offense of wrong doing” .… “A bowl should not be left
aside at the edge of a small ledge outside a wall (§). Whoever should do so: an offense
of wrong doing” .… “I allow a grass mat (on which to place bowls upside down)” .…
Termites chewed the grass mat. “I allow a piece of cloth” .… Termites chewed the cloth.
“I allow a bowl-shelf (§)” .… “I allow a bowl-chest (§)” .… “I allow a bowl bag” .… “I
allow a string for tying the mouth of the bag as a carrying strap.”—Cv.V.9.4
“A bowl should not be hung up. Whoever should do so: an offense of wrong doing” .…
“A bowl should not be kept on a bed … a bench … a lap … an umbrella. Whoever
should do so: an offense of wrong doing” .… “A door should not be opened by a
bhikkhu with a bowl in his hand. Whoever should open one: an offense of wrong
doing.”—Cv.V.9.5
“One should not throw away scraps, bones, and waste water in the bowl. Whoever
should do so: an offense of wrong doing. I allow a (waste-)receptacle.”—Cv.V.10.3
Footwear
“I allow single-soled leather footwear. Double-soled leather footwear should not be
worn. Triple-soled leather footwear should not be worn. Multi-soled leather footwear
should not be worn. Whoever should wear it: an offense of wrong doing.”—Mv.V.1.30
“I allow multi-soled leather footwear that has been cast off (or thrown away). But new
multi-soled leather footwear should not be worn. Whoever should wear it: an offense
of wrong doing.”—Mv.V.3.2
“In all outlying districts I allow multi-soled leather footwear.”—Mv.V.13.13
“Leather footwear that is entirely blue (or green) should not be worn. Leather footwear
that is entirely yellow … entirely blood-red … entirely crimson … entirely black …
entirely orange … entirely beige (§) should not be worn. Whoever should wear it: an
offense of wrong doing.”—Mv.V.2.1
“Leather footwear with blue/green straps should not be worn. Leather footwear with
yellow straps … with blood-red straps … with crimson straps … with black straps …
with orange straps … with beige (§) straps should not be worn. Whoever should wear
it: an offense of wrong doing.”—Mv.V.2.2
“Leather footwear with heel-coverings should not be worn. Boots (or sandals with
straps up the calf) (§) … shoes (§) … leather footwear stuffed with cotton (or kapok) …
leather footwear decorated with partridge (or quail) wings … leather footwear with

toes pointed like rams’ horns … leather footwear with toes pointed like goats’ horns …
leather footwear with toes pointed like scorpion tails … leather footwear with peacock
feathers sown around … decorated leather footwear should not be worn. Whoever
should wear it: an offense of wrong doing.”—Mv.V.2.3
“Leather footwear embellished with lion skin should not be worn. Leather footwear
embellished with tiger skin … with panther skin … with black antelope skin … with
otter skin … with cat skin … with squirrel skin … with flying fox skin should not be
worn. Whoever should wear it: an offense of wrong doing.”—Mv.V.2.4
“And one should not wear leather footwear in a monastery. Whoever should wear it:
an offense of wrong doing.”—Mv.V.4.3
“I allow one whose feet are painful or one whose feet are split or one who is afflicted
with corns to wear leather footwear.”—Mv.V.5.2
“I allow you, when thinking, ‘I will now get up on a bed or a bench,’ to wear leather
footwear.”—Mv.V.6.1
“I allow you to wear leather footwear in a monastery.”—Mv.V.6.2
“One should not enter a village while wearing leather footwear. Whoever should enter:
an offense of wrong doing” .… ”I allow that an ill bhikkhu enter a village while wearing
leather footwear.”—Mv.V.12
“Wooden footwear should not be worn. Whoever should wear it: an offense of wrong
doing.”—Mv.V.6.4
“Palmyra-leaf footwear should not be worn. Whoever should wear it: an offense of
wrong doing.”—Mv.V.7.2
“Bamboo footwear should not be worn. Whoever should wear it: an offense of wrong
doing.”—Mv.V.7.3
“Footwear (woven) of grass should not be worn. Footwear (woven) of muñja grass …
(woven) of reeds … (woven) of marshy date-palm … (woven) of kamala-grass …
knitted from wool … made with gold … made with silver … made with gems … made
with lapis lazuli … made with crystal … made with bronze … made with glass (mirrors)
… made with tin … made with lead … made with copper should not be worn. Whoever
should wear it: an offense of wrong doing. Non-leather footwear that is meant for
walking (§) should not be worn. Whoever should wear it: an offense of wrong doing. I
allow three kinds of non-leather footwear if fixed permanently in place: restroom
footrests, urinal footrests, rinsing-room footrests (see Cv.V.35.2-4).”—Mv.V.8.3
Water Strainers
“I allow a strainer (for water).” …. “I allow a ladle-strainer” …. “I allow a water-strainer
cylinder (§).”—Cv.V.13.1
“When a traveling bhikkhu is asked for a water-strainer, it is not not to be given.
Whoever doesn’t give it: an offense of wrong doing. And a bhikkhu is not to go
traveling without a water strainer. Whoever should go: an offense of wrong doing. If

there is no water-strainer or water-strainer cylinder, even the corner of the outer robe
may be determined: ‘Having strained with this, I will drink.’”—Cv.V.13.2
“I allow a water-strainer mounted on sticks (§).”…. “I allow that a filter cloth be spread
in the water (§).”—Cv.V.13.3
Miscellaneous
“I allow an umbrella (sunshade)” .… “An umbrella is not to be used.”—Cv.V.23.2
“I allow an umbrella for one who is ill” .… “I allow that an umbrella be used in a
monastery and the vicinity of a monastery both by one who is ill and one who isn’t.”—
Cv.V.23.3
“I allow a mosquito net.”—Cv.V.13.3
“I allow a little water jar and a broom.”—Cv.V.22.1
“I allow a fan and a palmyra-leaf fan (a fan with a handle).”—Cv.V.22.2
“I allow a mosquito whisk” .… “A yak-tail whisk is not to be used. Whoever should use
one: an offense of wrong doing. I allow three kinds of whisk: made of bark fibers,
made of khus-khus grass, made of peacock tail feathers.”—Cv.V.23.1
“I allow you … a torch, a light, a staff (a cane).”—Mv.V.6.2
“Staffs with wicker carriers (§) are not to be used. Whoever should use one: an offense
of wrong doing.”—Cv.V.24.1
“I allow that a staff-authorization be given for a bhikkhu who is ill.” Procedure and
transaction statement. —Cv.V.24.2
“I allow that a staff-and-wicker-carrier-authorization be given for a bhikkhu who is ill.”
Procedure and transaction statement. —Cv.V.24.3
“A carrying pole (for the shoulder) with loads at both ends is not to be carried.
Whoever should carry one: an offense of wrong doing. I allow a carrying pole with the
load at one end, a carrying pole for two bearers, (carrying) a weight on the head, a
weight on the shoulders, a weight on the hips, a weight slung on (over the shoulder,
etc.).”—Cv.V.30
“I allow all metal goods except weapons, all wooden goods except a dais (§), a throne
(§), a wooden alms bowl, and wooden shoes; all clay goods except a foot wiper and a
potter’s (hut) (§).”—Cv.V.37
“A collection of metal (§) and bronze goods is not to be made. Whoever should make
one: an offense of wrong doing.”—Cv.V.28.1
“I allow a collection to the extent of an ointment box, an ointment stick, and an
instrument for removing dirt from the ears.”—Cv.V.28.2
“And the practice of using nothing but thrown away things (§) should not be followed.
Whoever should do so: an offense of wrong doing.”—Cv.V.10.2

C HA P TE R F O U R

Food
The three main classes of food—staple foods, non-staple foods, and juice drinks—have
already been discussed in BMC1 under the Food Chapter of the p›cittiya rules. The
question of making fruit allowable has been discussed under Pc 11. Here we will discuss
aspects of the topic of food not covered in those passages.
Cooking & storing foods. One may not consume food stored indoors, cooked
indoors, or cooked by oneself. There is a separate dukka˛a for each of these actions.
Thus, if one consumes food stored indoors that one has cooked oneself, one incurs two
dukka˛as. According to the Commentary, indoors here means in an akappiya-ku˛i (a
building that has not been designated as a food storage place) that would count as a
“same lodging” with a bhikkhu under Pc 5 & 6. Stored means kept overnight, even if
the food has not been formally offered. (Pc 38 imposes a p›cittiya on eating food kept
overnight after it has been formally offered, regardless of where it has been kept.)
Food stored or cooked in a food storage place (kappiya-ku˛i—see Chapter 7) doesn’t
count as stored or cooked indoors. A lay person’s residence automatically counts as a
kappiya-ku˛i, so a bhikkhu staying in such a place would be able to eat food that the lay
person had stored and cooked there. These storing and cooking prohibitions apply only
to staple foods, non-staple foods, and juice drinks, and not to medicines and tonics.
However, if a medicine or tonic stored indoors is later mixed with food that has been
kept in a kappiya-ku˛i, the resulting mixture counts as food stored indoors.
None of the texts discuss whether cooked oneself under this prohibition means that a
bhikkhu may eat food cooked by another bhikkhu, or if it should also be translated as
cooked oneselves, meaning that bhikkhus may not eat food fixed by any bhikkhus. The
origin story to the rule suggests the second interpretation, in that the rule was
formulated after Ven. finanda had fixed medicinal conjey, intending not to eat it himself
but to present it to the Buddha. The Buddha refused to eat it, and chided finanda,
saying, “How can you be intent on luxury of this sort?” Because the conjey itself was
not luxurious, the Buddha was apparently referring to the luxury of bhikkhus’
providing food of their choice for one another, rather than depending on the choices
made by their supporters. This may explain why the allowance under this prohibition
mentions not food cooked “by another,” but food cooked “by others”: i.e., people who
are not bhikkhus.
Although bhikkhus may not cook their food themselves, the Canon allows a
bhikkhu to reheat for his own use—or for the use of his fellow bhikkhus—food that has
already been cooked by others.
The Me˚˜aka allowance (Mv.VI.34.21) for gathering provisions for a journey is
discussed under Pc 39.
Eating. A bhikkhu should not eat from the same dish or drink from the same cup
with anyone else at all, lay or ordained. The Commentary adds here, however, that if

Bhikkhu X takes fruit from a dish and goes away, Bhikkhu Y may then take food from
the same dish. After Bhikkhu Y goes away, Bhikkhu X may then come back for more.
In other words, the prohibition is against using the same dish, etc., in the presence of
another person who is also using it.
There is also a prohibition against eating from a food warmer (made of metal or
wood, says the Commentary), which the V/Sub-commentary explains as a bowl-like
container into which hot water is poured, and over which is placed a bowl for keeping
the food. A bhikkhu who is ill, however, may eat from a raised tray. The Commentary
says that this allowance extends to trays made of wickerware or wood.
A bhikkhu who regurgitates his food is allowed to swallow it again as long as it has
not come out of his mouth. The Commentary defines out of his mouth as meaning
sticking in the mouth. In other words, when regurgitated food comes into the mouth,
one may swallow it if it flows back down the throat, but not if it stays in the mouth. The
Commentary here is interpreting mukha-dv›ra, literally the door of the face, as the
larynx, and not the opening of the lips. Under Pc 40 I argued against this interpretation,
noting that MN 140 treats the mukha-dv›ra as separate from the space “whereby what
has been eaten, drunk, consumed, and savored gets swallowed.” The larynx belongs to
the second space; this leaves the mouth for the first. The awkwardness of the
Commentary’s interpretation here is yet another argument against taking mukhadv›ra to mean larynx—why food stuck in the mouth would be counted as outside the
larynx but food that doesn’t get stuck would not, is hard to explain. A more reasonable
interpretation would be the common-sense one: Regurgitated food may be swallowed
again, even if it gets stuck in the mouth, but not if brought out of the mouth.
Famine allowances. Once, during a famine, the Buddha made the following
allowances: A bhikkhu could eat what had been stored indoors, cooked indoors, and
cooked by oneself. If there was non-staple fruit and no one to make it allowable, he
could pick it up and carry it away. If he met an unordained person who could make it
allowable, he could put the fruit on the ground and then consume it after having
formally received it from that person. If he had eaten and turned down an offer of
further food, he could still consume food that had not been made “leftover” (see Pc 35)
if it was brought back from where the meal was, if it was formally accepted before the
meal, or if it was food that had grown in the woods or in a lotus pond—apparently
these last two were places where people would go foraging during a famine.
After the famine, however, the Buddha rescinded these allowances without any
provision for invoking them again during a similar crisis. Thus they are no longer
available to the Community.
Garlic. There is a prohibition against eating garlic unless one is ill. According to the
Commentary, ill here means any illness for which garlic is a cure. Traditionally, garlic is
used as an antibiotic and to ward off colds and flu. According to current medical
knowledge, it also helps prevent high blood cholesterol. Although Asian food often
contains garlic as an ingredient, none of the texts mention the use of garlic mixed in
with food. Perhaps it is allowable on the grounds of being a digestive aid. An
alternative interpretation, accepted by many Communities, is that the original

prohibition is against eating garlic by itself. Following this interpretation, garlic mixed
with other ingredients would be allowable even when one is not ill.
Green gram. Mv.VI.16.2 tells of an incident in which Ven. Kaºkha-Revata saw a
heap of excrement out of which green gram (a mung bean) had sprouted. Noting that
green gram, even when digested, can still sprout, he wondered if it might be allowable.
The Buddha assured him that it was.

Rules
“I allow anything falling while being presented to be picked up by oneself and eaten.
Why is that? Because it has been relinquished by the benefactors.”—Cv.V.26
“One should not consume human flesh. Whoever should do so: a grave offense. And
one should not consume meat without having reflected on it (on what it is). Whoever
should do so: an offense of wrong doing.”—Mv.VI.23.9
“One should not consume elephant flesh … horse flesh … dog flesh … snake flesh …
lion flesh … tiger flesh … leopard flesh … bear flesh … hyena flesh. Whoever should do
so: an offense of wrong doing.”—Mv.VI.23.10-15
“One should not knowingly consume meat killed on purpose (for a bhikkhu). Whoever
should consume it: an offense of wrong doing. I allow fish and meat that is pure in
three respects: One has not seen, heard, or suspected (that it was killed on purpose for a
bhikkhu).”—Mv.VI.31.14
“I allow all fruit that is non-staple.”—Mv.VI.38
“A mango is not to be consumed. Whoever should consume one: an offense of wrong
doing.”—Cv.V.5.1 (This rule was later repealed by the rules at Cv.V.5.2)
“I allow mango peels” .… “I allow that fruit made allowable for contemplatives in any
of five ways be consumed: damaged by fire, damaged by a knife, damaged by a
fingernail, seedless, or with the seeds removed. I allow that fruit made allowable for
contemplatives in any of these five ways be consumed.”—Cv.V.5.2
“I allow that fruit that has not been made allowable be consumed if it is without seeds,
or if the seeds are discharged.”—Mv.VI.21
“Although green gram, even when digested, sprouts, I allow that green gram be
consumed as much as you like (§).”—Mv.VI.16.2
“I allow conjey and honey-lumps.”—Mv.VI.24.7
“When invited to a certain place, one should not consume the eating-conjey of another
(donor). Whoever should consume it is to be dealt with in accordance with the rule (Pc
33).”—Mv.VI.25.7
“I allow the five products of a cow: milk, curds, buttermilk, butter, ghee.”—Mv.VI.34.21

“I allow eight juice drinks: mango juice drink, rose apple juice drink, seed-banana juice
drink, seedless banana juice drink, madhu (Bassia pierrei? Bassia latifolia?) juice drink,
grape juice drink, water-lily root juice drink, ph›rusaka (Bouea burmanica
(Anacardiaceae)?) juice drink. I allow all fruit juice except for the juice of grain. I allow all
leaf-juice except for the juice of cooked (§) vegetables. I allow all flower juice except for
the juice of liquorice flowers. I allow fresh sugar cane juice.”—Mv.VI.35.6
“I allow all vegetables and all non-staple foods made with flour.”—Mv.VI.36.8
“Garlic should not be eaten. Whoever should eat it: an offense of wrong doing.”—
Cv.V.34.1
“I allow that garlic be eaten in the event of illness.”—Cv.V.34.2
Cooking & Storing
“One should not consume what has been stored (§) indoors, cooked indoors, or cooked
by oneselves. Whoever should consume it: an offense of wrong doing. If one should
consume what has been stored indoors, cooked indoors, cooked by others: an offense
of two wrong doings. If one should consume what has been stored outside, cooked
indoors, cooked by oneselves: an offense of two wrong doings. If one should consume
what has been stored indoors, cooked outside, cooked by oneselves: an offense of two
wrong doings. If one should consume what has been stored indoors, cooked outside,
cooked by others: an offense of wrong doing. If one should consume what has been
stored outside, cooked indoors, cooked by others: an offense of wrong doing. If one
should consume what has been stored outside, cooked outside, cooked by oneselves:
an offense of wrong doing. If one should consume what has been stored outside,
cooked outside, cooked by others: no offense.”—Mv.VI.17.3-5
“I allow reheating.”—Mv.VI.17.6
“There are badland roads with little water, little food. It is not easy to go along them
without provisions for a journey. I allow that provisions for a journey be sought out:
husked rice by one who has need of husked rice, green-gram by one who has need of
green gram, black-eye peas (§) by one who has need of black-eye peas, salt by one who
has need of salt, sugar-lumps by one who has need of sugar-lumps, oil by one who has
need of oil, ghee by one who has need of ghee.”—Mv.VI.34.21
Eating
“One should not eat from the same dish (with another person) (or) drink from the
same cup …. Whoever should do so: an offense of wrong doing.”—Cv.V.19.2
“One should not eat from a food-warmer (§). Whoever should do so: an offense of
wrong doing” …. (A sick bhikkhu couldn’t hold his bowl in his hand while eating) “I
allow a raised tray.”—Cv.V.19.1
“I allow ruminating for a ruminator. But one should not take in (ingest) anything
brought outside of the mouth. Whoever should do so is to be dealt with in accordance
with the rule (Pc 37).”—Cv.V.25

Famine Allowances
“I allow storing indoors .… I allow cooking indoors .… I allow that one cook for
oneself .… I allow what is stored indoors, cooked indoors, and cooked by
oneself.“—Mv.VI.17.7
“I allow that where one sees non-staple fruit, and there is no one to make it
allowable, having picked it up and carried it away, having seen someone to make it
allowable, having placed it on the ground, having formally received it, one may
consume it. I allow that one formally accept what one has picked up.”—Mv.VI.17.9
“I allow that, having eaten and been satisfied, one may consume what has not been
made left over if it is brought back from there (where the meal was).”—Mv.VI.18.4
“I allow that, having eaten and been satisfied, one may consume what has not been
made left over if it was formally accepted before the meal.”—Mv.VI.19.2
“I allow that, having eaten and been satisfied, one may consume what has not been
made left over if it grows in the woods, if it grows in a lotus pond.”—Mv.VI.20.4
“Those things that were allowed by me for the bhikkhus when food was scarce, crops
bad, and almsfood difficult to obtain: what was stored indoors, cooked indoors, cooked
by oneself, accepting formally what was picked up; what was taken back from there;
what was formally accepted before the meal; what grows in the woods; what grows in
a lotus pond: From this day forward I rescind them. One should not consume what is
stored indoors, cooked indoors, cooked by oneself; or what was formally accepted after
having been picked up: Whoever should consume it: an offense of wrong doing. Nor
should one, having eaten and been satisfied, consume food that is not left over if it is
brought back from there (the place where the meal was offered), if it was formally
accepted before the meal, if it grows in the woods or a lotus pond. Whoever should
consume these is to be dealt with in accordance with the rule (Pc 35).”—Mv.VI.32.2
“Day-long food (juice drinks) mixed with time-period (morning) food, when received
that day, is allowable in the time period, but not outside of the time period. Seven-day
medicine (tonics) mixed with time-period food, when received that day, is allowable in
the time period, but not outside of the time period. Life-long medicine mixed with timeperiod food, when received that day, is allowable in the time period, but not outside of
the time period. Seven-day medicine mixed with day-long food, when received that
day, is allowable through the watches of the night, but not when the watches of the
night have passed. Life-long medicine mixed with day-long food, when received that
day, is allowable through the watches of the night, but not when the watches of the
night have passed. Life-long medicine mixed with seven-day medicine, when received,
is allowable for seven days, but not when the seven days have passed.”—Mv.VI.40.3
From the Second Council
1) Is the permission for a salt horn permissible?
What is the permission for a salt horn?