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announced the time to the Blessed One: ‘It is time, Venerable Sir, the meal is ready.’ Then the Blessed One, in the forenoon, having dressed, and taking his bowl and robe, went to the dwelling of that poor laborer; having gone there, he sat down on the seat prepared, together with the Sangha of bhikkhus. Then that poor laborer served the bhikkhus at the meal. The bhikkhus said thus: ‘Give a little, friend. Give a little, friend.’ ‘Venerable Sirs, do not accept just a little, thinking “this is a poor laborer.” Much food and drink has been prepared by me. Accept, Venerable Sirs, as much as you wish.’ ‘Indeed, friend, we do not accept just a little for that reason. But rather, we, early in the morning, went for alms and ate; therefore we accept just a little.’ Then that poor laborer complained, grumbled, and lamented: ‘How is it that the Venerable Ones, invited by me, would eat elsewhere! And I am not able to give as much as they wish?’ Indeed, the bhikkhus heard that poor laborer complaining, grumbling, and lamenting. Those bhikkhus who were of few wishes... (etc.) ... they complained, grumbled, and lamented: ‘How is it that bhikkhus, invited elsewhere, would eat elsewhere!’ (etc.) ... ‘Is it true, bhikkhus, that bhikkhus, invited elsewhere, eat elsewhere?’ ‘It is true, Blessed One.’ The Buddha, the Blessed One, rebuked. How can it be, monks, that these foolish men, invited to one place, eat in another! This, monks, is not for the conversion of the unconverted. And thus, monks, you should recite this training rule: "For successive eating, there is an offense of expiation." Thus this training rule was laid down by the Blessed One for the bhikkhus. At that time, a certain bhikkhu was ill. Another bhikkhu, taking alms food, approached that bhikkhu. Having approached, he said to that bhikkhu: "Eat, friend." "Enough, friend, I have an expectation of food." The alms food for that bhikkhu was brought late in the day. That bhikkhu did not eat to his satisfaction. They reported this matter to the Blessed One. Then the Blessed One, on account of this incident, on account of this matter, gave a Dhamma talk and addressed the bhikkhus: "I allow, monks, an ill bhikkhu to eat successive meals." And thus, monks, you should recite this training rule: "For successive eating, except at the proper time, there is an offense of expiation. Therein, this is the proper time: The time of illness – this is the proper time therein." Thus this training rule was laid down by the Blessed One for the bhikkhus. At that time, during the robe-giving season, people prepared a meal with robes and invited the bhikkhus: "Having fed you, we will clothe you with robes." The bhikkhus, feeling scruples, did not accept, thinking: "Successive eating has been forbidden by the Blessed One." Few robes were produced. They reported this matter to the Blessed One. "I allow, monks, to eat successive meals during the robe-giving season." And thus, monks, you should recite this training rule: "For successive eating, except at the proper time, there is an offense of expiation. Therein, this is the proper time: The time of illness, the time of robe-giving – this is the proper time therein." we are." Thus, this training rule was laid down by the Blessed One for the bhikkhus. 224. Now at that time, people invited bhikkhus who were making robes for a meal. The bhikkhus, feeling scruples, did not accept – "Successive meals have been forbidden by the Blessed One." They reported this matter to the Blessed One… …I allow, bhikkhus, to eat successive meals at the time of making robes. And thus, bhikkhus, you should recite this training rule – 225. "In successive meals, except at the proper time, there is an offense of expiation. Herein, this is the proper time: the time of illness, the time of giving robes, the time of making robes – this is the proper time herein." Thus, this training rule was laid down by the Blessed One for the bhikkhus. 226. Then the Blessed One, having dressed in the morning, taking his bowl and robe, with Venerable Ananda as his attendant, approached a certain family; having approached, he sat down on the seat prepared. Then those people gave food to the Blessed One and Venerable Ananda. Venerable Ananda, feeling scruples, did not accept. "Accept, Ananda!" "Enough, Blessed One, I have an expectation of food." "Then, Ananda, accept it after making a condition." Then the Blessed One, on this occasion, on this account, having given a Dhamma talk, addressed the bhikkhus – "I allow, bhikkhus, to eat successive meals after making a condition. And thus, bhikkhus, it should be conditioned – 'I give my expectation of food to so-and-so.'" 227. "Successive meals" means being invited for one of the five kinds of food, and setting that aside, eating another of the five kinds of food. This is called "successive meals." "Except at the proper time" means setting aside the proper time. "Time of illness" means not being able to eat enough while sitting in one place. "Time of illness" means eating. to be conquered. The time for offering robes, when the kathina is not spread, is the last month of the rainy season. When the kathina is spread, it is five months. “It is the time for offering robes,” one may eat. The time for making robes is when robes are being made. “It is the time for making robes,” one may eat. If one accepts, thinking, “I will eat outside the proper time,” there is an offense of dukkata. With each mouthful, there is an offense of pacittiya. 228. In successive eating, perceiving it as successive eating, outside the proper time, one eats, there is an offense of pacittiya. In successive eating, being in doubt, outside the proper time, one eats, there is an offense of pacittiya. In successive eating, not perceiving it as successive eating, outside the proper time, one eats, there is an offense of pacittiya. In non-successive eating, perceiving it as successive eating, there is an offense of dukkata. In non-successive eating, being in doubt, there is an offense of dukkata. In non-successive eating, not perceiving it as successive eating, there is no offense. 229. There is no offense at the proper time, if one eats after making a condition, if one eats at two or three invitations together, if one eats in the order of invitations, if one is invited by the whole village and eats anywhere in that village, if one is invited by the whole group and eats anywhere in that group, if, when invited, one says, “I will take almsfood,” in the case of regular meals, ticket meals, fortnightly meals, Uposatha meals, first-day-of-the-fortnight meals, except for the five kinds of food, there is no offense in all cases, for a mad person, for the first offender. The training rule on successive eating is finished, the third. 4. The training rule concerning Kāṇamātā 230. At that time, the Buddha, the Blessed One, was staying at Savatthi, in Anathapindika’s monastery in Jeta’s Grove. At that time, the lay follower Kāṇamātā was faithful and confident. Kāṇā had been given to a certain man in a village. Then Kāṇā went to her mother’s house for some reason. Then Kāṇā’s husband sent a messenger to Kāṇā – “Let Kāṇā come, I wish for Kāṇā to come.” Then K Kāṇamātā, the lay follower, thought, "How can I go empty-handed?" and baked cakes. When the cakes were baked, a certain alms-gathering monk entered the house of Kāṇamātā, the lay follower. Then Kāṇamātā, the lay follower, gave a cake to that monk. He went out and told another. She gave a cake to him too. He too went out and told another. She gave a cake to him too. The prepared cakes were all used up. A second time, Kāṇā's husband sent a messenger to Kāṇā: "Let Kāṇā come, I wish for Kāṇā to come." A second time, Kāṇamātā, the lay follower, thought, "How can I go empty-handed?" and baked cakes. When the cakes were baked, a certain alms-gathering monk entered the house of Kāṇamātā, the lay follower. Then Kāṇamātā, the lay follower, gave a cake to that monk. He went out and told another. She gave a cake to him too. He too went out and told another. She gave a cake to him too. The prepared cakes were all used up. A third time, Kāṇā's husband sent a messenger to Kāṇā: "Let Kāṇā come, I wish for Kāṇā to come. If Kāṇā does not come, I will bring another wife." A third time, Kāṇamātā, the lay follower, thought, "How can I go empty-handed?" and baked cakes. When the cakes were baked, a certain alms-gathering monk entered the house of Kāṇamātā, the lay follower. Then Kāṇamātā, the lay follower, gave a cake to that monk. He went out and told another. She gave a cake to him too. He too went out and told another. She gave a cake to him too. The prepared cakes were all used up. Then Kāṇā's husband brought another wife. Kāṇā heard: "That man has indeed brought another wife." She stood there weeping. Then the Blessed One, in the morning, having dressed, and taking his bowl and robe, approached the dwelling of Kāṇamātā, the lay follower... went. Having gone, he sat down on the seat prepared. Then Kāṇamātā the lay follower approached the Blessed One. Having approached, having paid homage to the Blessed One, she sat down to one side. To Kāṇamātā the lay follower, sitting to one side, the Blessed One said: "Why is Kāṇā crying?" Then Kāṇamātā the lay follower reported this matter to the Blessed One. Then the Blessed One, having instructed, encouraged, inspired, and gladdened Kāṇamātā the lay follower with a Dhamma talk, rose from his seat and departed. 231. Now at that time, a certain caravan was preparing to go from Rājagaha to the western country. A certain alms-gathering monk entered that caravan for alms. A certain lay follower gave him roasted grain flour. He went out and told another. To him also roasted grain flour was given. He went out and told another. To him also roasted grain flour was given. The provisions prepared were exhausted. Then that lay follower said to those people: