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I will devote myself only to meditation," if he cuts off food for the sake of meditation, it is permissible. If one declares a special attainment and then cuts off food, it is not permissible. Indeed, it is permissible to speak to like-minded, conscientious bhikkhus. Regarding the matter of stones – "davāya" means "with play, with laughter"; that is the meaning of "khiḍḍāya." "Sila" means a stone; and not only a stone, but any piece of wood or piece of brick, it is not permissible to throw it with the hand or with a machine. But for the purpose of cetiyas and so forth, if they roll, throw, or lift stones and the like, laughing and laughing, it is permissible as it is for work. Also, if they are doing such new work, or washing clothes, or lifting and throwing a stick for washing trees, it is permissible. At the time of food distribution and so forth, if one throws a stick or a piece of wood at crows or dogs to drive them away, it is permissible. 184. All the matters concerning sweating and so forth are clear in meaning. And here, thinking "I am scrupulous," one should not fail to attend to the sick; out of goodwill, everything should be done after observing the sick person's strength and weakness, preference, and what is suitable or unsuitable. The section. 185. In the story of the pregnant woman with a lover – "whose husband has gone abroad" means whose husband has gone on a journey. "Causing abortion" means a medicine by which, when consumed, the fetus aborts. The two stories of co-wives are straightforward. In the story of crushing the fetus – if it is said, "Crush it and abort it," and she causes another to crush it and abort it, it is a misunderstanding. If it is said, "Cause it to be crushed and aborted," and she herself crushes it and aborts it, it is also a misunderstanding. There is no alternative interpretation in the case of a human being. Therefore, if it is said, "A fetus aborts when crushed," whether she herself crushes it or causes another to crush it and abort it, there is no misunderstanding; it is a pārājika. The same method applies in the story of causing to burn. In the story of the barren woman – a barren woman is one who does not conceive. There is no woman who does not conceive; rather, this is said with reference to one whose conceived fetus does not remain. It is said that all women conceive during their fertile period. But for the one who is called "barren," the unwholesome karma-result of beings born in her womb comes to fruition. Those who have conceived with a small amount of wholesome karma-result are overcome by unwholesome karma-result and perish. Indeed, in a new conception, by the power of karma, the fetus does not remain in two ways – either by wind or by parasites. The wind dries it up and makes it disappear, and parasites eat it. If medicine were made to counteract that wind or those parasites, the fetus would remain; but that bhikkhu, without doing that, gave another harsh medicine. Because of that, she died. The Blessed One prescribed a dukkaṭa for having made the medicine. The same method applies in the second story. Therefore, medicine should not be made for any outsider who comes; if one does, one incurs a dukkaṭa. But it should be made for the five co-religionists: a bhikkhu, a bhikkhunī, a sikkhamānā, a sāmaṇera, and a sāmaṇerī. Indeed, it is not permissible not to make medicine for these who are equal in virtue, faith, and wisdom, and who are engaged in the three trainings. And if they have it, Taking their own property, preparing it, it should be given. If there is none, one's own property should be used. If one has none of one's own, by means of alms-round or from a place invited by relatives, it should be sought. If unable to obtain, for the sick one's sake, even without being asked, it should be brought and prepared. For five others, it is proper to do so – for mother, for father, for their attendants, for one's own attendant, and for the 'yellow leaf'. 'Yellow leaf' means one who is an aspirant for ordination, who, until he prepares his bowl and robes, dwells in the monastery. Among these, if the parents are wealthy, and do not expect it, it is proper not to do it. But if, even being kings, they expect it, it is not proper not to do it. To those who expect medicine, medicine should be given, to those who do not know how to prepare it, it should be prepared and given. For the sake of all, it should be sought in the manner stated for fellow Dhamma-farers. But if one brings one's mother to the monastery and cares for her, all service should be done without touching her. Food and drink should be given by one's own hand. But a father should be attended to like a novice, by one's own hand, doing bathing, massaging, and so forth. And those who attend to and care for parents, for them too, it should be done in the same way. An attendant means one who, having taken wages, cuts wood in the forest, or does any other work; if sickness arises for him, medicine should be prepared until his relatives see him. But one who, being dependent on the bhikkhu, does all work, for him, medicine must be prepared. And for the 'yellow leaf', one should act as for a novice. For ten others, it is proper to do so – for elder brother, for younger brother, for elder sister, for younger sister, for maternal aunt (younger), for maternal aunt (older), for paternal uncle (younger), for paternal uncle (older), for paternal aunt, and for maternal uncle. But for all of these, when doing so, taking their own medicine, it should merely be prepared and given. But if they are not sufficient, and they ask, "Give us, venerable sir, your... "We will give it back," it should be given temporarily. Even if they do not ask, saying, "We have medicine, take it temporarily," or thinking, "When they have it, they will give it back," it should be given. If they return it, it should be accepted. If they do not give it, they should not be pressed. Excluding these ten relatives, it should not be done for others. For their lineage of children, up to the seventh generation, for one who brings the four requisites, or makes medicine without being asked, there is no offense of medical practice or of corrupting families. If a brother's wife or a sister's husband are ill, if they are relatives, it is permissible for them too. If they are not relatives, it should be made for the brother and the sister, and given, saying, "Give it in your place of care." Or it should be made for their children and given, saying, "Give it to your parents." By this method, the decision should be known in all situations. For their sake, medicine should be brought from the forest by novice monks, or caused to be brought by novice relatives. Or it should be caused to be brought for one's own sake, and given. They too should bring it with the thought, "We are bringing it for the preceptor." If the preceptor's parents come to the monastery ill, and the preceptor has gone elsewhere, the co-resident should give the preceptor's medicine. If there is none, one's own medicine should be given, sacrificing it for the preceptor. Even if one has none, it should be sought in the manner stated, and made as the preceptor's, and given. The preceptor too should act in the same way towards the co-resident's parents. This rule applies to teachers and pupils too. Also, any other person, whether a visitor, a thief, a defeated ruler in war, a poor person abandoned by relatives, or a traveler, who enters the monastery ill, medicine should be made for all of them, without expecting anything in return. A faithful family that supports the community of monks with the four requisites, like parents, if someone there is ill (Someone) comes, and with trust for that purpose, they say, "Venerable sir, please make and give medicine." It should neither be given nor made. But then, knowing what is allowable, they ask thus: "Venerable sir, what medicine do they make for such and such a disease?" It is allowable to say, "They take this and that and make it." But if asked thus: "Venerable sir, my mother is sick, please tell me the medicine," it should not be told. But a conversation should be made among themselves: "Friend, what medicine did they make for such and such a monk for this disease?" "This and that, Venerable sir." Hearing that, the other person makes medicine for his mother; it is allowable. It is said that even Elder Mahāpaduma, when a disease arose in King Vasabha's queen, being asked by a woman who came, without saying "I don't know," conversed with the monks in just that way. Hearing that, they made medicine for her. And when the disease subsided, along with three robes and three hundred kahāpaṇas, filling a medicine box, they brought it and placed it at the Elder's feet, and said, "Venerable sir, please make a flower offering." The Elder, saying, "This is called the teacher's share," had it accepted in an allowable way and made a flower offering. Thus, one should proceed with medicine. But regarding protective chants: If it is said, "Venerable sir, please perform a paritta for the sick person," it should not be done. But if it is said, "Please recite," it should be done. And if it occurs to him thus: "People do not know (the rules), and if it is not done, they will be regretful," then it should be done. But if it is said, "Please make and give paritta water and paritta thread," their own water should be stirred with the hand, and the thread should be touched and given. If one gives water from the monastery or one's own thread, it is a dukkaṭa. People, taking water and thread, sit down and say, "Please recite the paritta," it should be done. If they do not know (how to ask), it should be explained. They pour water at the feet of the seated monks, place the thread, and go, saying, "Please perform the paritta, pa..." When they say, "Chant the protection!" one's feet should not be withdrawn. For people become remorseful.