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even if cooked by a bhikkhunī, there is no offense in all cases. The rest is clear. The origin of the first pārājika: It originates from body and mind, it is an action, a release by perception, with intention, an offense by enactment, a bodily action, with three thoughts, with three feelings. The training rule concerning cooking is the ninth. 10. Description of the Training Rule on Seclusion and Sitting 198. In the tenth training rule: All the Pāli text and the determination should be understood in the same way as stated in the second aniyata. Indeed, this training rule and the second aniyata, and the fourth training rule of Upanandha above, form one section, but it is laid down separately in terms of its origin. The training rule on seclusion and sitting is the tenth. The third Bhikkhunī Vagga is completed in the order of description. 4. The Food Vagga 1. Description of the Training Rule on the Guest House Meal 203. In the first training rule of the Food Vagga: “Guest house meal” means a meal in a guest house. Having made a guest house, which is enclosed all around, with beds and chairs arranged appropriately for travelers, the sick, pregnant women, and monastics, and divided into many rooms and other sections, a meal is arranged there out of a desire for merit. The meaning is that gruel, rice, medicine, and all such things are kept there for the purpose of giving to those various people. “Tomorrow also” means the next day. “They depart” means they go away. “People complain” means not seeing the sectarians, they hear, “Where have the sectarians gone?” “They saw these and left,” and they complain. “Kuk” Being remorseful means making remorse, generating a perception of what is not allowable. 206. "He is able to depart from that dwelling" means he is able to go half a yojana or a yojana. "He is not able" means he is not able to go even just that much. "Without specifying" means without specifying one sect, whether for these very ones or for just so many, it is laid down for all. "As much as is needed" means without limiting the food to just so much, it is laid down as much as is needed. "It should be eaten once" means it should be eaten for one day. From the second day onwards, in receiving, there is a dukkata. In swallowing, in swallowing, there is a pācittiya. Herein is the determination: Whether by one family or by many families, having come together, whether in one place or in many places, or in an unspecified place such as "today in one; tomorrow in one," that which is laid down, having eaten in one place for one day, on the second day, it is not allowable to eat in that place or in another. But that which is laid down by many families in many places, having eaten in one place for one day, on the second day, it is allowable to eat elsewhere. But having exhausted the sequence, it is not allowable to eat again starting from the beginning, so it is said in the Mahāpaccariya. Even in one group or many groups, one village or many villages, the same method applies. Even that which is laid down together for one family or for many families, and is interrupted from time to time due to the lack of rice, etc., that too should not be eaten. But if, having interrupted it saying "we are not able to give," they again begin to give when good intentions arise, it is allowable to eat that again for one day, so it is said in the Mahāpaccariya. 208. "No offence for the sick one" means for the sick one who eats after staying, there is no offence. "Or one who is going" means who, going, for one day on the way, and for one day in the place reached, eats, for him too there is no offence. Even for one returning, the same method applies. Even one who has gone and is returning is allowed to eat for one day on the way, and for one day in the place arrived at. For one who has eaten, thinking "I will go," and has departed, a river overflows... if there is fear of thieves, etc., he, having turned back, knowing the safety, going, again obtains to eat for one day; all this is stated in the Mahāpaccariya and others. It is laid down specifically: it is laid down specifically for the benefit of monks. Not as much as one wants: it is not laid down for as much as one wants, a little, a little is obtained, such a thing is permissible to eat always. Except for the five foods, everywhere: in all categories like gruel, snacks, fruits, etc., there is no offense. Indeed, gruel and the like are permissible to eat always. The rest is clear. Origin of sheep's wool – arises from body and from body-mind, is action, not release by perception, without thought, an offense by designation, a bodily action, three-minded, three-fold feeling. The first rule on food at a lodging. 2. Explanation of the rule on group meals. 209. In the second rule – "whose gains and honors had declined": He, indeed, having caused the king to be killed by Ajātasattu, and having employed assassins, and having caused blood to flow, was secretly hidden. But when he employed Dhanapālaka (the elephant) in broad daylight, then he became manifest. When the talk arose, "How did Devadatta employ the elephant?" it became known, "Not only did he employ the elephant, he also caused the king to be killed, he also sent assassins, he also threw a rock, wicked Devadatta!" And when it was asked, "With whom did he do this deed?" they said, "With King Ajātasattu." Then the citizens arose, saying, "How indeed can the king go about with such a thief, a thorn to the dispensation?" The king, knowing the agitation of the city, expelled Devadatta. From then on, his five hundred cooked meals were cut off, and his attendance ceased, and other people thought nothing should be given or done for him. Therefore it was said – "whose gains and honors had declined." "Having made known again and again in families, he eats": nourishing his assembly, "May my group not break up," "You give food to one monk..." , having thus informed them, "You are two," he eats in the houses with his retinue. 211. "A small robe arises" means that they do not give robes to those who do not take food, therefore a small robe arises. 212. "Robe-making monks invite with food" means that seeing them finishing the robe slowly after wandering for alms in the village, they invite them out of a desire for merit, thinking, "Thus they will quickly finish and use the robe." 215. "From various foreign lands" means those who have come from various different countries. "Nānāvirajjake" is also a reading; the meaning is the same. 217-8. "Group meal" means a meal for a group. Here, a group means four monks or more, and so, indicating the very last limit, he says, "Where there are four monks... this is called a group meal." This group meal arises in two ways: by invitation or by request. How does it arise by invitation? Four monks approach and invite them, taking the name of one of the five kinds of food, with any synonym or in another language, saying, "Venerable sirs, I invite you with rice; please take my rice, desire it, look at it, accept it, wait for it." Thus, invited together, they go together, take together, and eat together, either for today or tomorrow according to a fixed time; it is a group meal, and there is an offense for all. Invited together, they go together or separately, take together, and eat separately; there is still an offense. For here, the taking is the measure. Invited together, they go together or separately, take separately, and eat together or separately; there is no offense. Having gone to four separate monasteries or dwellings, or being in one place, invited separately, for example, one by a son, one by a father, they may go together or separately, they may eat together or separately; if they take together, it is a group meal for all. they are at fault. Thus, it arises from invitation. How from a request? Four monks, standing or sitting together, seeing a lay follower, might request, “Give food to all four of us,” or seeing them individually, “Give to me, give to me.” Thus, having requested together or separately, they may go together or separately. Having received the food, they may eat together or separately. If they receive it together, it is a group meal, and all are at fault. Thus, it arises from a request. “With cracked feet” means as the flesh is seen beyond a large hide; thus, cracked. When struck by sand or gravel, they cause pain, and it is not possible to go for alms in the village. In such an illness, it is a time of sickness, and one should eat; it should not be made a minor exception. “When a robe is being made” means when one obtains cloth and thread and makes a robe. Indeed, there is no specific time called “robe-making time.” Therefore, whoever performs any work on the robe there, in the Mahāpaccariya, it is even said, “even one who pierces with a needle.” By this, it is a robe-making time, and one should eat. In the Kurundi, however, it is stated in detail: Whoever examines the robe, cuts it, lays out the warp threads, lays out the border strip, sews the return, ties the border strip, cuts the crosswise threads, smoothes it, attaches it, sews the return there, makes thread, twists it, attaches the fringe, turns it over, all of them are said to be “making a robe.” But one who sits nearby and recites a Jātaka or a Dhammapada, this one is not a robe-maker. Excluding these, for the rest, there is no fault in a group meal. “Half a yojana” means even for one who intends to go such a distance. For one who intends to go a long distance, there is no need to say anything. “By one who is going” means by one who is traveling a distance. Within half a yojana, even at a gāvuta, it is permissible to eat. “By one who has gone, it should be eaten” means by one who has gone for one day should be eaten. The same method applies to boarding a boat.