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And when one carries a knife, the same rule applies to items split with it. For they do not carry it for the purpose of consumption. When grinding or pounding root medicines, etc., the grinding stones, pestles, mortars, and pestles wear out. When heating a carrying-knife and putting it into buttermilk or milk for medicine, a blue stain appears. The decision is similar to what was said about the knife. But one should not put it into raw buttermilk, etc., oneself. If one puts it in, one is not freed from the cooked-by-oneself offense. When it rains, for one on alms round, dirty water falls into the bowl from the body or the robe; that must be received. The same rule applies when it falls for one eating at the foot of a tree, etc. But if, when it rains for seven days, the water is clean, or it falls from the open air, it is permissible. When giving rice to a novice, it must be given without touching the rice in his bowl. Or his bowl must be received. If, without receiving it, one touches the rice and then takes rice into one's own bowl, it becomes "taken up." But if, wishing to give, one says, "Novice, bring the bowl, take the rice," And the other refuses, saying, "Enough for me." Even when told, "This is given by me to you again," he says, "I have no need of this." Let him give it away a hundred times, until it is received into his own hand. But if, being indifferent, he says, "Take it," while it is in the container, it must be received again. If, being mindful, he places the bowl in the container and says to the novice, "Take cake or rice from here," and the novice, having washed his hands, even if he takes it a hundred times, without touching what is in his bowl, and puts it into his bowl, there is no need for a fresh reception. But if he touches what is in his bowl and then takes from it, it becomes mixed with the novice's property, and must be received again. Some, however, say, "Even if, while being taken, it breaks off and falls there, it must be received again." This should be understood when it is specified, "Take one lump of rice, take one cake, take this much of this lump of sugar." But here, there is no specification. Therefore, what falls into the novice's bowl loses its reception. But what is in hand, as long as the novice does not desist, saying, "Enough," or the bhikkhu does not stop him, is still the bhikkhu's property; therefore, its reception is not lost. If, for himself or for bhikkhus, he puts rice into a porridge-serving vessel for someone, he should say, "Novice, place your hand over the vessel," and put it into his hand. For what falls from his hand into the vessel does not make the vessel unsuitable for the next day, because it has been given away. If he puts it in without doing so, the vessel must be used as if it were a bowl, after making it free of meat. The donors have left, having placed the porridge pot. A young novice cannot make it received. The bhikkhu brings his bowl. The novice places the neck of the pot on the rim of the bowl and pours it out. The porridge that is in the bowl is already received. Or, a bhikkhu places his hand on the ground, a novice rolls it and places it there, it is allowable. The same method applies to cakes, baskets of cooked rice, loads of sugarcane, and so forth. If two or three novices offer a load that is suitable for receiving, or if it is lifted by one strong person and two or three bhikkhus receive it, it is allowable. If they attach a pot of oil, or a pot of molasses, or a pot of fresh butter to the leg of a couch or a chair, it is allowable for the bhikkhu to sit on the couch or chair. It is not considered as having been taken up. If two pots of oil are attached to an elephant's tusk or a hook, the upper one is received, the lower one is not received; it is allowable to take the upper one. If the lower one is received and the upper one is not received, when one takes the upper one and then takes the other, the upper one is considered as having been taken up. If there is an unreceived oil lamp on a lower couch, and if one touches it with a broom while sweeping, it is not considered as having been taken up. If, intending to take a received item, one takes an unreceived item, and realizing it, puts it back, it is not considered as having been taken up. If one takes it outside and recognizes it, it should be brought back and placed in the same spot without being placed outside; there is no fault. However, if it was previously opened and placed, it should not be closed; it should be placed just as it was before. If it is placed outside, it should not be touched again. If, descending from a palace, one recognizes it in the middle of the ladder, due to lack of space, it should be moved up or down and placed. If a film forms on received oil, etc., or a thick powder on ginger, etc., that is just its natural formation; there is no need for a new act of receiving. If, having climbed a palm tree or a coconut tree, one lowers a bunch of fruit with a rope and says, "Take it while I am still up there," it should not be taken. If another person standing on the ground takes the rope loops, lifts it, and gives it, it is allowable. If one makes a large branch with fruit allowable and receives it, the fruits are considered as already received; one may consume them as one wishes. is allowable. Standing within a fence, having cut the fence, they give sugarcane or a rose-apple; if it is within arm's reach, it is allowable. It is allowable to take what has come out without striking the fence posts. For what has come out after being struck, no fault is shown in the commentaries. But we surmise that what has fallen from the struck place is self-fallen. Even if one does not stand there and goes, it is permissible, like goods that have fallen outside after being pushed out from a customs barrier. They give by making one jump over a fence or a wall; but if the wall is not thick, and one standing inside the wall and one outside the wall are within arm's reach, it is allowable to take what has gone up even a hundred cubits and reached. A bhikkhu carries a sick novice on his shoulder; he sees fruits and takes them and gives them while sitting on the shoulder; it is allowable. Another carrying a bhikkhu gives to the bhikkhu sitting on his shoulder; it is indeed allowable. A bhikkhu takes a fruit-bearing branch for shade; if the thought to eat the fruits arises, it is allowable to have them received and then eat them. Having made it allowable for the purpose of warding off fish, he receives it; if he wishes to eat, the original reception is allowable, there is no fault in eating. A bhikkhu places goods fit for reception in a vehicle of humans and goes on the road; the vehicle gets stuck in mud; a young man takes the wheel and lifts it; it is allowable, it is not considered as having been taken up. Having placed it in a boat, he propels the boat with an oar or pulls it with his hand; it is allowable. The same method applies to a raft. Having placed it in a pot or in bran, it is allowable to have it taken by an unordained person and then, holding the unordained person by the arm, to cross. If even that is not available, it is allowable to have the unordained person take it and then, holding him by the arm, to cross. Lay followers give rice provisions to bhikkhus on a journey. Novices, having taken rice for the bhikkhus, cannot take rice for themselves; the bhikkhus take their rice. Novices, regarding the rice they have taken Having cooked gruel with the remaining rice grains, having placed everyone's bowls in order, they pour the gruel. A clever novice, taking his own bowl, gives it to the elder. The elder's bowl to the next elder. Thus he exchanges all of them. What belongs to the novice is eaten by all. It is permissible. Even if the novice is not clever, and begins to drink the gruel in his own bowl himself, saying, "Friend, give your gruel to me," it is permissible to drink even if requested by the elders in order. What belongs to the novice is indeed eaten by all. No fault touches them due to a taken-up condition, nor a stored-up condition. Here, however, no difference is seen between these and those who carry oil and so on for their parents, or branches and so on for shade. Therefore, the reason should be investigated. A novice, wishing to cook rice, is unable to wash and clean the rice grains. A monk, having received the rice grains and the pot, having washed and cleaned the rice grains, should place the pot on the stove. Fire should not be made. At the time of cooking, it should be uncovered and its cooked state known. If it is undercooked, it is not permissible to cover it for cooking. It is permissible to prevent dust or ash from falling in. At the time of cooking, it is permissible to place it (on the stove) and to eat it. There is no need for a further reception. The novice is capable of cooking, but he has no time, he wishes to go somewhere. A monk, having received the pot with rice and water, having placed it on the stove, having lit the fire, should say, "Go!" Thereafter, it is permissible to do everything in the same way as before. A monk, having placed a clean pot for gruel, heats water. It is permissible. In the hot water, the novice puts the rice grains. From that point on, fire should not be made by the monk. It is permissible to receive and drink the cooked gruel. The novice cooks gruel. A monk who is scrupulous about his hands, playing, touches the pot, touches the lid, cuts off and removes the rising foam. to drink is not allowable, it is called improperly acquired. But if, taking a spoon or ladle, one stirs it without lifting, it is not allowable for all, it is both self-cooked and improperly acquired. If one lifts it up, it is also considered as taken up. A bhikkhu, having gone for alms, has his bowl placed on a stand. If another greedy bhikkhu, playing, touches the bowl, touches the bowl-cover,