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the food received from that is not allowable for him. But if he lifts the bowl and places it, it is not allowable for all. If one takes fruits grown there, from a branch or a creeper, and shakes them, the fruit received from that is not allowable for him, and he incurs a dukkata for improper acquisition. But it is allowable to lean against a fruit tree or to tie thorns to it, it is not improperly acquired, so it is stated in the Mahāpaccariya. Having seen a mango fruit, etc., fallen in the forest, it is allowable to bring it and give it to a novice, thinking, "I will give it to the novice." Having seen lion's leavings, etc., it is also allowable to receive it or not receive it, and bring it and give it to a novice, thinking, "I will give it to the novice." But if one is able to purify one's thought, it is even allowable to eat what is received from that, no fault arises due to receiving raw meat or due to it being taken up. One going with oil, etc., for one's parents, falls ill on the way. Then, whatever one desires, it is allowable to receive it and consume it. But if it was received at the source, there is no need for a further act of receiving. One brings rice for one's parents, they prepare gruel, etc., from that very rice and give it to him. It is allowable, there is no fault due to storage or due to it being taken up. A bhikkhu covers and heats water, it is allowable to consume it until it is finished. If ash falls into it, it should be received. If ash falls while one is cooking oil, holding the pan with long tongs, it should be cooked and taken down and received without letting go with the hand. If a glowing ember Even if firewood is received and placed, the original reception is sufficient. A bhikkhu eats sugarcane. A novice says, "Give me some too." Told, "Cut from here and take," he takes it. For the remainder, there is no need for further reception. The same rule applies to one eating a lump of jaggery. For the remainder taken after cutting from the indicated place, it is considered as not having abandoned the original reception. A bhikkhu, dividing jaggery, receives it and makes portions. Bhikkhus and novices come and take one portion each with a single taking. The remainder, after being taken, is considered received. If a greedy novice takes and takes, and then puts it back, for him, the remainder, after being taken, is considered not received. A bhikkhu receives a smoke-stick and inhales smoke. His mouth and throat become as if smeared with red arsenic. It is permissible to consume it as a temporary medicine. There is no fault in mixing a temporary medicine with a lifelong medicine. For one cooking leaves or dye, smoke enters through the openings of the ears, nose, and mouth. Due to illness, one smells a flower or a fruit. It is permissible because it is not a matter of consumption. Regurgitated food touches the palate and goes inside. It is permissible because it is not within one's control. But if what has entered the mouth is swallowed at the wrong time, there is an offense. If the taste of food stuck between the teeth enters, it is an offense. If the food is very fine, and the taste is not perceived, it falls into the category of non-consumption. When the time is near, having eaten food in a waterless place, having gargled and spat out two or three lumps of saliva, one should go to a watery place and rinse the mouth. If shoots emerge from ginger, etc., that have been received and placed, there is no need for further reception. If there is no salt, it is permissible to use seawater for the purpose of salt. If salt water that has been received and placed becomes salt, or salt becomes water, or juice becomes jaggery, or jaggery becomes juice, the original reception is sufficient. Hail and ice are just like water. Water that has been made hard by a caretaker... they make it pleasant, that is not to be used, it is permissible with solid food. Water made pleasant with fruit-like things, such as wood apples, is permissible only before noon. In ponds and the like, if the water is thick, it is permissible. But if it sticks to the mouth and hands, it is not permissible; it must be received and consumed. In fields, in cultivated areas, if the water is thick, it must be received. If it flows down and enters ravines and the like, and fills a river, it is permissible. If there are Kakudha ponds and the like, with water covered by flowers fallen from trees, and if the flower essence is not perceptible, there is no need to receive it. If there is a small amount of water, and the essence is perceptible, it must be received. The same applies to water covered with dark leaves in mountain caves and the like. If fragrant powders or flowers with stems are placed in a drinking pot, it must be received. Or flowers must be received and placed in it. If Pāṭali, Campaka, or Mallikā flowers are placed in it, the fragrance remains for a short time, that is not to be used; on the second day, it is permissible with solid food. If a novice takes drinking water from water scented with flowers placed by a bhikkhu, and pours the remainder back into the same place, it must be received. In lotus ponds and the like, it is permissible to stir the flower pollen spread on the water with a pot and take the water. If a tooth-stick has been made permissible, received, and placed, and if one wishes to drink its essence, only the original reception is permissible. If it has been placed without being received, it must be received. Even if the essence enters one unknowingly, there is still an offense. For this rule is without intention. Among the great elements, what is permissible, what is not permissible? Milk, for instance, is permissible, whether it is milk from a permissible animal or milk from an impermissible animal, there is no offense for one who drinks it. Tears, saliva, snot, urine, feces, phlegm, tooth dirt, eye rheum, ear wax, and salt rising on the body— all of this is permissible. Whatever of these, having fallen from its place onto a leaf or hand or falls, that should be received. What adheres to the finger is considered received. When one is eating hot porridge, sweat, following the finger, becomes one continuous stream and settles in the porridge, or when one is on alms round, it falls from the hand or from the rim of the bowl onto the bottom of the bowl; in these cases, there is no act of receiving. Among the burnt great elements, there is nothing that is said to be not permissible; but what is badly burnt is not permissible. What is well burnt, even human bones, can be ground into powder and used in a paste. The four great defilements, in the absence of a proper steward, may be taken and consumed by oneself. Here, even a difficult or incapable steward is considered as absent. In the absence of ashes, dry wood should be burnt to obtain ashes. In the absence of dry wood, even green wood may be cut from a tree and used. However, these four kinds of great defilements are permissible only at the time of a snakebite. The rest here is clear. Originating from sheep's wool – it arises from the body and from the mind of the body, it is an action, not a perception-release, it is mindless, a precept-offense, a bodily action, three-minded, three-sensed. The tenth training rule on teeth-cleaning. The fourth chapter on food, in order of description, is completed. 5. The Chapter on Naked Ascetics 1. Description of the Training Rule on Naked Ascetics 269. In the first training rule of the Chapter on Naked Ascetics, the ninth: "Parivesanaṃ" means the place of serving. "Paribbājakasamāpanno" means one who has entered into the ascetic life. "Deti āpatti pācittiyassā" means if one gives a bowl of gruel of equal measure with one act, it is one pācittiya. If one gives by cutting off and cutting off, it is a pācittiya for each act. The same method applies to cakes, cooked rice, and so forth. "Titthiye atitthiyasaññī" means if one's mother or father becomes an ascetic among the sectarians, even if one gives with the perception of them as mother or father, it is a pācittiya. "Dāpetī" means one causes an unordained person to give. 273. "Upanikkhipitvā deti" means having placed it in such a vessel, and having placed that vessel on the ground near them, comes, or having caused a vessel to be placed there, gives there, or having placed the bowl on a stand or on the ground, it is permissible to say, "Take from here." If a sectarian says, "This indeed belongs to me, do not scatter it here," it should be scattered. Because it belongs to him, it is not considered a gift given by one's own hand. The rest here is clear. Originating from sheep's wool – an action, not a release by perception, unintentional, an offense by designation, a bodily action, of three thoughts, of three feelings. The first training rule concerning the naked ascetics. 2. Explanation of the Training Rule on Expulsion 274. In the second training rule – "even in the refectory" means also in the assembly hall. "Dismissal of food" means the meal ceremony. "Did not reach" means did not attain. 276. "Improper conduct" means the remaining transgression of bodily and verbal doors. "For one who does not leave the range of sight or the range of hearing" – here, if one expels while standing or sitting; the one expelled, he leaves, and for him there is no offense. But even when he leaves, in essence, it is considered left by the other. Therefore, the offense belongs to the one who expels. There, if one foot is within the range, it is a dukkaṭa. If the boundary is transgressed, it is a pācittiya. And here, the range of sight in an open space is twelve cubits, and similarly for the range of hearing. But if there are walls, doors, fences, etc., in between, the state of being obstructed by them is a transgression of the range of sight, and the offense should be understood based on that. "There is no other cause" means,