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here, even soups made from horse gram and others are indeed included, thus it is stated in the Mahāpaccari. Various tastes means here, excluding the two soups, the remaining salty, vegetable, drinkable, fish broth, meat broth, and so on, are to be known as various tastes. For one taking much of that various taste, there is no offense. 605.To the brim means equally full, equally filled. ṃ. If one receives alms food piled up, there is an offense of wrong-doing. Here, 'piled up' means made to exceed the inner rim-line of the bowl; the meaning is: put into the bowl, arranged, filled up. Instead of taking what is made in this way, one should take an amount equal to the inner rim-line. Therein, 'piled up' means 'made with five kinds of food,' said Elder Abhaya. But Elder Tipiṭaka Cūḷanāga, having recited this Sutta: 'Alms food means gruel, and cooked rice, and edibles, and flour cakes, and tooth-sticks, and thread for a wick,' said that even thread for a wick, if piled up, is not permissible. Hearing their dispute, the bhikkhus went to Rohaṇa and asked Elder Cūḷasumana: 'Venerable sir, by what is piled-up alms food defined?' And they reported the dispute of those elders. The Elder, having heard, said: 'Alas, Cūḷanāga has fallen away from the Dispensation! I, having taught him the Vinaya seven times, never said such a thing. From where did he get this to say such a thing?' The bhikkhus implored the Elder: 'Please tell us now, Venerable sir, by what is it defined?' 'By what is consumable for a limited time, friends,' said the Elder. Therefore, whatever gruel or rice, or fruits and nuts, or any kind of material food, should be taken only up to the brim. And that, indeed, with a bowl that has been formally accepted. But with another bowl, even if piled up, it is permissible. However, what is consumable for a limited time, for seven days, or for life, even if piled up in a formally accepted bowl, is permissible. But in the Mahāpaccariya, it is said that it is permissible to take rice in two bowls, fill one, and send it to the monastery. Whatever, when put into the bowl, such as cakes, sugar cane pieces, fruits and nuts, etc., sinks down, that is not called 'piled up'. If they give alms food with a cake placed on top, it is indeed 'piled up'. But if given with a flower garland, or takkola, or bitter fruits, etc., placed on top, it is not 'piled up'. If one takes rice, filling it up with a plate or another bowl placed on top, it is not called 'piled up'. And in the Kurundi, it is said – having put it on a plate or a leaf, and having placed that bowl on top, they give it, a separate vessel is allowable.” Here, in a case of no offense, if a sick person has not come, therefore, even for a sick person, a heaped portion is not allowable. But everywhere, it is not allowable to receive it. However, what has been received is well-received, it is allowable to consume it. The Third Section. 4. Explanation of the Sakkacca Section 606. “Sakkacca” (respectfully): Here too, there is an offense in receiving disrespectfully, but what has been received is well-received. “Sakkacca” and “pattasaññī” (perceiving the bowl) are both as explained. 608. “Sapadāna” (in due order): without making a boundary here and there, in continuous succession. What is to be said about “samasūpaka” (equal curry) has been said. 610. “Thūpakato” (from the top of the heap): from the top; the meaning is from the middle. 611. “Paṭicchādetvā denti” (they give having covered): at times of danger, etc., they give having made the relish covered. There is nothing to be said about “viññatti” (request). 614. In the training rule about “ujjānasaññī” (perceiving fault), a sick person is not exempted. 615. “Nātimahanto kabaḷo” (not too large a mouthful): a peacock's egg is too large, a hen's egg is too small, the measure is between them. Here, in “khajjaketi” (eatable), all root edibles, etc., should be taken. The Fourth Section. 5. Explanation of the Kabaḷa Section 617. “Anāhaṭe” (not brought): not brought; the meaning is not brought to the mouth opening. 618. “Sabbaṃ hatthaṃ” (the whole hand): the entire hand. 619. “Sakabaḷena” (with a mouthful): Here, one speaking the Dhamma puts a myrobalan or licorice into the mouth and speaks. As long as the speech is not incomplete, it is allowable to speak with that much in the mouth. 620. “Piṇḍukkhepakaṃ” (throwing up lumps): throwing up lumps, throwing up lumps. 621. “Kabaḷāvacchedakaṃ” (breaking off mouthfuls): breaking off mouthfuls, breaking off mouthfuls. 622. “Avagaṇḍakārakaṃ” (making cheek pouches): making cheek pouches, making cheek pouches, like a monkey. 623. “Hatthaniddhunakaṃ” (shaking the hand): shaking the hand, shaking the hand. 624. “Sitthāvakārakaṃ” (scattering grains of rice): scattering grains of rice, scattering grains of rice. 625. “Jivhānicchārakaṃ” (sticking out the tongue): sticking out the tongue, sticking out the tongue. 626. “Capucapukārakaṃ” (making a slurping sound): "Apu capu" making such a sound again and again. The Fifth Section. 6. Explanation of the "Surusuru" Section 627. "Surusurukāraka" means making a "surusuru" sound again and again. "Davo" is a word of jest. It means that by any means whatsoever, one should not make light of the Three Jewels, saying, "Is it a Buddha, a stone Buddha, a re-awakened one? Is it Dhamma, cow Dhamma, goat Dhamma? Is it Sangha, deer Sangha, animal Sangha?" and so on. 628. "Hatthanillehaka" means licking the hand again and again. Indeed, when eating, it is not proper to lick even a finger. However, for thick gruel, jaggery, milk-rice, and the like, it is proper to take it with the fingers, and put the fingers into the mouth to eat. The same rule applies to licking the bowl and licking the lips. Therefore, the bowl should not be licked even with one finger, nor should the lips be licked with the tongue. However, it is proper to take food with the lips and put it inside the mouth. 631. "Kokanada" means by such a name. "Kokanada" is called a lotus. And that palace was lotus-shaped, therefore they named it "Kokanada." "Not with a hand soiled with food, a water-bowl" – this is forbidden due to its repulsive nature. Therefore, whether it belongs to the Sangha, or to an individual, or to a layperson, or to oneself, a conch, a cup, or a bowl should not be taken. For one who takes it, there is a dukkaṭa (minor offense). However, if one part of the hand is not soiled with food, it is proper to take it with that part. 632. "Uddharitvā" means taking the rice grains out of the water, making a pile in one place, and discarding the water. "Bhinditvā" means breaking the rice grains, making them flow with the water, and discarding them. "Paṭiggahe" means receiving it with a receptacle, and discarding it into that receptacle. "Nīharitvā" means taking it outside and discarding it. For one who discards it in this way, there is no offense. 634. "Setacchatta" means a white parasol covered with cloth. "Kilañjacchatta" means a mat-parasol. "Paṇṇacchatta" means one made from palm leaves or any other leaves. "Maṇḍalabaddhaṃ salākabaddhaṃ" means bound in a circle, bound with spokes. This, however, is said for showing the frame of all three kinds of umbrellas. For they are both bound in a circle and bound with spokes. And that single-leaf umbrella made with a stick born there, that too is an umbrella. Among these, whatever umbrella is in one's hand, that is a "chattapāṇi" (umbrella-in-hand). While holding that umbrella, or placing it on the shoulder, or placing it on the lap, as long as it is not released from the hand, it is not proper to teach the Dhamma to him. If one teaches, there is a dukkaṭa (wrongdoing) as stated in the method. But if another holds his umbrella, or it stands on an umbrella-stand, as soon as it is away from his hand, he is not called "chattapāṇi". It is proper to teach the Dhamma to him. The definition of Dhamma here should be understood in the manner stated in the "padasodhamme" (word-by-word Dhamma). 635. Regarding "daṇḍapāṇi" (staff-in-hand): Here, a staff is four cubits long for a medium-sized man. And his state of being "daṇḍapāṇi" should be understood in the same way as stated for "chattapāṇi". 636. The same method applies to "satthapāṇi" (weapon-in-hand). For even one standing with a sheathed sword does not fall into the category of "satthapāṇi". 637. Regarding "āvudhapāṇi" (weapon-in-hand, specifically bow/arrow): Although it is said here that "āvudha" (weapon) is a bow or a longbow, yet all variations of bows along with variations of arrows should be understood as "āvudha". Therefore, whether holding a bow with an arrow, or a bow alone, or an arrow alone, or a strung bow, or an unstrung bow, it is not proper to teach the Dhamma to one standing or sitting. But if his bow is even hung around his neck, as long as he does not hold it with his hand, it is proper to teach the Dhamma. The Sixth Chapter. 7. Explanation of the Footwear Chapter 638. "Akkantassa" (one who has stepped on): This refers to one who stands having merely stepped on the footwear, without inserting the space between the toes into the umbrella-stick holder. "Paṭimukkassa" (one who has put on): This refers to one who stands having put them on. The same method applies to sandals. Here, "Omukko" (one who has taken off) refers to one who stands having taken off the heel-strapped footwear. 640. Regarding "yānagatassa" (one who has gone in a vehicle): Here, even if he is carried by two people with clasped hands, or placed in a cloth on a bamboo pole... is not carried. Even if one is seated on a wheel alone, dismantled and placed, from a vehicle that is unyoked or unsuited for carrying, one is still counted as being in a vehicle. If two are seated in one vehicle, it is permissible. Even if seated separately, it is permissible for one seated in a high vehicle to teach one seated in a low vehicle. It is permissible even if they are at the same level.