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is called "one precinct" within the boundary of its immediate surroundings. A designated offering arising there reaches all those standing within that precinct, even those on alms round. This is called "one house, one precinct." But that which is one A house, for two wives' comfortable living, a wall was raised in the middle, and different entrances were made. The assigned gain arising there does not reach the one on the other side of the wall. It reaches only the one seated in that very place. This is called "one house, different accesses". But in a house where many monks are invited, and from inside the house onwards, they are seated in a continuous line, filling even neighboring houses, the assigned gain arising there reaches all of them. And also, a dwelling of different families, without making a wall in the middle, they use with just one entrance; there too, the same rule applies. This is called "different houses, one access". But when an assigned gain arises for monks seated in different dwellings, even if the monks are seen through a hole in the wall, it reaches only those seated in their respective dwellings. This is called "different houses, different accesses". But if one receives assigned food at any place among village gates, streets, or crossroads, and there is no other monk, he takes it for himself. And on the second day, he receives another at that same place. Then, whatever other monk, whether new or old, he sees, it should be taken for him. If there is no one, it should be taken for himself and eaten. If, among the monks seated in the assembly hall awaiting the time, someone comes and says, "Give the Sangha's assigned bowl, give an assigned bowl, give a bowl assigned by the Sangha, give a Sangha's bowl!" An assigned bowl should be taken according to seniority and given. If it is said, "Give the Sangha's assigned monk, give a monk assigned by the Sangha, give a Sangha's monk!" the same rule applies. Here, the assigner should be a pleasant, conscientious, intelligent person. He should ask about seniority three times. If no one knows the seniority, it should be taken from the elder's seat. But if someone says, "I know, it was received by a ten-year monk," (then he should say) "Friend, a ten-year monk..." "How many years have you been ordained?" If, upon hearing this, many come forward saying, "I am ten years, I am ten years," without saying, "It's for you, it's for you," one should say, "All be quiet," and arrange them in order. Having arranged them, the lay follower should be asked, "How many do you wish for?" When it is said, "So many monks, venerable sir," without saying, "It's for you, it's for you," the ordination year, the season, the part of the day, and the shadow of the newest monk should be asked. If, while asking about the shadow, another older monk comes, it should be given to him. But if, after asking about the shadow and saying, "It's for you," an older monk comes, he does not receive it. For what is taken by one who is sitting and talking, or even sleeping, is well taken; what is passed over is well passed over. For this is a shareable item, and it belongs only to one who has arrived. There, the state of having arrived should be determined by proximity. The inner enclosure of the assembly hall is the proximity; to one standing within it, the gain accrues. Someone brings eight tickets for distribution from the assembly hall, fills seven tickets with choice food and one with water, and sends them to the assembly hall. Those who have brought them say nothing, place them in the hands of the monks, and depart. Whatever one has received, that is his. But for one who has received water, even if his turn has passed, another distributed meal should be taken, setting aside his turn. And whether he receives coarse or choice food, or food with the three robes, it is his. Such is his special merit. But since water is not a material offering, another distributed meal is received. If, however, those who have brought them say, "Venerable sirs, please divide all this and eat it," and then leave, all should divide and eat, and drink the water. If, having designated from the Sangha, one says, "Give to eight elder monks, give to middle monks, give to junior monks, give to novice monks who have completed their years, give to middle reciters, etc., give to my relative monks, when he says, "Come," if one says, "Lay follower, you say this, but it does not reach them by the fixed portion," it should be given only by the fixed portion. If young novices have received invitation meals, and there is a celebration at the donors' house, it should be said, "Send your teachers and preceptors." In an invitation meal where the first portion goes to the novices, and the latter portion to the elder monks, the novices are not allowed to go first, saying, "We received the first portion." They must go in due order. If, having been designated by the Saṅgha, it is said, "You come," and one says, "You will know me another time, but the fixed portion goes like this," it should be taken only by the fixed portion. Then, if one says, "Give the Saṅgha's designated bowl," and before the bowl is taken, one takes anyone's bowl, fills it, and brings it, even what is brought should be taken by the fixed portion. One sent to say, "Bring the Saṅgha's designated bowl," says, "Venerable sir, give one bowl, I will bring an invited meal." If, knowing he came from the designated meal house, the monks say to him, "Did you not come from such-and-such a house?" and he says, "Yes, venerable sirs, not an invited meal, but a designated meal," it should be taken by the fixed portion. But one who, being told, "Bring one bowl," says, "What should I say when I bring it?" and being told, "As you please," comes, this one is called a released messenger. Whether it is a designated bowl, or a bowl in due order, or a personal bowl, whatever he wishes, that should be given to him. A foolish, inarticulate person, sent to say, "Bring the designated bowl," does not know what to say, and stands silent. He should not be asked, "To whom have you come?" or "Whose bowl will you carry?" For if asked thus, he might say, in the manner of a question, "I have come to you," or "I will carry your bowl." Then other monks, disgusted with that monk, would not look at him. "Where are you going? What are you doing wandering about?" he should be addressed. When he says, "I have come for the purpose of the uddesa-patta," the bowl should be taken and given to him. There is one called the fixed quota (ṭhitikā). Eight excellent uddesa-meals are always given in the house of a king or a royal minister. These are made into single-journey meals, and the bhikkhus partake of them according to their separate quota. Some bhikkhus, thinking, "Tomorrow it will be our turn," have noted their quota and gone. Before they arrive, other visiting bhikkhus come and sit in the assembly hall. Immediately, royal officials come and say, "Give us the bowls for the excellent meal." The visitors, not knowing the quota, take them. At that very moment, the bhikkhus who know the quota arrive and say, "Why are you taking them?" "It's the excellent meal from the king's house." "From how many years ago?" "From so many years ago." "Do not take them!" they prevent, and they should be taken according to the quota. Even if they are taken, even if they arrive at the time of giving the bowls, even if they arrive at the time of giving, even if they arrive at the time when the bowls are filled and brought from the king's house, the king sends word, "Let the bhikkhus themselves come today," and gives the almsfood into the hands of the bhikkhus themselves. Even if they arrive at the time of taking such given almsfood, the bhikkhus who know the quota should prevent them, saying, "Do not eat!" and it should be taken according to the quota itself. Then the king feeds them and fills their bowls for them. What is brought should be taken according to the quota. But if only a little is put into the bowls, so that they "do not go with empty hands," that should not be taken. Then they eat and come back with empty bowls. "What they have eaten is their neck," said Mahāsumatthera. Mahāpadumatthera, however, said: "There is no 'neck' matter here. But those who do not know the quota should sit until those who know arrive. Even so, what is eaten is well eaten. Now, it should be taken as a bowl-place." One with a set of three robes, worth a hundred, almsfood Oh, a bowl for a monk without a rainy season. And in the monastery, they wrote and placed: "Such an alms-food is for a monk without a rainy season." Then, after sixty years, another such alms-food arose. Should this be taken according to the rule for one without a rainy season, or according to the rule for sixty years? It is said, according to the rule for sixty years. For this monk has grown up taking the rule. One, having eaten the appointed meal, became a novice. Again, he may take that meal according to the novice's rule. This is called 'interrupted meal'. But a novice who has completed his years, thinking "Tomorrow I will receive the appointed meal," is ordained today; his rule is passed. An appointed meal is due to one monk. And his bowl is not empty. He causes another, sitting nearby, to give his bowl. If they steal it, there is liability. But if that monk himself says, "I give my bowl," there is no liability for him. Or, being uninterested in that meal, he says to another, "Enough for me, I give you this meal, send for the bowl and bring it." Whatever is brought from there belongs to the owner of the bowl. If they steal the bowl, it is well taken; because the meal was given, there is no liability. In the monastery there are ten monks. Among them, nine are alms-round monks, one is a receiver. When it is said, "Give ten appointed bowls," the alms-round monks do not wish to take them.