English
The other monk takes them, thinking, "All belong to me," but it is not according to the rule. If he causes each one to receive and then takes it, the rule stands. Having taken them thus, and having caused them to be brought with all ten bowls, he gives nine bowls to the alms-round monks, saying, "Venerables, please help me." This is called a monk's gift, and it is permissible to take it. If that lay follower says, "Venerable sir, you should come to my house." And that monk goes to his house with those monks, saying, "Come, Venerables, be my companions." Whatever he receives there, all it belongs to him. Others receive what is given by him. Then, having made them sit in the house, having given the water of dedication, they give gruel, snacks, and so on. By the word of that bhikkhu, "Venerable sir, whatever people give, take it," it is allowable for the others. For those who have eaten, they fill their bowls and give them to take away. All of it belongs to that bhikkhu; what is given by him is allowable for the others. But if they go, having been told by that bhikkhu in the monastery, "Venerable sir, take alms for me, and it is allowable to do the bidding of people," whatever they eat there and take away, all of that belongs to him. Or if they go without being told, "Take alms for me," but "it is allowable to do the bidding of people," and there, having heard one making an anumodana with a sweet voice, and having become pleased with the peacefulness of the elders, they give many requisites for monastics, this, arisen from pleasure in the elders, is called 'undivided share,' therefore it accrues to all. One, having had a bowl designated from the Sangha and taken for a fixed portion, having carried it and filled it with excellent edibles and foods, brings it and says, "Venerable sirs, may the entire Sangha partake of this," it should be divided and partaken of by all. But to the owner of the bowl, even if the fixed portion has passed, another designated meal should be given. Then if he says, "First, give the entire Sangha bowl," a bowl belonging to a conscientious bhikkhu should be given. And having brought it, when it is said, "May the entire Sangha partake," it should be divided and partaken of. One, having brought food in a bowl, says, "I give this as a designation for the Sangha," without giving a single morsel to each, it should be given as a sustenance portion for one, according to the fixed portion. Then if he brings food and, not knowing what to say, remains silent, it should not be said, "For whom have you brought it? To whom do you wish to give it?" For by the nature of questioning, he might say, "It is brought for you, we wish to give it to you." Indeed, then that monk, other monks, disgusted, would turn their necks away, not even deeming him worthy of a glance. But if, when asked, "Where are you going? What are you doing wandering about?" he says, "I have come having received the allotted meal," it should be taken by one modest monk according to the fixed portion. If what is brought is abundant, and suffices for all, there is no need for fixed portions; it should be given, filling the bowls, starting from the elder's seat. When it is said, "Give the Sangha's allotted portion," without asking, "What will you bring?" it should be taken according to the usual fixed portion. But if rice porridge or a savory meal-ball is regularly received; for such choice foods, a special fixed portion should be made. Likewise for gruel with accompaniments, expensive fruits, and choice confections. But for ordinary rice, gruel, fruits, and confections, only one fixed portion should be made. When it is said, "I will bring ghee," one fixed portion is suitable for all ghee, likewise for all oils. But when it is said, "I will bring honey," one fixed portion is suitable for honey, likewise for treacle, licorice, and other medicines. But if they offer fragrant garlands as an allotment for the Sangha, is it allowable for one on alms-round, or not allowable? Because only material food is prohibited, it is allowable. But because it is given allotted to the Sangha, they say it should not be taken. The discourse on allotted meals is concluded. The discourse on invited meals. If the invitation is personal, he himself is master. But a Sangha invitation should be accepted in the manner stated for allotted meals. If in this case the messenger is clever, and without saying, "Venerable sirs, please take a meal for the Sangha of monks at the royal palace," he says, "Please take alms," it is allowable even for those on alms-round. But if the messenger is not clever and says, "Please take a meal," and the meal-allotter, being clever, without saying "meal," says, "Venerable sirs, please go," even so, it is allowable even for those on alms-round. But if it is said, "A meal is due to you in your turn," it is not allowable. If to invite, he... A person who has gone, having entered the assembly hall, says, ‘‘Give eight monks!’’ or, ‘‘Give eight bowls!’’; even so, it is proper for those on alms-round. ‘‘You and you, go!’’ should be said. But if he says, ‘‘Give eight monks; take food! Give eight bowls; take food!’’ it should be taken in order. But by one taking, interrupting, not saying ‘‘food’’, when ‘‘You and you, go!’’ is said, it is proper for those on alms-round. But when ‘‘Venerable sir, give your bowl, you come!’’ is said, ‘‘Good, lay follower!’’ should be said, and one should go. Even if, having pointed out from the Saṅgha, ‘‘You come!’’ is said, it should be taken according to the rule. But for one who has come from a house of invited food for a bowl, a bowl should be given according to the rule, in the manner stated for designated food. One, not saying ‘‘a bowl in order from the Saṅgha’’, but merely saying ‘‘Give one bowl!’’, and without the bowl being taken, taking anyone’s bowl, fills it and brings it, that belongs to the owner of the bowl, it should not be taken according to the rule, as in the case of designated food. Here too, whoever comes and stands silent, he should not be asked, ‘‘To whom have you come?’’ or ‘‘Whose bowl will you carry?’’ For by way of questioning, he might say, ‘‘I have come to you, I will carry your bowl’’, then that monk would be despised by the monks. But when ‘‘Where are you going? What are you doing wandering about?’’ is said, to one who says ‘‘I have come for his bowl’’, a bowl should be given, having taken it according to the food rule in order. Even if ‘‘Give a bowl for bringing food!’’ is said, it should be given according to the food rule in order. If, having brought it, he says, ‘‘Let the whole Saṅgha eat!’’, it should be divided and eaten. Even having set aside the rule that has passed for the bowl owner, other food in order should be taken. One, having brought food in a bowl, says, ‘‘I give it to the Saṅgha’’, the food for a morsel… From the third (monk) onwards, it should be distributed in small portions. But if he remains silent, one should not say, "For whom have you brought it? To whom do you wish to give it?" But if, when asked, "Where are you going? What are you doing wandering about?" he says, "I have brought food for the Sangha, I have brought food for the elders," then it should be taken and distributed according to the food portion rule. But if what is brought is abundant, and is much for the entire Sangha, this "brought alms" is suitable even for alms-round monks. There is no need to ask about the rule. Starting from the elder's seat, bowls should be filled and given. A lay follower sends word to the Sangha elder, or to one known for his studies or ascetic practices, or to the food distributor, saying, "Please come with eight monks to receive food for us." Even if sent by relatives or supporters, these three persons are not allowed to ask. The matter is already set. They must have eight monks designated by the Sangha, and go, they being the ninth. Why? Because through these monks, gain arises for the Bhikkhu Sangha. However, a resident monk not known for studies or ascetic practices, is allowed to ask. Therefore, he should present the question: "Should I take from the Sangha, or should I go with those I know?" And he should act as the donors instruct. But if it is said, "Bring those dependent on you, or those whom you know," then he may go with whomever he wishes. If they send word, "Send eight monks," they must be sent from the Sangha itself. If one can obtain alms in another village, that other village should be visited. If one cannot obtain it, that same village should be entered for alms. Invited monks are seated in the assembly hall. If people come there saying, "Give us bowls," those not invited should not give. It should be said, "These are the invited monks." But if it is said, "You too, give," then it is permissible to give. Uss In the past, people themselves went to monasteries and meditation houses. They invited those learned in the Tipiṭaka and Dhamma-preachers, even with a hundred bhikkhus. Then, it is proper to take those who are known. Why? For people desiring a large Sangha do not go to monasteries and meditation houses. But from the assembly place, they take bhikkhus according to their ability and strength, and go. But if a Sangha elder, or one known for texts or ascetic practices, or a food distributor, having resided elsewhere for the Rains, or having gone somewhere, returns to his own place, and people show respect to the newcomer, for one time, those who are known should be taken. But from the fixed time onwards, when a second turn begins, only from the Sangha should they be taken. As new arrivals, they go saying, "We will see our relatives or supporters." There, their relatives and supporters show them respect. In this case, it is proper to take those who are known. But if one is very fortunate, and his own place and the visitor's place are the same, and everywhere people prepare Sangha-food and sit, then only from the Sangha