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should they be taken. This is a special rule for invitations. All remaining questions should be understood in the manner stated for designated food. In the Kurundi, however, when it is said, "Give eight great elders," it is stated, "Only eight great elders should be given." This is the method for the middle ones and so on. But if, without specifying, one says, "Give eight bhikkhus," they should be given from the Sangha. The discourse on invited food is concluded. The discourse on ticket-food But regarding ticket-food, by the saying, "I allow, O bhikkhus, to designate by writing on a ticket or a strip, and then shaking them out," either on a ticket made of heartwood, or on a strip made of bamboo, reed, palm leaf, etc., writing letters like "This is ticket-food for so-and-so," and placing all the tickets in a basket or a robe-bag... having stirred it up again and again by serving it from below and above, by the meal-distributor endowed with five factors, if there is a fixed order, starting from the fixed order; if there is not, starting from the seat of the elders, the tickets should be given. Even to those who arrive later, and to those standing far away, in a single group, they should be given in the manner stated for the assigned meal. If there are many villages for alms-round all around the monastery, but not many monks, the tickets are obtained by village, "Your assigned meal is obtained in such and such a village," they should be taken by village. When taking them in this way, even if there are various kinds of sixty assigned meals in each village, all of them are considered taken. If there are two or three other assigned meals near the village obtained by him, those too should be given to him. For it is not possible to send another monk because of them. If, having noted many assigned meals in some villages, they should be given to seven or eight monks. But when giving, the tickets for four or five meals should be tied together and given. If there is another village beyond that village, and there is only one assigned meal there, but they give it early in the morning, that too should be given to one of these monks by restraining him, and he should be told, "Take that early in the morning, and afterwards take the other meals in the lower village." If he goes with the perception of having taken the assigned meals in the lower village without having taken them, having taken the assigned meal in the village beyond, he should come back to the monastery, take the others, and then go to the lower village. "For it is not permissible to take a gain of the Sangha outside the boundary," this method is stated in the Kurundi. But if there are many monks, and tickets are not obtained by village, they should be taken by street, or by single house in a street, or by family. And in streets and so on, where there are many meals, they should be taken for many monks in the manner stated for the village. If there are no tickets, they should be taken by assigning them. By the ticket-giver, The duty should not be disregarded. Therefore, having risen early, having taken bowl and robe, having gone to the refectory, having swept the unswept places, having arranged drinking water and food, having observed the time, thinking, "Now the bhikkhus will have performed their duties," having struck the bell, when the bhikkhus have assembled, first, the ticket-meal in the turn-village should be taken. "Your ticket falls in such-and-such a turn-village, go there," should be said. If the village is more than a gāvuta away, and going that day, they become tired, "Tomorrow your turn in the village falls," it should be taken today. Whoever, being sent to the turn-village, does not go, and asks for another ticket, it should not be given. For indeed, there is a loss of merit for faithful people, and a cutting off of gain for the Saṅgha. Therefore, on the second and third day, another ticket should not be given to him. "Go to your assigned place and eat," should be said. But if he does not go for three days, a ticket in a village nearer than the turn-village should be taken for him. If he does not take that, from then on, it is not proper to give him another ticket. But a severe punishment should be imposed. It should not be reduced from sixty or fifty. Having taken (the turn) in the turn-village, the monastery-turn should be taken. "Your monastery-turn falls," should be said. To the one on monastery-turn, two or three gruel-tickets, and three or four meal-tickets should be given. But they should not be given as a fixed arrangement. For indeed, the givers of gruel and meals might fall into a different state of mind, thinking, "Our gruel and meals are eaten only by the monastery guardians." Therefore, they should be given to other families. If those on monastery-turn bring and give their share, this is skillful. If not, having taken the turn, their gruel and meals should be caused to be brought. For them, the tickets are only for the portion. But in their assigned place by seniority, they are allowed to take other excellent meal-tickets as well. For the extra portion, for the meal of a single wanderer, a separate rule should be made. or a ticket should be given. If the one who received the ticket does not get that meal on that day, it should be taken on the next day. If he only gets the meal, not the extra portion, even so, it should be taken again. The same rule applies to tickets for milk-rice. But if he only gets milk, not rice, it should not be taken again from the time of receiving the milk. If two or three meals for a single wanderer fall to one person, in times of famine, when received by a new monk of the Sangha, they should be untangled and taken separately. Even if one has not received a regular ticket-meal, it should be taken on the next day. If it is a small monastery, and all monks share meals, when taking a sugarcane ticket, it is permissible to give it to any monk present, and for the elder monks, etc., to peel and give it during the day. Having given a juice ticket, after the meal, having strained it or made it into treacle, it should be given even to alms-round monks, etc. For visitors, knowing whether they have arrived or not, tickets should be taken. In a large monastery, they should be taken according to a fixed rule. A butter-milk ticket may also be given to the elders by bringing it to a suitable place, or by having it cooked, or by having it smoked. In a large monastery, the same procedure as mentioned should be followed. For fruit tickets, cake tickets, medicine tickets, perfume tickets, and flower tickets, they should be taken separately according to a fixed rule. Although medicine tickets, etc., here are permissible even for alms-round monks, since they are taken by way of a ticket, they should not be enjoyed. If they give only the best alms as a ticket-meal, it should be taken after asking the fixed rule. If there is no fixed rule, it should be taken starting from the elder's seat. If there are many such meals, two or three should be given to each monk; if not, giving one to each, when the turn has passed, it should be given again starting from the elder's seat. If it is interrupted in between, the fixed rule should be noted. But if such a meal is regular, the one to whom it falls should be told: "Whether received or not, you should take it tomorrow as well." If one is not regular, the day of receiving But he gets as much as he needs. The days of not getting are more numerous. To whom that falls, he, not having received, should be told, "You may take it tomorrow." Whoever comes late when the tickets have been taken, for him, the tickets are passed, they should not be provided and given. A ticket, indeed, one receives by coming from the striking of the bell and stretching out one's hand. Even for another who has come and stands nearby, if it's passed, it's passed. But if another takes it for him, even if he himself has not come, he receives it. In a suitable place, knowing that "so-and-so has not come," it is proper to set aside, "This is his ticket." If they make an agreement, "It should not be given to one who has not come," it is unrighteous. For indeed, the shareable item falls to one who is within the precinct. But if they make a great noise, "Give it to one who has not come," a penalty should be imposed, and it should be said, "Let them come and take it." Six or five tickets are lost. The food distributor does not remember the names of the donors. If he, having assigned the lost tickets to the great elder or to himself, should tell the monks, "I have received a ticket meal in such-and-such a village; you may partake of the ticket meal received there," it is proper. But it is not proper to receive that meal in the assembly hall, not having assigned it in the monastery, and to partake of it there. When it is said, "From today, take a ticket meal for me," it is not proper to take it in the assembly hall; it should be brought to the monastery and taken. But when it is said, "From tomorrow," the food distributor should be informed, "From tomorrow, such-and-such a family gives a ticket meal; please remember at the time of taking tickets." Having interrupted the ticket meal during a famine, when abundance arises, and seeing something, they re-establish it, saying, "From today, take a ticket meal for us." It should not be taken within the village, but should be brought to the monastery and taken. This, indeed, is called "ticket meal." It is not like an allotted meal; it is given with reference to the monastery itself. From this, to take outside the precincts is not proper. But when it is said, "From tomorrow," then it must be taken in the monastery. A traveling bhikkhu, if he wishes to go to a certain direction, and another has obtained a turn-village-ticket there, he may take that, and saying to the other bhikkhu, "You take my bowl-ticket," it is proper for him to go. But by that bhikkhu,