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without crossing the precinct boundary, his ticket must be taken from him. In abandoned monasteries, people establish ticket-food, saying, "May they eat, having maintained the Bodhi-cetiyas and so on." Bhikkhus, staying in their own places, go early, perform their duties there, and eat that food; it is proper. If, when those bhikkhus have obtained their share for tomorrow and have gone, an arriving bhikkhu, staying in the abandoned monastery, performs his duties early, strikes the bell, obtains the ticket-food for himself, and goes to the assembly hall, he is the master of that food. But whoever, while the bhikkhus are still performing duties, gives two or three sweeps on the ground, strikes the bell, and goes, saying, "The ticket-food in the distant village belongs to me!" for him, because it was taken by theft, it does not belong. It belongs only to the bhikkhus who performed their duties, obtained it, and went later. One village is very far away. Bhikkhus do not wish to go there regularly. People say, "We are excluded from merit." Those bhikkhus who are in the nearby monastery of that village, they should be told, "You should eat for these bhikkhus on future days." But the tickets must be obtained daily. And those are not obtained merely by striking the bell or merely by shaking the basket. But taking the basket, the tickets must be poured onto the stool. The basket, however, should not be held by its rim. For if there were a snake or a scorpion there, it would cause suffering. Therefore, holding it from below, making the basket face away, the tickets should be poured out, thinking, "Even if there is a snake, it will just flee this way." Thus, having poured out the tickets, They should be taken in the manner previously stated, such as by 'yes'. And having given one to the great elder, and having given the rest to himself, saying "the remainder belong to me," having performed his duties, having worshipped the shrine, by the bhikkhus standing in the reflection hall, when it is said, "The tickets, friend, have been given," it should be said, "Yes, venerable sirs, you may take the ticket-meal in whatever village you go to;" for even when given in this way, they are well-given. Bhikkhus going to another monastery for the whole night to listen to the Dhamma, saying, "We will not take alms there, but will go for alms in our own alms-round village and return," went without taking tickets. They come to the monastery to eat the ticket-meal received by the elder; it is permissible. Then the great elder also, thinking "What shall I do here?", goes with them. When they, having not eaten in the monastery they went to, arrived at their alms-round village, and it was said, "Give, venerable sirs, the bowls, we will bring ticket-gruel and so on," the bowls should not be given. "Why, venerable sirs, do you not give them?" "The meal belonging to the monastery is for those who have stayed in the monastery; we have stayed in another monastery." But if it is said, "Give, venerable sirs, we do not give to the monastery's turn, we give to you, take our alms," then it is permissible. The discourse on ticket-meals is concluded. Discourse on fortnightly meals and so on. Among fortnightly meals and so on, that which is given on the designated fortnights— the fourteenth, fifteenth, fifth, and eighth— by those engaged in meritorious deeds, for the purpose of reminding them to observe the Uposatha, is called a fortnightly meal. It is of the same nature as a ticket-meal; it should be taken and eaten. If both the ticket-meal and the fortnightly meal are abundant and reach everyone, both meals should be taken separately. If the community of bhikkhus is large, the fortnightly meal should be taken, and then the ticket-meal according to its turn; or the ticket-meal should be taken, and then the fortnightly meal according to its turn. Those who do not receive it will go for alms. If both meals are abun Here, monks are slow; the ticket-meal is taken daily, therefore, setting that aside, "Friends, eat the fortnightly meal," only the fortnightly meal should be taken. They give a delicious fortnightly meal, a separate roster should be made. "Tomorrow is the fortnight," today the fortnightly meal should not be taken. But if the donors say, "Tomorrow there will be a coarse meal in our house, today, dedicate the fortnightly meal," then it is permissible. The Uposatha meal is that which one eats oneself, after observing the Uposatha precepts every half-month, that same is given. The first-day-after-Uposatha meal is that which is given on the first day after Uposatha, reflecting that "on Uposatha day, many faithful and devoted people show respect to the monks, but on the first day after Uposatha, monks are weary, a gift given on the first day after Uposatha is like a gift in a famine, it has great fruit, or a gift given on the second day to those with pure precepts from the Uposatha observance has great fruit." Both of these are also in the category of ticket-meals. Thus, these seven meals are not permissible for alms-round practitioners, they break the ascetic practice. There are also other four meals mentioned in the Pāli, which were given after Visākhā requested a boon in the chapter on robes: the meal for arriving guests, the meal for departing travelers, the meal for the sick, and the meal for the sick attendant. In these, the meal given to arriving guests is the "meal for arriving guests." The same method applies to the rest. If there are many arriving guests and many meals for arriving guests, each should take one. If there are not enough meals, they should be taken by roster. If one arriving guest comes first and takes all the meals for arriving guests for himself and sits down, all of it belongs to him. The arriving guests who come later should partake of what was given by him. He too should take one for himself and give the rest. This is generous. But if one who comes first does not take for himself but sits silently, it should be taken in order with those who come later. If arriving guests come constantly, they should eat on the day they arrive. to be eaten. If they come in between, it should be eaten for two or three days. In the Mahāpaccariya, however, it is said that "it is proper to eat for seven days." A resident monk who has gone somewhere and returned, he too should partake of the guest meal. If, however, it has been assigned to that monastery, it should be taken at the monastery. If the monastery is far away, and it has been assigned to the assembly hall, it should be taken at the assembly hall. If, however, the donors say, "If there are no guests, let the resident monks also partake," it is proper. The same method of discussion applies to the traveler's meal. But this is the difference: a guest receives only the guest meal; a traveler receives both the guest meal and the traveler's meal. A resident monk who wishes to depart is also a traveler; he receives the traveler's meal. However, just like the guest meal, this is not received for two, three, or seven days. If one has eaten saying, "I will go," but for some reason did not go that day, it is proper to eat on the next day too, due to the intention. If, having eaten saying, "I will go," thieves block the path, or water (floods), or the sky rains, or the caravan does not go, it should be eaten with intention. Observing these obstacles, it is said in the Mahāpaccariya that "it is proper to eat for two or three days." However, one should not eat by making a pretext of "I will go." If the sick meal is sufficient for all the sick, it should be given to all; if not, it should be taken by making a regulation. One sick person, appearing healthy, is able to go into the village, one is not able; this one is called "greatly sick." To him, the sick meal should be given. Two greatly sick persons: one is fortunate, well-known, receives much hard food and soft food; one is helpless, due to little gain, enters the village – to him, the sick meal should be given. However, there is no time limit for the sick meal. As long as the illness does not subside, as long as one cannot sustain oneself without eating suitable food, it should be eaten. But when it is a mixed meal Even if one has eaten gruel or mixed food, the illness does not arise. From that point on, it should not be eaten. As for food for the sick-attendant, that which is sufficient for all, should be given to all. If it is not sufficient, it should be taken by roster. This also, among two sick persons, should be taken by the attendant of the greatly sick. Among two greatly sick persons, by the attendant of the helpless sick. If a family gives food for the sick and food for the sick-attendant, where the food reaches the sick person, the attendant of that person should also take it there. For food for the sick-attendant, there is no daily limit; as long as the sick person receives, so too does his attendant receive. If these four kinds of food are given thus: "Let the incoming, outgoing, sick, and their attendants receive alms from us," it is permissible for alms-round monks. But if the food for the incoming, etc., is arranged thus: "Let them receive food from us," it is not permissible for alms-round monks. There are also three other kinds of food: "regular food, hut food, and turn food." Among these, "regular food" means constant food. It is of two kinds: for the Sangha and for individuals. That which is arranged thus: "We give regular food to the Sangha," is like ticket-food. But if it is given saying: "Let them receive regular alms from us," it is permissible for alms-round monks. For individuals also, if it is said: "I give you regular food," and he is an alms-round monk, it is not permissible. But if it is said: "Receive regular alms from me," it is permissible, it should be accepted. Even if after a few days have passed, he says: "Receive regular food," because it was properly accepted at the beginning,