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and entering another village or exceeding half a yojana. But with those of single ordination and so on, there is an offense by the rule concerning women. Its origin is the path, it is an action, not released by perception, unintentional, an offense by enactment, a bodily action, a verbal action, of three thoughts, of three feelings. The commentary on the rule of arrangement is finished. 8. Commentary on the rule of boarding a boat. In the eighth, "having arranged" means having made an arrangement with a playful intention, having made an appointment at the time of boarding. "Going upstream" means going upstream against the current of the river for sport. "Going downstream" means similarly going downstream with the current. But that which is for reaching a ford, going up whether they carry it up or down, there is no offense. "Except for crossing crosswise" is a genitive of purpose, meaning, "excluding that which is for crossing crosswise." "Pācittiya" means: when going along the bank of a village, by counting the distance between villages; or when going along the bank of a non-village area, or through the middle of a river a yojana wide, by counting half a yojana, it is pācittiya. But in the ocean, it is permissible to go as one pleases. This rule was laid down in Sāvatthī, concerning the group of six bhikkhus who boarded a boat. "Except for crossing crosswise" is an additional rule here. The rest should be understood in the same way as stated in the previous training rule. The explanation of the training rule concerning boarding a boat is finished. 9. Explanation of the training rule concerning food prepared by a bhikkhunī In the ninth rule, "food prepared by a bhikkhunī" means that which is prepared by a bhikkhunī, not that which is obtained by a bhikkhu by praising his own virtues or those of his relatives or invited lay supporters, saying, "Give to the venerable one, do for the venerable one." "Prepared by lay supporters beforehand" here, "prepared" means that which has been arranged, this is its name. "Preparation by lay supporters" is "gihisamārambha." It means that if one knowingly eats food prepared by lay supporters for bhikkhus or belonging to relatives or invited lay supporters, which was prepared first, before the bhikkhunī's preparation, there is no offense. Otherwise, there is pācittiya. And that is counted by the act of swallowing. However, upon receiving it, there is a dukkata. This rule was laid down in Rājagaha, concerning Devadatta, regarding the eating of alms food prepared by a bhikkhunī. "Except for that prepared by lay supporters beforehand" is an additional rule here, a special rule, not an injunction. For one who eats food prepared by a bhikkhunī who is fully ordained, or who perceives unprepared food as prepared, or who is in doubt in both cases, there is a dukkata. For one who perceives unprepared food in both cases, or food prepared by lay supporters, or by a female trainee or a novice, or in the case of things other than the five kinds of food, or for the insane, etc. and no offense. The food being cooked by a bhikkhunī, knowing it is cooked, no initiation by a layperson, it being one of rice, etc., and its consumption— these are the five factors here. Its origin, etc., are like the first pārājika, but this is an offense by enactment, with three states of mind, with three feelings. The explanation of the training rule concerning cooked food is finished. 10. The explanation of the training rule concerning sitting in a secluded place. In the tenth, all the discourse should be understood in the way stated for the second indeterminate rule. Indeed, this training rule is of one section with the second indeterminate rule and with Upananda's fourth training rule mentioned later, but it is enacted separately in terms of its origin. The explanation of the training rule concerning sitting in a secluded place is finished. The Section on Admonition, the third. 4. The Section on Food. 1. The explanation of the training rule concerning a lodging-house meal. In the first [rule] of the Section on Food, "by one who is not sick" means by one capable of going even half a league. "One" means for one day. "A lodging-house meal" means food designated by merit-seekers in a hall, etc., anywhere, without specifying "for these [monks]" or "for so many," or "just this much food." "Should be eaten" means food designated in one place, by one family or by various families together, or in various places, or in an unspecified place like "today in one, tomorrow in another," should be eaten in one place for one day only. If beyond that, from the second day onwards, accepting their provisions in that place or another place is a dukkaṭa offense, and with each consumption, it is a pācittiya offense. It was enacted in Sāvatthī concerning the group of six bhikkhus regarding the matter of staying and eating a lodging-house meal. "By one who is not sick" is a supplementary enactment here, a general enactment, not by command, a three-fold pācittiya. For a sick person who perceives himself as not sick, or is in doubt, it is a dukkaṭa offense. For a sick person who perceives himself as sick, and one who eats once, or going, one day on the way, one day at the destination, or returning, one day on the way, at the place of arrival... One day, having eaten, thinking, “I will go,” he set out. Having returned due to some danger, and knowing he was safe, he went and ate again one day. Or, if the owners invite and give, or if one eats something other than the five foods that are specifically designated for monks, not designated as much as desired, for him, and for the insane and so on, there is no offense. Receiving alms at a lodging, not being sick, and consuming without having stayed overnight— these are the three factors here. Its origin and so on are similar to the sheep's wool training rule. The explanation of the lodging training rule is finished. 2. Explanation of the Group Meal Training Rule In the second, "group meal" means a meal for a group. Here, a group means four or more monks. It means one of the five foods, such as rice, received by their invitation or request. Here is the decision on this: If someone approaches four monks and, by any synonym or different language, takes the name of one of the five foods and invites them, saying, "I invite you with rice, please accept my rice," and so on, and if they, thus invited together or separately, go together or separately and accept together, and afterwards eat together or separately, it is a group meal. Acceptance is the measure here. If, having taken the name of rice and so on, and having requested together or separately, they go and accept together, it is also a group meal. For both types, upon such acceptance, there is a dukkata offense; upon each mouthful, there is a pacittiya offense. In times of sickness and so on, when it is not possible to go for alms because even the feet are swollen, this is a time of sickness. For those who have completed the kathina ceremony, five months; for others, the month of Kattika— this is the time for giving robes. When one performs any work to be done on a robe while a robe is being made, this is the time for making robes. When one intends to go, or is going, or has gone even half a yojana, this is a time of journey. Yes. The same method applies to the time of boarding a boat. When four bhikkhus, having gone for alms in a village, cannot sustain themselves, this is a great occasion. When any recluse is invited for a meal, this is an occasion for a recluse's meal. At these times, it is permissible to eat. Regarding the matter of eating after having made a request concerning Devadatta in Rājagaha, it was laid down, "except at the proper time." Herein are seven kinds of supplementary regulations, a general regulation, no command, a triple pācittiya. For one who mistakes a non-group meal for a group meal, or is in doubt, there is a dukkata. But for one who knows it is not a group meal, and for those two or three who take it together, and for those many who, having gone for alms, eat together, and in cases like regular alms-recipients, and in all cases except the five kinds of food, and for the insane and so forth, there is no offense. Group meal, absence of proper time, and swallowing—these are the three factors here. The origins and so forth are like the sheep's wool. The explanation of the training rule concerning group meals is finished. 3. The explanation of the training rule concerning successive meals. In the third, "successive meals" means, in the manner stated for group meals, for one who has been invited for five kinds of food, from the meal of the one who invited him first, or in reverse order, or without making a choice, from the meal of another. Therefore, if a bhikkhu, to one of five co-religionists, says, "I give my expectation of food to you," or "I make a choice," thus directly, or "I give it to so-and-so," or "I make a choice," thus indirectly, and without making a choice of the first invitation, swallows even one grain of rice from alms received at a later invited household, there is a pācittiya. The proper times are as stated. Regarding the matter of invited food for many bhikkhus in Vesālī, it was laid down, "except at the proper time." Herein are three kinds of supplementary regulations, but in the commentary, including the making of a choice, it is said, "four supplementary regulations," a specific regulation, no command, a triple pācittiya. It is a pacittiya offense. For one who perceives a non-successive meal as a successive meal, or is in doubt, it is a dukkata. But for one who perceives it as a non-successive meal, and who, at the proper time or having made a choice, eats by combining one, two, or three invitations, or eats according to the sequence of invitations, or being invited by the whole village or a group, eats wherever he wishes among them,