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even a leaf from a tree not grown there, or merely touched with a needle, it is considered accepted. There is no such thing as "connected or unconnected" here. Even if something given for nasal application is received with the nose, or if one who is not well receives it with the mouth, all is proper. Here, mere intention is the measure. And if there was prior intention, even if something is given into the bowl of one sleeping later, if it is within arm's reach, it is considered accepted. Even if something falls into the hand of one sitting, thinking "I will receive it with the bowl," that is proper. From a brought-forth vessel Even fallen dust is permissible, for those standing, sitting, or lying there, the arm's reach should be understood in the manner stated in the Pavāraṇā training rule. But if among the giver and receiver, one is in the air, one on the ground, excluding the head of the one on the ground and the one in the air, for giving or taking, the outstretched hand, whichever limb is closer, the measure of arm's reach should be determined by its lower end. Even if one is in a well, one on the well's edge, or one in a tree, one on the ground, the measure of arm's reach should be determined in the manner stated. Standing there, even if two or three novices, what a medium person can lift, carrying such a burden, place it on the monk's hand placed on the ground, or lifting it, place it even on a part of the monk's outstretched hand, that is considered received. But if dust falls into the bowl of one going for alms, that is not considered received, therefore, alms should be received only after acceptance. For one who receives without accepting, there is a vinaya wrong-doing, but for one who accepts it again and eats, there is no offense. If, when "Give after accepting" is said, not hearing the words or disregarding them, they just give the alms, one is freed from the vinaya wrong-doing, and other alms should be accepted again. If a strong wind blows dust from here and there, and it's not possible to receive alms, it is permissible to receive it with a pure intention, thinking, "I will give it to an unordained person." Having given that to an unordained person, it is permissible to receive it again from them, or to receive it by their trust and eat it. Among tears, saliva, mucus, etc., what falls from its place onto the hand or bowl, that should be accepted, what adheres to the body is already accepted. Even if falling, if it's interrupted, it should not be taken in between, it is called "picked up," even if accepted later, it is not permissible. But if medicine or roots and fruits, taken for the sake of one's mother and others, for shade... If one takes up a branch with fruit and goes, whatever one desires from it, it is permissible to take it again and consume it. But if one takes hold of a branch with fruit or a creeper that has grown there and shakes it, the fruit obtained from it is not permissible for him. And he incurs a minor offense of wrong action. It is permissible for another. But it is permissible to look at a fruit tree or to hold onto it. Whatever else, such as sprouts, arises from what has been taken and placed, that is also considered as taken. As long as one is not indifferent after it has left the hand, or as long as it does not leave the hand due to one's non-indifference, the act of taking is not abandoned. This is the summary here; the detailed explanation is given in the Samantapāsādikā. "Mouth-door" means the gullet. Whether it enters through the mouth or through the nose, since it is to be swallowed through the gullet, all of it is considered as having entered the mouth-door. "Food" means anything whatsoever, whether for a certain time (yāvakālika), or for a watch (yāmakālika), or for seven days (sattāhakālika), or for life (yāvajīvika). All of this is called 'food' because it is to be swallowed. Among these, all grains or things similar to grains, and the nine kinds of great fruits such as palm, coconut, jackfruit, bottle gourd, white gourd, pumpkin, cucumber, watermelon, and elāluka, and other pulses, and whatever other roots, leaves, flowers, fruits, etc., from the forest are suitable for food, all of that is called 'yāvakālika' because it is to be consumed until midday. Mango drink, jambu drink, cocu drink, mocu drink, madhuka drink, muddika drink, sālūka drink, phārusaka drink— these eight drinks, and those similar to them, such as drinks made from small fruits like vettati, tiṇika, mātuluṅga, kapiṭṭha, kosamba, ramanda, etc., all of these, when prepared by the unordained by crushing them with cold water, or those ripened by the sun, are called 'yāmakālika' because they are to be kept and consumed until the last watch of the night. The same method applies to the remaining permitted fruit, leaf, flower, and sap. The five medicines, such as ghee, are to be kept and consumed for seven days, hence they are called sa are called three-day provisions. But this, excluding the three kinds of lifelong provisions and water free from time, the remaining roots, fruits, and other things which are not for eating nor for consuming as food, these, having been stored for life, when there is a need, are to be consumed, therefore they are called lifelong provisions. "Should bring in" means should introduce. "Except water and tooth-sticks" – this was said to remove the scruples of those who feel scrupulous due to perceiving water as food, even though it is not food, and due to perceiving tooth-sticks as "this has been brought to the mouth-door." Indeed, water may be drunk as one pleases, and a tooth-stick may be used for the purpose of a tooth-stick. But excluding these two, for one who takes the rest for the purpose of swallowing, there is a dukkaṭa upon taking, and a pācittiya upon each swallowing. Even if the juice of a tooth-stick enters unknowingly, it is still a pācittiya. It was laid down in Vesālī, concerning a certain bhikkhu who brought in unoffered food. "Except water and tooth-sticks" is an additional rule here, a general rule, without a command, a triple pācittiya. For one who perceives an accepted item as unaccepted, or for one who is in doubt, there is a dukkaṭa. For one who perceives it as accepted, in the case of water and tooth-sticks, the four great defilements, when there is a need, and in the absence of a suitable attendant, for one who takes and consumes them oneself, and for the insane and so on, there is no offense. Here, even a difficult-to-speak-to or incapable suitable attendant stands on the side of not being present. If there is no ash, it is permissible to burn dry wood. If that is also absent, it is permissible to cut wet wood from a tree and make it. And for the purpose of clay, it is permissible to dig the earth. But these four kinds of great defilements, which are called "time-directed," may be taken by oneself only at the moment of a snakebite. At other times, they must be accepted by another and then consumed. Not having been accepted, not having been permitted, the non-use of smoke and so on, and swallowing – these are the four factors here. The origins and so on are like sheep's wool. The explanation of the tooth-stick training rule is finished. The chapter on food, fourth. Ho. 5. The Chapter on Naked Ascetics 1. The Explanation of the Training Rule on Naked Ascetics In the first [rule] of the Chapter on Naked Ascetics, for one who gives any kind of food to these naked ascetics and other sectarians with a single act of giving, there is one pācittiya. For one who gives repeatedly, there is a pācittiya for each act of giving. It was laid down in Vesālī, concerning Venerable Ānanda, on the occasion of giving two cakes to a wandering female ascetic. It is a non-general enactment, without a command, a tikapācittiya. For one who gives water for teeth, for one who perceives a sectarian as a non-sectarian, and for one who is in doubt, there is a dukkaṭa. For one who perceives a non-sectarian as a non-sectarian, for one who has it given by an unordained person, for one who places a vessel in their presence and says, “Take this,” or for one who gives into a vessel placed by them, for one who gives an external anointing, and for mad persons and the like, there is no offense. Being another sectarian, not being permitted, and giving by hand into a non-placed vessel for the purpose of consumption —these are the three factors here. The origins and so forth are like those of the sheep's wool. The explanation of the training rule on naked ascetics is finished. 2. The Explanation of the Training Rule on Sending Away In the second [rule], “having caused to give or not caused to give” means having caused to give or not caused to give any kind of food. “Should send away” means desiring to do laughing, playing, secret sitting, and so forth with a woman, he should say “Go!” and so forth and send her away. “This very thing” means making this very improper conduct the reason, not any other proper reason. “Pācittiya” means at the very act of sending away, there is a dukkaṭa. But when she leaves the range of sight or the range of hearing with one foot, there is another dukkaṭa. When she leaves with the second [foot], there is a pācittiya. Here, the range of sight is twelve cubits when standing in the open air, and similarly for the range of hearing. However, if there are walls, doors, or fences in between, being obstructed by them is the transgression of the range. It was laid down in Sāvatthī, concerning Upananda, on the occasion of sending away. It is a general enactment, with a command for sending away, a tikapācittiya. Unordained not a minor offense, for both, it is a minor offense to impose the rule of the Kali era, for one who dismisses them with proper reasons such as "we two will not live together," and for the insane, etc., there is no offense. The desire to commit misconduct, the dismissal of an ordained monk for that very purpose,