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and pours it out with his hand and gives it, it is allowable. Many bowls are placed on a couch, or a stool, or a mat, or a trough, or a plank. Where the giver is within arm's reach of one standing there, standing there, with the intention of receiving, touching the couch, etc., even with a finger, whether standing, or sitting, or lying down, whatever is given in those bowls, all of it is received. Even if, saying "I will receive," he climbs onto the couch, etc., and sits, it is still allowable. But on the ground, even if they are standing belly to belly, whatever he touches with a finger or a needle, wherever he is sitting, whatever is given there, that alone is received. Where it is said that receiving bowls placed on large mats, hand-spreads, etc., is not allowable, that should be understood as referring to exceeding arm's reach. But if it is within arm's reach, it is allowable anywhere, except for those born there (natural growths). But in the case of natural growths, on a lotus leaf, or a Butea leaf, etc., it is not allowable. For that does not count as attached to the body. And just as with natural growths, so too on a couch, etc., tied to a stump, or on an immovable plank, or a stone, it is not allowable. For these too are considered as natural growths. On fine tamarind leaves, etc., spread on the ground, receiving is not allowable. For they are not capable of holding (the offering). But on large lotus leaves, etc., it is allowable. If it exceeds arm's reach... One who gives with a long-handled ladle, should be told, "Come and give." If, not hearing or not heeding the word, they just pour into the bowl, it should be received again. The same rule applies to those who throw food lumps from afar. 106. If, when the bowl is taken out of its bag, there are dust particles in the bowl, if there is water, it should be washed. If there is no water, the dust should be wiped off, and then it should be received and one should go for alms. If, while going for alms, dust falls into the bowl, the alms should be received. If one receives without receiving (the bowl first), it is a vinaya wrong-doing. But if one receives it again and eats, there is no offense. However, if, when told "Receive (the bowl) and give," they do not hear or do not heed the word and just give alms, there is no vinaya wrong-doing. One should receive it again and take other alms. If a strong wind blows dust from here and there, and it is 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 thus gone for alms, and having gone to the monastery or the assembly hall, and given it to an unordained person, it is permissible to receive it again, either given by that person or by their permission, and eat it. If, during the alms round, one gives a dusty bowl to a monk, that person should be told, "Receive this and either take alms or consume it." That should be done accordingly. If dust floats on top, the gruel should be poured off, and the rest eaten. If it has entered inside, it should be received. If there is no unordained person, without letting go from the hand, to where an unordained person is, it should be taken there and received. In dry food, it is permissible to remove the fallen dust and eat. If it is very fine, it should be removed with the food on top, or it should be received and eaten. When gruel or soup is placed in front and stirred, splashes fly out from the vessel and fall into the bowl, the bowl should be received. 107. When bringing with a ladle and giving... First, from the ladle, the broth falls into their bowls, well-fallen, because it was brought with intention, there is no fault. Even if, while rice is being served from a pot, soot or ash falls from the pot, because it was brought with intention, there is no fault. Given to the next bhikkhu, it flies from one bowl and falls into the other's bowl, well-fallen. Indeed, that is received. If, when splitting thorny branches and the like and giving them to one bhikkhu, splinters from the branch touch and fall into another's bowl, the bowl should be received. When they fall into the bowl over which they are splitting, because they were brought with the intention to give, there is no fault. They fill a bowl with rice porridge and give it; it is hot, so one cannot hold it from below; it is permissible to hold it by the rim. If even so one cannot, it should be held with a stand. A bhikkhu seated in the dining hall, holding his bowl, falls asleep; he does not know what is being brought or what is being given; it is not received. But if he is seated with attention, it is permissible. Even if he releases the stand with his hand, pushes it with his foot, and sleeps, it is still permissible. But for one who, while awake, steps on the stand with his foot and receives it, it is an irreverent reception; therefore, it should not be done. Some say, "Receiving with a stand in this way is called receiving bound to the body, therefore it is not permissible." That is merely a statement; but in reality, all of this is indeed bound to the body. And this method is shown even in physical contact. Whatever falls while being given to a bhikkhu, it is permissible to take it oneself and consume it. Here is the Sutta on this: "I allow, O bhikkhus, that which falls while being given, to be taken by oneself and consumed. It is relinquished, O bhikkhus, by the givers." But this Sutta is of indirect meaning; therefore, its intention here should be understood thus: that which, while being given, slips from the hand of the giver and falls onto pure ground If it falls on a lotus leaf, or on a cloth or a mat, etc., it is permissible to pick it up oneself and consume it. But if it falls on dusty ground, that dust should be wiped off, or washed off, and then received and consumed. If, while rolling, it goes near another bhikkhu, it is permissible to have him bring it. If he says to that bhikkhu, "You yourself eat it," it is permissible for him to eat it. But without being told, he should not take it. In the Kurundi it is said: "It is permissible to take it, thinking 'I will give it to the other,' even without being told." Why then is it not permissible for the other bhikkhu to take it? Because it was not permitted by the Blessed One. For by the Blessed One saying, "to pick it up oneself and consume it," consumption of that which falls to the one to whom it is being given, even if not formally received, is permitted for him to take. By the statement, "It has been relinquished by the donors, monks," the state of being another's property is indicated here. Therefore, it is not permissible for another to pick it up himself and consume it. But by his command, it is permissible. This is indeed the intention here. And since this is permitted because it is not formally received, therefore, if it is left as it is, untouched, and covered by someone, it is permissible to consume it even on the second day. There is no offense due to accumulation. But it should be received and then consumed. For only on that day was his consumption by picking it up himself permitted, not thereafter. This too is indeed the intention here. 108. Now the rule of non-consumable things is stated. For while eating, teeth wear down, nails wear down, the color of the bowl wears off. All this is non-consumable. When sugarcane, etc., are split with a knife, dirt is visible. This is called "newly arisen." It should be received and consumed. If, after washing the knife, dirt is not visible when splitting, only the smell of iron remains. That is non-consumable. And even if a knife is carried around, the same rule applies to what is split with it. For it is not for the purpose of consumption... They carry it. When grinding or pounding root medicines etc., the grinding stones, small grinding stones, mortars, and pestles wear out. Having heated the carrying-axe for medicine, they put it into buttermilk or milk, and a blue color appears there. The decision is the same as stated in the commentary. But one should not put it oneself into raw buttermilk etc. If one puts it, one is not freed from the offense of cooking for oneself. When it rains, and one is on alms-round, if dirty water from the body or robe falls into the bowl, it should be accepted. The same applies if it falls while eating at the foot of a tree etc. But if, when it rains for seven days, the water is clean, or falls from the open sky, it is permissible. 109. When giving rice to a novice, it should be given without touching what is in his bowl, or his bowl should be accepted. If, without having accepted it, one touches the rice and then takes rice into one's own bowl, it becomes "taken up" (i.e., not properly received). But if, wishing to give, one says, "Bring the bowl, novice, take the rice," and the other refuses, saying, "Enough for me," and again, when told, "This is given by me to you," says, "I have no need of this," even if one gives it a hundred times, as long as it is in one's hand, it is considered as accepted. But if, being indifferent, one says, "Take it," while it is in a container, it must be accepted again. If, being attentive, one places the bowl in a container and says to the novice, "Take cake or rice from here," and the novice, having washed his hands, even if he takes it a hundred times and puts it into his own bowl without touching what is already in it, there is no need for a further act of acceptance. But if he touches what is in his own bowl and then takes from there, it becomes mixed with what belongs to the novice, and it must be accepted again. Some say, "Even if, while being taken, it breaks off and falls there, it must be accepted again." That (refers to the instruction) "Take one lump of rice, take one cake, of this lump of jaggery..." "Take this much area," thus, when delimited and said, it should be understood. Here, however, there is no delimitation.