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Therefore, whatever falls into the novice's bowl, that alone relinquishes the acceptance. But what is in hand, as long as the novice does not say "enough," or the bhikkhu does not prevent it, it belongs to the bhikkhu. Therefore, the acceptance is not relinquished. If, for oneself or for bhikkhus, food is placed into a gruel-serving vessel for someone's purpose, saying, "Novice, place your hand over the vessel," it should be placed into his hand. For what falls from his hand into the vessel does not make the vessel unsuitable on the second day, because it has been relinquished. If, without doing this, it is placed, the vessel, like a bowl, must be used after making it free of food. 110. Donors, having placed a gruel pot, have gone. A young novice cannot make it accepted. The bhikkhu brings the bowl near. The novice places the pot's neck on the bowl's rim and pours. The gruel in the bowl is indeed accepted. Or, the bhikkhu places his hand on the ground. The novice rolls it and places it on the hand. It is permissible. In the case of baskets of cakes, baskets of rice, loads of sugarcane, etc., the same method applies. If a load suitable for acceptance is given by two or three novices, or if lifted by one strong person, two or three bhikkhus accept it, it is permissible. If at the leg of a couch or a chair, a pot of oil or a pot of molasses is attached, it is permissible for the bhikkhu to sit on the couch or on the chair. It is not considered "taken up." On a wall-peg or a hook, two pots of oil are hung. The upper one is accepted, the lower one is unaccepted. It is permissible to take the upper one. The lower one is accepted, the upper one is unaccepted. If, having taken the upper one, one takes the other, the upper one becomes "taken up." Under the couch is an unaccepted oil dish. If, while sweeping, one touches it with the broom, it does not become "taken up," "accep..." "I will take what is received," but having taken what is not received, and having known it, he puts it back. It is not taken. He takes it out and recognizes it. Without putting it outside, he takes it and puts it back in the same place. There is no fault. But if it was previously opened and placed, it should not be closed. As it was placed before, so it should be placed. If he places it outside, he should not touch it again. 111. In received oil, etc., a film rises. In ginger, etc., a solid powder. That is named as arising from that. There is no need for a second receiving. One who has climbed a palm or a coconut tree, lowers a cluster of fruits with a rope, and while still up there, says, "Take them!" They should not be taken. If another person standing on the ground takes the rope loops and lifts them up and gives them, it is permissible. Having made a large fruit-bearing branch permissible, he receives it. The fruits are considered as received. It is permissible to consume them as one wishes. Standing inside a fence, they cut the fence and give sugarcane or timbarūsaka. If it is within reach, it is permissible. It is permissible for one who takes what has come out by striking the sticks. In the commentaries, no fault is shown for what has come out by striking. But we think, "That place which is struck, it is as if it falls by itself from there." This is also applicable when going while standing, like goods that have fallen outside after being pushed from a customs barrier. They give by making it cross a fence or a wall. But if the wall is not wide, and the reach of one standing inside the wall and outside the wall is sufficient, it is permissible to take what has reached even a hundred cubits high. A bhikkhu carries a sick novice on his shoulder. He sees fruits, takes them, and gives them while sitting on the shoulder. It is permissible. Another carries a bhikkhu, and gives to the bhikkhu sitting on the shoulder. It is permissible. A bhikkhu takes a fruit-bearing branch for shade and goes. When the thought arises to eat the fruits, it is permissible to have them received and eat them. Having made it permissible to ward off fish, he receives it. He takes. If he wishes to eat, only the root-taking is permissible. There is no fault for one eating. A bhikkhu, having placed a permissible item in people's vehicle, goes on the road. The vehicle gets stuck in mud. A young man takes the wheel and lifts it. It is permissible. It is not considered 'taken up'. Having placed it in a boat, he propels the boat with an oar, or pulls it by hand. It is permissible. Even on a raft, the same method. Even having placed it in a pot or a basket, having made an unordained person take it, having taken the unordained person by the arm, it is permissible to cross. Even if that is not there, having made an unordained person take it, having taken him by the arm, it is permissible to cross. Lay followers give provisions of rice to traveling bhikkhus. Novices, having taken the bhikkhus' rice, cannot take their own rice. The bhikkhus take their rice. When the novices' own taken rice is exhausted, with the other rice, having cooked gruel, having placed everyone's bowls in order, they pour the gruel. A wise novice, having taken his own bowl, gives it to the elder. The elder's bowl to the second elder, and so on. Thus he exchanges all. By all, the novice's property is eaten. It is permissible. Even if the novice is unwise, he begins to drink the gruel in his own bowl himself. "Friend, give your gruel to me!" Even having been asked in order by the elders, it is permissible to drink. By all, only the novice's property is eaten. Neither from the cause of 'taken up', nor from the cause of 'stored up', do they incur fault. Here, however, for those carrying oils etc. for parents, and branches etc. for shade, no distinction is seen from these. Therefore, the reason should be investigated. 112. A novice, wishing to cook a meal, having washed the rice, cannot drain it. By a bhikkhu, having received both the rice and the vessel, having washed the rice, having drained it, the vessel should be placed on the stove. Fire should not be made. When cooked, having uncovered, the cooked The pot should be understood. If it is undercooked, it is not proper to cover it for cooking. It is proper to cover it so dust or ash does not fall in. When cooked, it is proper to take it down and eat it. There is no need to receive it again. The novice is capable of cooking, but he has no time, wishing to go somewhere. The bhikkhu should take the vessel with rice and water, place it on the stove, and say, "Light the fire and go." After that, it is proper to do everything in the same way as before. A bhikkhu places a clean vessel for gruel and heats water; that is proper. When the water is hot, the novice puts in the rice. From that point on, the bhikkhu should not make the fire. It is proper to receive the cooked gruel and drink it. The novice cooks the gruel. A bhikkhu, restless with his hands, touches the vessel playfully, touches the lid, breaks off the rising foam and strikes it. It is not proper for him to drink it. It is called improperly done. But if he takes a spoon or ladle and stirs it without lifting it out, it is not proper for anyone. It becomes self-cooked and improperly done. If he lifts it out, it is also considered 'taken up'. 113. A bhikkhu, having gone for alms, has placed his bowl on a stand. If another greedy bhikkhu, playing, touches the bowl, touches the bowl's lid, the food received from it is not proper for him. If he does not lift the bowl and place it down, it is not proper for anyone. If he takes a branch or creeper bearing fruit that grew there and shakes it, the fruit received from it is not proper for him. And he incurs an offense of wrong-doing for improper conduct. "However, it is proper to lean against a fruit tree or tie a thorn there; it is not improper conduct," so it is said in the Mahāpaccariya. But if one sees a fallen mango or other fruit in the forest and thinks, "I will give it to the novice," it is proper to bring it and give it. Even if one sees a lion's leftover food, etc., and thinks, "I will give it to the novice," it is proper to bring it and give it, whether received or not received. If one is able to purify one's thoughts, then it is permissible to eat what is received. No fault arises due to the acceptance of raw meat, nor due to the acceptance of what has been taken up. For the sake of parents, if one goes taking oil and so on, and sickness arises on the way, then it is permissible to accept and consume what one desires. If it has already been accepted at the root, there is no need for re-acceptance. One brings rice to one's parents, they prepare gruel and so on from it and give it to him. It is permissible. There is no fault due to storage or due to what has been taken up. 114. A bhikkhu covers and heats water. It is permissible to consume it until it is used up. If ash falls into it, it should be accepted. If, while cooking oil, holding a pan with long tongs, ash falls, it should be cooked without letting go with the hand, taken down, and accepted. If coals or firewood are accepted and placed, the original acceptance is sufficient. A bhikkhu eats sugarcane. A novice says, "Give me some too." Told "Cut from here and take," he takes it. For the remainder, there is no need for re-acceptance. The same applies when eating a lump of jaggery. For the remainder taken after cutting from the indicated place is indeed not abandoned acceptance. A bhikkhu dividing jaggery accepts it and makes portions. Bhikkhus and novices come and take one portion each with a single taking. The remainder, though taken, is considered accepted. If a greedy novice takes and takes and puts it back, for him, the remainder, though taken, is considered not accepted. A bhikkhu accepts a smoke-stick and drinks smoke, and his mouth and throat are as if smeared with red arsenic. It is permissible to consume it for a limited time. There is no fault