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who wandered desiring a kingdom should be told. Thus, one should act concerning untouched almsfood. And this hospitality, for whom should it be done, for whom not? Hospitality, it is said, should be shown to anyone who arrives at the monastery, whether a guest, or a poor person, or a robber, or a ruler. How? First, seeing a guest who has arrived at the monastery with expenses exhausted, one should give, saying, "Drink water." Foot-rubbing oil should be given. To one who arrives at the proper time, gruel and food. To one who arrives at the wrong time, if there are rice grains, rice grains should be given. Even if one arrives at an improper time, one should not say, "Go away," a sleeping place should be given. Everything should be done without expectation. The thought, "People are givers of the four requisites; if such kindness is shown, they will repeatedly be pleased and render assistance," should not arise. But even communal property should be given to robbers. And to illustrate the benefits of hospitality, the story of the robber-chief, the story of the great Naga king who went to Jambudīpa with his brother, the story of the four ministers in the father-king's realm, the story of Abhaya the robber, and many other such stories are extensively told in the Great Commentary. Among these, here is one story to illustrate: It is said that in Sri Lanka, a robber named Abhaya, with a retinue of five hundred, established a camp in one place and lived, having devastated an area of three yojanas all around. The residents of Anurādhapura did not cross the Kadamba River, nor Cetiyagiri... On the summit, people's traffic ceased. Then one day, a thief, saying, "I will plunder Cetiyagiri," went there. The monastery attendants, seeing this, reported to Elder Abhaya, the Long-Reciter. The Elder asked, "Are there ghee, treacle, and so on?" "There are, Venerable Sir." "Give them to the thieves." "Are there rice grains?" "There are, Venerable Sir, rice grains brought for the Sangha, and cooked vegetables, and milk products." "Prepare a meal and give it to the thieves." The monastery attendants did so. The thieves, having eaten the meal, asked, "By whom was this hospitality shown?" "By our master, Elder Abhaya." The thieves went to the Elder, paid homage, and said: "We came intending to seize the property of the Sangha and the cetiya. But by your hospitality, we are pleased. From today onwards, let the righteous protection of the monastery be entrusted to us. Let the townspeople come and give donations. Let them venerate the cetiya." From then on, when townspeople came to give donations, the thieves would meet them right at the riverbank, protect them, and bring them to the monastery. Even in the monastery, they would stand guard, protecting those giving donations. And those (attendants) would give the leftovers of the monks' meal to the thieves. Even at departure time, those thieves would escort them to the riverbank and then return. Then one day, a grumbling talk arose among the community of monks: "The Elder, acting like an authority, gave the Sangha's property to the thieves." The Elder convened an assembly and said: "The thieves came, intending to seize the regular income of the Sangha and the property of the cetiya. Then, by me, such hospitality was shown to them so that 'they would not carry this away.' Gather all of that together and assess its value. And for that reason, gather the unplundered goods together and assess their value." Then, all that was given by the Elder did not amount to the value of even one fine painted mat in the cetiya house. Then they said: "The hospitality shown by the Elder was well done. It is not possible to blame or to find fault. Or a neck, or a removal..." is not.” Thus, a wise monk should reflect that hospitality is of great benefit and should practice it. Here ends the section on Determining Matters of Medicine, etc., in the Collection of Determinations of Vinaya Texts Outside the Pāli Canon. 4. Section on Determining Matters of Request 21. Request means asking. Here is the determination (Pārā. Aṭṭha. 2.342): It is not permissible to ask a man for his life (to be killed). It is permissible to ask, “Give us a man for help, for work.” It is permissible to ask for manual labor, which is work to be done by a man. Manual labor is not a certain object, therefore, apart from their own work such as hunting, fishing, and trapping, all other things are permissible. It is permissible to ask whether one is asked, “What have you come for, venerable sir, for what work?” or not asked; there is no fault due to the request. However, hunters and the like should not be asked for their own work, nor should they be asked without specifying “give us manual labor.” For if they are asked in this way, they might say, “Very well, venerable sir,” send the monks off, and then kill deer and bring them. But one should specify and ask, “There is something to be done at the monastery, give us manual labor there.” It is permissible to ask for some manual labor from a farmer or anyone else who is busy with his own work, going to plow, sow, or reap, taking tools such as plows and hoes. But if someone is a glutton or some other idle person who is talking uselessly or sleeping, it is permissible to make such a person do whatever one wishes, even without asking, saying, “Hey, come here and do this or that.” To show that manual labor is entirely permissible, they explain this method. If a monk wishes to build a mansion, he should go to the house of stonecutters for pillars and say, “It is permissible to receive manual labor, lay followers.” “What is to be done, venerable sir?” “Stone pillars should be extracted and given.” If they extract them or they give, or having extracted and placed, they give their own pillars, it is allowable. Moreover, they say, "Reverend Sir, we have no time to do the work, have others extract it, we will give the payment for it." Having had it extracted, it is allowable to say, "Give the payment to the people who extracted the stone pillars." By this very means, for the purpose of palace timber, to carpenters; for bricks, to bricklayers; for roofing, to roofers; for painting work, to painters; and so, for whatever purpose there is, for that very purpose, having gone to those respective artisans, it is allowable to request the work. And by means of requesting the work, whether by cutting the root or by giving food and wages, all that is received, it is allowable to take. And by one having it brought from the forest, all that is not inhabited, should be had brought. 22. And not only by one wishing to have a palace made, but also by one wishing to have beds, chairs, bowls, strainers, bellows, robes, etc., made, having obtained timber, metal, thread, etc., having approached those respective artisans, in the manner stated, the work should be requested. And by means of requesting the work, whether by cutting the root or by giving food and wages, all that is received, should be taken. But if they do not wish to do it, and expect food and wages, unallowable money etc., should not be given. By the practice of alms-round, having sought rice etc., it is allowable to give. By means of the work, having had a bowl made, and having had it fired in the same way, for the newly fired bowl, for the purpose of oil for wiping, by one who has entered the village, having perceived "he has come for alms," when gruel or rice is brought, the bowl should be covered with the hand. If the female lay follower asks, "What is it, Reverend Sir?" it should be said, "It is a newly fired bowl, there is need for oil for wiping." If she says, "Give it, Reverend Sir!" having taken the bowl, having wiped it with oil, and having filled it with gruel or rice, gives it, it is not called a request, it is allowable to take. 23. Monks, beforehand, alms Having wandered for alms, going to the assembly hall, not seeing seats, they stand. If there, lay followers, seeing the bhikkhus standing, themselves bring seats, having sat down, when departing, they should ask permission to go. Even for those who go without asking, there is no loss or penalty. But going after asking is the proper practice. If, when the bhikkhus say, "Bring seats," they are brought, they must ask permission to go. For those who go without asking, there is a breach of practice and a loss and penalty. The same rule applies to rugs, blankets, and so on. When there are many flies, it should be said, "Bring a fly whisk." If they bring neem branches or similar, they should be made allowable, then accepted. If the water vessel in the assembly hall is empty, it should not be said, "Take the water strainer." For if one puts the water strainer into an empty vessel, it might break. But it is allowable to say, "Go to the river or pond and bring water." It is not allowable to say, "Bring it from home," nor to consume what is brought from home. When performing a meal function in the assembly hall or in the forest, if one causes to be brought any leaf or fruit born there, not inhabited, worthy of being an extra portion, by someone doing some work, it is allowable to cause it to be brought by way of handiwork, and to consume it. But shameless bhikkhus or novices should not be made to do handiwork. This is the rule regarding human assistance. 24. But it is not allowable to cause an ox to be brought from an unknown or uninvited place. For one who causes it to be brought, there is a wrongdoing. Even from a known or invited place, it is not allowable to beg for its complete destruction. But in a temporary manner, it is allowable everywhere. And an ox thus brought, having been guarded and cared for, should be returned to its owners. If its leg or horn is broken or lost, if the owners accept it, that is good. If they do not accept it, there is a penalty. If they say, "We give it to you," it should not be accepted. But if it is said,