English
one house, multiple precincts. But in a house where many monks are invited, and starting from inside the house, they are made to sit connected, filling even neighboring houses, a designated gain arising there accrues to all. And also a dwelling of multiple families, without making a wall in the middle, with only one entrance... they go, there too this is the rule. This is called a separate house with one approach. But if an assignment of gain arises for monks seated in separate dwellings, even if the monks are seen through a hole in the wall, it belongs to those seated in each dwelling. This is called a separate house with separate approaches. But if someone receives assigned food in one of the village gate, street, or crossroads, and there being no other monk, he appropriates it for himself, and on the second day he receives another in the same place, he should give it to any other monk, young or old, whom he sees. If there is no one, he should appropriate it for himself and eat it. If, while monks are seated in the assembly hall awaiting the time, someone comes and says, "Give the assigned bowl for the Sangha, give the assigned bowl, assign a bowl from the Sangha and give it, give the Sangha's bowl," the assigned bowl should be taken according to the rule and given. If it is said, "Give the assigned monk for the Sangha, assign a monk from the Sangha and give him, give the Sangha's monk," the same rule applies. Here, the assigner should be a pleasing, modest, intelligent person. He should ask for the rule three times, and if no one knows the rule, it should be taken from the senior seat. But if someone says, "I know, it was received by a ten-year monk," he should be asked, "Are there, friend, ten-year monks?" If, hearing him, many come saying, "We are ten-year monks, we are ten-year monks," without saying, "It belongs to you, it belongs to you," he should say, "All be quiet," and arrange them in order. Having arranged them, the lay follower should be asked, "How many monks do you wish?" When it is said, "So many, venerable sir," without saying, "It belongs to you, it belongs to you," the year of ordination, the season, the part of the day, and the shadow of the newest monk should be asked. If, even while asking about the shadow, another older monk comes, it should be given to him. Then Having asked the shadow, when it is said, "It falls to you," an elder comes, he does not receive. Indeed, by the proliferation of talk, even for one sitting, even for one sleeping, what is taken is well taken, what is passed over is well passed over. For this indeed is an item to be shared, it falls only to one who has arrived. There, the state of having arrived must be determined by convention. And the inner enclosure of the assembly hall is the convention. To one standing within it, the gain accrues. Someone, having caused eight designated bowls to be brought from the assembly hall, seven bowls for choice food, one filled with water, sends them to the assembly hall. Those who brought them, without saying anything, place them in the hands of the bhikkhus and depart. By whom whatever is received, that is his. But by whom water is received, for him, even setting aside the passed-over portion, another designated meal should be taken. And whether he receives coarse or choice food or a set of three robes, that is his. For such is his special merit. But since water is not material food, therefore he receives another designated meal. But if those who brought them, saying, "Indeed, venerable sirs, divide and eat all this," depart, then all should divide and eat, and the water should be drunk. "Designating from the Sangha, give to eight great elders, give to middle ones, give to new ones, give to novices who have completed the rains, give to middle reciters and so on, give to my relative bhikkhus," — to one who says this, saying, "Lay follower, you say this, but by the rule, it does not fall to them," it should be given only according to the rule. But when young novices have received designated meals, if there is a ceremony at the donors' house, it should be said, "Send your teachers and preceptors." But in which designated meal the first portion falls to the novices, the subsequent portion to the great elders, there the novices are not allowed to go forward saying, "We received the first portion," they must go only in due order. "Designating from the Sangha, you When it is said, "Stand!" "You will know me another time, but the turn goes like this," it should be taken according to the turn. Then, having said, "Give the bowl for the Sangha's portion," even if the bowl is not yet taken, taking anyone's bowl, fills it and brings it, what is brought should also be taken according to the turn. One sent to "Bring the bowl for the Sangha's portion," says, "Venerable sirs, give a bowl, I will bring invited food." If, knowing "This one has come from the house of the portion food," he is told by the bhikkhus, "Surely you have come from such-and-such a house?" and he says, "Yes, venerable sirs, not invited food, but portion food," it should be taken according to the turn. But if, when it is said, "Bring a bowl," he says, "What shall I say when I bring it?" and is told "As you please," and comes, this one is called a "free messenger." A portion bowl, or a turn bowl, or a personal bowl, whatever he wishes, that should be given to him. One foolish, inexperienced person sent to "Bring the bowl for the portion," does not know what to say, and stands silent. He should not be asked, "To whom have you come?" or "Whose bowl will you carry?" For if asked thus, he might say, by way of answering, "I have come to you," or "I will carry your bowl." Then other bhikkhus, disliking him, would not look at him. But he should be asked, "Where are you going? What are you wandering about doing?" To him, saying "I have come for the portion bowl," a bowl should be taken and given. There is one called a "false turn." In the house of a king or a royal minister, eight very exquisite portion-meals are always given. Making these into meals for a single wanderer, the bhikkhus partake of them separately, by turn. Some bhikkhus, having noted their turn, thinking "Tomorrow it will be our turn," have gone. Even before they arrive, other visiting bhikkhus come and sit in the assembly hall. At that very moment, royal officers come and "p..." They say, “Give us the excellent food in the bowls!” The newcomers, not knowing the rule, take it. And at that very moment, monks who know the rule come and say, “Why do you take it?” Excellent food from the royal palace. From how many years onwards? From this many years, they say. “Do not take it!” Having prevented them, it should be taken according to the rule. Even if they come having taken it, even if they come at the time of giving bowls, even if they come at the time it is given, even if they come at the time the bowls are filled and brought from the royal palace, the king sends word, “Today, let the monks themselves come!” and gives alms food into the hands of the monks themselves. Even if they come having taken such given alms food, monks who know the rule should prevent them, saying, “Do not eat!” and it should be taken only according to the rule. Then the king feeds them and also fills their bowls and gives them. What is brought, that should be taken according to the rule. But if only a little is put into the bowls, so that they “do not go with empty hands,” that should not be taken. The Elder Mahāsumma said, “Then they eat and come back with empty bowls. What they have eaten, that is their neck.” But the Elder Mahāpaduma said, “There is no neck matter here. But those who do not know the rule should sit until those who know come. Even so, what the monks have eaten is well-eaten. Now it should be taken according to the bowl-standing.” A hundred-worth alms food, with three robes, is the bowl of a monk who has not observed the rains. And in the monastery, they wrote and kept, “Such alms food belongs to one who has not observed the rains.” Then, after sixty years, another such alms food arose. Should this be taken according to the rule for one who has not observed the rains, or according to the rule for sixty years? It is said, “According to the rule for sixty years.” For this monk grew up having taken the monk’s rule. One ate a meal for a specific purpose and became a novice. Again, he can take that food as belonging to the novice’s rule. This one is called an “interrupted one,” they say. But one who has completed a year A novice, thinking "Tomorrow I will get the assigned meal," Is ordained today. His fixed time has passed. One bhikkhu has received An assigned meal, And his bowl is not empty. He has another, sitting near, Give his bowl. If they take it by theft, It is a theft. But if that bhikkhu Himself says, "I give my bowl," And gives it, It is not a theft. Or if, not wanting That meal, He says to another, "Enough for me, I give you this meal. Send the bowl And have it brought." Whatever is brought from there, All belongs to the bowl's owner. If they take the bowl by theft, It is well-carried. Because the meal was given, It is not a theft. In the monastery There are ten bhikkhus. Nine are alms-gatherers, One is a receiver. When it is said, "Give ten assigned bowls," The alms-gatherers Do not wish to take them. The other bhikkhu Takes them, thinking, "All belong to me." The fixed time is not met. If he causes each one To reach them And takes, The fixed time stands. Having taken them thus, And having had them brought With all ten bowls, He gives nine bowls To the alms-gatherers, saying, "Venerables, Please do me a favor." This is called a bhikkhu's gift. It is proper to take. If that lay follower says, "Venerable, You should come to my house," And that bhikkhu Goes to his house With those bhikkhus, saying, "Come, Venerables, Be my companions," Whatever he receives there, All belongs to him.