English
The others receive What is given by him. Then, having seated them Right in the house, And given the water of dedication, They give gruel, snacks, and so on, saying, "Venerables, Take what the people give." By the word of that bhikkhu alone, It is proper for the others. Having filled the bowls Of those who have eaten, And taken them, They give them for going. All belongs to that bhikkhu. What is given by him Is proper for the others. But if they, Right in the monastery, Are told by that bhikkhu, "Venerables, Take my alms. It is proper to do The word of the people," And they go, Whatever they eat there... they go and they bring out, all that is their own property. Even if it is not said, “Take alms for me,” they go, thinking, “It is proper to do what people say.” There, if they hear one person reciting an anumodanā with a sweet voice, and being pleased with the serenity of the elders, they give many requisites for monastics, this is called an unassigned portion arising from faith in the elders, therefore it belongs to all. One person, having caused it to be assigned from the Sangha, and having taken a bowl that was received according to the roster, fills it with delicious hard and soft food, and brings it, saying, “Venerable sirs, may the entire Sangha partake of this.” It should be divided and partaken of by all. As for the owner of the bowl, even if his turn on the roster has passed, another assigned meal should be given to him. If first he says, “Give all the Sangha’s bowls,” the bowl belonging to one conscientious monk should be given. And when it is brought and said, “May the entire Sangha partake,” it should be divided and partaken of. One person brings food in a pot and says, “I give it as an assignment for the Sangha.” Without giving a single morsel, it should be made into a portion for one person according to the roster and given. If he brings food and, not knowing what to say, remains silent, it should not be said, “For whom have you brought it? To whom do you wish to give it?” For by way of questioning, he might say, “I have brought it for you, I wish to give it to you.” Then other monks, disgusted with that monk, might turn their necks and not even deem him worthy of looking at. But if, when asked, “Where are you going? What are you doing wandering about?” he says, “I have come having taken an assigned meal,” it should be taken by one conscientious monk according to the roster. If what is brought is much, and suffices for all, there is no need for the roster. From the elder’s seat onwards, bowls should be filled and given. When it is said, “Give the Sangha-assigned bowl,” without saying, “What will you bring?” it should be taken according to the usual roster. But if it is rice porridge or a lump of sweet food, always is obtained, for such fine foods a special rule should be made, and for gruel with its accompaniments, for expensive fruits, and for fine snacks. For ordinary rice, gruel, fruits, and snacks, one rule should be made. If it is said, "I will bring ghee," one rule applies to all ghees, and likewise to all oils. But if it is said, "I will bring honey," one rule applies to honey, and likewise to treacle, and to medicines like licorice. But if they offer perfumes and garlands for the Sangha, is it allowable for a piṇḍapātika or not? Since only food is prohibited, it is allowable. But some say, "Since it is given for the Sangha, it should not be taken." The discourse on food offered for a specific purpose is concluded. 210. If an invitation is for an individual, he himself is the master. But if it is for the Sangha, it should be accepted in the same way as stated for food offered for a specific purpose. If the messenger here is clever, and without saying, "Venerable sirs, accept food for the community of bhikkhus at the king's house," says, "Accept alms," it is allowable even for piṇḍapātikas. If the messenger is not clever and says, "Accept food," but the one who announces the food is clever and without saying "food" says, "Venerable sirs, you go, you go," even so it is allowable for piṇḍapātikas. But if it is said, "Venerable sirs, food falls to you in turn," then it is not allowable. If the person who came to invite enters the assembly hall and says, "Give eight bhikkhus," or "Give eight bowls," even so it is allowable for piṇḍapātikas. It should be said, "You and you go." If he says, "Give eight bhikkhus, accept food," or "Give eight bowls, accept food," it should be accepted in turn. But if the one who causes them to accept, interrupting, without saying "food," says, "You and you go," it is allowable for piṇḍapātikas. But if it is said, "Venerable sirs, give your bowl, you come," then "Very well, lay follower, "It should be taken as 'ours'." Even if it is said, "You come, having been designated by the Saṅgha," it should be taken according to the roster. From the invited meal house, for one who has come for a bowl, the bowl should be given according to the roster, in the manner stated for designated meals. If someone, without saying, "A bowl from the Saṅgha, in order," but merely says, "Give one bowl," and takes a bowl that has not been designated, fills it, and brings it, that belongs to the owner of the bowl. It should not be taken according to the roster, as in the case of designated meals. Here too, if someone comes and remains silent, he should not be asked, "To whom have you come?" or "Whose bowl will you carry?" For if asked, he might say, "I have come to you, I will carry your bowl," then that bhikkhu would be despised by the bhikkhus. But if asked, "Where are you going? What are you doing wandering about?" and he says, "I have come for that one's bowl," then the bowl should be taken according to the roster for meals in order, and given. Even if it is said, "Give a bowl for carrying food," it should be given according to the roster for meals in order. If, having brought it, he says, "May the entire Saṅgha eat," it should be divided and eaten. Even if the owner of the bowl has passed his turn, another meal in order should be taken, setting aside his turn. If someone brings food in a plate and says, "I give it to the Saṅgha," it should be divided by portions, starting from the roster for portioned meals. But if he remains silent, he should not be asked, "For whom have you brought it? To whom do you wish to give it?" But if, when asked, "Where are you going? What are you doing wandering about?" he says, "I have brought food for the Saṅgha, I have brought food for the elders," it should be taken and divided according to the roster for portioned meals. But if such food brought is abundant, and suffices for the entire Saṅgha, it is called "food brought specially," and is suitable even for alms-gatherers. There is no need to ask about the roster; the bowls should be filled and given, starting from the elder's seat. A lay follower sends a message to the Elder of the Sangha, or to one well-known for his devotion to study, or to the distributor of meals: “Please come, bringing eight bhikkhus, to receive our meal.” Even if sent by relatives who are supporters, these three people are not allowed to ask questions; they must proceed according to the instruction. They should have eight bhikkhus assigned by the Sangha, and go with themselves as the ninth. Why? Because the Sangha’s gains arise dependent on these bhikkhus. However, a resident bhikkhu who is not well-known for devotion to study, etc., is allowed to ask. Therefore, he should ask: “Shall I take from the Sangha, or shall I come with those I know?” And he should act as the donors say. If they say, “Bring those dependent on you, or those you know,” then he may go with whomever he wishes. If they send a message, “Send eight bhikkhus,” they must be sent by the Sangha itself. If one can obtain alms in another village, another village should be visited. If one cannot obtain them, that very village should be entered for alms. Invited bhikkhus are seated in the assembly hall. If people come there saying, “Give us bowls,” the uninvited should not give. It should be said, “These are invited bhikkhus.” If they say, “You too, give,” then it is permissible to give. During festivals, etc., people themselves go to the monasteries and chief residences, and invite those who know the Tipitaka and Dhamma preachers, even with a hundred bhikkhus. At that time, it is permissible for them to take those they know and go. Why? Because people who are interested in a large Sangha do not go to the monasteries and chief residences; they take bhikkhus from the assembly place, according to their ability and strength, and go. If, however, the Elder of the Sangha, or one well-known for devotion to study, or the distributor of meals, having resided elsewhere for the rainy season, or having gone somewhere, returns to his own place, people and they honor the newcomer, those who know him once, should take him and go. From the fixed time onwards, when it is started a second time, he should be taken from the Sangha itself and go. If they are new arrivals and go saying, "I will see relatives or supporters," and if their relatives and supporters honor them there, here, it is permissible for those who know them to take them and go. But if one is very fortunate, and his own place and the guest's place are the same, and people everywhere sit down after preparing a meal for the Sangha, then he should be taken from the Sangha itself and go— this is the distinction in invitations. The rest of all questions should be understood in the manner stated for the designated meal. In the Kurundi, however, it is said: "If it is said, 'Give eight great elders,' eight great elders should be given." This is the method for the middle ones and so on. But if one says, without specifying, "Give eight bhikkhus," they should be given from the Sangha. The section on invited meals is finished. 211. As for ticket-meals, according to the saying, "I allow, bhikkhus,