English
"I receive it" with words. In some commentaries, or in some places. On an immovable plank: one that cannot be moved by a man of average strength. Having wiped and received: this is said for the purpose of receiving even if there is a suspicion of dust particles after wiping, not if there is none. But that: the fallen dust, not having received it, the alms-food taken from above. No offense: there is no fault like having acted wrongly. "I will give it to an unordained person," etc., is also said to avoid a minor offense against the Vinaya. Even if taken without doing so, there is no offense for one who receives and consumes it. "Having given it to an unordained person," this too is said in accordance with the previous intention. With a small vessel: with a small container. Because it is brought: this is said referring to the moment of giving. But when removing it after giving, ashes or drops fall, and they say it must be received again because the bringing has ceased. This is appropriate if one is careful so that it does not fall. If one removes it with the usual perception, the bringing is not cut off, it is considered received. It is permissible to take it even by the rim of the mouth: it is permissible to extend one's hand above the rim of the mouth of the bowl being brought and touch it. Having pushed with the foot: having stepped on it with the perception "I will receive it with my foot." Some: the residents of Abhayagiri. It is merely a word: it is merely a sound, not something bound to something else, it is bound to the body. Therefore, the meaning is that their words should not be taken. To have it brought by him: meaning, it is permissible for the other monk to order the monk to whom it went, "Bring that here," and have it brought by him. Not beyond that: not having received it himself at that very moment. This was said with reference to that. They say that what was received on that very day, even if not received again on subsequent days, is permissible to consume. "Khiyyanti" means they go to decay. The intention is that there are no offenses of grave fault or non-reception from their powders. By "newly arisen," it shows that in sugarcane and the like, because it is freshly attached, it is not unconsumable. "This is the method" refers to the fault of storage and so on. Therefore, it says "not indeed" and so forth. It shows that when all five conditions of reception are met, only that which is taken with the intention to consume is called "received," because reception is permitted only for things to be consumed. Similarly, oil and the like, taken and kept for external use, if there is an intention to consume it, it is permissible to receive it and consume it. In "for some" and so on, even if something is placed somewhere for the benefit of unordained persons, the reception does not cease as soon as it leaves the hand; rather, it ceases only when it falls into a vessel. And because the vessel is expected by the bhikkhu for the next day, there was a doubt that the food in it, like gruel in a poorly washed bowl, would not cease to be received. Therefore, it should be understood that it was said, "it should be placed in the hand of a novice." Indeed, in such cases, reasoning should not be sought; one should act according to the stated method. By "gruel in the bowl," it shows that even if the gruel touches the rim of the bowl, it is not received or taken up because it touched against the bhikkhu's wish. "Aropeti" means he causes it to touch his hand. A "load suitable for reception" is that which a medium-sized man can lift. "Should not be covered" was said with reference to what has left the hand. However, for one who covers what is in hand with the other hand, or for one who drops a cover from above without touching what has left the hand, there is no fault. "He receives" means a large branch held above for shade might be cut by someone, and the dust clinging to it might fall into the mouth. Therefore, having had it made allowable, he receives... He takes. He grinds in large pots. Even in that, in a pot or jar. Having caused to take, having caused to take that which was not received, that which was for a specific time. To the second elder, having caused him to give up his own bowl, saying, "Give the elder's bowl to me," he gives it to the second elder. But here, in the exchange of bowls. The reason, here they say the reason is that a thought like "The novices also give to us from this" does not arise. And that is proper. But for one who does not have such a thought, it is permissible to eat without exchanging. To cause to move, to cause to move and remove stones, gravel, and so on. To place on the stove, this is said with reference to a stove without fire. When rice is cooking on the stove, by stirring, the uncooked grains on top go down and cook, so it is said, "It becomes self-cooked." The bowl is placed on the stand, meaning the bowl with unreceived food is placed there for re-receiving. By one receiving, by the novices receiving it without discarding it again. It is permissible to eat, this is said because it was received on that day by means of a smoke-wick. The spitting out of food and so on, showing the determination of eating at the wrong time due to the non-transactional nature. With ocean water, with unreceived water. Hailstones are a special kind of solidified water, like stone streaks, which sometimes fall with rainwater. There is no need for receiving them. Therefore, it is said, "They are just water-moving." It is permissible only before noon, this shows that even what is non-transactional due to unreceived offenses is transactional due to offenses of eating at the wrong time. It sticks, it shows the color of clay on the mouth and hands. Thick, even if it does not stick to the hands and mouth, it should be received. Only a trace, it shows the absence of pollen and milk. He scatters, it should be received, this is said because the flower essence is discernible. In the great elements, in the great elements like earth, etc., which are dependent on the body of living beings. Everything is permissible, everything dependent on one's own body and the bodies of others is permissible. It does not generate a grave offense or the like due to being in conformity with unallowable meat. This is the meaning. It falls, having been cut off from one's body, it falls. Since it is said, "having cut from a tree," it should be understood that it is permissible to dig the earth for clay, and to cut any other root, leaf, etc., medicinal substance, without making it into charcoal, and even if not accepted, to consume it. Non-acceptance, non-permission, absence of the practice of smoke, etc., and consumption— these are the four factors here. The explanation of the training rule concerning tooth-sticks is finished. The fourth chapter, on food, is finished. 5. The Chapter on Naked Ascetics 1. Explanation of the Training Rule concerning Naked Ascetics 273. In the first (rule) of the fifth chapter, "mine" refers to that which a bhikkhu has placed on the ground and given. Being of another sect, non-permission, suitability for consumption, and the giving of a gift by one's own hand into a vessel not set down for consumption— these are the four factors here. The explanation of the training rule concerning naked ascetics is finished. 2. Explanation of the Training Rule concerning Sending Away 274. In the second (rule), the desire to behave improperly, the sending away of an ordained person for that very purpose, and the transgression of his vicinity— these are the three factors here. The explanation of the training rule concerning sending away is finished. 3. Explanation of the Training Rule concerning Eating Together 281. In the third (rule), in the Pāli text, "in a small house" (khuddake ghareti), a small house is understood to be less than five cubits in width. And there, even if not abandoning the hand's reach from the back-support, there is a transgression of the back-beam, thus it says, "transgressing the back-beam." "However it is made" means whether made by placing it on the back-beam or not. 283. In the Pāli text, "those without passion" (vītarāgā) includes those whose passion is not yet overcome, and also non-returners. "With intention" (sacittakaṃ) means with the intention of entering and sitting down. The proximity of a husband and wife whose passion is overcome, being in a sleeping house, the absence of a second bhikkhu, and sitting pressed close— these are the four factors here. The explanation of the training rule concerning eating together is finished. 284-289. The fourth and fifth (rules) have been explained. 6. Explanation of the Training Rule concerning Conduct No Offense 298. In the sixth (rule), because it was said that "there is no duty of searching and reporting," whoever is not to be searched for, if he is seen in a suitable place to approach, even if he stands beyond the range of ordinary speech, he should be approached and asked. Therefore it was said: "And also... (etc.)... whoever he sees, he should be asked." 302. And here, in the section on no offense, because only (cases like) within the monastery grounds (etc.) are mentioned, an offense arises even for one who crosses from the monastery to the village street without an authorized reason, but not only for one who crosses the threshold of a house. But what is said in the Pāli (text): "for one who enters another's house threshold... (etc.)... crosses the threshold with the first foot," (etc.) that is said with reference to one who has entered the village. Nevertheless, even for one who, without entering another's house threshold, goes along the middle of the street, stands facing the door of any desired house, and looks at people as he goes, there is still a pācittiya offense. There, some say, "the offenses are counted by the number of house thresholds crossed in the street."