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If they give alms with a cake placed on top, it is indeed 'piled high'. Given after placing flowers, cardamom, pungent fruits, etc. as ornaments, it is not considered heaped up. If one places a plate or a bowl on top of the rice, fills it, and takes it, that is not called heaped up. In the Kurundi it is also said: “Having put it into a plate or a bowl, and they give it having placed that on top of the bowl, a separate vessel is permissible. Here, in the case of no offense, a sick person has not come, therefore even for a sick person, heaped up food is not permissible. But everywhere, to receive it is not permissible. However, what has been received is permissible to eat.” “Carefully” and “mindful of the bowl” both are just as explained. “In unbroken succession” means not making a break here and there, but in due order. What should be said regarding equal curry has already been said. “From the top of the heap” means from the very top; the meaning is (to take from) the middle. “Not curry or sauce,” etc. is obvious. There is nothing to be said regarding asking. Even in the training rule regarding causing annoyance, a sick person is not exempted. “Not too large a mouthful” means a peacock’s egg is too large, a hen’s egg is too small, the measure is between them. “A rounded mouthful” means not too long a mouthful. “Not brought near” means not brought, the meaning is not reached the mouth opening. “The whole hand” – here the word ‘hand’ should be understood as referring to its parts, the fingers, just as in “hand-seal” etc., because the usage applied to the whole is applied to a part. It is not permissible to put even one finger into the mouth. “Not with a mouthful” – here, one speaking the Dhamma, having put a myrobalan or licorice into the mouth, speaks. It is permissible to speak with as much in the mouth as is necessary for the speech to be complete. “Throwing up lumps” means throwing up lumps again and again. “Cutting off mouthfuls” means cutting off mouthfuls again and again. “Making cheeks bulge” means making cheeks bulge again and again, like a monkey. “Shaking the hand” means shaking the hand again and again. “Scattering grains of rice” means scattering grains of rice again and again. “Sticking out the tongue” means sticking out the tongue again and again. Making capucapu sounds means making sounds like “capucapu.” Making surusuru sounds means making sounds like “surusuru.” Licking the hands means licking the hands again and again. When eating, it is not proper to lick even a finger’s length. But for thick gruel, treacle, or milk-rice, it is proper to take with the fingers and put the fingers into the mouth to eat. The same rule applies to licking the bowl and licking the lips. Therefore, the bowl should not be licked even with a finger. And the lips should not be licked even with the tongue. But it is proper to take with the lips and put inside. “Do not take the water-bowl with a hand soiled with food” —this is forbidden as repulsive. Therefore, a conch shell or a bowl, whether belonging to the Sangha, to an individual, to a layperson, or to oneself, if soiled with food, should not be taken. One who takes it commits a dukkata offense. But if a part of the hand is not soiled with food, it is proper to take it with that part. “Do not throw rice-soiled bowl-water inside the dwelling” —here, it means one should collect the rice grains, pile them in one place, and then throw away the water. Or one may break it up and make water channels to throw it away. If receiving it in a receptacle, one throws it into the receptacle. Or one carries it outside and throws it away. One who throws it away in this manner commits no offense. “Do not throw water before the elder” —this refers to hand-washing water. But if one is thirsty in between, or has food stuck in the throat, one should not drink water and then wash the hands. The explanation of the Chapter on Mealtime Observances is finished. Explanation of the Chapter on Anumodanā Observances In the anumodanā observance, “anu” means again and again, and “modiyate pamodiyate” means rejoicing and delighting. What is that? It is a Dhamma talk. The observance to be performed for anumodanā is the anumodanā observance. “Seated in the fifth place” means seated for the purpose of anumodanā. “Upanisinnakathā” means a preliminary talk when many people are gathered. The rest is easily understood. The explanation of the Chapter on Anumodanā Observances is finished. The Alms-round Practicer Explanation of the Practice of the Alms-Round 189. In the practice of the alms-round, that which is to be collected, that which is to be gathered, is the alms, the alms-food. One whose habit is to wander for alms is an alms-wanderer, and that same alms-wanderer, by means of the suffix ‘ka’ in its own sense. The practice to be observed by an alms-wanderer is the practice of the alms-round. Herein is the explanation of the less obvious words: A dwelling place is a residence for maidens and the like. Since one who enters suddenly, without observing the entrance and exit doors, might see an unsuitable object, or danger might arise, therefore it is said: “a dwelling place... ...should be entered.” Standing too far away, one might not be seen, or people might think, “He is standing in another’s house.” Standing too close, one might see what should not be seen, or hear what should not be heard, which might cause disrespect or displeasure among people. Therefore it is said: “One should not stand too far away, nor too close.” Standing too long might cause displeasure in the minds of those unwilling to give, and alms might be exhausted elsewhere. Returning too quickly might cause loss of merit for those willing to give, and the monk’s alms might not be obtained. Therefore it is said: “One should not stand too long, nor return too quickly. While standing, one should observe.” The manner of observation is shown by: “If one puts down work,” and so on. Therein, “puts down work” means putting down cotton, or a winnowing basket, or a mortar, or whatever they hold to do work, whether standing or sitting. “Touches” means takes. “Places” means they place it down, saying, “Please wait, venerable sir.” An “alms-bowl” is a single small bowl for removing and placing excess alms-food. Here, a “small bowl” is a bowl like a small box. The rest is as explained. The explanation of the practice of the alms-round is finished. Explanation of the Practice of the Forest Dweller 190. In the practice of the forest dweller, a forest is where people do not delight. For it is said: “Delightful are the forests, where people do not delight; Those free from passion they do not miss, they are not seekers of sensual pleasures.” (Dhp. 99) One who dwells in the forest is a forest dweller; the practice to be observed by him is the practice of a forest dweller. Here is the meaning of the special terms: “rising early” is said because the forest dwelling place is far from the village. For that very reason, it is said, “going, taking the bowl and putting on the robe, one becomes weary.” Putting the bowl in a bag, hanging it on the shoulder, and carrying the robe on the shoulder, the forest path is not difficult to clear. Therefore, to avoid dangers from thorns, snakes, etc., one should put on sandals. Since the forest is a place where robbers and others roam, it is said, “one should put away wooden and clay utensils, close the doors and windows, and leave the dwelling place.” The following are similar to what is said in the practices of the refectory and alms-round. Having left the village, if there is no water outside the village, one should eat inside the village; but if there is water outside the village, one should eat, wash the bowl, dry it, put it in the bag, fold the robe, carry it on the shoulder, put on sandals, and go. “Not obtaining a vessel,” etc., is said because the forest dwelling place has scarce provisions. “Fire should be kept ready,” etc., is desired both in times of external dangers from wild animals and snakes, and in times of internal dangers from wind, bile, etc. But in a place where many dwell, such things are easily available, so it is said, “for those who live in a group, it is permissible even without it.” A staff is a dispeller of danger; therefore, it is said that one who dwells in the forest must certainly desire it: “a staff should be kept ready.” “Constellations” are the constellation terms. When robbers and others come and ask, “Venerable sir, with which constellation is the moon conjoined today?” if it is said, “we do not know,” they become angry. Therefore, it is said, “the constellation terms should be learned, either all or some.” Similarly, when those who are lost ask, “Venerable sir, which is this direction?” when asked, therefore one should be skilled in directions. The commentary on the duty of a forest dweller is finished. The commentary on the duty concerning dwellings. 191. In the duty concerning dwellings, they lie down here, thus 'sena', that is the meaning of 'lying down'. They dwell here, thus 'āsana'. Bed and dwelling is 'senāsana'. The duty to be performed in dwellings is 'senāsanavatta'. Here, however, what is to be said has already been said in the commentary on the preceptor's duty (Vinaya Saṅgaha Aṭṭhakathā 183). There, the preceptor's dwelling arrangement was mentioned, but here, it is one's own dwelling arrangement; this is the only difference. "Without asking the elder" - here, they say, one should ask in his private room and its vicinity. Even in dining halls, etc., one should act in the same way, meaning that even in dining halls, etc., one should perform the distribution of food, etc., only after asking. The commentary on the duty concerning dwellings is finished. The commentary on the duty concerning the hot-bath house. 192. In the duty concerning the hot-bath house, 'jaṃ' is that which is born, what is that? The body.