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And just as when it is said, "Give with proper ghee," if one gives with improper ghee, it is a mistake in the intention. Similarly, when it is said, "When it is said 'with improper ghee,' if one gives with proper ghee," even if each point were to be elaborated in sequence, the same meaning should be stated. And since this can be understood concisely, abandoning the method of elaboration, it is stated that the decision in all passages should be known by this method. This is the concise meaning here: Whatever the request is for, when that or its root is obtained, that very thing is obtained. But if one gives something else, whether it is mentioned in the Pāli or not, it is a mistake in the intention. "In various places" means in that very house, ghee, in another, fresh butter, and so on, or in various places. The explanation of the training rule concerning choice food is finished. 10. The explanation of the training rule concerning tooth-cleaning sticks "By the body" means by any bodily limb such as the hand, even if one takes it with a toe, it is to be understood as taking it by the body. The same method applies to giving. "By what is connected to the body" means by any implement connected to the body, such as a bowl. The same method applies to giving. What is given by any implement such as a ladle is considered as given by what is connected to the body. "By one of them" means by the body, or by what is connected to the body, or by what is relinquished. There, "by what is relinquished" (Pāci. Aṭṭha. 265) means when something is placed on the body or on what is connected to the body of one who is within arm's reach, after being released from the body and from what is connected to the body, it is called given by the act of relinquishing. "Of that" means of the recipient. "By way of the opposite of what was stated" means by way of the opposite of what was stated. This is what is meant: When something is given by one of the three— the body, what is connected to the body, or what is relinquished— and one takes it by the body or by what is connected to the body, that is called received. "By what can be carried" means by what can be carried by a man of medium strength. This indicates that receiving on an unmovable plank or stone is not approved. "Capable of holding" means capable of retaining. By connection, it shows that acceptance is not allowed on fine leaves like tamarind, etc. By a leaf of a tree not grown there, meaning by a lotus leaf, etc., detached from its place of growth. But by this means, it is not allowed to accept even on a large lotus leaf or a Butea leaf, etc., grown there. For it shows that it does not fall under the category of being attached to the body. And just as in that which has grown there, so too on a bed, etc., tied and placed on a stump. Is it not that acceptance is allowed for one accepting with a secondary attachment, such as a leaf-holder, etc.? Then why is acceptance mentioned here only with the body and what is attached to the body, and not with secondary attachment? He says, "There is no such thing as secondary attachment here." But some say, "Acceptance with a holder is called acceptance with a secondary attachment to the body, therefore it is not allowed." That is merely a statement. But in reality, it shows that all of that is indeed attached to the body. "Not well" means sick. "Accepts with the mouth" means being unable to take and consume with his own hand, he accepts with his mouth. Even dust fallen from a brought vessel is allowed. The meaning is because it has been brought. "Standing in that" means standing within such a hand's reach. "That which" means that burden. "A middle man" means a man of medium strength. A wrong-doing prescribed in the Vinaya is a Vinaya wrong-doing. "Having given that to one not fully ordained" means having gone on alms-round, having gone to the monastery or the assembly hall, having given that alms-food to one not fully ordained. And this is said in accordance with the prior intention. But because it does not become his property merely by the thought, "I will give it to one not fully ordained," therefore it is allowed to accept and consume it even without giving it to him, etc. "In tears, phlegm, snot, etc." Here, "tears" means eye-water. "Phlegm" means saliva. "Snot" means brain matter that has become putrid phlegm from inside the head, having flowed down, having descended through the opening at the top of the palate, into the nostrils. It is said to be filled and standing. By the word "ādi" (etc.), excrement, urine, phlegm, tooth-filth, eye-gum, ear-wax, and salt arisen in the body are included. "From its place" means from the eye-socket, etc. If one takes it in between, what happens? It is said: "It is called 'uggahitakaṃ'", meaning it is badly taken. "Phalini" means fruitful. "From a fruitful branch born there" or from a fruitful branch grown on that tree. "Durupaciṇṇadukkaṭaṃ" means it is a bad practice, having done what was forbidden as "not to be done". And one incurs a bad deed, a badly practiced bad deed. "Āharīyati" means food, whatever is to be eaten. Here, however, four kinds of food are intended, so it is said: "whatever", etc. There, from sunrise until the sun stands at midday, the time for eating is called "yāvakālikaṃ" (for a certain time). From sunrise until the end of the first watch, if thirsty, for quenching thirst, the time for drinking is called "yāmakālikaṃ" (for a watch). To be stored and consumed for seven days, the time for it is called "sattāhakālikaṃ" (for seven days). To be kept and consumed for life, the time for it is called "yāvajīvikaṃ" (for life). Therefore, it is said: "There", etc. "Vanamūlapattapupphaphalādī" (roots, leaves, flowers, fruits of the forest, etc.) Here, "mūlaṃ" (root) means the root of radish, mustard, caccu, tambaka, etc., which in those various countries are naturally eaten and consumed by people as food, like edible greens and roots. "Pattaṃ" (leaf) means the leaf of radish, mustard, caccu, tambaka, etc., of that same kind. "Pupphaṃ" (flower) means the flower of radish, mustard, etc., of that same kind. "Phalaṃ" (fruit) means the fruit of jackfruit, labuja, etc., which in those various countries are naturally eaten and consumed by people as food. By the word "ādi" (etc.), tuberous roots, etc., are included. "Ambapānaṃ" (mango drink) (Mahāva. Aṭṭha. 300) a drink made from ripe or unripe mangoes. There, when making it from unripe ones, one should break young mangoes, etc., and put them in water. In the sun, cooked by sun-heat, having strained, it should be made by mixing with honey, sugar, camphor, etc., received on that very day. What is made thus is allowable only before noon. But if received before noon, having obtained what is made by an unordained person, it is allowable even with relish before noon, and after noon, it is allowable without relish until dawn. This is the rule for all drinks. Among these, 'jambu-drink' is a drink made from jambu fruits. 'Coca-drink' is a drink made from bananas with seeds. 'Moca-drink' is a drink made from bananas without seeds. 'Madhuka-drink' is a drink made from the natural juice of madhuka flowers. But that is allowable mixed with water; pure, it is not allowable. 'Muddikā-drink' is a drink made by crushing grapes in water, like mango-drink. 'Sālūka-drink' is a drink made by crushing the roots of red lotuses, blue lotuses, etc. 'Phārusaka-drink' is a drink made from phārusaka fruits, like mango-drink. By this same method, drinks like 'vetta-drink' should be understood. And all these drinks are not allowable if cooked by fire. Therefore it is said, "with cold water," etc. And in the remaining allowable fruit, leaf, and flower juices, meaning in those fruit, leaf, and flower juices that are allowable, apart from grain-fruit, ripe vegetable, and madhuka flower juices, as stated in "Monks, I allow all fruit juices except grain-fruit juice," etc. (Mahāvagga 300). 'For the purpose of edibles' means a task to be done with edibles. 'Does not extend' means does not accomplish. 'Even in non-food water, with the perception of food' refers to those who feel remorse, having not properly understood the meaning stated in the word-division of the term "should take food" (Pācittiya 265), and perceiving even non-food water as food, thinking "what is taken is food." And concerning a tooth-stick, 'with the perception "this is brought to the mouth"' refers to those who feel remorse, having a mistaken perception that even a tooth-stick not brought to the mouth is "this tooth-stick is brought to the mouth." 'To drink as one pleases' means to drink as one wishes, whether having received it or not received it. to chew. "By using a tooth-cleaner" means by using a tooth-stick, that is, by cleaning the teeth and so on. By this, it shows that it is not proper to swallow its juice. "Four great impurities" are feces, urine, ashes, and clay (Mahāvagga 268). They are called "impurities" because they are "generated in a deformed state due to their origin," or because they are "unnatural food," meaning "generated in a deformed state." "When there is a cause" means when there is a reason, that is, when there is a basis. "Non-transactional nature of smoke, etc." means the non-transactional nature of smoke, flowers, scents, tooth decay, etc. The explanation of the training rule concerning tooth-cleaning is finished. The Chapter on Food, the Fourth. 5. The Chapter on Naked Ascetics 1. The Explanation of the Training Rule concerning Naked Ascetics "Of a naked ascetic" means of any renunciant who is naked. "Of a wanderer" means of any renunciant other than a bhikkhu or a sāmaṇera. "Of a female wanderer" means of any renunciant woman other than a bhikkhunī, a sikkhamānā, or a sāmaṇerī. All these should be understood as other sectarians. Therefore, it says, "of these naked ascetics and other sectarians." "To them" means to the other sectarians.