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and relinquishment. An extra bowl is an extra bowl because it is not determined or relinquished. The determination and revocation of determination are stated in the chapter on robes. However, when relinquishing, one should know whether the bowls are one or many, and whether they are present or not, and say, "This bowl," or "These bowls," or "That bowl," or "Those bowls," and then say, "I relinquish to you." The distinctions of in-front, etc., are to be understood here in the manner to be stated in the chapter on robes. "Beyond ten days" means that ten days is its ultimate limit, its time. This is a locative case for continuous association. "Should keep" means it should be kept for use. The connection is: when that time is exceeded, the bowl becomes subject to forfeiture. "Exceeded" means when it is passed over, it becomes subject to forfeiture. At the rising of the sun on the eleventh day, the bowl must be forfeited to the Sangha, or to a group, or to an individual, in the manner stated in the section on sharing portions. In that case, he incurs an offense of pācittiya. "Without cutting," etc., is clear, as it is stated in the chapter on robes. This is the difference: "by death or removal" means removal is uddhaḷa, revocation. Death and removal are maraṇuddhaṭā, therefore. "By a hole" means by which a grain of millet can exit and enter, by a hole two finger-breadths below the rim. "Abandons the determination of the bowl" means the bowl abandons, relinquishes, the determination. Now, by "bowl," etc., it shows a dukkata offense for otherwise handling it. In this case, the connection is: "should not put away a bowl with water." "Should not put away" means should not place it in a protected place. And it should be connected with "a bowl with water should not be in the sun or exposed to heat," etc. "Nor expose to heat" means should not even slightly heat it. "Nor burn" means nirud Even having made it wet, one should not put it on chaff. Having made it dry, one should warm it slightly. This is the opposite meaning. One should not place it on the ground. One should not place it on rough ground. But where the color is not spoiled, on such ground prepared with clay, or on such sand, it is permissible to place it upside down or right side up. And one should not hang it up. One should not hang it on walls or pegs. 66. It should be understood that saying "on the edge of the wall" and so on, it is not permissible to place the bowl. "On the edge of the wall" means on the edge of walls like verandah walls. But if, having turned it over, it rests there, it is permissible to place it on such a wide wall. Or "on the edge of the prepared place" means on the edge of a thin wall made on the outer side. Here the word "or" is for conjunction, and it should be applied to each. But on the lap, it is permissible to place it by attaching it to the shoulder-joint with a shoulder-strap. Also on an umbrella, it is permissible to place it by tying it with a cloth or by making a stand. Also on a bed, it is permissible to place it by tying it with something else. It is permissible to hang it by tying it to a peg. 67. The connection is that one should not remove leftover water and discarded bones with the bowl. "Leftover water" means water for rinsing the mouth. "Discarded bones" are bones from which flesh has been chewed and thrown away, fish and meat bones. Also, to wash hands using the bowl as a receptacle, also to pour hand-washing water etc. into the bowl and remove it, also to take an unsoiled, clean bowl with a soiled hand, is not permissible. When eating fish, meat, fruits, etc., whatever bone or discarded piece one wishes to throw away, one is not allowed to place it in the bowl. But whatever is taken out of the mouth and one does not wish to eat again, one is not allowed to place it in the bowl. But ginger and the like, having bitten, one is allowed to place back. "Bowl in hand" means "one whose bowl is in hand." And "bowl in hand, door" is an example of this. Wherever on any part of the body... When there is no bowl, one should not open the door with any part of the body, nor lift the latch, nor open the bolt with a key. But by hanging the bowl on the shoulder, one may open it at ease. 68. The meaning of the words is: On the ground, on a ground-related stand, on a ring-stand made of ivory, cane, etc., on a wooden stand made of a single piece of wood, on a stick-stand made of many sticks, where a bowl is placed so that it does not roll over and fall, on such a well-prepared stand, one should place two bowls, one on top of the other. However, a wooden stand like a potter's wheel, and a stick-stand bound with three sticks, have no space for even one bowl; even if placed there, one must hold it with the hand and sit. "On the ground" means: on the ground covered with a mat or the like, one should place one bowl, either upside down or right side up. 69. Now, the unsuitable bowls are shown, beginning with "wood." There, "golden" means made of gold itself. Wood, and silver, and gold, and gems, and lapis lazuli— wood... and lapis lazuli; those made from these are wood... made. The long vowel in "veḷuriyāmayā" is for the sake of the verse meter. The same should be understood above. There, "gem" refers to sapphire and the like. Bronze, and glass, and tin, and lead, and crystal, and copper— a dual compound; those born from these are bronze... born. There, the word "bronze" also includes bell metal. Tin is white, lead is black. 70. "Made of a skull" means the head of a corpse, a dead person, the skull; that made from it is "made of a skull." "Born from a pot and a gourd-bowl" means the bowl of a pot and a gourd; those born from these are "born from a pot and a gourd-bowl." There, "pot" means a pot itself. "Gourd-bowl" means a calabash. Thus, all these bowls are declared unsuitable, and are said to be grounds for a dukkaṭa offense. There, among silver and the like, the four: if laypeople offer food in golden plates and the like at meal times, it is not proper to touch them. Bronze... However, vessels made of glass or crystal, such as bowls, are not permissible for personal use, but are permissible for communal use or if they are household items of laypeople. Those made of gourds or pots, once received, are not permissible to keep, but are permissible to use for a temporary period. The description of the bowl is finished. 6. Description of the Plate 71-2. Plates made of wood... and so on... or lapis lazuli are not permissible. Plates made of crystal, glass, or bronze, whether belonging to laypeople or the Sangha, are permissible. Those made of gourds or pots are permissible for a temporary period—this is the connection. "Kappanti" means they are permissible, they are suitable, in a non-conflicting manner, thus "kappiyā" (permissible). "Na kappā" means not permissible. "Saṅghikā" means belonging to the Sangha. The word "tāva" indicates a limit. "Tāvakālikā" means for them, the time is limited to the meal, meaning they should be eaten and then discarded, not kept—this is the intention. The description of the plate is finished. 7. Description of the Invitation (Pavāraṇā) 73. The meaning of the words is: If a bhikkhu, marked by a certain posture, eats any of the five kinds of food, and is invited to (or has refused) the permissible five kinds of food brought within arm's reach, and then eats from that posture, or from another posture, what is not an excess, for a temporary period, then he incurs a Pācittiya offense. However, for receiving it with the intention of eating, there is a Dukkata offense. There, "iriyāpatha" means the path, the mode of physical action, the posture, which includes standing, walking, sitting, and lying down. "Pavārito" means he refuses, or "pavāraṇa" is refusal, and he has that, so "pavārito" means he has made a refusal, he has refused. Or, "pavārito" means he is refused, rejected by the server. "Anatirittakaṃ" means what is not an excess, as opposed to "atirittaṃ" (excess), which is made permissible by seven kinds of Vinaya actions, such as when one rises from the seat after refusing, saying "this is enough for all," and it is brought with the thought "he will eat it today or whenever he wishes," and also the excess for the sick. What is other than that is "anatirittakaṃ," not an excess. This is the meaning. It causes the wholesome mind to fall, thus it is a pācitti. Therefore, in the word 'itthiyaṃ' (woman), the 'ta' becomes 'ca', and with duplication, it is 'pācitti'. For receiving food for the purpose of eating at the wrong time (yāmakālika), for seven days (sattāhakālika), or for life (yāvajīvika), there is an offense of dukkaṭa. With each act of swallowing, there is an offense of dukkaṭa. 74. Now, to show that the invitation (pavāraṇā) that has been made is called an invitation endowed with five factors, it begins with "asanaṃ" (food). Therein, "asanaṃ" is the food being eaten by one who is eating. By this, it indicates food that has been prepared. "Bhojanañceva" means that it is food suitable for the invitation. "Abhihāro" is the bringing of food suitable for the invitation by the donor's body, not by speech. "Samīpatā" is proximity, defined as a distance of two and a half cubits. Here, if the bhikkhu is seated, it is measured from the back edge of the seat; if standing, from the heel; if lying down, from the outer edge of the side on which he is lying. The two and a half cubit range is to be understood by circumscribing the nearest limb of the donor, whether standing, sitting, or lying down, excluding the outstretched hand. "Kāyavācāpaṭikkhepo" is the rejection of that brought food, either by a bodily gesture such as moving a finger, or by a verbal gesture such as saying "enough." Thus, the invitation, which is a kind of warding off, is related to these five factors, meaning "pañcaaṅgā" (five-factored). It is "pañcaaṅgā" because it has five factors. 75.