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39.   vi.  The bowl-food-eater’s practice is undertaken with one of the following statements: ‘I refuse a second vessel’ or ‘I undertake the bowl-food-eater’s practice’.

When at the time of drinking rice gruel, the bowl-food-eater gets curry that is put in a dish, he can first either eat the curry or drink the rice gruel. If he puts it in the rice gruel, the rice gruel becomes repulsive when a curry made with cured fish, etc., is put into it. So it is allowable [to do this] only in order to use it without making it repulsive. Consequently this is said with reference to such curry as that. But what is unrepulsive, such as honey, sugar,13 etc., should be put into it. And in taking it he should take the right amount. It is allowable to take green vegetables with the hand and eat them. But unless he does that they should be put into the bowl. Because a second vessel has been refused it is not allowable [to use] anything else, not even the leaf of a tree. These are its directions.

40.   This too has three grades. Herein, for one who is strict, except at the time of eating sugarcane, it is not allowed [while eating] to throw rubbish away, and it is not allowed while eating to break up rice [lumps, fish, meat and cakes. [The rubbish should be thrown away and the rice-lumps, etc., broken up before starting to eat.]  The medium one is allowed to break them up with one hand while eating; and he is called a ‘Hand Ascetic’. The mild one is called a ‘Bowl Ascetic’; anything that can be put into his bowl he is allowed, while eating, to break up, [that is, rice lumps, etc.,] with his hand or [such things as palm sugar, ginger, etc.,] with his teeth.
    The moment any one of these three agrees to a second vessel his ascetic practice is broken. This is the breach in this instance.

41.  The benefits are these. Craving for variety of tastes is eliminated; excessiveness of wishes is abandoned; he sees the purpose and the [right] amount in nutriment; he is not bothered with carrying saucers, etc., about; his life conforms to [the principles of] fewness of wishes and so on.

42.           He baffles doubts that might arise

With extra dishes; downcast eyes

The true devotedness imply14

Of one uprooting gluttony.

Wearing content as if  ‘twere part

Of his own nature, glad at heart;

None but a Bowl-food Eater may

Consume his food in such a way.

        This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the bowl-food-eater’s practice. [71]

43.  vii.  The later-food-refuser’s practice is undertaken with one of the following statements: ‘I refuse additional food’ or ‘I undertake the later-food-refuser’s practice’.

 Now when that later-food refuser has shown that he is satisfied, he should not again have the food made allowable [by having it put into his hands according to the rule for bhikkhus] and eat it. These are the directions for it.

44.  This too has three grades. Herein, there is no showing that he has had enough with respect to the first lump, but there is when he refuses more while that is being swallowed. So when one who is strict has thus shown that he has had enough [with respect to the second lump], he does not eat the second lump after swallowing the first. The medium one eats also that food with respect to which he has shown that he has had enough. But the mild one goes on eating until he gets up from his seat.

The moment any one of these three has eaten what has been made allowable [again] after he has shown that he has had enough, his ascetic practice is broken. This is the breach in this instance.

45.  The benefits are these. One is far from committing an offence concerned with extra food; there is no overloading of the stomach; there is no keeping food back; there is no renewed search [for food]; he lives in conformity with [the principles of] fewness of wishes, and so on.

46.           When a wise man refuses later-food

                                                He needs no extra search in weary mood,

                                                Nor stores up food till later in the day,

                                                Nor overloads his stomach in this way.

                                                So, would the adept from such faults abstain,

                                                Let him assume this practice for his gain,

                                                Praised by the Blessed One, which will augment

                                                The special qualities such as content.

This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the later-food-refuser’s practice.

47.  viii.  The forest-dweller’s practice is undertaken with one of the following statements: ‘I refuse an abode in a village’ or ‘I undertake the forest-dweller’s practice’.

48.  Now that forest dweller must leave an abode in a village in order to meet the dawn in the forest. Herein, a village may consist of one cottage or several cottages, it may be enclosed by a wall or not, have human inhabitants or not, and it can also be a caravan that is inhabited for more than four months. [72] The ‘village precincts’ cover the range of a stone thrown by a man of medium stature standing between the gate-posts of a walled village, if there are two gate-posts, as at Anuradhapura (Cf. Vin. Iii, 46). The Vinaya experts say that this [stone’s throw] is characterized as up to the place where a thrown stone falls, as, for instance, when young men exercise their arms and throw stones in order to show off their strength. But the Suttanta experts say that it is up to where one thrown to scare crows normally falls. In the case of an unwalled village, the house precinct is where the water falls when a woman standing in the door of the outermost house of all throws water from a basin. Within a stone’s throw of the kind already described from that point is the village. Within a second stone’s throw is the village precinct.

49.  ‘Forest’, according to the Vinaya method firstly, is described thus: ‘Except the village and its precincts, all is forest’ Vin. Iii, 46). According to the Abhidhamma method it is ‘all that is forest’ (Vbh. 251; Ps. I, 176). But according to the Suttanta method its characteristic is this: ‘A forest abode is ‘five hundred bow-lengths distant’ (Vin. Iv, 183). That should be defined by measuring it with a strung instructor’s bow from the gate-post of a walled village, or from the range of the first stone’s throw from an unwalled one, up to the monastery wall.

50.  But if the monastery is not walled, it is said in the Vinaya commentaries, it should be measured by making the first dwelling of all the limit, or else the refectory or regular meeting place or Bodhi Tree or shrine, even if that is far from a dwelling [belonging to the monastery]. But in the Majjhima commentary it is said that, omitting the precincts of the monastery and the village, the distance to be measured is that between where the two stones fall. This is the measure here.

51.  Even if the village is close by and the sounds of men are audible to people in the monastery, still if it is not possible to go straight to it because of rocks, rivers, etc., in between, the five hundred bow-lengths can be reckoned by that road even if one has to go by boat. But any one who blocks the path to the village here and there for the purpose of [lengthening it is so as to be able to say that he is] taking up the practice is cheating the ascetic practice.

52.  If a forest-dwelling bhikkhu’s preceptor or teacher is ill and does not get what he needs in the forest, [73] he should take him to a village abode and attend him there. But he should leave in time to meet the dawn in a place proper for the practice. If the affliction increases towards the time of dawn, he must attend him and not bother about the purity of this ascetic practice.
   These are the directions.

53.  This too has three grades. Herein, one who is strict must always meet the dawn in the forest. The medium one is allowed to live in a village for the four months of the Rains. And the mild one, for the winter months too.
    If in the period defined any one of these three goes from the forest and hears the Dhamma in a village abode, his ascetic practice is not broken if he meets the dawn there nor is it broken if he meets it as he is on his way back after hearing [The Dhamma]. But if, when the preacher has got up, he thinks ‘We shall go after lying down awhile’ and he meets the dawn while asleep or if of his own choice he meets the dawn while in a village abode, then his ascetic practice is broken. This is the breach in this instance.

54.  The benefits are these. A forest-dwelling bhikkhu who has given attention to the perception of forest (see M. sutta 121) can obtain hitherto unobtained concentration, or preserve that already obtained. And the Master is pleased with him, according as it is said ‘So, Nagita, I am pleased with that bhikkhu’s dwelling in the forest’  (A. iii, 343). And when he lives in a remote abode his mind is not distracted by unsuitable visible objects, and so on. He is free from anxiety; he abandons attachment to life; he enjoys the taste of the bliss of seclusion and the state of the refuse-rag wearer, etc. becomes him.

55.           He lives secluded and apart,

Remote abodes delight his heart;

The Savior of the world, besides,

He gladdens that in groves abides.

The hermit that in woods can dwell

Alone, may gain the bliss as well

Whose savior is beyond the price

Of royal bliss in paradise.

Wearing the robe of rags he may

Go forth into the forest fray’

Such is his mail, for weapons too

The other practices will do.

One so equipped can be assured

Of routing Mara and his horde.

So let the forest glades delight

A wise man for his dwelling’s site.

56.  ix.  The tree-root-dweller’s practice is undertaken with one of the following statements ‘I refuse a roof’ or ‘I undertake the tree-root-dweller’s practice’.
    The tree-root dweller should avoid such trees as a tree near a frontier, a shrine tree, a gum tree, a fruit tree, a bats’ tree, a hollow tree, or a tree standing in the middle of a monastery. He can choose a tree standing on the outskirts of a monastery. These are the directions.

57.  This has three grades too. Herein, one who is strict is not allowed to have a tree that he has chosen tidied up. He can move the fallen leaves with his foot while dwelling there. The medium one is allowed to get it tidied up by those who happen to come along. The mild one can take up residence there after summoning monastery attendants and novices and getting them to clear it up, level it, strew sand and make a fence round with a gate fixed in it.

On a special day a tree-root dweller should sit in some concealed place elsewhere rather than there.

The moment any one of these three makes his abode under a roof, his ascetic practice is broken.  The Reciters of the Anguttara say that it is broken as soon as he knowingly meets the dawn under a roof. This is the breach in this instance.

58.  The benefits are these. He practices in conformity with the Dependence, because of the words. ‘The Going Forth by ‘depending on the root of a tree as an abode’ (Vin. I. 58, 960; it is a requisite recommended by the Blessed One thus, ‘Valueless, easy to get, and blameless’ (A. ii, 26); perception of impermanence is aroused through seeing the continual alteration of young leaves; avarice about abodes and love of [building] work are absent; her dwells in the company of deities; he lives in conformity with [the principles of] fewness of wishes, and so on.

59.           The Blessed One praised roots of trees

As one of the Dependencies (Vin. I, 58);

Can he that loves secludedness

Find such another dwelling place?

Secluded at the roots of trees

And guarded well by deities

He lives in true devotedness

Nor covets any dwelling place. [75]

And when the tender leaves are seen

Bright red at first, then turning green,

And then to yellow as they fall

He sheds belief once and for all

In permanence. Tree roots have been

Bequeathed by Him; secluded scene

No wise man will disdain at all

For contemplating [Rise and Fall].

This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the tree-root-dweller’s practice.

60.  x.  The open-air-dweller’s practice is undertaken with one of the following statements: ‘I refuse a roof and a tree root’ or ‘I undertake the open-air-dweller’s practice’.

An open-air-dweller is allowed to enter the Uposatha-house for the purpose of hearing the Dhamma or for the purpose of the Uposatha. If it rains while he is inside, he can go out when the rain is over instead of going out while it is still raining. He is allowed to enter the eating hall or the fire room in order to do the duties, or to go under a roof in order to ask elder bhikkhus in the eating hall about a meal, or when teaching and taking lessons, or to take beds, chairs, etc., inside that have been wrongly left outside. If he is going along a road with a requisite belonging to a senior and it rains, he is allowed to go into a wayside rest house. If he has nothing with him, he is not allowed to hurry in order to get to a rest house; but he can go at his normal pace and enter it and stay there as long as it rains. These are the directions for it. And the same rule applies to the tree-root dweller too.

61.  This has three grades too. Herein, one who is strict is not allowed to live near a tree or a rock or a house. He should make a robe-tent right out in the open and live in that. The medium one is allowed to live near a tree or a rock or a house so long as he is not covered by them. The mild one is allowed these: a [rock] overhang without a drip-ledge cut in it,15 a hut of branches, cloth stiffened with paste, and a tent treated as a fixture, that has been left by field watchers, and so on.

The moment any one of these three goes under a roof or to a tree root to dwell there, [76] his ascetic practice is broken. The Reciters of the Anguttara say that it is broken as soon as he knowingly meets the dawn there. This is the breach in this case.

62.  The benefits are these: the impediment of dwellings is severed; stiffness and torpor are expelled; his conduct deserves the praise ‘Like deer the bhikkhus live unattached and ‘homeless’ (S.i, 199) he is detached; he is [free to go in] any direction; he lives in conformity with [the principles of] fewness of wishes, and so on.

63.           The open air provides a life

That aids the homeless bhikkhu’s strife,

Easy to get, and leaves his mind

Alert as a deer, so he shall find

Stiffness and torpor brought to halt.

Under the star-bejeweled vault

The moon and sun furnish his light,

And concentration his delight.

The joy seclusion’s savior gives

He shall discover soon who lives

In open air; and that is why

The wise prefer the open sky.

This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the open-air-dweller’s practice.