Pabhedato pana ayampi tividho hoti. Tattha ukkaṭṭho appaṃ vā hotu bahu vā, yamhi bhojane hatthaṃ otāreti, tato aññaṃ gaṇhituṃ na labhati.
Ñ(II,36): This too has three grades. Herein, one who is strict may not take anything more than the food that he has laid his hand on whether it is little or much.
Sacepi manussā ‘‘therena na kiñci bhutta’’nti sappiādīni āharanti, bhesajjatthameva vaṭṭanti, na āhāratthaṃ.
Ñ: And if people bring him ghee, etc., thinking 'The Elder has eaten nothing', while these are allowable for the purpose of medicine, they are not so for the purpose of food.
Majjhimo yāva patte bhattaṃ na khīyati, tāva aññaṃ gaṇhituṃ labhati. Ayañhi bhojanapariyantiko nāma hoti.
Ñ: The medium one may take more as long as the meal in the bowl is not exhausted; for he is called 'one who stops when the food is finished'.
Muduko yāva āsanā na vuṭṭhāti tāva bhuñjituṃ labhati. So hi udakapariyantiko vā hoti yāva pattadhovanaṃ na gaṇhāti tāva bhuñjanato, āsanapariyantiko vā yāva na vuṭṭhāti tāva bhuñjanato.
Ñ: The mild one may eat as long as he does not get up from his seat. He is either 'one who stops with the water' because he eats until he takes [water for] washing the bowl, or 'one who stops with the session' because he eats until he gets up.
Imesaṃ pana tiṇṇampi nānāsanabhojanaṃ bhuttakkhaṇe dhutaṅgaṃ bhijjati. Ayamettha bhedo.
Ñ: The ascetic practice of these three is broken at the moment when food has been eaten at more than one session. This is the breach in this instance.