English
And by this training rule, the invitation for requisites for the sick, by the Sangha's authority In a place where one has been invited for a wilderness dwelling, if there a limit has been made by nights or by medicines, only so many nights or so many medicines are to be requested. Then, beyond that limit of nights or limit of medicines, for one who requests medicine not for a medicinal purpose, or other medicine for another medicinal purpose, a pācittiya offense is stated. Therefore, a non-sick person, perceiving himself as sick, requesting the five medicines, is not one who requests medicine for a non-medicinal purpose. Thus it is said, "He should be dealt with according to the Mahānāma training rule." "These are matters for confession" is said with reference to ghee and the like mentioned in the Pāli. But ghee and the like not mentioned in the Pāli, which are not allowable, are also dukkaṭa offenses for bhikkhunīs, this should be understood. "By requesting soup and rice" is said with reference to any remaining request, excluding the pācittiya offenses for bhikkhus and the pāṭidesanīya offenses for bhikkhunīs. The rest here is clear. Delicious food, not being sick, receiving without requesting, and eating: these are the four factors here. The commentary on the training rule concerning delicious food is finished. 10. Commentary on the training rule concerning tooth-cleaning sticks. 263. In the tenth (rule), "ayyavosāṭitakāni" is a designation for a father's alms-food. "Ummāre" means on the threshold of a house built in a charnel ground, or of one's own house. "Ghanabaddho" means bound with solid flesh, it is said to be one with a firm, compact body. 264. "Mukhadvāraṃ" (mouth-door) means the throat-passage. "Āhāraṃ" (food) means whatever is to be eaten, such as temporary provisions. "Āhareyya" (should bring in) means should insert into the mouth-door. Whether it enters through the mouth or through the nose, because it is to be swallowed through the throat, all of it is considered to have been inserted into the mouth-door. But because those bhikkhus felt remorse, perceiving even water, which is not food, as food, and perceiving a tooth-cleaning stick as something brought into the mouth-door, therefore it is said: "Those bhikkhus, without having been given... (etc.) without properly understanding the meaning, felt remorse." For water is to be drunk as one wishes, a tooth-cleaning stick... It is permissible to use a toothbrush for cleaning, but it is not permissible to swallow its juice. Even if the juice of the toothbrush enters unknowingly, it is still an offense (pācittiya). However, it is permissible to put anything into the mouth, be it a toothbrush or anything else, without intending to swallow it. 265. A sick person, unable to eat with their own hands, receives it with their mouth. "Uccāraṇamattaṃ" means merely lifting up. "Ekadesenapi" means even by the mere touch of a finger. If one receives it, it is all considered received, because it is tied and placed by the end of a stick. Even if one receives a pot placed on the ground, by taking the end of a stick given by a donor who stands within arm's reach and says, "I will give you the pot," everything tied to both ends is considered received. Regarding sugarcane juice naturally pressed for a bhikkhu, without being squeezed for him, it is said, "Take it," and therefore it is said, "the bringing is not evident." However, it is permissible to take juice flowing from sugarcane being pressed for a bhikkhu standing within arm's reach. It is also permissible to take sugarcane juice naturally flowing into a trough, by blocking it and releasing it repeatedly. In some commentaries. "Asaṃhārimetaṃ" means that which cannot be moved by a man of average strength. From the saying "in the leaves of tamarind, etc.," it should be understood that receiving on branches is permissible. Regarding "puñchitvā paṭiggahetvā" (wiping and receiving), some say, "there is no act of receiving in wiping, therefore the meaning should be taken as 'wiping and taking'." Here, the meaning should be understood as "wiping and receiving." For dust that has fallen on a leaf, since it is not brought for internal consumption, it is permissible to receive it and consume it. In accordance with the previous intention, it is said, "having given to an unordained person... etc. ...it is permissible." However, since it does not become another's property merely by the thought, "I will give this to another," it is permissible to receive and consume it even without giving it to him. is allowable. Giving to a bhikkhu means giving to another bhikkhu. Kañjika means any liquid like milk-curd, etc. Having released from the hand, he takes it again, it becomes taken up, so it is said, "without releasing from the hand." Ālulentānaṃ means for those who are stirring, or this is the reading. Since it is brought and placed on the ground, there is no bringing, so it is said, "the bowl should be received." Regarding "when drops fall into the bowl from the ladle for the first time," they say, "just as there is no fault in the drops that fall for the first time, so too there is no fault in those that fall later for those who are pouring out and removing, because they have been brought." Carukena means with a small vessel. It is allowable to take even by the mouth-rim means it is allowable to take by lifting the mouth-rim and touching it with the hand. Some means the Abhayagiri dwellers. This method means this method that what is connected to the body, even if it is connected to what is connected to the body, is still connected to the body. And there, for what is connected to the body and what is connected to that, only a grave offense is stated. By him means by the bhikkhu to whom it has gone. Therefore means since consumption is allowed only for the original owner, therefore. Having taken it with the hand on that day, and consuming it after receiving it on the second day, it becomes taken up and received, so it is said, "without touching." Since it is not received, "there is no offense due to accumulation" is said. For one who consumes without receiving, there is an offense of the mouth-door of not given, so it is said, "but it should be consumed after receiving." According to the saying, "on that day... and not beyond that," for one who takes it with the hand or without taking it on that day and consumes it without receiving it on the second day, there is an offense of the mouth-door of not given. But for one who takes it with the hand and places it, and consumes it after receiving it on the second day, it becomes taken up and received. For what is taken with the hand and placed is indeed not received. For according to the saying, "to take and consume oneself," consumption is allowed only for what is not received on that day. . Therefore, what is said in the commentary on difficult words: "That which is given falls (into the category of what is not allowed)" - here, just as in communal meals and so forth, for the sick and others who feel scruples, communal eating is permitted; similarly here too, what is received by the Blessed One is permitted to remove scruples - that should not be accepted. Because it is said "That which is given falls" without distinction, this method should be understood for all four kinds of requisites. "With a knife" means with a received knife. Why is there no fault here due to "taken up" or "stored"? He says: "For they do not carry it for the purpose of consumption." By this, it is shown that it is permissible to take it oneself for external use, or to take what is given by an unordained person and carry it. Therefore, if one wishes to consume oil and so forth, which one has taken oneself and carried for the purpose of anointing a bowl and so forth, there is no offense if one consumes it after receiving it. But if one takes it oneself for internal consumption, and consumes it after receiving it, it becomes "taken up and received." If one consumes it without receiving it, there is an offense through the door of "not given." If one takes what is given by anordained person for internal consumption and carries it, there is an offense due to "storing," like the case of horn-salt. Some, however, say: "If one takes what is given by an unordained person even for external use, it is considered received, because the reception is established by the five conditions mentioned, such as 'it is merely for a man of medium strength to raise it'." If this were so, then here, if one takes what is given by an unordained person for external use and carries it, an offense due to "storing" would have to be stated, and "for they do not carry it for the purpose of consumption" would not have to be said. Therefore, it should be understood that what is taken for external use is not called "received." If so, should the qualification "for the purpose of consumption" be stated among the five conditions of reception? It should not be stated. For reception is indeed for the purpose of consumption, so "for the purpose of consumption" without saying it separately, only this much was said: "If a bhikkhu receives it with the body or with something connected to the body." Others say: "Even if there is acceptance, 'they do not carry it for the purpose of consumption' here, non-offence is stated for carrying it not for consumption." "Pestles and mortars are worn out" here, if due to the wearing out of pestles and mortars, a foreign color is seen in the pounded medicine, it is not allowable. "It is pure water" is said with reference to water that has dripped and fallen from tree branches and the like. "Or his bowl should be received" here too, to avoid fault from the food sticking to the hand of one who touches the bowl and gives it, the receiving of the bowl should be understood as receiving for internal consumption only. "That which falls into the novice's bowl... ...the acceptance does not cease"