English
" And by that, when the five conditions of receiving are complete, only that which is taken with the intention to consume is called "received," and receiving applies only to what is to be consumed. it shows that it is allowed. Similarly, it shows that if there is a desire to consume oil, etc., kept for external use, it is permissible to accept and consume it. Here, regarding "mortar and pestle wear out," if a foreign color appears in the ground or pounded medicines due to the wearing out of the mortar and pestle, it is not permissible. "It is pure water" is said with reference to water that has dripped and fallen from tree branches, etc. 109. Here, regarding "His bowl should be accepted," the acceptance of the bowl should be understood as being for internal consumption only, so that there is no fault from the food sticking to the hand of one who gives by touching the bowl. Here, regarding "Whatever falls into the novice's bowl...pe...the acceptance does not cease," because one repeatedly taking it determines that what is put into his own bowl is his own, the acceptance in hand does not cease. But for one who takes what is given by delimiting it, since the determination that it is his own is made at the time of taking, the acceptance in hand ceases. Here, regarding "He puts food for someone," even when putting it for an unordained person, since he himself puts it and keeps it, thinking "he will come and take it," the acceptance does not cease. But what is put into the hand of an unordained person is considered to have been placed by the unordained person himself, so the acceptance ceases due to its being relinquished. Therefore, it is said, "novice...pe...due to being relinquished." In "for someone," etc., even if something is placed somewhere for unordained persons, the acceptance does not cease as soon as it leaves the hand; rather, the acceptance ceases only when it falls into the vessel. And since the vessel is expected by the bhikkhu for the next day, it is understood that it was said, "it should be put into the novice's hand," out of concern that the food in it might cease acceptance, like food in an unwashed bowl. Indeed, in such cases, logic should not be sought; one should practice according to what has been stated. baṃ. 110. "The gruel has reached the bowl" - by this, it is shown that even if the gruel touches the rim of the bowl, it is not received or taken by the bhikkhu if it touches unwillingly. "Causes to place" means causes to touch with the hand. "A burden fit for receiving" is that which a man of medium strength can lift. Although there is no fault in covering it with another hand without letting go, it should be understood that it should not be covered, according to the authority of the commentaries. However, in the Vimativinodanī, it is said: "'It should not be covered' is said with reference to that which has left the hand. But there is no fault for one who covers with the other hand that which is in the hand, or for one who drops a cover from above without touching that which has left the hand." 111. "Receives" - a large branch held above for shade might be cut by someone, or dust clinging to it might fall into the mouth, so he has it made permissible and then receives it. Regarding "for warding off flies," it is said: "Even if dust clinging to the branch falls into the bowl, it can be easily eaten, so since it is received with the branch, this receiving here is for internal consumption, and only the original receiving is valid." Others, however, say: "Taking the phrase 'for warding off flies' literally, it is received for external use." "In a large pot" means in a large pot. "Even in that" means even in a cooking pot. "Having an unordained person receive" means having an unordained person receive that very consumable item. "The elder's bowl to the second elder" means he says, "Give me the elder's bowl," and having him give it up, he gives it to the second elder. In "Give me your gruel," having said this, he takes the novice's bowl and gives his own bowl to him. "Here" refers to the story of exchanging bowls, such as "the wise novice." "The reason should be examined" means just as one who carries oil, etc., for his mother, etc., is allowed to consume it in such a matter without exchanging it with an unordained person, The meaning is: "Why is it not permissible to consume without having exchanged the bowl here?" This reason should be investigated. Here, they say the reason is: "When the rice taken by the novices is exhausted, the thought may arise, 'Our novices will certainly provide for us.' Therefore, it must be consumed only after exchanging it. But when taking for the sake of parents or for shade, there is no expectation of consumption, so that is permissible." For this reason, Acariya Buddhadatta Thera also said: "For the sake of parents, Even carrying oil and so on; A branch for shade and so on, There is no distinction in this. "Therefore, for its distinction, The reason should be considered; Its attachment, We consider as the distinction." This is more appropriate here, as such a thought is bound to arise. For it is not possible to purify the thought here. But when carrying for the sake of parents and so on, such a thought does not necessarily arise, so it is possible to purify the thought. Where it is possible to purify the thought, there is no fault. For this reason, it will be said: "But if one can purify the thought, then it is permissible to eat what is received." In the Vimativinodani (Vi. Vi. Ṭī. Pācittiya 2.265), however, it is said: "Here, 'pana' refers to the exchange of the bowl. 'Kāraṇaṃ' (reason) here, they say the reason is that a thought like 'the novices will give us some from this' arises, but not elsewhere, and that is appropriate. But for one who does not have such a thought, it is permissible to eat without exchanging it." 112. "Niccāletuṃ" means to move and remove stones, gravel, and so on. "Uddhanaṃ āropetabbaṃ" is said with reference to a stove without fire. When the rice cooking in the pot is stirred, the unboiled rice on top goes down and cooks, so it says, "it becomes self-cooked." 113. "Ādhārake patto ṭhapito" means a bowl with unreceived food placed for re-receiving. "Cāleti" means to move without reason, and even with a reason, It is not proper to move what is fit for bhikkhus to use. Even though it is allowed to receive raw flesh and raw blood for one's own use in such illnesses as those caused by non-humans, as it is said: "I allow, bhikkhus, raw flesh and raw blood in illnesses caused by non-humans," and it is generally forbidden, as it is said: "He refrains from receiving raw flesh," nevertheless, because it was not taken for oneself or for another bhikkhu, it is said: "It is proper for a lion's remnant, etc." He is able to purify his thought, meaning he is able to discern that the thought "He will give to me too" has not arisen, or he is able to discern that he took it with a pure mind, thinking: "I will give it to the novice." But if it was received with the intention at the very root, they say: "If it was received with the perception 'When he takes it and goes, he will give to me too'." 114. He makes into portions, meaning he makes into equal portions for everyone, saying: "Let the bhikkhus and novices take their own preferred portion." What is left over after taking, meaning what is left over from the portions taken by the novices. Having taken, meaning having taken, thinking: "I will take this for myself." Here, what is left over after taking means what he took and then put back. Having received, meaning having received on that day. Therefore it is said: "There is no fault in the association of what is for a day with what is for life." But if it was received and kept on the previous day, it is not proper to drink the smoke from that wick with a mouth that has food in it. With sea water, meaning with unreceived sea water. Hailstones are special kinds of water that are solidified like stone fragments, sometimes falling with rainwater; there is no need to receive them. Therefore it is said: "They are just water-moving." Because alum water clarifies water and stands separately, it is called "not to be used." By this, it shows that it is not to be used with offenses of unreceived things, and also not to be used with offenses of eating at the wrong time. It sticks, meaning it shows a clay color on a dry mouth and hands. what sticks. "Thick" means even that which does not stick to hands or mouth should be accepted. "Only the smell" shows the absence of pollen-milk. "Having taken water" means having taken it for one's own purpose. But if one takes it thinking, "I will pour out the remainder of what was drunk right there," there is no need for re-acceptance. "Pours out, should be accepted" is said because the flower-sap is evident. "Having spread out" means having removed. 115. "In the great elements" means in the great elements like earth, etc., connected with the body of living beings. "Everything is permissible" means everything connected with one's own body and others' bodies is permissible; the meaning is that it does not generate a grave offense, etc., due to being in conformity with non-permissible meat. "Falls" means having been cut off from one's own body, it falls. Because it is said, "having cut from a tree," it should be understood that to dig earth for clay, and having cut any other root, leaf, etc., poisonous medicine, it is permissible to consume it even without making it into ash and even if not accepted. Thus, in the Vinayālaṅkāra, which is an embellishment of the Vinaya collection, named the Embellishment of the Discourse on the Determination of Acceptance, the twentieth chapter. 21. Discourse on the Determination of Pavāraṇā 116. Having thus explained the determination of acceptance, now, to explain the determination of pavāraṇā, he says, "refusal-pavāraṇā," etc. There, refusing is refusal,