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my livelihood would have been censured, even if I were alive. "Even if my intestines were to come out and move outside, I would not break my livelihood, even abandoning my life. "I would satisfy my own mind, I would avoid improper seeking; I would not do improper seeking, which is condemned by the Buddha." The story of the Elder Mahātissa, the mango-eater of Ciragumba, should also be told here. Thus, in every way: "Without generating a thought for improper seeking, the discerning ascetic, who has gone forth in faith, should purify his livelihood." And just as livelihood is purified by effort, so too, the virtue based on requisites should be accomplished with wisdom. For it is achieved by wisdom, because the wise person is capable of seeing the dangers and benefits in requisites. Therefore, abandoning craving for requisites, one should accomplish it by consuming the requisites that arise righteously and properly, after reflecting on them with wisdom in the manner stated. There are two kinds of reflection on requisites: at the time of acquisition, and at the time of consumption. Even at the time of acquisition, if robes and so forth are kept after reflecting on them in terms of elements or repulsiveness, then the consumption by one who uses them is blameless, even at the time of consumption. Here is the conclusive determination: There are four kinds of consumption: consumption by theft, consumption by debt, consumption by inheritance, and consumption by ownership. Among these, the consumption by a corrupt person, even if he sits in the midst of the Saṅgha and eats, is called consumption by theft. For the heedless one, consumption without reflection is called debt-like consumption. Therefore, robes should be reflected upon at each use. Almsfood, at each mouthful. If unable to do so, then before the meal, after the meal, in the first watch, middle watch, or last watch. If for him, without reflecting, dawn breaks, it stands as debt-like consumption. And lodging too, at each use, should be reflected upon. For medicine, even at acceptance and at consumption, only mindfulness as a condition is sufficient. Even so, if one is mindful at acceptance but not mindful at consumption, there is an offense. But if one is not mindful at acceptance but mindful at consumption, there is no offense. Indeed, there are four kinds of purity: purity of declaration, purity of restraint, purity of seeking, and purity of reflection. Among these, purity of declaration is the morality of Pātimokkha restraint. For that, because it is purified by declaration, is called purity of declaration. Purity of restraint is the morality of sense-faculty restraint. For that, because it is purified by the restraint based on mental determination alone, saying "I will not do so again," is called purity of restraint. Purity of seeking is the morality of purified livelihood. For that, having abandoned improper seeking, for one who produces requisites righteously and properly, because of the purity of seeking, is called purity of seeking. Purity of reflection is the morality connected with requisites. For that, because it is purified by reflection of the kind stated, is called purity of reflection. Therefore it was said: "But if one is not mindful at acceptance but mindful at consumption, there is no offense." For the seven trainees, the consumption of requisites is called inheritance-like consumption. For they are the Buddha's sons; therefore, having become heirs to the requisites belonging to the Father, they consume those requisites. Do they then consume the Buddha's requisites, or do they consume the requisites of householders? Even though given by householders, because they are permitted by the Buddha, they belong to the Buddha. Therefore, it should be understood that they consume the Buddha's requisites. And the Dhammadāyāda Sutta here is proof. The enjoyment of those whose defilements are destroyed is called lordly enjoyment. For they, having gone beyond the slavery of craving, enjoy as lords. Among these enjoyments, lordly enjoyment and inherited enjoyment are suitable for all. Debt-like enjoyment is not suitable. Of enjoyment by theft, there is no talk at all. But this reflected enjoyment of a virtuous person, because it is the opposite of debt-like enjoyment, is either debt-free enjoyment, or it falls under inherited enjoyment. For even a virtuous person, being endowed with this training, is counted as one in training. But among these enjoyments, since lordly enjoyment is supreme, therefore a bhikkhu desiring it, reflecting with the aforementioned kind of reflection and then enjoying, should fulfill the virtue associated with requisites. For doing so, he performs his duty. And it has been said: Almsfood, dwelling, and bed-seat, Water, and robe-rag for carrying; Having heard the Dhamma taught by the Fortunate One, Let the excellent wise disciple use them with reflection. Therefore, in almsfood and bed-seat, In water and robe-rag for carrying; Unstained by these things, Is the bhikkhu, like a water-drop on a lotus. Having received help from others in due time, In hard foods, soft foods, and evening meals; He should know the measure, constantly mindful, Like an ointment for a wound to heal. Like son's flesh in a wilderness, Like ointment for the eye; Thus, food in food, Unattached, for sustenance. And to illustrate the fulfillment of this virtue associated with requisites, the story of the novice Saṅgharakkhita, the nephew, should be told. For he enjoyed after reflecting properly. As it is said: "My preceptor, as I was eating Well-cooked rice porridge, said: 'Do not, novice, Burn your tongue, unrestrained.'" Having heard the preceptor's words, I then gained a sense of urgency; Sitting on one seat, I attained arahantship. So I, with my resolve fulfilled, Like the moon on the fifteenth day; All... all defilements exhausted, there is no more rebirth now. "Therefore, another too, desiring the end of suffering; having reflected wisely, should make use of the requisites." Thus, it is fourfold in terms of the morality of restraint by the Pātimokkha and so on. The first fivefold morality 20. In the first five of the five kinds of divisions, the meaning should be understood in terms of the morality of the unordained and so on. For this has been said in the Paṭisambhidāmagga – "What is limited purity morality? For the unordained, limited training rules, this is limited purity morality. What is unlimited purity morality? For the ordained, unlimited training rules, this is unlimited purity morality. What is complete purity morality? For noble ordinary people, engaged in wholesome states, fulfilling the training rules to the utmost, not caring for body or life, those who have sacrificed their lives, this is complete purity morality. What is ungrasped purity morality? For the seven trainees, this is ungrasped purity morality. What is tranquilized purity morality? For the disciples of the Tathāgata, those with defilements exhausted, Paccekabuddhas, Tathāgatas, Arahants, Perfectly Self-Enlightened Ones, this is tranquilized purity morality." Therein, the morality of the unordained, being limited by way of enumeration, should be understood as limited purity morality. For the ordained – "Nine thousand crores, eighty hundred crores; fifty hundred thousands, and thirty-six again. These rules of restraint, proclaimed by the Perfectly Enlightened One, indicated by way of abbreviation, the training in disciplinary restraint." Thus, even though limited by way of enumeration, referring to the state of undertaking completely without remainder, and the state of having an unseen limit in terms of gain, fame, relatives, limbs, and life, it is called unlimited purity morality, like the morality of the Elder Mahātissa, resident of Ciragumba, who ate mangoes. For thus that venerable one – "One should abandon wealth for the sake of a superior limb, a limb One should give up life, protecting the Dhamma. One should give up all limbs, wealth, and even life, remembering the Dhamma. Not abandoning this admonition of the good, even in mortal danger, he did not transgress the training rule. Relying on that same boundless purity of virtue, he attained arahantship right on the upasaka's back. As it is said: Neither father nor mother, nor relatives nor kinsmen, can do such a deed for the sake of one who is virtuous. Having generated urgency, and reflected wisely, being on his back, he attained arahantship. The virtue of ordinary good people, from the time of their ordination, is exceedingly pure, like a well-washed, naturally pure gem, or like well-worked gold, free from defilement even by a mere thought-arising. It is the very basis for arahantship; therefore, it is called "complete purity," as in the case of the Elder Mahāsaṅgharakkhita and his nephew Saṅgharakkhita. It is said that when the Elder Mahāsaṅgharakkhita, who was over sixty years old, lay on his deathbed, the community of bhikkhus asked him about his supramundane attainment. The Elder said, "I have no supramundane Dhamma." Then his attendant, a young bhikkhu, said, "Venerable sir, people from twelve yojanas around have gathered, thinking you are a parinibbūta. There will be great regret among the people if you die as an ordinary person." "Friend, I did not establish insight, thinking, 'I shall see the Buddha Metteyya.'" "Then, seat me and make some space." So, he seated the Elder and went outside. As soon as he went out, the Elder attained arahantship and gave a sign with a snap of his fingers. The Saṅgha gathered and said, "Venerable sir, you did a difficult thing, bringing forth supramundane Dhamma at such a time of death." "Friend, this is not difficult. But I will tell you what is difficult: 'Friends, from the time I was ordained, I do not see any action done by heedlessness or ignorance.'" His nephew also, at the age of fifty, similarly He attains Arahantship.