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because of the accumulation of past actions done improperly, it arises in the future, therefore it is called new feeling. By not generating the root of that through proper use, "I will not produce that new feeling" —thus is the meaning to be understood here. By this much, the collection of proper use, the abandonment of self-mortification, and the non-renunciation of righteous pleasure are shown; thus it should be known. "And my journey will be long" —by limited consumption, since there is no danger that would cut off the faculty of life or break the posture, "my journey, which is a long duration, will be for this body whose existence depends on these requisites," thus he partakes, as if he were healthy, of that requisite. "And blamelessness and comfortable living" —by avoiding improper seeking, receiving, and consuming, there is blamelessness; by limited consumption, there is comfortable living. From unwholesome and unlimited consumption arise discontent, sloth, and torpor. Or, blamelessness due to the absence of faults like the censure of the wise; comfortable living due to the arising of bodily strength from wholesome and limited food. Or, blamelessness due to avoiding eating until the stomach is full and abandoning the pleasures of lying down, of comfort, and of sleep; and comfortable living due to making oneself fit for the four postures by eating four or five mouthfuls less. Thus he partakes. For it has been said: "Four or five mouthfuls, having eaten, drink water; Enough for comfortable living for a bhikkhu with a resolute mind." (Theragāthā 983) By this much, the collection of purpose and the middle path are shown; thus it should be known. "Lodging" means both bed and seat. Wherever one lies down, whether in a monastery or a semi-circular hut, that is the bed. Wherever one sits, that is the seat. Putting them together, it is called lodging. "For dispelling dangers of the seasons and for the delight of seclusion" —the season itself is a danger of the season in the sense of enduring. For dispelling the dangers of the seasons and for the delight of seclusion. That which causes bodily affliction and mental distraction, as The unsuitable season is to be dispelled by the use of dwellings. For its dispelling, and for the happiness of solitude, this has been said. Indeed, the dispelling of seasonal dangers by warding off cold and so on has already been stated. Just as for the use of robes, the covering of shame and private parts is the constant purpose, while other things occur sometimes, so too here, it should be understood that this has been said with reference to the constant dispelling of seasonal dangers. Or, this season, as described, is just the season. Danger, however, is twofold: manifest danger, and hidden danger. Therein, manifest dangers are lions, tigers, and so on. Hidden dangers are lust, hatred, and so on. A bhikkhu who, knowing and reflecting thus, uses a dwelling where these (dangers) do not cause affliction due to lack of protection or due to seeing unsuitable forms, is to be understood as using a dwelling wisely, with reflection, for the dispelling of seasonal dangers. Regarding "requisites for the sick, medicine," here, "requisite" means that which counteracts illness, that is, that which goes against the enemy. This is a designation for anything suitable for anyone. "Medicine" is the work of a physician, that which is permitted by him. The requisite for the sick itself is medicine; whatever is suitable for the sick, the work of a physician, such as oil, honey, treacle, this is what is meant. "Requisite" (parikkhāra), however, in phrases like "it is well-equipped with seven city requisites," refers to an entourage. In phrases like "the chariot is equipped with virtue, its wheels are meditation and effort," it refers to an adornment. In phrases like "and these are the requisites for life to be gathered by one who has gone forth," it refers to provisions. Here, both provisions and entourage are applicable. For that requisite for the sick, that medicine, is both an entourage for life, and provisions, because it protects without allowing an interval for the arising of life-destroying afflictions. Because it is the cause for (life) to continue for a long time, therefore it is called a requisite. Thus, sick-requisite-medicine and that requisite is called the requisite of sick-requisite-medicine. That requisite of sick-requisite-medicine. For the sick, whatever is suitable, permitted by a doctor, such as oil, honey, molasses, etc., is said to be a requisite for life. "Uppannānaṃ" means "arisen," "born," "come into being." "Veyyābādhikānaṃ" (afflictions) here, "byābādha" (affliction) is a disturbance of the elements, and arising from that are leprosy, boils, sores, etc. Because they arise from affliction, they are "veyyābādhikā" (afflictions). "Vedanānaṃ" (feelings) means painful feelings, feelings that are the result of unwholesome kamma. Of those afflictive feelings. "Abyābajjhaparamatāya" (for the utmost freedom from affliction) means for the utmost freedom from suffering. The meaning is: until all that suffering is abandoned. Thus, in brief, this virtue of reliance on requisites, characterized by wise reflection on the use of requisites, should be understood. The meaning of the word here is: because living beings, relying on and using robes and so forth, proceed and exist, therefore they are called requisites. Relying on those requisites is "paccayasannissitaṃ" (reliance on requisites). Method for accomplishing the four purities 19. Thus, in these four kinds of virtue, the restraint of the Pātimokkha should be accomplished with faith. For it is achieved by faith, as the promulgation of the training rules is beyond the sphere of disciples. The refusal to request the promulgation of a training rule is an example here. Therefore, having undertaken the training rule as promulgated, completely and with faith, without even longing for life, it should be well accomplished. This has also been said: Like a hen her egg, Like a yak her tail, Like a dear son, Like a single eye; So too, guarding virtue, Be ever gentle and respectful. And further it was said: "Even so, Pahārāda, whatever training rule has been promulgated by me for my disciples, my disciples do not transgress it even for the sake of life." (AN 8.19) And in this regard, the stories of the elders bound by robbers in the forest should be known. It is said that in the Mahāvattani forest, robbers with black creepers They bound him and laid him down. The Elder, just as he lay, for seven days developed insight, attained the fruit of non-return, and dying right there, was reborn in the Brahma-world. Another Elder, on the island of Tambapaṇṇi, they bound with a putrid creeper and laid him down. As a forest fire approached, without cutting the creeper, he established insight, became an Arahant, and attained final Nibbāna. Dīghabhāṇaka Abhaya Thera, coming with five hundred monks, saw him, cremated the Elder's body, and had a stupa built. Therefore, another faithful clansman (should think): "Purifying the Pātimokkha, one might even give up life; but one should not break the restraint of virtue, enacted by the World-Leader." Just as the Pātimokkha restraint is with faith, so too should the restraint of the faculties be accomplished with mindfulness. For it is accomplished by mindfulness, because the faculties, when established in mindfulness, are not overwhelmed by covetousness and so on. Therefore, recalling the discourse on burning, such as "It is better, monks, that the eye-faculty be pierced by a heated, blazing, glowing iron stake, than that one should grasp at a sign in forms cognizable by the eye, in their details" (Saṃyutta Nikāya 4.235), one should diligently accomplish this (restraint) by preventing, with unforgotten mindfulness, the grasping of signs and so on, which would allow covetousness and so on to overwhelm the consciousness arising at the eye-door and so on, regarding forms and other objects. For if this is not accomplished, even the virtue of Pātimokkha restraint becomes impermanent, short-lived, like a crop without well-arranged branches and surroundings. And it is destroyed by the thieves of defilements, like a village with open gates by plunderers. And lust pierces his mind, like rain an ill-thatched house. It has also been said: "In forms, sounds, and also tastes, in odors and touches, guard the faculty; for these are open, unguarded doors, they destroy like plunderers a village." "Just as rain pierces an ill-thatched house, so lust pierces an undeveloped mind." pierces it.” (Dhp. 13); But when that is accomplished, the virtue of the Pātimokkha restraint becomes long-lasting, enduring, like a crop with well-arranged branches and foliage. And it is not harmed by the thieves of defilements, like a village with well-secured gates against plunderers. And lust does not pierce his mind, like rain not piercing a well-roofed house. And it has been said: “In forms, in sounds, and also in tastes, In odors, and in touches, guard your senses; For when these doors are closed, well-secured, Plunderers do not harm the village.” “Just as rain does not pierce a well-roofed house; Even so, lust does not pierce a well-developed mind.” (Dhp. 14); This, however, is an extremely excellent teaching. The mind, it is said, is fickle; therefore, having dispelled arisen lust by means of unpleasant contemplation, sense-restraint should be accomplished, like by the Venerable Vaṅgīsa, who had just been ordained. It is said that when the Venerable Vaṅgīsa, who had just been ordained, was on his alms-round, seeing a certain woman, lust arose in him. Then he said to the Venerable Ānanda: “I am burning with sensual lust, my mind is burning; Please tell me how to extinguish it, out of compassion, Gotama.” (Saṃ. Ni. 1.212; Thag. 1232); The Venerable Ānanda said: “Your mind is burning due to perversion of perception;