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Pindeşana
been undergoing rigorous self-control in taking food he is of deceitful conduct and will not be saved. Similarly drinking secretly and abstaining from it in public to save one's reputation is very sinful. Such monks are sure to be exposed, moreover, they are always suspicious and restless in their minds. Āyáracūlā also deals with such hypocritical and deceitful practicesle of a monk and condemns them.
* Some of the rules in the Ayaracülā seem to be concessional, others are in the nature of amendment to some former rules. In the Dasáveyaliya most of the rules are prohibitory and in the nature of condemnation of some evil practice.
They might be intended to check and restrain laxities growing in the order. On the whole they suggest an ebbing zeal in the matter of selfcontrol on the part of the monks and betray stagnation and decay.
Tenacious adherence to the formalities of begging food continue up to date and herein the laymen are more conservative. Those familiar with these formalities presume to coach the unfamiliar ones before a monk's expected begging tour. One wonders if it is worthwhile to stand upon all these rigorous punctilios. The later ramifications of rules bear a contrast to the Lord's simple and straightforward approch. He accepted dry, rough and stale food and at times delicious and well-dressed too; but in all cases he kept up his detachment and reduced the emphasis on food to the minimum. Can all the above mentioned 'do's' and 'don't's' help one reduce the emphasis to the minimum? The ramifications tend to overgrow and obscurs. the essence. So it is wise to prune then from time to time.
16. Maigthina .. Sambodhi 7. 1-2
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