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S. B. DEO
(3) īriyatthāë — to maintain a proper mode of walking, (4) sanjamatthāë - to maintain self-control,
(5) pāņavattiyāë - to maintain life, and (6) dhammacintāë - to practise religion.
For six reasons, he was to give up food : (1) ātanke -- in illness, (2) uvasagge -- in case of trouble from the king or divine trouble, (3) titikkhaņe—for the practice of bearing bodily pangs, (4) bambhaceraguttīte - for the maintenance of celibacy, (5) pāņidayātavaheum -- for the protection of living being, and for
undergoing a penance, and (6) sarīravuccheyanatthāë — for the giving up of the body.
In short, the whole set of these rules was reduced to three categories. According to those, a monk was to accept such food as was 'navakodiparisuddha'i.e., free from the acts of killing beings, cooking or buying the food oneself, or causing others to do so, or consenting to others doing so—; dasadosavivajjiya' - free from the tenfold faults like doubting the purity of food, etc.; 'uggamuppāyanesaņāsuparisuddha' – free from the faults of preparation, acceptance and begging.232
General Evaluation of The Rules:
The survey of these different rules may be said to reveal the ethical basis of the whole superstructure of rules. The sole aim of these rules was the non-injury to living beings and the non-attachment either to food or to a particular family or house.
The Dasavaikālika233 describes beautifully the mode to be adopted by the monk while begging. It is said that a monk should obtain food in the same way as the bees do without getting attached to a particular flower or without causing harm to it. While extracting juice from the flower the bee not only maintains itself but also sees that the flower does not wither. Thus the monk also should see that he gets food without getting attached to the food or without troubling the householder. Hence the monk was asked to visit all places where he was not known. The various peculiar
232. Bhag. 293a: comm. p. 294a; Thān. p. 452a; Such stray references to a few of these 42 faults occur also in Thān. pp. 159a, 320a, 460b, 487a; Bhag. p. 231a 291ab.
233. 1, 2-3.
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