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300
S. B. DEO (iii) Nikşipta (mikkhitta):
That food which was placed on living beings was not permitted to the monk.512
was feared ti
(iv) Pihita (pihiya):
That which was given after breaking the seal, or the coating of earth, etc. was not accepted by the monk.513 (v) Samhrta (sāhariya):
Besides the considerations of injury to living beings as well as to the person while bringing food-in case the donor fell down, it was feared that the people were likely to consider the monk to be greedy if the donor brought food from a distance in a big dish. In case a lady offered food to the monk in a very small dish, then people were likely to take her to be very miserly, and peonles' condemnation was likely to change her affinities towards the monk. Hence, monks were forbidden to accept food brought from a distance.514 (vi) Dāyakadvāra (dāyaga):
See under 'unfit donors' below. (vii) Unmiśra (ummīsa):
big dish. In uk to be greedy it
The monk was forbidden to accept such food as was a mixture of living and lifeless things.515 (viii) Aparinata (aparinaya):
That which was not given with the consent of all the owners of the food516 was unacceptable to the monk. (ix) Lipta (litta):
As the monk had to wander from house to house for alms, he had to eat cold food. Moreover his clothes were to be washed only once a year, i.e. just before the rainy season. He could also not do anything with fire. For these reasons, even in summer, he suffered from indigestion. Therefore, butter-milk was permitted to the monks.517
512. Ibid., 540-57. 513. Ibid., 558-62. 514. Ibid., 563-71. 515. Ibid., 605-608. 516. Ibid., 609-12. 517. Ibid., 622.
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