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Pindesană
only such corns are to be eaten by a monk as are (1) felled by weapon, (2) free from living beings, (3) begged, (4) acceptable and (5) obtained.
As we enter into the outside Amga canons we find that the discipline of begging food tends to be more complicatd. If one culls all the passages of the Uttarajjhayana dealing with begging, accepting and consuming food one finds that the attempts are often directed toward the delineation of minute details of the subject.
A monk must live on begging. He should not depend on his kins. He should not profess and live on divination, interpretation of dreams, guiding people about construction of buildings or explaining for them the omens and the marks on the body. He should beg food and drink only for the following purposes: (1) to prevent an illness, (2) to serve his teacher, (3) to be able to move about, (4) to be able to practise self-control, (5) to save his life and (6) to be able to meditate on the law. He should not take delicious dishes for these may excite the passions. He may omit to beg food for any of the following reasons: (1) in case of illness, (2) in case of disaster, (3) to overcome his flesh, (4) out of compassion for living beings (5) in the interest of penance and (6) to end his body which was no longer useful for ascetism.
A monk should set out on his begging tour in time. He should approach the householder preferably at a time when the inmates have presumably finished their meals. On approaching him he should keep at a reasonable distance and feel neither vanity nor humiliation. He should not overstep anybody already waiting for the householder's gift of food. He is ⚫ forbidden to sit or stand in a row of many dining people. He should ask for pure food free from any living beings. He should not yield to disappointment in case of refusal. When he gets sumptuous food he should keep up his detachment and avoid such comments as 'this food is delicious and wellcooked' etc. On getting his food he should consume it in a place free from living beings and seeds, covered above and sheltered on all sides.
Such food has to be avoided as has been prepared keeping the monk in view or as has been bought for him or as he might get regularly (as by. right and custom). He should avoid in his search for food the faults. occasioned either by the giver10 or by the receiver.11 He should also avoid the faults inherent in receiving12 and in the use of the food received13 9. Uddeзiyam, kiyagaḍam, niyagam.
10. Uggama.
11. Uppāyaṇa. 12. Esana. 13. Paribhoya,
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