Lzh Dg Bi Pm Ss 9Encouraging Receiving Food From One With Lust

Source Status

This entry has been regenerated as a Vietnamese AI interpretation based on the provided descriptive information: the Vietnamese title “Encouraging Receiving Food From One With Lust,” the English title “Encouraging Receiving Food From One With Lust,” the Pali title “Kiṁ te avassuto vā anavassuto vā,” the code “Lzh Dg Bi Pm Ss 9,” belonging to the Comparative Vinaya — Chinese group. The truncated ending of the Vietnamese text shows that the preceding text was discussing the receiving of food, the mind of the recipient, purity, and the danger of entanglement in relations of offering.

The complete source text has not been collated within the scope of this data. Therefore, the circumstances of the rule’s establishment, whether the specific subject in the situation was a male or female renunciant, the degree of offense, the original wording, or details concerning the donor cannot be confirmed. The section below should not be regarded as a translation of the scripture or Vinaya. It is only a cautious interpretation based on the title, code, collection, and truncated ending.

Background

In the monastic life, receiving food from laypeople is an important part of the relationship between the Sangha and the supporting community. Renunciants live on offerings not in order to accumulate, indulge, or create private relationships, but to sustain the body for practice. Laypeople make offerings not to buy merit in a transactional sense, but to nourish the mind of generosity, reverence for the Dharma, and support for the life of chastity.

Yet precisely because this contact occurs regularly, Vinaya discipline must establish boundaries to protect both sides. When the donor has a mind of lust, or when receiving an offering may be understood as encouraging inappropriate intimacy, a renunciant must be especially alert. The issue does not lie only in the food, but in the current of mind and the relationship formed around that food.

The title shows that the focus is “encouraging receiving food” from someone with lust. This phrase needs to be understood carefully. One cannot conclude from the descriptive information that every act of receiving food from a person with an unwholesome mind is absolutely forbidden, nor can one conclude that the rule allows it unconditionally. The truncated ending emphasizes that the recipient’s mind must be pure, unattached, not excessively grateful, and not nurturing any expectation of return. Thus, the appropriate context is the distinction between legitimate material need and the danger of being drawn by lust, affection, or dependent relationships.

Content Identifiable from the Descriptive Information

It can be established that this entry concerns a rule in the Chinese comparative section, speaking about the act of encouraging or urging the receiving of food from a person described as having lust. The Pali title “Kiṁ te avassuto vā anavassuto vā” indicates a connection with a question or formulation concerning the state of being defiled by lust or not defiled by lust, but one should not translate or elaborate that phrase beyond the data provided.

The truncated ending of the Vietnamese text shows that the preceding text had referred to the four basic requisites of a renunciant, among which food is included. It also stated the principle that receiving food does not automatically defile the mind if the recipient maintains alertness and nonattachment. However, that passage may not have been expressed with full precision, because the title emphasizes the elements “encouraging” and “one with lust,” that is, an ethically more sensitive situation than ordinary receiving of food.

Therefore, the identifiable content is not a simple recommendation to receive food from anyone whatever, but a reminder concerning purity in the relationship of receiving. If a renunciant clearly knows there is a danger of lustful defilement, and clearly knows that encouraging the receiving of an offering may create conditions for the other person’s craving to grow, then greater care than usual is needed. Vinaya discipline here protects not only personal purity, but also the image of the Sangha and the faith of laypeople.

Meaning for Practice

The basic meaning for practice is to recognize that food nourishes the body, but the way food is received can nourish or weaken the life of chastity. A meal offered with a pure mind can become a wholesome condition for both giver and receiver. But if around that meal there is private expectation, sensual attachment, emotional exchange, or the notion of possession, then the food is no longer simply a necessity.

Practitioners need to maintain an attitude of equality toward donors, but equality does not mean lack of discernment. Compassion toward a person with lust does not mean complying with that person’s lustful mind. One does not despise that person, but one also does not create further conditions for attachment. One does not reject the person, but one may refuse an unsuitable circumstance. This is where wisdom and deportment are needed.

For renunciants, this is a reminder of self-examination. Whenever receiving anything, one must see one’s own mind clearly: is there a wish for this person to continue making private offerings to me, is there pleasure in receiving special attention, is the image of being a monastic being used to receive favor? If so, the issue no longer lies with the donor but has entered the recipient’s mind. Purity is not an external declaration, but the ability not to turn an offering into a fetter.

For laypeople, this entry also suggests that offering should go together with right view. Offering food to practitioners should not become a means of seeking private closeness, exerting emotional pressure, or expecting a special response. Giving in accordance with the Dharma is an act of release, not an act of tying.

Collation Note

Because the complete source text has not been collated, the source link needs to be checked before determining Vinaya details such as the scope of the rule, corresponding terminology, degree of offense, and the circumstances of establishment. In particular, one needs to distinguish between “receiving food” and “encouraging the receiving of food,” since these two actions may carry different Vinaya meanings.

This interpretation does not add persons, locations, chapter divisions, translators, or sources of comparison beyond the data. It keeps its focus on the principle that may be drawn from the descriptive information: receiving food must be placed within mindfulness, must not increase lust in the giver, must not create dependence in the receiver, and must not harm the clarity of the life of chastity.