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

Source Status

This entry has only descriptive information and a truncated tail of the Vietnamese text. There is no full source text in the data, no complete translation, and no comparative data for confirming the details of the rule. Therefore, the content below is an AI interpretation, not a translation of the original scripture. The usable data are: the Vietnamese title “Khuyến Khích Nhận Thức Ăn Từ Người Có Tham Dục,” the English title “Encouraging Receiving Food From One With Lust,” the Pali name “Kiṁ te avassuto vā anavassuto vā,” the item number “Lzh Mi Bi Pm Ss 9,” and its belonging to the Chinese comparative Vinaya.

The earlier truncated tail tended to interpret broadly the donor, the recipient, lustful mind, and flexible attitude. However, the present data provides insufficient basis to affirm that the rule truly teaches that one must receive or not receive in every case. Nor is there enough data to determine the narrative context, the original wording of the question, or the scope of the regulation. This restoration therefore keeps a more cautious tone, focusing on Vinaya principles and practical meaning that may be inferred from the descriptive information.

Context

In the renunciant tradition, receiving food is not a commercial relationship or a private transaction. It is a form of pure mutual dependence between the donor and the recipient. Laypeople give rise to the intention to support; renunciants receive in mindfulness, without demanding, without arousing desire, without creating private bonds, and without letting food become a condition for craving.

The title of this entry presents a sensitive situation: “encouraging receiving food from one with lust.” The sensitivity does not lie in the fact that the other person still has defilements, for those who have not been liberated all still have unwholesome states to some degree. The issue lies in the encouraging, the contact, and the possibility that a relationship of offering becomes mixed with sensual desire, favoritism, or inappropriate intimacy. In Vinaya studies, an external action may look ordinary, but if it is placed in the context of an unwholesome mental state and an unclear relationship, it needs careful examination.

Content That Can Be Determined from the Descriptive Information

From the descriptive information, it can be determined that this entry belongs to a group of rules concerning receiving food in a circumstance where the donor is described as “with lust” or influenced by lust. The English title uses the word “Encouraging,” showing that the element of encouraging or urging may be central. The Pali name recorded in the data is “Kiṁ te avassuto vā anavassuto vā,” but there is no official translation accompanying it, so it should not be interpreted too far.

What can be said cautiously is that this entry sets a boundary between a legitimate need for sustenance and impurity in the relationship of giving and receiving. A meal, in itself, may be nutriment that sustains the body for practice. But if encouraging the receiving of food increases attachment, creates an opportunity for private closeness, or causes the recipient to be drawn into the donor’s lustful mind, that activity is no longer simply alms-round or pure offering.

The earlier truncated tail mentioned the possibility that a person who still has craving can nevertheless perform a wholesome deed. This idea may be retained at the level of principle: the Vinaya does not necessarily deny the value of wholesome intention in someone who is not yet completely pure. But from the descriptive information it cannot be concluded that receiving is allowed in every case, or that a monastic should ignore the inner condition of the donor. On the contrary, the spirit of Vinaya studies usually requires clear discernment of circumstances, motives, effects on donor and recipient, and effects on the community.

Meaning for Practice

From the standpoint of practice, this entry reminds renunciants that purity does not lie only in the object offered, but also in the way the object is brought and received. Receiving food is an everyday matter, but precisely within that everyday matter, craving, conceit, the wish to be noticed, or the wish to form a private relationship can enter. A practitioner needs to look directly at these subtle movements.

Toward the donor, compassion does not mean nurturing that person’s lust. If someone gives out of attachment, the practitioner should respond in a way that does not cause harm, but also does not encourage that attachment. The delicacy of the Vinaya lies in protecting both sides: protecting the donor from further clinging, and protecting the recipient from falling into an unclear relationship.

For the community, an act of receiving food, if understood as favoritism, private intimacy, or exploitation of feeling, can diminish confidence. Thus the Vinaya helps practitioners live transparently. The smaller the matter, such as a meal, the more it needs to be placed in the light of mindfulness, because the purity of renunciant life is formed from many small choices repeated each day.

Collation Note

There is no data to confirm the full text of this entry at source link. The circumstance for establishing the rule, the persons involved, the dialogue, or the degree of sanction cannot be stated with certainty before the text is collated. When the source becomes available, the terms related to “lust,” “encouraging,” “receiving food,” and the person subject to the rule should be checked carefully.

This version does not claim to be a translation. It is an interpretation based on descriptive information, intended to restore a complete Vietnamese text while preserving the spirit of Vinaya studies: careful with the relationship of giving and receiving, not condemning a donor merely because defilements remain, but also not taking lightly the danger that craving may contaminate the life of practice.