The Second Treatise on the Perfections – 2741
1. Reflection as elements: This robe is a mere aggregate of eight elements
which arises when conditions are present. So is the person who uses
them.
2. Reflection as repulsive objects: Reflection on food as in meditation on
perception of foulness in nutriment (
āhāre paṭikūla-saññā
), and
reflection on robes, etc. in this way: “All these robes, which are not in
themselves disgusting, become utterly repulsive when associated with
this filthy body.”
To recapitulate, reflection is of three kinds in all: A great reflection
(
mahā-paccavekkhaṇa
), as described in detail regarding the use in general
of the four requisites; reflecting on the four requisites as mere elements
(
dhātu-paccavekkhaṇa
); and reflection on them as repulsive objects
whether in their own nature or when put in use (
paṭikūla-manasikāra-
paccavekkhaṇa
).
If a monastic reflects on the robes, etc. at the time of receiving them and if he
does again at the time of use, his use of the requisites is blameless from
beginning to end.
Four Kinds of Use
To dispel doubts about the use of requisites, one should take note of four kinds
of their use:
1. Usage that is like a thief (
theyya-paribhoga
).
The use of requisites by an immoral person in the midst of the Saṅgha is called
usage that is like a thief (
theyya-paribhoga
).
The Fortunate One has permitted the use of the four requisites for men of
morality. Lay devotees also make their offerings to virtuous persons only,
expecting great benefit for their good deeds. Therefore, immoral persons
have no right whatsoever to enjoy the requisites. Hence, using them
without such right by immoral persons resembles an act of theft.
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[1597]
2. Usage that is like owing a debt (
iṇa-paribhoga
).
The use of requisites by a moral person without due reflection is like owing a
debt. One should reflect every time a robe is used; every time a morsel of food is
427
So says the sub-commentary to the Path of Purification (
Visuddhi-magga
).