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28.Ekāsanikaṅgampi "nānāsanabhojanaṃ paṭikkhipāmi, ekāsanikaṅgaṃ samādiyāmī"ti imesaṃ aññataravacanena samādinnaṃ hoti.
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35.v. The one-sessioner’s practice is undertaken with one of the following statements: “I refuse eating in several sessions” or “I undertake the one-sessioner’s practice.”
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Tena pana ekāsanikena āsanasālāyaṃ nisīdantena therāsane anisīditvā "idaṃ mayhaṃ pāpuṇissatī"ti patirūpaṃ āsanaṃ sallakkhetvā nisīditabbaṃ.
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When the one-sessioner sits down in the sitting hall, instead of sitting on an elder’s seat, he should notice which seat is likely to fall to him and sit down on that.
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Sacassa vippakate bhojane ācariyo vā upajjhāyo vā āgacchati, uṭṭhāya vattaṃ kātuṃ vaṭṭati.
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If his teacher or preceptor arrives while the meal is still unfinished, it is allowable for him to get up and do the duties.
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Tipiṭakacūḷābhayatthero panāha "āsanaṃ vā rakkheyya bhojanaṃ vā, ayañca vippakatabhojano, tasmā vattaṃ karotu, bhojanaṃ pana mā bhuñjatū"ti.
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But the Elder Tipiṭaka Cūla-Abhaya said: “He should either keep his seat [and finish his meal] or [if he gets up he should leave the rest of] his meal [in order not to break the ascetic practice]. And this is one whose meal is still unfinished; therefore let him do the duties, but in that case let him not eat the [rest of the] meal.”
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Idamassa vidhānaṃ.
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These are the directions.
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Pabhedato pana ayampi tividho hoti.
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36.This too has three grades.
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Tattha ukkaṭṭho appaṃ vā hotu bahu vā, yamhi bhojane hatthaṃ otāreti, tato aññaṃ gaṇhituṃ na labhati.
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Herein, one who is strict may not take anything more than the food that he has laid his hand on whether it is little or much.
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Sacepi manussā "therena na kiñci bhutta"nti sappiādīni āharanti, bhesajjatthameva vaṭṭanti, na āhāratthaṃ.
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And if people bring him ghee, etc., thinking “The elder has eaten nothing,” while these are allowable for the purpose of medicine, they are not so for the purpose of food.
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Majjhimo yāva patte bhattaṃ na khīyati, tāva aññaṃ gaṇhituṃ labhati.
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The medium one may take more as long as the meal in the bowl is not exhausted;
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Ayañhi bhojanapariyantiko nāma hoti.
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for he is called “one who stops when the food is finished.”
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Muduko yāva āsanā na vuṭṭhāti tāva bhuñjituṃ labhati.
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The mild one may eat as long as he does not get up from his seat.
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So hi udakapariyantiko vā hoti yāva pattadhovanaṃ na gaṇhāti tāva bhuñjanato, āsanapariyantiko vā yāva na vuṭṭhāti tāva bhuñjanato.
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He is either “one who stops with the water” because he eats until he takes [water for] washing the bowl, or “one who stops with the session” because he eats until he gets up.
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Imesaṃ pana tiṇṇampi nānāsanabhojanaṃ bhuttakkhaṇe dhutaṅgaṃ bhijjati.
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The ascetic practice of these three is broken at the moment when food has been eaten at more than one session.
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Ayamettha bhedo.
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This is the breach in this instance.
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Ayaṃ panānisaṃso, appābādhatā, appātaṅkatā, lahuṭṭhānaṃ, balaṃ, phāsuvihāro, anatirittapaccayā anāpatti, rasataṇhāvinodanaṃ appicchatādīnaṃ anulomavuttitāti.
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37.The benefits are these. He has little affliction and little sickness; he has lightness, strength, and a happy life; there is no contravening [rules] about food that is not what is left over from a meal; craving for tastes is eliminated; his life conforms to the [principles of] fewness of wishes, and so on.
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Ekāsanabhojane rataṃ,
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38. Who gladly in one session takes his meal;
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Na yatiṃ bhojanapaccayā rujā;
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No illness due to eating shall he feel
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Visahanti rase alolupo,
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No longing to indulge his sense of taste
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Parihāpeti na kammamattano.
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Tempts him to leave his work to go to waste.
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Iti phāsuvihārakāraṇe,
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His own true happiness a monk may find
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Sucisallekharatūpasevite;
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In eating in one session, pure in mind.
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Janayetha visuddhamānaso,
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Purity and effacement wait on this;
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Ratimekāsanabhojane yatīti.
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For it gives reason to abide in bliss.
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Ayaṃ ekāsanikaṅge samādānavidhānappabhedabhedānisaṃsavaṇṇanā.
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This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the one-sessioner’s practice.
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