Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on relinquishment Nissaggiyakaṇḍa
The subchapter on almsbowls Pattavagga

23. The training rule on tonics 23. Bhesajjasikkhāpada

Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Venerable Pilindavaccha was clearing a slope near Rājagaha, intending to build a shelter. Tena kho pana samayena āyasmā pilindavaccho rājagahe pabbhāraṁ sodhāpeti leṇaṁ kattukāmo. Just then King Seniya Bimbisāra of Magadha went to Pilindavaccha, bowed, sat down, and said, “Venerable, what are you having made?” Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca—“kiṁ, bhante, thero kārāpetī”ti?

“I’m clearing a slope, great king. I want to build a shelter.” “Pabbhāraṁ, mahārāja, sodhāpemi leṇaṁ kattukāmo”ti.

“Do you need a monastery worker?” “Attho, bhante, ayyassa ārāmikenā”ti?

“The Buddha hasn’t allowed monastery workers.” “Na kho, mahārāja, bhagavatā ārāmiko anuññāto”ti.

“Well then, sir, please ask the Buddha and tell me the outcome.” “Tena hi, bhante, bhagavantaṁ paṭipucchitvā mama āroceyyāthā”ti.

“Yes, great king.” “Evaṁ, mahārājā”ti kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa paccassosi.

Pilindavaccha then instructed, inspired, and gladdened King Bimbisāra with a teaching, Atha kho āyasmā pilindavaccho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. after which the king got up from his seat, bowed down, circumambulated Pilindavaccha with his right side toward him, and left. Atha kho rājā māgadho seniyo bimbisāro āyasmatā pilindavacchena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā āyasmantaṁ pilindavacchaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Soon afterwards Pilindavaccha sent a message to the Buddha: Atha kho āyasmā pilindavaccho bhagavato santike dūtaṁ pāhesi—“Sir, King Seniya Bimbisāra of Magadha wishes to provide a monastery worker. “rājā, bhante, māgadho seniyo bimbisāro ārāmikaṁ dātukāmo. What should I tell him?” Kathaṁ nu kho, bhante, mayā paṭipajjitabban”ti? The Buddha then gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Monks, I allow monastery workers.” “anujānāmi, bhikkhave, ārāmikan”ti.

Once again King Bimbisāra went to Pilindavaccha, bowed, sat down, and said, Dutiyampi kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca—“Sir, has the Buddha allowed monastery workers?” “anuññāto, bhante, bhagavatā ārāmiko”ti?

“Yes, great king.” “Evaṁ, mahārājā”ti.

“Well then, I’ll provide you with a monastery worker.” “Tena hi, bhante, ayyassa ārāmikaṁ dammī”ti.

But after making this promise, he forgot, and only remembered after a long time. He then addressed the official in charge of all practical affairs: “Listen, has the monastery worker I promised been provided?” Atha kho rājā māgadho seniyo bimbisāro āyasmato pilindavacchassa ārāmikaṁ paṭissuṇitvā vissaritvā cirena satiṁ paṭilabhitvā aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi—“yo mayā, bhaṇe, ayyassa ārāmiko paṭissuto, dinno so ārāmiko”ti?

“No, sir, he hasn’t.” “Na kho, deva, ayyassa ārāmiko dinno”ti.

“How long has it been since we made that promise?” “Kīvaciraṁ nu kho, bhaṇe, ito hi taṁ hotī”ti?

The official counted the days and said, “It’s been five hundred days.” Atha kho so mahāmatto rattiyo gaṇetvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—“pañca, deva, rattisatānī”ti.

“Well then, provide him with five hundred monastery workers.” “Tena hi, bhaṇe, ayyassa pañca ārāmikasatāni dehī”ti.

“Yes.” “Evaṁ, devā”ti

The official provided Pilindavaccha with those monastery workers and a separate village was established. kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā āyasmato pilindavacchassa pañca ārāmikasatāni pādāsi, pāṭiyekko gāmo nivisi. They called it “The Monastery Workers’ Village” and “Pilinda Village”. Ārāmikagāmakotipi naṁ āhaṁsu, pilindagāmakotipi naṁ āhaṁsu.

And Pilindavaccha began associating with the families in that village. Tena kho pana samayena āyasmā pilindavaccho tasmiṁ gāmake kulūpako hoti.

After robing up one morning, he took his bowl and robe and went to Pilinda Village for alms. Atha kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya pilindagāmakaṁ piṇḍāya pāvisi. At that time they were holding a celebration in that village and the children were dressed up with ornaments and garlands. Tena kho pana samayena tasmiṁ gāmake ussavo hoti. Dārakā alaṅkatā mālākitā kīḷanti. As Pilindavaccha was walking on continuous almsround, he came to the house of a certain monastery worker where he sat down on the prepared seat. Atha kho āyasmā pilindavaccho pilindagāmake sapadānaṁ piṇḍāya caramāno yena aññatarassa ārāmikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Just then the daughter of that house had seen the other children dressed up in ornaments and garlands. She cried, saying, “Give me a garland! Give me ornaments!” Tena kho pana samayena tassā ārāmikiniyā dhītā aññe dārake alaṅkate mālākite passitvā rodati—“mālaṁ me detha, alaṅkāraṁ me dethā”ti. Pilindavaccha asked her mother why the girl was crying. Atha kho āyasmā pilindavaccho taṁ ārāmikiniṁ etadavoca—“kissāyaṁ dārikā rodatī”ti? She told him, adding, “Poor people like us can’t afford garlands and ornaments.” “Ayaṁ, bhante, dārikā aññe dārake alaṅkate mālākite passitvā rodati—‘mālaṁ me detha, alaṅkāraṁ me dethā’ti. Kuto amhākaṁ duggatānaṁ mālā kuto, alaṅkāro”ti? Pilindavaccha took a pad of grass and said to the mother, “Here, place this on the girl’s head.” Atha kho āyasmā pilindavaccho aññataraṁ tiṇaṇḍupakaṁ gahetvā taṁ ārāmikiniṁ etadavoca—“handimaṁ tiṇaṇḍupakaṁ tassā dārikāya sīse paṭimuñcā”ti. She did, and it turned into a beautiful golden garland. Atha kho sā ārāmikinī taṁ tiṇaṇḍupakaṁ gahetvā tassā dārikāya sīse paṭimuñci. Sā ahosi suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Even the royal compound had nothing like it. Natthi tādisā raññopi antepure suvaṇṇamālā.

People told King Bimbisāra, “In the house of such-and-such a monastery worker there’s a beautiful golden garland. Manussā rañño māgadhassa seniyassa bimbisārassa ārocesuṁ—“amukassa, deva, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Even in your court, sir, there’s nothing like it. Natthi tādisā devassāpi antepure suvaṇṇamālā. So how did those poor people get it? Kuto tassa duggatassa. They must have stolen it.” Nissaṁsayaṁ corikāya ābhatā”ti. King Bimbisāra had that family imprisoned. Atha kho rājā māgadho seniyo bimbisāro taṁ ārāmikakulaṁ bandhāpesi.

Once again Pilindavaccha robed up in the morning, took his bowl and robe, and went to Pilinda Village for alms. Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya pilindagāmakaṁ piṇḍāya pāvisi. As he was walking on continuous almsround, he came to the house of that monastery worker. He then asked the neighbors what had happened to that family. Pilindagāmake sapadānaṁ piṇḍāya caramāno yena tassa ārāmikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paṭivissake pucchi—“kahaṁ imaṁ ārāmikakulaṁ gatan”ti?

“The king has jailed them, venerable, because of that golden garland.” “Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpitan”ti.

Pilindavaccha then went to King Bimbisāra’s house and sat down on the prepared seat. Atha kho āyasmā pilindavaccho yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. King Bimbisāra approached Pilindavaccha, bowed, and sat down. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Pilindavaccha said, “Great king, why have you jailed the family of that monastery worker?” Ekamantaṁ nisinnaṁ kho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ āyasmā pilindavaccho etadavoca—“kissa, mahārāja, ārāmikakulaṁ bandhāpitan”ti?

“Sir, in the house of that monastery worker there was a beautiful golden garland. “Tassa, bhante, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Even the royal compound has nothing like it. Natthi tādisā amhākampi antepure suvaṇṇamālā. So how did those poor people get it? Kuto tassa duggatassa. They must have stolen it.” Nissaṁsayaṁ corikāya ābhatā”ti.

Pilindavaccha then focused his mind on turning King Bimbisāra’s stilt house into gold. Atha kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa pāsādaṁ suvaṇṇanti adhimucci. As a result, the whole house became gold. So ahosi sabbasovaṇṇamayo. He said, “Great king, how did you get so much gold?” “Idaṁ pana te, mahārāja, tāva bahuṁ suvaṇṇaṁ kuto”ti?

“Understood, sir! It’s your supernormal power.” “Aññātaṁ, bhante, ayyasseveso iddhānubhāvo”ti. He then released that family. Taṁ ārāmikakulaṁ muñcāpesi.

People said, “They say Venerable Pilindavaccha has performed a superhuman feat, a wonder of supernormal power, for the king and his court!” Manussā—“ayyena kira pilindavacchena sarājikāya parisāya uttarimanussadhammaṁ iddhipāṭihāriyaṁ dassitan”ti, Being delighted and gaining confidence in Pilindavaccha, they brought him the five tonics: ghee, butter, oil, honey, and syrup. attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṁsu, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ. Ordinarily, too, Pilindavaccha was getting the five tonics. Pakatiyāpi ca āyasmā pilindavaccho lābhī hoti pañcannaṁ bhesajjānaṁ. Since he was getting so much, he gave it away to his followers, Laddhaṁ laddhaṁ parisāya vissajjeti. who ended up with an abundance of tonics. Parisā cassa hoti bāhullikā. After filling up basins and waterpots and setting these aside, they filled their water filters and bags and hung these in the windows. Laddhaṁ laddhaṁ kolambepi ghaṭepi pūretvā paṭisāmeti, parissāvanānipi thavikāyopi pūretvā vātapānesu laggeti. But the tonics were dripping, and the dwellings became infested with rats. Tāni olīnavilīnāni tiṭṭhanti. Undūrehipi vihārā okiṇṇavikiṇṇā honti. When people walking about the dwellings saw this, they complained and criticized them, Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—“These Sakyan monastics are hoarding things indoors, just like King Seniya Bimbisāra of Magadha.” “antokoṭṭhāgārikā ime samaṇā sakyaputtiyā, seyyathāpi rājā māgadho seniyo bimbisāro”ti.

The monks heard the complaints of those people Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and the monks of few desires complained and criticized those monks, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can these monks choose to live with such abundance?” “kathañhi nāma bhikkhū evarūpāya bāhullāya cetessantī”ti.

After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks, that there are monks who live like this?” “saccaṁ kira, bhikkhave, bhikkhū evarūpāya bāhullāya cetentī”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “How can those foolish men live like this? kathañhi nāma te, bhikkhave, moghapurisā evarūpāya bāhullāya cetessanti. This will affect people’s confidence …” … Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… “And, monks, this training rule should be recited like this: evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Final ruling

‘After being received, the tonics allowable for sick monks—that is, ghee, butter, oil, honey, and syrup—should be used from storage for at most seven days. “Yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjāni, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ, tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni. If one uses them longer than that, one commits an offense entailing relinquishment and confession.’” Taṁ atikkāmayato nissaggiyaṁ pācittiyan”ti.

Definitions

The tonics allowable for sick monks: Yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjānīti Ghee: sappi nāma: ghee from cows, ghee from goats, ghee from buffaloes, or ghee from whatever animal whose meat is allowable. gosappi vā ajikāsappi vā mahiṁsasappi vā yesaṁ maṁsaṁ kappati tesaṁ sappi.
Butter: Navanītaṁ nāma: butter from the same animals. tesaṁyeva navanītaṁ.
Oil: Telaṁ nāma: sesame oil, mustard oil, honey-tree oil, castor oil, oil from fat. tilatelaṁ sāsapatelaṁ madhukatelaṁ eraṇḍatelaṁ vasātelaṁ.
Honey: Madhu nāma: honey from bees. makkhikāmadhu.
Syrup: Phāṇitaṁ nāma: from sugarcane. ucchumhā nibbattaṁ.
After being received, they should be used from storage for at most seven days: Tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbānīti: they are to be used for seven days at a maximum. sattāhaparamatā paribhuñjitabbāni.
If one uses them longer than that, one commits an offense entailing relinquishment: Taṁ atikkāmayato nissaggiyaṁ hotīti: it becomes subject to relinquishment at dawn on the eighth day. aṭṭhame aruṇuggamane nissaggiyaṁ hoti.

The tonics should be relinquished to a sangha, a group, or an individual. Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. “And, monks, they should be relinquished like this: Evañca pana, bhikkhave, nissajjitabbaṁ. (To be expanded as in <a href='https://suttacentral.net/pli-tv-bu-vb-np1#3.2.5'>Bu NP 1:3.2.5</a>–3.2.29, with appropriate substitutions.) …pe…

‘Venerables, these tonics, which I have kept over seven days, are to be relinquished. idaṁ me, bhante, bhesajjaṁ sattāhātikkantaṁ nissaggiyaṁ, I relinquish them to the Sangha.’ … imāhaṁ saṅghassa nissajjāmīti …pe… the Sangha should give … dadeyyāti …pe… you should give … dadeyyunti …pe… ‘I give these tonics back to you.’” āyasmato dammīti.

Permutations

If it is more than seven days and he perceives it as more, he commits an offense entailing relinquishment and confession. Sattāhātikkante atikkantasaññī, nissaggiyaṁ pācittiyaṁ. If it is more than seven days, but he is unsure of it, he commits an offense entailing relinquishment and confession. Sattāhātikkante vematiko, nissaggiyaṁ pācittiyaṁ. If it is more than seven days, but he perceives it as less, he commits an offense entailing relinquishment and confession. Sattāhātikkante anatikkantasaññī, nissaggiyaṁ pācittiyaṁ.

If they have not been determined, but he perceives that they have, he commits an offense entailing relinquishment and confession. Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṁ pācittiyaṁ. If they have not been given away, but he perceives that they have, he commits an offense entailing relinquishment and confession. Avissajjite vissajjitasaññī, nissaggiyaṁ pācittiyaṁ. If they have not been lost, but he perceives that they have, he commits an offense entailing relinquishment and confession. Anaṭṭhe naṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. If they have not been destroyed, but he perceives that they have, he commits an offense entailing relinquishment and confession. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. If they have not been burned, but he perceives that they have, he commits an offense entailing relinquishment and confession. Adaḍḍhe daḍḍhasaññī, nissaggiyaṁ pācittiyaṁ. If they have not been stolen, but he perceives that they have, he commits an offense entailing relinquishment and confession. Avilutte viluttasaññī, nissaggiyaṁ pācittiyaṁ.

After the relinquished tonics have been returned, they are not to be used on the body, nor are they to be eaten. Nissaṭṭhaṁ paṭilabhitvā na kāyikena paribhogena paribhuñjitabbaṁ, na ajjhoharitabbaṁ, They may be used in lamps or as a black coloring agent. padīpe vā kāḷavaṇṇe vā upanetabbaṁ, Other monks may use them on the body, but they may not eat them. aññena bhikkhunā kāyikena paribhogena paribhuñjitabbaṁ, na ajjhoharitabbaṁ.

If it is less than seven days, but he perceives it as more, he commits an offense of wrong conduct. Sattāhānatikkante atikkantasaññī, āpatti dukkaṭassa. If it is less than seven days, but he is unsure of it, he commits an offense of wrong conduct. Sattāhānatikkante vematiko, āpatti dukkaṭassa. If it is less than seven days and he perceives it as less, there is no offense. Sattāhānatikkante anatikkantasaññī, anāpatti.

Non-offenses

There is no offense: Anāpatti—if within seven days they have been determined, given away, lost, destroyed, burned, stolen, or taken on trust; antosattāhaṁ adhiṭṭheti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, if, without any desire for them, he gives them up to a person who is not fully ordained, and he then obtains them again and then uses them; anupasampannassa cattena vantena muttena anapekkho datvā paṭilabhitvā paribhuñjati, if he is insane; ummattakassa, if he is the first offender. ādikammikassāti.

The training rule on tonics, the third, is finished. Bhesajjasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Analysis
The chapter on relinquishment
The subchapter on almsbowls

23. The training rule on tonics

Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Venerable Pilindavaccha was clearing a slope near Rājagaha, intending to build a shelter. Just then King Seniya Bimbisāra of Magadha went to Pilindavaccha, bowed, sat down, and said, “Venerable, what are you having made?”

“I’m clearing a slope, great king. I want to build a shelter.”

“Do you need a monastery worker?”

“The Buddha hasn’t allowed monastery workers.”

“Well then, sir, please ask the Buddha and tell me the outcome.”

“Yes, great king.”

Pilindavaccha then instructed, inspired, and gladdened King Bimbisāra with a teaching, after which the king got up from his seat, bowed down, circumambulated Pilindavaccha with his right side toward him, and left.

Soon afterwards Pilindavaccha sent a message to the Buddha: “Sir, King Seniya Bimbisāra of Magadha wishes to provide a monastery worker. What should I tell him?” The Buddha then gave a teaching and addressed the monks:

“Monks, I allow monastery workers.”

Once again King Bimbisāra went to Pilindavaccha, bowed, sat down, and said, “Sir, has the Buddha allowed monastery workers?”

“Yes, great king.”

“Well then, I’ll provide you with a monastery worker.”

“No, sir, he hasn’t.”

“How long has it been since we made that promise?”

The official counted the days and said, “It’s been five hundred days.”

“Well then, provide him with five hundred monastery workers.”

“Yes.”

The official provided Pilindavaccha with those monastery workers and a separate village was established. They called it “The Monastery Workers’ Village” and “Pilinda Village”.

And Pilindavaccha began associating with the families in that village.

After robing up one morning, he took his bowl and robe and went to Pilinda Village for alms. At that time they were holding a celebration in that village and the children were dressed up with ornaments and garlands. As Pilindavaccha was walking on continuous almsround, he came to the house of a certain monastery worker where he sat down on the prepared seat. Just then the daughter of that house had seen the other children dressed up in ornaments and garlands. She cried, saying, “Give me a garland! Give me ornaments!” Pilindavaccha asked her mother why the girl was crying. She told him, adding, “Poor people like us can’t afford garlands and ornaments.” Pilindavaccha took a pad of grass and said to the mother, “Here, place this on the girl’s head.” She did, and it turned into a beautiful golden garland. Even the royal compound had nothing like it.

People told King Bimbisāra, “In the house of such-and-such a monastery worker there’s a beautiful golden garland. Even in your court, sir, there’s nothing like it. So how did those poor people get it? They must have stolen it.” King Bimbisāra had that family imprisoned.

Once again Pilindavaccha robed up in the morning, took his bowl and robe, and went to Pilinda Village for alms. As he was walking on continuous almsround, he came to the house of that monastery worker. He then asked the neighbors what had happened to that family.

“The king has jailed them, venerable, because of that golden garland.”

Pilindavaccha then went to King Bimbisāra’s house and sat down on the prepared seat. King Bimbisāra approached Pilindavaccha, bowed, and sat down. Pilindavaccha said, “Great king, why have you jailed the family of that monastery worker?”

“Sir, in the house of that monastery worker there was a beautiful golden garland. Even the royal compound has nothing like it. So how did those poor people get it? They must have stolen it.”

Pilindavaccha then focused his mind on turning King Bimbisāra’s stilt house into gold. As a result, the whole house became gold. He said, “Great king, how did you get so much gold?”

“Understood, sir! It’s your supernormal power.” He then released that family.

People said, “They say Venerable Pilindavaccha has performed a superhuman feat, a wonder of supernormal power, for the king and his court!” Being delighted and gaining confidence in Pilindavaccha, they brought him the five tonics: ghee, butter, oil, honey, and syrup. Ordinarily, too, Pilindavaccha was getting the five tonics. Since he was getting so much, he gave it away to his followers, who ended up with an abundance of tonics. After filling up basins and waterpots and setting these aside, they filled their water filters and bags and hung these in the windows. But the tonics were dripping, and the dwellings became infested with rats. When people walking about the dwellings saw this, they complained and criticized them, “These Sakyan monastics are hoarding things indoors, just like King Seniya Bimbisāra of Magadha.”

The monks heard the complaints of those people and the monks of few desires complained and criticized those monks, “How can these monks choose to live with such abundance?”

After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that there are monks who live like this?”

“It’s true, sir.”

The Buddha rebuked them … “How can those foolish men live like this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

Final ruling

‘After being received, the tonics allowable for sick monks—that is, ghee, butter, oil, honey, and syrup—should be used from storage for at most seven days. If one uses them longer than that, one commits an offense entailing relinquishment and confession.’”

Definitions

The tonics allowable for sick monks: Ghee:: ghee from cows, ghee from goats, ghee from buffaloes, or ghee from whatever animal whose meat is allowable.
Butter:: butter from the same animals.
Oil:: sesame oil, mustard oil, honey-tree oil, castor oil, oil from fat.
Honey:: honey from bees.
Syrup:: from sugarcane.
After being received, they should be used from storage for at most seven days:: they are to be used for seven days at a maximum.
If one uses them longer than that, one commits an offense entailing relinquishment:: it becomes subject to relinquishment at dawn on the eighth day.

The tonics should be relinquished to a sangha, a group, or an individual. “And, monks, they should be relinquished like this: (To be expanded as in <a href='https://suttacentral.net/pli-tv-bu-vb-np1#3.2.5'>Bu NP 1:3.2.5</a>–3.2.29, with appropriate substitutions.)

‘Venerables, these tonics, which I have kept over seven days, are to be relinquished. I relinquish them to the Sangha.’ … the Sangha should give … you should give … ‘I give these tonics back to you.’”

Permutations

If it is more than seven days and he perceives it as more, he commits an offense entailing relinquishment and confession. If it is more than seven days, but he is unsure of it, he commits an offense entailing relinquishment and confession. If it is more than seven days, but he perceives it as less, he commits an offense entailing relinquishment and confession.

If they have not been determined, but he perceives that they have, he commits an offense entailing relinquishment and confession. If they have not been given away, but he perceives that they have, he commits an offense entailing relinquishment and confession. If they have not been lost, but he perceives that they have, he commits an offense entailing relinquishment and confession. If they have not been destroyed, but he perceives that they have, he commits an offense entailing relinquishment and confession. If they have not been burned, but he perceives that they have, he commits an offense entailing relinquishment and confession. If they have not been stolen, but he perceives that they have, he commits an offense entailing relinquishment and confession.

After the relinquished tonics have been returned, they are not to be used on the body, nor are they to be eaten. They may be used in lamps or as a black coloring agent. Other monks may use them on the body, but they may not eat them.

If it is less than seven days, but he perceives it as more, he commits an offense of wrong conduct. If it is less than seven days, but he is unsure of it, he commits an offense of wrong conduct. If it is less than seven days and he perceives it as less, there is no offense.

Non-offenses

There is no offense: if within seven days they have been determined, given away, lost, destroyed, burned, stolen, or taken on trust; if, without any desire for them, he gives them up to a person who is not fully ordained, and he then obtains them again and then uses them; if he is insane; if he is the first offender.

The training rule on tonics, the third, is finished.

Theravāda Vinaya
Mahāvibhaṅga
Nissaggiyakaṇḍa
Pattavagga

23. Bhesajjasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā pilindavaccho rājagahe pabbhāraṁ sodhāpeti leṇaṁ kattukāmo. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca—“kiṁ, bhante, thero kārāpetī”ti?

“Pabbhāraṁ, mahārāja, sodhāpemi leṇaṁ kattukāmo”ti.

“Attho, bhante, ayyassa ārāmikenā”ti?

“Na kho, mahārāja, bhagavatā ārāmiko anuññāto”ti.

“Tena hi, bhante, bhagavantaṁ paṭipucchitvā mama āroceyyāthā”ti.

“Evaṁ, mahārājā”ti kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa paccassosi.

Atha kho āyasmā pilindavaccho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho rājā māgadho seniyo bimbisāro āyasmatā pilindavacchena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā āyasmantaṁ pilindavacchaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Atha kho āyasmā pilindavaccho bhagavato santike dūtaṁ pāhesi—“rājā, bhante, māgadho seniyo bimbisāro ārāmikaṁ dātukāmo. Kathaṁ nu kho, bhante, mayā paṭipajjitabban”ti? Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“anujānāmi, bhikkhave, ārāmikan”ti.

Dutiyampi kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca—“anuññāto, bhante, bhagavatā ārāmiko”ti?

“Evaṁ, mahārājā”ti.

“Tena hi, bhante, ayyassa ārāmikaṁ dammī”ti.

Atha kho rājā māgadho seniyo bimbisāro āyasmato pilindavacchassa ārāmikaṁ paṭissuṇitvā vissaritvā cirena satiṁ paṭilabhitvā aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi—“yo mayā, bhaṇe, ayyassa ārāmiko paṭissuto, dinno so ārāmiko”ti?

“Na kho, deva, ayyassa ārāmiko dinno”ti.

“Kīvaciraṁ nu kho, bhaṇe, ito hi taṁ hotī”ti?

Atha kho so mahāmatto rattiyo gaṇetvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—“pañca, deva, rattisatānī”ti.

“Tena hi, bhaṇe, ayyassa pañca ārāmikasatāni dehī”ti.

“Evaṁ, devā”ti

kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā āyasmato pilindavacchassa pañca ārāmikasatāni pādāsi, pāṭiyekko gāmo nivisi. Ārāmikagāmakotipi naṁ āhaṁsu, pilindagāmakotipi naṁ āhaṁsu.

Tena kho pana samayena āyasmā pilindavaccho tasmiṁ gāmake kulūpako hoti.

Atha kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya pilindagāmakaṁ piṇḍāya pāvisi. Tena kho pana samayena tasmiṁ gāmake ussavo hoti. Dārakā alaṅkatā mālākitā kīḷanti. Atha kho āyasmā pilindavaccho pilindagāmake sapadānaṁ piṇḍāya caramāno yena aññatarassa ārāmikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Tena kho pana samayena tassā ārāmikiniyā dhītā aññe dārake alaṅkate mālākite passitvā rodati—“mālaṁ me detha, alaṅkāraṁ me dethā”ti. Atha kho āyasmā pilindavaccho taṁ ārāmikiniṁ etadavoca—“kissāyaṁ dārikā rodatī”ti? “Ayaṁ, bhante, dārikā aññe dārake alaṅkate mālākite passitvā rodati—‘mālaṁ me detha, alaṅkāraṁ me dethā’ti. Kuto amhākaṁ duggatānaṁ mālā kuto, alaṅkāro”ti? Atha kho āyasmā pilindavaccho aññataraṁ tiṇaṇḍupakaṁ gahetvā taṁ ārāmikiniṁ etadavoca—“handimaṁ tiṇaṇḍupakaṁ tassā dārikāya sīse paṭimuñcā”ti. Atha kho sā ārāmikinī taṁ tiṇaṇḍupakaṁ gahetvā tassā dārikāya sīse paṭimuñci. Sā ahosi suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Natthi tādisā raññopi antepure suvaṇṇamālā.

Manussā rañño māgadhassa seniyassa bimbisārassa ārocesuṁ—“amukassa, deva, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Natthi tādisā devassāpi antepure suvaṇṇamālā. Kuto tassa duggatassa. Nissaṁsayaṁ corikāya ābhatā”ti. Atha kho rājā māgadho seniyo bimbisāro taṁ ārāmikakulaṁ bandhāpesi.

Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya pilindagāmakaṁ piṇḍāya pāvisi. Pilindagāmake sapadānaṁ piṇḍāya caramāno yena tassa ārāmikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paṭivissake pucchi—“kahaṁ imaṁ ārāmikakulaṁ gatan”ti?

“Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpitan”ti.

Atha kho āyasmā pilindavaccho yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ āyasmā pilindavaccho etadavoca—“kissa, mahārāja, ārāmikakulaṁ bandhāpitan”ti?

“Tassa, bhante, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Natthi tādisā amhākampi antepure suvaṇṇamālā. Kuto tassa duggatassa. Nissaṁsayaṁ corikāya ābhatā”ti.

Atha kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa pāsādaṁ suvaṇṇanti adhimucci. So ahosi sabbasovaṇṇamayo. “Idaṁ pana te, mahārāja, tāva bahuṁ suvaṇṇaṁ kuto”ti?

“Aññātaṁ, bhante, ayyasseveso iddhānubhāvo”ti. Taṁ ārāmikakulaṁ muñcāpesi.

Manussā—“ayyena kira pilindavacchena sarājikāya parisāya uttarimanussadhammaṁ iddhipāṭihāriyaṁ dassitan”ti, attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṁsu, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ. Pakatiyāpi ca āyasmā pilindavaccho lābhī hoti pañcannaṁ bhesajjānaṁ. Laddhaṁ laddhaṁ parisāya vissajjeti. Parisā cassa hoti bāhullikā. Laddhaṁ laddhaṁ kolambepi ghaṭepi pūretvā paṭisāmeti, parissāvanānipi thavikāyopi pūretvā vātapānesu laggeti. Tāni olīnavilīnāni tiṭṭhanti. Undūrehipi vihārā okiṇṇavikiṇṇā honti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—“antokoṭṭhāgārikā ime samaṇā sakyaputtiyā, seyyathāpi rājā māgadho seniyo bimbisāro”ti.

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“kathañhi nāma bhikkhū evarūpāya bāhullāya cetessantī”ti.

Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, bhikkhū evarūpāya bāhullāya cetentī”ti?

“Saccaṁ, bhagavā”ti.

Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā evarūpāya bāhullāya cetessanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

“Yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjāni, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ, tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni. Taṁ atikkāmayato nissaggiyaṁ pācittiyan”ti.

Yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjānīti sappi nāma: gosappi vā ajikāsappi vā mahiṁsasappi vā yesaṁ maṁsaṁ kappati tesaṁ sappi.
Navanītaṁ nāma: tesaṁyeva navanītaṁ.
Telaṁ nāma: tilatelaṁ sāsapatelaṁ madhukatelaṁ eraṇḍatelaṁ vasātelaṁ.
Madhu nāma: makkhikāmadhu.
Phāṇitaṁ nāma: ucchumhā nibbattaṁ.
Tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbānīti: sattāhaparamatā paribhuñjitabbāni.
Taṁ atikkāmayato nissaggiyaṁ hotīti: aṭṭhame aruṇuggamane nissaggiyaṁ hoti.

Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṁ. …pe…

idaṁ me, bhante, bhesajjaṁ sattāhātikkantaṁ nissaggiyaṁ, imāhaṁ saṅghassa nissajjāmīti …pe… dadeyyāti …pe… dadeyyunti …pe… āyasmato dammīti.

Sattāhātikkante atikkantasaññī, nissaggiyaṁ pācittiyaṁ. Sattāhātikkante vematiko, nissaggiyaṁ pācittiyaṁ. Sattāhātikkante anatikkantasaññī, nissaggiyaṁ pācittiyaṁ.

Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṁ pācittiyaṁ. Avissajjite vissajjitasaññī, nissaggiyaṁ pācittiyaṁ. Anaṭṭhe naṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. Adaḍḍhe daḍḍhasaññī, nissaggiyaṁ pācittiyaṁ. Avilutte viluttasaññī, nissaggiyaṁ pācittiyaṁ.

Nissaṭṭhaṁ paṭilabhitvā na kāyikena paribhogena paribhuñjitabbaṁ, na ajjhoharitabbaṁ, padīpe vā kāḷavaṇṇe vā upanetabbaṁ, aññena bhikkhunā kāyikena paribhogena paribhuñjitabbaṁ, na ajjhoharitabbaṁ.

Sattāhānatikkante atikkantasaññī, āpatti dukkaṭassa. Sattāhānatikkante vematiko, āpatti dukkaṭassa. Sattāhānatikkante anatikkantasaññī, anāpatti.

Anāpatti—antosattāhaṁ adhiṭṭheti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti, anupasampannassa cattena vantena muttena anapekkho datvā paṭilabhitvā paribhuñjati, ummattakassa, ādikammikassāti.

Bhesajjasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ.

Theravāda Collection on Monastic Law Theravāda Vinaya
The Great Analysis Mahāvibhaṅga
The chapter on relinquishment Nissaggiyakaṇḍa
The subchapter on almsbowls Pattavagga

23. The training rule on tonics 23. Bhesajjasikkhāpada

Origin story

“I’m clearing a slope, great king. I want to build a shelter.” “Pabbhāraṁ, mahārāja, sodhāpemi leṇaṁ kattukāmo”ti.

“Do you need a monastery worker?” “Attho, bhante, ayyassa ārāmikenā”ti?

“The Buddha hasn’t allowed monastery workers.” “Na kho, mahārāja, bhagavatā ārāmiko anuññāto”ti.

“Well then, sir, please ask the Buddha and tell me the outcome.” “Tena hi, bhante, bhagavantaṁ paṭipucchitvā mama āroceyyāthā”ti.

“Yes, great king.” “Evaṁ, mahārājā”ti kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa paccassosi.

“Monks, I allow monastery workers.” “anujānāmi, bhikkhave, ārāmikan”ti.

“Yes, great king.” “Evaṁ, mahārājā”ti.

“Well then, I’ll provide you with a monastery worker.” “Tena hi, bhante, ayyassa ārāmikaṁ dammī”ti.

“No, sir, he hasn’t.” “Na kho, deva, ayyassa ārāmiko dinno”ti.

“How long has it been since we made that promise?” “Kīvaciraṁ nu kho, bhaṇe, ito hi taṁ hotī”ti?

“Well then, provide him with five hundred monastery workers.” “Tena hi, bhaṇe, ayyassa pañca ārāmikasatāni dehī”ti.

“Yes.” “Evaṁ, devā”ti

And Pilindavaccha began associating with the families in that village. Tena kho pana samayena āyasmā pilindavaccho tasmiṁ gāmake kulūpako hoti.

“The king has jailed them, venerable, because of that golden garland.” “Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpitan”ti.

“Understood, sir! It’s your supernormal power.” “Aññātaṁ, bhante, ayyasseveso iddhānubhāvo”ti. He then released that family. Taṁ ārāmikakulaṁ muñcāpesi.

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

Final ruling

Definitions

The tonics allowable for sick monks: Yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjānīti Ghee: sappi nāma: ghee from cows, ghee from goats, ghee from buffaloes, or ghee from whatever animal whose meat is allowable. gosappi vā ajikāsappi vā mahiṁsasappi vā yesaṁ maṁsaṁ kappati tesaṁ sappi.
Butter: Navanītaṁ nāma: butter from the same animals. tesaṁyeva navanītaṁ.
Oil: Telaṁ nāma: sesame oil, mustard oil, honey-tree oil, castor oil, oil from fat. tilatelaṁ sāsapatelaṁ madhukatelaṁ eraṇḍatelaṁ vasātelaṁ.
Honey: Madhu nāma: honey from bees. makkhikāmadhu.
Syrup: Phāṇitaṁ nāma: from sugarcane. ucchumhā nibbattaṁ.
After being received, they should be used from storage for at most seven days: Tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbānīti: they are to be used for seven days at a maximum. sattāhaparamatā paribhuñjitabbāni.
If one uses them longer than that, one commits an offense entailing relinquishment: Taṁ atikkāmayato nissaggiyaṁ hotīti: it becomes subject to relinquishment at dawn on the eighth day. aṭṭhame aruṇuggamane nissaggiyaṁ hoti.

Permutations

Non-offenses

The training rule on tonics, the third, is finished. Bhesajjasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ.