1. Discussion of the five tonics 1. Pañcabhesajjakathā

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At that time the monks were afflicted with autumn illness, and they could keep down neither congee nor other food. Tena kho pana samayena bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati. As a result, they became thin, haggard, and pale, with veins protruding all over their body. Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. The Buddha noticed this and asked Venerable Ānanda Addasā kho bhagavā te bhikkhū kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, disvāna āyasmantaṁ ānandaṁ āmantesi—why they were looking so sickly. “kiṁ nu kho, ānanda, etarahi bhikkhū kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā”ti? Ānanda told him. “Etarahi, bhante, bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati. Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā”ti.

Then, while reflecting in private, the Buddha thought, Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“etarahi kho bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati. Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. “What tonics might I allow the monks that are generally regarded as tonics, would serve as nourishment, but aren’t considered substantial food?” Kiṁ nu kho ahaṁ bhikkhūnaṁ bhesajjaṁ anujāneyyaṁ, yaṁ bhesajjañceva assa bhesajjasammatañca lokassa, āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā”ti? It then occurred to him, Atha kho bhagavato etadahosi—“There are these five tonics—“imāni kho pañca bhesajjāni, seyyathidaṁ—ghee, butter, oil, honey, and syrup—sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ; that are generally regarded as tonics, serve as nourishment, but aren’t considered substantial food. bhesajjāni ceva bhesajjasammatāni ca lokassa, āhāratthañca pharanti, na ca oḷāriko āhāro paññāyati. Why don’t I allow them these five tonics, to be received and consumed before midday?” Yannūnāhaṁ bhikkhūnaṁ imāni pañca bhesajjāni anujāneyyaṁ, kāle paṭiggahetvā kāle paribhuñjitun”ti.

In the evening, when the Buddha had come out from seclusion, he gave a teaching and then told the monks what he had thought, adding: Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—“idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—‘etarahi kho bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati. Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. Kiṁ nu kho ahaṁ bhikkhūnaṁ bhesajjaṁ anujāneyyaṁ, yaṁ bhesajjañceva assa bhesajjasammatañca lokassa, āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā’ti. Tassa mayhaṁ, bhikkhave, etadahosi—‘imāni kho pañca bhesajjāni, seyyathidaṁ—sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ; bhesajjāni ceva bhesajjasammatāni ca lokassa, āhāratthañca pharanti, na ca oḷāriko āhāro paññāyati. Yannūnāhaṁ bhikkhūnaṁ imāni pañca bhesajjāni anujāneyyaṁ, kāle paṭiggahetvā kāle paribhuñjitun’ti.

“I allow these five tonics, to be received and consumed before midday.” Anujānāmi, bhikkhave, tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjitun”ti.

The monks then received and consumed the five tonics before midday. Tena kho pana samayena bhikkhū tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti. But even ordinary food did not agree with them, let alone greasy food. Tesaṁ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti, pageva senesitāni. As result of both the autumn illness and the food not agreeing with them, they became even more thin, haggard, and pale. Te tena ceva sāradikena ābādhena phuṭṭhā, iminā ca bhattācchādakena, tadubhayena bhiyyoso mattāya kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. Once again the Buddha noticed this and asked Venerable Ānanda Addasā kho bhagavā te bhikkhū bhiyyoso mattāya kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, disvāna āyasmantaṁ ānandaṁ āmantesi—why they were looking even worse. “kiṁ nu kho, ānanda, etarahi bhikkhū bhiyyoso mattāya kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā”ti? Ānanda told him. “Etarahi, bhante, bhikkhū tāni ca pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti. Tesaṁ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti, pageva senesitāni. Te tena ceva sāradikena ābādhena phuṭṭhā, iminā ca bhattācchādakena, tadubhayena bhiyyoso mattāya kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā”ti. The Buddha then gave a teaching, and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“I allow the five tonics to be received and consumed both before and after midday.” “anujānāmi, bhikkhave, tāni pañca bhesajjāni paṭiggahetvā kālepi vikālepi paribhuñjitun”ti.

At that time the sick monks needed fat as a tonic. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ vasehi bhesajjehi attho hoti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow these fats as tonics: “Anujānāmi, bhikkhave, vasāni bhesajjāni—bear fat, fish fat, alligator fat, pig fat, and donkey fat. acchavasaṁ, macchavasaṁ, susukāvasaṁ, sūkaravasaṁ, gadrabhavasaṁ—They should be received, melted, and mixed with oil before midday, and then used. kāle paṭiggahitaṁ kāle nippakkaṁ kāle saṁsaṭṭhaṁ telaparibhogena paribhuñjituṁ. If you receive, melt, and mix them with oil after midday, and then use them, you commit three offenses of wrong conduct. Vikāle ce, bhikkhave, paṭiggahitaṁ vikāle nippakkaṁ vikāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, āpatti tiṇṇaṁ dukkaṭānaṁ. If you receive them before midday, but melt and mix them with oil after midday, and then use them, you commit two offenses of wrong conduct. Kāle ce, bhikkhave, paṭiggahitaṁ vikāle nippakkaṁ vikāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ. If you receive and melt them before midday, but mix them with oil after midday, and then use them, you commit one offense of wrong conduct. Kāle ce, bhikkhave, paṭiggahitaṁ kāle nippakkaṁ vikāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa. If you receive, melt, and mix them with oil before midday, and then use them, there is no offense.” Kāle ce, bhikkhave, paṭiggahitaṁ kāle nippakkaṁ kāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, anāpattī”ti.

2. Discussion of root medicines, etc. 2. Mūlādibhesajjakathā

At that time the sick monks needed medicinal roots. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ mūlehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow these medicinal roots: “Anujānāmi, bhikkhave, mūlāni bhesajjāni—turmeric, ginger, sweet flag, white sweet flag, atis root, black hellebore, vetiver root, nut grass, and whatever other medicinal roots there are that don’t serve as fresh or cooked food. haliddiṁ, siṅgiveraṁ, vacaṁ, vacattaṁ, ativisaṁ, kaṭukarohiṇiṁ, usīraṁ, bhaddamuttakaṁ, yāni vā panaññānipi atthi mūlāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni—After receiving them, you may keep them for life paṭiggahetvā yāvajīvaṁ pariharituṁ; and use them when there’s a reason. sati paccaye paribhuñjituṁ. If you use them when there’s no reason, you commit an offense of wrong conduct.” Asati paccaye paribhuñjantassa āpatti dukkaṭassā”ti.

Soon afterwards the sick monks needed medicinal root flour. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ mūlehi bhesajjehi piṭṭhehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a grinding stone.” “Anujānāmi, bhikkhave, nisadaṁ nisadapotakan”ti.

The sick monks needed bitter medicines. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ kasāvehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow bitter medicines from these plants: “Anujānāmi, bhikkhave, kasāvāni bhesajjāni—neem tree, arctic snow, pointed gourd, white fig, Indian beech, and whatever other bitter medicines there are that don’t serve as fresh or cooked food. nimbakasāvaṁ, kuṭajakasāvaṁ, paṭolakasāvaṁ, phaggavakasāvaṁ, nattamālakasāvaṁ, yāni vā panaññānipi atthi kasāvāni bhesajjāni neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni—After receiving them, you may keep them for life paṭiggahetvā yāvajīvaṁ pariharituṁ; and use them when there’s a reason. sati paccaye paribhuñjituṁ. If you use them when there’s no reason, you commit an offense of wrong conduct.” Asati paccaye paribhuñjantassa āpatti dukkaṭassā”ti.

The sick monks needed medicinal leaves. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ paṇṇehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow medicinal leaves from these plants: “Anujānāmi, bhikkhave, paṇṇāni bhesajjāni—neem tree, arctic snow, pointed gourd, holy basil, cotton plant, and whatever other leaf medicines there are that don’t serve as fresh or cooked food. nimbapaṇṇaṁ, kuṭajapaṇṇaṁ, paṭolapaṇṇaṁ, sulasipaṇṇaṁ, kappāsapaṇṇaṁ, yāni vā panaññānipi atthi paṇṇāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti … After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.” pe….

The sick monks needed medicinal fruits. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ phalehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow medicinal fruits from these plants: “Anujānāmi, bhikkhave, phalāni bhesajjāni—false black pepper, long pepper, black pepper, chebulic myrobalan, belleric myrobalan, emblic myrobalan, crepe ginger, and whatever other medicinal fruits there are that don’t serve as fresh or cooked food. bilaṅgaṁ, pippaliṁ, maricaṁ, harītakaṁ, vibhītakaṁ, āmalakaṁ, goṭṭhaphalaṁ, yāni vā panaññānipi atthi phalāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti … After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.” pe….

The sick monks needed medicinal gum. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ jatūhi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow the following medicinal gums: “Anujānāmi, bhikkhave, jatūni bhesajjāni—gum exuded from the asafoetida shrub, gum from the twigs and leaves of the asafoetida shrub, gum from the leaves of the asafoetida shrub, <i lang='pi' translate='no'>taka</i> gum, <i lang='pi' translate='no'>taka</i>-leaf gum, gum from heated <i lang='pi' translate='no'>taka</i> foliage, resin, and whatever other medicinal gums there are that don’t serve as fresh or cooked food. hiṅguṁ, hiṅgujatuṁ, hiṅgusipāṭikaṁ, takaṁ, takapattiṁ, takapaṇṇiṁ, sajjulasaṁ, yāni vā panaññānipi atthi jatūni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti … After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.” pe….

The sick monks needed medicinal salts. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ loṇehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow the following medicinal salts: “Anujānāmi, bhikkhave, loṇāni bhesajjāni—sea salt, black salt, hill salt, soil salt, red salt, and whatever other medicinal salts there are that don’t serve as fresh or cooked food. sāmuddaṁ, kāḷaloṇaṁ, sindhavaṁ, ubbhidaṁ, bilaṁ, yāni vā panaññānipi atthi loṇāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni—After receiving them, you may keep them for life paṭiggahetvā yāvajīvaṁ pariharituṁ; and use them when there’s a reason. sati paccaye paribhuñjituṁ. If you use them when there’s no reason, you commit an offense of wrong conduct.” Asati paccaye paribhuñjantassa āpatti dukkaṭassā”ti.

Allowable medical equipment and more

At this time Venerable Ānanda’s preceptor, Venerable Belaṭṭhasīsa, had carbuncles, Tena kho pana samayena āyasmato ānandassa upajjhāyassa āyasmato belaṭṭhasīsassa thullakacchābādho hoti. the pus making his robes adhere to his body. The monks kept on wetting his robes to remove the pus. Tassa lasikāya cīvarāni kāye lagganti, tāni bhikkhū udakena temetvā temetvā apakaḍḍhanti. As the Buddha was walking about the dwellings, he noticed this. He went up to them and said, Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū tāni cīvarāni udakena temetvā temetvā apakaḍḍhante, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca—“What sickness does this monk have?” “kiṁ imassa, bhikkhave, bhikkhuno ābādho”ti?

“He has carbuncles, sir. That’s why we’re doing this.” “Imassa, bhante, āyasmato thullakacchābādho, lasikāya cīvarāni kāye lagganti, tāni mayaṁ udakena temetvā temetvā apakaḍḍhāmā”ti. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“For anyone who has an itch, a boil, a running sore, a carbuncle, or whose body smells, I allow medicinal powders. “anujānāmi, bhikkhave, yassa kaṇḍu vā, piḷakā vā, assāvo vā, thullakacchu vā ābādho, kāyo vā duggandho, cuṇṇāni bhesajjāni; If you’re not sick, I allow detergent, soap, and cleaning agents. agilānassa chakaṇaṁ mattikaṁ rajananippakkaṁ. And I allow a mortar and pestle.” Anujānāmi, bhikkhave, udukkhalaṁ musalan”ti.

Soon afterwards the sick monks needed sifted medicinal powders. Tena kho pana samayena gilānānaṁ bhikkhūnaṁ cuṇṇehi bhesajjehi cālitehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a powder sieve.” “Anujānāmi, bhikkhave, cuṇṇacālinin”ti.

They needed finely sifted powder. Saṇhehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a cloth sieve.” “Anujānāmi, bhikkhave, dussacālinin”ti.

On one occasion a monk was possessed by a spirit. Tena kho pana samayena aññatarassa bhikkhuno amanussikābādho hoti. His teacher and preceptor who were nursing him were not able to cure him. Taṁ ācariyupajjhāyā upaṭṭhahantā nāsakkhiṁsu arogaṁ kātuṁ. He then went to a pigs’ slaughterhouse to eat raw meat and drink blood. So sūkarasūnaṁ gantvā āmakamaṁsaṁ khādi, āmakalohitaṁ pivi. As a result, he became well. Tassa so amanussikābādho paṭippassambhi. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“For one who is possessed, I allow raw meat and raw blood.” “Anujānāmi, bhikkhave, amanussikābādhe āmakamaṁsaṁ āmakalohitan”ti.

At that time a monk was afflicted with an eye-disease. Tena kho pana samayena aññatarassa bhikkhuno cakkhurogābādho hoti. The monks had to hold him while he urinated and defecated. Taṁ bhikkhū pariggahetvā uccārampi passāvampi nikkhāmenti. Just then, as the Buddha was walking about the dwellings, he noticed this. He then went up to them and said, Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū taṁ bhikkhuṁ pariggahetvā uccārampi passāvampi nikkhāmente, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca—“What sickness does this monk have?” “kiṁ imassa, bhikkhave, bhikkhuno ābādho”ti?

“He has an eye-disease, sir. “Imassa, bhante, āyasmato cakkhurogābādho. That’s why we do this for him.” Imaṁ mayaṁ pariggahetvā uccārampi passāvampi nikkhāmemā”ti. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“I allow these ointments: “anujānāmi, bhikkhave, añjanaṁ—black ointment, mixed ointment, river ointment, red ocher, and soot.” kāḷañjanaṁ, rasañjanaṁ, sotañjanaṁ, gerukaṁ, kapallan”ti.

They needed scented ointments. Añjanūpapisanehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow sandal, crape jasmine, Indian valerian, coffee plum, and nut grass.” “Anujānāmi, bhikkhave, candanaṁ, tagaraṁ, kāḷānusāriyaṁ, tālīsaṁ, bhaddamuttakan”ti.

At that time the monks put their ointments in pots and scoops. Tena kho pana samayena bhikkhū piṭṭhāni añjanāni carukesupi sarāvakesupi nikkhipanti; The ointment was contaminated with grass, dust, and dirt. tiṇacuṇṇehipi paṁsukehipi okiriyanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow an ointment box.” “Anujānāmi, bhikkhave, añjanin”ti.

Soon afterwards the monks from the group of six used luxurious ointment boxes Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjaniyo dhārenti—made with gold or silver. sovaṇṇamayaṁ, rūpiyamayaṁ. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re just like householders who indulge in worldly pleasures!” “seyyathāpi gihī kāmabhogino”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t use luxurious ointment boxes. “Na, bhikkhave, uccāvacā añjanī dhāretabbā. If you do, you commit an offense of wrong conduct. Yo dhāreyya, āpatti dukkaṭassa.

I allow ointment boxes made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.” Anujānāmi, bhikkhave, aṭṭhimayaṁ, dantamayaṁ, visāṇamayaṁ, naḷamayaṁ, veḷumayaṁ, kaṭṭhamayaṁ, jatumayaṁ, phalamayaṁ, lohamayaṁ, saṅkhanābhimayan”ti.

At that time the ointment boxes were not covered. The ointment was contaminated with grass, dust, and dirt. Tena kho pana samayena añjaniyo apārutā honti, tiṇacuṇṇehipi paṁsukehipi okiriyanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a lid.” “Anujānāmi, bhikkhave, apidhānanti.

The lids fell off. Apidhānaṁ nipatati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to tie it onto the ointment box with a string.” “Anujānāmi, bhikkhave, suttakena bandhitvā añjaniyā bandhitun”ti.

The ointment boxes split. Añjanī phalati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to sew it together with thread.” “Anujānāmi, bhikkhave, suttakena sibbetun”ti.

At that time the monks put the ointment on with their fingers. As a result their eyes hurt. Tena kho pana samayena bhikkhū aṅguliyā añjanti, akkhīni dukkhāni honti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow an ointment stick.” “Anujānāmi, bhikkhave, añjanisalākan”ti.

Soon afterwards the monks from the group of six used luxurious ointment sticks Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjanisalākāyo dhārenti—made with gold or silver. sovaṇṇamayaṁ rūpiyamayaṁ. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re just like householders who indulge in worldly pleasures!” “seyyathāpi gihī kāmabhogino”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t use luxurious ointment sticks. “Na, bhikkhave, uccāvacā añjanisalākā dhāretabbā. If you do, you commit an offense of wrong conduct. Yo dhāreyya, āpatti dukkaṭassa.

I allow ointment sticks made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.” Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… saṅkhanābhimayan”ti.

The monks dropped the ointment sticks on the ground. The sticks became rough. Tena kho pana samayena añjanisalākā bhūmiyaṁ patitā pharusā hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a case for the ointment stick.” “Anujānāmi, bhikkhave, salākaṭhāniyan”ti.

The monks carried the ointment boxes and sticks in their hands. Tena kho pana samayena bhikkhū añjanimpi añjanisalākampi hatthena pariharanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a bag for the ointment box.” “Anujānāmi, bhikkhave, añjanitthavikan”ti.

They did not have a shoulder strap. Aṁsabaddhako na hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a shoulder strap and a string for tying it.” “Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti.

At one time Venerable Pilindavaccha had a headache. Tena kho pana samayena āyasmato pilindavacchassa sīsābhitāpo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow oil for the head.” “Anujānāmi, bhikkhave, muddhani telakan”ti.

He did not get better. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow treatment through the nose.” “Anujānāmi, bhikkhave, natthukamman”ti.

The oil dripped from the nose. Natthu galati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a nose dropper.” “Anujānāmi, bhikkhave, natthukaraṇin”ti.

Soon afterwards the monks from the group of six used luxurious nose droppers Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā natthukaraṇiyo dhārenti—made with gold or silver. sovaṇṇamayaṁ rūpiyamayaṁ. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re just like householders who indulge in worldly pleasures!” “seyyathāpi gihī kāmabhogino”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t use luxurious nose droppers. “Na, bhikkhave, uccāvacā natthukaraṇī dhāretabbā. If you do, you commit an offense of wrong conduct. Yo dhāreyya, āpatti dukkaṭassa.

I allow nose droppers made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… and shell.” saṅkhanābhimayan”ti.

The nose dropper dripped unevenly. Natthuṁ visamaṁ āsiñcanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a double nose dropper.” “Anujānāmi, bhikkhave, yamakanatthukaraṇin”ti.

He did not get better. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to inhale smoke.” “Anujānāmi, bhikkhave, dhūmaṁ pātun”ti.

They just lit the wick and inhaled the smoke. They burned their throat. Taññeva vaṭṭiṁ ālimpetvā pivanti, kaṇṭho dahati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a tube.” “Anujānāmi, bhikkhave, dhūmanettan”ti.

Soon the monks from the group of six used luxurious tubes Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni dhūmanettāni dhārenti—made with gold or silver. sovaṇṇamayaṁ rūpiyamayaṁ. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re just like householders who indulge in worldly pleasures!” “seyyathāpi gihī kāmabhogino”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t use luxurious tubes. “Na, bhikkhave, uccāvacāni dhūmanettāni dhāretabbāni. If you do, you commit an offense of wrong conduct. Yo dhāreyya, āpatti dukkaṭassa.

I allow tubes made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.” Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… saṅkhanābhimayan”ti.

At that time the tubes were not covered. Insects crawled inside of them. Tena kho pana samayena dhūmanettāni apārutāni honti, pāṇakā pavisanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a lid.” “Anujānāmi, bhikkhave, apidhānan”ti.

At that time the monks carried the tubes in their hands. Tena kho pana samayena bhikkhū dhūmanettāni hatthena pariharanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a bag for the tubes.” “Anujānāmi, bhikkhave, dhūmanettathavikan”ti.

The tubes scratched each other. Ekato ghaṁsiyanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a bag with two compartments.” “Anujānāmi, bhikkhave, yamakathavikan”ti.

They did not have a shoulder strap. Aṁsabaddhako na hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a shoulder strap and a string for fastening it.” “Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti.

Allowable medical treatments and more

At one time Venerable Pilindavaccha had a certain disease. Tena kho pana samayena āyasmato pilindavacchassa vātābādho hoti. The doctors said Vejjā evamāhaṁsu—he needed a heated concoction of oil. “telaṁ pacitabban”ti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a heated concoction of oil.” “Anujānāmi, bhikkhave, telapākan”ti.

They wanted to add alcohol to that concoction. Tasmiṁ kho pana telapāke majjaṁ pakkhipitabbaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow alcohol in a heated concoction of oil.” “Anujānāmi, bhikkhave, telapāke majjaṁ pakkhipitun”ti.

Soon afterwards the monks from the group of six heated oil with too much alcohol. They drank it and became drunk. Tena kho pana samayena chabbaggiyā bhikkhū atipakkhittamajjāni telāni pacanti, tāni pivitvā majjanti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t drink heated oil with too much alcohol. “Na, bhikkhave, atipakkhittamajjaṁ telaṁ pātabbaṁ. If you do, you should be dealt with according to the rule. Yo piveyya, yathādhammo kāretabbo.

I allow you to drink heated oil if there is no discernible color, smell, or taste of alcohol.” Anujānāmi, bhikkhave, yasmiṁ telapāke majjassa na vaṇṇo na gandho na raso paññāyati, evarūpaṁ majjapakkhittaṁ telaṁ pātun”ti.

The monks had heated much oil with too much alcohol. Tena kho pana samayena bhikkhūnaṁ bahuṁ atipakkhittamajjaṁ telaṁ pakkaṁ hoti. They did not know what to do with it. Atha kho bhikkhūnaṁ etadahosi—“kathaṁ nu kho atipakkhittamajje tele paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to determine it for external use.” “Anujānāmi, bhikkhave, abbhañjanaṁ adhiṭṭhātun”ti.

Pilindavaccha had more heated oil, but there was no vessel for storing it. Tena kho pana samayena āyasmato pilindavacchassa bahutaraṁ telaṁ pakkaṁ hoti, telabhājanaṁ na vijjati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow three kinds of vessels: “Anujānāmi, bhikkhave, tīṇi tumbāni—made of metal, made of wood, made of fruit.” lohatumbaṁ, kaṭṭhatumbaṁ, phalatumban”ti.

At that time Pilindavaccha had arthritis of the hands and feet. Tena kho pana samayena āyasmato pilindavacchassa aṅgavāto hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow treatment through sweating.” “Anujānāmi, bhikkhave, sedakamman”ti.

He did not get better. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow sweating with herbs.” “Anujānāmi, bhikkhave, sambhārasedan”ti.

He still did not get better. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow heavy sweating.” “Anujānāmi, bhikkhave, mahāsedan”ti.

He still did not get better. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow hemp water.” “Anujānāmi, bhikkhave, bhaṅgodakan”ti.

He still did not get better. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a bathtub.” “Anujānāmi, bhikkhave, udakakoṭṭhakan”ti.

Pilindavaccha had arthritis. Tena kho pana samayena āyasmato pilindavacchassa pabbavāto hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow bloodletting.” “Anujānāmi, bhikkhave, lohitaṁ mocetun”ti.

He did not get better. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow bloodletting and receiving it in a horn.” “Anujānāmi, bhikkhave, lohitaṁ mocetvā visāṇena gāhetun”ti.

Pilindavaccha had cracked feet. Tena kho pana samayena āyasmato pilindavacchassa pādā phalitā honti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow salve for the feet.” “Anujānāmi, bhikkhave, pādabbhañjanan”ti.

He did not get better. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to make foot salve.” “Anujānāmi, bhikkhave, pajjaṁ abhisaṅkharitun”ti.

At that time a monk was afflicted with abscesses. Tena kho pana samayena aññatarassa bhikkhuno gaṇḍābādho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow surgery.” “Anujānāmi, bhikkhave, satthakamman”ti.

They needed bitter water. Kasāvodakena attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow bitter water.” “Anujānāmi, bhikkhave, kasāvodakan”ti.

They needed sesame paste. Tilakakkena attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow sesame paste.” “Anujānāmi, bhikkhave, tilakakkan”ti.

They needed flour paste. Kabaḷikāya attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow flour paste.” “Anujānāmi, bhikkhave, kabaḷikan”ti.

They needed a dressing. Vaṇabandhanacoḷena attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a dressing.” “Anujānāmi, bhikkhave, vaṇabandhanacoḷan”ti.

The sore was itching. Vaṇo kaṇḍuvati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to sprinkle it with mustard powder.” “Anujānāmi, bhikkhave, sāsapakuṭṭena phositun”ti.

The sore festered. Vaṇo kilijjittha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to fumigate it.” “Anujānāmi, bhikkhave, dhūmaṁ kātun”ti.

The flesh protruded. Vaḍḍhamaṁsaṁ vuṭṭhāti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to cut it with a razor.” “Anujānāmi, bhikkhave, loṇasakkharikāya chinditun”ti.

The sore did not heal. Vaṇo na ruhati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow oil for the sore.” “Anujānāmi, bhikkhave, vaṇatelan”ti.

The oil dripped off. Telaṁ galati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a bandage and all treatments for sores.” “Anujānāmi, bhikkhave, vikāsikaṁ sabbaṁ vaṇapaṭikamman”ti.

On one occasion a certain monk was bitten by a snake. Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to give him the four foul edibles: “Anujānāmi, bhikkhave, cattāri mahāvikaṭāni dātuṁ—feces, urine, ash, and clay.” gūthaṁ, muttaṁ, chārikaṁ, mattikan”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“Do they need to be received or not?” “appaṭiggahitāni nu kho udāhu paṭiggahetabbānī”ti. Bhagavato etamatthaṁ ārocesuṁ.

“They should be received if there is an attendant. If there isn’t, I allow you to take them yourself and then eat them.” “Anujānāmi, bhikkhave, sati kappiyakārake paṭiggahāpetuṁ, asati kappiyakārake sāmaṁ gahetvā paribhuñjitun”ti.

On one occasion a monk had drunk poison. Tena kho pana samayena aññatarena bhikkhunā visaṁ pītaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to give him feces to drink.” “Anujānāmi, bhikkhave, gūthaṁ pāyetun”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“Does it need to be received or not?” “appaṭiggahitaṁ nu kho udāhu paṭiggahetabbo”ti? Bhagavato etamatthaṁ ārocesuṁ.

“I allow the one who is excreting it to receive it. When he’s received it, it doesn’t need to be received again.” “Anujānāmi, bhikkhave, yaṁ karonto paṭiggaṇhāti, sveva paṭiggaho kato, na puna paṭiggahetabbo”ti.

On one occasion a monk was sick from a drug. Tena kho pana samayena aññatarassa bhikkhuno gharadinnakābādho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow him to drink mud from a plow.” “Anujānāmi, bhikkhave, sītāloḷiṁ pāyetun”ti.

On one occasion a certain monk had indigestion. Tena kho pana samayena aññataro bhikkhu duṭṭhagahaṇiko hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow him to drink lye.” “Anujānāmi, bhikkhave, āmisakhāraṁ pāyetun”ti.

On one occasion a certain monk suffered from jaundice. Tena kho pana samayena aññatarassa bhikkhuno paṇḍurogābādho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow him to drink chebulic myrobalan soaked in cattle urine.” “Anujānāmi, bhikkhave, muttaharītakaṁ pāyetun”ti.

On one occasion a certain monk suffered from a skin disease. Tena kho pana samayena aññatarassa bhikkhuno chavidosābādho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to make a scented ointment.” “Anujānāmi, bhikkhave, gandhālepaṁ kātun”ti.

On one occasion a monk’s body was full of impurities. Tena kho pana samayena aññataro bhikkhu abhisannakāyo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow him to drink a purgative.” “Anujānāmi, bhikkhave, virecanaṁ pātun”ti.

He needed clear congee. Acchakañjiyā attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow clear congee.” “Anujānāmi, bhikkhave, acchakañjin”ti.

He needed mung-bean broth. Akaṭayūsena attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow mung-bean broth.” “Anujānāmi, bhikkhave, akaṭayūsan”ti.

He needed oily mung-bean broth. Kaṭākaṭena attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow oily mung-bean broth.” “Anujānāmi, bhikkhave, kaṭākaṭan”ti.

He needed meat broth. Paṭicchādanīyena attho hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow meat broth.” “Anujānāmi, bhikkhave, paṭicchādanīyan”ti.

3. The account of Pilindavaccha 3. Pilindavacchavatthu

At one time Venerable Pilindavaccha was having a hillside cleared 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, Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami, upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca—“Venerable, what are you having made?” “kiṁ, bhante, thero kārāpetī”ti?

“I’m clearing the hillside, 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.” “Evaṁ, mahārājā”ti kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa paccassosi.

Pilindavaccha 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, Dutiyampi kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. and said, 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.

Yet after making this promise, he forgot, and only remembered after a long time. He then addressed the official in charge of practical affairs: Atha kho rājā māgadho seniyo bimbisāro āyasmato pilindavacchassa ārāmikaṁ paṭissutvā, vissaritvā, cirena satiṁ paṭilabhitvā, aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi—“Listen, has the monastery worker I promised been provided?” “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?” “Kīva ciraṁ nu kho, bhaṇe, ito hi taṁ hotī”ti?

The official counted the days and said, Atha kho so mahāmatto rattiyo gaṇetvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—“It’s been five hundred days.” “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 paṭissutvā āyasmato pilindavacchassa pañca ārāmikasatāni pādāsi, pāṭiyekko gāmo nivisi. They called it “The Monastery Workers’ Village” and “Pilinda Village”. “Ārāmikagāmako”tipi naṁ āhaṁsu, “pilindagāmako”tipi 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 pattacīvaramādāya pilindagāmaṁ piṇḍāya pāvisi. At that time they were holding a celebration in that village, Tena kho pana samayena tasmiṁ gāmake ussavo hoti. and the children were dressed up in ornaments and garlands. 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 the house had seen the other children dressed up in ornaments and garlands. She cried, saying, Tena kho pana samayena tassā ārāmikiniyā dhītā aññe dārake alaṅkate mālākite passitvā rodati—“I want a garland! I want ornaments!” “mālaṁ me detha, alaṅkāraṁ me dethā”ti. Pilindavaccha asked her mother Atha kho āyasmā pilindavaccho taṁ ārāmikiniṁ etadavoca—why the girl was crying. “kissāyaṁ dārikā rodatī”ti? She told him, “Ayaṁ, bhante, dārikā aññe dārake alaṅkate mālākite passitvā rodati—‘mālaṁ me detha, alaṅkāraṁ me dethā’ti. adding, “Poor people like us can’t afford garlands and ornaments.” Kuto amhākaṁ duggatānaṁ mālā, kuto alaṅkāro”ti? Pilindavaccha then took a pad of grass and said to the mother, Atha kho āyasmā pilindavaccho aññataraṁ tiṇaṇḍupakaṁ gahetvā taṁ ārāmikiniṁ etadavoca—“Here, place this on the girl’s head.” “handimaṁ tiṇaṇḍupakaṁ tassā dārikāya sīse paṭimuñcā”ti. She did, Atha kho sā ārāmikinī taṁ tiṇaṇḍupakaṁ gahetvā tassā dārikāya sīse paṭimuñci. and it turned into a beautiful golden garland. Sā ahosi suvaṇṇamālā abhirūpā, dassanīyā, pāsādikā; Even the royal compound had nothing like it. natthi tādisā raññopi antepure suvaṇṇamālā.

People told King Bimbisāra, Manussā rañño māgadhassa seniyassa bimbisārassa ārocesuṁ—“Sir, in the house of a such-and-such a monastery worker there’s a beautiful golden garland. “amukassa, deva, ārāmikassa ghare suvaṇṇamālā abhirūpā, dassanīyā, pāsādikā; Even in your court, sir, there’s nothing like it. natthi tādisā devassapi antepure suvaṇṇamālā; So how did those poor people get it? kuto tassa duggatassa? They must have stolen it.” Nissaṁsayaṁ corikāya ābhatā”ti. King Bimbisāra then 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 pattacīvaramādāya pilindagāmaṁ piṇḍāya pāvisi. As he was walking on continuous almsround, he came to the house of that same 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 had jailed them, venerable, because of that golden garland.” “Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpitan”ti.

Pilindavaccha went to King Bimbisāra’s house, where he 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, Ekamantaṁ nisinnaṁ kho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ āyasmā pilindavaccho etadavoca—“Great king, why have you jailed the family of that monastery worker?” “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.” And he released that family. “Aññātaṁ, bhante, ayyasseveso iddhānubhāvo”ti taṁ ārāmikakulaṁ muñcāpesi.

People said, Manussā—“They say Venerable Pilindavaccha has performed a superhuman feat, a wonder of supernormal power, for the king and his court!” “ayyena kira pilindavacchena sarājikāya parisāya uttari manussadhammaṁ iddhipāṭihāriyaṁ dassitan”ti—Delighted, and gaining confidence in Pilindavaccha, they brought him the five tonics: attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṁsu, seyyathidaṁ—ghee, butter, oil, honey, and syrup. sappiṁ, navanītaṁ, telaṁ, madhuṁ, 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, laddhaṁ laddhaṁ kolambepi, ghaṭepi, pūretvā paṭisāmeti; they filled their water filters and bags and hung these in the windows. parissāvanānipi, thavikāyopi, pūretvā vātapānesu laggeti. But as the tonics dripped, Tāni olīnavilīnāni tiṭṭhanti. the dwellings became infested with rats. Undūrehipi vihārā okiṇṇavikiṇṇā honti. When people walking about the dwellings noticed this, they complained and criticized them, Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—“These Sakyan monastics are hoarding goods 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, 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 …pe… After rebuking them, the Buddha gave a teaching and addressed the monks: vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“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 you use them longer than that, you should be dealt with according to the rule.” “yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjāni, seyyathidaṁ—sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ, tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni. Taṁ atikkāmayato yathādhammo kāretabbo”ti.

The first section for recitation on allowable medicines is finished. Bhesajjānuññātabhāṇavāro niṭṭhito paṭhamo.

4. The allowance for sugar, etc. 4. Guḷādianujānana

When the Buddha had stayed at Sāvatthī for as long as he liked, he set out wandering toward Rājagaha. Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. While they were traveling, Venerable Revata the Doubter saw a sugar factory. As he approached, he noticed they were mixing the sugar with flour and ash. He thought, Addasā kho āyasmā kaṅkhārevato antarāmagge guḷakaraṇaṁ, okkamitvā guḷe piṭṭhampi chārikampi pakkhipante, disvāna—“Sugar mixed with food is unallowable, and so it’s unallowable to eat sugar at the wrong time,” “akappiyo guḷo sāmiso, na kappati guḷo vikāle paribhuñjitun”ti—and being afraid of wrongdoing, he and his followers did not take sugar. kukkuccāyanto sapariso guḷaṁ na paribhuñjati. Yepissa sotabbaṁ maññanti, tepi guḷaṁ na paribhuñjanti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. “Why are they adding flour and ash to the sugar?” “Kimatthāya, bhikkhave, guḷe piṭṭhampi chārikampi pakkhipantī”ti?

“To harden it, sir.” “Thaddhatthāya, bhagavā”ti.

“If they add flour or ash to sugar to harden it, it’s still considered sugar. “Sace, bhikkhave, thaddhatthāya guḷe piṭṭhampi chārikampi pakkhipanti, so ca guḷotveva saṅkhaṁ gacchati. I allow you to eat as much sugar as you like.” Anujānāmi, bhikkhave, yathāsukhaṁ guḷaṁ paribhuñjitun”ti.

While still traveling, Revata noticed mung beans sprouting from feces. He thought, Addasā kho āyasmā kaṅkhārevato antarāmagge vacce muggaṁ jātaṁ, passitvā—“Mung beans are unallowable. “akappiyā muggā; They sprout even after being digested,” pakkāpi muggā jāyantī”ti—and being afraid of wrongdoing, he and his followers did not eat mung beans. kukkuccāyanto sapariso muggaṁ na paribhuñjati. Yepissa sotabbaṁ maññanti, tepi muggaṁ na paribhuñjanti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“Although mung beans may sprout after being digested, I allow you to eat as much of it as you like.” “Sace, bhikkhave, pakkāpi muggā jāyanti, anujānāmi, bhikkhave, yathāsukhaṁ muggaṁ paribhuñjitun”ti.

On one occasion a certain monk who had a stomachache Tena kho pana samayena aññatarassa bhikkhuno udaravātābādho hoti. drank a salty purgative So loṇasovīrakaṁ apāyi. and was cured. Tassa so udaravātābādho paṭippassambhi. Bhagavato etamatthaṁ ārocesuṁ.

“I allow salty purgatives when you’re sick. “Anujānāmi, bhikkhave, gilānassa loṇasovīrakaṁ; If you’re not sick, I allow you to drink it mixed with water.” agilānassa udakasambhinnaṁ pānaparibhogena paribhuñjitun”ti.

5. Discussion of the prohibition against storing indoors, etc. 5. Antovuṭṭhādipaṭikkhepakathā

Wandering on, the Buddha eventually arrived at Rājagaha where he stayed in the Bamboo Grove, the squirrel sanctuary. Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

Soon afterwards the Buddha had a stomachache. Tena kho pana samayena bhagavato udaravātābādho hoti. Venerable Ānanda thought, “Previously, when the Buddha had a stomachache, he was comfortable after drinking the threefold pungent congee.” Atha kho āyasmā ānando—“pubbepi bhagavato udaravātābādho tekaṭulayāguyā phāsu hotī”ti—He then asked for sesame seeds, rice, and mung beans, stored them indoors, cooked them himself indoors, and brought them to the Buddha, saying, sāmaṁ tilampi, taṇḍulampi, muggampi viññāpetvā, anto vāsetvā, anto sāmaṁ pacitvā bhagavato upanāmesi—“Sir, please drink the threefold pungent congee.” “pivatu bhagavā tekaṭulayāgun”ti.

When Buddhas know what is going on, sometimes they ask and sometimes not. Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti; They know the right time to ask and when not to ask. kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti; Buddhas ask when it is beneficial, otherwise not, atthasaṁhitaṁ tathāgatā pucchanti, no anatthasaṁhitaṁ. for Buddhas are incapable of doing what is unbeneficial. Anatthasaṁhite setughāto tathāgatānaṁ. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule. Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti— “dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmā”ti.

So he said to Ānanda, “Ānanda, where does this congee come from?” Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“kutāyaṁ, ānanda, yāgū”ti? Ānanda told him. Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.

The Buddha rebuked him, Vigarahi buddho bhagavā—“It’s not suitable, Ānanda, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. “ananucchavikaṁ, ānanda, ananulomikaṁ, appatirūpaṁ, assāmaṇakaṁ, akappiyaṁ, akaraṇīyaṁ. How could you be so indulgent? Kathañhi nāma tvaṁ, ānanda, evarūpāya bāhullāya cetessasi. What’s been stored indoors in a monastery is unallowable; Yadapi, ānanda, anto vuṭṭhaṁ tadapi akappiyaṁ; what’s been cooked indoors in a monastery is unallowable; yadapi anto pakkaṁ, tadapi akappiyaṁ; what’s been cooked by oneself is unallowable. yadapi sāmaṁ pakkaṁ, tadapi akappiyaṁ. This will affect people’s confidence …” Netaṁ, ānanda, appasannānaṁ vā pasādāya …pe… After rebuking him, he gave a teaching and addressed the monks: vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t eat what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, or what you have cooked yourself. “na, bhikkhave, anto vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkaṁ paribhuñjitabbaṁ. If you do, you commit an offense of wrong conduct. Yo paribhuñjeyya, āpatti dukkaṭassa.

If you eat what’s been stored indoors in a monastery, cooked indoors in a monastery, and cooked by yourselves, you commit three offenses of wrong conduct. Anto ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkaṁ tañce paribhuñjeyya, āpatti tiṇṇaṁ dukkaṭānaṁ.

If you eat what’s been stored indoors in a monastery, cooked indoors in a monastery, but cooked by others, you commit two offenses of wrong conduct. Anto ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ.

If you eat what’s been stored indoors in a monastery, but cooked outside, yet cooked by yourselves, you commit two offenses of wrong conduct. Anto ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, sāmaṁ pakkaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ.

If you eat what’s been stored outside, but cooked indoors in a monastery, and cooked by yourselves, you commit two offenses of wrong conduct. Bahi ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ.

If you eat what’s been stored indoors in a monastery, but cooked outside, and cooked by others, you commit one offense of wrong conduct. Anto ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa.

If you eat what’s been stored outside, but cooked indoors in a monastery, yet cooked by others, you commit one offense of wrong conduct. Bahi ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa.

If you eat what’s been stored outside, and cooked outside, but cooked by yourselves, you commit one offense of wrong conduct. Bahi ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, sāmaṁ pakkaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa.

If you eat what’s been stored outside, and cooked outside, and cooked by others, there is no offense.” Bahi ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, anāpattī”ti.

When the monks heard Tena kho pana samayena bhikkhū—that the Buddha had prohibited cooking, “bhagavatā sāmaṁpāko paṭikkhitto”ti—being afraid of wrongdoing, they did not reheat. puna pāke kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to reheat what’s already been cooked.” “Anujānāmi, bhikkhave, puna pākaṁ pacitun”ti.

At that time Rājagaha was short of food. Tena kho pana samayena rājagahaṁ dubbhikkhaṁ hoti. People brought salt, oil, rice, and fresh food to the monastery. Manussā loṇampi, telampi, taṇḍulampi, khādanīyampi ārāmaṁ āharanti. The monks stored it outdoors, Tāni bhikkhū bahi vāsenti; but it was eaten by vermin and stolen by thieves. ukkapiṇḍakāpi khādanti, corāpi haranti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to store food indoors.” “Anujānāmi, bhikkhave, anto vāsetun”ti.

The monks stored it indoors, but it was cooked outside. Anto vāsetvā bahi pācenti. They were surrounded by scrap-eaters, Damakā parivārenti. and the monks ate in fear. Bhikkhū avissaṭṭhā paribhuñjanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow cooking indoors.” “Anujānāmi, bhikkhave, anto pacitun”ti.

Because of the famine, the attendants took more for themselves and gave less to the monks. Dubbhikkhe kappiyakārakā bahutaraṁ haranti, appataraṁ bhikkhūnaṁ denti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to cook. “Anujānāmi, bhikkhave, sāmaṁ pacituṁ. I allow you to store food indoors in a monastery, to cook indoors in a monastery, and to cook yourselves.” Anujānāmi, bhikkhave, anto vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkan”ti.

6. Receiving what has been picked up 6. Uggahitapaṭiggahaṇa

On one occasion a number of monks who had completed the rainy-season residence in Kāsi were traveling to Rājagaha to visit the Buddha. While on their way, they did not receive sufficient food, whether fine or coarse. Tena kho pana samayena sambahulā bhikkhū kāsīsu vassaṁvuṭṭhā rājagahaṁ gacchantā bhagavantaṁ dassanāya antarāmagge na labhiṁsu lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ; Yet there was much fruit, bahuñca phalakhādanīyaṁ ahosi; but no attendant to offer it. kappiyakārako ca na ahosi.

When the monks arrived at Rājagaha, they were exhausted. They went to the Bamboo Grove, approached the Buddha, bowed, and sat down. Atha kho te bhikkhū kilantarūpā yena rājagahaṁ veḷuvanaṁ kalandakanivāpo, yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Since it is the custom for Buddhas to greet newly-arrived monks, Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ. he said to them, Atha kho bhagavā te bhikkhū etadavoca—“I hope you’re keeping well, monks, I hope you’re getting by? “kacci, bhikkhave, khamanīyaṁ, kacci yāpanīyaṁ, I hope you’re not tired from traveling? kaccittha appakilamathena addhānaṁ āgatā; And where have you come from?” kuto ca tumhe, bhikkhave, āgacchathā”ti?

“We’re keeping well, sir, we’re getting by,” “Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā. and they told him what had happened. Idha mayaṁ, bhante, kāsīsu vassaṁvuṭṭhā rājagahaṁ āgacchantā bhagavantaṁ dassanāya antarāmagge na labhimhā lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ; bahuñca phalakhādanīyaṁ ahosi; kappiyakārako ca na ahosi; tena mayaṁ kilantarūpā addhānaṁ āgatā”ti. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“If there is no attendant, but you see fruit, I allow you to pick it up yourself. You should then carry it until you see an attendant, put it on the ground, and have it received. You may then eat it. “anujānāmi, bhikkhave, yattha phalakhādanīyaṁ passati, kappiyakārako ca na hoti, sāmaṁ gahetvā, haritvā, kappiyakārake passitvā, bhūmiyaṁ nikkhipitvā, paṭiggahāpetvā paribhuñjituṁ. I allow you to receive what you have picked up.” Anujānāmi, bhikkhave, uggahitaṁ paṭiggahitun”ti.

On one occasion a certain brahmin had obtained fresh sesame seed and fresh honey. Tena kho pana samayena aññatarassa brāhmaṇassa navā ca tilā navañca madhu uppannā honti. He thought, Atha kho tassa brāhmaṇassa etadahosi—“Why don’t I give this to the Sangha of monks headed by the Buddha?” “yannūnāhaṁ nave ca tile navañca madhuṁ buddhappamukhassa bhikkhusaṅghassa dadeyyan”ti. He then went to the Buddha, exchanged pleasantries with him, Atha kho so brāhmaṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ paṭisammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. and said, Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca—“Please accept tomorrow’s meal from me together with the Sangha of monks.” “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ, saddhiṁ bhikkhusaṅghenā”ti. The Buddha consented by remaining silent. Adhivāsesi bhagavā tuṇhībhāvena. Knowing that the Buddha had consented, the brahmin left. Atha kho so brāhmaṇo bhagavato adhivāsanaṁ viditvā pakkāmi.

The following morning that brahmin had various kinds of fine foods prepared. He then had the Buddha informed Atha kho so brāhmaṇo tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—that the meal was ready. “kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

The Buddha robed up, took his bowl and robe, and went to that brahmin’s house where he sat down on the prepared seat. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa brāhmaṇassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṅghena. That brahmin personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, the brahmin sat down to one side. Atha kho so brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. The Buddha then instructed, inspired, and gladdened him with a teaching, after which he got up and left. Ekamantaṁ nisinnaṁ kho taṁ brāhmaṇaṁ bhagavā dhammiyā kathāya sandassetvā, samādapetvā, samuttejetvā, sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Soon after the Buddha had left, that brahmin thought, Atha kho tassa brāhmaṇassa acirapakkantassa bhagavato etadahosi—“I invited the Sangha of monks headed by the Buddha to give them the fresh sesame seed and honey, but I forgot. “yesaṁ kho mayā atthāya buddhappamukho bhikkhusaṅgho nimantito, ‘nave ca tile navañca madhuṁ dassāmī’ti, te mayā pamuṭṭhā dātuṁ. Why don’t I take the sesame seed and honey to the monastery in basins and waterpots?” Yannūnāhaṁ nave ca tile navañca madhuṁ kolambehi ca ghaṭehi ca ārāmaṁ harāpeyyan”ti. And he did just that. He then went up to the Buddha Atha kho so brāhmaṇo nave ca tile navañca madhuṁ kolambehi ca ghaṭehi ca ārāmaṁ harāpetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā ekamantaṁ aṭṭhāsi. and said, Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca—“When I invited you for a meal, I forgot to give you these fresh sesame seeds and this honey. “yesaṁ kho mayā, bho gotama, atthāya buddhappamukho bhikkhusaṅgho nimantito, ‘nave ca tile navañca madhuṁ dassāmī’ti, te mayā pamuṭṭhā dātuṁ. Please accept it.” Paṭiggaṇhātu me bhavaṁ gotamo nave ca tile navañca madhun”ti.

“Well then, brahmin, give it to the monks.” “Tena hi, brāhmaṇa, bhikkhūnaṁ dehī”ti.

At this time, food was scarce, and the monks were refusing invitations to eat more even after taking just a little. After reflection, they were even declining altogether. Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, And so now that the whole Sangha was being invited, being afraid of wrongdoing, they did not accept. sabbo ca saṅgho pavārito hoti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti.

“Accept, monks, and eat. “Paṭiggaṇhatha, bhikkhave, paribhuñjatha. I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers that have been brought out.” Anujānāmi, bhikkhave, tato nīhaṭaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitun”ti.

7. The allowance for what has been received, etc. 7. Paṭiggahitādianujānana

On one occasion a family who was supporting Venerable Upananda the Sakyan sent fresh food to the Sangha, saying, Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhākakulaṁ saṅghassatthāya khādanīyaṁ pāhesi—“After showing it to Venerable Upananda, it’s to be given to the Sangha.” “ayyassa upanandassa dassetvā saṅghassa dātabban”ti. Just then Upananda had gone to the village for alms. Tena kho pana samayena āyasmā upanando sakyaputto gāmaṁ piṇḍāya paviṭṭho hoti. When those people arrived at the monastery, they asked for Upananda Atha kho te manussā ārāmaṁ gantvā bhikkhū pucchiṁsu—“kahaṁ, bhante, ayyo upanando”ti? and were told where he was. “Esāvuso, āyasmā upanando sakyaputto gāmaṁ piṇḍāya paviṭṭho”ti. They said, “Venerables, after showing it to Venerable Upananda, this fresh food is to be given to the Sangha.” “Idaṁ, bhante, khādanīyaṁ ayyassa upanandassa dassetvā saṅghassa dātabban”ti. The monks told the Buddha. He said, Bhagavato etamatthaṁ ārocesuṁ. “Well then, receive it and put it aside until Upananda returns.” “Tena hi, bhikkhave, paṭiggahetvā nikkhipatha yāva upanando āgacchatī”ti. But because Upananda visited families before eating, he returned late to the monastery. Atha kho āyasmā upanando sakyaputto purebhattaṁ kulāni payirupāsitvā divā āgacchati.

At this time, food was scarce, and the monks were refusing invitations to eat more even after taking just a little. After reflection, they were even declining altogether. And so now that the whole Sangha was being invited, Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṅgho pavārito hoti. being afraid of wrongdoing, they did not accept. Bhikkhū kukkuccāyantā na paṭiggaṇhanti.

“Accept, monks, and eat. “Paṭiggaṇhatha, bhikkhave, paribhuñjatha. I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers that were received before the meal.” Anujānāmi, bhikkhave, purebhattaṁ paṭiggahitaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitun”ti.

When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Sāvatthī. Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. When he eventually arrived, Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

At that time Venerable Sāriputta had a fever. Tena kho pana samayena āyasmato sāriputtassa kāyaḍāhābādho hoti. Venerable Mahāmoggallāna went to him and asked, Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca—“When you previously had a fever, Sāriputta, how did you get better?” “pubbe te, āvuso sāriputta, kāyaḍāhābādho kena phāsu hotī”ti?

“I had lotus roots and tubers.” “Bhisehi ca me, āvuso, muḷālikāhi cā”ti.

Then, just as a strong man might bend or stretch his arm, Mahāmoggallāna disappeared from the Jeta Grove and reappeared on the banks of the Mandākinī lotus pond. Atha kho āyasmā mahāmoggallāno seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi. An elephant saw Mahāmoggallāna coming and said to him, Addasā kho aññataro nāgo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ, disvāna āyasmantaṁ mahāmoggallānaṁ etadavoca—“Welcome, Venerable Mahāmoggallāna, please come. “etu kho, bhante, ayyo mahāmoggallāno. Svāgataṁ, bhante, ayyassa mahāmoggallānassa. What do you need, venerable? Kena, bhante, ayyassa attho; What may I give?” kiṁ dammī”ti?

“I need lotus roots and tubers.” “Bhisehi ca me, āvuso, attho, muḷālikāhi cā”ti.

The elephant told another elephant, Atha kho so nāgo aññataraṁ nāgaṁ āṇāpesi—“Listen, give as many roots and tubers as the venerable needs.” “tena hi, bhaṇe, ayyassa bhise ca muḷālikāyo ca yāvadatthaṁ dehī”ti. It plunged into the Mandākinī lotus pond and pulled up lotus roots and tubers with his trunk. It gave them a good rinse, bound them in a bundle, and went up to Mahāmoggallāna. Atha kho so nāgo mandākiniṁ pokkharaṇiṁ ogāhetvā, soṇḍāya bhisañca muḷālikañca abbāhitvā, suvikkhālitaṁ vikkhāletvā, bhaṇḍikaṁ bandhitvā yenāyasmā mahāmoggallāno tenupasaṅkami. Then, just as a strong man might bend or stretch his arm, Mahāmoggallāna disappeared from the banks of the Mandākinī lotus pond and reappeared in the Jeta Grove. Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi. And that elephant did the same. Sopi kho nāgo mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi. It had the roots and tubers offered to Mahāmoggallāna, before returning to the Mandākinī lotus pond in the same manner. Atha kho so nāgo āyasmato mahāmoggallānassa bhise ca muḷālikāyo ca paṭiggahāpetvā jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi. Mahāmoggallāna then brought those lotus roots and tubers to Sāriputta. Atha kho āyasmā mahāmoggallāno āyasmato sāriputtassa bhise ca muḷālikāyo ca upanāmesi. When he had eaten them, his fever subsided. Atha kho āyasmato sāriputtassa bhise ca muḷālikāyo ca bhuttassa kāyaḍāhābādho paṭippassambhi. But there was much left over. Bahū bhisā ca muḷālikāyo ca avasiṭṭhā honti.

At this time, food was scarce, and the monks were refusing invitations to eat more even after taking just a little. After reflection, they were even declining altogether. And so now that the whole Sangha was being invited, Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṅgho pavārito hoti. being afraid of wrongdoing, they did not accept. Bhikkhū kukkuccāyantā na paṭiggaṇhanti.

“Accept, monks, and eat. “Paṭiggaṇhatha, bhikkhave, paribhuñjatha. I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers coming from the forest or a lotus pond.” Anujānāmi, bhikkhave, vanaṭṭhaṁ pokkharaṭṭhaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitun”ti.

On one occasion in Sāvatthī, much fruit had been given, but there was no attendant. Tena kho pana samayena sāvatthiyaṁ bahuṁ phalakhādanīyaṁ uppannaṁ hoti, kappiyakārako ca na hoti. Being afraid of wrongdoing, the monks did not eat it. Bhikkhū kukkuccāyantā phalaṁ na paribhuñjanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to eat fruit that hasn’t been made allowable if it’s seedless or the seeds have been removed.” “Anujānāmi, bhikkhave, abījaṁ nibbattabījaṁ akatakappaṁ phalaṁ paribhuñjitun”ti.

8. Discussion of the prohibition against surgery 8. Satthakammapaṭikkhepakathā

When the Buddha had stayed at Sāvatthī for as long as he liked, he set out wandering toward Rājagaha. Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. When he eventually arrived, Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. he stayed in the Bamboo Grove, the squirrel sanctuary. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

At that time the doctor Ākāsagotta performed surgery on a certain monk who had hemorrhoids. Tena kho pana samayena aññatarassa bhikkhuno bhagandalābādho hoti. Ākāsagotto vejjo satthakammaṁ karoti. Just then, while walking about the dwellings, the Buddha came to this monk’s dwelling. Atha kho bhagavā senāsanacārikaṁ āhiṇḍanto yena tassa bhikkhuno vihāro tenupasaṅkami. Ākāsagotta saw the Buddha coming and said to him, Addasā kho ākāsagotto vejjo bhagavantaṁ dūratova āgacchantaṁ, disvāna bhagavantaṁ etadavoca—“Good Gotama, please come and see this monk’s anus. It’s just like the mouth of a lizard.” “āgacchatu bhavaṁ gotamo, imassa bhikkhuno vaccamaggaṁ passatu, seyyathāpi godhāmukhan”ti.

The Buddha thought, Atha kho bhagavā—“This foolish man is mocking me,” “so maṁ khvāyaṁ moghapuriso uppaṇḍetī”ti—and he turned around right there. Soon afterwards he had the Sangha gathered and questioned the monks: tatova paṭinivattitvā, etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā, bhikkhū paṭipucchi—“Is there a sick monk in such-and-such a dwelling?” “atthi kira, bhikkhave, amukasmiṁ vihāre bhikkhu gilāno”ti?

“There is, sir.” “Atthi, bhagavā”ti.

“What’s his illness?” “Kiṁ tassa, bhikkhave, bhikkhuno ābādho”ti?

“He has hemorrhoids, and the doctor Ākāsagotta is performing surgery.” “Tassa, bhante, āyasmato bhagandalābādho, ākāsagotto vejjo satthakammaṁ karotī”ti.

The Buddha rebuked him, Vigarahi buddho bhagavā—“It’s not suitable, monks, for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. “ananucchavikaṁ, bhikkhave, tassa moghapurisassa, ananulomikaṁ, appatirūpaṁ, assāmaṇakaṁ, akappiyaṁ, akaraṇīyaṁ. How can he have surgery on the private parts? Kathañhi nāma so, bhikkhave, moghapuriso sambādhe satthakammaṁ kārāpessati. The skin is delicate in that area, sores heel with difficulty, and a scalpel is hard to wield there. Sambādhe, bhikkhave, sukhumā chavi, duropayo vaṇo, dupparihāraṁ satthaṁ. This will affect people’s confidence …” Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… After rebuking him … vigarahitvā …pe… he gave a teaching and addressed the monks: dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t have surgery on the private parts. “na, bhikkhave, sambādhe satthakammaṁ kārāpetabbaṁ. If you do, you commit a serious offense.” Yo kārāpeyya, āpatti thullaccayassā”ti.

When they heard that the Buddha had prohibited surgery, Tena kho pana samayena chabbaggiyā bhikkhū—“bhagavatā satthakammaṁ paṭikkhittan”ti—the monks from the group of six had enemas. vatthikammaṁ kārāpenti. The monks of few desires complained and criticized them, Ye te bhikkhū appicchā, te ujjhāyanti khiyyanti vipācenti—“How can the monks from the group of six have enemas?” “kathañhi nāma chabbaggiyā bhikkhū vatthikammaṁ kārāpessantī”ti. They told the Buddha what had happened. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Is it true, monks, that the monks from the group of six are having enemas?” “Saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū vatthikammaṁ kārāpentī”ti? “It’s true, sir.” … “Saccaṁ, bhagavā”ti …pe… After rebuking them, the Buddha gave a teaching and addressed the monks: vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t get surgery within 3.5 centimeters of the private parts or have enemas. “na, bhikkhave, sambādhassa sāmantā dvaṅgulā satthakammaṁ vā vatthikammaṁ vā kārāpetabbaṁ. If you do, you commit a serious offense.” Yo kārāpeyya, āpatti thullaccayassā”ti.

9. Discussion of the prohibition against human flesh 9. Manussamaṁsapaṭikkhepakathā

When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Benares. Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi. When he eventually arrived, Anupubbena cārikaṁ caramāno yena bārāṇasī tadavasari. he stayed in the deer park at Isipatana. Tatra sudaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.

At that time in Benares there were two lay-followers, Suppiya and Suppiyā, husband and wife, both with confidence in Buddhism. They were donors and benefactors, and they attended on the Sangha. Tena kho pana samayena bārāṇasiyaṁ suppiyo ca upāsako suppiyā ca upāsikā ubhatopasannā honti, dāyakā, kārakā, saṅghupaṭṭhākā.

On one occasion Suppiyā went to the monastery. She walked from dwelling to dwelling, from yard to yard, asking the monks, Atha kho suppiyā upāsikā ārāmaṁ gantvā vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā bhikkhū pucchati—“Is anyone sick? What may I bring?” “ko, bhante, gilāno, kassa kiṁ āhariyatū”ti? Just then a certain monk had drunk a purgative. Tena kho pana samayena aññatarena bhikkhunā virecanaṁ pītaṁ hoti. He told Suppiyā about this, adding, Atha kho so bhikkhu suppiyaṁ upāsikaṁ etadavoca—“mayā kho, bhagini, virecanaṁ pītaṁ. “I need meat broth.” Attho me paṭicchādanīyenā”ti. “No problem, I’ll organize it.” “Suṭṭhu, ayya, āhariyissatī”ti

She then returned to her house and told a servant, gharaṁ gantvā antevāsiṁ āṇāpesi—“Go and get some meat.” “gaccha, bhaṇe, pavattamaṁsaṁ jānāhī”ti. Saying, “Yes, ma’am,” he walked around the whole of Benares, but could not find any. “Evaṁ, ayye”ti kho so puriso suppiyāya upāsikāya paṭissuṇitvā kevalakappaṁ bārāṇasiṁ āhiṇḍanto na addasa pavattamaṁsaṁ. So he returned to Suppiyā and said, Atha kho so puriso yena suppiyā upāsikā tenupasaṅkami, upasaṅkamitvā suppiyaṁ upāsikaṁ etadavoca—“There’s no meat, ma’am. “natthayye pavattamaṁsaṁ. There’s no slaughter today.” Māghāto ajjā”ti.

Suppiyā thought, Atha kho suppiyāya upāsikāya etadahosi—“If that monk doesn’t get meat broth, his illness will get worse or he’ll die. “tassa kho gilānassa bhikkhuno paṭicchādanīyaṁ alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati. Because I’ve already agreed to provide it, it would not be right if I didn’t.” Na kho metaṁ patirūpaṁ yāhaṁ paṭissuṇitvā na harāpeyyan”ti. She then took a knife, cut flesh from her own thigh, and gave it to a slave, saying, Potthanikaṁ gahetvā ūrumaṁsaṁ ukkantitvā dāsiyā adāsi—“Prepare this meat and give it to the sick monk in such-and-such a dwelling. “handa, je, imaṁ maṁsaṁ sampādetvā amukasmiṁ vihāre bhikkhu gilāno, tassa dajjāhi. If anyone asks for me, tell them I’m sick.” She then wrapped her thigh in her upper robe, entered her bedroom, and lay down on the bed. Yo ca maṁ pucchati, ‘gilānā’ti paṭivedehī”ti uttarāsaṅgena ūruṁ veṭhetvā ovarakaṁ pavisitvā mañcake nipajji.

When Suppiya returned home, he asked the slave where his wife was. Atha kho suppiyo upāsako gharaṁ gantvā dāsiṁ pucchi—“kahaṁ suppiyā”ti? The slave told him. “Esāyya, ovarake nipannā”ti.

He then went to see her, Atha kho suppiyo upāsako yena suppiyā upāsikā tenupasaṅkami, upasaṅkamitvā suppiyaṁ upāsikaṁ etadavoca—“kissa nipannāsī”ti? “Gilānāmhī”ti. “Kiṁ te ābādho”ti? and she told him what had happened. Atha kho suppiyā upāsikā suppiyassa upāsakassa etamatthaṁ ārocesi. He thought, Atha kho suppiyo upāsako—“It’s astonishing and amazing “acchariyaṁ vata bho, abbhutaṁ vata bho. how much faith and confidence Suppiyā has, as she gives up even her own flesh. Yāva saddhāyaṁ suppiyā pasannā, yatra hi nāma attanopi maṁsāni pariccattāni. Is there anything she would not give?” Kimpimāya aññaṁ kiñci adeyyaṁ bhavissatī”ti—

Delighted and joyful he went to the Buddha. He bowed, sat down, haṭṭho udaggo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho suppiyo upāsako bhagavantaṁ etadavoca—“Sir, please accept tomorrow’s meal from me together with the Sangha of monks.” “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ, saddhiṁ bhikkhusaṅghenā”ti. The Buddha consented by remaining silent. Adhivāsesi bhagavā tuṇhībhāvena. Knowing that the Buddha had consented, Suppiya got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Atha kho suppiyo upāsako bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

The following morning Suppiya had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready. Atha kho suppiyo upāsako tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti.

The Buddha robed up, took his bowl and robe, and went to Suppiya’s house where he sat down on the prepared seat together with the Sangha of monks. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena suppiyassa upāsakassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṅghena. Suppiya approached the Buddha and bowed down to him. Atha kho suppiyo upāsako yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. When the Buddha asked him where Suppiyā was, Ekamantaṁ ṭhitaṁ kho suppiyaṁ upāsakaṁ bhagavā etadavoca—“kahaṁ, suppiyā”ti? he replied that she was sick. “Gilānā, bhagavā”ti.

“Well then, please tell her to come.” “Tena hi āgacchatū”ti.

“She’s not able, sir.” “Na, bhagavā, ussahatī”ti.

“Well then, carry her in here.” “Tena hi pariggahetvāpi ānethā”ti. And he did. Atha kho suppiyo upāsako suppiyaṁ upāsikaṁ pariggahetvā ānesi. The moment Suppiyā saw the Buddha that great wound healed and was perfectly covered with skin and hairs. Tassā saha dassanena bhagavato tāva mahāvaṇo ruḷho ahosi succhavilomajāto. Suppiya and Suppiyā exclaimed, Atha kho suppiyo ca upāsako suppiyā ca upāsikā—“The great power and might of the Buddha “acchariyaṁ vata bho, abbhutaṁ vata bho. is truly astonishing and amazing!” Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma saha dassanena bhagavato tāva mahāvaṇo ruḷho bhavissati succhavilomajāto”ti—Delighted and joyful, they personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, they sat down to one side. haṭṭhā udaggā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdiṁsu. The Buddha instructed, inspired, and gladdened them with a teaching, after which he got up from his seat and left. Atha kho bhagavā suppiyañca upāsakaṁ suppiyañca upāsikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Soon afterwards the Buddha had the Sangha gathered and questioned the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“Who asked Suppiyā for meat?” “ko, bhikkhave, suppiyaṁ upāsikaṁ maṁsaṁ viññāpesī”ti? The responsible monk told the Buddha. Evaṁ vutte, so bhikkhu bhagavantaṁ etadavoca—“ahaṁ kho, bhante, suppiyaṁ upāsikaṁ maṁsaṁ viññāpesin”ti.

“Did you get the meat?” “Āhariyittha, bhikkhū”ti?

“I did, sir.” “Āhariyittha, bhagavā”ti.

“Did you eat it?” “Paribhuñji tvaṁ, bhikkhū”ti?

“Yes.” “Paribhuñjāmahaṁ, bhagavā”ti.

“Were you circumspect about it?” “Paṭivekkhi tvaṁ, bhikkhū”ti?

“No, sir.” “Nāhaṁ, bhagavā, paṭivekkhin”ti.

The Buddha rebuked him … Vigarahi buddho bhagavā …pe… “Foolish man, how can you eat meat without circumspection? kathañhi nāma tvaṁ, moghapurisa, appaṭivekkhitvā maṁsaṁ paribhuñjissasi. You have eaten human flesh. Manussamaṁsaṁ kho tayā, moghapurisa, paribhuttaṁ. This will affect people’s confidence …” Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… After rebuking him, he gave a teaching and addressed the monks: vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“There are people who have faith and confidence, even to the point of giving up their own flesh. “santi, bhikkhave, manussā saddhā pasannā, tehi attanopi maṁsāni pariccattāni. You shouldn’t eat human flesh. Na, bhikkhave, manussamaṁsaṁ paribhuñjitabbaṁ. If you do, you commit a serious offense. Yo paribhuñjeyya, āpatti thullaccayassa.

You shouldn’t eat flesh without being circumspect. Na ca, bhikkhave, appaṭivekkhitvā maṁsaṁ paribhuñjitabbaṁ. If you do, you commit an offense of wrong conduct.” Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

10. Discussion of the prohibition against elephant meat, etc. 10. Hatthimaṁsādipaṭikkhepakathā

At one time the king’s elephants had died. Tena kho pana samayena rañño hatthī maranti. Because there was a shortage of food, people ate the elephant meat. They also gave elephant meat to monks who were walking for alms. Manussā dubbhikkhe hatthimaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ hatthimaṁsaṁ denti. When the monks ate it, Bhikkhū hatthimaṁsaṁ paribhuñjanti. people complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics eat elephant meat? “kathañhi nāma samaṇā sakyaputtiyā hatthimaṁsaṁ paribhuñjissanti. Elephants are an attribute of kingship. If the king knew, he would not be pleased with those monks.” Rājaṅgaṁ hatthī, sace rājā jāneyya, na nesaṁ attamano assā”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t eat elephant meat. “Na, bhikkhave, hatthimaṁsaṁ paribhuñjitabbaṁ. If you do, you commit an offense of wrong conduct.” Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

At one time the king’s horses had died. Tena kho pana samayena rañño assā maranti. Because there was a shortage of food, people ate the horse meat. They also gave horse meat to monks who were walking for alms. Manussā dubbhikkhe assamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ assamaṁsaṁ denti. When the monks ate it, Bhikkhū assamaṁsaṁ paribhuñjanti. people complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics eat horse meat? “kathañhi nāma samaṇā sakyaputtiyā assamaṁsaṁ paribhuñjissanti. Horses are an attribute of kingship. If the king knew, he would not be pleased with those monks.” Rājaṅgaṁ assā, sace rājā jāneyya, na nesaṁ attamano assā”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t eat horse meat. “Na, bhikkhave, assamaṁsaṁ paribhuñjitabbaṁ. If you do, you commit an offense of wrong conduct.” Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

At one time when there was a shortage of food, people ate dog meat. They also gave dog meat to monks who were walking for alms. Tena kho pana samayena manussā dubbhikkhe sunakhamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ sunakhamaṁsaṁ denti. When the monks ate it, Bhikkhū sunakhamaṁsaṁ paribhuñjanti. people complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics eat dog meat? Dogs are disgusting and repulsive.” “kathañhi nāma samaṇā sakyaputtiyā sunakhamaṁsaṁ paribhuñjissanti, jeguccho sunakho paṭikūlo”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t eat dog meat. “Na, bhikkhave, sunakhamaṁsaṁ paribhuñjitabbaṁ. If you do, you commit an offense of wrong conduct.” Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

At one time when there was a shortage of food, people ate snake meat. They also gave snake meat to monks who were walking for alms. Tena kho pana samayena manussā dubbhikkhe ahimaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ ahimaṁsaṁ denti. When the monks ate it, Bhikkhū ahimaṁsaṁ paribhuñjanti. people complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics eat snake meat? Snakes are disgusting and repulsive.” “kathañhi nāma samaṇā sakyaputtiyā ahimaṁsaṁ paribhuñjissanti, jeguccho ahi paṭikūlo”ti. Even Supassa the king of dragons went to see the Buddha. He bowed down to the Buddha Supassopi nāgarājā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. and said, Ekamantaṁ ṭhito kho supasso nāgarājā bhagavantaṁ etadavoca—“Sir, there are dragons without faith and confidence. “santi, bhante, nāgā assaddhā appasannā. They might harm the monks even over small matters. Te appamattakehipi bhikkhū viheṭheyyuṁ. Please ask the venerables not to eat snake meat.” Sādhu, bhante, ayyā ahimaṁsaṁ na paribhuñjeyyun”ti. The Buddha instructed, inspired, and gladdened him with a teaching, after which Supassa bowed down, circumambulated the Buddha with his right side toward him, and left. Atha kho bhagavā supassaṁ nāgarājānaṁ dhammiyā kathāya sandassesi …pe… padakkhiṇaṁ katvā pakkāmi. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t eat snake meat. “na, bhikkhave, ahimaṁsaṁ paribhuñjitabbaṁ. If you do, you commit an offense of wrong conduct.” Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

On one occasion hunters killed a lion and ate the lion meat. They also gave lion meat to monks who were walking for alms. Tena kho pana samayena luddakā sīhaṁ hantvā sīhamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ sīhamaṁsaṁ denti. After eating it, those monks returned to the wilderness. Bhikkhū sīhamaṁsaṁ paribhuñjitvā araññe viharanti. And because of the smell of lion meat, lions attacked them. Sīhā sīhamaṁsagandhena bhikkhū paripātenti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t eat lion meat. “Na, bhikkhave, sīhamaṁsaṁ paribhuñjitabbaṁ. If you do, you commit an offense of wrong conduct.” Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

On one occasion hunters killed a tiger … Tena kho pana samayena luddakā byagghaṁ hantvā …pe… a leopard … dīpiṁ hantvā …pe… a bear … acchaṁ hantvā …pe… a hyena and ate the hyena meat. They also gave hyena meat to monks who were walking for alms. taracchaṁ hantvā taracchamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ taracchamaṁsaṁ denti. After eating it, those monks returned to the wilderness. Bhikkhū taracchamaṁsaṁ paribhuñjitvā araññe viharanti. And because of the smell of hyena meat, hyenas attacked them. Taracchā taracchamaṁsagandhena bhikkhū paripātenti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t eat tiger meat, leopard meat, bear meat, or hyena meat. “Na, bhikkhave, taracchamaṁsaṁ paribhuñjitabbaṁ. If you do, you commit an offense of wrong conduct.” Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

The second section for recitation on Suppiyā is finished. Suppiyabhāṇavāro niṭṭhito dutiyo.

11. The allowance for congee and honey balls 11. Yāgumadhugoḷakānujānana

When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Andhakavinda together with a large sangha of twelve-hundred and fifty monks. Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena andhakavindaṁ tena cārikaṁ pakkāmi, mahatā bhikkhusaṅghena saddhiṁ, aḍḍhatelasehi bhikkhusatehi. On this occasion the country people had loaded large quantities of salt, oil, rice, and fresh food onto carts, and were following behind the Sangha of monks headed by the Buddha, thinking, Tena kho pana samayena jānapadā manussā bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā buddhappamukhassa bhikkhusaṅghassa piṭṭhito piṭṭhito anubandhā honti—“When our turn comes, we’ll prepare a meal.” Five hundred people living on scraps were also following along. “yadā paṭipāṭiṁ labhissāma tadā bhattaṁ karissāmā”ti, pañcamattāni ca vighāsādasatāni.

Eventually the Buddha arrived at Andhakavinda and stayed there. Atha kho bhagavā anupubbena cārikaṁ caramāno yena andhakavindaṁ tadavasari. Soon afterwards a certain brahmin whose turn to offer a meal had not yet come, thought, Atha kho aññatarassa brāhmaṇassa paṭipāṭiṁ alabhantassa etadahosi—“I’ve been following the Sangha of monks headed by the Buddha for two months waiting to offer them a meal, and I’m still waiting. Moreover, I am all alone, and all my household business is being neglected. “atītāni kho me dve māsāni buddhappamukhaṁ bhikkhusaṅghaṁ anubandhantassa ‘yadā paṭipāṭiṁ labhissāmi tadā bhattaṁ karissāmī’ti, na ca me paṭipāṭi labbhati, ahañcamhi ekattako, bahu ca me gharāvāsattho hāyati. Why don’t I inspect the dining hall Yannūnāhaṁ bhattaggaṁ olokeyyaṁ; and prepare whatever is lacking?” yaṁ bhattagge nāssa, taṁ paṭiyādeyyan”ti. When he did, he saw that two things were missing: Atha kho so brāhmaṇo bhattaggaṁ olokento dve nāddasa—congee and honey balls. yāguñca madhugoḷakañca. He then went to Venerable Ānanda and told what he had been thinking, Atha kho so brāhmaṇo yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca—“idha me, bho ānanda, paṭipāṭiṁ alabhantassa etadahosi—‘atītāni kho me dve māsāni buddhappamukhaṁ bhikkhusaṅghaṁ anubandhantassa, “yadā paṭipāṭiṁ labhissāmi tadā bhattaṁ karissāmī”ti. Na ca me paṭipāṭi labbhati, ahañcamhi ekattako, bahu ca me gharāvāsattho hāyati. Yannūnāhaṁ bhattaggaṁ olokeyyaṁ; yaṁ bhattagge nāssa, taṁ paṭiyādeyyan’ti. So kho ahaṁ, bho ānanda, bhattaggaṁ olokento dve nāddasaṁ—yāguñca madhugoḷakañca. adding, “Good Ānanda, if I were to prepare congee and honey balls, would Good Gotama accept it?” Sacāhaṁ, bho ānanda, paṭiyādeyyaṁ yāguñca madhugoḷakañca, paṭiggaṇheyya me bhavaṁ gotamo”ti?

“Well, brahmin, let me ask the Buddha.” “Tena hi, brāhmaṇa, bhagavantaṁ paṭipucchissāmī”ti. Venerable Ānanda told the Buddha, Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. who said, “Allow it to be prepared, Ānanda.” “Tena hānanda, paṭiyādetū”ti. Ānanda passed the message on to the brahmin. “Tena hi, brāhmaṇa, paṭiyādehī”ti.

The following morning that brahmin prepared much congee and many honey balls and brought it to the Buddha, saying, Atha kho so brāhmaṇo tassā rattiyā accayena pahūtaṁ yāguñca madhugoḷakañca paṭiyādāpetvā bhagavato upanāmesi—“Good Gotama, please accept the congee and the honey balls.” “paṭiggaṇhātu me bhavaṁ gotamo yāguñca madhugoḷakañcā”ti.

“Well then, brahmin, give it to the monks.” “Tena hi, brāhmaṇa, bhikkhūnaṁ dehī”ti.

But being afraid of wrongdoing, the monks did not accept. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. The Buddha said, “Accept, monks, and eat.” “Paṭiggaṇhatha, bhikkhave, paribhuñjathā”ti. That brahmin then personally served much congee and many honey balls to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, the brahmin sat down to one side. Atha kho so brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ pahūtāya yāguyā ca madhugoḷakena ca sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi. And the Buddha said this to him: Ekamantaṁ nisinnaṁ kho taṁ brāhmaṇaṁ bhagavā etadavoca—

The Buddha then got up from his seat and left. Atha kho bhagavā taṁ brāhmaṇaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Soon afterwards he gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“I allow congee and honey balls.” “anujānāmi, bhikkhave, yāguñca madhugoḷakañcā”ti.

12. The government official with recently acquired faith 12. Taruṇapasannamahāmattavatthu

When people heard that the Buddha had allowed congee and honey balls, Assosuṁ kho manussā bhagavatā kira yāgu anuññātā madhugoḷakañcāti. they prepared rice porridge and honey balls early in the morning. Te kālasseva, bhojjayāguṁ paṭiyādenti madhugoḷakañca. After eating rice porridge and honey balls to their satisfaction in the morning, the monks did not eat as much as they had intended in the dining hall. Bhikkhū kālasseva bhojjayāguyā dhātā madhugoḷakena ca bhattagge na cittarūpaṁ paribhuñjanti.

At this time a certain government official who had recently acquired faith in Buddhism had invited the Sangha of monks headed by the Buddha for the meal on the following day. Tena kho pana samayena aññatarena taruṇapasannena mahāmattena svātanāya buddhappamukho bhikkhusaṅgho nimantito hoti. He thought, Atha kho tassa taruṇapasannassa mahāmattassa etadahosi—“Why don’t I prepare twelve hundred and fifty bowls of meat for the twelve hundred and fifty monks? I can then give one bowl to each and every monk.” “yannūnāhaṁ aḍḍhatelasannaṁ bhikkhusatānaṁ aḍḍhatelasāni maṁsapātisatāni paṭiyādeyyaṁ, ekamekassa bhikkhuno ekamekaṁ maṁsapātiṁ upanāmeyyan”ti.

The following morning that official had various kinds of fine foods prepared, as well as twelve hundred and fifty bowls of meat. He then had the Buddha informed that the meal was ready. Atha kho so taruṇapasanno mahāmatto tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā aḍḍhatelasāni ca maṁsapātisatāni, bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti. The Buddha robed up, took his bowl and robe, and went to that brahmin’s house where he sat down on the prepared seat together with the Sangha of monks. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa taruṇapasannassa mahāmattassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṅghena. That official then served the monks in the dining hall. Atha kho so taruṇapasanno mahāmatto bhattagge bhikkhū parivisati. As he did so, the monks said, Bhikkhū evamāhaṁsu—“Only a little, thanks.” “thokaṁ, āvuso, dehi; thokaṁ, āvuso, dehī”ti.

“Please don’t say that because I’ve only recently acquired faith in Buddhism. “Mā kho tumhe, bhante—‘ayaṁ taruṇapasanno mahāmatto’ti—thokaṁ thokaṁ paṭiggaṇhatha. I’ve prepared much food of various kinds, as well as twelve-hundred and fifty bowls of meat. Bahuṁ me khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, aḍḍhatelasāni ca maṁsapātisatāni. I’ll bring one bowl of meat to each and every one of you. Ekamekassa bhikkhuno ekamekaṁ maṁsapātiṁ upanāmessāmīti. Venerables, please accept as much as you like.” Paṭiggaṇhatha, bhante, yāvadatthan”ti.

“We’re not taking so little because of that, but because we ate rice porridge and honey balls to our satisfaction early in the morning.” “Na kho mayaṁ, āvuso, etaṅkāraṇā thokaṁ thokaṁ paṭiggaṇhāma, api ca mayaṁ kālasseva bhojjayāguyā dhātā madhugoḷakena ca. Tena mayaṁ thokaṁ thokaṁ paṭiggaṇhāmā”ti.

The official complained and criticized them, Atha kho so taruṇapasanno mahāmatto ujjhāyati khiyyati vipāceti—“When the venerables have been invited by me, how can they eat someone else’s rice porridge? Am I incapable of giving them as much as they like?” “kathañhi nāma bhadantā mayā nimantitā aññassa bhojjayāguṁ paribhuñjissanti, na cāhaṁ paṭibalo yāvadatthaṁ dātun”ti Angry and aiming to criticize, he walked around filling the monks’ almsbowls, saying, “Eat it or take it away.” kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsi—“bhuñjatha vā haratha vā”ti.

When he had personally served the various kinds of fine foods to the Sangha of monks headed by the Buddha, and the Buddha had finished his meal, the official sat down to one side. Atha kho so taruṇapasanno mahāmatto buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left. Ekamantaṁ nisinnaṁ kho taṁ taruṇapasannaṁ mahāmattaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Soon after the Buddha had left, that official felt anxiety and remorse, thinking, Atha kho tassa taruṇapasannassa mahāmattassa acirapakkantassa bhagavato ahudeva kukkuccaṁ, ahu vippaṭisāro—“It’s bad for me, truly bad, “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; that I acted like this. yohaṁ kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsiṁ—‘bhuñjatha vā haratha vā’ti. I wonder, did I make much merit or demerit?” Kiṁ nu kho mayā bahuṁ pasutaṁ puññaṁ vā apuññaṁ vā”ti? He then went to the Buddha, bowed, sat down, Atha kho so taruṇapasanno mahāmatto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and told him what he had been thinking, adding, Ekamantaṁ nisinno kho so taruṇapasanno mahāmatto bhagavantaṁ etadavoca—“idha mayhaṁ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṁ, ahu vippaṭisāro ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yohaṁ kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsiṁ—bhuñjatha vā haratha vāti. Kiṁ nu kho mayā bahuṁ pasutaṁ, puññaṁ vā apuññaṁ vā’ti. “I wonder, sir, did I make much merit or demerit?” Kiṁ nu kho mayā, bhante, bahuṁ pasutaṁ, puññaṁ vā apuññaṁ vā”ti?

“When you invited the Sangha of monks headed by the Buddha for a meal on the following day, you made much merit. “Yadaggena tayā, āvuso, svātanāya buddhappamukho bhikkhusaṅgho nimantito tadaggena te bahuṁ puññaṁ pasutaṁ. When each and every monk received rice from you, you made much merit. You are heading for heaven.” Yadaggena te ekamekena bhikkhunā ekamekaṁ sitthaṁ paṭiggahitaṁ tadaggena te bahuṁ puññaṁ pasutaṁ, saggā te āraddhā”ti.

When the official heard this, Atha kho so taruṇapasanno mahāmatto—“lābhā kira me, suladdhaṁ kira me, bahuṁ kira mayā puññaṁ pasutaṁ, saggā kira me āraddhā”ti—he was joyful and elated. He got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. haṭṭho udaggo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Soon afterwards the Buddha had the Sangha gathered and questioned the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“Is it true, monks, that monks who had been invited for a meal ate someone else’s rice porridge beforehand?” “saccaṁ kira, bhikkhave, bhikkhū aññatra nimantitā aññassa bhojjayāguṁ paribhuñjantī”ti?

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

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “How can those foolish men eat someone else’s congee beforehand when they have been invited for a meal? kathañhi nāma te, bhikkhave, moghapurisā aññatra nimantitā aññassa bhojjayāguṁ paribhuñjissanti. This will affect people’s confidence …” Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… After rebuking them, he gave a teaching and addressed the monks: vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“When you have been invited to a meal, you shouldn’t eat someone else’s rice porridge beforehand. “na, bhikkhave, aññatra nimantitena aññassa bhojjayāgu paribhuñjitabbā. If you do, you should be dealt with according to the rule.” Yo paribhuñjeyya, yathādhammo kāretabbo”ti.

13. The account of Belaṭṭha Kaccāna 13. Belaṭṭhakaccānavatthu

When the Buddha had stayed at Andhakavinda for as long as he liked, he set out wandering toward Rājagaha together with a large sangha of twelve-hundred and fifty monks. Atha kho bhagavā andhakavinde yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi, mahatā bhikkhusaṅghena saddhiṁ, aḍḍhatelasehi bhikkhusatehi. Just then Belaṭṭha Kaccāna was traveling from Rājagaha to Andhakavinda with five hundred carts, all of them filled with jars of sugar. Tena kho pana samayena belaṭṭho kaccāno rājagahā andhakavindaṁ addhānamaggappaṭipanno hoti, pañcamattehi sakaṭasatehi, sabbeheva guḷakumbhapūrehi. When the Buddha saw Belaṭṭha Kaccāna coming, he stepped off the road and sat down at the foot of a tree. Addasā kho bhagavā belaṭṭhaṁ kaccānaṁ dūratova āgacchantaṁ, disvāna maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.

Belaṭṭha Kaccāna went up to the Buddha, bowed, Atha kho belaṭṭho kaccāno yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. and said, Ekamantaṁ ṭhito kho belaṭṭho kaccāno bhagavantaṁ etadavoca—“Sir, I would like to give one jar of sugar to each and every monk.” “icchāmahaṁ, bhante, ekamekassa bhikkhuno ekamekaṁ guḷakumbhaṁ dātun”ti.

“Well then, Kaccāna, just bring one jar of sugar.” “Tena hi tvaṁ, kaccāna, ekaṁyeva guḷakumbhaṁ āharā”ti.

Saying, “Yes, sir,” he got a jar of sugar, returned to the Buddha, and said, “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā ekaṁyeva guḷakumbhaṁ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—“Here is the jar. “ābhato, bhante, guḷakumbho; What should I do next?” kathāhaṁ, bhante, paṭipajjāmī”ti?

“Now give sugar to the monks.” “Tena hi tvaṁ, kaccāna, bhikkhūnaṁ guḷaṁ dehī”ti.

Saying, “Yes, sir,” he did just that. He then said to the Buddha, “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṁ guḷaṁ datvā bhagavantaṁ etadavoca—“I’ve given sugar to the monks, but there’s much left over. “dinno, bhante, bhikkhūnaṁ guḷo, bahu cāyaṁ guḷo avasiṭṭho. What should I do with that?” Kathāhaṁ, bhante, paṭipajjāmī”ti?

“Give the monks as much sugar as they need.” “Tena hi tvaṁ, kaccāna, bhikkhūnaṁ guḷaṁ yāvadatthaṁ dehī”ti.

Saying, “Yes, sir,” he did as requested. He then said to the Buddha, “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṁ guḷaṁ yāvadatthaṁ datvā bhagavantaṁ etadavoca—“I’ve given the monks as much sugar as they need, but there’s much left over. “dinno, bhante, bhikkhūnaṁ guḷo yāvadattho, bahu cāyaṁ guḷo avasiṭṭho. What should I do with that?” Kathāhaṁ, bhante, paṭipajjāmī”ti?

“Give the monks as much sugar as they want.” “Tena hi tvaṁ, kaccāna, bhikkhū guḷehi santappehī”ti.

Saying, “Yes, sir,” he again did as requested. “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhū guḷehi santappesi. Some monks filled their almsbowls and even their water filters and bags. Ekacce bhikkhū pattepi pūresuṁ parissāvanānipi thavikāyopi pūresuṁ. When he was finished, he said to the Buddha, Atha kho belaṭṭho kaccāno bhikkhū guḷehi santappetvā bhagavantaṁ etadavoca—“I’ve given the monks as much sugar as they want, but there’s much left over. “santappitā, bhante, bhikkhū guḷehi, bahu cāyaṁ guḷo avasiṭṭho. What should I do with that?” Kathāhaṁ, bhante, paṭipajjāmī”ti?

“Give to those who live on scraps.” “Tena hi tvaṁ, kaccāna, vighāsādānaṁ guḷaṁ dehī”ti.

Saying, “Yes, sir,” he again did as requested. He then said to the Buddha, “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṁ guḷaṁ datvā bhagavantaṁ etadavoca—“I’ve given them sugar, but there’s much left over. “dinno, bhante, vighāsādānaṁ guḷo, bahu cāyaṁ guḷo avasiṭṭho. What should I do with that?” Kathāhaṁ, bhante, paṭipajjāmī”ti?

“Give them as much sugar as they need.” “Tena hi tvaṁ, kaccāna, vighāsādānaṁ guḷaṁ yāvadatthaṁ dehī”ti.

Saying, “Yes, sir,” he again did as requested. He then said to the Buddha, “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṁ guḷaṁ yāvadatthaṁ datvā bhagavantaṁ etadavoca—“I’ve given them as much sugar as they need, but there’s much left over. “dinno, bhante, vighāsādānaṁ guḷo yāvadattho, bahu cāyaṁ guḷo avasiṭṭho. What should I do with that?” Kathāhaṁ, bhante, paṭipajjāmī”ti?

“Give them as much sugar as they want.” “Tena hi tvaṁ, kaccāna, vighāsāde guḷehi santappehī”ti.

Saying, “Yes, sir,” he once again did as requested. “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsāde guḷehi santappesi. Some of those who lived on scraps filled basins, waterpots, and baskets, and some even their laps. Ekacce vighāsādā kolambepi ghaṭepi pūresuṁ, piṭakānipi ucchaṅgepi pūresuṁ. When he was finished, he said to the Buddha, Atha kho belaṭṭho kaccāno vighāsāde guḷehi santappetvā bhagavantaṁ etadavoca—“I’ve given them as much sugar as they want, but there’s much left over. “santappitā, bhante, vighāsādā guḷehi, bahu cāyaṁ guḷo avasiṭṭho. What should I do with that?” Kathāhaṁ, bhante, paṭipajjāmī”ti?

“Kaccāna, I don’t see anyone in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, who would be able to properly digest that sugar except a Buddha or his disciple. “Nāhaṁ taṁ, kaccāna, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yassa so guḷo paribhutto sammā pariṇāmaṁ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā. So discard that sugar where there are no cultivated plants or in water without life.” Tena hi tvaṁ, kaccāna, taṁ guḷaṁ appaharite vā chaḍḍehi, appāṇake vā udake opilāpehī”ti.

Saying, “Yes, sir,” he dumped that sugar in water without life. “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā taṁ guḷaṁ appāṇake udake opilāpeti. As he did so, that sugar hissed, sputtered, fumed, and smoked—Atha kho so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati. just like a plowshare heated the whole day hisses, sputters, fumes, and smokes when dropped in water. Seyyathāpi nāma phālo divasaṁsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati; evameva so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati.

Belaṭṭha Kaccāna was awestruck, with goose bumps all over. He approached the Buddha, bowed, and sat down. Atha kho belaṭṭho kaccāno saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. The Buddha then gave him a progressive talk—Ekamantaṁ nisinnassa kho belaṭṭhassa kaccānassa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. Yadā bhagavā aññāsi belaṭṭhaṁ kaccānaṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi …pe… And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Belaṭṭha Kaccāna experienced the stainless vision of the Truth: evameva belaṭṭhassa kaccānassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhamman”ti.

He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha, Atha kho belaṭṭho kaccāno diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—“Wonderful, sir, wonderful! “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there—Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya …pe… just so has the Buddha made the Teaching clear in many ways. evamevaṁ kho bhagavatā anekapariyāyena dhammo pakāsito. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Please accept me as a lay follower who’s gone for refuge for life.” Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇagatan”ti.

The Buddha then continued wandering toward Rājagaha. Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. When he eventually arrived, he stayed in the Bamboo Grove, the squirrel sanctuary. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At that time there was an abundance of sugar in Rājagaha. Tena kho pana samayena rājagahe guḷo ussanno hoti. The monks thought, Bhikkhū—“The Buddha has only allowed sugar for the sick,” “gilānasseva bhagavatā guḷo anuññāto, no agilānassā”ti—and being afraid of wrongdoing, they did not eat it. kukkuccāyantā guḷaṁ na bhuñjanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to take sugar when you’re sick and sugar mixed in water when you’re not.” “Anujānāmi, bhikkhave, gilānassa guḷaṁ, agilānassa guḷodakan”ti.

14. Pāṭaligāma 14. Pāṭaligāmavatthu

When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Pāṭaligāma with a large sangha of twelve-hundred and fifty monks. Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena pāṭaligāmo tena cārikaṁ pakkāmi, mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. When he eventually arrived, he stayed there. Atha kho bhagavā anupubbena cārikaṁ caramāno yena pāṭaligāmo tadavasari.

15. Sunidha and Vassakāra 15. Sunidhavassakāravatthu

16. Discussion of the truths at Koṭigāma 16. Koṭigāmesaccakathā

17–18. The account of Ambapālī and the Licchavīs 17. Ambapālīvatthu

The third section for recitation on the Licchavīs is finished. Licchavibhāṇavāro niṭṭhito tatiyo.

19. The account of General Sīha 19. Sīhasenāpativatthu

Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t eat meat when you know the animal was killed for your sake. “na, bhikkhave, jānaṁ uddissakataṁ maṁsaṁ paribhuñjitabbaṁ. If you do, you commit an offense of wrong conduct. Yo paribhuñjeyya, āpatti dukkaṭassa. I allow you to eat meat and fish that’s pure in three respects: you haven’t seen, heard, or suspected that the animal was killed for your sake.” Anujānāmi, bhikkhave, tikoṭiparisuddhaṁ macchamaṁsaṁ—adiṭṭhaṁ assutaṁ aparisaṅkitan”ti.

20. The allowance for a food-storage area 20. Kappiyabhūmianujānana

Some time later in Vesālī, there was plenty of food, the crops were abundant, and there was no problem getting by on almsfood. Tena kho pana samayena vesālī subhikkhā hoti susassā sulabhapiṇḍā, sukarā uñchena paggahena yāpetuṁ. Then, while the Buddha was reflecting in private, he thought, Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—“Those things I allowed the monks when there was a shortage of food, the crops were meager, and it was hard to get by on alms—that is, what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, what’s been cooked by the monks themselves, what’s been received after picking it up, what’s been brought out, what’s been received before the meal, what’s come from the forest or a lotus pond—do the monks still make use of these?” “yāni tāni mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ, ajjāpi nu kho tāni bhikkhū paribhuñjantī”ti.

When the Buddha had come out from seclusion, he asked Venerable Ānanda about this. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi—“yāni tāni, ānanda, mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ, ajjāpi nu kho tāni bhikkhū paribhuñjantī”ti? He replied, “They do, sir.” “Paribhuñjanti, bhagavā”ti.

Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“Those things I allowed you when there was a shortage of food, the crops were meager, and it was hard to get by on alms, I prohibit from today onward. “yāni tāni, bhikkhave, mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ, tānāhaṁ ajjatagge paṭikkhipāmi.

You shouldn’t eat what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, what’s been cooked by yourselves, or what’s been received after picking it up. Na, bhikkhave, anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ paribhuñjitabbaṁ. If you do, you commit an offense of wrong conduct. Yo paribhuñjeyya, āpatti dukkaṭassa.

If you have finished your meal and refused an invitation to eat more, you shouldn’t eat non-leftovers that have been brought out, that have been received before the meal, or that have come from the forest or a lotus pond. Na ca, bhikkhave, tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitabbaṁ. If you do, you should be dealt with according to the rule.” Yo paribhuñjeyya, yathādhammo kāretabbo”ti.

At that time people from the country loaded much salt, oil, rice, and fresh food onto carts, brought them to outside the monastery gatehouse, and waited for their turn to cook a meal. Tena kho pana samayena jānapadā manussā bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā bahārāmakoṭṭhake sakaṭaparivaṭṭaṁ karitvā acchanti—“yadā paṭipāṭiṁ labhissāma, tadā bhattaṁ karissāmā”ti. Just then a storm was approaching. Mahā ca megho uggato hoti. Those people went to Venerable Ānanda and told him what was happening, adding, “What should we do now?” Atha kho te manussā yenāyasmā ānando tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ—“idha, bhante ānanda, bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropitā tiṭṭhanti, mahā ca megho uggato; kathaṁ nu kho, bhante ānanda, paṭipajjitabban”ti? Ānanda told the Buddha, who said, Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. “Well then, Ānanda, the Sangha should designate a building at the edge of the monastery as a food-storage area and then store the food there—whether a dwelling, a stilt house, or a cave. “Tena hānanda, saṅgho paccantimaṁ vihāraṁ kappiyabhūmiṁ sammannitvā tattha vāsetu, yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā. And it should be done like this. Evañca pana, bhikkhave, sammannitabbā. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

Soon afterwards people used the designated food-storage area for various purposes: to cook congee and rice, to prepare curries, to chop meat, and to split firewood. Tena kho pana samayena manussā tattheva sammutiyā kappiyabhūmiyā yāguyo pacanti, bhattāni pacanti, sūpāni sampādenti, maṁsāni koṭṭenti, kaṭṭhāni phālenti. Getting up early in the morning, the Buddha heard loud noises, like the cawing of crows. He asked Venerable Ānanda what was going on, Assosi kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya uccāsaddaṁ mahāsaddaṁ kākoravasaddaṁ, sutvāna āyasmantaṁ ānandaṁ āmantesi—“kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo kākoravasaddo”ti? and Ānanda told him. “Etarahi, bhante, manussā tattheva sammutiyā kappiyabhūmiyā yāguyo pacanti, bhattāni pacanti, sūpāni sampādenti, maṁsāni koṭṭenti, kaṭṭhāni phālenti. So eso, bhagavā, uccāsaddo mahāsaddo kākoravasaddo”ti. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t use a designated food-storage area. “na, bhikkhave, sammuti kappiyabhūmi paribhuñjitabbā. If you do, you commit an offense of wrong conduct. Yo paribhuñjeyya, āpatti dukkaṭassa. I allow three places as food-storage areas: Anujānāmi, bhikkhave, tisso kappiyabhūmiyo—a building made according to a proclamation, a cow stall, and a building given for the purpose by a householder.” ussāvanantikaṁ gonisādikaṁ gahapatin”ti.

Soon afterwards Venerable Yasoja was sick. Tena kho pana samayena āyasmā yasojo gilāno hoti. People brought him tonics Tassatthāya bhesajjāni āhariyanti. and the monks stored them outside. Tāni bhikkhū bahi vāsenti. Vermin ate them and thieves stole them. Ukkapiṇḍakāpi khādanti, corāpi haranti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to use a designated food-storage area. “Anujānāmi, bhikkhave, sammutiṁ kappiyabhūmiṁ paribhuñjituṁ. I allow four places as food-storage areas: Anujānāmi, bhikkhave, catasso kappiyabhūmiyo—a building made according to a proclamation, a cow stall, a building given for the purpose by a householder, and a building designated by the Sangha.” ussāvanantikaṁ gonisādikaṁ gahapatiṁ sammutin”ti.

The fourth section for recitation on Sīha is finished. Sīhabhāṇavāro niṭṭhito catuttho.

21. The account of the householder Meṇḍaka 21. Meṇḍakagahapativatthu

At that time in the town of Bhaddiya there was a householder called Meṇḍaka Tena kho pana samayena bhaddiyanagare meṇḍako gahapati paṭivasati. who had supernormal powers. Tassa evarūpo iddhānubhāvo hoti—He would wash his hair, sweep out his granary, and sit down outside the door. A shower of grain would then fall out of the sky and fill his granary. sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti. His wife, too, had supernormal powers. Bhariyāya evarūpo iddhānubhāvo hoti—She would sit down next to a pot of rice and a pot of curry and serve a meal to the slaves, servants, and workers. The food would not be exhausted until she got up. ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpabhiñjanakaṁ dāsakammakaraporisaṁ bhattena parivisati, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. His son, too, had supernormal powers. Puttassa evarūpo iddhānubhāvo hoti—He would get a bag containing a thousand coins and give the slaves, servants, and workers their wages for six months. That purse would not go empty as long as he held it. ekaṁyeva sahassathavikaṁ gahetvā dāsakammakaraporisassa chamāsikaṁ vetanaṁ deti, na tāva taṁ khiyyati yāvassa hatthagatā. His daughter-in-law, too, had supernormal powers. Suṇisāya evarūpo iddhānubhāvo hoti—She would sit down next to a four-liter basket and give out rice for six months to the slaves, servants, and workers. The rice would not be exhausted until she got up. ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā dāsakammakaraporisassa chamāsikaṁ bhattaṁ deti, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. Even his slave had supernormal powers. Dāsassa evarūpo iddhānubhāvo hoti—While plowing with a single plow, he made seven furrows. ekena naṅgalena kasantassa satta sītāyo gacchanti.

King Seniya Bimbisāra of Magadha Assosi kho rājā māgadho seniyo bimbisāro—heard that within his kingdom, in the town of Bhaddiya, there was a householder called Meṇḍaka with all these abilities. “amhākaṁ kira vijite bhaddiyanagare meṇḍako gahapati paṭivasati. Tassa evarūpo iddhānubhāvo—sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti. Bhariyāya evarūpo iddhānubhāvo—ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpabhiñjanakaṁ dāsakammakaraporisaṁ bhattena parivisati, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. Puttassa evarūpo iddhānubhāvo—ekaṁyeva sahassathavikaṁ gahetvā dāsakammakaraporisassa chamāsikaṁ vetanaṁ deti, na tāva taṁ khiyyati yāvassa hatthagatā. Suṇisāya evarūpo iddhānubhāvo—ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā dāsakammakaraporisassa chamāsikaṁ bhattaṁ deti, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. Dāsassa evarūpo iddhānubhāvo—ekena naṅgalena kasantassa satta sītāyo gacchantī”ti. The king told the official in charge of practical affairs about this, Atha kho rājā māgadho seniyo bimbisāro aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi—“amhākaṁ kira, bhaṇe, vijite bhaddiyanagare meṇḍako gahapati paṭivasati. Tassa evarūpo iddhānubhāvo—sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti. Bhariyāya …pe… puttassa … suṇisāya … dāsassa evarūpo iddhānubhāvo, ekena naṅgalena kasantassa satta sītāyo gacchantīti. adding, “Go and investigate it. Gaccha, bhaṇe, jānāhi. If you see it, it will be as if I see it myself.” Yathā mayā sāmaṁ diṭṭho, evaṁ tava diṭṭho bhavissatī”ti.

Saying, “Yes, sir,” he set out for Bhaddiya with the fourfold army. “Evaṁ, devā”ti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā caturaṅginiyā senāya yena bhaddiyaṁ tena pāyāsi. When he eventually arrived, he went up to Meṇḍaka and said, Anupubbena yena bhaddiyaṁ yena meṇḍako gahapati tenupasaṅkami; upasaṅkamitvā meṇḍakaṁ gahapatiṁ etadavoca—“I’ve been told by the king “ahañhi, gahapati, raññā āṇatto—to investigate your supernormal powers. ‘amhākaṁ kira, bhaṇe, vijite bhaddiyanagare meṇḍako gahapati paṭivasati, tassa evarūpo iddhānubhāvo, sīsaṁ nahāyitvā …pe… bhariyāya … puttassa … suṇisāya … dāsassa evarūpo iddhānubhāvo, ekena naṅgalena kasantassa satta sītāyo gacchantīti, gaccha, bhaṇe, jānāhi. Yathā mayā sāmaṁ diṭṭho, evaṁ tava diṭṭho bhavissatī’ti. Please show them to me.” Passāma te, gahapati, iddhānubhāvan”ti. Meṇḍaka then washed his hair, swept out his granary, and sat down outside the door. A shower of grain fell out of the sky and filled his granary. Atha kho meṇḍako gahapati sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdi, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūresi.

“Good. “Diṭṭho te, gahapati, iddhānubhāvo. Now show me your wife’s supernormal powers.” Bhariyāya te iddhānubhāvaṁ passissāmā”ti. Meṇḍaka told his wife, Atha kho meṇḍako gahapati bhariyaṁ āṇāpesi—“Please serve a meal to the fourfold army.” “tena hi caturaṅginiṁ senaṁ bhattena parivisā”ti. She sat down next to a pot of rice and a pot of curry and served a meal to the fourfold army. The food was not exhausted until she got up. Atha kho meṇḍakassa gahapatissa bhariyā ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpabhiñjanakaṁ caturaṅginiṁ senaṁ bhattena parivisi, na tāva taṁ khiyyati, yāva sā na vuṭṭhāti.

“Good. “Diṭṭho te, gahapati, bhariyāyapi iddhānubhāvo. Now show me your son’s supernormal powers.” Puttassa te iddhānubhāvaṁ passissāmā”ti. Meṇḍaka told his son, Atha kho meṇḍako gahapati puttaṁ āṇāpesi—“Please give wages for six months to the fourfold army.” “tena hi caturaṅginiyā senāya chamāsikaṁ vetanaṁ dehī”ti. He got a bag containing a thousand coins and gave the fourfold army its wages for six months. That purse did not go empty as long as he held it. Atha kho meṇḍakassa gahapatissa putto ekaṁyeva sahassathavikaṁ gahetvā caturaṅginiyā senāya chamāsikaṁ vetanaṁ adāsi, na tāva taṁ khiyyati, yāvassa hatthagatā.

“Good. “Diṭṭho te, gahapati, puttassapi iddhānubhāvo. Now show me your daughter-in-law’s supernormal powers.” Suṇisāya te iddhānubhāvaṁ passissāmā”ti. Meṇḍaka told his daughter-in-law, Atha kho meṇḍako gahapati suṇisaṁ āṇāpesi—“Please give rice for six months to the fourfold army.” “tena hi caturaṅginiyā senāya chamāsikaṁ bhattaṁ dehī”ti. She sat down next to a four-liter basket and gave rice for six months to the fourfold army. The rice was not exhausted until she got up. Atha kho meṇḍakassa gahapatissa suṇisā ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā caturaṅginiyā senāya chamāsikaṁ bhattaṁ adāsi, na tāva taṁ khiyyati yāva sā na vuṭṭhāti.

“Good. “Diṭṭho te, gahapati, suṇisāyapi iddhānubhāvo. Now show me your slave’s supernormal powers.” Dāsassa te iddhānubhāvaṁ passissāmā”ti.

“Sir, we have to go to the field to see that.” “Mayhaṁ kho, sāmi, dāsassa iddhānubhāvo khette passitabbo”ti.

“Forget about it, then. I consider it as seen.” “Alaṁ, gahapati, diṭṭho te dāsassapi iddhānubhāvo”ti.

That official then returned to Rājagaha with the fourfold army Atha kho so mahāmatto caturaṅginiyā senāya punadeva rājagahaṁ paccāgañchi. and told the king what had happened. Yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesi.

When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward Bhaddiya with a large sangha of twelve-hundred and fifty monks. Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena bhaddiyaṁ tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. When he eventually arrived, Atha kho bhagavā anupubbena cārikaṁ caramāno yena bhaddiyaṁ tadavasari. he stayed in the Jātiyā Grove. Tatra sudaṁ bhagavā bhaddiye viharati jātiyā vane.

Meṇḍaka heard: Assosi kho meṇḍako gahapati—“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, has arrived at Bhaddiya and is staying in the Jātiyā Grove with a large sangha of twelve-hundred and fifty monks. “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito bhaddiyaṁ anuppatto bhaddiye viharati jātiyā vane. That good Gotama has a fine reputation: Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—

‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha. ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’ So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. It’s good to see such perfected ones.” Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

Meṇḍaka then had his best carriages harnessed, mounted one of them, and set out from Bhaddiya to visit the Buddha. Atha kho meṇḍako gahapati bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi bhaddiyā niyyāsi bhagavantaṁ dassanāya. A number of monastics from other religions saw Meṇḍaka coming, and they said to him, Addasaṁsu kho sambahulā titthiyā meṇḍakaṁ gahapatiṁ dūratova āgacchantaṁ, disvāna meṇḍakaṁ gahapatiṁ etadavocuṁ—“Where are you going, householder?” “kahaṁ tvaṁ, gahapati, gacchasī”ti?

“I’m going to visit the Buddha, sir, the ascetic Gotama.” “Gacchāmahaṁ, bhante, bhagavantaṁ samaṇaṁ gotamaṁ dassanāyā”ti.

“But why visit the ascetic Gotama who believes that actions don’t have results when you believe that they do? “Kiṁ pana tvaṁ, gahapati, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? For the ascetic Gotama believes in inaction, teaches that, and trains his disciples in that.” Samaṇo hi, gahapati, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti.

Meṇḍaka thought, Atha kho meṇḍakassa gahapatissa etadahosi—“No doubt he must be a Buddha, a Perfected and fully Awakened One, since these monastics of other religions are jealous.” “nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, yathayime titthiyā usūyantī”ti. He then went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. After bowing down to the Buddha, he sat down, Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and the Buddha gave him a progressive talk—Ekamantaṁ nisinnassa kho meṇḍakassa gahapatissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Meṇḍaka experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. dānakathaṁ …pe…

He then said to the Buddha, aparappaccayo satthusāsane bhagavantaṁ etadavoca—“Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there—just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. “abhikkantaṁ, bhante …pe… Please accept me as a lay follower who’s gone for refuge for life. upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. And please accept tomorrow’s meal from me together with the Sangha of monks.” Adhivāsetu ca me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. The Buddha consented by remaining silent. Adhivāsesi bhagavā tuṇhībhāvena. Knowing that the Buddha had consented, Meṇḍaka got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Atha kho meṇḍako gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

The following morning Meṇḍaka had various kinds of fine foods prepared and then had the Buddha informed that the meal was ready. Atha kho meṇḍako gahapati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti.

The Buddha robed up, took his bowl and robe, and went to Meṇḍaka’s house where he sat down on the prepared seat together with the Sangha of monks. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Then Meṇḍaka’s wife, son, daughter-in-law, and slave approached the Buddha, bowed, and sat down. Atha kho meṇḍakassa gahapatissa bhariyā ca putto ca suṇisā ca dāso ca yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. The Buddha gave them a progressive talk, Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—just as he had done to Meṇḍaka. They, too, experienced the stainless vision of the Truth, dānakathaṁ …pe… and they expressed their appreciation in the same way aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—“abhikkantaṁ, bhante …pe… ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. and became lay followers. Upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti. Meṇḍaka then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Meṇḍaka sat down to one side and said, Atha kho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinno kho meṇḍako gahapati bhagavantaṁ etadavoca—“Sir, as long as you’re staying in Bhaddiya, I would like to offer a regular meal to the Sangha of monks headed by the Buddha.” “yāva, bhante, bhagavā bhaddiye viharati tāva ahaṁ buddhappamukhassa bhikkhusaṅghassa dhuvabhattenā”ti. The Buddha then instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left. Atha kho bhagavā meṇḍakaṁ gahapatiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

22. The allowance for the five products of a cow, etc. 22. Pañcagorasādianujānana

When the Buddha had stayed at Bhaddiya for as long as he liked, he set out wandering toward Aṅguttarāpa with a large sangha of twelve-hundred and fifty monks. He had not informed Meṇḍaka. Atha kho bhagavā bhaddiye yathābhirantaṁ viharitvā meṇḍakaṁ gahapatiṁ anāpucchā yena aṅguttarāpo tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. When Meṇḍaka heard about it, Assosi kho meṇḍako gahapati—“bhagavā kira yena aṅguttarāpo tena cārikaṁ pakkanto mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehī”ti. he told his slaves and workers, Atha kho meṇḍako gahapati dāse ca kammakare ca āṇāpesi—“Load lots of salt, oil, rice, and fresh food onto the carts, and bring along twelve-hundred and fifty cowherds and twelve-hundred and fifty dairy cows. We’ll give the Buddha fresh milk wherever we see him.” “tena hi, bhaṇe, bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā āgacchatha, aḍḍhatelasāni ca gopālakasatāni aḍḍhatelasāni ca dhenusatāni ādāya āgacchantu, yattha bhagavantaṁ passissāma tattha taruṇena khīrena bhojessāmā”ti.

Meṇḍaka caught up with the Buddha while he was crossing a wilderness area. Atha kho meṇḍako gahapati bhagavantaṁ antarāmagge kantāre sambhāvesi. Meṇḍaka approached the Buddha, bowed down, Atha kho meṇḍako gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. and said, Ekamantaṁ ṭhito kho meṇḍako gahapati bhagavantaṁ etadavoca—“Sir, please accept tomorrow’s meal from me together with the Sangha of monks.” “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. The Buddha consented by remaining silent. Adhivāsesi bhagavā tuṇhībhāvena. Knowing that the Buddha had consented, Meṇḍaka bowed down, circumambulated the Buddha with his right side toward him, and left. Atha kho meṇḍako gahapati bhagavato adhivāsanaṁ viditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

The following morning Meṇḍaka had various kinds of fine foods prepared and then had the Buddha informed that the meal was ready. Atha kho meṇḍako gahapati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti.

The Buddha robed up, took his bowl and robe, and went to Meṇḍaka’s meal offering where he sat down on the prepared seat together with the Sangha of monks. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Meṇḍaka told the twelve-hundred and fifty cowherds, Atha kho meṇḍako gahapati aḍḍhatelasāni gopālakasatāni āṇāpesi—“Listen, bring one cow for each and every monk and give them fresh milk.” “tena hi, bhaṇe, ekamekaṁ dhenuṁ gahetvā ekamekassa bhikkhuno upatiṭṭhatha taruṇena khīrena bhojessāmā”ti. Meṇḍaka then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha, and he gave them fresh milk. Atha kho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, taruṇena ca khīrena. Being afraid of wrongdoing, the monks did not accept. Bhikkhū kukkuccāyantā khīraṁ na paṭiggaṇhanti. The Buddha said, “Accept, monks, and drink.” “Paṭiggaṇhatha, bhikkhave, paribhuñjathā”ti. When the Buddha had finished his meal, Meṇḍaka sat down to one side, Atha kho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā taruṇena ca khīrena bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho meṇḍako gahapati bhagavantaṁ etadavoca—“Sir, there are wilderness roads where there is little water and little food, where it’s not easy to travel without provisions. “santi, bhante, maggā kantārā, appodakā appabhakkhā, na sukarā apātheyyena gantuṁ. Please allow provisions.” Sādhu, bhante, bhagavā bhikkhūnaṁ pātheyyaṁ anujānātū”ti. The Buddha then instructed, inspired, and gladdened Meṇḍaka with a teaching, after which he got up from his seat and left. Atha kho bhagavā meṇḍakaṁ gahapatiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“I allow five products from cows: “anujānāmi, bhikkhave, pañca gorase—milk, curd, buttermilk, butter, and ghee. khīraṁ, dadhiṁ, takkaṁ, navanītaṁ, sappiṁ.

There are wilderness roads where there’s little water and little food, where it’s not easy to travel without provisions. Santi, bhikkhave, maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṁ. I allow you to look for provisions: whatever you need of rice, mung beans, black gram, salt, sugar, oil, and ghee. Anujānāmi, bhikkhave, pātheyyaṁ pariyesituṁ taṇḍulo taṇḍulatthikena, muggo muggatthikena, māso māsatthikena, loṇaṁ loṇatthikena, guḷo guḷatthikena, telaṁ telatthikena, sappi sappitthikena.

There are people who have faith and confidence. They may deposit money with an attendant, saying, Santi, bhikkhave, manussā, saddhā pasannā, te kappiyakārakānaṁ hatthe hiraññaṁ upanikkhipanti—“With this, please get something allowable for the venerable.” ‘iminā ayyassa yaṁ kappiyaṁ taṁ dethā’ti. I allow you to consent to anything allowable from that fund. Anujānāmi, bhikkhave, yaṁ tato kappiyaṁ taṁ sādituṁ; But I say that under no circumstances should you look for or consent to gold, silver, or money.” na tvevāhaṁ, bhikkhave, kenaci pariyāyena jātarūparajataṁ sāditabbaṁ pariyesitabbanti vadāmī”ti.

23. The account of Keṇiya the dreadlocked ascetic 23. Keṇiyajaṭilavatthu

Wandering on, the Buddha eventually arrived at Āpaṇa. Atha kho bhagavā anupubbena cārikaṁ caramāno yena āpaṇaṁ tadavasari. Keṇiya the dreadlocked ascetic heard, Assosi kho keṇiyo jaṭilo—“The ascetic Gotama, the Sakyan, who’s gone forth from the Sakyan clan, has arrived at Āpaṇa.” And he heard about the Buddha’s qualities just as Meṇḍaka had. “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito āpaṇaṁ anuppatto, taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato …pe… sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. He thought, Atha kho keṇiyassa jaṭilassa etadahosi—“What should I take to the ascetic Gotama?” “kiṁ nu kho ahaṁ samaṇassa gotamassa harāpeyyan”ti. And it occurred to him, Atha kho keṇiyassa jaṭilassa etadahosi—“There are those ancient sages of the brahmins, the creators and teachers of the Vedas, “yepi kho te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. The brahmins at present still sing and proclaim the ancient verses that they sang, proclaimed, and collected. Now those ancient sages abstained from eating at night and at the wrong time, yet they consented to certain drinks. aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, rattūparatā viratā vikālabhojanā, te evarūpāni pānāni sādiyiṁsu. The ascetic Gotama also abstains from eating at night and at the wrong time. It would be appropriate for him to consent to the same drinks.” Samaṇopi gotamo rattūparato virato vikālabhojanā, arahati samaṇopi gotamo evarūpāni pānāni sādiyitun”ti

He then had a large quantity of drinks prepared. Lifting them with carrying poles, he went to the Buddha. He exchanged pleasantries with the Buddha pahūtaṁ pānaṁ paṭiyādāpetvā kājehi gāhāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. and said, Ekamantaṁ ṭhito kho keṇiyo jaṭilo bhagavantaṁ etadavoca—“Good Gotama, please accept these drinks.” “paṭiggaṇhātu me bhavaṁ gotamo pānan”ti.

“Please give them to the monks, Keṇiya.” “Tena hi, keṇiya, bhikkhūnaṁ dehī”ti.

He did, Atha kho keṇiyo jaṭilo bhikkhūnaṁ deti. but being afraid of wrongdoing, the monks did not accept them. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. The Buddha said, “Accept, monks, and drink.” “Paṭiggaṇhatha, bhikkhave, paribhuñjathā”ti. Keṇiya then personally served that large quantity of drinks to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Keṇiya sat down to one side. Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ pahūtehi pānehi sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi. The Buddha instructed, inspired, and gladdened him with a teaching, Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. and Keṇiya said, Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca—“Good Gotama, please accept tomorrow’s meal from me together with the Sangha of monks.” “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

“The Sangha is large, Keṇiya. There are twelve hundred and fifty monks. And you have faith in the brahmins.” “Mahā kho, keṇiya, bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.

Keṇiya acknowledged what the Buddha had said, Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca—but repeated his invitation a second time. “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. The Buddha replied as before, “Mahā kho, keṇiya, bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. and Keṇiya repeated his invitation a third time. Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca—“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. The Buddha then consented by remaining silent. Adhivāsesi bhagavā tuṇhībhāvena. Knowing that the Buddha had consented, Keṇiya got up from his seat and left. Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā pakkāmi.

Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“I allow eight kinds of drinks: “anujānāmi, bhikkhave, aṭṭha pānāni—mango drinks, rose-apple drinks, drinks from bananas with seeds, drinks from seedless bananas, licorice drinks, grape drinks, drinks made from lotus tubers, and falsa fruit drinks. ambapānaṁ jambupānaṁ cocapānaṁ mocapānaṁ madhūkapānaṁ muddikapānaṁ sālūkapānaṁ phārusakapānaṁ.

I allow juice from all fruits, except grain. Anujānāmi, bhikkhave, sabbaṁ phalarasaṁ ṭhapetvā dhaññaphalarasaṁ. I allow juice from all leaves, except the leaves of potherbs. Anujānāmi, bhikkhave, sabbaṁ pattarasaṁ ṭhapetvā ḍākarasaṁ. I allow juice from all flowers, except licorice flowers. Anujānāmi, bhikkhave, sabbaṁ puppharasaṁ ṭhapetvā madhūkapuppharasaṁ. I allow sugarcane juice.” Anujānāmi, bhikkhave, ucchurasan”ti.

The following morning Keṇiya had various kinds of fine foods prepared in his own hermitage and then had the Buddha informed that the meal was ready. Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.

The Buddha robed up, took his bowl and robe, and went to Keṇiya’s hermitage where he sat down on the prepared seat together with the Sangha of monks. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Keṇiya then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Keṇiya sat down to one side, Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. and the Buddha expressed his appreciation with these verses: Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi—

“Sacrifice is the best fire worship, “Aggihuttamukhā yaññā, Sāvittī the best meter; sāvittī chandaso mukhaṁ; A king is the best of humans, Rājā mukhaṁ manussānaṁ, The ocean the chief of rivers. nadīnaṁ sāgaro mukhaṁ.

The moon is the best in the night sky, Nakkhattānaṁ mukhaṁ cando, The sun the best of all that shines. ādicco tapataṁ mukhaṁ; But for those making offerings, desiring merit, Puññaṁ ākaṅkhamānānaṁ, The Sangha is indeed the best.” saṅgho ve yajataṁ mukhan”ti.

And the Buddha got up from his seat and left. Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

24. The account of Roja the Mallian 24. Rojamallavatthu

When the Buddha had stayed at Āpaṇa for as long as he liked, he set out wandering toward Kusinārā with a large sangha of twelve-hundred and fifty monks. Atha kho bhagavā āpaṇe yathābhirantaṁ viharitvā yena kusinārā tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. When the Mallians of Kusinārā heard that the Buddha was coming, Assosuṁ kho kosinārakā mallā—“bhagavā kira kusināraṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehī”ti. they made an agreement that whoever did not go out to meet the Buddha would be fined five hundred coins. Te saṅgaraṁ akaṁsu—“yo bhagavato paccuggamanaṁ na karissati, pañcasatānissa daṇḍo”ti.

At that time Venerable Ānanda had a friend called Roja the Mallian. Tena kho pana samayena rojo mallo āyasmato ānandassa sahāyo hoti. As the Buddha was approaching Kusinārā, Atha kho bhagavā anupubbena cārikaṁ caramāno yena kusinārā tadavasari. the Mallians, including Roja, went out to meet him. Atha kho kosinārakā mallā bhagavato paccuggamanaṁ akaṁsu. Roja then went to Ānanda and bowed, Atha kho rojo mallo bhagavato paccuggamanaṁ karitvā yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. and Ānanda said to him, Ekamantaṁ ṭhitaṁ kho rojaṁ mallaṁ āyasmā ānando etadavoca—“It’s noble of you to come out to meet the Buddha.” “uḷāraṁ kho te idaṁ, āvuso roja, yaṁ tvaṁ bhagavato paccuggamanaṁ akāsī”ti.

“I’m not doing this out of respect for the Buddha, the Teaching, or the Sangha. “Nāhaṁ, bhante ānanda, bahukato buddhe vā dhamme vā saṅghe vā; I’m doing it api ca ñātīhi saṅgaro kato—‘yo bhagavato paccuggamanaṁ na karissati, pañcasatānissa daṇḍo’ti; because I would get fined by the Mallians if I didn’t.” so kho ahaṁ, bhante ānanda, ñātīnaṁ daṇḍabhayā evāhaṁ bhagavato paccuggamanaṁ akāsin”ti.

Ānanda was disappointed with his friend. Atha kho āyasmā ānando anattamano ahosi “kathañhi nāma rojo mallo evaṁ vakkhatī”ti? He went to the Buddha, bowed, sat down, Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca—“Sir, Roja the Mallian is a well-known person. “ayaṁ, bhante, rojo mallo abhiññāto ñātamanusso. It’s of great benefit when such well-known people gain confidence in this spiritual path. Mahatthiko kho pana evarūpānaṁ ñātamanussānaṁ imasmiṁ dhammavinaye pasādo. Sir, please inspire confidence in Roja.” Sādhu, bhante, bhagavā tathā karotu, yathā rojo mallo imasmiṁ dhammavinaye pasīdeyyā”ti.

“That’s not difficult for the Buddha, Ānanda.” “Na kho taṁ, ānanda, dukkaraṁ tathāgatena, yathā rojo mallo imasmiṁ dhammavinaye pasīdeyyā”ti.

The Buddha then suffused Roja with a mind of loving kindness, before getting up from his seat and entering his dwelling. Atha kho bhagavā rojaṁ mallaṁ mettena cittena pharitvā uṭṭhāyāsanā vihāraṁ pāvisi. When Roja was suffused with loving kindness, he acted just like a young calf looking for its mother: Atha kho rojo mallo bhagavato mettena cittena phuṭṭho, seyyathāpi nāma gāviṁ taruṇavaccho; he went from dwelling to dwelling, from yard to yard, asking, evameva vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā bhikkhū pucchati—“Venerables, where’s the Buddha staying, the Perfected and fully Awakened One? I wish to see him.” “kahaṁ nu kho, bhante, etarahi so bhagavā viharati arahaṁ sammāsambuddho, dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti.

“In that dwelling, Roja, with the closed door. Go there quietly and slowly, enter the porch, clear your throat, and knock on the door. The Buddha will then open the door for you.” “Esāvuso roja, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran”ti.