1. The account of Jīvaka 1. Jīvakavatthu

At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. At that time Vesālī was prosperous and crowded with people, and there was plenty of food. Tena kho pana samayena vesālī iddhā ceva hoti phitā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca; There were seven thousand seven hundred and seven stilt houses, satta ca pāsādasahassāni satta ca pāsādasatāni satta ca pāsādā; and the same number of halls with peaked roofs, satta ca kūṭāgārasahassāni satta ca kūṭāgārasatāni satta ca kūṭāgārāni; parks, satta ca ārāmasahassāni satta ca ārāmasatāni satta ca ārāmā; and lotus ponds. satta ca pokkharaṇīsahassāni satta ca pokkharaṇīsatāni satta ca pokkharaṇiyo; And there was the courtesan Ambapālī who was attractive and gracious and had the most beautiful complexion. She was skilled in dancing, singing, and instrumental music. She was highly desired, charging fifty coins for a night. ambapālī ca gaṇikā abhirūpā hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, padakkhiṇā nacce ca gīte ca vādite ca, abhisaṭā atthikānaṁ atthikānaṁ manussānaṁ paññāsāya ca rattiṁ gacchati; Because of her, Vesālī was even more splendid. tāya ca vesālī bhiyyoso mattāya upasobhati.

On one occasion the householder association of Rājagaha traveled to Vesālī on business, Atha kho rājagahako negamo vesāliṁ agamāsi kenacideva karaṇīyena. and they saw all these marvelous qualities of the city, Addasā kho rājagahako negamo vesāliṁ iddhañceva phitañca bahujanañca ākiṇṇamanussañca subhikkhañca; satta ca pāsādasahassāni satta ca pāsādasatāni satta ca pāsāde; satta ca kūṭāgārasahassāni satta ca kūṭāgārasatāni satta ca kūṭāgārāni; satta ca ārāmasahassāni satta ca ārāmasatāni satta ca ārāme; satta ca pokkharaṇīsahassāni satta ca pokkharaṇīsatāni satta ca pokkharaṇiyo; including Ambapālī. ambapāliñca gaṇikaṁ abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ, padakkhiṇaṁ nacce ca gīte ca vādite ca, abhisaṭaṁ atthikānaṁ atthikānaṁ manussānaṁ paññāsāya ca rattiṁ gacchantiṁ, tāya ca vesāliṁ bhiyyoso mattāya upasobhantiṁ. When they had concluded their business, they returned to Rājagaha. Atha kho rājagahako negamo vesāliyaṁ taṁ karaṇīyaṁ tīretvā punadeva rājagahaṁ paccāgañchi. They then went to King Seniya Bimbisāra of Magadha Yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—and told him about everything they had seen, “vesālī, deva, iddhā ceva phitā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca; satta ca pāsādasahassāni …pe… tāya ca vesālī bhiyyoso mattāya upasobhati. adding, “Sir, please appoint a courtesan.” Sādhu, deva, mayampi gaṇikaṁ vuṭṭhāpessāmā”ti.

“Well then, find a suitable girl.” “Tena hi, bhaṇe, tādisiṁ kumāriṁ jānātha yaṁ tumhe gaṇikaṁ vuṭṭhāpeyyāthā”ti.

At that time in Rājagaha there was a girl called Sālavatī who was attractive and gracious and had the most beautiful complexion, Tena kho pana samayena rājagahe sālavatī nāma kumārī abhirūpā hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā. and the householder association appointed her as courtesan. Atha kho rājagahako negamo sālavatiṁ kumāriṁ gaṇikaṁ vuṭṭhāpesi. Soon afterwards she became skilled in dancing, singing, and instrumental music. She was highly desired, charging a hundred coins for a night. Atha kho sālavatī gaṇikā nacirasseva padakkhiṇā ahosi nacce ca gīte ca vādite ca, abhisaṭā atthikānaṁ atthikānaṁ manussānaṁ paṭisatena ca rattiṁ gacchati.

Soon enough Sālavatī became pregnant. Atha kho sālavatī gaṇikā nacirasseva gabbhinī ahosi. She thought, Atha kho sālavatiyā gaṇikāya etadahosi—“Men don’t like pregnant women. “itthī kho gabbhinī purisānaṁ amanāpā. If anyone finds out about this, Sace maṁ koci jānissati—it will ruin my career. sālavatī gaṇikā gabbhinīti, sabbo me sakkāro bhañjissati. Let me announce that I’m sick.” Yannūnāhaṁ gilānaṁ paṭivedeyyan”ti. She told her doorman, Atha kho sālavatī gaṇikā dovārikaṁ āṇāpesi—“Don’t allow any man to enter. “mā, bhaṇe dovārika, koci puriso pāvisi. If anyone asks for me, tell them I’m sick.” Yo ca maṁ pucchati, ‘gilānā’ti paṭivedehī”ti.

“Yes, ma’am.” “Evaṁ, ayye”ti kho so dovāriko sālavatiyā gaṇikāya paccassosi.

Her pregnancy progressed, and eventually she gave birth to a son. Atha kho sālavatī gaṇikā tassa gabbhassa paripākamanvāya puttaṁ vijāyi. She told her slave, Atha kho sālavatī gaṇikā dāsiṁ āṇāpesi—“Listen, take this boy away in a winnowing basket and throw him on the trash heap.” “handa, je, imaṁ dārakaṁ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍehī”ti.

Saying, “Yes, ma’am,” she did just that. “Evaṁ, ayye”ti kho sā dāsī sālavatiyā gaṇikāya paṭissutvā taṁ dārakaṁ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍesi.

On the same morning, as Prince Abhaya was walking to an audience with the king, he saw that boy surrounded by crows. He asked his companions, Tena kho pana samayena abhayo nāma rājakumāro kālasseva rājupaṭṭhānaṁ gacchanto addasa taṁ dārakaṁ kākehi samparikiṇṇaṁ, disvāna manusse pucchi—“What’s that surrounded by crows?” “kiṁ etaṁ, bhaṇe, kākehi samparikiṇṇan”ti?

“It’s a boy, sir.” “Dārako, devā”ti.

“Is he alive?” “Jīvati, bhaṇe”ti?

“Yes, he’s alive.” “Jīvati, devā”ti.

“Well then, take him to our compound and give him to the wet-nurses to feed.” “Tena hi, bhaṇe, taṁ dārakaṁ amhākaṁ antepuraṁ netvā dhātīnaṁ detha posetun”ti.

Saying, “Yes,” they did as requested. “Evaṁ, devā”ti kho te manussā abhayassa rājakumārassa paṭissutvā taṁ dārakaṁ abhayassa rājakumārassa antepuraṁ netvā dhātīnaṁ adaṁsu—“posethā”ti.

When they knew that he would live, they gave him the name Jīvaka, “Survivor”. Tassa jīvatīti “jīvako”ti nāmaṁ akaṁsu. And because a prince brought him up, they also gave him the name Komārabhacca, “Prince-reared”. Kumārena posāpitoti “komārabhacco”ti nāmaṁ akaṁsu.

When Jīvaka reached the age of discernment, Atha kho jīvako komārabhacco nacirasseva viññutaṁ pāpuṇi. he went to Prince Abhaya and asked him, Atha kho jīvako komārabhacco yena abhayo rājakumāro tenupasaṅkami; upasaṅkamitvā abhayaṁ rājakumāraṁ etadavoca—“Who, sir, are my mother and father?” “kā me, deva, mātā, ko pitā”ti?

“I don’t know who your mother is, “Ahampi kho te, bhaṇe jīvaka, mātaraṁ na jānāmi; but I’m your father, api cāhaṁ te pitā; because I brought you up.” mayāsi posāpito”ti.

On a later occasion Jīvaka thought, Atha kho jīvakassa komārabhaccassa etadahosi—“It’s not easy to make a living in a royal family without a profession. “imāni kho rājakulāni na sukarāni asippena upajīvituṁ. Why don’t I learn a profession?” Yannūnāhaṁ sippaṁ sikkheyyan”ti.

At that time the pre-eminent physician in the world was living at Takkasilā. Tena kho pana samayena takkasilāyaṁ disāpāmokkho vejjo paṭivasati. Then, without asking permission from Prince Abhaya, Jīvaka left for Takkasilā. Atha kho jīvako komārabhacco abhayaṁ rājakumāraṁ anāpucchā yena takkasilā tena pakkāmi. When he eventually arrived, he went to that physician and said, Anupubbena yena takkasilā, yena vejjo tenupasaṅkami; upasaṅkamitvā taṁ vejjaṁ etadavoca—“Teacher, I wish to learn the profession.” “icchāmahaṁ, ācariya, sippaṁ sikkhitun”ti.

“Well then, Jīvaka, please do so.” “Tena hi, bhaṇe jīvaka, sikkhassū”ti.

Jīvaka learned much, and he learned quickly; he remembered well and did not forget. Atha kho jīvako komārabhacco bahuñca gaṇhāti lahuñca gaṇhāti suṭṭhu ca upadhāreti, gahitañcassa na sammussati. After seven years, Jīvaka thought, Atha kho jīvakassa komārabhaccassa sattannaṁ vassānaṁ accayena etadahosi—“I’m a good learner, and I’ve been studying for seven years. “ahaṁ kho bahuñca gaṇhāmi lahuñca gaṇhāmi suṭṭhu ca upadhāremi, gahitañca me na sammussati, satta ca me vassāni adhīyantassa, nayimassa sippassa anto paññāyati. And yet there’s no end in sight to learning this profession.” Kadā imassa sippassa anto paññāyissatī”ti.

He went to that physician and told him what he had thought, Atha kho jīvako komārabhacco yena so vejjo tenupasaṅkami, upasaṅkamitvā taṁ vejjaṁ etadavoca—“ahaṁ kho, ācariya, bahuñca gaṇhāmi lahuñca gaṇhāmi suṭṭhu ca upadhāremi, gahitañca me na sammussati, satta ca me vassāni adhīyantassa, nayimassa sippassa anto paññāyati. adding, “When will I complete the training for this profession?” Kadā imassa sippassa anto paññāyissatī”ti?

“Listen, Jīvaka. Take a spade and walk as far as 13 kilometers all around Takkasilā and bring back whatever plant you see that’s not medicinal.” “Tena hi, bhaṇe jīvaka, khaṇittiṁ ādāya takkasilāya samantā yojanaṁ āhiṇḍitvā yaṁ kiñci abhesajjaṁ passeyyāsi taṁ āharā”ti.

Saying, “Yes, teacher,” he did just that. But he did not see any plant that was not medicinal. “Evaṁ, ācariyā”ti kho jīvako komārabhacco tassa vejjassa paṭissutvā khaṇittiṁ ādāya takkasilāya samantā yojanaṁ āhiṇḍanto na kiñci abhesajjaṁ addasa. He then went back to the physician and told him what had happened. Atha kho jīvako komārabhacco yena so vejjo tenupasaṅkami, upasaṅkamitvā taṁ vejjaṁ etadavoca—“āhiṇḍantomhi, ācariya, takkasilāya samantā yojanaṁ, na kiñci abhesajjaṁ addasan”ti. The physician said, “You’re well-trained, Jīvaka. “Susikkhitosi, bhaṇe jīvaka. It’s enough for you to live on.” And he gave Jīvaka a small amount of provisions for the journey. Alaṁ te ettakaṁ jīvikāyā”ti jīvakassa komārabhaccassa parittaṁ pātheyyaṁ pādāsi.

Jīvaka left for Rājagaha, Atha kho jīvako komārabhacco taṁ parittaṁ pātheyyaṁ ādāya yena rājagahaṁ tena pakkāmi. but the provisions were exhausted by the time he got to Sāketa. Atha kho jīvakassa komārabhaccassa taṁ parittaṁ pātheyyaṁ antarāmagge sākete parikkhayaṁ agamāsi. Jīvaka thought, Atha kho jīvakassa komārabhaccassa etadahosi—“These roads go through the wilderness where there’s little water and little food. It’s not easy to travel there without provisions. “ime kho maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṁ. Let me search for provisions.” Yannūnāhaṁ pātheyyaṁ pariyeseyyan”ti.

2. The account of the wealthy merchant’s wife 2. Seṭṭhibhariyāvatthu

At that time in Sāketa there was a wealthy merchant whose wife had had a headache for seven years. Tena kho pana samayena sākete seṭṭhibhariyāya sattavassiko sīsābādho hoti. Many of the most famous physicians in the world had come to see her, but none was able to cure her. Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. And they were very expensive. Bahuṁ hiraññaṁ ādāya agamaṁsu. When Jīvaka arrived at Sāketa, he asked people, Atha kho jīvako komārabhacco sāketaṁ pavisitvā manusse pucchi—“Is there anyone who’s sick who I might treat?” “ko, bhaṇe, gilāno, kaṁ tikicchāmī”ti?

“There’s a wealthy merchant whose wife has had a headache for seven years. “Etissā, ācariya, seṭṭhibhariyāya sattavassiko sīsābādho; Go, doctor, and treat her.” gaccha, ācariya, seṭṭhibhariyaṁ tikicchāhī”ti.

Jīvaka went to that merchant’s house and told the doorman, Atha kho jīvako komārabhacco yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā dovārikaṁ āṇāpesi—“Go and say this to the merchant’s wife, “gaccha, bhaṇe dovārika, seṭṭhibhariyāya pāvada—Ma’am, a doctor has arrived. He wishes to see you.’” ‘vejjo, ayye, āgato, so taṁ daṭṭhukāmo’”ti.

Saying, “Yes, doctor,” he did as asked. “Evaṁ, ācariyā”ti kho so dovāriko jīvakassa komārabhaccassa paṭissutvā yena seṭṭhibhariyā tenupasaṅkami, upasaṅkamitvā seṭṭhibhariyaṁ etadavoca—“vejjo, ayye, āgato; so taṁ daṭṭhukāmo”ti.

She replied, “What sort of doctor is it?” “Kīdiso, bhaṇe dovārika, vejjo”ti?

“A young one.” “Daharako, ayye”ti.

“Forget it. I don’t need a young doctor. “Alaṁ, bhaṇe dovārika, kiṁ me daharako vejjo karissati? Many of the most famous physicians in the world have been here, but none was able to cure me. Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. And they were very expensive too.” Bahuṁ hiraññaṁ ādāya agamaṁsū”ti.

The doorman then returned to Jīvaka and told him what the merchant’s wife had said. Atha kho so dovāriko yena jīvako komārabhacco tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca—“seṭṭhibhariyā, ācariya, evamāha—‘alaṁ, bhaṇe dovārika, kiṁ me daharako vejjo karissati? Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. Bahuṁ hiraññaṁ ādāya agamaṁsū’”ti.

Jīvaka replied, “Gaccha, bhaṇe dovārika, seṭṭhibhariyāya pāvada—“Go and tell her ‘vejjo, ayye, evamāha—that she doesn’t have to pay anything in advance. mā kira, ayye, pure kiñci adāsi. When she is cured, she can pay whatever she likes.” Yadā arogā ahosi tadā yaṁ iccheyyāsi taṁ dajjeyyāsī’”ti.

Saying, “Yes, doctor,” he told the merchant’s wife. “Evaṁ, ācariyā”ti kho so dovāriko jīvakassa komārabhaccassa paṭissutvā yena seṭṭhibhariyā tenupasaṅkami; upasaṅkamitvā seṭṭhibhariyaṁ etadavoca—

“vejjo, ayye, evamāha—‘mā kira, ayye, pure kiñci adāsi. Yadā arogā ahosi tadā yaṁ iccheyyāsi taṁ dajjeyyāsī’”ti.

She said, “Well then, let him in.” “Tena hi, bhaṇe dovārika, vejjo āgacchatū”ti.

Saying, “Yes, ma’am,” he went to Jīvaka and told him. “Evaṁ, ayye”ti kho so dovāriko seṭṭhibhariyāya paṭissutvā yena jīvako komārabhacco tenupasaṅkami, upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca—“seṭṭhibhariyā taṁ, ācariya, pakkosatī”ti.

Jīvaka then approached the merchant’s wife. After examining her, he said to her, Atha kho jīvako komārabhacco yena seṭṭhibhariyā tenupasaṅkami, upasaṅkamitvā seṭṭhibhariyāya vikāraṁ sallakkhetvā seṭṭhibhariyaṁ etadavoca—“Ma’am, I need a handful of ghee.” “pasatena, ayye, sappinā attho”ti. She got him a handful of ghee. Atha kho seṭṭhibhariyā jīvakassa komārabhaccassa pasataṁ sappiṁ dāpesi. Jīvaka cooked that ghee with a number of medicines. He then had her lie down on her back on a bed, and he gave her the medicine through the nose. Atha kho jīvako komārabhacco taṁ pasataṁ sappiṁ nānābhesajjehi nippacitvā seṭṭhibhariyaṁ mañcake uttānaṁ nipātetvā natthuto adāsi. The medicine emerged in her mouth. Atha kho taṁ sappi natthuto dinnaṁ mukhato uggañchi. She then spat it out into a container and told a slave, Atha kho seṭṭhibhariyā paṭiggahe niṭṭhubhitvā dāsiṁ āṇāpesi—“Listen, save this ghee in a cotton wad.” “handa, je, imaṁ sappiṁ picunā gaṇhāhī”ti.

Jīvaka thought, Atha kho jīvakassa komārabhaccassa etadahosi—“It’s astonishing how wretched this housewife is in saving this ghee in a cotton wad, when it should be discarded. “acchariyaṁ yāva lūkhāyaṁ gharaṇī, yatra hi nāma imaṁ chaḍḍanīyadhammaṁ sappiṁ picunā gāhāpessati. Many of my valuable medicines went into it, Bahukāni ca me mahagghāni bhesajjāni upagatāni. but she might not give me anything for my services.” Kimpi māyaṁ kiñci deyyadhammaṁ dassatī”ti.

Seeing his body language, the merchant’s wife asked him Atha kho seṭṭhibhariyā jīvakassa komārabhaccassa vikāraṁ sallakkhetvā jīvakaṁ komārabhaccaṁ etadavoca—what he was concerned about. “kissa tvaṁ, ācariya, vimanosī”ti? He told her, Idha me etadahosi—“acchariyaṁ yāva lūkhāyaṁ gharaṇī, yatra hi nāma imaṁ chaḍḍanīyadhammaṁ sappiṁ picunā gāhāpessati. Bahukāni ca me mahagghāni bhesajjāni upagatāni. Kimpi māyaṁ kiñci deyyadhammaṁ dassatī”ti. and she said, “We householders know the benefit of such frugality. “Mayaṁ kho, ācariya, āgārikā nāma upajānāmetassa saṁyamassa. This ghee is good for the slaves and workers, for ointment for the feet, or for using in lamps. Varametaṁ sappi dāsānaṁ vā kammakarānaṁ vā pādabbhañjanaṁ vā padīpakaraṇe vā āsittaṁ. Don’t be concerned, doctor, Mā kho tvaṁ, ācariya, vimano ahosi. your fee will be abundant.” Na te deyyadhammo hāyissatī”ti.

Jīvaka cured the headache of the merchant’s wife with a single treatment through the nose. Atha kho jīvako komārabhacco seṭṭhibhariyāya sattavassikaṁ sīsābādhaṁ ekeneva natthukammena apakaḍḍhi. When she was well, she gave him four thousand coins. Atha kho seṭṭhibhariyā arogā samānā jīvakassa komārabhaccassa cattāri sahassāni pādāsi. When her son Putto—“mātā me arogā ṭhitā”ti cattāri sahassāni pādāsi. and daughter-in-law Suṇisā—found out that she was well, they too gave him four thousand coins each, “sassu me arogā ṭhitā”ti cattāri sahassāni pādāsi. as did her husband. Seṭṭhi gahapati—The merchant also gave him a male and a female slave, and a carriage with horses. “bhariyā me arogā ṭhitā”ti cattāri sahassāni pādāsi dāsañca dāsiñca assarathañca.

Jīvaka took those sixteen thousand coins, as well as the male and female slaves and the carriage with horses, and he left for Rājagaha. Atha kho jīvako komārabhacco tāni soḷasasahassāni ādāya dāsañca dāsiñca assarathañca yena rājagahaṁ tena pakkāmi. When he eventually arrived, he went to Prince Abhaya and said, Anupubbena yena rājagahaṁ yena abhayo rājakumāro tenupasaṅkami, upasaṅkamitvā abhayaṁ rājakumāraṁ etadavoca—“For my first job, sir, I earned sixteen thousand coins, a male and a female slave, and a carriage with horses. “idaṁ me, deva, paṭhamakammaṁ soḷasasahassāni dāso ca dāsī ca assaratho ca. Please accept it for bringing me up.” Paṭiggaṇhātu me devo posāvanikan”ti.

“There’s no need, Jīvaka. “Alaṁ, bhaṇe jīvaka; You should keep it all. tuyhameva hotu. But please build a house in our compound.” Amhākaññeva antepure nivesanaṁ māpehī”ti.

Saying, “Yes,” he did just that. “Evaṁ, devā”ti kho jīvako komārabhacco abhayassa rājakumārassa paṭissutvā abhayassa rājakumārassa antepure nivesanaṁ māpesi.

3. The account of King Bimbisāra 3. Bimbisārarājavatthu

At that time King Seniya Bimbisāra of Magadha had hemorrhoids. Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa bhagandalābādho hoti. His wrap garments were soiled with blood, Sāṭakā lohitena makkhiyanti. and the queens made fun of him, Deviyo disvā uppaṇḍenti—“Sir, you’re menstruating; your fertile period has arrived. Soon you’ll give birth.” “utunī dāni devo, pupphaṁ devassa uppannaṁ, na ciraṁ devo vijāyissatī”ti. The king felt humiliated. Tena rājā maṅku hoti.

Soon afterwards he told Prince Abhaya what had happened, Atha kho rājā māgadho seniyo bimbisāro abhayaṁ rājakumāraṁ etadavoca—“mayhaṁ kho, bhaṇe abhaya, tādiso ābādho, sāṭakā lohitena makkhiyanti, deviyo maṁ disvā uppaṇḍenti—‘utunī dāni devo, pupphaṁ devassa uppannaṁ, na ciraṁ devo vijāyissatī’ti. adding, “Abhaya, please find a doctor to treat me.” Iṅgha, bhaṇe abhaya, tādisaṁ vejjaṁ jānāhi yo maṁ tikiccheyyā”ti.

“Sir, our young doctor Jīvaka is excellent. “Ayaṁ, deva, amhākaṁ jīvako vejjo taruṇo bhadrako. He’ll treat you.” So devaṁ tikicchissatī”ti.

“Well then, Abhaya, send for Jīvaka.” “Tena hi, bhaṇe abhaya, jīvakaṁ vejjaṁ āṇāpehi; so maṁ tikicchissatī”ti.

Prince Abhaya then sent for Jīvaka. Atha kho abhayo rājakumāro jīvakaṁ komārabhaccaṁ āṇāpesi—“gaccha, bhaṇe jīvaka, rājānaṁ tikicchāhī”ti. Saying, “Yes, sir,” Jīvaka took some medicine on his nail and went to King Bimbisāra. He said, “Evaṁ, devā”ti kho jīvako komārabhacco abhayassa rājakumārassa paṭissutvā nakhena bhesajjaṁ ādāya yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—“Sir, let me see your affliction.” “ābādhaṁ te, deva, passāmā”ti. Jīvaka then cured King Bimbisāra’s hemorrhoids with one application of ointment. Atha kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa bhagandalābādhaṁ ekeneva ālepena apakaḍḍhi. When the king was well, he had five hundred women adorned with every kind of ornament. He then had the ornaments removed and made into a pile. And he said to Jīvaka, Atha kho rājā māgadho seniyo bimbisāro arogo samāno pañca itthisatāni sabbālaṅkāraṁ bhūsāpetvā omuñcāpetvā puñjaṁ kārāpetvā jīvakaṁ komārabhaccaṁ etadavoca—“Jīvaka, these ornaments from five hundred women are all yours.” “etaṁ, bhaṇe jīvaka, pañcannaṁ itthisatānaṁ sabbālaṅkāraṁ tuyhaṁ hotū”ti.

“There’s no need. Please just remember my act of service.” “Alaṁ, deva, adhikāraṁ me devo saratū”ti.

“Well then, Jīvaka, please attend on me, the harem, and the Sangha of monks headed by the Buddha.” “Tena hi, bhaṇe jīvaka, maṁ upaṭṭhaha, itthāgārañca, buddhappamukhañca bhikkhusaṅghan”ti.

“Yes, sir.” “Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paccassosi.

4. The account of the wealthy merchant of Rājagaha 4. Rājagahaseṭṭhivatthu

At that time a wealthy merchant of Rājagaha had had a headache for seven years. Tena kho pana samayena rājagahakassa seṭṭhissa sattavassiko sīsābādho hoti. Many of the most famous physicians in the world had come to see him, but none was able to cure him. Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. They were very expensive, Bahuṁ hiraññaṁ ādāya agamaṁsu. yet they gave up on him. Api ca vejjehi paccakkhāto hoti. Some of them said, Ekacce vejjā evamāhaṁsu—“The merchant will die in five days.” “pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī”ti. Others said, Ekacce vejjā evamāhaṁsu—“The merchant will die in seven days.” “sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī”ti.

The householder association of Rājagaha considered, Atha kho rājagahakassa negamassa etadahosi—“This merchant has done much for the king and for this association, “ayaṁ kho seṭṭhi gahapati bahūpakāro rañño ceva negamassa ca. and now the doctors have given up on him. Api ca vejjehi paccakkhāto. Ekacce vejjā evamāhaṁsu—‘pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti. Ekacce vejjā evamāhaṁsu—‘sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti. But there’s Jīvaka, the king’s excellent young doctor. Ayañca rañño jīvako vejjo taruṇo bhadrako. Let’s ask the king for Jīvaka to treat the merchant.” Yannūna mayaṁ rājānaṁ jīvakaṁ vejjaṁ yāceyyāma seṭṭhiṁ gahapatiṁ tikicchitun”ti.

They then went to the king and told him about the merchant, Atha kho rājagahako negamo yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—“ayaṁ, deva, seṭṭhi gahapati bahūpakāro devassa ceva negamassa ca; api ca vejjehi paccakkhāto. Ekacce vejjā evamāhaṁsu—‘pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti. Ekacce vejjā evamāhaṁsu—‘sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti. adding, “Sir, please ask doctor Jīvaka to treat the merchant.” Sādhu devo jīvakaṁ vejjaṁ āṇāpetu seṭṭhiṁ gahapatiṁ tikicchitun”ti.

And that’s what the king did. Atha kho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi—“gaccha, bhaṇe jīvaka, seṭṭhiṁ gahapatiṁ tikicchāhī”ti. Saying, “Yes, sir,” Jīvaka went to that merchant, examined him, and said, “Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā yena seṭṭhi gahapati tenupasaṅkami; upasaṅkamitvā seṭṭhissa gahapatissa vikāraṁ sallakkhetvā seṭṭhiṁ gahapatiṁ etadavoca—“If I were to cure you, what fee would you pay me?” “sace tvaṁ, gahapati, arogo bhaveyyāsi, kiṁ me assa deyyadhammo”ti?

“I would give you all my wealth, doctor, and I would become your slave.” “Sabbaṁ sāpateyyañca te, ācariya, hotu, ahañca te dāso”ti.

“Are you able to lie on one side for seven months?” “Sakkhissasi pana tvaṁ, gahapati, ekena passena sattamāse nipajjitun”ti?

“I am.” “Sakkomahaṁ, ācariya, ekena passena sattamāse nipajjitun”ti.

“Are you able to lie on the other side for seven months?” “Sakkhissasi pana tvaṁ, gahapati, dutiyena passena sattamāse nipajjitun”ti?

“I am.” “Sakkomahaṁ, ācariya, dutiyena passena sattamāse nipajjitun”ti.

“Are you able to lie on your back for seven months?” “Sakkhissasi pana tvaṁ, gahapati, uttāno sattamāse nipajjitun”ti?

“I am.” “Sakkomahaṁ, ācariya, uttāno sattamāse nipajjitun”ti.

Jīvaka then had the merchant lie down on a bed. He bound him to the bed, removed some skin from his head, opened a suture in the skull, and removed two insects. He showed them to the crowd, saying, Atha kho jīvako komārabhacco seṭṭhiṁ gahapatiṁ mañcake nipātetvā mañcake sambandhitvā sīsacchaviṁ uppāṭetvā sibbiniṁ vināmetvā dve pāṇake nīharitvā mahājanassa dassesi—“Sirs, look at these two insects, one small and one large. “passathayye, ime dve pāṇake, ekaṁ khuddakaṁ ekaṁ mahallakaṁ. The doctors who said Ye te ācariyā evamāhaṁsu—he would live for five days ‘pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti—had seen the large insect. tehāyaṁ mahallako pāṇako diṭṭho. In five days it would have destroyed the merchant’s brain. Pañcamaṁ divasaṁ seṭṭhissa gahapatissa matthaluṅgaṁ pariyādiyissati. Because of that he would have died. Matthaluṅgassa pariyādānā seṭṭhi gahapati kālaṁ karissati. Those doctors were right. Sudiṭṭho tehi ācariyehi. And those doctors who said Ye te ācariyā evamāhaṁsu—he would live for seven days ‘sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti—had seen the small insect. tehāyaṁ khuddako pāṇako diṭṭho. In seven days it would have destroyed the merchant’s brain. Sattamaṁ divasaṁ seṭṭhissa gahapatissa matthaluṅgaṁ pariyādiyissati. Because of that he would have died. Matthaluṅgassa pariyādānā seṭṭhi gahapati kālaṁ karissati. Those doctors were right, too.” Sudiṭṭho tehi ācariyehī”ti. He then closed the suture in the skull, sewed the skin back together, and applied an ointment. Sibbiniṁ sampaṭipāṭetvā sīsacchaviṁ sibbitvā ālepaṁ adāsi.

After seven days the merchant said to Jīvaka, Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca—“Doctor, I’m unable to lie on one side for seven months.” “nāhaṁ, ācariya, sakkomi ekena passena sattamāse nipajjitun”ti.

“But didn’t you say you were?” “Nanu me tvaṁ, gahapati, paṭissuṇi—sakkomahaṁ, ācariya, ekena passena sattamāse nipajjitun”ti?

“I did, but I’ll die. I’m unable to do it.” “Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ sakkomi ekena passena sattamāse nipajjitun”ti.

“Well then, lie on the other side for seven months.” “Tena hi tvaṁ, gahapati, dutiyena passena sattamāse nipajjāhī”ti.

After seven days the merchant said to Jīvaka, Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca—“Doctor, I’m unable to lie on the other side for seven months.” “nāhaṁ, ācariya, sakkomi dutiyena passena sattamāse nipajjitun”ti.

“But didn’t you say you were?” “Nanu me tvaṁ, gahapati, paṭissuṇi—sakkomahaṁ, ācariya, dutiyena passena sattamāse nipajjitun”ti?

“I did, but I’ll die. I’m unable to do it.” “Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ, ācariya, sakkomi dutiyena passena sattamāse nipajjitun”ti.

“Well then, lie on your back for seven months.” “Tena hi tvaṁ, gahapati, uttāno sattamāse nipajjāhī”ti.

After seven days the merchant said to Jīvaka, Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca—“Doctor, I’m unable to lie on my back for seven months.” “nāhaṁ, ācariya, sakkomi uttāno sattamāse nipajjitun”ti.

“But didn’t you say you were?” “Nanu me tvaṁ, gahapati, paṭissuṇi—sakkomahaṁ, ācariya, uttāno sattamāse nipajjitun”ti?

“I did, but I’ll die. I’m unable to do it.” “Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ sakkomi uttāno sattamāse nipajjitun”ti.

“If I hadn’t said this to you, you wouldn’t have been able to lie down for so long. “Ahañce taṁ, gahapati, na vadeyyaṁ, ettakampi tvaṁ na nipajjeyyāsi, api ca paṭikacceva mayā ñāto—I already knew that you would be well in three times seven days. tīhi sattāhehi seṭṭhi gahapati arogo bhavissatīti. Get up, you’re cured. Uṭṭhehi, gahapati, arogosi. But do you remember my fee?” Jānāsi kiṁ me deyyadhammo”ti?

“All my wealth is yours, doctor, and I’m your slave.” “Sabbaṁ sāpateyyañca te, ācariya, hotu, ahañca te dāso”ti.

“There’s no need for that. “Alaṁ, gahapati, mā me tvaṁ sabbaṁ sāpateyyaṁ adāsi, mā ca me dāso. Just give one hundred thousand coins to the king and another one hundred thousand to me.” Rañño satasahassaṁ dehi, mayhaṁ satasahassan”ti. And being well, he did just that. Atha kho seṭṭhi gahapati arogo samāno rañño satasahassaṁ adāsi, jīvakassa komārabhaccassa satasahassaṁ.

5. The account of the wealthy merchant’s son 5. Seṭṭhiputtavatthu

On one occasion the son of a wealthy merchant in Benares twisted his gut while turning somersaults. Because of that, he was not able to digest congee or food, and he couldn’t urinate or defecate. Tena kho pana samayena bārāṇaseyyakassa seṭṭhiputtassa mokkhacikāya kīḷantassa antagaṇṭhābādho hoti, yena yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo. He became thin, haggard, and pale, with veins protruding all over his body. So tena kiso hoti lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. The merchant considered this Atha kho bārāṇaseyyakassa seṭṭhissa etadahosi—“mayhaṁ kho puttassa tādiso ābādho, yena yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo. So tena kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. and thought, “Why don’t I go to Rājagaha and ask the king for doctor Jīvaka to treat my son?” Yannūnāhaṁ rājagahaṁ gantvā rājānaṁ jīvakaṁ vejjaṁ yāceyyaṁ puttaṁ me tikicchitun”ti.

He then traveled to Rājagaha, went to King Bimbisāra, and told him about his son, Atha kho bārāṇaseyyako seṭṭhi rājagahaṁ gantvā yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—“mayhaṁ kho, deva, puttassa tādiso ābādho, yena yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo. So tena kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. adding, “Sir, please ask doctor Jīvaka to treat my son.” Sādhu devo jīvakaṁ vejjaṁ āṇāpetu puttaṁ me tikicchitun”ti.

And that’s what the king did. Atha kho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi—“gaccha, bhaṇe jīvaka, bārāṇasiṁ gantvā bārāṇaseyyakaṁ seṭṭhiputtaṁ tikicchāhī”ti. Jīvaka consented and then traveled to Benares where he went to that merchant. He examined his son, dismissed the people there, put up a curtain all around, and tied him to a pillar. He then had his wife stand in front of him, cut open his belly, and pulled out his twisted gut. He showed it to his wife, saying, “Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā bārāṇasiṁ gantvā yena bārāṇaseyyako seṭṭhiputto tenupasaṅkami, upasaṅkamitvā bārāṇaseyyakassa seṭṭhiputtassa vikāraṁ sallakkhetvā janaṁ ussāretvā tirokaraṇiyaṁ parikkhipitvā thambhe ubbandhitvā bhariyaṁ purato ṭhapetvā udaracchaviṁ uppāṭetvā antagaṇṭhiṁ nīharitvā bhariyāya dassesi—“See, this is your husband’s affliction. “passa te sāmikassa ābādhaṁ, iminā yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo; It’s because of this that he’s in such a bad state.” imināyaṁ kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto”ti. He then untwisted the gut, put it back, sewed his belly back together, and applied ointment. Antagaṇṭhiṁ viniveṭhetvā antāni paṭipavesetvā udaracchaviṁ sibbitvā ālepaṁ adāsi. Soon the merchant’s son was healthy again. Atha kho bārāṇaseyyako seṭṭhiputto nacirasseva arogo ahosi. Atha kho bārāṇaseyyako seṭṭhi—His father gave sixteen thousand coins to Jīvaka, “putto me arogo ṭhito”ti jīvakassa komārabhaccassa soḷasasahassāni pādāsi. and Jīvaka returned to Rājagaha. Atha kho jīvako komārabhacco tāni soḷasasahassāni ādāya punadeva rājagahaṁ paccāgañchi.

6. The account of King Pajjota 6. Pajjotarājavatthu

At that time King Pajjota had jaundice. Tena kho pana samayena rañño pajjotassa paṇḍurogābādho hoti. Many of the most famous physicians in the world had come to see him, but none was able to cure him. Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. And they were very expensive. Bahuṁ hiraññaṁ ādāya agamaṁsu. King Pajjota then sent a message to King Bimbisāra: Atha kho rājā pajjoto rañño māgadhassa seniyassa bimbisārassa santike dūtaṁ pāhesi—“Sir, I have such-and-such a disease. Please ask doctor Jīvaka to treat me.” “mayhaṁ kho tādiso ābādho, sādhu devo jīvakaṁ vejjaṁ āṇāpetu, so maṁ tikicchissatī”ti.

King Bimbisāra told Jīvaka, Atha kho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi—“Go to Ujjenī, Jīvaka, “gaccha, bhaṇe jīvaka; and treat King Pajjota.” ujjeniṁ gantvā rājānaṁ pajjotaṁ tikicchāhī”ti. Jīvaka consented and traveled to Ujjenī. He then went to King Pajjota, examined him, and said, “Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā ujjeniṁ gantvā yena rājā pajjoto tenupasaṅkami; upasaṅkamitvā rañño pajjotassa vikāraṁ sallakkhetvā rājānaṁ pajjotaṁ etadavoca—“Please give me some ghee, sir. “sappiṁ dehi, sappiṁ, deva, nippacissāmi. I’ll make a medicine from it for you to drink.” Taṁ devo pivissatī”ti.

“Forget it, Jīvaka. Make whatever will cure me that doesn’t contain ghee. “Alaṁ, bhaṇe jīvaka, yaṁ te sakkā vinā sappinā arogaṁ kātuṁ taṁ karohi. I hate ghee; it’s disgusting.” Jegucchaṁ me sappi, paṭikūlan”ti.

Jīvaka thought, Atha kho jīvakassa komārabhaccassa etadahosi—“I won’t be able to cure this sickness without ghee. “imassa kho rañño tādiso ābādho, na sakkā vinā sappinā arogaṁ kātuṁ. Why don’t I prepare medicine from ghee, but with a bitter color, smell, and taste?” Yannūnāhaṁ sappiṁ nippaceyyaṁ kasāvavaṇṇaṁ kasāvagandhaṁ kasāvarasan”ti. Jīvaka then cooked ghee with a number of medicines, but he made sure it had the color, smell, and taste of a bitter substance. Atha kho jīvako komārabhacco nānābhesajjehi sappiṁ nippaci kasāvavaṇṇaṁ kasāvagandhaṁ kasāvarasaṁ. But it occurred to him, Atha kho jīvakassa komārabhaccassa etadahosi—“When the king is digesting the ghee after drinking it, it will make him vomit. “imassa kho rañño sappi pītaṁ pariṇāmentaṁ uddekaṁ dassati. And because he’s temperamental, he might have me executed. Caṇḍoyaṁ rājā ghātāpeyyāpi maṁ. Let me take leave in advance.” Yannūnāhaṁ paṭikacceva āpuccheyyan”ti. He then went to the king and said, Atha kho jīvako komārabhacco yena rājā pajjoto tenupasaṅkami, upasaṅkamitvā rājānaṁ pajjotaṁ etadavoca—“Sir, we doctors need to pull up roots and collect medicines at short notice. “mayaṁ kho, deva, vejjā nāma tādisena muhuttena mūlāni uddharāma bhesajjāni saṁharāma. Please instruct the stables and the gates: Sādhu devo vāhanāgāresu ca dvāresu ca āṇāpetu—‘Jīvaka may ride on whatever animal he wishes, depart by whatever gate he desires, and he may come and go as he pleases.’” yena vāhanena jīvako icchati tena vāhanena gacchatu, yena dvārena icchati tena dvārena gacchatu, yaṁ kālaṁ icchati taṁ kālaṁ gacchatu, yaṁ kālaṁ icchati taṁ kālaṁ pavisatū”ti. The king did as Jīvaka had asked. Atha kho rājā pajjoto vāhanāgāresu ca dvāresu ca āṇāpesi—“yena vāhanena jīvako icchati tena vāhanena gacchatu, yena dvārena icchati tena dvārena gacchatu, yaṁ kālaṁ icchati taṁ kālaṁ gacchatu, yaṁ kālaṁ icchati taṁ kālaṁ pavisatū”ti.

At that time King Pajjota had a she-elephant called Bhaddavatikā, which could traverse 650 kilometers in a day. Tena kho pana samayena rañño pajjotassa bhaddavatikā nāma hatthinikā paññāsayojanikā hoti. After bringing the ghee to the king Atha kho jīvako komārabhacco rañño pajjotassa sappiṁ upanāmesi—“kasāvaṁ devo pivatū”ti. and having him drink it, Jīvaka went to the elephant stables and fled the city on Bhaddavatikā. Atha kho jīvako komārabhacco rājānaṁ pajjotaṁ sappiṁ pāyetvā hatthisālaṁ gantvā bhaddavatikāya hatthinikāya nagaramhā nippati.

Soon afterwards, while King Pajjota was digesting that ghee, he vomited. Atha kho rañño pajjotassa taṁ sappi pītaṁ pariṇāmentaṁ uddekaṁ adāsi. He said to his men, Atha kho rājā pajjoto manusse etadavoca—“That scoundrel Jīvaka made me drink ghee. “duṭṭhena, bhaṇe, jīvakena sappiṁ pāyitomhi. Find out where he is.” Tena hi, bhaṇe, jīvakaṁ vejjaṁ vicinathā”ti.

“Sir, he’s fled the city on Bhaddavatikā.” “Bhaddavatikāya, deva, hatthinikāya nagaramhā nippatito”ti.

At that time King Pajjota had a slave called Kāka, whose mother was a spirit and who could traverse 780 kilometers in a day. Tena kho pana samayena rañño pajjotassa kāko nāma dāso saṭṭhiyojaniko hoti, amanussena paṭicca jāto. The king told Kāka, Atha kho rājā pajjoto kākaṁ dāsaṁ āṇāpesi—“Go, Kāka, and make Jīvaka turn back. “gaccha, bhaṇe kāka, jīvakaṁ vejjaṁ nivattehi—Tell him that the king is asking him to return. rājā taṁ, ācariya, nivattāpetīti. But Kāka, these doctors are full of tricks. Ete kho, bhaṇe kāka, vejjā nāma bahumāyā. Don’t receive anything from him.” Mā cassa kiñci paṭiggahesī”ti.

Kāka caught up with Jīvaka at Kosambī, while he was still on his way and having breakfast. Atha kho kāko dāso jīvakaṁ komārabhaccaṁ antarāmagge kosambiyaṁ sambhāvesi pātarāsaṁ karontaṁ. Kāka said, Atha kho kāko dāso jīvakaṁ komārabhaccaṁ etadavoca—“Doctor, the king is asking you to return.” “rājā taṁ, ācariya, nivattāpetī”ti.

“Wait, Kāka, until I’ve finished eating. “Āgamehi, bhaṇe kāka, yāva bhuñjāma. Why don’t you have something too?” Handa, bhaṇe kāka, bhuñjassū”ti.

“There’s no need. “Alaṁ, ācariya, raññāmhi āṇatto—The king told me that doctors are full of tricks and that I shouldn’t receive anything from you.” ete kho, bhaṇe kāka, vejjā nāma bahumāyā, mā cassa kiñci paṭiggahesī”ti.

Jīvaka then removed the medicinal part of an emblic myrobalan fruit with his nail, before eating it and drinking water. Tena kho pana samayena jīvako komārabhacco nakhena bhesajjaṁ olumpetvā āmalakañca khādati pānīyañca pivati. And he said to Kāka, Atha kho jīvako komārabhacco kākaṁ dāsaṁ etadavoca—“Here, Kāka, have some emblic myrobalan and water.” “handa, bhaṇe kāka, āmalakañca khāda pānīyañca pivassū”ti. Kāka thought, Atha kho kāko dāso—“The doctor is eating and drinking it. It can’t be anything bad.” “ayaṁ kho vejjo āmalakañca khādati pānīyañca pivati, na arahati kiñci pāpakaṁ hotun”ti—So he ate half a fruit and drank the water. upaḍḍhāmalakañca khādi pānīyañca apāyi. When he had eaten it, he vomited right there. Tassa taṁ upaḍḍhāmalakaṁ khāditaṁ tattheva nicchāresi. He asked Jīvaka, Atha kho kāko dāso jīvakaṁ komārabhaccaṁ etadavoca—“Will I survive?” “atthi me, ācariya, jīvitan”ti?

“Don’t be afraid, Kāka. Both you and the king will be well. “Mā, bhaṇe kāka, bhāyi, tvañceva arogo bhavissasi rājā ca. But the king is temperamental and might have me executed. Because of that I won’t return.” Caṇḍo so rājā ghātāpeyyāpi maṁ, tenāhaṁ na nivattāmī”ti

After handing back the she-elephant Bhaddavatikā to Kāka, he continued on to Rājagaha. bhaddavatikaṁ hatthinikaṁ kākassa niyyādetvā yena rājagahaṁ tena pakkāmi. When he eventually arrived, he went to King Bimbisāra and told him what had happened. Anupubbena yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesi. The king said, “It’s good, Jīvaka, that you didn’t return. That king is temperamental and might even have had you executed.” “Suṭṭhu, bhaṇe jīvaka, akāsi yampi na nivatto, caṇḍo so rājā ghātāpeyyāpi tan”ti.

When King Pajjota was cured, he sent a message to Jīvaka: Atha kho rājā pajjoto arogo samāno jīvakassa komārabhaccassa santike dūtaṁ pāhesi—“Come, Jīvaka, I wish to give you a gift.” “āgacchatu jīvako, varaṁ dassāmī”ti.

He replied, “There’s no need, sir. Please just remember my act of service.” “Alaṁ, ayyo, adhikāraṁ me devo saratū”ti.

7. The account of the two valuable cloths 7. Siveyyakadussayugakathā

Soon afterwards King Pajjota obtained two valuable cloths. Tena kho pana samayena rañño pajjotassa siveyyakaṁ dussayugaṁ uppannaṁ hoti—They were extremely exquisite and fine, one in a million. bahūnaṁ dussānaṁ bahūnaṁ dussayugānaṁ bahūnaṁ dussayugasatānaṁ bahūnaṁ dussayugasahassānaṁ bahūnaṁ dussayugasatasahassānaṁ aggañca seṭṭhañca mokkhañca uttamañca pavarañca. The king sent them to Jīvaka. Atha kho rājā pajjoto taṁ siveyyakaṁ dussayugaṁ jīvakassa komārabhaccassa pāhesi. Jīvaka thought, Atha kho jīvakassa komārabhaccassa etadahosi—“idaṁ kho me siveyyakaṁ dussayugaṁ raññā pajjotena pahitaṁ—bahūnaṁ dussānaṁ bahūnaṁ dussayugānaṁ bahūnaṁ dussayugasatānaṁ bahūnaṁ dussayugasahassānaṁ bahūnaṁ dussayugasatasahassānaṁ aggañca seṭṭhañca mokkhañca uttamañca pavarañca. “No-one is worthy of these except the Buddha, the Perfected and fully Awakened One, or King Bimbisāra.” Nayidaṁ añño koci paccārahati aññatra tena bhagavatā arahatā sammāsambuddhena, raññā vā māgadhena seniyena bimbisārenā”ti.

8. The account of the thirty purgings 8. Samattiṁsavirecanakathā

On one occasion the Buddha’s body was full of impurities. Tena kho pana samayena bhagavato kāyo dosābhisanno hoti. He said to Venerable Ānanda, Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“Ānanda, my body is full of impurities. “dosābhisanno kho, ānanda, tathāgatassa kāyo. I would like to take a purgative.” Icchati tathāgato virecanaṁ pātun”ti. Ānanda went to Jīvaka and told him what the Buddha had said. Atha kho āyasmā ānando yena jīvako komārabhacco tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca—“dosābhisanno kho, āvuso jīvaka, tathāgatassa kāyo. Icchati tathāgato virecanaṁ pātun”ti. And Jīvaka replied, “Well then, Venerable Ānanda, oil the Buddha’s body for a few days.” “Tena hi, bhante ānanda, bhagavato kāyaṁ katipāhaṁ sinehethā”ti.

After doing as instructed, Ānanda returned to Jīvaka to let him know, adding, Atha kho āyasmā ānando bhagavato kāyaṁ katipāhaṁ sinehetvā yena jīvako komārabhacco tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca—“siniddho kho, āvuso jīvaka, tathāgatassa kāyo. “Please continue the treatment.” Yassadāni kālaṁ maññasī”ti.

Jīvaka thought, Atha kho jīvakassa komārabhaccassa etadahosi—“It would not be appropriate for me to give the Buddha a powerful purgative.” “na kho metaṁ patirūpaṁ yohaṁ bhagavato oḷārikaṁ virecanaṁ dadeyyan”ti. He then prepared three handfuls of lotus flowers with a variety of medicines, went to the Buddha, and gave him one handful, saying, Tīṇi uppalahatthāni nānābhesajjehi paribhāvetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṁ uppalahatthaṁ bhagavato upanāmesi—“Sir, please smell the first handful. “imaṁ, bhante, bhagavā paṭhamaṁ uppalahatthaṁ upasiṅghatu. This will purge you ten times.” Idaṁ bhagavantaṁ dasakkhattuṁ virecessatī”ti. He then brought him the second Dutiyaṁ uppalahatthaṁ bhagavato upanāmesi—“imaṁ, bhante, bhagavā dutiyaṁ uppalahatthaṁ upasiṅghatu. Idaṁ bhagavantaṁ dasakkhattuṁ virecessatī”ti. and the third handful, repeating the instruction, Tatiyaṁ uppalahatthaṁ bhagavato upanāmesi—“imaṁ, bhante, bhagavā tatiyaṁ uppalahatthaṁ upasiṅghatu. Idaṁ bhagavantaṁ dasakkhattuṁ virecessatī”ti. adding, “In this way you’ll have thirty purgings.” Evaṁ bhagavato samattiṁsāya virecanaṁ bhavissatīti. After giving the Buddha thirty purgings, he bowed down, circumambulated him with his right side toward him, and left. Atha kho jīvako komārabhacco bhagavato samattiṁsāya virecanaṁ datvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

When he was outside the gatehouse, Jīvaka thought, Atha kho jīvakassa komārabhaccassa bahi dvārakoṭṭhakā nikkhantassa etadahosi—“I’ve given thirty purgings to the Buddha, “mayā kho bhagavato samattiṁsāya virecanaṁ dinnaṁ. for his body is full of impurities. Dosābhisanno tathāgatassa kāyo. But he’ll only be purged twenty-nine times. Na bhagavantaṁ samattiṁsakkhattuṁ virecessati, ekūnattiṁsakkhattuṁ bhagavantaṁ virecessati. After being purged, however, he’ll take a bath, Api ca bhagavā viritto nahāyissati. which will count as one purging. Nahātaṁ bhagavantaṁ sakiṁ virecessati. In this way the Buddha will have had exactly thirty purgings.” Evaṁ bhagavato samattiṁsāya virecanaṁ bhavissatī”ti.

The Buddha read Jīvaka’s mind. He told Ānanda about it, Atha kho bhagavā jīvakassa komārabhaccassa cetasā cetoparivitakkamaññāya āyasmantaṁ ānandaṁ āmantesi—“idhānanda, jīvakassa komārabhaccassa bahi dvārakoṭṭhakā nikkhantassa etadahosi—‘mayā kho bhagavato samattiṁsāya virecanaṁ dinnaṁ. Dosābhisanno tathāgatassa kāyo. Na bhagavantaṁ samatiṁsakkhattuṁ virecessati, ekūnattiṁsakkhattuṁ bhagavantaṁ virecessati. Api ca bhagavā viritto nahāyissati. Nahātaṁ bhagavantaṁ sakiṁ virecessati. Evaṁ bhagavato samattiṁsāya virecanaṁ bhavissatī’ti. adding, “Well then, Ānanda, prepare hot water,” Tena hānanda, uṇhodakaṁ paṭiyādehī”ti. and Ānanda did as requested. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissuṇitvā uṇhodakaṁ paṭiyādesi.

Jīvaka then went back to the Buddha, bowed, sat down, Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and asked, Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca—“Sir, are you purged?” “viritto, bhante, bhagavā”ti?

“I am, Jīvaka.” “Virittomhi, jīvakā”ti.

Jīvaka told him what he had thought outside the gatehouse, “Idha mayhaṁ, bhante, bahi dvārakoṭṭhakā nikkhantassa etadahosi—‘mayā kho bhagavato samattiṁsāya virecanaṁ dinnaṁ. Dosābhisanno tathāgatassa kāyo. Na bhagavantaṁ samattiṁsakkhattuṁ virecessati, ekūnattiṁsakkhattuṁ bhagavantaṁ virecessati. Api ca bhagavā viritto nahāyissati. Nahātaṁ bhagavantaṁ sakiṁ virecessati. Evaṁ bhagavato samattiṁsāya virecanaṁ bhavissatī’ti. adding, “Sir, please bathe.” Nahāyatu, bhante, bhagavā, nahāyatu sugato”ti. The Buddha had a hot bath. Atha kho bhagavā uṇhodakaṁ nahāyi. When he had bathed, the Buddha was purged once, Nahātaṁ bhagavantaṁ sakiṁ virecesi. adding up to a total of thirty purgings. Evaṁ bhagavato samattiṁsāya virecanaṁ ahosi. Jīvaka said to the Buddha, Atha kho jīvako komārabhacco bhagavantaṁ etadavoca—“Sir, until your body is back to normal, please don’t take any mung-bean broth.” “yāva, bhante, bhagavato kāyo pakatatto hoti, alaṁ yūsapiṇḍapātenā”ti.

9. The account of asking for a favor 9. Varayācanākathā

Soon the Buddha’s body was back to normal. Atha kho bhagavato kāyo nacirasseva pakatatto ahosi. Jīvaka then took those two valuable cloths and went to the Buddha. He bowed, sat down, Atha kho jīvako komārabhacco taṁ siveyyakaṁ dussayugaṁ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca—“Sir, I wish to ask for a favor.” “ekāhaṁ, bhante, bhagavantaṁ varaṁ yācāmī”ti.

“Buddhas don’t grant favors, Jīvaka.” “Atikkantavarā kho, jīvaka, tathāgatā”ti.

“It’s allowable and blameless.” “Yañca, bhante, kappati yañca anavajjan”ti.

“Well then, say what it is.” “Vadehi, jīvakā”ti.

“The Buddha and the Sangha of monks are rag-robe wearers. “Bhagavā, bhante, paṁsukūliko, bhikkhusaṅgho ca. But I’ve received these two valuable cloths from King Pajjota Idaṁ me, bhante, siveyyakaṁ dussayugaṁ raññā pajjotena pahitaṁ—that are extremely exquisite and fine—they are one in a million. bahūnaṁ dussānaṁ bahūnaṁ dussayugānaṁ bahūnaṁ dussayugasatānaṁ bahūnaṁ dussayugasahassānaṁ bahūnaṁ dussayugasatasahassānaṁ aggañca seṭṭhañca mokkhañca uttamañca pavarañca. Please accept them, Paṭiggaṇhātu me, bhante, bhagavā siveyyakaṁ dussayugaṁ; and please allow the Sangha of monks to use robe-cloth given by householders.” bhikkhusaṅghassa ca gahapaticīvaraṁ anujānātū”ti.

The Buddha received the two valuable cloths. Paṭiggahesi bhagavā siveyyakaṁ dussayugaṁ. He then instructed, inspired, and gladdened Jīvaka with a teaching, Atha kho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. after which Jīvaka got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā 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—

“Monks, I allow you to use robe-cloth given by householders. “anujānāmi, bhikkhave, gahapaticīvaraṁ. Anyone who wishes may wear rag-robes Yo icchati, paṁsukūliko hotu. and anyone who wishes may accept robe-cloth from householders. Yo icchati, gahapaticīvaraṁ sādiyatu. But I praise contentment with one or the other.” Itarītarenapāhaṁ, bhikkhave, santuṭṭhiṁ vaṇṇemī”ti.

The people of Rājagaha heard Assosuṁ kho rājagahe manussā—that the Buddha had allowed the monks to use robe-cloth given by householders. “bhagavatā kira bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti. They were excited and joyful, thinking, Te ca manussā haṭṭhā ahesuṁ udaggā—“Now we’ll give gifts and make merit.” “idāni kho mayaṁ dānāni dassāma puññāni karissāma, yato bhagavatā bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti. In just a single day many thousands of robes were given at Rājagaha. Ekāheneva rājagahe bahūni cīvarasahassāni uppajjiṁsu. And the same thing happened in the country. Assosuṁ kho jānapadā manussā—“bhagavatā kira bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti. Te ca manussā haṭṭhā ahesuṁ udaggā—“idāni kho mayaṁ dānāni dassāma puññāni karissāma, yato bhagavatā bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti. Janapadepi ekāheneva bahūni cīvarasahassāni uppajjiṁsu.

At that time, a fleecy robe was offered to the Sangha. Tena kho pana samayena saṅghassa pāvāro uppanno hoti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow fleecy robes.” “Anujānāmi, bhikkhave, pāvāran”ti.

And a silken, fleecy robe was offered. Koseyyapāvāro uppanno hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow silken, fleecy robes.” “Anujānāmi, bhikkhave, koseyyapāvāran”ti.

And a woolen, fleecy robe was offered. Kojavaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow woolen, fleecy robes.” “Anujānāmi, bhikkhave, kojavan”ti.

The first section for recitation is finished. Paṭhamabhāṇavāro niṭṭhito.

10. Discussion on the allowance of wool 10. Kambalānujānanādikathā

On one occasion the king of Kāsi sent a valuable, woolen Kāsi cloth to Jīvaka. Tena kho pana samayena kāsirājā jīvakassa komārabhaccassa aḍḍhakāsikaṁ kambalaṁ pāhesi upaḍḍhakāsinaṁ khamamānaṁ. Jīvaka took the cloth and went to the Buddha. He bowed, sat down, Atha kho jīvako komārabhacco taṁ aḍḍhakāsikaṁ kambalaṁ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and told him what had happened, Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca—“ayaṁ me, bhante, aḍḍhakāsiko kambalo kāsiraññā pahito upaḍḍhakāsinaṁ khamamāno. adding, “Sir, please accept this woolen cloth for my long-lasting benefit and happiness.” Paṭiggaṇhātu me, bhante, bhagavā kambalaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. The Buddha received the woolen cloth. Paṭiggahesi bhagavā kambalaṁ. He then instructed, inspired, and gladdened Jīvaka with a teaching, Atha kho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi …pe… after which Jīvaka got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. 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—

“I allow wool.” “anujānāmi, bhikkhave, kambalan”ti.

At that time various kinds of robe-cloth were offered to the Sangha. Tena kho pana samayena saṅghassa uccāvacāni cīvarāni uppannāni honti. The monks thought, Atha kho bhikkhūnaṁ etadahosi—“What kind of robe-cloth has and hasn’t the Buddha allowed?” “kiṁ nu kho bhagavatā cīvaraṁ anuññātaṁ, kiṁ ananuññātan”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow six kinds of robe-cloth: “Anujānāmi, bhikkhave, cha cīvarāni—linen, cotton, silk, wool, sunn hemp, and hemp.” khomaṁ kappāsikaṁ koseyyaṁ kambalaṁ sāṇaṁ bhaṅgan”ti.

Soon afterwards the monks thought, “The Buddha has only allowed one kind of robe, not two,” Tena kho pana samayena ye te bhikkhū gahapaticīvaraṁ sādiyanti te kukkuccāyantā paṁsukūlaṁ na sādiyanti—and being afraid of wrongdoing, they did not accept rags after receiving robe-cloth from householders. “ekaṁyeva bhagavatā cīvaraṁ anuññātaṁ, na dve”ti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to accept rags after receiving robe-cloth from a householder. “Anujānāmi, bhikkhave, gahapaticīvaraṁ sādiyantena paṁsukūlampi sādiyituṁ; But I praise contentment with both.” tadubhayenapāhaṁ, bhikkhave, santuṭṭhiṁ vaṇṇemī”ti.

11. Discussion on searching for rags 11. Paṁsukūlapariyesanakathā

On one occasion when a number of monks were traveling through the Kosalan country, Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. some of them entered a charnel ground to look for rags, while the others walked on. Ekacce bhikkhū susānaṁ okkamiṁsu paṁsukūlāya, ekacce bhikkhū nāgamesuṁ. The former monks got hold of rags, Ye te bhikkhū susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu. and the others said, Ye te bhikkhū nāgamesuṁ te evamāhaṁsu—“Please give us a share.” “amhākampi, āvuso, bhāgaṁ dethā”ti. Te evamāhaṁsu—

“But why didn’t you wait, then? “na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma. We won’t give you a share.” Kissa tumhe nāgamitthā”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“If you’re unwilling, you don’t have to give a share to those who don’t wait.” “Anujānāmi, bhikkhave, nāgamentānaṁ nākāmā bhāgaṁ dātun”ti.

On another occasion when a number of monks were traveling through the Kosalan country, Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. some of them entered a charnel ground to look for rags, while the others waited. Ekacce bhikkhū susānaṁ okkamiṁsu paṁsukūlāya, ekacce bhikkhū āgamesuṁ. The former monks got hold of rags, Ye te bhikkhū susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu. and the others said, Ye te bhikkhū āgamesuṁ te evamāhaṁsu—“Please give us a share.” “amhākampi, āvuso, bhāgaṁ dethā”ti. Te evamāhaṁsu—

“But why didn’t you come with us, then? “na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma. We won’t give you a share.” Kissa tumhe na okkamitthā”ti? Bhagavato etamatthaṁ ārocesuṁ.

“Even if you’re unwilling, you should give a share to those who wait.” “Anujānāmi, bhikkhave, āgamentānaṁ akāmā bhāgaṁ dātun”ti.

On yet another occasion when a number of monks were traveling through the Kosalan country, Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. some of them entered a charnel ground to look for rags first, while the other monks entered afterwards. Ekacce bhikkhū paṭhamaṁ susānaṁ okkamiṁsu paṁsukūlāya, ekacce bhikkhū pacchā okkamiṁsu. Those who entered first got hold of rags, Ye te bhikkhū paṭhamaṁ susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu. but not those who entered afterwards. Ye te bhikkhū pacchā okkamiṁsu te na labhiṁsu. The latter monks said, Te evamāhaṁsu—“Please give us a share.” “amhākampi, āvuso, bhāgaṁ dethā”ti. Te evamāhaṁsu—

“But why did you come in afterwards, then? “na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma. We won’t give you a share.” Kissa tumhe pacchā okkamitthā”ti? Bhagavato etamatthaṁ ārocesuṁ.

“If you’re unwilling, you don’t have to give a share to those who enter afterwards.” “Anujānāmi, bhikkhave, pacchā okkantānaṁ nākāmā bhāgaṁ dātun”ti.

On yet another occasion when a number of monks were traveling through the Kosalan country, Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. they all entered a charnel ground together to look for rags. Te sadisā susānaṁ okkamiṁsu paṁsukūlāya. Some of them got hold of rags, while others did not. Ekacce bhikkhū paṁsukūlāni labhiṁsu, ekacce bhikkhū na labhiṁsu. The latter monks said, Ye te bhikkhū na labhiṁsu, te evamāhaṁsu—“Please give us a share.” “amhākampi, āvuso, bhāgaṁ dethā”ti. Te evamāhaṁsu—

“But why didn’t you get any? “na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma. We won’t give you a share.” Kissa tumhe na labhitthā”ti? Bhagavato etamatthaṁ ārocesuṁ.

“Even if you’re unwilling, you should give a share to those who enter together with you.” “Anujānāmi, bhikkhave, sadisānaṁ okkantānaṁ akāmā bhāgaṁ dātun”ti.

On yet another occasion when a number of monks were traveling through the Kosalan country, Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. they entered a charnel ground together to look for rags after making an agreement to share. Te katikaṁ katvā susānaṁ okkamiṁsu paṁsukūlāya. Some of them got hold of rags, while others did not. Ekacce bhikkhū paṁsukūlāni labhiṁsu, ekacce bhikkhū na labhiṁsu. The latter monks said, Ye te bhikkhū na labhiṁsu te evamāhaṁsu—“Please give us a share.” “amhākampi, āvuso, bhāgaṁ dethā”ti. Te evamāhaṁsu—

“But why didn’t you get any? “na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma. We won’t give you a share.” Kissa tumhe na labhitthā”ti? Bhagavato etamatthaṁ ārocesuṁ.

“Even if you’re unwilling, if you have made an agreement about it, you should give a share to those who enter.” “Anujānāmi, bhikkhave, katikaṁ katvā okkantānaṁ akāmā bhāgaṁ dātun”ti.

12. Discussion on the appointment of a receiver of robe-cloth 12. Cīvarapaṭiggāhakasammutikathā

At that time people brought robe-cloth to the monastery, Tena kho pana samayena manussā cīvaraṁ ādāya ārāmaṁ āgacchanti. but not finding anyone to receive it, they took it back. Te paṭiggāhakaṁ alabhamānā paṭiharanti. As a result, only a little robe-cloth was given at that monastery. Cīvaraṁ parittaṁ uppajjati. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You should appoint a monk who has five qualities as the receiver of robe-cloth: “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvarapaṭiggāhakaṁ sammannituṁ—he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and what hasn’t been received. yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya.

And this is how he should be appointed. Evañca pana, bhikkhave, sammannitabbo. First a monk should be asked, Paṭhamaṁ bhikkhu yācitabbo; and then a competent and capable monk should inform the Sangha: yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

Soon, after receiving cloth, the receivers of robe-cloth left it right there and went away. Tena kho pana samayena cīvarapaṭiggāhakā bhikkhū cīvaraṁ paṭiggahetvā tattheva ujjhitvā pakkamanti. The robe-cloth was lost. Cīvaraṁ nassati. Bhagavato etamatthaṁ ārocesuṁ.

“You should appoint a monk who has five qualities as the keeper of robe-cloth: “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvaranidahakaṁ sammannituṁ—he’s not biased by favoritism, ill will, confusion, or fear, and he knows what is and what isn’t stored. yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, nihitānihitañca jāneyya.

And this is how he should be appointed. Evañca pana, bhikkhave, sammannitabbo. First a monk should be asked, Paṭhamaṁ bhikkhu yācitabbo; and then a competent and capable monk should inform the Sangha: yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

13. Discussion on the designation of a storeroom, etc. 13. Bhaṇḍāgārasammutiādikathā

Soon afterwards the monk who was the keeper of robe-cloth stored it under a roof cover, at the foot of a tree, and under the eaves of a building. Rats and termites ate it. Tena kho pana samayena cīvaranidahako bhikkhu maṇḍapepi rukkhamūlepi nibbakosepi cīvaraṁ nidahati, undūrehipi upacikāhipi khajjanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to designate a dwelling, a stilt house, or a cave as a storeroom. “Anujānāmi, bhikkhave, bhaṇḍāgāraṁ sammannituṁ, yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā.

And this is how it should be designated. Evañca pana, bhikkhave, sammannitabbo. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

Soon, the robe-cloth in the Sangha’s storeroom was not looked after. Tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṁ aguttaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.

“You should appoint a monk who has five qualities as the storeman: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what is and what isn’t protected. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ bhaṇḍāgārikaṁ sammannituṁ—yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, guttāguttañca jāneyya.

And this is how he should be appointed. Evañca pana, bhikkhave, sammannitabbo. First a monk should be asked, Paṭhamaṁ bhikkhu yācitabbo; and then a competent and capable monk should inform the Sangha: yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

Soon afterwards the monks from the group of six dismissed the storeman. Tena kho pana samayena chabbaggiyā bhikkhū bhaṇḍāgārikaṁ vuṭṭhāpenti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t dismiss the storeman. “Na, bhikkhave, bhaṇḍāgāriko vuṭṭhāpetabbo. If you do, you commit an offense of wrong conduct.” Yo vuṭṭhāpeyya, āpatti dukkaṭassā”ti.

The distribution of robe-cloth

At one time there was much robe-cloth in the Sangha’s storeroom. Tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṁ ussannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.

“The present Sangha should distribute it.” “Anujānāmi, bhikkhave, sammukhībhūtena saṅghena bhājetun”ti.

Soon afterwards there was a racket as the Sangha was distributing that robe-cloth. Tena kho pana samayena saṅgho cīvaraṁ bhājento kolāhalaṁ akāsi. Bhagavato etamatthaṁ ārocesuṁ.

“You should appoint a monk who has five qualities as the distributor of robe-cloth: “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvarabhājakaṁ sammannituṁ—he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and what has not been distributed. yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, bhājitābhājitañca jāneyya.

And this is how he should be appointed. Evañca pana, bhikkhave, sammannitabbo. First a monk should be asked, Paṭhamaṁ bhikkhu yācitabbo; and then a competent and capable monk should inform the Sangha: yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

The monks who were the distributors of robe-cloth thought, Atha kho cīvarabhājakānaṁ bhikkhūnaṁ etadahosi—“How should we distribute the robe-cloth?” “kathaṁ nu kho cīvaraṁ bhājetabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“You should first sort the cloth, then estimate its value, followed by grouping it according to value, counting the monks, gathering the monks into groups, and finally fixing the shares of robe-cloth.” “Anujānāmi, bhikkhave, paṭhamaṁ uccinitvā tulayitvā vaṇṇāvaṇṇaṁ katvā bhikkhū gaṇetvā vaggaṁ bandhitvā cīvarapaṭivīsaṁ ṭhapetun”ti.

The monks who were distributors of robe-cloth thought, Atha kho cīvarabhājakānaṁ bhikkhūnaṁ etadahosi—“What share of the robe-cloth should we give to the novices?” “kathaṁ nu kho sāmaṇerānaṁ cīvarapaṭivīso dātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to give half a share to the novices.” “Anujānāmi, bhikkhave, sāmaṇerānaṁ upaḍḍhapaṭivīsaṁ dātun”ti.

On one occasion a monk wanted to take his own share and leave. Tena kho pana samayena aññataro bhikkhu sakena bhāgena uttaritukāmo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“You should give a share to one who’s leaving.” “Anujānāmi, bhikkhave, uttarantassa sakaṁ bhāgaṁ dātun”ti.

On another occasion a monk wanted to take an extra share and leave. Tena kho pana samayena aññataro bhikkhu atirekabhāgena uttaritukāmo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to give an extra share to anyone who gives something in return.” “Anujānāmi, bhikkhave, anukkhepe dinne atirekabhāgaṁ dātun”ti.

The distributors of robe-cloth thought, Atha kho cīvarabhājakānaṁ bhikkhūnaṁ etadahosi—“How should we give out the shares of robe-cloth? According to the order in which the monks have arrived or according to seniority?” “kathaṁ nu kho cīvarapaṭivīso dātabbo, āgatapaṭipāṭiyā nu kho udāhu yathāvuḍḍhan”ti? Bhagavato etamatthaṁ ārocesuṁ.

“You should satisfy those in need and then give out the remainder by drawing lots.” “Anujānāmi, bhikkhave, vikalake tosetvā kusapātaṁ kātun”ti.

14. Discussion on the dyeing of robes 14. Cīvararajanakathā

At that time the monks dyed the robes even with dung and beige clay. Tena kho pana samayena bhikkhū chakaṇenapi paṇḍumattikāyapi cīvaraṁ rajanti. The robes were discolored. Cīvaraṁ dubbaṇṇaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to use six kinds of dye: “Anujānāmi, bhikkhave, cha rajanāni—dye from roots, dye from wood, dye from bark, dye from leaves, dye from flowers, and dye from fruit.” mūlarajanaṁ, khandharajanaṁ, tacarajanaṁ, pattarajanaṁ, puppharajanaṁ, phalarajanan”ti.

The monks dyed the robes in cold water. Tena kho pana samayena bhikkhū sītudakāya cīvaraṁ rajanti. The robes were smelly. Cīvaraṁ duggandhaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a dye-pot to boil the dye.” “Anujānāmi, bhikkhave, rajanaṁ pacituṁ cullaṁ rajanakumbhin”ti.

The dye boiled over. Rajanaṁ uttariyati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to attach a collar.” “Anujānāmi, bhikkhave, uttarāḷumpaṁ bandhitun”ti.

The monks did not know whether the dye was ready or not. Tena kho pana samayena bhikkhū na jānanti rajanaṁ pakkaṁ vā apakkaṁ vā. Bhagavato etamatthaṁ ārocesuṁ.

“You should put a drop in water or on the back of your nail.” “Anujānāmi, bhikkhave, udake vā nakhapiṭṭhikāya vā thevakaṁ dātun”ti.

To empty the pot, the monks tilted it. Tena kho pana samayena bhikkhū rajanaṁ oropentā kumbhiṁ āviñchanti. The pot broke. Kumbhī bhijjati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a dye-ladle, with or without a handle.” “Anujānāmi, bhikkhave, rajanuḷuṅkaṁ daṇḍakathālakan”ti.

The monks did not have a vessel for the dye. Tena kho pana samayena bhikkhūnaṁ rajanabhājanaṁ na saṁvijjati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a basin for dye, a waterpot for dye.” “Anujānāmi, bhikkhave, rajanakolambaṁ rajanaghaṭan”ti.

The monks were kneading the robes in basins and bowls. Tena kho pana samayena bhikkhū pātiyāpi pattepi cīvaraṁ omaddanti. The robes tore. Cīvaraṁ paribhijjati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a dyeing trough.” “Anujānāmi, bhikkhave, rajanadoṇikan”ti.

The monks spread the robes on the ground. Tena kho pana samayena bhikkhū chamāya cīvaraṁ pattharanti. The robes became dirty. Cīvaraṁ paṁsukitaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a spread of grass.” “Anujānāmi, bhikkhave, tiṇasanthārakan”ti.

The grass was eaten by termites. Tiṇasanthārako upacikāhi khajjati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a bamboo robe rack and a clothesline.” “Anujānāmi, bhikkhave, cīvaravaṁsaṁ cīvararajjun”ti.

They hung up the robes by the middle. Majjhena laggenti. The dye dripped from both sides. Rajanaṁ ubhato galati. Bhagavato etamatthaṁ ārocesuṁ.

“You should fasten them at the edge.” “Anujānāmi, bhikkhave, kaṇṇe bandhitun”ti.

The edge became worn. Kaṇṇo jīrati. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a string for the edge.” “Anujānāmi, bhikkhave, kaṇṇasuttakan”ti.

The dye dripped from one edge. Rajanaṁ ekato galati. Bhagavato etamatthaṁ ārocesuṁ.

“You should dye them by repeatedly turning them over, and you shouldn’t leave while they’re still dripping.” “Anujānāmi, bhikkhave, samparivattakaṁ samparivattakaṁ rajetuṁ, na ca acchinne theve pakkamitun”ti.

The robes were starchy. Tena kho pana samayena cīvaraṁ patthinnaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.

“You should rinse them in water.” “Anujānāmi, bhikkhave, udake osāretun”ti.

The robes were stiff. Tena kho pana samayena cīvaraṁ pharusaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.

“You should beat them with your hands.” “Anujānāmi, bhikkhave, pāṇinā ākoṭetun”ti.

At that time the monks wore robes consisting of a single piece of cloth, the color of ivory. Tena kho pana samayena bhikkhū acchinnakāni cīvarāni dhārenti dantakāsāvāni. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re just like householders who indulge in worldly pleasures!” “seyyathāpi nāma gihī kāmabhogino”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t wear robes consisting of a single piece of cloth. “Na, bhikkhave, acchinnakāni cīvarāni dhāretabbāni. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

15. The instruction on robes made of pieces 15. Chinnakacīvarānujānana

After staying at Rājagaha for as long as he liked, the Buddha set out wandering toward the southern hills. Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena dakkhiṇāgiri tena cārikaṁ pakkāmi. He saw the fields of Magadha laid out in rectangles defined by long and short boundaries and their intersections. He said to Venerable Ānanda, Addasā kho bhagavā magadhakhettaṁ acchibaddhaṁ pāḷibaddhaṁ mariyādabaddhaṁ siṅghāṭakabaddhaṁ, disvāna āyasmantaṁ ānandaṁ āmantesi—“Ānanda, have a look at these fields.” “passasi no tvaṁ, ānanda, magadhakhettaṁ acchibaddhaṁ pāḷibaddhaṁ mariyādabaddhaṁ siṅghāṭakabaddhan”ti?

“Yes, sir.” “Evaṁ, bhante”ti.

“Are you able to make this kind of robe for the monks?” “Ussahasi tvaṁ, ānanda, bhikkhūnaṁ evarūpāni cīvarāni saṁvidahitun”ti?

“I am.” “Ussahāmi, bhagavā”ti.

After staying in the southern hills for as long as he liked, the Buddha returned to Rājagaha. Atha kho bhagavā dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā punadeva rājagahaṁ paccāgañchi. Ānanda then made robes for a number of monks. He went to the Buddha and said, Atha kho āyasmā ānando sambahulānaṁ bhikkhūnaṁ cīvarāni saṁvidahitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca—“Sir, please have a look at the robes I’ve made.” “passatu me, bhante, bhagavā cīvarāni saṁvidahitānī”ti.

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

“Ānanda is clever. He understands the detailed meaning of what I’ve spoken in brief. “paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando; yatra hi nāma mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānissati, He can make long strips, short strips, large panels, medium-sized panels, middle sections, intermediate sections, a neckpiece, a calf-piece, and outer sections. In this way the robe will be made of pieces, making it worthless, appropriate for monastics, and undesirable for one’s enemies. kusimpi nāma karissati, aḍḍhakusimpi nāma karissati, maṇḍalampi nāma karissati, aḍḍhamaṇḍalampi nāma karissati, vivaṭṭampi nāma karissati, anuvivaṭṭampi nāma karissati, gīveyyakampi nāma karissati, jaṅgheyyakampi nāma karissati, bāhantampi nāma karissati, chinnakaṁ bhavissati, satthalūkhaṁ samaṇasāruppaṁ paccatthikānañca anabhicchitaṁ.

Your outer robe should be made of pieces and so should your upper robe and sarong.” Anujānāmi, bhikkhave, chinnakaṁ saṅghāṭiṁ chinnakaṁ uttarāsaṅgaṁ chinnakaṁ antaravāsakan”ti.

16. The instruction on the three robes 16. Ticīvarānujānana

After staying at Rājagaha for as long as he liked, the Buddha set out wandering toward Vesālī. Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. On the road between Rājagaha and Vesālī the Buddha saw a number of monks walking along, loaded up with robes on their heads, shoulders, and hips. He thought, Addasa bhagavā antarā ca rājagahaṁ antarā ca vesāliṁ addhānamaggappaṭipanno sambahule bhikkhū cīvarehi ubbhaṇḍite sīsepi cīvarabhisiṁ karitvā khandhepi cīvarabhisiṁ karitvā kaṭiyāpi cīvarabhisiṁ karitvā āgacchante, disvāna bhagavato etadahosi—“These foolish men have turned to an abundance in robes too readily. “atilahuṁ kho ime moghapurisā cīvare bāhullāya āvattā. Let me set a limit on robes for the monks.” Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyan”ti.

Wandering on, the Buddha eventually arrived at Vesālī where he stayed at the Gotamaka Shrine. Atha kho bhagavā anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati gotamake cetiye. At that time it was midwinter, when the days are cold and snowy. The Buddha sat outside at night without being cold, wearing only one robe. Tena kho pana samayena bhagavā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye rattiṁ ajjhokāse ekacīvaro nisīdi. Na bhagavantaṁ sītaṁ ahosi. Becoming cold at the end of the first part of the night, he put on a second robe. Nikkhante paṭhame yāme sītaṁ bhagavantaṁ ahosi. Dutiyaṁ bhagavā cīvaraṁ pārupi. Na bhagavantaṁ sītaṁ ahosi. Becoming cold once again at the end of the middle part of the night, he put on a third robe. Nikkhante majjhime yāme sītaṁ bhagavantaṁ ahosi. Tatiyaṁ bhagavā cīvaraṁ pārupi. Na bhagavantaṁ sītaṁ ahosi. At the end of the last part of the night, when the sky was flaring up at dawn, he became cold once more. Putting on a fourth robe, he was fine. Nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā sītaṁ bhagavantaṁ ahosi. Catutthaṁ bhagavā cīvaraṁ pārupi. Na bhagavantaṁ sītaṁ ahosi. He thought, “Even those on this spiritual path who come from good families, who are sensitive to the cold and fear the cold, are able to get by with three robes. Atha kho bhagavato etadahosi—“yepi kho te kulaputtā imasmiṁ dhammavinaye sītālukā sītabhīrukā tepi sakkonti ticīvarena yāpetuṁ. Let me set a limit on robes for the monks. Let me allow them three robes.” Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyaṁ, ticīvaraṁ anujāneyyan”ti.

Soon afterwards the Buddha gave a teaching and addressed the monks. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—He told them what had happened “idhāhaṁ, bhikkhave, antarā ca rājagahaṁ antarā ca vesāliṁ addhānamaggappaṭipanno addasaṁ sambahule bhikkhū cīvarehi ubbhaṇḍite sīsepi cīvarabhisiṁ karitvā khandhepi cīvarabhisiṁ karitvā kaṭiyāpi cīvarabhisiṁ karitvā āgacchante, disvāna me etadahosi—‘atilahuṁ kho ime moghapurisā cīvare bāhullāya āvattā. Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyan’ti. Idhāhaṁ, bhikkhave, sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye rattiṁ ajjhokāse ekacīvaro nisīdiṁ. Na maṁ sītaṁ ahosi. Nikkhante paṭhame yāme sītaṁ maṁ ahosi. Dutiyāhaṁ cīvaraṁ pārupiṁ. Na maṁ sītaṁ ahosi. Nikkhante majjhime yāme sītaṁ maṁ ahosi. Tatiyāhaṁ cīvaraṁ pārupiṁ. Na maṁ sītaṁ ahosi. Nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā sītaṁ maṁ ahosi. Catutthāhaṁ cīvaraṁ pārupiṁ. Na maṁ sītaṁ ahosi. and what he had thought, adding: Tassa mayhaṁ, bhikkhave, etadahosi—‘yepi kho te kulaputtā imasmiṁ dhammavinaye sītālukā sītabhīrukā tepi sakkonti ticīvarena yāpetuṁ. Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyaṁ, ticīvaraṁ anujāneyyan’ti.

“I allow you three robes: a double-layered outer robe, a single-layered upper robe, and a single-layered sarong.” Anujānāmi, bhikkhave, ticīvaraṁ—diguṇaṁ saṅghāṭiṁ, ekacciyaṁ uttarāsaṅgaṁ, ekacciyaṁ antaravāsakan”ti.

17. Discussion on extra robes 17. Atirekacīvarakathā

When they heard that the Buddha had allowed three robes, Tena kho pana samayena chabbaggiyā bhikkhū—“bhagavatā ticīvaraṁ anuññātan”ti—the monks from the group of six went to the village in one set of three, stayed in the monastery in another set, and went bathing in yet another set. aññeneva ticīvarena gāmaṁ pavisanti, aññena ticīvarena ārāme acchanti, aññena ticīvarena nahānaṁ otaranti. 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 keep extra robes?” “kathañhi nāma chabbaggiyā bhikkhū atirekacīvaraṁ dhāressantī”ti. They told the Buddha. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. 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 keep extra robes. “na, bhikkhave, atirekacīvaraṁ dhāretabbaṁ. If you do, you should be dealt with according to the rule.” Yo dhāreyya, yathādhammo kāretabbo”ti.

Soon, Venerable Ānanda was offered an extra robe. Tena kho pana samayena āyasmato ānandassa atirekacīvaraṁ uppannaṁ hoti. He wanted to give it to Venerable Sāriputta Āyasmā ca ānando taṁ cīvaraṁ āyasmato sāriputtassa dātukāmo hoti. who was staying at Sāketa. Āyasmā ca sāriputto sākete viharati. Atha kho āyasmato ānandassa etadahosi—Knowing that the Buddha had laid down a rule against having an extra robe, he thought, “bhagavatā sikkhāpadaṁ paññattaṁ—‘na atirekacīvaraṁ dhāretabban’ti. Idañca me atirekacīvaraṁ uppannaṁ. Ahañcimaṁ cīvaraṁ āyasmato sāriputtassa dātukāmo. Āyasmā ca sāriputto sākete viharati. “What should I do now?” Kathaṁ nu kho mayā paṭipajjitabban”ti? He told the Buddha, who said, Bhagavato etamatthaṁ ārocesi. “How long is it, Ānanda, before Sāriputta returns?” “Kīvaciraṁ panānanda, sāriputto āgacchissatī”ti?

“Nine or ten days.” “Navamaṁ vā, bhagavā, divasaṁ, dasamaṁ vā”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 should keep an extra robe for ten days at the most.” “anujānāmi, bhikkhave, dasāhaparamaṁ atirekacīvaraṁ dhāretun”ti.

Soon the monks were given extra robes. Tena kho pana samayena bhikkhūnaṁ atirekacīvaraṁ uppannaṁ hoti. Atha kho bhikkhūnaṁ etadahosi—Not knowing what to do with them, “kathaṁ nu kho amhehi atirekacīvare paṭipajjitabban”ti? they told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to assign an extra robe to another.” “Anujānāmi, bhikkhave, atirekacīvaraṁ vikappetun”ti.

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

On that occasion the sarong of a certain monk had a hole. Tena kho pana samayena aññatarassa bhikkhuno antaravāsako chiddo hoti. He thought, Atha kho tassa bhikkhuno etadahosi—“The Buddha has allowed three robes: “bhagavatā ticīvaraṁ anuññātaṁ—a double-layered outer robe, a single-layered upper robe, and a single-layered sarong. diguṇā saṅghāṭi, ekacciyo uttarāsaṅgo, ekacciyo antaravāsako. Since my sarong has a hole, Ayañca me antaravāsako chiddo. let me add a patch. It will have a double layer of cloth on all sides, but only a single layer in the middle.” Yannūnāhaṁ aggaḷaṁ acchupeyyaṁ, samantato dupaṭṭaṁ bhavissati, majjhe ekacciyan”ti. And that’s what he did. Atha kho so bhikkhu aggaḷaṁ acchupesi.

Just then the Buddha was walking about the dwellings, and he saw that monk patching his robe. He went up to that monk and said, Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto taṁ bhikkhuṁ aggaḷaṁ acchupentaṁ, disvāna yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṁ bhikkhuṁ etadavoca—“What are you doing, monk?” “kiṁ tvaṁ, bhikkhu, karosī”ti?

“I’m patching my robe, sir.” “Aggaḷaṁ, bhagavā, acchupemī”ti.

“Well done. “Sādhu sādhu, bhikkhu; It’s good that you are patching your robe.” sādhu kho tvaṁ, bhikkhu, aggaḷaṁ acchupesī”ti.

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

“When the cloth is new or nearly new, I allow a double-layered outer robe, a single-layered upper robe, and a single-layered sarong. “anujānāmi, bhikkhave, ahatānaṁ dussānaṁ ahatakappānaṁ diguṇaṁ saṅghāṭiṁ, ekacciyaṁ uttarāsaṅgaṁ, ekacciyaṁ antaravāsakaṁ; When the cloth is worn, I allow an outer robe of four layers, a double-layered upper robe, and a double-layered sarong. utuddhaṭānaṁ dussānaṁ catugguṇaṁ saṅghāṭiṁ, diguṇaṁ uttarāsaṅgaṁ, diguṇaṁ antaravāsakaṁ; With rags, you may have as much as you like. paṁsukūle yāvadatthaṁ; With scraps of cloth from a shop, you should search for them. pāpaṇike ussāho karaṇīyo. And I allow patches, mending, hems, strips of cloth for marking, and strengthening.” Anujānāmi, bhikkhave, aggaḷaṁ tunnaṁ ovaṭṭikaṁ kaṇḍusakaṁ daḷhīkamman”ti.

18. The account of Visākhā 18. Visākhāvatthu

After staying at Benares for as long as he liked, the Buddha set out wandering toward Sāvatthī. Atha kho bhagavā bārāṇasiyaṁ 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.

Soon afterwards Visākhā Migāramātā went to the Buddha, bowed, and sat down. Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. When the Buddha had instructed, inspired, and gladdened her with a teaching, Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Visākhā said, Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā 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, Visākhā got up from her seat, bowed down, circumambulated him with her right side toward him, and left. Atha kho visākhā migāramātā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

The following morning it was pouring down from a great storm extending over the four continents. Tena kho pana samayena tassā rattiyā accayena cātuddīpiko mahāmegho pāvassi. The Buddha said to the monks, Atha kho bhagavā bhikkhū āmantesi—“It rains on the four continents just as it rains here in the Jeta Grove. “yathā, bhikkhave, jetavane vassati evaṁ catūsu dīpesu vassati. Bathe in the rain, monks. Ovassāpetha, bhikkhave, kāyaṁ. This is the last great storm of this kind.” Ayaṁ pacchimako cātuddīpiko mahāmegho”ti.

Saying, “Yes, sir,” they took off their robes and bathed in the rain. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissuṇitvā nikkhittacīvarā kāyaṁ ovassāpenti.

When Visākhā had had various kinds of fine foods prepared, she told a slave, Atha kho visākhā migāramātā paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā dāsiṁ āṇāpesi—“Go to the monastery and tell the Buddha that the meal is ready.” “gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan”ti.

Saying, “Yes, ma’am,” she went to the monastery and saw the monks bathing naked in the rain. She thought, “Evaṁ, ayye”ti kho sā dāsī visākhāya migāramātuyā paṭissuṇitvā ārāmaṁ gantvā addasa bhikkhū nikkhittacīvare kāyaṁ ovassāpente, disvāna—“There are no monks in the monastery, just Ājīvaka ascetics bathing in the rain.” “natthi ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī”ti—She returned and told Visākhā what had happened. yena visākhā migāramātā tenupasaṅkami; upasaṅkamitvā visākhaṁ migāramātaraṁ etadavoca—“natthayye, ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī”ti. Being wise and discerning, Visākhā thought, “No doubt the venerables are bathing naked in the rain. Atha kho visākhāya migāramātuyā paṇḍitāya viyattāya medhāviniyā etadahosi—“nissaṁsayaṁ kho ayyā nikkhittacīvarā kāyaṁ ovassāpenti. It’s only because of her ignorance that she thinks as she does.” Sāyaṁ bālā maññittha—natthi ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī”ti, puna dāsiṁ āṇāpesi—So she sent the slave back to the monastery with the same instructions. “gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan”ti.

When the monks had cooled their bodies and felt invigorated, they took their robes and entered their dwellings. Atha kho te bhikkhū gattāni sītiṁ karitvā kallakāyā cīvarāni gahetvā yathāvihāraṁ pavisiṁsu. When the slave arrived, she didn’t see any monks. She thought, Atha kho sā dāsī ārāmaṁ gantvā bhikkhū apassantī—“There are no monks in the monastery. It’s empty.” “natthi ārāme bhikkhū, suñño ārāmo”ti—She returned and told Visākhā what had happened. yena visākhā migāramātā tenupasaṅkami; upasaṅkamitvā visākhaṁ migāramātaraṁ etadavoca—“natthayye, ārāme bhikkhū, suñño ārāmo”ti. Once again Visākhā realized what was going on, Atha kho visākhāya migāramātuyā paṇḍitāya viyattāya medhāviniyā etadahosi—“nissaṁsayaṁ kho ayyā gattāni sītiṁ karitvā kallakāyā cīvarāni gahetvā yathāvihāraṁ paviṭṭhā. Sāyaṁ bālā maññittha—natthi ārāme bhikkhū, suñño ārāmo”ti, puna dāsiṁ āṇāpesi—and she told the slave to go to the monastery one more time. “gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan”ti.

When the message had been delivered, the Buddha said to the monks, Atha kho bhagavā bhikkhū āmantesi—“Get your bowls and robes. It’s time for the meal.” “sandahatha, bhikkhave, pattacīvaraṁ; kālo bhattassā”ti.

“Yes, sir.” “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.

The Buddha robed up and took his bowl and robe. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya—Then, just as a strong man might bend or stretch his arm, the Buddha disappeared from the Jeta Grove and appeared at Visākhā’s gatehouse. seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito visākhāya migāramātuyā koṭṭhake pāturahosi. He sat down on the prepared seat together with the Sangha of monks. Nisīdi bhagavā paññatte āsane saddhiṁ bhikkhusaṅghena.

Visākhā thought, “The power and might of the Buddha are truly amazing. Atha kho visākhā migāramātā—“acchariyaṁ vata bho, abbhutaṁ vata bho. The water is flowing knee-deep, even waist-deep, yet not a single monk has wet feet or wet robes.” Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma jaṇṇukamattesupi oghesu pavattamānesu, kaṭimattesupi oghesu pavattamānesu, na hi nāma ekabhikkhussapi pādā vā cīvarāni vā allāni bhavissantī”ti—Delighted and joyful, she personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, she sat down to one side haṭṭhā udaggā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. and said, Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca—“Sir, I wish to ask for eight favors.” “aṭṭhāhaṁ, bhante, bhagavantaṁ varāni yācāmī”ti.

“Buddhas don’t grant favors, Visākhā.” “Atikkantavarā kho, visākhe, tathāgatā”ti.

“It’s allowable and blameless.” “Yāni ca, bhante, kappiyāni yāni ca anavajjānī”ti.

“Well then, say what it is.” “Vadehi, visākhe”ti.

“For as long as I live I wish to give rainy-season robes to the Sangha, and I wish to give meals to the newly-arrived and departing monastics, as well as to those who are sick and those nursing the sick. I also wish to give medicines to the sick, a regular supply of congee, and bathing robes to the nuns.” “Icchāmahaṁ, bhante, saṅghassa yāvajīvaṁ vassikasāṭikaṁ dātuṁ, āgantukabhattaṁ dātuṁ, gamikabhattaṁ dātuṁ, gilānabhattaṁ dātuṁ, gilānupaṭṭhākabhattaṁ dātuṁ, gilānabhesajjaṁ dātuṁ, dhuvayāguṁ dātuṁ, bhikkhunisaṅghassa udakasāṭikaṁ dātun”ti.

“But, Visākhā, what reason do you have for asking me for these eight favors?” “Kiṁ pana tvaṁ, visākhe, atthavasaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasī”ti?

Visākhā then told the Buddha what had happened to her slave, “Idhāhaṁ, bhante, dāsiṁ āṇāpesiṁ—‘gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan’ti. Atha kho sā, bhante, dāsī ārāmaṁ gantvā addasa bhikkhū nikkhittacīvare kāyaṁ ovassāpente, disvāna—‘natthi ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī’ti—yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca—‘natthayye, ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī’ti. adding, “Nakedness is gross, disgusting, and repulsive. Asuci, bhante, naggiyaṁ jegucchaṁ paṭikūlaṁ. This is why I wish to give rainy-season robes to the Sangha for as long as I live. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ vassikasāṭikaṁ dātuṁ.

Also, not knowing the streets or where to go, newly-arrived monks will get exhausted while walking for alms. Puna caparaṁ, bhante, āgantuko bhikkhu na vīthikusalo na gocarakusalo kilanto piṇḍāya carati. But if they eat a meal from me, they will get to know the streets and where to go for alms, and they will avoid getting exhausted. So me āgantukabhattaṁ bhuñjitvā vīthikusalo gocarakusalo akilanto piṇḍāya carissati. This is why I wish to give meals to the newly-arrived monks for as long as I live. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ āgantukabhattaṁ dātuṁ.

Also, in trying to get a meal, departing monks may bother the Teacher, or they may arrive late at their destination. Or, if they fail to get a meal, they’ll be weak while traveling. Puna caparaṁ, bhante, gamiko bhikkhu attano bhattaṁ pariyesamāno satthā vā vihāyissati, yattha vā vāsaṁ gantukāmo bhavissati tattha vikāle upagacchissati, kilanto addhānaṁ gamissati. But if they eat a meal from me, they won’t bother the Teacher, they’ll arrive at their destination at an appropriate time, and they won’t be weak while traveling. So me gamikabhattaṁ bhuñjitvā satthā na vihāyissati, yattha vāsaṁ gantukāmo bhavissati tattha kāle upagacchissati, akilanto addhānaṁ gamissati. This is why I wish to give meals to the departing monks for as long as I live. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gamikabhattaṁ dātuṁ.

Also, if sick monks don’t get suitable food, their illness might get worse, or they might die. Puna caparaṁ, bhante, gilānassa bhikkhuno sappāyāni bhojanāni alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati. But if they eat a meal from me, their illness won’t get worse, and they won’t die. Tassa me gilānabhattaṁ bhuttassa ābādho na abhivaḍḍhissati, kālaṅkiriyā na bhavissati. This is why I wish to give meals to the sick monks for as long as I live. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānabhattaṁ dātuṁ.

Also, if the monks who nurse the sick have to get their own meals, they won’t be able to bring back meals for the sick until after midday, and then the sick won’t be able to eat. Puna caparaṁ, bhante, gilānupaṭṭhāko bhikkhu attano bhattaṁ pariyesamāno gilānassa ussūre bhattaṁ nīharissati, bhattacchedaṁ karissati. But if they eat a meal from me, they’ll be able to bring back meals for the sick in good time, and the sick will be able to eat. So me gilānupaṭṭhākabhattaṁ bhuñjitvā gilānassa kālena bhattaṁ nīharissati, bhattacchedaṁ na karissati. This is why I wish to give meals to those monks who nurse the sick for as long as I live. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānupaṭṭhākabhattaṁ dātuṁ.

Also, if the sick monks don’t get suitable medicines, their illness might get worse or they might die. Puna caparaṁ, bhante, gilānassa bhikkhuno sappāyāni bhesajjāni alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati. But if they get medicine from me, their illness won’t get worse, and they won’t die. Tassa me gilānabhesajjaṁ paribhuttassa ābādho na abhivaḍḍhissati, kālaṅkiriyā na bhavissati. This is why I wish to give medicine to the Sangha for as long as I live. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānabhesajjaṁ dātuṁ.

Also, while staying at Andhakavinda, the Buddha allowed congee, seeing ten benefits in it. Puna caparaṁ, bhante, bhagavatā andhakavinde dasānisaṁse sampassamānena yāgu anuññātā. This is why I wish to give a regular supply of congee to the Sangha for as long as I live. Tyāhaṁ, bhante, ānisaṁse sampassamānā icchāmi saṅghassa yāvajīvaṁ dhuvayāguṁ dātuṁ.

Also, sir, on one occasion the nuns were bathing naked at a ford in the river Aciravatī together with sex workers. Idha, bhante, bhikkhuniyo aciravatiyā nadiyā vesiyāhi saddhiṁ naggā ekatitthe nahāyanti. The sex workers teased them, Tā, bhante, vesiyā bhikkhuniyo uppaṇḍesuṁ—‘Venerables, why practice the spiritual life when you’re still young? Why not enjoy worldly pleasures? ‘kiṁ nu kho nāma tumhākaṁ, ayye, daharānaṁ brahmacariyaṁ ciṇṇena, nanu nāma kāmā paribhuñjitabbā; You can practice the spiritual life when you’re old. yadā jiṇṇā bhavissatha tadā brahmacariyaṁ carissatha. In this way you’ll get the benefits of both.’ Evaṁ tumhākaṁ ubho atthā pariggahitā bhavissantī’ti. The nuns felt humiliated. Tā, bhante, bhikkhuniyo vesiyāhi uppaṇḍiyamānā maṅkū ahesuṁ. Nakedness in women is gross, disgusting, and repulsive. Asuci, bhante, mātugāmassa naggiyaṁ jegucchaṁ paṭikūlaṁ. This is why I wish to give bathing robes to the Sangha of nuns for as long as I live.” Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi bhikkhunisaṅghassa yāvajīvaṁ udakasāṭikaṁ dātun”ti.

“But, Visākhā, what benefit do you see that you ask me for these eight favors?” “Kiṁ pana tvaṁ, visākhe, ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasī”ti?

“Well, it will happen that monks who have completed the rainy-season residence in the various regions will come to Sāvatthī to visit the Buddha. “Idha, bhante, disāsu vassaṁvuṭṭhā bhikkhū sāvatthiṁ āgacchissanti bhagavantaṁ dassanāya. If a monk has died, Te bhagavantaṁ upasaṅkamitvā pucchissanti—they’ll ask you about his destination, ‘itthannāmo, bhante, bhikkhu kālaṅkato, tassa kā gati ko abhisamparāyo’ti? and you’ll tell them whether he’s reached the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or perfection. Taṁ bhagavā byākarissati sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā. I’ll then ask those monks Tyāhaṁ upasaṅkamitvā pucchissāmi—whether that dead monk had previously visited Sāvatthī. ‘āgatapubbā nu kho, bhante, tena ayyena sāvatthī’ti? If they say he had, Sace me vakkhanti—I may conclude, ‘āgatapubbā tena bhikkhunā sāvatthī’ti niṭṭhamettha gacchissāmi—‘No doubt that venerable will have enjoyed a rainy-season robe supplied by me. Or he will have enjoyed a meal for newly-arrived monks, a meal for departing monks, a meal for sick monks, a meal for those nursing the sick, medicines, or a regular supply of congee—all given by me.’ ‘nissaṁsayaṁ me paribhuttaṁ tena ayyena vassikasāṭikā vā āgantukabhattaṁ vā gamikabhattaṁ vā gilānabhattaṁ vā gilānupaṭṭhākabhattaṁ vā gilānabhesajjaṁ vā dhuvayāgu vā’ti. When I recall that, I’ll be glad. The gladness will give rise to joy, and the mental joy will make me tranquil. When I’m tranquil, I’ll feel bliss. And when I’m blissful, my mind will be stilled. Tassā me tadanussarantiyā pāmujjaṁ jāyissati, pamuditāya pīti jāyissati, pītimanāya kāyo passambhissati, passaddhakāyā sukhaṁ vediyissāmi, sukhiniyā cittaṁ samādhiyissati. In this way I’ll develop the spiritual faculties, the spiritual powers, and the factors of awakening. Sā me bhavissati indriyabhāvanā balabhāvanā bojjhaṅgabhāvanā. It’s because of this benefit that I ask for these eight favors.” Imāhaṁ, bhante, ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācāmī”ti.

“Well said, Visākhā. “Sādhu sādhu, visākhe; It’s good that you ask me for these eight favors for the sake of this benefit. sādhu kho tvaṁ, visākhe, imaṁ ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasi. I grant you these eight favors.” Anujānāmi te, visākhe, aṭṭha varānī”ti. The Buddha then expressed his appreciation to Visākhā with these verses: Atha kho bhagavā visākhaṁ migāramātaraṁ imāhi gāthāhi anumodi—

“Rejoicing in giving food and drink, “Yā annapānaṁ dadatippamoditā, A virtuous disciple of the Accomplished One, Sīlūpapannā sugatassa sāvikā; Overcoming stinginess, gives a gift. Dadāti dānaṁ abhibhuyya maccharaṁ, It leads to heaven, eliminates sadness, and brings bliss. Sovaggikaṁ sokanudaṁ sukhāvahaṁ.

By means of the stainless path, Dibbaṁ sā labhate āyuṁ, She obtains heaven and long life. Āgamma maggaṁ virajaṁ anaṅgaṇaṁ; Desiring merit, happy and healthy, Sā puññakāmā sukhinī anāmayā, She rejoices in heaven for a long time.” Saggamhi kāyamhi ciraṁ pamodatī”ti.

When the Buddha had expressed his appreciation, he got up from his seat and left. Atha kho bhagavā visākhaṁ migāramātaraṁ imāhi gāthāhi anumoditvā 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 a rainy-season robe, meals for newly-arrived monastics, meals for departing monastics, meals for the sick, meals for those nursing the sick, medicine for the sick, a regular supply of congee, and bathing robes for the Sangha of nuns.” “anujānāmi, bhikkhave, vassikasāṭikaṁ, āgantukabhattaṁ, gamikabhattaṁ, gilānabhattaṁ, gilānupaṭṭhākabhattaṁ, gilānabhesajjaṁ, dhuvayāguṁ, bhikkhunisaṅghassa udakasāṭikan”ti.

The section for recitation on Visākhā is finished. Visākhābhāṇavāro niṭṭhito.

19. The allowance of a sitting mat 19. Nisīdanādianujānana

At one time the monks ate fine food, and then went to sleep absentminded and heedless. Tena kho pana samayena bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti. They emitted semen while dreaming, soiling the furniture. Tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati, senāsanaṁ asucinā makkhiyati.

Soon afterwards the Buddha was walking about the dwellings with Venerable Ānanda as his attendant. Noticing that soiled furniture, he asked Ānanda what had happened. Atha kho bhagavā āyasmatā ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto addasa senāsanaṁ asucinā makkhitaṁ, disvāna āyasmantaṁ ānandaṁ āmantesi—“kiṁ etaṁ, ānanda, senāsanaṁ makkhitan”ti? Ānanda told him, “Etarahi, bhante, bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti. Tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati; tayidaṁ, bhagavā, senāsanaṁ asucinā makkhitan”ti. and the Buddha said, “That’s how it is, Ānanda. “Evametaṁ, ānanda, evametaṁ, ānanda. For those who go to sleep absentminded and heedless, semen is emitted while dreaming. Muccati hi, ānanda, muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci. But for those who fall asleep mindful and heedful, this doesn’t happen, Ye te, ānanda, bhikkhū upaṭṭhitassatī sampajānā niddaṁ okkamanti, tesaṁ asuci na muccati. nor does it for ordinary people who are free from sensual desire. Yepi te, ānanda, puthujjanā kāmesu vītarāgā, tesampi asuci na muccati. And, Ānanda, it’s impossible for a perfected one to emit semen.” Aṭṭhānametaṁ, ānanda, anavakāso yaṁ arahato asuci mucceyyā”ti.

Soon afterwards the Buddha gave a teaching and addressed the monks, Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—telling them what had happened. “idhāhaṁ, bhikkhave, ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto addasaṁ senāsanaṁ asucinā makkhitaṁ, disvāna ānandaṁ āmantesiṁ—‘kiṁ etaṁ, ānanda, senāsanaṁ makkhitan’ti? ‘Etarahi, bhante, bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti. Tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati; tayidaṁ, bhagavā, senāsanaṁ asucinā makkhitan’ti. ‘Evametaṁ, ānanda, evametaṁ, ānanda, muccati hi, ānanda, muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci. He then said: Ye te, ānanda, bhikkhū upaṭṭhitassatī sampajānā niddaṁ okkamanti, tesaṁ asuci na muccati. Yepi te, ānanda, puthujjanā kāmesu vītarāgā tesampi asuci na muccati. Aṭṭhānametaṁ, ānanda, anavakāso yaṁ arahato asuci mucceyyā’ti.

And, monks, I allow a sitting mat to protect the body, the robes, and the furniture.” Anujānāmi, bhikkhave, kāyaguttiyā cīvaraguttiyā senāsanaguttiyā nisīdanan”ti.

But the sitting mat was too small. It did not protect the entire piece of furniture. Tena kho pana samayena atikhuddakaṁ nisīdanaṁ na sabbaṁ senāsanaṁ saṅgopeti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to make a sheet as large as you like.” “Anujānāmi, bhikkhave, yāvamahantaṁ paccattharaṇaṁ ākaṅkhati tāvamahantaṁ paccattharaṇaṁ kātun”ti.

On one occasion Venerable Ānanda’s preceptor, Venerable Belaṭṭhasīsa, had carbuncles, Tena kho pana samayena āyasmato ānandassa upajjhāyassa āyasmato belaṭṭhasīsassa thullakacchābādho hoti. with pus causing his robes to stick to his body. Tassa lasikāya cīvarāni kāye lagganti. To detach them, the monks kept on moistening his robes with water. Tāni bhikkhū udakena temetvā temetvā apakaḍḍhanti. As the Buddha was walking about the dwellings, he noticed the monks doing 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 illness does this monk have?” “kiṁ imassa, bhikkhave, bhikkhuno ābādho”ti?

“He has carbuncles, sir. “Imassa, bhante, āyasmato thullakacchābādho. Lasikāya cīvarāni kāye lagganti. That’s why we’re doing this.” 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, or a carbuncle, I allow an itch-covering cloth.” “anujānāmi, bhikkhave, yassa kaṇḍu vā piḷakā vā assāvo vā thullakacchu vā ābādho kaṇḍuppaṭicchādin”ti.

On one occasion Visākhā took a washcloth and went to the Buddha. She bowed, sat down, Atha kho visākhā migāramātā mukhapuñchanacoḷaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca—“Sir, please accept this washcloth for my long-lasting benefit and happiness.” “paṭiggaṇhātu me, bhante, bhagavā mukhapuñchanacoḷaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. The Buddha accepted it Paṭiggahesi bhagavā mukhapuñchanacoḷaṁ. and then instructed, inspired, and gladdened her with a teaching. Atha kho bhagavā visākhaṁ migāramātaraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. She got up from her seat, bowed down, circumambulated him with her right side toward him, and left. Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā 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—

“I allow washcloths.” “anujānāmi, bhikkhave, mukhapuñchanacoḷakan”ti.

At that time Venerable Ānanda had a friend called Roja the Mallian. Tena kho pana samayena rojo mallo āyasmato ānandassa sahāyo hoti. Roja had left an old linen cloth with Ānanda, Rojassa mallassa khomapilotikā āyasmato ānandassa hatthe nikkhittā hoti. and it so happened that Ānanda needed such a cloth. Āyasmato ca ānandassa khomapilotikāya attho hoti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to take things on trust from someone who has five qualities: “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṁ gahetuṁ—they’re a friend, they’re a close companion, they’ve spoken about it, they’re alive, and you know they’ll be pleased if you take it.” sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, jānāti ca—gahite me attamano bhavissatīti. Anujānāmi, bhikkhave, imehi pañcahaṅgehi samannāgatassa vissāsaṁ gahetun”ti.

At that time the monks had enough robes, Tena kho pana samayena bhikkhūnaṁ paripuṇṇaṁ hoti ticīvaraṁ. but they needed water filters and bags. Attho ca hoti parissāvanehipi thavikāhipi. Bhagavato etamatthaṁ ārocesuṁ.

“I allow cloth for requisites.” “Anujānāmi, bhikkhave, parikkhāracoḷakan”ti.

20. Discussion of the smallest robe-cloth that can be assigned to another, etc. 20. Pacchimavikappanupagacīvarādikathā

Soon afterwards the monks thought, Atha kho bhikkhūnaṁ etadahosi—“These things that have been allowed by the Buddha—the three robes, the rainy-season robe, the sitting mat, the sheet, the itch-covering cloth, the washcloth, and the cloth for requisites—are they all to be determined or to be assigned to another?” “yāni tāni bhagavatā anuññātāni ticīvaranti vā vassikasāṭikāti vā nisīdananti vā paccattharaṇanti vā kaṇḍuppaṭicchādīti vā mukhapuñchanacoḷanti vā parikkhāracoḷanti vā, sabbāni tāni adhiṭṭhātabbāni nu kho, udāhu vikappetabbānī”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You should determine the three robes, not assign them to another; “Anujānāmi, bhikkhave, ticīvaraṁ adhiṭṭhātuṁ na vikappetuṁ; you should determine the rainy-season robe for the four months of the rainy season, and apart from that assign it to another; vassikasāṭikaṁ vassānaṁ cātumāsaṁ adhiṭṭhātuṁ, tato paraṁ vikappetuṁ; you should determine the sitting mat, not assign it to another; nisīdanaṁ adhiṭṭhātuṁ na vikappetuṁ; you should determine a sheet, not assign it to another; paccattharaṇaṁ adhiṭṭhātuṁ na vikappetuṁ; you should determine an itch-covering cloth for as long as you’re sick, and apart from that assign it to another; kaṇḍuppaṭicchādiṁ yāva ābādhā adhiṭṭhātuṁ tato paraṁ vikappetuṁ; you should determine a washcloth, not assign it to another; mukhapuñchanacoḷaṁ adhiṭṭhātuṁ na vikappetuṁ; you should determine a cloth for requisites, not assign it to another.” parikkhāracoḷaṁ adhiṭṭhātuṁ na vikappetun”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“What’s the size of the smallest robe-cloth that can be assigned to another?” “kittakaṁ pacchimaṁ nu kho cīvaraṁ vikappetabban”ti? Bhagavato etamatthaṁ ārocesuṁ.

“The smallest robe-cloth you should assign to another is one that’s eight standard fingerbreadths long and four wide.” “Anujānāmi, bhikkhave, āyāmena aṭṭhaṅgulaṁ sugataṅgulena caturaṅgulavitthataṁ pacchimaṁ cīvaraṁ vikappetun”ti.

At that time Venerable Mahākassapa’s rag robes were heavy. Tena kho pana samayena āyasmato mahākassapassa paṁsukūlakato garuko hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to mend roughly with thread.” “Anujānāmi, bhikkhave, suttalūkhaṁ kātun”ti.

The corners became deformed. Vikaṇṇo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to remove the deformity.” “Anujānāmi, bhikkhave, vikaṇṇaṁ uddharitun”ti.

The cloth frayed. Suttā okiriyanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to add a lengthwise border and a crosswise border.” “Anujānāmi, bhikkhave, anuvātaṁ paribhaṇḍaṁ āropetun”ti.

On one occasion the panels of an outer robe were breaking up. Tena kho pana samayena saṅghāṭiyā pattā lujjanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to darn.” “Anujānāmi, bhikkhave, aṭṭhapadakaṁ kātun”ti.

At one time, while making a set of three robes for a monk, there was not enough cloth to make all three out of pieces. Tena kho pana samayena aññatarassa bhikkhuno ticīvare kayiramāne sabbaṁ chinnakaṁ nappahoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow two robes made of pieces and one that isn’t.” “Anujānāmi, bhikkhave, dve chinnakāni ekaṁ acchinnakan”ti.

There was not enough cloth to make two out of pieces. Dve chinnakāni ekaṁ acchinnakaṁ nappahoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow one robe made of pieces and two that are not.” “Anujānāmi, bhikkhave, dve acchinnakāni ekaṁ chinnakan”ti.

There was not enough cloth to make one out of pieces. Dve acchinnakāni ekaṁ chinnakaṁ nappahoti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to add a further supply. “Anujānāmi, bhikkhave, anvādhikampi āropetuṁ. But you shouldn’t wear robes none of which are cut into pieces. Na ca, bhikkhave, sabbaṁ acchinnakaṁ dhāretabbaṁ. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

On one occasion a monk who had been given much robe-cloth Tena kho pana samayena aññatarassa bhikkhuno bahuṁ cīvaraṁ uppannaṁ hoti. wanted to give it to his mother and father. So ca taṁ cīvaraṁ mātāpitūnaṁ dātukāmo hoti. Bhagavato etamatthaṁ ārocesuṁ.

“If you’re giving to your mother and father, what can I say? “Mātāpitaroti kho, bhikkhave, dadamāne kiṁ vadeyyāma? I allow you to give to your mother and father. Anujānāmi, bhikkhave, mātāpitūnaṁ dātuṁ. But, monks, a gift of faith shouldn’t be ruined. Na ca, bhikkhave, saddhādeyyaṁ vinipātetabbaṁ. If you do, you commit an offense of wrong conduct.” Yo vinipāteyya, āpatti dukkaṭassā”ti.

On one occasion a monk left one of his robes in the Blind Men’s Grove and then entered the village for alms in just his sarong and upper robe. Tena kho pana samayena aññataro bhikkhu andhavane cīvaraṁ nikkhipitvā santaruttarena gāmaṁ piṇḍāya pāvisi. Thieves stole that robe, Corā taṁ cīvaraṁ avahariṁsu. and as a result he became poorly dressed. So bhikkhu duccoḷo hoti lūkhacīvaro. When other monks asked him why, Bhikkhū evamāhaṁsu—“kissa tvaṁ, āvuso, duccoḷo lūkhacīvarosī”ti? he told them what had happened. “Idhāhaṁ, āvuso, andhavane cīvaraṁ nikkhipitvā santaruttarena gāmaṁ piṇḍāya pāvisiṁ. Corā taṁ cīvaraṁ avahariṁsu. Tenāhaṁ duccoḷo lūkhacīvaro”ti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t enter a village in just your sarong and upper robe. “Na, bhikkhave, santaruttarena gāmo pavisitabbo. If you do, you commit an offense of wrong conduct.” Yo paviseyya, āpatti dukkaṭassā”ti.

Soon afterwards Venerable Ānanda, being absentminded, entered a village in just his sarong and upper robe. Tena kho pana samayena āyasmā ānando assatiyā santaruttarena gāmaṁ piṇḍāya pāvisi. The monks said to him, Bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ—“Hasn’t the Buddha laid down a rule against entering the village in just a sarong and an upper robe?” “nanu, āvuso ānanda, bhagavatā paññattaṁ—‘na santaruttarena gāmo pavisitabbo’ti? Kissa tvaṁ, āvuso ānanda, santaruttarena gāmaṁ paviṭṭho”ti? Ānanda told them what had happened. “Saccaṁ, āvuso, bhagavatā paññattaṁ—‘na santaruttarena gāmo pavisitabbo’ti. Api cāhaṁ assatiyā paviṭṭho”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“There are five reasons for leaving behind the outer robe, the upper robe, or the sarong: “Pañcime, bhikkhave, paccayā saṅghāṭiyā nikkhepāya—you’re sick; it’s the rainy season; you’re going to cross a river; the dwelling is protected by a door; you have participated in the robe-making ceremony. gilāno vā hoti, vassikasaṅketaṁ vā hoti, nadīpāraṁ gantuṁ vā hoti, aggaḷaguttivihāro vā hoti, atthatakathinaṁ vā hoti. Ime kho, bhikkhave, pañca paccayā saṅghāṭiyā nikkhepāya.

Pañcime, bhikkhave, paccayā uttarāsaṅgassa nikkhepāya …pe… antaravāsakassa nikkhepāya—gilāno vā hoti, vassikasaṅketaṁ vā hoti, nadīpāraṁ gantuṁ vā hoti, aggaḷaguttivihāro vā hoti, atthatakathinaṁ vā hoti. Ime kho, bhikkhave, pañca paccayā uttarāsaṅgassa antaravāsakassa nikkhepāya.

There are five reasons for leaving behind the rainy-season robe: Pañcime, bhikkhave, paccayā vassikasāṭikāya nikkhepāya—you’re sick; you’re going outside the monastery zone; you’re going to cross a river; the dwelling is protected by a door; the rainy-season robe hasn’t been sewn or is unfinished.” gilāno vā hoti, nissīmaṁ gantuṁ vā hoti, nadīpāraṁ gantuṁ vā hoti, aggaḷaguttivihāro vā hoti, vassikasāṭikā akatā vā hoti vippakatā vā. Ime kho, bhikkhave, pañca paccayā vassikasāṭikāya nikkhepāyā”ti.

21. Discussion of robe-cloth given to the Sangha 21. Saṅghikacīvaruppādakathā

At that time a certain monk had spent the rainy season by himself. Tena kho pana samayena aññataro bhikkhu eko vassaṁ vasi. People gave him robe-cloth, intending it for the Sangha. Tattha manussā saṅghassa demāti cīvarāni adaṁsu. He thought, Atha kho tassa bhikkhuno etadahosi—“The Buddha has laid down “bhagavatā paññattaṁ—that a sangha consists of a group of at least four, ‘catuvaggo pacchimo saṅgho’ti. but I’m here by myself. Ahañcamhi ekako. Now these people have given robe-cloth, intending it for the Sangha. Ime ca manussā saṅghassa demāti cīvarāni adaṁsu. Let me take it to Sāvatthī.” Yannūnāhaṁ imāni saṅghikāni cīvarāni sāvatthiṁ hareyyan”ti. He then took that robe-cloth to Sāvatthī and told the Buddha what had happened. Atha kho so bhikkhu tāni cīvarāni ādāya sāvatthiṁ gantvā bhagavato etamatthaṁ ārocesi. The Buddha said, “This robe-cloth is yours until the end of the robe season. “Tuyheva, bhikkhu, tāni cīvarāni yāva kathinassa ubbhārāyā”ti.

It may be that a monk spends the rainy season by himself, “Idha pana, bhikkhave, bhikkhu eko vassaṁ vasati. yet people give him robe-cloth, Tattha manussā—intending it for the Sangha. ‘saṅghassa demā’ti cīvarāni denti. That robe-cloth is his until the end of the robe season.” Anujānāmi, bhikkhave, tasseva tāni cīvarāni yāva kathinassa ubbhārāyā”ti.

At one time a certain monk was living by himself outside the rainy season. Tena kho pana samayena aññataro bhikkhu utukālaṁ eko vasi. People gave him robe-cloth, intending it for the Sangha. Tattha manussā saṅghassa demāti cīvarāni adaṁsu. He thought, Atha kho tassa bhikkhuno etadahosi—“The Buddha has laid down “bhagavatā paññattaṁ—that a sangha consists of a group of at least four, ‘catuvaggo pacchimo saṅgho’ti. but I’m here by myself. Ahañcamhi ekako. Now these people have given robe-cloth, Ime ca manussā—intending it for the Sangha. ‘saṅghassa demā’ti cīvarāni adaṁsu. Let me take it to Sāvatthī.” Yannūnāhaṁ imāni saṅghikāni cīvarāni sāvatthiṁ hareyyan”ti. He then took that robe-cloth to Sāvatthī and told the monks, Atha kho so bhikkhu tāni cīvarāni ādāya sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. who in turn told the Buddha. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. He said, “The present Sangha should distribute it. “Anujānāmi, bhikkhave, sammukhībhūtena saṅghena bhājetuṁ.

It may be that a monk is living by himself outside the rainy season, yet people give him robe-cloth, intending it for the Sangha. Idha pana, bhikkhave, bhikkhu utukālaṁ eko vasati. Tattha manussā—‘saṅghassa demā’ti cīvarāni denti. I allow that monk to determine that robe-cloth as his. Anujānāmi, bhikkhave, tena bhikkhunā tāni cīvarāni adhiṭṭhātuṁ—‘mayhimāni cīvarānī’ti. But if another monk arrives before he has determined that robe-cloth, then he should be given an equal share. Tassa ce, bhikkhave, bhikkhuno taṁ cīvaraṁ anadhiṭṭhite añño bhikkhu āgacchati, samako dātabbo bhāgo. If yet another monk arrives before they’ve distributed that robe-cloth by drawing lots, he too should be given an equal share. Tehi ce, bhikkhave, bhikkhūhi taṁ cīvaraṁ bhājiyamāne, apātite kuse, añño bhikkhu āgacchati, samako dātabbo bhāgo. If still another monk arrives, but after they’ve distributed that robe-cloth by drawing lots, they don’t need to give him a share if they’re unwilling.” Tehi ce, bhikkhave, bhikkhūhi taṁ cīvaraṁ bhājiyamāne, pātite kuse, añño bhikkhu āgacchati, nākāmā dātabbo bhāgo”ti.

On one occasion, after completing the rainy-season residence at Sāvatthī, two senior monks who were brothers, Venerable Isidāsa and Venerable Isibhaṭa, went to a certain village monastery. Tena kho pana samayena dve bhātikā therā, āyasmā ca isidāso āyasmā ca isibhaṭo, sāvatthiyaṁ vassaṁvuṭṭhā aññataraṁ gāmakāvāsaṁ agamaṁsu. Because it was a long time since they had been there, people gave meals together with robe-cloth. Manussā—“cirassāpi therā āgatā”ti—sacīvarāni bhattāni adaṁsu. The resident monks asked them, “Venerables, this robe-cloth belonging to the Sangha was given because of you. Will you accept a share?” Āvāsikā bhikkhū there pucchiṁsu—“imāni, bhante, saṅghikāni cīvarāni there āgamma uppannāni, sādiyissanti therā bhāgan”ti. They replied, “As we understand the teaching of the Buddha, this robe-cloth is just for you until the end of the robe season.” Therā evamāhaṁsu—“yathā kho mayaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāma, tumhākaṁyeva tāni cīvarāni yāva kathinassa ubbhārāyā”ti.

At that time there were three monks who were spending the rains residence at Rājagaha. Tena kho pana samayena tayo bhikkhū rājagahe vassaṁ vasanti. People gave them robe-cloth, intending it for the Sangha. Tattha manussā saṅghassa demāti cīvarāni denti. The monks considered, “The Buddha has laid down that a sangha consists of a group of at least four, but we’re just three. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“bhagavatā paññattaṁ—‘catuvaggo pacchimo saṅgho’ti. Mayañcamhā tayo janā. Now these people have given robe-cloth, intending it for the Sangha. Ime ca manussā saṅghassa demāti cīvarāni denti. What should we do?” Kathaṁ nu kho amhehi paṭipajjitabban”ti?

On that occasion there were a number of senior monks—Venerable Nilavāsī, Venerable Sāṇavāsī, Venerable Gotaka, Venerable Bhagu, and Venerable Phaḷikasantāna—staying at Pāṭaliputta in the Kukkuṭa Monastery. Tena kho pana samayena sambahulā therā, āyasmā ca nilavāsī āyasmā ca sāṇavāsī āyasmā ca gotako āyasmā ca bhagu āyasmā ca phaḷikasantāno, pāṭaliputte viharanti kukkuṭārāme. The monks from Rājagaha went to Pāṭaliputta to ask them. Atha kho te bhikkhū pāṭaliputtaṁ gantvā there pucchiṁsu. They replied, Therā evamāhaṁsu—“As we understand the teaching of the Buddha, that robe-cloth is just for you until the end of the robe season.” “yathā kho mayaṁ āvuso bhagavatā dhammaṁ desitaṁ ājānāma, tumhākaṁyeva tāni cīvarāni yāva kathinassa ubbhārāyā”ti.

22. Upananda the Sakyan 22. Upanandasakyaputtavatthu

At one time, after completing the rainy-season residence at Sāvatthī, Venerable Upananda the Sakyan went to a certain village monastery. Tena kho pana samayena āyasmā upanando sakyaputto sāvatthiyaṁ vassaṁvuṭṭho aññataraṁ gāmakāvāsaṁ agamāsi. Just then the monks there had gathered to distribute the robe-cloth. Tattha ca bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu. They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?” Te evamāhaṁsu—“imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan”ti?

“Yes, I would.” “Āmāvuso, sādiyissāmī”ti.

He then took that share of robe-cloth and went to another monastery. Tato cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsi. There, too, the monks had gathered to distribute the robe-cloth. Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu. They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?” Tepi evamāhaṁsu—“imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan”ti?

“Yes, I would.” “Āmāvuso, sādiyissāmī”ti.

He then took that share, too, and went to yet another monastery. Tatopi cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsi. There, too, the monks had gathered to distribute the robe-cloth. Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu. They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?” Tepi evamāhaṁsu—“imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan”ti?

“Yes, I would.” “Āmāvuso, sādiyissāmī”ti.

He then took that share too, made a large bundle of robe-cloth, and returned to Sāvatthī. Tatopi cīvarabhāgaṁ gahetvā mahantaṁ cīvarabhaṇḍikaṁ ādāya punadeva sāvatthiṁ paccāgañchi.

The monks said to him, “You have much merit, Upananda, as you’ve been given so much robe-cloth.” Bhikkhū evamāhaṁsu—“mahāpuññosi tvaṁ, āvuso upananda, bahuṁ te cīvaraṁ uppannan”ti.

“This has nothing to do with merit.” “Kuto me, āvuso, puññaṁ? And he told them how he had obtained so much robe-cloth. Idhāhaṁ, āvuso, sāvatthiyaṁ vassaṁvuṭṭho aññataraṁ gāmakāvāsaṁ agamāsiṁ. Tattha bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu. Te maṁ evamāhaṁsu—‘imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan’ti? ‘Āmāvuso, sādiyissāmī’ti. Tato cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsiṁ. Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu. Tepi maṁ evamāhaṁsu—‘imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan’ti? ‘Āmāvuso, sādiyissāmī’ti. Tatopi cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsiṁ. Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu. Tepi maṁ evamāhaṁsu—‘imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan’ti? ‘Āmāvuso, sādiyissāmī’ti. Tatopi cīvarabhāgaṁ aggahesiṁ. Evaṁ me bahuṁ cīvaraṁ uppannan”ti.

“So you spent the rains residence in one place and accepted a share of the robe-cloth from somewhere else?” “Kiṁ pana tvaṁ, āvuso upananda, aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyī”ti?

“Yes.” “Evamāvuso”ti.

The monks of few desires complained and criticized Upananda, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How could Venerable Upananda spend the rains residence in one place and then accept a share of the robe-cloth from somewhere else?” “kathañhi nāma āyasmā upanando sakyaputto aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyissatī”ti. They told the Buddha. … Bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, Upananda, that you did this?” “saccaṁ kira tvaṁ, upananda, aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyī”ti?

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

The Buddha rebuked him … Vigarahi buddho bhagavā …pe… “Foolish man, how could you spend the rains residence in one place and then accept a share of the robe-cloth from somewhere else? kathañhi nāma tvaṁ, moghapurisa, aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyissasi. This will affect people’s confidence …” Netaṁ, moghapurisa, 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 spend the rainy-season residence in one place and then accept a share of the robe-cloth from somewhere else. “na, bhikkhave, aññatra vassaṁvuṭṭhena aññatra cīvarabhāgo sāditabbo. If you do, you commit an offense of wrong conduct.” Yo sādiyeyya, āpatti dukkaṭassā”ti.

At one time Venerable Upananda spent the rains residence in two separate monasteries, thinking, “In this way I’ll get much robe-cloth.” Tena kho pana samayena āyasmā upanando sakyaputto eko dvīsu āvāsesu vassaṁ vasi—“evaṁ me bahuṁ cīvaraṁ uppajjissatī”ti. The monks thought, “What share of the robe-cloth should be given to Venerable Upananda?” Atha kho tesaṁ bhikkhūnaṁ etadahosi—“kathaṁ nu kho āyasmato upanandassa sakyaputtassa cīvarapaṭivīso dātabbo”ti? They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ. “Give the foolish man one person’s share. “Detha, bhikkhave, moghapurisassa ekādhippāyaṁ.

It may be that a monk spends the rains residence in two monasteries with the intention of getting much robe-cloth. Idha pana, bhikkhave, bhikkhu eko dvīsu āvāsesu vassaṁ vasati—‘evaṁ me bahuṁ cīvaraṁ uppajjissatī’ti. If he spends half the time in each monastery, he should be given half a share of the robe-cloth in each. Sace amutra upaḍḍhaṁ amutra upaḍḍhaṁ vasati, amutra upaḍḍho amutra upaḍḍho cīvarapaṭivīso dātabbo. Otherwise he should be given his share of the robe-cloth in the monastery where he spends the most time.” Yattha vā pana bahutaraṁ vasati, tato cīvarapaṭivīso dātabbo”ti.

23. The account of the one who was sick 23. Gilānavatthukathā

On one occasion there was a monk who had dysentery Tena kho pana samayena aññatarassa bhikkhuno kucchivikārābādho hoti. and was lying in his own feces and urine. So sake muttakarīse palipanno seti. Just then, as the Buddha was walking about the dwellings with Venerable Ānanda as his attendant, he came to the dwelling of this monk. Atha kho bhagavā āyasmatā ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto yena tassa bhikkhuno vihāro tenupasaṅkami. When he saw his condition, he went up to him and said, Addasā kho bhagavā taṁ bhikkhuṁ sake muttakarīse palipannaṁ sayamānaṁ, disvāna yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṁ bhikkhuṁ etadavoca—“What’s your illness, monk?” “kiṁ te, bhikkhu, ābādho”ti?

“I have dysentery, sir.” “Kucchivikāro me, bhagavā”ti.

“But don’t you have a nurse?” “Atthi pana te, bhikkhu, upaṭṭhāko”ti?

“No.” “Natthi, bhagavā”ti.

“Why don’t the monks nurse you?” “Kissa taṁ bhikkhū na upaṭṭhentī”ti?

“Because I don’t do anything for them.” “Ahaṁ kho, bhante, bhikkhūnaṁ akārako; tena maṁ bhikkhū na upaṭṭhentī”ti.

The Buddha said to Ānanda, Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“Go and get some water, Ānanda. Let’s give him a wash.” “gacchānanda, udakaṁ āhara, imaṁ bhikkhuṁ nahāpessāmā”ti.

Saying, “Yes, sir,” he did just that. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissuṇitvā udakaṁ āhari. And so the Buddha poured the water, Bhagavā udakaṁ āsiñci. while Ānanda cleaned him up. Āyasmā ānando paridhovi. Then, the Buddha lifting him by the head Bhagavā sīsato aggahesi. and Ānanda by the feet, they lay him on a bed. Āyasmā ānando pādato uccāretvā mañcake nipātesuṁ.

Soon afterwards the Buddha had the Sangha gathered and questioned the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—“Is there a sick monk in that dwelling?” “atthi, bhikkhave, amukasmiṁ vihāre bhikkhu gilāno”ti?

“Yes, sir.” “Atthi, bhagavā”ti.

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

“He has dysentery.” “Tassa, bhante, āyasmato kucchivikārābādho”ti.

“Does he have a nurse?” “Atthi pana, bhikkhave, tassa bhikkhuno upaṭṭhāko”ti?

“No.” “Natthi, bhagavā”ti.

“But why don’t you nurse him?” “Kissa taṁ bhikkhū na upaṭṭhentī”ti?

“Because he doesn’t do anything for us.” “Eso, bhante, bhikkhu bhikkhūnaṁ akārako; tena taṁ bhikkhū na upaṭṭhentī”ti.

“Monks, you have no mother or father to nurse you. “Natthi vo, bhikkhave, mātā, natthi pitā, ye vo upaṭṭhaheyyuṁ. If you don’t nurse one another, who will? Tumhe ce, bhikkhave, aññamaññaṁ na upaṭṭhahissatha, atha ko carahi upaṭṭhahissati? Whoever would nurse me should nurse one who is sick. Yo, bhikkhave, maṁ upaṭṭhaheyya so gilānaṁ upaṭṭhaheyya.

If you have a preceptor, he should nurse you for life; Sace upajjhāyo hoti, upajjhāyena yāvajīvaṁ upaṭṭhātabbo; he shouldn’t go anywhere until you’ve recovered. vuṭṭhānamassa āgametabbaṁ. If you have a teacher, he should nurse you for life; Sace ācariyo hoti, ācariyena yāvajīvaṁ upaṭṭhātabbo; he shouldn’t go anywhere until you’ve recovered. vuṭṭhānamassa āgametabbaṁ. If you have a student, he should nurse you for life; Sace saddhivihāriko hoti, saddhivihārikena yāvajīvaṁ upaṭṭhātabbo; he shouldn’t go anywhere until you’ve recovered. vuṭṭhānamassa āgametabbaṁ. If you have a pupil, he should nurse you for life; Sace antevāsiko hoti, antevāsikena yāvajīvaṁ upaṭṭhātabbo; he shouldn’t go anywhere until you’ve recovered. vuṭṭhānamassa āgametabbaṁ. If you have a co-student, he should nurse you for life; Sace samānupajjhāyako hoti, samānupajjhāyakena yāvajīvaṁ upaṭṭhātabbo; he shouldn’t go anywhere until you’ve recovered. vuṭṭhānamassa āgametabbaṁ. If you have a co-pupil, he should nurse you for life; Sace samānācariyako hoti, samānācariyakena yāvajīvaṁ upaṭṭhātabbo; he shouldn’t go anywhere until you’ve recovered. vuṭṭhānamassa āgametabbaṁ. If you have none of these, the Sangha should nurse you. Sace na hoti upajjhāyo vā ācariyo vā saddhivihāriko vā antevāsiko vā samānupajjhāyako vā samānācariyako vā saṅghena upaṭṭhātabbo. If you don’t nurse one who is sick, you commit an offense of wrong conduct. No ce upaṭṭhaheyya, āpatti dukkaṭassa.

24. Discussion of inheritance 24. Matasantakakathā

On one occasion two monks were traveling through the Kosalan country, Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. when they arrived at a monastery Te aññataraṁ āvāsaṁ upagacchiṁsu. with a sick monk. Tattha aññataro bhikkhu gilāno hoti. They thought, Atha kho tesaṁ bhikkhūnaṁ etadahosi—“The Buddha has praised nursing the sick, “bhagavatā kho, āvuso, gilānupaṭṭhānaṁ vaṇṇitaṁ. so let’s nurse this monk.” Handa mayaṁ, āvuso, imaṁ bhikkhuṁ upaṭṭhahemā”ti. Te taṁ upaṭṭhahiṁsu. But while they were nursing him, he died. So tehi upaṭṭhahiyamāno kālamakāsi. They then took his bowl and robes and went to Sāvatthī, where they told the Buddha what had happened. Atha kho te bhikkhū tassa bhikkhuno pattacīvaramādāya sāvatthiṁ gantvā bhagavato etamatthaṁ ārocesuṁ.

“When a monk dies, the Sangha becomes the owner of his bowl and robes. “Bhikkhussa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, Still, the nurses have been very helpful. api ca gilānupaṭṭhākā bahūpakārā. I allow the Sangha to give the three robes and the bowl to the nurses. Anujānāmi, bhikkhave, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ.

And they should be given like this. Evañca pana, bhikkhave, dātabbaṁ. The monk nurse should approach the Sangha and say, Tena gilānupaṭṭhākena bhikkhunā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—‘Venerables, monk so-and-so has died. ‘itthannāmo, bhante, bhikkhu kālaṅkato. Here are his three robes and bowl.’ Idaṁ tassa ticīvarañca patto cā’ti. A competent and capable monk should then inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

On one occasion a novice monk had died. Tena kho pana samayena aññataro sāmaṇero kālaṅkato hoti. Bhagavato etamatthaṁ ārocesuṁ.

“When a novice monk dies, the Sangha becomes the owner of his bowl and robes. “Sāmaṇerassa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, Still, the nurses have been very helpful. api ca gilānupaṭṭhākā bahūpakārā. I allow the Sangha to give the robes and the bowl to the nurses. Anujānāmi, bhikkhave, saṅghena cīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ.

And they should be given like this. Evañca pana, bhikkhave, dātabbaṁ. The monk nurse should approach the Sangha and say, Tena gilānupaṭṭhākena bhikkhunā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—‘Venerables, the novice monk so-and-so has died. Here are his robes and bowl.’ ‘itthannāmo, bhante, sāmaṇero kālaṅkato, idaṁ tassa cīvarañca patto cā’ti. A competent and capable monk should then inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

On one occasion a monk and a novice monk were nursing someone together. Tena kho pana samayena aññataro bhikkhu ca sāmaṇero ca gilānaṁ upaṭṭhahiṁsu. While they were doing so, the patient died. So tehi upaṭṭhahiyamāno kālamakāsi. The monk nurse thought, Atha kho tassa gilānupaṭṭhākassa bhikkhuno etadahosi—“What share of the robes should be given to the novice-monk nurse?” “kathaṁ nu kho gilānupaṭṭhākassa sāmaṇerassa cīvarapaṭivīso dātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to give an equal share to the novice-monk nurse.” “Anujānāmi, bhikkhave, gilānupaṭṭhākassa sāmaṇerassa samakaṁ paṭivīsaṁ dātun”ti.

On one occasion a monk with many possessions had died. Tena kho pana samayena aññataro bhikkhu bahubhaṇḍo bahuparikkhāro kālaṅkato hoti. Bhagavato etamatthaṁ ārocesuṁ.

“When a monk dies, the Sangha becomes the owner of his bowl and robes. “Bhikkhussa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, Still, the nurses have been very helpful. api ca gilānupaṭṭhākā bahūpakārā. I allow the Sangha to give the three robes and the bowl to the nurses. Anujānāmi, bhikkhave, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ. The present Sangha should distribute his ordinary possessions. Yaṁ tattha lahubhaṇḍaṁ lahuparikkhāraṁ taṁ sammukhībhūtena saṅghena bhājetuṁ. His valuable possessions are for the Sangha as a whole, both present and future. They’re not to be given out, not to be distributed.” Yaṁ tattha garubhaṇḍaṁ garuparikkhāraṁ taṁ āgatānāgatassa cātuddisassa saṅghassa avissajjikaṁ avebhaṅgikan”ti.

25. Discussion of the prohibition against nakedness 25. Naggiyapaṭikkhepakathā

On one occasion a naked monk went to the Buddha and said, Tena kho pana samayena aññataro bhikkhu naggo hutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—“In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic. “bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Being naked leads to all those things. Idaṁ, bhante, naggiyaṁ anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattati. Please allow nakedness for the monks.” Sādhu, bhante, bhagavā bhikkhūnaṁ naggiyaṁ anujānātū”ti.

The Buddha rebuked him, Vigarahi buddho bhagavā—“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. How can you undertake the practice of nakedness, like the monastics of other religions? Kathañhi nāma tvaṁ, moghapurisa, naggiyaṁ titthiyasamādānaṁ samādiyissasi. This will affect people’s confidence …” Netaṁ, moghapurisa, 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 undertake the practice of nakedness, like the monastics of other religions. “na, bhikkhave, naggiyaṁ titthiyasamādānaṁ samādiyitabbaṁ. If you do, you commit a serious offense.” Yo samādiyeyya, āpatti thullaccayassā”ti.

26. Discussion of the prohibition against grass robes, etc. 26. Kusacīrādipaṭikkhepakathā

On one occasion a monk put on a sarong made of grass … Tena kho pana samayena aññataro bhikkhu kusacīraṁ nivāsetvā …pe… a sarong made of bark … vākacīraṁ nivāsetvā …pe… a sarong made of bits of wood … phalakacīraṁ nivāsetvā …pe… a sarong made of human hair … kesakambalaṁ nivāsetvā …pe… a sarong made of horse-hair … vāḷakambalaṁ nivāsetvā …pe… a sarong made of owls’ wings … ulūkapakkhaṁ nivāsetvā …pe… a sarong made of antelope hide, ajinakkhipaṁ nivāsetvā went to the Buddha, and said, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca—“In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic. “bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. A robe made of antelope hide leads to all those things. Idaṁ, bhante, ajinakkhipaṁ anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattati. Please allow robes of antelope hide for the monks.” Sādhu, bhante, bhagavā bhikkhūnaṁ ajinakkhipaṁ anujānātū”ti.

The Buddha rebuked him, Vigarahi buddho bhagavā—“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. How can you wear a robe made of antelope hide, that sign of monastics of other religions? Kathañhi nāma tvaṁ, moghapurisa, ajinakkhipaṁ titthiyadhajaṁ dhāressasi. This will affect people’s confidence …” Netaṁ, moghapurisa, 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 wear a robe made of antelope hide, that sign of monastics of other religions. “na, bhikkhave, ajinakkhipaṁ titthiyadhajaṁ dhāretabbaṁ. If you do, you commit a serious offense.” Yo dhāreyya, āpatti thullaccayassā”ti.

On one occasion a monk dressed in a sarong made of stalks of crown flower … Tena kho pana samayena aññataro bhikkhu akkanāḷaṁ nivāsetvā …pe… in a sarong made of jute, went to the Buddha, and said, potthakaṁ nivāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—“In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic. “bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa, vaṇṇavādī. A jute robe leads to all those things. Ayaṁ, bhante, potthako anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattati. Please allow jute robes for the monks.” Sādhu, bhante, bhagavā bhikkhūnaṁ potthakaṁ anujānātū”ti.

The Buddha rebuked him, Vigarahi buddho bhagavā—“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. How can you dress in a sarong made of jute? Kathañhi nāma tvaṁ, moghapurisa, potthakaṁ nivāsessasi. This will affect people’s confidence …” Netaṁ, moghapurisa, 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 dress in a sarong made of jute. “na, bhikkhave, potthako nivāsetabbo. If you do, you commit an offense of wrong conduct.” Yo nivāseyya, āpatti dukkaṭassā”ti.

27. Discussion of the prohibition against what is entirely blue, etc. 27. Sabbanīlakādipaṭikkhepakathā

At that time the monks from the group of six wore entirely blue robes, Tena kho pana samayena chabbaggiyā bhikkhū sabbanīlakāni cīvarāni dhārenti …pe… entirely yellow robes, sabbapītakāni cīvarāni dhārenti …pe… entirely red robes, sabbalohitakāni cīvarāni dhārenti …pe… entirely magenta robes, sabbamañjiṭṭhakāni cīvarāni dhārenti …pe… entirely black robes, sabbakaṇhāni cīvarāni dhārenti …pe… entirely orange robes, sabbamahāraṅgarattāni cīvarāni dhārenti …pe… and entirely beige robes; sabbamahānāmarattāni cīvarāni dhārenti …pe… and robes with borders made from a single piece of cloth, acchinnadasāni cīvarāni dhārenti …pe… robes with long borders, dīghadasāni cīvarāni dhārenti …pe… robes with floral borders, pupphadasāni cīvarāni dhārenti …pe… robes with borders decorated with snakes’ hoods, phaṇadasāni cīvarāni dhārenti …pe… close-fitting jackets, kañcukaṁ dhārenti …pe… Lodh-tree robes, tirīṭakaṁ dhārenti …pe… and turbans. veṭhanaṁ dhārenti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics wear turbans? They’re just like householders who indulge in worldly pleasures!” “kathañhi nāma samaṇā sakyaputtiyā veṭhanaṁ dhāressanti, seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t wear entirely blue robes, entirely yellow robes, entirely red robes, entirely magenta robes, entirely black robes, entirely orange robes, entirely beige robes, robes with borders made from a single piece of cloth, robes with long borders, robes with floral borders, robes with borders decorated with snakes’ hoods, close-fitting jackets, Lodh-tree robes, or turbans. “Na, bhikkhave, sabbanīlakāni cīvarāni dhāretabbāni, na sabbapītakāni cīvarāni dhāretabbāni, na sabbalohitakāni cīvarāni dhāretabbāni, na sabbamañjiṭṭhakāni cīvarāni dhāretabbāni, na sabbakaṇhāni cīvarāni dhāretabbāni, na sabbamahāraṅgarattāni cīvarāni dhāretabbāni, na sabbamahānāmarattāni cīvarāni dhāretabbāni, na acchinnadasāni cīvarāni dhāretabbāni, na dīghadasāni cīvarāni dhāretabbāni, na pupphadasāni cīvarāni dhāretabbāni, na phaṇadasāni cīvarāni dhāretabbāni, na kañcukaṁ dhāretabbaṁ, na tirīṭakaṁ dhāretabbaṁ, na veṭhanaṁ dhāretabbaṁ. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

28. Discussion of robe-cloth that has not yet been offered to those who have completed the rainy-season residence 28. Vassaṁvuṭṭhānaṁanuppannacīvarakathā

At that time, the monks who had completed the rainy-season residence left before the robe-cloth was offered. They disrobed, died, admitted to being novice monks, admitted to having renounced the training, admitted to having committed the worst kind of offense, admitted to being insane, admitted to being deranged, admitted to being overwhelmed by pain, admitted to having been ejected for not recognizing an offense, admitted to having been ejected for not making amends for an offense, admitted to having been ejected for not giving up a bad view, admitted to being <i lang='pi' translate='no'>paṇḍakas</i>, admitted to being fake monks, admitted to having previously left to join the monastics of another religion, admitted to being animals, admitted to being matricides, admitted to being patricides, admitted to being murderers of a perfected one, admitted to having raped a nun, admitted to having caused a schism in the Sangha, admitted to having caused the Buddha to bleed, or admitted to being a hermaphrodite before the robe-cloth was offered. Tena kho pana samayena vassaṁvuṭṭhā bhikkhū anuppanne cīvare pakkamantipi, vibbhamantipi, kālampi karonti, sāmaṇerāpi paṭijānanti, sikkhaṁ paccakkhātakāpi paṭijānanti, antimavatthuṁ ajjhāpannakāpi paṭijānanti, ummattakāpi paṭijānanti, khittacittāpi paṭijānanti, vedanāṭṭāpi paṭijānanti, āpattiyā adassane ukkhittakāpi paṭijānanti, āpattiyā appaṭikamme ukkhittakāpi paṭijānanti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittakāpi paṭijānanti, paṇḍakāpi paṭijānanti, theyyasaṁvāsakāpi paṭijānanti, titthiyapakkantakāpi paṭijānanti, tiracchānagatāpi paṭijānanti, mātughātakāpi paṭijānanti, pitughātakāpi paṭijānanti, arahantaghātakāpi paṭijānanti, bhikkhunidūsakāpi paṭijānanti, saṅghabhedakāpi paṭijānanti, lohituppādakāpi paṭijānanti, ubhatobyañjanakāpi paṭijānanti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“It may be that a monk who’s completed the rains residence leaves before the robe-cloth is offered. If there’s anyone suitable to receive it, it should be given. “Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu anuppanne cīvare pakkamati, sante patirūpe gāhake dātabbaṁ.

It may be that a monk who’s completed the rains residence disrobes, dies, admits to being a novice monk, admits to having renounced the training, or admits to having committed the worst kind of offense before the robe-cloth is offered. Then the Sangha becomes the owner of that robe-cloth. Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu anuppanne cīvare vibbhamati, kālaṁ karoti, sāmaṇero paṭijānāti, sikkhaṁ paccakkhātako paṭijānāti, antimavatthuṁ ajjhāpannako paṭijānāti, saṅgho sāmī.

It may be that a monk who’s completed the rains residence admits to being insane, to being deranged, to being overwhelmed by pain, to having been ejected for not recognizing an offense, to having been ejected for not making amends for an offense, or to having been ejected for not giving up a bad view before the robe-cloth is offered. If there’s anyone suitable to receive it, it should be given. Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu anuppanne cīvare ummattako paṭijānāti, khittacitto paṭijānāti, vedanāṭṭo paṭijānāti, āpattiyā adassane ukkhittako paṭijānāti, āpattiyā appaṭikamme ukkhittako paṭijānāti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti, sante patirūpe gāhake dātabbaṁ.

It may be that a monk who’s completed the rains residence admits to being a <i lang='pi' translate='no'>paṇḍaka</i>, to being a fake monk, to having previously left to join the monastics of another religion, to being an animal, to being a matricide, to being a patricide, to being a murderer of a perfected one, to having raped a nun, to having caused a schism in the Sangha, to having caused the Buddha to bleed, or to being a hermaphrodite before the robe-cloth is offered. Then the Sangha becomes the owner of that robe-cloth. Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu anuppanne cīvare paṇḍako paṭijānāti, theyyasaṁvāsako paṭijānāti, titthiyapakkantako paṭijānāti, tiracchānagato paṭijānāti, mātughātako paṭijānāti, pitughātako paṭijānāti, arahantaghātako paṭijānāti, bhikkhunidūsako paṭijānāti, saṅghabhedako paṭijānāti, lohituppādako paṭijānāti, ubhatobyañjanako paṭijānāti, saṅgho sāmī.

It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence leaves. If there’s anyone suitable to receive the robe-cloth, it should be given. Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu uppanne cīvare abhājite pakkamati, sante patirūpe gāhake dātabbaṁ.

It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence disrobes, dies, admits to being a novice monk, admits to having renounced the training, or admits to having committed the worst kind of offense. Then the Sangha becomes the owner of that robe-cloth. Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu uppanne cīvare abhājite vibbhamati, kālaṁ karoti, sāmaṇero paṭijānāti, sikkhaṁ paccakkhātako paṭijānāti, antimavatthuṁ ajjhāpannako paṭijānāti, saṅgho sāmī.

It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence admits to being insane, to being deranged, to being overwhelmed by pain, to having been ejected for not recognizing an offense, to having been ejected for not making amends for an offense, or to having been ejected for not giving up a bad view. If there’s anyone suitable to receive the robe-cloth, it should be given. Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu uppanne cīvare abhājite ummattako paṭijānāti. Khittacitto paṭijānāti, vedanāṭṭo paṭijānāti, āpattiyā adassane ukkhittako paṭijānāti, āpattiyā appaṭikamme ukkhittako paṭijānāti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti, sante patirūpe gāhake dātabbaṁ.

It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence admits to being a <i lang='pi' translate='no'>paṇḍaka</i>, to being a fake monk, to having previously left to join the monastics of another religion, to being an animal, to being a matricide, to being a patricide, to being a murderer of a perfected one, to having raped a nun, to having caused a schism in the Sangha, to having caused the Buddha to bleed, or to being a hermaphrodite. Then the Sangha becomes the owner of that robe-cloth.” Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu uppanne cīvare abhājite paṇḍako paṭijānāti, theyyasaṁvāsako paṭijānāti, titthiyapakkantako paṭijānāti, tiracchānagato paṭijānāti, mātughātako paṭijānāti, pitughātako paṭijānāti, arahantaghātako paṭijānāti, bhikkhunidūsako paṭijānāti, saṅghabhedako paṭijānāti, lohituppādako paṭijānāti, ubhatobyañjanako paṭijānāti, saṅgho sāmī.

29. Discussion of robe-cloth that is offered when the Sangha is divided 29. Saṅghebhinnecīvaruppādakathā

“It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati. If people then give water to one side and robe-cloth to the other, saying, Tattha manussā ekasmiṁ pakkhe udakaṁ denti, ekasmiṁ pakkhe cīvaraṁ denti—‘We give to the Sangha,’ saṅghassa demāti. it’s all for the Sangha. Saṅghassevetaṁ.

It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati. If people then give water and robe-cloth to the same side, saying, Tattha manussā ekasmiṁ pakkhe udakaṁ denti, tasmiṁyeva pakkhe cīvaraṁ denti—‘We give to the Sangha,’ saṅghassa demāti. it’s all for the Sangha. Saṅghassevetaṁ.

It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati. If people then give water to one side and robe-cloth to the other, saying, Tattha manussā ekasmiṁ pakkhe udakaṁ denti, ekasmiṁ pakkhe cīvaraṁ denti—‘We give to this side,’ pakkhassa demāti. it’s all for that side. Pakkhassevetaṁ.

It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati. If people then give water and robe-cloth to the same side, saying, Tattha manussā ekasmiṁ pakkhe udakaṁ denti, tasmiṁyeva pakkhe cīvaraṁ denti—‘We give to this side,’ pakkhassa demāti. it’s all for that side. Pakkhassevetaṁ.

It may be that the Sangha splits before the robe-cloth is distributed but after it was offered to those monks who have completed the rains residence. Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ uppanne cīvare abhājite saṅgho bhijjati. The robe-cloth is then to be distributed equally to everyone.” Sabbesaṁ samakaṁ bhājetabban”ti.

30. Discussion of what is properly and improperly taken 30. Duggahitasuggahitādikathā

On one occasion, Venerable Revata gave a robe to a monk to take to Venerable Sāriputta, saying, Tena kho pana samayena āyasmā revato aññatarassa bhikkhuno hatthe āyasmato sāriputtassa cīvaraṁ pāhesi—“Please give this robe to the elder.” “imaṁ cīvaraṁ therassa dehī”ti. While on his way, that monk took that robe on trust from Revata. Atha kho so bhikkhu antarāmagge āyasmato revatassa vissāsā taṁ cīvaraṁ aggahesi.

Later, when Revata met Sāriputta, Revata asked him Atha kho āyasmā revato āyasmatā sāriputtena samāgantvā pucchi—whether he had received that robe. “ahaṁ, bhante, therassa cīvaraṁ pāhesiṁ. Sampattaṁ taṁ cīvaran”ti? He replied that he had not. “Nāhaṁ taṁ, āvuso, cīvaraṁ passāmī”ti.

Revata then asked the other monk, Atha kho āyasmā revato taṁ bhikkhuṁ etadavoca—“I gave you a robe to take to the elder. “ahaṁ, āvuso, āyasmato hatthe therassa cīvaraṁ pāhesiṁ. Where’s that robe?” Kahaṁ taṁ cīvaran”ti?

“I took it on trust from you.” “Ahaṁ, bhante, āyasmato vissāsā taṁ cīvaraṁ aggahesin”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“It may be that a monk gives a robe to a monk to take to yet another monk, saying, “Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—‘Give this robe to so-and-so.’ ‘imaṁ cīvaraṁ itthannāmassa dehī’ti. If, while on his way, he takes it on trust from the sender, So antarāmagge yo pahiṇati tassa vissāsā gaṇhāti. it’s properly taken. Suggahitaṁ. But if he takes it on trust from the intended recipient, Yassa pahiyyati tassa vissāsā gaṇhāti. it’s improperly taken. Duggahitaṁ.

It may be that a monk gives a robe to a monk to take to yet another monk, saying, Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—‘Give this robe to so-and-so.’ ‘imaṁ cīvaraṁ itthannāmassa dehī’ti. If, while on his way, he takes it on trust from the intended recipient, So antarāmagge yassa pahiyyati tassa vissāsā gaṇhāti. it’s improperly taken. Duggahitaṁ. But if he takes it on trust from the sender, Yo pahiṇati tassa vissāsā gaṇhāti. it’s properly taken. Suggahitaṁ.

It may be that a monk gives a robe to a monk to take to yet another monk, saying, Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—‘Give this robe to so-and-so.’ ‘imaṁ cīvaraṁ itthannāmassa dehī’ti. If, while on his way, So antarāmagge suṇāti—he hears that the sender has died ‘yo pahiṇati so kālaṅkato’ti. and he determines it as a robe inherited from the sender, Tassa matakacīvaraṁ adhiṭṭhāti. it’s properly determined. Svādhiṭṭhitaṁ. But if he takes it on trust from the intended recipient, Yassa pahiyyati tassa vissāsā gaṇhāti. it’s improperly taken. Duggahitaṁ.

It may be that a monk gives a robe to a monk to take to yet another monk, saying, Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—‘Give this robe to so-and-so.’ ‘imaṁ cīvaraṁ itthannāmassa dehī’ti. If, while on his way, So antarāmagge suṇāti—he hears that the intended recipient has died ‘yassa pahiyyati so kālaṅkato’ti. and he determines it as a robe inherited from the intended recipient, Tassa matakacīvaraṁ adhiṭṭhāti. it’s improperly determined. Dvādhiṭṭhitaṁ. But if he takes it on trust from the sender, Yo pahiṇati tassa vissāsā gaṇhāti. it’s properly taken. Suggahitaṁ.

It may be that a monk gives a robe to a monk to take to yet another monk, saying, Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—‘Give this robe to so-and-so.’ ‘imaṁ cīvaraṁ itthannāmassa dehī’ti. If, while on his way, So antarāmagge suṇāti—he hears that both have died ‘ubho kālaṅkatā’ti. and he determines it as a robe inherited from the sender, Yo pahiṇati tassa matakacīvaraṁ adhiṭṭhāti. it’s properly determined. Svādhiṭṭhitaṁ. But if he determines it as a robe inherited from the intended recipient, Yassa pahiyyati tassa matakacīvaraṁ adhiṭṭhāti. it’s improperly determined. Dvādhiṭṭhitaṁ.

It may be that a monk gives a robe to a monk to take to yet another monk, saying, Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—‘I give this robe to so-and-so.’ ‘imaṁ cīvaraṁ itthannāmassa dammī’ti. If, while on his way, he takes it on trust from the sender, So antarāmagge yo pahiṇati tassa vissāsā gaṇhāti. it’s improperly taken. Duggahitaṁ. But if he takes it on trust from the intended recipient, Yassa pahiyyati tassa vissāsā gaṇhāti. it’s properly taken. Suggahitaṁ.

It may be that a monk gives a robe to a monk to take to yet another monk, saying, Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—‘I give this robe to so-and-so.’ ‘imaṁ cīvaraṁ itthannāmassa dammī’ti. If, while on his way, he takes it on trust from the intended recipient, So antarāmagge yassa pahiyyati tassa vissāsā gaṇhāti. it’s properly taken. Suggahitaṁ. But if he takes it on trust from the sender, Yo pahiṇati tassa vissāsā gaṇhāti. it’s improperly taken. Duggahitaṁ.

It may be that a monk gives a robe to a monk to take to yet another monk, saying, Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—‘I give this robe to so-and-so.’ ‘imaṁ cīvaraṁ itthannāmassa dammī’ti. If, while on his way, So antarāmagge suṇāti—he hears that the sender has died ‘yo pahiṇati so kālaṅkato’ti. and he determines it as a robe inherited from the sender, Tassa matakacīvaraṁ adhiṭṭhāti. it’s improperly determined. Dvādhiṭṭhitaṁ. But if he takes it on trust from the intended recipient, Yassa pahiyyati tassa vissāsā gaṇhāti. it’s properly taken. Suggahitaṁ.

It may be that a monk gives a robe to a monk to take to yet another monk, saying, Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—‘I give this robe to so-and-so.’ ‘imaṁ cīvaraṁ itthannāmassa dammī’ti. If, while on his way, So antarāmagge suṇāti—he hears that the intended recipient has died ‘yassa pahiyyati so kālaṅkato’ti. and he determines it as a robe inherited from the intended recipient, Tassa matakacīvaraṁ adhiṭṭhāti. it’s properly determined. Svādhiṭṭhitaṁ. But if he takes it on trust from the sender, Yo pahiṇati tassa vissāsā gaṇhāti. it’s improperly taken. Duggahitaṁ.

It may be that a monk gives a robe to a monk to take to yet another monk, saying, Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—‘I give this robe to so-and-so.’ ‘imaṁ cīvaraṁ itthannāmassa dammī’ti. If, while on his way, he hears that both have died So antarāmagge suṇāti ‘ubho kālaṅkatā’ti. and he determines it as a robe inherited from the sender, Yo pahiṇati tassa matakacīvaraṁ adhiṭṭhāti. it’s improperly determined. Dvādhiṭṭhitaṁ. But if he determines it as a robe inherited from the intended recipient, Yassa pahiyyati tassa matakacīvaraṁ adhiṭṭhāti. it’s properly determined.” Svādhiṭṭhitaṁ.

31. Eight key phrases on robe-cloth 31. Aṭṭhacīvaramātikā

“Monks, there are these eight key phrases for the giving of robe-cloth: Aṭṭhimā, bhikkhave, mātikā cīvarassa uppādāya—someone gives within a monastery zone; someone gives to a recipient who has made an agreement; someone gives where alms are prepared; someone gives to the Sangha; someone gives to both Sanghas; someone gives to a sangha that has completed the rainy-season residence; someone gives according to a specification; someone gives to an individual. sīmāya deti, katikāya deti, bhikkhāpaññattiyā deti, saṅghassa deti, ubhatosaṅghassa deti, vassaṁvuṭṭhasaṅghassa deti, ādissa deti, puggalassa deti.

1. Someone gives within a monastery zone: Sīmāya deti—it should be distributed by the monks within that zone. yāvatikā bhikkhū antosīmagatā tehi bhājetabbaṁ.
2. Someone gives to a recipient who has made an agreement: Katikāya deti—when a number of monasteries have the same material support, then when it’s given in one monastery, it’s given to all. sambahulā āvāsā samānalābhā honti ekasmiṁ āvāse dinne sabbattha dinnaṁ hoti.
3. Someone gives where alms are prepared: someone gives where the Sangha is regularly working. Bhikkhāpaññattiyā deti, yattha saṅghassa dhuvakārā kariyyanti, tattha deti.
4. Someone gives to the Sangha: the present Sangha should distribute it. Saṅghassa deti, sammukhībhūtena saṅghena bhājetabbaṁ.
5. Someone gives to both Sanghas: even when there are many monks and just a single nun, she should be given half; even when there are many nuns and just a single monk, he should be given half. Ubhatosaṅghassa deti, bahukāpi bhikkhū honti, ekā bhikkhunī hoti, upaḍḍhaṁ dātabbaṁ, bahukāpi bhikkhuniyo honti, eko bhikkhu hoti, upaḍḍhaṁ dātabbaṁ.
6. Someone gives to a sangha that has completed the rainy-season residence: it’s to be distributed by the monks who have completed the rains residence in that monastery. Vassaṁvuṭṭhasaṅghassa deti, yāvatikā bhikkhū tasmiṁ āvāse vassaṁvuṭṭhā, tehi bhājetabbaṁ.
7. Someone gives according to a specification: relating to congee, a meal, fresh food, robe-cloth, a dwelling, or medicine. Ādissa deti, yāguyā vā bhatte vā khādanīye vā cīvare vā senāsane vā bhesajje vā.
8. Someone gives to an individual: Puggalassa deti—‘I give this robe-cloth to so-and-so.’” ‘imaṁ cīvaraṁ itthannāmassa dammī’”ti.

The eighth chapter on robes is finished. Cīvarakkhandhako aṭṭhamo.