Bu Np 23

23. Bhesajjasikkhāpada

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmā pilindavaccho rājagahe pabbhāraṁ sodhāpeti leṇaṁ kattukāmo. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca—“kiṁ, bhante, thero kārāpetī”ti? “Pabbhāraṁ, mahārāja, sodhāpemi leṇaṁ kattukāmo”ti. “Attho, bhante, ayyassa ārāmikenā”ti? “Na kho, mahārāja, bhagavatā ārāmiko anuññāto”ti. “Tena hi, bhante, bhagavantaṁ paṭipucchitvā mama āroceyyāthā”ti. “Evaṁ, mahārājā”ti kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa paccassosi. Atha kho āyasmā pilindavaccho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho rājā māgadho seniyo bimbisāro āyasmatā pilindavacchena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā āyasmantaṁ pilindavacchaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho āyasmā pilindavaccho bhagavato santike dūtaṁ pāhesi— “rājā, bhante, māgadho seniyo bimbisāro ārāmikaṁ dātukāmo. Kathaṁ nu kho, bhante, mayā paṭipajjitabban”ti? Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, ārāmikan”ti. Dutiyampi kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca— “anuññāto, bhante, bhagavatā ārāmiko”ti? “Evaṁ, mahārājā”ti. “Tena hi, bhante, ayyassa ārāmikaṁ dammī”ti. Atha kho rājā māgadho seniyo bimbisāro āyasmato pilindavacchassa ārāmikaṁ paṭissuṇitvā vissaritvā cirena satiṁ paṭilabhitvā aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi—“yo mayā, bhaṇe, ayyassa ārāmiko paṭissuto, dinno so ārāmiko”ti? “Na kho, deva, ayyassa ārāmiko dinno”ti. “Kīvaciraṁ nu kho, bhaṇe, ito hi taṁ hotī”ti? Atha kho so mahāmatto rattiyo gaṇetvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—“pañca, deva, rattisatānī”ti. “Tena hi, bhaṇe, ayyassa pañca ārāmikasatāni dehī”ti. “Evaṁ, devā”ti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā āyasmato pilindavacchassa pañca ārāmikasatāni pādāsi, pāṭiyekko gāmo nivisi. Ārāmikagāmakotipi naṁ āhaṁsu, pilindagāmakotipi naṁ āhaṁsu.

Storing the five tonics too long Origin story

At one time when the Buddha was staying at Sāvatthī in Anāthapiṇḍika’s Monastery, Venerable Pilindavaccha was clearing a slope near Rājagaha, intending to build a shelter. Just then King Seniya Bimbisāra of Magadha went to Pilindavaccha, bowed, sat down, and said, “Venerable, what are you having made?” “I’m clearing a slope, great king. I want to build a shelter.” “Do you need a monastery worker?” “The Buddha hasn’t allowed monastery workers.” “Well then, sir, please ask the Buddha and tell me the outcome.” “Yes, great king.” Pilindavaccha then instructed, inspired, and gladdened King Bimbisāra with a teaching, after which the king got up from his seat, bowed down, circumambulated Pilindavaccha with his right side toward him, and left. Soon afterwards Pilindavaccha sent a message to the Buddha: “Sir, King Seniya Bimbisāra of Magadha wishes to provide a monastery worker. What should I tell him?” The Buddha then gave a teaching and addressed the monks: “Monks, I allow monastery workers.” Once again King Bimbisāra went to Pilindavaccha, bowed, sat down, and said, “Sir, has the Buddha allowed monastery workers?” “Yes, great king.” “Well then, I’ll provide you with a monastery worker.” But after making this promise, he forgot, and only remembered after a long time. He then addressed the official in charge of all practical affairs: “Listen, has the monastery worker I promised been provided?” “No, sir, he hasn’t.” “How long has it been since we made that promise?” The official counted the days and said, “It’s been five hundred days.” “Well then, provide him with five hundred monastery workers.” “Yes.” The official provided Pilindavaccha with those monastery workers and a separate village was established. They called it “The Monastery Workers’ Village” and “Pilinda Village”.

Tena kho pana samayena āyasmā pilindavaccho tasmiṁ gāmake kulūpako hoti. Atha kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya pilindagāmakaṁ piṇḍāya pāvisi. Tena kho pana samayena tasmiṁ gāmake ussavo hoti. Dārakā alaṅkatā mālākitā kīḷanti. Atha kho āyasmā pilindavaccho pilindagāmake sapadānaṁ piṇḍāya caramāno yena aññatarassa ārāmikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Tena kho pana samayena tassā ārāmikiniyā dhītā aññe dārake alaṅkate mālākite passitvā rodati—“mālaṁ me detha, alaṅkāraṁ me dethā”ti. Atha kho āyasmā pilindavaccho taṁ ārāmikiniṁ etadavoca—“kissāyaṁ dārikā rodatī”ti? “Ayaṁ, bhante, dārikā aññe dārake alaṅkate mālākite passitvā rodati—‘mālaṁ me detha, alaṅkāraṁ me dethā’ti. Kuto amhākaṁ duggatānaṁ mālā kuto, alaṅkāro”ti? Atha kho āyasmā pilindavaccho aññataraṁ tiṇaṇḍupakaṁ gahetvā taṁ ārāmikiniṁ etadavoca—“handimaṁ tiṇaṇḍupakaṁ tassā dārikāya sīse paṭimuñcā”ti. Atha kho sā ārāmikinī taṁ tiṇaṇḍupakaṁ gahetvā tassā dārikāya sīse paṭimuñci. Sā ahosi suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Natthi tādisā raññopi antepure suvaṇṇamālā. Manussā rañño māgadhassa seniyassa bimbisārassa ārocesuṁ—“amukassa, deva, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Natthi tādisā devassāpi antepure suvaṇṇamālā. Kuto tassa duggatassa. Nissaṁsayaṁ corikāya ābhatā”ti. Atha kho rājā māgadho seniyo bimbisāro taṁ ārāmikakulaṁ bandhāpesi. Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya pilindagāmakaṁ piṇḍāya pāvisi. Pilindagāmake sapadānaṁ piṇḍāya caramāno yena tassa ārāmikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paṭivissake pucchi—“kahaṁ imaṁ ārāmikakulaṁ gatan”ti? “Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpitan”ti.

And Pilindavaccha began associating with the families in that village. After robing up one morning, he took his bowl and robe and went to Pilinda Village for alms. At that time they were holding a celebration in that village and the children were dressed up with ornaments and garlands. As Pilindavaccha was walking on continuous almsround, he came to the house of a certain monastery worker where he sat down on the prepared seat. Just then the daughter of that house had seen the other children dressed up in ornaments and garlands. She cried, saying, “Give me a garland! Give me ornaments!” Pilindavaccha asked her mother why the girl was crying. She told him, adding, “Poor people like us can’t afford garlands and ornaments.” Pilindavaccha took a pad of grass and said to the mother, “Here, place this on the girl’s head.” She did, and it turned into a beautiful golden garland. Even the royal compound had nothing like it. People told King Bimbisāra, “In the house of such-and-such a monastery worker there’s a beautiful golden garland. Even in your court, sir, there’s nothing like it. So how did those poor people get it? They must have stolen it.” King Bimbisāra had that family imprisoned. Once again Pilindavaccha robed up in the morning, took his bowl and robe, and went to Pilinda Village for alms. As he was walking on continuous almsround, he came to the house of that monastery worker. He then asked the neighbors what had happened to that family. “The king has jailed them, venerable, because of that golden garland.”

Atha kho āyasmā pilindavaccho yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ āyasmā pilindavaccho etadavoca—“kissa, mahārāja, ārāmikakulaṁ bandhāpitan”ti? “Tassa, bhante, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā. Natthi tādisā amhākampi antepure suvaṇṇamālā. Kuto tassa duggatassa. Nissaṁsayaṁ corikāya ābhatā”ti. Atha kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa pāsādaṁ suvaṇṇanti adhimucci. So ahosi sabbasovaṇṇamayo. “Idaṁ pana te, mahārāja, tāva bahuṁ suvaṇṇaṁ kuto”ti? “Aññātaṁ, bhante, ayyasseveso iddhānubhāvo”ti. Taṁ ārāmikakulaṁ muñcāpesi. Manussā—“ayyena kira pilindavacchena sarājikāya parisāya uttarimanussadhammaṁ iddhipāṭihāriyaṁ dassitan”ti, attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṁsu, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ. Pakatiyāpi ca āyasmā pilindavaccho lābhī hoti pañcannaṁ bhesajjānaṁ. Laddhaṁ laddhaṁ parisāya vissajjeti. Parisā cassa hoti bāhullikā. Laddhaṁ laddhaṁ kolambepi ghaṭepi pūretvā paṭisāmeti, parissāvanānipi thavikāyopi pūretvā vātapānesu laggeti. Tāni olīnavilīnāni tiṭṭhanti. Undūrehipi vihārā okiṇṇavikiṇṇā honti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti— “antokoṭṭhāgārikā ime samaṇā sakyaputtiyā, seyyathāpi rājā māgadho seniyo bimbisāro”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma bhikkhū evarūpāya bāhullāya cetessantī”ti. Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, bhikkhū evarūpāya bāhullāya cetentī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā evarūpāya bāhullāya cetessanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—

Pilindavaccha then went to King Bimbisāra’s house and sat down on the prepared seat. King Bimbisāra approached Pilindavaccha, bowed, and sat down. Pilindavaccha said, “Great king, why have you jailed the family of that monastery worker?” “Sir, in the house of that monastery worker there was a beautiful golden garland. Even the royal compound has nothing like it. So how did those poor people get it? They must have stolen it.” Pilindavaccha then focused his mind on turning King Bimbisāra’s stilt house into gold. As a result, the whole house became gold. He said, “Great king, how did you get so much gold?” “Understood, sir! It’s your supernormal power.” He then released that family. People said, “They say Venerable Pilindavaccha has performed a superhuman feat, a wonder of supernormal power, for the king and his court!” Being delighted and gaining confidence in Pilindavaccha, they brought him the five tonics: ghee, butter, oil, honey, and syrup. Ordinarily, too, Pilindavaccha was getting the five tonics. Since he was getting so much, he gave it away to his followers, who ended up with an abundance of tonics. After filling up basins and waterpots and setting these aside, they filled their water filters and bags and hung these in the windows. But the tonics were dripping, and the dwellings became infested with rats. When people walking about the dwellings saw this, they complained and criticized them, “These Sakyan monastics are hoarding things indoors, just like King Seniya Bimbisāra of Magadha.” The monks heard the complaints of those people and the monks of few desires complained and criticized those monks, “How can these monks choose to live with such abundance?” After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks: “Is it true, monks, that there are monks who live like this?” “It’s true, sir.” The Buddha rebuked them … “How can those foolish men live like this? This will affect people’s confidence …” … “And, monks, this training rule should be recited like this:

“Yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjāni, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ, tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni.

Final ruling

‘After being received, the tonics allowable for sick monks—that is, ghee, butter, oil, honey, and syrup—should be used from storage for at most seven days.

Taṁ atikkāmayato nissaggiyaṁ pācittiyan”ti.

If one uses them longer than that, one commits an offense entailing relinquishment and confession.’”

Yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjānīti sappi nāma gosappi vā ajikāsappi vā mahiṁsasappi vā yesaṁ maṁsaṁ kappati tesaṁ sappi. Navanītaṁ nāma tesaṁyeva navanītaṁ. Telaṁ nāma tilatelaṁ sāsapatelaṁ madhukatelaṁ eraṇḍatelaṁ vasātelaṁ. Madhu nāma makkhikāmadhu. Phāṇitaṁ nāma ucchumhā nibbattaṁ. Tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbānīti sattāhaparamatā paribhuñjitabbāni. Taṁ atikkāmayato nissaggiyaṁ hotīti aṭṭhame aruṇuggamane nissaggiyaṁ hoti. Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā. Evañca pana, bhikkhave, nissajjitabbaṁ. …pe… idaṁ me, bhante, bhesajjaṁ sattāhātikkantaṁ nissaggiyaṁ, imāhaṁ saṅghassa nissajjāmīti …pe… dadeyyāti …pe… dadeyyunti …pe… āyasmato dammīti.

Definitions

The tonics allowable for sick monks: Ghee: ghee from cows, ghee from goats, ghee from buffaloes, or ghee from whatever animal whose meat is allowable. Butter: butter from the same animals. Oil: sesame oil, mustard oil, honey-tree oil, castor oil, oil from fat. Honey: honey from bees. Syrup: from sugarcane. After being received, they should be used from storage for at most seven days: they are to be used for seven days at a maximum. If one uses them longer than that, one commits an offense entailing relinquishment: it becomes subject to relinquishment at dawn on the eighth day. The tonics should be relinquished to a sangha, a group, or an individual. “And, monks, it should be relinquished like this. …” (To be expanded as in Bu NP 1:3.2.5–3.2.29, with appropriate substitutions.) “Venerables, these tonics, which I have kept over seven days, are to be relinquished. I relinquish it to the Sangha.” … “the Sangha should give …” “you should give …” “I give these tonics back to you.”

Sattāhātikkante atikkantasaññī, nissaggiyaṁ pācittiyaṁ.

Permutations

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

Sattāhātikkante vematiko, nissaggiyaṁ pācittiyaṁ. Sattāhātikkante anatikkantasaññī, nissaggiyaṁ pācittiyaṁ. Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṁ pācittiyaṁ. Avissajjite vissajjitasaññī, nissaggiyaṁ pācittiyaṁ. Anaṭṭhe naṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṁ pācittiyaṁ. Adaḍḍhe daḍḍhasaññī, nissaggiyaṁ pācittiyaṁ. Avilutte viluttasaññī, nissaggiyaṁ pācittiyaṁ. Nissaṭṭhaṁ paṭilabhitvā na kāyikena paribhogena paribhuñjitabbaṁ, na ajjhoharitabbaṁ, padīpe vā kāḷavaṇṇe vā upanetabbaṁ, aññena bhikkhunā kāyikena paribhogena paribhuñjitabbaṁ, na ajjhoharitabbaṁ. Sattāhānatikkante atikkantasaññī, āpatti dukkaṭassa. Sattāhānatikkante vematiko, āpatti dukkaṭassa. Sattāhānatikkante anatikkantasaññī, anāpatti.

If it is more than seven days, but he is unsure of it, he commits an offense entailing relinquishment and confession. If it is more than seven days, but he perceives it as less, he commits an offense entailing relinquishment and confession. If they have not been determined, but he perceives that they have, he commits an offense entailing relinquishment and confession. If they have not been given away, but he perceives that they have, he commits an offense entailing relinquishment and confession. If they have not been lost, but he perceives that they have, he commits an offense entailing relinquishment and confession. If they have not been destroyed, but he perceives that they have, he commits an offense entailing relinquishment and confession. If they have not been burned, but he perceives that they have, he commits an offense entailing relinquishment and confession. If they have not been stolen, but he perceives that they have, he commits an offense entailing relinquishment and confession. After the relinquished tonics have been returned, they are not to be used on the body, nor are they to be eaten. They may be used in lamps or as a black coloring agent. Other monks may use them on the body, but they may not eat them. If it is less than seven days, but he perceives it as more, he commits an offense of wrong conduct. If it is less than seven days, but he is unsure of it, he commits an offense of wrong conduct. If it is less than seven days and he perceives it as less, there is no offense.

Anāpatti—

Non-offenses

There is no offense:

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

if within seven days they have been determined, given away, lost, destroyed, burned, stolen, or taken on trust; if, without any desire for them, he gives them up to a person who is not fully ordained, and he then obtains them again and then uses them; if he is insane; if he is the first offender.