Kd 6

6. Bhesajjakkhandhaka 1. Pañcabhesajjakathā

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati. Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. Addasā kho bhagavā te bhikkhū kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, disvāna āyasmantaṁ ānandaṁ āmantesi— “kiṁ nu kho, ānanda, etarahi bhikkhū kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā”ti? “Etarahi, bhante, bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati. Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā”ti.

The chapter on medicines 1. Discussion of the five tonics

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monks were afflicted with autumn illness, and they could keep down neither congee nor other food. As a result, they became thin, haggard, and pale, with veins protruding all over their bodies. The Buddha noticed this and asked Venerable Ānanda why they were looking so sickly. Ānanda told him.

Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— “etarahi kho bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati. Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. Kiṁ nu kho ahaṁ bhikkhūnaṁ bhesajjaṁ anujāneyyaṁ, yaṁ bhesajjañceva assa bhesajjasammatañca lokassa, āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā”ti? Atha kho bhagavato etadahosi— “imāni kho pañca bhesajjāni, seyyathidaṁ— sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ; bhesajjāni ceva bhesajjasammatāni ca lokassa, āhāratthañca pharanti, na ca oḷāriko āhāro paññāyati. Yannūnāhaṁ bhikkhūnaṁ imāni pañca bhesajjāni anujāneyyaṁ, kāle paṭiggahetvā kāle paribhuñjitun”ti.

Then, while reflecting in private, the Buddha thought, “What tonics might I allow the monks that are generally regarded as tonics, would serve as nourishment, but aren’t considered substantial food?” It then occurred to him, “There are these five tonics— ghee, butter, oil, honey, and syrup— that are generally regarded as tonics, serve as nourishment, but aren’t considered substantial food. Why don’t I allow them these five tonics, to be received and consumed before midday?”

Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— ‘etarahi kho bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati. Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. Kiṁ nu kho ahaṁ bhikkhūnaṁ bhesajjaṁ anujāneyyaṁ, yaṁ bhesajjañceva assa bhesajjasammatañca lokassa, āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā’ti. Tassa mayhaṁ, bhikkhave, etadahosi— ‘imāni kho pañca bhesajjāni, seyyathidaṁ— sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ; bhesajjāni ceva bhesajjasammatāni ca lokassa, āhāratthañca pharanti, na ca oḷāriko āhāro paññāyati. Yannūnāhaṁ bhikkhūnaṁ imāni pañca bhesajjāni anujāneyyaṁ, kāle paṭiggahetvā kāle paribhuñjitun’ti. Anujānāmi, bhikkhave, tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjitun”ti.

In the evening, when the Buddha had come out from seclusion, he gave a teaching and then told the monks what he had thought, adding: “I allow these five tonics, to be received and consumed before midday.”

Tena kho pana samayena bhikkhū tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti. Tesaṁ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti, pageva senesitāni. Te tena ceva sāradikena ābādhena phuṭṭhā, iminā ca bhattācchādakena, tadubhayena bhiyyoso mattāya kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. Addasā kho bhagavā te bhikkhū bhiyyoso mattāya kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, disvāna āyasmantaṁ ānandaṁ āmantesi— “kiṁ nu kho, ānanda, etarahi bhikkhū bhiyyoso mattāya kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā”ti?

The monks then received and consumed the five tonics before midday. But even ordinary food did not agree with them, let alone greasy food. As a result of both the autumn illness and the food not agreeing with them, they became even more thin, haggard, and pale. Once again the Buddha noticed this and asked Venerable Ānanda why they were looking even worse.

“Etarahi, bhante, bhikkhū tāni ca pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti. Tesaṁ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti, pageva senesitāni. Te tena ceva sāradikena ābādhena phuṭṭhā, iminā ca bhattācchādakena, tadubhayena bhiyyoso mattāya kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, tāni pañca bhesajjāni paṭiggahetvā kālepi vikālepi paribhuñjitun”ti.

Ānanda told him. The Buddha then gave a teaching, and addressed the monks: “I allow the five tonics to be received and consumed both before and after midday.”

Tena kho pana samayena gilānānaṁ bhikkhūnaṁ vasehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, vasāni bhesajjāni— acchavasaṁ, macchavasaṁ, susukāvasaṁ, sūkaravasaṁ, gadrabhavasaṁ— kāle paṭiggahitaṁ kāle nippakkaṁ kāle saṁsaṭṭhaṁ telaparibhogena paribhuñjituṁ.

At that time the sick monks needed fat as a tonic. They told the Buddha. “I allow these fats as tonics: bear fat, fish fat, alligator fat, pig fat, and donkey fat. They should be received, melted, and mixed with oil before midday, and then used.

Vikāle ce, bhikkhave, paṭiggahitaṁ vikāle nippakkaṁ vikāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, āpatti tiṇṇaṁ dukkaṭānaṁ. Kāle ce, bhikkhave, paṭiggahitaṁ vikāle nippakkaṁ vikāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ. Kāle ce, bhikkhave, paṭiggahitaṁ kāle nippakkaṁ vikāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa. Kāle ce, bhikkhave, paṭiggahitaṁ kāle nippakkaṁ kāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, anāpattī”ti.

If you receive, melt, and mix them with oil after midday, and then use them, you commit three offenses of wrong conduct. If you receive them before midday, but melt and mix them with oil after midday, and then use them, you commit two offenses of wrong conduct. If you receive and melt them before midday, but mix them with oil after midday, and then use them, you commit one offense of wrong conduct. If you receive, melt, and mix them with oil before midday, and then use them, there is no offense.”

2. Mūlādibhesajjakathā

Tena kho pana samayena gilānānaṁ bhikkhūnaṁ mūlehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, mūlāni bhesajjāni— haliddiṁ, siṅgiveraṁ, vacaṁ, vacattaṁ, ativisaṁ, kaṭukarohiṇiṁ, usīraṁ, bhaddamuttakaṁ, yāni vā panaññānipi atthi mūlāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni— paṭiggahetvā yāvajīvaṁ pariharituṁ; sati paccaye paribhuñjituṁ. Asati paccaye paribhuñjantassa āpatti dukkaṭassā”ti.

2. Discussion of root medicines, etc.

At that time the sick monks needed medicinal roots. “I allow these medicinal roots: turmeric, ginger, sweet flag, white sweet flag, atis root, black hellebore, vetiver root, nut grass, and whatever other medicinal roots there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”

Tena kho pana samayena gilānānaṁ bhikkhūnaṁ mūlehi bhesajjehi piṭṭhehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, nisadaṁ nisadapotakan”ti.

Soon afterwards the sick monks needed medicinal root flour. “I allow a grinding stone.”

Tena kho pana samayena gilānānaṁ bhikkhūnaṁ kasāvehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kasāvāni bhesajjāni— nimbakasāvaṁ, kuṭajakasāvaṁ, paṭolakasāvaṁ, phaggavakasāvaṁ, nattamālakasāvaṁ, yāni vā panaññānipi atthi kasāvāni bhesajjāni neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni— paṭiggahetvā yāvajīvaṁ pariharituṁ; sati paccaye paribhuñjituṁ. Asati paccaye paribhuñjantassa āpatti dukkaṭassā”ti.

The sick monks needed bitter medicines. “I allow bitter medicines from these plants: neem tree, arctic snow, pointed gourd, white fig, Indian beech, and whatever other bitter medicines there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”

Tena kho pana samayena gilānānaṁ bhikkhūnaṁ paṇṇehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, paṇṇāni bhesajjāni— nimbapaṇṇaṁ, kuṭajapaṇṇaṁ, paṭolapaṇṇaṁ, sulasipaṇṇaṁ, kappāsapaṇṇaṁ, yāni vā panaññānipi atthi paṇṇāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti … pe….

The sick monks needed medicinal leaves. “I allow medicinal leaves from these plants: neem tree, arctic snow, pointed gourd, holy basil, cotton plant, and whatever other leaf medicines there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”

Tena kho pana samayena gilānānaṁ bhikkhūnaṁ phalehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, phalāni bhesajjāni— bilaṅgaṁ, pippaliṁ, maricaṁ, harītakaṁ, vibhītakaṁ, āmalakaṁ, goṭṭhaphalaṁ, yāni vā panaññānipi atthi phalāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti … pe….

The sick monks needed medicinal fruits. “I allow medicinal fruits from these plants: false black pepper, long pepper, black pepper, chebulic myrobalan, belleric myrobalan, emblic myrobalan, crepe ginger, and whatever other medicinal fruits there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”

Tena kho pana samayena gilānānaṁ bhikkhūnaṁ jatūhi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, jatūni bhesajjāni— hiṅguṁ, hiṅgujatuṁ, hiṅgusipāṭikaṁ, takaṁ, takapattiṁ, takapaṇṇiṁ, sajjulasaṁ, yāni vā panaññānipi atthi jatūni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti … pe….

The sick monks needed medicinal gum. “I allow the following medicinal gums: gum exuded from the asafoetida shrub, gum from the twigs and leaves of the asafoetida shrub, gum from the leaves of the asafoetida shrub, taka gum, taka-leaf gum, gum from heated taka foliage, resin, and whatever other medicinal gums there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”

Tena kho pana samayena gilānānaṁ bhikkhūnaṁ loṇehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, loṇāni bhesajjāni— sāmuddaṁ, kāḷaloṇaṁ, sindhavaṁ, ubbhidaṁ, bilaṁ, yāni vā panaññānipi atthi loṇāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni— paṭiggahetvā yāvajīvaṁ pariharituṁ; sati paccaye paribhuñjituṁ. Asati paccaye paribhuñjantassa āpatti dukkaṭassā”ti.

The sick monks needed medicinal salts. “I allow the following medicinal salts: sea salt, black salt, hill salt, soil salt, red salt, and whatever other medicinal salts there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”

Tena kho pana samayena āyasmato ānandassa upajjhāyassa āyasmato belaṭṭhasīsassa thullakacchābādho hoti. Tassa lasikāya cīvarāni kāye lagganti, tāni bhikkhū udakena temetvā temetvā apakaḍḍhanti. Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū tāni cīvarāni udakena temetvā temetvā apakaḍḍhante, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca— “kiṁ imassa, bhikkhave, bhikkhuno ābādho”ti? “Imassa, bhante, āyasmato thullakacchābādho, lasikāya cīvarāni kāye lagganti, tāni mayaṁ udakena temetvā temetvā apakaḍḍhāmā”ti.

Allowable medical equipment and more

At this time Venerable Ānanda’s preceptor, Venerable Belaṭṭhasīsa, had carbuncles, the pus making his robes adhere to his body. The monks kept on wetting his robes to remove the pus. As the Buddha was walking about the dwellings, he noticed this. He went up to them and said, “What sickness does this monk have?” “He has carbuncles, sir. That’s why we’re doing this.”

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, yassa kaṇḍu vā, piḷakā vā, assāvo vā, thullakacchu vā ābādho, kāyo vā duggandho, cuṇṇāni bhesajjāni; agilānassa chakaṇaṁ mattikaṁ rajananippakkaṁ. Anujānāmi, bhikkhave, udukkhalaṁ musalan”ti.

Soon afterwards the Buddha gave a teaching and addressed the monks: “For anyone who has an itch, a boil, a running sore, a carbuncle, or whose body smells, I allow medicinal powders. If you’re not sick, I allow detergent, soap, and cleaning agents. And I allow a mortar and pestle.”

Tena kho pana samayena gilānānaṁ bhikkhūnaṁ cuṇṇehi bhesajjehi cālitehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, cuṇṇacālinin”ti. Saṇhehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, dussacālinin”ti.

Soon afterwards the sick monks needed sifted medicinal powders. “I allow a powder sieve.” They needed finely sifted powder. “I allow a cloth sieve.”

Tena kho pana samayena aññatarassa bhikkhuno amanussikābādho hoti. Taṁ ācariyupajjhāyā upaṭṭhahantā nāsakkhiṁsu arogaṁ kātuṁ. So sūkarasūnaṁ gantvā āmakamaṁsaṁ khādi, āmakalohitaṁ pivi. Tassa so amanussikābādho paṭippassambhi. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, amanussikābādhe āmakamaṁsaṁ āmakalohitan”ti.

On one occasion a monk was possessed by a spirit. His teacher and preceptor who were nursing him were not able to cure him. He then went to a pigs’ slaughterhouse to eat raw meat and drink blood. As a result, he became well. They told the Buddha. “For one who is possessed, I allow raw meat and raw blood.”

Tena kho pana samayena aññatarassa bhikkhuno cakkhurogābādho hoti. Taṁ bhikkhū pariggahetvā uccārampi passāvampi nikkhāmenti. Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū taṁ bhikkhuṁ pariggahetvā uccārampi passāvampi nikkhāmente, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca— “kiṁ imassa, bhikkhave, bhikkhuno ābādho”ti?

At that time a monk was afflicted with an eye-disease. The monks had to hold him while he urinated and defecated. Just then, as the Buddha was walking about the dwellings, he noticed this. He then went up to them and said, “What sickness does this monk have?”

“Imassa, bhante, āyasmato cakkhurogābādho. Imaṁ mayaṁ pariggahetvā uccārampi passāvampi nikkhāmemā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, añjanaṁ— kāḷañjanaṁ, rasañjanaṁ, sotañjanaṁ, gerukaṁ, kapallan”ti. Añjanūpapisanehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, candanaṁ, tagaraṁ, kāḷānusāriyaṁ, tālīsaṁ, bhaddamuttakan”ti.

“He has an eye-disease, sir. That’s why we do this for him.” Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow these ointments: black ointment, mixed ointment, river ointment, red ocher, and soot.” They needed scented ointments. “I allow sandal, crape jasmine, Indian valerian, coffee plum, and nut grass.”

Tena kho pana samayena bhikkhū piṭṭhāni añjanāni carukesupi sarāvakesupi nikkhipanti; tiṇacuṇṇehipi paṁsukehipi okiriyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, añjanin”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjaniyo dhārenti— sovaṇṇamayaṁ, rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacā añjanī dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ, dantamayaṁ, visāṇamayaṁ, naḷamayaṁ, veḷumayaṁ, kaṭṭhamayaṁ, jatumayaṁ, phalamayaṁ, lohamayaṁ, saṅkhanābhimayan”ti.

At that time the monks put their ointments in pots and scoops. The ointment was contaminated with grass, dust, and dirt. “I allow an ointment box.” Soon afterwards the monks from the group of six used luxurious ointment boxes made with gold or silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t use luxurious ointment boxes. If you do, you commit an offense of wrong conduct. I allow ointment boxes made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.”

Tena kho pana samayena añjaniyo apārutā honti, tiṇacuṇṇehipi paṁsukehipi okiriyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, apidhānanti. Apidhānaṁ nipatati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, suttakena bandhitvā añjaniyā bandhitun”ti. Añjanī phalati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, suttakena sibbetun”ti.

At that time the ointment boxes were not covered. The ointment was contaminated with grass, dust, and dirt. “I allow a lid.” The lids fell off. “I allow you to tie it onto the ointment box with a string.” The ointment boxes split. “I allow you to sew it together with thread.”

Tena kho pana samayena bhikkhū aṅguliyā añjanti, akkhīni dukkhāni honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, añjanisalākan”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjanisalākāyo dhārenti— sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacā añjanisalākā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… saṅkhanābhimayan”ti.

At that time the monks put the ointment on with their fingers. As a result their eyes hurt. “I allow an ointment stick.” Soon afterwards the monks from the group of six used luxurious ointment sticks made with gold or silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t use luxurious ointment sticks. If you do, you commit an offense of wrong conduct. I allow ointment sticks made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.”

Tena kho pana samayena añjanisalākā bhūmiyaṁ patitā pharusā hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, salākaṭhāniyan”ti. Tena kho pana samayena bhikkhū añjanimpi añjanisalākampi hatthena pariharanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, añjanitthavikan”ti. Aṁsabaddhako na hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti.

The monks dropped the ointment sticks on the ground. The sticks became rough. “I allow a case for the ointment stick.” The monks carried the ointment boxes and sticks in their hands. “I allow a bag for the ointment box.” They did not have a shoulder strap. “I allow a shoulder strap and a string for tying it.”

Tena kho pana samayena āyasmato pilindavacchassa sīsābhitāpo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, muddhani telakan”ti. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, natthukamman”ti. Natthu galati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, natthukaraṇin”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā natthukaraṇiyo dhārenti— sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacā natthukaraṇī dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… saṅkhanābhimayan”ti.

At one time Venerable Pilindavaccha had a headache. “I allow oil for the head.” He did not get better. “I allow treatment through the nose.” The oil dripped from the nose. “I allow a nose dropper.” Soon afterwards the monks from the group of six used luxurious nose droppers made with gold or silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t use luxurious nose droppers. If you do, you commit an offense of wrong conduct. I allow nose droppers made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.”

Natthuṁ visamaṁ āsiñcanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, yamakanatthukaraṇin”ti. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, dhūmaṁ pātun”ti. Taññeva vaṭṭiṁ ālimpetvā pivanti, kaṇṭho dahati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, dhūmanettan”ti. Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni dhūmanettāni dhārenti— sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, uccāvacāni dhūmanettāni dhāretabbāni. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… saṅkhanābhimayan”ti. Tena kho pana samayena dhūmanettāni apārutāni honti, pāṇakā pavisanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, apidhānan”ti. Tena kho pana samayena bhikkhū dhūmanettāni hatthena pariharanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, dhūmanettathavikan”ti. Ekato ghaṁsiyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, yamakathavikan”ti. Aṁsabaddhako na hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti.

The nose dropper dripped unevenly. “I allow a double nose dropper.” He did not get better. “I allow you to inhale smoke.” They just lit the wick and inhaled the smoke. They burned their throat. “I allow a tube.” Soon the monks from the group of six used luxurious tubes made with gold or silver. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t use luxurious tubes. If you do, you commit an offense of wrong conduct. I allow tubes made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.” At that time the tubes were not covered. Insects crawled inside of them. “I allow a lid.” At that time the monks carried the tubes in their hands. “I allow a bag for the tubes.” The tubes scratched each other. “I allow a bag with two compartments.” They did not have a shoulder strap. “I allow a shoulder strap and a string for fastening it.”

Tena kho pana samayena āyasmato pilindavacchassa vātābādho hoti. Vejjā evamāhaṁsu— “telaṁ pacitabban”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, telapākan”ti. Tasmiṁ kho pana telapāke majjaṁ pakkhipitabbaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, telapāke majjaṁ pakkhipitun”ti. Tena kho pana samayena chabbaggiyā bhikkhū atipakkhittamajjāni telāni pacanti, tāni pivitvā majjanti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, atipakkhittamajjaṁ telaṁ pātabbaṁ. Yo piveyya, yathādhammo kāretabbo. Anujānāmi, bhikkhave, yasmiṁ telapāke majjassa na vaṇṇo na gandho na raso paññāyati, evarūpaṁ majjapakkhittaṁ telaṁ pātun”ti.

Allowable medical treatments and more

At one time Venerable Pilindavaccha had a certain disease. The doctors said he needed a heated concoction of oil. “I allow a heated concoction of oil.” They wanted to add alcohol to that concoction. “I allow alcohol in a heated concoction of oil.” Soon afterwards the monks from the group of six heated oil with too much alcohol. They drank it and became drunk. “You shouldn’t drink heated oil with too much alcohol. If you do, you should be dealt with according to the rule. I allow you to drink heated oil if there is no discernible color, smell, or taste of alcohol.”

Tena kho pana samayena bhikkhūnaṁ bahuṁ atipakkhittamajjaṁ telaṁ pakkaṁ hoti. Atha kho bhikkhūnaṁ etadahosi—“kathaṁ nu kho atipakkhittamajje tele paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, abbhañjanaṁ adhiṭṭhātun”ti. Tena kho pana samayena āyasmato pilindavacchassa bahutaraṁ telaṁ pakkaṁ hoti, telabhājanaṁ na vijjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tīṇi tumbāni— lohatumbaṁ, kaṭṭhatumbaṁ, phalatumban”ti.

The monks had heated much oil with too much alcohol. They did not know what to do with it. “I allow you to determine it for external use.” Pilindavaccha had more heated oil, but there was no vessel for storing it. “I allow three kinds of vessels: made of metal, made of wood, made of fruit.”

Tena kho pana samayena āyasmato pilindavacchassa aṅgavāto hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sedakamman”ti. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sambhārasedan”ti. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, mahāsedan”ti. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhaṅgodakan”ti. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, udakakoṭṭhakan”ti.

At that time Pilindavaccha had arthritis of the hands and feet. “I allow treatment through sweating.” He did not get better. “I allow sweating with herbs.” He still did not get better. “I allow heavy sweating.” He still did not get better. “I allow hemp water.” He still did not get better. “I allow a bathtub.”

Tena kho pana samayena āyasmato pilindavacchassa pabbavāto hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, lohitaṁ mocetun”ti. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, lohitaṁ mocetvā visāṇena gāhetun”ti. Tena kho pana samayena āyasmato pilindavacchassa pādā phalitā honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pādabbhañjanan”ti. Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pajjaṁ abhisaṅkharitun”ti. Tena kho pana samayena aññatarassa bhikkhuno gaṇḍābādho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, satthakamman”ti. Kasāvodakena attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kasāvodakan”ti. Tilakakkena attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tilakakkan”ti.

Pilindavaccha had arthritis. “I allow bloodletting.” He did not get better. “I allow bloodletting and receiving it in a horn.” Pilindavaccha had cracked feet. “I allow salve for the feet.” He did not get better. “I allow you to make foot salve.” At that time a monk was afflicted with abscesses. “I allow surgery.” They needed bitter water. “I allow bitter water.” They needed sesame paste. “I allow sesame paste.”

Kabaḷikāya attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kabaḷikan”ti. Vaṇabandhanacoḷena attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, vaṇabandhanacoḷan”ti. Vaṇo kaṇḍuvati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sāsapakuṭṭena phositun”ti. Vaṇo kilijjittha. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, dhūmaṁ kātun”ti. Vaḍḍhamaṁsaṁ vuṭṭhāti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, loṇasakkharikāya chinditun”ti. Vaṇo na ruhati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, vaṇatelan”ti. Telaṁ galati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, vikāsikaṁ sabbaṁ vaṇapaṭikamman”ti.

They needed flour paste. “I allow flour paste.” They needed a dressing. “I allow a dressing.” The sore was itching. “I allow you to sprinkle it with mustard powder.” The sore festered. “I allow you to fumigate it.” The flesh protruded. “I allow you to cut it with a razor.” The sore did not heal. “I allow oil for the sore.” The oil dripped off. “I allow a bandage and all treatments for sores.”

Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, cattāri mahāvikaṭāni dātuṁ— gūthaṁ, muttaṁ, chārikaṁ, mattikan”ti. Atha kho bhikkhūnaṁ etadahosi— “appaṭiggahitāni nu kho udāhu paṭiggahetabbānī”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sati kappiyakārake paṭiggahāpetuṁ, asati kappiyakārake sāmaṁ gahetvā paribhuñjitun”ti. Tena kho pana samayena aññatarena bhikkhunā visaṁ pītaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gūthaṁ pāyetun”ti. Atha kho bhikkhūnaṁ etadahosi— “appaṭiggahitaṁ nu kho udāhu paṭiggahetabbo”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, yaṁ karonto paṭiggaṇhāti, sveva paṭiggaho kato, na puna paṭiggahetabbo”ti.

On one occasion a certain monk was bitten by a snake. “I allow you to give him the four foul edibles: feces, urine, ash, and clay.” The monks thought, “Do they need to be received or not?” “They should be received if there is an attendant. If there isn’t, I allow you to take them yourself and then eat them.” On one occasion a monk had drunk poison. “I allow you to give him feces to drink.” The monks thought, “Does it need to be received or not?” “I allow the one who is excreting it to receive it. When he’s received it, it doesn’t need to be received again.”

Tena kho pana samayena aññatarassa bhikkhuno gharadinnakābādho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sītāloḷiṁ pāyetun”ti. Tena kho pana samayena aññataro bhikkhu duṭṭhagahaṇiko hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āmisakhāraṁ pāyetun”ti. Tena kho pana samayena aññatarassa bhikkhuno paṇḍurogābādho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, muttaharītakaṁ pāyetun”ti. Tena kho pana samayena aññatarassa bhikkhuno chavidosābādho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gandhālepaṁ kātun”ti. Tena kho pana samayena aññataro bhikkhu abhisannakāyo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, virecanaṁ pātun”ti. Acchakañjiyā attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, acchakañjin”ti. Akaṭayūsena attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, akaṭayūsan”ti. Kaṭākaṭena attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kaṭākaṭan”ti. Paṭicchādanīyena attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, paṭicchādanīyan”ti.

On one occasion a monk was sick from a drug. “I allow him to drink mud from a plow.” On one occasion a certain monk had indigestion. “I allow him to drink lye.” On one occasion a certain monk suffered from jaundice. “I allow him to drink chebulic myrobalan soaked in cattle urine.” On one occasion a certain monk suffered from a skin disease. “I allow you to make a scented ointment.” On one occasion a monk’s body was full of impurities. “I allow him to drink a purgative.” He needed clear congee. “I allow clear congee.” He needed mung-bean broth. “I allow mung-bean broth.” He needed oily mung-bean broth. “I allow oily mung-bean broth.” He needed meat broth. “I allow meat broth.”

3. Pilindavacchavatthu

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.

3. The account of Pilindavaccha

At one time Venerable Pilindavaccha was having a hillside cleared 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 the hillside, 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.”

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.

Pilindavaccha 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.”

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 paṭissutvā, 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. “Kīva ciraṁ nu kho, bhaṇe, ito hi taṁ hotī”ti?

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.” Yet after making this promise, he forgot, and only remembered after a long time. He then addressed the official in charge of 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?”

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 paṭissutvā āyasmato pilindavacchassa pañca ārāmikasatāni pādāsi, pāṭiyekko gāmo nivisi. “Ārāmikagāmako”tipi naṁ āhaṁsu, “pilindagāmako”tipi naṁ āhaṁsu. Tena kho pana samayena āyasmā pilindavaccho tasmiṁ gāmake kulūpako hoti. Atha kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya pilindagāmaṁ piṇḍāya pāvisi.

The official counted the days and said, “It’s been five hundred days.” “Well then, provide him with five hundred monastery workers.” “Yes.” The official provided Pilindavaccha with those monastery workers, and a separate village was established. They called it “The Monastery Workers’ Village” and “Pilinda Village”. And Pilindavaccha began associating with the families in that village. After robing up one morning, he took his bowl and robe and went to Pilinda Village for alms.

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?

At that time they were holding a celebration in that village, and the children were dressed up in 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 the house had seen the other children dressed up in ornaments and garlands. She cried, saying, “I want a garland! I want ornaments!” Pilindavaccha asked her mother why the girl was crying. She told him, adding, “Poor people like us can’t afford garlands and ornaments.”

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 devassapi antepure suvaṇṇamālā; kuto tassa duggatassa? Nissaṁsayaṁ corikāya ābhatā”ti. Atha kho rājā māgadho seniyo bimbisāro taṁ ārāmikakulaṁ bandhāpesi.

Pilindavaccha then 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, “Sir, in the house of a 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 then had that family imprisoned.

Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya pilindagāmaṁ piṇḍāya pāvisi. Pilindagāmake sapadānaṁ piṇḍāya caramāno yena tassa ārāmikassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paṭivissake pucchi— “kahaṁ imaṁ ārāmikakulaṁ gatan”ti? “Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpitan”ti. Atha kho āyasmā pilindavaccho yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami, upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ āyasmā pilindavaccho etadavoca—

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 same monastery worker. He then asked the neighbors what had happened to that family. “The king had jailed them, venerable, because of that golden garland.” Pilindavaccha went to King Bimbisāra’s house, where he sat down on the prepared seat. King Bimbisāra approached Pilindavaccha, bowed, and sat down. Pilindavaccha said,

“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.

“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.” And he released that family.

Manussā— “ayyena kira pilindavacchena sarājikāya parisāya uttari manussadhammaṁ iddhipāṭihāriyaṁ dassitan”ti— attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṁsu, seyyathidaṁ— sappiṁ, navanītaṁ, telaṁ, madhuṁ, 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.

People said, “They say Venerable Pilindavaccha has performed a superhuman feat, a wonder of supernormal power, for the king and his court!” 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 as the tonics dripped, the dwellings became infested with rats. When people walking about the dwellings noticed this, they complained and criticized them, “These Sakyan monastics are hoarding goods indoors, just like King Seniya Bimbisāra of Magadha!”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā, 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 …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi— “yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjāni, seyyathidaṁ—sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ, tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni. Taṁ atikkāmayato yathādhammo kāretabbo”ti.

The 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.” … After rebuking them, the Buddha gave a teaching and addressed the monks: “After being received, the tonics allowable for sick monks—that is, ghee, butter, oil, honey, and syrup—should be used from storage for at most seven days. If you use them longer than that, you should be dealt with according to the rule.”

4. Guḷādianujānana

Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. Addasā kho āyasmā kaṅkhārevato antarāmagge guḷakaraṇaṁ, okkamitvā guḷe piṭṭhampi chārikampi pakkhipante, disvāna— “akappiyo guḷo sāmiso, na kappati guḷo vikāle paribhuñjitun”ti— kukkuccāyanto sapariso guḷaṁ na paribhuñjati. Yepissa sotabbaṁ maññanti, tepi guḷaṁ na paribhuñjanti. Bhagavato etamatthaṁ ārocesuṁ. “Kimatthāya, bhikkhave, guḷe piṭṭhampi chārikampi pakkhipantī”ti? “Thaddhatthāya, bhagavā”ti. “Sace, bhikkhave, thaddhatthāya guḷe piṭṭhampi chārikampi pakkhipanti, so ca guḷotveva saṅkhaṁ gacchati. Anujānāmi, bhikkhave, yathāsukhaṁ guḷaṁ paribhuñjitun”ti.

4. The allowance for sugar, etc.

When the Buddha had stayed at Sāvatthī for as long as he liked, he set out wandering toward Rājagaha. While they were traveling, Venerable Revata the Doubter saw a sugar factory. As he approached, he noticed they were mixing the sugar with flour and ash. He thought, “Sugar mixed with food is unallowable, and so it’s unallowable to eat sugar at the wrong time,” and being afraid of wrongdoing, he and his followers did not take sugar. They told the Buddha. “Why are they adding flour and ash to the sugar?” “To harden it, sir.” “If they add flour or ash to sugar to harden it, it’s still considered sugar. I allow you to eat as much sugar as you like.”

Addasā kho āyasmā kaṅkhārevato antarāmagge vacce muggaṁ jātaṁ, passitvā— “akappiyā muggā; pakkāpi muggā jāyantī”ti— kukkuccāyanto sapariso muggaṁ na paribhuñjati. Yepissa sotabbaṁ maññanti, tepi muggaṁ na paribhuñjanti. Bhagavato etamatthaṁ ārocesuṁ. “Sace, bhikkhave, pakkāpi muggā jāyanti, anujānāmi, bhikkhave, yathāsukhaṁ muggaṁ paribhuñjitun”ti.

While still traveling, Revata noticed mung beans sprouting from feces. He thought, “Mung beans are unallowable. They sprout even after being digested,” and being afraid of wrongdoing, he and his followers did not eat mung beans. They told the Buddha. “Although mung beans may sprout after being digested, I allow you to eat as much of it as you like.”

Tena kho pana samayena aññatarassa bhikkhuno udaravātābādho hoti. So loṇasovīrakaṁ apāyi. Tassa so udaravātābādho paṭippassambhi. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gilānassa loṇasovīrakaṁ; agilānassa udakasambhinnaṁ pānaparibhogena paribhuñjitun”ti.

On one occasion a certain monk who had a stomachache drank a salty purgative and was cured. “I allow salty purgatives when you’re sick. If you’re not sick, I allow you to drink it mixed with water.”

5. Antovuṭṭhādipaṭikkhepakathā

Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena bhagavato udaravātābādho hoti. Atha kho āyasmā ānando—“pubbepi bhagavato udaravātābādho tekaṭulayāguyā phāsu hotī”ti— sāmaṁ tilampi, taṇḍulampi, muggampi viññāpetvā, anto vāsetvā, anto sāmaṁ pacitvā bhagavato upanāmesi— “pivatu bhagavā tekaṭulayāgun”ti.

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

Wandering on, the Buddha eventually arrived at Rājagaha where he stayed in the Bamboo Grove, the squirrel sanctuary. Soon afterwards the Buddha had a stomachache. Venerable Ānanda thought, “Previously, when the Buddha had a stomachache, he was comfortable after drinking the threefold pungent congee.” He then asked for sesame seeds, rice, and mung beans, stored them indoors, cooked them himself indoors, and brought them to the Buddha, saying, “Sir, please drink the threefold pungent congee.”

Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti; kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti; atthasaṁhitaṁ tathāgatā pucchanti, no anatthasaṁhitaṁ. Anatthasaṁhite setughāto tathāgatānaṁ. Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti— “dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmā”ti. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“kutāyaṁ, ānanda, yāgū”ti? Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.

When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule. So he said to Ānanda, “Ānanda, where does this congee come from?” Ānanda told him.

Vigarahi buddho bhagavā— “ananucchavikaṁ, ānanda, ananulomikaṁ, appatirūpaṁ, assāmaṇakaṁ, akappiyaṁ, akaraṇīyaṁ. Kathañhi nāma tvaṁ, ānanda, evarūpāya bāhullāya cetessasi. Yadapi, ānanda, anto vuṭṭhaṁ tadapi akappiyaṁ; yadapi anto pakkaṁ, tadapi akappiyaṁ; yadapi sāmaṁ pakkaṁ, tadapi akappiyaṁ. Netaṁ, ānanda, appasannānaṁ vā pasādāya …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, anto vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassa.

The Buddha rebuked him, “It’s not suitable, Ānanda, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you be so indulgent? What’s been stored indoors in a monastery is unallowable; what’s been cooked indoors in a monastery is unallowable; what’s been cooked by oneself is unallowable. This will affect people’s confidence …” After rebuking him, he gave a teaching and addressed the monks: “You shouldn’t eat what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, or what you have cooked yourself. If you do, you commit an offense of wrong conduct.

Anto ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkaṁ tañce paribhuñjeyya, āpatti tiṇṇaṁ dukkaṭānaṁ. Anto ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ. Anto ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, sāmaṁ pakkaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ.

If you eat what’s been stored indoors in a monastery, cooked indoors in a monastery, and cooked by yourselves, you commit three offenses of wrong conduct. If you eat what’s been stored indoors in a monastery, cooked indoors in a monastery, but cooked by others, you commit two offenses of wrong conduct. If you eat what’s been stored indoors in a monastery, but cooked outside, yet cooked by yourselves, you commit two offenses of wrong conduct.

Bahi ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ. Anto ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa. Bahi ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa. Bahi ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, sāmaṁ pakkaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa. Bahi ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, anāpattī”ti.

If you eat what’s been stored outside, but cooked indoors in a monastery, and cooked by yourselves, you commit two offenses of wrong conduct. If you eat what’s been stored indoors in a monastery, but cooked outside, and cooked by others, you commit one offense of wrong conduct. If you eat what’s been stored outside, but cooked indoors in a monastery, yet cooked by others, you commit one offense of wrong conduct. If you eat what’s been stored outside, and cooked outside, but cooked by yourselves, you commit one offense of wrong conduct. If you eat what’s been stored outside, and cooked outside, and cooked by others, there is no offense.”

Tena kho pana samayena bhikkhū— “bhagavatā sāmaṁpāko paṭikkhitto”ti— puna pāke kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, puna pākaṁ pacitun”ti.

When the monks heard that the Buddha had prohibited cooking, being afraid of wrongdoing, they did not reheat. “I allow you to reheat what’s already been cooked.”

Tena kho pana samayena rājagahaṁ dubbhikkhaṁ hoti. Manussā loṇampi, telampi, taṇḍulampi, khādanīyampi ārāmaṁ āharanti. Tāni bhikkhū bahi vāsenti; ukkapiṇḍakāpi khādanti, corāpi haranti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, anto vāsetun”ti. Anto vāsetvā bahi pācenti. Damakā parivārenti. Bhikkhū avissaṭṭhā paribhuñjanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, anto pacitun”ti. Dubbhikkhe kappiyakārakā bahutaraṁ haranti, appataraṁ bhikkhūnaṁ denti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sāmaṁ pacituṁ. Anujānāmi, bhikkhave, anto vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkan”ti.

At that time Rājagaha was short of food. People brought salt, oil, rice, and fresh food to the monastery. The monks stored it outdoors, but it was eaten by vermin and stolen by thieves. “I allow you to store food indoors.” The monks stored it indoors, but it was cooked outside. They were surrounded by scrap-eaters, and the monks ate in fear. “I allow cooking indoors.” Because of the famine, the attendants took more for themselves and gave less to the monks. “I allow you to cook. I allow you to store food indoors in a monastery, to cook indoors in a monastery, and to cook yourselves.”

6. Uggahitapaṭiggahaṇa

Tena kho pana samayena sambahulā bhikkhū kāsīsu vassaṁvuṭṭhā rājagahaṁ gacchantā bhagavantaṁ dassanāya antarāmagge na labhiṁsu lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ; bahuñca phalakhādanīyaṁ ahosi; kappiyakārako ca na ahosi. Atha kho te bhikkhū kilantarūpā yena rājagahaṁ veḷuvanaṁ kalandakanivāpo, yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ. Atha kho bhagavā te bhikkhū etadavoca— “kacci, bhikkhave, khamanīyaṁ, kacci yāpanīyaṁ, kaccittha appakilamathena addhānaṁ āgatā; kuto ca tumhe, bhikkhave, āgacchathā”ti?

6. Receiving what has been picked up

On one occasion a number of monks who had completed the rainy-season residence in Kāsi were traveling to Rājagaha to visit the Buddha. While on their way, they did not receive sufficient food, whether fine or coarse. Yet there was much fruit, but no attendant to offer it. When the monks arrived at Rājagaha, they were exhausted. They went to the Bamboo Grove, approached the Buddha, bowed, and sat down. Since it is the custom for Buddhas to greet newly-arrived monks, he said to them, “I hope you’re keeping well, monks, I hope you’re getting by? I hope you’re not tired from traveling? And where have you come from?”

“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā. Idha mayaṁ, bhante, kāsīsu vassaṁvuṭṭhā rājagahaṁ āgacchantā bhagavantaṁ dassanāya antarāmagge na labhimhā lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ; bahuñca phalakhādanīyaṁ ahosi; kappiyakārako ca na ahosi; tena mayaṁ kilantarūpā addhānaṁ āgatā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, yattha phalakhādanīyaṁ passati, kappiyakārako ca na hoti, sāmaṁ gahetvā, haritvā, kappiyakārake passitvā, bhūmiyaṁ nikkhipitvā, paṭiggahāpetvā paribhuñjituṁ. Anujānāmi, bhikkhave, uggahitaṁ paṭiggahitun”ti.

“We’re keeping well, sir, we’re getting by,” and they told him what had happened. Soon afterwards the Buddha gave a teaching and addressed the monks: “If there is no attendant, but you see fruit, I allow you to pick it up yourself. You should then carry it until you see an attendant, put it on the ground, and have it received. You may then eat it. I allow you to receive what you have picked up.”

Tena kho pana samayena aññatarassa brāhmaṇassa navā ca tilā navañca madhu uppannā honti. Atha kho tassa brāhmaṇassa etadahosi— “yannūnāhaṁ nave ca tile navañca madhuṁ buddhappamukhassa bhikkhusaṅghassa dadeyyan”ti. Atha kho so brāhmaṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ paṭisammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca— “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ, saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho so brāhmaṇo bhagavato adhivāsanaṁ viditvā pakkāmi.

On one occasion a certain brahmin had obtained fresh sesame seed and fresh honey. He thought, “Why don’t I give this to the Sangha of monks headed by the Buddha?” He then went to the Buddha, exchanged pleasantries with him, and said, “Please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, the brahmin left.

Atha kho so brāhmaṇo tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi— “kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa brāhmaṇassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṅghena. Atha kho so brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ brāhmaṇaṁ bhagavā dhammiyā kathāya sandassetvā, samādapetvā, samuttejetvā, sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

The following morning that brahmin had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to that brahmin’s house where he sat down on the prepared seat. That brahmin personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, the brahmin sat down to one side. The Buddha then instructed, inspired, and gladdened him with a teaching, after which he got up and left.

Atha kho tassa brāhmaṇassa acirapakkantassa bhagavato etadahosi— “yesaṁ kho mayā atthāya buddhappamukho bhikkhusaṅgho nimantito, ‘nave ca tile navañca madhuṁ dassāmī’ti, te mayā pamuṭṭhā dātuṁ. Yannūnāhaṁ nave ca tile navañca madhuṁ kolambehi ca ghaṭehi ca ārāmaṁ harāpeyyan”ti. Atha kho so brāhmaṇo nave ca tile navañca madhuṁ kolambehi ca ghaṭehi ca ārāmaṁ harāpetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca—

Soon after the Buddha had left, that brahmin thought, “I invited the Sangha of monks headed by the Buddha to give them the fresh sesame seed and honey, but I forgot. Why don’t I take the sesame seed and honey to the monastery in basins and waterpots?” And he did just that. He then went up to the Buddha and said,

“yesaṁ kho mayā, bho gotama, atthāya buddhappamukho bhikkhusaṅgho nimantito, ‘nave ca tile navañca madhuṁ dassāmī’ti, te mayā pamuṭṭhā dātuṁ. Paṭiggaṇhātu me bhavaṁ gotamo nave ca tile navañca madhun”ti. “Tena hi, brāhmaṇa, bhikkhūnaṁ dehī”ti. Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṅgho pavārito hoti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. “Paṭiggaṇhatha, bhikkhave, paribhuñjatha. Anujānāmi, bhikkhave, tato nīhaṭaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitun”ti.

“When I invited you for a meal, I forgot to give you these fresh sesame seeds and this honey. Please accept it.” “Well then, brahmin, give it to the monks.” At this time, food was scarce, and the monks were refusing invitations to eat more even after taking just a little. After reflection, they were even declining altogether. And so now that the whole Sangha was being invited, being afraid of wrongdoing, they did not accept. “Accept, monks, and eat. I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers that have been brought out.”

7. Paṭiggahitādianujānana

Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhākakulaṁ saṅghassatthāya khādanīyaṁ pāhesi— “ayyassa upanandassa dassetvā saṅghassa dātabban”ti. Tena kho pana samayena āyasmā upanando sakyaputto gāmaṁ piṇḍāya paviṭṭho hoti. Atha kho te manussā ārāmaṁ gantvā bhikkhū pucchiṁsu— “kahaṁ, bhante, ayyo upanando”ti? “Esāvuso, āyasmā upanando sakyaputto gāmaṁ piṇḍāya paviṭṭho”ti. “Idaṁ, bhante, khādanīyaṁ ayyassa upanandassa dassetvā saṅghassa dātabban”ti. Bhagavato etamatthaṁ ārocesuṁ. “Tena hi, bhikkhave, paṭiggahetvā nikkhipatha yāva upanando āgacchatī”ti.

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

On one occasion a family who was supporting Venerable Upananda the Sakyan sent fresh food to the Sangha, saying, “After showing it to Venerable Upananda, it’s to be given to the Sangha.” Just then Upananda had gone to the village for alms. When those people arrived at the monastery, they asked for Upananda and were told where he was. They said, “Venerables, after showing it to Venerable Upananda, this fresh food is to be given to the Sangha.” The monks told the Buddha. He said, “Well then, receive it and put it aside until Upananda returns.”

Atha kho āyasmā upanando sakyaputto purebhattaṁ kulāni payirupāsitvā divā āgacchati. Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṅgho pavārito hoti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. “Paṭiggaṇhatha, bhikkhave, paribhuñjatha. Anujānāmi, bhikkhave, purebhattaṁ paṭiggahitaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitun”ti.

But because Upananda visited families before eating, he returned late to the monastery. At this time, food was scarce, and the monks were refusing invitations to eat more even after taking just a little. After reflection, they were even declining altogether. And so now that the whole Sangha was being invited, being afraid of wrongdoing, they did not accept. “Accept, monks, and eat. I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers that were received before the meal.”

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena āyasmato sāriputtassa kāyaḍāhābādho hoti. Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca— “pubbe te, āvuso sāriputta, kāyaḍāhābādho kena phāsu hotī”ti? “Bhisehi ca me, āvuso, muḷālikāhi cā”ti. Atha kho āyasmā mahāmoggallāno seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi.

When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time Venerable Sāriputta had a fever. Venerable Mahāmoggallāna went to him and asked, “When you previously had a fever, Sāriputta, how did you get better?” “I had lotus roots and tubers.” Then, just as a strong man might bend or stretch his arm, Mahāmoggallāna disappeared from the Jeta Grove and reappeared on the banks of the Mandākinī lotus pond.

Addasā kho aññataro nāgo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ, disvāna āyasmantaṁ mahāmoggallānaṁ etadavoca— “etu kho, bhante, ayyo mahāmoggallāno. Svāgataṁ, bhante, ayyassa mahāmoggallānassa. Kena, bhante, ayyassa attho; kiṁ dammī”ti? “Bhisehi ca me, āvuso, attho, muḷālikāhi cā”ti. Atha kho so nāgo aññataraṁ nāgaṁ āṇāpesi— “tena hi, bhaṇe, ayyassa bhise ca muḷālikāyo ca yāvadatthaṁ dehī”ti. Atha kho so nāgo mandākiniṁ pokkharaṇiṁ ogāhetvā, soṇḍāya bhisañca muḷālikañca abbāhitvā, suvikkhālitaṁ vikkhāletvā, bhaṇḍikaṁ bandhitvā yenāyasmā mahāmoggallāno tenupasaṅkami.

An elephant saw Mahāmoggallāna coming and said to him, “Welcome, Venerable Mahāmoggallāna, please come. What do you need, venerable? What may I give?” “I need lotus roots and tubers.” The elephant told another elephant, “Listen, give as many roots and tubers as the venerable needs.” It plunged into the Mandākinī lotus pond and pulled up lotus roots and tubers with his trunk. It gave them a good rinse, bound them in a bundle, and went up to Mahāmoggallāna.

Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi. Sopi kho nāgo mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi. Atha kho so nāgo āyasmato mahāmoggallānassa bhise ca muḷālikāyo ca paṭiggahāpetvā jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi. Atha kho āyasmā mahāmoggallāno āyasmato sāriputtassa bhise ca muḷālikāyo ca upanāmesi. Atha kho āyasmato sāriputtassa bhise ca muḷālikāyo ca bhuttassa kāyaḍāhābādho paṭippassambhi. Bahū bhisā ca muḷālikāyo ca avasiṭṭhā honti.

Then, just as a strong man might bend or stretch his arm, Mahāmoggallāna disappeared from the banks of the Mandākinī lotus pond and reappeared in the Jeta Grove. And that elephant did the same. It had the roots and tubers offered to Mahāmoggallāna, before returning to the Mandākinī lotus pond in the same manner. Mahāmoggallāna then brought those lotus roots and tubers to Sāriputta. When he had eaten them, his fever subsided. But there was much left over.

Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṅgho pavārito hoti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. “Paṭiggaṇhatha, bhikkhave, paribhuñjatha. Anujānāmi, bhikkhave, vanaṭṭhaṁ pokkharaṭṭhaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitun”ti.

At this time, food was scarce, and the monks were refusing invitations to eat more even after taking just a little. After reflection, they were even declining altogether. And so now that the whole Sangha was being invited, being afraid of wrongdoing, they did not accept. “Accept, monks, and eat. I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers coming from the forest or a lotus pond.”

Tena kho pana samayena sāvatthiyaṁ bahuṁ phalakhādanīyaṁ uppannaṁ hoti, kappiyakārako ca na hoti. Bhikkhū kukkuccāyantā phalaṁ na paribhuñjanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, abījaṁ nibbattabījaṁ akatakappaṁ phalaṁ paribhuñjitun”ti.

On one occasion in Sāvatthī, much fruit had been given, but there was no attendant. Being afraid of wrongdoing, the monks did not eat it. “I allow you to eat fruit that hasn’t been made allowable if it’s seedless or the seeds have been removed.”

8. Satthakammapaṭikkhepakathā

Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena aññatarassa bhikkhuno bhagandalābādho hoti. Ākāsagotto vejjo satthakammaṁ karoti. Atha kho bhagavā senāsanacārikaṁ āhiṇḍanto yena tassa bhikkhuno vihāro tenupasaṅkami.

8. Discussion of the prohibition against surgery

When the Buddha had stayed at Sāvatthī for as long as he liked, he set out wandering toward Rājagaha. When he eventually arrived, he stayed in the Bamboo Grove, the squirrel sanctuary. At that time the doctor Ākāsagotta performed surgery on a certain monk who had hemorrhoids. Just then, while walking about the dwellings, the Buddha came to this monk’s dwelling.

Addasā kho ākāsagotto vejjo bhagavantaṁ dūratova āgacchantaṁ, disvāna bhagavantaṁ etadavoca— “āgacchatu bhavaṁ gotamo, imassa bhikkhuno vaccamaggaṁ passatu, seyyathāpi godhāmukhan”ti. Atha kho bhagavā— “so maṁ khvāyaṁ moghapuriso uppaṇḍetī”ti— tatova paṭinivattitvā, etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā, bhikkhū paṭipucchi— “atthi kira, bhikkhave, amukasmiṁ vihāre bhikkhu gilāno”ti? “Atthi, bhagavā”ti. “Kiṁ tassa, bhikkhave, bhikkhuno ābādho”ti? “Tassa, bhante, āyasmato bhagandalābādho, ākāsagotto vejjo satthakammaṁ karotī”ti.

Ākāsagotta saw the Buddha coming and said to him, “Good Gotama, please come and see this monk’s anus. It’s just like the mouth of a lizard.” The Buddha thought, “This foolish man is mocking me,” and he turned around right there. Soon afterwards he had the Sangha gathered and questioned the monks: “Is there a sick monk in such-and-such a dwelling?” “There is, sir.” “What’s his illness?” “He has hemorrhoids, and the doctor Ākāsagotta is performing surgery.”

Vigarahi buddho bhagavā— “ananucchavikaṁ, bhikkhave, tassa moghapurisassa, ananulomikaṁ, appatirūpaṁ, assāmaṇakaṁ, akappiyaṁ, akaraṇīyaṁ. Kathañhi nāma so, bhikkhave, moghapuriso sambādhe satthakammaṁ kārāpessati. Sambādhe, bhikkhave, sukhumā chavi, duropayo vaṇo, dupparihāraṁ satthaṁ. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, sambādhe satthakammaṁ kārāpetabbaṁ. Yo kārāpeyya, āpatti thullaccayassā”ti.

The Buddha rebuked him, “It’s not suitable, monks, for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can he have surgery on the private parts? The skin is delicate in that area, sores heel with difficulty, and a scalpel is hard to wield there. This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t have surgery on the private parts. If you do, you commit a serious offense.”

Tena kho pana samayena chabbaggiyā bhikkhū— “bhagavatā satthakammaṁ paṭikkhittan”ti— vatthikammaṁ kārāpenti. Ye te bhikkhū appicchā, te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū vatthikammaṁ kārāpessantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū vatthikammaṁ kārāpentī”ti? “Saccaṁ, bhagavā”ti …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, sambādhassa sāmantā dvaṅgulā satthakammaṁ vā vatthikammaṁ vā kārāpetabbaṁ. Yo kārāpeyya, āpatti thullaccayassā”ti.

When they heard that the Buddha had prohibited surgery, the monks from the group of six had enemas. The monks of few desires complained and criticized them, “How can the monks from the group of six have enemas?” They told the Buddha what had happened. “Is it true, monks, that the monks from the group of six are having enemas?” “It’s true, sir.” … After rebuking them, the Buddha gave a teaching and addressed the monks: “You shouldn’t get surgery within 3.5 centimeters of the private parts or have enemas. If you do, you commit a serious offense.”

9. Manussamaṁsapaṭikkhepakathā

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena bārāṇasī tadavasari. Tatra sudaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tena kho pana samayena bārāṇasiyaṁ suppiyo ca upāsako suppiyā ca upāsikā ubhatopasannā honti, dāyakā, kārakā, saṅghupaṭṭhākā. Atha kho suppiyā upāsikā ārāmaṁ gantvā vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā bhikkhū pucchati— “ko, bhante, gilāno, kassa kiṁ āhariyatū”ti?

9. Discussion of the prohibition against human flesh

When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Benares. When he eventually arrived, he stayed in the deer park at Isipatana. At that time in Benares there were two lay-followers, Suppiya and Suppiyā, husband and wife, both with confidence in Buddhism. They were donors and benefactors, and they attended on the Sangha. On one occasion Suppiyā went to the monastery. She walked from dwelling to dwelling, from yard to yard, asking the monks, “Is anyone sick? What may I bring?”

Tena kho pana samayena aññatarena bhikkhunā virecanaṁ pītaṁ hoti. Atha kho so bhikkhu suppiyaṁ upāsikaṁ etadavoca— “mayā kho, bhagini, virecanaṁ pītaṁ. Attho me paṭicchādanīyenā”ti. “Suṭṭhu, ayya, āhariyissatī”ti gharaṁ gantvā antevāsiṁ āṇāpesi— “gaccha, bhaṇe, pavattamaṁsaṁ jānāhī”ti. “Evaṁ, ayye”ti kho so puriso suppiyāya upāsikāya paṭissuṇitvā kevalakappaṁ bārāṇasiṁ āhiṇḍanto na addasa pavattamaṁsaṁ. Atha kho so puriso yena suppiyā upāsikā tenupasaṅkami, upasaṅkamitvā suppiyaṁ upāsikaṁ etadavoca— “natthayye pavattamaṁsaṁ. Māghāto ajjā”ti.

Just then a certain monk had drunk a purgative. He told Suppiyā about this, adding, “I need meat broth.” “No problem, I’ll organize it.” She then returned to her house and told a servant, “Go and get some meat.” Saying, “Yes, ma’am,” he walked around the whole of Benares, but could not find any. So he returned to Suppiyā and said, “There’s no meat, ma’am. There’s no slaughter today.”

Atha kho suppiyāya upāsikāya etadahosi— “tassa kho gilānassa bhikkhuno paṭicchādanīyaṁ alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati. Na kho metaṁ patirūpaṁ yāhaṁ paṭissuṇitvā na harāpeyyan”ti. Potthanikaṁ gahetvā ūrumaṁsaṁ ukkantitvā dāsiyā adāsi— “handa, je, imaṁ maṁsaṁ sampādetvā amukasmiṁ vihāre bhikkhu gilāno, tassa dajjāhi. Yo ca maṁ pucchati, ‘gilānā’ti paṭivedehī”ti uttarāsaṅgena ūruṁ veṭhetvā ovarakaṁ pavisitvā mañcake nipajji.

Suppiyā thought, “If that monk doesn’t get meat broth, his illness will get worse or he’ll die. Because I’ve already agreed to provide it, it would not be right if I didn’t.” She then took a knife, cut flesh from her own thigh, and gave it to a slave, saying, “Prepare this meat and give it to the sick monk in such-and-such a dwelling. If anyone asks for me, tell them I’m sick.” She then wrapped her thigh in her upper robe, entered her bedroom, and lay down on the bed.

Atha kho suppiyo upāsako gharaṁ gantvā dāsiṁ pucchi— “kahaṁ suppiyā”ti? “Esāyya, ovarake nipannā”ti. Atha kho suppiyo upāsako yena suppiyā upāsikā tenupasaṅkami, upasaṅkamitvā suppiyaṁ upāsikaṁ etadavoca— “kissa nipannāsī”ti? “Gilānāmhī”ti. “Kiṁ te ābādho”ti? Atha kho suppiyā upāsikā suppiyassa upāsakassa etamatthaṁ ārocesi. Atha kho suppiyo upāsako— “acchariyaṁ vata bho, abbhutaṁ vata bho. Yāva saddhāyaṁ suppiyā pasannā, yatra hi nāma attanopi maṁsāni pariccattāni. Kimpimāya aññaṁ kiñci adeyyaṁ bhavissatī”ti— haṭṭho udaggo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

When Suppiya returned home, he asked the slave where his wife was. The slave told him. He then went to see her, and she told him what had happened. He thought, “It’s astonishing and amazing how much faith and confidence Suppiyā has, as she gives up even her own flesh. Is there anything she would not give?” Delighted and joyful he went to the Buddha. He bowed, sat down,

Ekamantaṁ nisinno kho suppiyo upāsako bhagavantaṁ etadavoca— “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ, saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho suppiyo upāsako bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho suppiyo upāsako tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena suppiyassa upāsakassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṅghena.

and said, “Sir, please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, Suppiya got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. The following morning Suppiya had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to Suppiya’s house where he sat down on the prepared seat together with the Sangha of monks.

Atha kho suppiyo upāsako yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho suppiyaṁ upāsakaṁ bhagavā etadavoca—“kahaṁ, suppiyā”ti? “Gilānā, bhagavā”ti. “Tena hi āgacchatū”ti. “Na, bhagavā, ussahatī”ti. “Tena hi pariggahetvāpi ānethā”ti. Atha kho suppiyo upāsako suppiyaṁ upāsikaṁ pariggahetvā ānesi. Tassā saha dassanena bhagavato tāva mahāvaṇo ruḷho ahosi succhavilomajāto.

Suppiya approached the Buddha and bowed down to him. When the Buddha asked him where Suppiyā was, he replied that she was sick. “Well then, please tell her to come.” “She’s not able, sir.” “Well then, carry her in here.” And he did. The moment Suppiyā saw the Buddha that great wound healed and was perfectly covered with skin and hairs.

Atha kho suppiyo ca upāsako suppiyā ca upāsikā— “acchariyaṁ vata bho, abbhutaṁ vata bho. Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma saha dassanena bhagavato tāva mahāvaṇo ruḷho bhavissati succhavilomajāto”ti— haṭṭhā udaggā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdiṁsu. Atha kho bhagavā suppiyañca upāsakaṁ suppiyañca upāsikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Suppiya and Suppiyā exclaimed, “The great power and might of the Buddha is truly astonishing and amazing!” Delighted and joyful, they personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, they sat down to one side. The Buddha instructed, inspired, and gladdened them with a teaching, after which he got up from his seat and left.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi— “ko, bhikkhave, suppiyaṁ upāsikaṁ maṁsaṁ viññāpesī”ti? Evaṁ vutte, so bhikkhu bhagavantaṁ etadavoca—“ahaṁ kho, bhante, suppiyaṁ upāsikaṁ maṁsaṁ viññāpesin”ti. “Āhariyittha, bhikkhū”ti? “Āhariyittha, bhagavā”ti. “Paribhuñji tvaṁ, bhikkhū”ti? “Paribhuñjāmahaṁ, bhagavā”ti. “Paṭivekkhi tvaṁ, bhikkhū”ti? “Nāhaṁ, bhagavā, paṭivekkhin”ti.

Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Who asked Suppiyā for meat?” The responsible monk told the Buddha. “Did you get the meat?” “I did, sir.” “Did you eat it?” “Yes.” “Were you circumspect about it?” “No, sir.”

Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, appaṭivekkhitvā maṁsaṁ paribhuñjissasi. Manussamaṁsaṁ kho tayā, moghapurisa, paribhuttaṁ. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi— “santi, bhikkhave, manussā saddhā pasannā, tehi attanopi maṁsāni pariccattāni. Na, bhikkhave, manussamaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti thullaccayassa. Na ca, bhikkhave, appaṭivekkhitvā maṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

The Buddha rebuked him … “Foolish man, how can you eat meat without circumspection? You have eaten human flesh. This will affect people’s confidence …” After rebuking him, he gave a teaching and addressed the monks: “There are people who have faith and confidence, even to the point of giving up their own flesh. You shouldn’t eat human flesh. If you do, you commit a serious offense. You shouldn’t eat flesh without being circumspect. If you do, you commit an offense of wrong conduct.”

10. Hatthimaṁsādipaṭikkhepakathā

Tena kho pana samayena rañño hatthī maranti. Manussā dubbhikkhe hatthimaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ hatthimaṁsaṁ denti. Bhikkhū hatthimaṁsaṁ paribhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā hatthimaṁsaṁ paribhuñjissanti. Rājaṅgaṁ hatthī, sace rājā jāneyya, na nesaṁ attamano assā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, hatthimaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

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

At one time the king’s elephants had died. Because there was a shortage of food, people ate the elephant meat. They also gave elephant meat to monks who were walking for alms. When the monks ate it, people complained and criticized them, “How can the Sakyan monastics eat elephant meat? Elephants are an attribute of kingship. If the king knew, he would not be pleased with those monks.” They told the Buddha. “You shouldn’t eat elephant meat. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena rañño assā maranti. Manussā dubbhikkhe assamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ assamaṁsaṁ denti. Bhikkhū assamaṁsaṁ paribhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā assamaṁsaṁ paribhuñjissanti. Rājaṅgaṁ assā, sace rājā jāneyya, na nesaṁ attamano assā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, assamaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

At one time the king’s horses had died. Because there was a shortage of food, people ate the horse meat. They also gave horse meat to monks who were walking for alms. When the monks ate it, people complained and criticized them, “How can the Sakyan monastics eat horse meat? Horses are an attribute of kingship. If the king knew, he would not be pleased with those monks.” They told the Buddha. “You shouldn’t eat horse meat. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena manussā dubbhikkhe sunakhamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ sunakhamaṁsaṁ denti. Bhikkhū sunakhamaṁsaṁ paribhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā sunakhamaṁsaṁ paribhuñjissanti, jeguccho sunakho paṭikūlo”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sunakhamaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

At one time when there was a shortage of food, people ate dog meat. They also gave dog meat to monks who were walking for alms. When the monks ate it, people complained and criticized them, “How can the Sakyan monastics eat dog meat? Dogs are disgusting and repulsive.” They told the Buddha. “You shouldn’t eat dog meat. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena manussā dubbhikkhe ahimaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ ahimaṁsaṁ denti. Bhikkhū ahimaṁsaṁ paribhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā ahimaṁsaṁ paribhuñjissanti, jeguccho ahi paṭikūlo”ti. Supassopi nāgarājā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho supasso nāgarājā bhagavantaṁ etadavoca— “santi, bhante, nāgā assaddhā appasannā. Te appamattakehipi bhikkhū viheṭheyyuṁ. Sādhu, bhante, ayyā ahimaṁsaṁ na paribhuñjeyyun”ti. Atha kho bhagavā supassaṁ nāgarājānaṁ dhammiyā kathāya sandassesi …pe… padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, ahimaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

At one time when there was a shortage of food, people ate snake meat. They also gave snake meat to monks who were walking for alms. When the monks ate it, people complained and criticized them, “How can the Sakyan monastics eat snake meat? Snakes are disgusting and repulsive.” Even Supassa the king of dragons went to see the Buddha. He bowed down to the Buddha and said, “Sir, there are dragons without faith and confidence. They might harm the monks even over small matters. Please ask the venerables not to eat snake meat.” The Buddha instructed, inspired, and gladdened him with a teaching, after which Supassa bowed down, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “You shouldn’t eat snake meat. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena luddakā sīhaṁ hantvā sīhamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ sīhamaṁsaṁ denti. Bhikkhū sīhamaṁsaṁ paribhuñjitvā araññe viharanti. Sīhā sīhamaṁsagandhena bhikkhū paripātenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sīhamaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

On one occasion hunters killed a lion and ate the lion meat. They also gave lion meat to monks who were walking for alms. After eating it, those monks returned to the wilderness. And because of the smell of lion meat, lions attacked them. “You shouldn’t eat lion meat. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena luddakā byagghaṁ hantvā …pe… dīpiṁ hantvā …pe… acchaṁ hantvā …pe… taracchaṁ hantvā taracchamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ taracchamaṁsaṁ denti. Bhikkhū taracchamaṁsaṁ paribhuñjitvā araññe viharanti. Taracchā taracchamaṁsagandhena bhikkhū paripātenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, taracchamaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā”ti.

On one occasion hunters killed a tiger … a leopard … a bear … a hyena and ate the hyena meat. They also gave hyena meat to monks who were walking for alms. After eating it, those monks returned to the wilderness. And because of the smell of hyena meat, hyenas attacked them. “You shouldn’t eat tiger meat, leopard meat, bear meat, or hyena meat. If you do, you commit an offense of wrong conduct.”

11. Yāgumadhugoḷakānujānana

Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena andhakavindaṁ tena cārikaṁ pakkāmi, mahatā bhikkhusaṅghena saddhiṁ, aḍḍhatelasehi bhikkhusatehi. Tena kho pana samayena jānapadā manussā bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā buddhappamukhassa bhikkhusaṅghassa piṭṭhito piṭṭhito anubandhā honti— “yadā paṭipāṭiṁ labhissāma tadā bhattaṁ karissāmā”ti, pañcamattāni ca vighāsādasatāni. Atha kho bhagavā anupubbena cārikaṁ caramāno yena andhakavindaṁ tadavasari.

11. The allowance for congee and honey balls

When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Andhakavinda together with a large sangha of twelve-hundred and fifty monks. On this occasion the country people had loaded large quantities of salt, oil, rice, and fresh food onto carts, and were following behind the Sangha of monks headed by the Buddha, thinking, “When our turn comes, we’ll prepare a meal.” Five hundred people living on scraps were also following along. Eventually the Buddha arrived at Andhakavinda and stayed there.

Atha kho aññatarassa brāhmaṇassa paṭipāṭiṁ alabhantassa etadahosi— “atītāni kho me dve māsāni buddhappamukhaṁ bhikkhusaṅghaṁ anubandhantassa ‘yadā paṭipāṭiṁ labhissāmi tadā bhattaṁ karissāmī’ti, na ca me paṭipāṭi labbhati, ahañcamhi ekattako, bahu ca me gharāvāsattho hāyati. Yannūnāhaṁ bhattaggaṁ olokeyyaṁ; yaṁ bhattagge nāssa, taṁ paṭiyādeyyan”ti. Atha kho so brāhmaṇo bhattaggaṁ olokento dve nāddasa— yāguñca madhugoḷakañca.

Soon afterwards a certain brahmin whose turn to offer a meal had not yet come, thought, “I’ve been following the Sangha of monks headed by the Buddha for two months waiting to offer them a meal, and I’m still waiting. Moreover, I am all alone, and all my household business is being neglected. Why don’t I inspect the dining hall and prepare whatever is lacking?” When he did, he saw that two things were missing: congee and honey balls.

Atha kho so brāhmaṇo yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca— “idha me, bho ānanda, paṭipāṭiṁ alabhantassa etadahosi— ‘atītāni kho me dve māsāni buddhappamukhaṁ bhikkhusaṅghaṁ anubandhantassa, “yadā paṭipāṭiṁ labhissāmi tadā bhattaṁ karissāmī”ti. Na ca me paṭipāṭi labbhati, ahañcamhi ekattako, bahu ca me gharāvāsattho hāyati. Yannūnāhaṁ bhattaggaṁ olokeyyaṁ; yaṁ bhattagge nāssa, taṁ paṭiyādeyyan’ti. So kho ahaṁ, bho ānanda, bhattaggaṁ olokento dve nāddasaṁ— yāguñca madhugoḷakañca. Sacāhaṁ, bho ānanda, paṭiyādeyyaṁ yāguñca madhugoḷakañca, paṭiggaṇheyya me bhavaṁ gotamo”ti? “Tena hi, brāhmaṇa, bhagavantaṁ paṭipucchissāmī”ti.

He then went to Venerable Ānanda and told what he had been thinking, adding, “Good Ānanda, if I were to prepare congee and honey balls, would Good Gotama accept it?” “Well, brahmin, let me ask the Buddha.”

Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. “Tena hānanda, paṭiyādetū”ti. “Tena hi, brāhmaṇa, paṭiyādehī”ti. Atha kho so brāhmaṇo tassā rattiyā accayena pahūtaṁ yāguñca madhugoḷakañca paṭiyādāpetvā bhagavato upanāmesi— “paṭiggaṇhātu me bhavaṁ gotamo yāguñca madhugoḷakañcā”ti. “Tena hi, brāhmaṇa, bhikkhūnaṁ dehī”ti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. “Paṭiggaṇhatha, bhikkhave, paribhuñjathā”ti. Atha kho so brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ pahūtāya yāguyā ca madhugoḷakena ca sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

Venerable Ānanda told the Buddha, who said, “Allow it to be prepared, Ānanda.” Ānanda passed the message on to the brahmin. The following morning that brahmin prepared much congee and many honey balls and brought it to the Buddha, saying, “Good Gotama, please accept the congee and the honey balls.” “Well then, brahmin, give it to the monks.” But being afraid of wrongdoing, the monks did not accept. The Buddha said, “Accept, monks, and eat.” That brahmin then personally served much congee and many honey balls to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, the brahmin sat down to one side.

Ekamantaṁ nisinnaṁ kho taṁ brāhmaṇaṁ bhagavā etadavoca—

And the Buddha said this to him:

“Dasayime, brāhmaṇa, ānisaṁsā yāguyā. Katame dasa? Yāguṁ dento āyuṁ deti, vaṇṇaṁ deti, sukhaṁ deti, balaṁ deti, paṭibhānaṁ deti, yāgu pītā khuddaṁ paṭihanati, pipāsaṁ vineti, vātaṁ anulometi, vatthiṁ sodheti, āmāvasesaṁ pāceti— ime kho, brāhmaṇa, dasānisaṁsā yāguyāti. Yo saññatānaṁ paradattabhojinaṁ, Kālena sakkacca dadāti yāguṁ; Dasassa ṭhānāni anuppavecchati, Āyuñca vaṇṇañca sukhaṁ balañca. Paṭibhānamassa upajāyate tato, Khuddaṁ pipāsañca byapaneti vātaṁ; Sodheti vatthiṁ pariṇāmeti bhattaṁ, Bhesajjametaṁ sugatena vaṇṇitaṁ. Tasmā hi yāguṁ alameva dātuṁ, Niccaṁ manussena sukhatthikena; Dibbāni vā patthayatā sukhāni, Manussasobhagyatamicchatā vā”ti.

“Brahmin, there are these ten benefits of congee. One who gives congee gives life, beauty, happiness, strength, and eloquence; drinking congee stills hunger, allays thirst, gets rid of wind, cleans out the bladder, and helps the digestion of food remnants. One who gives congee respectfully at the right time To the restrained ones who live on the gifts of others, Such a one supplies them with ten things: Long life, beauty, happiness, and strength, And eloquence, too, one gets from that; Hunger, thirst, and wind are removed, The bladder is cleaned and the food digested. This tonic is praised by the Accomplished One. Therefore, for a person looking for happiness— One wishing for heavenly bliss Or desiring human prosperity— It’s appropriate to give congee regularly.”

Atha kho bhagavā taṁ brāhmaṇaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, yāguñca madhugoḷakañcā”ti.

The Buddha then got up from his seat and left. Soon afterwards he gave a teaching and addressed the monks: “I allow congee and honey balls.”

12. Taruṇapasannamahāmattavatthu

Assosuṁ kho manussā bhagavatā kira yāgu anuññātā madhugoḷakañcāti. Te kālasseva, bhojjayāguṁ paṭiyādenti madhugoḷakañca. Bhikkhū kālasseva bhojjayāguyā dhātā madhugoḷakena ca bhattagge na cittarūpaṁ paribhuñjanti. Tena kho pana samayena aññatarena taruṇapasannena mahāmattena svātanāya buddhappamukho bhikkhusaṅgho nimantito hoti. Atha kho tassa taruṇapasannassa mahāmattassa etadahosi— “yannūnāhaṁ aḍḍhatelasannaṁ bhikkhusatānaṁ aḍḍhatelasāni maṁsapātisatāni paṭiyādeyyaṁ, ekamekassa bhikkhuno ekamekaṁ maṁsapātiṁ upanāmeyyan”ti.

12. The government official with recently acquired faith

When people heard that the Buddha had allowed congee and honey balls, they prepared rice porridge and honey balls early in the morning. After eating rice porridge and honey balls to their satisfaction in the morning, the monks did not eat as much as they had intended in the dining hall. At this time a certain government official who had recently acquired faith in Buddhism had invited the Sangha of monks headed by the Buddha for the meal on the following day. He thought, “Why don’t I prepare twelve hundred and fifty bowls of meat for the twelve hundred and fifty monks? I can then give one bowl to each and every monk.”

Atha kho so taruṇapasanno mahāmatto tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā aḍḍhatelasāni ca maṁsapātisatāni, bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa taruṇapasannassa mahāmattassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṅghena.

The following morning that official had various kinds of fine foods prepared, as well as twelve hundred and fifty bowls of meat. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to that brahmin’s house where he sat down on the prepared seat together with the Sangha of monks.

Atha kho so taruṇapasanno mahāmatto bhattagge bhikkhū parivisati. Bhikkhū evamāhaṁsu— “thokaṁ, āvuso, dehi; thokaṁ, āvuso, dehī”ti. “Mā kho tumhe, bhante—‘ayaṁ taruṇapasanno mahāmatto’ti—thokaṁ thokaṁ paṭiggaṇhatha. Bahuṁ me khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, aḍḍhatelasāni ca maṁsapātisatāni. Ekamekassa bhikkhuno ekamekaṁ maṁsapātiṁ upanāmessāmīti. Paṭiggaṇhatha, bhante, yāvadatthan”ti. “Na kho mayaṁ, āvuso, etaṅkāraṇā thokaṁ thokaṁ paṭiggaṇhāma, api ca mayaṁ kālasseva bhojjayāguyā dhātā madhugoḷakena ca. Tena mayaṁ thokaṁ thokaṁ paṭiggaṇhāmā”ti.

That official then served the monks in the dining hall. As he did so, the monks said, “Only a little, thanks.” “Please don’t say that because I’ve only recently acquired faith in Buddhism. I’ve prepared much food of various kinds, as well as twelve-hundred and fifty bowls of meat. I’ll bring one bowl of meat to each and every one of you. Venerables, please accept as much as you like.” “We’re not taking so little because of that, but because we ate rice porridge and honey balls to our satisfaction early in the morning.”

Atha kho so taruṇapasanno mahāmatto ujjhāyati khiyyati vipāceti— “kathañhi nāma bhadantā mayā nimantitā aññassa bhojjayāguṁ paribhuñjissanti, na cāhaṁ paṭibalo yāvadatthaṁ dātun”ti kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsi—“bhuñjatha vā haratha vā”ti. Atha kho so taruṇapasanno mahāmatto buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ taruṇapasannaṁ mahāmattaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

The official complained and criticized them, “When the venerables have been invited by me, how can they eat someone else’s rice porridge? Am I incapable of giving them as much as they like?” Angry and aiming to criticize, he walked around filling the monks’ almsbowls, saying, “Eat it or take it away.” When he had personally served the various kinds of fine foods to the Sangha of monks headed by the Buddha, and the Buddha had finished his meal, the official sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.

Atha kho tassa taruṇapasannassa mahāmattassa acirapakkantassa bhagavato ahudeva kukkuccaṁ, ahu vippaṭisāro— “alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yohaṁ kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsiṁ—‘bhuñjatha vā haratha vā’ti. Kiṁ nu kho mayā bahuṁ pasutaṁ puññaṁ vā apuññaṁ vā”ti? Atha kho so taruṇapasanno mahāmatto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so taruṇapasanno mahāmatto bhagavantaṁ etadavoca— “idha mayhaṁ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṁ, ahu vippaṭisāro ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yohaṁ kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsiṁ—bhuñjatha vā haratha vāti. Kiṁ nu kho mayā bahuṁ pasutaṁ, puññaṁ vā apuññaṁ vā’ti. Kiṁ nu kho mayā, bhante, bahuṁ pasutaṁ, puññaṁ vā apuññaṁ vā”ti?

Soon after the Buddha had left, that official felt anxiety and remorse, thinking, “It’s bad for me, truly bad, that I acted like this. I wonder, did I make much merit or demerit?” He then went to the Buddha, bowed, sat down, and told him what he had been thinking, adding, “I wonder, sir, did I make much merit or demerit?”

“Yadaggena tayā, āvuso, svātanāya buddhappamukho bhikkhusaṅgho nimantito tadaggena te bahuṁ puññaṁ pasutaṁ. Yadaggena te ekamekena bhikkhunā ekamekaṁ sitthaṁ paṭiggahitaṁ tadaggena te bahuṁ puññaṁ pasutaṁ, saggā te āraddhā”ti. Atha kho so taruṇapasanno mahāmatto—“lābhā kira me, suladdhaṁ kira me, bahuṁ kira mayā puññaṁ pasutaṁ, saggā kira me āraddhā”ti— haṭṭho udaggo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

“When you invited the Sangha of monks headed by the Buddha for a meal on the following day, you made much merit. When each and every monk received rice from you, you made much merit. You are heading for heaven.” When the official heard this, he was joyful and elated. He got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi— “saccaṁ kira, bhikkhave, bhikkhū aññatra nimantitā aññassa bhojjayāguṁ paribhuñjantī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā aññatra nimantitā aññassa bhojjayāguṁ paribhuñjissanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, aññatra nimantitena aññassa bhojjayāgu paribhuñjitabbā. Yo paribhuñjeyya, yathādhammo kāretabbo”ti.

Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is it true, monks, that monks who had been invited for a meal ate someone else’s rice porridge beforehand?” “It’s true, sir.” The Buddha rebuked them … “How can those foolish men eat someone else’s congee beforehand when they have been invited for a meal? This will affect people’s confidence …” After rebuking them, he gave a teaching and addressed the monks: “When you have been invited to a meal, you shouldn’t eat someone else’s rice porridge beforehand. If you do, you should be dealt with according to the rule.”

13. Belaṭṭhakaccānavatthu

Atha kho bhagavā andhakavinde yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi, mahatā bhikkhusaṅghena saddhiṁ, aḍḍhatelasehi bhikkhusatehi. Tena kho pana samayena belaṭṭho kaccāno rājagahā andhakavindaṁ addhānamaggappaṭipanno hoti, pañcamattehi sakaṭasatehi, sabbeheva guḷakumbhapūrehi. Addasā kho bhagavā belaṭṭhaṁ kaccānaṁ dūratova āgacchantaṁ, disvāna maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.

13. The account of Belaṭṭha Kaccāna

When the Buddha had stayed at Andhakavinda for as long as he liked, he set out wandering toward Rājagaha together with a large sangha of twelve-hundred and fifty monks. Just then Belaṭṭha Kaccāna was traveling from Rājagaha to Andhakavinda with five hundred carts, all of them filled with jars of sugar. When the Buddha saw Belaṭṭha Kaccāna coming, he stepped off the road and sat down at the foot of a tree.

Atha kho belaṭṭho kaccāno yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho belaṭṭho kaccāno bhagavantaṁ etadavoca— “icchāmahaṁ, bhante, ekamekassa bhikkhuno ekamekaṁ guḷakumbhaṁ dātun”ti. “Tena hi tvaṁ, kaccāna, ekaṁyeva guḷakumbhaṁ āharā”ti. “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā ekaṁyeva guḷakumbhaṁ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “ābhato, bhante, guḷakumbho; kathāhaṁ, bhante, paṭipajjāmī”ti? “Tena hi tvaṁ, kaccāna, bhikkhūnaṁ guḷaṁ dehī”ti.

Belaṭṭha Kaccāna went up to the Buddha, bowed, and said, “Sir, I would like to give one jar of sugar to each and every monk.” “Well then, Kaccāna, just bring one jar of sugar.” Saying, “Yes, sir,” he got a jar of sugar, returned to the Buddha, and said, “Here is the jar. What should I do next?” “Now give sugar to the monks.”

“Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṁ guḷaṁ datvā bhagavantaṁ etadavoca— “dinno, bhante, bhikkhūnaṁ guḷo, bahu cāyaṁ guḷo avasiṭṭho. Kathāhaṁ, bhante, paṭipajjāmī”ti? “Tena hi tvaṁ, kaccāna, bhikkhūnaṁ guḷaṁ yāvadatthaṁ dehī”ti. “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṁ guḷaṁ yāvadatthaṁ datvā bhagavantaṁ etadavoca— “dinno, bhante, bhikkhūnaṁ guḷo yāvadattho, bahu cāyaṁ guḷo avasiṭṭho. Kathāhaṁ, bhante, paṭipajjāmī”ti? “Tena hi tvaṁ, kaccāna, bhikkhū guḷehi santappehī”ti. “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhū guḷehi santappesi. Ekacce bhikkhū pattepi pūresuṁ parissāvanānipi thavikāyopi pūresuṁ.

Saying, “Yes, sir,” he did just that. He then said to the Buddha, “I’ve given sugar to the monks, but there’s much left over. What should I do with that?” “Give the monks as much sugar as they need.” Saying, “Yes, sir,” he did as requested. He then said to the Buddha, “I’ve given the monks as much sugar as they need, but there’s much left over. What should I do with that?” “Give the monks as much sugar as they want.” Saying, “Yes, sir,” he again did as requested. Some monks filled their almsbowls and even their water filters and bags.

Atha kho belaṭṭho kaccāno bhikkhū guḷehi santappetvā bhagavantaṁ etadavoca— “santappitā, bhante, bhikkhū guḷehi, bahu cāyaṁ guḷo avasiṭṭho. Kathāhaṁ, bhante, paṭipajjāmī”ti? “Tena hi tvaṁ, kaccāna, vighāsādānaṁ guḷaṁ dehī”ti. “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṁ guḷaṁ datvā bhagavantaṁ etadavoca— “dinno, bhante, vighāsādānaṁ guḷo, bahu cāyaṁ guḷo avasiṭṭho. Kathāhaṁ, bhante, paṭipajjāmī”ti? “Tena hi tvaṁ, kaccāna, vighāsādānaṁ guḷaṁ yāvadatthaṁ dehī”ti.

When he was finished, he said to the Buddha, “I’ve given the monks as much sugar as they want, but there’s much left over. What should I do with that?” “Give to those who live on scraps.” Saying, “Yes, sir,” he again did as requested. He then said to the Buddha, “I’ve given them sugar, but there’s much left over. What should I do with that?” “Give them as much sugar as they need.”

“Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṁ guḷaṁ yāvadatthaṁ datvā bhagavantaṁ etadavoca— “dinno, bhante, vighāsādānaṁ guḷo yāvadattho, bahu cāyaṁ guḷo avasiṭṭho. Kathāhaṁ, bhante, paṭipajjāmī”ti? “Tena hi tvaṁ, kaccāna, vighāsāde guḷehi santappehī”ti. “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsāde guḷehi santappesi. Ekacce vighāsādā kolambepi ghaṭepi pūresuṁ, piṭakānipi ucchaṅgepi pūresuṁ.

Saying, “Yes, sir,” he again did as requested. He then said to the Buddha, “I’ve given them as much sugar as they need, but there’s much left over. What should I do with that?” “Give them as much sugar as they want.” Saying, “Yes, sir,” he once again did as requested. Some of those who lived on scraps filled basins, waterpots, and baskets, and some even their laps.

Atha kho belaṭṭho kaccāno vighāsāde guḷehi santappetvā bhagavantaṁ etadavoca— “santappitā, bhante, vighāsādā guḷehi, bahu cāyaṁ guḷo avasiṭṭho. Kathāhaṁ, bhante, paṭipajjāmī”ti? “Nāhaṁ taṁ, kaccāna, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yassa so guḷo paribhutto sammā pariṇāmaṁ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṁ, kaccāna, taṁ guḷaṁ appaharite vā chaḍḍehi, appāṇake vā udake opilāpehī”ti. “Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā taṁ guḷaṁ appāṇake udake opilāpeti.

When he was finished, he said to the Buddha, “I’ve given them as much sugar as they want, but there’s much left over. What should I do with that?” “Kaccāna, I don’t see anyone in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, who would be able to properly digest that sugar except a Buddha or his disciple. So discard that sugar where there are no cultivated plants or in water without life.” Saying, “Yes, sir,” he dumped that sugar in water without life.

Atha kho so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati. Seyyathāpi nāma phālo divasaṁsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati; evameva so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati. Atha kho belaṭṭho kaccāno saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

As he did so, that sugar hissed, sputtered, fumed, and smoked— just like a plowshare heated the whole day hisses, sputters, fumes, and smokes when dropped in water. Belaṭṭha Kaccāna was awestruck, with goose bumps all over. He approached the Buddha, bowed, and sat down.

Ekamantaṁ nisinnassa kho belaṭṭhassa kaccānassa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi belaṭṭhaṁ kaccānaṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi …pe… evameva belaṭṭhassa kaccānassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— “yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhamman”ti.

The Buddha then gave him a progressive talk— on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Belaṭṭha Kaccāna experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

Atha kho belaṭṭho kaccāno diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca— “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya …pe… evamevaṁ kho bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇagatan”ti.

He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha, “Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there— just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life.”

Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe guḷo ussanno hoti. Bhikkhū— “gilānasseva bhagavatā guḷo anuññāto, no agilānassā”ti— kukkuccāyantā guḷaṁ na bhuñjanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gilānassa guḷaṁ, agilānassa guḷodakan”ti.

The Buddha then continued wandering toward Rājagaha. When he eventually arrived, he stayed in the Bamboo Grove, the squirrel sanctuary. At that time there was an abundance of sugar in Rājagaha. The monks thought, “The Buddha has only allowed sugar for the sick,” and being afraid of wrongdoing, they did not eat it. “I allow you to take sugar when you’re sick and sugar mixed in water when you’re not.”

14. Pāṭaligāmavatthu

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena pāṭaligāmo tena cārikaṁ pakkāmi, mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Atha kho bhagavā anupubbena cārikaṁ caramāno yena pāṭaligāmo tadavasari. Assosuṁ kho pāṭaligāmikā upāsakā— “bhagavā kira pāṭaligāmaṁ anuppatto”ti. Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho pāṭaligāmike upāsake bhagavā dhammiyā kathāya sandassesi, samādapesi, samuttejesi, sampahaṁsesi.

14. Pāṭaligāma

When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Pāṭaligāma with a large sangha of twelve-hundred and fifty monks. When he eventually arrived, he stayed there. When the lay followers of Pāṭaligāma heard that he had arrived, they went to see him, bowed, and sat down on one side. The Buddha instructed, inspired, and gladdened them with a teaching.

Atha kho pāṭaligāmikā upāsakā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ— “adhivāsetu no, bhante, bhagavā āvasathāgāraṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena āvasathāgāraṁ tenupasaṅkamiṁsu, upasaṅkamitvā sabbasanthariṁ āvasathāgāraṁ santharitvā, āsanāni paññapetvā, udakamaṇikaṁ patiṭṭhāpetvā, telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

They then said to the Buddha, “Sir, please visit our guesthouse together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that he had consented, they got up from their seats, bowed down, and circumambulated him with their right sides toward him. They then went to the guesthouse, spread mats on the floor, prepared seats, put out a large waterpot, and hung up an oil lamp, after which they returned to the Buddha, bowed,

Ekamantaṁ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ— “sabbasantharisanthataṁ, bhante, āvasathāgāraṁ. Āsanāni paññattāni. Udakamaṇiko patiṭṭhāpito. Telapadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī”ti. Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi, bhagavantaṁyeva purakkhatvā. Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu, bhagavantaṁyeva purakkhatvā. Atha kho bhagavā pāṭaligāmike upāsake āmantesi—

and told him that everything was prepared, adding, “Sir, please come when you’re ready.” The Buddha robed up, took his bowl and robe, and went to the guesthouse together with the Sangha of monks. He washed his feet, entered the guesthouse, and sat down facing east, leaning on the central pillar. The monks washed their feet too, entered the guesthouse, and sat down facing east with the Buddha in front of them, leaning against the western wall. The lay followers of Pāṭaligāma followed suit and sat down facing west with the Buddha in front of them, leaning against the eastern wall. The Buddha then addressed those lay followers:

“Pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati. Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati, yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto. Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā. Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.

“There are these five dangers for one who is immoral because of failure in morality. Because of heedlessness, they lose much wealth. They get a bad reputation. Whenever they come to a gathering of people—whether a gathering of aristocrats, brahmins, householders, or monastics—they are shy and timid. They die confused. After death, they are reborn in a lower realm.

Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. Katame pañca? Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati, yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto. Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti. Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya. Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya. Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.

There are these five benefits for one who is moral because of success in morality. Because of heedfulness, they gain much wealth. They get a good reputation. Whenever they come to a gathering of people—whether a gathering of aristocrats, brahmins, householders, or monastics—they are confident and self-assured. They die with a clear mind. After death, they are reborn in heaven.”

Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi— “abhikkantā kho, gahapatayo, ratti. Yassadāni tumhe kālaṁ maññathā”ti. “Evaṁ, bhante”ti, kho pāṭaligāmikā upāsakā bhagavato paṭissuṇitvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

The Buddha instructed, inspired, and gladdened them by teaching for much of the night. He then dismissed them, saying, “It’s late. Please go when you’re ready.” Saying, “Yes, sir,” they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.

Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṁ pāvisi.

Soon after the lay followers of Pāṭaligāma had left, the Buddha entered an empty cubicle.

15. Sunidhavassakāravatthu

Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.

15. Sunidha and Vassakāra

At that time Sunidha and Vassakāra, the government officials of Magadha, were building a fortress at Pāṭaligāma to defend against the Vajjians.

Addasā kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi— “ke nu kho te, ānanda, pāṭaligāme nagaraṁ māpentī”ti?

The Buddha got up early in the morning and, with his superhuman and purified clairvoyance, he saw a number of gods taking possession of sites around Pāṭaligāma. And wherever powerful gods took possession of a site was where powerful kings and government officials tended to build their houses. Wherever gods of middle standing took possession of a site was where the kings and government officials of middle standing tended to build their houses. Wherever the lower ranked gods took possession of a site was where the lower ranked kings and government officials tended to build their houses. The Buddha said to Venerable Ānanda, “Who’s building a fortress in Pāṭaligāma?”

“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti. “Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Idhāhaṁ, ānanda, rattiyā paccūsasamayaṁ paccuṭṭhāya addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yāvatā, ānanda, ariyaṁ āyatanaṁ, yāvatā vaṇippatho, idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ. Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti— aggito vā udakato vā abbhantarato vā mithubhedā”ti.

“Sunidha and Vassakāra, sir.” “They are building the fortress, Ānanda, as if they had consulted with the Tāvatiṁsa gods.” The Buddha told Ānanda what he had seen, adding, “As far, Ānanda, as the extent of the Indian realm, as far as the routes of commerce, Pāṭaliputta will be the chief city, the destination for merchandise. And there will be three dangers for Pāṭaliputta: fire, water, and internal dissent.”

Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu.

Sunidha and Vassakāra then went to the Buddha and exchanged pleasantries with him,

Ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ— “adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā pakkamiṁsu. Atha kho sunidhavassakārā magadhamahāmattā paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ—“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sunidhavassakārānaṁ magadhamahāmattānaṁ parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi—

adding, “Please accept tomorrow’s meal from us together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that he had consented, they left. Having had various kinds of fine foods prepared, they had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to Sunidha and Vassakāra’s meal offering where he sat down on the prepared seat together with the Sangha of monks. Sunidha and Vassakāra then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, they sat down to one side. And the Buddha expressed his appreciation with these verses:

“Yasmiṁ padese kappeti, vāsaṁ paṇḍitajātiyo; Sīlavantettha bhojetvā, saññate brahmacārayo. Yā tattha devatā āsuṁ, tāsaṁ dakkhiṇamādise; Tā pūjitā pūjayanti, mānitā mānayanti naṁ. Tato naṁ anukampanti, mātā puttaṁva orasaṁ; Devatānukampito poso, sadā bhadrāni passatī”ti. Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

“In whatever place The wise decide to live, There they feed the virtuous, The restrained monastics. One should dedicate the offering To whatever gods are there. Being revered and honored, They return the favor to you. And they have compassion for you, As a mother for her own child. The person the gods have compassion for Always has good fortune.” The Buddha then got up from his seat and left.

Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti— “yenajja samaṇo gotamo dvārena nikkhamissati, taṁ gotamadvāraṁ nāma bhavissati; yena titthena gaṅgaṁ nadiṁ uttarissati, taṁ gotamatitthaṁ nāma bhavissatī”ti. Atha kho bhagavā yena dvārena nikkhami, taṁ gotamadvāraṁ nāma ahosi. Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Manussā aññe nāvaṁ pariyesanti, aññe uḷumpaṁ pariyesanti, aññe kullaṁ bandhanti orā pāraṁ gantukāmā.

But Sunidha and Vassakāra followed behind him, thinking, “Whatever gate the ascetic Gotama leaves from, we’ll name the Gotama Gate. Whatever ford he uses to cross the river Ganges, we’ll name the Gotama Ford.” And so the gate through which he left was named the Gotama Gate. The Buddha then went to the river Ganges. At that time the river was full to the brim. Among the people who wanted to cross, some were looking for a boat, some for a barge, and some were putting together a raft.

Addasā kho bhagavā te manusse aññe nāvaṁ pariyesante, aññe uḷumpaṁ pariyesante, aññe kullaṁ bandhante orā pāraṁ gantukāme, disvāna seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva kho—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi— “Ye taranti aṇṇavaṁ saraṁ, Setuṁ katvāna visajja pallalāni; Kullañhi jano bandhati, Tiṇṇā medhāvino janā”ti.

The Buddha saw this. Then, just as a strong man might bend or stretch his arm, the Buddha disappeared from the near shore of the river and reappeared on the far shore together with the Sangha of monks. Seeing the significance of this, the Buddha uttered a heartfelt exclamation: “Whoever crosses the flowing mass of water, They build a bridge, leaving the water behind. While ordinary people put together a raft, The wise have crossed already.”

16. Koṭigāmesaccakathā

Atha kho bhagavā yena koṭigāmo tenupasaṅkami. Tatra sudaṁ bhagavā koṭigāme viharati. Tatra kho bhagavā bhikkhū āmantesi— “catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Katamesaṁ catunnaṁ? Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Dukkhasamudayassa ariyasaccassa …pe… dukkhanirodhassa ariyasaccassa …pe… dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.

16. Discussion of the truths at Koṭigāma

The Buddha then went to Koṭigāma and stayed there. And he addressed the monks: “It’s because of not awakening to or penetrating these four noble truths that you and I have wandered on and transmigrated for such a long time: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the end of suffering, the noble truth of the path leading to the end of suffering.

Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavoti. Catunnaṁ ariyasaccānaṁ, yathābhūtaṁ adassanā; Saṁsitaṁ dīghamaddhānaṁ, tāsu tāsveva jātisu. Tāni etāni diṭṭhāni, bhavanetti samūhatā; Ucchinnaṁ mūlaṁ dukkhassa, natthi dāni punabbhavo”ti.

But now, monks, the noble truth of suffering has been awakened to and penetrated, likewise the noble truth of the origin of suffering, the noble truth of the end of suffering, and the noble truth of the path leading to the end of suffering. Craving for existence has been cut off; the passage to existence has been destroyed; now there is no further existence. Because of not properly seeing The four noble truths, You have transmigrated for a long time Among the various kinds of rebirth. But now they have been seen, The passage to existence has been destroyed, The root of suffering has been cut off, And there is no further existence.”

17. Ambapālīvatthu

Assosi kho ambapālī gaṇikā— “bhagavā kira koṭigāmaṁ anuppatto”ti. Atha kho ambapālī gaṇikā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi vesāliyā niyyāsi bhagavantaṁ dassanāya. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā, pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

17–18. The account of Ambapālī and the Licchavīs

The courtesan Ambapālī heard that the Buddha had arrived at Koṭigāma. She had her best carriages harnessed, mounted one of them, and left Vesālī to visit the Buddha. She went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. After bowing down to the Buddha, she sat down,

Ekamantaṁ nisinnaṁ kho ambapāliṁ gaṇikaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca— “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho ambapālī gaṇikā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

and the Buddha instructed, inspired, and gladdened her with a teaching. She then said to the Buddha, “Sir, please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that he had consented, she got up from her seat, bowed down, circumambulated him with her right side toward him, and left.

18. Licchavīvatthu

Assosuṁ kho vesālikā licchavī— “bhagavā kira koṭigāmaṁ anuppatto”ti. Atha kho vesālikā licchavī bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi vesāliyā niyyāsuṁ bhagavantaṁ dassanāya. Appekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, appekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, appekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, appekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā. Atha kho ambapālī gaṇikā daharānaṁ daharānaṁ licchavīnaṁ īsāya īsaṁ yugena yugaṁ cakkena cakkaṁ akkhena akkhaṁ paṭivaṭṭesi.

The Licchavīs of Vesālī, too, heard that the Buddha had arrived at Koṭigāma. They had their best carriages harnessed, mounted one of them, and left Vesālī to visit the Buddha. Some of them wore blue, with blue makeup, blue clothes, and blue ornaments, and likewise, some of them wore yellow, some red, and some white. When Ambapālī met the young Licchavīs, she turned her carriage around and drove up next to them, pole to pole, yoke to yoke, wheel to wheel, axle to axle.

Atha kho te licchavī ambapāliṁ gaṇikaṁ etadavocuṁ— “kissa, je ambapāli, daharānaṁ daharānaṁ licchavīnaṁ īsāya īsaṁ yugena yugaṁ cakkena cakkaṁ akkhena akkhaṁ paṭivaṭṭesī”ti? “Tathā hi pana mayā, ayyaputtā, svātanāya buddhappamukho bhikkhusaṅgho nimantito”ti. “Dehi, je ambapāli, amhākaṁ etaṁ bhattaṁ satasahassenā”ti. “Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dajjeyyātha, neva dajjāhaṁ taṁ bhattan”ti. Atha kho te licchavī aṅguliṁ phoṭesuṁ— “jitamha vata bho ambakāya, parājitamha vata bho ambakāyā”ti.

The Licchavīs said, “What on earth are you doing?” and she replied, “I’m doing this, sirs, because I’ve invited the Buddha and the Sangha of monks for tomorrow’s meal!” “We’ll give you a hundred thousand for this meal, Ambapālī.” “Even if you gave me the whole of Vesālī and the adjoining countryside, I would not give you this meal.” The Licchavīs snapped their fingers in dismay, saying, “Dammit, we’ve been beaten by the mango woman!”

Atha kho te licchavī yena bhagavā tenupasaṅkamiṁsu. Addasā kho bhagavā te licchavī dūratova āgacchante, disvāna bhikkhū āmantesi— “yehi, bhikkhave, bhikkhūhi devā tāvatiṁsā adiṭṭhapubbā, oloketha, bhikkhave, licchavīparisaṁ; apaloketha, bhikkhave, licchavīparisaṁ; upasaṁharatha, bhikkhave, licchavīparisaṁ tāvatiṁsaparisan”ti. Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho te licchavī, bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ— “adhivāsetu no, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Adhivuṭṭhomhi, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti. Atha kho te licchavī aṅguliṁ phoṭesuṁ— “jitamha vata bho ambakāya, parājitamha vata bho ambakāyā”ti. Atha kho te licchavī bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

And they continued on their way to the Buddha. When the Buddha saw them coming, he said to the monks, “Those of you who haven’t seen the Tāvatiṁsa gods, look at the Licchavīs. The Licchavīs are similar to the Tāvatiṁsa gods.” The Licchavīs went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. After bowing down to the Buddha, they sat down, and the Buddha instructed, inspired, and gladdened them with a teaching. They then said to the Buddha, “Sir, please accept tomorrow’s meal from us together with the Sangha of monks.” “I have already accepted tomorrow’s meal from Ambapālī.” The Licchavīs snapped their fingers in dismay, saying, “Dammit, we’ve been beaten by the mango woman.” After rejoicing in the Buddha’s words, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.

Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā yena nātikā tenupasaṅkami. Tatra sudaṁ bhagavā nātike viharati giñjakāvasathe. Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena ambapāliyā gaṇikāya parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho ambapālī gaṇikā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho ambapālī gaṇikā bhagavantaṁ etadavoca— “imāhaṁ, bhante, ambavanaṁ buddhappamukhassa bhikkhusaṅghassa dammī”ti. Paṭiggahesi bhagavā ārāmaṁ. Atha kho bhagavā ambapāliṁ gaṇikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena mahāvanaṁ tenupasaṅkami. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

When the Buddha had stayed at Koṭigāma for as long as he liked, he went to Nātikā, where he stayed in the brick guesthouse. The following morning Ambapālī had various kinds of fine foods prepared in her own park. She then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to Ambapālī’s meal offering where he sat down on the prepared seat together with the Sangha of monks. Ambapālī 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 and said, “Sir, I give this mango grove to the Sangha of monks headed by the Buddha.” The Buddha accepted the park. After instructing, inspiring, and gladdening her with a teaching, he got up from his seat and went to the Great Wood near Vesālī, where he stayed in the house with the peaked roof.

19. Sīhasenāpativatthu

Tena kho pana samayena abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṁ parisāyaṁ nisinno hoti. Atha kho sīhassa senāpatissa etadahosi— “nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.

19. The account of General Sīha

On one occasion a number of well-known Licchavīs were seated together in the public hall, praising the Buddha, the Teaching, and the Sangha in many ways. Sīha the general, a disciple of the Jains, was seated in that gathering. He thought, “No doubt that Buddha is perfected, a fully Awakened One, since these well-known Licchavīs praise the Buddha, the Teaching, and the Sangha in this way. Why don’t I go and visit that Buddha?”

Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami, upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca— “icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti. “Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti. Atha kho sīhassa senāpatissa yo ahosi gamikābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi.

He then went to the Jain ascetic from Ñātika and said, “Sir, I wish to visit the ascetic Gotama.” “But Sīha, why visit the ascetic Gotama who believes that actions don’t have results when you believe that they do? For the ascetic Gotama believes in inaction, teaches that, and trains his disciples in that.” Sīha’s intention to go died down.

Dutiyampi kho abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. Dutiyampi kho sīhassa senāpatissa etadahosi— “nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti. Dutiyampi kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami, upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca— “icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti. “Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti. Dutiyampi kho sīhassa senāpatissa yo ahosi gamikābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi. Tatiyampi kho abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. Tatiyampi kho sīhassa senāpatissa etadahosi— “nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti. Kiñhi me karissanti nigaṇṭhā apalokitā vā anapalokitā vā? Yannūnāhaṁ anapaloketvāva nigaṇṭhe taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.

The same sequence of events happened a second time. A third time a number of well-known Licchavīs were seated together in the public hall, praising the Buddha, the Teaching, and the Sangha in many ways. Sīha heard this, and he had the same thoughts as before. And it occurred to him, “What can the Jain ascetics do to me, whether I get their permission or not? Let me go and visit the Buddha, the Perfected and fully Awakened One, without getting permission from the Jains.”

Atha kho sīho senāpati pañcahi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṁ dassanāya. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sīho senāpati bhagavantaṁ etadavoca— “sutaṁ me taṁ, bhante—‘akiriyavādo samaṇo gotamo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti. Ye te, bhante, evamāhaṁsu—‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti. Kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati? Anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti.

Soon afterwards, in the middle of the day, General Sīha set out from Vesālī with five hundred carriages to visit the Buddha. He went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. He bowed, sat down, and said, “Sir, I have heard that the ascetic Gotama believes in inaction, that he teaches inaction, and that he trains his disciples in that. Those who say this, do they say what you have said without falsely misrepresenting you? Do they explain according to the Teaching so that they can’t be legitimately blamed? I don’t wish to misrepresent you.”

“Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— kiriyavādo samaṇo gotamo kiriyāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— ucchedavādo samaṇo gotamo ucchedāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— assattho samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetīti.

“There’s a way, Sīha, one could rightly say of me that I believe in inaction, that I teach inaction, and that I train my disciples in that. What’s that way?

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetīti? Ahañhi, sīha, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetīti. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetīti? Ahañhi, sīha, kiriyaṁ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetīti.

I teach the non-doing of misconduct by body, speech, and mind. I teach the non-doing of the various kinds of bad and unwholesome actions. There’s also a way one could rightly say of me that I believe in action, that I teach action, and that I train my disciples in that. What’s that way? I teach the doing of good conduct by body, speech, and mind. I teach the doing of the various kinds of good and wholesome actions.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetīti? Ahañhi, sīha, ucchedaṁ vadāmi rāgassa dosassa mohassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— ucchedavādo samaṇo gotamo ucchedāya dhammaṁ deseti, tena ca sāvake vinetīti. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetīti? Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā jigucchāmi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetīti.

There’s a way one could rightly say of me that I’m an annihilationist, that I teach for the sake of annihilation, and that I train my disciples in that. What’s that way? I teach the annihilation of sensual desire, ill will, and confusion. I teach the annihilation of the various kinds of bad and unwholesome qualities. There’s a way one could rightly say of me that I’m disgusting, that I teach for the sake of disgust, and that I train my disciples in that. What’s that way? I am disgusted by misconduct by body, speech, and mind. I am disgusted by the various kinds of bad and unwholesome qualities.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetīti? Ahañhi, sīha, vinayāya dhammaṁ desemi rāgassa dosassa mohassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetīti. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetīti? Tapanīyāhaṁ, sīha, pāpake akusale dhamme vadāmi— kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ tapassīti vadāmi. Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya tapassī samaṇo gotamo tapassitāya dhammaṁ deseti, tena ca sāvake vinetīti.

There’s a way one could rightly say of me that I’m an exterminator, that I teach for the sake of extermination, and that I train my disciples in that. What’s that way? I teach the extermination of sensual desire, ill will, and confusion, the extermination of the various kinds of bad and unwholesome qualities. There’s a way one could rightly say of me that I’m austere, that I teach for the sake of austerity, and that I train my disciples in that. What’s that way? I say that bad, unwholesome qualities— misconduct by body, speech, and mind—are to be disciplined. One who has abandoned them, cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future—such a one I call austere. Indeed the Buddha has abandoned the bad, unwholesome qualities that are to be disciplined, has cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future.

Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— apagabbho samaṇo gotamo apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetīti? Yassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ apagabbhoti vadāmi. Tathāgatassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetīti. Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— assattho samaṇo gotamo assāsāya dhammaṁ deseti, tena ca sāvake vinetīti? Ahañhi, sīha, assattho paramena assāsena, assāsāya dhammaṁ desemi, tena ca sāvake vinemi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— assattho samaṇo gotamo assāsāya dhammaṁ deseti, tena ca sāvake vinetī”ti.

There’s a way one could rightly say of me that I’ve withdrawn, that I teach for the sake of withdrawal, and that I train my disciples in that. What’s that way? One who has withdrawn from any future conception in a womb, any rebirth in a future life, who has cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future—such a one I call withdrawn. Indeed the Buddha’s future conception in a womb, his rebirth in a future life, is abandoned and cut off at the root, made like a palm stump, eradicated, and incapable of reappearing in the future. There’s a way one could rightly say of me that I’m at ease, that I teach for the sake of ease, and that I train my disciples in that. What’s that way? I’m at ease in the highest sense, I proclaim my Teaching for the sake of ease, and I train my disciples in that.”

Evaṁ vutte sīho senāpati bhagavantaṁ etadavoca— “abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. “Anuviccakāraṁ kho, sīha, karohi; anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī”ti. “Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha— ‘anuviccakāraṁ kho, sīha, karohi; anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. Mamañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ vesāliṁ paṭākaṁ parihareyyuṁ—‘sīho kho amhākaṁ senāpati sāvakattaṁ upagato’ti. Atha ca pana maṁ bhagavā evamāha— ‘anuviccakāraṁ kho, sīha, karohi; anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

When the Buddha had finished, Sīha exclaimed, “Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there—just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life.” “Consider it carefully, Sīha. It’s good for well-known people such as yourself to reflect carefully.” “Now I’m even more pleased with you, sir. Had I become a lay follower of another religion, they would’ve carried a banner all over Vesālī to proclaim it. But you tell me to consider it carefully. For the second time, I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life.”

“Dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti. “Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha— ‘dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti. Sutaṁ me taṁ, bhante, samaṇo gotamo evamāha— ‘mayhameva dānaṁ dātabbaṁ, na aññesaṁ dānaṁ dātabbaṁ; mayhameva sāvakānaṁ dānaṁ dātabbaṁ, na aññesaṁ sāvakānaṁ dānaṁ dātabbaṁ; mayhameva dinnaṁ mahapphalaṁ, na aññesaṁ dinnaṁ mahapphalaṁ; mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, na aññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti. Atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṁ jānissāma. Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.

“For a long time, Sīha, your family has been a wellspring of support for the Jain ascetics. When they come to you, you should still consider giving them almsfood.” “Now I’m even more pleased with you, sir. I had heard that you say that offerings should only be given to you and your disciples, not to anyone else, and only offerings given to you and your disciples are fruitful, not what’s given to others. But in reality you encourage me to give to the Jain ascetics. Indeed, I shall know the right time for that. For the third time, I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life.”

Atha kho bhagavā sīhassa senāpatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ …pe… aparappaccayo satthusāsane bhagavantaṁ etadavoca— “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sīho senāpati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho sīho senāpati aññataraṁ purisaṁ āṇāpesi— “gaccha, bhaṇe, pavattamaṁsaṁ jānāhī”ti. Atha kho sīho senāpati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

The Buddha then gave Sīha a progressive talk— on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Sīha experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha, “Sir, Please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, Sīha got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Sīha then told a man, “Go and get some meat.” The following morning Sīha had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to General Sīha’s house where he sat down on the prepared seat together with the Sangha of monks.

Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti— “ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman”ti. Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami, upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi— “yagghe, bhante, jāneyyāsi, ete sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti— ‘ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’”ti. “Alaṁ, ayyo, dīgharattampi te āyasmantā avaṇṇakāmā buddhassa, avaṇṇakāmā dhammassa, avaṇṇakāmā saṅghassa; na ca pana te āyasmantā jiridanti taṁ bhagavantaṁ asatā tucchā musā abhūtena abbhācikkhantā; na ca mayaṁ jīvitahetupi sañcicca pāṇaṁ jīvitā voropeyyāmā”ti.

Just then a number of Jain ascetics were walking around Vesālī, from street to street, from intersection to intersection, waiving their arms and calling out, “General Sīha has killed a large animal and made a meal for the ascetic Gotama. The ascetic Gotama is eating that meat, knowing that the animal was killed for his sake!” A certain man went up to Sīha and whispered to him what the Jains were doing. Sīha said, “Forget about it. For a long time those venerables have wanted to disparage the Buddha, the Teaching, and the Sangha of monks. They’ll grow old and still keep on misrepresenting the Buddha with lies. Besides, I wouldn’t kill a living being even for the sake of my life.”

Atha kho sīho senāpati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sīhaṁ senāpatiṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, jānaṁ uddissakataṁ maṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tikoṭiparisuddhaṁ macchamaṁsaṁ—adiṭṭhaṁ assutaṁ aparisaṅkitan”ti.

Sīha then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Sīha sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching. He then got up from his seat and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “You shouldn’t eat meat when you know the animal was killed for your sake. If you do, you commit an offense of wrong conduct. I allow you to eat meat and fish that’s pure in three respects: you haven’t seen, heard, or suspected that the animal was killed for your sake.”

20. Kappiyabhūmianujānana

Tena kho pana samayena vesālī subhikkhā hoti susassā sulabhapiṇḍā, sukarā uñchena paggahena yāpetuṁ. Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— “yāni tāni mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ, ajjāpi nu kho tāni bhikkhū paribhuñjantī”ti. Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi— “yāni tāni, ānanda, mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ, ajjāpi nu kho tāni bhikkhū paribhuñjantī”ti? “Paribhuñjanti, bhagavā”ti.

20. The allowance for a food-storage area

Some time later in Vesālī, there was plenty of food, the crops were abundant, and there was no problem getting by on almsfood. Then, while the Buddha was reflecting in private, he thought, “Those things I allowed the monks when there was a shortage of food, the crops were meager, and it was hard to get by on alms—that is, what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, what’s been cooked by the monks themselves, what’s been received after picking it up, what’s been brought out, what’s been received before the meal, what’s come from the forest or a lotus pond—do the monks still make use of these?” When the Buddha had come out from seclusion, he asked Venerable Ānanda about this. He replied, “They do, sir.”

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “yāni tāni, bhikkhave, mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ, tānāhaṁ ajjatagge paṭikkhipāmi. Na, bhikkhave, anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassa. Na ca, bhikkhave, tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, yathādhammo kāretabbo”ti.

Soon afterwards the Buddha gave a teaching and addressed the monks: “Those things I allowed you when there was a shortage of food, the crops were meager, and it was hard to get by on alms, I prohibit from today onward. You shouldn’t eat what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, what’s been cooked by yourselves, or what’s been received after picking it up. If you do, you commit an offense of wrong conduct. If you have finished your meal and refused an invitation to eat more, you shouldn’t eat non-leftovers that have been brought out, that have been received before the meal, or that have come from the forest or a lotus pond. If you do, you should be dealt with according to the rule.”

Tena kho pana samayena jānapadā manussā bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā bahārāmakoṭṭhake sakaṭaparivaṭṭaṁ karitvā acchanti—“yadā paṭipāṭiṁ labhissāma, tadā bhattaṁ karissāmā”ti. Mahā ca megho uggato hoti. Atha kho te manussā yenāyasmā ānando tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ—“idha, bhante ānanda, bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropitā tiṭṭhanti, mahā ca megho uggato; kathaṁ nu kho, bhante ānanda, paṭipajjitabban”ti? Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.

At that time people from the country loaded much salt, oil, rice, and fresh food onto carts, brought them to outside the monastery gatehouse, and waited for their turn to cook a meal. Just then a storm was approaching. Those people went to Venerable Ānanda and told him what was happening, adding, “What should we do now?” Ānanda told the Buddha, who said,

“Tena hānanda, saṅgho paccantimaṁ vihāraṁ kappiyabhūmiṁ sammannitvā tattha vāsetu, yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā. Evañca pana, bhikkhave, sammannitabbā. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ vihāraṁ kappiyabhūmiṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ vihāraṁ kappiyabhūmiṁ sammannati. Yassāyasmato khamati itthannāmassa vihārassa kappiyabhūmiyā sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo vihāro kappiyabhūmi. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

“Well then, Ānanda, the Sangha should designate a building at the edge of the monastery as a food-storage area and then store the food there—whether a dwelling, a stilt house, or a cave. And it should be done like this. A competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should designate such-and-such a dwelling as a food-storage area. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha designates such-and-such a dwelling as a food-storage area. Any monk who approves of designating such-and-such a dwelling as a food-storage area should remain silent. Any monk who doesn’t approve should speak up. The Sangha has designated such-and-such a dwelling as a food-storage area. The Sangha approves and is therefore silent. I will remember it thus.’”

Tena kho pana samayena manussā tattheva sammutiyā kappiyabhūmiyā yāguyo pacanti, bhattāni pacanti, sūpāni sampādenti, maṁsāni koṭṭenti, kaṭṭhāni phālenti. Assosi kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya uccāsaddaṁ mahāsaddaṁ kākoravasaddaṁ, sutvāna āyasmantaṁ ānandaṁ āmantesi— “kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo kākoravasaddo”ti?

Soon afterwards people used the designated food-storage area for various purposes: to cook congee and rice, to prepare curries, to chop meat, and to split firewood. Getting up early in the morning, the Buddha heard loud noises, like the cawing of crows. He asked Venerable Ānanda what was going on,

“Etarahi, bhante, manussā tattheva sammutiyā kappiyabhūmiyā yāguyo pacanti, bhattāni pacanti, sūpāni sampādenti, maṁsāni koṭṭenti, kaṭṭhāni phālenti. So eso, bhagavā, uccāsaddo mahāsaddo kākoravasaddo”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, sammuti kappiyabhūmi paribhuñjitabbā. Yo paribhuñjeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tisso kappiyabhūmiyo— ussāvanantikaṁ gonisādikaṁ gahapatin”ti.

and Ānanda told him. Soon afterwards the Buddha gave a teaching and addressed the monks: “You shouldn’t use a designated food-storage area. If you do, you commit an offense of wrong conduct. I allow three places as food-storage areas: a building made according to a proclamation, a cow stall, and a building given for the purpose by a householder.”

Tena kho pana samayena āyasmā yasojo gilāno hoti. Tassatthāya bhesajjāni āhariyanti. Tāni bhikkhū bahi vāsenti. Ukkapiṇḍakāpi khādanti, corāpi haranti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sammutiṁ kappiyabhūmiṁ paribhuñjituṁ. Anujānāmi, bhikkhave, catasso kappiyabhūmiyo— ussāvanantikaṁ gonisādikaṁ gahapatiṁ sammutin”ti.

Soon afterwards Venerable Yasoja was sick. People brought him tonics and the monks stored them outside. Vermin ate them and thieves stole them. “I allow you to use a designated food-storage area. I allow four places as food-storage areas: a building made according to a proclamation, a cow stall, a building given for the purpose by a householder, and a building designated by the Sangha.”

21. Meṇḍakagahapativatthu

Tena kho pana samayena bhaddiyanagare meṇḍako gahapati paṭivasati. Tassa evarūpo iddhānubhāvo hoti— sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti. Bhariyāya evarūpo iddhānubhāvo hoti— ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpabhiñjanakaṁ dāsakammakaraporisaṁ bhattena parivisati, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. Puttassa evarūpo iddhānubhāvo hoti— ekaṁyeva sahassathavikaṁ gahetvā dāsakammakaraporisassa chamāsikaṁ vetanaṁ deti, na tāva taṁ khiyyati yāvassa hatthagatā.

21. The account of the householder Meṇḍaka

At that time in the town of Bhaddiya there was a householder called Meṇḍaka who had supernormal powers. He would wash his hair, sweep out his granary, and sit down outside the door. A shower of grain would then fall out of the sky and fill his granary. His wife, too, had supernormal powers. She would sit down next to a pot of rice and a pot of curry and serve a meal to the slaves, servants, and workers. The food would not be exhausted until she got up. His son, too, had supernormal powers. He would get a bag containing a thousand coins and give the slaves, servants, and workers their wages for six months. That purse would not go empty as long as he held it.

Suṇisāya evarūpo iddhānubhāvo hoti— ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā dāsakammakaraporisassa chamāsikaṁ bhattaṁ deti, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. Dāsassa evarūpo iddhānubhāvo hoti— ekena naṅgalena kasantassa satta sītāyo gacchanti.

His daughter-in-law, too, had supernormal powers. She would sit down next to a four-liter basket and give out rice for six months to the slaves, servants, and workers. The rice would not be exhausted until she got up. Even his slave had supernormal powers. While plowing with a single plow, he made seven furrows.

Assosi kho rājā māgadho seniyo bimbisāro— “amhākaṁ kira vijite bhaddiyanagare meṇḍako gahapati paṭivasati. Tassa evarūpo iddhānubhāvo— sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti. Bhariyāya evarūpo iddhānubhāvo— ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpabhiñjanakaṁ dāsakammakaraporisaṁ bhattena parivisati, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. Puttassa evarūpo iddhānubhāvo— ekaṁyeva sahassathavikaṁ gahetvā dāsakammakaraporisassa chamāsikaṁ vetanaṁ deti, na tāva taṁ khiyyati yāvassa hatthagatā. Suṇisāya evarūpo iddhānubhāvo— ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā dāsakammakaraporisassa chamāsikaṁ bhattaṁ deti, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. Dāsassa evarūpo iddhānubhāvo— ekena naṅgalena kasantassa satta sītāyo gacchantī”ti.

King Seniya Bimbisāra of Magadha heard that within his kingdom, in the town of Bhaddiya, there was a householder called Meṇḍaka with all these abilities.

Atha kho rājā māgadho seniyo bimbisāro aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi— “amhākaṁ kira, bhaṇe, vijite bhaddiyanagare meṇḍako gahapati paṭivasati. Tassa evarūpo iddhānubhāvo— sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti. Bhariyāya …pe… puttassa … suṇisāya … dāsassa evarūpo iddhānubhāvo, ekena naṅgalena kasantassa satta sītāyo gacchantīti. Gaccha, bhaṇe, jānāhi. Yathā mayā sāmaṁ diṭṭho, evaṁ tava diṭṭho bhavissatī”ti. “Evaṁ, devā”ti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā caturaṅginiyā senāya yena bhaddiyaṁ tena pāyāsi.

The king told the official in charge of practical affairs about this, adding, “Go and investigate it. If you see it, it will be as if I see it myself.” Saying, “Yes, sir,” he set out for Bhaddiya with the fourfold army.

Anupubbena yena bhaddiyaṁ yena meṇḍako gahapati tenupasaṅkami; upasaṅkamitvā meṇḍakaṁ gahapatiṁ etadavoca— “ahañhi, gahapati, raññā āṇatto— ‘amhākaṁ kira, bhaṇe, vijite bhaddiyanagare meṇḍako gahapati paṭivasati, tassa evarūpo iddhānubhāvo, sīsaṁ nahāyitvā …pe… bhariyāya … puttassa … suṇisāya … dāsassa evarūpo iddhānubhāvo, ekena naṅgalena kasantassa satta sītāyo gacchantīti, gaccha, bhaṇe, jānāhi. Yathā mayā sāmaṁ diṭṭho, evaṁ tava diṭṭho bhavissatī’ti. Passāma te, gahapati, iddhānubhāvan”ti. Atha kho meṇḍako gahapati sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdi, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūresi. “Diṭṭho te, gahapati, iddhānubhāvo. Bhariyāya te iddhānubhāvaṁ passissāmā”ti.

When he eventually arrived, he went up to Meṇḍaka and said, “I’ve been told by the king to investigate your supernormal powers. Please show them to me.” Meṇḍaka then washed his hair, swept out his granary, and sat down outside the door. A shower of grain fell out of the sky and filled his granary. “Good. Now show me your wife’s supernormal powers.”

Atha kho meṇḍako gahapati bhariyaṁ āṇāpesi— “tena hi caturaṅginiṁ senaṁ bhattena parivisā”ti. Atha kho meṇḍakassa gahapatissa bhariyā ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpabhiñjanakaṁ caturaṅginiṁ senaṁ bhattena parivisi, na tāva taṁ khiyyati, yāva sā na vuṭṭhāti. “Diṭṭho te, gahapati, bhariyāyapi iddhānubhāvo. Puttassa te iddhānubhāvaṁ passissāmā”ti.

Meṇḍaka told his wife, “Please serve a meal to the fourfold army.” She sat down next to a pot of rice and a pot of curry and served a meal to the fourfold army. The food was not exhausted until she got up. “Good. Now show me your son’s supernormal powers.”

Atha kho meṇḍako gahapati puttaṁ āṇāpesi— “tena hi caturaṅginiyā senāya chamāsikaṁ vetanaṁ dehī”ti. Atha kho meṇḍakassa gahapatissa putto ekaṁyeva sahassathavikaṁ gahetvā caturaṅginiyā senāya chamāsikaṁ vetanaṁ adāsi, na tāva taṁ khiyyati, yāvassa hatthagatā. “Diṭṭho te, gahapati, puttassapi iddhānubhāvo. Suṇisāya te iddhānubhāvaṁ passissāmā”ti.

Meṇḍaka told his son, “Please give wages for six months to the fourfold army.” He got a bag containing a thousand coins and gave the fourfold army its wages for six months. That purse did not go empty as long as he held it. “Good. Now show me your daughter-in-law’s supernormal powers.”

Atha kho meṇḍako gahapati suṇisaṁ āṇāpesi— “tena hi caturaṅginiyā senāya chamāsikaṁ bhattaṁ dehī”ti. Atha kho meṇḍakassa gahapatissa suṇisā ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā caturaṅginiyā senāya chamāsikaṁ bhattaṁ adāsi, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. “Diṭṭho te, gahapati, suṇisāyapi iddhānubhāvo. Dāsassa te iddhānubhāvaṁ passissāmā”ti. “Mayhaṁ kho, sāmi, dāsassa iddhānubhāvo khette passitabbo”ti. “Alaṁ, gahapati, diṭṭho te dāsassapi iddhānubhāvo”ti. Atha kho so mahāmatto caturaṅginiyā senāya punadeva rājagahaṁ paccāgañchi. Yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesi.

Meṇḍaka told his daughter-in-law, “Please give rice for six months to the fourfold army.” She sat down next to a four-liter basket and gave rice for six months to the fourfold army. The rice was not exhausted until she got up. “Good. Now show me your slave’s supernormal powers.” “Sir, we have to go to the field to see that.” “Forget about it, then. I consider it as seen.” That official then returned to Rājagaha with the fourfold army and told the king what had happened.

Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena bhaddiyaṁ tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Atha kho bhagavā anupubbena cārikaṁ caramāno yena bhaddiyaṁ tadavasari. Tatra sudaṁ bhagavā bhaddiye viharati jātiyā vane.

When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward Bhaddiya with a large sangha of twelve-hundred and fifty monks. When he eventually arrived, he stayed in the Jātiyā Grove.

Assosi kho meṇḍako gahapati— “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito bhaddiyaṁ anuppatto bhaddiye viharati jātiyā vane. Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato— ‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.

Meṇḍaka heard: “Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, has arrived at Bhaddiya and is staying in the Jātiyā Grove with a large sangha of twelve-hundred and fifty monks. That good Gotama has a fine reputation: ‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha. With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others. He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’ It’s good to see such perfected ones.”

Atha kho meṇḍako gahapati bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi bhaddiyā niyyāsi bhagavantaṁ dassanāya. Addasaṁsu kho sambahulā titthiyā meṇḍakaṁ gahapatiṁ dūratova āgacchantaṁ, disvāna meṇḍakaṁ gahapatiṁ etadavocuṁ— “kahaṁ tvaṁ, gahapati, gacchasī”ti? “Gacchāmahaṁ, bhante, bhagavantaṁ samaṇaṁ gotamaṁ dassanāyā”ti. “Kiṁ pana tvaṁ, gahapati, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? Samaṇo hi, gahapati, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti.

Meṇḍaka then had his best carriages harnessed, mounted one of them, and set out from Bhaddiya to visit the Buddha. A number of monastics from other religions saw Meṇḍaka coming, and they said to him, “Where are you going, householder?” “I’m going to visit the Buddha, sir, the ascetic Gotama.” “But why visit the ascetic Gotama who believes that actions don’t have results when you believe that they do? For the ascetic Gotama believes in inaction, teaches that, and trains his disciples in that.”

Atha kho meṇḍakassa gahapatissa etadahosi— “nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, yathayime titthiyā usūyantī”ti. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnassa kho meṇḍakassa gahapatissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ …pe… aparappaccayo satthusāsane bhagavantaṁ etadavoca— “abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Adhivāsetu ca me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena.

Meṇḍaka thought, “No doubt he must be a Buddha, a Perfected and fully Awakened One, since these monastics of other religions are jealous.” He then went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. After bowing down to the Buddha, he sat down, and the Buddha gave him a progressive talk— on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Meṇḍaka experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha, “Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there—just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me as a lay follower who’s gone for refuge for life. And please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent.

Atha kho meṇḍako gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho meṇḍako gahapati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

Knowing that the Buddha had consented, Meṇḍaka got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. The following morning Meṇḍaka had various kinds of fine foods prepared and then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to Meṇḍaka’s house where he sat down on the prepared seat together with the Sangha of monks.

Atha kho meṇḍakassa gahapatissa bhariyā ca putto ca suṇisā ca dāso ca yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ …pe… aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ— “abhikkantaṁ, bhante …pe… ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca. Upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

Then Meṇḍaka’s wife, son, daughter-in-law, and slave approached the Buddha, bowed, and sat down. The Buddha gave them a progressive talk, just as he had done to Meṇḍaka. They, too, experienced the stainless vision of the Truth, and they expressed their appreciation in the same way and became lay followers.

Atha kho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinno kho meṇḍako gahapati bhagavantaṁ etadavoca— “yāva, bhante, bhagavā bhaddiye viharati tāva ahaṁ buddhappamukhassa bhikkhusaṅghassa dhuvabhattenā”ti. Atha kho bhagavā meṇḍakaṁ gahapatiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Meṇḍaka then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Meṇḍaka sat down to one side and said, “Sir, as long as you’re staying in Bhaddiya, I would like to offer a regular meal to the Sangha of monks headed by the Buddha.” The Buddha then instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.

22. Pañcagorasādianujānana

Atha kho bhagavā bhaddiye yathābhirantaṁ viharitvā meṇḍakaṁ gahapatiṁ anāpucchā yena aṅguttarāpo tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Assosi kho meṇḍako gahapati— “bhagavā kira yena aṅguttarāpo tena cārikaṁ pakkanto mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehī”ti. Atha kho meṇḍako gahapati dāse ca kammakare ca āṇāpesi— “tena hi, bhaṇe, bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā āgacchatha, aḍḍhatelasāni ca gopālakasatāni aḍḍhatelasāni ca dhenusatāni ādāya āgacchantu, yattha bhagavantaṁ passissāma tattha taruṇena khīrena bhojessāmā”ti.

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

When the Buddha had stayed at Bhaddiya for as long as he liked, he set out wandering toward Aṅguttarāpa with a large sangha of twelve-hundred and fifty monks. He had not informed Meṇḍaka. When Meṇḍaka heard about it, he told his slaves and workers, “Load lots of salt, oil, rice, and fresh food onto the carts, and bring along twelve-hundred and fifty cowherds and twelve-hundred and fifty dairy cows. We’ll give the Buddha fresh milk wherever we see him.”

Atha kho meṇḍako gahapati bhagavantaṁ antarāmagge kantāre sambhāvesi. Atha kho meṇḍako gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho meṇḍako gahapati bhagavantaṁ etadavoca— “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho meṇḍako gahapati bhagavato adhivāsanaṁ viditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho meṇḍako gahapati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti.

Meṇḍaka caught up with the Buddha while he was crossing a wilderness area. Meṇḍaka approached the Buddha, bowed down, and said, “Sir, please accept tomorrow’s meal from me together with the Sangha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, Meṇḍaka bowed down, circumambulated the Buddha with his right side toward him, and left. The following morning Meṇḍaka had various kinds of fine foods prepared and then had the Buddha informed that the meal was ready.

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho meṇḍako gahapati aḍḍhatelasāni gopālakasatāni āṇāpesi— “tena hi, bhaṇe, ekamekaṁ dhenuṁ gahetvā ekamekassa bhikkhuno upatiṭṭhatha taruṇena khīrena bhojessāmā”ti. Atha kho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, taruṇena ca khīrena. Bhikkhū kukkuccāyantā khīraṁ na paṭiggaṇhanti. “Paṭiggaṇhatha, bhikkhave, paribhuñjathā”ti.

The Buddha robed up, took his bowl and robe, and went to Meṇḍaka’s meal offering where he sat down on the prepared seat together with the Sangha of monks. Meṇḍaka told the twelve-hundred and fifty cowherds, “Listen, bring one cow for each and every monk and give them fresh milk.” Meṇḍaka then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha, and he gave them fresh milk. Being afraid of wrongdoing, the monks did not accept. The Buddha said, “Accept, monks, and drink.”

Atha kho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā taruṇena ca khīrena bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinno kho meṇḍako gahapati bhagavantaṁ etadavoca— “santi, bhante, maggā kantārā, appodakā appabhakkhā, na sukarā apātheyyena gantuṁ. Sādhu, bhante, bhagavā bhikkhūnaṁ pātheyyaṁ anujānātū”ti. Atha kho bhagavā meṇḍakaṁ gahapatiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

When the Buddha had finished his meal, Meṇḍaka sat down to one side, and said, “Sir, there are wilderness roads where there is little water and little food, where it’s not easy to travel without provisions. Please allow provisions.” The Buddha then instructed, inspired, and gladdened Meṇḍaka with a teaching, after which he got up from his seat and left.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, pañca gorase— khīraṁ, dadhiṁ, takkaṁ, navanītaṁ, sappiṁ. Santi, bhikkhave, maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṁ. Anujānāmi, bhikkhave, pātheyyaṁ pariyesituṁ taṇḍulo taṇḍulatthikena, muggo muggatthikena, māso māsatthikena, loṇaṁ loṇatthikena, guḷo guḷatthikena, telaṁ telatthikena, sappi sappitthikena. Santi, bhikkhave, manussā, saddhā pasannā, te kappiyakārakānaṁ hatthe hiraññaṁ upanikkhipanti— ‘iminā ayyassa yaṁ kappiyaṁ taṁ dethā’ti. Anujānāmi, bhikkhave, yaṁ tato kappiyaṁ taṁ sādituṁ; na tvevāhaṁ, bhikkhave, kenaci pariyāyena jātarūparajataṁ sāditabbaṁ pariyesitabbanti vadāmī”ti.

Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow five products from cows: milk, curd, buttermilk, butter, and ghee. There are wilderness roads where there’s little water and little food, where it’s not easy to travel without provisions. I allow you to look for provisions: whatever you need of rice, mung beans, black gram, salt, sugar, oil, and ghee. There are people who have faith and confidence. They may deposit money with an attendant, saying, “With this, please get something allowable for the venerable.” I allow you to consent to anything allowable from that fund. But I say that under no circumstances should you look for or consent to gold, silver, or money.”

23. Keṇiyajaṭilavatthu

Atha kho bhagavā anupubbena cārikaṁ caramāno yena āpaṇaṁ tadavasari. Assosi kho keṇiyo jaṭilo— “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito āpaṇaṁ anuppatto, taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato …pe… sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti. Atha kho keṇiyassa jaṭilassa etadahosi— “kiṁ nu kho ahaṁ samaṇassa gotamassa harāpeyyan”ti.

23. The account of Keṇiya the dreadlocked ascetic

Wandering on, the Buddha eventually arrived at Āpaṇa. Keṇiya the dreadlocked ascetic heard, “The ascetic Gotama, the Sakyan, who’s gone forth from the Sakyan clan, has arrived at Āpaṇa.” And he heard about the Buddha’s qualities just as Meṇḍaka had. He thought, “What should I take to the ascetic Gotama?”

Atha kho keṇiyassa jaṭilassa etadahosi— “yepi kho te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ— aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, rattūparatā viratā vikālabhojanā, te evarūpāni pānāni sādiyiṁsu.

And it occurred to him, “There are those ancient sages of the brahmins, the creators and teachers of the Vedas, that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. The brahmins at present still sing and proclaim the ancient verses that they sang, proclaimed, and collected. Now those ancient sages abstained from eating at night and at the wrong time, yet they consented to certain drinks.

Samaṇopi gotamo rattūparato virato vikālabhojanā, arahati samaṇopi gotamo evarūpāni pānāni sādiyitun”ti pahūtaṁ pānaṁ paṭiyādāpetvā kājehi gāhāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho keṇiyo jaṭilo bhagavantaṁ etadavoca— “paṭiggaṇhātu me bhavaṁ gotamo pānan”ti. “Tena hi, keṇiya, bhikkhūnaṁ dehī”ti. Atha kho keṇiyo jaṭilo bhikkhūnaṁ deti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. “Paṭiggaṇhatha, bhikkhave, paribhuñjathā”ti.

The ascetic Gotama also abstains from eating at night and at the wrong time. It would be appropriate for him to consent to the same drinks.” He then had a large quantity of drinks prepared. Lifting them with carrying poles, he went to the Buddha. He exchanged pleasantries with the Buddha and said, “Good Gotama, please accept these drinks.” “Please give them to the monks, Keṇiya.” He did, but being afraid of wrongdoing, the monks did not accept them. The Buddha said, “Accept, monks, and drink.”

Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ pahūtehi pānehi sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca— “adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.

Keṇiya then personally served that large quantity of drinks to the Sangha of monks headed by the Buddha. When the Buddha was finished, Keṇiya sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, and Keṇiya said, “Good Gotama, please accept tomorrow’s meal from me together with the Sangha of monks.”

“Mahā kho, keṇiya, bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca— “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. “Mahā kho, keṇiya, bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti. Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca— “kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā pakkāmi.

“The Sangha is large, Keṇiya. There are twelve hundred and fifty monks. And you have faith in the brahmins.” Keṇiya acknowledged what the Buddha had said, but repeated his invitation a second time. The Buddha replied as before, and Keṇiya repeated his invitation a third time. The Buddha then consented by remaining silent. Knowing that the Buddha had consented, Keṇiya got up from his seat and left.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, aṭṭha pānāni— ambapānaṁ jambupānaṁ cocapānaṁ mocapānaṁ madhūkapānaṁ muddikapānaṁ sālūkapānaṁ phārusakapānaṁ. Anujānāmi, bhikkhave, sabbaṁ phalarasaṁ ṭhapetvā dhaññaphalarasaṁ. Anujānāmi, bhikkhave, sabbaṁ pattarasaṁ ṭhapetvā ḍākarasaṁ. Anujānāmi, bhikkhave, sabbaṁ puppharasaṁ ṭhapetvā madhūkapuppharasaṁ. Anujānāmi, bhikkhave, ucchurasan”ti.

Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow eight kinds of drinks: mango drinks, rose-apple drinks, drinks from bananas with seeds, drinks from seedless bananas, licorice drinks, grape drinks, drinks made from lotus tubers, and falsa fruit drinks. I allow juice from all fruits, except grain. I allow juice from all leaves, except the leaves of potherbs. I allow juice from all flowers, except licorice flowers. I allow sugarcane juice.”

Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bho gotama, niṭṭhitaṁ bhattan”ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena. Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

The following morning Keṇiya had various kinds of fine foods prepared in his own hermitage and then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to Keṇiya’s hermitage where he sat down on the prepared seat together with the Sangha of monks. Keṇiya then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Keṇiya sat down to one side,

Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi— “Aggihuttamukhā yaññā, sāvittī chandaso mukhaṁ; Rājā mukhaṁ manussānaṁ, nadīnaṁ sāgaro mukhaṁ. Nakkhattānaṁ mukhaṁ cando, ādicco tapataṁ mukhaṁ; Puññaṁ ākaṅkhamānānaṁ, saṅgho ve yajataṁ mukhan”ti. Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

and the Buddha expressed his appreciation with these verses: “Sacrifice is the best fire worship, Sāvittī the best meter; A king is the best of humans, The ocean the chief of rivers. The moon is the best in the night sky, The sun the best of all that shines. But for those making offerings, desiring merit, The Sangha is indeed the best.” And the Buddha got up from his seat and left.

24. Rojamallavatthu

Atha kho bhagavā āpaṇe yathābhirantaṁ viharitvā yena kusinārā tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Assosuṁ kho kosinārakā mallā—“bhagavā kira kusināraṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehī”ti. Te saṅgaraṁ akaṁsu—“yo bhagavato paccuggamanaṁ na karissati, pañcasatānissa daṇḍo”ti. Tena kho pana samayena rojo mallo āyasmato ānandassa sahāyo hoti. Atha kho bhagavā anupubbena cārikaṁ caramāno yena kusinārā tadavasari.

24. The account of Roja the Mallian

When the Buddha had stayed at Āpaṇa for as long as he liked, he set out wandering toward Kusinārā with a large sangha of twelve-hundred and fifty monks. When the Mallians of Kusinārā heard that the Buddha was coming, they made an agreement that whoever did not go out to meet the Buddha would be fined five hundred coins. At that time Venerable Ānanda had a friend called Roja the Mallian. As the Buddha was approaching Kusinārā,

Atha kho kosinārakā mallā bhagavato paccuggamanaṁ akaṁsu. Atha kho rojo mallo bhagavato paccuggamanaṁ karitvā yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho rojaṁ mallaṁ āyasmā ānando etadavoca— “uḷāraṁ kho te idaṁ, āvuso roja, yaṁ tvaṁ bhagavato paccuggamanaṁ akāsī”ti. “Nāhaṁ, bhante ānanda, bahukato buddhe vā dhamme vā saṅghe vā; api ca ñātīhi saṅgaro kato—‘yo bhagavato paccuggamanaṁ na karissati, pañcasatānissa daṇḍo’ti; so kho ahaṁ, bhante ānanda, ñātīnaṁ daṇḍabhayā evāhaṁ bhagavato paccuggamanaṁ akāsin”ti. Atha kho āyasmā ānando anattamano ahosi “kathañhi nāma rojo mallo evaṁ vakkhatī”ti?

the Mallians, including Roja, went out to meet him. Roja then went to Ānanda and bowed, and Ānanda said to him, “It’s noble of you to come out to meet the Buddha.” “I’m not doing this out of respect for the Buddha, the Teaching, or the Sangha. I’m doing it because I would get fined by the Mallians if I didn’t.” Ānanda was disappointed with his friend.

Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca— “ayaṁ, bhante, rojo mallo abhiññāto ñātamanusso. Mahatthiko kho pana evarūpānaṁ ñātamanussānaṁ imasmiṁ dhammavinaye pasādo. Sādhu, bhante, bhagavā tathā karotu, yathā rojo mallo imasmiṁ dhammavinaye pasīdeyyā”ti. “Na kho taṁ, ānanda, dukkaraṁ tathāgatena, yathā rojo mallo imasmiṁ dhammavinaye pasīdeyyā”ti.

He went to the Buddha, bowed, sat down, and said, “Sir, Roja the Mallian is a well-known person. It’s of great benefit when such well-known people gain confidence in this spiritual path. Sir, please inspire confidence in Roja.” “That’s not difficult for the Buddha, Ānanda.”

Atha kho bhagavā rojaṁ mallaṁ mettena cittena pharitvā uṭṭhāyāsanā vihāraṁ pāvisi. Atha kho rojo mallo bhagavato mettena cittena phuṭṭho, seyyathāpi nāma gāviṁ taruṇavaccho; evameva vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā bhikkhū pucchati— “kahaṁ nu kho, bhante, etarahi so bhagavā viharati arahaṁ sammāsambuddho, dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti. “Esāvuso roja, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran”ti.

The Buddha then suffused Roja with a mind of loving kindness, before getting up from his seat and entering his dwelling. When Roja was suffused with loving kindness, he acted just like a young calf looking for its mother: he went from dwelling to dwelling, from yard to yard, asking, “Venerables, where’s the Buddha staying, the Perfected and fully Awakened One? I wish to see him.” “In that dwelling, Roja, with the closed door. Go there quietly and slowly, enter the porch, clear your throat, and knock on the door. The Buddha will then open the door for you.”

Atha kho rojo mallo yena so vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ. Atha kho rojo mallo vihāraṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnassa kho rojassa mallassa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ …pe… aparappaccayo satthusāsane bhagavantaṁ etadavoca— “sādhu, bhante, ayyā mamaññeva paṭiggaṇheyyuṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, no aññesan”ti. “Yesaṁ kho, roja, sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho seyyathāpi tayā, tesampi evaṁ hoti— ‘aho nūna ayyā amhākaññeva paṭiggaṇheyyuṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, no aññesan’ti. Tena hi, roja, tava ceva paṭiggahissanti aññesañcā”ti.

Roja did just that, and the Buddha opened the door for him. He entered the dwelling, bowed, and sat down. The Buddha then gave him a progressive talk— on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Roja experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha, “Sir, please have the venerables accept robe-cloth, almsfood, dwellings, and medicinal supplies from me, and not from others.” “Roja, those who have seen the Truth with a trainee’s knowledge and vision, as you have, think like this. But listen, Roja, the monks will have to receive both from you and others.”

Tena kho pana samayena kusinārāyaṁ paṇītānaṁ bhattānaṁ bhattapaṭipāṭi aṭṭhitā hoti. Atha kho rojassa mallassa paṭipāṭiṁ alabhantassa etadahosi— “yannūnāhaṁ bhattaggaṁ olokeyyaṁ, yaṁ bhattagge nāssa, taṁ paṭiyādeyyan”ti. Atha kho rojo mallo bhattaggaṁ olokento dve nāddasa— ḍākañca piṭṭhakhādanīyañca. Atha kho rojo mallo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca— “idha me, bhante ānanda, paṭipāṭiṁ alabhantassa etadahosi— ‘yannūnāhaṁ bhattaggaṁ olokeyyaṁ, yaṁ bhattagge nāssa, taṁ paṭiyādeyyan’ti. So kho ahaṁ, bhante ānanda, bhattaggaṁ olokento dve nāddasaṁ— ḍākañca piṭṭhakhādanīyañca. Sacāhaṁ, bhante ānanda, paṭiyādeyyaṁ ḍākañca piṭṭhakhādanīyañca, paṭiggaṇheyya me bhagavā”ti? “Tena hi, roja, bhagavantaṁ paṭipucchissāmī”ti.

At this time in Kusinārā there was a succession of fine meals. Not being able to get a turn, Roja thought, “Why don’t I inspect the dining hall and then prepare whatever is lacking?” When he did, he saw that two things were missing: potherbs and fresh food made of flour. He then went to Venerable Ānanda and told him what he had been thinking, adding, “Venerable Ānanda, if I were to prepare potherbs and fresh food made of flour, would the Buddha accept it?” “Well, Roja, let me ask the Buddha.”

Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. “Tena hānanda, paṭiyādetū”ti. “Tena hi, roja, paṭiyādehī”ti. Atha kho rojo mallo tassā rattiyā accayena pahūtaṁ ḍākañca piṭṭhakhādanīyañca paṭiyādāpetvā bhagavato upanāmesi— “paṭiggaṇhātu me, bhante, bhagavā ḍākañca piṭṭhakhādanīyañcā”ti. “Tena hi, roja, bhikkhūnaṁ dehī”ti. Atha kho rojo mallo bhikkhūnaṁ deti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. “Paṭiggaṇhatha, bhikkhave, paribhuñjathā”ti.

Venerable Ānanda told the Buddha, who said, “Allow it to be prepared, Ānanda.” Ānanda passed the message on to Roja. The following morning Roja prepared many potherbs and much fresh food made with flour and brought it to the Buddha, saying, “Sir, please accept the potherbs and the fresh food made with flour.” “Well then, Roja, give it to the monks.” He did, but being afraid of wrongdoing, they did not accept. The Buddha said, “Accept, monks, and eat.”

Atha kho rojo mallo buddhappamukhaṁ bhikkhusaṅghaṁ pahūtehi ḍākehi ca piṭṭhakhādanīyehi ca sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rojaṁ mallaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, sabbañca ḍākaṁ sabbañca piṭṭhakhādanīyan”ti.

Roja then personally served many potherbs and much fresh food made with flour to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Roja sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow all potherbs and all fresh food made of flour.”

25. Vuḍḍhapabbajitavatthu

Atha kho bhagavā kusinārāyaṁ yathābhirantaṁ viharitvā yena ātumā tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Tena kho pana samayena aññataro vuḍḍhapabbajito ātumāyaṁ paṭivasati nahāpitapubbo. Tassa dve dārakā honti, mañjukā paṭibhāneyyakā, dakkhā pariyodātasippā sake ācariyake nahāpitakamme.

25. The account of the one who had gone forth when old

When the Buddha had stayed at Kusinārā for as long as he liked, he set out wandering toward Ātumā with a large sangha of twelve-hundred and fifty monks. At that time at Ātumā there was a monk who was previously a barber and who had gone forth when old. He had two boys, sweet-voiced and articulate, who were skilled barbers.

Assosi kho so vuḍḍhapabbajito—“bhagavā kira ātumaṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehī”ti. Atha kho so vuḍḍhapabbajito te dārake etadavoca— “bhagavā kira, tātā, ātumaṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Gacchatha tumhe, tātā, khurabhaṇḍaṁ ādāya nāḷiyāvāpakena anugharakaṁ anugharakaṁ āhiṇḍatha, loṇampi, telampi, taṇḍulampi, khādanīyampi saṁharatha, bhagavato āgatassa yāgupānaṁ karissāmā”ti.

The monk who had gone forth when old heard that the Buddha was coming to Ātumā, and he said to those boys, “The Buddha is coming to Ātumā with a large sangha of twelve-hundred and fifty monks. Now go and get the barber equipment, and then go from house to house with a box and collect salt, oil, rice, and fresh food. When the Buddha has arrived, we’ll make a congee drink.”

“Evaṁ, tātā”ti kho te dārakā tassa vuḍḍhapabbajitassa paṭissuṇitvā khurabhaṇḍaṁ ādāya nāḷiyāvāpakena anugharakaṁ anugharakaṁ āhiṇḍanti, loṇampi, telampi, taṇḍulampi, khādanīyampi saṁharantā. Manussā te dārake mañjuke paṭibhāneyyake passitvā yepi na kārāpetukāmā tepi kārāpenti, kārāpetvāpi bahuṁ denti. Atha kho te dārakā bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi saṁhariṁsu.

Saying, “Yes,” they did just that. When people saw those sweet-voiced and articulate boys, they used their services even if they did not really want to. And they gave much in return. Soon the boys had collected a large amount of salt, oil, rice, and fresh food.

Atha kho bhagavā anupubbena cārikaṁ caramāno yena ātumā tadavasari. Tatra sudaṁ bhagavā ātumāyaṁ viharati bhusāgāre. Atha kho so vuḍḍhapabbajito tassā rattiyā accayena pahūtaṁ yāguṁ paṭiyādāpetvā bhagavato upanāmesi— “paṭiggaṇhātu me, bhante, bhagavā yāgun”ti. Jānantāpi tathāgatā pucchanti …pe… sāvakānaṁ vā sikkhāpadaṁ paññapessāmāti. Atha kho bhagavā taṁ vuḍḍhapabbajitaṁ etadavoca— “kutāyaṁ, bhikkhu, yāgū”ti? Atha kho so vuḍḍhapabbajito bhagavato etamatthaṁ ārocesi.

When the Buddha eventually arrived at Ātumā, he stayed in a dwelling made of husk. The following morning that monk who had gone forth when old had much congee prepared and brought it to the Buddha, saying, “Sir, please accept the congee.” When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise they do not, for Buddhas are incapable of doing what is unbeneficial. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule. The Buddha then said to him, “Where does this congee come from?” He told him,

Vigarahi buddho bhagavā— “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, pabbajito akappiye samādapessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, pabbajitena akappiye samādapetabbaṁ, yo samādapeyya, āpatti dukkaṭassa. Na ca, bhikkhave, nahāpitapubbena khurabhaṇḍaṁ pariharitabbaṁ. Yo parihareyya, āpatti dukkaṭassā”ti.

and the Buddha rebuked him, “It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can you who have gone forth encourage others in what’s unallowable? This will affect people’s confidence …” After rebuking him, he gave a teaching and addressed the monks: “You shouldn’t encourage others to do what’s unallowable. If you do, you commit an offense of wrong conduct. And if you were previously a barber, you shouldn’t carry barber equipment around. If you do, you commit an offense of wrong conduct.”

Atha kho bhagavā ātumāyaṁ yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṁ bahuṁ phalakhādanīyaṁ uppannaṁ hoti. Atha kho bhikkhūnaṁ etadahosi— “kiṁ nu kho bhagavatā phalakhādanīyaṁ anuññātaṁ, kiṁ ananuññātan”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sabbaṁ phalakhādanīyan”ti.

When the Buddha had stayed at Ātumā for as long as he liked, he set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time in Sāvatthī there was much fruit. The monks thought, “Which fruits has the Buddha allowed and which not?” They told the Buddha. “I allow all fruits.”

Tena kho pana samayena saṅghikāni bījāni puggalikāya bhūmiyā ropiyanti, puggalikāni bījāni saṅghikāya bhūmiyā ropiyanti. Bhagavato etamatthaṁ ārocesuṁ. “Saṅghikāni, bhikkhave, bījāni puggalikāya bhūmiyā ropitāni bhāgaṁ datvā paribhuñjitabbāni. Puggalikāni bījāni saṅghikāya bhūmiyā ropitāni bhāgaṁ datvā paribhuñjitabbānī”ti.

On one occasion seeds belonging to the Sangha had been planted on land belonging to an individual and seeds belonging to an individual on land belonging to the Sangha. “If seeds belonging to the Sangha have been planted on land belonging to an individual, that person should be given a share, and the produce may then be eaten. If seeds belonging to an individual have been planted on land belonging to the Sangha, the Sangha should be given a share, and the produce may then be eaten.”

26. Catumahāpadesakathā

Tena kho pana samayena bhikkhūnaṁ kismiñci kismiñci ṭhāne kukkuccaṁ uppajjati— “kiṁ nu kho bhagavatā anuññātaṁ, kiṁ ananuññātan”ti? Bhagavato etamatthaṁ ārocesuṁ. “Yaṁ, bhikkhave, mayā ‘idaṁ na kappatī’ti appaṭikkhittaṁ tañce akappiyaṁ anulometi, kappiyaṁ paṭibāhati, taṁ vo na kappati. Yaṁ, bhikkhave, mayā ‘idaṁ na kappatī’ti appaṭikkhittaṁ tañce kappiyaṁ anulometi, akappiyaṁ paṭibāhati, taṁ vo kappati. Yaṁ, bhikkhave, mayā ‘idaṁ kappatī’ti ananuññātaṁ tañce akappiyaṁ anulometi, kappiyaṁ paṭibāhati, taṁ vo na kappati. Yaṁ, bhikkhave, mayā ‘idaṁ kappatī’ti ananuññātaṁ, tañce kappiyaṁ anulometi, akappiyaṁ paṭibāhati, taṁ vo kappatī”ti.

26. Discussion of the four great standards

At that time the monks were anxious about all sorts of matters, thinking, “What has the Buddha allowed and what hasn’t he allowed?” They told the Buddha. “If I haven’t specifically prohibited something, then it’s unallowable to you if it’s similar to what’s unallowable and opposed to what’s allowable. If I haven’t specifically prohibited something, then it’s allowable to you if it’s similar to what’s allowable and opposed to what’s unallowable. If I haven’t specifically allowed something, then it’s unallowable to you if it’s similar to what’s unallowable and opposed to what’s allowable. If I haven’t specifically allowed something, then it’s allowable to you if it’s similar to what’s allowable and opposed to what’s unallowable.”

Atha kho bhikkhūnaṁ etadahosi— “kappati nu kho yāvakālikena yāmakālikaṁ, na nu kho kappati? Kappati nu kho yāvakālikena sattāhakālikaṁ, na nu kho kappati? Kappati nu kho yāvakālikena yāvajīvikaṁ, na nu kho kappati? Kappati nu kho yāmakālikena sattāhakālikaṁ, na nu kho kappati? Kappati nu kho yāmakālikena yāvajīvikaṁ, na nu kho kappati? Kappati nu kho sattāhakālikena yāvajīvikaṁ, na nu kho kappatī”ti? Bhagavato etamatthaṁ ārocesuṁ.

Then the monks thought, “Are post-midday tonics mixed with ordinary food allowable or unallowable? Are seven-day tonics mixed with ordinary food allowable or unallowable? Are lifetime tonics mixed with ordinary food allowable or unallowable? Are seven-day tonics mixed with post-midday tonics allowable or unallowable? Are lifetime tonics mixed with post-midday tonics allowable or unallowable? Are lifetime tonics mixed with seven-day tonics allowable or unallowable?” They told the Buddha.

“Yāvakālikena, bhikkhave, yāmakālikaṁ, tadahu paṭiggahitaṁ kāle kappati, vikāle na kappati. Yāvakālikena, bhikkhave, sattāhakālikaṁ, tadahu paṭiggahitaṁ kāle kappati, vikāle na kappati. Yāvakālikena, bhikkhave, yāvajīvikaṁ, tadahu paṭiggahitaṁ kāle kappati, vikāle na kappati. Yāmakālikena, bhikkhave, sattāhakālikaṁ, tadahu paṭiggahitaṁ yāme kappati, yāmātikkante na kappati. Yāmakālikena, bhikkhave, yāvajīvikaṁ, tadahu paṭiggahitaṁ yāme kappati, yāmātikkante na kappati. Sattāhakālikena, bhikkhave, yāvajīvikaṁ paṭiggahitaṁ, sattāhaṁ kappati, sattāhātikkante na kappatī”ti.

“When mixed with ordinary food, post-midday tonics are allowable before midday on the day they are received, but not after midday. When mixed with ordinary food, seven-day tonics are allowable before midday on the day they are received, but not after midday. When mixed with ordinary food, lifetime tonics are allowable before midday on the day they are received, but not after midday. When mixed with post-midday tonics, seven-day tonics are allowable after midday on the day they are received, but not beyond dawn. When mixed with post-midday tonics, lifetime tonics are allowable after midday on the day they are received, but not beyond dawn. When mixed with seven-day tonics, lifetime tonics are allowable for seven days, but not beyond.”