Kd 8

8. Cīvarakkhandhaka 1. Jīvakavatthu

Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena vesālī iddhā ceva hoti phitā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca; satta ca pāsādasahassāni satta ca pāsādasatāni satta ca pāsādā; satta ca kūṭāgārasahassāni satta ca kūṭāgārasatāni satta ca kūṭāgārāni; satta ca ārāmasahassāni satta ca ārāmasatāni satta ca ārāmā; satta ca pokkharaṇīsahassāni satta ca pokkharaṇīsatāni satta ca pokkharaṇiyo; ambapālī ca gaṇikā abhirūpā hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, padakkhiṇā nacce ca gīte ca vādite ca, abhisaṭā atthikānaṁ atthikānaṁ manussānaṁ paññāsāya ca rattiṁ gacchati; tāya ca vesālī bhiyyoso mattāya upasobhati.

The chapter on robes 1. The account of Jīvaka

At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary. At that time Vesālī was prosperous and crowded with people, and there was plenty of food. There were seven thousand seven hundred and seven stilt houses, and the same number of houses with peaked roofs, parks, and lotus ponds. And there was the courtesan Ambapālī who was attractive and gracious and had the most beautiful complexion. She was skilled in dancing, singing, and instrumental music. She was highly desired, charging fifty coins for a night. Because of her, Vesālī was even more splendid.

Atha kho rājagahako negamo vesāliṁ agamāsi kenacideva karaṇīyena. Addasā kho rājagahako negamo vesāliṁ iddhañceva phitañca bahujanañca ākiṇṇamanussañca subhikkhañca; satta ca pāsādasahassāni satta ca pāsādasatāni satta ca pāsāde; satta ca kūṭāgārasahassāni satta ca kūṭāgārasatāni satta ca kūṭāgārāni; satta ca ārāmasahassāni satta ca ārāmasatāni satta ca ārāme; satta ca pokkharaṇīsahassāni satta ca pokkharaṇīsatāni satta ca pokkharaṇiyo; ambapāliñca gaṇikaṁ abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ, padakkhiṇaṁ nacce ca gīte ca vādite ca, abhisaṭaṁ atthikānaṁ atthikānaṁ manussānaṁ paññāsāya ca rattiṁ gacchantiṁ, tāya ca vesāliṁ bhiyyoso mattāya upasobhantiṁ. Atha kho rājagahako negamo vesāliyaṁ taṁ karaṇīyaṁ tīretvā punadeva rājagahaṁ paccāgañchi. Yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca— “vesālī, deva, iddhā ceva phitā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca; satta ca pāsādasahassāni …pe… tāya ca vesālī bhiyyoso mattāya upasobhati. Sādhu, deva, mayampi gaṇikaṁ vuṭṭhāpessāmā”ti. “Tena hi, bhaṇe, tādisiṁ kumāriṁ jānātha yaṁ tumhe gaṇikaṁ vuṭṭhāpeyyāthā”ti.

On one occasion the householder association of Rājagaha traveled to Vesālī on business, and they saw all these marvelous qualities of the city, including Ambapālī. When they had concluded their business, they returned to Rājagaha. They then went to King Seniya Bimbisāra of Magadha and told him about everything they had seen, adding, “Sir, please appoint a courtesan.” “Well then, find a suitable girl.”

Tena kho pana samayena rājagahe sālavatī nāma kumārī abhirūpā hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā. Atha kho rājagahako negamo sālavatiṁ kumāriṁ gaṇikaṁ vuṭṭhāpesi. Atha kho sālavatī gaṇikā nacirasseva padakkhiṇā ahosi nacce ca gīte ca vādite ca, abhisaṭā atthikānaṁ atthikānaṁ manussānaṁ paṭisatena ca rattiṁ gacchati. Atha kho sālavatī gaṇikā nacirasseva gabbhinī ahosi. Atha kho sālavatiyā gaṇikāya etadahosi— “itthī kho gabbhinī purisānaṁ amanāpā. Sace maṁ koci jānissati— sālavatī gaṇikā gabbhinīti, sabbo me sakkāro bhañjissati. Yannūnāhaṁ gilānaṁ paṭivedeyyan”ti. Atha kho sālavatī gaṇikā dovārikaṁ āṇāpesi— “mā, bhaṇe dovārika, koci puriso pāvisi. Yo ca maṁ pucchati, ‘gilānā’ti paṭivedehī”ti. “Evaṁ, ayye”ti kho so dovāriko sālavatiyā gaṇikāya paccassosi.

At that time in Rājagaha there was a girl called Sālavatī who was attractive and gracious and had the most beautiful complexion, and the householder association appointed her as courtesan. Soon afterwards she became skilled in dancing, singing, and instrumental music. She was highly desired, charging a hundred coins for a night. Soon enough Sālavatī became pregnant. She thought, “Men don’t like pregnant women. If anyone finds out about this, it will ruin my career. Let me announce that I’m sick.” She told her doorman, “Don’t allow any man to enter. If anyone asks for me, tell them I’m sick.” “Yes, ma’am.”

Atha kho sālavatī gaṇikā tassa gabbhassa paripākamanvāya puttaṁ vijāyi. Atha kho sālavatī gaṇikā dāsiṁ āṇāpesi— “handa, je, imaṁ dārakaṁ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍehī”ti. “Evaṁ, ayye”ti kho sā dāsī sālavatiyā gaṇikāya paṭissutvā taṁ dārakaṁ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍesi. Tena kho pana samayena abhayo nāma rājakumāro kālasseva rājupaṭṭhānaṁ gacchanto addasa taṁ dārakaṁ kākehi samparikiṇṇaṁ, disvāna manusse pucchi— “kiṁ etaṁ, bhaṇe, kākehi samparikiṇṇan”ti? “Dārako, devā”ti. “Jīvati, bhaṇe”ti? “Jīvati, devā”ti. “Tena hi, bhaṇe, taṁ dārakaṁ amhākaṁ antepuraṁ netvā dhātīnaṁ detha posetun”ti. “Evaṁ, devā”ti kho te manussā abhayassa rājakumārassa paṭissutvā taṁ dārakaṁ abhayassa rājakumārassa antepuraṁ netvā dhātīnaṁ adaṁsu— “posethā”ti. Tassa jīvatīti “jīvako”ti nāmaṁ akaṁsu. Kumārena posāpitoti “komārabhacco”ti nāmaṁ akaṁsu.

Her pregnancy progressed, and eventually she gave birth to a son. She told her slave, “Listen, take this boy away in a winnowing basket and throw him on the trash heap.” Saying, “Yes, ma’am,” she did just that. On the same morning, as Prince Abhaya was walking to an audience with the king, he saw that boy surrounded by crows. He asked his companions, “What’s that surrounded by crows?” “It’s a boy, sir.” “Is he alive?” “Yes, he’s alive.” “Well then, take him to our compound and give him to the wet-nurses to feed.” Saying, “Yes,” they did as requested. When they knew that he would live, they gave him the name Jīvaka, “Survivor”. And because a prince brought him up, they also gave him the name Komārabhacca, “Prince-reared”.

Atha kho jīvako komārabhacco nacirasseva viññutaṁ pāpuṇi. Atha kho jīvako komārabhacco yena abhayo rājakumāro tenupasaṅkami; upasaṅkamitvā abhayaṁ rājakumāraṁ etadavoca— “kā me, deva, mātā, ko pitā”ti? “Ahampi kho te, bhaṇe jīvaka, mātaraṁ na jānāmi; api cāhaṁ te pitā; mayāsi posāpito”ti. Atha kho jīvakassa komārabhaccassa etadahosi— “imāni kho rājakulāni na sukarāni asippena upajīvituṁ. Yannūnāhaṁ sippaṁ sikkheyyan”ti. Tena kho pana samayena takkasilāyaṁ disāpāmokkho vejjo paṭivasati.

When Jīvaka reached the age of discernment, he went to Prince Abhaya and asked him, “Who, sir, are my mother and father?” “I don’t know who your mother is, but I’m your father, because I brought you up.” On a later occasion Jīvaka thought, “It’s not easy to make a living in a royal family without a profession. Why don’t I learn a profession?” At that time the pre-eminent physician in the world was living at Takkasilā.

Atha kho jīvako komārabhacco abhayaṁ rājakumāraṁ anāpucchā yena takkasilā tena pakkāmi. Anupubbena yena takkasilā, yena vejjo tenupasaṅkami; upasaṅkamitvā taṁ vejjaṁ etadavoca— “icchāmahaṁ, ācariya, sippaṁ sikkhitun”ti. “Tena hi, bhaṇe jīvaka, sikkhassū”ti. Atha kho jīvako komārabhacco bahuñca gaṇhāti lahuñca gaṇhāti suṭṭhu ca upadhāreti, gahitañcassa na sammussati. Atha kho jīvakassa komārabhaccassa sattannaṁ vassānaṁ accayena etadahosi— “ahaṁ kho bahuñca gaṇhāmi lahuñca gaṇhāmi suṭṭhu ca upadhāremi, gahitañca me na sammussati, satta ca me vassāni adhīyantassa, nayimassa sippassa anto paññāyati. Kadā imassa sippassa anto paññāyissatī”ti.

Then, without asking permission from Prince Abhaya, Jīvaka left for Takkasilā. When he eventually arrived, he went to that physician and said, “Teacher, I wish to learn the profession.” “Well then, Jīvaka, please do so.” Jīvaka learned much, and he learned quickly; he remembered well and did not forget. After seven years, Jīvaka thought, “I’m a good learner, and I’ve been studying for seven years. And yet there’s no end in sight to learning this profession.”

Atha kho jīvako komārabhacco yena so vejjo tenupasaṅkami, upasaṅkamitvā taṁ vejjaṁ etadavoca— “ahaṁ kho, ācariya, bahuñca gaṇhāmi lahuñca gaṇhāmi suṭṭhu ca upadhāremi, gahitañca me na sammussati, satta ca me vassāni adhīyantassa, nayimassa sippassa anto paññāyati. Kadā imassa sippassa anto paññāyissatī”ti? “Tena hi, bhaṇe jīvaka, khaṇittiṁ ādāya takkasilāya samantā yojanaṁ āhiṇḍitvā yaṁ kiñci abhesajjaṁ passeyyāsi taṁ āharā”ti. “Evaṁ, ācariyā”ti kho jīvako komārabhacco tassa vejjassa paṭissutvā khaṇittiṁ ādāya takkasilāya samantā yojanaṁ āhiṇḍanto na kiñci abhesajjaṁ addasa. Atha kho jīvako komārabhacco yena so vejjo tenupasaṅkami, upasaṅkamitvā taṁ vejjaṁ etadavoca— “āhiṇḍantomhi, ācariya, takkasilāya samantā yojanaṁ, na kiñci abhesajjaṁ addasan”ti. “Susikkhitosi, bhaṇe jīvaka. Alaṁ te ettakaṁ jīvikāyā”ti jīvakassa komārabhaccassa parittaṁ pātheyyaṁ pādāsi.

He went to that physician and told him what he had thought, adding, “When will I complete the training for this profession?” “Listen, Jīvaka. Take a spade and walk as far as 13 kilometers all around Takkasilā and bring back whatever plants you see that are not medicinal.” Saying, “Yes, teacher,” he did just that. But he did not see any non-medicinal plants. He then went back to the physician and told him what had happened. The physician said, “You’re well-trained, Jīvaka. It’s enough for you to live on.” And he gave Jīvaka a small amount of provisions for the journey.

Atha kho jīvako komārabhacco taṁ parittaṁ pātheyyaṁ ādāya yena rājagahaṁ tena pakkāmi. Atha kho jīvakassa komārabhaccassa taṁ parittaṁ pātheyyaṁ antarāmagge sākete parikkhayaṁ agamāsi. Atha kho jīvakassa komārabhaccassa etadahosi— “ime kho maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṁ. Yannūnāhaṁ pātheyyaṁ pariyeseyyan”ti.

Jīvaka left for Rājagaha, but the provisions were exhausted by the time he got to Sāketa. Jīvaka thought, “These roads go through the wilderness where there’s little water and little food. It’s not easy to travel there without provisions. Let me search for provisions.”

2. Seṭṭhibhariyāvatthu

Tena kho pana samayena sākete seṭṭhibhariyāya sattavassiko sīsābādho hoti.

2. The account of the wealthy merchant’s wife

At that time in Sāketa there was a wealthy merchant whose wife had had a headache for seven years.

Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. Bahuṁ hiraññaṁ ādāya agamaṁsu. Atha kho jīvako komārabhacco sāketaṁ pavisitvā manusse pucchi— “ko, bhaṇe, gilāno, kaṁ tikicchāmī”ti? “Etissā, ācariya, seṭṭhibhariyāya sattavassiko sīsābādho; gaccha, ācariya, seṭṭhibhariyaṁ tikicchāhī”ti.

Many of the most famous physicians in the world had come to see her, but none was able to cure her. And they were very expensive. When Jīvaka arrived at Sāketa, he asked people, “Is there anyone who’s sick whom I might treat?” “There’s a wealthy merchant whose wife has had a headache for seven years. Go, doctor, and treat her.”

Atha kho jīvako komārabhacco yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā dovārikaṁ āṇāpesi— “gaccha, bhaṇe dovārika, seṭṭhibhariyāya pāvada— ‘vejjo, ayye, āgato, so taṁ daṭṭhukāmo’”ti. “Evaṁ, ācariyā”ti kho so dovāriko jīvakassa komārabhaccassa paṭissutvā yena seṭṭhibhariyā tenupasaṅkami, upasaṅkamitvā seṭṭhibhariyaṁ etadavoca— “vejjo, ayye, āgato; so taṁ daṭṭhukāmo”ti. “Kīdiso, bhaṇe dovārika, vejjo”ti? “Daharako, ayye”ti. “Alaṁ, bhaṇe dovārika, kiṁ me daharako vejjo karissati? Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. Bahuṁ hiraññaṁ ādāya agamaṁsū”ti.

Jīvaka went to that merchant’s house and told the doorman, “Go and say this to the merchant’s wife, ‘Ma’am, a doctor has arrived. He wishes to see you.’” Saying, “Yes, doctor,” he did as asked. She replied, “What sort of doctor is it?” “A young one.” “Forget it. I don’t need a young doctor. Many of the most famous physicians in the world have been here, but none was able to cure me. And they were very expensive too.”

Atha kho so dovāriko yena jīvako komārabhacco tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca— “seṭṭhibhariyā, ācariya, evamāha— ‘alaṁ, bhaṇe dovārika, kiṁ me daharako vejjo karissati? Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. Bahuṁ hiraññaṁ ādāya agamaṁsū’”ti. “Gaccha, bhaṇe dovārika, seṭṭhibhariyāya pāvada— ‘vejjo, ayye, evamāha— mā kira, ayye, pure kiñci adāsi. Yadā arogā ahosi tadā yaṁ iccheyyāsi taṁ dajjeyyāsī’”ti. “Evaṁ, ācariyā”ti kho so dovāriko jīvakassa komārabhaccassa paṭissutvā yena seṭṭhibhariyā tenupasaṅkami; upasaṅkamitvā seṭṭhibhariyaṁ etadavoca— “vejjo, ayye, evamāha— ‘mā kira, ayye, pure kiñci adāsi. Yadā arogā ahosi tadā yaṁ iccheyyāsi taṁ dajjeyyāsī’”ti. “Tena hi, bhaṇe dovārika, vejjo āgacchatū”ti. “Evaṁ, ayye”ti kho so dovāriko seṭṭhibhariyāya paṭissutvā yena jīvako komārabhacco tenupasaṅkami, upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca— “seṭṭhibhariyā taṁ, ācariya, pakkosatī”ti.

The doorman returned to Jīvaka and told him what the merchant’s wife had said. Jīvaka replied, “Go and tell her that she doesn’t have to pay anything in advance. When she is cured, she can pay whatever she likes.” Saying, “Yes, doctor,” he told the merchant’s wife. She said, “Well then, let him in.” Saying, “Yes, ma’am,” he went to Jīvaka and told him.

Atha kho jīvako komārabhacco yena seṭṭhibhariyā tenupasaṅkami, upasaṅkamitvā seṭṭhibhariyāya vikāraṁ sallakkhetvā seṭṭhibhariyaṁ etadavoca— “pasatena, ayye, sappinā attho”ti. Atha kho seṭṭhibhariyā jīvakassa komārabhaccassa pasataṁ sappiṁ dāpesi. Atha kho jīvako komārabhacco taṁ pasataṁ sappiṁ nānābhesajjehi nippacitvā seṭṭhibhariyaṁ mañcake uttānaṁ nipātetvā natthuto adāsi. Atha kho taṁ sappi natthuto dinnaṁ mukhato uggañchi. Atha kho seṭṭhibhariyā paṭiggahe niṭṭhubhitvā dāsiṁ āṇāpesi— “handa, je, imaṁ sappiṁ picunā gaṇhāhī”ti.

Jīvaka then approached the merchant’s wife. After examining her, he said to her, “Ma’am, I need a handful of ghee.” She got him a handful of ghee. Jīvaka cooked that ghee with a number of medicines. He then had her lie down on her back on a bed, and he gave her the medicine through the nose. The medicine emerged in her mouth. She then spat it out into a container and told a slave, “Listen, save this ghee in a cotton wad.”

Atha kho jīvakassa komārabhaccassa etadahosi— “acchariyaṁ yāva lūkhāyaṁ gharaṇī, yatra hi nāma imaṁ chaḍḍanīyadhammaṁ sappiṁ picunā gāhāpessati. Bahukāni ca me mahagghāni bhesajjāni upagatāni. Kimpi māyaṁ kiñci deyyadhammaṁ dassatī”ti. Atha kho seṭṭhibhariyā jīvakassa komārabhaccassa vikāraṁ sallakkhetvā jīvakaṁ komārabhaccaṁ etadavoca— “kissa tvaṁ, ācariya, vimanosī”ti? Idha me etadahosi— “acchariyaṁ yāva lūkhāyaṁ gharaṇī, yatra hi nāma imaṁ chaḍḍanīyadhammaṁ sappiṁ picunā gāhāpessati. Bahukāni ca me mahagghāni bhesajjāni upagatāni. Kimpi māyaṁ kiñci deyyadhammaṁ dassatī”ti. “Mayaṁ kho, ācariya, āgārikā nāma upajānāmetassa saṁyamassa. Varametaṁ sappi dāsānaṁ vā kammakarānaṁ vā pādabbhañjanaṁ vā padīpakaraṇe vā āsittaṁ. Mā kho tvaṁ, ācariya, vimano ahosi. Na te deyyadhammo hāyissatī”ti.

Jīvaka thought, “It’s astonishing how wretched this housewife is in saving this ghee in a cotton wad, when it should be discarded. Many of my valuable medicines went into it, but she might not give me anything for my services.” Seeing his body language, the merchant’s wife asked him what he was concerned about. He told her, and she said, “We householders know the benefit of such frugality. This ghee is good for the slaves and workers, for ointment for the feet, or for using in lamps. Don’t be concerned, doctor, your fee will be abundant.”

Atha kho jīvako komārabhacco seṭṭhibhariyāya sattavassikaṁ sīsābādhaṁ ekeneva natthukammena apakaḍḍhi. Atha kho seṭṭhibhariyā arogā samānā jīvakassa komārabhaccassa cattāri sahassāni pādāsi. Putto— “mātā me arogā ṭhitā”ti cattāri sahassāni pādāsi. Suṇisā— “sassu me arogā ṭhitā”ti cattāri sahassāni pādāsi. Seṭṭhi gahapati— “bhariyā me arogā ṭhitā”ti cattāri sahassāni pādāsi dāsañca dāsiñca assarathañca. Atha kho jīvako komārabhacco tāni soḷasasahassāni ādāya dāsañca dāsiñca assarathañca yena rājagahaṁ tena pakkāmi. Anupubbena yena rājagahaṁ yena abhayo rājakumāro tenupasaṅkami, upasaṅkamitvā abhayaṁ rājakumāraṁ etadavoca— “idaṁ me, deva, paṭhamakammaṁ soḷasasahassāni dāso ca dāsī ca assaratho ca. Paṭiggaṇhātu me devo posāvanikan”ti. “Alaṁ, bhaṇe jīvaka; tuyhameva hotu. Amhākaññeva antepure nivesanaṁ māpehī”ti. “Evaṁ, devā”ti kho jīvako komārabhacco abhayassa rājakumārassa paṭissutvā abhayassa rājakumārassa antepure nivesanaṁ māpesi.

Jīvaka cured the headache of the merchant’s wife with a single treatment through the nose. When she was well, she gave him four thousand coins. When her son and daughter-in-law found out that she was well, they too gave him four thousand coins each, as did her husband. The merchant also gave him a male and a female slave, and a carriage with horses. Jīvaka took those sixteen thousand coins, as well as the male and female slaves and the carriage with horses, and he left for Rājagaha. When he eventually arrived, he went to Prince Abhaya and said, “For my first job, sir, I earned sixteen thousand coins, a male and a female slave, and a carriage with horses. Please accept it for bringing me up.” “There’s no need, Jīvaka. You should keep it all. But please build a house in our compound.” Saying, “Yes,” he did just that.

3. Bimbisārarājavatthu

Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa bhagandalābādho hoti. Sāṭakā lohitena makkhiyanti. Deviyo disvā uppaṇḍenti— “utunī dāni devo, pupphaṁ devassa uppannaṁ, na ciraṁ devo vijāyissatī”ti. Tena rājā maṅku hoti. Atha kho rājā māgadho seniyo bimbisāro abhayaṁ rājakumāraṁ etadavoca— “mayhaṁ kho, bhaṇe abhaya, tādiso ābādho, sāṭakā lohitena makkhiyanti, deviyo maṁ disvā uppaṇḍenti— ‘utunī dāni devo, pupphaṁ devassa uppannaṁ, na ciraṁ devo vijāyissatī’ti. Iṅgha, bhaṇe abhaya, tādisaṁ vejjaṁ jānāhi yo maṁ tikiccheyyā”ti. “Ayaṁ, deva, amhākaṁ jīvako vejjo taruṇo bhadrako. So devaṁ tikicchissatī”ti. “Tena hi, bhaṇe abhaya, jīvakaṁ vejjaṁ āṇāpehi; so maṁ tikicchissatī”ti.

3. The account of King Bimbisāra

At that time King Seniya Bimbisāra of Magadha had hemorrhoids. His wrap garments were soiled with blood, and the queens made fun of him, “Sir, you’re menstruating; your fertile period has arrived. Soon you’ll give birth.” The king felt humiliated. Soon afterwards he told Prince Abhaya what had happened, adding, “Abhaya, please find a doctor to treat me.” “Sir, our young doctor Jīvaka is excellent. He’ll treat you.” “Well then, Abhaya, send for Jīvaka.”

Atha kho abhayo rājakumāro jīvakaṁ komārabhaccaṁ āṇāpesi— “gaccha, bhaṇe jīvaka, rājānaṁ tikicchāhī”ti. “Evaṁ, devā”ti kho jīvako komārabhacco abhayassa rājakumārassa paṭissutvā nakhena bhesajjaṁ ādāya yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca— “ābādhaṁ te, deva, passāmā”ti. Atha kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa bhagandalābādhaṁ ekeneva ālepena apakaḍḍhi. Atha kho rājā māgadho seniyo bimbisāro arogo samāno pañca itthisatāni sabbālaṅkāraṁ bhūsāpetvā omuñcāpetvā puñjaṁ kārāpetvā jīvakaṁ komārabhaccaṁ etadavoca— “etaṁ, bhaṇe jīvaka, pañcannaṁ itthisatānaṁ sabbālaṅkāraṁ tuyhaṁ hotū”ti. “Alaṁ, deva, adhikāraṁ me devo saratū”ti. “Tena hi, bhaṇe jīvaka, maṁ upaṭṭhaha, itthāgārañca, buddhappamukhañca bhikkhusaṅghan”ti. “Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paccassosi.

Prince Abhaya then sent for Jīvaka. Saying, “Yes, sir,” Jīvaka took some medicine on his nail and went to King Bimbisāra. He said, “Sir, let me see your affliction.” Jīvaka then cured King Bimbisāra’s hemorrhoids with one application of ointment. When the king was well, he had five hundred women adorned with every kind of ornament. He then had the ornaments removed and made into a pile. And he said to Jīvaka, “Jīvaka, these ornaments from five hundred women are all yours.” “There’s no need. Please just remember my act of service.” “Well then, Jīvaka, please attend on me, the harem, and the Sangha of monks headed by the Buddha.” “Yes, sir.”

4. Rājagahaseṭṭhivatthu

Tena kho pana samayena rājagahakassa seṭṭhissa sattavassiko sīsābādho hoti. Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. Bahuṁ hiraññaṁ ādāya agamaṁsu. Api ca vejjehi paccakkhāto hoti. Ekacce vejjā evamāhaṁsu— “pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī”ti. Ekacce vejjā evamāhaṁsu— “sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī”ti. Atha kho rājagahakassa negamassa etadahosi— “ayaṁ kho seṭṭhi gahapati bahūpakāro rañño ceva negamassa ca. Api ca vejjehi paccakkhāto. Ekacce vejjā evamāhaṁsu— ‘pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti. Ekacce vejjā evamāhaṁsu— ‘sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti. Ayañca rañño jīvako vejjo taruṇo bhadrako. Yannūna mayaṁ rājānaṁ jīvakaṁ vejjaṁ yāceyyāma seṭṭhiṁ gahapatiṁ tikicchitun”ti.

4. The account of the wealthy merchant of Rājagaha

At that time a wealthy merchant of Rājagaha had had a headache for seven years. Many of the most famous physicians in the world had come to see him, but none was able to cure him. They were very expensive, yet they gave up on him. Some of them said, “The merchant will die in five days.” Others said, “The merchant will die in seven days.” The householder association of Rājagaha considered, “This merchant has done much for the king and for this association, and now the doctors have given up on him. But there’s Jīvaka, the king’s excellent young doctor. Let’s ask the king for Jīvaka to treat the merchant.”

Atha kho rājagahako negamo yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca— “ayaṁ, deva, seṭṭhi gahapati bahūpakāro devassa ceva negamassa ca; api ca vejjehi paccakkhāto. Ekacce vejjā evamāhaṁsu— ‘pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti. Ekacce vejjā evamāhaṁsu— ‘sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti. Sādhu devo jīvakaṁ vejjaṁ āṇāpetu seṭṭhiṁ gahapatiṁ tikicchitun”ti. Atha kho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi— “gaccha, bhaṇe jīvaka, seṭṭhiṁ gahapatiṁ tikicchāhī”ti. “Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā yena seṭṭhi gahapati tenupasaṅkami; upasaṅkamitvā seṭṭhissa gahapatissa vikāraṁ sallakkhetvā seṭṭhiṁ gahapatiṁ etadavoca— “sace tvaṁ, gahapati, arogo bhaveyyāsi, kiṁ me assa deyyadhammo”ti? “Sabbaṁ sāpateyyañca te, ācariya, hotu, ahañca te dāso”ti.

They then went to the king and told him about the merchant, adding, “Sir, please ask doctor Jīvaka to treat the merchant.” And that’s what the king did. Saying, “Yes, sir,” Jīvaka went to that merchant, examined him, and said, “If I were to cure you, what fee would you pay me?” “I would give you all my wealth, doctor, and I would become your slave.”

“Sakkhissasi pana tvaṁ, gahapati, ekena passena sattamāse nipajjitun”ti? “Sakkomahaṁ, ācariya, ekena passena sattamāse nipajjitun”ti. “Sakkhissasi pana tvaṁ, gahapati, dutiyena passena sattamāse nipajjitun”ti? “Sakkomahaṁ, ācariya, dutiyena passena sattamāse nipajjitun”ti. “Sakkhissasi pana tvaṁ, gahapati, uttāno sattamāse nipajjitun”ti? “Sakkomahaṁ, ācariya, uttāno sattamāse nipajjitun”ti. Atha kho jīvako komārabhacco seṭṭhiṁ gahapatiṁ mañcake nipātetvā mañcake sambandhitvā sīsacchaviṁ uppāṭetvā sibbiniṁ vināmetvā dve pāṇake nīharitvā mahājanassa dassesi— “passathayye, ime dve pāṇake, ekaṁ khuddakaṁ ekaṁ mahallakaṁ. Ye te ācariyā evamāhaṁsu— ‘pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti— tehāyaṁ mahallako pāṇako diṭṭho. Pañcamaṁ divasaṁ seṭṭhissa gahapatissa matthaluṅgaṁ pariyādiyissati. Matthaluṅgassa pariyādānā seṭṭhi gahapati kālaṁ karissati. Sudiṭṭho tehi ācariyehi. Ye te ācariyā evamāhaṁsu— ‘sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti— tehāyaṁ khuddako pāṇako diṭṭho. Sattamaṁ divasaṁ seṭṭhissa gahapatissa matthaluṅgaṁ pariyādiyissati. Matthaluṅgassa pariyādānā seṭṭhi gahapati kālaṁ karissati. Sudiṭṭho tehi ācariyehī”ti. Sibbiniṁ sampaṭipāṭetvā sīsacchaviṁ sibbitvā ālepaṁ adāsi.

“Are you able to lie on one side for seven months?” “I am.” “Are you able to lie on the other side for seven months?” “I am.” “Are you able to lie on your back for seven months?” “I am.” Jīvaka then had the merchant lie down on a bed. He bound him to the bed, removed some skin from his head, opened a suture in the skull, and removed two insects. He showed them to the crowd, saying, “Sirs, look at these two insects, one small and one large. The doctors who said he would live for five days had seen the large insect. In five days it would have destroyed the merchant’s brain. Because of that he would have died. Those doctors were right. And those doctors who said he would live for seven days had seen the small insect. In seven days it would have destroyed the merchant’s brain. Because of that he would have died. Those doctors were right, too.” He then closed the suture in the skull, sewed the skin back together, and applied an ointment.

Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca— “nāhaṁ, ācariya, sakkomi ekena passena sattamāse nipajjitun”ti. “Nanu me tvaṁ, gahapati, paṭissuṇi— sakkomahaṁ, ācariya, ekena passena sattamāse nipajjitun”ti? “Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ sakkomi ekena passena sattamāse nipajjitun”ti. “Tena hi tvaṁ, gahapati, dutiyena passena sattamāse nipajjāhī”ti. Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca— “nāhaṁ, ācariya, sakkomi dutiyena passena sattamāse nipajjitun”ti. “Nanu me tvaṁ, gahapati, paṭissuṇi— sakkomahaṁ, ācariya, dutiyena passena sattamāse nipajjitun”ti? “Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ, ācariya, sakkomi dutiyena passena sattamāse nipajjitun”ti. “Tena hi tvaṁ, gahapati, uttāno sattamāse nipajjāhī”ti. Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca— “nāhaṁ, ācariya, sakkomi uttāno sattamāse nipajjitun”ti. “Nanu me tvaṁ, gahapati, paṭissuṇi— sakkomahaṁ, ācariya, uttāno sattamāse nipajjitun”ti? “Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ sakkomi uttāno sattamāse nipajjitun”ti.

After seven days the merchant said to Jīvaka, “Doctor, I’m unable to lie on one side for seven months.” “But didn’t you say you were?” “I did, but I’ll die. I’m unable to do it.” “Well then, lie on the other side for seven months.” After seven days the merchant said to Jīvaka, “Doctor, I’m unable to lie on the other side for seven months.” “But didn’t you say you were?” “I did, but I’ll die. I’m unable to do it.” “Well then, lie on your back for seven months.” After seven days the merchant said to Jīvaka, “Doctor, I’m unable to lie on my back for seven months.” “But didn’t you say you were?” “I did, but I’ll die. I’m unable to do it.”

“Ahañce taṁ, gahapati, na vadeyyaṁ, ettakampi tvaṁ na nipajjeyyāsi, api ca paṭikacceva mayā ñāto— tīhi sattāhehi seṭṭhi gahapati arogo bhavissatīti. Uṭṭhehi, gahapati, arogosi. Jānāsi kiṁ me deyyadhammo”ti? “Sabbaṁ sāpateyyañca te, ācariya, hotu, ahañca te dāso”ti. “Alaṁ, gahapati, mā me tvaṁ sabbaṁ sāpateyyaṁ adāsi, mā ca me dāso. Rañño satasahassaṁ dehi, mayhaṁ satasahassan”ti. Atha kho seṭṭhi gahapati arogo samāno rañño satasahassaṁ adāsi, jīvakassa komārabhaccassa satasahassaṁ.

“If I hadn’t said this to you, you wouldn’t have been able to lie down for so long. I already knew that you would be well in three times seven days. Get up, you’re cured. But do you remember my fee?” “All my wealth is yours, doctor, and I’m your slave.” “There’s no need for that. Just give one hundred thousand coins to the king and another one hundred thousand to me.” And being well, he did just that.

5. Seṭṭhiputtavatthu

Tena kho pana samayena bārāṇaseyyakassa seṭṭhiputtassa mokkhacikāya kīḷantassa antagaṇṭhābādho hoti, yena yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo. So tena kiso hoti lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Atha kho bārāṇaseyyakassa seṭṭhissa etadahosi— “mayhaṁ kho puttassa tādiso ābādho, yena yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo. So tena kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Yannūnāhaṁ rājagahaṁ gantvā rājānaṁ jīvakaṁ vejjaṁ yāceyyaṁ puttaṁ me tikicchitun”ti. Atha kho bārāṇaseyyako seṭṭhi rājagahaṁ gantvā yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca— “mayhaṁ kho, deva, puttassa tādiso ābādho, yena yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo. So tena kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto. Sādhu devo jīvakaṁ vejjaṁ āṇāpetu puttaṁ me tikicchitun”ti.

5. The account of the wealthy merchant’s son

On one occasion the son of a wealthy merchant in Benares twisted his gut while turning somersaults. Because of that, he was not able to digest congee or food, and he couldn’t urinate or defecate. He became thin, haggard, and pale, with veins protruding all over his body. The merchant considered this and thought, “Why don’t I go to Rājagaha and ask the king for doctor Jīvaka to treat my son?” He then traveled to Rājagaha, went to King Bimbisāra, and told him about his son, adding, “Sir, please ask doctor Jīvaka to treat my son.”

Atha kho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi— “gaccha, bhaṇe jīvaka, bārāṇasiṁ gantvā bārāṇaseyyakaṁ seṭṭhiputtaṁ tikicchāhī”ti. “Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā bārāṇasiṁ gantvā yena bārāṇaseyyako seṭṭhiputto tenupasaṅkami, upasaṅkamitvā bārāṇaseyyakassa seṭṭhiputtassa vikāraṁ sallakkhetvā janaṁ ussāretvā tirokaraṇiyaṁ parikkhipitvā thambhe ubbandhitvā bhariyaṁ purato ṭhapetvā udaracchaviṁ uppāṭetvā antagaṇṭhiṁ nīharitvā bhariyāya dassesi— “passa te sāmikassa ābādhaṁ, iminā yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo; imināyaṁ kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto”ti. Antagaṇṭhiṁ viniveṭhetvā antāni paṭipavesetvā udaracchaviṁ sibbitvā ālepaṁ adāsi. Atha kho bārāṇaseyyako seṭṭhiputto nacirasseva arogo ahosi. Atha kho bārāṇaseyyako seṭṭhi— “putto me arogo ṭhito”ti jīvakassa komārabhaccassa soḷasasahassāni pādāsi. Atha kho jīvako komārabhacco tāni soḷasasahassāni ādāya punadeva rājagahaṁ paccāgañchi.

And that’s what the king did. Jīvaka consented and then traveled to Benares where he went to that merchant. He examined his son, dismissed the people there, put up a curtain all around, and tied him to a pillar. He then had his wife stand in front of him, cut open his belly, and pulled out his twisted gut. He showed it to his wife, saying, “See, this is your husband’s affliction. It’s because of this that he’s in such a bad state.” He then untwisted the gut, put it back, sewed his belly back together, and applied ointment. Soon the merchant’s son was healthy again. His father gave sixteen thousand coins to Jīvaka, and Jīvaka returned to Rājagaha.

6. Pajjotarājavatthu

Tena kho pana samayena rañño pajjotassa paṇḍurogābādho hoti. Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ. Bahuṁ hiraññaṁ ādāya agamaṁsu. Atha kho rājā pajjoto rañño māgadhassa seniyassa bimbisārassa santike dūtaṁ pāhesi— “mayhaṁ kho tādiso ābādho, sādhu devo jīvakaṁ vejjaṁ āṇāpetu, so maṁ tikicchissatī”ti. Atha kho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi— “gaccha, bhaṇe jīvaka; ujjeniṁ gantvā rājānaṁ pajjotaṁ tikicchāhī”ti. “Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā ujjeniṁ gantvā yena rājā pajjoto tenupasaṅkami; upasaṅkamitvā rañño pajjotassa vikāraṁ sallakkhetvā rājānaṁ pajjotaṁ etadavoca—

6. The account of King Pajjota

At that time King Pajjota had jaundice. Many of the most famous physicians in the world had come to see him, but none was able to cure him. And they were very expensive. King Pajjota then sent a message to King Bimbisāra: “Sir, I have such-and-such a disease. Please ask doctor Jīvaka to treat me.” King Bimbisāra told Jīvaka, “Go to Ujjenī, Jīvaka, and treat King Pajjota.” Jīvaka consented and traveled to Ujjenī. He then went to King Pajjota, examined him, and said,

“sappiṁ dehi, sappiṁ, deva, nippacissāmi. Taṁ devo pivissatī”ti. “Alaṁ, bhaṇe jīvaka, yaṁ te sakkā vinā sappinā arogaṁ kātuṁ taṁ karohi. Jegucchaṁ me sappi, paṭikūlan”ti. Atha kho jīvakassa komārabhaccassa etadahosi— “imassa kho rañño tādiso ābādho, na sakkā vinā sappinā arogaṁ kātuṁ. Yannūnāhaṁ sappiṁ nippaceyyaṁ kasāvavaṇṇaṁ kasāvagandhaṁ kasāvarasan”ti. Atha kho jīvako komārabhacco nānābhesajjehi sappiṁ nippaci kasāvavaṇṇaṁ kasāvagandhaṁ kasāvarasaṁ. Atha kho jīvakassa komārabhaccassa etadahosi— “imassa kho rañño sappi pītaṁ pariṇāmentaṁ uddekaṁ dassati. Caṇḍoyaṁ rājā ghātāpeyyāpi maṁ. Yannūnāhaṁ paṭikacceva āpuccheyyan”ti. Atha kho jīvako komārabhacco yena rājā pajjoto tenupasaṅkami, upasaṅkamitvā rājānaṁ pajjotaṁ etadavoca—

“Please give me some ghee, sir. I’ll make a medicine from it for you to drink.” “Forget it, Jīvaka. Make whatever will cure me that doesn’t contain ghee. I hate ghee; it’s disgusting.” Jīvaka thought, “I won’t be able to cure this sickness without ghee. Why don’t I prepare medicine from ghee, but with a bitter color, smell, and taste?” Jīvaka then cooked ghee with a number of medicines, but he made sure it had the color, smell, and taste of a bitter substance. But it occurred to him, “When the king is digesting the ghee after drinking it, it will make him vomit. And because he’s temperamental, he might have me executed. Let me take leave in advance.” He then went to the king and said,

“mayaṁ kho, deva, vejjā nāma tādisena muhuttena mūlāni uddharāma bhesajjāni saṁharāma. Sādhu devo vāhanāgāresu ca dvāresu ca āṇāpetu— yena vāhanena jīvako icchati tena vāhanena gacchatu, yena dvārena icchati tena dvārena gacchatu, yaṁ kālaṁ icchati taṁ kālaṁ gacchatu, yaṁ kālaṁ icchati taṁ kālaṁ pavisatū”ti. Atha kho rājā pajjoto vāhanāgāresu ca dvāresu ca āṇāpesi— “yena vāhanena jīvako icchati tena vāhanena gacchatu, yena dvārena icchati tena dvārena gacchatu, yaṁ kālaṁ icchati taṁ kālaṁ gacchatu, yaṁ kālaṁ icchati taṁ kālaṁ pavisatū”ti. Tena kho pana samayena rañño pajjotassa bhaddavatikā nāma hatthinikā paññāsayojanikā hoti. Atha kho jīvako komārabhacco rañño pajjotassa sappiṁ upanāmesi— “kasāvaṁ devo pivatū”ti. Atha kho jīvako komārabhacco rājānaṁ pajjotaṁ sappiṁ pāyetvā hatthisālaṁ gantvā bhaddavatikāya hatthinikāya nagaramhā nippati.

“Sir, we doctors need to pull up roots and collect medicines at short notice. Please instruct the stables and the gates: ‘Jīvaka may ride on whatever animal he wishes, depart by whatever gate he desires, and he may come and go as he pleases.’” The king did as Jīvaka had asked. At that time King Pajjota had a she-elephant called Bhaddavatikā, which could traverse 650 kilometers in a day. After bringing the ghee to the king and having him drink it, Jīvaka went to the elephant stables and fled the city on Bhaddavatikā.

Atha kho rañño pajjotassa taṁ sappi pītaṁ pariṇāmentaṁ uddekaṁ adāsi. Atha kho rājā pajjoto manusse etadavoca— “duṭṭhena, bhaṇe, jīvakena sappiṁ pāyitomhi. Tena hi, bhaṇe, jīvakaṁ vejjaṁ vicinathā”ti. “Bhaddavatikāya, deva, hatthinikāya nagaramhā nippatito”ti. Tena kho pana samayena rañño pajjotassa kāko nāma dāso saṭṭhiyojaniko hoti, amanussena paṭicca jāto. Atha kho rājā pajjoto kākaṁ dāsaṁ āṇāpesi— “gaccha, bhaṇe kāka, jīvakaṁ vejjaṁ nivattehi— rājā taṁ, ācariya, nivattāpetīti. Ete kho, bhaṇe kāka, vejjā nāma bahumāyā. Mā cassa kiñci paṭiggahesī”ti.

Soon afterwards, while King Pajjota was digesting that ghee, he vomited. He said to his men, “That scoundrel Jīvaka made me drink ghee. Find out where he is.” “Sir, he’s fled the city on Bhaddavatikā.” At that time King Pajjota had a slave called Kāka, whose mother was a spirit and who could traverse 780 kilometers in a day. The king told Kāka, “Go, Kāka, and make Jīvaka turn back. Tell him that the king is asking him to return. But Kāka, these doctors are full of tricks. Don’t receive anything from him.”

Atha kho kāko dāso jīvakaṁ komārabhaccaṁ antarāmagge kosambiyaṁ sambhāvesi pātarāsaṁ karontaṁ. Atha kho kāko dāso jīvakaṁ komārabhaccaṁ etadavoca— “rājā taṁ, ācariya, nivattāpetī”ti. “Āgamehi, bhaṇe kāka, yāva bhuñjāma. Handa, bhaṇe kāka, bhuñjassū”ti. “Alaṁ, ācariya, raññāmhi āṇatto— ete kho, bhaṇe kāka, vejjā nāma bahumāyā, mā cassa kiñci paṭiggahesī”ti. Tena kho pana samayena jīvako komārabhacco nakhena bhesajjaṁ olumpetvā āmalakañca khādati pānīyañca pivati. Atha kho jīvako komārabhacco kākaṁ dāsaṁ etadavoca— “handa, bhaṇe kāka, āmalakañca khāda pānīyañca pivassū”ti.

Kāka caught up with Jīvaka at Kosambī, while he was still on his way and having breakfast. Kāka said, “Doctor, the king is asking you to return.” “Wait, Kāka, until I’ve finished eating. Why don’t you have something too?” “There’s no need. The king told me that doctors are full of tricks and that I shouldn’t receive anything from you.” Jīvaka then removed the medicinal part of an emblic myrobalan fruit with his nail, before eating it and drinking water. And he said to Kāka, “Here, Kāka, have some emblic myrobalan and water.”

Atha kho kāko dāso— “ayaṁ kho vejjo āmalakañca khādati pānīyañca pivati, na arahati kiñci pāpakaṁ hotun”ti— upaḍḍhāmalakañca khādi pānīyañca apāyi. Tassa taṁ upaḍḍhāmalakaṁ khāditaṁ tattheva nicchāresi. Atha kho kāko dāso jīvakaṁ komārabhaccaṁ etadavoca— “atthi me, ācariya, jīvitan”ti? “Mā, bhaṇe kāka, bhāyi, tvañceva arogo bhavissasi rājā ca. Caṇḍo so rājā ghātāpeyyāpi maṁ, tenāhaṁ na nivattāmī”ti bhaddavatikaṁ hatthinikaṁ kākassa niyyādetvā yena rājagahaṁ tena pakkāmi. Anupubbena yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesi. “Suṭṭhu, bhaṇe jīvaka, akāsi yampi na nivatto, caṇḍo so rājā ghātāpeyyāpi tan”ti.

Kāka thought, “The doctor is eating and drinking it. It can’t be anything bad.” So he ate half a fruit and drank the water. When he had eaten it, he vomited right there. He asked Jīvaka, “Will I survive?” “Don’t be afraid, Kāka. Both you and the king will be well. But the king is temperamental and might have me executed. Because of that I won’t return.” After handing back the she-elephant Bhaddavatikā to Kāka, he continued on to Rājagaha. When he eventually arrived, he went to King Bimbisāra and told him what had happened. The king said, “It’s good, Jīvaka, that you didn’t return. That king is temperamental and might even have had you executed.”

Atha kho rājā pajjoto arogo samāno jīvakassa komārabhaccassa santike dūtaṁ pāhesi— “āgacchatu jīvako, varaṁ dassāmī”ti. “Alaṁ, ayyo, adhikāraṁ me devo saratū”ti.

When King Pajjota was cured, he sent a message to Jīvaka: “Come, Jīvaka, I wish to give you a gift.” He replied, “There’s no need, sir. Please just remember my act of service.”

7. Siveyyakadussayugakathā

Tena kho pana samayena rañño pajjotassa siveyyakaṁ dussayugaṁ uppannaṁ hoti—

7. The account of the two valuable cloths

Soon afterwards King Pajjota obtained two valuable cloths.

bahūnaṁ dussānaṁ bahūnaṁ dussayugānaṁ bahūnaṁ dussayugasatānaṁ bahūnaṁ dussayugasahassānaṁ bahūnaṁ dussayugasatasahassānaṁ aggañca seṭṭhañca mokkhañca uttamañca pavarañca. Atha kho rājā pajjoto taṁ siveyyakaṁ dussayugaṁ jīvakassa komārabhaccassa pāhesi. Atha kho jīvakassa komārabhaccassa etadahosi— “idaṁ kho me siveyyakaṁ dussayugaṁ raññā pajjotena pahitaṁ— bahūnaṁ dussānaṁ bahūnaṁ dussayugānaṁ bahūnaṁ dussayugasatānaṁ bahūnaṁ dussayugasahassānaṁ bahūnaṁ dussayugasatasahassānaṁ aggañca seṭṭhañca mokkhañca uttamañca pavarañca. Nayidaṁ añño koci paccārahati aññatra tena bhagavatā arahatā sammāsambuddhena, raññā vā māgadhena seniyena bimbisārenā”ti.

They were extremely exquisite and fine, one in a million. The king sent them to Jīvaka. Jīvaka thought, “No one is worthy of these except the Buddha, the Perfected and fully Awakened One, or King Bimbisāra.”

8. Samattiṁsavirecanakathā

Tena kho pana samayena bhagavato kāyo dosābhisanno hoti. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi— “dosābhisanno kho, ānanda, tathāgatassa kāyo. Icchati tathāgato virecanaṁ pātun”ti. Atha kho āyasmā ānando yena jīvako komārabhacco tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca— “dosābhisanno kho, āvuso jīvaka, tathāgatassa kāyo. Icchati tathāgato virecanaṁ pātun”ti. “Tena hi, bhante ānanda, bhagavato kāyaṁ katipāhaṁ sinehethā”ti. Atha kho āyasmā ānando bhagavato kāyaṁ katipāhaṁ sinehetvā yena jīvako komārabhacco tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca— “siniddho kho, āvuso jīvaka, tathāgatassa kāyo. Yassadāni kālaṁ maññasī”ti.

8. The account of the thirty purgings

On one occasion the Buddha’s body was full of impurities. He said to Venerable Ānanda, “Ānanda, my body is full of impurities. I would like to take a purgative.” Ānanda went to Jīvaka and told him what the Buddha had said. And Jīvaka replied, “Well then, Venerable Ānanda, oil the Buddha’s body for a few days.” After doing as instructed, Ānanda returned to Jīvaka to let him know, adding, “Please continue the treatment.”

Atha kho jīvakassa komārabhaccassa etadahosi— “na kho metaṁ patirūpaṁ yohaṁ bhagavato oḷārikaṁ virecanaṁ dadeyyan”ti. Tīṇi uppalahatthāni nānābhesajjehi paribhāvetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṁ uppalahatthaṁ bhagavato upanāmesi— “imaṁ, bhante, bhagavā paṭhamaṁ uppalahatthaṁ upasiṅghatu. Idaṁ bhagavantaṁ dasakkhattuṁ virecessatī”ti. Dutiyaṁ uppalahatthaṁ bhagavato upanāmesi— “imaṁ, bhante, bhagavā dutiyaṁ uppalahatthaṁ upasiṅghatu. Idaṁ bhagavantaṁ dasakkhattuṁ virecessatī”ti. Tatiyaṁ uppalahatthaṁ bhagavato upanāmesi— “imaṁ, bhante, bhagavā tatiyaṁ uppalahatthaṁ upasiṅghatu. Idaṁ bhagavantaṁ dasakkhattuṁ virecessatī”ti. Evaṁ bhagavato samattiṁsāya virecanaṁ bhavissatīti. Atha kho jīvako komārabhacco bhagavato samattiṁsāya virecanaṁ datvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Jīvaka thought, “It would not be appropriate for me to give the Buddha a powerful purgative.” He then prepared three handfuls of blue water-lily flowers with a variety of medicines, went to the Buddha, and gave him one handful, saying, “Sir, please smell the first handful. This will purge you ten times.” He then brought him the second and the third handful, repeating the instruction, adding, “In this way you’ll have thirty purgings.” After giving the Buddha thirty purgings, he bowed down, circumambulated him with his right side toward him, and left.

Atha kho jīvakassa komārabhaccassa bahi dvārakoṭṭhakā nikkhantassa etadahosi— “mayā kho bhagavato samattiṁsāya virecanaṁ dinnaṁ. Dosābhisanno tathāgatassa kāyo. Na bhagavantaṁ samattiṁsakkhattuṁ virecessati, ekūnattiṁsakkhattuṁ bhagavantaṁ virecessati. Api ca bhagavā viritto nahāyissati. Nahātaṁ bhagavantaṁ sakiṁ virecessati. Evaṁ bhagavato samattiṁsāya virecanaṁ bhavissatī”ti. Atha kho bhagavā jīvakassa komārabhaccassa cetasā cetoparivitakkamaññāya āyasmantaṁ ānandaṁ āmantesi— “idhānanda, jīvakassa komārabhaccassa bahi dvārakoṭṭhakā nikkhantassa etadahosi— ‘mayā kho bhagavato samattiṁsāya virecanaṁ dinnaṁ. Dosābhisanno tathāgatassa kāyo. Na bhagavantaṁ samatiṁsakkhattuṁ virecessati, ekūnattiṁsakkhattuṁ bhagavantaṁ virecessati. Api ca bhagavā viritto nahāyissati. Nahātaṁ bhagavantaṁ sakiṁ virecessati. Evaṁ bhagavato samattiṁsāya virecanaṁ bhavissatī’ti. Tena hānanda, uṇhodakaṁ paṭiyādehī”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissuṇitvā uṇhodakaṁ paṭiyādesi.

When he was outside the gatehouse, Jīvaka thought, “I’ve given thirty purgings to the Buddha, for his body is full of impurities. But he’ll only be purged twenty-nine times. After being purged, however, he’ll take a bath, which will count as one purging. In this way the Buddha will have had exactly thirty purgings.” The Buddha read Jīvaka’s mind. He told Ānanda about it, adding, “Well then, Ānanda, prepare hot water,” and Ānanda did as requested.

Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca— “viritto, bhante, bhagavā”ti? “Virittomhi, jīvakā”ti. “Idha mayhaṁ, bhante, bahi dvārakoṭṭhakā nikkhantassa etadahosi— ‘mayā kho bhagavato samattiṁsāya virecanaṁ dinnaṁ. Dosābhisanno tathāgatassa kāyo. Na bhagavantaṁ samattiṁsakkhattuṁ virecessati, ekūnattiṁsakkhattuṁ bhagavantaṁ virecessati. Api ca bhagavā viritto nahāyissati. Nahātaṁ bhagavantaṁ sakiṁ virecessati. Evaṁ bhagavato samattiṁsāya virecanaṁ bhavissatī’ti. Nahāyatu, bhante, bhagavā, nahāyatu sugato”ti. Atha kho bhagavā uṇhodakaṁ nahāyi. Nahātaṁ bhagavantaṁ sakiṁ virecesi. Evaṁ bhagavato samattiṁsāya virecanaṁ ahosi. Atha kho jīvako komārabhacco bhagavantaṁ etadavoca— “yāva, bhante, bhagavato kāyo pakatatto hoti, alaṁ yūsapiṇḍapātenā”ti.

Jīvaka then went back to the Buddha, bowed, sat down, and asked, “Sir, are you purged?” “I am, Jīvaka.” Jīvaka told him what he had thought outside the gatehouse, adding, “Sir, please bathe.” The Buddha had a hot bath. When he had bathed, the Buddha was purged once, adding up to a total of thirty purgings. Jīvaka said to the Buddha, “Sir, until your body is back to normal, please don’t take any mung-bean broth.”

9. Varayācanākathā

Atha kho bhagavato kāyo nacirasseva pakatatto ahosi.

9. The account of asking for a favor

Soon the Buddha’s body was back to normal.

Atha kho jīvako komārabhacco taṁ siveyyakaṁ dussayugaṁ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca— “ekāhaṁ, bhante, bhagavantaṁ varaṁ yācāmī”ti. “Atikkantavarā kho, jīvaka, tathāgatā”ti. “Yañca, bhante, kappati yañca anavajjan”ti. “Vadehi, jīvakā”ti. “Bhagavā, bhante, paṁsukūliko, bhikkhusaṅgho ca. Idaṁ me, bhante, siveyyakaṁ dussayugaṁ raññā pajjotena pahitaṁ— bahūnaṁ dussānaṁ bahūnaṁ dussayugānaṁ bahūnaṁ dussayugasatānaṁ bahūnaṁ dussayugasahassānaṁ bahūnaṁ dussayugasatasahassānaṁ aggañca seṭṭhañca mokkhañca uttamañca pavarañca. Paṭiggaṇhātu me, bhante, bhagavā siveyyakaṁ dussayugaṁ; bhikkhusaṅghassa ca gahapaticīvaraṁ anujānātū”ti. Paṭiggahesi bhagavā siveyyakaṁ dussayugaṁ. Atha kho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Jīvaka then took those two valuable cloths and went to the Buddha. He bowed, sat down, and said, “Sir, I wish to ask for a favor.” “Buddhas don’t grant favors, Jīvaka.” “It’s allowable and blameless.” “Well then, say what it is.” “The Buddha and the Sangha of monks wear rag robes. But I’ve received these two valuable cloths from King Pajjota that are extremely exquisite and fine—they are one in a million. Please accept them, and please allow the Sangha of monks to use robe-cloth given by householders.” The Buddha received the two valuable cloths. He then instructed, inspired, and gladdened Jīvaka with a teaching, after which Jīvaka 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 dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, gahapaticīvaraṁ. Yo icchati, paṁsukūliko hotu. Yo icchati, gahapaticīvaraṁ sādiyatu. Itarītarenapāhaṁ, bhikkhave, santuṭṭhiṁ vaṇṇemī”ti. Assosuṁ kho rājagahe manussā— “bhagavatā kira bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti. Te ca manussā haṭṭhā ahesuṁ udaggā— “idāni kho mayaṁ dānāni dassāma puññāni karissāma, yato bhagavatā bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti. Ekāheneva rājagahe bahūni cīvarasahassāni uppajjiṁsu. Assosuṁ kho jānapadā manussā— “bhagavatā kira bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti. Te ca manussā haṭṭhā ahesuṁ udaggā— “idāni kho mayaṁ dānāni dassāma puññāni karissāma, yato bhagavatā bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti. Janapadepi ekāheneva bahūni cīvarasahassāni uppajjiṁsu.

Soon afterwards the Buddha gave a teaching and addressed the monks: “Monks, I allow you to use robe-cloth given by householders. Anyone who wishes may wear rag robes and anyone who wishes may accept robe-cloth from householders. But I praise contentment with one or the other.” The people of Rājagaha heard that the Buddha had allowed the monks to use robe-cloth given by householders. They were excited and joyful, thinking, “Now we’ll give gifts and make merit.” In just a single day many thousands of robes were given at Rājagaha. And the same thing happened in the country.

Tena kho pana samayena saṅghassa pāvāro uppanno hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pāvāran”ti. Koseyyapāvāro uppanno hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, koseyyapāvāran”ti. Kojavaṁ uppannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kojavan”ti.

At that time, a fleecy robe was offered to the Sangha. They told the Buddha. “I allow fleecy robes.” And a silken, fleecy robe was offered. “I allow silken, fleecy robes.” And a woolen, fleecy robe was offered. “I allow woolen, fleecy robes.”

10. Kambalānujānanādikathā

Tena kho pana samayena kāsirājā jīvakassa komārabhaccassa aḍḍhakāsikaṁ kambalaṁ pāhesi upaḍḍhakāsinaṁ khamamānaṁ. Atha kho jīvako komārabhacco taṁ aḍḍhakāsikaṁ kambalaṁ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca— “ayaṁ me, bhante, aḍḍhakāsiko kambalo kāsiraññā pahito upaḍḍhakāsinaṁ khamamāno. Paṭiggaṇhātu me, bhante, bhagavā kambalaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. Paṭiggahesi bhagavā kambalaṁ. Atha kho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi …pe… padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, kambalan”ti.

10. Discussion on the allowance of wool

On one occasion the king of Kāsi sent a valuable, woolen Kāsi cloth to Jīvaka. Jīvaka took the cloth and went to the Buddha. He bowed, sat down, and told him what had happened, adding, “Sir, please accept this woolen cloth for my long-lasting benefit and happiness.” The Buddha received the woolen cloth. He then instructed, inspired, and gladdened Jīvaka with a teaching, after which Jīvaka got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow wool.”

Tena kho pana samayena saṅghassa uccāvacāni cīvarāni uppannāni honti. Atha kho bhikkhūnaṁ etadahosi— “kiṁ nu kho bhagavatā cīvaraṁ anuññātaṁ, kiṁ ananuññātan”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, cha cīvarāni— khomaṁ kappāsikaṁ koseyyaṁ kambalaṁ sāṇaṁ bhaṅgan”ti.

At that time various kinds of robe-cloth were offered to the Sangha. The monks thought, “What kind of robe-cloth has and hasn’t the Buddha allowed?” They told the Buddha. “I allow six kinds of robe-cloth: linen, cotton, silk, wool, sunn hemp, and hemp.”

Tena kho pana samayena ye te bhikkhū gahapaticīvaraṁ sādiyanti te kukkuccāyantā paṁsukūlaṁ na sādiyanti— “ekaṁyeva bhagavatā cīvaraṁ anuññātaṁ, na dve”ti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gahapaticīvaraṁ sādiyantena paṁsukūlampi sādiyituṁ; tadubhayenapāhaṁ, bhikkhave, santuṭṭhiṁ vaṇṇemī”ti.

Soon afterwards the monks thought, “The Buddha has only allowed one kind of robe, not two,” and being afraid of wrongdoing, they did not accept rags after receiving robe-cloth from householders. “I allow you to accept rags after receiving robe-cloth from a householder. But I praise contentment with both.”

11. Paṁsukūlapariyesanakathā

Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Ekacce bhikkhū susānaṁ okkamiṁsu paṁsukūlāya, ekacce bhikkhū nāgamesuṁ. Ye te bhikkhū susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu. Ye te bhikkhū nāgamesuṁ te evamāhaṁsu— “amhākampi, āvuso, bhāgaṁ dethā”ti. Te evamāhaṁsu— “na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma. Kissa tumhe nāgamitthā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, nāgamentānaṁ nākāmā bhāgaṁ dātun”ti.

11. Discussion on searching for rags

On one occasion when a number of monks were traveling through the Kosalan country, some of them entered a charnel ground to look for rags, while the others walked on. The former monks got hold of rags, and the others said, “Please give us a share.” “But why didn’t you wait, then? We won’t give you a share.” They told the Buddha. “If you’re unwilling, you don’t have to give a share to those who don’t wait.”

Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Ekacce bhikkhū susānaṁ okkamiṁsu paṁsukūlāya, ekacce bhikkhū āgamesuṁ. Ye te bhikkhū susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu. Ye te bhikkhū āgamesuṁ te evamāhaṁsu— “amhākampi, āvuso, bhāgaṁ dethā”ti. Te evamāhaṁsu— “na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma. Kissa tumhe na okkamitthā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āgamentānaṁ akāmā bhāgaṁ dātun”ti.

On another occasion when a number of monks were traveling through the Kosalan country, some of them entered a charnel ground to look for rags, while the others waited. The former monks got hold of rags, and the others said, “Please give us a share.” “But why didn’t you come with us, then? We won’t give you a share.” “Even if you’re unwilling, you should give a share to those who wait.”

Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Ekacce bhikkhū paṭhamaṁ susānaṁ okkamiṁsu paṁsukūlāya, ekacce bhikkhū pacchā okkamiṁsu. Ye te bhikkhū paṭhamaṁ susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu. Ye te bhikkhū pacchā okkamiṁsu te na labhiṁsu. Te evamāhaṁsu— “amhākampi, āvuso, bhāgaṁ dethā”ti. Te evamāhaṁsu— “na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma. Kissa tumhe pacchā okkamitthā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pacchā okkantānaṁ nākāmā bhāgaṁ dātun”ti.

On yet another occasion when a number of monks were traveling through the Kosalan country, some of them entered a charnel ground to look for rags first, while the other monks entered afterwards. Those who entered first got hold of rags, but not those who entered afterwards. The latter monks said, “Please give us a share.” “But why did you come in afterwards, then? We won’t give you a share.” “If you’re unwilling, you don’t have to give a share to those who enter afterwards.”

Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Te sadisā susānaṁ okkamiṁsu paṁsukūlāya. Ekacce bhikkhū paṁsukūlāni labhiṁsu, ekacce bhikkhū na labhiṁsu. Ye te bhikkhū na labhiṁsu, te evamāhaṁsu— “amhākampi, āvuso, bhāgaṁ dethā”ti. Te evamāhaṁsu— “na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma. Kissa tumhe na labhitthā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sadisānaṁ okkantānaṁ akāmā bhāgaṁ dātun”ti.

On yet another occasion when a number of monks were traveling through the Kosalan country, they all entered a charnel ground together to look for rags. Some of them got hold of rags, while others did not. The latter monks said, “Please give us a share.” “But why didn’t you get any? We won’t give you a share.” “Even if you’re unwilling, you should give a share to those who enter together with you.”

Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Te katikaṁ katvā susānaṁ okkamiṁsu paṁsukūlāya. Ekacce bhikkhū paṁsukūlāni labhiṁsu, ekacce bhikkhū na labhiṁsu. Ye te bhikkhū na labhiṁsu te evamāhaṁsu— “amhākampi, āvuso, bhāgaṁ dethā”ti. Te evamāhaṁsu— “na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma. Kissa tumhe na labhitthā”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, katikaṁ katvā okkantānaṁ akāmā bhāgaṁ dātun”ti.

On yet another occasion when a number of monks were traveling through the Kosalan country, they entered a charnel ground together to look for rags after making an agreement to share. Some of them got hold of rags, while others did not. The latter monks said, “Please give us a share.” “But why didn’t you get any? We won’t give you a share.” “Even if you’re unwilling, if you have made an agreement about it, you should give a share to those who enter.”

12. Cīvarapaṭiggāhakasammutikathā

Tena kho pana samayena manussā cīvaraṁ ādāya ārāmaṁ āgacchanti. Te paṭiggāhakaṁ alabhamānā paṭiharanti. Cīvaraṁ parittaṁ uppajjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvarapaṭiggāhakaṁ sammannituṁ— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya.

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

At that time people brought robe-cloth to the monastery, but not finding anyone to receive it, they took it back. As a result, only a little robe-cloth was given at that monastery. They told the Buddha. “You should appoint a monk who has five qualities as the receiver of robe-cloth: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and what hasn’t been received.

Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ bhikkhuṁ cīvarapaṭiggāhakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ cīvarapaṭiggāhakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno cīvarapaṭiggāhakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu cīvarapaṭiggāhako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the receiver of robe-cloth. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the receiver of robe-cloth. Any monk who approves of appointing monk so-and-so as the receiver of robe-cloth should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the receiver of robe-cloth. The Sangha approves and is therefore silent. I will remember it thus.’”

Tena kho pana samayena cīvarapaṭiggāhakā bhikkhū cīvaraṁ paṭiggahetvā tattheva ujjhitvā pakkamanti. Cīvaraṁ nassati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvaranidahakaṁ sammannituṁ— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, nihitānihitañca jāneyya.

Soon, after receiving cloth, the receivers of robe-cloth left it right there and went away. The robe-cloth was lost. “You should appoint a monk who has five qualities as the keeper of robe-cloth: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what is and what isn’t stored.

Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ cīvaranidahakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ cīvaranidahakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno cīvaranidahakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu cīvaranidahako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the keeper of robe-cloth. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the keeper of robe-cloth. Any monk who approves of appointing monk so-and-so as the keeper of robe-cloth should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the keeper of robe-cloth. The Sangha approves and is therefore silent. I will remember it thus.’”

13. Bhaṇḍāgārasammutiādikathā

Tena kho pana samayena cīvaranidahako bhikkhu maṇḍapepi rukkhamūlepi nibbakosepi cīvaraṁ nidahati, undūrehipi upacikāhipi khajjanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bhaṇḍāgāraṁ sammannituṁ, yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā.

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

Soon afterwards the monk who was the keeper of robe-cloth stored it under a roof cover, at the foot of a tree, and under the eaves of a building. Rats and termites ate it. “I allow you to designate a dwelling, a stilt house, or a cave as a storeroom.

Evañca pana, bhikkhave, sammannitabbo. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ vihāraṁ bhaṇḍāgāraṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ vihāraṁ bhaṇḍāgāraṁ sammannati. Yassāyasmato khamati itthannāmassa vihārassa bhaṇḍāgārassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo vihāro bhaṇḍāgāraṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

And this is how it should be designated. 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 storeroom. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha designates such-and-such a dwelling as a storeroom. Any monk who approves of designating such-and-such a dwelling as a storeroom should remain silent. Any monk who doesn’t approve should speak up. The Sangha has designated such-and-such a dwelling as a storeroom. The Sangha approves and is therefore silent. I will remember it thus.’”

Tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṁ aguttaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ bhaṇḍāgārikaṁ sammannituṁ—yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, guttāguttañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ bhaṇḍāgārikaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ bhaṇḍāgārikaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno bhaṇḍāgārikassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu bhaṇḍāgāriko. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

Soon, the robe-cloth in the Sangha’s storeroom was not looked after. “You should appoint a monk who has five qualities as the storeman: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what is and what isn’t protected. And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the storeman. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the storeman. Any monk who approves of appointing monk so-and-so as the storeman should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the storeman. The Sangha approves and is therefore silent. I will remember it thus.’”

Tena kho pana samayena chabbaggiyā bhikkhū bhaṇḍāgārikaṁ vuṭṭhāpenti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, bhaṇḍāgāriko vuṭṭhāpetabbo. Yo vuṭṭhāpeyya, āpatti dukkaṭassā”ti.

Soon afterwards the monks from the group of six dismissed the storeman. “You shouldn’t dismiss the storeman. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṁ ussannaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sammukhībhūtena saṅghena bhājetun”ti. Tena kho pana samayena saṅgho cīvaraṁ bhājento kolāhalaṁ akāsi. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvarabhājakaṁ sammannituṁ— yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, bhājitābhājitañca jāneyya. Evañca pana, bhikkhave, sammannitabbo. Paṭhamaṁ bhikkhu yācitabbo; yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ bhikkhuṁ cīvarabhājakaṁ sammanneyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Saṅgho itthannāmaṁ bhikkhuṁ cīvarabhājakaṁ sammannati. Yassāyasmato khamati itthannāmassa bhikkhuno cīvarabhājakassa sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya. Sammato saṅghena itthannāmo bhikkhu cīvarabhājako. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

The distribution of robe-cloth

At one time there was much robe-cloth in the Sangha’s storeroom. “The present Sangha should distribute it.” Soon afterwards there was a racket as the Sangha was distributing that robe-cloth. “You should appoint a monk who has five qualities as the distributor of robe-cloth: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and what has not been distributed. And he should be appointed like this. First a monk should be asked, and then a competent and capable monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. If the Sangha is ready, it should appoint monk so-and-so as the distributor of robe-cloth. This is the motion. Please, venerables, I ask the Sangha to listen. The Sangha appoints monk so-and-so as the distributor of robe-cloth. Any monk who approves of appointing monk so-and-so as the distributor of robe-cloth should remain silent. Any monk who doesn’t approve should speak up. The Sangha has appointed monk so-and-so as the distributor of robe-cloth. The Sangha approves and is therefore silent. I will remember it thus.’”

Atha kho cīvarabhājakānaṁ bhikkhūnaṁ etadahosi— “kathaṁ nu kho cīvaraṁ bhājetabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, paṭhamaṁ uccinitvā tulayitvā vaṇṇāvaṇṇaṁ katvā bhikkhū gaṇetvā vaggaṁ bandhitvā cīvarapaṭivīsaṁ ṭhapetun”ti. Atha kho cīvarabhājakānaṁ bhikkhūnaṁ etadahosi— “kathaṁ nu kho sāmaṇerānaṁ cīvarapaṭivīso dātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sāmaṇerānaṁ upaḍḍhapaṭivīsaṁ dātun”ti.

The monks who were the distributors of robe-cloth thought, “How should we distribute the robe-cloth?” “You should first sort the cloth, then estimate its value, followed by grouping it according to value, counting the monks, gathering the monks into groups, and finally fixing the shares of robe-cloth.” The monks who were distributors of robe-cloth thought, “What share of the robe-cloth should we give to the novices?” “I allow you to give half a share to the novices.”

Tena kho pana samayena aññataro bhikkhu sakena bhāgena uttaritukāmo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, uttarantassa sakaṁ bhāgaṁ dātun”ti. Tena kho pana samayena aññataro bhikkhu atirekabhāgena uttaritukāmo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, anukkhepe dinne atirekabhāgaṁ dātun”ti.

On one occasion a monk wanted to take his own share and leave. “You should give a share to one who’s leaving.” On another occasion a monk wanted to take an extra share and leave. “I allow you to give an extra share to anyone who gives something in return.”

Atha kho cīvarabhājakānaṁ bhikkhūnaṁ etadahosi— “kathaṁ nu kho cīvarapaṭivīso dātabbo, āgatapaṭipāṭiyā nu kho udāhu yathāvuḍḍhan”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, vikalake tosetvā kusapātaṁ kātun”ti.

The distributors of robe-cloth thought, “How should we give out the shares of robe-cloth? According to the order in which the monks have arrived or according to seniority?” “You should satisfy those in need and then give out the remainder by drawing lots.”

14. Cīvararajanakathā

Tena kho pana samayena bhikkhū chakaṇenapi paṇḍumattikāyapi cīvaraṁ rajanti. Cīvaraṁ dubbaṇṇaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, cha rajanāni— mūlarajanaṁ, khandharajanaṁ, tacarajanaṁ, pattarajanaṁ, puppharajanaṁ, phalarajanan”ti.

14. Discussion on the dyeing of robes

At that time the monks dyed the robes even with dung and beige clay. The robes were discolored. “I allow you to use six kinds of dye: dye from roots, dye from wood, dye from bark, dye from leaves, dye from flowers, and dye from fruit.”

Tena kho pana samayena bhikkhū sītudakāya cīvaraṁ rajanti. Cīvaraṁ duggandhaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, rajanaṁ pacituṁ cullaṁ rajanakumbhin”ti. Rajanaṁ uttariyati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, uttarāḷumpaṁ bandhitun”ti. Tena kho pana samayena bhikkhū na jānanti rajanaṁ pakkaṁ vā apakkaṁ vā. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, udake vā nakhapiṭṭhikāya vā thevakaṁ dātun”ti.

The monks dyed the robes in cold water. The robes were smelly. “I allow a dye-pot to boil the dye.” The dye boiled over. “I allow you to attach a collar.” The monks did not know whether the dye was ready or not. “You should put a drop in water or on the back of your nail.”

Tena kho pana samayena bhikkhū rajanaṁ oropentā kumbhiṁ āviñchanti. Kumbhī bhijjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, rajanuḷuṅkaṁ daṇḍakathālakan”ti. Tena kho pana samayena bhikkhūnaṁ rajanabhājanaṁ na saṁvijjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, rajanakolambaṁ rajanaghaṭan”ti. Tena kho pana samayena bhikkhū pātiyāpi pattepi cīvaraṁ omaddanti. Cīvaraṁ paribhijjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, rajanadoṇikan”ti.

To empty the pot, the monks tilted it. The pot broke. “I allow a dye-ladle, with or without a handle.” The monks did not have a vessel for the dye. “I allow a basin for dye, a waterpot for dye.” The monks were kneading the robes in basins and bowls. The robes tore. “I allow a dyeing trough.”

Tena kho pana samayena bhikkhū chamāya cīvaraṁ pattharanti. Cīvaraṁ paṁsukitaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, tiṇasanthārakan”ti. Tiṇasanthārako upacikāhi khajjati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, cīvaravaṁsaṁ cīvararajjun”ti. Majjhena laggenti. Rajanaṁ ubhato galati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kaṇṇe bandhitun”ti. Kaṇṇo jīrati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, kaṇṇasuttakan”ti. Rajanaṁ ekato galati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, samparivattakaṁ samparivattakaṁ rajetuṁ, na ca acchinne theve pakkamitun”ti.

The monks spread the robes on the ground. The robes got dirty. “I allow a spread of grass.” The grass was eaten by termites. “I allow a bamboo robe rack and a clothesline.” They hung up the robes by the middle. The dye dripped from both sides. “You should fasten them at the edge.” The edge became worn. “I allow a string for the edge.” The dye dripped from one edge. “You should dye them by repeatedly turning them over, and you shouldn’t leave while they’re still dripping.”

Tena kho pana samayena cīvaraṁ patthinnaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, udake osāretun”ti. Tena kho pana samayena cīvaraṁ pharusaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pāṇinā ākoṭetun”ti. Tena kho pana samayena bhikkhū acchinnakāni cīvarāni dhārenti dantakāsāvāni. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi nāma gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, acchinnakāni cīvarāni dhāretabbāni. Yo dhāreyya, āpatti dukkaṭassā”ti.

The robes were starchy. “You should rinse them in water.” The robes were stiff. “You should beat them with your hands.” At that time the monks wore robes consisting of a single piece of cloth, the color of ivory. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t wear robes consisting of a single piece of cloth. If you do, you commit an offense of wrong conduct.”

15. Chinnakacīvarānujānana

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena dakkhiṇāgiri tena cārikaṁ pakkāmi. Addasā kho bhagavā magadhakhettaṁ acchibaddhaṁ pāḷibaddhaṁ mariyādabaddhaṁ siṅghāṭakabaddhaṁ, disvāna āyasmantaṁ ānandaṁ āmantesi— “passasi no tvaṁ, ānanda, magadhakhettaṁ acchibaddhaṁ pāḷibaddhaṁ mariyādabaddhaṁ siṅghāṭakabaddhan”ti? “Evaṁ, bhante”ti. “Ussahasi tvaṁ, ānanda, bhikkhūnaṁ evarūpāni cīvarāni saṁvidahitun”ti? “Ussahāmi, bhagavā”ti. Atha kho bhagavā dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā punadeva rājagahaṁ paccāgañchi. Atha kho āyasmā ānando sambahulānaṁ bhikkhūnaṁ cīvarāni saṁvidahitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca— “passatu me, bhante, bhagavā cīvarāni saṁvidahitānī”ti.

15. The instruction on robes made of pieces

After staying at Rājagaha for as long as he liked, the Buddha set out wandering toward the southern hills. He saw the fields of Magadha laid out in rectangles defined by long and short boundaries and their intersections. He said to Venerable Ānanda, “Ānanda, have a look at these fields.” “Yes, sir.” “Are you able to make this kind of robe for the monks?” “I am.” After staying in the southern hills for as long as he liked, the Buddha returned to Rājagaha. Ānanda then made robes for a number of monks. He went to the Buddha and said, “Sir, please have a look at the robes I’ve made.”

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando; yatra hi nāma mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānissati, kusimpi nāma karissati, aḍḍhakusimpi nāma karissati, maṇḍalampi nāma karissati, aḍḍhamaṇḍalampi nāma karissati, vivaṭṭampi nāma karissati, anuvivaṭṭampi nāma karissati, gīveyyakampi nāma karissati, jaṅgheyyakampi nāma karissati, bāhantampi nāma karissati, chinnakaṁ bhavissati, satthalūkhaṁ samaṇasāruppaṁ paccatthikānañca anabhicchitaṁ. Anujānāmi, bhikkhave, chinnakaṁ saṅghāṭiṁ chinnakaṁ uttarāsaṅgaṁ chinnakaṁ antaravāsakan”ti.

Soon afterwards the Buddha gave a teaching and addressed the monks: “Ānanda is clever. He understands the detailed meaning of what I’ve spoken in brief. He can make long strips, short strips, large panels, medium-sized panels, middle sections, intermediate sections, a neckpiece, a calf-piece, and outer sections. In this way the robe will be made of pieces, making it worthless, appropriate for monastics, and undesirable for one’s enemies. Your outer robe should be made of pieces and so should your upper robe and sarong.”

16. Ticīvarānujānana

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi. Addasa bhagavā antarā ca rājagahaṁ antarā ca vesāliṁ addhānamaggappaṭipanno sambahule bhikkhū cīvarehi ubbhaṇḍite sīsepi cīvarabhisiṁ karitvā khandhepi cīvarabhisiṁ karitvā kaṭiyāpi cīvarabhisiṁ karitvā āgacchante, disvāna bhagavato etadahosi— “atilahuṁ kho ime moghapurisā cīvare bāhullāya āvattā. Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyan”ti.

16. The instruction on the three robes

After staying at Rājagaha for as long as he liked, the Buddha set out wandering toward Vesālī. On the road between Rājagaha and Vesālī the Buddha saw a number of monks walking along, loaded up with robes on their heads, shoulders, and hips. He thought, “These foolish men have turned to an abundance in robes too readily. Let me set a limit on robes for the monks.”

Atha kho bhagavā anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati gotamake cetiye. Tena kho pana samayena bhagavā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye rattiṁ ajjhokāse ekacīvaro nisīdi. Na bhagavantaṁ sītaṁ ahosi. Nikkhante paṭhame yāme sītaṁ bhagavantaṁ ahosi. Dutiyaṁ bhagavā cīvaraṁ pārupi. Na bhagavantaṁ sītaṁ ahosi. Nikkhante majjhime yāme sītaṁ bhagavantaṁ ahosi. Tatiyaṁ bhagavā cīvaraṁ pārupi. Na bhagavantaṁ sītaṁ ahosi. Nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā sītaṁ bhagavantaṁ ahosi. Catutthaṁ bhagavā cīvaraṁ pārupi. Na bhagavantaṁ sītaṁ ahosi.

Wandering on, the Buddha eventually arrived at Vesālī where he stayed at the Gotamaka Shrine. At that time it was midwinter, when the days are cold and snowy. The Buddha sat outside at night without being cold, wearing only one robe. Becoming cold at the end of the first part of the night, he put on a second robe. Becoming cold once again at the end of the middle part of the night, he put on a third robe. At the end of the last part of the night, when the sky was flaring up at dawn, he became cold once more. Putting on a fourth robe, he was fine.

Atha kho bhagavato etadahosi—“yepi kho te kulaputtā imasmiṁ dhammavinaye sītālukā sītabhīrukā tepi sakkonti ticīvarena yāpetuṁ. Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyaṁ, ticīvaraṁ anujāneyyan”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

He thought, “Even those on this spiritual path who come from respectable families, who are sensitive to the cold and fear the cold, are able to get by with three robes. Let me set a limit on robes for the monks. Let me allow them three robes.” Soon afterwards the Buddha gave a teaching and addressed the monks.

“idhāhaṁ, bhikkhave, antarā ca rājagahaṁ antarā ca vesāliṁ addhānamaggappaṭipanno addasaṁ sambahule bhikkhū cīvarehi ubbhaṇḍite sīsepi cīvarabhisiṁ karitvā khandhepi cīvarabhisiṁ karitvā kaṭiyāpi cīvarabhisiṁ karitvā āgacchante, disvāna me etadahosi— ‘atilahuṁ kho ime moghapurisā cīvare bāhullāya āvattā. Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyan’ti.

He told them what had happened

Idhāhaṁ, bhikkhave, sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye rattiṁ ajjhokāse ekacīvaro nisīdiṁ. Na maṁ sītaṁ ahosi. Nikkhante paṭhame yāme sītaṁ maṁ ahosi. Dutiyāhaṁ cīvaraṁ pārupiṁ. Na maṁ sītaṁ ahosi. Nikkhante majjhime yāme sītaṁ maṁ ahosi. Tatiyāhaṁ cīvaraṁ pārupiṁ. Na maṁ sītaṁ ahosi. Nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā sītaṁ maṁ ahosi. Catutthāhaṁ cīvaraṁ pārupiṁ. Na maṁ sītaṁ ahosi. Tassa mayhaṁ, bhikkhave, etadahosi— ‘yepi kho te kulaputtā imasmiṁ dhammavinaye sītālukā sītabhīrukā tepi sakkonti ticīvarena yāpetuṁ. Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyaṁ, ticīvaraṁ anujāneyyan’ti. Anujānāmi, bhikkhave, ticīvaraṁ—diguṇaṁ saṅghāṭiṁ, ekacciyaṁ uttarāsaṅgaṁ, ekacciyaṁ antaravāsakan”ti.

and what he had thought, adding: “I allow you three robes: a double-layered outer robe, a single-layered upper robe, and a single-layered sarong.”

17. Atirekacīvarakathā

Tena kho pana samayena chabbaggiyā bhikkhū—“bhagavatā ticīvaraṁ anuññātan”ti— aññeneva ticīvarena gāmaṁ pavisanti, aññena ticīvarena ārāme acchanti, aññena ticīvarena nahānaṁ otaranti. Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū atirekacīvaraṁ dhāressantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, atirekacīvaraṁ dhāretabbaṁ. Yo dhāreyya, yathādhammo kāretabbo”ti.

17. Discussion on extra robes

When they heard that the Buddha had allowed three robes, the monks from the group of six went to the village in one set of three, stayed in the monastery in another set, and went bathing in yet another set. The monks of few desires complained and criticized them, “How can the monks from the group of six keep extra robes?” They told the Buddha. Soon afterwards the Buddha gave a teaching and addressed the monks: “You shouldn’t keep extra robes. If you do, you should be dealt with according to the rule.”

Tena kho pana samayena āyasmato ānandassa atirekacīvaraṁ uppannaṁ hoti. Āyasmā ca ānando taṁ cīvaraṁ āyasmato sāriputtassa dātukāmo hoti. Āyasmā ca sāriputto sākete viharati. Atha kho āyasmato ānandassa etadahosi— “bhagavatā sikkhāpadaṁ paññattaṁ— ‘na atirekacīvaraṁ dhāretabban’ti. Idañca me atirekacīvaraṁ uppannaṁ. Ahañcimaṁ cīvaraṁ āyasmato sāriputtassa dātukāmo. Āyasmā ca sāriputto sākete viharati. Kathaṁ nu kho mayā paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesi. “Kīvaciraṁ panānanda, sāriputto āgacchissatī”ti? “Navamaṁ vā, bhagavā, divasaṁ, dasamaṁ vā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, dasāhaparamaṁ atirekacīvaraṁ dhāretun”ti.

Soon, Venerable Ānanda was offered an extra robe. He wanted to give it to Venerable Sāriputta who was staying at Sāketa. Knowing that the Buddha had laid down a rule against having an extra robe, he thought, “What should I do now?” He told the Buddha, who said, “How long is it, Ānanda, before Sāriputta returns?” “Nine or ten days.” Soon afterwards the Buddha gave a teaching and addressed the monks: “You should keep an extra robe for ten days at the most.”

Tena kho pana samayena bhikkhūnaṁ atirekacīvaraṁ uppannaṁ hoti. Atha kho bhikkhūnaṁ etadahosi— “kathaṁ nu kho amhehi atirekacīvare paṭipajjitabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, atirekacīvaraṁ vikappetun”ti.

Soon the monks were given extra robes. Not knowing what to do with them, they told the Buddha. “I allow you to assign an extra robe to another.”

Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena bārāṇasī tadavasari. Tatra sudaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tena kho pana samayena aññatarassa bhikkhuno antaravāsako chiddo hoti. Atha kho tassa bhikkhuno etadahosi— “bhagavatā ticīvaraṁ anuññātaṁ— diguṇā saṅghāṭi, ekacciyo uttarāsaṅgo, ekacciyo antaravāsako. Ayañca me antaravāsako chiddo. Yannūnāhaṁ aggaḷaṁ acchupeyyaṁ, samantato dupaṭṭaṁ bhavissati, majjhe ekacciyan”ti.

After staying at Vesālī for as long as he liked, the Buddha set out wandering toward Benares. When he eventually arrived, he stayed in the deer park at Isipattana. On that occasion the sarong of a certain monk had a hole. He thought, “The Buddha has allowed three robes: a double-layered outer robe, a single-layered upper robe, and a single-layered sarong. Since my sarong has a hole, let me add a patch. It will have a double layer of cloth on all sides, but only a single layer in the middle.”

Atha kho so bhikkhu aggaḷaṁ acchupesi. Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto taṁ bhikkhuṁ aggaḷaṁ acchupentaṁ, disvāna yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṁ bhikkhuṁ etadavoca— “kiṁ tvaṁ, bhikkhu, karosī”ti? “Aggaḷaṁ, bhagavā, acchupemī”ti. “Sādhu sādhu, bhikkhu; sādhu kho tvaṁ, bhikkhu, aggaḷaṁ acchupesī”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, ahatānaṁ dussānaṁ ahatakappānaṁ diguṇaṁ saṅghāṭiṁ, ekacciyaṁ uttarāsaṅgaṁ, ekacciyaṁ antaravāsakaṁ; utuddhaṭānaṁ dussānaṁ catugguṇaṁ saṅghāṭiṁ, diguṇaṁ uttarāsaṅgaṁ, diguṇaṁ antaravāsakaṁ; paṁsukūle yāvadatthaṁ; pāpaṇike ussāho karaṇīyo. Anujānāmi, bhikkhave, aggaḷaṁ tunnaṁ ovaṭṭikaṁ kaṇḍusakaṁ daḷhīkamman”ti.

And that’s what he did. Just then the Buddha was walking about the dwellings, and he saw that monk patching his robe. He went up to that monk and said, “What are you doing, monk?” “I’m patching my robe, sir.” “Well done. It’s good that you are patching your robe.” Soon afterwards the Buddha gave a teaching and addressed the monks: “When the cloth is new or nearly new, I allow a double-layered outer robe, a single-layered upper robe, and a single-layered sarong. When the cloth is worn, I allow an outer robe of four layers, a double-layered upper robe, and a double-layered sarong. With rags, you may have as much as you like. With scraps of cloth from a shop, you should search for them. And I allow patches, mending, hems, strips of cloth for marking, and strengthening.”

18. Visākhāvatthu

Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca— “adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho visākhā migāramātā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

18. The account of Visākhā

After staying at Benares for as long as he liked, the Buddha set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. Soon afterwards Visākhā Migāramātā went to the Buddha, bowed, and sat down. When the Buddha had instructed, inspired, and gladdened her with a teaching, Visākhā 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, Visākhā got up from her seat, bowed down, circumambulated him with her right side toward him, and left.

Tena kho pana samayena tassā rattiyā accayena cātuddīpiko mahāmegho pāvassi. Atha kho bhagavā bhikkhū āmantesi— “yathā, bhikkhave, jetavane vassati evaṁ catūsu dīpesu vassati. Ovassāpetha, bhikkhave, kāyaṁ. Ayaṁ pacchimako cātuddīpiko mahāmegho”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissuṇitvā nikkhittacīvarā kāyaṁ ovassāpenti.

The following morning it was pouring down from a great storm extending over the four continents. The Buddha said to the monks, “It rains on the four continents just as it rains here in the Jeta Grove. Bathe in the rain, monks. This is the last great storm of this kind.” Saying, “Yes, sir,” they took off their robes and bathed in the rain.

Atha kho visākhā migāramātā paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā dāsiṁ āṇāpesi— “gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan”ti. “Evaṁ, ayye”ti kho sā dāsī visākhāya migāramātuyā paṭissuṇitvā ārāmaṁ gantvā addasa bhikkhū nikkhittacīvare kāyaṁ ovassāpente, disvāna— “natthi ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī”ti— yena visākhā migāramātā tenupasaṅkami; upasaṅkamitvā visākhaṁ migāramātaraṁ etadavoca— “natthayye, ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī”ti. Atha kho visākhāya migāramātuyā paṇḍitāya viyattāya medhāviniyā etadahosi—“nissaṁsayaṁ kho ayyā nikkhittacīvarā kāyaṁ ovassāpenti. Sāyaṁ bālā maññittha—natthi ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī”ti, puna dāsiṁ āṇāpesi— “gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan”ti.

When Visākhā had had various kinds of fine foods prepared, she told a slave, “Go to the monastery and tell the Buddha that the meal is ready.” Saying, “Yes, ma’am,” she went to the monastery and saw the monks bathing naked in the rain. She thought, “There are no monks in the monastery, just Ājīvaka ascetics bathing in the rain.” She returned and told Visākhā what had happened. Being wise and discerning, Visākhā thought, “No doubt the venerables are bathing naked in the rain. It’s only because of her ignorance that she thinks as she does.” So she sent the slave back to the monastery with the same instructions.

Atha kho te bhikkhū gattāni sītiṁ karitvā kallakāyā cīvarāni gahetvā yathāvihāraṁ pavisiṁsu. Atha kho sā dāsī ārāmaṁ gantvā bhikkhū apassantī— “natthi ārāme bhikkhū, suñño ārāmo”ti— yena visākhā migāramātā tenupasaṅkami; upasaṅkamitvā visākhaṁ migāramātaraṁ etadavoca— “natthayye, ārāme bhikkhū, suñño ārāmo”ti. Atha kho visākhāya migāramātuyā paṇḍitāya viyattāya medhāviniyā etadahosi— “nissaṁsayaṁ kho ayyā gattāni sītiṁ karitvā kallakāyā cīvarāni gahetvā yathāvihāraṁ paviṭṭhā. Sāyaṁ bālā maññittha—natthi ārāme bhikkhū, suñño ārāmo”ti, puna dāsiṁ āṇāpesi— “gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan”ti.

When the monks had cooled their bodies and felt invigorated, they took their robes and entered their dwellings. When the slave arrived, she didn’t see any monks. She thought, “There are no monks in the monastery. It’s empty.” She returned and told Visākhā what had happened. Once again Visākhā realized what was going on, and she told the slave to go to the monastery one more time.

Atha kho bhagavā bhikkhū āmantesi— “sandahatha, bhikkhave, pattacīvaraṁ; kālo bhattassā”ti. “Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito visākhāya migāramātuyā koṭṭhake pāturahosi. Nisīdi bhagavā paññatte āsane saddhiṁ bhikkhusaṅghena.

When the message had been delivered, the Buddha said to the monks, “Get your bowls and robes. It’s time for the meal.” “Yes, sir.” The Buddha robed up and took his bowl and robe. Then, just as a strong man might bend or stretch his arm, the Buddha disappeared from the Jeta Grove and appeared at Visākhā’s gatehouse. He sat down on the prepared seat together with the Sangha of monks.

Atha kho visākhā migāramātā—“acchariyaṁ vata bho, abbhutaṁ vata bho. Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma jaṇṇukamattesupi oghesu pavattamānesu, kaṭimattesupi oghesu pavattamānesu, na hi nāma ekabhikkhussapi pādā vā cīvarāni vā allāni bhavissantī”ti— haṭṭhā udaggā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca— “aṭṭhāhaṁ, bhante, bhagavantaṁ varāni yācāmī”ti. “Atikkantavarā kho, visākhe, tathāgatā”ti. “Yāni ca, bhante, kappiyāni yāni ca anavajjānī”ti. “Vadehi, visākhe”ti.

Visākhā thought, “The power and might of the Buddha are truly amazing. The water is flowing knee-deep, even waist-deep, yet not a single monk has wet feet or wet robes.” Delighted and joyful, she personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, she sat down to one side and said, “Sir, I wish to ask for eight favors.” “Buddhas don’t grant favors, Visākhā.” “It’s allowable and blameless.” “Well then, say what it is.”

“Icchāmahaṁ, bhante, saṅghassa yāvajīvaṁ vassikasāṭikaṁ dātuṁ, āgantukabhattaṁ dātuṁ, gamikabhattaṁ dātuṁ, gilānabhattaṁ dātuṁ, gilānupaṭṭhākabhattaṁ dātuṁ, gilānabhesajjaṁ dātuṁ, dhuvayāguṁ dātuṁ, bhikkhunisaṅghassa udakasāṭikaṁ dātun”ti. “Kiṁ pana tvaṁ, visākhe, atthavasaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasī”ti? “Idhāhaṁ, bhante, dāsiṁ āṇāpesiṁ— ‘gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan’ti. Atha kho sā, bhante, dāsī ārāmaṁ gantvā addasa bhikkhū nikkhittacīvare kāyaṁ ovassāpente, disvāna— ‘natthi ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī’ti— yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca— ‘natthayye, ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī’ti. Asuci, bhante, naggiyaṁ jegucchaṁ paṭikūlaṁ. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ vassikasāṭikaṁ dātuṁ.

“For as long as I live I wish to give rainy-season robes to the Sangha, and I wish to give meals to the newly-arrived and departing monastics, as well as to those who are sick and those nursing the sick. I also wish to give medicines to the sick, a regular supply of congee, and bathing robes to the nuns.” “But, Visākhā, what reason do you have for asking me for these eight favors?” Visākhā then told the Buddha what had happened to her slave, adding, “Nakedness is gross, disgusting, and repulsive. This is why I wish to give rainy-season robes to the Sangha for as long as I live.

Puna caparaṁ, bhante, āgantuko bhikkhu na vīthikusalo na gocarakusalo kilanto piṇḍāya carati. So me āgantukabhattaṁ bhuñjitvā vīthikusalo gocarakusalo akilanto piṇḍāya carissati. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ āgantukabhattaṁ dātuṁ. Puna caparaṁ, bhante, gamiko bhikkhu attano bhattaṁ pariyesamāno satthā vā vihāyissati, yattha vā vāsaṁ gantukāmo bhavissati tattha vikāle upagacchissati, kilanto addhānaṁ gamissati. So me gamikabhattaṁ bhuñjitvā satthā na vihāyissati, yattha vāsaṁ gantukāmo bhavissati tattha kāle upagacchissati, akilanto addhānaṁ gamissati. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gamikabhattaṁ dātuṁ.

Also, not knowing the streets or where to go, newly-arrived monks will get exhausted while walking for alms. But if they eat a meal from me, they will get to know the streets and where to go for alms, and they will avoid getting exhausted. This is why I wish to give meals to the newly-arrived monks for as long as I live. Also, in trying to get a meal, departing monks may bother the Teacher, or they may arrive late at their destination. Or, if they fail to get a meal, they’ll be weak while traveling. But if they eat a meal from me, they won’t bother the Teacher, they’ll arrive at their destination at an appropriate time, and they won’t be weak while traveling. This is why I wish to give meals to the departing monks for as long as I live.

Puna caparaṁ, bhante, gilānassa bhikkhuno sappāyāni bhojanāni alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati. Tassa me gilānabhattaṁ bhuttassa ābādho na abhivaḍḍhissati, kālaṅkiriyā na bhavissati. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānabhattaṁ dātuṁ. Puna caparaṁ, bhante, gilānupaṭṭhāko bhikkhu attano bhattaṁ pariyesamāno gilānassa ussūre bhattaṁ nīharissati, bhattacchedaṁ karissati. So me gilānupaṭṭhākabhattaṁ bhuñjitvā gilānassa kālena bhattaṁ nīharissati, bhattacchedaṁ na karissati. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānupaṭṭhākabhattaṁ dātuṁ.

Also, if sick monks don’t get suitable food, their illness might get worse, or they might die. But if they eat a meal from me, their illness won’t get worse, and they won’t die. This is why I wish to give meals to the sick monks for as long as I live. Also, if the monks who nurse the sick have to get their own meals, they won’t be able to bring back meals for the sick until after midday, and then the sick won’t be able to eat. But if they eat a meal from me, they’ll be able to bring back meals for the sick in good time, and the sick will be able to eat. This is why I wish to give meals to those monks who nurse the sick for as long as I live.

Puna caparaṁ, bhante, gilānassa bhikkhuno sappāyāni bhesajjāni alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati. Tassa me gilānabhesajjaṁ paribhuttassa ābādho na abhivaḍḍhissati, kālaṅkiriyā na bhavissati. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānabhesajjaṁ dātuṁ. Puna caparaṁ, bhante, bhagavatā andhakavinde dasānisaṁse sampassamānena yāgu anuññātā. Tyāhaṁ, bhante, ānisaṁse sampassamānā icchāmi saṅghassa yāvajīvaṁ dhuvayāguṁ dātuṁ.

Also, if the sick monks don’t get suitable medicines, their illness might get worse or they might die. But if they get medicine from me, their illness won’t get worse, and they won’t die. This is why I wish to give medicine to the Sangha for as long as I live. Also, while staying at Andhakavinda, the Buddha allowed congee, seeing ten benefits in it. This is why I wish to give a regular supply of congee to the Sangha for as long as I live.

Idha, bhante, bhikkhuniyo aciravatiyā nadiyā vesiyāhi saddhiṁ naggā ekatitthe nahāyanti. Tā, bhante, vesiyā bhikkhuniyo uppaṇḍesuṁ— ‘kiṁ nu kho nāma tumhākaṁ, ayye, daharānaṁ brahmacariyaṁ ciṇṇena, nanu nāma kāmā paribhuñjitabbā; yadā jiṇṇā bhavissatha tadā brahmacariyaṁ carissatha. Evaṁ tumhākaṁ ubho atthā pariggahitā bhavissantī’ti. Tā, bhante, bhikkhuniyo vesiyāhi uppaṇḍiyamānā maṅkū ahesuṁ. Asuci, bhante, mātugāmassa naggiyaṁ jegucchaṁ paṭikūlaṁ. Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi bhikkhunisaṅghassa yāvajīvaṁ udakasāṭikaṁ dātun”ti.

Also, sir, on one occasion the nuns were bathing naked at a ford in the river Aciravatī together with sex workers. The sex workers teased them, ‘Venerables, why practice the spiritual life when you’re still young? Why not enjoy worldly pleasures? You can practice the spiritual life when you’re old. In this way you’ll get the benefits of both.’ The nuns felt humiliated. Nakedness in women is gross, disgusting, and repulsive. This is why I wish to give bathing robes to the Sangha of nuns for as long as I live.”

“Kiṁ pana tvaṁ, visākhe, ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasī”ti? “Idha, bhante, disāsu vassaṁvuṭṭhā bhikkhū sāvatthiṁ āgacchissanti bhagavantaṁ dassanāya. Te bhagavantaṁ upasaṅkamitvā pucchissanti— ‘itthannāmo, bhante, bhikkhu kālaṅkato, tassa kā gati ko abhisamparāyo’ti? Taṁ bhagavā byākarissati sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā. Tyāhaṁ upasaṅkamitvā pucchissāmi— ‘āgatapubbā nu kho, bhante, tena ayyena sāvatthī’ti?

“But, Visākhā, what benefit do you see that you ask me for these eight favors?” “Well, it will happen that monks who have completed the rainy-season residence in the various regions will come to Sāvatthī to visit the Buddha. If a monk has died, they’ll ask you about his destination, and you’ll tell them whether he’s reached the fruit of streamentry, the fruit of once-returning, the fruit of non-returning, or perfection. I’ll then ask those monks whether that dead monk had previously visited Sāvatthī.

Sace me vakkhanti— ‘āgatapubbā tena bhikkhunā sāvatthī’ti niṭṭhamettha gacchissāmi— ‘nissaṁsayaṁ me paribhuttaṁ tena ayyena vassikasāṭikā vā āgantukabhattaṁ vā gamikabhattaṁ vā gilānabhattaṁ vā gilānupaṭṭhākabhattaṁ vā gilānabhesajjaṁ vā dhuvayāgu vā’ti. Tassā me tadanussarantiyā pāmujjaṁ jāyissati, pamuditāya pīti jāyissati, pītimanāya kāyo passambhissati, passaddhakāyā sukhaṁ vediyissāmi, sukhiniyā cittaṁ samādhiyissati. Sā me bhavissati indriyabhāvanā balabhāvanā bojjhaṅgabhāvanā. Imāhaṁ, bhante, ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācāmī”ti.

If they say he had, I may conclude, ‘No doubt that venerable will have enjoyed a rainy-season robe supplied by me. Or he will have enjoyed a meal for newly-arrived monks, a meal for departing monks, a meal for sick monks, a meal for those nursing the sick, medicines, or a regular supply of congee—all given by me.’ When I recall that, I’ll be glad. The gladness will give rise to joy, and the mental joy will make me tranquil. When I’m tranquil, I’ll feel bliss. And when I’m blissful, my mind will be stilled. In this way I’ll develop the spiritual faculties, the spiritual powers, and the factors of awakening. It’s because of this benefit that I ask for these eight favors.”

“Sādhu sādhu, visākhe; sādhu kho tvaṁ, visākhe, imaṁ ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasi. Anujānāmi te, visākhe, aṭṭha varānī”ti. Atha kho bhagavā visākhaṁ migāramātaraṁ imāhi gāthāhi anumodi— “Yā annapānaṁ dadatippamoditā, Sīlūpapannā sugatassa sāvikā; Dadāti dānaṁ abhibhuyya maccharaṁ, Sovaggikaṁ sokanudaṁ sukhāvahaṁ. Dibbaṁ sā labhate āyuṁ, Āgamma maggaṁ virajaṁ anaṅgaṇaṁ; Sā puññakāmā sukhinī anāmayā, Saggamhi kāyamhi ciraṁ pamodatī”ti. Atha kho bhagavā visākhaṁ migāramātaraṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

“Well said, Visākhā. It’s good that you ask me for these eight favors for the sake of this benefit. I grant you these eight favors.” The Buddha then expressed his appreciation to Visākhā with these verses: “Rejoicing in giving food and drink, A virtuous disciple of the Accomplished One, Overcoming stinginess, gives a gift. It leads to heaven, eliminates sadness, and brings bliss. By means of the stainless path, She obtains heaven and long life. Desiring merit, happy and healthy, She rejoices in heaven for a long time.” When the Buddha had expressed his appreciation, he got up from his seat and left.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, vassikasāṭikaṁ, āgantukabhattaṁ, gamikabhattaṁ, gilānabhattaṁ, gilānupaṭṭhākabhattaṁ, gilānabhesajjaṁ, dhuvayāguṁ, bhikkhunisaṅghassa udakasāṭikan”ti.

Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow a rainy-season robe, meals for newly-arrived monastics, meals for departing monastics, meals for the sick, meals for those nursing the sick, medicine for the sick, a regular supply of congee, and bathing robes for the Sangha of nuns.”

19. Nisīdanādianujānana

Tena kho pana samayena bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti. Tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati, senāsanaṁ asucinā makkhiyati. Atha kho bhagavā āyasmatā ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto addasa senāsanaṁ asucinā makkhitaṁ, disvāna āyasmantaṁ ānandaṁ āmantesi— “kiṁ etaṁ, ānanda, senāsanaṁ makkhitan”ti? “Etarahi, bhante, bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti. Tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati; tayidaṁ, bhagavā, senāsanaṁ asucinā makkhitan”ti.

19. The allowance of a sitting mat

At one time the monks ate fine food, and then went to sleep absentminded and heedless. They emitted semen while dreaming, soiling the furniture. Soon afterwards the Buddha was walking about the dwellings with Venerable Ānanda as his attendant. Noticing that soiled furniture, he asked Ānanda what had happened. Ānanda told him,

“Evametaṁ, ānanda, evametaṁ, ānanda. Muccati hi, ānanda, muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci. Ye te, ānanda, bhikkhū upaṭṭhitassatī sampajānā niddaṁ okkamanti, tesaṁ asuci na muccati. Yepi te, ānanda, puthujjanā kāmesu vītarāgā, tesampi asuci na muccati. Aṭṭhānametaṁ, ānanda, anavakāso yaṁ arahato asuci mucceyyā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “idhāhaṁ, bhikkhave, ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto addasaṁ senāsanaṁ asucinā makkhitaṁ, disvāna ānandaṁ āmantesiṁ— ‘kiṁ etaṁ, ānanda, senāsanaṁ makkhitan’ti? ‘Etarahi, bhante, bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti. Tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati; tayidaṁ, bhagavā, senāsanaṁ asucinā makkhitan’ti. ‘Evametaṁ, ānanda, evametaṁ, ānanda, muccati hi, ānanda, muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci. Ye te, ānanda, bhikkhū upaṭṭhitassatī sampajānā niddaṁ okkamanti, tesaṁ asuci na muccati. Yepi te, ānanda, puthujjanā kāmesu vītarāgā tesampi asuci na muccati. Aṭṭhānametaṁ, ānanda, anavakāso yaṁ arahato asuci mucceyyā’ti.

and the Buddha said, “That’s how it is, Ānanda. For those who go to sleep absentminded and heedless, semen is emitted while dreaming. But for those who fall asleep mindful and heedful, this doesn’t happen, nor does it for ordinary people who are free from sensual desire. And, Ānanda, it’s impossible for a perfected one to emit semen.” Soon afterwards the Buddha gave a teaching and addressed the monks, telling them what had happened. He then said:

Pañcime, bhikkhave, ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamato— dukkhaṁ supati, dukkhaṁ paṭibujjhati, pāpakaṁ supinaṁ passati, devatā na rakkhanti, asuci muccati. Ime kho, bhikkhave, pañca ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamato. Pañcime, bhikkhave, ānisaṁsā upaṭṭhitassatissa sampajānassa niddaṁ okkamato— sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, devatā rakkhanti, asuci na muccati. Ime kho, bhikkhave, pañca ānisaṁsā upaṭṭhitassatissa sampajānassa niddaṁ okkamato. Anujānāmi, bhikkhave, kāyaguttiyā cīvaraguttiyā senāsanaguttiyā nisīdanan”ti.

“There are these five drawbacks to going to sleep absentminded and heedless: you don’t sleep well; you wake up feeling miserable; you have nightmares; the gods don’t guard you; and you emit semen. And there are these five benefits in going to sleep mindful and heedful: you sleep well; you wake up feeling good; you don’t have nightmares; the gods guard you; and you don’t emit semen. And, monks, I allow a sitting mat to protect the body, the robes, and the furniture.”

Tena kho pana samayena atikhuddakaṁ nisīdanaṁ na sabbaṁ senāsanaṁ saṅgopeti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, yāvamahantaṁ paccattharaṇaṁ ākaṅkhati tāvamahantaṁ paccattharaṇaṁ kātun”ti.

But the sitting mat was too small. It did not protect the entire piece of furniture. “I allow you to make a sheet as large as you like.”

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. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, yassa kaṇḍu vā piḷakā vā assāvo vā thullakacchu vā ābādho kaṇḍuppaṭicchādin”ti.

On one occasion Venerable Ānanda’s preceptor, Venerable Belaṭṭhasīsa, had carbuncles, with pus causing his robes to stick to his body. To detach them, the monks kept on moistening his robes with water. As the Buddha was walking about the dwellings, he noticed the monks doing this. He went up to them and said, “What illness does this monk have?” “He has carbuncles, sir. That’s why we’re doing this.” Soon afterwards the Buddha gave a teaching and addressed the monks: “For anyone who has an itch, a boil, a running sore, or a carbuncle, I allow an itch-covering cloth.”

Atha kho visākhā migāramātā mukhapuñchanacoḷaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca— “paṭiggaṇhātu me, bhante, bhagavā mukhapuñchanacoḷaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti. Paṭiggahesi bhagavā mukhapuñchanacoḷaṁ. Atha kho bhagavā visākhaṁ migāramātaraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, mukhapuñchanacoḷakan”ti.

On one occasion Visākhā took a washcloth and went to the Buddha. She bowed, sat down, and said, “Sir, please accept this washcloth for my long-lasting benefit and happiness.” The Buddha accepted it and then instructed, inspired, and gladdened her with a teaching. She got up from her seat, bowed down, circumambulated him with her right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow washcloths.”

Tena kho pana samayena rojo mallo āyasmato ānandassa sahāyo hoti. Rojassa mallassa khomapilotikā āyasmato ānandassa hatthe nikkhittā hoti. Āyasmato ca ānandassa khomapilotikāya attho hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṁ gahetuṁ— sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, jānāti ca—gahite me attamano bhavissatīti. Anujānāmi, bhikkhave, imehi pañcahaṅgehi samannāgatassa vissāsaṁ gahetun”ti.

At that time Venerable Ānanda had a friend called Roja the Mallian. Roja had left an old linen cloth with Ānanda, and it so happened that Ānanda needed such a cloth. They told the Buddha. “I allow you to take things on trust from someone who has five qualities: they’re a friend, they’re a close companion, they’ve spoken about it, they’re alive, and you know they’ll be pleased if you take it.”

Tena kho pana samayena bhikkhūnaṁ paripuṇṇaṁ hoti ticīvaraṁ. Attho ca hoti parissāvanehipi thavikāhipi. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, parikkhāracoḷakan”ti.

At that time the monks had enough robes, but they needed water filters and bags. “I allow cloth for requisites.”

20. Pacchimavikappanupagacīvarādikathā

Atha kho bhikkhūnaṁ etadahosi— “yāni tāni bhagavatā anuññātāni ticīvaranti vā vassikasāṭikāti vā nisīdananti vā paccattharaṇanti vā kaṇḍuppaṭicchādīti vā mukhapuñchanacoḷanti vā parikkhāracoḷanti vā, sabbāni tāni adhiṭṭhātabbāni nu kho, udāhu vikappetabbānī”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ticīvaraṁ adhiṭṭhātuṁ na vikappetuṁ; vassikasāṭikaṁ vassānaṁ cātumāsaṁ adhiṭṭhātuṁ, tato paraṁ vikappetuṁ; nisīdanaṁ adhiṭṭhātuṁ na vikappetuṁ; paccattharaṇaṁ adhiṭṭhātuṁ na vikappetuṁ; kaṇḍuppaṭicchādiṁ yāva ābādhā adhiṭṭhātuṁ tato paraṁ vikappetuṁ; mukhapuñchanacoḷaṁ adhiṭṭhātuṁ na vikappetuṁ; parikkhāracoḷaṁ adhiṭṭhātuṁ na vikappetun”ti.

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

Soon afterwards the monks thought, “These things that have been allowed by the Buddha—the three robes, the rainy-season robe, the sitting mat, the sheet, the itch-covering cloth, the washcloth, and the cloth for requisites—are they all to be determined or to be assigned to another?” They told the Buddha. “You should determine the three robes, not assign them to another; you should determine the rainy-season robe for the four months of the rainy season, and apart from that assign it to another; you should determine the sitting mat, not assign it to another; you should determine a sheet, not assign it to another; you should determine an itch-covering cloth for as long as you’re sick, and apart from that assign it to another; you should determine a washcloth, not assign it to another; you should determine a cloth for requisites, not assign it to another.”

Atha kho bhikkhūnaṁ etadahosi— “kittakaṁ pacchimaṁ nu kho cīvaraṁ vikappetabban”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, āyāmena aṭṭhaṅgulaṁ sugataṅgulena caturaṅgulavitthataṁ pacchimaṁ cīvaraṁ vikappetun”ti. Tena kho pana samayena āyasmato mahākassapassa paṁsukūlakato garuko hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, suttalūkhaṁ kātun”ti. Vikaṇṇo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, vikaṇṇaṁ uddharitun”ti. Suttā okiriyanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, anuvātaṁ paribhaṇḍaṁ āropetun”ti. Tena kho pana samayena saṅghāṭiyā pattā lujjanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, aṭṭhapadakaṁ kātun”ti.

The monks thought, “What’s the size of the smallest robe-cloth that can be assigned to another?” “The smallest robe-cloth you should assign to another is one that’s eight standard fingerbreadths long and four wide.” At that time Venerable Mahākassapa’s rag robes were heavy. “I allow you to mend roughly with thread.” The corners became deformed. “I allow you to remove the deformity.” The cloth frayed. “I allow you to add a lengthwise border and a crosswise border.” On one occasion the panels of an outer robe were breaking up. “I allow you to darn.”

Tena kho pana samayena aññatarassa bhikkhuno ticīvare kayiramāne sabbaṁ chinnakaṁ nappahoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, dve chinnakāni ekaṁ acchinnakan”ti. Dve chinnakāni ekaṁ acchinnakaṁ nappahoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, dve acchinnakāni ekaṁ chinnakan”ti. Dve acchinnakāni ekaṁ chinnakaṁ nappahoti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, anvādhikampi āropetuṁ. Na ca, bhikkhave, sabbaṁ acchinnakaṁ dhāretabbaṁ. Yo dhāreyya, āpatti dukkaṭassā”ti.

At one time, while making a set of three robes for a monk, there was not enough cloth to make all three out of pieces. “I allow two robes made of pieces and one that isn’t.” There was not enough cloth to make two out of pieces. “I allow one robe made of pieces and two that are not.” There was not enough cloth to make one out of pieces. “I allow you to add a further supply. But you shouldn’t wear robes none of which are cut into pieces. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena aññatarassa bhikkhuno bahuṁ cīvaraṁ uppannaṁ hoti. So ca taṁ cīvaraṁ mātāpitūnaṁ dātukāmo hoti. Bhagavato etamatthaṁ ārocesuṁ. “Mātāpitaroti kho, bhikkhave, dadamāne kiṁ vadeyyāma? Anujānāmi, bhikkhave, mātāpitūnaṁ dātuṁ. Na ca, bhikkhave, saddhādeyyaṁ vinipātetabbaṁ. Yo vinipāteyya, āpatti dukkaṭassā”ti.

On one occasion a monk who had been given much robe-cloth wanted to give it to his mother and father. “If you’re giving to your mother and father, what can I say? I allow you to give to your mother and father. But, monks, a gift of faith shouldn’t be ruined. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu andhavane cīvaraṁ nikkhipitvā santaruttarena gāmaṁ piṇḍāya pāvisi. Corā taṁ cīvaraṁ avahariṁsu. So bhikkhu duccoḷo hoti lūkhacīvaro. Bhikkhū evamāhaṁsu— “kissa tvaṁ, āvuso, duccoḷo lūkhacīvarosī”ti? “Idhāhaṁ, āvuso, andhavane cīvaraṁ nikkhipitvā santaruttarena gāmaṁ piṇḍāya pāvisiṁ. Corā taṁ cīvaraṁ avahariṁsu. Tenāhaṁ duccoḷo lūkhacīvaro”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, santaruttarena gāmo pavisitabbo. Yo paviseyya, āpatti dukkaṭassā”ti.

On one occasion a monk left one of his robes in the Blind Men’s Grove and then entered the village for alms in just his sarong and upper robe. Thieves stole that robe, and as a result he became poorly dressed. When other monks asked him why, he told them what had happened. “You shouldn’t enter a village in just your sarong and upper robe. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena āyasmā ānando assatiyā santaruttarena gāmaṁ piṇḍāya pāvisi. Bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ— “nanu, āvuso ānanda, bhagavatā paññattaṁ— ‘na santaruttarena gāmo pavisitabbo’ti? Kissa tvaṁ, āvuso ānanda, santaruttarena gāmaṁ paviṭṭho”ti? “Saccaṁ, āvuso, bhagavatā paññattaṁ— ‘na santaruttarena gāmo pavisitabbo’ti. Api cāhaṁ assatiyā paviṭṭho”ti. Bhagavato etamatthaṁ ārocesuṁ.

Soon afterwards Venerable Ānanda, being absentminded, entered a village in just his sarong and upper robe. The monks said to him, “Hasn’t the Buddha laid down a rule against entering the village in just a sarong and an upper robe?” Ānanda told them what had happened. They told the Buddha.

“Pañcime, bhikkhave, paccayā saṅghāṭiyā nikkhepāya— gilāno vā hoti, vassikasaṅketaṁ vā hoti, nadīpāraṁ gantuṁ vā hoti, aggaḷaguttivihāro vā hoti, atthatakathinaṁ vā hoti. Ime kho, bhikkhave, pañca paccayā saṅghāṭiyā nikkhepāya. Pañcime, bhikkhave, paccayā uttarāsaṅgassa nikkhepāya …pe… antaravāsakassa nikkhepāya— gilāno vā hoti, vassikasaṅketaṁ vā hoti, nadīpāraṁ gantuṁ vā hoti, aggaḷaguttivihāro vā hoti, atthatakathinaṁ vā hoti. Ime kho, bhikkhave, pañca paccayā uttarāsaṅgassa antaravāsakassa nikkhepāya. Pañcime, bhikkhave, paccayā vassikasāṭikāya nikkhepāya— gilāno vā hoti, nissīmaṁ gantuṁ vā hoti, nadīpāraṁ gantuṁ vā hoti, aggaḷaguttivihāro vā hoti, vassikasāṭikā akatā vā hoti vippakatā vā. Ime kho, bhikkhave, pañca paccayā vassikasāṭikāya nikkhepāyā”ti.

“There are five reasons for leaving behind the outer robe, the upper robe, or the sarong: you’re sick; it’s the rainy season; you’re going to cross a river; the dwelling is protected by a door; you have participated in the robe-making ceremony. There are five reasons for leaving behind the rainy-season robe: you’re sick; you’re going outside the monastery zone; you’re going to cross a river; the dwelling is protected by a door; the rainy-season robe hasn’t been sewn or is unfinished.”

21. Saṅghikacīvaruppādakathā

Tena kho pana samayena aññataro bhikkhu eko vassaṁ vasi. Tattha manussā saṅghassa demāti cīvarāni adaṁsu. Atha kho tassa bhikkhuno etadahosi— “bhagavatā paññattaṁ— ‘catuvaggo pacchimo saṅgho’ti. Ahañcamhi ekako. Ime ca manussā saṅghassa demāti cīvarāni adaṁsu. Yannūnāhaṁ imāni saṅghikāni cīvarāni sāvatthiṁ hareyyan”ti. Atha kho so bhikkhu tāni cīvarāni ādāya sāvatthiṁ gantvā bhagavato etamatthaṁ ārocesi. “Tuyheva, bhikkhu, tāni cīvarāni yāva kathinassa ubbhārāyā”ti.

21. Discussion of robe-cloth given to the Sangha

At that time a certain monk had spent the rainy season by himself. People gave him robe-cloth, intending it for the Sangha. He thought, “The Buddha has laid down that a sangha consists of a group of at least four, but I’m here by myself. Now these people have given robe-cloth, intending it for the Sangha. Let me take it to Sāvatthī.” He then took that robe-cloth to Sāvatthī and told the Buddha what had happened. The Buddha said, “This robe-cloth is yours until the end of the robe season.

“Idha pana, bhikkhave, bhikkhu eko vassaṁ vasati. Tattha manussā— ‘saṅghassa demā’ti cīvarāni denti. Anujānāmi, bhikkhave, tasseva tāni cīvarāni yāva kathinassa ubbhārāyā”ti.

It may be that a monk spends the rainy season by himself, yet people give him robe-cloth, intending it for the Sangha. That robe-cloth is his until the end of the robe season.”

Tena kho pana samayena aññataro bhikkhu utukālaṁ eko vasi. Tattha manussā saṅghassa demāti cīvarāni adaṁsu. Atha kho tassa bhikkhuno etadahosi— “bhagavatā paññattaṁ— ‘catuvaggo pacchimo saṅgho’ti. Ahañcamhi ekako. Ime ca manussā— ‘saṅghassa demā’ti cīvarāni adaṁsu. Yannūnāhaṁ imāni saṅghikāni cīvarāni sāvatthiṁ hareyyan”ti. Atha kho so bhikkhu tāni cīvarāni ādāya sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sammukhībhūtena saṅghena bhājetuṁ.

At one time a certain monk was living by himself outside the rainy season. People gave him robe-cloth, intending it for the Sangha. He thought, “The Buddha has laid down that a sangha consists of a group of at least four, but I’m here by myself. Now these people have given robe-cloth, intending it for the Sangha. Let me take it to Sāvatthī.” He then took that robe-cloth to Sāvatthī and told the monks, who in turn told the Buddha. He said, “The present Sangha should distribute it.

Idha pana, bhikkhave, bhikkhu utukālaṁ eko vasati. Tattha manussā—‘saṅghassa demā’ti cīvarāni denti. Anujānāmi, bhikkhave, tena bhikkhunā tāni cīvarāni adhiṭṭhātuṁ—‘mayhimāni cīvarānī’ti. Tassa ce, bhikkhave, bhikkhuno taṁ cīvaraṁ anadhiṭṭhite añño bhikkhu āgacchati, samako dātabbo bhāgo. Tehi ce, bhikkhave, bhikkhūhi taṁ cīvaraṁ bhājiyamāne, apātite kuse, añño bhikkhu āgacchati, samako dātabbo bhāgo. Tehi ce, bhikkhave, bhikkhūhi taṁ cīvaraṁ bhājiyamāne, pātite kuse, añño bhikkhu āgacchati, nākāmā dātabbo bhāgo”ti.

It may be that a monk is living by himself outside the rainy season, yet people give him robe-cloth, intending it for the Sangha. I allow that monk to determine that robe-cloth as his. But if another monk arrives before he has determined that robe-cloth, then he should be given an equal share. If yet another monk arrives before they’ve distributed that robe-cloth by drawing lots, he too should be given an equal share. If still another monk arrives, but after they’ve distributed that robe-cloth by drawing lots, they don’t need to give him a share if they’re unwilling.”

Tena kho pana samayena dve bhātikā therā, āyasmā ca isidāso āyasmā ca isibhaṭo, sāvatthiyaṁ vassaṁvuṭṭhā aññataraṁ gāmakāvāsaṁ agamaṁsu. Manussā—“cirassāpi therā āgatā”ti—sacīvarāni bhattāni adaṁsu. Āvāsikā bhikkhū there pucchiṁsu—“imāni, bhante, saṅghikāni cīvarāni there āgamma uppannāni, sādiyissanti therā bhāgan”ti. Therā evamāhaṁsu—“yathā kho mayaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāma, tumhākaṁyeva tāni cīvarāni yāva kathinassa ubbhārāyā”ti.

On one occasion, after completing the rainy-season residence at Sāvatthī, two senior monks who were brothers, Venerable Isidāsa and Venerable Isibhaṭa, went to a certain village monastery. Because it was a long time since they had been there, people gave meals together with robe-cloth. The resident monks asked them, “Venerables, this robe-cloth belonging to the Sangha was given because of you. Will you accept a share?” They replied, “As we understand the Teaching of the Buddha, this robe-cloth is just for you until the end of the robe season.”

Tena kho pana samayena tayo bhikkhū rājagahe vassaṁ vasanti. Tattha manussā saṅghassa demāti cīvarāni denti. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“bhagavatā paññattaṁ—‘catuvaggo pacchimo saṅgho’ti. Mayañcamhā tayo janā. Ime ca manussā saṅghassa demāti cīvarāni denti. Kathaṁ nu kho amhehi paṭipajjitabban”ti? Tena kho pana samayena sambahulā therā, āyasmā ca nilavāsī āyasmā ca sāṇavāsī āyasmā ca gotako āyasmā ca bhagu āyasmā ca phaḷikasantāno, pāṭaliputte viharanti kukkuṭārāme. Atha kho te bhikkhū pāṭaliputtaṁ gantvā there pucchiṁsu. Therā evamāhaṁsu— “yathā kho mayaṁ āvuso bhagavatā dhammaṁ desitaṁ ājānāma, tumhākaṁyeva tāni cīvarāni yāva kathinassa ubbhārāyā”ti.

At that time there were three monks who were spending the rains residence at Rājagaha. People gave them robe-cloth, intending it for the Sangha. The monks considered, “The Buddha has laid down that a sangha consists of a group of at least four, but we’re just three. Now these people have given robe-cloth, intending it for the Sangha. What should we do?” On that occasion there were a number of senior monks—Venerable Nilavāsī, Venerable Sāṇavāsī, Venerable Gotaka, Venerable Bhagu, and Venerable Phaḷikasantāna—staying at Pāṭaliputta in the Kukkuṭa Monastery. The monks from Rājagaha went to Pāṭaliputta to ask them. They replied, “As we understand the Teaching of the Buddha, that robe-cloth is just for you until the end of the robe season.”

22. Upanandasakyaputtavatthu

Tena kho pana samayena āyasmā upanando sakyaputto sāvatthiyaṁ vassaṁvuṭṭho aññataraṁ gāmakāvāsaṁ agamāsi. Tattha ca bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu. Te evamāhaṁsu—“imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan”ti? “Āmāvuso, sādiyissāmī”ti. Tato cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsi. Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu. Tepi evamāhaṁsu—“imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan”ti? “Āmāvuso, sādiyissāmī”ti. Tatopi cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsi. Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu. Tepi evamāhaṁsu—“imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan”ti? “Āmāvuso, sādiyissāmī”ti. Tatopi cīvarabhāgaṁ gahetvā mahantaṁ cīvarabhaṇḍikaṁ ādāya punadeva sāvatthiṁ paccāgañchi.

22. Upananda the Sakyan

At one time, after completing the rainy-season residence at Sāvatthī, Venerable Upananda the Sakyan went to a certain village monastery. Just then the monks there had gathered to distribute the robe-cloth. They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?” “Yes, I would.” He then took that share of robe-cloth and went to another monastery. There, too, the monks had gathered to distribute the robe-cloth. They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?” “Yes, I would.” He then took that share, too, and went to yet another monastery. There, too, the monks had gathered to distribute the robe-cloth. They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?” “Yes, I would.” He then took that share too, made a large bundle of robe-cloth, and returned to Sāvatthī.

Bhikkhū evamāhaṁsu—“mahāpuññosi tvaṁ, āvuso upananda, bahuṁ te cīvaraṁ uppannan”ti. “Kuto me, āvuso, puññaṁ? Idhāhaṁ, āvuso, sāvatthiyaṁ vassaṁvuṭṭho aññataraṁ gāmakāvāsaṁ agamāsiṁ. Tattha bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu. Te maṁ evamāhaṁsu—‘imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan’ti? ‘Āmāvuso, sādiyissāmī’ti. Tato cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsiṁ. Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu. Tepi maṁ evamāhaṁsu—‘imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan’ti? ‘Āmāvuso, sādiyissāmī’ti. Tatopi cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsiṁ. Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu. Tepi maṁ evamāhaṁsu—‘imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan’ti? ‘Āmāvuso, sādiyissāmī’ti. Tatopi cīvarabhāgaṁ aggahesiṁ. Evaṁ me bahuṁ cīvaraṁ uppannan”ti.

The monks said to him, “You have much merit, Upananda, as you’ve been given so much robe-cloth.” “This has nothing to do with merit.” And he told them how he had obtained so much robe-cloth.

“Kiṁ pana tvaṁ, āvuso upananda, aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyī”ti? “Evamāvuso”ti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma āyasmā upanando sakyaputto aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyissatī”ti. Bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira tvaṁ, upananda, aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma tvaṁ, moghapurisa, aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyissasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, aññatra vassaṁvuṭṭhena aññatra cīvarabhāgo sāditabbo. Yo sādiyeyya, āpatti dukkaṭassā”ti.

“So you spent the rains residence in one place and accepted a share of the robe-cloth from somewhere else?” “Yes.” The monks of few desires complained and criticized Upananda, “How could Venerable Upananda spend the rains residence in one place and then accept a share of the robe-cloth from somewhere else?” They told the Buddha. … “Is it true, Upananda, that you did this?” “It’s true, sir.” The Buddha rebuked him … “Foolish man, how could you spend the rains residence in one place and then accept a share of the robe-cloth from somewhere else? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t spend the rainy-season residence in one place and then accept a share of the robe-cloth from somewhere else. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena āyasmā upanando sakyaputto eko dvīsu āvāsesu vassaṁ vasi—“evaṁ me bahuṁ cīvaraṁ uppajjissatī”ti. Atha kho tesaṁ bhikkhūnaṁ etadahosi—“kathaṁ nu kho āyasmato upanandassa sakyaputtassa cīvarapaṭivīso dātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ. “Detha, bhikkhave, moghapurisassa ekādhippāyaṁ. Idha pana, bhikkhave, bhikkhu eko dvīsu āvāsesu vassaṁ vasati—‘evaṁ me bahuṁ cīvaraṁ uppajjissatī’ti. Sace amutra upaḍḍhaṁ amutra upaḍḍhaṁ vasati, amutra upaḍḍho amutra upaḍḍho cīvarapaṭivīso dātabbo. Yattha vā pana bahutaraṁ vasati, tato cīvarapaṭivīso dātabbo”ti.

At one time Venerable Upananda spent the rains residence in two separate monasteries, thinking, “In this way I’ll get much robe-cloth.” The monks thought, “What share of the robe-cloth should be given to Venerable Upananda?” They told the Buddha. “Give the foolish man one person’s share. It may be that a monk spends the rains residence in two monasteries with the intention of getting much robe-cloth. If he spends half the time in each monastery, he should be given half a share of the robe-cloth in each. Otherwise he should be given his share of the robe-cloth in the monastery where he spends the most time.”

23. Gilānavatthukathā

Tena kho pana samayena aññatarassa bhikkhuno kucchivikārābādho hoti. So sake muttakarīse palipanno seti. Atha kho bhagavā āyasmatā ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto yena tassa bhikkhuno vihāro tenupasaṅkami. Addasā kho bhagavā taṁ bhikkhuṁ sake muttakarīse palipannaṁ sayamānaṁ, disvāna yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṁ bhikkhuṁ etadavoca— “kiṁ te, bhikkhu, ābādho”ti? “Kucchivikāro me, bhagavā”ti. “Atthi pana te, bhikkhu, upaṭṭhāko”ti? “Natthi, bhagavā”ti. “Kissa taṁ bhikkhū na upaṭṭhentī”ti? “Ahaṁ kho, bhante, bhikkhūnaṁ akārako; tena maṁ bhikkhū na upaṭṭhentī”ti.

23. The account of the one who was sick

On one occasion there was a monk who had dysentery and was lying in his own feces and urine. Just then, as the Buddha was walking about the dwellings with Venerable Ānanda as his attendant, he came to the dwelling of this monk. When he saw his condition, he went up to him and said, “What’s your illness, monk?” “I have dysentery, sir.” “But don’t you have a nurse?” “No.” “Why don’t the monks nurse you?” “Because I don’t do anything for them.”

Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi— “gacchānanda, udakaṁ āhara, imaṁ bhikkhuṁ nahāpessāmā”ti. “Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissuṇitvā udakaṁ āhari. Bhagavā udakaṁ āsiñci. Āyasmā ānando paridhovi. Bhagavā sīsato aggahesi. Āyasmā ānando pādato uccāretvā mañcake nipātesuṁ.

The Buddha said to Ānanda, “Go and get some water, Ānanda. Let’s give him a wash.” Saying, “Yes, sir,” he did just that. And so the Buddha poured the water, while Ānanda cleaned him up. Then, the Buddha lifting him by the head and Ānanda by the feet, they lay him on a bed.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi— “atthi, bhikkhave, amukasmiṁ vihāre bhikkhu gilāno”ti? “Atthi, bhagavā”ti. “Kiṁ tassa, bhikkhave, bhikkhuno ābādho”ti? “Tassa, bhante, āyasmato kucchivikārābādho”ti. “Atthi pana, bhikkhave, tassa bhikkhuno upaṭṭhāko”ti? “Natthi, bhagavā”ti. “Kissa taṁ bhikkhū na upaṭṭhentī”ti? “Eso, bhante, bhikkhu bhikkhūnaṁ akārako; tena taṁ bhikkhū na upaṭṭhentī”ti. “Natthi vo, bhikkhave, mātā, natthi pitā, ye vo upaṭṭhaheyyuṁ. Tumhe ce, bhikkhave, aññamaññaṁ na upaṭṭhahissatha, atha ko carahi upaṭṭhahissati? Yo, bhikkhave, maṁ upaṭṭhaheyya so gilānaṁ upaṭṭhaheyya.

Soon afterwards the Buddha had the Sangha gathered and questioned the monks: “Is there a sick monk in that dwelling?” “Yes, sir.” “What’s his illness?” “He has dysentery.” “Does he have a nurse?” “No.” “But why don’t you nurse him?” “Because he doesn’t do anything for us.” “Monks, you have no mother or father to nurse you. If you don’t nurse one another, who will? Whoever would nurse me should nurse one who is sick.

Sace upajjhāyo hoti, upajjhāyena yāvajīvaṁ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṁ. Sace ācariyo hoti, ācariyena yāvajīvaṁ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṁ. Sace saddhivihāriko hoti, saddhivihārikena yāvajīvaṁ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṁ. Sace antevāsiko hoti, antevāsikena yāvajīvaṁ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṁ. Sace samānupajjhāyako hoti, samānupajjhāyakena yāvajīvaṁ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṁ. Sace samānācariyako hoti, samānācariyakena yāvajīvaṁ upaṭṭhātabbo; vuṭṭhānamassa āgametabbaṁ. Sace na hoti upajjhāyo vā ācariyo vā saddhivihāriko vā antevāsiko vā samānupajjhāyako vā samānācariyako vā saṅghena upaṭṭhātabbo. No ce upaṭṭhaheyya, āpatti dukkaṭassa.

If you have a preceptor, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have a teacher, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have a student, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have a pupil, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have a co-student, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have a co-pupil, he should nurse you for life; he shouldn’t go anywhere until you’ve recovered. If you have none of these, the Sangha should nurse you. If you don’t nurse one who is sick, you commit an offense of wrong conduct.

Pañcahi, bhikkhave, aṅgehi samannāgato gilāno dūpaṭṭho hoti— asappāyakārī hoti, sappāye mattaṁ na jānāti, bhesajjaṁ na paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṁ ābādhaṁ nāvikattā hoti ‘abhikkamantaṁ vā abhikkamatīti, paṭikkamantaṁ vā paṭikkamatīti, ṭhitaṁ vā ṭhito’ti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti. Imehi kho, bhikkhave, pañcahaṅgehi samannāgato gilāno dūpaṭṭho hoti.

“A sick person who has five qualities is hard to nurse: they do what’s detrimental for curing the sickness; they don’t know the right amount in what’s beneficial; they don’t take their medicine; they don’t accurately describe the state of their illness—whether it’s getting worse, better, or remaining the same—to the one who’s nursing them and wishing them well; they’re unable to bear up with bodily feelings that are painful, severe, sharp, and life-threatening.

Pañcahi, bhikkhave, aṅgehi samannāgato gilāno sūpaṭṭho hoti— sappāyakārī hoti, sappāye mattaṁ jānāti, bhesajjaṁ paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṁ ābādhaṁ āvikattā hoti ‘abhikkamantaṁ vā abhikkamatīti, paṭikkamantaṁ vā paṭikkamatīti, ṭhitaṁ vā ṭhito’ti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti. Imehi kho, bhikkhave, pañcahaṅgehi samannāgato gilāno sūpaṭṭho hoti.

A sick person who has five qualities is easy to nurse: they do what’s beneficial for curing the sickness; they know the right amount in what’s beneficial; they take their medicine; they accurately describe the state of their illness—whether it’s getting worse, better, or remaining the same—to the one who’s nursing them and wishing them well; they’re able to bear up with bodily feelings that are painful, severe, sharp, and life-threatening.

Pañcahi, bhikkhave, aṅgehi samannāgato gilānupaṭṭhāko nālaṁ gilānaṁ upaṭṭhātuṁ— na paṭibalo hoti bhesajjaṁ saṁvidhātuṁ, sappāyāsappāyaṁ na jānāti, asappāyaṁ upanāmeti sappāyaṁ apanāmeti, āmisantaro gilānaṁ upaṭṭhāti no mettacitto, jegucchī hoti uccāraṁ vā passāvaṁ vā kheḷaṁ vā vantaṁ vā nīhātuṁ, na paṭibalo hoti gilānaṁ kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ. Imehi kho, bhikkhave, pañcahaṅgehi samannāgato gilānupaṭṭhāko nālaṁ gilānaṁ upaṭṭhātuṁ.

An attendant who has five qualities is unsuited to nurse the sick: they’re incapable of preparing medicine; not knowing what’s beneficial and what’s harmful, they bring what’s harmful and remove what’s beneficial; they nurse the sick for the sake of worldly gain, not with a mind of good will; they’re disgusted at having to clean up feces, urine, spit, or vomit; they’re incapable of instructing, inspiring, and gladdening the sick person with a teaching from time to time.

Pañcahi, bhikkhave, aṅgehi samannāgato gilānupaṭṭhāko alaṁ gilānaṁ upaṭṭhātuṁ— paṭibalo hoti bhesajjaṁ saṁvidhātuṁ, sappāyāsappāyaṁ jānāti, asappāyaṁ apanāmeti sappāyaṁ upanāmeti, mettacitto gilānaṁ upaṭṭhāti no āmisantaro, ajegucchī hoti uccāraṁ vā passāvaṁ vā kheḷaṁ vā vantaṁ vā nīhātuṁ, paṭibalo hoti gilānaṁ kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ. Imehi kho, bhikkhave, pañcahaṅgehi samannāgato gilānupaṭṭhāko alaṁ gilānaṁ upaṭṭhātun”ti.

An attendant who has five qualities is suited to nurse the sick: they’re capable of preparing medicine; knowing what’s beneficial and what’s harmful, they remove what’s harmful and bring what’s beneficial; they nurse the sick with a mind of good will, not for the sake of worldly gain; they’re not disgusted at having to clean up feces, urine, spit, or vomit; they’re capable of instructing, inspiring, and gladdening the sick person with a teaching from time to time.”

24. Matasantakakathā

Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti. Te aññataraṁ āvāsaṁ upagacchiṁsu. Tattha aññataro bhikkhu gilāno hoti. Atha kho tesaṁ bhikkhūnaṁ etadahosi— “bhagavatā kho, āvuso, gilānupaṭṭhānaṁ vaṇṇitaṁ. Handa mayaṁ, āvuso, imaṁ bhikkhuṁ upaṭṭhahemā”ti. Te taṁ upaṭṭhahiṁsu. So tehi upaṭṭhahiyamāno kālamakāsi. Atha kho te bhikkhū tassa bhikkhuno pattacīvaramādāya sāvatthiṁ gantvā bhagavato etamatthaṁ ārocesuṁ.

24. Discussion of inheritance

On one occasion two monks were traveling through the Kosalan country, when they arrived at a monastery with a sick monk. They thought, “The Buddha has praised nursing the sick, so let’s nurse this monk.” But while they were nursing him, he died. They then took his bowl and robes and went to Sāvatthī, where they told the Buddha what had happened.

“Bhikkhussa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, api ca gilānupaṭṭhākā bahūpakārā. Anujānāmi, bhikkhave, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ. Evañca pana, bhikkhave, dātabbaṁ. Tena gilānupaṭṭhākena bhikkhunā saṅghaṁ upasaṅkamitvā evamassa vacanīyo— ‘itthannāmo, bhante, bhikkhu kālaṅkato. Idaṁ tassa ticīvarañca patto cā’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Itthannāmo bhikkhu kālaṅkato. Idaṁ tassa ticīvarañca patto ca. Yadi saṅghassa pattakallaṁ, saṅgho imaṁ ticīvarañca pattañca gilānupaṭṭhākānaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Itthannāmo bhikkhu kālaṅkato. Idaṁ tassa ticīvarañca patto ca. Saṅgho imaṁ ticīvarañca pattañca gilānupaṭṭhākānaṁ deti. Yassāyasmato khamati imassa ticīvarassa ca pattassa ca gilānupaṭṭhākānaṁ dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dinnaṁ idaṁ saṅghena ticīvarañca patto ca gilānupaṭṭhākānaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

“When a monk dies, the Sangha becomes the owner of his bowl and robes. Still, the nurses have been very helpful. I allow the Sangha to give the three robes and the bowl to the nurses. And they should be given like this. The monk nurse should approach the Sangha and say, ‘Venerables, monk so-and-so has died. Here are his three robes and bowl.’ A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. Monk so-and-so has died. Here are his three robes and bowl. If the Sangha is ready, it should give the three robes and the bowl to the nurses. This is the motion. Please, venerables, I ask the Sangha to listen. Monk so-and-so has died. Here are his three robes and bowl. The Sangha gives the three robes and the bowl to the nurses. Any monk who approves of giving the three robes and the bowl to the nurses should remain silent. Any monk who doesn’t approve should speak up. The Sangha has given the three robes and the bowl to the nurses. The Sangha approves and is therefore silent. I will remember it thus.’”

Tena kho pana samayena aññataro sāmaṇero kālaṅkato hoti. Bhagavato etamatthaṁ ārocesuṁ. “Sāmaṇerassa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, api ca gilānupaṭṭhākā bahūpakārā. Anujānāmi, bhikkhave, saṅghena cīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ. Evañca pana, bhikkhave, dātabbaṁ. Tena gilānupaṭṭhākena bhikkhunā saṅghaṁ upasaṅkamitvā evamassa vacanīyo— ‘itthannāmo, bhante, sāmaṇero kālaṅkato, idaṁ tassa cīvarañca patto cā’ti. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo— ‘Suṇātu me, bhante, saṅgho. Itthannāmo sāmaṇero kālaṅkato. Idaṁ tassa cīvarañca patto ca. Yadi saṅghassa pattakallaṁ, saṅgho imaṁ cīvarañca pattañca gilānupaṭṭhākānaṁ dadeyya. Esā ñatti. Suṇātu me, bhante, saṅgho. Itthannāmo sāmaṇero kālaṅkato. Idaṁ tassa cīvarañca patto ca. Saṅgho imaṁ cīvarañca pattañca gilānupaṭṭhākānaṁ deti. Yassāyasmato khamati imassa cīvarassa ca pattassa ca gilānupaṭṭhākānaṁ dānaṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya. Dinnaṁ idaṁ saṅghena cīvarañca patto ca gilānupaṭṭhākānaṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.

On one occasion a novice monk had died. “When a novice monk dies, the Sangha becomes the owner of his bowl and robes. Still, the nurses have been very helpful. I allow the Sangha to give the robes and the bowl to the nurses. And they should be given like this. The monk nurse should approach the Sangha and say, ‘Venerables, the novice monk so-and-so has died. Here are his robes and bowl.’ A competent and capable monk should then inform the Sangha: ‘Please, venerables, I ask the Sangha to listen. The novice monk so-and-so has died. Here are his robes and bowl. If the Sangha is ready, it should give the robes and the bowl to the nurses. This is the motion. Please, venerables, I ask the Sangha to listen. The novice monk so-and-so has died. Here are his robes and bowl. The Sangha gives the robes and the bowl to the nurses. Any monk who approves of giving the robes and the bowl to the nurses should remain silent. Any monk who doesn’t approve should speak up. The Sangha has given the robes and the bowl to the nurses. The Sangha approves and is therefore silent. I will remember it thus.’”

Tena kho pana samayena aññataro bhikkhu ca sāmaṇero ca gilānaṁ upaṭṭhahiṁsu. So tehi upaṭṭhahiyamāno kālamakāsi. Atha kho tassa gilānupaṭṭhākassa bhikkhuno etadahosi— “kathaṁ nu kho gilānupaṭṭhākassa sāmaṇerassa cīvarapaṭivīso dātabbo”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gilānupaṭṭhākassa sāmaṇerassa samakaṁ paṭivīsaṁ dātun”ti.

On one occasion a monk and a novice monk were nursing someone together. While they were doing so, the patient died. The monk nurse thought, “What share of the robes should be given to the novice-monk nurse?” “I allow you to give an equal share to the novice-monk nurse.”

Tena kho pana samayena aññataro bhikkhu bahubhaṇḍo bahuparikkhāro kālaṅkato hoti. Bhagavato etamatthaṁ ārocesuṁ. “Bhikkhussa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare, api ca gilānupaṭṭhākā bahūpakārā. Anujānāmi, bhikkhave, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ. Yaṁ tattha lahubhaṇḍaṁ lahuparikkhāraṁ taṁ sammukhībhūtena saṅghena bhājetuṁ. Yaṁ tattha garubhaṇḍaṁ garuparikkhāraṁ taṁ āgatānāgatassa cātuddisassa saṅghassa avissajjikaṁ avebhaṅgikan”ti.

On one occasion a monk with many possessions had died. “When a monk dies, the Sangha becomes the owner of his bowl and robes. Still, the nurses have been very helpful. I allow the Sangha to give the three robes and the bowl to the nurses. The present Sangha should distribute his ordinary possessions. His valuable possessions are for the Sangha as a whole, both present and future. They’re not to be given out, not to be distributed.”

25. Naggiyapaṭikkhepakathā

Tena kho pana samayena aññataro bhikkhu naggo hutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Idaṁ, bhante, naggiyaṁ anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattati. Sādhu, bhante, bhagavā bhikkhūnaṁ naggiyaṁ anujānātū”ti. Vigarahi buddho bhagavā— “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, naggiyaṁ titthiyasamādānaṁ samādiyissasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, naggiyaṁ titthiyasamādānaṁ samādiyitabbaṁ. Yo samādiyeyya, āpatti thullaccayassā”ti.

25. Discussion of the prohibition against nakedness

On one occasion a naked monk went to the Buddha and said, “In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic. Being naked leads to all those things. Please allow nakedness for the monks.” The Buddha rebuked him, “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can you undertake the practice of nakedness, like the monastics of other religions? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t undertake the practice of nakedness, like the monastics of other religions. If you do, you commit a serious offense.”

26. Kusacīrādipaṭikkhepakathā

Tena kho pana samayena aññataro bhikkhu kusacīraṁ nivāsetvā …pe… vākacīraṁ nivāsetvā …pe… phalakacīraṁ nivāsetvā …pe… kesakambalaṁ nivāsetvā …pe… vāḷakambalaṁ nivāsetvā …pe… ulūkapakkhaṁ nivāsetvā …pe… ajinakkhipaṁ nivāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca— “bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī. Idaṁ, bhante, ajinakkhipaṁ anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattati. Sādhu, bhante, bhagavā bhikkhūnaṁ ajinakkhipaṁ anujānātū”ti. Vigarahi buddho bhagavā— “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, ajinakkhipaṁ titthiyadhajaṁ dhāressasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, ajinakkhipaṁ titthiyadhajaṁ dhāretabbaṁ. Yo dhāreyya, āpatti thullaccayassā”ti.

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

On one occasion a monk put on a sarong made of grass … a sarong made of bark … a sarong made of bits of wood … a sarong made of human hair … a sarong made of horse-hair … a sarong made of owls’ wings … a sarong made of antelope hide, went to the Buddha, and said, “In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic. A robe made of antelope hide leads to all those things. Please allow robes of antelope hide for the monks.” The Buddha rebuked him, “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can you wear a robe made of antelope hide, that sign of monastics of other religions? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t wear a robe made of antelope hide, that sign of monastics of other religions. If you do, you commit a serious offense.”

Tena kho pana samayena aññataro bhikkhu akkanāḷaṁ nivāsetvā …pe… potthakaṁ nivāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca— “bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa, vaṇṇavādī. Ayaṁ, bhante, potthako anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattati. Sādhu, bhante, bhagavā bhikkhūnaṁ potthakaṁ anujānātū”ti. Vigarahi buddho bhagavā— “ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, potthakaṁ nivāsessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, potthako nivāsetabbo. Yo nivāseyya, āpatti dukkaṭassā”ti.

On one occasion a monk dressed in a sarong made of stalks of crown flower … in a sarong made of jute, went to the Buddha, and said, “In many ways, sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic. A jute robe leads to all those things. Please allow jute robes for the monks.” The Buddha rebuked him, “Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can you dress in a sarong made of jute? This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks: “You shouldn’t dress in a sarong made of jute. If you do, you commit an offense of wrong conduct.”

27. Sabbanīlakādipaṭikkhepakathā

Tena kho pana samayena chabbaggiyā bhikkhū sabbanīlakāni cīvarāni dhārenti …pe… sabbapītakāni cīvarāni dhārenti …pe… sabbalohitakāni cīvarāni dhārenti …pe… sabbamañjiṭṭhakāni cīvarāni dhārenti …pe… sabbakaṇhāni cīvarāni dhārenti …pe… sabbamahāraṅgarattāni cīvarāni dhārenti …pe… sabbamahānāmarattāni cīvarāni dhārenti …pe… acchinnadasāni cīvarāni dhārenti …pe… dīghadasāni cīvarāni dhārenti …pe… pupphadasāni cīvarāni dhārenti …pe… phaṇadasāni cīvarāni dhārenti …pe… kañcukaṁ dhārenti …pe… tirīṭakaṁ dhārenti …pe… veṭhanaṁ dhārenti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā veṭhanaṁ dhāressanti, seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sabbanīlakāni cīvarāni dhāretabbāni, na sabbapītakāni cīvarāni dhāretabbāni, na sabbalohitakāni cīvarāni dhāretabbāni, na sabbamañjiṭṭhakāni cīvarāni dhāretabbāni, na sabbakaṇhāni cīvarāni dhāretabbāni, na sabbamahāraṅgarattāni cīvarāni dhāretabbāni, na sabbamahānāmarattāni cīvarāni dhāretabbāni, na acchinnadasāni cīvarāni dhāretabbāni, na dīghadasāni cīvarāni dhāretabbāni, na pupphadasāni cīvarāni dhāretabbāni, na phaṇadasāni cīvarāni dhāretabbāni, na kañcukaṁ dhāretabbaṁ, na tirīṭakaṁ dhāretabbaṁ, na veṭhanaṁ dhāretabbaṁ. Yo dhāreyya, āpatti dukkaṭassā”ti.

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

At that time the monks from the group of six wore entirely blue robes, entirely yellow robes, entirely red robes, entirely magenta robes, entirely black robes, entirely orange robes, and entirely beige robes; and robes with borders made from a single piece of cloth, robes with long borders, robes with floral borders, robes with borders decorated with snakes’ hoods, close-fitting jackets, Lodh-tree robes, and turbans. People complained and criticized them, “How can the Sakyan monastics wear turbans? They’re just like householders who indulge in worldly pleasures!” “You shouldn’t wear entirely blue robes, entirely yellow robes, entirely red robes, entirely magenta robes, entirely black robes, entirely orange robes, entirely beige robes, robes with borders made from a single piece of cloth, robes with long borders, robes with floral borders, robes with borders decorated with snakes’ hoods, close-fitting jackets, Lodh-tree robes, or turbans. If you do, you commit an offense of wrong conduct.”

28. Vassaṁvuṭṭhānaṁanuppannacīvarakathā

Tena kho pana samayena vassaṁvuṭṭhā bhikkhū anuppanne cīvare pakkamantipi, vibbhamantipi, kālampi karonti, sāmaṇerāpi paṭijānanti, sikkhaṁ paccakkhātakāpi paṭijānanti, antimavatthuṁ ajjhāpannakāpi paṭijānanti, ummattakāpi paṭijānanti, khittacittāpi paṭijānanti, vedanāṭṭāpi paṭijānanti, āpattiyā adassane ukkhittakāpi paṭijānanti, āpattiyā appaṭikamme ukkhittakāpi paṭijānanti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittakāpi paṭijānanti, paṇḍakāpi paṭijānanti, theyyasaṁvāsakāpi paṭijānanti, titthiyapakkantakāpi paṭijānanti, tiracchānagatāpi paṭijānanti, mātughātakāpi paṭijānanti, pitughātakāpi paṭijānanti, arahantaghātakāpi paṭijānanti, bhikkhunidūsakāpi paṭijānanti, saṅghabhedakāpi paṭijānanti, lohituppādakāpi paṭijānanti, ubhatobyañjanakāpi paṭijānanti. Bhagavato etamatthaṁ ārocesuṁ.

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

At that time, the monks who had completed the rainy-season residence left before the robe-cloth was offered. They disrobed, died, admitted to being novice monks, admitted to having renounced the training, admitted to having committed the worst kind of offense, admitted to being insane, admitted to being deranged, admitted to being overwhelmed by pain, admitted to having been ejected for not recognizing an offense, admitted to having been ejected for not making amends for an offense, admitted to having been ejected for not giving up a bad view, admitted to being paṇḍakas, admitted to being fake monks, admitted to having previously left to join the monastics of another religion, admitted to being animals, admitted to being matricides, admitted to being patricides, admitted to being murderers of a perfected one, admitted to having raped a nun, admitted to having caused a schism in the Sangha, admitted to having caused the Buddha to bleed, or admitted to being gynandromorphs before the robe-cloth was offered. They told the Buddha.

“Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu anuppanne cīvare pakkamati, sante patirūpe gāhake dātabbaṁ. Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu anuppanne cīvare vibbhamati, kālaṁ karoti, sāmaṇero paṭijānāti, sikkhaṁ paccakkhātako paṭijānāti, antimavatthuṁ ajjhāpannako paṭijānāti, saṅgho sāmī. Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu anuppanne cīvare ummattako paṭijānāti, khittacitto paṭijānāti, vedanāṭṭo paṭijānāti, āpattiyā adassane ukkhittako paṭijānāti, āpattiyā appaṭikamme ukkhittako paṭijānāti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti, sante patirūpe gāhake dātabbaṁ. Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu anuppanne cīvare paṇḍako paṭijānāti, theyyasaṁvāsako paṭijānāti, titthiyapakkantako paṭijānāti, tiracchānagato paṭijānāti, mātughātako paṭijānāti, pitughātako paṭijānāti, arahantaghātako paṭijānāti, bhikkhunidūsako paṭijānāti, saṅghabhedako paṭijānāti, lohituppādako paṭijānāti, ubhatobyañjanako paṭijānāti, saṅgho sāmī.

“It may be that a monk who’s completed the rains residence leaves before the robe-cloth is offered. If there’s anyone suitable to receive it, it should be given. It may be that a monk who’s completed the rains residence disrobes, dies, admits to being a novice monk, admits to having renounced the training, or admits to having committed the worst kind of offense before the robe-cloth is offered. Then the Sangha becomes the owner of that robe-cloth. It may be that a monk who’s completed the rains residence admits to being insane, to being deranged, to being overwhelmed by pain, to having been ejected for not recognizing an offense, to having been ejected for not making amends for an offense, or to having been ejected for not giving up a bad view before the robe-cloth is offered. If there’s anyone suitable to receive it, it should be given. It may be that a monk who’s completed the rains residence admits to being a paṇḍaka, to being a fake monk, to having previously left to join the monastics of another religion, to being an animal, to being a matricide, to being a patricide, to being a murderer of a perfected one, to having raped a nun, to having caused a schism in the Sangha, to having caused the Buddha to bleed, or to being a gynandromorph before the robe-cloth is offered. Then the Sangha becomes the owner of that robe-cloth.

Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu uppanne cīvare abhājite pakkamati, sante patirūpe gāhake dātabbaṁ. Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu uppanne cīvare abhājite vibbhamati, kālaṁ karoti, sāmaṇero paṭijānāti, sikkhaṁ paccakkhātako paṭijānāti, antimavatthuṁ ajjhāpannako paṭijānāti, saṅgho sāmī. Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu uppanne cīvare abhājite ummattako paṭijānāti. Khittacitto paṭijānāti, vedanāṭṭo paṭijānāti, āpattiyā adassane ukkhittako paṭijānāti, āpattiyā appaṭikamme ukkhittako paṭijānāti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti, sante patirūpe gāhake dātabbaṁ. Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu uppanne cīvare abhājite paṇḍako paṭijānāti, theyyasaṁvāsako paṭijānāti, titthiyapakkantako paṭijānāti, tiracchānagato paṭijānāti, mātughātako paṭijānāti, pitughātako paṭijānāti, arahantaghātako paṭijānāti, bhikkhunidūsako paṭijānāti, saṅghabhedako paṭijānāti, lohituppādako paṭijānāti, ubhatobyañjanako paṭijānāti, saṅgho sāmī.

It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence leaves. If there’s anyone suitable to receive the robe-cloth, it should be given. It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence disrobes, dies, admits to being a novice monk, admits to having renounced the training, or admits to having committed the worst kind of offense. Then the Sangha becomes the owner of that robe-cloth. It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence admits to being insane, to being deranged, to being overwhelmed by pain, to having been ejected for not recognizing an offense, to having been ejected for not making amends for an offense, or to having been ejected for not giving up a bad view. If there’s anyone suitable to receive the robe-cloth, it should be given. It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence admits to being a paṇḍaka, to being a fake monk, to having previously left to join the monastics of another religion, to being an animal, to being a matricide, to being a patricide, to being a murderer of a perfected one, to having raped a nun, to having caused a schism in the Sangha, to having caused the Buddha to bleed, or to being a gynandromorph. Then the Sangha becomes the owner of that robe-cloth.”

29. Saṅghebhinnecīvaruppādakathā

Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati. Tattha manussā ekasmiṁ pakkhe udakaṁ denti, ekasmiṁ pakkhe cīvaraṁ denti— saṅghassa demāti. Saṅghassevetaṁ. Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati. Tattha manussā ekasmiṁ pakkhe udakaṁ denti, tasmiṁyeva pakkhe cīvaraṁ denti— saṅghassa demāti. Saṅghassevetaṁ.

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

“It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. If people then give water to one side and robe-cloth to the other, saying, ‘We give to the Sangha,’ it’s all for the Sangha. It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. If people then give water and robe-cloth to the same side, saying, ‘We give to the Sangha,’ it’s all for the Sangha.

Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati. Tattha manussā ekasmiṁ pakkhe udakaṁ denti, ekasmiṁ pakkhe cīvaraṁ denti— pakkhassa demāti. Pakkhassevetaṁ. Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati. Tattha manussā ekasmiṁ pakkhe udakaṁ denti, tasmiṁyeva pakkhe cīvaraṁ denti— pakkhassa demāti. Pakkhassevetaṁ.

It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. If people then give water to one side and robe-cloth to the other, saying, ‘We give to this side,’ it’s all for that side. It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence. If people then give water and robe-cloth to the same side, saying, ‘We give to this side,’ it’s all for that side.

Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ uppanne cīvare abhājite saṅgho bhijjati. Sabbesaṁ samakaṁ bhājetabban”ti.

It may be that the Sangha splits before the robe-cloth is distributed but after it was offered to those monks who have completed the rains residence. The robe-cloth is then to be distributed equally to everyone.”

30. Duggahitasuggahitādikathā

Tena kho pana samayena āyasmā revato aññatarassa bhikkhuno hatthe āyasmato sāriputtassa cīvaraṁ pāhesi— “imaṁ cīvaraṁ therassa dehī”ti. Atha kho so bhikkhu antarāmagge āyasmato revatassa vissāsā taṁ cīvaraṁ aggahesi. Atha kho āyasmā revato āyasmatā sāriputtena samāgantvā pucchi— “ahaṁ, bhante, therassa cīvaraṁ pāhesiṁ. Sampattaṁ taṁ cīvaran”ti? “Nāhaṁ taṁ, āvuso, cīvaraṁ passāmī”ti. Atha kho āyasmā revato taṁ bhikkhuṁ etadavoca— “ahaṁ, āvuso, āyasmato hatthe therassa cīvaraṁ pāhesiṁ. Kahaṁ taṁ cīvaran”ti? “Ahaṁ, bhante, āyasmato vissāsā taṁ cīvaraṁ aggahesin”ti. Bhagavato etamatthaṁ ārocesuṁ.

30. Discussion of what is properly and improperly taken

On one occasion, Venerable Revata gave a robe to a monk to take to Venerable Sāriputta, saying, “Please give this robe to the elder.” While on his way, that monk took that robe on trust from Revata. Later, when Revata met Sāriputta, Revata asked him whether he had received that robe. He replied that he had not. Revata then asked the other monk, “I gave you a robe to take to the elder. Where’s that robe?” “I took it on trust from you.” They told the Buddha.

“Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati— ‘imaṁ cīvaraṁ itthannāmassa dehī’ti. So antarāmagge yo pahiṇati tassa vissāsā gaṇhāti. Suggahitaṁ. Yassa pahiyyati tassa vissāsā gaṇhāti. Duggahitaṁ. Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati— ‘imaṁ cīvaraṁ itthannāmassa dehī’ti. So antarāmagge yassa pahiyyati tassa vissāsā gaṇhāti. Duggahitaṁ. Yo pahiṇati tassa vissāsā gaṇhāti. Suggahitaṁ. Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati— ‘imaṁ cīvaraṁ itthannāmassa dehī’ti. So antarāmagge suṇāti— ‘yo pahiṇati so kālaṅkato’ti. Tassa matakacīvaraṁ adhiṭṭhāti. Svādhiṭṭhitaṁ. Yassa pahiyyati tassa vissāsā gaṇhāti. Duggahitaṁ. Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati— ‘imaṁ cīvaraṁ itthannāmassa dehī’ti. So antarāmagge suṇāti— ‘yassa pahiyyati so kālaṅkato’ti. Tassa matakacīvaraṁ adhiṭṭhāti. Dvādhiṭṭhitaṁ. Yo pahiṇati tassa vissāsā gaṇhāti. Suggahitaṁ. Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati— ‘imaṁ cīvaraṁ itthannāmassa dehī’ti. So antarāmagge suṇāti— ‘ubho kālaṅkatā’ti. Yo pahiṇati tassa matakacīvaraṁ adhiṭṭhāti. Svādhiṭṭhitaṁ. Yassa pahiyyati tassa matakacīvaraṁ adhiṭṭhāti. Dvādhiṭṭhitaṁ.

“It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘Give this robe to so-and-so.’ If, while on his way, he takes it on trust from the sender, it’s properly taken. But if he takes it on trust from the intended recipient, it’s improperly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘Give this robe to so-and-so.’ If, while on his way, he takes it on trust from the intended recipient, it’s improperly taken. But if he takes it on trust from the sender, it’s properly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘Give this robe to so-and-so.’ If, while on his way, he hears that the sender has died and he determines it as a robe inherited from the sender, it’s properly determined. But if he takes it on trust from the intended recipient, it’s improperly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘Give this robe to so-and-so.’ If, while on his way, he hears that the intended recipient has died and he determines it as a robe inherited from the intended recipient, it’s improperly determined. But if he takes it on trust from the sender, it’s properly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘Give this robe to so-and-so.’ If, while on his way, he hears that both have died and he determines it as a robe inherited from the sender, it’s properly determined. But if he determines it as a robe inherited from the intended recipient, it’s improperly determined.

Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati— ‘imaṁ cīvaraṁ itthannāmassa dammī’ti. So antarāmagge yo pahiṇati tassa vissāsā gaṇhāti. Duggahitaṁ. Yassa pahiyyati tassa vissāsā gaṇhāti. Suggahitaṁ. Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati— ‘imaṁ cīvaraṁ itthannāmassa dammī’ti. So antarāmagge yassa pahiyyati tassa vissāsā gaṇhāti. Suggahitaṁ. Yo pahiṇati tassa vissāsā gaṇhāti. Duggahitaṁ. Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati— ‘imaṁ cīvaraṁ itthannāmassa dammī’ti. So antarāmagge suṇāti— ‘yo pahiṇati so kālaṅkato’ti. Tassa matakacīvaraṁ adhiṭṭhāti. Dvādhiṭṭhitaṁ. Yassa pahiyyati tassa vissāsā gaṇhāti. Suggahitaṁ. Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati— ‘imaṁ cīvaraṁ itthannāmassa dammī’ti. So antarāmagge suṇāti— ‘yassa pahiyyati so kālaṅkato’ti. Tassa matakacīvaraṁ adhiṭṭhāti. Svādhiṭṭhitaṁ. Yo pahiṇati tassa vissāsā gaṇhāti. Duggahitaṁ. Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati— ‘imaṁ cīvaraṁ itthannāmassa dammī’ti. So antarāmagge suṇāti ‘ubho kālaṅkatā’ti. Yo pahiṇati tassa matakacīvaraṁ adhiṭṭhāti. Dvādhiṭṭhitaṁ. Yassa pahiyyati tassa matakacīvaraṁ adhiṭṭhāti. Svādhiṭṭhitaṁ.

It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘I give this robe to so-and-so.’ If, while on his way, he takes it on trust from the sender, it’s improperly taken. But if he takes it on trust from the intended recipient, it’s properly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘I give this robe to so-and-so.’ If, while on his way, he takes it on trust from the intended recipient, it’s properly taken. But if he takes it on trust from the sender, it’s improperly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘I give this robe to so-and-so.’ If, while on his way, he hears that the sender has died and he determines it as a robe inherited from the sender, it’s improperly determined. But if he takes it on trust from the intended recipient, it’s properly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘I give this robe to so-and-so.’ If, while on his way, he hears that the intended recipient has died and he determines it as a robe inherited from the intended recipient, it’s properly determined. But if he takes it on trust from the sender, it’s improperly taken. It may be that a monk gives a robe to a monk to take to yet another monk, saying, ‘I give this robe to so-and-so.’ If, while on his way, he hears that both have died and he determines it as a robe inherited from the sender, it’s improperly determined. But if he determines it as a robe inherited from the intended recipient, it’s properly determined.”

31. Aṭṭhacīvaramātikā

Aṭṭhimā, bhikkhave, mātikā cīvarassa uppādāya— sīmāya deti, katikāya deti, bhikkhāpaññattiyā deti, saṅghassa deti, ubhatosaṅghassa deti, vassaṁvuṭṭhasaṅghassa deti, ādissa deti, puggalassa deti. Sīmāya deti— yāvatikā bhikkhū antosīmagatā tehi bhājetabbaṁ. Katikāya deti— sambahulā āvāsā samānalābhā honti ekasmiṁ āvāse dinne sabbattha dinnaṁ hoti. Bhikkhāpaññattiyā deti, yattha saṅghassa dhuvakārā kariyyanti, tattha deti. Saṅghassa deti, sammukhībhūtena saṅghena bhājetabbaṁ. Ubhatosaṅghassa deti, bahukāpi bhikkhū honti, ekā bhikkhunī hoti, upaḍḍhaṁ dātabbaṁ, bahukāpi bhikkhuniyo honti, eko bhikkhu hoti, upaḍḍhaṁ dātabbaṁ. Vassaṁvuṭṭhasaṅghassa deti, yāvatikā bhikkhū tasmiṁ āvāse vassaṁvuṭṭhā, tehi bhājetabbaṁ. Ādissa deti, yāguyā vā bhatte vā khādanīye vā cīvare vā senāsane vā bhesajje vā. Puggalassa deti— ‘imaṁ cīvaraṁ itthannāmassa dammī’”ti.

31. Eight key phrases on robe-cloth

“Monks, there are these eight key phrases for the giving of robe-cloth: someone gives within a monastery zone; someone gives to a recipient who has made an agreement; someone gives where alms are prepared; someone gives to the Sangha; someone gives to both Sanghas; someone gives to a sangha that has completed the rainy-season residence; someone gives according to a specification; someone gives to an individual. Someone gives within a monastery zone: it should be distributed by the monks within that zone. Someone gives to a recipient who has made an agreement: when a number of monasteries have the same material support, then when it’s given in one monastery, it’s given to all. Someone gives where alms are prepared: someone gives where the Sangha is regularly working. Someone gives to the Sangha: the present Sangha should distribute it. Someone gives to both Sanghas: even when there are many monks and just a single nun, she should be given half; even when there are many nuns and just a single monk, he should be given half. Someone gives to a sangha that has completed the rainy-season residence: it’s to be distributed by the monks who have completed the rains residence in that monastery. Someone gives according to a specification: relating to congee, a meal, fresh food, robe-cloth, a dwelling, or medicine. Someone gives to an individual: ‘I give this robe-cloth to so-and-so.’”