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Majjhima Nikāya 55 Middle Discourses 55
Jīvakasutta With Jīvaka
Evaṁ me sutaṁ—Thus I heard:So I have heard.
ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane. On one occasion the Blessed One was living at Rājagaha in the Mango Grove of Jivaka Komārabhacca.At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca.
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca: Then Jivaka Komārabhacca went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he said to the Blessed One:Then Jīvaka went up to the Buddha, bowed, sat down to one side, and said to him:
“sutaṁ metaṁ, bhante: ‘Venerable sir, I have heard this: “Sir, I have heard this:
‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti. “They slaughter living beings for the monk Gotama; the monk Gotama knowingly eats meat prepared for him when invited.” ‘They slaughter living creatures specially for the ascetic Gotama. The ascetic Gotama knowingly eats meat prepared on his behalf: this is a deed he caused.’
Ye te, bhante, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? Venerable sir, when they say that, do they say what the Blessed One says, without misrepresenting the Blessed One with what is not so, do they express Dhamma according to Dhamma with no legitimate deduction from their assertions that provides in Dhamma grounds for condemning them?’I trust those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the teaching? Are there any legitimate grounds for rebuttal and criticism?”
“Ye te, jīvaka, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti na me te vuttavādino, abbhācikkhanti ca maṁ te asatā abhūtena. ‘Jivaka, those who say thus: “They slaughter living beings for the monk Gotama; the monk Gotama knowingly eats meat prepared for him when invited” do not say what I say; they misrepresent me with what is not true, what is not so.“Jīvaka, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.
Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ aparibhoganti vadāmi. ‘Jivaka, I say that there are three instances in which meat should not be eaten: In three cases I say that meat may not be eaten:
Diṭṭhaṁ, sutaṁ, parisaṅkitaṁ—when it is seen, heard or suspected (that the living being has been slaughtered for the eater). it’s seen, heard, or suspected.
imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ aparibhoganti vadāmi. I say that meat should not be eaten in these three instances. These are three cases in which meat may not be eaten.
Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ paribhoganti vadāmi. I say that there are three instances in which meat can be eaten: In three cases I say that meat may be eaten:
Adiṭṭhaṁ, asutaṁ, aparisaṅkitaṁ—when it is not seen, not heard, not suspected (that the living being has been slaughtered for the eater). it’s not seen, heard, or suspected.
imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ paribhoganti vadāmi. I say that meat can be eaten in these three instances.These are three cases in which meat may be eaten.
Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. ‘Here some bhikkhu lives near a village or town. Take the case of a mendicant living supported by a town or village.
So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. He abides with mind endued with loving-kindness extending over one quarter, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides with an abundant, exalted, measureless mind of loving-kindness extending over the all-embracing world. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Then a householder or a householder’s son comes to him and invites him for the next day’s meal. A householder or their child approaches and invites them for the next day’s meal.
Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. The bhikkhu accepts, if he likes. The mendicant accepts if they want.
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. When the night is ended he dresses, and taking his bowl and (outer) robe, he goes to the house of that householder or householder’s son and sits down on a seat made ready. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.
Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Then the householder or householder’s son serves him with good alms-food. That householder or their child serves them with delicious almsfood.
Tassa na evaṁ hoti: He does not (think) thus: It never occurs to them,
‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. “It is good that the householder or householder’s son serves me with good alms-food. ‘It’s so good that this householder serves me with delicious almsfood!
Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—If only a householder or householder’s son might serve me with such good alms-food in the future!” I hope they serve me with such delicious almsfood in the future!’
evampissa na hoti. He does not think thus. They don’t think that.
So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. He eats that alms-food without entanglement and not unwarily committed, seeing danger in it and understanding the escape from it. They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.
Taṁ kiṁ maññasi, jīvaka, How do you conceive this, Jivaka, What do you think, Jīvaka?
api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? would that bhikkhu on such an occasion will his own affliction or another’s affliction or the affliction of both?’At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?”
“No hetaṁ, bhante”. ‘No, Venerable sir.’“No, sir.”
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti? ‘Does not that bhikkhu nourish himself with blameless nourishment on that occasion?’“Aren’t they eating blameless food at that time?”
“Evaṁ, bhante. ‘Yes, Venerable sir. “Yes, sir.
Sutaṁ metaṁ, bhante: I have heard this, venerable sir: Sir, I have heard that
‘brahmā mettāvihārī’ti. “The Divinity abides in loving-kindness”. The Divinity abides in love.
Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; Venerable sir, I have seen the Blessed One as a witness to that; Now, I’ve seen the Buddha with my own eyes,
bhagavā hi, bhante, mettāvihārī”ti. for the Blessed One, Venerable sir, abides in loving-kindness.’and it is the Buddha who truly abides in love.”
“Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. ‘Jivaka, any lust or any hate or any delusion whereby ill-will might arise in him, a Tathāgata has abandoned, cut off at the roots, made like a palm-stump, done away with so that it is no longer liable to future arising. “Any greed, hate, or delusion that might give rise to ill will has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future.
Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ anujānāmi te etan”ti. If what you said referred to that, then I allow it you.’If that’s what you were referring to, I grant it.”
“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”. ‘Venerable sir, what I said referred to precisely that.’“That’s exactly what I was referring to.”
“Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. ‘Here some bhikkhu lives near a village or town. “Take the case, Jīvaka, of a mendicant living supported by a town or village.
So karuṇāsahagatena cetasā …pe… He abides with mind endued with compassion …’They meditate spreading a heart full of compassion …
muditāsahagatena cetasā …pe… ‘Here some bhikkhu lives near a village or town. He abides with gladness …’They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. ‘Here some bhikkhu lives near a village or town. He abides with mind endued with equanimity …’They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth.
Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will.
Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Then a householder or a householder’s son comes to him and invites him for the next day’s meal. A householder or their child approaches and invites them for the next day’s meal.
Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. The bhikkhu accepts, if he likes. The mendicant accepts if they want.
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. When the night is ended he dresses, and taking his bowl and (outer) robe, he goes to the house of that householder or householder’s son and sits down on a seat made ready. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out.
Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Then the householder or householder’s son serves him with good alms-food. That householder or their child serves them with delicious almsfood.
Tassa na evaṁ hoti: He does not (think) thus: It never occurs to them,
‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. “It is good that the householder or householder’s son serves me with good alms-food. ‘It’s so good that this householder serves me with delicious almsfood!
Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—If only a householder or householder’s son might serve me with such good alms-food in the future!” I hope they serve me with such delicious almsfood in the future!’
evampissa na hoti. He does not think thus. They don’t think that.
So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. He eats that alms-food without entanglement and not unwarily committed, seeing danger in it and understanding the escape from it. They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.
Taṁ kiṁ maññasi, jīvaka, How do you conceive this, Jivaka, What do you think, Jīvaka?
api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? would that bhikkhu on such an occasion will his own affliction or another’s affliction or the affliction of both?’At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?”
“No hetaṁ, bhante”. ‘No, Venerable sir.’“No, sir.”
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti? ‘Does not that bhikkhu nourish himself with blameless nourishment on that occasion?’“Aren’t they eating blameless food at that time?”
“Evaṁ, bhante. ‘ … “Yes, sir.
Sutaṁ metaṁ, bhante: Sir, I have heard that
‘brahmā upekkhāvihārī’ti. The Divinity abides in equanimity.
Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; Now, I’ve seen the Buddha with my own eyes,
bhagavā hi, bhante, upekkhāvihārī”ti. and it is the Buddha who truly abides in equanimity.”
“Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. “Any greed, hate, or delusion that might give rise to cruelty, discontent, or aversion has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future.
Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ, anujānāmi te etan”ti. If that’s what you were referring to, I grant it.”
“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”. ‘ … what I said referred to precisely that.’“That’s exactly what I was referring to.”
“Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so pañcahi ṭhānehi bahuṁ apuññaṁ pasavati. ‘If anyone slaughters a living being for a Tathāgata or his disciple, he lays up much demerit in five instances:“Jīvaka, anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple brims with much wickedness for five reasons.
Yampi so, gahapati, evamāha: When he saysWhen they say:
‘gacchatha, amukaṁ nāma pāṇaṁ ānethā’ti, iminā paṭhamena ṭhānena bahuṁ apuññaṁ pasavati. “Go and fetch that living being”, this is the first instance in which he lays up much demerit.‘Go, fetch that living creature,’ this is the first reason.
Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā dutiyena ṭhānena bahuṁ apuññaṁ pasavati. When that living being experiences pain and grief on being led along with a neck-halter, this is the second instance in which he lays up much demerit.When that living creature experiences pain and sadness as it’s led along by a collar, this is the second reason.
Yampi so evamāha: When he saysWhen they say:
‘gacchatha imaṁ pāṇaṁ ārabhathā’ti, iminā tatiyena ṭhānena bahuṁ apuññaṁ pasavati. “Go and slaughter that living being”, this is the third instance when he lays up much demerit.‘Go, slaughter that living creature,’ this is the third reason.
Yampi so pāṇo ārabhiyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā catutthena ṭhānena bahuṁ apuññaṁ pasavati. When that living being experiences pain and grief on being slaughtered, this is the fourth instance in which he lays up much demerit.When that living creature experiences pain and sadness as it’s being slaughtered, this is the fourth reason.
Yampi so tathāgataṁ vā tathāgatasāvakaṁ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṁ apuññaṁ pasavati. When he provides a Tathāgata or his disciple with food that is not permissable, this is the fifth instance in which he lays up much demerit.When they serve the Realized One or the Realized One’s disciple with unallowable food, this is the fifth reason.
Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so imehi pañcahi ṭhānehi bahuṁ apuññaṁ pasavatī”ti. Anyone who slaughters a living being for a Tathāgata or his disciple lays up much demerit in these five instances.’Anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple brims with much wickedness for five reasons.”
Evaṁ vutte, jīvako komārabhacco bhagavantaṁ etadavoca: When this was said, Jivaka Komārabhacca said:When he had spoken, Jīvaka said to the Buddha:
“acchariyaṁ, bhante, abbhutaṁ, bhante. ‘It is wonderful, Venerable sir, it is marvellous!“It’s incredible, sir, it’s amazing!
Kappiyaṁ vata, bhante, bhikkhū āhāraṁ āhārenti; Bhikkhus nourish themselves with permissable nourishment.The mendicants indeed eat allowable food.
anavajjaṁ vata, bhante, bhikkhū āhāraṁ āhārenti. Bhikkhus nourish themselves with blameless nourishment.The mendicants indeed eat blameless food.
Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… ‘Magnificent, …Excellent, sir! Excellent! …
upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. (as in Sutta 4, para. 36-7 … for refuge for life.’From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Jīvakasuttaṁ niṭṭhitaṁ pañcamaṁ.