Majjhima Nikāya 55
Translators: sujato
Middle Discourses 55
Jīvakasutta
With Jīvaka
Evaṁ me sutaṁ—
So I have heard.
ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane.
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 Jīvaka went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“sutaṁ metaṁ, bhante:
“Sir, I have heard this:
‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti.
‘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?
I trust that 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 rebuke 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.
“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.
In three cases I say that meat may not be eaten:
Diṭṭhaṁ, sutaṁ, parisaṅkitaṁ—
it’s seen, heard, or suspected.
imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ aparibhoganti vadāmi.
These are three cases in which meat may not be eaten.
Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ paribhoganti vadāmi.
In three cases I say that meat may be eaten:
Adiṭṭhaṁ, asutaṁ, aparisaṅkitaṁ—
it’s not seen, heard, or suspected.
imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ paribhoganti vadāmi.
These are three cases in which meat may be eaten.
Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.
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.
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.
A householder or their child approaches and invites them for the next day’s meal.
Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.
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 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.
That householder or their child serves them with delicious almsfood.
Tassa na evaṁ hoti:
It never occurs to them,
‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti.
‘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—
I hope they serve me with such delicious almsfood in the future!’
evampissa na hoti.
They don’t think that.
So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.
Taṁ kiṁ maññasi, jīvaka,
What do you think, Jīvaka?
api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?
At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?”
“No hetaṁ, bhante”.
“No, sir.”
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti?
“Aren’t they eating blameless food at that time?”
“Evaṁ, bhante.
“Yes, sir.
Sutaṁ metaṁ, bhante:
Sir, I have heard that
‘brahmā mettāvihārī’ti.
Brahmā abides in love.
Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho;
Now, I’ve seen the Buddha with my own eyes,
bhagavā hi, bhante, mettāvihārī”ti.
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.
“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 that’s what you were referring to, I acknowledge it.”
“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”.
“That’s exactly what I was referring to.”
“Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.
“Take the case, Jīvaka, of a mendicant living supported by a town or village.
So karuṇāsahagatena cetasā …pe…
They meditate spreading a heart full of compassion …
muditāsahagatena cetasā …pe…
They meditate spreading a heart full of rejoicing …
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ.
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.
A householder or their child approaches and invites them for the next day’s meal.
Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.
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 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.
That householder or their child serves them with delicious almsfood.
Tassa na evaṁ hoti:
It never occurs to them,
‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti.
‘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—
I hope they serve me with such delicious almsfood in the future!’
evampissa na hoti.
They don’t think that.
So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.
Taṁ kiṁ maññasi, jīvaka,
What do you think, Jīvaka?
api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?
At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?”
“No hetaṁ, bhante”.
“No, sir.”
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti?
“Aren’t they eating blameless food at that time?”
“Evaṁ, bhante.
“Yes, sir.
Sutaṁ metaṁ, bhante:
Sir, I have heard that
‘brahmā upekkhāvihārī’ti.
Brahmā 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 repulsion 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 acknowledge it.”
“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”.
“That’s exactly what I was referring to.”
“Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so pañcahi ṭhānehi bahuṁ apuññaṁ pasavati.
“Jīvaka, anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple creates much wickedness for five reasons.
Yampi so, gahapati, evamāha:
When they say:
‘gacchatha, amukaṁ nāma pāṇaṁ ānethā’ti, iminā paṭhamena ṭhānena bahuṁ apuññaṁ pasavati.
‘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 creature experiences pain and sadness as it’s led along by a collar, this is the second reason.
Yampi so evamāha:
When they say:
‘gacchatha imaṁ pāṇaṁ ārabhathā’ti, iminā tatiyena ṭhānena bahuṁ apuññaṁ pasavati.
‘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 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 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 creature specially for the Realized One or the Realized One’s disciple creates much wickedness for five reasons.”
Evaṁ vutte, jīvako komārabhacco bhagavantaṁ etadavoca:
When he had spoken, Jīvaka said to the Buddha:
“acchariyaṁ, bhante, abbhutaṁ, bhante.
“It’s incredible, sir, it’s amazing!
Kappiyaṁ vata, bhante, bhikkhū āhāraṁ āhārenti;
The mendicants indeed eat allowable food.
anavajjaṁ vata, bhante, bhikkhū āhāraṁ āhārenti.
The mendicants indeed eat blameless food.
Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe…
Excellent, sir! Excellent! …
upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Jīvakasuttaṁ niṭṭhitaṁ pañcamaṁ.