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23. Bhesajjasikkhāpada

The training rule on tonics

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.

Tena kho pana samayena āyasmā pilindavaccho rājagahe pabbhāraṁ sodhāpeti leṇaṁ kattukāmo.
At that time Venerable Pilindavaccha was clearing a slope near Rājagaha, intending to build a shelter.

Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca—“kiṁ, bhante, thero kārāpetī”ti?
Just then King Seniya Bimbisāra of Magadha went to Pilindavaccha, bowed, sat down, and said, “Venerable, what are you having made?”

“Pabbhāraṁ, mahārāja, sodhāpemi leṇaṁ kattukāmo”ti.
“I’m clearing a slope, great king. I want to build a shelter.”

“Attho, bhante, ayyassa ārāmikenā”ti?
“Do you need a monastery worker?”

“Na kho, mahārāja, bhagavatā ārāmiko anuññāto”ti.
“The Buddha hasn’t allowed monastery workers.”

“Tena hi, bhante, bhagavantaṁ paṭipucchitvā mama āroceyyāthā”ti.
“Well then, Sir, please ask the Buddha and tell me the outcome.”

“Evaṁ, mahārājā”ti kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa paccassosi.
“Yes, great king.”

Atha kho āyasmā pilindavaccho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
Pilindavaccha then instructed, inspired, and gladdened King Bimbisāra with a teaching,

Atha kho rājā māgadho seniyo bimbisāro āyasmatā pilindavacchena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā āyasmantaṁ pilindavacchaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
after which the king got up from his seat, bowed down, circumambulated Pilindavaccha with his right side toward him, and left.

Atha kho āyasmā pilindavaccho bhagavato santike dūtaṁ pāhesi—
Soon afterwards Pilindavaccha sent a message to the Buddha:

“rājā, bhante, māgadho seniyo bimbisāro ārāmikaṁ dātukāmo.
“Sir, King Seniya Bimbisāra of Magadha wishes to provide a monastery worker.

Kathaṁ nu kho, bhante, mayā paṭipajjitabban”ti?
What should I tell him?”

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
The Buddha then gave a teaching and addressed the monks:

“anujānāmi, bhikkhave, ārāmikan”ti.
“Monks, I allow monastery workers.”

Dutiyampi kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca—
Once again King Bimbisāra went to Pilindavaccha, bowed, sat down, and said,

“anuññāto, bhante, bhagavatā ārāmiko”ti?
“Sir, has the Buddha allowed monastery workers?”

“Evaṁ, mahārājā”ti.
“Yes, great king.”

“Tena hi, bhante, ayyassa ārāmikaṁ dammī”ti.
“Well then, I’ll provide you with a monastery worker.”

Atha kho rājā māgadho seniyo bimbisāro āyasmato pilindavacchassa ārāmikaṁ paṭissuṇitvā vissaritvā cirena satiṁ paṭilabhitvā aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi—“yo mayā, bhaṇe, ayyassa ārāmiko paṭissuto, dinno so ārāmiko”ti?
But after making this promise, he forgot, and only remembered after a long time. He then addressed the official in charge of all practical affairs: “Listen, has the monastery worker I promised been provided?”

“Na kho, deva, ayyassa ārāmiko dinno”ti.
“No, sir, he hasn’t.”

“Kīvaciraṁ nu kho, bhaṇe, ito hi taṁ hotī”ti?
“How long has it been since we made that promise?”

Atha kho so mahāmatto rattiyo gaṇetvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—“pañca, deva, rattisatānī”ti.
The official counted the days and said, “It’s been five hundred days.”

“Tena hi, bhaṇe, ayyassa pañca ārāmikasatāni dehī”ti.
“Well then, provide him with five hundred monastery workers.”

“Evaṁ, devā”ti
“Yes.”

kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā āyasmato pilindavacchassa pañca ārāmikasatāni pādāsi, pāṭiyekko gāmo nivisi.
The official provided Pilindavaccha with those monastery workers and a separate village was established.

Ārāmikagāmakotipi naṁ āhaṁsu, pilindagāmakotipi naṁ āhaṁsu.
They called it “The Monastery Workers’ Village” and “Pilinda Village”.

Tena kho pana samayena āyasmā pilindavaccho tasmiṁ gāmake kulūpako hoti.
And Pilindavaccha began associating with the families in that village.

Atha kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya pilindagāmakaṁ piṇḍāya pāvisi.
After robing up one morning, he took his bowl and robe and went to Pilinda Village for alms.

Tena kho pana samayena tasmiṁ gāmake ussavo hoti. Dārakā alaṅkatā mālākitā kīḷanti.
At that time they were holding a celebration in that village and the children were dressed up with ornaments and garlands.

Atha kho āyasmā pilindavaccho pilindagāmake sapadānaṁ piṇḍāya caramāno yena aññatarassa ārāmikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
As Pilindavaccha was walking on continuous almsround, he came to the house of a certain monastery worker where he sat down on the prepared seat.

Tena kho pana samayena tassā ārāmikiniyā dhītā aññe dārake alaṅkate mālākite passitvā rodati—“mālaṁ me detha, alaṅkāraṁ me dethā”ti.
Just then the daughter of that house had seen the other children dressed up in ornaments and garlands. She cried, saying, “Give me a garland! Give me ornaments!”

Atha kho āyasmā pilindavaccho taṁ ārāmikiniṁ etadavoca—“kissāyaṁ dārikā rodatī”ti?
Pilindavaccha asked her mother why the girl was crying.

“Ayaṁ, bhante, dārikā aññe dārake alaṅkate mālākite passitvā rodati—‘mālaṁ me detha, alaṅkāraṁ me dethā’ti. Kuto amhākaṁ duggatānaṁ mālā kuto, alaṅkāro”ti?
She told him, adding, “Poor people like us can’t afford garlands and ornaments.”

Atha kho āyasmā pilindavaccho aññataraṁ tiṇaṇḍupakaṁ gahetvā taṁ ārāmikiniṁ etadavoca—“handimaṁ tiṇaṇḍupakaṁ tassā dārikāya sīse paṭimuñcā”ti.
Pilindavaccha took a pad of grass and said to the mother, “Here, place this on the girl’s head.”

Atha kho sā ārāmikinī taṁ tiṇaṇḍupakaṁ gahetvā tassā dārikāya sīse paṭimuñci. Sā ahosi suvaṇṇamālā abhirūpā dassanīyā pāsādikā.
She did, and it turned into a beautiful golden garland.

Natthi tādisā raññopi antepure suvaṇṇamālā.
Even the royal compound had nothing like it.

Manussā rañño māgadhassa seniyassa bimbisārassa ārocesuṁ—“amukassa, deva, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā.
People told King Bimbisāra, “In the house of such-and-such a monastery worker there’s a beautiful golden garland.

Natthi tādisā devassāpi antepure suvaṇṇamālā.
Even in your court, sir, there’s nothing like it.

Kuto tassa duggatassa.
So how did those poor people get it?

Nissaṁsayaṁ corikāya ābhatā”ti.
They must have stolen it.”

Atha kho rājā māgadho seniyo bimbisāro taṁ ārāmikakulaṁ bandhāpesi.
King Bimbisāra had that family imprisoned.

Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaraṁ ādāya pilindagāmakaṁ piṇḍāya pāvisi.
Once again Pilindavaccha robed up in the morning, took his bowl and robe, and went to Pilinda Village for alms.

Pilindagāmake sapadānaṁ piṇḍāya caramāno yena tassa ārāmikassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paṭivissake pucchi—“kahaṁ imaṁ ārāmikakulaṁ gatan”ti?
As he was walking on continuous almsround, he came to the house of that monastery worker. He then asked the neighbors what had happened to that family.

“Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpitan”ti.
“The king has jailed them, Venerable, because of that golden garland.”

Atha kho āyasmā pilindavaccho yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi.
Pilindavaccha then went to King Bimbisāra’s house and sat down on the prepared seat.

Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi.
King Bimbisāra approached Pilindavaccha, bowed, and sat down.

Ekamantaṁ nisinnaṁ kho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ āyasmā pilindavaccho etadavoca—“kissa, mahārāja, ārāmikakulaṁ bandhāpitan”ti?
Pilindavaccha said, “Great king, why have you jailed the family of that monastery worker?”

“Tassa, bhante, ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā.
“Sir, in the house of that monastery worker there was a beautiful golden garland.

Natthi tādisā amhākampi antepure suvaṇṇamālā.
Even the royal compound has nothing like it.

Kuto tassa duggatassa.
So how did those poor people get it?

Nissaṁsayaṁ corikāya ābhatā”ti.
They must have stolen it.”

Atha kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa pāsādaṁ suvaṇṇanti adhimucci.
Pilindavaccha then focused his mind on turning King Bimbisāra’s stilt house into gold.

So ahosi sabbasovaṇṇamayo.
As a result, the whole house became gold.

“Idaṁ pana te, mahārāja, tāva bahuṁ suvaṇṇaṁ kuto”ti?
He said, “Great king, how did you get so much gold?”

“Aññātaṁ, bhante, ayyasseveso iddhānubhāvo”ti.
“Understood, Sir! It’s your supernormal power.”

Taṁ ārāmikakulaṁ muñcāpesi.
He then released that family.

Manussā—“ayyena kira pilindavacchena sarājikāya parisāya uttarimanussadhammaṁ iddhipāṭihāriyaṁ dassitan”ti,
People said, “They say Venerable Pilindavaccha has performed a superhuman feat, a wonder of supernormal power, for the king and his court!”

attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṁsu, seyyathidaṁ—sappi navanītaṁ telaṁ madhu phāṇitaṁ.
Being delighted and gaining confidence in Pilindavaccha, they brought him the five tonics: ghee, butter, oil, honey, and syrup.

Pakatiyāpi ca āyasmā pilindavaccho lābhī hoti pañcannaṁ bhesajjānaṁ.
Ordinarily, too, Pilindavaccha was getting the five tonics.

Laddhaṁ laddhaṁ parisāya vissajjeti.
Since he was getting so much, he gave it away to his followers,

Parisā cassa hoti bāhullikā.
who ended up with an abundance of tonics.

Laddhaṁ laddhaṁ kolambepi ghaṭepi pūretvā paṭisāmeti, parissāvanānipi thavikāyopi pūretvā vātapānesu laggeti.
After filling up basins and water pots and setting these aside, they filled their water filters and bags and hung these in the windows.

Tāni olīnavilīnāni tiṭṭhanti. Undūrehipi vihārā okiṇṇavikiṇṇā honti.
But the tonics were dripping, and the dwellings became infested with rats.

Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—
When people walking about the dwellings saw this, they complained and criticized them,

“antokoṭṭhāgārikā ime samaṇā sakyaputtiyā, seyyathāpi rājā māgadho seniyo bimbisāro”ti.
“These Sakyan monastics are hoarding things indoors, just like King Seniya Bimbisāra of Magadha.”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
and the monks of few desires complained and criticized those monks,

“kathañhi nāma bhikkhū evarūpāya bāhullāya cetessantī”ti.
“How can these monks choose to live with such abundance?”

Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ …pe…
After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks:

“saccaṁ kira, bhikkhave, bhikkhū evarūpāya bāhullāya cetentī”ti?
“Is it true, monks, that there are monks who live like this?”

“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”

Vigarahi buddho bhagavā …pe…
The Buddha rebuked them …

kathañhi nāma te, bhikkhave, moghapurisā evarūpāya bāhullāya cetessanti.
“How can those foolish men live like this?

Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …” …

evañca pana, bhikkhave, imaṁ sikkhāpadaṁ uddiseyyātha—
“And, monks, this training rule should be recited like this:

“Yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjāni, seyyathidaṁ— sappi navanītaṁ telaṁ madhu phāṇitaṁ, tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni.
‘After being received, the tonics allowable for sick monks—that is, ghee, butter, oil, honey, and syrup—should be used from storage for at most seven days.

Taṁ atikkāmayato nissaggiyaṁ pācittiyan”ti.
If one uses them longer than that, one commits an offense entailing relinquishment and confession.’”

Yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjānīti
The tonics allowable for sick monks:

sappi nāma
Ghee:

gosappi vā ajikāsappi vā mahiṁsasappi vā yesaṁ maṁsaṁ kappati tesaṁ sappi.
ghee from cows, ghee from goats, ghee from buffaloes, or ghee from whatever animal whose meat is allowable.

Navanītaṁ nāma
Butter:

tesaṁyeva navanītaṁ.
butter from the same animals.

Telaṁ nāma
Oil:

tilatelaṁ sāsapatelaṁ madhukatelaṁ eraṇḍatelaṁ vasātelaṁ.
sesame oil, mustard-seed oil, honey-tree oil, castor oil, oil from fat.

Madhu nāma
Honey:

makkhikāmadhu.
honey from bees.

Phāṇitaṁ nāma
Syrup:

ucchumhā nibbattaṁ.
from sugarcane.

Tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbānīti
After being received, they should be used from storage for at most seven days:

sattāhaparamatā paribhuñjitabbāni.
they are to be used for seven days at a maximum.

Taṁ atikkāmayato nissaggiyaṁ hotīti
If one uses them longer than that, one commits an offense entailing relinquishment:

aṭṭhame aruṇuggamane nissaggiyaṁ hoti.
it becomes subject to relinquishment at dawn on the eighth day.

Nissajjitabbaṁ saṅghassa vā gaṇassa vā puggalassa vā.
The tonics should be relinquished to a sangha, a group, or an individual.

Evañca pana, bhikkhave, nissajjitabbaṁ.
“And, monks, they should be relinquished like this:

…pe…
(To be expanded as in <a href='https://suttacentral.net/pli-tv-bu-vb-np1/en/brahmali#3.2.5'>Bu Np 1:3.2.5</a>–3.2.29, with appropriate substitutions.)

idaṁ me, bhante, bhesajjaṁ sattāhātikkantaṁ nissaggiyaṁ,
‘Venerables, these tonics, which I have kept over seven days, are to be relinquished.

imāhaṁ saṅghassa nissajjāmīti …pe…
I relinquish them to the Sangha.’ …

dadeyyāti …pe…
the Sangha should give …

dadeyyunti …pe…
you should give …

āyasmato dammīti.
‘I give these tonics back to you.’”

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

Sattāhātikkante vematiko, nissaggiyaṁ pācittiyaṁ.
If it is more than seven days, but he is unsure of it, he commits an offense entailing relinquishment and confession.

Sattāhātikkante anatikkantasaññī, nissaggiyaṁ pācittiyaṁ.
If it is more than seven days, but he perceives it as less, he commits an offense entailing relinquishment and confession.

Anadhiṭṭhite adhiṭṭhitasaññī, nissaggiyaṁ pācittiyaṁ.
If they have not been determined, but he perceives that they have, he commits an offense entailing relinquishment and confession.

Avissajjite vissajjitasaññī, nissaggiyaṁ pācittiyaṁ.
If they have not been given away, but he perceives that they have, he commits an offense entailing relinquishment and confession.

Anaṭṭhe naṭṭhasaññī, nissaggiyaṁ pācittiyaṁ.
If they have not been lost, but he perceives that they have, he commits an offense entailing relinquishment and confession.

Avinaṭṭhe vinaṭṭhasaññī, nissaggiyaṁ pācittiyaṁ.
If they have not been destroyed, but he perceives that they have, he commits an offense entailing relinquishment and confession.

Adaḍḍhe daḍḍhasaññī, nissaggiyaṁ pācittiyaṁ.
If they have not been burned, but he perceives that they have, he commits an offense entailing relinquishment and confession.

Avilutte viluttasaññī, nissaggiyaṁ pācittiyaṁ.
If they have not been stolen, but he perceives that they have, he commits an offense entailing relinquishment and confession.

Nissaṭṭhaṁ paṭilabhitvā na kāyikena paribhogena paribhuñjitabbaṁ, na ajjhoharitabbaṁ,
After the relinquished tonics have been returned, they are not to be used on the body, nor are they to be eaten.

padīpe vā kāḷavaṇṇe vā upanetabbaṁ,
They may be used in lamps or as a black coloring agent.

aññena bhikkhunā kāyikena paribhogena paribhuñjitabbaṁ, na ajjhoharitabbaṁ.
Other monks may use them on the body, but they may not eat them.

Sattāhānatikkante atikkantasaññī, āpatti dukkaṭassa.
If it is less than seven days, but he perceives it as more, he commits an offense of wrong conduct.

Sattāhānatikkante vematiko, āpatti dukkaṭassa.
If it is less than seven days, but he is unsure of it, he commits an offense of wrong conduct.

Sattāhānatikkante anatikkantasaññī, anāpatti.
If it is less than seven days and he perceives it as less, there is no offense.

Anāpatti—
There is no offense:

antosattāhaṁ adhiṭṭheti, vissajjeti, nassati, vinassati, ḍayhati, acchinditvā gaṇhanti, vissāsaṁ gaṇhanti,
if within seven days they have been determined, given away, lost, destroyed, burned, stolen, or taken on trust;

anupasampannassa cattena vantena muttena anapekkho datvā paṭilabhitvā paribhuñjati,
if, without any desire for them, he gives them up to a person who is not fully ordained, and he then obtains them again and then uses them;

ummattakassa,
if he is insane;

ādikammikassāti.
if he is the first offender.

Bhesajjasikkhāpadaṁ niṭṭhitaṁ tatiyaṁ.
The training rule on tonics, the third, is finished.