Theravāda Vinayapiṭaka
Translators: brahmali
Theravāda Collection on Monastic Law
Mahāvagga
The Great Division
6. Bhesajjakkhandhaka
The chapter on medicines
1. Pañcabhesajjakathā
Discussion of the five 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 bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati.
At that time the monks were afflicted with autumn illness, and they could not keep down either congee or other food.
Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā.
As a result, they became thin, haggard, and pale, with veins protruding all over their body.
Addasā kho bhagavā te bhikkhū kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, disvāna āyasmantaṁ ānandaṁ āmantesi—
The Buddha noticed this and asked Venerable Ānanda
“kiṁ nu kho, ānanda, etarahi bhikkhū kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā”ti?
why they were looking so sickly.
“Etarahi, bhante, bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati.
Ānanda told him.
Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā”ti.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Then, while reflecting in private, the Buddha thought,
“etarahi kho bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati.
Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā.
Kiṁ nu kho ahaṁ bhikkhūnaṁ bhesajjaṁ anujāneyyaṁ, yaṁ bhesajjañceva assa bhesajjasammatañca lokassa, āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā”ti?
“What tonics might I allow the monks that are generally regarded as tonics, would serve as nourishment, but aren’t considered substantial food?”
Atha kho bhagavato etadahosi—
It then occurred to him,
“imāni kho pañca bhesajjāni, seyyathidaṁ—
“There are these five tonics—
sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ;
ghee, butter, oil, honey, and syrup—
bhesajjāni ceva bhesajjasammatāni ca lokassa, āhāratthañca pharanti, na ca oḷāriko āhāro paññāyati.
that are generally regarded as tonics, serve as nourishment, but aren’t considered substantial food.
Yannūnāhaṁ bhikkhūnaṁ imāni pañca bhesajjāni anujāneyyaṁ, kāle paṭiggahetvā kāle paribhuñjitun”ti.
Why don’t I allow them these five tonics, to be received and consumed before midday?”
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
In the evening, when the Buddha had come out from seclusion, he gave a teaching and then told the monks what he had thought, adding:
“idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
‘etarahi kho bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati.
Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā.
Kiṁ nu kho ahaṁ bhikkhūnaṁ bhesajjaṁ anujāneyyaṁ, yaṁ bhesajjañceva assa bhesajjasammatañca lokassa, āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā’ti.
Tassa mayhaṁ, bhikkhave, etadahosi—
‘imāni kho pañca bhesajjāni, seyyathidaṁ—
sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ;
bhesajjāni ceva bhesajjasammatāni ca lokassa, āhāratthañca pharanti, na ca oḷāriko āhāro paññāyati.
Yannūnāhaṁ bhikkhūnaṁ imāni pañca bhesajjāni anujāneyyaṁ, kāle paṭiggahetvā kāle paribhuñjitun’ti.
Anujānāmi, bhikkhave, tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjitun”ti.
“I allow these five tonics, to be received and consumed before midday.”
Tena kho pana samayena bhikkhū tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti.
The monks then received and consumed the five tonics before midday.
Tesaṁ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti, pageva senesitāni.
But even ordinary food did not agree with them, let alone greasy food.
Te tena ceva sāradikena ābādhena phuṭṭhā, iminā ca bhattācchādakena, tadubhayena bhiyyoso mattāya kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā.
As result of both the autumn illness and the food not agreeing with them, they became even more thin, haggard, and pale.
Addasā kho bhagavā te bhikkhū bhiyyoso mattāya kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, disvāna āyasmantaṁ ānandaṁ āmantesi—
Once again the Buddha noticed this and asked Venerable Ānanda
“kiṁ nu kho, ānanda, etarahi bhikkhū bhiyyoso mattāya kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā”ti?
why they were looking even worse.
“Etarahi, bhante, bhikkhū tāni ca pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti.
Ānanda told him.
Tesaṁ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti, pageva senesitāni.
Te tena ceva sāradikena ābādhena phuṭṭhā, iminā ca bhattācchādakena, tadubhayena bhiyyoso mattāya kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā”ti.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
The Buddha then gave a teaching, and addressed the monks:
“anujānāmi, bhikkhave, tāni pañca bhesajjāni paṭiggahetvā kālepi vikālepi paribhuñjitun”ti.
“I allow the five tonics to be received and consumed both before and after midday.”
Tena kho pana samayena gilānānaṁ bhikkhūnaṁ vasehi bhesajjehi attho hoti.
At that time the sick monks needed fat as a tonic.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Anujānāmi, bhikkhave, vasāni bhesajjāni—
“I allow these fats as tonics:
acchavasaṁ, macchavasaṁ, susukāvasaṁ, sūkaravasaṁ, gadrabhavasaṁ—
bear fat, fish fat, alligator fat, pig fat, and donkey fat.
kāle paṭiggahitaṁ kāle nippakkaṁ kāle saṁsaṭṭhaṁ telaparibhogena paribhuñjituṁ.
They should be received, melted, and mixed with oil before midday, and then used.
Vikāle ce, bhikkhave, paṭiggahitaṁ vikāle nippakkaṁ vikāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, āpatti tiṇṇaṁ dukkaṭānaṁ.
If you receive, melt, and mix them with oil after midday, and then use them, you commit three offenses of wrong conduct.
Kāle ce, bhikkhave, paṭiggahitaṁ vikāle nippakkaṁ vikāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ.
If you receive them before midday, but melt and mix them with oil after midday, and then use them, you commit two offenses of wrong conduct.
Kāle ce, bhikkhave, paṭiggahitaṁ kāle nippakkaṁ vikāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa.
If you receive and melt them before midday, but mix them with oil after midday, and then use them, you commit one offense of wrong conduct.
Kāle ce, bhikkhave, paṭiggahitaṁ kāle nippakkaṁ kāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, anāpattī”ti.
If you receive, melt, and mix them with oil before midday, and then use them, there is no offense.”
2. Mūlādibhesajjakathā
2. Discussion of root medicines, etc.
Tena kho pana samayena gilānānaṁ bhikkhūnaṁ mūlehi bhesajjehi attho hoti.
At that time the sick monks needed medicinal roots.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, mūlāni bhesajjāni—
“I allow these medicinal roots:
haliddiṁ, siṅgiveraṁ, vacaṁ, vacattaṁ, ativisaṁ, kaṭukarohiṇiṁ, usīraṁ, bhaddamuttakaṁ, yāni vā panaññānipi atthi mūlāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni—
turmeric, ginger, sweet flag, white sweet flag, atis root, black hellebore, Vetiver root, nut grass, and whatever other medicinal roots there are that don’t serve as fresh or cooked food.
paṭiggahetvā yāvajīvaṁ pariharituṁ;
After receiving them, you may keep them for life
sati paccaye paribhuñjituṁ.
and use them when there’s a reason.
Asati paccaye paribhuñjantassa āpatti dukkaṭassā”ti.
If you use them when there’s no reason, you commit an offense of wrong conduct.”
Tena kho pana samayena gilānānaṁ bhikkhūnaṁ mūlehi bhesajjehi piṭṭhehi attho hoti.
Soon afterwards the sick monks needed medicinal root flour.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, nisadaṁ nisadapotakan”ti.
“I allow a grinding stone.”
Tena kho pana samayena gilānānaṁ bhikkhūnaṁ kasāvehi bhesajjehi attho hoti.
The sick monks needed bitter medicines.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, kasāvāni bhesajjāni—
“I allow bitter medicines from these plants:
nimbakasāvaṁ, kuṭajakasāvaṁ, paṭolakasāvaṁ, phaggavakasāvaṁ, nattamālakasāvaṁ, yāni vā panaññānipi atthi kasāvāni bhesajjāni neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni—
neem tree, arctic snow, pointed gourd, white fig, Indian beech, and whatever other bitter medicines there are that don’t serve as fresh or cooked food.
paṭiggahetvā yāvajīvaṁ pariharituṁ;
After receiving them, you may keep them for life
sati paccaye paribhuñjituṁ.
and use them when there’s a reason.
Asati paccaye paribhuñjantassa āpatti dukkaṭassā”ti.
If you use them when there’s no reason, you commit an offense of wrong conduct.”
Tena kho pana samayena gilānānaṁ bhikkhūnaṁ paṇṇehi bhesajjehi attho hoti.
The sick monks needed medicinal leaves.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, paṇṇāni bhesajjāni—
“I allow medicinal leaves from these plants:
nimbapaṇṇaṁ, kuṭajapaṇṇaṁ, paṭolapaṇṇaṁ, sulasipaṇṇaṁ, kappāsapaṇṇaṁ, yāni vā panaññānipi atthi paṇṇāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti …
neem tree, arctic snow, pointed gourd, holy basil, cotton-plant, and whatever other leaf medicines there are that don’t serve as fresh or cooked food.
pe….
After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”
Tena kho pana samayena gilānānaṁ bhikkhūnaṁ phalehi bhesajjehi attho hoti.
The sick monks needed medicinal fruits.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, phalāni bhesajjāni—
“I allow medicinal fruits from these plants:
bilaṅgaṁ, pippaliṁ, maricaṁ, harītakaṁ, vibhītakaṁ, āmalakaṁ, goṭṭhaphalaṁ, yāni vā panaññānipi atthi phalāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti …
false pepper, long pepper, black pepper, chebulic myrobalan, belleric myrobalan, emblic myrobalan, crepe ginger, and whatever other medicinal fruits there are that don’t serve as fresh or cooked food.
pe….
After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”
Tena kho pana samayena gilānānaṁ bhikkhūnaṁ jatūhi bhesajjehi attho hoti.
The sick monks needed medicinal gum.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, jatūni bhesajjāni—
“I allow the following medicinal gums:
hiṅguṁ, hiṅgujatuṁ, hiṅgusipāṭikaṁ, takaṁ, takapattiṁ, takapaṇṇiṁ, sajjulasaṁ, yāni vā panaññānipi atthi jatūni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti …
gum exuded from the asafoetida shrub, gum from the twigs and leaves of the asafoetida shrub, gum from the leaves of the asafoetida shrub, <i lang='pi' translate='no'>taka</i> gum, <i lang='pi' translate='no'>taka</i>-leaf gum, gum from heated <i lang='pi' translate='no'>taka</i> foliage, resin, and whatever other medicinal gums there are that don’t serve as fresh or cooked food.
pe….
After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”
Tena kho pana samayena gilānānaṁ bhikkhūnaṁ loṇehi bhesajjehi attho hoti.
The sick monks needed medicinal salts.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, loṇāni bhesajjāni—
“I allow the following medicinal salts:
sāmuddaṁ, kāḷaloṇaṁ, sindhavaṁ, ubbhidaṁ, bilaṁ, yāni vā panaññānipi atthi loṇāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni—
sea salt, black salt, hill salt, soil salt, red salt, and whatever other medicinal salts there are that don’t serve as fresh or cooked food.
paṭiggahetvā yāvajīvaṁ pariharituṁ;
After receiving them, you may keep them for life
sati paccaye paribhuñjituṁ.
and use them when there’s a reason.
Asati paccaye paribhuñjantassa āpatti dukkaṭassā”ti.
If you use them when there’s no reason, you commit an offense of wrong conduct.”
Tena kho pana samayena āyasmato ānandassa upajjhāyassa āyasmato belaṭṭhasīsassa thullakacchābādho hoti.
At this time Venerable Ānanda’s preceptor, Venerable Belaṭṭhasīsa, had carbuncles,
Tassa lasikāya cīvarāni kāye lagganti, tāni bhikkhū udakena temetvā temetvā apakaḍḍhanti.
the pus making his robes adhere to his body. The monks kept on wetting his robes to remove the pus.
Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū tāni cīvarāni udakena temetvā temetvā apakaḍḍhante, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca—
As the Buddha was walking about the dwellings, he noticed this. He went up to them and said,
“kiṁ imassa, bhikkhave, bhikkhuno ābādho”ti?
“What sickness does this monk have?”
“Imassa, bhante, āyasmato thullakacchābādho, lasikāya cīvarāni kāye lagganti, tāni mayaṁ udakena temetvā temetvā apakaḍḍhāmā”ti.
“He has carbuncles, Sir. That’s why we’re doing this.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, yassa kaṇḍu vā, piḷakā vā, assāvo vā, thullakacchu vā ābādho, kāyo vā duggandho, cuṇṇāni bhesajjāni;
“For anyone who has an itch, a boil, a running sore, a carbuncle, or whose body smells, I allow medicinal powders.
agilānassa chakaṇaṁ mattikaṁ rajananippakkaṁ.
If you’re not sick, I allow detergent, soap, and cleaning agents.
Anujānāmi, bhikkhave, udukkhalaṁ musalan”ti.
And I allow a mortar and pestle.”
Tena kho pana samayena gilānānaṁ bhikkhūnaṁ cuṇṇehi bhesajjehi cālitehi attho hoti.
Soon afterwards the sick monks needed strained medicinal powders.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, cuṇṇacālinin”ti.
“I allow a powder sieve.”
Saṇhehi attho hoti.
They needed finely sifted powder.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, dussacālinin”ti.
“I allow a cloth sieve.”
Tena kho pana samayena aññatarassa bhikkhuno amanussikābādho hoti.
On one occasion a monk was possessed by a spirit.
Taṁ ācariyupajjhāyā upaṭṭhahantā nāsakkhiṁsu arogaṁ kātuṁ.
His teacher and preceptor who were nursing him were not able to cure him.
So sūkarasūnaṁ gantvā āmakamaṁsaṁ khādi, āmakalohitaṁ pivi.
He then went to a pigs’ slaughterhouse to eat raw meat and drank blood.
Tassa so amanussikābādho paṭippassambhi.
As a result, he became well.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Anujānāmi, bhikkhave, amanussikābādhe āmakamaṁsaṁ āmakalohitan”ti.
“For one who is possessed, I allow raw meat and raw blood.”
Tena kho pana samayena aññatarassa bhikkhuno cakkhurogābādho hoti.
At that time a monk was afflicted with an eye-disease.
Taṁ bhikkhū pariggahetvā uccārampi passāvampi nikkhāmenti.
The monks had to hold him while he urinated and defecated.
Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū taṁ bhikkhuṁ pariggahetvā uccārampi passāvampi nikkhāmente, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca—
Just then, as the Buddha was walking about the dwellings, he noticed this. He then went up to them and said,
“kiṁ imassa, bhikkhave, bhikkhuno ābādho”ti?
“What sickness does this monk have?”
“Imassa, bhante, āyasmato cakkhurogābādho.
“He has an eye-disease, Sir.
Imaṁ mayaṁ pariggahetvā uccārampi passāvampi nikkhāmemā”ti.
That’s why we do this for him.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, añjanaṁ—
“I allow these ointments:
kāḷañjanaṁ, rasañjanaṁ, sotañjanaṁ, gerukaṁ, kapallan”ti.
black ointment, mixed ointment, river ointment, red ocher, and soot.”
Añjanūpapisanehi attho hoti.
They needed scented ointments.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, candanaṁ, tagaraṁ, kāḷānusāriyaṁ, tālīsaṁ, bhaddamuttakan”ti.
“I allow sandal, crape jasmine, Indian valerian, coffee plum, and nut grass.”
Tena kho pana samayena bhikkhū piṭṭhāni añjanāni carukesupi sarāvakesupi nikkhipanti;
At that time the monks put their ointments in pots and scoops.
tiṇacuṇṇehipi paṁsukehipi okiriyanti.
The ointment was contaminated with grass, dust, and dirt.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, añjanin”ti.
“I allow an ointment box.”
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjaniyo dhārenti—
Soon afterwards the monks from the group of six used luxurious ointment boxes
sovaṇṇamayaṁ, rūpiyamayaṁ.
made with gold or silver.
Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Na, bhikkhave, uccāvacā añjanī dhāretabbā.
“You shouldn’t use luxurious ointment boxes.
Yo dhāreyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, aṭṭhimayaṁ, dantamayaṁ, visāṇamayaṁ, naḷamayaṁ, veḷumayaṁ, kaṭṭhamayaṁ, jatumayaṁ, phalamayaṁ, lohamayaṁ, saṅkhanābhimayan”ti.
I allow ointment boxes made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.”
Tena kho pana samayena añjaniyo apārutā honti, tiṇacuṇṇehipi paṁsukehipi okiriyanti.
At that time the ointment boxes were not covered. The ointment was contaminated with grass, dust, and dirt.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, apidhānanti.
“I allow a lid.”
Apidhānaṁ nipatati.
The lids fell off.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, suttakena bandhitvā añjaniyā bandhitun”ti.
“I allow you to tie it onto the ointment box with a string.”
Añjanī phalati.
The ointment boxes split.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, suttakena sibbetun”ti.
“I allow you to sew it together with thread.”
Tena kho pana samayena bhikkhū aṅguliyā añjanti, akkhīni dukkhāni honti.
At that time the monks put the ointment on with their fingers. As a result their eyes hurt.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, añjanisalākan”ti.
“I allow an ointment stick.”
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjanisalākāyo dhārenti—
Soon afterwards the monks from the group of six used luxurious ointment sticks
sovaṇṇamayaṁ rūpiyamayaṁ.
made with gold or silver.
Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Na, bhikkhave, uccāvacā añjanisalākā dhāretabbā.
“You shouldn’t use luxurious ointment sticks.
Yo dhāreyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… saṅkhanābhimayan”ti.
I allow ointment sticks made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.”
Tena kho pana samayena añjanisalākā bhūmiyaṁ patitā pharusā hoti.
The monks dropped the ointment sticks on the ground. The sticks became rough.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, salākaṭhāniyan”ti.
“I allow a case for the ointment stick.”
Tena kho pana samayena bhikkhū añjanimpi añjanisalākampi hatthena pariharanti.
The monks carried the ointment boxes and sticks in their hands.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, añjanitthavikan”ti.
“I allow a bag for the ointment box.”
Aṁsabaddhako na hoti.
They did not have a shoulder strap.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti.
“I allow a shoulder strap and a string for tying it.”
Tena kho pana samayena āyasmato pilindavacchassa sīsābhitāpo hoti.
At one time Venerable Pilindavaccha had a headache.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, muddhani telakan”ti.
“I allow oil for the head.”
Nakkhamaniyo hoti.
He did not get better.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, natthukamman”ti.
“I allow treatment through the nose.”
Natthu galati.
The oil dripped from the nose.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, natthukaraṇin”ti.
“I allow a nose dropper.”
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā natthukaraṇiyo dhārenti—
Soon afterwards the monks from the group of six used luxurious nose droppers
sovaṇṇamayaṁ rūpiyamayaṁ.
made with gold or silver.
Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Na, bhikkhave, uccāvacā natthukaraṇī dhāretabbā.
“You shouldn’t use luxurious nose droppers.
Yo dhāreyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe…
I allow nose droppers made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal,
saṅkhanābhimayan”ti.
and shell.”
Natthuṁ visamaṁ āsiñcanti.
The nose dropper dripped unevenly.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, yamakanatthukaraṇin”ti.
“I allow a double nose dropper.”
Nakkhamaniyo hoti.
He did not get better.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, dhūmaṁ pātun”ti.
“I allow you to inhale smoke.”
Taññeva vaṭṭiṁ ālimpetvā pivanti, kaṇṭho dahati.
They just lit the wick and inhaled the smoke. They burned their throat.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, dhūmanettan”ti.
“I allow a tube.”
Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni dhūmanettāni dhārenti—
Soon the monks from the group of six used luxurious tubes
sovaṇṇamayaṁ rūpiyamayaṁ.
made with gold or silver.
Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Na, bhikkhave, uccāvacāni dhūmanettāni dhāretabbāni.
“You shouldn’t use luxurious tubes.
Yo dhāreyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, aṭṭhimayaṁ …pe… saṅkhanābhimayan”ti.
I allow tubes made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.”
Tena kho pana samayena dhūmanettāni apārutāni honti, pāṇakā pavisanti.
At that time the tubes were not covered. Insects crawled inside of them.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, apidhānan”ti.
“I allow a lid.”
Tena kho pana samayena bhikkhū dhūmanettāni hatthena pariharanti.
At that time the monks carried the tubes in their hands.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, dhūmanettathavikan”ti.
“I allow a bag for the tubes.”
Ekato ghaṁsiyanti.
The tubes scratched each other.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, yamakathavikan”ti.
“I allow a bag with two compartments.”
Aṁsabaddhako na hoti.
They did not have a shoulder strap.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan”ti.
“I allow a shoulder strap and a string for fastening it.”
Tena kho pana samayena āyasmato pilindavacchassa vātābādho hoti.
At one time Venerable Pilindavaccha had a certain disease.
Vejjā evamāhaṁsu—
The doctors said
“telaṁ pacitabban”ti.
he needed a heated concoction of oil.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, telapākan”ti.
“I allow a heated concoction of oil.”
Tasmiṁ kho pana telapāke majjaṁ pakkhipitabbaṁ hoti.
They wanted to add alcohol to that concoction.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, telapāke majjaṁ pakkhipitun”ti.
“I allow alcohol in a heated concoction of oil.”
Tena kho pana samayena chabbaggiyā bhikkhū atipakkhittamajjāni telāni pacanti, tāni pivitvā majjanti.
Soon afterwards the monks from the group of six heated oil with too much alcohol. They drank it and became drunk.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, atipakkhittamajjaṁ telaṁ pātabbaṁ.
“You shouldn’t drink heated oil with too much alcohol.
Yo piveyya, yathādhammo kāretabbo.
If you do, you should be dealt with according to the rule.
Anujānāmi, bhikkhave, yasmiṁ telapāke majjassa na vaṇṇo na gandho na raso paññāyati, evarūpaṁ majjapakkhittaṁ telaṁ pātun”ti.
I allow you to drink heated oil if there is no discernible color, smell, or taste of alcohol.”
Tena kho pana samayena bhikkhūnaṁ bahuṁ atipakkhittamajjaṁ telaṁ pakkaṁ hoti.
The monks had heated much oil with too much alcohol.
Atha kho bhikkhūnaṁ etadahosi—“kathaṁ nu kho atipakkhittamajje tele paṭipajjitabban”ti?
They did not know what to do with it.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, abbhañjanaṁ adhiṭṭhātun”ti.
“I allow you to determine it for external use.”
Tena kho pana samayena āyasmato pilindavacchassa bahutaraṁ telaṁ pakkaṁ hoti, telabhājanaṁ na vijjati.
Pilindavaccha had more heated oil, but there was no vessel for storing it.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, tīṇi tumbāni—
“I allow three kinds of vessels:
lohatumbaṁ, kaṭṭhatumbaṁ, phalatumban”ti.
made of metal, made of wood, made of fruit.”
Tena kho pana samayena āyasmato pilindavacchassa aṅgavāto hoti.
At that time Pilindavaccha had arthritis of the hands and feet.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, sedakamman”ti.
“I allow treatment through sweating.”
Nakkhamaniyo hoti.
He did not get better.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, sambhārasedan”ti.
“I allow sweating with herbs.”
Nakkhamaniyo hoti.
He still did not get better.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, mahāsedan”ti.
“I allow heavy sweating.”
Nakkhamaniyo hoti.
He still did not get better.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, bhaṅgodakan”ti.
“I allow hemp water.”
Nakkhamaniyo hoti.
He still did not get better.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, udakakoṭṭhakan”ti.
“I allow a bathtub.”
Tena kho pana samayena āyasmato pilindavacchassa pabbavāto hoti.
Pilindavaccha had arthritis.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, lohitaṁ mocetun”ti.
“I allow bloodletting.”
Nakkhamaniyo hoti.
He did not get better.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, lohitaṁ mocetvā visāṇena gāhetun”ti.
“I allow bloodletting and receiving it in a horn.”
Tena kho pana samayena āyasmato pilindavacchassa pādā phalitā honti.
Pilindavaccha had cracked feet.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pādabbhañjanan”ti.
“I allow salve for the feet.”
Nakkhamaniyo hoti.
He did not get better.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pajjaṁ abhisaṅkharitun”ti.
“I allow you to make foot salve.”
Tena kho pana samayena aññatarassa bhikkhuno gaṇḍābādho hoti.
At that time a monk was afflicted with abscesses.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, satthakamman”ti.
“I allow surgery.”
Kasāvodakena attho hoti.
They needed bitter water.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, kasāvodakan”ti.
“I allow bitter water.”
Tilakakkena attho hoti.
They needed sesame paste.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, tilakakkan”ti.
“I allow sesame paste.”
Kabaḷikāya attho hoti.
They needed flour paste.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, kabaḷikan”ti.
“I allow flour paste.”
Vaṇabandhanacoḷena attho hoti.
They needed a dressing.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, vaṇabandhanacoḷan”ti.
“I allow a dressing.”
Vaṇo kaṇḍuvati.
The sore was itching.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, sāsapakuṭṭena phositun”ti.
“I allow you to sprinkle it with mustard-seed powder.”
Vaṇo kilijjittha.
The sore festered.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, dhūmaṁ kātun”ti.
“I allow you to fumigate it.”
Vaḍḍhamaṁsaṁ vuṭṭhāti.
Flesh was sticking out.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, loṇasakkharikāya chinditun”ti.
“I allow you to cut it with a razor.”
Vaṇo na ruhati.
The sore did not heal.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, vaṇatelan”ti.
“I allow oil for the sore.”
Telaṁ galati.
The oil dripped off.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, vikāsikaṁ sabbaṁ vaṇapaṭikamman”ti.
“I allow a bandage and all treatments for sores.”
Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho hoti.
On one occasion a certain monk was bitten by a snake.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, cattāri mahāvikaṭāni dātuṁ—
“I allow you to give him the four filthy edibles:
gūthaṁ, muttaṁ, chārikaṁ, mattikan”ti.
feces, urine, ash, and clay.”
Atha kho bhikkhūnaṁ etadahosi—
The monks thought,
“appaṭiggahitāni nu kho udāhu paṭiggahetabbānī”ti.
“Do they need to be received or not?”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, sati kappiyakārake paṭiggahāpetuṁ, asati kappiyakārake sāmaṁ gahetvā paribhuñjitun”ti.
“They should be received if there is an attendant. If there isn’t, I allow you to take them yourself and then eat them.”
Tena kho pana samayena aññatarena bhikkhunā visaṁ pītaṁ hoti.
On one occasion a monk had drunk poison.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gūthaṁ pāyetun”ti.
“I allow you to give him feces to drink.”
Atha kho bhikkhūnaṁ etadahosi—
The monks thought,
“appaṭiggahitaṁ nu kho udāhu paṭiggahetabbo”ti?
“Does it need to be received or not?”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, yaṁ karonto paṭiggaṇhāti, sveva paṭiggaho kato, na puna paṭiggahetabbo”ti.
“I allow the one who is excreting it to receive it. When he’s received it, it doesn’t need to be received again.”
Tena kho pana samayena aññatarassa bhikkhuno gharadinnakābādho hoti.
On one occasion a monk was sick from a drug.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, sītāloḷiṁ pāyetun”ti.
“I allow him to drink mud from a plow.”
Tena kho pana samayena aññataro bhikkhu duṭṭhagahaṇiko hoti.
On one occasion a certain monk had indigestion.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, āmisakhāraṁ pāyetun”ti.
“I allow him to drink lye.”
Tena kho pana samayena aññatarassa bhikkhuno paṇḍurogābādho hoti.
On one occasion a certain monk suffered from jaundice.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, muttaharītakaṁ pāyetun”ti.
“I allow him to drink chebulic myrobalan soaked in cattle urine.”
Tena kho pana samayena aññatarassa bhikkhuno chavidosābādho hoti.
On one occasion a certain monk suffered from a skin disease.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gandhālepaṁ kātun”ti.
“I allow you to make a scented ointment.”
Tena kho pana samayena aññataro bhikkhu abhisannakāyo hoti.
On one occasion a monk’s body was full of impurities.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, virecanaṁ pātun”ti.
“I allow him to drink a purgative.”
Acchakañjiyā attho hoti.
He needed clear congee.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, acchakañjin”ti.
“I allow clear congee.”
Akaṭayūsena attho hoti.
He needed mung-bean broth.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, akaṭayūsan”ti.
“I allow mung-bean broth.”
Kaṭākaṭena attho hoti.
He needed oily mung-bean broth.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, kaṭākaṭan”ti.
“I allow oily mung-bean broth.”
Paṭicchādanīyena attho hoti.
He needed meat broth.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, paṭicchādanīyan”ti.
“I allow meat broth.”
3. Pilindavacchavatthu
3. The account of Pilindavaccha
Tena kho pana samayena āyasmā pilindavaccho rājagahe pabbhāraṁ sodhāpeti leṇaṁ kattukāmo.
At one time Venerable Pilindavaccha was having a hillside cleared near Rājagaha, intending to build a shelter.
Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami, upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi.
Just then King Seniya Bimbisāra of Magadha went to Pilindavaccha, bowed, sat down,
Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca—
and said,
“kiṁ, bhante, thero kārāpetī”ti?
“Venerable, what are you having made?”
“Pabbhāraṁ, mahārāja, sodhāpemi, leṇaṁ kattukāmo”ti.
“I’m clearing the hillside, 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.”
Atha kho āyasmā pilindavaccho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi, samādapesi, samuttejesi, sampahaṁsesi.
Pilindavaccha 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.
Once again King Bimbisāra went to Pilindavaccha, bowed, sat down,
Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca—
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 paṭissutvā, vissaritvā, cirena satiṁ paṭilabhitvā, aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi—
Yet after making this promise, he forgot, and only remembered after a long time. He then addressed the official in charge of practical affairs:
“yo mayā, bhaṇe, ayyassa ārāmiko paṭissuto, dinno so ārāmiko”ti?
“Listen, has the monastery worker I promised been provided?”
“Na kho, deva, ayyassa ārāmiko dinno”ti.
“No, sir, he hasn’t.”
“Kīva ciraṁ 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—
The official counted the days and said,
“pañca, deva, rattisatānī”ti.
“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 paṭissutvā āyasmato pilindavacchassa pañca ārāmikasatāni pādāsi, pāṭiyekko gāmo nivisi.
The official provided Pilindavaccha with those monastery workers, and a separate village was established.
“Ārāmikagāmako”tipi naṁ āhaṁsu, “pilindagāmako”tipi 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 pattacīvaramādāya pilindagāmaṁ 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.
At that time they were holding a celebration in that village,
Dārakā alaṅkatā mālākitā kīḷanti.
and the children were dressed up in 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 alms round, 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—
Just then the daughter of the house had seen the other children dressed up in ornaments and garlands. She cried, saying,
“mālaṁ me detha, alaṅkāraṁ me dethā”ti.
“I want a garland! I want ornaments!”
Atha kho āyasmā pilindavaccho taṁ ārāmikiniṁ etadavoca—
Pilindavaccha asked her mother
“kissāyaṁ dārikā rodatī”ti?
why the girl was crying.
“Ayaṁ, bhante, dārikā aññe dārake alaṅkate mālākite passitvā rodati—
She told him,
‘mālaṁ me detha, alaṅkāraṁ me dethā’ti.
Kuto amhākaṁ duggatānaṁ mālā, kuto alaṅkāro”ti?
adding, “Poor people like us can’t afford garlands and ornaments.”
Atha kho āyasmā pilindavaccho aññataraṁ tiṇaṇḍupakaṁ gahetvā taṁ ārāmikiniṁ etadavoca—
Pilindavaccha then took a pad of grass and said to the mother,
“handimaṁ tiṇaṇḍupakaṁ tassā dārikāya sīse paṭimuñcā”ti.
“Here, place this on the girl’s head.”
Atha kho sā ārāmikinī taṁ tiṇaṇḍupakaṁ gahetvā tassā dārikāya sīse paṭimuñci.
She did,
Sā ahosi suvaṇṇamālā abhirūpā, dassanīyā, pāsādikā;
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—
People told King Bimbisāra,
“amukassa, deva, ārāmikassa ghare suvaṇṇamālā abhirūpā, dassanīyā, pāsādikā;
“Sir, in the house of a such-and-such a monastery worker there’s a beautiful golden garland.
natthi tādisā devassapi 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 then had that family imprisoned.
Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya pilindagāmaṁ 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—
As he was walking on continuous alms round, he came to the house of that same monastery worker. He then asked the neighbors what had happened to that family.
“kahaṁ imaṁ ārāmikakulaṁ gatan”ti?
“Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpitan”ti.
“The king had jailed them, Venerable, because of that golden garland.”
Atha kho āyasmā pilindavaccho yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi.
Pilindavaccha went to King Bimbisāra’s house, where he 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—
Pilindavaccha said,
“kissa, mahārāja, ārāmikakulaṁ bandhāpitan”ti?
“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 taṁ ārāmikakulaṁ muñcāpesi.
“Understood, Sir! It’s your supernormal power.” And he released that family.
Manussā—
People said,
“ayyena kira pilindavacchena sarājikāya parisāya uttari manussadhammaṁ iddhipāṭihāriyaṁ dassitan”ti—
“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—
Delighted, and gaining confidence in Pilindavaccha, they brought him the five tonics:
sappiṁ, navanītaṁ, telaṁ, madhuṁ, phāṇitaṁ.
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;
After filling up basins and water pots and setting these aside,
parissāvanānipi, thavikāyopi, pūretvā vātapānesu laggeti.
they filled their water filters and bags and hung these in the windows.
Tāni olīnavilīnāni tiṭṭhanti.
But as the tonics dripped,
Undūrehipi vihārā okiṇṇavikiṇṇā honti.
the dwellings became infested with rats.
Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—
When people walking about the dwellings noticed this, they complained and criticized them,
“antokoṭṭhāgārikā ime samaṇā sakyaputtiyā, seyyathāpi rājā māgadho seniyo bimbisāro”ti.
“These Sakyan monastics are hoarding goods 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, 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 …pe…
“It’s true, Sir.” …
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—
After rebuking them, the Buddha gave a teaching and addressed the monks:
“yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjāni, seyyathidaṁ—sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ, tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni. Taṁ atikkāmayato yathādhammo kāretabbo”ti.
“After being received, the tonics allowable for sick monks—that is, ghee, butter, oil, honey, and syrup—should be used from storage for at most seven days. If you use them longer than that, you should be dealt with according to the rule.”
Bhesajjānuññātabhāṇavāro niṭṭhito paṭhamo.
The first section for recitation on allowable medicines is finished.
4. Guḷādianujānana
4. The allowance for sugar, etc.
Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi.
When the Buddha had stayed at Sāvatthī for as long as he liked, he set out wandering toward Rājagaha.
Addasā kho āyasmā kaṅkhārevato antarāmagge guḷakaraṇaṁ, okkamitvā guḷe piṭṭhampi chārikampi pakkhipante, disvāna—
While they were traveling, Venerable Revata the Doubter saw a sugar factory. As he approached, he noticed they were mixing the sugar with flour and ash. He thought,
“akappiyo guḷo sāmiso, na kappati guḷo vikāle paribhuñjitun”ti—
“Sugar mixed with food is unallowable, and so it’s unallowable to eat sugar at the wrong time,”
kukkuccāyanto sapariso guḷaṁ na paribhuñjati.
and being afraid of wrongdoing, he and his followers did not take sugar.
Yepissa sotabbaṁ maññanti, tepi guḷaṁ na paribhuñjanti.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Kimatthāya, bhikkhave, guḷe piṭṭhampi chārikampi pakkhipantī”ti?
“Why are they adding flour and ash to the sugar?”
“Thaddhatthāya, bhagavā”ti.
“To harden it, Sir.”
“Sace, bhikkhave, thaddhatthāya guḷe piṭṭhampi chārikampi pakkhipanti, so ca guḷotveva saṅkhaṁ gacchati.
“If they add flour or ash to sugar to harden it, it’s still considered sugar.
Anujānāmi, bhikkhave, yathāsukhaṁ guḷaṁ paribhuñjitun”ti.
I allow you to eat as much sugar as you like.”
Addasā kho āyasmā kaṅkhārevato antarāmagge vacce muggaṁ jātaṁ, passitvā—
While still traveling, Revata noticed mung beans sprouting from feces. He thought,
“akappiyā muggā;
“Mung beans are unallowable.
pakkāpi muggā jāyantī”ti—
They sprout even after being digested,”
kukkuccāyanto sapariso muggaṁ na paribhuñjati.
and being afraid of wrongdoing, he and his followers did not eat mung beans.
Yepissa sotabbaṁ maññanti, tepi muggaṁ na paribhuñjanti.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Sace, bhikkhave, pakkāpi muggā jāyanti, anujānāmi, bhikkhave, yathāsukhaṁ muggaṁ paribhuñjitun”ti.
“Although mung beans may sprout after being digested, I allow you to eat as much of it as you like.”
Tena kho pana samayena aññatarassa bhikkhuno udaravātābādho hoti.
On one occasion a certain monk who had a stomach ache
So loṇasovīrakaṁ apāyi.
drank a salty purgative
Tassa so udaravātābādho paṭippassambhi.
and was cured.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gilānassa loṇasovīrakaṁ;
“I allow salty purgatives when you’re sick.
agilānassa udakasambhinnaṁ pānaparibhogena paribhuñjitun”ti.
If you’re not sick, I allow you to drink it mixed with water.”
5. Antovuṭṭhādipaṭikkhepakathā
5. Discussion of the prohibition against storing indoors, etc.
Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Wandering on, the Buddha eventually arrived at Rājagaha where he stayed in the Bamboo Grove, the squirrel sanctuary.
Tena kho pana samayena bhagavato udaravātābādho hoti.
Soon afterwards the Buddha had a stomach ache.
Atha kho āyasmā ānando—“pubbepi bhagavato udaravātābādho tekaṭulayāguyā phāsu hotī”ti—
Venerable Ānanda thought, “Previously, when the Buddha had a stomach ache, he was comfortable after drinking the threefold pungent congee.”
sāmaṁ tilampi, taṇḍulampi, muggampi viññāpetvā, anto vāsetvā, anto sāmaṁ pacitvā bhagavato upanāmesi—
He then asked for sesame seeds, rice, and mung beans, stored them indoors, cooked them himself indoors, and brought them to the Buddha, saying,
“pivatu bhagavā tekaṭulayāgun”ti.
“Sir, please drink the threefold pungent congee.”
Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti;
When Buddhas know what is going on, sometimes they ask and sometimes not.
kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti;
They know the right time to ask and when not to ask.
atthasaṁhitaṁ tathāgatā pucchanti, no anatthasaṁhitaṁ.
Buddhas ask when it is beneficial, otherwise not,
Anatthasaṁhite setughāto tathāgatānaṁ.
for Buddhas are incapable of doing what is unbeneficial.
Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti— “dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmā”ti.
Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—“kutāyaṁ, ānanda, yāgū”ti?
So he said to Ānanda, “Ānanda, where does this congee come from?”
Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.
Ānanda told him.
Vigarahi buddho bhagavā—
The Buddha rebuked him,
“ananucchavikaṁ, ānanda, ananulomikaṁ, appatirūpaṁ, assāmaṇakaṁ, akappiyaṁ, akaraṇīyaṁ.
“It’s not suitable, Ānanda, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, ānanda, evarūpāya bāhullāya cetessasi.
How could you be so indulgent?
Yadapi, ānanda, anto vuṭṭhaṁ tadapi akappiyaṁ;
What’s been stored indoors in a monastery is unallowable;
yadapi anto pakkaṁ, tadapi akappiyaṁ;
what’s been cooked indoors in a monastery is unallowable;
yadapi sāmaṁ pakkaṁ, tadapi akappiyaṁ.
what’s been cooked by oneself is unallowable.
Netaṁ, ānanda, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …”
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—
After rebuking him, he gave a teaching and addressed the monks:
“na, bhikkhave, anto vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkaṁ paribhuñjitabbaṁ.
“You shouldn’t eat what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, or what you have cooked yourself.
Yo paribhuñjeyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.
Anto ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkaṁ tañce paribhuñjeyya, āpatti tiṇṇaṁ dukkaṭānaṁ.
If you eat what’s been stored indoors in a monastery, cooked indoors in a monastery, and cooked by yourselves, you commit three offenses of wrong conduct.
Anto ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ.
If you eat what’s been stored indoors in a monastery, cooked indoors in a monastery, but cooked by others, you commit two offenses of wrong conduct.
Anto ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, sāmaṁ pakkaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ.
If you eat what’s been stored indoors in a monastery, but cooked outside, yet cooked by yourselves, you commit two offenses of wrong conduct.
Bahi ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ.
If you eat what’s been stored outside, but cooked indoors in a monastery, and cooked by yourselves, you commit two offenses of wrong conduct.
Anto ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa.
If you eat what’s been stored indoors in a monastery, but cooked outside, and cooked by others, you commit one offense of wrong conduct.
Bahi ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa.
If you eat what’s been stored outside, but cooked indoors in a monastery, yet cooked by others, you commit one offense of wrong conduct.
Bahi ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, sāmaṁ pakkaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa.
If you eat what’s been stored outside, and cooked outside, but cooked by yourselves, you commit one offense of wrong conduct.
Bahi ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, anāpattī”ti.
If you eat what’s been stored outside, and cooked outside, and cooked by others, there is no offense.”
Tena kho pana samayena bhikkhū—
When the monks heard
“bhagavatā sāmaṁpāko paṭikkhitto”ti—
that the Buddha had prohibited cooking,
puna pāke kukkuccāyanti.
being afraid of wrongdoing, they did not reheat.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, puna pākaṁ pacitun”ti.
“I allow you to reheat what’s already been cooked.”
Tena kho pana samayena rājagahaṁ dubbhikkhaṁ hoti.
At that time Rājagaha was short of food.
Manussā loṇampi, telampi, taṇḍulampi, khādanīyampi ārāmaṁ āharanti.
People brought salt, oil, rice, and fresh food to the monastery.
Tāni bhikkhū bahi vāsenti;
The monks stored it outdoors,
ukkapiṇḍakāpi khādanti, corāpi haranti.
but it was eaten by vermin and stolen by thieves.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, anto vāsetun”ti.
“I allow you to store food indoors.”
Anto vāsetvā bahi pācenti.
The monks stored it indoors, but it was cooked outside.
Damakā parivārenti.
They were surrounded by scrap-eaters,
Bhikkhū avissaṭṭhā paribhuñjanti.
and the monks ate in fear.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, anto pacitun”ti.
“I allow cooking indoors.”
Dubbhikkhe kappiyakārakā bahutaraṁ haranti, appataraṁ bhikkhūnaṁ denti.
Because of the famine, the attendants took more for themselves and gave less to the monks.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, sāmaṁ pacituṁ.
“I allow you to cook.
Anujānāmi, bhikkhave, anto vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkan”ti.
I allow you to store food indoors in a monastery, to cook indoors in a monastery, and to cook yourselves.”
6. Uggahitapaṭiggahaṇa
6. Receiving what has been picked up
Tena kho pana samayena sambahulā bhikkhū kāsīsu vassaṁvuṭṭhā rājagahaṁ gacchantā bhagavantaṁ dassanāya antarāmagge na labhiṁsu lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ;
On one occasion a number of monks who had completed the rainy-season residence in Kāsī were traveling to Rājagaha to visit the Buddha. While on their way, they did not receive sufficient food, whether fine or coarse.
bahuñca phalakhādanīyaṁ ahosi;
Yet there was much fruit,
kappiyakārako ca na ahosi.
but no attendant to offer it.
Atha kho te bhikkhū kilantarūpā yena rājagahaṁ veḷuvanaṁ kalandakanivāpo, yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
When the monks arrived at Rājagaha, they were exhausted. They went to the Bamboo Grove, approached the Buddha, bowed, and sat down.
Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ.
Since it is the custom for Buddhas to greet newly arrived monks,
Atha kho bhagavā te bhikkhū etadavoca—
he said to them,
“kacci, bhikkhave, khamanīyaṁ, kacci yāpanīyaṁ,
“I hope you’re keeping well, monks, I hope you’re getting by?
kaccittha appakilamathena addhānaṁ āgatā;
I hope you’re not tired from traveling?
kuto ca tumhe, bhikkhave, āgacchathā”ti?
And where have you come from?”
“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā.
“We’re keeping well, Sir, we’re getting by,”
Idha mayaṁ, bhante, kāsīsu vassaṁvuṭṭhā rājagahaṁ āgacchantā bhagavantaṁ dassanāya antarāmagge na labhimhā lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ;
and they told him what had happened.
bahuñca phalakhādanīyaṁ ahosi;
kappiyakārako ca na ahosi;
tena mayaṁ kilantarūpā addhānaṁ āgatā”ti.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, yattha phalakhādanīyaṁ passati, kappiyakārako ca na hoti, sāmaṁ gahetvā, haritvā, kappiyakārake passitvā, bhūmiyaṁ nikkhipitvā, paṭiggahāpetvā paribhuñjituṁ.
“If there is no attendant, but you see fruit, I allow you to pick it up yourself. You should then carry it until you see an attendant, put it on the ground, and have it received. You may then eat it.
Anujānāmi, bhikkhave, uggahitaṁ paṭiggahitun”ti.
I allow you to receive what you have picked up.”
Tena kho pana samayena aññatarassa brāhmaṇassa navā ca tilā navañca madhu uppannā honti.
On one occasion a certain brahmin had obtained fresh sesame seed and fresh honey.
Atha kho tassa brāhmaṇassa etadahosi—
He thought,
“yannūnāhaṁ nave ca tile navañca madhuṁ buddhappamukhassa bhikkhusaṅghassa dadeyyan”ti.
“Why don’t I give this to the Sangha of monks headed by the Buddha?”
Atha kho so brāhmaṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ paṭisammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.
He then went to the Buddha, exchanged pleasantries with him,
Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca—
and said,
“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ, saddhiṁ bhikkhusaṅghenā”ti.
“Please accept tomorrow’s meal from me together with the Sangha of monks.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by remaining silent.
Atha kho so brāhmaṇo bhagavato adhivāsanaṁ viditvā pakkāmi.
Knowing that the Buddha had consented, the brahmin left.
Atha kho so brāhmaṇo tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—
The following morning that brahmin had various kinds of fine foods prepared. He then had the Buddha informed
“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
that the meal was ready.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa brāhmaṇassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṅghena.
The Buddha robed up, took his bowl and robe, and went to that brahmin’s house where he sat down on the prepared seat.
Atha kho so brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
That brahmin personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, the brahmin sat down to one side.
Ekamantaṁ nisinnaṁ kho taṁ brāhmaṇaṁ bhagavā dhammiyā kathāya sandassetvā, samādapetvā, samuttejetvā, sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
The Buddha then instructed, inspired, and gladdened him with a teaching, after which he got up and left.
Atha kho tassa brāhmaṇassa acirapakkantassa bhagavato etadahosi—
Soon after the Buddha had left, that brahmin thought,
“yesaṁ kho mayā atthāya buddhappamukho bhikkhusaṅgho nimantito, ‘nave ca tile navañca madhuṁ dassāmī’ti, te mayā pamuṭṭhā dātuṁ.
“I invited the Sangha of monks headed by the Buddha to give them the fresh sesame seed and honey, but I forgot.
Yannūnāhaṁ nave ca tile navañca madhuṁ kolambehi ca ghaṭehi ca ārāmaṁ harāpeyyan”ti.
Why don’t I take the sesame seed and honey to the monastery in basins and water pots?”
Atha kho so brāhmaṇo nave ca tile navañca madhuṁ kolambehi ca ghaṭehi ca ārāmaṁ harāpetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā ekamantaṁ aṭṭhāsi.
And he did just that. He then went up to the Buddha
Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca—
and said,
“yesaṁ kho mayā, bho gotama, atthāya buddhappamukho bhikkhusaṅgho nimantito, ‘nave ca tile navañca madhuṁ dassāmī’ti, te mayā pamuṭṭhā dātuṁ.
“When I invited you for a meal, I forgot to give you these fresh sesame seeds and this honey.
Paṭiggaṇhātu me bhavaṁ gotamo nave ca tile navañca madhun”ti.
Please accept it.”
“Tena hi, brāhmaṇa, bhikkhūnaṁ dehī”ti.
“Well then, brahmin, give it to the monks.”
Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti,
At this time, food was scarce, and the monks refused an invitation to eat more even after taking just a little. After reflection, they even declined altogether.
sabbo ca saṅgho pavārito hoti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti.
Yet now the whole sangha was being invited. And so, being afraid of wrongdoing, they did not accept.
“Paṭiggaṇhatha, bhikkhave, paribhuñjatha.
“Accept, monks, and eat.
Anujānāmi, bhikkhave, tato nīhaṭaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitun”ti.
I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers that have been brought out.”
7. Paṭiggahitādianujānana
7. The allowance for what has been received, etc.
Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhākakulaṁ saṅghassatthāya khādanīyaṁ pāhesi—
On one occasion a family who was supporting Venerable Upananda the Sakyan sent fresh food to the Sangha, saying,
“ayyassa upanandassa dassetvā saṅghassa dātabban”ti.
“After showing it to Venerable Upananda, it’s to be given to the Sangha.”
Tena kho pana samayena āyasmā upanando sakyaputto gāmaṁ piṇḍāya paviṭṭho hoti.
Just then Upananda had gone to the village for alms.
Atha kho te manussā ārāmaṁ gantvā bhikkhū pucchiṁsu—
When those people arrived at the monastery, they asked for Upananda
“kahaṁ, bhante, ayyo upanando”ti?
“Esāvuso, āyasmā upanando sakyaputto gāmaṁ piṇḍāya paviṭṭho”ti.
and were told where he was.
“Idaṁ, bhante, khādanīyaṁ ayyassa upanandassa dassetvā saṅghassa dātabban”ti.
They said, “Venerables, after showing it to Venerable Upananda, this fresh food is to be given to the Sangha.”
Bhagavato etamatthaṁ ārocesuṁ.
The monks told the Buddha. He said,
“Tena hi, bhikkhave, paṭiggahetvā nikkhipatha yāva upanando āgacchatī”ti.
“Well then, receive it and put it aside until Upananda returns.”
Atha kho āyasmā upanando sakyaputto purebhattaṁ kulāni payirupāsitvā divā āgacchati.
But because Upananda visited families before eating, he returned late to the monastery.
Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṅgho pavārito hoti.
At this time, food was scarce, and the monks refused an invitation to eat more even after taking just a little. After reflection, they even declined altogether. Yet now the whole sangha was being invited.
Bhikkhū kukkuccāyantā na paṭiggaṇhanti.
And so, being afraid of wrongdoing, they did not accept.
“Paṭiggaṇhatha, bhikkhave, paribhuñjatha.
“Accept, monks, and eat.
Anujānāmi, bhikkhave, purebhattaṁ paṭiggahitaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitun”ti.
I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers that were received before the meal.”
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.
When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Sāvatthī.
Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari.
When he eventually arrived,
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.
Tena kho pana samayena āyasmato sāriputtassa kāyaḍāhābādho hoti.
At that time Venerable Sāriputta had a fever.
Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca—
Venerable Mahāmoggallāna went to him and asked,
“pubbe te, āvuso sāriputta, kāyaḍāhābādho kena phāsu hotī”ti?
“When you previously had a fever, Sāriputta, how did you get better?”
“Bhisehi ca me, āvuso, muḷālikāhi cā”ti.
“I had lotus roots and tubers.”
Atha kho āyasmā mahāmoggallāno seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi.
Then, just as a strong man might bend or stretch his arm, Mahāmoggallāna disappeared from the Jeta Grove and reappeared on the banks of the Mandākinī lotus pond.
Addasā kho aññataro nāgo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ, disvāna āyasmantaṁ mahāmoggallānaṁ etadavoca—
An elephant saw Mahāmoggallāna coming and said to him,
“etu kho, bhante, ayyo mahāmoggallāno. Svāgataṁ, bhante, ayyassa mahāmoggallānassa.
“Welcome, Venerable Mahāmoggallāna, please come.
Kena, bhante, ayyassa attho;
What do you need, Venerable?
kiṁ dammī”ti?
What may I give?”
“Bhisehi ca me, āvuso, attho, muḷālikāhi cā”ti.
“I need lotus roots and tubers.”
Atha kho so nāgo aññataraṁ nāgaṁ āṇāpesi—
The elephant told another elephant,
“tena hi, bhaṇe, ayyassa bhise ca muḷālikāyo ca yāvadatthaṁ dehī”ti.
“Listen, give as many roots and tubers as the Venerable needs.”
Atha kho so nāgo mandākiniṁ pokkharaṇiṁ ogāhetvā, soṇḍāya bhisañca muḷālikañca abbāhitvā, suvikkhālitaṁ vikkhāletvā, bhaṇḍikaṁ bandhitvā yenāyasmā mahāmoggallāno tenupasaṅkami.
It plunged into the Mandākinī lotus pond and pulled up lotus roots and tubers with his trunk. It gave them a good rinse, bound them in a bundle, and went up to Mahāmoggallāna.
Atha kho āyasmā mahāmoggallāno—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi.
Then, just as a strong man might bend or stretch his arm, Mahāmoggallāna disappeared from the banks of the Mandākinī lotus pond and reappeared in the Jeta Grove.
Sopi kho nāgo mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi.
And that elephant did the same.
Atha kho so nāgo āyasmato mahāmoggallānassa bhise ca muḷālikāyo ca paṭiggahāpetvā jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi.
It had the roots and tubers offered to Mahāmoggallāna, before returning to the Mandākinī lotus pond in the same manner.
Atha kho āyasmā mahāmoggallāno āyasmato sāriputtassa bhise ca muḷālikāyo ca upanāmesi.
Mahāmoggallāna then brought those lotus roots and tubers to Sāriputta.
Atha kho āyasmato sāriputtassa bhise ca muḷālikāyo ca bhuttassa kāyaḍāhābādho paṭippassambhi.
When he had eaten them, his fever subsided.
Bahū bhisā ca muḷālikāyo ca avasiṭṭhā honti.
But there was much leftover.
Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṅgho pavārito hoti.
At this time, food was scarce, and the monks refused an invitation to eat more even after taking just a little. After reflection, they even declined altogether. Yet now the whole sangha was being invited.
Bhikkhū kukkuccāyantā na paṭiggaṇhanti.
And so, being afraid of wrongdoing, they did not accept.
“Paṭiggaṇhatha, bhikkhave, paribhuñjatha.
“Accept, monks, and eat.
Anujānāmi, bhikkhave, vanaṭṭhaṁ pokkharaṭṭhaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitun”ti.
I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers coming from the forest or a lotus pond.”
Tena kho pana samayena sāvatthiyaṁ bahuṁ phalakhādanīyaṁ uppannaṁ hoti, kappiyakārako ca na hoti.
On one occasion in Sāvatthī, much fruit had been given, but there was no attendant.
Bhikkhū kukkuccāyantā phalaṁ na paribhuñjanti.
Being afraid of wrongdoing, the monks did not eat it.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, abījaṁ nibbattabījaṁ akatakappaṁ phalaṁ paribhuñjitun”ti.
“I allow you to eat fruit that hasn’t been made allowable if it’s seedless or the seeds have been removed.”
8. Satthakammapaṭikkhepakathā
8. Discussion of the prohibition against surgery
Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi.
When the Buddha had stayed at Sāvatthī for as long as he liked, he set out wandering toward Rājagaha.
Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari.
When he eventually arrived,
Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
he stayed in the Bamboo Grove, the squirrel sanctuary.
Tena kho pana samayena aññatarassa bhikkhuno bhagandalābādho hoti.
At that time the doctor Ākāsagotta performed surgery on a certain monk who had hemorrhoids.
Ākāsagotto vejjo satthakammaṁ karoti.
Atha kho bhagavā senāsanacārikaṁ āhiṇḍanto yena tassa bhikkhuno vihāro tenupasaṅkami.
Just then, while walking about the dwellings, the Buddha came to this monk’s dwelling.
Addasā kho ākāsagotto vejjo bhagavantaṁ dūratova āgacchantaṁ, disvāna bhagavantaṁ etadavoca—
Ākāsagotta saw the Buddha coming and said to him,
“āgacchatu bhavaṁ gotamo, imassa bhikkhuno vaccamaggaṁ passatu, seyyathāpi godhāmukhan”ti.
“Good Gotama, please come and see this monk’s anus. It’s just like the mouth of a lizard.”
Atha kho bhagavā—
The Buddha thought,
“so maṁ khvāyaṁ moghapuriso uppaṇḍetī”ti—
“This foolish man is mocking me,”
tatova paṭinivattitvā, etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā, bhikkhū paṭipucchi—
and he turned around right there. Soon afterwards he had the Sangha gathered and questioned the monks:
“atthi kira, bhikkhave, amukasmiṁ vihāre bhikkhu gilāno”ti?
“Is there a sick monk in such-and-such a dwelling?”
“Atthi, bhagavā”ti.
“There is, Sir.”
“Kiṁ tassa, bhikkhave, bhikkhuno ābādho”ti?
“What’s his illness?”
“Tassa, bhante, āyasmato bhagandalābādho, ākāsagotto vejjo satthakammaṁ karotī”ti.
“He has hemorrhoids, and the doctor Ākāsagotta is performing surgery.”
Vigarahi buddho bhagavā—
The Buddha rebuked him,
“ananucchavikaṁ, bhikkhave, tassa moghapurisassa, ananulomikaṁ, appatirūpaṁ, assāmaṇakaṁ, akappiyaṁ, akaraṇīyaṁ.
“It’s not suitable, monks, for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma so, bhikkhave, moghapuriso sambādhe satthakammaṁ kārāpessati.
How can he have surgery on the private parts?
Sambādhe, bhikkhave, sukhumā chavi, duropayo vaṇo, dupparihāraṁ satthaṁ.
The skin is delicate in that area, sores heel with difficulty, and a scalpel is hard to wield there.
Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …”
vigarahitvā …pe…
After rebuking him …
dhammiṁ kathaṁ katvā bhikkhū āmantesi—
he gave a teaching and addressed the monks:
“na, bhikkhave, sambādhe satthakammaṁ kārāpetabbaṁ.
“You shouldn’t have surgery on the private parts.
Yo kārāpeyya, āpatti thullaccayassā”ti.
If you do, you commit a serious offense.”
Tena kho pana samayena chabbaggiyā bhikkhū—
When they heard that the Buddha had prohibited surgery,
“bhagavatā satthakammaṁ paṭikkhittan”ti—
vatthikammaṁ kārāpenti.
the monks from the group of six had enemas.
Ye te bhikkhū appicchā, te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,
“kathañhi nāma chabbaggiyā bhikkhū vatthikammaṁ kārāpessantī”ti.
“How can the monks from the group of six have enemas?”
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha what had happened.
“Saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū vatthikammaṁ kārāpentī”ti?
“Is it true, monks, that the monks from the group of six are having enemas?”
“Saccaṁ, bhagavā”ti …pe…
“It’s true, Sir.” …
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—
After rebuking them, the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, sambādhassa sāmantā dvaṅgulā satthakammaṁ vā vatthikammaṁ vā kārāpetabbaṁ.
“You shouldn’t get surgery within 3.5 centimeters of the private parts or have enemas.
Yo kārāpeyya, āpatti thullaccayassā”ti.
If you do, you commit a serious offense.”
9. Manussamaṁsapaṭikkhepakathā
9. Discussion of the prohibition against human flesh
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi.
When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Benares.
Anupubbena cārikaṁ caramāno yena bārāṇasī tadavasari.
When he eventually arrived,
Tatra sudaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.
he stayed in the deer park at Isipatana.
Tena kho pana samayena bārāṇasiyaṁ suppiyo ca upāsako suppiyā ca upāsikā ubhatopasannā honti, dāyakā, kārakā, saṅghupaṭṭhākā.
At that time in Benares there were two lay-followers, Suppiya and Suppiyā, husband and wife, both with confidence in Buddhism. They were donors and benefactors, and they attended on the Sangha.
Atha kho suppiyā upāsikā ārāmaṁ gantvā vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā bhikkhū pucchati—
On one occasion Suppiyā went to the monastery. She walked from dwelling to dwelling, from yard to yard, asking the monks,
“ko, bhante, gilāno, kassa kiṁ āhariyatū”ti?
“Is anyone sick? What may I bring?”
Tena kho pana samayena aññatarena bhikkhunā virecanaṁ pītaṁ hoti.
Just then a certain monk had drunk a purgative.
Atha kho so bhikkhu suppiyaṁ upāsikaṁ etadavoca—
He told Suppiyā about this, adding,
“mayā kho, bhagini, virecanaṁ pītaṁ.
Attho me paṭicchādanīyenā”ti.
“I need meat broth.”
“Suṭṭhu, ayya, āhariyissatī”ti
“No problem, I’ll organize it.”
gharaṁ gantvā antevāsiṁ āṇāpesi—
She then returned to her house and told a servant,
“gaccha, bhaṇe, pavattamaṁsaṁ jānāhī”ti.
“Go and get some meat.”
“Evaṁ, ayye”ti kho so puriso suppiyāya upāsikāya paṭissuṇitvā kevalakappaṁ bārāṇasiṁ āhiṇḍanto na addasa pavattamaṁsaṁ.
Saying, “Yes, madam,” he walked around the whole of Benares, but could not find any.
Atha kho so puriso yena suppiyā upāsikā tenupasaṅkami, upasaṅkamitvā suppiyaṁ upāsikaṁ etadavoca—
So he returned to Suppiyā and said,
“natthayye pavattamaṁsaṁ.
“There’s no meat, madam.
Māghāto ajjā”ti.
There’s no slaughter today.”
Atha kho suppiyāya upāsikāya etadahosi—
Suppiyā thought,
“tassa kho gilānassa bhikkhuno paṭicchādanīyaṁ alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati.
“If that monk doesn’t get meat broth, his illness will get worse or he’ll die.
Na kho metaṁ patirūpaṁ yāhaṁ paṭissuṇitvā na harāpeyyan”ti.
Because I’ve already agreed to provide it, it would not be right if I didn’t.”
Potthanikaṁ gahetvā ūrumaṁsaṁ ukkantitvā dāsiyā adāsi—
She then took a knife, cut flesh from her own thigh, and gave it to a slave, saying,
“handa, je, imaṁ maṁsaṁ sampādetvā amukasmiṁ vihāre bhikkhu gilāno, tassa dajjāhi.
“Prepare this meat and give it to the sick monk in such-and-such a dwelling.
Yo ca maṁ pucchati, ‘gilānā’ti paṭivedehī”ti uttarāsaṅgena ūruṁ veṭhetvā ovarakaṁ pavisitvā mañcake nipajji.
If anyone asks for me, tell them I’m sick.” She then wrapped her thigh in her upper robe, entered her bedroom, and lay down on the bed.
Atha kho suppiyo upāsako gharaṁ gantvā dāsiṁ pucchi—
When Suppiya returned home, he asked the slave where his wife was.
“kahaṁ suppiyā”ti?
“Esāyya, ovarake nipannā”ti.
The slave told him.
Atha kho suppiyo upāsako yena suppiyā upāsikā tenupasaṅkami, upasaṅkamitvā suppiyaṁ upāsikaṁ etadavoca—
He then went to see her,
“kissa nipannāsī”ti?
“Gilānāmhī”ti.
“Kiṁ te ābādho”ti?
Atha kho suppiyā upāsikā suppiyassa upāsakassa etamatthaṁ ārocesi.
and she told him what had happened.
Atha kho suppiyo upāsako—
He thought,
“acchariyaṁ vata bho, abbhutaṁ vata bho.
“It’s astonishing and amazing
Yāva saddhāyaṁ suppiyā pasannā, yatra hi nāma attanopi maṁsāni pariccattāni.
how much faith and confidence Suppiyā has, in that she gives up even her own flesh.
Kimpimāya aññaṁ kiñci adeyyaṁ bhavissatī”ti—
Is there anything she would not give?”
haṭṭho udaggo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Delighted and joyful he went to the Buddha. He bowed, sat down,
Ekamantaṁ nisinno kho suppiyo upāsako bhagavantaṁ etadavoca—
and said,
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ, saddhiṁ bhikkhusaṅghenā”ti.
“Sir, please accept tomorrow’s meal from me together with the Sangha of monks.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by remaining silent.
Atha kho suppiyo upāsako bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Knowing that the Buddha had consented, Suppiya got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
Atha kho suppiyo upāsako tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti.
The following morning Suppiya had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena suppiyassa upāsakassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṅghena.
The Buddha robed up, took his bowl and robe, and went to Suppiya’s house where he sat down on the prepared seat together with the Sangha of monks.
Atha kho suppiyo upāsako yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
Suppiya approached the Buddha and bowed down to him.
Ekamantaṁ ṭhitaṁ kho suppiyaṁ upāsakaṁ bhagavā etadavoca—“kahaṁ, suppiyā”ti?
When the Buddha asked him where Suppiyā was,
“Gilānā, bhagavā”ti.
he replied that she was sick.
“Tena hi āgacchatū”ti.
“Well then, please tell her to come.”
“Na, bhagavā, ussahatī”ti.
“She’s not able, Sir.”
“Tena hi pariggahetvāpi ānethā”ti.
“Well then, carry her in here.”
Atha kho suppiyo upāsako suppiyaṁ upāsikaṁ pariggahetvā ānesi.
And they did.
Tassā saha dassanena bhagavato tāva mahāvaṇo ruḷho ahosi succhavilomajāto.
The moment Suppiyā saw the Buddha that great wound healed and was perfectly covered with skin and hairs.
Atha kho suppiyo ca upāsako suppiyā ca upāsikā—
Suppiya and Suppiyā exclaimed,
“acchariyaṁ vata bho, abbhutaṁ vata bho.
“The great power and might of the Buddha
Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma saha dassanena bhagavato tāva mahāvaṇo ruḷho bhavissati succhavilomajāto”ti—
is truly astonishing and amazing!”
haṭṭhā udaggā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdiṁsu.
Delighted and joyful, they personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, they sat down to one side.
Atha kho bhagavā suppiyañca upāsakaṁ suppiyañca upāsikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
The Buddha instructed, inspired, and gladdened them with a teaching, after which he got up from his seat and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—
Soon afterwards the Buddha had the Sangha gathered and questioned the monks:
“ko, bhikkhave, suppiyaṁ upāsikaṁ maṁsaṁ viññāpesī”ti?
“Who asked Suppiyā for meat?”
Evaṁ vutte, so bhikkhu bhagavantaṁ etadavoca—“ahaṁ kho, bhante, suppiyaṁ upāsikaṁ maṁsaṁ viññāpesin”ti.
The responsible monk told the Buddha.
“Āhariyittha, bhikkhū”ti?
“Did you get the meat?”
“Āhariyittha, bhagavā”ti.
“I did, Sir.”
“Paribhuñji tvaṁ, bhikkhū”ti?
“Did you eat it?”
“Paribhuñjāmahaṁ, bhagavā”ti.
“Yes.”
“Paṭivekkhi tvaṁ, bhikkhū”ti?
“Were you circumspect about it?”
“Nāhaṁ, bhagavā, paṭivekkhin”ti.
“No, Sir.”
Vigarahi buddho bhagavā …pe…
The Buddha rebuked him …
kathañhi nāma tvaṁ, moghapurisa, appaṭivekkhitvā maṁsaṁ paribhuñjissasi.
“Foolish man, how can you eat meat without circumspection?
Manussamaṁsaṁ kho tayā, moghapurisa, paribhuttaṁ.
You have eaten human flesh.
Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …”
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—
After rebuking him, he gave a teaching and addressed the monks:
“santi, bhikkhave, manussā saddhā pasannā, tehi attanopi maṁsāni pariccattāni.
“There are people who have faith and confidence, even to the point of giving up their own flesh.
Na, bhikkhave, manussamaṁsaṁ paribhuñjitabbaṁ.
You shouldn’t eat human flesh.
Yo paribhuñjeyya, āpatti thullaccayassa.
If you do, you commit a serious offense.
Na ca, bhikkhave, appaṭivekkhitvā maṁsaṁ paribhuñjitabbaṁ.
You shouldn’t eat flesh without being circumspect.
Yo paribhuñjeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
10. Hatthimaṁsādipaṭikkhepakathā
10. Discussion of the prohibition against elephant meat, etc.
Tena kho pana samayena rañño hatthī maranti.
At one time the King’s elephants had died.
Manussā dubbhikkhe hatthimaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ hatthimaṁsaṁ denti.
Because there was a shortage of food, people ate the elephant meat. They also gave elephant meat to monks who were walking for alms.
Bhikkhū hatthimaṁsaṁ paribhuñjanti.
When the monks ate it,
Manussā ujjhāyanti khiyyanti vipācenti—
people complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā hatthimaṁsaṁ paribhuñjissanti.
“How can the Sakyan monastics eat elephant meat?
Rājaṅgaṁ hatthī, sace rājā jāneyya, na nesaṁ attamano assā”ti.
Elephants are an attribute of kingship. If the King knew, he would not be pleased with those monks.”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Na, bhikkhave, hatthimaṁsaṁ paribhuñjitabbaṁ.
“You shouldn’t eat elephant meat.
Yo paribhuñjeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena rañño assā maranti.
At one time the King’s horses had died.
Manussā dubbhikkhe assamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ assamaṁsaṁ denti.
Because there was a shortage of food, people ate the horse meat. They also gave horse meat to monks who were walking for alms.
Bhikkhū assamaṁsaṁ paribhuñjanti.
When the monks ate it,
Manussā ujjhāyanti khiyyanti vipācenti—
people complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā assamaṁsaṁ paribhuñjissanti.
“How can the Sakyan monastics eat horse meat?
Rājaṅgaṁ assā, sace rājā jāneyya, na nesaṁ attamano assā”ti.
Horses are an attribute of kingship. If the King knew, he would not be pleased with those monks.”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Na, bhikkhave, assamaṁsaṁ paribhuñjitabbaṁ.
“You shouldn’t eat horse meat.
Yo paribhuñjeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena manussā dubbhikkhe sunakhamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ sunakhamaṁsaṁ denti.
At one time when there was a shortage of food, people ate dog meat. They also gave dog meat to monks who were walking for alms.
Bhikkhū sunakhamaṁsaṁ paribhuñjanti.
When the monks ate it,
Manussā ujjhāyanti khiyyanti vipācenti—
people complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā sunakhamaṁsaṁ paribhuñjissanti, jeguccho sunakho paṭikūlo”ti.
“How can the Sakyan monastics eat dog meat? Dogs are disgusting and repulsive.”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Na, bhikkhave, sunakhamaṁsaṁ paribhuñjitabbaṁ.
“You shouldn’t eat dog meat.
Yo paribhuñjeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena manussā dubbhikkhe ahimaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ ahimaṁsaṁ denti.
At one time when there was a shortage of food, people ate snake meat. They also gave snake meat to monks who were walking for alms.
Bhikkhū ahimaṁsaṁ paribhuñjanti.
When the monks ate it,
Manussā ujjhāyanti khiyyanti vipācenti—
people complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā ahimaṁsaṁ paribhuñjissanti, jeguccho ahi paṭikūlo”ti.
“How can the Sakyan monastics eat snake meat? Snakes are disgusting and repulsive.”
Supassopi nāgarājā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
Even Supassa the king of dragons went to see the Buddha. He bowed down to the Buddha
Ekamantaṁ ṭhito kho supasso nāgarājā bhagavantaṁ etadavoca—
and said,
“santi, bhante, nāgā assaddhā appasannā.
“Sir, there are dragons without faith and confidence.
Te appamattakehipi bhikkhū viheṭheyyuṁ.
They might harm the monks even over small matters.
Sādhu, bhante, ayyā ahimaṁsaṁ na paribhuñjeyyun”ti.
Please ask the venerables not to eat snake meat.”
Atha kho bhagavā supassaṁ nāgarājānaṁ dhammiyā kathāya sandassesi …pe… padakkhiṇaṁ katvā pakkāmi.
The Buddha instructed, inspired, and gladdened him with a teaching, after which Supassa bowed down, circumambulated the Buddha with his right side toward him, and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, ahimaṁsaṁ paribhuñjitabbaṁ.
“You shouldn’t eat snake meat.
Yo paribhuñjeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena luddakā sīhaṁ hantvā sīhamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ sīhamaṁsaṁ denti.
On one occasion hunters killed a lion and ate the lion meat. They also gave lion meat to monks who were walking for alms.
Bhikkhū sīhamaṁsaṁ paribhuñjitvā araññe viharanti.
After eating it, those monks returned to the wilderness.
Sīhā sīhamaṁsagandhena bhikkhū paripātenti.
And because of the smell of lion meat, lions attacked them.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, sīhamaṁsaṁ paribhuñjitabbaṁ.
“You shouldn’t eat lion meat.
Yo paribhuñjeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena luddakā byagghaṁ hantvā …pe…
On one occasion hunters killed a tiger …
dīpiṁ hantvā …pe…
a leopard …
acchaṁ hantvā …pe…
a bear …
taracchaṁ hantvā taracchamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ taracchamaṁsaṁ denti.
a hyena and ate the hyena meat. They also gave hyena meat to monks who were walking for alms.
Bhikkhū taracchamaṁsaṁ paribhuñjitvā araññe viharanti.
After eating it, those monks returned to the wilderness.
Taracchā taracchamaṁsagandhena bhikkhū paripātenti.
And because of the smell of hyena meat, hyenas attacked them.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, taracchamaṁsaṁ paribhuñjitabbaṁ.
“You shouldn’t eat tiger meat, leopard meat, bear meat, or hyena meat.
Yo paribhuñjeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
Suppiyabhāṇavāro niṭṭhito dutiyo.
The second section for recitation on Suppiyā is finished.
11. Yāgumadhugoḷakānujānana
11. The allowance for congee and honey balls
Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena andhakavindaṁ tena cārikaṁ pakkāmi, mahatā bhikkhusaṅghena saddhiṁ, aḍḍhatelasehi bhikkhusatehi.
When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Andhakavinda together with a large sangha of twelve-hundred and fifty monks.
Tena kho pana samayena jānapadā manussā bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā buddhappamukhassa bhikkhusaṅghassa piṭṭhito piṭṭhito anubandhā honti—
On this occasion the country people had loaded large quantities of salt, oil, rice, and fresh food onto carts, and were following behind the Sangha of monks headed by the Buddha, thinking,
“yadā paṭipāṭiṁ labhissāma tadā bhattaṁ karissāmā”ti, pañcamattāni ca vighāsādasatāni.
“When our turn comes, we’ll prepare a meal.” Five hundred people living on leftovers were also following along.
Atha kho bhagavā anupubbena cārikaṁ caramāno yena andhakavindaṁ tadavasari.
Eventually the Buddha arrived at Andhakavinda and stayed there.
Atha kho aññatarassa brāhmaṇassa paṭipāṭiṁ alabhantassa etadahosi—
Soon afterwards a certain brahmin whose turn to offer a meal had not yet come, thought,
“atītāni kho me dve māsāni buddhappamukhaṁ bhikkhusaṅghaṁ anubandhantassa ‘yadā paṭipāṭiṁ labhissāmi tadā bhattaṁ karissāmī’ti, na ca me paṭipāṭi labbhati, ahañcamhi ekattako, bahu ca me gharāvāsattho hāyati.
“I’ve been following the Sangha of monks headed by the Buddha for two months waiting to offer them a meal, and I’m still waiting. Moreover, I am all alone, and all my household business is being neglected.
Yannūnāhaṁ bhattaggaṁ olokeyyaṁ;
Why don’t I inspect the dining hall
yaṁ bhattagge nāssa, taṁ paṭiyādeyyan”ti.
and prepare whatever is lacking?”
Atha kho so brāhmaṇo bhattaggaṁ olokento dve nāddasa—
When he did, he saw that two things were missing:
yāguñca madhugoḷakañca.
congee and honey balls.
Atha kho so brāhmaṇo yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca—
He then went to Venerable Ānanda and told what he had been thinking,
“idha me, bho ānanda, paṭipāṭiṁ alabhantassa etadahosi—
‘atītāni kho me dve māsāni buddhappamukhaṁ bhikkhusaṅghaṁ anubandhantassa, “yadā paṭipāṭiṁ labhissāmi tadā bhattaṁ karissāmī”ti.
Na ca me paṭipāṭi labbhati, ahañcamhi ekattako, bahu ca me gharāvāsattho hāyati.
Yannūnāhaṁ bhattaggaṁ olokeyyaṁ;
yaṁ bhattagge nāssa, taṁ paṭiyādeyyan’ti.
So kho ahaṁ, bho ānanda, bhattaggaṁ olokento dve nāddasaṁ—
yāguñca madhugoḷakañca.
Sacāhaṁ, bho ānanda, paṭiyādeyyaṁ yāguñca madhugoḷakañca, paṭiggaṇheyya me bhavaṁ gotamo”ti?
adding, “Good Ānanda, if I were to prepare congee and honey balls, would Good Gotama accept it?”
“Tena hi, brāhmaṇa, bhagavantaṁ paṭipucchissāmī”ti.
“Well, brahmin, let me ask the Buddha.”
Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.
Venerable Ānanda told the Buddha,
“Tena hānanda, paṭiyādetū”ti.
who said, “Allow it to be prepared, Ānanda.”
“Tena hi, brāhmaṇa, paṭiyādehī”ti.
Ānanda passed the message on to the brahmin.
Atha kho so brāhmaṇo tassā rattiyā accayena pahūtaṁ yāguñca madhugoḷakañca paṭiyādāpetvā bhagavato upanāmesi—
The following morning that brahmin prepared much congee and many honey balls and brought it to the Buddha, saying,
“paṭiggaṇhātu me bhavaṁ gotamo yāguñca madhugoḷakañcā”ti.
“Good Gotama, please accept the congee and the honey balls.”
“Tena hi, brāhmaṇa, bhikkhūnaṁ dehī”ti.
“Well then, brahmin, give it to the monks.”
Bhikkhū kukkuccāyantā na paṭiggaṇhanti.
But being afraid of wrongdoing, the monks did not accept.
“Paṭiggaṇhatha, bhikkhave, paribhuñjathā”ti.
The Buddha said, “Accept, monks, and eat.”
Atha kho so brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ pahūtāya yāguyā ca madhugoḷakena ca sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
That brahmin then personally served much congee and many honey balls to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, the brahmin sat down to one side.
Ekamantaṁ nisinnaṁ kho taṁ brāhmaṇaṁ bhagavā etadavoca—
And the Buddha said this to him:
“Dasayime, brāhmaṇa, ānisaṁsā yāguyā.
“Brahmin, there are these ten benefits of congee.
Katame dasa?
Yāguṁ dento āyuṁ deti, vaṇṇaṁ deti, sukhaṁ deti, balaṁ deti, paṭibhānaṁ deti, yāgu pītā khuddaṁ paṭihanati, pipāsaṁ vineti, vātaṁ anulometi, vatthiṁ sodheti, āmāvasesaṁ pāceti—
One who gives congee gives life, beauty, happiness, strength, and eloquence; drinking congee stills hunger, allays thirst, gets rid of wind, cleans out the bladder, and helps the digestion of food remnants.
ime kho, brāhmaṇa, dasānisaṁsā yāguyāti.
Yo saññatānaṁ paradattabhojinaṁ,
One who gives congee respectfully at the right time
Kālena sakkacca dadāti yāguṁ;
To the restrained ones who live on the gifts of others,
Dasassa ṭhānāni anuppavecchati,
Such a one supplies them with ten things:
Āyuñca vaṇṇañca sukhaṁ balañca.
Long life, beauty, happiness, and strength,
Paṭibhānamassa upajāyate tato,
And eloquence, too, one gets from that;
Khuddaṁ pipāsañca byapaneti vātaṁ;
Hunger, thirst, and wind are removed,
Sodheti vatthiṁ pariṇāmeti bhattaṁ,
The bladder is cleaned and the food digested.
Bhesajjametaṁ sugatena vaṇṇitaṁ.
This tonic is praised by the Accomplished One.
Tasmā hi yāguṁ alameva dātuṁ,
Therefore, for a person looking for happiness—
Niccaṁ manussena sukhatthikena;
One wishing for heavenly bliss
Dibbāni vā patthayatā sukhāni,
Or desiring human prosperity—
Manussasobhagyatamicchatā vā”ti.
It’s appropriate to give congee regularly.”
Atha kho bhagavā taṁ brāhmaṇaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
The Buddha then got up from his seat and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards he gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, yāguñca madhugoḷakañcā”ti.
“I allow congee and honey balls.”
12. Taruṇapasannamahāmattavatthu
12. The government official with recently acquired faith
Assosuṁ kho manussā bhagavatā kira yāgu anuññātā madhugoḷakañcāti.
When people heard that the Buddha had allowed congee and honey balls,
Te kālasseva, bhojjayāguṁ paṭiyādenti madhugoḷakañca.
they prepared rice porridge and honey balls early in the morning.
Bhikkhū kālasseva bhojjayāguyā dhātā madhugoḷakena ca bhattagge na cittarūpaṁ paribhuñjanti.
After eating rice porridge and honey balls to their satisfaction in the morning, the monks did not eat as much as they had intended in the dining hall.
Tena kho pana samayena aññatarena taruṇapasannena mahāmattena svātanāya buddhappamukho bhikkhusaṅgho nimantito hoti.
At this time a certain government official who had recently acquired faith in Buddhism had invited the Sangha of monks headed by the Buddha for the meal on the following day.
Atha kho tassa taruṇapasannassa mahāmattassa etadahosi—
He thought,
“yannūnāhaṁ aḍḍhatelasannaṁ bhikkhusatānaṁ aḍḍhatelasāni maṁsapātisatāni paṭiyādeyyaṁ, ekamekassa bhikkhuno ekamekaṁ maṁsapātiṁ upanāmeyyan”ti.
“Why don’t I prepare twelve hundred and fifty bowls of meat for the twelve hundred and fifty monks? I can then give one bowl to each and every monk.”
Atha kho so taruṇapasanno mahāmatto tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā aḍḍhatelasāni ca maṁsapātisatāni, bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti.
The following morning that official had various kinds of fine foods prepared, as well as twelve hundred and fifty bowls of meat. He then had the Buddha informed that the meal was ready.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa taruṇapasannassa mahāmattassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṅghena.
The Buddha robed up, took his bowl and robe, and went to that brahmin’s house where he sat down on the prepared seat together with the Sangha of monks.
Atha kho so taruṇapasanno mahāmatto bhattagge bhikkhū parivisati.
That official then served the monks in the dining hall.
Bhikkhū evamāhaṁsu—
As he did so, the monks said,
“thokaṁ, āvuso, dehi; thokaṁ, āvuso, dehī”ti.
“Only a little, thanks.”
“Mā kho tumhe, bhante—‘ayaṁ taruṇapasanno mahāmatto’ti—thokaṁ thokaṁ paṭiggaṇhatha.
“Please don’t say that because I’ve only recently acquired faith in Buddhism.
Bahuṁ me khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, aḍḍhatelasāni ca maṁsapātisatāni.
I’ve prepared much food of various kinds, as well as twelve-hundred and fifty bowls of meat.
Ekamekassa bhikkhuno ekamekaṁ maṁsapātiṁ upanāmessāmīti.
I’ll bring one bowl of meat to each and every one of you.
Paṭiggaṇhatha, bhante, yāvadatthan”ti.
Venerables, please accept as much as you like.”
“Na kho mayaṁ, āvuso, etaṅkāraṇā thokaṁ thokaṁ paṭiggaṇhāma, api ca mayaṁ kālasseva bhojjayāguyā dhātā madhugoḷakena ca. Tena mayaṁ thokaṁ thokaṁ paṭiggaṇhāmā”ti.
“We’re not taking so little because of that, but because we ate rice porridge and honey balls to our satisfaction early in the morning.”
Atha kho so taruṇapasanno mahāmatto ujjhāyati khiyyati vipāceti—
The official complained and criticized them,
“kathañhi nāma bhadantā mayā nimantitā aññassa bhojjayāguṁ paribhuñjissanti, na cāhaṁ paṭibalo yāvadatthaṁ dātun”ti
“When the venerables have been invited by me, how can they eat someone else’s rice porridge? Am I incapable of giving them as much as they like?”
kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsi—“bhuñjatha vā haratha vā”ti.
Angry and aiming to criticize, he walked around filling the monks’ almsbowls, saying, “Eat it or take it away.”
Atha kho so taruṇapasanno mahāmatto buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
When he had personally served the various kinds of fine foods to the Sangha of monks headed by the Buddha, and the Buddha had finished his meal, the official sat down to one side.
Ekamantaṁ nisinnaṁ kho taṁ taruṇapasannaṁ mahāmattaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.
Atha kho tassa taruṇapasannassa mahāmattassa acirapakkantassa bhagavato ahudeva kukkuccaṁ, ahu vippaṭisāro—
Soon after the Buddha had left, that official felt anxiety and remorse, thinking,
“alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ;
“It’s bad for me, truly bad,
yohaṁ kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsiṁ—‘bhuñjatha vā haratha vā’ti.
that I acted like this.
Kiṁ nu kho mayā bahuṁ pasutaṁ puññaṁ vā apuññaṁ vā”ti?
I wonder, did I make much merit or demerit?”
Atha kho so taruṇapasanno mahāmatto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
He then went to the Buddha, bowed, sat down,
Ekamantaṁ nisinno kho so taruṇapasanno mahāmatto bhagavantaṁ etadavoca—
and told him what he had been thinking, adding,
“idha mayhaṁ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṁ, ahu vippaṭisāro
‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ;
yohaṁ kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsiṁ—bhuñjatha vā haratha vāti.
Kiṁ nu kho mayā bahuṁ pasutaṁ, puññaṁ vā apuññaṁ vā’ti.
Kiṁ nu kho mayā, bhante, bahuṁ pasutaṁ, puññaṁ vā apuññaṁ vā”ti?
“How is it, Sir, did I make much merit or demerit?”
“Yadaggena tayā, āvuso, svātanāya buddhappamukho bhikkhusaṅgho nimantito tadaggena te bahuṁ puññaṁ pasutaṁ.
“When you invited the Sangha of monks headed by the Buddha for a meal on the following day, you made much merit.
Yadaggena te ekamekena bhikkhunā ekamekaṁ sitthaṁ paṭiggahitaṁ tadaggena te bahuṁ puññaṁ pasutaṁ, saggā te āraddhā”ti.
When each and every monk received rice from you, you made much merit. You are heading for heaven.”
Atha kho so taruṇapasanno mahāmatto—“lābhā kira me, suladdhaṁ kira me, bahuṁ kira mayā puññaṁ pasutaṁ, saggā kira me āraddhā”ti—
When the official heard this,
haṭṭho udaggo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
he was joyful and elated. He got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—
Soon afterwards the Buddha had the Sangha gathered and questioned the monks:
“saccaṁ kira, bhikkhave, bhikkhū aññatra nimantitā aññassa bhojjayāguṁ paribhuñjantī”ti?
“Is it true, monks, that monks who had been invited for a meal ate someone else’s rice porridge beforehand?”
“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”
Vigarahi buddho bhagavā …pe…
The Buddha rebuked them …
kathañhi nāma te, bhikkhave, moghapurisā aññatra nimantitā aññassa bhojjayāguṁ paribhuñjissanti.
“How can those foolish men eat someone else’s congee beforehand when they have been invited for a meal?
Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …”
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—
After rebuking them, he gave a teaching and addressed the monks:
“na, bhikkhave, aññatra nimantitena aññassa bhojjayāgu paribhuñjitabbā.
“When you have been invited to a meal, you shouldn’t eat someone else’s rice porridge beforehand.
Yo paribhuñjeyya, yathādhammo kāretabbo”ti.
If you do, you should be dealt with according to the rule.”
13. Belaṭṭhakaccānavatthu
13. The account of Belaṭṭha Kaccāna
Atha kho bhagavā andhakavinde yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi, mahatā bhikkhusaṅghena saddhiṁ, aḍḍhatelasehi bhikkhusatehi.
When the Buddha had stayed at Andhakavinda for as long as he liked, he set out wandering toward Rājagaha together with a large sangha of twelve-hundred and fifty monks.
Tena kho pana samayena belaṭṭho kaccāno rājagahā andhakavindaṁ addhānamaggappaṭipanno hoti, pañcamattehi sakaṭasatehi, sabbeheva guḷakumbhapūrehi.
Just then Belaṭṭha Kaccāna was traveling from Rājagaha to Andhakavinda with five hundred carts, all of them filled with jars of sugar.
Addasā kho bhagavā belaṭṭhaṁ kaccānaṁ dūratova āgacchantaṁ, disvāna maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.
When the Buddha saw Belaṭṭha Kaccāna coming, he stepped off the road and sat down at the foot of a tree.
Atha kho belaṭṭho kaccāno yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
Belaṭṭha Kaccāna went up to the Buddha, bowed,
Ekamantaṁ ṭhito kho belaṭṭho kaccāno bhagavantaṁ etadavoca—
and said,
“icchāmahaṁ, bhante, ekamekassa bhikkhuno ekamekaṁ guḷakumbhaṁ dātun”ti.
“Sir, I would like to give one jar of sugar to each and every monk.”
“Tena hi tvaṁ, kaccāna, ekaṁyeva guḷakumbhaṁ āharā”ti.
“Well then, Kaccāna, just bring one jar of sugar.”
“Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā ekaṁyeva guḷakumbhaṁ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
Saying, “Yes, sir,” he got a jar of sugar, returned to the Buddha, and said,
“ābhato, bhante, guḷakumbho;
“Here is the jar.
kathāhaṁ, bhante, paṭipajjāmī”ti?
What should I do next?”
“Tena hi tvaṁ, kaccāna, bhikkhūnaṁ guḷaṁ dehī”ti.
“Now give sugar to the monks.”
“Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṁ guḷaṁ datvā bhagavantaṁ etadavoca—
Saying, “Yes, sir,” he did just that. He then said to the Buddha,
“dinno, bhante, bhikkhūnaṁ guḷo, bahu cāyaṁ guḷo avasiṭṭho.
“I’ve given sugar to the monks, but there’s much left over.
Kathāhaṁ, bhante, paṭipajjāmī”ti?
What should I do with that?”
“Tena hi tvaṁ, kaccāna, bhikkhūnaṁ guḷaṁ yāvadatthaṁ dehī”ti.
“Give the monks as much sugar as they need.”
“Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṁ guḷaṁ yāvadatthaṁ datvā bhagavantaṁ etadavoca—
Saying, “Yes, sir,” he did as requested. He then said to the Buddha,
“dinno, bhante, bhikkhūnaṁ guḷo yāvadattho, bahu cāyaṁ guḷo avasiṭṭho.
“I’ve given the monks as much sugar as they need, but there’s much left over.
Kathāhaṁ, bhante, paṭipajjāmī”ti?
What should I do with that?”
“Tena hi tvaṁ, kaccāna, bhikkhū guḷehi santappehī”ti.
“Give the monks as much sugar as they want.”
“Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhū guḷehi santappesi.
Saying, “Yes, sir,” he again did as requested.
Ekacce bhikkhū pattepi pūresuṁ parissāvanānipi thavikāyopi pūresuṁ.
Some monks filled their almsbowls and even their water filters and bags.
Atha kho belaṭṭho kaccāno bhikkhū guḷehi santappetvā bhagavantaṁ etadavoca—
When he was finished, he said to the Buddha,
“santappitā, bhante, bhikkhū guḷehi, bahu cāyaṁ guḷo avasiṭṭho.
“I’ve given the monks as much sugar as they want, but there’s much left over.
Kathāhaṁ, bhante, paṭipajjāmī”ti?
What should I do with that?”
“Tena hi tvaṁ, kaccāna, vighāsādānaṁ guḷaṁ dehī”ti.
“Give to those who live on scraps.”
“Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṁ guḷaṁ datvā bhagavantaṁ etadavoca—
Saying, “Yes, sir,” he again did as requested. He then said to the Buddha,
“dinno, bhante, vighāsādānaṁ guḷo, bahu cāyaṁ guḷo avasiṭṭho.
“I’ve given them sugar, but there’s much left over.
Kathāhaṁ, bhante, paṭipajjāmī”ti?
What should I do with that?”
“Tena hi tvaṁ, kaccāna, vighāsādānaṁ guḷaṁ yāvadatthaṁ dehī”ti.
“Give them as much sugar as they need.”
“Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṁ guḷaṁ yāvadatthaṁ datvā bhagavantaṁ etadavoca—
Saying, “Yes, sir,” he again did as requested. He then said to the Buddha,
“dinno, bhante, vighāsādānaṁ guḷo yāvadattho, bahu cāyaṁ guḷo avasiṭṭho.
“I’ve given them as much sugar as they need, but there’s much left over.
Kathāhaṁ, bhante, paṭipajjāmī”ti?
What should I do with that?”
“Tena hi tvaṁ, kaccāna, vighāsāde guḷehi santappehī”ti.
“Give them as much sugar as they want.”
“Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsāde guḷehi santappesi.
Saying, “Yes, sir,” he once again did as requested.
Ekacce vighāsādā kolambepi ghaṭepi pūresuṁ, piṭakānipi ucchaṅgepi pūresuṁ.
Some of those who lived on scraps filled basins, water pots, and baskets, and some even their laps.
Atha kho belaṭṭho kaccāno vighāsāde guḷehi santappetvā bhagavantaṁ etadavoca—
When he was finished, he said to the Buddha,
“santappitā, bhante, vighāsādā guḷehi, bahu cāyaṁ guḷo avasiṭṭho.
“I’ve given them as much sugar as they want, but there’s much left over.
Kathāhaṁ, bhante, paṭipajjāmī”ti?
What should I do with that?”
“Nāhaṁ taṁ, kaccāna, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yassa so guḷo paribhutto sammā pariṇāmaṁ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā.
“Kaccāna, I don’t see anyone in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, who would be able to properly digest that sugar except a Buddha or his disciple.
Tena hi tvaṁ, kaccāna, taṁ guḷaṁ appaharite vā chaḍḍehi, appāṇake vā udake opilāpehī”ti.
So discard that sugar where there are no cultivated plants or in water without life.”
“Evaṁ, bhante”ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā taṁ guḷaṁ appāṇake udake opilāpeti.
Saying, “Yes, Sir,” he dumped that sugar in water without life.
Atha kho so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati.
As he did so, that sugar hissed, sputtered, fumed, and smoked—
Seyyathāpi nāma phālo divasaṁsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati;
just like a plowshare heated the whole day hisses, sputters, fumes, and smokes when dropped in water.
evameva so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati.
Atha kho belaṭṭho kaccāno saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Belaṭṭha Kaccāna was awestruck, with goose bumps all over. He approached the Buddha, bowed, and sat down.
Ekamantaṁ nisinnassa kho belaṭṭhassa kaccānassa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha then gave him a progressive talk—
dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.
Yadā bhagavā aññāsi belaṭṭhaṁ kaccānaṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi …pe…
When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path.
evameva belaṭṭhassa kaccānassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Belaṭṭha Kaccāna experienced the stainless vision of the Truth:
“yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”
Atha kho belaṭṭho kaccāno diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṅkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca—
He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha,
“abhikkantaṁ, bhante, abhikkantaṁ, bhante.
“Wonderful, Sir, wonderful!
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya …pe…
Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there—
evamevaṁ kho bhagavatā anekapariyāyena dhammo pakāsito.
just so has the Buddha made the Teaching clear in many ways.
Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṅghañca.
I go for refuge to the Buddha, the Teaching, and the Sangha of monks.
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇagatan”ti.
Please accept me as a lay follower who’s gone for refuge for life.”
Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari.
The Buddha then continued wandering toward Rājagaha.
Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
When he eventually arrived, he stayed in the Bamboo Grove, the squirrel sanctuary.
Tena kho pana samayena rājagahe guḷo ussanno hoti.
At that time there was an abundance of sugar in Rājagaha.
Bhikkhū—
The monks thought,
“gilānasseva bhagavatā guḷo anuññāto, no agilānassā”ti—
“The Buddha has only allowed sugar for the sick,”
kukkuccāyantā guḷaṁ na bhuñjanti.
and being afraid of wrongdoing, they did not eat it.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gilānassa guḷaṁ, agilānassa guḷodakan”ti.
“I allow you to take sugar when you’re sick and sugar mixed in water when you’re not.”
14. Pāṭaligāmavatthu
14. Pāṭaligāma
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena pāṭaligāmo tena cārikaṁ pakkāmi, mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi.
When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Pāṭaligāma with a large sangha of twelve-hundred and fifty monks.
Atha kho bhagavā anupubbena cārikaṁ caramāno yena pāṭaligāmo tadavasari.
When he eventually arrived, he stayed there.
Assosuṁ kho pāṭaligāmikā upāsakā—
When the lay followers of Pāṭaligāma heard
“bhagavā kira pāṭaligāmaṁ anuppatto”ti.
that he had arrived,
Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
they went to see him, bowed, and sat down on one side.
Ekamantaṁ nisinne kho pāṭaligāmike upāsake bhagavā dhammiyā kathāya sandassesi, samādapesi, samuttejesi, sampahaṁsesi.
The Buddha instructed, inspired, and gladdened them with a teaching.
Atha kho pāṭaligāmikā upāsakā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ—
They then said to the Buddha,
“adhivāsetu no, bhante, bhagavā āvasathāgāraṁ saddhiṁ bhikkhusaṅghenā”ti.
“Sir, please visit our guesthouse together with the Sangha of monks.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by remaining silent.
Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena āvasathāgāraṁ tenupasaṅkamiṁsu, upasaṅkamitvā sabbasanthariṁ āvasathāgāraṁ santharitvā, āsanāni paññapetvā, udakamaṇikaṁ patiṭṭhāpetvā, telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
Knowing that he had consented, they got up from their seats, bowed down, and circumambulated him with their right sides toward him. They then went to the guesthouse, spread mats on the floor, prepared seats, put out a large water pot, and hung up an oil lamp, after which they returned to the Buddha, bowed,
Ekamantaṁ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ—
and told him
“sabbasantharisanthataṁ, bhante, āvasathāgāraṁ.
that everything was prepared,
Āsanāni paññattāni.
Udakamaṇiko patiṭṭhāpito.
Telapadīpo āropito.
Yassadāni, bhante, bhagavā kālaṁ maññatī”ti.
adding, “Sir, please come when you’re ready.”
Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.
The Buddha robed up, took his bowl and robe, and went to the guesthouse together with the Sangha of monks. He washed his feet, entered the guesthouse, and sat down facing the east, leaning on the central pillar.
Bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi, bhagavantaṁyeva purakkhatvā.
The monks washed their feet too, entered the guesthouse, and sat down facing east with the Buddha in front of them, leaning against the western wall.
Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu, bhagavantaṁyeva purakkhatvā.
The lay followers of Pāṭaligāma followed suit and sat down facing west with the Buddha in front of them, leaning against the eastern wall.
Atha kho bhagavā pāṭaligāmike upāsake āmantesi—
The Buddha then addressed those lay followers:
“Pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā.
“There are these five dangers for one who is immoral because of failure in morality.
Katame pañca?
Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati.
Because of heedlessness, they lose much wealth.
Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati.
They get a bad reputation.
Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati, yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto.
Whenever they come to a gathering of people—whether a gathering of aristocrats, brahmins, householders, or monastics—they are shy and timid.
Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti.
They die confused.
Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati.
After death, they are reborn in a lower realm.
Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.
Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.
Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya.
There are these five benefits for one who is moral because of success in morality.
Katame pañca?
Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati.
Because of heedfulness, they gain much wealth.
Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati.
They get a good reputation.
Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati, yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto.
Whenever they come to a gathering of people—whether a gathering of aristocrats, brahmins, householders, or monastics—they are confident and self-assured.
Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti.
They die with a clear mind.
Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati.
After death, they are reborn in heaven.”
Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.
Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā”ti.
Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi—
The Buddha instructed, inspired, and gladdened them by teaching for much of the night. He then dismissed them, saying,
“abhikkantā kho, gahapatayo, ratti.
“It’s late.
Yassadāni tumhe kālaṁ maññathā”ti.
Please go when you’re ready.”
“Evaṁ, bhante”ti, kho pāṭaligāmikā upāsakā bhagavato paṭissuṇitvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
Saying, “Yes, Sir,” they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.
Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṁ pāvisi.
Soon after the lay followers of Pāṭaligāma had left, the Buddha entered an empty cubicle.
15. Sunidhavassakāravatthu
15. Sunidha and Vassakāra
Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.
At that time Sunidha and Vassakāra, the government officials of Magadha, were building a fortress at Pāṭaligāma to defend against the Vajjians.
Addasā kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo pāṭaligāme vatthūni pariggaṇhantiyo.
The Buddha got up early in the morning and, with his superhuman and purified clairvoyance, he saw a number of gods taking possession of sites around Pāṭaligāma.
Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
And wherever powerful gods took possession of a site was where powerful kings and government officials tended to build their houses.
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Wherever gods of middle standing took possession of a site was where the kings and government officials of middle standing tended to build their houses.
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Wherever the lower ranked gods took possession of a site was where the lower ranked kings and government officials tended to build their houses.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—
The Buddha said to Venerable Ānanda,
“ke nu kho te, ānanda, pāṭaligāme nagaraṁ māpentī”ti?
“Who’s building a fortress in Pāṭaligāma?”
“Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā”ti.
“Sunidha and Vassakāra, Sir.”
“Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā;
“They are building the fortress, Ānanda, as if they had consulted with the Tāvatiṁsa gods.”
evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.
Idhāhaṁ, ānanda, rattiyā paccūsasamayaṁ paccuṭṭhāya addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo pāṭaligāme vatthūni pariggaṇhantiyo.
The Buddha told Ānanda what he had seen,
Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
Yāvatā, ānanda, ariyaṁ āyatanaṁ, yāvatā vaṇippatho, idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ.
adding, “As far, Ānanda, as the extent of the Indian realm, as far as the routes of commerce, Pāṭaliputta will be the chief city, the destination for merchandise.
Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti—
And there will be three dangers for Pāṭaliputta:
aggito vā udakato vā abbhantarato vā mithubhedā”ti.
fire, water, and internal dissent.”
Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu.
Sunidha and Vassakāra then went to the Buddha and exchanged pleasantries with him,
Ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ—
adding,
“adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Please accept tomorrow’s meal from us together with the Sangha of monks.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by remaining silent.
Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā pakkamiṁsu.
Knowing that he had consented, they left.
Atha kho sunidhavassakārā magadhamahāmattā paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ—“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
Having had various kinds of fine foods prepared, they had the Buddha informed that the meal was ready.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sunidhavassakārānaṁ magadhamahāmattānaṁ parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
The Buddha robed up, took his bowl and robe, and went to Sunidha and Vassakāra’s meal offering where he sat down on the prepared seat together with the Sangha of monks.
Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdiṁsu.
Sunidha and Vassakāra then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, they sat down to one side.
Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi—
And the Buddha expressed his appreciation with these verses:
“Yasmiṁ padese kappeti,
“In whatever place
vāsaṁ paṇḍitajātiyo;
The wise decide to live,
Sīlavantettha bhojetvā,
There they feed the virtuous,
saññate brahmacārayo.
The restrained monastics.
Yā tattha devatā āsuṁ,
One should dedicate the offering
tāsaṁ dakkhiṇamādise;
To whatever gods are there.
Tā pūjitā pūjayanti,
Being revered and honored,
mānitā mānayanti naṁ.
They return the favor to you.
Tato naṁ anukampanti,
And they have compassion for you,
mātā puttaṁva orasaṁ;
As a mother for her own child.
Devatānukampito poso,
The person the gods have compassion for
sadā bhadrāni passatī”ti.
Always has good fortune.”
Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
The Buddha then got up from his seat and left.
Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti—
But Sunidha and Vassakāra followed behind him, thinking,
“yenajja samaṇo gotamo dvārena nikkhamissati, taṁ gotamadvāraṁ nāma bhavissati;
“Whatever gate the ascetic Gotama leaves from, we’ll name the Gotama Gate.
yena titthena gaṅgaṁ nadiṁ uttarissati, taṁ gotamatitthaṁ nāma bhavissatī”ti.
Whatever ford he uses to cross the river Ganges, we’ll name the Gotama Ford.”
Atha kho bhagavā yena dvārena nikkhami, taṁ gotamadvāraṁ nāma ahosi.
And so the gate though which he left was named the Gotama Gate.
Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami.
The Buddha then went to the river Ganges.
Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā.
At that time the river was full to the brim.
Manussā aññe nāvaṁ pariyesanti, aññe uḷumpaṁ pariyesanti, aññe kullaṁ bandhanti orā pāraṁ gantukāmā.
Among the people who wanted to cross, some were looking for a boat, some for a barge, and some were putting together a raft.
Addasā kho bhagavā te manusse aññe nāvaṁ pariyesante, aññe uḷumpaṁ pariyesante, aññe kullaṁ bandhante orā pāraṁ gantukāme, disvāna seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva kho—gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena.
The Buddha saw this. Then, just as a strong man might bend or stretch his arm, the Buddha disappeared on the near shore of the river and reappeared on the far shore together with the Sangha of monks.
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, the Buddha uttered a heartfelt exclamation:
“Ye taranti aṇṇavaṁ saraṁ,
“Whoever crosses the flowing mass of water,
Setuṁ katvāna visajja pallalāni;
They build a bridge, leaving the water behind.
Kullañhi jano bandhati,
While ordinary people put together a raft,
Tiṇṇā medhāvino janā”ti.
The wise have crossed already.”
16. Koṭigāmesaccakathā
16. Discussion of the truths at Koṭigāma
Atha kho bhagavā yena koṭigāmo tenupasaṅkami.
The Buddha then went to Koṭigāma
Tatra sudaṁ bhagavā koṭigāme viharati.
and stayed there.
Tatra kho bhagavā bhikkhū āmantesi—
And he addressed the monks:
“catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
“It’s because of not awakening to or penetrating these four noble truths that you and I have wandered on and transmigrated for such a long time:
Katamesaṁ catunnaṁ?
Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
the noble truth of suffering,
Dukkhasamudayassa ariyasaccassa …pe…
the noble truth of the origin of suffering,
dukkhanirodhassa ariyasaccassa …pe…
the noble truth of the end of suffering,
dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
the noble truth of the path leading to the end of suffering.
Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavoti.
But now, monks, the noble truth of suffering has been awakened to and penetrated, likewise the noble truth of the origin of suffering, the noble truth of the end of suffering, and the noble truth of the path leading to the end of suffering. Craving for existence has been cut off; the passage to existence has been destroyed; now there is no further existence.
Catunnaṁ ariyasaccānaṁ,
Because of not properly seeing
yathābhūtaṁ adassanā;
The four noble truths,
Saṁsitaṁ dīghamaddhānaṁ,
You have transmigrated for a long time
tāsu tāsveva jātisu.
Among the various kinds of rebirth.
Tāni etāni diṭṭhāni,
But now they have been seen,
bhavanetti samūhatā;
The passage to existence has been destroyed,
Ucchinnaṁ mūlaṁ dukkhassa,
The root of suffering has been cut off,
natthi dāni punabbhavo”ti.
And there is no further existence.”
17. Ambapālīvatthu
17-18. The account of Ambapālī and the Licchavīs
Assosi kho ambapālī gaṇikā—
The courtesan Ambapālī heard
“bhagavā kira koṭigāmaṁ anuppatto”ti.
that the Buddha had arrived at Koṭigāma.
Atha kho ambapālī gaṇikā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi vesāliyā niyyāsi bhagavantaṁ dassanāya.
She had her best carriages harnessed, mounted one of them, and left Vesālī to visit the Buddha.
Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā, pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
She went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. After bowing down to the Buddha, she sat down,
Ekamantaṁ nisinnaṁ kho ambapāliṁ gaṇikaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
and the Buddha instructed, inspired, and gladdened her with a teaching.
Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca—
She then said to the Buddha,
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Sir, please accept tomorrow’s meal from me together with the Sangha of monks.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by remaining silent.
Atha kho ambapālī gaṇikā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Knowing that he had consented, she got up from her seat, bowed down, circumambulated him with her right side toward him, and left.
18. Licchavīvatthu
Assosuṁ kho vesālikā licchavī—
The Licchavīs of Vesālī, too,
“bhagavā kira koṭigāmaṁ anuppatto”ti.
heard that the Buddha had arrived at Koṭigāma.
Atha kho vesālikā licchavī bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi vesāliyā niyyāsuṁ bhagavantaṁ dassanāya.
They had their best carriages harnessed, mounted one of them, and left Vesālī to visit the Buddha.
Appekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, appekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, appekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, appekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā.
Some of them wore blue, with blue makeup, blue clothes, and blue ornaments, and likewise, some of them wore yellow, some red, and some white.
Atha kho ambapālī gaṇikā daharānaṁ daharānaṁ licchavīnaṁ īsāya īsaṁ yugena yugaṁ cakkena cakkaṁ akkhena akkhaṁ paṭivaṭṭesi.
When Ambapālī met the young Licchavīs, she turned her carriage around and drove up next to them, pole to pole, yoke to yoke, wheel to wheel, axle to axle.
Atha kho te licchavī ambapāliṁ gaṇikaṁ etadavocuṁ—
The Licchavīs said, “What on earth are you doing?”
“kissa, je ambapāli, daharānaṁ daharānaṁ licchavīnaṁ īsāya īsaṁ yugena yugaṁ cakkena cakkaṁ akkhena akkhaṁ paṭivaṭṭesī”ti?
“Tathā hi pana mayā, ayyaputtā, svātanāya buddhappamukho bhikkhusaṅgho nimantito”ti.
and she replied, “I’m doing it, Sirs, because I’ve invited the Buddha and the Sangha of monks for tomorrow’s meal!”
“Dehi, je ambapāli, amhākaṁ etaṁ bhattaṁ satasahassenā”ti.
“We’ll give you a hundred thousand for this meal, Ambapālī.”
“Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dajjeyyātha, neva dajjāhaṁ taṁ bhattan”ti.
“Even if you gave me the whole of Vesālī and the adjoining countryside, I would not give you this meal.”
Atha kho te licchavī aṅguliṁ phoṭesuṁ—
The Licchavīs snapped their fingers in dismay, saying,
“jitamha vata bho ambakāya, parājitamha vata bho ambakāyā”ti.
“Damn it, we’ve been beaten by the mango woman!”
Atha kho te licchavī yena bhagavā tenupasaṅkamiṁsu.
And they continued on their way to the Buddha.
Addasā kho bhagavā te licchavī dūratova āgacchante, disvāna bhikkhū āmantesi—
When the Buddha saw them coming, he said to the monks,
“yehi, bhikkhave, bhikkhūhi devā tāvatiṁsā adiṭṭhapubbā, oloketha, bhikkhave, licchavīparisaṁ;
“Those of you who haven’t seen the Tāvatiṁsa gods look at the Licchavīs.
apaloketha, bhikkhave, licchavīparisaṁ;
upasaṁharatha, bhikkhave, licchavīparisaṁ tāvatiṁsaparisan”ti.
The Licchavīs are similar to the Tāvatiṁsa gods.”
Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṁsu;
The Licchavīs went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot.
upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
After bowing down to the Buddha, they sat down,
Ekamantaṁ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
and the Buddha instructed, inspired, and gladdened them with a teaching.
Atha kho te licchavī, bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ—
They then said to the Buddha,
“adhivāsetu no, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Sir, please accept tomorrow’s meal from us together with the Sangha of monks.”
“Adhivuṭṭhomhi, licchavī, svātanāya ambapāliyā gaṇikāya bhattan”ti.
“I have already accepted tomorrow’s meal from Ambapālī.”
Atha kho te licchavī aṅguliṁ phoṭesuṁ—
The Licchavīs snapped their fingers in dismay,
“jitamha vata bho ambakāya, parājitamha vata bho ambakāyā”ti.
saying, “Damn it, we’ve been beaten by the mango woman.”
Atha kho te licchavī bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
After rejoicing in the Buddha’s words, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.
Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā yena nātikā tenupasaṅkami.
When the Buddha had stayed at Koṭigāma for as long as he liked, he went to Nātikā,
Tatra sudaṁ bhagavā nātike viharati giñjakāvasathe.
where he stayed in the brick guesthouse.
Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti.
The following morning Ambapālī had various kinds of fine foods prepared in her own park. She then had the Buddha informed that the meal was ready.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena ambapāliyā gaṇikāya parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
The Buddha robed up, took his bowl and robe, and went to Ambapālī’s meal offering where he sat down on the prepared seat together with the Sangha of monks.
Atha kho ambapālī gaṇikā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho ambapālī gaṇikā bhagavantaṁ etadavoca—
Ambapālī personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, she sat down to one side and said,
“imāhaṁ, bhante, ambavanaṁ buddhappamukhassa bhikkhusaṅghassa dammī”ti.
“Sir, I give this mango grove to the Sangha of monks headed by the Buddha.”
Paṭiggahesi bhagavā ārāmaṁ.
The Buddha accepted the park.
Atha kho bhagavā ambapāliṁ gaṇikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena mahāvanaṁ tenupasaṅkami.
After instructing, inspiring, and gladdening her with a teaching, he got up from his seat and went to the Great Wood near Vesālī,
Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
where he stayed in the hall with the peaked roof.
Licchavibhāṇavāro niṭṭhito tatiyo.
The third section for recitation on the Licchavīs is finished.
19. Sīhasenāpativatthu
19. The account of General Sīha
Tena kho pana samayena abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.
On one occasion a number of well-known Licchavīs were seated together in the public hall, praising the Buddha, the Teaching, and the Sangha in many ways.
Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṁ parisāyaṁ nisinno hoti.
Sīha the general, a disciple of the Jains, was seated in that gathering.
Atha kho sīhassa senāpatissa etadahosi—
He thought,
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.
“No doubt that Buddha is perfected, a fully Awakened One, since these well-known Licchavīs praise the Buddha, the Teaching, and the Sangha in this way.
Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.
Why don’t I go and visit that Buddha?”
Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami, upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca—
He then went to the Jain ascetic from Ñātika and said,
“icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti.
“Sir, I wish to visit the ascetic Gotama.”
“Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi?
“But Sīha, why visit the ascetic Gotama who believes that actions don’t have results when you believe that they do?
Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti.
For the ascetic Gotama believes in inaction, teaches that, and trains his disciples in that.”
Atha kho sīhassa senāpatissa yo ahosi gamikābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi.
Sīha’s intention to go died down.
Dutiyampi kho abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.
The same sequence of events happened a second time.
Dutiyampi kho sīhassa senāpatissa etadahosi—
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.
Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.
Dutiyampi kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami, upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca—
“icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun”ti.
“Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi?
Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti.
Dutiyampi kho sīhassa senāpatissa yo ahosi gamikābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi.
Tatiyampi kho abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.
A third time a number of well-known Licchavīs were seated together in the public hall, praising the Buddha, the Teaching, and the Sangha in many ways.
Tatiyampi kho sīhassa senāpatissa etadahosi—
Sīha heard this, and he had the same thoughts as before.
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṅghassa vaṇṇaṁ bhāsanti.
Kiñhi me karissanti nigaṇṭhā apalokitā vā anapalokitā vā?
And it occurred to him, “What can the Jain ascetics do to me, whether I get their permission or not?
Yannūnāhaṁ anapaloketvāva nigaṇṭhe taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan”ti.
Let me go and visit the Buddha, the Perfected and fully Awakened One, without getting permission from the Jains.”
Atha kho sīho senāpati pañcahi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṁ dassanāya.
Soon afterwards, in the middle of the day, General Sīha set out from Vesālī with five hundred carriages to visit the Buddha.
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
He went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. He bowed, sat down,
Ekamantaṁ nisinno kho sīho senāpati bhagavantaṁ etadavoca—
and said,
“sutaṁ me taṁ, bhante—‘akiriyavādo samaṇo gotamo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.
“Sir, I have heard that the ascetic Gotama believes in inaction, that he teaches inaction, and that he trains his disciples in that.
Ye te, bhante, evamāhaṁsu—‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti.
Those who say this,
Kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati?
do they say what you have said without falsely misrepresenting you? Do they explain according to the Teaching so that they can’t be legitimately criticized?
Anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan”ti.
I don’t wish to misrepresent you.”
“Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
“There’s a way, Sīha, one could rightly say of me
akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetīti.
that I believe in inaction, that I teach inaction, and that I train my disciples in that.
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
kiriyavādo samaṇo gotamo kiriyāya dhammaṁ deseti, tena ca sāvake vinetīti.
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
ucchedavādo samaṇo gotamo ucchedāya dhammaṁ deseti, tena ca sāvake vinetīti.
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetīti.
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetīti.
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetīti.
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetīti.
Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
assattho samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetīti.
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
What’s that way?
akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetīti?
Ahañhi, sīha, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa;
I teach the non-doing of misconduct by body, speech, and mind.
anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi.
I teach the non-doing of the various kinds of bad and unwholesome actions.
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetīti.
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
There’s also a way one could rightly say of me
kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetīti?
that I believe in action, that I teach action, and that I train my disciples in that. What’s that way?
Ahañhi, sīha, kiriyaṁ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi.
I teach the doing of good conduct by body, speech, and mind. I teach the doing of the various kinds of good and wholesome actions.
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetīti.
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
There’s a way one could rightly say of me
ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetīti?
that I am an annihilationist, that I teach for the sake of annihilation, and that I train my disciples in that. What’s that way?
Ahañhi, sīha, ucchedaṁ vadāmi rāgassa dosassa mohassa;
I teach the annihilation of sensual desire, ill will, and confusion.
anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi.
I teach the annihilation of the various kinds of bad and unwholesome actions.
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
ucchedavādo samaṇo gotamo ucchedāya dhammaṁ deseti, tena ca sāvake vinetīti.
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
There’s a way one could rightly say of me
jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetīti?
that I am disgusting, that I teach for the sake of disgust, and that I train my disciples in that. What’s that way?
Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena;
I am disgusted by misconduct by body, speech, and mind.
anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā jigucchāmi.
I am disgusted by the various kinds of bad and unwholesome qualities.
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetīti.
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
There’s a way one could rightly say of me
venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetīti?
that I’m an exterminator, that I teach for the sake of extermination, and that I train my disciples in that. What’s that way?
Ahañhi, sīha, vinayāya dhammaṁ desemi rāgassa dosassa mohassa;
I teach the extermination of sensual desire, ill will, and confusion,
anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi.
the extermination of the various kinds of bad and unwholesome qualities.
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetīti.
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
There’s a way one could rightly say of me
tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetīti?
that I’m austere, that I teach for the sake of austerity, and that I train my disciples in that. What’s that way?
Tapanīyāhaṁ, sīha, pāpake akusale dhamme vadāmi—
I say that bad, unwholesome qualities—
kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ.
misconduct by body, speech, and mind—are to be disciplined.
Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ tapassīti vadāmi.
One who has abandoned them, cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing—such a one I call austere.
Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
Indeed the Buddha has abandoned the bad, unwholesome qualities that are to be disciplined, has cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing.
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya tapassī samaṇo gotamo tapassitāya dhammaṁ deseti, tena ca sāvake vinetīti.
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
There is a way one could rightly say of me
apagabbho samaṇo gotamo apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetīti?
that I’m an abortionist, that I teach for the sake of abortion, and that I train my disciples in that. What’s that way?
Yassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā, tamahaṁ apagabbhoti vadāmi.
One whose future conception in a womb, whose rebirth in a future life, is abandoned and cut off at the root, made like a palm stump, eradicated, and incapable of reappearing in the future—such a one I call an abortionist.
Tathāgatassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṅkatā āyatiṁ anuppādadhammā.
Indeed the Buddha’s future conception in a womb, his rebirth in a future life, is abandoned and cut off at the root, made like a palm stump, eradicated, and incapable of reappearing in the future.
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetīti.
Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
There’s a way one could rightly say of me
assattho samaṇo gotamo assāsāya dhammaṁ deseti, tena ca sāvake vinetīti?
that I’m at ease, that I teach for the sake of ease, and that I train my disciples in that. What’s that way?
Ahañhi, sīha, assattho paramena assāsena, assāsāya dhammaṁ desemi, tena ca sāvake vinemi.
I’m at ease in the highest sense, I proclaim my Teaching for sake of ease, and I train my disciples in that.”
Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya—
assattho samaṇo gotamo assāsāya dhammaṁ deseti, tena ca sāvake vinetī”ti.
Evaṁ vutte sīho senāpati bhagavantaṁ etadavoca—
When the Buddha had finished, Sīha exclaimed,
“abhikkantaṁ, bhante …pe…
“Wonderful, Sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there—just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks.
upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Please accept me as a lay follower who’s gone for refuge for life.”
“Anuviccakāraṁ kho, sīha, karohi; anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī”ti.
“Consider it carefully, Sīha. It’s good for well-known people such as yourself to reflect carefully.”
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha—
“Now I’m even more pleased with you, Sir.
‘anuviccakāraṁ kho, sīha, karohi; anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.
Mamañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ vesāliṁ paṭākaṁ parihareyyuṁ—‘sīho kho amhākaṁ senāpati sāvakattaṁ upagato’ti.
Had I become a lay follower of another religion, they would’ve carried a banner all over Vesālī to proclaim it.
Atha ca pana maṁ bhagavā evamāha—
But you tell me
‘anuviccakāraṁ kho, sīha, karohi; anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti.
to consider it carefully.
Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
For the second time I go for refuge to the Buddha, the Teaching, and the Sangha of monks.
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Please accept me as a lay follower who’s gone for refuge for life.”
“Dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī”ti.
“For a long time, Sīha, your family has been a wellspring of support for the Jain ascetics. When they come to you, you should still consider giving them almsfood.”
“Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha—
“Now I’m even more pleased with you, Sir.
‘dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti.
Sutaṁ me taṁ, bhante, samaṇo gotamo evamāha—
I had heard that you say
‘mayhameva dānaṁ dātabbaṁ, na aññesaṁ dānaṁ dātabbaṁ; mayhameva sāvakānaṁ dānaṁ dātabbaṁ, na aññesaṁ sāvakānaṁ dānaṁ dātabbaṁ;
that offerings should only be given to you and your disciples, not to anyone else,
mayhameva dinnaṁ mahapphalaṁ, na aññesaṁ dinnaṁ mahapphalaṁ; mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, na aññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti.
and only offerings given to you and your disciples are fruitful, not what’s given to others.
Atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti.
But in reality you encourage me to give to the Jain ascetics.
Api ca, bhante, mayamettha kālaṁ jānissāma.
Indeed, I shall know the right time for that.
Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca.
For the third time I go for refuge to the Buddha, the Teaching, and the Sangha of monks.
Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Please accept me as a lay follower who’s gone for refuge for life.”
Atha kho bhagavā sīhassa senāpatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha then gave Sīha a progressive talk—
dānakathaṁ …pe…
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Sīha experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction.
aparappaccayo satthusāsane bhagavantaṁ etadavoca—
He then said to the Buddha,
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Sir, Please accept tomorrow’s meal from me together with the Sangha of monks.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by remaining silent.
Atha kho sīho senāpati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Knowing that the Buddha had consented, Sīha got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
Atha kho sīho senāpati aññataraṁ purisaṁ āṇāpesi—
Sīha then told a man,
“gaccha, bhaṇe, pavattamaṁsaṁ jānāhī”ti.
“Go and get some meat.”
Atha kho sīho senāpati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti.
The following morning Sīha had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
The Buddha robed up, took his bowl and robe, and went to General Sīha’s house where he sat down on the prepared seat together with the Sangha of monks.
Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti—
Just then a number of Jain ascetics were walking around Vesālī, from street to street, from intersection to intersection, waiving their arms and calling out,
“ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman”ti.
“General Sīha has killed a large animal and made a meal for the ascetic Gotama. The ascetic Gotama is eating that meat, knowing that the animal was killed for his sake!”
Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami, upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi—
A certain man went up to Sīha and whispered to him what the Jains were doing.
“yagghe, bhante, jāneyyāsi, ete sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti—
‘ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’”ti.
“Alaṁ, ayyo, dīgharattampi te āyasmantā avaṇṇakāmā buddhassa, avaṇṇakāmā dhammassa, avaṇṇakāmā saṅghassa;
Sīha said, “Forget about it. For a long time those venerables have wanted to disparage the Buddha, the Teaching, and the Sangha of monks.
na ca pana te āyasmantā jiridanti taṁ bhagavantaṁ asatā tucchā musā abhūtena abbhācikkhantā;
They’ll grow old and still keep on misrepresenting the Buddha with lies.
na ca mayaṁ jīvitahetupi sañcicca pāṇaṁ jīvitā voropeyyāmā”ti.
Besides, I wouldn’t kill a living being even for the sake of my life.”
Atha kho sīho senāpati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
Sīha then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Sīha sat down to one side.
Ekamantaṁ nisinnaṁ kho sīhaṁ senāpatiṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
The Buddha instructed, inspired, and gladdened him with a teaching. He then got up from his seat and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, jānaṁ uddissakataṁ maṁsaṁ paribhuñjitabbaṁ.
“You shouldn’t eat meat when you know the animal was killed for your sake.
Yo paribhuñjeyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, tikoṭiparisuddhaṁ macchamaṁsaṁ—adiṭṭhaṁ assutaṁ aparisaṅkitan”ti.
I allow you to eat meat and fish that’s pure in three respects: you haven’t seen, heard, or suspected that the animal was killed for your sake.”
20. Kappiyabhūmianujānana
20. The allowance for a food-storage area
Tena kho pana samayena vesālī subhikkhā hoti susassā sulabhapiṇḍā, sukarā uñchena paggahena yāpetuṁ.
Some time later in Vesālī, there was plenty of food, the crops were abundant, and there was no problem getting by on almsfood.
Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Then, while the Buddha was reflecting in private, he thought,
“yāni tāni mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ, ajjāpi nu kho tāni bhikkhū paribhuñjantī”ti.
“Those things I allowed the monks when there was a shortage of food, the crops were meager, and it was hard to get by on alms—that is, what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, what’s been cooked by the monks themselves, what’s been received after picking it up, what’s been brought out, what’s been received before the meal, what’s come from the forest or a lotus pond—do the monks still make use of these?”
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi—
When the Buddha had come out from seclusion, he asked Venerable Ānanda about this.
“yāni tāni, ānanda, mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ, ajjāpi nu kho tāni bhikkhū paribhuñjantī”ti?
“Paribhuñjanti, bhagavā”ti.
He replied, “They do, Sir.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“yāni tāni, bhikkhave, mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ, tānāhaṁ ajjatagge paṭikkhipāmi.
“Those things I allowed you when there was a shortage of food, the crops were meager, and it was hard to get by on alms, I prohibit from today onward.
Na, bhikkhave, anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ paribhuñjitabbaṁ.
You shouldn’t eat what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, what’s been cooked by yourselves, or what’s been received after picking it up.
Yo paribhuñjeyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.
Na ca, bhikkhave, tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitabbaṁ.
If you have finished your meal and refused an invitation to eat more, you shouldn’t eat non-leftovers that have been brought out, that have been received before the meal, or that have come from the forest or a lotus pond.
Yo paribhuñjeyya, yathādhammo kāretabbo”ti.
If you do, you should be dealt with according to the rule.”
Tena kho pana samayena jānapadā manussā bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā bahārāmakoṭṭhake sakaṭaparivaṭṭaṁ karitvā acchanti—“yadā paṭipāṭiṁ labhissāma, tadā bhattaṁ karissāmā”ti.
At that time people from the country loaded much salt, oil, rice, and fresh food onto carts, brought them to outside the monastery gatehouse, and waited for their turn to cook a meal.
Mahā ca megho uggato hoti.
Just then a storm was approaching.
Atha kho te manussā yenāyasmā ānando tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ—“idha, bhante ānanda, bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropitā tiṭṭhanti, mahā ca megho uggato; kathaṁ nu kho, bhante ānanda, paṭipajjitabban”ti?
Those people went to Venerable Ānanda and told him what was happening, adding, “What should we do now?”
Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.
Ānanda told the Buddha, who said,
“Tena hānanda, saṅgho paccantimaṁ vihāraṁ kappiyabhūmiṁ sammannitvā tattha vāsetu, yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā.
“Well then, Ānanda, the Sangha should designate a building at the edge of the monastery as a food-storage area and then store the food there—whether a dwelling, a stilt house, or a cave.
Evañca pana, bhikkhave, sammannitabbā.
And it should be done like this.
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should inform the Sangha:
‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.
Yadi saṅghassa pattakallaṁ, saṅgho itthannāmaṁ vihāraṁ kappiyabhūmiṁ sammanneyya.
If the Sangha is ready, it should designate such-and-such a dwelling as a food-storage area.
Esā ñatti.
This is the motion.
Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.
Saṅgho itthannāmaṁ vihāraṁ kappiyabhūmiṁ sammannati.
The Sangha designates such-and-such a dwelling as a food-storage area.
Yassāyasmato khamati itthannāmassa vihārassa kappiyabhūmiyā sammuti, so tuṇhassa;
Any monk who approves of designating such-and-such a dwelling as a food-storage area should remain silent.
yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.
Sammato saṅghena itthannāmo vihāro kappiyabhūmi.
The Sangha has designated such-and-such a dwelling as a food-storage area.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena manussā tattheva sammutiyā kappiyabhūmiyā yāguyo pacanti, bhattāni pacanti, sūpāni sampādenti, maṁsāni koṭṭenti, kaṭṭhāni phālenti.
Soon afterwards people used the designated food-storage area for various purposes: to cook congee and rice, to prepare curries, to chop meat, and to split firewood.
Assosi kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya uccāsaddaṁ mahāsaddaṁ kākoravasaddaṁ, sutvāna āyasmantaṁ ānandaṁ āmantesi—
Getting up early in the morning, the Buddha heard loud noises, like the cawing of crows. He asked Venerable Ānanda what was going on,
“kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo kākoravasaddo”ti?
“Etarahi, bhante, manussā tattheva sammutiyā kappiyabhūmiyā yāguyo pacanti, bhattāni pacanti, sūpāni sampādenti, maṁsāni koṭṭenti, kaṭṭhāni phālenti.
and Ānanda told him.
So eso, bhagavā, uccāsaddo mahāsaddo kākoravasaddo”ti.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“na, bhikkhave, sammuti kappiyabhūmi paribhuñjitabbā.
“You shouldn’t use a designated food-storage area.
Yo paribhuñjeyya, āpatti dukkaṭassa.
If you do, you commit an offense of wrong conduct.
Anujānāmi, bhikkhave, tisso kappiyabhūmiyo—
I allow three places as food-storage areas:
ussāvanantikaṁ gonisādikaṁ gahapatin”ti.
a building made according to a proclamation, a place where cows rest, and a place given for the purpose by a householder.”
Tena kho pana samayena āyasmā yasojo gilāno hoti.
Soon afterwards Venerable Yasoja was sick.
Tassatthāya bhesajjāni āhariyanti.
People brought him tonics
Tāni bhikkhū bahi vāsenti.
and the monks stored them outside.
Ukkapiṇḍakāpi khādanti, corāpi haranti.
Vermin ate them and thieves stole them.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, sammutiṁ kappiyabhūmiṁ paribhuñjituṁ.
“I allow you to use a designated food-storage area.
Anujānāmi, bhikkhave, catasso kappiyabhūmiyo—
I allow four places as food-storage areas:
ussāvanantikaṁ gonisādikaṁ gahapatiṁ sammutin”ti.
a building made according to a proclamation, a cow stall, a building given for the purpose by a householder, and a building designated by the Sangha.”
Sīhabhāṇavāro niṭṭhito catuttho.
The fourth section for recitation on Sīha is finished.
21. Meṇḍakagahapativatthu
21. The account of the householder Meṇḍaka
Tena kho pana samayena bhaddiyanagare meṇḍako gahapati paṭivasati.
At that time in the town of Bhaddiya there was a householder called Meṇḍaka
Tassa evarūpo iddhānubhāvo hoti—
who had supernormal powers.
sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti.
He would wash his hair, sweep out his granary, and sit down outside the door. A shower of grain would then fall out of the sky and fill his granary.
Bhariyāya evarūpo iddhānubhāvo hoti—
His wife, too, had supernormal powers.
ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpabhiñjanakaṁ dāsakammakaraporisaṁ bhattena parivisati, na tāva taṁ khiyyati yāva sā na vuṭṭhāti.
She would sit down next to a pot of rice and a pot of curry and serve a meal to the slaves, servants, and workers. The food would not be exhausted until she got up.
Puttassa evarūpo iddhānubhāvo hoti—
His son, too, had supernormal powers.
ekaṁyeva sahassathavikaṁ gahetvā dāsakammakaraporisassa chamāsikaṁ vetanaṁ deti, na tāva taṁ khiyyati yāvassa hatthagatā.
He would get a bag containing a thousand coins and give the slaves, servants, and workers their wages for six months. That purse would not go empty as long as he held it.
Suṇisāya evarūpo iddhānubhāvo hoti—
His daughter-in-law, too, had supernormal powers.
ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā dāsakammakaraporisassa chamāsikaṁ bhattaṁ deti, na tāva taṁ khiyyati yāva sā na vuṭṭhāti.
She would sit down next to a four-liter basket and give out rice for six months to the slaves, servants, and workers. The rice would not be exhausted until she got up.
Dāsassa evarūpo iddhānubhāvo hoti—
Even his slave had supernormal powers.
ekena naṅgalena kasantassa satta sītāyo gacchanti.
While plowing with a single plow, he made seven furrows.
Assosi kho rājā māgadho seniyo bimbisāro—
King Seniya Bimbisāra of Magadha
“amhākaṁ kira vijite bhaddiyanagare meṇḍako gahapati paṭivasati.
heard that within his kingdom, in the town of Bhaddiya, there was a householder called Meṇḍaka with all these abilities.
Tassa evarūpo iddhānubhāvo—
sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti.
Bhariyāya evarūpo iddhānubhāvo—
ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpabhiñjanakaṁ dāsakammakaraporisaṁ bhattena parivisati, na tāva taṁ khiyyati yāva sā na vuṭṭhāti.
Puttassa evarūpo iddhānubhāvo—
ekaṁyeva sahassathavikaṁ gahetvā dāsakammakaraporisassa chamāsikaṁ vetanaṁ deti, na tāva taṁ khiyyati yāvassa hatthagatā.
Suṇisāya evarūpo iddhānubhāvo—
ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā dāsakammakaraporisassa chamāsikaṁ bhattaṁ deti, na tāva taṁ khiyyati yāva sā na vuṭṭhāti.
Dāsassa evarūpo iddhānubhāvo—
ekena naṅgalena kasantassa satta sītāyo gacchantī”ti.
Atha kho rājā māgadho seniyo bimbisāro aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi—
The King told the official in charge of practical affairs about this,
“amhākaṁ kira, bhaṇe, vijite bhaddiyanagare meṇḍako gahapati paṭivasati.
Tassa evarūpo iddhānubhāvo—
sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti.
Bhariyāya …pe…
puttassa …
suṇisāya …
dāsassa evarūpo iddhānubhāvo, ekena naṅgalena kasantassa satta sītāyo gacchantīti.
Gaccha, bhaṇe, jānāhi.
adding, “Go and investigate it.
Yathā mayā sāmaṁ diṭṭho, evaṁ tava diṭṭho bhavissatī”ti.
If you see it, it will be as if I see it myself.”
“Evaṁ, devā”ti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā caturaṅginiyā senāya yena bhaddiyaṁ tena pāyāsi.
Saying, “Yes, sir,” he set out for Bhaddiya with the fourfold army.
Anupubbena yena bhaddiyaṁ yena meṇḍako gahapati tenupasaṅkami; upasaṅkamitvā meṇḍakaṁ gahapatiṁ etadavoca—
When he eventually arrived, he went up to Meṇḍaka and said,
“ahañhi, gahapati, raññā āṇatto—
“I’ve been told by the King
‘amhākaṁ kira, bhaṇe, vijite bhaddiyanagare meṇḍako gahapati paṭivasati, tassa evarūpo iddhānubhāvo, sīsaṁ nahāyitvā …pe…
to investigate your supernormal powers.
bhariyāya …
puttassa …
suṇisāya …
dāsassa evarūpo iddhānubhāvo, ekena naṅgalena kasantassa satta sītāyo gacchantīti, gaccha, bhaṇe, jānāhi.
Yathā mayā sāmaṁ diṭṭho, evaṁ tava diṭṭho bhavissatī’ti.
Passāma te, gahapati, iddhānubhāvan”ti.
Please show them to me.”
Atha kho meṇḍako gahapati sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdi, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūresi.
Meṇḍaka then washed his hair, swept out his granary, and sat down outside the door. A shower of grain fell out of the sky and filled his granary.
“Diṭṭho te, gahapati, iddhānubhāvo.
“Good.
Bhariyāya te iddhānubhāvaṁ passissāmā”ti.
Now show me your wife’s supernormal powers.”
Atha kho meṇḍako gahapati bhariyaṁ āṇāpesi—
Meṇḍaka told his wife,
“tena hi caturaṅginiṁ senaṁ bhattena parivisā”ti.
“Please serve a meal to the fourfold army.”
Atha kho meṇḍakassa gahapatissa bhariyā ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpabhiñjanakaṁ caturaṅginiṁ senaṁ bhattena parivisi, na tāva taṁ khiyyati, yāva sā na vuṭṭhāti.
She sat down next to a pot of rice and a pot of curry and served a meal to the fourfold army. The food was not exhausted until she got up.
“Diṭṭho te, gahapati, bhariyāyapi iddhānubhāvo.
“Good.
Puttassa te iddhānubhāvaṁ passissāmā”ti.
Now show me your son’s supernormal powers.”
Atha kho meṇḍako gahapati puttaṁ āṇāpesi—
Meṇḍaka told his son,
“tena hi caturaṅginiyā senāya chamāsikaṁ vetanaṁ dehī”ti.
“Please give wages for six months to the fourfold army.”
Atha kho meṇḍakassa gahapatissa putto ekaṁyeva sahassathavikaṁ gahetvā caturaṅginiyā senāya chamāsikaṁ vetanaṁ adāsi, na tāva taṁ khiyyati, yāvassa hatthagatā.
He got a bag containing a thousand coins and gave the fourfold army its wages for six months. That purse did not go empty as long as he held it.
“Diṭṭho te, gahapati, puttassapi iddhānubhāvo.
“Good.
Suṇisāya te iddhānubhāvaṁ passissāmā”ti.
Now show me your daughter-in-law’s supernormal powers.”
Atha kho meṇḍako gahapati suṇisaṁ āṇāpesi—
Meṇḍaka told his daughter-in-law,
“tena hi caturaṅginiyā senāya chamāsikaṁ bhattaṁ dehī”ti.
“Please give rice for six month to the fourfold army.”
Atha kho meṇḍakassa gahapatissa suṇisā ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā caturaṅginiyā senāya chamāsikaṁ bhattaṁ adāsi, na tāva taṁ khiyyati yāva sā na vuṭṭhāti.
She sat down next to a four-liter basket and gave rice for six months to the fourfold army. The rice was not exhausted until she got up.
“Diṭṭho te, gahapati, suṇisāyapi iddhānubhāvo.
“Good.
Dāsassa te iddhānubhāvaṁ passissāmā”ti.
Now show me your slave’s supernormal powers.”
“Mayhaṁ kho, sāmi, dāsassa iddhānubhāvo khette passitabbo”ti.
“Sir, we have to go to the field to see that.”
“Alaṁ, gahapati, diṭṭho te dāsassapi iddhānubhāvo”ti.
“Forget about it, then. I consider it as seen.”
Atha kho so mahāmatto caturaṅginiyā senāya punadeva rājagahaṁ paccāgañchi.
That official then returned to Rājagaha with the fourfold army
Yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesi.
and told the King what had happened.
Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena bhaddiyaṁ tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi.
When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward Bhaddiya with a large sangha of twelve-hundred and fifty monks.
Atha kho bhagavā anupubbena cārikaṁ caramāno yena bhaddiyaṁ tadavasari.
When he eventually arrived,
Tatra sudaṁ bhagavā bhaddiye viharati jātiyā vane.
he stayed in the Jātiyā Grove.
Assosi kho meṇḍako gahapati—
Meṇḍaka heard:
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito bhaddiyaṁ anuppatto bhaddiye viharati jātiyā vane.
“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, has arrived at Bhaddiya and is staying in the Jātiyā Grove with a large sangha of twelve-hundred and fifty monks.
Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato—
That good Gotama has a fine reputation:
‘itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’.
‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha.
So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti.
With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others.
So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti.
He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’
Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
It’s good to see such perfected ones.”
Atha kho meṇḍako gahapati bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi bhaddiyā niyyāsi bhagavantaṁ dassanāya.
Meṇḍaka then had his best carriages harnessed, mounted one of them, and set out from Bhaddiya to visit the Buddha.
Addasaṁsu kho sambahulā titthiyā meṇḍakaṁ gahapatiṁ dūratova āgacchantaṁ, disvāna meṇḍakaṁ gahapatiṁ etadavocuṁ—
A number of monastics from other religions saw Meṇḍaka coming, and they said to him,
“kahaṁ tvaṁ, gahapati, gacchasī”ti?
“Where are you going, householder?”
“Gacchāmahaṁ, bhante, bhagavantaṁ samaṇaṁ gotamaṁ dassanāyā”ti.
“I’m going to visit the Buddha, Sir, the ascetic Gotama.”
“Kiṁ pana tvaṁ, gahapati, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi?
“But why visit the ascetic Gotama who believes that actions don’t have results when you believe that they do?
Samaṇo hi, gahapati, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī”ti.
For the ascetic Gotama believes in inaction, teaches that, and trains his disciples in that.”
Atha kho meṇḍakassa gahapatissa etadahosi—
Meṇḍaka thought,
“nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, yathayime titthiyā usūyantī”ti.
“No doubt he must be a Buddha, a perfected and fully Awakened One, since these monastics of other religions are jealous.”
Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
He then went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. After bowing down to the Buddha, he sat down,
Ekamantaṁ nisinnassa kho meṇḍakassa gahapatissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
and the Buddha gave him a progressive talk—
dānakathaṁ …pe…
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Meṇḍaka experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction.
aparappaccayo satthusāsane bhagavantaṁ etadavoca—
He then said to the Buddha,
“abhikkantaṁ, bhante …pe…
“Wonderful, Sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there—just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks.
upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ.
Please accept me as a lay follower who’s gone for refuge for life.
Adhivāsetu ca me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
And please accept tomorrow’s meal from me together with the Sangha of monks.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by remaining silent.
Atha kho meṇḍako gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Knowing that the Buddha had consented, Meṇḍaka got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
Atha kho meṇḍako gahapati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti.
The following morning Meṇḍaka had various kinds of fine foods prepared and then had the Buddha informed that the meal was ready.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
The Buddha robes up, took his bowl and robe, and went to Meṇḍaka’s house where he sat down on the prepared seat together with the Sangha of monks.
Atha kho meṇḍakassa gahapatissa bhariyā ca putto ca suṇisā ca dāso ca yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Then Meṇḍaka’s wife, son, daughter-in-law, and slave approached the Buddha, bowed, and sat down.
Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha gave them a progressive talk,
dānakathaṁ …pe…
just as he had done to Meṇḍaka. They, too, experienced the stainless vision of the Truth,
aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
and they expressed their appreciation in the same way
“abhikkantaṁ, bhante …pe…
ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca.
Upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
and became lay followers.
Atha kho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinno kho meṇḍako gahapati bhagavantaṁ etadavoca—
Meṇḍaka then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Meṇḍaka sat down to one side and said,
“yāva, bhante, bhagavā bhaddiye viharati tāva ahaṁ buddhappamukhassa bhikkhusaṅghassa dhuvabhattenā”ti.
“Sir, as long as you’re staying in Bhaddiya, I would like to offer a regular meal to the Sangha of monks headed by the Buddha.”
Atha kho bhagavā meṇḍakaṁ gahapatiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
The Buddha then instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.
22. Pañcagorasādianujānana
22. The allowance for the five products of a cow, etc.
Atha kho bhagavā bhaddiye yathābhirantaṁ viharitvā meṇḍakaṁ gahapatiṁ anāpucchā yena aṅguttarāpo tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi.
When the Buddha had stayed at Bhaddiya for as long as he liked, he set out wandering toward Aṅguttarāpa with a large sangha of twelve-hundred and fifty monks. He had not informed Meṇḍaka.
Assosi kho meṇḍako gahapati—
When Meṇḍaka heard about it,
“bhagavā kira yena aṅguttarāpo tena cārikaṁ pakkanto mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehī”ti.
Atha kho meṇḍako gahapati dāse ca kammakare ca āṇāpesi—
he told his slaves and workers,
“tena hi, bhaṇe, bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā āgacchatha, aḍḍhatelasāni ca gopālakasatāni aḍḍhatelasāni ca dhenusatāni ādāya āgacchantu, yattha bhagavantaṁ passissāma tattha taruṇena khīrena bhojessāmā”ti.
“Load lots of salt, oil, rice, and fresh food onto the carts, and bring along twelve-hundred and fifty cowherds and twelve-hundred and fifty dairy cows. We’ll give the Buddha fresh milk wherever we see him.”
Atha kho meṇḍako gahapati bhagavantaṁ antarāmagge kantāre sambhāvesi.
Meṇḍaka caught up with the Buddha while he was crossing a wilderness area.
Atha kho meṇḍako gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
Meṇḍaka approached the Buddha, bowed down,
Ekamantaṁ ṭhito kho meṇḍako gahapati bhagavantaṁ etadavoca—
and said,
“adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Sir, please accept tomorrow’s meal from me together with the Sangha of monks.”
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha consented by remaining silent.
Atha kho meṇḍako gahapati bhagavato adhivāsanaṁ viditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Knowing that the Buddha had consented, Meṇḍaka bowed down, circumambulated the Buddha with his right side toward him, and left.
Atha kho meṇḍako gahapati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bhante, niṭṭhitaṁ bhattan”ti.
The following morning Meṇḍaka had various kinds of fine foods prepared and then had the Buddha informed that the meal was ready.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
The Buddha robed up, took his bowl and robe, and went to Meṇḍaka’s meal offering where he sat down on the prepared seat together with the Sangha of monks.
Atha kho meṇḍako gahapati aḍḍhatelasāni gopālakasatāni āṇāpesi—
Meṇḍaka told the twelve-hundred and fifty cowherds,
“tena hi, bhaṇe, ekamekaṁ dhenuṁ gahetvā ekamekassa bhikkhuno upatiṭṭhatha taruṇena khīrena bhojessāmā”ti.
“Listen, bring one cow for each and every monk and give them fresh milk.”
Atha kho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, taruṇena ca khīrena.
Meṇḍaka then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha, and he gave them fresh milk.
Bhikkhū kukkuccāyantā khīraṁ na paṭiggaṇhanti.
Being afraid of wrongdoing, the monks did not accept.
“Paṭiggaṇhatha, bhikkhave, paribhuñjathā”ti.
The Buddha said, “Accept, monks, and drink.”
Atha kho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā taruṇena ca khīrena bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
When the Buddha had finished his meal, Meṇḍaka sat down to one side,
Ekamantaṁ nisinno kho meṇḍako gahapati bhagavantaṁ etadavoca—
and said,
“santi, bhante, maggā kantārā, appodakā appabhakkhā, na sukarā apātheyyena gantuṁ.
“Sir, there are wilderness roads where there is little water and little food, where it’s not easy to travel without provisions.
Sādhu, bhante, bhagavā bhikkhūnaṁ pātheyyaṁ anujānātū”ti.
Please allow provisions.”
Atha kho bhagavā meṇḍakaṁ gahapatiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
The Buddha then instructed, inspired, and gladdened Meṇḍaka with a teaching, after which he got up from his seat and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, pañca gorase—
“I allow five products from cows:
khīraṁ, dadhiṁ, takkaṁ, navanītaṁ, sappiṁ.
milk, curd, buttermilk, butter, and ghee.
Santi, bhikkhave, maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṁ.
There are wilderness roads where there’s little water and little food, where it’s not easy to travel without provisions.
Anujānāmi, bhikkhave, pātheyyaṁ pariyesituṁ taṇḍulo taṇḍulatthikena, muggo muggatthikena, māso māsatthikena, loṇaṁ loṇatthikena, guḷo guḷatthikena, telaṁ telatthikena, sappi sappitthikena.
I allow you to look for provisions: whatever you need of rice, mung beans, black gram, salt, sugar, oil, and ghee.
Santi, bhikkhave, manussā, saddhā pasannā, te kappiyakārakānaṁ hatthe hiraññaṁ upanikkhipanti—
There are people who have faith and confidence. They may deposit money with an attendant, saying,
‘iminā ayyassa yaṁ kappiyaṁ taṁ dethā’ti.
“With this, please get something allowable for the venerable.”
Anujānāmi, bhikkhave, yaṁ tato kappiyaṁ taṁ sādituṁ;
I allow you to consent to anything allowable from that fund.
na tvevāhaṁ, bhikkhave, kenaci pariyāyena jātarūparajataṁ sāditabbaṁ pariyesitabbanti vadāmī”ti.
But I say that under no circumstances should you look for or consent to gold, silver, or money.”
23. Keṇiyajaṭilavatthu
23. The account of Keṇiya the dreadlocked ascetic
Atha kho bhagavā anupubbena cārikaṁ caramāno yena āpaṇaṁ tadavasari.
Wandering on, the Buddha eventually arrived at Āpaṇa.
Assosi kho keṇiyo jaṭilo—
Keṇiya the dreadlocked ascetic heard,
“samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito āpaṇaṁ anuppatto, taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato …pe…
“The ascetic Gotama, the Sakyan, who’s gone forth from the Sakyan clan, has arrived at Āpaṇa.” And he heard about the Buddha’s qualities just as Meṇḍaka had.
sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī”ti.
Atha kho keṇiyassa jaṭilassa etadahosi—
He thought,
“kiṁ nu kho ahaṁ samaṇassa gotamassa harāpeyyan”ti.
“What should I take to the ascetic Gotama?”
Atha kho keṇiyassa jaṭilassa etadahosi—
And it occurred to him,
“yepi kho te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ—
“There are those ancient sages of the brahmins, the creators and teachers of the Vedas,
aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, rattūparatā viratā vikālabhojanā, te evarūpāni pānāni sādiyiṁsu.
that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. The brahmins at present still sing and proclaim the ancient verses that they sang, proclaimed, and collected. Now those ancient sages abstained from eating at night and at the wrong time, yet they consented to certain drinks.
Samaṇopi gotamo rattūparato virato vikālabhojanā, arahati samaṇopi gotamo evarūpāni pānāni sādiyitun”ti
The ascetic Gotama also abstains from eating at night and at the wrong time. It would be appropriate for him to consent to the same drinks.”
pahūtaṁ pānaṁ paṭiyādāpetvā kājehi gāhāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi;
He then had a large quantity of drinks prepared. Lifting them with carrying poles, he went to the Buddha. He exchanged pleasantries with the Buddha
sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.
Ekamantaṁ ṭhito kho keṇiyo jaṭilo bhagavantaṁ etadavoca—
and said,
“paṭiggaṇhātu me bhavaṁ gotamo pānan”ti.
“Good Gotama, please accept these drinks.”
“Tena hi, keṇiya, bhikkhūnaṁ dehī”ti.
“Please give them to the monks, Keṇiya.”
Atha kho keṇiyo jaṭilo bhikkhūnaṁ deti.
He did,
Bhikkhū kukkuccāyantā na paṭiggaṇhanti.
but being afraid of wrongdoing, the monks did not accept them.
“Paṭiggaṇhatha, bhikkhave, paribhuñjathā”ti.
The Buddha said, “Accept, monks, and drink.”
Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ pahūtehi pānehi sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
Keṇiya then personally served that large quantity of drinks to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Keṇiya sat down to one side.
Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
The Buddha instructed, inspired, and gladdened him with a teaching,
Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca—
and Keṇiya said,
“adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
“Good Gotama, please accept tomorrow’s meal from me together with the Sangha of monks.”
“Mahā kho, keṇiya, bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.
“The Sangha is large, Keṇiya. There are twelve hundred and fifty monks. And you have faith in the brahmins.”
Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca—
Keṇiya acknowledged what the Buddha had said,
“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
but repeated his invitation a second time.
“Mahā kho, keṇiya, bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno”ti.
The Buddha replied as before,
Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca—
and Keṇiya repeated his invitation a third time.
“kiñcāpi kho, bho gotama, mahā bhikkhusaṅgho aḍḍhatelasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenā”ti.
Adhivāsesi bhagavā tuṇhībhāvena.
The Buddha then consented by remaining silent.
Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā pakkāmi.
Knowing that the Buddha had consented, Keṇiya got up from his seat and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, aṭṭha pānāni—
“I allow eight kinds of drinks:
ambapānaṁ jambupānaṁ cocapānaṁ mocapānaṁ madhūkapānaṁ muddikapānaṁ sālūkapānaṁ phārusakapānaṁ.
mango drinks, rose-apple drinks, drinks from bananas with seeds, drinks from seedless bananas, licorice drinks, grape drinks, drinks made from lotus tubers, and falsa fruit drinks.
Anujānāmi, bhikkhave, sabbaṁ phalarasaṁ ṭhapetvā dhaññaphalarasaṁ.
I allow juice from all fruits, except grain.
Anujānāmi, bhikkhave, sabbaṁ pattarasaṁ ṭhapetvā ḍākarasaṁ.
I allow juice from all leaves, except the leaves of potherb.
Anujānāmi, bhikkhave, sabbaṁ puppharasaṁ ṭhapetvā madhūkapuppharasaṁ.
I allow juice from all flowers, except licorice flowers.
Anujānāmi, bhikkhave, ucchurasan”ti.
I allow sugarcane juice.”
Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi—“kālo, bho gotama, niṭṭhitaṁ bhattan”ti.
The following morning Keṇiya had various kinds of fine foods prepared in his own hermitage and then had the Buddha informed that the meal was ready.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.
The Buddha robed up, took his bowl and robe, and went to Keṇiya’s hermitage where he sat down on the prepared seat together with the Sangha of monks.
Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
Keṇiya then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Keṇiya sat down to one side,
Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi—
and the Buddha expressed his appreciation with these verses:
“Aggihuttamukhā yaññā,
“Sacrifice is the best fire worship,
sāvittī chandaso mukhaṁ;
Sāvittī the best meter;
Rājā mukhaṁ manussānaṁ,
A king is the best of humans,
nadīnaṁ sāgaro mukhaṁ.
The ocean the chief of rivers.
Nakkhattānaṁ mukhaṁ cando,
The moon is the best in the night sky,
ādicco tapataṁ mukhaṁ;
The sun the best of all that shines.
Puññaṁ ākaṅkhamānānaṁ,
But for those making offerings, desiring merit,
saṅgho ve yajataṁ mukhan”ti.
The Sangha is indeed the best.”
Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
And the Buddha got up from his seat and left.
24. Rojamallavatthu
24. The account of Roja the Mallian
Atha kho bhagavā āpaṇe yathābhirantaṁ viharitvā yena kusinārā tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi.
When the Buddha had stayed at Āpaṇa for as long as he liked, he set out wandering toward Kusinārā with a large sangha of twelve-hundred and fifty monks.
Assosuṁ kho kosinārakā mallā—“bhagavā kira kusināraṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehī”ti.
When the Mallians of Kusinārā heard that the Buddha was coming,
Te saṅgaraṁ akaṁsu—“yo bhagavato paccuggamanaṁ na karissati, pañcasatānissa daṇḍo”ti.
they made an agreement that whoever did not go out to meet the Buddha would be fined five hundred coins.
Tena kho pana samayena rojo mallo āyasmato ānandassa sahāyo hoti.
At that time Venerable Ānanda had a friend called Roja the Mallian.
Atha kho bhagavā anupubbena cārikaṁ caramāno yena kusinārā tadavasari.
As the Buddha was approaching Kusinārā,
Atha kho kosinārakā mallā bhagavato paccuggamanaṁ akaṁsu.
the Mallians, including Roja, went out to meet him.
Atha kho rojo mallo bhagavato paccuggamanaṁ karitvā yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi.
Roja then went to Ānanda and bowed,
Ekamantaṁ ṭhitaṁ kho rojaṁ mallaṁ āyasmā ānando etadavoca—
and Ānanda said to him,
“uḷāraṁ kho te idaṁ, āvuso roja, yaṁ tvaṁ bhagavato paccuggamanaṁ akāsī”ti.
“It’s noble of you to come out to meet the Buddha.”
“Nāhaṁ, bhante ānanda, bahukato buddhe vā dhamme vā saṅghe vā;
“I’m not doing this out of respect for the Buddha, the Teaching, or the Sangha.
api ca ñātīhi saṅgaro kato—‘yo bhagavato paccuggamanaṁ na karissati, pañcasatānissa daṇḍo’ti;
I’m doing it
so kho ahaṁ, bhante ānanda, ñātīnaṁ daṇḍabhayā evāhaṁ bhagavato paccuggamanaṁ akāsin”ti.
because I would get fined by the Mallians if I didn’t.”
Atha kho āyasmā ānando anattamano ahosi “kathañhi nāma rojo mallo evaṁ vakkhatī”ti?
Ānanda was disappointed with his friend.
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
He went to the Buddha, bowed, sat down,
Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca—
and said,
“ayaṁ, bhante, rojo mallo abhiññāto ñātamanusso.
“Sir, Roja the Mallian is a well-known person.
Mahatthiko kho pana evarūpānaṁ ñātamanussānaṁ imasmiṁ dhammavinaye pasādo.
It’s of great benefit when such well-known people gain confidence in this spiritual path.
Sādhu, bhante, bhagavā tathā karotu, yathā rojo mallo imasmiṁ dhammavinaye pasīdeyyā”ti.
Sir, please inspire confidence in Roja.”
“Na kho taṁ, ānanda, dukkaraṁ tathāgatena, yathā rojo mallo imasmiṁ dhammavinaye pasīdeyyā”ti.
“That’s not difficult for the Buddha, Ānanda.”
Atha kho bhagavā rojaṁ mallaṁ mettena cittena pharitvā uṭṭhāyāsanā vihāraṁ pāvisi.
The Buddha then suffused Roja with a mind of loving kindness, before getting up from his seat and entering his dwelling.
Atha kho rojo mallo bhagavato mettena cittena phuṭṭho, seyyathāpi nāma gāviṁ taruṇavaccho;
When Roja was suffused with loving kindness, he acted just like a young calf looking for its mother:
evameva vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā bhikkhū pucchati—
he went from dwelling to dwelling, from yard to yard, asking,
“kahaṁ nu kho, bhante, etarahi so bhagavā viharati arahaṁ sammāsambuddho, dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan”ti.
“Venerables, where’s the Buddha staying, the perfected and fully Awakened One? I wish to see him.”
“Esāvuso roja, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran”ti.
“In that dwelling, Roja, with the closed door. Go there quietly and slowly, enter the porch, clear your throat, and knock on the door. The Buddha will then open the door for you.”
Atha kho rojo mallo yena so vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ.
Roja did just that, and the Buddha opened the door for him.
Atha kho rojo mallo vihāraṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
He entered the dwelling, bowed, and sat down.
Ekamantaṁ nisinnassa kho rojassa mallassa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
The Buddha then gave him a progressive talk—
dānakathaṁ …pe…
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Roja experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction.
aparappaccayo satthusāsane bhagavantaṁ etadavoca—
He then said to the Buddha,
“sādhu, bhante, ayyā mamaññeva paṭiggaṇheyyuṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, no aññesan”ti.
“Sir, please have the venerables accept robe-cloth, almsfood, dwellings, and medicinal supplies from me, and not from others.”
“Yesaṁ kho, roja, sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho seyyathāpi tayā, tesampi evaṁ hoti—
“Roja, those who have seen the Truth with a trainee’s knowledge and vision, as you have, think like this.
‘aho nūna ayyā amhākaññeva paṭiggaṇheyyuṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, no aññesan’ti.
Tena hi, roja, tava ceva paṭiggahissanti aññesañcā”ti.
But listen, Roja, the monks will have to receive both from you and others.”
Tena kho pana samayena kusinārāyaṁ paṇītānaṁ bhattānaṁ bhattapaṭipāṭi aṭṭhitā hoti.
At this time in Kusinārā there was a succession of fine meals.
Atha kho rojassa mallassa paṭipāṭiṁ alabhantassa etadahosi—
Not being able to get a turn, Roja thought,
“yannūnāhaṁ bhattaggaṁ olokeyyaṁ, yaṁ bhattagge nāssa, taṁ paṭiyādeyyan”ti.
“Why don’t I inspect the dining hall and then prepare whatever is lacking?”
Atha kho rojo mallo bhattaggaṁ olokento dve nāddasa—
When he did, he saw that two things were missing:
ḍākañca piṭṭhakhādanīyañca.
potherbs and fresh food made of flour.
Atha kho rojo mallo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca—
He then went to Venerable Ānanda and told him what he had been thinking,
“idha me, bhante ānanda, paṭipāṭiṁ alabhantassa etadahosi—
‘yannūnāhaṁ bhattaggaṁ olokeyyaṁ, yaṁ bhattagge nāssa, taṁ paṭiyādeyyan’ti.
So kho ahaṁ, bhante ānanda, bhattaggaṁ olokento dve nāddasaṁ—
ḍākañca piṭṭhakhādanīyañca.
Sacāhaṁ, bhante ānanda, paṭiyādeyyaṁ ḍākañca piṭṭhakhādanīyañca, paṭiggaṇheyya me bhagavā”ti?
adding, “Venerable Ānanda, if I were to prepare potherbs and fresh food made of flour, would the Buddha accept it?”
“Tena hi, roja, bhagavantaṁ paṭipucchissāmī”ti.
“Well, Roja, let me ask the Buddha.”
Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.
Venerable Ānanda told the Buddha, who said,
“Tena hānanda, paṭiyādetū”ti.
“Allow it to be prepared, Ānanda.”
“Tena hi, roja, paṭiyādehī”ti.
Ānanda passed the message on to Roja.
Atha kho rojo mallo tassā rattiyā accayena pahūtaṁ ḍākañca piṭṭhakhādanīyañca paṭiyādāpetvā bhagavato upanāmesi—
The following morning Roja prepared much potherb and fresh food made with flour and brought it to the Buddha, saying,
“paṭiggaṇhātu me, bhante, bhagavā ḍākañca piṭṭhakhādanīyañcā”ti.
“Sir, please accept the potherb and the fresh food made with flour.”
“Tena hi, roja, bhikkhūnaṁ dehī”ti.
“Well then, Roja, give it to the monks.”
Atha kho rojo mallo bhikkhūnaṁ deti.
He did,
Bhikkhū kukkuccāyantā na paṭiggaṇhanti.
but being afraid of wrongdoing, they did not accept.
“Paṭiggaṇhatha, bhikkhave, paribhuñjathā”ti.
The Buddha said, “Accept, monks, and eat.”
Atha kho rojo mallo buddhappamukhaṁ bhikkhusaṅghaṁ pahūtehi ḍākehi ca piṭṭhakhādanīyehi ca sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
Roja then personally served much potherb and fresh food made with flour to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Roja sat down to one side.
Ekamantaṁ nisinnaṁ kho rojaṁ mallaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, sabbañca ḍākaṁ sabbañca piṭṭhakhādanīyan”ti.
“I allow all potherbs and all fresh food made of flour.”
25. Vuḍḍhapabbajitavatthu
25. The account of the one who had gone forth when old
Atha kho bhagavā kusinārāyaṁ yathābhirantaṁ viharitvā yena ātumā tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi.
When the Buddha had stayed at Kusinārā for as long as he liked, he set out wandering toward Ātumā with a large sangha of twelve-hundred and fifty monks.
Tena kho pana samayena aññataro vuḍḍhapabbajito ātumāyaṁ paṭivasati nahāpitapubbo.
At that time at Ātumā there was a monk who was previously a barber and who had gone forth when old.
Tassa dve dārakā honti, mañjukā paṭibhāneyyakā, dakkhā pariyodātasippā sake ācariyake nahāpitakamme.
He had two boys, sweet-voiced and articulate, who were skilled barbers.
Assosi kho so vuḍḍhapabbajito—“bhagavā kira ātumaṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehī”ti.
The monk who had gone forth when old heard that the Buddha was coming to Ātumā,
Atha kho so vuḍḍhapabbajito te dārake etadavoca—
and he said to those boys,
“bhagavā kira, tātā, ātumaṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi.
“The Buddha is coming to Ātumā with a large sangha of twelve-hundred and fifty monks.
Gacchatha tumhe, tātā, khurabhaṇḍaṁ ādāya nāḷiyāvāpakena anugharakaṁ anugharakaṁ āhiṇḍatha, loṇampi, telampi, taṇḍulampi, khādanīyampi saṁharatha, bhagavato āgatassa yāgupānaṁ karissāmā”ti.
Now go and get the barber equipment, and then go from house to house with a box and collect salt, oil, rice, and fresh food. When the Buddha has arrived, we’ll make a congee drink.”
“Evaṁ, tātā”ti kho te dārakā tassa vuḍḍhapabbajitassa paṭissuṇitvā khurabhaṇḍaṁ ādāya nāḷiyāvāpakena anugharakaṁ anugharakaṁ āhiṇḍanti, loṇampi, telampi, taṇḍulampi, khādanīyampi saṁharantā.
Saying, “Yes,” they did just that.
Manussā te dārake mañjuke paṭibhāneyyake passitvā yepi na kārāpetukāmā tepi kārāpenti, kārāpetvāpi bahuṁ denti.
When people saw those sweet-voiced and articulate boys, they used their services even if they did not really want to. And they gave much in return.
Atha kho te dārakā bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi saṁhariṁsu.
Soon the boys had collected a large amount of salt, oil, rice, and fresh food.
Atha kho bhagavā anupubbena cārikaṁ caramāno yena ātumā tadavasari.
When the Buddha eventually arrived at Ātumā,
Tatra sudaṁ bhagavā ātumāyaṁ viharati bhusāgāre.
he stayed in a dwelling made of husk.
Atha kho so vuḍḍhapabbajito tassā rattiyā accayena pahūtaṁ yāguṁ paṭiyādāpetvā bhagavato upanāmesi—
The following morning that monk who had gone forth when old had much congee prepared and brought it to the Buddha,
“paṭiggaṇhātu me, bhante, bhagavā yāgun”ti.
saying, “Sir, please accept the congee.”
Jānantāpi tathāgatā pucchanti …pe…
When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial. Buddhas question the monks for two reasons:
sāvakānaṁ vā sikkhāpadaṁ paññapessāmāti.
to give a teaching or to lay down a training rule.
Atha kho bhagavā taṁ vuḍḍhapabbajitaṁ etadavoca—
The Buddha then said to him,
“kutāyaṁ, bhikkhu, yāgū”ti?
“Where does this congee come from?”
Atha kho so vuḍḍhapabbajito bhagavato etamatthaṁ ārocesi.
He told him,
Vigarahi buddho bhagavā—
and the Buddha rebuked him,
“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, moghapurisa, pabbajito akappiye samādapessasi.
How can you who have gone forth encourage others in what’s unallowable?
Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe…
This will affect people’s confidence …”
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—
After rebuking him, he gave a teaching and addressed the monks:
“na, bhikkhave, pabbajitena akappiye samādapetabbaṁ, yo samādapeyya, āpatti dukkaṭassa.
“You shouldn’t encourage others to do what’s unallowable. If you do, you commit an offense of wrong conduct.
Na ca, bhikkhave, nahāpitapubbena khurabhaṇḍaṁ pariharitabbaṁ.
And if you were previously a barber, you shouldn’t carry barber equipment around.
Yo parihareyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
Atha kho bhagavā ātumāyaṁ yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.
When the Buddha had stayed at Ātumā for as long as he liked, he set out wandering toward Sāvatthī.
Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari.
When he eventually arrived,
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.
Tena kho pana samayena sāvatthiyaṁ bahuṁ phalakhādanīyaṁ uppannaṁ hoti.
At that time in Sāvatthī there was much fruit.
Atha kho bhikkhūnaṁ etadahosi—
The monks thought,
“kiṁ nu kho bhagavatā phalakhādanīyaṁ anuññātaṁ, kiṁ ananuññātan”ti?
“Which fruits has the Buddha allowed and which not?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Anujānāmi, bhikkhave, sabbaṁ phalakhādanīyan”ti.
“I allow all fruits.”
Tena kho pana samayena saṅghikāni bījāni puggalikāya bhūmiyā ropiyanti, puggalikāni bījāni saṅghikāya bhūmiyā ropiyanti.
On one occasion seeds belonging to the Sangha had been planted on land belonging to an individual and seeds belonging to an individual on land belonging to the Sangha.
Bhagavato etamatthaṁ ārocesuṁ.
“Saṅghikāni, bhikkhave, bījāni puggalikāya bhūmiyā ropitāni bhāgaṁ datvā paribhuñjitabbāni.
“If seeds belonging to the Sangha have been planted on land belonging to an individual, that person should be given a share, and the produce may then be eaten.
Puggalikāni bījāni saṅghikāya bhūmiyā ropitāni bhāgaṁ datvā paribhuñjitabbānī”ti.
If seeds belonging to an individual have been planted on land belonging to the Sangha, the Sangha should be given a share, and the produce may then be eaten.”
26. Catumahāpadesakathā
26. Discussion of the four great standards
Tena kho pana samayena bhikkhūnaṁ kismiñci kismiñci ṭhāne kukkuccaṁ uppajjati—
At that time the monks were anxious about all sorts of matters, thinking,
“kiṁ nu kho bhagavatā anuññātaṁ, kiṁ ananuññātan”ti?
“What has the Buddha allowed and what hasn’t he allowed?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Yaṁ, bhikkhave, mayā ‘idaṁ na kappatī’ti appaṭikkhittaṁ tañce akappiyaṁ anulometi, kappiyaṁ paṭibāhati, taṁ vo na kappati.
“If I haven’t specifically prohibited something, then it’s unallowable to you if it’s similar to what’s unallowable and opposed to what’s allowable.
Yaṁ, bhikkhave, mayā ‘idaṁ na kappatī’ti appaṭikkhittaṁ tañce kappiyaṁ anulometi, akappiyaṁ paṭibāhati, taṁ vo kappati.
If I haven’t specifically prohibited something, then it’s allowable to you if it’s similar to what’s allowable and opposed to what’s unallowable.
Yaṁ, bhikkhave, mayā ‘idaṁ kappatī’ti ananuññātaṁ tañce akappiyaṁ anulometi, kappiyaṁ paṭibāhati, taṁ vo na kappati.
If I haven’t specifically allowed something, then it’s unallowable to you if it’s similar to what’s unallowable and opposed to what’s allowable.
Yaṁ, bhikkhave, mayā ‘idaṁ kappatī’ti ananuññātaṁ, tañce kappiyaṁ anulometi, akappiyaṁ paṭibāhati, taṁ vo kappatī”ti.
If I haven’t specifically allowed something, then it’s allowable to you if it’s similar to what’s allowable and opposed to what’s unallowable.”
Atha kho bhikkhūnaṁ etadahosi—
Then the monks thought,
“kappati nu kho yāvakālikena yāmakālikaṁ, na nu kho kappati?
“Are post-midday tonics mixed with ordinary food allowable or unallowable?
Kappati nu kho yāvakālikena sattāhakālikaṁ, na nu kho kappati?
Are seven-day tonics mixed with ordinary food allowable or unallowable?
Kappati nu kho yāvakālikena yāvajīvikaṁ, na nu kho kappati?
Are lifetime tonics mixed with ordinary food allowable or unallowable?
Kappati nu kho yāmakālikena sattāhakālikaṁ, na nu kho kappati?
Are seven-day tonics mixed with post-midday tonics allowable or unallowable?
Kappati nu kho yāmakālikena yāvajīvikaṁ, na nu kho kappati?
Are lifetime tonics mixed with post-midday tonics allowable or unallowable?
Kappati nu kho sattāhakālikena yāvajīvikaṁ, na nu kho kappatī”ti?
Are lifetime tonics mixed with seven-day tonics allowable or unallowable?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Yāvakālikena, bhikkhave, yāmakālikaṁ, tadahu paṭiggahitaṁ kāle kappati, vikāle na kappati.
“When mixed with ordinary food, post-midday tonics are allowable before midday on the day they are received, but not after midday.
Yāvakālikena, bhikkhave, sattāhakālikaṁ, tadahu paṭiggahitaṁ kāle kappati, vikāle na kappati.
When mixed with ordinary food, seven-day tonics are allowable before midday on the day they are received, but not after midday.
Yāvakālikena, bhikkhave, yāvajīvikaṁ, tadahu paṭiggahitaṁ kāle kappati, vikāle na kappati.
When mixed with ordinary food, lifetime tonics are allowable before midday on the day they are received, but not after midday.
Yāmakālikena, bhikkhave, sattāhakālikaṁ, tadahu paṭiggahitaṁ yāme kappati, yāmātikkante na kappati.
When mixed with post-midday tonics, seven-day tonics are allowable after midday on the day they are received, but not beyond dawn.
Yāmakālikena, bhikkhave, yāvajīvikaṁ, tadahu paṭiggahitaṁ yāme kappati, yāmātikkante na kappati.
When mixed with post-midday tonics, lifetime tonics are allowable after midday on the day they are received, but not beyond dawn.
Sattāhakālikena, bhikkhave, yāvajīvikaṁ paṭiggahitaṁ, sattāhaṁ kappati, sattāhātikkante na kappatī”ti.
When mixed with seven-day tonics, lifetime tonics are allowable for seven days, but not beyond.”
Bhesajjakkhandhako chaṭṭho.
The sixth chapter on medicines is finished.
Tassuddānaṁ
This is the summary:
Sāradike vikālepi,
“In autumn, also after midday,
vasaṁ mūle piṭṭhehi ca;
Fat, about root, and with flours;
Kasāvehi paṇṇaṁ phalaṁ,
With bitter, leaf, fruit,
jatu loṇaṁ chakaṇañca.
Gum, salt, and detergent.
Cuṇṇaṁ cālini maṁsañca,
Powder, sieve, and meat,
añjanaṁ upapisanī;
Ointment, scented;
Añjanī uccāpārutā,
Ointment box, luxurious, uncovered,
salākā salākaṭhāniṁ.
Ointment stick, ointment stick case.
Thavikaṁsabaddhakaṁ suttaṁ,
Bag, shoulder strap, string,
Muddhanitelanatthu ca;
Head oil, and nose;
Natthukaraṇī dhūmañca,
Nose dropper, and smoke,
Nettañcāpidhanatthavi.
And tube, lid, bag.
Telapākesu majjañca,
In a concoction of oil, and alcohol,
atikkhittaṁ abbhañjanaṁ;
Too much, external use;
Tumbaṁ sedaṁ sambhārañca,
Vessel, sweat, and herbs,
mahā bhaṅgodakaṁ tathā.
Heavy, and so hemp water.
Dakakoṭṭhaṁ lohitañca,
Bathtub, and blood,
visāṇaṁ pādabbhañjanaṁ;
Horn, salve for the feet;
Pajjaṁ satthaṁ kasāvañca,
Foot salve, knife, and bitter,
tilakakkaṁ kabaḷikaṁ.
Sesame paste, flour paste.
Coḷaṁ sāsapakuṭṭañca,
Cloth, and mustard-seed powder,
dhūma sakkharikāya ca;
Smoke, and with a razor;
Vaṇatelaṁ vikāsikaṁ,
Sore oil, bandage,
vikaṭañca paṭiggahaṁ.
And filthy, receiving.
Gūthaṁ karonto loḷiñca,
Feces, excreting, and mixture,
khāraṁ muttaharītakaṁ;
Lye, chebulic myrobalan in urine;
Gandhā virecanañceva,
Scented, and purgative,
acchākaṭaṁ kaṭākaṭaṁ.
Clear congee, mung-bean broth, oily mung-bean broth.
Paṭicchādani pabbhārā,
Meat broth, hillside,
ārāma sattāhena ca;
Monastery, and with seven days;
Guḷaṁ muggaṁ sovīrañca,
Sugar, mung beans, and purgative,
sāmaṁpākā punāpace.
Cooking oneself, reheating.
Punānuññāsi dubbhikkhe,
He allowed again, when short of food,
phalañca tilakhādanī;
And fruit, sesame, fresh food;
Purebhattaṁ kāyaḍāho,
Before eating, fever,
nibbattañca bhagandalaṁ.
And removed, hemorrhoids.
Vatthikammañca suppiñca,
And enema, and Suppi,
manussamaṁsameva ca;
And human flesh;
Hatthiassā sunakho ca,
Elephant, horse, and dog,
ahi sīhañca dīpikaṁ.
Snake, lion, leopard.
Acchataracchamaṁsañca,
Bear, and hyena flesh,
paṭipāṭi ca yāgu ca;
And turn, and congee;
Taruṇaṁ aññatra guḷaṁ,
Recent, apart from, sugar,
sunidhāvasathāgāraṁ.
Sunidha, guesthouse.
Gaṅgā koṭisaccakathā,
Ganges, Koṭi, speaking the truths,
ambapālī ca licchavī;
And Ambapālī, Licchavī;
Uddissa kataṁ subhikkhaṁ,
Killed for, plenty of food,
punadeva paṭikkhipi.
He prohibited again.
Megho yaso meṇḍako ca,
Storm, Yasa, and Meṇḍaka,
Gorasaṁ pātheyyakena ca;
Product of a cow, and with provisions;
Keṇi ambo jambu coca,
Keṇi, mango, rose-apple, bananas with seeds,
Mocamadhumuddikasālukaṁ.
Seedless bananas, licorice, grapes, lotus tubers.
Phārusakā ḍākapiṭṭhaṁ,
Falsa fruit, potherb, flour,
ātumāyaṁ nahāpito;
At Ātuma, barber;
Sāvatthiyaṁ phalaṁ bījaṁ,
At Sāvatthī, fruit, seed,
kismiṁ ṭhāne ca kāliketi.
And about all sorts of matters, in the time period.”
Imamhi khandhake vatthū ekasataṁ chavatthu.
In this chapter there are one hundred and six topics.
Bhesajjakkhandhako niṭṭhito.
The chapter on medicines is finished.