Theravāda Vinayapiṭaka
Translators: brahmali
Theravāda Collection on Monastic Law
Mahāvagga
The Great Division
8. Cīvarakkhandhaka
The chapter on robes
1. Jīvakavatthu
The account of Jīvaka
Tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
At one time the Buddha was staying at Rājagaha in the Bamboo Grove, the squirrel sanctuary.
Tena kho pana samayena vesālī iddhā ceva hoti phitā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca;
At that time Vesālī was prosperous and crowded with people, and there was plenty of food.
satta ca pāsādasahassāni satta ca pāsādasatāni satta ca pāsādā;
There were seven thousand seven hundred and seven stilt houses,
satta ca kūṭāgārasahassāni satta ca kūṭāgārasatāni satta ca kūṭāgārāni;
and the same number of halls with peaked roofs,
satta ca ārāmasahassāni satta ca ārāmasatāni satta ca ārāmā;
parks,
satta ca pokkharaṇīsahassāni satta ca pokkharaṇīsatāni satta ca pokkharaṇiyo;
and lotus ponds.
ambapālī ca gaṇikā abhirūpā hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā, padakkhiṇā nacce ca gīte ca vādite ca, abhisaṭā atthikānaṁ atthikānaṁ manussānaṁ paññāsāya ca rattiṁ gacchati;
And there was the courtesan Ambapālī who was attractive and gracious and had the most beautiful complexion. She was skilled at dancing, singing, and instrumental music. She was highly desired, charging fifty coins for a night.
tāya ca vesālī bhiyyoso mattāya upasobhati.
Because of her, Vesālī was even more splendid.
Atha kho rājagahako negamo vesāliṁ agamāsi kenacideva karaṇīyena.
On one occasion the householder association of Rājagaha traveled to Vesālī on business,
Addasā kho rājagahako negamo vesāliṁ iddhañceva phitañca bahujanañca ākiṇṇamanussañca subhikkhañca;
and they saw all these marvelous qualities of the city,
satta ca pāsādasahassāni satta ca pāsādasatāni satta ca pāsāde;
satta ca kūṭāgārasahassāni satta ca kūṭāgārasatāni satta ca kūṭāgārāni;
satta ca ārāmasahassāni satta ca ārāmasatāni satta ca ārāme;
satta ca pokkharaṇīsahassāni satta ca pokkharaṇīsatāni satta ca pokkharaṇiyo;
ambapāliñca gaṇikaṁ abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ, padakkhiṇaṁ nacce ca gīte ca vādite ca, abhisaṭaṁ atthikānaṁ atthikānaṁ manussānaṁ paññāsāya ca rattiṁ gacchantiṁ, tāya ca vesāliṁ bhiyyoso mattāya upasobhantiṁ.
including Ambapālī.
Atha kho rājagahako negamo vesāliyaṁ taṁ karaṇīyaṁ tīretvā punadeva rājagahaṁ paccāgañchi.
When they had concluded their business, they returned to Rājagaha.
Yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—
They then went to King Seniya Bimbisāra of Magadha
“vesālī, deva, iddhā ceva phitā ca bahujanā ca ākiṇṇamanussā ca subhikkhā ca;
and told him about everything they had seen,
satta ca pāsādasahassāni …pe…
tāya ca vesālī bhiyyoso mattāya upasobhati.
Sādhu, deva, mayampi gaṇikaṁ vuṭṭhāpessāmā”ti.
adding, “Sir, please appoint a courtesan.”
“Tena hi, bhaṇe, tādisiṁ kumāriṁ jānātha yaṁ tumhe gaṇikaṁ vuṭṭhāpeyyāthā”ti.
“Well then, find a suitable girl.”
Tena kho pana samayena rājagahe sālavatī nāma kumārī abhirūpā hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā.
At that time in Rājagaha there was a girl called Sālavatī who was attractive and gracious and had the most beautiful complexion,
Atha kho rājagahako negamo sālavatiṁ kumāriṁ gaṇikaṁ vuṭṭhāpesi.
and the householder association appointed her as courtesan.
Atha kho sālavatī gaṇikā nacirasseva padakkhiṇā ahosi nacce ca gīte ca vādite ca, abhisaṭā atthikānaṁ atthikānaṁ manussānaṁ paṭisatena ca rattiṁ gacchati.
Soon afterwards she became skilled in dancing, singing, and instrumental music. She was highly desired, charging a hundred coins for a night.
Atha kho sālavatī gaṇikā nacirasseva gabbhinī ahosi.
Soon enough Sālavatī became pregnant.
Atha kho sālavatiyā gaṇikāya etadahosi—
She thought,
“itthī kho gabbhinī purisānaṁ amanāpā.
“Men don’t like pregnant women.
Sace maṁ koci jānissati—
If anyone finds out about this,
sālavatī gaṇikā gabbhinīti, sabbo me sakkāro bhañjissati.
it will ruin my career.
Yannūnāhaṁ gilānaṁ paṭivedeyyan”ti.
Let me announce that I’m sick.”
Atha kho sālavatī gaṇikā dovārikaṁ āṇāpesi—
She told her doorman,
“mā, bhaṇe dovārika, koci puriso pāvisi.
“Don’t allow any man to enter.
Yo ca maṁ pucchati, ‘gilānā’ti paṭivedehī”ti.
If anyone asks for me, tell them I’m sick.”
“Evaṁ, ayye”ti kho so dovāriko sālavatiyā gaṇikāya paccassosi.
“Yes, madam.”
Atha kho sālavatī gaṇikā tassa gabbhassa paripākamanvāya puttaṁ vijāyi.
Her pregnancy progressed, and eventually she gave birth to a son.
Atha kho sālavatī gaṇikā dāsiṁ āṇāpesi—
She told her slave,
“handa, je, imaṁ dārakaṁ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍehī”ti.
“Listen, take this boy away in a winnowing basket and throw him on the trash heap.”
“Evaṁ, ayye”ti kho sā dāsī sālavatiyā gaṇikāya paṭissutvā taṁ dārakaṁ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍesi.
Saying, “Yes, madam,” she did just that.
Tena kho pana samayena abhayo nāma rājakumāro kālasseva rājupaṭṭhānaṁ gacchanto addasa taṁ dārakaṁ kākehi samparikiṇṇaṁ, disvāna manusse pucchi—
On the same morning, as Prince Abhaya was walking to an audience with the King, he saw that boy surrounded by crows. He asked his companions,
“kiṁ etaṁ, bhaṇe, kākehi samparikiṇṇan”ti?
“What’s that surrounded by crows?”
“Dārako, devā”ti.
“It’s a boy, sir.”
“Jīvati, bhaṇe”ti?
“Is he alive?”
“Jīvati, devā”ti.
“Yes, he’s alive.”
“Tena hi, bhaṇe, taṁ dārakaṁ amhākaṁ antepuraṁ netvā dhātīnaṁ detha posetun”ti.
“Well then, take him to our compound and give him to the wet-nurses to feed.”
“Evaṁ, devā”ti kho te manussā abhayassa rājakumārassa paṭissutvā taṁ dārakaṁ abhayassa rājakumārassa antepuraṁ netvā dhātīnaṁ adaṁsu—
Saying, “Yes,” they did as requested.
“posethā”ti.
Tassa jīvatīti “jīvako”ti nāmaṁ akaṁsu.
When they knew that he would live, they gave him the name Jīvaka, “Survivor”.
Kumārena posāpitoti “komārabhacco”ti nāmaṁ akaṁsu.
And because a prince brought him up, they also gave him the name Komārabhacca, “Prince-reared”.
Atha kho jīvako komārabhacco nacirasseva viññutaṁ pāpuṇi.
When Jīvaka reached the age of discernment,
Atha kho jīvako komārabhacco yena abhayo rājakumāro tenupasaṅkami; upasaṅkamitvā abhayaṁ rājakumāraṁ etadavoca—
he went to Prince Abhaya and asked him,
“kā me, deva, mātā, ko pitā”ti?
“Who, sir, are my mother and father?”
“Ahampi kho te, bhaṇe jīvaka, mātaraṁ na jānāmi;
“I don’t know who your mother is,
api cāhaṁ te pitā;
but I’m your father,
mayāsi posāpito”ti.
because I brought you up.”
Atha kho jīvakassa komārabhaccassa etadahosi—
On a later occasion Jīvaka thought,
“imāni kho rājakulāni na sukarāni asippena upajīvituṁ.
“It’s not easy to make a living in a royal family without a profession.
Yannūnāhaṁ sippaṁ sikkheyyan”ti.
Why don’t I learn a profession?”
Tena kho pana samayena takkasilāyaṁ disāpāmokkho vejjo paṭivasati.
At that time the pre-eminent physician in the world was living at Takkasilā.
Atha kho jīvako komārabhacco abhayaṁ rājakumāraṁ anāpucchā yena takkasilā tena pakkāmi.
Then, without asking permission from Prince Abhaya, Jīvaka left for Takkasilā.
Anupubbena yena takkasilā, yena vejjo tenupasaṅkami; upasaṅkamitvā taṁ vejjaṁ etadavoca—
When he eventually arrived, he went to that physician and said,
“icchāmahaṁ, ācariya, sippaṁ sikkhitun”ti.
“Teacher, I wish to learn the profession.”
“Tena hi, bhaṇe jīvaka, sikkhassū”ti.
“Well then, Jīvaka, please do so.”
Atha kho jīvako komārabhacco bahuñca gaṇhāti lahuñca gaṇhāti suṭṭhu ca upadhāreti, gahitañcassa na sammussati.
Jīvaka learned much, and he learned quickly; he remembered well and did not forget.
Atha kho jīvakassa komārabhaccassa sattannaṁ vassānaṁ accayena etadahosi—
After seven years, Jīvaka thought,
“ahaṁ kho bahuñca gaṇhāmi lahuñca gaṇhāmi suṭṭhu ca upadhāremi, gahitañca me na sammussati, satta ca me vassāni adhīyantassa, nayimassa sippassa anto paññāyati.
“I’m a good learner, and I’ve been studying for seven years.
Kadā imassa sippassa anto paññāyissatī”ti.
And yet there’s no end in sight to learning this profession.”
Atha kho jīvako komārabhacco yena so vejjo tenupasaṅkami, upasaṅkamitvā taṁ vejjaṁ etadavoca—
He went to that physician and told him what he had thought,
“ahaṁ kho, ācariya, bahuñca gaṇhāmi lahuñca gaṇhāmi suṭṭhu ca upadhāremi, gahitañca me na sammussati, satta ca me vassāni adhīyantassa, nayimassa sippassa anto paññāyati.
Kadā imassa sippassa anto paññāyissatī”ti?
adding, “When will I complete the training for this profession?”
“Tena hi, bhaṇe jīvaka, khaṇittiṁ ādāya takkasilāya samantā yojanaṁ āhiṇḍitvā yaṁ kiñci abhesajjaṁ passeyyāsi taṁ āharā”ti.
“Listen, Jīvaka. Take a spade and walk as far as 13 kilometers all around Takkasilā and bring back whatever plant you see that’s not medicinal.”
“Evaṁ, ācariyā”ti kho jīvako komārabhacco tassa vejjassa paṭissutvā khaṇittiṁ ādāya takkasilāya samantā yojanaṁ āhiṇḍanto na kiñci abhesajjaṁ addasa.
Saying, “Yes, teacher,” he did just that. But he did not see any plant that was not medicinal.
Atha kho jīvako komārabhacco yena so vejjo tenupasaṅkami, upasaṅkamitvā taṁ vejjaṁ etadavoca—
He then went back to the physician and told him what had happened.
“āhiṇḍantomhi, ācariya, takkasilāya samantā yojanaṁ, na kiñci abhesajjaṁ addasan”ti.
“Susikkhitosi, bhaṇe jīvaka.
The physician said, “You’re well-trained, Jīvaka.
Alaṁ te ettakaṁ jīvikāyā”ti jīvakassa komārabhaccassa parittaṁ pātheyyaṁ pādāsi.
It’s enough for you to live on.” And he gave Jīvaka a small amount of provisions for the journey.
Atha kho jīvako komārabhacco taṁ parittaṁ pātheyyaṁ ādāya yena rājagahaṁ tena pakkāmi.
Jīvaka left for Rājagaha,
Atha kho jīvakassa komārabhaccassa taṁ parittaṁ pātheyyaṁ antarāmagge sākete parikkhayaṁ agamāsi.
but the provisions were exhausted by the time he got to Sāketa.
Atha kho jīvakassa komārabhaccassa etadahosi—
Jīvaka thought,
“ime kho maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṁ.
“These roads go through the wilderness where there’s little water and little food. It’s not easy to travel there without provisions.
Yannūnāhaṁ pātheyyaṁ pariyeseyyan”ti.
Let me search for provisions.”
2. Seṭṭhibhariyāvatthu
2. The account of the wealthy merchant’s wife
Tena kho pana samayena sākete seṭṭhibhariyāya sattavassiko sīsābādho hoti.
At that time in Sāketa there was a wealthy merchant whose wife had had a headache for seven years.
Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ.
Many of the most famous physicians in the world had come to see her, but none was able to cure her.
Bahuṁ hiraññaṁ ādāya agamaṁsu.
And they were very expensive.
Atha kho jīvako komārabhacco sāketaṁ pavisitvā manusse pucchi—
When Jīvaka arrived at Sāketa, he asked people,
“ko, bhaṇe, gilāno, kaṁ tikicchāmī”ti?
“Is there anyone who’s sick who I might treat?”
“Etissā, ācariya, seṭṭhibhariyāya sattavassiko sīsābādho;
“There’s a wealthy merchant whose wife has had a headache for seven years.
gaccha, ācariya, seṭṭhibhariyaṁ tikicchāhī”ti.
Go, doctor, and treat her.”
Atha kho jīvako komārabhacco yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā dovārikaṁ āṇāpesi—
Jīvaka went to that merchant’s house and told the doorman,
“gaccha, bhaṇe dovārika, seṭṭhibhariyāya pāvada—
“Go and say this to the merchant’s wife,
‘vejjo, ayye, āgato, so taṁ daṭṭhukāmo’”ti.
‘Madam, a doctor has arrived. He wishes to see you.’”
“Evaṁ, ācariyā”ti kho so dovāriko jīvakassa komārabhaccassa paṭissutvā yena seṭṭhibhariyā tenupasaṅkami, upasaṅkamitvā seṭṭhibhariyaṁ etadavoca—
Saying, “Yes, doctor,” he did as asked.
“vejjo, ayye, āgato;
so taṁ daṭṭhukāmo”ti.
“Kīdiso, bhaṇe dovārika, vejjo”ti?
She replied, “What sort of doctor is it?”
“Daharako, ayye”ti.
“A young one.”
“Alaṁ, bhaṇe dovārika, kiṁ me daharako vejjo karissati?
“Forget it. I don’t need a young doctor.
Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ.
Many of the most famous physicians in the world have been here, but none was able to cure me.
Bahuṁ hiraññaṁ ādāya agamaṁsū”ti.
And they were very expensive too.”
Atha kho so dovāriko yena jīvako komārabhacco tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca—
The doorman then returned to Jīvaka and told him what the merchant’s wife had said.
“seṭṭhibhariyā, ācariya, evamāha—
‘alaṁ, bhaṇe dovārika, kiṁ me daharako vejjo karissati?
Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ.
Bahuṁ hiraññaṁ ādāya agamaṁsū’”ti.
“Gaccha, bhaṇe dovārika, seṭṭhibhariyāya pāvada—
Jīvaka replied,
‘vejjo, ayye, evamāha—
“Go and tell her
mā kira, ayye, pure kiñci adāsi.
that she doesn’t have to pay anything in advance.
Yadā arogā ahosi tadā yaṁ iccheyyāsi taṁ dajjeyyāsī’”ti.
When she is cured, she can pay whatever she likes.”
“Evaṁ, ācariyā”ti kho so dovāriko jīvakassa komārabhaccassa paṭissutvā yena seṭṭhibhariyā tenupasaṅkami; upasaṅkamitvā seṭṭhibhariyaṁ etadavoca—
Saying, “Yes, doctor,” he told the merchant’s wife.
“vejjo, ayye, evamāha—
‘mā kira, ayye, pure kiñci adāsi.
Yadā arogā ahosi tadā yaṁ iccheyyāsi taṁ dajjeyyāsī’”ti.
“Tena hi, bhaṇe dovārika, vejjo āgacchatū”ti.
She said, “Well then, let him in.”
“Evaṁ, ayye”ti kho so dovāriko seṭṭhibhariyāya paṭissutvā yena jīvako komārabhacco tenupasaṅkami, upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca—
Saying, “Yes, madam,” he went to Jīvaka and told him.
“seṭṭhibhariyā taṁ, ācariya, pakkosatī”ti.
Atha kho jīvako komārabhacco yena seṭṭhibhariyā tenupasaṅkami, upasaṅkamitvā seṭṭhibhariyāya vikāraṁ sallakkhetvā seṭṭhibhariyaṁ etadavoca—
Jīvaka then approached the merchant’s wife. After examining her, he said to her,
“pasatena, ayye, sappinā attho”ti.
“Madam, I need a handful of ghee.”
Atha kho seṭṭhibhariyā jīvakassa komārabhaccassa pasataṁ sappiṁ dāpesi.
She got him a handful of ghee.
Atha kho jīvako komārabhacco taṁ pasataṁ sappiṁ nānābhesajjehi nippacitvā seṭṭhibhariyaṁ mañcake uttānaṁ nipātetvā natthuto adāsi.
Jīvaka cooked that ghee with a number of medicines. He then had her lie down on her back on a bed, and he gave her the medicine through the nose.
Atha kho taṁ sappi natthuto dinnaṁ mukhato uggañchi.
The medicine emerged in her mouth.
Atha kho seṭṭhibhariyā paṭiggahe niṭṭhubhitvā dāsiṁ āṇāpesi—
She then spat it out into a container and told a slave,
“handa, je, imaṁ sappiṁ picunā gaṇhāhī”ti.
“Listen, save this ghee in a cotton wad.”
Atha kho jīvakassa komārabhaccassa etadahosi—
Jīvaka thought,
“acchariyaṁ yāva lūkhāyaṁ gharaṇī, yatra hi nāma imaṁ chaḍḍanīyadhammaṁ sappiṁ picunā gāhāpessati.
“It’s astonishing how wretched this housewife is, in that she saves this ghee, which should be discarded, in a cotton wad.
Bahukāni ca me mahagghāni bhesajjāni upagatāni.
Many of my valuable medicines went into it,
Kimpi māyaṁ kiñci deyyadhammaṁ dassatī”ti.
but she might not give me anything for my services.”
Atha kho seṭṭhibhariyā jīvakassa komārabhaccassa vikāraṁ sallakkhetvā jīvakaṁ komārabhaccaṁ etadavoca—
Seeing his body language, the merchant’s wife asked him
“kissa tvaṁ, ācariya, vimanosī”ti?
what he was concerned about.
Idha me etadahosi—
He told her,
“acchariyaṁ yāva lūkhāyaṁ gharaṇī, yatra hi nāma imaṁ chaḍḍanīyadhammaṁ sappiṁ picunā gāhāpessati.
Bahukāni ca me mahagghāni bhesajjāni upagatāni.
Kimpi māyaṁ kiñci deyyadhammaṁ dassatī”ti.
“Mayaṁ kho, ācariya, āgārikā nāma upajānāmetassa saṁyamassa.
and she said, “We householders know the benefit of such frugality.
Varametaṁ sappi dāsānaṁ vā kammakarānaṁ vā pādabbhañjanaṁ vā padīpakaraṇe vā āsittaṁ.
This ghee is good for the slaves and workers, for ointment for the feet, or for using in lamps.
Mā kho tvaṁ, ācariya, vimano ahosi.
Don’t be concerned, doctor,
Na te deyyadhammo hāyissatī”ti.
your fee will be abundant.”
Atha kho jīvako komārabhacco seṭṭhibhariyāya sattavassikaṁ sīsābādhaṁ ekeneva natthukammena apakaḍḍhi.
Jīvaka cured the headache of the merchant’s wife with a single treatment through the nose.
Atha kho seṭṭhibhariyā arogā samānā jīvakassa komārabhaccassa cattāri sahassāni pādāsi.
When she was well, she gave him four thousand coins.
Putto—
When her son
“mātā me arogā ṭhitā”ti cattāri sahassāni pādāsi.
Suṇisā—
and daughter-in-law
“sassu me arogā ṭhitā”ti cattāri sahassāni pādāsi.
found out that she was well, they too gave him four thousand coins each,
Seṭṭhi gahapati—
as did her husband.
“bhariyā me arogā ṭhitā”ti cattāri sahassāni pādāsi dāsañca dāsiñca assarathañca.
The merchant also gave him a male and a female slave, and a carriage with horses.
Atha kho jīvako komārabhacco tāni soḷasasahassāni ādāya dāsañca dāsiñca assarathañca yena rājagahaṁ tena pakkāmi.
Jīvaka took those sixteen thousand coins, as well as the male and female slaves and the carriage with horses, and he left for Rājagaha.
Anupubbena yena rājagahaṁ yena abhayo rājakumāro tenupasaṅkami, upasaṅkamitvā abhayaṁ rājakumāraṁ etadavoca—
When he eventually arrived, he went to Prince Abhaya and said,
“idaṁ me, deva, paṭhamakammaṁ soḷasasahassāni dāso ca dāsī ca assaratho ca.
“For my first job, sir, I earned sixteen thousand coins, a male and a female slave, and a carriage with horses.
Paṭiggaṇhātu me devo posāvanikan”ti.
Please accept it for bringing me up.”
“Alaṁ, bhaṇe jīvaka;
“There’s no need, Jīvaka.
tuyhameva hotu.
You should keep it all.
Amhākaññeva antepure nivesanaṁ māpehī”ti.
But please build a house in our compound.”
“Evaṁ, devā”ti kho jīvako komārabhacco abhayassa rājakumārassa paṭissutvā abhayassa rājakumārassa antepure nivesanaṁ māpesi.
Saying, “Yes,” he did just that.
3. Bimbisārarājavatthu
3. The account of King Bimbisāra
Tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa bhagandalābādho hoti.
At that time King Seniya Bimbisāra of Magadha had hemorrhoids.
Sāṭakā lohitena makkhiyanti.
His wrap garments were soiled with blood,
Deviyo disvā uppaṇḍenti—
and the queens made fun of him,
“utunī dāni devo, pupphaṁ devassa uppannaṁ, na ciraṁ devo vijāyissatī”ti.
“Sir, you’re menstruating; your fertile period has arrived. Soon you’ll give birth.”
Tena rājā maṅku hoti.
The King felt humiliated.
Atha kho rājā māgadho seniyo bimbisāro abhayaṁ rājakumāraṁ etadavoca—
Soon afterwards he told Prince Abhaya what had happened,
“mayhaṁ kho, bhaṇe abhaya, tādiso ābādho, sāṭakā lohitena makkhiyanti, deviyo maṁ disvā uppaṇḍenti—
‘utunī dāni devo, pupphaṁ devassa uppannaṁ, na ciraṁ devo vijāyissatī’ti.
Iṅgha, bhaṇe abhaya, tādisaṁ vejjaṁ jānāhi yo maṁ tikiccheyyā”ti.
adding, “Abhaya, please find a doctor to treat me.”
“Ayaṁ, deva, amhākaṁ jīvako vejjo taruṇo bhadrako.
“Sir, our young doctor Jīvaka is excellent.
So devaṁ tikicchissatī”ti.
He’ll treat you.”
“Tena hi, bhaṇe abhaya, jīvakaṁ vejjaṁ āṇāpehi;
“Well then, Abhaya, send for Jīvaka.”
so maṁ tikicchissatī”ti.
Atha kho abhayo rājakumāro jīvakaṁ komārabhaccaṁ āṇāpesi—
Prince Abhaya then sent for Jīvaka.
“gaccha, bhaṇe jīvaka, rājānaṁ tikicchāhī”ti.
“Evaṁ, devā”ti kho jīvako komārabhacco abhayassa rājakumārassa paṭissutvā nakhena bhesajjaṁ ādāya yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—
Saying, “Yes, sir,” Jīvaka took some medicine on his nail and went to King Bimbisāra. He said,
“ābādhaṁ te, deva, passāmā”ti.
“Sir, let me see your affliction.”
Atha kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa bhagandalābādhaṁ ekeneva ālepena apakaḍḍhi.
Jīvaka then cured King Bimbisāra’s hemorrhoids with one application of ointment.
Atha kho rājā māgadho seniyo bimbisāro arogo samāno pañca itthisatāni sabbālaṅkāraṁ bhūsāpetvā omuñcāpetvā puñjaṁ kārāpetvā jīvakaṁ komārabhaccaṁ etadavoca—
When the King was well, he had five hundred women adorned with every kind of ornament. He then had the ornaments removed and made into a pile. And he said to Jīvaka,
“etaṁ, bhaṇe jīvaka, pañcannaṁ itthisatānaṁ sabbālaṅkāraṁ tuyhaṁ hotū”ti.
“Jīvaka, these ornaments from five hundred women are all yours.”
“Alaṁ, deva, adhikāraṁ me devo saratū”ti.
“There’s no need. Please just remember my act of service.”
“Tena hi, bhaṇe jīvaka, maṁ upaṭṭhaha, itthāgārañca, buddhappamukhañca bhikkhusaṅghan”ti.
“Well then, Jīvaka, please attend on me, the harem, and the Sangha of monks headed by the Buddha.”
“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paccassosi.
“Yes, sir.”
4. Rājagahaseṭṭhivatthu
4. The account of the wealthy merchant of Rājagaha
Tena kho pana samayena rājagahakassa seṭṭhissa sattavassiko sīsābādho hoti.
At that time a wealthy merchant of Rājagaha had had a headache for seven years.
Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ.
Many of the most famous physicians in the world had come to see him, but none was able to cure him.
Bahuṁ hiraññaṁ ādāya agamaṁsu.
They were very expensive,
Api ca vejjehi paccakkhāto hoti.
yet they gave up on him.
Ekacce vejjā evamāhaṁsu—
Some of them said,
“pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī”ti.
“The merchant will die in five days.”
Ekacce vejjā evamāhaṁsu—
Others said,
“sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī”ti.
“The merchant will die in seven days.”
Atha kho rājagahakassa negamassa etadahosi—
The householder association of Rājagaha considered,
“ayaṁ kho seṭṭhi gahapati bahūpakāro rañño ceva negamassa ca.
“This merchant has done much for the King and for this association,
Api ca vejjehi paccakkhāto.
and now the doctors have given up on him.
Ekacce vejjā evamāhaṁsu—
‘pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti.
Ekacce vejjā evamāhaṁsu—
‘sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti.
Ayañca rañño jīvako vejjo taruṇo bhadrako.
But there’s Jīvaka, the King’s excellent young doctor.
Yannūna mayaṁ rājānaṁ jīvakaṁ vejjaṁ yāceyyāma seṭṭhiṁ gahapatiṁ tikicchitun”ti.
Let’s ask the King for Jīvaka to treat the merchant.”
Atha kho rājagahako negamo yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—
They then went to the King and told him about the merchant,
“ayaṁ, deva, seṭṭhi gahapati bahūpakāro devassa ceva negamassa ca;
api ca vejjehi paccakkhāto.
Ekacce vejjā evamāhaṁsu—
‘pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti.
Ekacce vejjā evamāhaṁsu—
‘sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti.
Sādhu devo jīvakaṁ vejjaṁ āṇāpetu seṭṭhiṁ gahapatiṁ tikicchitun”ti.
adding, “Sir, please ask doctor Jīvaka to treat the merchant.”
Atha kho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi—
And that’s what the King did.
“gaccha, bhaṇe jīvaka, seṭṭhiṁ gahapatiṁ tikicchāhī”ti.
“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā yena seṭṭhi gahapati tenupasaṅkami; upasaṅkamitvā seṭṭhissa gahapatissa vikāraṁ sallakkhetvā seṭṭhiṁ gahapatiṁ etadavoca—
Saying, “Yes, sir,” Jīvaka went to that merchant, examined him, and said,
“sace tvaṁ, gahapati, arogo bhaveyyāsi, kiṁ me assa deyyadhammo”ti?
“If I were to cure you, what fee would you pay me?”
“Sabbaṁ sāpateyyañca te, ācariya, hotu, ahañca te dāso”ti.
“I would give you all my wealth, doctor, and I would become your slave.”
“Sakkhissasi pana tvaṁ, gahapati, ekena passena sattamāse nipajjitun”ti?
“Are you able to lie on one side for seven months?”
“Sakkomahaṁ, ācariya, ekena passena sattamāse nipajjitun”ti.
“I am.”
“Sakkhissasi pana tvaṁ, gahapati, dutiyena passena sattamāse nipajjitun”ti?
“Are you able to lie on the other side for seven months?”
“Sakkomahaṁ, ācariya, dutiyena passena sattamāse nipajjitun”ti.
“I am.”
“Sakkhissasi pana tvaṁ, gahapati, uttāno sattamāse nipajjitun”ti?
“Are you able to lie on your back for seven months?”
“Sakkomahaṁ, ācariya, uttāno sattamāse nipajjitun”ti.
“I am.”
Atha kho jīvako komārabhacco seṭṭhiṁ gahapatiṁ mañcake nipātetvā mañcake sambandhitvā sīsacchaviṁ uppāṭetvā sibbiniṁ vināmetvā dve pāṇake nīharitvā mahājanassa dassesi—
Jīvaka then had the merchant lie down on a bed. He bound him to the bed, removed some skin from his head, opened a suture in the skull, and removed two insects. He showed them to the crowd, saying,
“passathayye, ime dve pāṇake, ekaṁ khuddakaṁ ekaṁ mahallakaṁ.
“Sirs, look at these two insects, one small and one large.
Ye te ācariyā evamāhaṁsu—
The doctors who said
‘pañcamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti—
he would live for five days
tehāyaṁ mahallako pāṇako diṭṭho.
had seen the large insect.
Pañcamaṁ divasaṁ seṭṭhissa gahapatissa matthaluṅgaṁ pariyādiyissati.
In five days it would have destroyed the merchant’s brain.
Matthaluṅgassa pariyādānā seṭṭhi gahapati kālaṁ karissati.
Because of that he would have died.
Sudiṭṭho tehi ācariyehi.
Those doctors were right.
Ye te ācariyā evamāhaṁsu—
And those doctors who said
‘sattamaṁ divasaṁ seṭṭhi gahapati kālaṁ karissatī’ti—
he would live for seven days
tehāyaṁ khuddako pāṇako diṭṭho.
had seen the small insect.
Sattamaṁ divasaṁ seṭṭhissa gahapatissa matthaluṅgaṁ pariyādiyissati.
In seven days it would have destroyed the merchant’s brain.
Matthaluṅgassa pariyādānā seṭṭhi gahapati kālaṁ karissati.
Because of that he would have died.
Sudiṭṭho tehi ācariyehī”ti.
Those doctors were right, too.”
Sibbiniṁ sampaṭipāṭetvā sīsacchaviṁ sibbitvā ālepaṁ adāsi.
He then closed the suture in the skull, sewed the skin back together, and applied an ointment.
Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca—
After seven days the merchant said to Jīvaka,
“nāhaṁ, ācariya, sakkomi ekena passena sattamāse nipajjitun”ti.
“Doctor, I’m unable to lie on one side for seven months.”
“Nanu me tvaṁ, gahapati, paṭissuṇi—
“But didn’t you say you were?”
sakkomahaṁ, ācariya, ekena passena sattamāse nipajjitun”ti?
“Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ sakkomi ekena passena sattamāse nipajjitun”ti.
“I did, but I’ll die. I’m unable to do it.”
“Tena hi tvaṁ, gahapati, dutiyena passena sattamāse nipajjāhī”ti.
“Well then, lie on the other side for seven months.”
Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca—
After seven days the merchant said to Jīvaka,
“nāhaṁ, ācariya, sakkomi dutiyena passena sattamāse nipajjitun”ti.
“Doctor, I’m unable to lie on the other side for seven months.”
“Nanu me tvaṁ, gahapati, paṭissuṇi—
“But didn’t you say you were?”
sakkomahaṁ, ācariya, dutiyena passena sattamāse nipajjitun”ti?
“Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ, ācariya, sakkomi dutiyena passena sattamāse nipajjitun”ti.
“I did, but I’ll die. I’m unable to do it.”
“Tena hi tvaṁ, gahapati, uttāno sattamāse nipajjāhī”ti.
“Well then, lie on your back for seven months.”
Atha kho seṭṭhi gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca—
After seven days the merchant said to Jīvaka,
“nāhaṁ, ācariya, sakkomi uttāno sattamāse nipajjitun”ti.
“Doctor, I’m unable to lie on my back for seven months.”
“Nanu me tvaṁ, gahapati, paṭissuṇi—
“But didn’t you say you were?”
sakkomahaṁ, ācariya, uttāno sattamāse nipajjitun”ti?
“Saccāhaṁ, ācariya, paṭissuṇiṁ, apāhaṁ marissāmi, nāhaṁ sakkomi uttāno sattamāse nipajjitun”ti.
“I did, but I’ll die. I’m unable to do it.”
“Ahañce taṁ, gahapati, na vadeyyaṁ, ettakampi tvaṁ na nipajjeyyāsi, api ca paṭikacceva mayā ñāto—
“If I hadn’t said this to you, you wouldn’t have been able to lie down for so long.
tīhi sattāhehi seṭṭhi gahapati arogo bhavissatīti.
I already knew that you would be well in three times seven days.
Uṭṭhehi, gahapati, arogosi.
Get up, you’re cured.
Jānāsi kiṁ me deyyadhammo”ti?
But do you remember my fee?”
“Sabbaṁ sāpateyyañca te, ācariya, hotu, ahañca te dāso”ti.
“All my wealth is yours, doctor, and I’m your slave.”
“Alaṁ, gahapati, mā me tvaṁ sabbaṁ sāpateyyaṁ adāsi, mā ca me dāso.
“There’s no need for that.
Rañño satasahassaṁ dehi, mayhaṁ satasahassan”ti.
Just give one hundred thousand coins to the King and another one hundred thousand to me.”
Atha kho seṭṭhi gahapati arogo samāno rañño satasahassaṁ adāsi, jīvakassa komārabhaccassa satasahassaṁ.
And being well, he did just that.
5. Seṭṭhiputtavatthu
5. The account of the wealthy merchant’s son
Tena kho pana samayena bārāṇaseyyakassa seṭṭhiputtassa mokkhacikāya kīḷantassa antagaṇṭhābādho hoti, yena yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo.
On one occasion the son of a wealthy merchant in Benares twisted his gut while turning somersaults. Because of that, he was not able to digest congee or food, and he couldn’t urinate or defecate.
So tena kiso hoti lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto.
He became thin, haggard, and pale, with veins protruding all over his body.
Atha kho bārāṇaseyyakassa seṭṭhissa etadahosi—
The merchant considered this
“mayhaṁ kho puttassa tādiso ābādho, yena yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo.
So tena kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto.
Yannūnāhaṁ rājagahaṁ gantvā rājānaṁ jīvakaṁ vejjaṁ yāceyyaṁ puttaṁ me tikicchitun”ti.
and thought, “Why don’t I go to Rājagaha and ask the King for doctor Jīvaka to treat my son?”
Atha kho bārāṇaseyyako seṭṭhi rājagahaṁ gantvā yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca—
He then traveled to Rājagaha, went to King Bimbisāra, and told him about his son,
“mayhaṁ kho, deva, puttassa tādiso ābādho, yena yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo.
So tena kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto.
Sādhu devo jīvakaṁ vejjaṁ āṇāpetu puttaṁ me tikicchitun”ti.
adding, “Sir, please ask doctor Jīvaka to treat my son.”
Atha kho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi—
And that’s what the King did.
“gaccha, bhaṇe jīvaka, bārāṇasiṁ gantvā bārāṇaseyyakaṁ seṭṭhiputtaṁ tikicchāhī”ti.
“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā bārāṇasiṁ gantvā yena bārāṇaseyyako seṭṭhiputto tenupasaṅkami, upasaṅkamitvā bārāṇaseyyakassa seṭṭhiputtassa vikāraṁ sallakkhetvā janaṁ ussāretvā tirokaraṇiyaṁ parikkhipitvā thambhe ubbandhitvā bhariyaṁ purato ṭhapetvā udaracchaviṁ uppāṭetvā antagaṇṭhiṁ nīharitvā bhariyāya dassesi—
Jīvaka consented and then traveled to Benares where he went to that merchant. He examined his son, dismissed the people there, put up a curtain all around, and tied him to a pillar. He then had his wife stand in front of him, cut open his belly, and pulled out his twisted gut. He showed it to his wife, saying,
“passa te sāmikassa ābādhaṁ, iminā yāgupi pītā na sammā pariṇāmaṁ gacchati, bhattampi bhuttaṁ na sammā pariṇāmaṁ gacchati, uccāropi passāvopi na paguṇo;
“See, this is your husband’s affliction.
imināyaṁ kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto”ti.
It’s because of this that he’s in such a bad state.”
Antagaṇṭhiṁ viniveṭhetvā antāni paṭipavesetvā udaracchaviṁ sibbitvā ālepaṁ adāsi.
He then untwisted the gut, put it back, sewed his belly back together, and applied ointment.
Atha kho bārāṇaseyyako seṭṭhiputto nacirasseva arogo ahosi.
Soon the merchant’s son was healthy again.
Atha kho bārāṇaseyyako seṭṭhi—
“putto me arogo ṭhito”ti jīvakassa komārabhaccassa soḷasasahassāni pādāsi.
His father gave sixteen thousand coins to Jīvaka,
Atha kho jīvako komārabhacco tāni soḷasasahassāni ādāya punadeva rājagahaṁ paccāgañchi.
and Jīvaka returned to Rājagaha.
6. Pajjotarājavatthu
6. The account of King Pajjota
Tena kho pana samayena rañño pajjotassa paṇḍurogābādho hoti.
At that time King Pajjota had jaundice.
Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā nāsakkhiṁsu arogaṁ kātuṁ.
Many of the most famous physicians in the world had come to see him, but none was able to cure him.
Bahuṁ hiraññaṁ ādāya agamaṁsu.
And they were very expensive.
Atha kho rājā pajjoto rañño māgadhassa seniyassa bimbisārassa santike dūtaṁ pāhesi—
King Pajjota then sent a message to King Bimbisāra:
“mayhaṁ kho tādiso ābādho, sādhu devo jīvakaṁ vejjaṁ āṇāpetu, so maṁ tikicchissatī”ti.
“Sir, I have such-and-such a disease. Please ask doctor Jīvaka to treat me.”
Atha kho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi—
King Bimbisāra told Jīvaka,
“gaccha, bhaṇe jīvaka;
“Go to Ujjenī, Jīvaka,
ujjeniṁ gantvā rājānaṁ pajjotaṁ tikicchāhī”ti.
and treat King Pajjota.”
“Evaṁ, devā”ti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissutvā ujjeniṁ gantvā yena rājā pajjoto tenupasaṅkami; upasaṅkamitvā rañño pajjotassa vikāraṁ sallakkhetvā rājānaṁ pajjotaṁ etadavoca—
Jīvaka consented and traveled to Ujjenī. He then went to King Pajjota, examined him, and said,
“sappiṁ dehi, sappiṁ, deva, nippacissāmi.
“Please give me some ghee, sir.
Taṁ devo pivissatī”ti.
I’ll make a medicine from it for you to drink.”
“Alaṁ, bhaṇe jīvaka, yaṁ te sakkā vinā sappinā arogaṁ kātuṁ taṁ karohi.
“Forget it, Jīvaka. Make whatever will cure me that doesn’t contain ghee.
Jegucchaṁ me sappi, paṭikūlan”ti.
I hate ghee; it’s disgusting.”
Atha kho jīvakassa komārabhaccassa etadahosi—
Jīvaka thought,
“imassa kho rañño tādiso ābādho, na sakkā vinā sappinā arogaṁ kātuṁ.
“I won’t be able to cure this sickness without ghee.
Yannūnāhaṁ sappiṁ nippaceyyaṁ kasāvavaṇṇaṁ kasāvagandhaṁ kasāvarasan”ti.
Why don’t I prepare medicine from ghee, but with a bitter color, smell, and taste?”
Atha kho jīvako komārabhacco nānābhesajjehi sappiṁ nippaci kasāvavaṇṇaṁ kasāvagandhaṁ kasāvarasaṁ.
Jīvaka then cooked ghee with a number of medicines, but he made sure it had the color, smell, and taste of a bitter substance.
Atha kho jīvakassa komārabhaccassa etadahosi—
But it occurred to him,
“imassa kho rañño sappi pītaṁ pariṇāmentaṁ uddekaṁ dassati.
“When the King is digesting the ghee after drinking it, it will make him vomit.
Caṇḍoyaṁ rājā ghātāpeyyāpi maṁ.
And because he’s temperamental, he might have me executed.
Yannūnāhaṁ paṭikacceva āpuccheyyan”ti.
Let me take leave in advance.”
Atha kho jīvako komārabhacco yena rājā pajjoto tenupasaṅkami, upasaṅkamitvā rājānaṁ pajjotaṁ etadavoca—
He then went to the King and said,
“mayaṁ kho, deva, vejjā nāma tādisena muhuttena mūlāni uddharāma bhesajjāni saṁharāma.
“Sir, we doctors need to pull up roots and collect medicines at short notice.
Sādhu devo vāhanāgāresu ca dvāresu ca āṇāpetu—
Please instruct the stables and the gates:
yena vāhanena jīvako icchati tena vāhanena gacchatu, yena dvārena icchati tena dvārena gacchatu, yaṁ kālaṁ icchati taṁ kālaṁ gacchatu, yaṁ kālaṁ icchati taṁ kālaṁ pavisatū”ti.
‘Jīvaka may ride on whatever animal he wishes, depart by whatever gate he desires, and he may come and go as he pleases.’”
Atha kho rājā pajjoto vāhanāgāresu ca dvāresu ca āṇāpesi—
The King did as Jīvaka had asked.
“yena vāhanena jīvako icchati tena vāhanena gacchatu, yena dvārena icchati tena dvārena gacchatu, yaṁ kālaṁ icchati taṁ kālaṁ gacchatu, yaṁ kālaṁ icchati taṁ kālaṁ pavisatū”ti.
Tena kho pana samayena rañño pajjotassa bhaddavatikā nāma hatthinikā paññāsayojanikā hoti.
At that time King Pajjota had a she-elephant called Bhaddavatikā, which could traverse 650 kilometers in a day.
Atha kho jīvako komārabhacco rañño pajjotassa sappiṁ upanāmesi—
After bringing the ghee to the King
“kasāvaṁ devo pivatū”ti.
Atha kho jīvako komārabhacco rājānaṁ pajjotaṁ sappiṁ pāyetvā hatthisālaṁ gantvā bhaddavatikāya hatthinikāya nagaramhā nippati.
and having him drink it, Jīvaka went to the elephant stables and fled the city on Bhaddavatikā.
Atha kho rañño pajjotassa taṁ sappi pītaṁ pariṇāmentaṁ uddekaṁ adāsi.
Soon afterwards, while King Pajjota was digesting that ghee, he vomited.
Atha kho rājā pajjoto manusse etadavoca—
He said to his men,
“duṭṭhena, bhaṇe, jīvakena sappiṁ pāyitomhi.
“That scoundrel Jīvaka made me drink ghee.
Tena hi, bhaṇe, jīvakaṁ vejjaṁ vicinathā”ti.
Find out where he is.”
“Bhaddavatikāya, deva, hatthinikāya nagaramhā nippatito”ti.
“Sir, he’s fled the city on Bhaddavatikā.”
Tena kho pana samayena rañño pajjotassa kāko nāma dāso saṭṭhiyojaniko hoti, amanussena paṭicca jāto.
At that time King Pajjota had a slave called Kāka, whose mother was a spirit and who could traverse 780 kilometers in a day.
Atha kho rājā pajjoto kākaṁ dāsaṁ āṇāpesi—
The King told Kāka,
“gaccha, bhaṇe kāka, jīvakaṁ vejjaṁ nivattehi—
“Go, Kāka, and make Jīvaka turn back.
rājā taṁ, ācariya, nivattāpetīti.
Tell him that the King is asking him to return.
Ete kho, bhaṇe kāka, vejjā nāma bahumāyā.
But Kāka, these doctors are full of tricks.
Mā cassa kiñci paṭiggahesī”ti.
Don’t receive anything from him.”
Atha kho kāko dāso jīvakaṁ komārabhaccaṁ antarāmagge kosambiyaṁ sambhāvesi pātarāsaṁ karontaṁ.
Kāka caught up with Jīvaka at Kosambī, while he was still on his way and having breakfast.
Atha kho kāko dāso jīvakaṁ komārabhaccaṁ etadavoca—
Kāka said,
“rājā taṁ, ācariya, nivattāpetī”ti.
“Doctor, the King is asking you to return.”
“Āgamehi, bhaṇe kāka, yāva bhuñjāma.
“Wait, Kāka, until I’ve finished eating.
Handa, bhaṇe kāka, bhuñjassū”ti.
Why don’t you have something too?”
“Alaṁ, ācariya, raññāmhi āṇatto—
“There’s no need.
ete kho, bhaṇe kāka, vejjā nāma bahumāyā, mā cassa kiñci paṭiggahesī”ti.
The King told me that doctors are full of tricks and that I shouldn’t receive anything from you.”
Tena kho pana samayena jīvako komārabhacco nakhena bhesajjaṁ olumpetvā āmalakañca khādati pānīyañca pivati.
Jīvaka then removed the medicinal part of an emblic myrobalan fruit with his nail, before eating it and drinking water.
Atha kho jīvako komārabhacco kākaṁ dāsaṁ etadavoca—
And he said to Kāka,
“handa, bhaṇe kāka, āmalakañca khāda pānīyañca pivassū”ti.
“Here, Kāka, have some emblic myrobalan and water.”
Atha kho kāko dāso—
Kāka thought,
“ayaṁ kho vejjo āmalakañca khādati pānīyañca pivati, na arahati kiñci pāpakaṁ hotun”ti—
“The doctor is eating and drinking it. It can’t be anything bad.”
upaḍḍhāmalakañca khādi pānīyañca apāyi.
So he ate half a fruit and drank the water.
Tassa taṁ upaḍḍhāmalakaṁ khāditaṁ tattheva nicchāresi.
When he had eaten it, he vomited right there.
Atha kho kāko dāso jīvakaṁ komārabhaccaṁ etadavoca—
He asked Jīvaka,
“atthi me, ācariya, jīvitan”ti?
“Will I survive?”
“Mā, bhaṇe kāka, bhāyi, tvañceva arogo bhavissasi rājā ca.
“Don’t be afraid, Kāka. Both you and the King will be well.
Caṇḍo so rājā ghātāpeyyāpi maṁ, tenāhaṁ na nivattāmī”ti
But the King is temperamental and might have me executed. Because of that I won’t return.”
bhaddavatikaṁ hatthinikaṁ kākassa niyyādetvā yena rājagahaṁ tena pakkāmi.
After handing back the she-elephant Bhaddavatikā to Kāka, he continued on to Rājagaha.
Anupubbena yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesi.
When he eventually arrived, he went to King Bimbisāra and told him what had happened.
“Suṭṭhu, bhaṇe jīvaka, akāsi yampi na nivatto, caṇḍo so rājā ghātāpeyyāpi tan”ti.
The King said, “It’s good, Jīvaka, that you didn’t return. That King is temperamental and might even have had you executed.”
Atha kho rājā pajjoto arogo samāno jīvakassa komārabhaccassa santike dūtaṁ pāhesi—
When King Pajjota was cured, he sent a message to Jīvaka:
“āgacchatu jīvako, varaṁ dassāmī”ti.
“Come, Jīvaka, I wish to give you a gift.”
“Alaṁ, ayyo, adhikāraṁ me devo saratū”ti.
He replied, “There’s no need, sir. Please just remember my act of service.”
7. Siveyyakadussayugakathā
7. The account of the two valuable cloths
Tena kho pana samayena rañño pajjotassa siveyyakaṁ dussayugaṁ uppannaṁ hoti—
Soon afterwards King Pajjota obtained two valuable cloths.
bahūnaṁ dussānaṁ bahūnaṁ dussayugānaṁ bahūnaṁ dussayugasatānaṁ bahūnaṁ dussayugasahassānaṁ bahūnaṁ dussayugasatasahassānaṁ aggañca seṭṭhañca mokkhañca uttamañca pavarañca.
They were extremely exquisite and fine, one in a million.
Atha kho rājā pajjoto taṁ siveyyakaṁ dussayugaṁ jīvakassa komārabhaccassa pāhesi.
The King sent them to Jīvaka.
Atha kho jīvakassa komārabhaccassa etadahosi—
Jīvaka thought,
“idaṁ kho me siveyyakaṁ dussayugaṁ raññā pajjotena pahitaṁ—
bahūnaṁ dussānaṁ bahūnaṁ dussayugānaṁ bahūnaṁ dussayugasatānaṁ bahūnaṁ dussayugasahassānaṁ bahūnaṁ dussayugasatasahassānaṁ aggañca seṭṭhañca mokkhañca uttamañca pavarañca.
Nayidaṁ añño koci paccārahati aññatra tena bhagavatā arahatā sammāsambuddhena, raññā vā māgadhena seniyena bimbisārenā”ti.
“No-one is worthy of these except the Buddha, the Perfected and fully Awakened One, or King Bimbisāra.”
8. Samattiṁsavirecanakathā
8. The account of the thirty purgings
Tena kho pana samayena bhagavato kāyo dosābhisanno hoti.
On one occasion the Buddha’s body was full of impurities.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—
He said to Venerable Ānanda,
“dosābhisanno kho, ānanda, tathāgatassa kāyo.
“Ānanda, my body is full of impurities.
Icchati tathāgato virecanaṁ pātun”ti.
I would like to take a purgative.”
Atha kho āyasmā ānando yena jīvako komārabhacco tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca—
Ānanda went to Jīvaka and told him what the Buddha had said.
“dosābhisanno kho, āvuso jīvaka, tathāgatassa kāyo.
Icchati tathāgato virecanaṁ pātun”ti.
“Tena hi, bhante ānanda, bhagavato kāyaṁ katipāhaṁ sinehethā”ti.
And Jīvaka replied, “Well then, Venerable Ānanda, oil the Buddha’s body for a few days.”
Atha kho āyasmā ānando bhagavato kāyaṁ katipāhaṁ sinehetvā yena jīvako komārabhacco tenupasaṅkami; upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca—
After doing as instructed, Ānanda returned to Jīvaka to let him know, adding,
“siniddho kho, āvuso jīvaka, tathāgatassa kāyo.
Yassadāni kālaṁ maññasī”ti.
“Please continue the treatment.”
Atha kho jīvakassa komārabhaccassa etadahosi—
Jīvaka thought,
“na kho metaṁ patirūpaṁ yohaṁ bhagavato oḷārikaṁ virecanaṁ dadeyyan”ti.
“It would not be appropriate for me to give the Buddha a powerful purgative.”
Tīṇi uppalahatthāni nānābhesajjehi paribhāvetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṁ uppalahatthaṁ bhagavato upanāmesi—
He then prepared three handfuls of lotus flowers with a variety of medicines, went to the Buddha, and gave him one handful, saying,
“imaṁ, bhante, bhagavā paṭhamaṁ uppalahatthaṁ upasiṅghatu.
“Sir, please smell the first handful.
Idaṁ bhagavantaṁ dasakkhattuṁ virecessatī”ti.
This will purge you ten times.”
Dutiyaṁ uppalahatthaṁ bhagavato upanāmesi—
He then brought him the second
“imaṁ, bhante, bhagavā dutiyaṁ uppalahatthaṁ upasiṅghatu.
Idaṁ bhagavantaṁ dasakkhattuṁ virecessatī”ti.
Tatiyaṁ uppalahatthaṁ bhagavato upanāmesi—
and the third handful, repeating the instruction,
“imaṁ, bhante, bhagavā tatiyaṁ uppalahatthaṁ upasiṅghatu.
Idaṁ bhagavantaṁ dasakkhattuṁ virecessatī”ti.
Evaṁ bhagavato samattiṁsāya virecanaṁ bhavissatīti.
adding, “In this way you’ll have thirty purgings.”
Atha kho jīvako komārabhacco bhagavato samattiṁsāya virecanaṁ datvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
After giving the Buddha thirty purgings, he bowed down, circumambulated him with his right side toward him, and left.
Atha kho jīvakassa komārabhaccassa bahi dvārakoṭṭhakā nikkhantassa etadahosi—
When he was outside the gatehouse, Jīvaka thought,
“mayā kho bhagavato samattiṁsāya virecanaṁ dinnaṁ.
“I’ve given thirty purgings to the Buddha,
Dosābhisanno tathāgatassa kāyo.
for his body is full of impurities.
Na bhagavantaṁ samattiṁsakkhattuṁ virecessati, ekūnattiṁsakkhattuṁ bhagavantaṁ virecessati.
But he’ll only be purged twenty-nine times.
Api ca bhagavā viritto nahāyissati.
After being purged, however, he’ll take a bath,
Nahātaṁ bhagavantaṁ sakiṁ virecessati.
which will count as one purging.
Evaṁ bhagavato samattiṁsāya virecanaṁ bhavissatī”ti.
In this way the Buddha will have had exactly thirty purgings.”
Atha kho bhagavā jīvakassa komārabhaccassa cetasā cetoparivitakkamaññāya āyasmantaṁ ānandaṁ āmantesi—
The Buddha read Jīvaka’s mind. He told Ānanda about it,
“idhānanda, jīvakassa komārabhaccassa bahi dvārakoṭṭhakā nikkhantassa etadahosi—
‘mayā kho bhagavato samattiṁsāya virecanaṁ dinnaṁ.
Dosābhisanno tathāgatassa kāyo.
Na bhagavantaṁ samatiṁsakkhattuṁ virecessati, ekūnattiṁsakkhattuṁ bhagavantaṁ virecessati.
Api ca bhagavā viritto nahāyissati.
Nahātaṁ bhagavantaṁ sakiṁ virecessati.
Evaṁ bhagavato samattiṁsāya virecanaṁ bhavissatī’ti.
Tena hānanda, uṇhodakaṁ paṭiyādehī”ti.
adding, “Well then, Ānanda, prepare hot water,”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissuṇitvā uṇhodakaṁ paṭiyādesi.
and Ānanda did as requested.
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Jīvaka then went back to the Buddha, bowed, sat down,
Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca—
and asked,
“viritto, bhante, bhagavā”ti?
“Sir, are you purged?”
“Virittomhi, jīvakā”ti.
“I am, Jīvaka.”
“Idha mayhaṁ, bhante, bahi dvārakoṭṭhakā nikkhantassa etadahosi—
Jīvaka told him what he had thought outside the gatehouse,
‘mayā kho bhagavato samattiṁsāya virecanaṁ dinnaṁ.
Dosābhisanno tathāgatassa kāyo.
Na bhagavantaṁ samattiṁsakkhattuṁ virecessati, ekūnattiṁsakkhattuṁ bhagavantaṁ virecessati.
Api ca bhagavā viritto nahāyissati.
Nahātaṁ bhagavantaṁ sakiṁ virecessati.
Evaṁ bhagavato samattiṁsāya virecanaṁ bhavissatī’ti.
Nahāyatu, bhante, bhagavā, nahāyatu sugato”ti.
adding, “Sir, please bathe.”
Atha kho bhagavā uṇhodakaṁ nahāyi.
The Buddha had a hot bath.
Nahātaṁ bhagavantaṁ sakiṁ virecesi.
When he had bathed, the Buddha was purged once,
Evaṁ bhagavato samattiṁsāya virecanaṁ ahosi.
adding up to a total of thirty purgings.
Atha kho jīvako komārabhacco bhagavantaṁ etadavoca—
Jīvaka said to the Buddha,
“yāva, bhante, bhagavato kāyo pakatatto hoti, alaṁ yūsapiṇḍapātenā”ti.
“Sir, until your body is back to normal, please don’t take any mung-bean broth.”
9. Varayācanākathā
9. The account of asking for a favor
Atha kho bhagavato kāyo nacirasseva pakatatto ahosi.
Soon the Buddha’s body was back to normal.
Atha kho jīvako komārabhacco taṁ siveyyakaṁ dussayugaṁ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Jīvaka then took those two valuable cloths and went to the Buddha. He bowed, sat down,
Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca—
and said,
“ekāhaṁ, bhante, bhagavantaṁ varaṁ yācāmī”ti.
“Sir, I wish to ask for a favor.”
“Atikkantavarā kho, jīvaka, tathāgatā”ti.
“Buddhas don’t grant favors, Jīvaka.”
“Yañca, bhante, kappati yañca anavajjan”ti.
“It’s allowable and blameless.”
“Vadehi, jīvakā”ti.
“Well then, say what it is.”
“Bhagavā, bhante, paṁsukūliko, bhikkhusaṅgho ca.
“The Buddha and the Sangha of monks are rag-robe wearers.
Idaṁ me, bhante, siveyyakaṁ dussayugaṁ raññā pajjotena pahitaṁ—
But I’ve received these two valuable cloths from King Pajjota
bahūnaṁ dussānaṁ bahūnaṁ dussayugānaṁ bahūnaṁ dussayugasatānaṁ bahūnaṁ dussayugasahassānaṁ bahūnaṁ dussayugasatasahassānaṁ aggañca seṭṭhañca mokkhañca uttamañca pavarañca.
that are extremely exquisite and fine—they are one in a million.
Paṭiggaṇhātu me, bhante, bhagavā siveyyakaṁ dussayugaṁ;
Please accept them,
bhikkhusaṅghassa ca gahapaticīvaraṁ anujānātū”ti.
and please allow the Sangha of monks to use robe-cloth given by householders.”
Paṭiggahesi bhagavā siveyyakaṁ dussayugaṁ.
The Buddha received the two valuable cloths.
Atha kho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
He then instructed, inspired, and gladdened Jīvaka with a teaching,
Atha kho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
after which Jīvaka got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, gahapaticīvaraṁ.
“Monks, I allow you to use robe-cloth given by householders.
Yo icchati, paṁsukūliko hotu.
Anyone who wishes may wear rag-robes
Yo icchati, gahapaticīvaraṁ sādiyatu.
and anyone who wishes may accept robe-cloth from householders.
Itarītarenapāhaṁ, bhikkhave, santuṭṭhiṁ vaṇṇemī”ti.
But I praise contentment with one or the other.”
Assosuṁ kho rājagahe manussā—
The people of Rājagaha heard
“bhagavatā kira bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti.
that the Buddha had allowed the monks to use robe-cloth given by householders.
Te ca manussā haṭṭhā ahesuṁ udaggā—
They were excited and joyful, thinking,
“idāni kho mayaṁ dānāni dassāma puññāni karissāma, yato bhagavatā bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti.
“Now we’ll give gifts and make merit.”
Ekāheneva rājagahe bahūni cīvarasahassāni uppajjiṁsu.
In just a single day many thousands of robes were given at Rājagaha.
Assosuṁ kho jānapadā manussā—
And the same thing happened in the country.
“bhagavatā kira bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti.
Te ca manussā haṭṭhā ahesuṁ udaggā—
“idāni kho mayaṁ dānāni dassāma puññāni karissāma, yato bhagavatā bhikkhūnaṁ gahapaticīvaraṁ anuññātan”ti.
Janapadepi ekāheneva bahūni cīvarasahassāni uppajjiṁsu.
Tena kho pana samayena saṅghassa pāvāro uppanno hoti.
At that time, a fleecy robe was offered to the Sangha.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Anujānāmi, bhikkhave, pāvāran”ti.
“I allow fleecy robes.”
Koseyyapāvāro uppanno hoti.
And a silken, fleecy robe was offered.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, koseyyapāvāran”ti.
“I allow silken, fleecy robes.”
Kojavaṁ uppannaṁ hoti.
And a woolen, fleecy robe was offered.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, kojavan”ti.
“I allow woolen, fleecy robes.”
Paṭhamabhāṇavāro niṭṭhito.
The first section for recitation is finished.
10. Kambalānujānanādikathā
10. Discussion on the allowance of wool
Tena kho pana samayena kāsirājā jīvakassa komārabhaccassa aḍḍhakāsikaṁ kambalaṁ pāhesi upaḍḍhakāsinaṁ khamamānaṁ.
On one occasion the King of Kāsī sent a valuable, woolen Kāsī-cloth to Jīvaka.
Atha kho jīvako komārabhacco taṁ aḍḍhakāsikaṁ kambalaṁ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Jīvaka took the cloth and went to the Buddha. He bowed, sat down,
Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca—
and told him what had happened,
“ayaṁ me, bhante, aḍḍhakāsiko kambalo kāsiraññā pahito upaḍḍhakāsinaṁ khamamāno.
Paṭiggaṇhātu me, bhante, bhagavā kambalaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.
adding, “Sir, please accept this woolen cloth for my long-lasting benefit and happiness.”
Paṭiggahesi bhagavā kambalaṁ.
The Buddha received the woolen cloth.
Atha kho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi …pe…
He then instructed, inspired, and gladdened Jīvaka with a teaching,
padakkhiṇaṁ katvā pakkāmi.
after which Jīvaka got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, kambalan”ti.
“I allow wool.”
Tena kho pana samayena saṅghassa uccāvacāni cīvarāni uppannāni honti.
At that time various kinds of robe-cloth were offered to the Sangha.
Atha kho bhikkhūnaṁ etadahosi—
The monks thought,
“kiṁ nu kho bhagavatā cīvaraṁ anuññātaṁ, kiṁ ananuññātan”ti?
“What kind of robe-cloth has and hasn’t the Buddha allowed?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Anujānāmi, bhikkhave, cha cīvarāni—
“I allow six kinds of robe-cloth:
khomaṁ kappāsikaṁ koseyyaṁ kambalaṁ sāṇaṁ bhaṅgan”ti.
linen, cotton, silk, wool, sunn hemp, and hemp.”
Tena kho pana samayena ye te bhikkhū gahapaticīvaraṁ sādiyanti te kukkuccāyantā paṁsukūlaṁ na sādiyanti—
Soon afterwards the monks thought, “The Buddha has only allowed one kind of robe, not two,”
“ekaṁyeva bhagavatā cīvaraṁ anuññātaṁ, na dve”ti.
and being afraid of wrongdoing, they did not accept rags after receiving robe-cloth from householders.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gahapaticīvaraṁ sādiyantena paṁsukūlampi sādiyituṁ;
“I allow you to accept rags after receiving robe-cloth from a householder.
tadubhayenapāhaṁ, bhikkhave, santuṭṭhiṁ vaṇṇemī”ti.
But I praise contentment with both.”
11. Paṁsukūlapariyesanakathā
11. Discussion on searching for rags
Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti.
On one occasion when a number of monks were traveling through the Kosalan country,
Ekacce bhikkhū susānaṁ okkamiṁsu paṁsukūlāya, ekacce bhikkhū nāgamesuṁ.
some of them entered a charnel ground to look for rags, while the others walked on.
Ye te bhikkhū susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu.
The former monks got hold of rags,
Ye te bhikkhū nāgamesuṁ te evamāhaṁsu—
and the others said,
“amhākampi, āvuso, bhāgaṁ dethā”ti.
“Please give us a share.”
Te evamāhaṁsu—
“na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma.
“But why didn’t you wait, then?
Kissa tumhe nāgamitthā”ti?
We won’t give you a share.”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Anujānāmi, bhikkhave, nāgamentānaṁ nākāmā bhāgaṁ dātun”ti.
“If you’re unwilling, you don’t have to give a share to those who don’t wait.”
Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti.
On another occasion when a number of monks were traveling through the Kosalan country,
Ekacce bhikkhū susānaṁ okkamiṁsu paṁsukūlāya, ekacce bhikkhū āgamesuṁ.
some of them entered a charnel ground to look for rags, while the others waited.
Ye te bhikkhū susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu.
The former monks got hold of rags,
Ye te bhikkhū āgamesuṁ te evamāhaṁsu—
and the others said,
“amhākampi, āvuso, bhāgaṁ dethā”ti.
“Please give us a share.”
Te evamāhaṁsu—
“na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma.
“But why didn’t you come with us, then?
Kissa tumhe na okkamitthā”ti?
We won’t give you a share.”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, āgamentānaṁ akāmā bhāgaṁ dātun”ti.
“Even if you’re unwilling, you should give a share to those who wait.”
Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti.
On yet another occasion when a number of monks were traveling through the Kosalan country,
Ekacce bhikkhū paṭhamaṁ susānaṁ okkamiṁsu paṁsukūlāya, ekacce bhikkhū pacchā okkamiṁsu.
some of them entered a charnel ground to look for rags first, while the other monks entered afterwards.
Ye te bhikkhū paṭhamaṁ susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu.
Those who entered first got hold of rags,
Ye te bhikkhū pacchā okkamiṁsu te na labhiṁsu.
but not those who entered afterwards.
Te evamāhaṁsu—
The latter monks said,
“amhākampi, āvuso, bhāgaṁ dethā”ti.
“Please give us a share.”
Te evamāhaṁsu—
“na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma.
“But why did you come in afterwards, then?
Kissa tumhe pacchā okkamitthā”ti?
We won’t give you a share.”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pacchā okkantānaṁ nākāmā bhāgaṁ dātun”ti.
“If you’re unwilling, you don’t have to give a share to those who enter afterwards.”
Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti.
On yet another occasion when a number of monks were traveling through the Kosalan country,
Te sadisā susānaṁ okkamiṁsu paṁsukūlāya.
they all entered a charnel ground together to look for rags.
Ekacce bhikkhū paṁsukūlāni labhiṁsu, ekacce bhikkhū na labhiṁsu.
Some of them got hold of rags, while others did not.
Ye te bhikkhū na labhiṁsu, te evamāhaṁsu—
The latter monks said,
“amhākampi, āvuso, bhāgaṁ dethā”ti.
“Please give us a share.”
Te evamāhaṁsu—
“na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma.
“But why didn’t you get any?
Kissa tumhe na labhitthā”ti?
We won’t give you a share.”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, sadisānaṁ okkantānaṁ akāmā bhāgaṁ dātun”ti.
“Even if you’re unwilling, you should give a share to those who enter together with you.”
Tena kho pana samayena sambahulā bhikkhū kosalesu janapade addhānamaggappaṭipannā honti.
On yet another occasion when a number of monks were traveling through the Kosalan country,
Te katikaṁ katvā susānaṁ okkamiṁsu paṁsukūlāya.
they entered a charnel ground together to look for rags after making an agreement to share.
Ekacce bhikkhū paṁsukūlāni labhiṁsu, ekacce bhikkhū na labhiṁsu.
Some of them got hold of rags, while others did not.
Ye te bhikkhū na labhiṁsu te evamāhaṁsu—
The latter monks said,
“amhākampi, āvuso, bhāgaṁ dethā”ti.
“Please give us a share.”
Te evamāhaṁsu—
“na mayaṁ, āvuso, tumhākaṁ bhāgaṁ dassāma.
“But why didn’t you get any?
Kissa tumhe na labhitthā”ti?
We won’t give you a share.”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, katikaṁ katvā okkantānaṁ akāmā bhāgaṁ dātun”ti.
“Even if you’re unwilling, if you have made an agreement about it, you should give a share to those who enter.”
12. Cīvarapaṭiggāhakasammutikathā
12. Discussion on the appointment of a receiver of robe-cloth
Tena kho pana samayena manussā cīvaraṁ ādāya ārāmaṁ āgacchanti.
At that time people brought robe-cloth to the monastery,
Te paṭiggāhakaṁ alabhamānā paṭiharanti.
but not finding anyone to receive it, they took it back.
Cīvaraṁ parittaṁ uppajjati.
As a result, only a little robe-cloth was given at that monastery.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvarapaṭiggāhakaṁ sammannituṁ—
“You should appoint a monk who has five qualities as the receiver of robe-cloth:
yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, gahitāgahitañca jāneyya.
he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and what hasn’t been received.
Evañca pana, bhikkhave, sammannitabbo.
And this is how he should be appointed.
Paṭhamaṁ bhikkhu yācitabbo;
First a monk should be asked,
yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
and then 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 bhikkhuṁ cīvarapaṭiggāhakaṁ sammanneyya.
If the Sangha is ready, it should appoint monk so-and-so as the receiver of robe-cloth.
Esā ñatti.
This is the motion.
Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.
Saṅgho itthannāmaṁ bhikkhuṁ cīvarapaṭiggāhakaṁ sammannati.
The Sangha appoints monk so-and-so as the receiver of robe-cloth.
Yassāyasmato khamati itthannāmassa bhikkhuno cīvarapaṭiggāhakassa sammuti, so tuṇhassa;
Any monk who approves of appointing monk so-and-so as the receiver of robe-cloth should remain silent.
yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.
Sammato saṅghena itthannāmo bhikkhu cīvarapaṭiggāhako.
The Sangha has appointed monk so-and-so as the receiver of robe-cloth.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena cīvarapaṭiggāhakā bhikkhū cīvaraṁ paṭiggahetvā tattheva ujjhitvā pakkamanti.
Soon, after receiving cloth, the receivers of robe-cloth left it right there and went away.
Cīvaraṁ nassati.
The robe-cloth was lost.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvaranidahakaṁ sammannituṁ—
“You should appoint a monk who has five qualities as the keeper of robe-cloth:
yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, nihitānihitañca jāneyya.
he’s not biased by favoritism, ill will, confusion, or fear, and he knows what is and what isn’t stored.
Evañca pana, bhikkhave, sammannitabbo.
And this is how he should be appointed.
Paṭhamaṁ bhikkhu yācitabbo;
First a monk should be asked,
yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
and then 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 bhikkhuṁ cīvaranidahakaṁ sammanneyya.
If the Sangha is ready, it should appoint monk so-and-so as the keeper of robe-cloth.
Esā ñatti.
This is the motion.
Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.
Saṅgho itthannāmaṁ bhikkhuṁ cīvaranidahakaṁ sammannati.
The Sangha appoints monk so-and-so as the keeper of robe-cloth.
Yassāyasmato khamati itthannāmassa bhikkhuno cīvaranidahakassa sammuti, so tuṇhassa;
Any monk who approves of appointing monk so-and-so as the keeper of robe-cloth should remain silent.
yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.
Sammato saṅghena itthannāmo bhikkhu cīvaranidahako.
The Sangha has appointed monk so-and-so as the keeper of robe-cloth.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
13. Bhaṇḍāgārasammutiādikathā
13. Discussion on the designation of a storeroom, etc.
Tena kho pana samayena cīvaranidahako bhikkhu maṇḍapepi rukkhamūlepi nibbakosepi cīvaraṁ nidahati, undūrehipi upacikāhipi khajjanti.
Soon afterwards the monk who was the keeper of robe-cloth stored it under a roof cover, at the foot of a tree, and under the eaves of a building. Rats and termites ate it.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, bhaṇḍāgāraṁ sammannituṁ, yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā.
“I allow you to designate a dwelling, a stilt house, or a cave as a storeroom.
Evañca pana, bhikkhave, sammannitabbo.
And this is how it should be designated.
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 bhaṇḍāgāraṁ sammanneyya.
If the Sangha is ready, it should designate such-and-such a dwelling as a storeroom.
Esā ñatti.
This is the motion.
Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.
Saṅgho itthannāmaṁ vihāraṁ bhaṇḍāgāraṁ sammannati.
The Sangha designates such-and-such a dwelling as a storeroom.
Yassāyasmato khamati itthannāmassa vihārassa bhaṇḍāgārassa sammuti, so tuṇhassa;
Any monk who approves of designating such-and-such a dwelling as a storeroom should remain silent.
yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.
Sammato saṅghena itthannāmo vihāro bhaṇḍāgāraṁ.
The Sangha has designated such-and-such a dwelling as a storeroom.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṁ aguttaṁ hoti.
Soon, the robe-cloth in the Sangha’s storeroom was not looked after.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ bhaṇḍāgārikaṁ sammannituṁ—yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, guttāguttañca jāneyya.
“You should appoint a monk who has five qualities as the storeman: he’s not biased by favoritism, ill will, confusion, or fear, and he knows what is and what isn’t protected.
Evañca pana, bhikkhave, sammannitabbo.
And this is how he should be appointed.
Paṭhamaṁ bhikkhu yācitabbo;
First a monk should be asked,
yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
and then 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 bhikkhuṁ bhaṇḍāgārikaṁ sammanneyya.
If the Sangha is ready, it should appoint monk so-and-so as the storeman.
Esā ñatti.
This is the motion.
Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.
Saṅgho itthannāmaṁ bhikkhuṁ bhaṇḍāgārikaṁ sammannati.
The Sangha appoints monk so-and-so as the storeman.
Yassāyasmato khamati itthannāmassa bhikkhuno bhaṇḍāgārikassa sammuti, so tuṇhassa;
Any monk who approves of appointing monk so-and-so as the storeman should remain silent.
yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.
Sammato saṅghena itthannāmo bhikkhu bhaṇḍāgāriko.
The Sangha has appointed monk so-and-so as the storeman.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena chabbaggiyā bhikkhū bhaṇḍāgārikaṁ vuṭṭhāpenti.
Soon afterwards the monks from the group of six dismissed the storeman.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, bhaṇḍāgāriko vuṭṭhāpetabbo.
“You shouldn’t dismiss the storeman.
Yo vuṭṭhāpeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṁ ussannaṁ hoti.
At one time there was much robe-cloth in the Sangha’s storeroom.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, sammukhībhūtena saṅghena bhājetun”ti.
“The present Sangha should distribute it.”
Tena kho pana samayena saṅgho cīvaraṁ bhājento kolāhalaṁ akāsi.
Soon afterwards there was a racket as the Sangha was distributing that robe-cloth.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvarabhājakaṁ sammannituṁ—
“You should appoint a monk who has five qualities as the distributor of robe-cloth:
yo na chandāgatiṁ gaccheyya, na dosāgatiṁ gaccheyya, na mohāgatiṁ gaccheyya, na bhayāgatiṁ gaccheyya, bhājitābhājitañca jāneyya.
he’s not biased by favoritism, ill will, confusion, or fear, and he knows what has and what has not been distributed.
Evañca pana, bhikkhave, sammannitabbo.
And this is how he should be appointed.
Paṭhamaṁ bhikkhu yācitabbo;
First a monk should be asked,
yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
and then 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 bhikkhuṁ cīvarabhājakaṁ sammanneyya.
If the Sangha is ready, it should appoint monk so-and-so as the distributor of robe-cloth.
Esā ñatti.
This is the motion.
Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.
Saṅgho itthannāmaṁ bhikkhuṁ cīvarabhājakaṁ sammannati.
The Sangha appoints monk so-and-so as the distributor of robe-cloth.
Yassāyasmato khamati itthannāmassa bhikkhuno cīvarabhājakassa sammuti, so tuṇhassa;
Any monk who approves of appointing monk so-and-so as the distributor of robe-cloth should remain silent.
yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.
Sammato saṅghena itthannāmo bhikkhu cīvarabhājako.
The Sangha has appointed monk so-and-so as the distributor of robe-cloth.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Atha kho cīvarabhājakānaṁ bhikkhūnaṁ etadahosi—
The monks who were the distributors of robe-cloth thought,
“kathaṁ nu kho cīvaraṁ bhājetabban”ti?
“How should we distribute the robe-cloth?”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, paṭhamaṁ uccinitvā tulayitvā vaṇṇāvaṇṇaṁ katvā bhikkhū gaṇetvā vaggaṁ bandhitvā cīvarapaṭivīsaṁ ṭhapetun”ti.
“You should first sort the cloth, then estimate its value, followed by grouping it according to value, counting the monks, gathering the monks into groups, and finally fixing the shares of robe-cloth.”
Atha kho cīvarabhājakānaṁ bhikkhūnaṁ etadahosi—
The monks who were distributors of robe-cloth thought,
“kathaṁ nu kho sāmaṇerānaṁ cīvarapaṭivīso dātabbo”ti?
“What share of the robe-cloth should we give to the novices?”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, sāmaṇerānaṁ upaḍḍhapaṭivīsaṁ dātun”ti.
“I allow you to give half a share to the novices.”
Tena kho pana samayena aññataro bhikkhu sakena bhāgena uttaritukāmo hoti.
On one occasion a monk wanted to take his own share and leave.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, uttarantassa sakaṁ bhāgaṁ dātun”ti.
“You should give a share to one who’s leaving.”
Tena kho pana samayena aññataro bhikkhu atirekabhāgena uttaritukāmo hoti.
On another occasion a monk wanted to take an extra share and leave.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, anukkhepe dinne atirekabhāgaṁ dātun”ti.
“I allow you to give an extra share to anyone who gives something in return.”
Atha kho cīvarabhājakānaṁ bhikkhūnaṁ etadahosi—
The distributors of robe-cloth thought,
“kathaṁ nu kho cīvarapaṭivīso dātabbo, āgatapaṭipāṭiyā nu kho udāhu yathāvuḍḍhan”ti?
“How should we give out the shares of robe-cloth? According to the order in which the monks have arrived or according to seniority?”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, vikalake tosetvā kusapātaṁ kātun”ti.
“You should satisfy those in need and then give out the remainder by drawing lots.”
14. Cīvararajanakathā
14. Discussion on the dyeing of robes
Tena kho pana samayena bhikkhū chakaṇenapi paṇḍumattikāyapi cīvaraṁ rajanti.
At that time the monks dyed the robes even with dung and beige clay.
Cīvaraṁ dubbaṇṇaṁ hoti.
The robes were discolored.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, cha rajanāni—
“I allow you to use six kinds of dye:
mūlarajanaṁ, khandharajanaṁ, tacarajanaṁ, pattarajanaṁ, puppharajanaṁ, phalarajanan”ti.
dye from roots, dye from wood, dye from bark, dye from leaves, dye from flowers, and dye from fruit.”
Tena kho pana samayena bhikkhū sītudakāya cīvaraṁ rajanti.
The monks dyed the robes in cold water.
Cīvaraṁ duggandhaṁ hoti.
The robes were smelly.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, rajanaṁ pacituṁ cullaṁ rajanakumbhin”ti.
“I allow a dye-pot to boil the dye.”
Rajanaṁ uttariyati.
The dye boiled over.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, uttarāḷumpaṁ bandhitun”ti.
“I allow you to attach a collar.”
Tena kho pana samayena bhikkhū na jānanti rajanaṁ pakkaṁ vā apakkaṁ vā.
The monks did not know whether the dye was ready or not.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, udake vā nakhapiṭṭhikāya vā thevakaṁ dātun”ti.
“You should put a drop in water or on the back of your nail.”
Tena kho pana samayena bhikkhū rajanaṁ oropentā kumbhiṁ āviñchanti.
To empty the pot, the monks tilted it.
Kumbhī bhijjati.
The pot broke.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, rajanuḷuṅkaṁ daṇḍakathālakan”ti.
“I allow a dye-ladle, with or without a handle.”
Tena kho pana samayena bhikkhūnaṁ rajanabhājanaṁ na saṁvijjati.
The monks did not have a vessel for the dye.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, rajanakolambaṁ rajanaghaṭan”ti.
“I allow a basin for dye, a water pot for dye.”
Tena kho pana samayena bhikkhū pātiyāpi pattepi cīvaraṁ omaddanti.
The monks were kneading the robes in basins and bowls.
Cīvaraṁ paribhijjati.
The robes tore.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, rajanadoṇikan”ti.
“I allow a dyeing trough.”
Tena kho pana samayena bhikkhū chamāya cīvaraṁ pattharanti.
The monks spread the robes on the ground.
Cīvaraṁ paṁsukitaṁ hoti.
The robes became dirty.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, tiṇasanthārakan”ti.
“I allow a spread of grass.”
Tiṇasanthārako upacikāhi khajjati.
The grass was eaten by termites.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, cīvaravaṁsaṁ cīvararajjun”ti.
“I allow a bamboo robe rack and a clothesline.”
Majjhena laggenti.
They hung up the robes by the middle.
Rajanaṁ ubhato galati.
The dye dripped from both sides.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, kaṇṇe bandhitun”ti.
“You should fasten them at the edge.”
Kaṇṇo jīrati.
The edge became worn.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, kaṇṇasuttakan”ti.
“I allow a string for the edge.”
Rajanaṁ ekato galati.
The dye dripped from one edge.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, samparivattakaṁ samparivattakaṁ rajetuṁ, na ca acchinne theve pakkamitun”ti.
“You should dye them by repeatedly turning them over, and you shouldn’t leave while they’re still dripping.”
Tena kho pana samayena cīvaraṁ patthinnaṁ hoti.
The robes were starchy.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, udake osāretun”ti.
“You should rinse them in water.”
Tena kho pana samayena cīvaraṁ pharusaṁ hoti.
The robes were stiff.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, pāṇinā ākoṭetun”ti.
“You should beat them with your hands.”
Tena kho pana samayena bhikkhū acchinnakāni cīvarāni dhārenti dantakāsāvāni.
At that time the monks wore robes consisting of a single piece of cloth, the color of ivory.
Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized them,
“seyyathāpi nāma gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Na, bhikkhave, acchinnakāni cīvarāni dhāretabbāni.
“You shouldn’t wear robes consisting of a single piece of cloth.
Yo dhāreyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
15. Chinnakacīvarānujānana
15. The instruction on robes made of pieces
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena dakkhiṇāgiri tena cārikaṁ pakkāmi.
After staying at Rājagaha for as long as he liked, the Buddha set out wandering toward the southern hills.
Addasā kho bhagavā magadhakhettaṁ acchibaddhaṁ pāḷibaddhaṁ mariyādabaddhaṁ siṅghāṭakabaddhaṁ, disvāna āyasmantaṁ ānandaṁ āmantesi—
He saw the fields of Magadha laid out in rectangles defined by long and short boundaries and their intersections. He said to Venerable Ānanda,
“passasi no tvaṁ, ānanda, magadhakhettaṁ acchibaddhaṁ pāḷibaddhaṁ mariyādabaddhaṁ siṅghāṭakabaddhan”ti?
“Ānanda, have a look at these fields.”
“Evaṁ, bhante”ti.
“Yes, Sir.”
“Ussahasi tvaṁ, ānanda, bhikkhūnaṁ evarūpāni cīvarāni saṁvidahitun”ti?
“Are you able to make this kind of robe for the monks?”
“Ussahāmi, bhagavā”ti.
“I am.”
Atha kho bhagavā dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā punadeva rājagahaṁ paccāgañchi.
After staying in the southern hills for as long as he liked, the Buddha returned to Rājagaha.
Atha kho āyasmā ānando sambahulānaṁ bhikkhūnaṁ cīvarāni saṁvidahitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca—
Ānanda then made robes for a number of monks. He went to the Buddha and said,
“passatu me, bhante, bhagavā cīvarāni saṁvidahitānī”ti.
“Sir, please have a look at the robes I’ve made.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“paṇḍito, bhikkhave, ānando; mahāpañño, bhikkhave, ānando; yatra hi nāma mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānissati,
“Ānanda is clever. He understands the detailed meaning of what I’ve spoken in brief.
kusimpi nāma karissati, aḍḍhakusimpi nāma karissati, maṇḍalampi nāma karissati, aḍḍhamaṇḍalampi nāma karissati, vivaṭṭampi nāma karissati, anuvivaṭṭampi nāma karissati, gīveyyakampi nāma karissati, jaṅgheyyakampi nāma karissati, bāhantampi nāma karissati, chinnakaṁ bhavissati, satthalūkhaṁ samaṇasāruppaṁ paccatthikānañca anabhicchitaṁ.
He can make long strips, short strips, large panels, medium-sized panels, middle sections, intermediate sections, a neckpiece, a calf-piece, and outer sections. In this way the robe will be made of pieces, making it worthless, appropriate for monastics, and undesirable for one’s enemies.
Anujānāmi, bhikkhave, chinnakaṁ saṅghāṭiṁ chinnakaṁ uttarāsaṅgaṁ chinnakaṁ antaravāsakan”ti.
Your outer robe should be made of pieces and so should your upper robe and sarong.”
16. Ticīvarānujānana
16. The instruction on the three robes
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi.
After staying at Rājagaha for as long as he liked, the Buddha set out wandering toward Vesālī.
Addasa bhagavā antarā ca rājagahaṁ antarā ca vesāliṁ addhānamaggappaṭipanno sambahule bhikkhū cīvarehi ubbhaṇḍite sīsepi cīvarabhisiṁ karitvā khandhepi cīvarabhisiṁ karitvā kaṭiyāpi cīvarabhisiṁ karitvā āgacchante, disvāna bhagavato etadahosi—
On the road between Rājagaha and Vesālī the Buddha saw a number of monks walking along, loaded up with robes on their heads, shoulders, and hips. He thought,
“atilahuṁ kho ime moghapurisā cīvare bāhullāya āvattā.
“These foolish men have turned to an abundance in robes too readily.
Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyan”ti.
Let me set a limit on robes for the monks.”
Atha kho bhagavā anupubbena cārikaṁ caramāno yena vesālī tadavasari. Tatra sudaṁ bhagavā vesāliyaṁ viharati gotamake cetiye.
Wandering on, the Buddha eventually arrived at Vesālī where he stayed at the Gotamaka Shrine.
Tena kho pana samayena bhagavā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye rattiṁ ajjhokāse ekacīvaro nisīdi. Na bhagavantaṁ sītaṁ ahosi.
At that time it was midwinter, when the days are cold and the snow is falling. The Buddha sat outside at night without being cold, wearing only one robe.
Nikkhante paṭhame yāme sītaṁ bhagavantaṁ ahosi. Dutiyaṁ bhagavā cīvaraṁ pārupi. Na bhagavantaṁ sītaṁ ahosi.
Becoming cold at the end of the first part of the night, he put on a second robe.
Nikkhante majjhime yāme sītaṁ bhagavantaṁ ahosi. Tatiyaṁ bhagavā cīvaraṁ pārupi. Na bhagavantaṁ sītaṁ ahosi.
Becoming cold once again at the end of the middle part of the night, he put on a third robe.
Nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā sītaṁ bhagavantaṁ ahosi. Catutthaṁ bhagavā cīvaraṁ pārupi. Na bhagavantaṁ sītaṁ ahosi.
At the end of the last part of the night, when the sky was flaring up at dawn, he became cold once more. Putting on a fourth robe, he was fine.
Atha kho bhagavato etadahosi—“yepi kho te kulaputtā imasmiṁ dhammavinaye sītālukā sītabhīrukā tepi sakkonti ticīvarena yāpetuṁ.
He thought, “Even those on this spiritual path who come from good families, who are sensitive to the cold and fear the cold, are able to get by with three robes.
Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyaṁ, ticīvaraṁ anujāneyyan”ti.
Let me set a limit on robes for the monks. Let me allow them three robes.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks.
“idhāhaṁ, bhikkhave, antarā ca rājagahaṁ antarā ca vesāliṁ addhānamaggappaṭipanno addasaṁ sambahule bhikkhū cīvarehi ubbhaṇḍite sīsepi cīvarabhisiṁ karitvā khandhepi cīvarabhisiṁ karitvā kaṭiyāpi cīvarabhisiṁ karitvā āgacchante, disvāna me etadahosi—
He told them what had happened
‘atilahuṁ kho ime moghapurisā cīvare bāhullāya āvattā.
Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyan’ti.
Idhāhaṁ, bhikkhave, sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye rattiṁ ajjhokāse ekacīvaro nisīdiṁ. Na maṁ sītaṁ ahosi.
Nikkhante paṭhame yāme sītaṁ maṁ ahosi. Dutiyāhaṁ cīvaraṁ pārupiṁ. Na maṁ sītaṁ ahosi.
Nikkhante majjhime yāme sītaṁ maṁ ahosi. Tatiyāhaṁ cīvaraṁ pārupiṁ. Na maṁ sītaṁ ahosi.
Nikkhante pacchime yāme uddhaste aruṇe nandimukhiyā rattiyā sītaṁ maṁ ahosi. Catutthāhaṁ cīvaraṁ pārupiṁ. Na maṁ sītaṁ ahosi.
Tassa mayhaṁ, bhikkhave, etadahosi—
and what he had thought, adding:
‘yepi kho te kulaputtā imasmiṁ dhammavinaye sītālukā sītabhīrukā tepi sakkonti ticīvarena yāpetuṁ.
Yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ, mariyādaṁ ṭhapeyyaṁ, ticīvaraṁ anujāneyyan’ti.
Anujānāmi, bhikkhave, ticīvaraṁ—diguṇaṁ saṅghāṭiṁ, ekacciyaṁ uttarāsaṅgaṁ, ekacciyaṁ antaravāsakan”ti.
“I allow you three robes: a double-layered outer robe, a single-layered upper robe, and a single-layered sarong.”
17. Atirekacīvarakathā
17. Discussion on extra robes
Tena kho pana samayena chabbaggiyā bhikkhū—“bhagavatā ticīvaraṁ anuññātan”ti—
When they heard that the Buddha had allowed three robes,
aññeneva ticīvarena gāmaṁ pavisanti, aññena ticīvarena ārāme acchanti, aññena ticīvarena nahānaṁ otaranti.
the monks from the group of six went to the village in one set of three, stayed in the monastery in another set, and went bathing in yet another set.
Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,
“kathañhi nāma chabbaggiyā bhikkhū atirekacīvaraṁ dhāressantī”ti.
“How can the monks from the group of six keep extra robes?”
Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
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, atirekacīvaraṁ dhāretabbaṁ.
“You shouldn’t keep extra robes.
Yo dhāreyya, yathādhammo kāretabbo”ti.
If you do, you should be dealt with according to the rule.”
Tena kho pana samayena āyasmato ānandassa atirekacīvaraṁ uppannaṁ hoti.
Soon, Venerable Ānanda was offered an extra robe.
Āyasmā ca ānando taṁ cīvaraṁ āyasmato sāriputtassa dātukāmo hoti.
He wanted to give it to Venerable Sāriputta
Āyasmā ca sāriputto sākete viharati.
who was staying at Sāketa.
Atha kho āyasmato ānandassa etadahosi—
“bhagavatā sikkhāpadaṁ paññattaṁ—
Knowing that the Buddha had laid down a rule against having an extra robe, he thought,
‘na atirekacīvaraṁ dhāretabban’ti.
Idañca me atirekacīvaraṁ uppannaṁ.
Ahañcimaṁ cīvaraṁ āyasmato sāriputtassa dātukāmo.
Āyasmā ca sāriputto sākete viharati.
Kathaṁ nu kho mayā paṭipajjitabban”ti?
“What should I do now?”
Bhagavato etamatthaṁ ārocesi.
He told the Buddha, who said,
“Kīvaciraṁ panānanda, sāriputto āgacchissatī”ti?
“How long is it, Ānanda, before Sāriputta returns?”
“Navamaṁ vā, bhagavā, divasaṁ, dasamaṁ vā”ti.
“Nine or ten days.”
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, dasāhaparamaṁ atirekacīvaraṁ dhāretun”ti.
“You should keep an extra robe for ten days at the most.”
Tena kho pana samayena bhikkhūnaṁ atirekacīvaraṁ uppannaṁ hoti.
Soon the monks were given extra robes.
Atha kho bhikkhūnaṁ etadahosi—
“kathaṁ nu kho amhehi atirekacīvare paṭipajjitabban”ti?
Not knowing what to do with them,
Bhagavato etamatthaṁ ārocesuṁ.
they told the Buddha.
“Anujānāmi, bhikkhave, atirekacīvaraṁ vikappetun”ti.
“I allow you to assign an extra robe to another.”
Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi.
After staying at Vesālī for as long as he liked, the Buddha 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 Isipattana.
Tena kho pana samayena aññatarassa bhikkhuno antaravāsako chiddo hoti.
On that occasion the sarong of a certain monk had a hole.
Atha kho tassa bhikkhuno etadahosi—
He thought,
“bhagavatā ticīvaraṁ anuññātaṁ—
“The Buddha has allowed three robes:
diguṇā saṅghāṭi, ekacciyo uttarāsaṅgo, ekacciyo antaravāsako.
a double-layered outer robe, a single-layered upper robe, and a single-layered sarong.
Ayañca me antaravāsako chiddo.
Since my sarong has a hole,
Yannūnāhaṁ aggaḷaṁ acchupeyyaṁ, samantato dupaṭṭaṁ bhavissati, majjhe ekacciyan”ti.
let me add a patch. It will have a double layer of cloth on all sides, but only a single layer in the middle.”
Atha kho so bhikkhu aggaḷaṁ acchupesi.
And that’s what he did.
Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto taṁ bhikkhuṁ aggaḷaṁ acchupentaṁ, disvāna yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṁ bhikkhuṁ etadavoca—
Just then the Buddha was walking about the dwellings, and he saw that monk patching his robe. He went up to that monk and said,
“kiṁ tvaṁ, bhikkhu, karosī”ti?
“What are you doing, monk?”
“Aggaḷaṁ, bhagavā, acchupemī”ti.
“I’m patching my robe, Sir.”
“Sādhu sādhu, bhikkhu;
“Well done.
sādhu kho tvaṁ, bhikkhu, aggaḷaṁ acchupesī”ti.
It’s good that you are patching your robe.”
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, ahatānaṁ dussānaṁ ahatakappānaṁ diguṇaṁ saṅghāṭiṁ, ekacciyaṁ uttarāsaṅgaṁ, ekacciyaṁ antaravāsakaṁ;
“When the cloth is new or nearly new, I allow a double-layered outer robe, a single-layered upper robe, and a single-layered sarong.
utuddhaṭānaṁ dussānaṁ catugguṇaṁ saṅghāṭiṁ, diguṇaṁ uttarāsaṅgaṁ, diguṇaṁ antaravāsakaṁ;
When the cloth is worn, I allow an outer robe of four layers, a double-layered upper robe, and a double-layered sarong.
paṁsukūle yāvadatthaṁ;
With rags, you may have as much as you like.
pāpaṇike ussāho karaṇīyo.
With scraps of cloth from a shop, you should search for them.
Anujānāmi, bhikkhave, aggaḷaṁ tunnaṁ ovaṭṭikaṁ kaṇḍusakaṁ daḷhīkamman”ti.
And I allow patches, mending, hems, strips of cloth for marking, and strengthening.”
18. Visākhāvatthu
18. The account of Visākhā
Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.
After staying at Benares for as long as he liked, the Buddha 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.
Atha kho visākhā migāramātā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Soon afterwards Visākhā Migāramātā went to the Buddha, bowed, and sat down.
Ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
When the Buddha had instructed, inspired, and gladdened her with a teaching,
Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca—
Visākhā 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 visākhā migāramātā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Knowing that the Buddha had consented, Visākhā got up from her seat, bowed down, circumambulated him with her right side toward him, and left.
Tena kho pana samayena tassā rattiyā accayena cātuddīpiko mahāmegho pāvassi.
The following morning it was pouring down from a great storm extending over the four continents.
Atha kho bhagavā bhikkhū āmantesi—
The Buddha said to the monks,
“yathā, bhikkhave, jetavane vassati evaṁ catūsu dīpesu vassati.
“It rains on the four continents just as it rains here in the Jeta Grove.
Ovassāpetha, bhikkhave, kāyaṁ.
Bathe in the rain, monks.
Ayaṁ pacchimako cātuddīpiko mahāmegho”ti.
This is the last great storm of this kind.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paṭissuṇitvā nikkhittacīvarā kāyaṁ ovassāpenti.
Saying, “Yes, Sir,” they took off their robes and bathed in the rain.
Atha kho visākhā migāramātā paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā dāsiṁ āṇāpesi—
When Visākhā had had various kinds of fine foods prepared, she told a slave,
“gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan”ti.
“Go to the monastery and tell the Buddha that the meal is ready.”
“Evaṁ, ayye”ti kho sā dāsī visākhāya migāramātuyā paṭissuṇitvā ārāmaṁ gantvā addasa bhikkhū nikkhittacīvare kāyaṁ ovassāpente, disvāna—
Saying, “Yes, Madam,” she went to the monastery and saw the monks bathing naked in the rain. She thought,
“natthi ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī”ti—
“There are no monks in the monastery, just Ājīvaka ascetics bathing in the rain.”
yena visākhā migāramātā tenupasaṅkami; upasaṅkamitvā visākhaṁ migāramātaraṁ etadavoca—
She returned and told Visākhā what had happened.
“natthayye, ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī”ti.
Atha kho visākhāya migāramātuyā paṇḍitāya viyattāya medhāviniyā etadahosi—“nissaṁsayaṁ kho ayyā nikkhittacīvarā kāyaṁ ovassāpenti.
Being wise and discerning, Visākhā thought, “No doubt the venerables are bathing naked in the rain.
Sāyaṁ bālā maññittha—natthi ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī”ti, puna dāsiṁ āṇāpesi—
It’s only because of her ignorance that she thinks as she does.”
“gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan”ti.
So she sent the slave back to the monastery with the same instructions.
Atha kho te bhikkhū gattāni sītiṁ karitvā kallakāyā cīvarāni gahetvā yathāvihāraṁ pavisiṁsu.
When the monks had cooled their bodies and felt invigorated, they took their robes and entered their dwellings.
Atha kho sā dāsī ārāmaṁ gantvā bhikkhū apassantī—
When the slave arrived, she didn’t see any monks. She thought,
“natthi ārāme bhikkhū, suñño ārāmo”ti—
“There are no monks in the monastery. It’s empty.”
yena visākhā migāramātā tenupasaṅkami; upasaṅkamitvā visākhaṁ migāramātaraṁ etadavoca—
She returned and told Visākhā what had happened.
“natthayye, ārāme bhikkhū, suñño ārāmo”ti.
Atha kho visākhāya migāramātuyā paṇḍitāya viyattāya medhāviniyā etadahosi—
Once again Visākhā realized what was going on,
“nissaṁsayaṁ kho ayyā gattāni sītiṁ karitvā kallakāyā cīvarāni gahetvā yathāvihāraṁ paviṭṭhā.
Sāyaṁ bālā maññittha—natthi ārāme bhikkhū, suñño ārāmo”ti, puna dāsiṁ āṇāpesi—
“gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan”ti.
and she told the slave to go to the monastery one more time.
Atha kho bhagavā bhikkhū āmantesi—
When the message had been delivered, the Buddha said to the monks,
“sandahatha, bhikkhave, pattacīvaraṁ; kālo bhattassā”ti.
“Get your bowls and robes. It’s time for the meal.”
“Evaṁ, bhante”ti kho te bhikkhū bhagavato paccassosuṁ.
“Yes, Sir.”
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya—
The Buddha robed up and took his bowl and robe.
seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—jetavane antarahito visākhāya migāramātuyā koṭṭhake pāturahosi.
Then, just as a strong man might bend or stretch his arm, the Buddha disappeared from the Jeta Grove and appeared at Visākhā’s gatehouse.
Nisīdi bhagavā paññatte āsane saddhiṁ bhikkhusaṅghena.
He sat down on the prepared seat together with the Sangha of monks.
Atha kho visākhā migāramātā—“acchariyaṁ vata bho, abbhutaṁ vata bho.
Visākhā thought, “The power and might of the Buddha are truly amazing.
Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma jaṇṇukamattesupi oghesu pavattamānesu, kaṭimattesupi oghesu pavattamānesu, na hi nāma ekabhikkhussapi pādā vā cīvarāni vā allāni bhavissantī”ti—
The water is flowing knee-deep, even waist-deep, yet not a single monk has wet feet or wet robes.”
haṭṭhā udaggā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
Delighted and joyful, she personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, she sat down to one side
Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca—
and said,
“aṭṭhāhaṁ, bhante, bhagavantaṁ varāni yācāmī”ti.
“Sir, I wish to ask for eight favors.”
“Atikkantavarā kho, visākhe, tathāgatā”ti.
“Buddhas don’t grant favors, Visākhā.”
“Yāni ca, bhante, kappiyāni yāni ca anavajjānī”ti.
“It’s allowable and blameless.”
“Vadehi, visākhe”ti.
“Well then, say what it is.”
“Icchāmahaṁ, bhante, saṅghassa yāvajīvaṁ vassikasāṭikaṁ dātuṁ, āgantukabhattaṁ dātuṁ, gamikabhattaṁ dātuṁ, gilānabhattaṁ dātuṁ, gilānupaṭṭhākabhattaṁ dātuṁ, gilānabhesajjaṁ dātuṁ, dhuvayāguṁ dātuṁ, bhikkhunisaṅghassa udakasāṭikaṁ dātun”ti.
“For as long as I live I wish to give rainy-season robes to the Sangha, and I wish to give meals to the newly arrived and departing monastics, as well as to those who are sick and those nursing the sick. I also wish to give medicines to the sick, a regular supply of congee, and bathing robes to the nuns.”
“Kiṁ pana tvaṁ, visākhe, atthavasaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasī”ti?
“But, Visākhā, what reason do you have for asking me for these eight favors?”
“Idhāhaṁ, bhante, dāsiṁ āṇāpesiṁ—
Visākhā then told the Buddha what had happened to her slave,
‘gaccha, je. Ārāmaṁ gantvā kālaṁ ārocehi—kālo, bhante, niṭṭhitaṁ bhattan’ti.
Atha kho sā, bhante, dāsī ārāmaṁ gantvā addasa bhikkhū nikkhittacīvare kāyaṁ ovassāpente, disvāna—
‘natthi ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī’ti—
yenāhaṁ tenupasaṅkami; upasaṅkamitvā maṁ etadavoca—
‘natthayye, ārāme bhikkhū, ājīvakā kāyaṁ ovassāpentī’ti.
Asuci, bhante, naggiyaṁ jegucchaṁ paṭikūlaṁ.
adding, “Nakedness is gross, disgusting, and repulsive.
Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ vassikasāṭikaṁ dātuṁ.
This is why I wish to give rainy-season robes to the Sangha for as long as I live.
Puna caparaṁ, bhante, āgantuko bhikkhu na vīthikusalo na gocarakusalo kilanto piṇḍāya carati.
Also, not knowing the streets or where to go, newly arrived monks will get exhausted while walking for alms.
So me āgantukabhattaṁ bhuñjitvā vīthikusalo gocarakusalo akilanto piṇḍāya carissati.
But if they eat a meal from me, they will get to know the streets and where to go for alms, and they will avoid getting exhausted.
Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ āgantukabhattaṁ dātuṁ.
This is why I wish to give meals to the newly arrived monks for as long as I live.
Puna caparaṁ, bhante, gamiko bhikkhu attano bhattaṁ pariyesamāno satthā vā vihāyissati, yattha vā vāsaṁ gantukāmo bhavissati tattha vikāle upagacchissati, kilanto addhānaṁ gamissati.
Also, in trying to get a meal, departing monks may bother the Teacher, or they may arrive late at their destination. Or, if they fail to get a meal, they’ll be weak while traveling.
So me gamikabhattaṁ bhuñjitvā satthā na vihāyissati, yattha vāsaṁ gantukāmo bhavissati tattha kāle upagacchissati, akilanto addhānaṁ gamissati.
But if they eat a meal from me, they won’t bother the Teacher, they’ll arrive at their destination at an appropriate time, and they won’t be weak while traveling.
Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gamikabhattaṁ dātuṁ.
This is why I wish to give meals to the departing monks for as long as I live.
Puna caparaṁ, bhante, gilānassa bhikkhuno sappāyāni bhojanāni alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati.
Also, if sick monks don’t get suitable food, their illness might get worse, or they might die.
Tassa me gilānabhattaṁ bhuttassa ābādho na abhivaḍḍhissati, kālaṅkiriyā na bhavissati.
But if they eat a meal from me, their illness won’t get worse, and they won’t die.
Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānabhattaṁ dātuṁ.
This is why I wish to give meals to the sick monks for as long as I live.
Puna caparaṁ, bhante, gilānupaṭṭhāko bhikkhu attano bhattaṁ pariyesamāno gilānassa ussūre bhattaṁ nīharissati, bhattacchedaṁ karissati.
Also, if the monks who nurse the sick have to get their own meals, they won’t be able to bring back meals for the sick until after midday, and then the sick won’t be able to eat.
So me gilānupaṭṭhākabhattaṁ bhuñjitvā gilānassa kālena bhattaṁ nīharissati, bhattacchedaṁ na karissati.
But if they eat a meal from me, they’ll be able to bring back meals for the sick in good time, and the sick will be able to eat.
Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānupaṭṭhākabhattaṁ dātuṁ.
This is why I wish to give meals to those monks who nurse the sick for as long as I live.
Puna caparaṁ, bhante, gilānassa bhikkhuno sappāyāni bhesajjāni alabhantassa ābādho vā abhivaḍḍhissati, kālaṅkiriyā vā bhavissati.
Also, if the sick monks don’t get suitable medicines, their illness might get worse or they might die.
Tassa me gilānabhesajjaṁ paribhuttassa ābādho na abhivaḍḍhissati, kālaṅkiriyā na bhavissati.
But if they get medicine from me, their illness won’t get worse, and they won’t die.
Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānabhesajjaṁ dātuṁ.
This is why I wish to give medicine to the Sangha for as long as I live.
Puna caparaṁ, bhante, bhagavatā andhakavinde dasānisaṁse sampassamānena yāgu anuññātā.
Also, while staying at Andhakavinda, the Buddha allowed congee, seeing ten benefits in it.
Tyāhaṁ, bhante, ānisaṁse sampassamānā icchāmi saṅghassa yāvajīvaṁ dhuvayāguṁ dātuṁ.
This is why I wish to give a regular supply of congee to the Sangha for as long as I live.
Idha, bhante, bhikkhuniyo aciravatiyā nadiyā vesiyāhi saddhiṁ naggā ekatitthe nahāyanti.
Also, Sir, on one occasion the nuns were bathing naked at a ford in the river Aciravatī together with sex workers.
Tā, bhante, vesiyā bhikkhuniyo uppaṇḍesuṁ—
The sex workers made fun of them,
‘kiṁ nu kho nāma tumhākaṁ, ayye, daharānaṁ brahmacariyaṁ ciṇṇena, nanu nāma kāmā paribhuñjitabbā;
‘Venerables, why practice the spiritual life while you’re young? Why not enjoy worldly pleasures?
yadā jiṇṇā bhavissatha tadā brahmacariyaṁ carissatha.
When you’re old, then you can practice the spiritual life.
Evaṁ tumhākaṁ ubho atthā pariggahitā bhavissantī’ti.
In this way you’ll get the benefits of both.’
Tā, bhante, bhikkhuniyo vesiyāhi uppaṇḍiyamānā maṅkū ahesuṁ.
Being poked fun at by the sex workers, the nuns were humiliated.
Asuci, bhante, mātugāmassa naggiyaṁ jegucchaṁ paṭikūlaṁ.
Nakedness in women is gross, disgusting, and repulsive.
Imāhaṁ, bhante, atthavasaṁ sampassamānā icchāmi bhikkhunisaṅghassa yāvajīvaṁ udakasāṭikaṁ dātun”ti.
This is why I wish to give bathing robes to the Sangha of nuns for as long as I live.”
“Kiṁ pana tvaṁ, visākhe, ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasī”ti?
“But, Visākhā, what benefit do you see that you ask me for these eight favors?”
“Idha, bhante, disāsu vassaṁvuṭṭhā bhikkhū sāvatthiṁ āgacchissanti bhagavantaṁ dassanāya.
“Well, it will happen that monks who have completed the rainy-season residence in the various regions will come to Sāvatthī to visit the Buddha.
Te bhagavantaṁ upasaṅkamitvā pucchissanti—
If a monk has died,
‘itthannāmo, bhante, bhikkhu kālaṅkato, tassa kā gati ko abhisamparāyo’ti?
they’ll ask you about his destination,
Taṁ bhagavā byākarissati sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā.
and you’ll tell them whether he’s reached the fruit of stream-entry, the fruit of once-returning, the fruit of non-returning, or perfection.
Tyāhaṁ upasaṅkamitvā pucchissāmi—
I’ll then ask those monks
‘āgatapubbā nu kho, bhante, tena ayyena sāvatthī’ti?
whether that dead monk had previously visited Sāvatthī.
Sace me vakkhanti—
If they say he had,
‘āgatapubbā tena bhikkhunā sāvatthī’ti niṭṭhamettha gacchissāmi—
I may conclude,
‘nissaṁsayaṁ me paribhuttaṁ tena ayyena vassikasāṭikā vā āgantukabhattaṁ vā gamikabhattaṁ vā gilānabhattaṁ vā gilānupaṭṭhākabhattaṁ vā gilānabhesajjaṁ vā dhuvayāgu vā’ti.
‘No doubt that Venerable will have enjoyed a rainy-season robe supplied by me. Or he will have enjoyed a meal for newly arrived monks, a meal for departing monks, a meal for sick monks, a meal for those nursing the sick, medicines, or a regular supply of congee—all given by me.’
Tassā me tadanussarantiyā pāmujjaṁ jāyissati, pamuditāya pīti jāyissati, pītimanāya kāyo passambhissati, passaddhakāyā sukhaṁ vediyissāmi, sukhiniyā cittaṁ samādhiyissati.
When I recall that, I’ll be glad. The gladness will give rise to joy, and the mental joy will make me tranquil. When I’m tranquil, I’ll feel bliss. And when I’m blissful, my mind will be stilled.
Sā me bhavissati indriyabhāvanā balabhāvanā bojjhaṅgabhāvanā.
In this way I’ll develop the spiritual faculties, the spiritual powers, and the factors of awakening.
Imāhaṁ, bhante, ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācāmī”ti.
It’s because of this benefit that I ask for these eight favors.”
“Sādhu sādhu, visākhe;
“Well said, Visākhā.
sādhu kho tvaṁ, visākhe, imaṁ ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasi.
It’s good that you ask me for these eight favors for the sake of this benefit.
Anujānāmi te, visākhe, aṭṭha varānī”ti.
I grant you these eight favors.”
Atha kho bhagavā visākhaṁ migāramātaraṁ imāhi gāthāhi anumodi—
The Buddha then expressed his appreciation to Visākhā with these verses:
“Yā annapānaṁ dadatippamoditā,
“Rejoicing in giving food and drink,
Sīlūpapannā sugatassa sāvikā;
A virtuous disciple of the Accomplished One,
Dadāti dānaṁ abhibhuyya maccharaṁ,
Overcoming stinginess, gives a gift.
Sovaggikaṁ sokanudaṁ sukhāvahaṁ.
It leads to heaven, eliminates sadness, and brings bliss.
Dibbaṁ sā labhate āyuṁ,
By means of the stainless path,
Āgamma maggaṁ virajaṁ anaṅgaṇaṁ;
She obtains heaven and long life.
Sā puññakāmā sukhinī anāmayā,
Desiring merit, happy and healthy,
Saggamhi kāyamhi ciraṁ pamodatī”ti.
She rejoices in heaven for a long time.”
Atha kho bhagavā visākhaṁ migāramātaraṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
When the Buddha had expressed his appreciation, he got up from his seat and left.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, vassikasāṭikaṁ, āgantukabhattaṁ, gamikabhattaṁ, gilānabhattaṁ, gilānupaṭṭhākabhattaṁ, gilānabhesajjaṁ, dhuvayāguṁ, bhikkhunisaṅghassa udakasāṭikan”ti.
“I allow a rainy-season robe, meals for newly arrived monastics, meals for departing monastics, meals for the sick, meals for those nursing the sick, medicine for the sick, a regular supply of congee, and bathing robes for the Sangha of nuns.”
Visākhābhāṇavāro niṭṭhito.
The section for recitation on Visākhā is finished.
19. Nisīdanādianujānana
19. The allowance of a sitting mat
Tena kho pana samayena bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti.
At one time the monks ate fine food, and then went to sleep absentminded and heedless.
Tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati, senāsanaṁ asucinā makkhiyati.
They emitted semen while dreaming, soiling the furniture.
Atha kho bhagavā āyasmatā ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto addasa senāsanaṁ asucinā makkhitaṁ, disvāna āyasmantaṁ ānandaṁ āmantesi—
Soon afterwards the Buddha was walking about the dwellings with Venerable Ānanda as his attendant. Noticing that soiled furniture, he asked Ānanda what had happened.
“kiṁ etaṁ, ānanda, senāsanaṁ makkhitan”ti?
“Etarahi, bhante, bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti.
Ānanda told him,
Tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati;
tayidaṁ, bhagavā, senāsanaṁ asucinā makkhitan”ti.
“Evametaṁ, ānanda, evametaṁ, ānanda.
and the Buddha said, “That’s how it is, Ānanda.
Muccati hi, ānanda, muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci.
For those who go to sleep absentminded and heedless, semen is emitted while dreaming.
Ye te, ānanda, bhikkhū upaṭṭhitassatī sampajānā niddaṁ okkamanti, tesaṁ asuci na muccati.
But for those who fall asleep mindful and heedful, this doesn’t happen,
Yepi te, ānanda, puthujjanā kāmesu vītarāgā, tesampi asuci na muccati.
nor does it for ordinary people who are free from sensual desire.
Aṭṭhānametaṁ, ānanda, anavakāso yaṁ arahato asuci mucceyyā”ti.
And, Ānanda, it’s impossible for a perfected one to emit semen.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks,
“idhāhaṁ, bhikkhave, ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto addasaṁ senāsanaṁ asucinā makkhitaṁ, disvāna ānandaṁ āmantesiṁ—
telling them what had happened.
‘kiṁ etaṁ, ānanda, senāsanaṁ makkhitan’ti?
‘Etarahi, bhante, bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti.
Tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati;
tayidaṁ, bhagavā, senāsanaṁ asucinā makkhitan’ti.
‘Evametaṁ, ānanda, evametaṁ, ānanda, muccati hi, ānanda, muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci.
Ye te, ānanda, bhikkhū upaṭṭhitassatī sampajānā niddaṁ okkamanti, tesaṁ asuci na muccati.
He then said:
Yepi te, ānanda, puthujjanā kāmesu vītarāgā tesampi asuci na muccati.
Aṭṭhānametaṁ, ānanda, anavakāso yaṁ arahato asuci mucceyyā’ti.
Pañcime, bhikkhave, ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamato—
“There are these five drawbacks to going to sleep absentminded and heedless:
dukkhaṁ supati, dukkhaṁ paṭibujjhati, pāpakaṁ supinaṁ passati, devatā na rakkhanti, asuci muccati.
you don’t sleep well; you wake up feeling miserable; you have nightmares; the gods don’t guard you; and you emit semen.
Ime kho, bhikkhave, pañca ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamato.
Pañcime, bhikkhave, ānisaṁsā upaṭṭhitassatissa sampajānassa niddaṁ okkamato—
And there are these five benefits in going to sleep mindful and heedful:
sukhaṁ supati, sukhaṁ paṭibujjhati, na pāpakaṁ supinaṁ passati, devatā rakkhanti, asuci na muccati.
you sleep well; you wake up feeling good; you don’t have nightmares; the gods guard you; and you don’t emit semen.
Ime kho, bhikkhave, pañca ānisaṁsā upaṭṭhitassatissa sampajānassa niddaṁ okkamato.
Anujānāmi, bhikkhave, kāyaguttiyā cīvaraguttiyā senāsanaguttiyā nisīdanan”ti.
And, monks, I allow a sitting mat to protect the body, the robes, and the furniture.”
Tena kho pana samayena atikhuddakaṁ nisīdanaṁ na sabbaṁ senāsanaṁ saṅgopeti.
But the sitting mat was too small. It did not protect the entire piece of furniture.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, yāvamahantaṁ paccattharaṇaṁ ākaṅkhati tāvamahantaṁ paccattharaṇaṁ kātun”ti.
“I allow you to make a sheet as large as you like.”
Tena kho pana samayena āyasmato ānandassa upajjhāyassa āyasmato belaṭṭhasīsassa thullakacchābādho hoti.
On one occasion Venerable Ānanda’s preceptor, Venerable Belaṭṭhasīsa, had carbuncles,
Tassa lasikāya cīvarāni kāye lagganti.
with pus causing his robes to stick to his body.
Tāni bhikkhū udakena temetvā temetvā apakaḍḍhanti.
To detach them, the monks kept on moistening his robes with water.
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 the monks doing this. He went up to them and said,
“kiṁ imassa, bhikkhave, bhikkhuno ābādho”ti?
“What illness does this monk have?”
“Imassa, bhante, āyasmato thullakacchābādho.
“He has carbuncles, Sir.
Lasikāya cīvarāni kāye lagganti.
Tāni mayaṁ udakena temetvā temetvā apakaḍḍhāmā”ti.
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 kaṇḍuppaṭicchādin”ti.
“For anyone who has an itch, a boil, a running sore, or a carbuncle, I allow an itch-covering cloth.”
Atha kho visākhā migāramātā mukhapuñchanacoḷaṁ ādāya yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
On one occasion Visākhā took a washcloth and went to the Buddha. She bowed, sat down,
Ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca—
and said,
“paṭiggaṇhātu me, bhante, bhagavā mukhapuñchanacoḷaṁ, yaṁ mamassa dīgharattaṁ hitāya sukhāyā”ti.
“Sir, please accept this washcloth for my long-lasting benefit and happiness.”
Paṭiggahesi bhagavā mukhapuñchanacoḷaṁ.
The Buddha accepted it
Atha kho bhagavā visākhaṁ migāramātaraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
and then instructed, inspired, and gladdened her with a teaching.
Atha kho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
She got up from her seat, bowed down, circumambulated him with her 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:
“anujānāmi, bhikkhave, mukhapuñchanacoḷakan”ti.
“I allow washcloths.”
Tena kho pana samayena rojo mallo āyasmato ānandassa sahāyo hoti.
At that time Venerable Ānanda had a friend called Roja the Mallian.
Rojassa mallassa khomapilotikā āyasmato ānandassa hatthe nikkhittā hoti.
Roja had left an old linen cloth with Ānanda,
Āyasmato ca ānandassa khomapilotikāya attho hoti.
and it so happened that Ānanda needed such a cloth.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Anujānāmi, bhikkhave, pañcahaṅgehi samannāgatassa vissāsaṁ gahetuṁ—
“I allow you to take things on trust from someone who has five qualities:
sandiṭṭho ca hoti, sambhatto ca, ālapito ca, jīvati ca, jānāti ca—gahite me attamano bhavissatīti.
they’re a friend, they’re a close companion, they’ve spoken about it, they’re alive, and you know they’ll be pleased if you take it.”
Anujānāmi, bhikkhave, imehi pañcahaṅgehi samannāgatassa vissāsaṁ gahetun”ti.
Tena kho pana samayena bhikkhūnaṁ paripuṇṇaṁ hoti ticīvaraṁ.
At that time the monks had enough robes,
Attho ca hoti parissāvanehipi thavikāhipi.
but they needed water filters and bags.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, parikkhāracoḷakan”ti.
“I allow cloth for requisites.”
20. Pacchimavikappanupagacīvarādikathā
20. Discussion of the smallest robe-cloth that can be assigned to another, etc.
Atha kho bhikkhūnaṁ etadahosi—
Soon afterwards the monks thought,
“yāni tāni bhagavatā anuññātāni ticīvaranti vā vassikasāṭikāti vā nisīdananti vā paccattharaṇanti vā kaṇḍuppaṭicchādīti vā mukhapuñchanacoḷanti vā parikkhāracoḷanti vā, sabbāni tāni adhiṭṭhātabbāni nu kho, udāhu vikappetabbānī”ti?
“These things that have been allowed by the Buddha—the three robes, the rainy-season robe, the sitting mat, the sheet, the itch-covering cloth, the washcloth, and the cloth for requisites—are they all to be determined or to be assigned to another?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Anujānāmi, bhikkhave, ticīvaraṁ adhiṭṭhātuṁ na vikappetuṁ;
“You should determine the three robes, not assign them to another;
vassikasāṭikaṁ vassānaṁ cātumāsaṁ adhiṭṭhātuṁ, tato paraṁ vikappetuṁ;
you should determine the rainy-season robe for the four months of the rainy season, and apart from that assign it to another;
nisīdanaṁ adhiṭṭhātuṁ na vikappetuṁ;
you should determine the sitting mat, not assign it to another;
paccattharaṇaṁ adhiṭṭhātuṁ na vikappetuṁ;
you should determine a sheet, not assign it to another;
kaṇḍuppaṭicchādiṁ yāva ābādhā adhiṭṭhātuṁ tato paraṁ vikappetuṁ;
you should determine an itch-covering cloth for as long as you’re sick, and apart from that assign it to another;
mukhapuñchanacoḷaṁ adhiṭṭhātuṁ na vikappetuṁ;
you should determine a washcloth, not assign it to another;
parikkhāracoḷaṁ adhiṭṭhātuṁ na vikappetun”ti.
you should determine a cloth for requisites, not assign it to another.”
Atha kho bhikkhūnaṁ etadahosi—
The monks thought,
“kittakaṁ pacchimaṁ nu kho cīvaraṁ vikappetabban”ti?
“What’s the size of the smallest robe-cloth that can be assigned to another?”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, āyāmena aṭṭhaṅgulaṁ sugataṅgulena caturaṅgulavitthataṁ pacchimaṁ cīvaraṁ vikappetun”ti.
“The smallest robe-cloth you should assign to another is one that’s eight standard fingerbreadths long and four wide.”
Tena kho pana samayena āyasmato mahākassapassa paṁsukūlakato garuko hoti.
At that time Venerable Mahākassapa’s rag robes were heavy.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, suttalūkhaṁ kātun”ti.
“I allow you to mend roughly with thread.”
Vikaṇṇo hoti.
The corners became deformed.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, vikaṇṇaṁ uddharitun”ti.
“I allow you to remove the deformity.”
Suttā okiriyanti.
The cloth frayed.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, anuvātaṁ paribhaṇḍaṁ āropetun”ti.
“I allow you to add a lengthwise border and a crosswise border.”
Tena kho pana samayena saṅghāṭiyā pattā lujjanti.
On one occasion the panels of an upper robe were breaking up.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, aṭṭhapadakaṁ kātun”ti.
“I allow you to darn.”
Tena kho pana samayena aññatarassa bhikkhuno ticīvare kayiramāne sabbaṁ chinnakaṁ nappahoti.
At one time, while making a set of three robes for a monk, there was not enough cloth to make all three out of pieces.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, dve chinnakāni ekaṁ acchinnakan”ti.
“I allow two robes made of pieces and one that isn’t.”
Dve chinnakāni ekaṁ acchinnakaṁ nappahoti.
There was not enough cloth to make two out of pieces.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, dve acchinnakāni ekaṁ chinnakan”ti.
“I allow one robe made of pieces and two that are not.”
Dve acchinnakāni ekaṁ chinnakaṁ nappahoti.
There was not enough cloth to make one out of pieces.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, anvādhikampi āropetuṁ.
“I allow you to add a further supply.
Na ca, bhikkhave, sabbaṁ acchinnakaṁ dhāretabbaṁ.
But you shouldn’t wear robes none of which are cut into pieces.
Yo dhāreyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññatarassa bhikkhuno bahuṁ cīvaraṁ uppannaṁ hoti.
On one occasion a monk who had been given much robe-cloth
So ca taṁ cīvaraṁ mātāpitūnaṁ dātukāmo hoti.
wanted to give it to his mother and father.
Bhagavato etamatthaṁ ārocesuṁ.
“Mātāpitaroti kho, bhikkhave, dadamāne kiṁ vadeyyāma?
“If you’re giving to your mother and father, what can I say?
Anujānāmi, bhikkhave, mātāpitūnaṁ dātuṁ.
I allow you to give to your mother and father.
Na ca, bhikkhave, saddhādeyyaṁ vinipātetabbaṁ.
But, monks, a gift of faith shouldn’t be ruined.
Yo vinipāteyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena aññataro bhikkhu andhavane cīvaraṁ nikkhipitvā santaruttarena gāmaṁ piṇḍāya pāvisi.
On one occasion a monk left one of his robes in the Blind Men’s Grove and then entered the village for alms in just his sarong and upper robe.
Corā taṁ cīvaraṁ avahariṁsu.
Thieves stole that robe,
So bhikkhu duccoḷo hoti lūkhacīvaro.
and as a result he became poorly dressed.
Bhikkhū evamāhaṁsu—
When other monks asked him why,
“kissa tvaṁ, āvuso, duccoḷo lūkhacīvarosī”ti?
“Idhāhaṁ, āvuso, andhavane cīvaraṁ nikkhipitvā santaruttarena gāmaṁ piṇḍāya pāvisiṁ.
he told them what had happened.
Corā taṁ cīvaraṁ avahariṁsu.
Tenāhaṁ duccoḷo lūkhacīvaro”ti.
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, santaruttarena gāmo pavisitabbo.
“You shouldn’t enter a village in just your sarong and upper robe.
Yo paviseyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena āyasmā ānando assatiyā santaruttarena gāmaṁ piṇḍāya pāvisi.
Soon afterwards Venerable Ānanda, being absentminded, entered a village in just his sarong and upper robe.
Bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ—
The monks said to him,
“nanu, āvuso ānanda, bhagavatā paññattaṁ—
“Hasn’t the Buddha laid down a rule against entering the village in just a sarong and an upper robe?”
‘na santaruttarena gāmo pavisitabbo’ti?
Kissa tvaṁ, āvuso ānanda, santaruttarena gāmaṁ paviṭṭho”ti?
“Saccaṁ, āvuso, bhagavatā paññattaṁ—
Ānanda told them what had happened.
‘na santaruttarena gāmo pavisitabbo’ti.
Api cāhaṁ assatiyā paviṭṭho”ti.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Pañcime, bhikkhave, paccayā saṅghāṭiyā nikkhepāya—
“There are five reasons for leaving behind the outer robe, the upper robe, or the sarong:
gilāno vā hoti, vassikasaṅketaṁ vā hoti, nadīpāraṁ gantuṁ vā hoti, aggaḷaguttivihāro vā hoti, atthatakathinaṁ vā hoti.
you’re sick; it’s the rainy season; you’re going to cross a river; the dwelling is protected by a door; you have participated in the robe-making ceremony.
Ime kho, bhikkhave, pañca paccayā saṅghāṭiyā nikkhepāya.
Pañcime, bhikkhave, paccayā uttarāsaṅgassa nikkhepāya …pe…
antaravāsakassa nikkhepāya—
gilāno vā hoti, vassikasaṅketaṁ vā hoti, nadīpāraṁ gantuṁ vā hoti, aggaḷaguttivihāro vā hoti, atthatakathinaṁ vā hoti.
Ime kho, bhikkhave, pañca paccayā uttarāsaṅgassa antaravāsakassa nikkhepāya.
Pañcime, bhikkhave, paccayā vassikasāṭikāya nikkhepāya—
There are five reasons for leaving behind the rainy-season robe:
gilāno vā hoti, nissīmaṁ gantuṁ vā hoti, nadīpāraṁ gantuṁ vā hoti, aggaḷaguttivihāro vā hoti, vassikasāṭikā akatā vā hoti vippakatā vā.
you’re sick; you’re going outside the monastery zone; you’re going to cross a river; the dwelling is protected by a door; the rainy-season robe hasn’t been sewn or is unfinished.”
Ime kho, bhikkhave, pañca paccayā vassikasāṭikāya nikkhepāyā”ti.
21. Saṅghikacīvaruppādakathā
21. Discussion of robe-cloth given to the Sangha
Tena kho pana samayena aññataro bhikkhu eko vassaṁ vasi.
At that time a certain monk had spent the rainy season by himself.
Tattha manussā saṅghassa demāti cīvarāni adaṁsu.
People gave him robe-cloth, intending it for the Sangha.
Atha kho tassa bhikkhuno etadahosi—
He thought,
“bhagavatā paññattaṁ—
“The Buddha has laid down
‘catuvaggo pacchimo saṅgho’ti.
that a sangha consists of a group of at least four,
Ahañcamhi ekako.
but I’m here by myself.
Ime ca manussā saṅghassa demāti cīvarāni adaṁsu.
Now these people have given robe-cloth, intending it for the Sangha.
Yannūnāhaṁ imāni saṅghikāni cīvarāni sāvatthiṁ hareyyan”ti.
Let me take it to Sāvatthī.”
Atha kho so bhikkhu tāni cīvarāni ādāya sāvatthiṁ gantvā bhagavato etamatthaṁ ārocesi.
He then took that robe-cloth to Sāvatthī and told the Buddha what had happened.
“Tuyheva, bhikkhu, tāni cīvarāni yāva kathinassa ubbhārāyā”ti.
The Buddha said, “This robe-cloth is yours until the end of the robe season.
“Idha pana, bhikkhave, bhikkhu eko vassaṁ vasati.
It may be that a monk spends the rainy season by himself,
Tattha manussā—
yet people give him robe-cloth,
‘saṅghassa demā’ti cīvarāni denti.
intending it for the Sangha.
Anujānāmi, bhikkhave, tasseva tāni cīvarāni yāva kathinassa ubbhārāyā”ti.
That robe-cloth is his until the end of the robe season.”
Tena kho pana samayena aññataro bhikkhu utukālaṁ eko vasi.
At one time a certain monk was living by himself outside the rainy season.
Tattha manussā saṅghassa demāti cīvarāni adaṁsu.
People gave him robe-cloth, intending it for the Sangha.
Atha kho tassa bhikkhuno etadahosi—
He thought,
“bhagavatā paññattaṁ—
“The Buddha has laid down
‘catuvaggo pacchimo saṅgho’ti.
that a sangha consists of a group of at least four,
Ahañcamhi ekako.
but I’m here by myself.
Ime ca manussā—
Now these people have given robe-cloth,
‘saṅghassa demā’ti cīvarāni adaṁsu.
intending it for the Sangha.
Yannūnāhaṁ imāni saṅghikāni cīvarāni sāvatthiṁ hareyyan”ti.
Let me take it to Sāvatthī.”
Atha kho so bhikkhu tāni cīvarāni ādāya sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
He then took that robe-cloth to Sāvatthī and told the monks,
Bhikkhū bhagavato etamatthaṁ ārocesuṁ.
who in turn told the Buddha.
“Anujānāmi, bhikkhave, sammukhībhūtena saṅghena bhājetuṁ.
He said, “The present Sangha should distribute it.”
Idha pana, bhikkhave, bhikkhu utukālaṁ eko vasati. Tattha manussā—‘saṅghassa demā’ti cīvarāni denti.
It may be that a monk is living by himself outside the rainy season, yet people give him robe-cloth, intending it for the Sangha.
Anujānāmi, bhikkhave, tena bhikkhunā tāni cīvarāni adhiṭṭhātuṁ—‘mayhimāni cīvarānī’ti.
I allow that monk to determine that robe-cloth as his.
Tassa ce, bhikkhave, bhikkhuno taṁ cīvaraṁ anadhiṭṭhite añño bhikkhu āgacchati, samako dātabbo bhāgo.
But if another monk arrives before he has determined that robe-cloth, then he should be given an equal share.
Tehi ce, bhikkhave, bhikkhūhi taṁ cīvaraṁ bhājiyamāne, apātite kuse, añño bhikkhu āgacchati, samako dātabbo bhāgo.
If yet another monk arrives before they’ve distributed that robe-cloth by drawing lots, he too should be given an equal share.
Tehi ce, bhikkhave, bhikkhūhi taṁ cīvaraṁ bhājiyamāne, pātite kuse, añño bhikkhu āgacchati, nākāmā dātabbo bhāgo”ti.
If still another monk arrives, but after they’ve distributed that robe-cloth by drawing lots, they don’t need to give him a share if they’re unwilling.”
Tena kho pana samayena dve bhātikā therā, āyasmā ca isidāso āyasmā ca isibhaṭo, sāvatthiyaṁ vassaṁvuṭṭhā aññataraṁ gāmakāvāsaṁ agamaṁsu.
On one occasion, after completing the rainy-season residence at Sāvatthī, two senior monks who were brothers, Venerable Isidāsa and Venerable Isibhaṭa, went to a certain village monastery.
Manussā—“cirassāpi therā āgatā”ti—sacīvarāni bhattāni adaṁsu.
Because it was a long time since they had been there, people gave meals together with robe-cloth.
Āvāsikā bhikkhū there pucchiṁsu—“imāni, bhante, saṅghikāni cīvarāni there āgamma uppannāni, sādiyissanti therā bhāgan”ti.
The resident monks asked them, “Venerables, this robe-cloth belonging to the Sangha was given because of you. Will you accept a share?”
Therā evamāhaṁsu—“yathā kho mayaṁ, āvuso, bhagavatā dhammaṁ desitaṁ ājānāma, tumhākaṁyeva tāni cīvarāni yāva kathinassa ubbhārāyā”ti.
They replied, “As we understand the teaching of the Buddha, this robe-cloth is just for you until the end of the robe season.”
Tena kho pana samayena tayo bhikkhū rājagahe vassaṁ vasanti.
At that time there were three monks who were spending the rains residence at Rājagaha.
Tattha manussā saṅghassa demāti cīvarāni denti.
People gave them robe-cloth, intending it for the Sangha.
Atha kho tesaṁ bhikkhūnaṁ etadahosi—“bhagavatā paññattaṁ—‘catuvaggo pacchimo saṅgho’ti. Mayañcamhā tayo janā.
The monks considered, “The Buddha has laid down that a sangha consists of a group of at least four, but we’re just three.
Ime ca manussā saṅghassa demāti cīvarāni denti.
Now these people have given robe-cloth, intending it for the Sangha.
Kathaṁ nu kho amhehi paṭipajjitabban”ti?
What should we do?”
Tena kho pana samayena sambahulā therā, āyasmā ca nilavāsī āyasmā ca sāṇavāsī āyasmā ca gotako āyasmā ca bhagu āyasmā ca phaḷikasantāno, pāṭaliputte viharanti kukkuṭārāme.
On that occasion there were a number of senior monks—Venerable Nilavāsī, Venerable Sāṇavāsī, Venerable Gotaka, Venerable Bhagu, and Venerable Phaḷikasantāna—staying at Pāṭaliputta in the Kukkuṭa Monastery.
Atha kho te bhikkhū pāṭaliputtaṁ gantvā there pucchiṁsu.
The monks from Rājagaha went to Pāṭaliputta to ask them.
Therā evamāhaṁsu—
They replied,
“yathā kho mayaṁ āvuso bhagavatā dhammaṁ desitaṁ ājānāma, tumhākaṁyeva tāni cīvarāni yāva kathinassa ubbhārāyā”ti.
“As we understand the teaching of the Buddha, that robe-cloth is just for you until the end of the robe season.”
22. Upanandasakyaputtavatthu
22. Upananda the Sakyan
Tena kho pana samayena āyasmā upanando sakyaputto sāvatthiyaṁ vassaṁvuṭṭho aññataraṁ gāmakāvāsaṁ agamāsi.
At one time, after completing the rainy-season residence at Sāvatthī, Venerable Upananda the Sakyan went to a certain village monastery.
Tattha ca bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu.
Just then the monks there had gathered to distribute the robe-cloth.
Te evamāhaṁsu—“imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan”ti?
They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?”
“Āmāvuso, sādiyissāmī”ti.
“Yes, I would.”
Tato cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsi.
He then took that share of robe-cloth and went to another monastery.
Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu.
There, too, the monks had gathered to distribute the robe-cloth.
Tepi evamāhaṁsu—“imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan”ti?
They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?”
“Āmāvuso, sādiyissāmī”ti.
“Yes, I would.”
Tatopi cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsi.
He then took that share, too, and went to yet another monastery.
Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu.
There, too, the monks had gathered to distribute the robe-cloth.
Tepi evamāhaṁsu—“imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan”ti?
They said to Upananda, “We’re distributing the Sangha’s robe-cloth. Would you like a share?”
“Āmāvuso, sādiyissāmī”ti.
“Yes, I would.”
Tatopi cīvarabhāgaṁ gahetvā mahantaṁ cīvarabhaṇḍikaṁ ādāya punadeva sāvatthiṁ paccāgañchi.
He then took that share too, made a large bundle of robe-cloth, and returned to Sāvatthī.
Bhikkhū evamāhaṁsu—“mahāpuññosi tvaṁ, āvuso upananda, bahuṁ te cīvaraṁ uppannan”ti.
The monks said to him, “You have much merit, Upananda, seeing as you’ve been given so much robe-cloth.”
“Kuto me, āvuso, puññaṁ?
“This has nothing to do with merit.”
Idhāhaṁ, āvuso, sāvatthiyaṁ vassaṁvuṭṭho aññataraṁ gāmakāvāsaṁ agamāsiṁ.
And he told them how he had obtained so much robe-cloth.
Tattha bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu.
Te maṁ evamāhaṁsu—‘imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan’ti?
‘Āmāvuso, sādiyissāmī’ti.
Tato cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsiṁ.
Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu.
Tepi maṁ evamāhaṁsu—‘imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan’ti?
‘Āmāvuso, sādiyissāmī’ti.
Tatopi cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsiṁ.
Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu.
Tepi maṁ evamāhaṁsu—‘imāni kho, āvuso, saṅghikāni cīvarāni bhājiyissanti, sādiyissasi bhāgan’ti?
‘Āmāvuso, sādiyissāmī’ti.
Tatopi cīvarabhāgaṁ aggahesiṁ.
Evaṁ me bahuṁ cīvaraṁ uppannan”ti.
“Kiṁ pana tvaṁ, āvuso upananda, aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyī”ti?
“So you spent the rains residence in one place and accepted a share of the robe-cloth from somewhere else?”
“Evamāvuso”ti.
“Yes.”
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized Upananda,
“kathañhi nāma āyasmā upanando sakyaputto aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyissatī”ti.
“How could Venerable Upananda spend the rains residence in one place and then accept a share of the robe-cloth from somewhere else?”
Bhagavato etamatthaṁ ārocesuṁ …pe…
They told the Buddha. …
“saccaṁ kira tvaṁ, upananda, aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyī”ti?
“Is it true, Upananda, that you did this?”
“Saccaṁ, bhagavā”ti.
“It’s true, Sir.”
Vigarahi buddho bhagavā …pe…
The Buddha rebuked him …
kathañhi nāma tvaṁ, moghapurisa, aññatra vassaṁvuṭṭho aññatra cīvarabhāgaṁ sādiyissasi.
“Foolish man, how could you spend the rains residence in one place and then accept a share of the robe-cloth from somewhere else?
Netaṁ, moghapurisa, 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, aññatra vassaṁvuṭṭhena aññatra cīvarabhāgo sāditabbo.
“You shouldn’t spend the rainy-season residence in one place and then accept a share of the robe-cloth from somewhere else.
Yo sādiyeyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
Tena kho pana samayena āyasmā upanando sakyaputto eko dvīsu āvāsesu vassaṁ vasi—“evaṁ me bahuṁ cīvaraṁ uppajjissatī”ti.
At one time Venerable Upananda spent the rains residence in two separate monasteries, thinking, “In this way I’ll get much robe-cloth.”
Atha kho tesaṁ bhikkhūnaṁ etadahosi—“kathaṁ nu kho āyasmato upanandassa sakyaputtassa cīvarapaṭivīso dātabbo”ti?
The monks thought, “What share of the robe-cloth should be given to Venerable Upananda?”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Detha, bhikkhave, moghapurisassa ekādhippāyaṁ.
“Give the foolish man one person’s share.
Idha pana, bhikkhave, bhikkhu eko dvīsu āvāsesu vassaṁ vasati—‘evaṁ me bahuṁ cīvaraṁ uppajjissatī’ti.
It may be that a monk spends the rains residence in two monasteries with the intention of getting much robe-cloth.
Sace amutra upaḍḍhaṁ amutra upaḍḍhaṁ vasati, amutra upaḍḍho amutra upaḍḍho cīvarapaṭivīso dātabbo.
If he spends half the time in each monastery, he should be given half a share of the robe-cloth in each.
Yattha vā pana bahutaraṁ vasati, tato cīvarapaṭivīso dātabbo”ti.
Otherwise he should be given his share of the robe-cloth in the monastery where he spends the most time.”
23. Gilānavatthukathā
23. The account of the one who was sick
Tena kho pana samayena aññatarassa bhikkhuno kucchivikārābādho hoti.
On one occasion there was a monk who had dysentery
So sake muttakarīse palipanno seti.
and was lying in his own feces and urine.
Atha kho bhagavā āyasmatā ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto yena tassa bhikkhuno vihāro tenupasaṅkami.
Just then, as the Buddha was walking about the dwellings with Venerable Ānanda as his attendant, he came to the dwelling of this monk.
Addasā kho bhagavā taṁ bhikkhuṁ sake muttakarīse palipannaṁ sayamānaṁ, disvāna yena so bhikkhu tenupasaṅkami, upasaṅkamitvā taṁ bhikkhuṁ etadavoca—
When he saw his condition, he went up to him and said,
“kiṁ te, bhikkhu, ābādho”ti?
“What’s your illness, monk?”
“Kucchivikāro me, bhagavā”ti.
“I have dysentery, Sir.”
“Atthi pana te, bhikkhu, upaṭṭhāko”ti?
“But don’t you have a nurse?”
“Natthi, bhagavā”ti.
“No.”
“Kissa taṁ bhikkhū na upaṭṭhentī”ti?
“Why don’t the monks nurse you?”
“Ahaṁ kho, bhante, bhikkhūnaṁ akārako;
“Because I don’t do anything for them.”
tena maṁ bhikkhū na upaṭṭhentī”ti.
Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi—
The Buddha said to Ānanda,
“gacchānanda, udakaṁ āhara, imaṁ bhikkhuṁ nahāpessāmā”ti.
“Go and get some water, Ānanda. Let’s give him a wash.”
“Evaṁ, bhante”ti kho āyasmā ānando bhagavato paṭissuṇitvā udakaṁ āhari.
Saying, “Yes, Sir,” he did just that.
Bhagavā udakaṁ āsiñci.
And so the Buddha poured the water,
Āyasmā ānando paridhovi.
while Ānanda cleaned him up.
Bhagavā sīsato aggahesi.
Then, the Buddha lifting him by the head
Āyasmā ānando pādato uccāretvā mañcake nipātesuṁ.
and Ānanda by the feet, they lay him on a bed.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi—
Soon afterwards the Buddha had the Sangha gathered and questioned the monks:
“atthi, bhikkhave, amukasmiṁ vihāre bhikkhu gilāno”ti?
“Is there a sick monk in that dwelling?”
“Atthi, bhagavā”ti.
“Yes, Sir.”
“Kiṁ tassa, bhikkhave, bhikkhuno ābādho”ti?
“What’s his illness?”
“Tassa, bhante, āyasmato kucchivikārābādho”ti.
“He has dysentery.”
“Atthi pana, bhikkhave, tassa bhikkhuno upaṭṭhāko”ti?
“Does he have a nurse?”
“Natthi, bhagavā”ti.
“No.”
“Kissa taṁ bhikkhū na upaṭṭhentī”ti?
“But why don’t you nurse him?”
“Eso, bhante, bhikkhu bhikkhūnaṁ akārako;
“Because he doesn’t do anything for us.”
tena taṁ bhikkhū na upaṭṭhentī”ti.
“Natthi vo, bhikkhave, mātā, natthi pitā, ye vo upaṭṭhaheyyuṁ.
“Monks, you have no mother or father to nurse you.
Tumhe ce, bhikkhave, aññamaññaṁ na upaṭṭhahissatha, atha ko carahi upaṭṭhahissati?
If you don’t nurse one another, who will?
Yo, bhikkhave, maṁ upaṭṭhaheyya so gilānaṁ upaṭṭhaheyya.
Whoever would nurse me should nurse one who is sick.
Sace upajjhāyo hoti, upajjhāyena yāvajīvaṁ upaṭṭhātabbo;
If you have a preceptor, he should nurse you for life;
vuṭṭhānamassa āgametabbaṁ.
he shouldn’t go anywhere until you’ve recovered.
Sace ācariyo hoti, ācariyena yāvajīvaṁ upaṭṭhātabbo;
If you have a teacher, he should nurse you for life;
vuṭṭhānamassa āgametabbaṁ.
he shouldn’t go anywhere until you’ve recovered.
Sace saddhivihāriko hoti, saddhivihārikena yāvajīvaṁ upaṭṭhātabbo;
If you have a student, he should nurse you for life;
vuṭṭhānamassa āgametabbaṁ.
he shouldn’t go anywhere until you’ve recovered.
Sace antevāsiko hoti, antevāsikena yāvajīvaṁ upaṭṭhātabbo;
If you have a pupil, he should nurse you for life;
vuṭṭhānamassa āgametabbaṁ.
he shouldn’t go anywhere until you’ve recovered.
Sace samānupajjhāyako hoti, samānupajjhāyakena yāvajīvaṁ upaṭṭhātabbo;
If you have a co-student, he should nurse you for life;
vuṭṭhānamassa āgametabbaṁ.
he shouldn’t go anywhere until you’ve recovered.
Sace samānācariyako hoti, samānācariyakena yāvajīvaṁ upaṭṭhātabbo;
If you have a co-pupil, he should nurse you for life;
vuṭṭhānamassa āgametabbaṁ.
he shouldn’t go anywhere until you’ve recovered.
Sace na hoti upajjhāyo vā ācariyo vā saddhivihāriko vā antevāsiko vā samānupajjhāyako vā samānācariyako vā saṅghena upaṭṭhātabbo.
If you have none of these, the Sangha should nurse you.
No ce upaṭṭhaheyya, āpatti dukkaṭassa.
If you don’t nurse one who is sick, you commit an offense of wrong conduct.
Pañcahi, bhikkhave, aṅgehi samannāgato gilāno dūpaṭṭho hoti—
“A sick person who has five qualities is hard to nurse:
asappāyakārī hoti, sappāye mattaṁ na jānāti, bhesajjaṁ na paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṁ ābādhaṁ nāvikattā hoti ‘abhikkamantaṁ vā abhikkamatīti, paṭikkamantaṁ vā paṭikkamatīti, ṭhitaṁ vā ṭhito’ti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti.
they do what’s detrimental for curing the sickness; they don’t know the right amount in what’s beneficial; they don’t take their medicine; they don’t accurately describe the state of their illness—whether it’s getting worse, better, or remaining the same—to the one who’s nursing them and wishing them well; they’re unable to bear up with bodily feelings that are painful, severe, sharp, and life-threatening.
Imehi kho, bhikkhave, pañcahaṅgehi samannāgato gilāno dūpaṭṭho hoti.
Pañcahi, bhikkhave, aṅgehi samannāgato gilāno sūpaṭṭho hoti—
A sick person who has five qualities is easy to nurse:
sappāyakārī hoti, sappāye mattaṁ jānāti, bhesajjaṁ paṭisevitā hoti, atthakāmassa gilānupaṭṭhākassa yathābhūtaṁ ābādhaṁ āvikattā hoti ‘abhikkamantaṁ vā abhikkamatīti, paṭikkamantaṁ vā paṭikkamatīti, ṭhitaṁ vā ṭhito’ti, uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti.
they do what’s beneficial for curing the sickness; they know the right amount in what’s beneficial; they take their medicine; they accurately describe the state of their illness—whether it’s getting worse, better, or remaining the same—to the one who’s nursing them and wishing them well; they’re able to bear up with bodily feelings that are painful, severe, sharp, and life-threatening.
Imehi kho, bhikkhave, pañcahaṅgehi samannāgato gilāno sūpaṭṭho hoti.
Pañcahi, bhikkhave, aṅgehi samannāgato gilānupaṭṭhāko nālaṁ gilānaṁ upaṭṭhātuṁ—
An attendant who has five qualities is unsuited to nurse the sick:
na paṭibalo hoti bhesajjaṁ saṁvidhātuṁ, sappāyāsappāyaṁ na jānāti, asappāyaṁ upanāmeti sappāyaṁ apanāmeti, āmisantaro gilānaṁ upaṭṭhāti no mettacitto, jegucchī hoti uccāraṁ vā passāvaṁ vā kheḷaṁ vā vantaṁ vā nīhātuṁ, na paṭibalo hoti gilānaṁ kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ.
they’re incapable of preparing medicine; not knowing what’s beneficial and what’s harmful, they bring what’s harmful and remove what’s beneficial; they nurse the sick for the sake of worldly gain, not with a mind of good will; they’re disgusted at having to clean up feces, urine, spit, or vomit; they’re incapable of instructing, inspiring, and gladdening the sick person with a Dhamma talk from time to time.
Imehi kho, bhikkhave, pañcahaṅgehi samannāgato gilānupaṭṭhāko nālaṁ gilānaṁ upaṭṭhātuṁ.
Pañcahi, bhikkhave, aṅgehi samannāgato gilānupaṭṭhāko alaṁ gilānaṁ upaṭṭhātuṁ—
An attendant who has five qualities is suited to nurse the sick:
paṭibalo hoti bhesajjaṁ saṁvidhātuṁ, sappāyāsappāyaṁ jānāti, asappāyaṁ apanāmeti sappāyaṁ upanāmeti, mettacitto gilānaṁ upaṭṭhāti no āmisantaro, ajegucchī hoti uccāraṁ vā passāvaṁ vā kheḷaṁ vā vantaṁ vā nīhātuṁ, paṭibalo hoti gilānaṁ kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ.
they’re capable of preparing medicine; knowing what’s beneficial and what’s harmful, they remove what’s harmful and bring what’s beneficial; they nurse the sick with a mind of good will, not for the sake of worldly gain; they’re not disgusted at having to clean up feces, urine, spit, or vomit; they’re capable of instructing, inspiring, and gladdening the sick person with a Dhamma talk from time to time.”
Imehi kho, bhikkhave, pañcahaṅgehi samannāgato gilānupaṭṭhāko alaṁ gilānaṁ upaṭṭhātun”ti.
24. Matasantakakathā
24. Discussion of inheritance
Tena kho pana samayena dve bhikkhū kosalesu janapade addhānamaggappaṭipannā honti.
On one occasion two monks were traveling through the Kosalan country,
Te aññataraṁ āvāsaṁ upagacchiṁsu.
when they arrived at a monastery
Tattha aññataro bhikkhu gilāno hoti.
with a sick monk.
Atha kho tesaṁ bhikkhūnaṁ etadahosi—
They thought,
“bhagavatā kho, āvuso, gilānupaṭṭhānaṁ vaṇṇitaṁ.
“The Buddha has praised nursing the sick,
Handa mayaṁ, āvuso, imaṁ bhikkhuṁ upaṭṭhahemā”ti.
so let’s nurse this monk.”
Te taṁ upaṭṭhahiṁsu.
So tehi upaṭṭhahiyamāno kālamakāsi.
But while they were nursing him, he died.
Atha kho te bhikkhū tassa bhikkhuno pattacīvaramādāya sāvatthiṁ gantvā bhagavato etamatthaṁ ārocesuṁ.
They then took his bowl and robes and went to Sāvatthī, where they told the Buddha what had happened.
“Bhikkhussa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare,
“When a monk dies, the Sangha becomes the owner of his bowl and robes.
api ca gilānupaṭṭhākā bahūpakārā.
Still, the nurses have been very helpful.
Anujānāmi, bhikkhave, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ.
I allow the Sangha to give the three robes and the bowl to the nurses.
Evañca pana, bhikkhave, dātabbaṁ.
And they should be given like this.
Tena gilānupaṭṭhākena bhikkhunā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—
The monk nurse should approach the Sangha and say,
‘itthannāmo, bhante, bhikkhu kālaṅkato.
‘Venerables, monk so-and-so has died.
Idaṁ tassa ticīvarañca patto cā’ti.
Here are his three robes and bowl.’
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.
Itthannāmo bhikkhu kālaṅkato.
Monk so-and-so has died.
Idaṁ tassa ticīvarañca patto ca.
Here are his three robes and bowl.
Yadi saṅghassa pattakallaṁ, saṅgho imaṁ ticīvarañca pattañca gilānupaṭṭhākānaṁ dadeyya.
If the Sangha is ready, it should give the three robes and the bowl to the nurses.
Esā ñatti.
This is the motion.
Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.
Itthannāmo bhikkhu kālaṅkato.
Monk so-and-so has died.
Idaṁ tassa ticīvarañca patto ca.
Here are his three robes and bowl.
Saṅgho imaṁ ticīvarañca pattañca gilānupaṭṭhākānaṁ deti.
The Sangha gives the three robes and the bowl to the nurses.
Yassāyasmato khamati imassa ticīvarassa ca pattassa ca gilānupaṭṭhākānaṁ dānaṁ, so tuṇhassa;
Any monk who approves of giving the three robes and the bowl to the nurses should remain silent.
yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.
Dinnaṁ idaṁ saṅghena ticīvarañca patto ca gilānupaṭṭhākānaṁ.
The Sangha has given the three robes and the bowl to the nurses.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena aññataro sāmaṇero kālaṅkato hoti.
On one occasion a novice monk had died.
Bhagavato etamatthaṁ ārocesuṁ.
“Sāmaṇerassa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare,
“When a novice monk dies, the Sangha becomes the owner of his bowl and robes.
api ca gilānupaṭṭhākā bahūpakārā.
Still, the nurses have been very helpful.
Anujānāmi, bhikkhave, saṅghena cīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ.
I allow the Sangha to give the robes and the bowl to the nurses.
Evañca pana, bhikkhave, dātabbaṁ.
And they should be given like this.
Tena gilānupaṭṭhākena bhikkhunā saṅghaṁ upasaṅkamitvā evamassa vacanīyo—
The monk nurse should approach the Sangha and say,
‘itthannāmo, bhante, sāmaṇero kālaṅkato, idaṁ tassa cīvarañca patto cā’ti.
‘Venerables, the novice monk so-and-so has died. Here are his robes and bowl.’
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—
A competent and capable monk should then inform the Sangha:
‘Suṇātu me, bhante, saṅgho.
‘Please, Venerables, I ask the Sangha to listen.
Itthannāmo sāmaṇero kālaṅkato.
The novice monk so-and-so has died.
Idaṁ tassa cīvarañca patto ca.
Here are his robes and bowl.
Yadi saṅghassa pattakallaṁ, saṅgho imaṁ cīvarañca pattañca gilānupaṭṭhākānaṁ dadeyya.
If the Sangha is ready, it should give the robes and the bowl to the nurses.
Esā ñatti.
This is the motion.
Suṇātu me, bhante, saṅgho.
Please, Venerables, I ask the Sangha to listen.
Itthannāmo sāmaṇero kālaṅkato.
The novice monk so-and-so has died.
Idaṁ tassa cīvarañca patto ca.
Here are his robes and bowl.
Saṅgho imaṁ cīvarañca pattañca gilānupaṭṭhākānaṁ deti.
The Sangha gives the robes and the bowl to the nurses.
Yassāyasmato khamati imassa cīvarassa ca pattassa ca gilānupaṭṭhākānaṁ dānaṁ, so tuṇhassa;
Any monk who approves of giving the robes and the bowl to the nurses should remain silent.
yassa nakkhamati, so bhāseyya.
Any monk who doesn’t approve should speak up.
Dinnaṁ idaṁ saṅghena cīvarañca patto ca gilānupaṭṭhākānaṁ.
The Sangha has given the robes and the bowl to the nurses.
Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’”ti.
The Sangha approves and is therefore silent. I’ll remember it thus.’”
Tena kho pana samayena aññataro bhikkhu ca sāmaṇero ca gilānaṁ upaṭṭhahiṁsu.
On one occasion a monk and a novice monk were nursing someone together.
So tehi upaṭṭhahiyamāno kālamakāsi.
While they were doing so, the patient died.
Atha kho tassa gilānupaṭṭhākassa bhikkhuno etadahosi—
The monk nurse thought,
“kathaṁ nu kho gilānupaṭṭhākassa sāmaṇerassa cīvarapaṭivīso dātabbo”ti?
“What share of the robes should be given to the novice-monk nurse?”
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gilānupaṭṭhākassa sāmaṇerassa samakaṁ paṭivīsaṁ dātun”ti.
“I allow you to give an equal share to the novice-monk nurse.”
Tena kho pana samayena aññataro bhikkhu bahubhaṇḍo bahuparikkhāro kālaṅkato hoti.
On one occasion a monk with many possessions had died.
Bhagavato etamatthaṁ ārocesuṁ.
“Bhikkhussa, bhikkhave, kālaṅkate saṅgho sāmī pattacīvare,
“When a monk dies, the Sangha becomes the owner of his bowl and robes.
api ca gilānupaṭṭhākā bahūpakārā.
Still, the nurses have been very helpful.
Anujānāmi, bhikkhave, saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ.
I allow the Sangha to give the three robes and the bowl to the nurses.
Yaṁ tattha lahubhaṇḍaṁ lahuparikkhāraṁ taṁ sammukhībhūtena saṅghena bhājetuṁ.
The present Sangha should distribute his ordinary possessions.
Yaṁ tattha garubhaṇḍaṁ garuparikkhāraṁ taṁ āgatānāgatassa cātuddisassa saṅghassa avissajjikaṁ avebhaṅgikan”ti.
His valuable possessions are for the Sangha as a whole, both present and future. They’re not to be given out, not to be distributed.”
25. Naggiyapaṭikkhepakathā
25. Discussion of the prohibition against nakedness
Tena kho pana samayena aññataro bhikkhu naggo hutvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
On one occasion a naked monk went to the Buddha and said,
“bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī.
“In many ways, Sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic.
Idaṁ, bhante, naggiyaṁ anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattati.
Being naked leads to all those things.
Sādhu, bhante, bhagavā bhikkhūnaṁ naggiyaṁ anujānātū”ti.
Please allow nakedness for the monks.”
Vigarahi buddho bhagavā—
The Buddha rebuked him,
“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, moghapurisa, naggiyaṁ titthiyasamādānaṁ samādiyissasi.
How can you undertake the practice of nakedness, like the monastics of other religions?
Netaṁ, moghapurisa, 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, naggiyaṁ titthiyasamādānaṁ samādiyitabbaṁ.
“You shouldn’t undertake the practice of nakedness, like the monastics of other religions.
Yo samādiyeyya, āpatti thullaccayassā”ti.
If you do, you commit a serious offense.”
26. Kusacīrādipaṭikkhepakathā
26. Discussion of the prohibition against grass robes, etc.
Tena kho pana samayena aññataro bhikkhu kusacīraṁ nivāsetvā …pe…
On one occasion a monk put on a sarong made of grass …
vākacīraṁ nivāsetvā …pe…
a sarong made of bark …
phalakacīraṁ nivāsetvā …pe…
a sarong made of bits of wood …
kesakambalaṁ nivāsetvā …pe…
a sarong made of human hair …
vāḷakambalaṁ nivāsetvā …pe…
a sarong made of horse-hair …
ulūkapakkhaṁ nivāsetvā …pe…
a sarong made of owls’ wings …
ajinakkhipaṁ nivāsetvā
a sarong made of antelope hide,
yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ etadavoca—
went to the Buddha, and said,
“bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa vaṇṇavādī.
“In many ways, Sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic.
Idaṁ, bhante, ajinakkhipaṁ anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattati.
A robe made of antelope hide leads to all those things.
Sādhu, bhante, bhagavā bhikkhūnaṁ ajinakkhipaṁ anujānātū”ti.
Please allow robes of antelope hide for the monks.”
Vigarahi buddho bhagavā—
The Buddha rebuked him,
“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, moghapurisa, ajinakkhipaṁ titthiyadhajaṁ dhāressasi.
How can you wear a robe made of antelope hide, that sign of monastics of other religions?
Netaṁ, moghapurisa, 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, ajinakkhipaṁ titthiyadhajaṁ dhāretabbaṁ.
“You shouldn’t wear a robe made of antelope hide, that sign of monastics of other religions.
Yo dhāreyya, āpatti thullaccayassā”ti.
If you do, you commit a serious offense.”
Tena kho pana samayena aññataro bhikkhu akkanāḷaṁ nivāsetvā …pe…
On one occasion a monk dressed in a sarong made of stalks of crown flower …
potthakaṁ nivāsetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca—
in a sarong made of jute, went to the Buddha, and said,
“bhagavā, bhante, anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhutassa pāsādikassa apacayassa vīriyārambhassa, vaṇṇavādī.
“In many ways, Sir, you praise fewness of wishes, contentment, self-effacement, ascetic practices, being inspiring, reduction in things, and being energetic.
Ayaṁ, bhante, potthako anekapariyāyena appicchatāya santuṭṭhitāya sallekhāya dhutatāya pāsādikatāya apacayāya vīriyārambhāya saṁvattati.
A jute robe leads to all those things.
Sādhu, bhante, bhagavā bhikkhūnaṁ potthakaṁ anujānātū”ti.
Please allow jute robes for the monks.”
Vigarahi buddho bhagavā—
The Buddha rebuked him,
“ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ.
“Foolish man, it’s not suitable, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
Kathañhi nāma tvaṁ, moghapurisa, potthakaṁ nivāsessasi.
How can you dress in a sarong made of jute?
Netaṁ, moghapurisa, 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, potthako nivāsetabbo.
“You shouldn’t dress in a sarong made of jute.
Yo nivāseyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
27. Sabbanīlakādipaṭikkhepakathā
27. Discussion of the prohibition against what is entirely blue, etc.
Tena kho pana samayena chabbaggiyā bhikkhū sabbanīlakāni cīvarāni dhārenti …pe…
At that time the monks from the group of six wore entirely blue robes,
sabbapītakāni cīvarāni dhārenti …pe…
entirely yellow robes,
sabbalohitakāni cīvarāni dhārenti …pe…
entirely red robes,
sabbamañjiṭṭhakāni cīvarāni dhārenti …pe…
entirely magenta robes,
sabbakaṇhāni cīvarāni dhārenti …pe…
entirely black robes,
sabbamahāraṅgarattāni cīvarāni dhārenti …pe…
entirely orange robes,
sabbamahānāmarattāni cīvarāni dhārenti …pe…
and entirely beige robes;
acchinnadasāni cīvarāni dhārenti …pe…
and robes with borders made from a single piece of cloth,
dīghadasāni cīvarāni dhārenti …pe…
robes with long borders,
pupphadasāni cīvarāni dhārenti …pe…
robes with floral borders,
phaṇadasāni cīvarāni dhārenti …pe…
robes with borders decorated with snakes’ hoods,
kañcukaṁ dhārenti …pe…
close-fitting jackets,
tirīṭakaṁ dhārenti …pe…
Lodh-tree robes,
veṭhanaṁ dhārenti.
and turbans.
Manussā ujjhāyanti khiyyanti vipācenti—
People complained and criticized them,
“kathañhi nāma samaṇā sakyaputtiyā veṭhanaṁ dhāressanti, seyyathāpi gihī kāmabhogino”ti.
“How can the Sakyan monastics wear turbans? They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, sabbanīlakāni cīvarāni dhāretabbāni, na sabbapītakāni cīvarāni dhāretabbāni, na sabbalohitakāni cīvarāni dhāretabbāni, na sabbamañjiṭṭhakāni cīvarāni dhāretabbāni, na sabbakaṇhāni cīvarāni dhāretabbāni, na sabbamahāraṅgarattāni cīvarāni dhāretabbāni, na sabbamahānāmarattāni cīvarāni dhāretabbāni, na acchinnadasāni cīvarāni dhāretabbāni, na dīghadasāni cīvarāni dhāretabbāni, na pupphadasāni cīvarāni dhāretabbāni, na phaṇadasāni cīvarāni dhāretabbāni, na kañcukaṁ dhāretabbaṁ, na tirīṭakaṁ dhāretabbaṁ, na veṭhanaṁ dhāretabbaṁ.
“You shouldn’t wear entirely blue robes, entirely yellow robes, entirely red robes, entirely magenta robes, entirely black robes, entirely orange robes, entirely beige robes, robes with borders made from a single piece of cloth, robes with long borders, robes with floral borders, robes with borders decorated with snakes’ hoods, close-fitting jackets, Lodh-tree robes, or turbans.
Yo dhāreyya, āpatti dukkaṭassā”ti.
If you do, you commit an offense of wrong conduct.”
28. Vassaṁvuṭṭhānaṁanuppannacīvarakathā
28. Discussion of robe-cloth that has not yet been offered to those who have completed the rainy-season residence
Tena kho pana samayena vassaṁvuṭṭhā bhikkhū anuppanne cīvare pakkamantipi, vibbhamantipi, kālampi karonti, sāmaṇerāpi paṭijānanti, sikkhaṁ paccakkhātakāpi paṭijānanti, antimavatthuṁ ajjhāpannakāpi paṭijānanti, ummattakāpi paṭijānanti, khittacittāpi paṭijānanti, vedanāṭṭāpi paṭijānanti, āpattiyā adassane ukkhittakāpi paṭijānanti, āpattiyā appaṭikamme ukkhittakāpi paṭijānanti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittakāpi paṭijānanti, paṇḍakāpi paṭijānanti, theyyasaṁvāsakāpi paṭijānanti, titthiyapakkantakāpi paṭijānanti, tiracchānagatāpi paṭijānanti, mātughātakāpi paṭijānanti, pitughātakāpi paṭijānanti, arahantaghātakāpi paṭijānanti, bhikkhunidūsakāpi paṭijānanti, saṅghabhedakāpi paṭijānanti, lohituppādakāpi paṭijānanti, ubhatobyañjanakāpi paṭijānanti.
At that time, the monks who had completed the rainy-season residence left before the robe-cloth was offered. They disrobed, died, admitted to being novice monks, admitted to having renounced the training, admitted to having committed the worst kind of offense, admitted to being insane, admitted to being deranged, admitted to being overwhelmed by pain, admitted to having been ejected for not recognizing an offense, admitted to having been ejected for not making amends for an offense, admitted to having been ejected for not giving up a bad view, admitted to being <i lang='pi' translate='no'>paṇḍakas</i>, admitted to being fake monks, admitted to having previously left to join the monastics of another religion, admitted to being animals, admitted to being matricides, admitted to being patricides, admitted to being murderers of a perfected one, admitted to having raped a nun, admitted to having caused a schism in the Sangha, admitted to having caused the Buddha to bleed, or admitted to being a hermaphrodite before the robe-cloth was offered.
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu anuppanne cīvare pakkamati, sante patirūpe gāhake dātabbaṁ.
“It may be that a monk who’s completed the rains residence leaves before the robe-cloth is offered. If there’s anyone suitable to receive it, it should be given.
Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu anuppanne cīvare vibbhamati, kālaṁ karoti, sāmaṇero paṭijānāti, sikkhaṁ paccakkhātako paṭijānāti, antimavatthuṁ ajjhāpannako paṭijānāti, saṅgho sāmī.
It may be that a monk who’s completed the rains residence disrobes, dies, admits to being a novice monk, admits to having renounced the training, or admits to having committed the worst kind of offense before the robe-cloth is offered. Then the Sangha becomes the owner of that robe-cloth.
Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu anuppanne cīvare ummattako paṭijānāti, khittacitto paṭijānāti, vedanāṭṭo paṭijānāti, āpattiyā adassane ukkhittako paṭijānāti, āpattiyā appaṭikamme ukkhittako paṭijānāti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti, sante patirūpe gāhake dātabbaṁ.
It may be that a monk who’s completed the rains residence admits to being insane, to being deranged, to being overwhelmed by pain, to having been ejected for not recognizing an offense, to having been ejected for not making amends for an offense, or to having been ejected for not giving up a bad view before the robe-cloth is offered. If there’s anyone suitable to receive it, it should be given.
Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu anuppanne cīvare paṇḍako paṭijānāti, theyyasaṁvāsako paṭijānāti, titthiyapakkantako paṭijānāti, tiracchānagato paṭijānāti, mātughātako paṭijānāti, pitughātako paṭijānāti, arahantaghātako paṭijānāti, bhikkhunidūsako paṭijānāti, saṅghabhedako paṭijānāti, lohituppādako paṭijānāti, ubhatobyañjanako paṭijānāti, saṅgho sāmī.
It may be that a monk who’s completed the rains residence admits to being a <i lang='pi' translate='no'>paṇḍaka</i>, to being a fake monk, to having previously left to join the monastics of another religion, to being an animal, to being a matricide, to being a patricide, to being a murderer of a perfected one, to having raped a nun, to having caused a schism in the Sangha, to having caused the Buddha to bleed, or to being a hermaphrodite before the robe-cloth is offered. Then the Sangha becomes the owner of that robe-cloth.
Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu uppanne cīvare abhājite pakkamati, sante patirūpe gāhake dātabbaṁ.
It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence leaves. If there’s anyone suitable to receive the robe-cloth, it should be given.
Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu uppanne cīvare abhājite vibbhamati, kālaṁ karoti, sāmaṇero paṭijānāti, sikkhaṁ paccakkhātako paṭijānāti, antimavatthuṁ ajjhāpannako paṭijānāti, saṅgho sāmī.
It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence disrobes, dies, admits to being a novice monk, admits to having renounced the training, or admits to having committed the worst kind of offense. Then the Sangha becomes the owner of that robe-cloth.
Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu uppanne cīvare abhājite ummattako paṭijānāti. Khittacitto paṭijānāti, vedanāṭṭo paṭijānāti, āpattiyā adassane ukkhittako paṭijānāti, āpattiyā appaṭikamme ukkhittako paṭijānāti, pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti, sante patirūpe gāhake dātabbaṁ.
It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence admits to being insane, to being deranged, to being overwhelmed by pain, to having been ejected for not recognizing an offense, to having been ejected for not making amends for an offense, or to having been ejected for not giving up a bad view. If there’s anyone suitable to receive the robe-cloth, it should be given.
Idha pana, bhikkhave, vassaṁvuṭṭho bhikkhu uppanne cīvare abhājite paṇḍako paṭijānāti, theyyasaṁvāsako paṭijānāti, titthiyapakkantako paṭijānāti, tiracchānagato paṭijānāti, mātughātako paṭijānāti, pitughātako paṭijānāti, arahantaghātako paṭijānāti, bhikkhunidūsako paṭijānāti, saṅghabhedako paṭijānāti, lohituppādako paṭijānāti, ubhatobyañjanako paṭijānāti, saṅgho sāmī.
It may be that, after robe-cloth has been offered but before it’s distributed, a monk who’s completed the rains residence admits to being a <i lang='pi' translate='no'>paṇḍaka</i>, to being a fake monk, to having previously left to join the monastics of another religion, to being an animal, to being a matricide, to being a patricide, to being a murderer of a perfected one, to having raped a nun, to having caused a schism in the Sangha, to having caused the Buddha to bleed, or to being a hermaphrodite. Then the Sangha becomes the owner of that robe-cloth.”
29. Saṅghebhinnecīvaruppādakathā
29. Discussion of robe-cloth that is offered when the Sangha is divided
Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati.
“It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence.
Tattha manussā ekasmiṁ pakkhe udakaṁ denti, ekasmiṁ pakkhe cīvaraṁ denti—
If people then give water to one side and robe-cloth to the other, saying,
saṅghassa demāti.
‘We give to the Sangha,’
Saṅghassevetaṁ.
it’s all for the Sangha.
Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati.
It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence.
Tattha manussā ekasmiṁ pakkhe udakaṁ denti, tasmiṁyeva pakkhe cīvaraṁ denti—
If people then give water and robe-cloth to the same side, saying,
saṅghassa demāti.
‘We give to the Sangha,’
Saṅghassevetaṁ.
it’s all for the Sangha.
Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati.
It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence.
Tattha manussā ekasmiṁ pakkhe udakaṁ denti, ekasmiṁ pakkhe cīvaraṁ denti—
If people then give water to one side and robe-cloth to the other, saying,
pakkhassa demāti.
‘We give to this side,’
Pakkhassevetaṁ.
it’s all for that side.
Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati.
It may be that the Sangha splits before robe-cloth is offered to those monks who have completed the rains residence.
Tattha manussā ekasmiṁ pakkhe udakaṁ denti, tasmiṁyeva pakkhe cīvaraṁ denti—
If people then give water and robe-cloth to the same side, saying,
pakkhassa demāti.
‘We give to this side,’
Pakkhassevetaṁ.
it’s all for that side.
Idha pana, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ uppanne cīvare abhājite saṅgho bhijjati.
It may be that the Sangha splits before the robe-cloth is distributed but after it was offered to those monks who have completed the rains residence.
Sabbesaṁ samakaṁ bhājetabban”ti.
The robe-cloth is then to be distributed equally to everyone.”
30. Duggahitasuggahitādikathā
30. Discussion of what is properly and improperly taken
Tena kho pana samayena āyasmā revato aññatarassa bhikkhuno hatthe āyasmato sāriputtassa cīvaraṁ pāhesi—
On one occasion, Venerable Revata gave a robe to a monk to take to Venerable Sāriputta, saying,
“imaṁ cīvaraṁ therassa dehī”ti.
“Please give this robe to the elder.”
Atha kho so bhikkhu antarāmagge āyasmato revatassa vissāsā taṁ cīvaraṁ aggahesi.
While on his way, that monk took that robe on trust from Revata.
Atha kho āyasmā revato āyasmatā sāriputtena samāgantvā pucchi—
Later, when Revata met Sāriputta, he asked him
“ahaṁ, bhante, therassa cīvaraṁ pāhesiṁ.
whether he had received that robe.
Sampattaṁ taṁ cīvaran”ti?
“Nāhaṁ taṁ, āvuso, cīvaraṁ passāmī”ti.
He replied that he had not.
Atha kho āyasmā revato taṁ bhikkhuṁ etadavoca—
Revata then asked the other monk,
“ahaṁ, āvuso, āyasmato hatthe therassa cīvaraṁ pāhesiṁ.
“I gave you a robe to take to the elder.
Kahaṁ taṁ cīvaran”ti?
Where’s that robe?”
“Ahaṁ, bhante, āyasmato vissāsā taṁ cīvaraṁ aggahesin”ti.
“I took it on trust from you.”
Bhagavato etamatthaṁ ārocesuṁ.
They told the Buddha.
“Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—
“It may be that a monk gives a robe to a monk to take to yet another monk, saying,
‘imaṁ cīvaraṁ itthannāmassa dehī’ti.
‘Give this robe to so-and-so.’
So antarāmagge yo pahiṇati tassa vissāsā gaṇhāti.
If, while on his way, he takes it on trust from the sender,
Suggahitaṁ.
it’s properly taken.
Yassa pahiyyati tassa vissāsā gaṇhāti.
But if he takes it on trust from the intended recipient,
Duggahitaṁ.
it’s improperly taken.
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—
It may be that a monk gives a robe to a monk to take to yet another monk, saying,
‘imaṁ cīvaraṁ itthannāmassa dehī’ti.
‘Give this robe to so-and-so.’
So antarāmagge yassa pahiyyati tassa vissāsā gaṇhāti.
If, while on his way, he takes it on trust from the intended recipient,
Duggahitaṁ.
it’s improperly taken.
Yo pahiṇati tassa vissāsā gaṇhāti.
But if he takes it on trust from the sender,
Suggahitaṁ.
it’s properly taken.
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—
It may be that a monk gives a robe to a monk to take to yet another monk, saying,
‘imaṁ cīvaraṁ itthannāmassa dehī’ti.
‘Give this robe to so-and-so.’
So antarāmagge suṇāti—
If, while on his way,
‘yo pahiṇati so kālaṅkato’ti.
he hears that the sender has died
Tassa matakacīvaraṁ adhiṭṭhāti.
and he determines it as a robe inherited from the sender,
Svādhiṭṭhitaṁ.
it’s properly determined.
Yassa pahiyyati tassa vissāsā gaṇhāti.
But if he takes it on trust from the intended recipient,
Duggahitaṁ.
it’s improperly taken.
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—
It may be that a monk gives a robe to a monk to take to yet another monk, saying,
‘imaṁ cīvaraṁ itthannāmassa dehī’ti.
‘Give this robe to so-and-so.’
So antarāmagge suṇāti—
If, while on his way,
‘yassa pahiyyati so kālaṅkato’ti.
he hears that the intended recipient has died
Tassa matakacīvaraṁ adhiṭṭhāti.
and he determines it as a robe inherited from the intended recipient,
Dvādhiṭṭhitaṁ.
it’s improperly determined.
Yo pahiṇati tassa vissāsā gaṇhāti.
But if he takes it on trust from the sender,
Suggahitaṁ.
it’s properly taken.
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—
It may be that a monk gives a robe to a monk to take to yet another monk, saying,
‘imaṁ cīvaraṁ itthannāmassa dehī’ti.
‘Give this robe to so-and-so.’
So antarāmagge suṇāti—
If, while on his way,
‘ubho kālaṅkatā’ti.
he hears that both have died
Yo pahiṇati tassa matakacīvaraṁ adhiṭṭhāti.
and he determines it as a robe inherited from the sender,
Svādhiṭṭhitaṁ.
it’s properly determined.
Yassa pahiyyati tassa matakacīvaraṁ adhiṭṭhāti.
But if he determines it as a robe inherited from the intended recipient,
Dvādhiṭṭhitaṁ.
it’s improperly determined.
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—
It may be that a monk gives a robe to a monk to take to yet another monk, saying,
‘imaṁ cīvaraṁ itthannāmassa dammī’ti.
‘I give this robe to so-and-so.’
So antarāmagge yo pahiṇati tassa vissāsā gaṇhāti.
If, while on his way, he takes it on trust from the sender,
Duggahitaṁ.
it’s improperly taken.
Yassa pahiyyati tassa vissāsā gaṇhāti.
But if he takes it on trust from the intended recipient,
Suggahitaṁ.
it’s properly taken.
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—
It may be that a monk gives a robe to a monk to take to yet another monk, saying,
‘imaṁ cīvaraṁ itthannāmassa dammī’ti.
‘I give this robe to so-and-so.’
So antarāmagge yassa pahiyyati tassa vissāsā gaṇhāti.
If, while on his way, he takes it on trust from the intended recipient,
Suggahitaṁ.
it’s properly taken.
Yo pahiṇati tassa vissāsā gaṇhāti.
But if he takes it on trust from the sender,
Duggahitaṁ.
it’s improperly taken.
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—
It may be that a monk gives a robe to a monk to take to yet another monk, saying,
‘imaṁ cīvaraṁ itthannāmassa dammī’ti.
‘I give this robe to so-and-so.’
So antarāmagge suṇāti—
If, while on his way,
‘yo pahiṇati so kālaṅkato’ti.
he hears that the sender has died
Tassa matakacīvaraṁ adhiṭṭhāti.
and he determines it as a robe inherited from the sender,
Dvādhiṭṭhitaṁ.
it’s improperly determined.
Yassa pahiyyati tassa vissāsā gaṇhāti.
But if he takes it on trust from the intended recipient,
Suggahitaṁ.
it’s properly taken.
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—
It may be that a monk gives a robe to a monk to take to yet another monk, saying,
‘imaṁ cīvaraṁ itthannāmassa dammī’ti.
‘I give this robe to so-and-so.’
So antarāmagge suṇāti—
If, while on his way,
‘yassa pahiyyati so kālaṅkato’ti.
he hears that the intended recipient has died
Tassa matakacīvaraṁ adhiṭṭhāti.
and he determines it as a robe inherited from the intended recipient,
Svādhiṭṭhitaṁ.
it’s properly determined.
Yo pahiṇati tassa vissāsā gaṇhāti.
But if he takes it on trust from the sender,
Duggahitaṁ.
it’s improperly taken.
Idha pana, bhikkhave, bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati—
It may be that a monk gives a robe to a monk to take to yet another monk, saying,
‘imaṁ cīvaraṁ itthannāmassa dammī’ti.
‘I give this robe to so-and-so.’
So antarāmagge suṇāti ‘ubho kālaṅkatā’ti.
If, while on his way, he hears that both have died
Yo pahiṇati tassa matakacīvaraṁ adhiṭṭhāti.
and he determines it as a robe inherited from the sender,
Dvādhiṭṭhitaṁ.
it’s improperly determined.
Yassa pahiyyati tassa matakacīvaraṁ adhiṭṭhāti.
But if he determines it as a robe inherited from the intended recipient,
Svādhiṭṭhitaṁ.
it’s properly determined.”
31. Aṭṭhacīvaramātikā
31. Eight key phrases on robe-cloth
Aṭṭhimā, bhikkhave, mātikā cīvarassa uppādāya—
“Monks, there are these eight key phrases for the giving of robe-cloth:
sīmāya deti, katikāya deti, bhikkhāpaññattiyā deti, saṅghassa deti, ubhatosaṅghassa deti, vassaṁvuṭṭhasaṅghassa deti, ādissa deti, puggalassa deti.
someone gives within a monastery zone; someone gives to a recipient who has made an agreement; someone gives where alms are prepared; someone gives to the Sangha; someone gives to both Sanghas; someone gives to a sangha that has completed the rainy-season residence; someone gives according to a specification; someone gives to an individual.
Sīmāya deti—
Someone gives within a monastery zone:
yāvatikā bhikkhū antosīmagatā tehi bhājetabbaṁ.
it should be distributed by the monks within that zone.
Katikāya deti—
Someone gives to a recipient who has made an agreement:
sambahulā āvāsā samānalābhā honti ekasmiṁ āvāse dinne sabbattha dinnaṁ hoti.
when a number of monasteries have the same material support, then when it’s given in one monastery, it’s given to all.
Bhikkhāpaññattiyā deti, yattha saṅghassa dhuvakārā kariyyanti, tattha deti.
Someone gives where alms are prepared: someone gives where the Sangha is regularly working.
Saṅghassa deti, sammukhībhūtena saṅghena bhājetabbaṁ.
Someone gives to the Sangha: the present Sangha should distribute it.
Ubhatosaṅghassa deti, bahukāpi bhikkhū honti, ekā bhikkhunī hoti, upaḍḍhaṁ dātabbaṁ, bahukāpi bhikkhuniyo honti, eko bhikkhu hoti, upaḍḍhaṁ dātabbaṁ.
Someone gives to both Sanghas: even when there are many monks and just a single nun, she should be given half; even when there are many nuns and just a single monk, he should be given half.
Vassaṁvuṭṭhasaṅghassa deti, yāvatikā bhikkhū tasmiṁ āvāse vassaṁvuṭṭhā, tehi bhājetabbaṁ.
Someone gives to a sangha that has completed the rainy-season residence: it’s to be distributed by the monks who have completed the rains residence in that monastery.
Ādissa deti, yāguyā vā bhatte vā khādanīye vā cīvare vā senāsane vā bhesajje vā.
Someone gives according to a specification: relating to congee, a meal, fresh food, robe-cloth, a dwelling, or medicine.
Puggalassa deti—
Someone gives to an individual:
‘imaṁ cīvaraṁ itthannāmassa dammī’”ti.
‘I give this robe-cloth to so-and-so.’”
Cīvarakkhandhako aṭṭhamo.
The eighth chapter on robes is finished.
Tassuddānaṁ
This is the summary:
Rājagahako negamo,
“The householder association of Rājagaha,
disvā vesāliyaṁ gaṇiṁ;
Having seen the courtesan in Vesālī;
Puna rājagahaṁ gantvā,
Returned to Rājagaha,
rañño taṁ paṭivedayi.
Announced it to the King.
Putto sālavatikāya,
The son of Sālavatī,
abhayassa hi atrajo;
But the child of Abhaya;
Jīvatīti kumārena,
Because the boy lived,
saṅkhāto jīvako iti.
He was called Jīvaka.
So hi takkasīlaṁ gantvā,
He went to Takkasilā,
uggahetvā mahābhiso;
Having learnt, a great physician;
Sattavassikaābādhaṁ,
A seven-year illness,
natthukammena nāsayi.
He cured by nose treatment.
Rañño bhagandalābādhaṁ,
The king’s hemorrhoids,
ālepena apākaḍḍhi;
Applied ointment;
Mamañca itthāgārañca,
Attended on me and the harem,
buddhasaṅghaṁ cupaṭṭhahi.
And the Buddha and the Sangha.
Rājagahako ca seṭṭhi,
And the merchant of Rājagaha,
antagaṇṭhi tikicchitaṁ;
Treated the twisted gut;
Pajjotassa mahārogaṁ,
The great illness of Pajjota,
ghatapānena nāsayi.
He cured with a drink of ghee.
Adhikārañca siveyyaṁ,
And service, valuable cloth,
abhisannaṁ sinehati;
Full of, he oiled;
Tīhi uppalahatthehi,
With three handfuls of lotus flowers,
samattiṁsavirecanaṁ.
Thirty purgings exactly.
Pakatattaṁ varaṁ yāci,
He asked for a blameless favor,
siveyyañca paṭiggahi;
And he received the valuable cloths;
Cīvarañca gihidānaṁ,
And robes given by householders,
anuññāsi tathāgato.
Was allowed by the Buddha.
Rājagahe janapade,
In Rājagaha, in the country,
bahuṁ uppajji cīvaraṁ;
Many robes were given;
Pāvāro kosiyañceva,
A fleecy robe, and silken,
kojavo aḍḍhakāsikaṁ.
Woolen fleecy robe, valuable Kāsī cloth.
Uccāvacā ca santuṭṭhi,
And various kinds, contented,
nāgamesāgamesuṁ ca;
Didn’t wait, and did wait;
Paṭhamaṁ pacchā sadisā,
First, after, together,
katikā ca paṭiharuṁ.
And agreement, took it back.
Bhaṇḍāgāraṁ aguttañca,
Storeroom, and not looked after,
vuṭṭhāpenti tatheva ca;
And just so they dismissed;
Ussannaṁ kolāhalañca,
Much, and racket,
kathaṁ bhāje kathaṁ dade.
How should one distribute, what should one give.
Sakātirekabhāgena,
His own, with an extra share,
paṭivīso kathaṁ dade;
How should a share be given;
Chakaṇena sītudakā,
With dung, cold water,
uttaritu na jānare.
Boiled over, they did not know.
Oropentā bhājanañca,
Tilting, and vessel,
pātiyā ca chamāya ca;
And in a basin, and on the ground;
Upacikā majjhe jīranti,
Termites, in the middle, they became worn,
ekato patthinnena ca.
From one edge, and with starch.
Pharusācchinnacchibandhā,
Stiff, uncut, rectangles,
addasāsi ubbhaṇḍite;
He saw them loaded up;
Vīmaṁsitvā sakyamuni,
Having tested, the Sakyan Sage,
anuññāsi ticīvaraṁ.
Allowed three robes.
Aññena atirekena,
With another extra,
uppajji chiddameva ca;
Was given, and just a hole;
Cātuddīpo varaṁ yāci,
Four-continent, she asked for a favor,
dātuṁ vassikasāṭikaṁ.
To give a rainy-season robe.
Āgantugamigilānaṁ,
And visiting, departing, and sick,
upaṭṭhākañca bhesajjaṁ;
And nurse, medicine;
Dhuvaṁ udakasāṭiñca,
Regular, and bathing robe,
paṇītaṁ atikhuddakaṁ.
Fine, too small.
Thullakacchumukhaṁ khomaṁ,
Carbuncles, washcloth, linen,
paripuṇṇaṁ adhiṭṭhānaṁ;
Enough, determining;
Pacchimaṁ kato garuko,
Smallest, made heavy,
vikaṇṇo suttamokiri.
Deformed corner, frayed.
Lujjanti nappahonti,
They broke up, not enough,
ca anvādhikaṁ bahūni ca;
And a further supply, and much;
Andhavane assatiyā,
In the Blind Men’s Grove, through absentmindedness,
eko vassaṁ utumhi ca.
The rains by himself, and outside the rainy season.
Dve bhātukā rājagahe,
Two brothers, in Rājagaha,
upanando puna dvisu;
Upananda, again in two;
Kucchivikāro gilāno,
Dysentery, illness,
ubho ceva gilānakā.
And just both, belonging to the sick.
Naggā kusā vākacīraṁ,
Naked, grass, bark,
phalako kesakambalaṁ;
Bits of wood, human hair;
Vāḷaulūkapakkhañca,
Horse-hair, and owl’s wings,
ajinaṁ akkanāḷakaṁ.
Antelope, stalks of crown flower.
Potthakaṁ nīlapītañca,
Jute, and blue, yellow,
lohitaṁ mañjiṭṭhena ca;
Red, and with magenta;
Kaṇhā mahāraṅganāma,
Black, orange, beige,
acchinnadasikā tathā.
So uncut borders.
Dīghapupphaphaṇadasā,
Long, floral, snake’s hood borders,
kañcutirīṭaveṭhanaṁ;
Jacket, Lodh tree, turban;
Anuppanne pakkamati,
Not yet offered, he left,
saṅgho bhijjati tāvade.
The Sangha is divided just then.
Pakkhe dadanti saṅghassa,
They give to one side, to the Sangha,
āyasmā revato pahi;
Venerable Revata sent;
Vissāsagāhādhiṭṭhāti,
Taking on trust, determined,
aṭṭha cīvaramātikāti.
Eight key phrases on robes.”
Imamhi khandhake vatthū channavuti.
In this chapter there are ninety-six topics.
Cīvarakkhandhako niṭṭhito.
The chapter on robes is finished.