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Theravāda Collection on Monastic Law The Great Division The chapter on
medicines 1. Discussion of the five tonics

At one time the Buddha was staying at Sāvatthī in the Jeta Grove,
Anāthapiṇḍika’s Monastery. At that time the monks were afflicted with
autumn illness, and they could keep down neither congee nor other food. As a
result, they became thin, haggard, and pale, with veins protruding all over
their bodies. The Buddha noticed this and asked Venerable Ānanda why they
were looking so sickly. Ānanda told him. Then, while reflecting in private,
the Buddha thought, “What tonics might I allow the monks that are generally
regarded as tonics, would serve as nourishment, but aren’t considered
substantial food?” It then occurred to him, “There are these five
tonics—ghee, butter, oil, honey, and syrup—that are generally regarded as
tonics, serve as nourishment, but aren’t considered substantial food. Why
don’t I allow them these five tonics, to be received and consumed before
midday?” In the evening, when the Buddha had come out from seclusion, he
gave a teaching and then told the monks what he had thought, adding: “I
allow these five tonics, to be received and consumed before midday.” The
monks then received and consumed the five tonics before midday. But even
ordinary food did not agree with them, let alone greasy food. As a result of
both the autumn illness and the food not agreeing with them, they became even
more thin, haggard, and pale. Once again the Buddha noticed this and asked
Venerable Ānanda why they were looking even worse. Ānanda told him. The
Buddha then gave a teaching, and addressed the monks: “I allow the five
tonics to be received and consumed both before and after midday.”

At that time the sick monks needed fat as a tonic. They told the Buddha. “I
allow these fats as tonics: bear fat, fish fat, alligator fat, pig fat, and
donkey fat. They should be received, melted, and mixed with oil before midday,
and then used. If you receive, melt, and mix them with oil after midday, and
then use them, you commit three offenses of wrong conduct. If you receive them
before midday, but melt and mix them with oil after midday, and then use them,
you commit two offenses of wrong conduct. If you receive and melt them before
midday, but mix them with oil after midday, and then use them, you commit one
offense of wrong conduct. If you receive, melt, and mix them with oil before
midday, and then use them, there is no offense.”

2. Discussion of root medicines, etc. At that time the sick monks needed
medicinal roots. “I allow these medicinal roots: turmeric, ginger, sweet
flag, white sweet flag, atis root, black hellebore, vetiver root, nut grass,
and whatever other medicinal roots there are that don’t serve as fresh or
cooked food. After receiving them, you may keep them for life and use them
when there’s a reason. If you use them when there’s no reason, you commit
an offense of wrong conduct.” Soon afterwards the sick monks needed
medicinal root flour. “I allow a grinding stone.”

The sick monks needed bitter medicines. “I allow bitter medicines from these
plants: neem tree, arctic snow, pointed gourd, white fig, Indian beech, and
whatever other bitter medicines there are that don’t serve as fresh or
cooked food. After receiving them, you may keep them for life and use them
when there’s a reason. If you use them when there’s no reason, you commit
an offense of wrong conduct.”

The sick monks needed medicinal leaves. “I allow medicinal leaves from these
plants: neem tree, arctic snow, pointed gourd, holy basil, cotton plant, and
whatever other leaf medicines there are that don’t serve as fresh or cooked
food. After receiving them, you may keep them for life and use them when
there’s a reason. If you use them when there’s no reason, you commit an
offense of wrong conduct.”

The sick monks needed medicinal fruits. “I allow medicinal fruits from these
plants: false black pepper, long pepper, black pepper, chebulic myrobalan,
belleric myrobalan, emblic myrobalan, crepe ginger, and whatever other
medicinal fruits there are that don’t serve as fresh or cooked food. After
receiving them, you may keep them for life and use them when there’s a
reason. If you use them when there’s no reason, you commit an offense of
wrong conduct.”

The sick monks needed medicinal gum. “I allow the following medicinal gums:
gum exuded from the asafoetida shrub, gum from the twigs and leaves of the
asafoetida shrub, gum from the leaves of the asafoetida shrub, <i lang='pi'
translate='no'>taka</i> gum, <i lang='pi' translate='no'>taka</i>-leaf gum,
gum from heated <i lang='pi' translate='no'>taka</i> foliage, resin, and
whatever other medicinal gums there are that don’t serve as fresh or cooked
food. After receiving them, you may keep them for life and use them when
there’s a reason. If you use them when there’s no reason, you commit an
offense of wrong conduct.”

The sick monks needed medicinal salts. “I allow the following medicinal
salts: sea salt, black salt, hill salt, soil salt, red salt, and whatever
other medicinal salts there are that don’t serve as fresh or cooked food.
After receiving them, you may keep them for life and use them when there’s a
reason. If you use them when there’s no reason, you commit an offense of
wrong conduct.”

Allowable medical equipment and moreAt this time Venerable Ānanda’s
preceptor, Venerable Belaṭṭhasīsa, had carbuncles, the pus making his
robes adhere to his body. The monks kept on wetting his robes to remove the
pus. As the Buddha was walking about the dwellings, he noticed this. He went
up to them and said, “What sickness does this monk have?” “He has
carbuncles, sir. That’s why we’re doing this.” Soon afterwards the
Buddha gave a teaching and addressed the monks: “For anyone who has an itch,
a boil, a running sore, a carbuncle, or whose body smells, I allow medicinal
powders. If you’re not sick, I allow detergent, soap, and cleaning agents.
And I allow a mortar and pestle.”

Soon afterwards the sick monks needed sifted medicinal powders. “I allow a
powder sieve.” They needed finely sifted powder. “I allow a cloth
sieve.” On one occasion a monk was possessed by a spirit. His teacher and
preceptor who were nursing him were not able to cure him. He then went to a
pigs’ slaughterhouse to eat raw meat and drink blood. As a result, he became
well. They told the Buddha. “For one who is possessed, I allow raw meat and
raw blood.”

At that time a monk was afflicted with an eye-disease. The monks had to hold
him while he urinated and defecated. Just then, as the Buddha was walking
about the dwellings, he noticed this. He then went up to them and said,
“What sickness does this monk have?” “He has an eye-disease, sir.
That’s why we do this for him.” Soon afterwards the Buddha gave a teaching
and addressed the monks: “I allow these ointments: black ointment, mixed
ointment, river ointment, red ocher, and soot.” They needed scented
ointments. “I allow sandal, crape jasmine, Indian valerian, coffee plum, and
nut grass.”

At that time the monks put their ointments in pots and scoops. The ointment
was contaminated with grass, dust, and dirt. “I allow an ointment box.”
Soon afterwards the monks from the group of six used luxurious ointment boxes
made with gold or silver. People complained and criticized them, “They’re
just like householders who indulge in worldly pleasures!” They told the
Buddha. “You shouldn’t use luxurious ointment boxes. If you do, you commit
an offense of wrong conduct. I allow ointment boxes made of bone, ivory, horn,
reed, bamboo, wood, resin, fruit, metal, or shell.” At that time the
ointment boxes were not covered. The ointment was contaminated with grass,
dust, and dirt. “I allow a lid.” The lids fell off. “I allow you to tie
it onto the ointment box with a string.” The ointment boxes split. “I
allow you to sew it together with thread.” At that time the monks put the
ointment on with their fingers. As a result their eyes hurt. “I allow an
ointment stick.” Soon afterwards the monks from the group of six used
luxurious ointment sticks made with gold or silver. People complained and
criticized them, “They’re just like householders who indulge in worldly
pleasures!” They told the Buddha. “You shouldn’t use luxurious ointment
sticks. If you do, you commit an offense of wrong conduct. I allow ointment
sticks made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or
shell.” The monks dropped the ointment sticks on the ground. The sticks
became rough. “I allow a case for the ointment stick.” The monks carried
the ointment boxes and sticks in their hands. “I allow a bag for the
ointment box.” They did not have a shoulder strap. “I allow a shoulder
strap and a string for tying it.”

At one time Venerable Pilindavaccha had a headache. “I allow oil for the
head.” He did not get better. “I allow treatment through the nose.” The
oil dripped from the nose. “I allow a nose dropper.” Soon afterwards the
monks from the group of six used luxurious nose droppers made with gold or
silver. People complained and criticized them, “They’re just like
householders who indulge in worldly pleasures!” They told the Buddha. “You
shouldn’t use luxurious nose droppers. If you do, you commit an offense of
wrong conduct. I allow nose droppers made of bone, ivory, horn, reed, bamboo,
wood, resin, fruit, metal, or shell.” The nose dropper dripped unevenly.
“I allow a double nose dropper.” He did not get better. “I allow you to
inhale smoke.” They just lit the wick and inhaled the smoke. They burned
their throat. “I allow a tube.” Soon the monks from the group of six used
luxurious tubes made with gold or silver. People complained and criticized
them, “They’re just like householders who indulge in worldly pleasures!”
They told the Buddha. “You shouldn’t use luxurious tubes. If you do, you
commit an offense of wrong conduct. I allow tubes made of bone, ivory, horn,
reed, bamboo, wood, resin, fruit, metal, or shell.” At that time the tubes
were not covered. Insects crawled inside of them. “I allow a lid.” At that
time the monks carried the tubes in their hands. “I allow a bag for the
tubes.” The tubes scratched each other. “I allow a bag with two
compartments.” They did not have a shoulder strap. “I allow a shoulder
strap and a string for fastening it.”

Allowable medical treatments and moreAt one time Venerable Pilindavaccha had a
certain disease. The doctors said he needed a heated concoction of oil. “I
allow a heated concoction of oil.” They wanted to add alcohol to that
concoction. “I allow alcohol in a heated concoction of oil.” Soon
afterwards the monks from the group of six heated oil with too much alcohol.
They drank it and became drunk. “You shouldn’t drink heated oil with too
much alcohol. If you do, you should be dealt with according to the rule. I
allow you to drink heated oil if there is no discernible color, smell, or
taste of alcohol.” The monks had heated much oil with too much alcohol. They
did not know what to do with it. “I allow you to determine it for external
use.” Pilindavaccha had more heated oil, but there was no vessel for storing
it. “I allow three kinds of vessels: made of metal, made of wood, made of
fruit.” At that time Pilindavaccha had arthritis of the hands and feet. “I
allow treatment through sweating.” He did not get better. “I allow
sweating with herbs.” He still did not get better. “I allow heavy
sweating.” He still did not get better. “I allow hemp water.” He still
did not get better. “I allow a bathtub.” Pilindavaccha had arthritis. “I
allow bloodletting.” He did not get better. “I allow bloodletting and
receiving it in a horn.” Pilindavaccha had cracked feet. “I allow salve
for the feet.” He did not get better. “I allow you to make foot salve.”
At that time a monk was afflicted with abscesses. “I allow surgery.” They
needed bitter water. “I allow bitter water.” They needed sesame paste.
“I allow sesame paste.” They needed flour paste. “I allow flour
paste.” They needed a dressing. “I allow a dressing.” The sore was
itching. “I allow you to sprinkle it with mustard powder.” The sore
festered. “I allow you to fumigate it.” The flesh protruded. “I allow
you to cut it with a razor.” The sore did not heal. “I allow oil for the
sore.” The oil dripped off. “I allow a bandage and all treatments for
sores.” On one occasion a certain monk was bitten by a snake. “I allow you
to give him the four foul edibles: feces, urine, ash, and clay.” The monks
thought, “Do they need to be received or not?” “They should be received
if there is an attendant. If there isn’t, I allow you to take them yourself
and then eat them.” On one occasion a monk had drunk poison. “I allow you
to give him feces to drink.” The monks thought, “Does it need to be
received or not?” “I allow the one who is excreting it to receive it. When
he’s received it, it doesn’t need to be received again.” On one occasion
a monk was sick from a drug. “I allow him to drink mud from a plow.” On
one occasion a certain monk had indigestion. “I allow him to drink lye.”
On one occasion a certain monk suffered from jaundice. “I allow him to drink
chebulic myrobalan soaked in cattle urine.” On one occasion a certain monk
suffered from a skin disease. “I allow you to make a scented ointment.” On
one occasion a monk’s body was full of impurities. “I allow him to drink a
purgative.” He needed clear congee. “I allow clear congee.” He needed
mung-bean broth. “I allow mung-bean broth.” He needed oily mung-bean
broth. “I allow oily mung-bean broth.” He needed meat broth. “I allow
meat broth.”

3. The account of Pilindavaccha At one time Venerable Pilindavaccha was having
a hillside cleared near Rājagaha, intending to build a shelter. Just then
King Seniya Bimbisāra of Magadha went to Pilindavaccha, bowed, sat down, and
said, “Venerable, what are you having made?” “I’m clearing the
hillside, great king. I want to build a shelter.” “Do you need a monastery
worker?” “The Buddha hasn’t allowed monastery workers.” “Well then,
sir, please ask the Buddha and tell me the outcome.” “Yes.”
Pilindavaccha instructed, inspired, and gladdened King Bimbisāra with a
teaching, after which the king got up from his seat, bowed down,
circumambulated Pilindavaccha with his right side toward him, and left. Soon
afterwards Pilindavaccha sent a message to the Buddha: “Sir, King Seniya
Bimbisāra of Magadha wishes to provide a monastery worker. What should I tell
him?” The Buddha then gave a teaching and addressed the monks: “Monks, I
allow monastery workers.” Once again King Bimbisāra went to Pilindavaccha,
bowed, sat down, and said, “Sir, has the Buddha allowed monastery
workers?” “Yes, great king.” “Well then, I’ll provide you with a
monastery worker.” Yet after making this promise, he forgot, and only
remembered after a long time. He then addressed the official in charge of
practical affairs: “Listen, has the monastery worker I promised been
provided?” “No, sir, he hasn’t.” “How long has it been since we made
that promise?” The official counted the days and said, “It’s been five
hundred days.” “Well then, provide him with five hundred monastery
workers.” “Yes.” The official provided Pilindavaccha with those
monastery workers, and a separate village was established. They called it
“The Monastery Workers’ Village” and “Pilinda Village”. And
Pilindavaccha began associating with the families in that village. After
robing up one morning, he took his bowl and robe and went to Pilinda Village
for alms. At that time they were holding a celebration in that village, and
the children were dressed up in ornaments and garlands. As Pilindavaccha was
walking on continuous almsround, he came to the house of a certain monastery
worker where he sat down on the prepared seat. Just then the daughter of the
house had seen the other children dressed up in ornaments and garlands. She
cried, saying, “I want a garland! I want ornaments!” Pilindavaccha asked
her mother why the girl was crying. She told him, adding, “Poor people like
us can’t afford garlands and ornaments.” Pilindavaccha then took a pad of
grass and said to the mother, “Here, place this on the girl’s head.” She
did, and it turned into a beautiful golden garland. Even the royal compound
had nothing like it. People told King Bimbisāra, “Sir, in the house of a
such-and-such a monastery worker there’s a beautiful golden garland. Even in
your court, sir, there’s nothing like it. So how did those poor people get
it? They must have stolen it.” King Bimbisāra then had that family
imprisoned. Once again Pilindavaccha robed up in the morning, took his bowl
and robe, and went to Pilinda Village for alms. As he was walking on
continuous almsround, he came to the house of that same monastery worker. He
then asked the neighbors what had happened to that family. “The king had
jailed them, venerable, because of that golden garland.” Pilindavaccha went
to King Bimbisāra’s house, where he sat down on the prepared seat. King
Bimbisāra approached Pilindavaccha, bowed, and sat down. Pilindavaccha said,
“Great king, why have you jailed the family of that monastery worker?”
“Sir, in the house of that monastery worker there was a beautiful golden
garland. Even the royal compound has nothing like it. So how did those poor
people get it? They must have stolen it.” Pilindavaccha then focused his
mind on turning King Bimbisāra’s stilt house into gold. As a result, the
whole house became gold. He said, “Great king, how did you get so much
gold?” “Understood, sir! It’s your supernormal power.” And he released
that family. People said, “They say Venerable Pilindavaccha has performed a
superhuman feat, a wonder of supernormal power, for the king and his court!”
Delighted, and gaining confidence in Pilindavaccha, they brought him the five
tonics: ghee, butter, oil, honey, and syrup. Ordinarily, too, Pilindavaccha
was getting the five tonics. Since he was getting so much, he gave it away to
his followers, who ended up with an abundance of tonics. After filling up
basins and waterpots and setting these aside, they filled their water filters
and bags and hung these in the windows. But as the tonics dripped, the
dwellings became infested with rats. When people walking about the dwellings
noticed this, they complained and criticized them, “These Sakyan monastics
are hoarding goods indoors, just like King Seniya Bimbisāra of Magadha!”
The monks heard the complaints of those people and the monks of few desires
complained and criticized those monks, “How can these monks choose to live
with such abundance?” After rebuking those monks in many ways, they told the
Buddha. Soon afterwards he had the Sangha gathered and questioned the monks:
“Is it true, monks, that there are monks who live like this?” “It’s
true, sir.” … After rebuking them, the Buddha gave a teaching and
addressed the monks: “After being received, the tonics allowable for sick
monks—that is, ghee, butter, oil, honey, and syrup—should be used from
storage for at most seven days. If you use them longer than that, you should
be dealt with according to the rule.” The first section for recitation on
allowable medicines is finished.

4. The allowance for sugar, etc. When the Buddha had stayed at Sāvatthī for
as long as he liked, he set out wandering toward Rājagaha. While they were
traveling, Venerable Revata the Doubter saw a sugar factory. As he approached,
he noticed they were mixing the sugar with flour and ash. He thought, “Sugar
mixed with food is unallowable, and so it’s unallowable to eat sugar at the
wrong time,” and being afraid of wrongdoing, he and his followers did not
take sugar. They told the Buddha. “Why are they adding flour and ash to the
sugar?” “To harden it, sir.” “If they add flour or ash to sugar to
harden it, it’s still considered sugar. I allow you to eat as much sugar as
you like.” While still traveling, Revata noticed mung beans sprouting from
feces. He thought, “Mung beans are unallowable. They sprout even after being
digested,” and being afraid of wrongdoing, he and his followers did not eat
mung beans. They told the Buddha. “Although mung beans may sprout after
being digested, I allow you to eat as much of it as you like.” On one
occasion a certain monk who had a stomachache drank a salty purgative and was
cured. “I allow salty purgatives when you’re sick. If you’re not sick, I
allow you to drink it mixed with water.”

5. Discussion of the prohibition against storing indoors, etc. Wandering on,
the Buddha eventually arrived at Rājagaha where he stayed in the Bamboo
Grove, the squirrel sanctuary. Soon afterwards the Buddha had a stomachache.
Venerable Ānanda thought, “Previously, when the Buddha had a stomachache,
he was comfortable after drinking the threefold pungent congee.” He then
asked for sesame seeds, rice, and mung beans, stored them indoors, cooked them
himself indoors, and brought them to the Buddha, saying, “Sir, please drink
the threefold pungent congee.” When Buddhas know what is going on, sometimes
they ask and sometimes not. They know the right time to ask and when not to
ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are
incapable of doing what is unbeneficial. Buddhas question the monks for two
reasons: to give a teaching or to lay down a training rule. So he said to
Ānanda, “Ānanda, where does this congee come from?” Ānanda told him.
The Buddha rebuked him, “It’s not suitable, Ānanda, it’s not proper,
it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
How could you be so indulgent? What’s been stored indoors in a monastery is
unallowable; what’s been cooked indoors in a monastery is unallowable;
what’s been cooked by oneself is unallowable. This will affect people’s
confidence …” After rebuking him, he gave a teaching and addressed the
monks: “You shouldn’t eat what’s been stored indoors in a monastery,
what’s been cooked indoors in a monastery, or what you have cooked yourself.
If you do, you commit an offense of wrong conduct. If you eat what’s been
stored indoors in a monastery, cooked indoors in a monastery, and cooked by
yourselves, you commit three offenses of wrong conduct. If you eat what’s
been stored indoors in a monastery, cooked indoors in a monastery, but cooked
by others, you commit two offenses of wrong conduct. If you eat what’s been
stored indoors in a monastery, but cooked outside, yet cooked by yourselves,
you commit two offenses of wrong conduct. If you eat what’s been stored
outside, but cooked indoors in a monastery, and cooked by yourselves, you
commit two offenses of wrong conduct. If you eat what’s been stored indoors
in a monastery, but cooked outside, and cooked by others, you commit one
offense of wrong conduct. If you eat what’s been stored outside, but cooked
indoors in a monastery, yet cooked by others, you commit one offense of wrong
conduct. If you eat what’s been stored outside, and cooked outside, but
cooked by yourselves, you commit one offense of wrong conduct. If you eat
what’s been stored outside, and cooked outside, and cooked by others, there
is no offense.” When the monks heard that the Buddha had prohibited cooking,
being afraid of wrongdoing, they did not reheat. “I allow you to reheat
what’s already been cooked.” At that time Rājagaha was short of food.
People brought salt, oil, rice, and fresh food to the monastery. The monks
stored it outdoors, but it was eaten by vermin and stolen by thieves. “I
allow you to store food indoors.” The monks stored it indoors, but it was
cooked outside. They were surrounded by scrap-eaters, and the monks ate in
fear. “I allow cooking indoors.” Because of the famine, the attendants
took more for themselves and gave less to the monks. “I allow you to cook. I
allow you to store food indoors in a monastery, to cook indoors in a
monastery, and to cook yourselves.” 6. Receiving what has been picked up On
one occasion a number of monks who had completed the rainy-season residence in
Kāsi were traveling to Rājagaha to visit the Buddha. While on their way,
they did not receive sufficient food, whether fine or coarse. Yet there was
much fruit, but no attendant to offer it. When the monks arrived at Rājagaha,
they were exhausted. They went to the Bamboo Grove, approached the Buddha,
bowed, and sat down. Since it is the custom for Buddhas to greet newly-arrived
monks, he said to them, “I hope you’re keeping well, monks, I hope
you’re getting by? I hope you’re not tired from traveling? And where have
you come from?” “We’re keeping well, sir, we’re getting by,” and
they told him what had happened. Soon afterwards the Buddha gave a teaching
and addressed the monks: “If there is no attendant, but you see fruit, I
allow you to pick it up yourself. You should then carry it until you see an
attendant, put it on the ground, and have it received. You may then eat it. I
allow you to receive what you have picked up.”

On one occasion a certain brahmin had obtained fresh sesame seed and fresh
honey. He thought, “Why don’t I give this to the Sangha of monks headed by
the Buddha?” He then went to the Buddha, exchanged pleasantries with him,
and said, “Please accept tomorrow’s meal from me together with the Sangha
of monks.” The Buddha consented by remaining silent. Knowing that the Buddha
had consented, the brahmin left. The following morning that brahmin had
various kinds of fine foods prepared. He then had the Buddha informed that the
meal was ready. The Buddha robed up, took his bowl and robe, and went to that
brahmin’s house where he sat down on the prepared seat. That brahmin
personally served various kinds of fine foods to the Sangha of monks headed by
the Buddha. When the Buddha had finished his meal, the brahmin sat down to one
side. The Buddha then instructed, inspired, and gladdened him with a teaching,
after which he got up and left. Soon after the Buddha had left, that brahmin
thought, “I invited the Sangha of monks headed by the Buddha to give them
the fresh sesame seed and honey, but I forgot. Why don’t I take the sesame
seed and honey to the monastery in basins and waterpots?” And he did just
that. He then went up to the Buddha and said, “When I invited you for a
meal, I forgot to give you these fresh sesame seeds and this honey. Please
accept it.” “Well then, brahmin, give it to the monks.” At this time,
food was scarce, and the monks were refusing invitations to eat more even
after taking just a little. After reflection, they were even declining
altogether. And so now that the whole Sangha was being invited, being afraid
of wrongdoing, they did not accept. “Accept, monks, and eat. I allow one who
has finished his meal and refused an invitation to eat more to eat
non-leftovers that have been brought out.”

7. The allowance for what has been received, etc. On one occasion a family who
was supporting Venerable Upananda the Sakyan sent fresh food to the Sangha,
saying, “After showing it to Venerable Upananda, it’s to be given to the
Sangha.” Just then Upananda had gone to the village for alms. When those
people arrived at the monastery, they asked for Upananda and were told where
he was. They said, “Venerables, after showing it to Venerable Upananda, this
fresh food is to be given to the Sangha.” The monks told the Buddha. He
said, “Well then, receive it and put it aside until Upananda returns.” But
because Upananda visited families before eating, he returned late to the
monastery. At this time, food was scarce, and the monks were refusing
invitations to eat more even after taking just a little. After reflection,
they were even declining altogether. And so now that the whole Sangha was
being invited, being afraid of wrongdoing, they did not accept. “Accept,
monks, and eat. I allow one who has finished his meal and refused an
invitation to eat more to eat non-leftovers that were received before the
meal.”

When the Buddha had stayed at Rājagaha for as long as he liked, he set out
wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta
Grove, Anāthapiṇḍika’s Monastery. At that time Venerable Sāriputta had
a fever. Venerable Mahāmoggallāna went to him and asked, “When you
previously had a fever, Sāriputta, how did you get better?” “I had lotus
roots and tubers.” Then, just as a strong man might bend or stretch his arm,
Mahāmoggallāna disappeared from the Jeta Grove and reappeared on the banks
of the Mandākinī lotus pond. An elephant saw Mahāmoggallāna coming and
said to him, “Welcome, Venerable Mahāmoggallāna, please come. What do you
need, venerable? What may I give?” “I need lotus roots and tubers.” The
elephant told another elephant, “Listen, give as many roots and tubers as
the venerable needs.” It plunged into the Mandākinī lotus pond and pulled
up lotus roots and tubers with his trunk. It gave them a good rinse, bound
them in a bundle, and went up to Mahāmoggallāna. Then, just as a strong man
might bend or stretch his arm, Mahāmoggallāna disappeared from the banks of
the Mandākinī lotus pond and reappeared in the Jeta Grove. And that elephant
did the same. It had the roots and tubers offered to Mahāmoggallāna, before
returning to the Mandākinī lotus pond in the same manner. Mahāmoggallāna
then brought those lotus roots and tubers to Sāriputta. When he had eaten
them, his fever subsided. But there was much left over. At this time, food was
scarce, and the monks were refusing invitations to eat more even after taking
just a little. After reflection, they were even declining altogether. And so
now that the whole Sangha was being invited, being afraid of wrongdoing, they
did not accept. “Accept, monks, and eat. I allow one who has finished his
meal and refused an invitation to eat more to eat non-leftovers coming from
the forest or a lotus pond.”

On one occasion in Sāvatthī, much fruit had been given, but there was no
attendant. Being afraid of wrongdoing, the monks did not eat it. “I allow
you to eat fruit that hasn’t been made allowable if it’s seedless or the
seeds have been removed.”

8. Discussion of the prohibition against surgery When the Buddha had stayed at
Sāvatthī for as long as he liked, he set out wandering toward Rājagaha.
When he eventually arrived, he stayed in the Bamboo Grove, the squirrel
sanctuary. At that time the doctor Ākāsagotta performed surgery on a certain
monk who had hemorrhoids. Just then, while walking about the dwellings, the
Buddha came to this monk’s dwelling. Ākāsagotta saw the Buddha coming and
said to him, “Good Gotama, please come and see this monk’s anus. It’s
just like the mouth of a lizard.” The Buddha thought, “This foolish man is
mocking me,” and he turned around right there. Soon afterwards he had the
Sangha gathered and questioned the monks: “Is there a sick monk in
such-and-such a dwelling?” “There is, sir.” “What’s his illness?”
“He has hemorrhoids, and the doctor Ākāsagotta is performing surgery.”
The Buddha rebuked him, “It’s not suitable, monks, for that foolish man,
it’s not proper, it’s not worthy of a monastic, it’s not allowable,
it’s not to be done. How can he have surgery on the private parts? The skin
is delicate in that area, sores heel with difficulty, and a scalpel is hard to
wield there. This will affect people’s confidence …” After rebuking him
… he gave a teaching and addressed the monks: “You shouldn’t have
surgery on the private parts. If you do, you commit a serious offense.” When
they heard that the Buddha had prohibited surgery, the monks from the group of
six had enemas. The monks of few desires complained and criticized them,
“How can the monks from the group of six have enemas?” They told the
Buddha what had happened. “Is it true, monks, that the monks from the group
of six are having enemas?” “It’s true, sir.” … After rebuking them,
the Buddha gave a teaching and addressed the monks: “You shouldn’t get
surgery within 3.5 centimeters of the private parts or have enemas. If you do,
you commit a serious offense.”

9. Discussion of the prohibition against human flesh When the Buddha had
stayed at Rājagaha for as long as he liked, he set out wandering toward
Benares. When he eventually arrived, he stayed in the deer park at Isipatana.
At that time in Benares there were two lay-followers, Suppiya and Suppiyā,
husband and wife, both with confidence in Buddhism. They were donors and
benefactors, and they attended on the Sangha. On one occasion Suppiyā went to
the monastery. She walked from dwelling to dwelling, from yard to yard, asking
the monks, “Is anyone sick? What may I bring?” Just then a certain monk
had drunk a purgative. He told Suppiyā about this, adding, “I need meat
broth.” “No problem, I’ll organize it.” She then returned to her house
and told a servant, “Go and get some meat.” Saying, “Yes, ma’am,” he
walked around the whole of Benares, but could not find any. So he returned to
Suppiyā and said, “There’s no meat, ma’am. There’s no slaughter
today.” Suppiyā thought, “If that monk doesn’t get meat broth, his
illness will get worse or he’ll die. Because I’ve already agreed to
provide it, it would not be right if I didn’t.” She then took a knife, cut
flesh from her own thigh, and gave it to a slave, saying, “Prepare this meat
and give it to the sick monk in such-and-such a dwelling. If anyone asks for
me, tell them I’m sick.” She then wrapped her thigh in her upper robe,
entered her bedroom, and lay down on the bed. When Suppiya returned home, he
asked the slave where his wife was. The slave told him. He then went to see
her, and she told him what had happened. He thought, “It’s astonishing and
amazing how much faith and confidence Suppiyā has, as she gives up even her
own flesh. Is there anything she would not give?” Delighted and joyful he
went to the Buddha. He bowed, sat down, and said, “Sir, please accept
tomorrow’s meal from me together with the Sangha of monks.” The Buddha
consented by remaining silent. Knowing that the Buddha had consented, Suppiya
got up from his seat, bowed down, circumambulated the Buddha with his right
side toward him, and left. The following morning Suppiya had various kinds of
fine foods prepared. He then had the Buddha informed that the meal was ready.
The Buddha robed up, took his bowl and robe, and went to Suppiya’s house
where he sat down on the prepared seat together with the Sangha of monks.
Suppiya approached the Buddha and bowed down to him. When the Buddha asked him
where Suppiyā was, he replied that she was sick. “Well then, please tell
her to come.” “She’s not able, sir.” “Well then, carry her in
here.” And he did. The moment Suppiyā saw the Buddha that great wound
healed and was perfectly covered with skin and hairs. Suppiya and Suppiyā
exclaimed, “The great power and might of the Buddha is truly astonishing and
amazing!” Delighted and joyful, they personally served various kinds of fine
foods to the Sangha of monks headed by the Buddha. When the Buddha had
finished his meal, they sat down to one side. The Buddha instructed, inspired,
and gladdened them with a teaching, after which he got up from his seat and
left. Soon afterwards the Buddha had the Sangha gathered and questioned the
monks: “Who asked Suppiyā for meat?” The responsible monk told the
Buddha. “Did you get the meat?” “I did, sir.” “Did you eat it?”
“Yes.” “Were you circumspect about it?” “No, sir.” The Buddha
rebuked him … “Foolish man, how can you eat meat without circumspection?
You have eaten human flesh. This will affect people’s confidence …”
After rebuking him, he gave a teaching and addressed the monks: “There are
people who have faith and confidence, even to the point of giving up their own
flesh. You shouldn’t eat human flesh. If you do, you commit a serious
offense. You shouldn’t eat flesh without being circumspect. If you do, you
commit an offense of wrong conduct.” 10. Discussion of the prohibition
against elephant meat, etc. At one time the king’s elephants had died.
Because there was a shortage of food, people ate the elephant meat. They also
gave elephant meat to monks who were walking for alms. When the monks ate it,
people complained and criticized them, “How can the Sakyan monastics eat
elephant meat? Elephants are an attribute of kingship. If the king knew, he
would not be pleased with those monks.” They told the Buddha. “You
shouldn’t eat elephant meat. If you do, you commit an offense of wrong
conduct.” At one time the king’s horses had died. Because there was a
shortage of food, people ate the horse meat. They also gave horse meat to
monks who were walking for alms. When the monks ate it, people complained and
criticized them, “How can the Sakyan monastics eat horse meat? Horses are an
attribute of kingship. If the king knew, he would not be pleased with those
monks.” They told the Buddha. “You shouldn’t eat horse meat. If you do,
you commit an offense of wrong conduct.” At one time when there was a
shortage of food, people ate dog meat. They also gave dog meat to monks who
were walking for alms. When the monks ate it, people complained and criticized
them, “How can the Sakyan monastics eat dog meat? Dogs are disgusting and
repulsive.” They told the Buddha. “You shouldn’t eat dog meat. If you
do, you commit an offense of wrong conduct.” At one time when there was a
shortage of food, people ate snake meat. They also gave snake meat to monks
who were walking for alms. When the monks ate it, people complained and
criticized them, “How can the Sakyan monastics eat snake meat? Snakes are
disgusting and repulsive.” Even Supassa the king of dragons went to see the
Buddha. He bowed down to the Buddha and said, “Sir, there are dragons
without faith and confidence. They might harm the monks even over small
matters. Please ask the venerables not to eat snake meat.” The Buddha
instructed, inspired, and gladdened him with a teaching, after which Supassa
bowed down, circumambulated the Buddha with his right side toward him, and
left. Soon afterwards the Buddha gave a teaching and addressed the monks:
“You shouldn’t eat snake meat. If you do, you commit an offense of wrong
conduct.” On one occasion hunters killed a lion and ate the lion meat. They
also gave lion meat to monks who were walking for alms. After eating it, those
monks returned to the wilderness. And because of the smell of lion meat, lions
attacked them. “You shouldn’t eat lion meat. If you do, you commit an
offense of wrong conduct.” On one occasion hunters killed a tiger … a
leopard … a bear … a hyena and ate the hyena meat. They also gave hyena
meat to monks who were walking for alms. After eating it, those monks returned
to the wilderness. And because of the smell of hyena meat, hyenas attacked
them. “You shouldn’t eat tiger meat, leopard meat, bear meat, or hyena
meat. If you do, you commit an offense of wrong conduct.” The second section
for recitation on Suppiyā is finished.

11. The allowance for congee and honey balls When the Buddha had stayed at
Benares for as long as he liked, he set out wandering toward Andhakavinda
together with a large sangha of twelve-hundred and fifty monks. On this
occasion the country people had loaded large quantities of salt, oil, rice,
and fresh food onto carts, and were following behind the Sangha of monks
headed by the Buddha, thinking, “When our turn comes, we’ll prepare a
meal.” Five hundred people living on scraps were also following along.
Eventually the Buddha arrived at Andhakavinda and stayed there. Soon
afterwards a certain brahmin whose turn to offer a meal had not yet come,
thought, “I’ve been following the Sangha of monks headed by the Buddha for
two months waiting to offer them a meal, and I’m still waiting. Moreover, I
am all alone, and all my household business is being neglected. Why don’t I
inspect the dining hall and prepare whatever is lacking?” When he did, he
saw that two things were missing: congee and honey balls. He then went to
Venerable Ānanda and told what he had been thinking, adding, “Good Ānanda,
if I were to prepare congee and honey balls, would Good Gotama accept it?”
“Well, brahmin, let me ask the Buddha.” Venerable Ānanda told the Buddha,
who said, “Allow it to be prepared, Ānanda.” Ānanda passed the message
on to the brahmin. The following morning that brahmin prepared much congee and
many honey balls and brought it to the Buddha, saying, “Good Gotama, please
accept the congee and the honey balls.” “Well then, brahmin, give it to
the monks.” But being afraid of wrongdoing, the monks did not accept. The
Buddha said, “Accept, monks, and eat.” That brahmin then personally served
much congee and many honey balls to the Sangha of monks headed by the Buddha.
When the Buddha had finished his meal, the brahmin sat down to one side. And
the Buddha said this to him: “Brahmin, there are these ten benefits of
congee. One who gives congee gives life, beauty, happiness, strength, and
eloquence; drinking congee stills hunger, allays thirst, gets rid of wind,
cleans out the bladder, and helps the digestion of food remnants. One who
gives congee respectfully at the right time To the restrained ones who live on
the gifts of others, Such a one supplies them with ten things: Long life,
beauty, happiness, and strength, And eloquence, too, one gets from that;
Hunger, thirst, and wind are removed, The bladder is cleaned and the food
digested. This tonic is praised by the Accomplished One. Therefore, for a
person looking for happiness—One wishing for heavenly bliss Or desiring
human prosperity—It’s appropriate to give congee regularly.” The Buddha
then got up from his seat and left. Soon afterwards he gave a teaching and
addressed the monks: “I allow congee and honey balls.”

12. The government official with recently acquired faith When people heard
that the Buddha had allowed congee and honey balls, they prepared rice
porridge and honey balls early in the morning. After eating rice porridge and
honey balls to their satisfaction in the morning, the monks did not eat as
much as they had intended in the dining hall. At this time a certain
government official who had recently acquired faith in Buddhism had invited
the Sangha of monks headed by the Buddha for the meal on the following day. He
thought, “Why don’t I prepare twelve hundred and fifty bowls of meat for
the twelve hundred and fifty monks? I can then give one bowl to each and every
monk.” The following morning that official had various kinds of fine foods
prepared, as well as twelve hundred and fifty bowls of meat. He then had the
Buddha informed that the meal was ready. The Buddha robed up, took his bowl
and robe, and went to that brahmin’s house where he sat down on the prepared
seat together with the Sangha of monks. That official then served the monks in
the dining hall. As he did so, the monks said, “Only a little, thanks.”
“Please don’t say that because I’ve only recently acquired faith in
Buddhism. I’ve prepared much food of various kinds, as well as
twelve-hundred and fifty bowls of meat. I’ll bring one bowl of meat to each
and every one of you. Venerables, please accept as much as you like.”
“We’re not taking so little because of that, but because we ate rice
porridge and honey balls to our satisfaction early in the morning.” The
official complained and criticized them, “When the venerables have been
invited by me, how can they eat someone else’s rice porridge? Am I incapable
of giving them as much as they like?” Angry and aiming to criticize, he
walked around filling the monks’ almsbowls, saying, “Eat it or take it
away.” When he had personally served the various kinds of fine foods to the
Sangha of monks headed by the Buddha, and the Buddha had finished his meal,
the official sat down to one side. The Buddha instructed, inspired, and
gladdened him with a teaching, after which he got up from his seat and left.
Soon after the Buddha had left, that official felt anxiety and remorse,
thinking, “It’s bad for me, truly bad, that I acted like this. I wonder,
did I make much merit or demerit?” He then went to the Buddha, bowed, sat
down, and told him what he had been thinking, adding, “I wonder, sir, did I
make much merit or demerit?” “When you invited the Sangha of monks headed
by the Buddha for a meal on the following day, you made much merit. When each
and every monk received rice from you, you made much merit. You are heading
for heaven.” When the official heard this, he was joyful and elated. He got
up from his seat, bowed down, circumambulated the Buddha with his right side
toward him, and left. Soon afterwards the Buddha had the Sangha gathered and
questioned the monks: “Is it true, monks, that monks who had been invited
for a meal ate someone else’s rice porridge beforehand?” “It’s true,
sir.” The Buddha rebuked them … “How can those foolish men eat someone
else’s congee beforehand when they have been invited for a meal? This will
affect people’s confidence …” After rebuking them, he gave a teaching
and addressed the monks: “When you have been invited to a meal, you
shouldn’t eat someone else’s rice porridge beforehand. If you do, you
should be dealt with according to the rule.”

13. The account of Belaṭṭha Kaccāna When the Buddha had stayed at
Andhakavinda for as long as he liked, he set out wandering toward Rājagaha
together with a large sangha of twelve-hundred and fifty monks. Just then
Belaṭṭha Kaccāna was traveling from Rājagaha to Andhakavinda with five
hundred carts, all of them filled with jars of sugar. When the Buddha saw
Belaṭṭha Kaccāna coming, he stepped off the road and sat down at the foot
of a tree. Belaṭṭha Kaccāna went up to the Buddha, bowed, and said,
“Sir, I would like to give one jar of sugar to each and every monk.”
“Well then, Kaccāna, just bring one jar of sugar.” Saying, “Yes,
sir,” he got a jar of sugar, returned to the Buddha, and said, “Here is
the jar. What should I do next?” “Now give sugar to the monks.” Saying,
“Yes, sir,” he did just that. He then said to the Buddha, “I’ve given
sugar to the monks, but there’s much left over. What should I do with
that?” “Give the monks as much sugar as they need.” Saying, “Yes,
sir,” he did as requested. He then said to the Buddha, “I’ve given the
monks as much sugar as they need, but there’s much left over. What should I
do with that?” “Give the monks as much sugar as they want.” Saying,
“Yes, sir,” he again did as requested. Some monks filled their almsbowls
and even their water filters and bags. When he was finished, he said to the
Buddha, “I’ve given the monks as much sugar as they want, but there’s
much left over. What should I do with that?” “Give to those who live on
scraps.” Saying, “Yes, sir,” he again did as requested. He then said to
the Buddha, “I’ve given them sugar, but there’s much left over. What
should I do with that?” “Give them as much sugar as they need.” Saying,
“Yes, sir,” he again did as requested. He then said to the Buddha,
“I’ve given them as much sugar as they need, but there’s much left over.
What should I do with that?” “Give them as much sugar as they want.”
Saying, “Yes, sir,” he once again did as requested. Some of those who
lived on scraps filled basins, waterpots, and baskets, and some even their
laps. When he was finished, he said to the Buddha, “I’ve given them as
much sugar as they want, but there’s much left over. What should I do with
that?” “Kaccāna, I don’t see anyone in this world with its gods, lords
of death, and supreme beings, in this society with its monastics and brahmins,
its gods and humans, who would be able to properly digest that sugar except a
Buddha or his disciple. So discard that sugar where there are no cultivated
plants or in water without life.” Saying, “Yes, sir,” he dumped that
sugar in water without life. As he did so, that sugar hissed, sputtered,
fumed, and smoked—just like a plowshare heated the whole day hisses,
sputters, fumes, and smokes when dropped in water. Belaṭṭha Kaccāna was
awestruck, with goose bumps all over. He approached the Buddha, bowed, and sat
down. The Buddha then gave him a progressive talk—on generosity, morality,
and heaven; on the downside, degradation, and defilement of worldly pleasures;
and he revealed the benefits of renunciation. When the Buddha knew that his
mind was ready, supple, without hindrances, joyful, and confident, he revealed
the teaching unique to the Buddhas: suffering, its origin, its end, and the
path. And just as a clean and stainless cloth absorbs dye properly, so too,
while he was sitting right there, Belaṭṭha Kaccāna experienced the
stainless vision of the Truth: “Anything that has a beginning has an end.”
He had seen the Truth, had reached, understood, and penetrated it. He had gone
beyond doubt and uncertainty, had attained to confidence, and had become
independent of others in the Teacher’s instruction. He then said to the
Buddha, “Wonderful, sir, wonderful! Just as one might set upright what’s
overturned, or reveal what’s hidden, or show the way to one who’s lost, or
bring a lamp into the dark so that one with eyes might see what’s
there—just so has the Buddha made the Teaching clear in many ways. I go for
refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept me
as a lay follower who’s gone for refuge for life.”

The Buddha then continued wandering toward Rājagaha. When he eventually
arrived, he stayed in the Bamboo Grove, the squirrel sanctuary. At that time
there was an abundance of sugar in Rājagaha. The monks thought, “The Buddha
has only allowed sugar for the sick,” and being afraid of wrongdoing, they
did not eat it. “I allow you to take sugar when you’re sick and sugar
mixed in water when you’re not.”

14. Pāṭaligāma When the Buddha had stayed at Rājagaha for as long as he
liked, he set out wandering toward Pāṭaligāma with a large sangha of
twelve-hundred and fifty monks. When he eventually arrived, he stayed there.
When the lay followers of Pāṭaligāma heard that he had arrived, they went
to see him, bowed, and sat down on one side. The Buddha instructed, inspired,
and gladdened them with a teaching. They then said to the Buddha, “Sir,
please visit our guesthouse together with the Sangha of monks.” The Buddha
consented by remaining silent. Knowing that he had consented, they got up from
their seats, bowed down, and circumambulated him with their right sides toward
him. They then went to the guesthouse, spread mats on the floor, prepared
seats, put out a large waterpot, and hung up an oil lamp, after which they
returned to the Buddha, bowed, and told him that everything was prepared,
adding, “Sir, please come when you’re ready.” The Buddha robed up, took
his bowl and robe, and went to the guesthouse together with the Sangha of
monks. He washed his feet, entered the guesthouse, and sat down facing east,
leaning on the central pillar. The monks washed their feet too, entered the
guesthouse, and sat down facing east with the Buddha in front of them, leaning
against the western wall. The lay followers of Pāṭaligāma followed suit
and sat down facing west with the Buddha in front of them, leaning against the
eastern wall. The Buddha then addressed those lay followers: “There are
these five dangers for one who is immoral because of failure in morality.
Because of heedlessness, they lose much wealth. They get a bad reputation.
Whenever they come to a gathering of people—whether a gathering of
aristocrats, brahmins, householders, or monastics—they are shy and timid.
They die confused. After death, they are reborn in a lower realm. There are
these five benefits for one who is moral because of success in morality.
Because of heedfulness, they gain much wealth. They get a good reputation.
Whenever they come to a gathering of people—whether a gathering of
aristocrats, brahmins, householders, or monastics—they are confident and
self-assured. They die with a clear mind. After death, they are reborn in
heaven.” The Buddha instructed, inspired, and gladdened them by teaching for
much of the night. He then dismissed them, saying, “It’s late. Please go
when you’re ready.” Saying, “Yes, sir,” they got up from their seats,
bowed down, circumambulated him with their right sides toward him, and left.
Soon after the lay followers of Pāṭaligāma had left, the Buddha entered an
empty cubicle. 15. Sunidha and Vassakāra At that time Sunidha and Vassakāra,
the government officials of Magadha, were building a fortress at
Pāṭaligāma to defend against the Vajjians. The Buddha got up early in the
morning and, with his superhuman and purified clairvoyance, he saw a number of
gods taking possession of sites around Pāṭaligāma. And wherever powerful
gods took possession of a site was where powerful kings and government
officials tended to build their houses. Wherever gods of middle standing took
possession of a site was where the kings and government officials of middle
standing tended to build their houses. Wherever the lower ranked gods took
possession of a site was where the lower ranked kings and government officials
tended to build their houses. The Buddha said to Venerable Ānanda, “Who’s
building a fortress in Pāṭaligāma?” “Sunidha and Vassakāra, sir.”
“They are building the fortress, Ānanda, as if they had consulted with the
Tāvatiṁsa gods.” The Buddha told Ānanda what he had seen, adding, “As
far, Ānanda, as the extent of the Indian realm, as far as the routes of
commerce, Pāṭaliputta will be the chief city, the destination for
merchandise. And there will be three dangers for Pāṭaliputta: fire, water,
and internal dissent.” Sunidha and Vassakāra then went to the Buddha and
exchanged pleasantries with him, adding, “Please accept tomorrow’s meal
from us together with the Sangha of monks.” The Buddha consented by
remaining silent. Knowing that he had consented, they left. Having had various
kinds of fine foods prepared, they had the Buddha informed that the meal was
ready. The Buddha robed up, took his bowl and robe, and went to Sunidha and
Vassakāra’s meal offering where he sat down on the prepared seat together
with the Sangha of monks. Sunidha and Vassakāra then personally served
various kinds of fine foods to the Sangha of monks headed by the Buddha. When
the Buddha had finished his meal, they sat down to one side. And the Buddha
expressed his appreciation with these verses: “In whatever place The wise
decide to live, There they feed the virtuous, The restrained monastics. One
should dedicate the offering To whatever gods are there. Being revered and
honored, They return the favor to you. And they have compassion for you, As a
mother for her own child. The person the gods have compassion for Always has
good fortune.” The Buddha then got up from his seat and left. But Sunidha
and Vassakāra followed behind him, thinking, “Whatever gate the ascetic
Gotama leaves from, we’ll name the Gotama Gate. Whatever ford he uses to
cross the river Ganges, we’ll name the Gotama Ford.” And so the gate
through which he left was named the Gotama Gate. The Buddha then went to the
river Ganges. At that time the river was full to the brim. Among the people
who wanted to cross, some were looking for a boat, some for a barge, and some
were putting together a raft. The Buddha saw this. Then, just as a strong man
might bend or stretch his arm, the Buddha disappeared from the near shore of
the river and reappeared on the far shore together with the Sangha of monks.
Seeing the significance of this, the Buddha uttered a heartfelt exclamation:
“Whoever crosses the flowing mass of water, They build a bridge, leaving the
water behind. While ordinary people put together a raft, The wise have crossed
already.”

16. Discussion of the truths at Koṭigāma The Buddha then went to
Koṭigāma and stayed there. And he addressed the monks: “It’s because of
not awakening to or penetrating these four noble truths that you and I have
wandered on and transmigrated for such a long time: the noble truth of
suffering, the noble truth of the origin of suffering, the noble truth of the
end of suffering, the noble truth of the path leading to the end of suffering.
But now, monks, the noble truth of suffering has been awakened to and
penetrated, likewise the noble truth of the origin of suffering, the noble
truth of the end of suffering, and the noble truth of the path leading to the
end of suffering. Craving for existence has been cut off; the passage to
existence has been destroyed; now there is no further existence. Because of
not properly seeing The four noble truths, You have transmigrated for a long
time Among the various kinds of rebirth. But now they have been seen, The
passage to existence has been destroyed, The root of suffering has been cut
off, And there is no further existence.”

17–18. The account of Ambapālī and the Licchavīs The courtesan Ambapālī
heard that the Buddha had arrived at Koṭigāma. She had her best carriages
harnessed, mounted one of them, and left Vesālī to visit the Buddha. She
went by carriage as far as the ground would allow, dismounted, and then
approached the Buddha on foot. After bowing down to the Buddha, she sat down,
and the Buddha instructed, inspired, and gladdened her with a teaching. She
then said to the Buddha, “Sir, please accept tomorrow’s meal from me
together with the Sangha of monks.” The Buddha consented by remaining
silent. Knowing that he had consented, she got up from her seat, bowed down,
circumambulated him with her right side toward him, and left. The Licchavīs
of Vesālī, too, heard that the Buddha had arrived at Koṭigāma. They had
their best carriages harnessed, mounted one of them, and left Vesālī to
visit the Buddha. Some of them wore blue, with blue makeup, blue clothes, and
blue ornaments, and likewise, some of them wore yellow, some red, and some
white. When Ambapālī met the young Licchavīs, she turned her carriage
around and drove up next to them, pole to pole, yoke to yoke, wheel to wheel,
axle to axle. The Licchavīs said, “What on earth are you doing?” and she
replied, “I’m doing this, sirs, because I’ve invited the Buddha and the
Sangha of monks for tomorrow’s meal!” “We’ll give you a hundred
thousand for this meal, Ambapālī.” “Even if you gave me the whole of
Vesālī and the adjoining countryside, I would not give you this meal.” The
Licchavīs snapped their fingers in dismay, saying, “Dammit, we’ve been
beaten by the mango woman!” And they continued on their way to the Buddha.
When the Buddha saw them coming, he said to the monks, “Those of you who
haven’t seen the Tāvatiṁsa gods, look at the Licchavīs. The Licchavīs
are similar to the Tāvatiṁsa gods.” The Licchavīs went by carriage as
far as the ground would allow, dismounted, and then approached the Buddha on
foot. After bowing down to the Buddha, they sat down, and the Buddha
instructed, inspired, and gladdened them with a teaching. They then said to
the Buddha, “Sir, please accept tomorrow’s meal from us together with the
Sangha of monks.” “I have already accepted tomorrow’s meal from
Ambapālī.” The Licchavīs snapped their fingers in dismay, saying,
“Dammit, we’ve been beaten by the mango woman.” After rejoicing in the
Buddha’s words, they got up from their seats, bowed down, circumambulated
him with their right sides toward him, and left. When the Buddha had stayed at
Koṭigāma for as long as he liked, he went to Nātikā, where he stayed in
the brick guesthouse. The following morning Ambapālī had various kinds of
fine foods prepared in her own park. She then had the Buddha informed that the
meal was ready. The Buddha robed up, took his bowl and robe, and went to
Ambapālī’s meal offering where he sat down on the prepared seat together
with the Sangha of monks. Ambapālī personally served various kinds of fine
foods to the Sangha of monks headed by the Buddha. When the Buddha had
finished his meal, she sat down to one side and said, “Sir, I give this
mango grove to the Sangha of monks headed by the Buddha.” The Buddha
accepted the park. After instructing, inspiring, and gladdening her with a
teaching, he got up from his seat and went to the Great Wood near Vesālī,
where he stayed in the house with the peaked roof. The third section for
recitation on the Licchavīs is finished.

19. The account of General Sīha On one occasion a number of well-known
Licchavīs were seated together in the public hall, praising the Buddha, the
Teaching, and the Sangha in many ways. Sīha the general, a disciple of the
Jains, was seated in that gathering. He thought, “No doubt that Buddha is
perfected, a fully Awakened One, since these well-known Licchavīs praise the
Buddha, the Teaching, and the Sangha in this way. Why don’t I go and visit
that Buddha?” He then went to the Jain ascetic from Ñātika and said,
“Sir, I wish to visit the ascetic Gotama.” “But Sīha, why visit the
ascetic Gotama who believes that actions don’t have results when you believe
that they do? For the ascetic Gotama believes in inaction, teaches that, and
trains his disciples in that.” Sīha’s intention to go died down. The same
sequence of events happened a second time. A third time a number of well-known
Licchavīs were seated together in the public hall, praising the Buddha, the
Teaching, and the Sangha in many ways. Sīha heard this, and he had the same
thoughts as before. And it occurred to him, “What can the Jain ascetics do
to me, whether I get their permission or not? Let me go and visit the Buddha,
the Perfected and fully Awakened One, without getting permission from the
Jains.” Soon afterwards, in the middle of the day, General Sīha set out
from Vesālī with five hundred carriages to visit the Buddha. He went by
carriage as far as the ground would allow, dismounted, and then approached the
Buddha on foot. He bowed, sat down, and said, “Sir, I have heard that the
ascetic Gotama believes in inaction, that he teaches inaction, and that he
trains his disciples in that. Those who say this, do they say what you have
said without falsely misrepresenting you? Do they explain according to the
Teaching so that they can’t be legitimately criticized? I don’t wish to
misrepresent you.” “There’s a way, Sīha, one could rightly say of me
that I believe in inaction, that I teach inaction, and that I train my
disciples in that. What’s that way? I teach the non-doing of misconduct by
body, speech, and mind. I teach the non-doing of the various kinds of bad and
unwholesome actions. There’s also a way one could rightly say of me that I
believe in action, that I teach action, and that I train my disciples in that.
What’s that way? I teach the doing of good conduct by body, speech, and
mind. I teach the doing of the various kinds of good and wholesome actions.
There’s a way one could rightly say of me that I’m an annihilationist,
that I teach for the sake of annihilation, and that I train my disciples in
that. What’s that way? I teach the annihilation of sensual desire, ill will,
and confusion. I teach the annihilation of the various kinds of bad and
unwholesome qualities. There’s a way one could rightly say of me that I’m
disgusting, that I teach for the sake of disgust, and that I train my
disciples in that. What’s that way? I am disgusted by misconduct by body,
speech, and mind. I am disgusted by the various kinds of bad and unwholesome
qualities. There’s a way one could rightly say of me that I’m an
exterminator, that I teach for the sake of extermination, and that I train my
disciples in that. What’s that way? I teach the extermination of sensual
desire, ill will, and confusion, the extermination of the various kinds of bad
and unwholesome qualities. There’s a way one could rightly say of me that
I’m austere, that I teach for the sake of austerity, and that I train my
disciples in that. What’s that way? I say that bad, unwholesome
qualities—misconduct by body, speech, and mind—are to be disciplined. One
who has abandoned them, cut them off at the root, made them like a palm stump,
eradicated them, and made them incapable of reappearing in the future—such a
one I call austere. Indeed the Buddha has abandoned the bad, unwholesome
qualities that are to be disciplined, has cut them off at the root, made them
like a palm stump, eradicated them, and made them incapable of reappearing in
the future. There’s a way one could rightly say of me that I’m retiring,
that I teach for the sake of retiring, and that I train my disciples in that.
What’s that way? One who has retired from any future conception in a womb,
any rebirth in a future life, who has cut it off at the root, made it like a
palm stump, eradicated it, and made it incapable of reappearing in the
future—such a one I call retiring. Indeed the Buddha’s future conception
in a womb, his rebirth in a future life, is abandoned and cut off at the root,
made like a palm stump, eradicated, and incapable of reappearing in the
future. There’s a way one could rightly say of me that I’m at ease, that I
teach for the sake of ease, and that I train my disciples in that. What’s
that way? I’m at ease in the highest sense, I proclaim my Teaching for the
sake of ease, and I train my disciples in that.” When the Buddha had
finished, Sīha exclaimed, “Wonderful, sir, wonderful! Just as one might set
upright what’s overturned, or reveal what’s hidden, or show the way to one
who’s lost, or bring a lamp into the dark so that one with eyes might see
what’s there—just so has the Buddha made the Teaching clear in many ways.
I go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please
accept me as a lay follower who’s gone for refuge for life.” “Consider
it carefully, Sīha. It’s good for well-known people such as yourself to
reflect carefully.” “Now I’m even more pleased with you, sir. Had I
become a lay follower of another religion, they would’ve carried a banner
all over Vesālī to proclaim it. But you tell me to consider it carefully.
For the second time, I go for refuge to the Buddha, the Teaching, and the
Sangha of monks. Please accept me as a lay follower who’s gone for refuge
for life.” “For a long time, Sīha, your family has been a wellspring of
support for the Jain ascetics. When they come to you, you should still
consider giving them almsfood.” “Now I’m even more pleased with you,
sir. I had heard that you say that offerings should only be given to you and
your disciples, not to anyone else, and only offerings given to you and your
disciples are fruitful, not what’s given to others. But in reality you
encourage me to give to the Jain ascetics. Indeed, I shall know the right time
for that. For the third time, I go for refuge to the Buddha, the Teaching, and
the Sangha of monks. Please accept me as a lay follower who’s gone for
refuge for life.” The Buddha then gave Sīha a progressive talk—on
generosity, morality, and heaven; on the downside, degradation, and defilement
of worldly pleasures; and he revealed the benefits of renunciation. When the
Buddha knew that his mind was ready, supple, without hindrances, joyful, and
confident, he revealed the teaching unique to the Buddhas: suffering, its
origin, its end, and the path. And just as a clean and stainless cloth absorbs
dye properly, so too, while he was sitting right there, Sīha experienced the
stainless vision of the Truth: “Anything that has a beginning has an end.”
He had seen the Truth, had reached, understood, and penetrated it. He had gone
beyond doubt and uncertainty, had attained to confidence, and had become
independent of others in the Teacher’s instruction. He then said to the
Buddha, “Sir, Please accept tomorrow’s meal from me together with the
Sangha of monks.” The Buddha consented by remaining silent. Knowing that the
Buddha had consented, Sīha got up from his seat, bowed down, circumambulated
the Buddha with his right side toward him, and left. Sīha then told a man,
“Go and get some meat.” The following morning Sīha had various kinds of
fine foods prepared. He then had the Buddha informed that the meal was ready.
The Buddha robed up, took his bowl and robe, and went to General Sīha’s
house where he sat down on the prepared seat together with the Sangha of
monks. Just then a number of Jain ascetics were walking around Vesālī, from
street to street, from intersection to intersection, waiving their arms and
calling out, “General Sīha has killed a large animal and made a meal for
the ascetic Gotama. The ascetic Gotama is eating that meat, knowing that the
animal was killed for his sake!” A certain man went up to Sīha and
whispered to him what the Jains were doing. Sīha said, “Forget about it.
For a long time those venerables have wanted to disparage the Buddha, the
Teaching, and the Sangha of monks. They’ll grow old and still keep on
misrepresenting the Buddha with lies. Besides, I wouldn’t kill a living
being even for the sake of my life.” Sīha then personally served various
kinds of fine foods to the Sangha of monks headed by the Buddha. When the
Buddha had finished his meal, Sīha sat down to one side. The Buddha
instructed, inspired, and gladdened him with a teaching. He then got up from
his seat and left. Soon afterwards the Buddha gave a teaching and addressed
the monks: “You shouldn’t eat meat when you know the animal was killed for
your sake. If you do, you commit an offense of wrong conduct. I allow you to
eat meat and fish that’s pure in three respects: you haven’t seen, heard,
or suspected that the animal was killed for your sake.”

20. The allowance for a food-storage area Some time later in Vesālī, there
was plenty of food, the crops were abundant, and there was no problem getting
by on almsfood. Then, while the Buddha was reflecting in private, he thought,
“Those things I allowed the monks when there was a shortage of food, the
crops were meager, and it was hard to get by on alms—that is, what’s been
stored indoors in a monastery, what’s been cooked indoors in a monastery,
what’s been cooked by the monks themselves, what’s been received after
picking it up, what’s been brought out, what’s been received before the
meal, what’s come from the forest or a lotus pond—do the monks still make
use of these?” When the Buddha had come out from seclusion, he asked
Venerable Ānanda about this. He replied, “They do, sir.” Soon afterwards
the Buddha gave a teaching and addressed the monks: “Those things I allowed
you when there was a shortage of food, the crops were meager, and it was hard
to get by on alms, I prohibit from today onward. You shouldn’t eat what’s
been stored indoors in a monastery, what’s been cooked indoors in a
monastery, what’s been cooked by yourselves, or what’s been received after
picking it up. If you do, you commit an offense of wrong conduct. If you have
finished your meal and refused an invitation to eat more, you shouldn’t eat
non-leftovers that have been brought out, that have been received before the
meal, or that have come from the forest or a lotus pond. If you do, you should
be dealt with according to the rule.”

At that time people from the country loaded much salt, oil, rice, and fresh
food onto carts, brought them to outside the monastery gatehouse, and waited
for their turn to cook a meal. Just then a storm was approaching. Those people
went to Venerable Ānanda and told him what was happening, adding, “What
should we do now?” Ānanda told the Buddha, who said, “Well then, Ānanda,
the Sangha should designate a building at the edge of the monastery as a
food-storage area and then store the food there—whether a dwelling, a stilt
house, or a cave. And it should be done like this. A competent and capable
monk should inform the Sangha: ‘Please, venerables, I ask the Sangha to
listen. If the Sangha is ready, it should designate such-and-such a dwelling
as a food-storage area. This is the motion. Please, venerables, I ask the
Sangha to listen. The Sangha designates such-and-such a dwelling as a
food-storage area. Any monk who approves of designating such-and-such a
dwelling as a food-storage area should remain silent. Any monk who doesn’t
approve should speak up. The Sangha has designated such-and-such a dwelling as
a food-storage area. The Sangha approves and is therefore silent. I will
remember it thus.’” Soon afterwards people used the designated
food-storage area for various purposes: to cook congee and rice, to prepare
curries, to chop meat, and to split firewood. Getting up early in the morning,
the Buddha heard loud noises, like the cawing of crows. He asked Venerable
Ānanda what was going on, and Ānanda told him. Soon afterwards the Buddha
gave a teaching and addressed the monks: “You shouldn’t use a designated
food-storage area. If you do, you commit an offense of wrong conduct. I allow
three places as food-storage areas: a building made according to a
proclamation, a cow stall, and a building given for the purpose by a
householder.” Soon afterwards Venerable Yasoja was sick. People brought him
tonics and the monks stored them outside. Vermin ate them and thieves stole
them. “I allow you to use a designated food-storage area. I allow four
places as food-storage areas: a building made according to a proclamation, a
cow stall, a building given for the purpose by a householder, and a building
designated by the Sangha.” The fourth section for recitation on Sīha is
finished.

21. The account of the householder Meṇḍaka At that time in the town of
Bhaddiya there was a householder called Meṇḍaka who had supernormal
powers. He would wash his hair, sweep out his granary, and sit down outside
the door. A shower of grain would then fall out of the sky and fill his
granary. His wife, too, had supernormal powers. She would sit down next to a
pot of rice and a pot of curry and serve a meal to the slaves, servants, and
workers. The food would not be exhausted until she got up. His son, too, had
supernormal powers. He would get a bag containing a thousand coins and give
the slaves, servants, and workers their wages for six months. That purse would
not go empty as long as he held it. His daughter-in-law, too, had supernormal
powers. She would sit down next to a four-liter basket and give out rice for
six months to the slaves, servants, and workers. The rice would not be
exhausted until she got up. Even his slave had supernormal powers. While
plowing with a single plow, he made seven furrows. King Seniya Bimbisāra of
Magadha heard that within his kingdom, in the town of Bhaddiya, there was a
householder called Meṇḍaka with all these abilities. The king told the
official in charge of practical affairs about this, adding, “Go and
investigate it. If you see it, it will be as if I see it myself.” Saying,
“Yes, sir,” he set out for Bhaddiya with the fourfold army. When he
eventually arrived, he went up to Meṇḍaka and said, “I’ve been told by
the king to investigate your supernormal powers. Please show them to me.”
Meṇḍaka then washed his hair, swept out his granary, and sat down outside
the door. A shower of grain fell out of the sky and filled his granary.
“Good. Now show me your wife’s supernormal powers.” Meṇḍaka told his
wife, “Please serve a meal to the fourfold army.” She sat down next to a
pot of rice and a pot of curry and served a meal to the fourfold army. The
food was not exhausted until she got up. “Good. Now show me your son’s
supernormal powers.” Meṇḍaka told his son, “Please give wages for six
months to the fourfold army.” He got a bag containing a thousand coins and
gave the fourfold army its wages for six months. That purse did not go empty
as long as he held it. “Good. Now show me your daughter-in-law’s
supernormal powers.” Meṇḍaka told his daughter-in-law, “Please give
rice for six months to the fourfold army.” She sat down next to a four-liter
basket and gave rice for six months to the fourfold army. The rice was not
exhausted until she got up. “Good. Now show me your slave’s supernormal
powers.” “Sir, we have to go to the field to see that.” “Forget about
it, then. I consider it as seen.” That official then returned to Rājagaha
with the fourfold army and told the king what had happened. When the Buddha
had stayed at Vesālī for as long as he liked, he set out wandering toward
Bhaddiya with a large sangha of twelve-hundred and fifty monks. When he
eventually arrived, he stayed in the Jātiyā Grove. Meṇḍaka heard:
“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan
clan, has arrived at Bhaddiya and is staying in the Jātiyā Grove with a
large sangha of twelve-hundred and fifty monks. That good Gotama has a fine
reputation: ‘He is a Buddha, perfected and fully awakened, complete in
insight and conduct, happy, knower of the world, supreme leader of trainable
people, teacher of gods and humans, awakened, a Buddha. With his own insight
he has seen this world with its gods, its lords of death, and its supreme
beings, this society with its monastics and brahmins, its gods and humans, and
he makes it known to others. He has a Teaching that’s good in the beginning,
good in the middle, and good in the end. It has a true goal and is well
articulated. He sets out a perfectly complete and pure spiritual life.’
It’s good to see such perfected ones.” Meṇḍaka then had his best
carriages harnessed, mounted one of them, and set out from Bhaddiya to visit
the Buddha. A number of monastics from other religions saw Meṇḍaka coming,
and they said to him, “Where are you going, householder?” “I’m going
to visit the Buddha, sir, the ascetic Gotama.” “But why visit the ascetic
Gotama who believes that actions don’t have results when you believe that
they do? For the ascetic Gotama believes in inaction, teaches that, and trains
his disciples in that.” Meṇḍaka thought, “No doubt he must be a
Buddha, a Perfected and fully Awakened One, since these monastics of other
religions are jealous.” He then went by carriage as far as the ground would
allow, dismounted, and then approached the Buddha on foot. After bowing down
to the Buddha, he sat down, and the Buddha gave him a progressive talk—on
generosity, morality, and heaven; on the downside, degradation, and defilement
of worldly pleasures; and he revealed the benefits of renunciation. When the
Buddha knew that his mind was ready, supple, without hindrances, joyful, and
confident, he revealed the teaching unique to the Buddhas: suffering, its
origin, its end, and the path. And just as a clean and stainless cloth absorbs
dye properly, so too, while he was sitting right there, Meṇḍaka
experienced the stainless vision of the Truth: “Anything that has a
beginning has an end.” He had seen the Truth, had reached, understood, and
penetrated it. He had gone beyond doubt and uncertainty, had attained to
confidence, and had become independent of others in the Teacher’s
instruction. He then said to the Buddha, “Wonderful, sir, wonderful! Just as
one might set upright what’s overturned, or reveal what’s hidden, or show
the way to one who’s lost, or bring a lamp into the dark so that one with
eyes might see what’s there—just so has the Buddha made the Teaching clear
in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of
monks. Please accept me as a lay follower who’s gone for refuge for life.
And please accept tomorrow’s meal from me together with the Sangha of
monks.” The Buddha consented by remaining silent. Knowing that the Buddha
had consented, Meṇḍaka got up from his seat, bowed down, circumambulated
the Buddha with his right side toward him, and left. The following morning
Meṇḍaka had various kinds of fine foods prepared and then had the Buddha
informed that the meal was ready. The Buddha robed up, took his bowl and robe,
and went to Meṇḍaka’s house where he sat down on the prepared seat
together with the Sangha of monks. Then Meṇḍaka’s wife, son,
daughter-in-law, and slave approached the Buddha, bowed, and sat down. The
Buddha gave them a progressive talk, just as he had done to Meṇḍaka. They,
too, experienced the stainless vision of the Truth, and they expressed their
appreciation in the same way and became lay followers. Meṇḍaka then
personally served various kinds of fine foods to the Sangha of monks headed by
the Buddha. When the Buddha had finished his meal, Meṇḍaka sat down to one
side and said, “Sir, as long as you’re staying in Bhaddiya, I would like
to offer a regular meal to the Sangha of monks headed by the Buddha.” The
Buddha then instructed, inspired, and gladdened him with a teaching, after
which he got up from his seat and left. 22. The allowance for the five
products of a cow, etc. When the Buddha had stayed at Bhaddiya for as long as
he liked, he set out wandering toward Aṅguttarāpa with a large sangha of
twelve-hundred and fifty monks. He had not informed Meṇḍaka. When
Meṇḍaka heard about it, he told his slaves and workers, “Load lots of
salt, oil, rice, and fresh food onto the carts, and bring along twelve-hundred
and fifty cowherds and twelve-hundred and fifty dairy cows. We’ll give the
Buddha fresh milk wherever we see him.” Meṇḍaka caught up with the
Buddha while he was crossing a wilderness area. Meṇḍaka approached the
Buddha, bowed down, and said, “Sir, please accept tomorrow’s meal from me
together with the Sangha of monks.” The Buddha consented by remaining
silent. Knowing that the Buddha had consented, Meṇḍaka bowed down,
circumambulated the Buddha with his right side toward him, and left. The
following morning Meṇḍaka had various kinds of fine foods prepared and
then had the Buddha informed that the meal was ready. The Buddha robed up,
took his bowl and robe, and went to Meṇḍaka’s meal offering where he sat
down on the prepared seat together with the Sangha of monks. Meṇḍaka told
the twelve-hundred and fifty cowherds, “Listen, bring one cow for each and
every monk and give them fresh milk.” Meṇḍaka then personally served
various kinds of fine foods to the Sangha of monks headed by the Buddha, and
he gave them fresh milk. Being afraid of wrongdoing, the monks did not accept.
The Buddha said, “Accept, monks, and drink.” When the Buddha had finished
his meal, Meṇḍaka sat down to one side, and said, “Sir, there are
wilderness roads where there is little water and little food, where it’s not
easy to travel without provisions. Please allow provisions.” The Buddha then
instructed, inspired, and gladdened Meṇḍaka with a teaching, after which
he got up from his seat and left. Soon afterwards the Buddha gave a teaching
and addressed the monks: “I allow five products from cows: milk, curd,
buttermilk, butter, and ghee. There are wilderness roads where there’s
little water and little food, where it’s not easy to travel without
provisions. I allow you to look for provisions: whatever you need of rice,
mung beans, black gram, salt, sugar, oil, and ghee. There are people who have
faith and confidence. They may deposit money with an attendant, saying,
“With this, please get something allowable for the venerable.” I allow you
to consent to anything allowable from that fund. But I say that under no
circumstances should you look for or consent to gold, silver, or money.”

23. The account of Keṇiya the dreadlocked ascetic Wandering on, the Buddha
eventually arrived at Āpaṇa. Keṇiya the dreadlocked ascetic heard, “The
ascetic Gotama, the Sakyan, who’s gone forth from the Sakyan clan, has
arrived at Āpaṇa.” And he heard about the Buddha’s qualities just as
Meṇḍaka had. He thought, “What should I take to the ascetic Gotama?”
And it occurred to him, “There are those ancient sages of the brahmins, the
creators and teachers of the Vedas, that is, Aṭṭhaka, Vāmaka, Vāmadeva,
Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and
Bhagu. The brahmins at present still sing and proclaim the ancient verses that
they sang, proclaimed, and collected. Now those ancient sages abstained from
eating at night and at the wrong time, yet they consented to certain drinks.
The ascetic Gotama also abstains from eating at night and at the wrong time.
It would be appropriate for him to consent to the same drinks.” He then had
a large quantity of drinks prepared. Lifting them with carrying poles, he went
to the Buddha. He exchanged pleasantries with the Buddha and said, “Good
Gotama, please accept these drinks.” “Please give them to the monks,
Keṇiya.” He did, but being afraid of wrongdoing, the monks did not accept
them. The Buddha said, “Accept, monks, and drink.” Keṇiya then
personally served that large quantity of drinks to the Sangha of monks headed
by the Buddha. When the Buddha was finished, Keṇiya sat down to one side.
The Buddha instructed, inspired, and gladdened him with a teaching, and
Keṇiya said, “Good Gotama, please accept tomorrow’s meal from me
together with the Sangha of monks.” “The Sangha is large, Keṇiya. There
are twelve hundred and fifty monks. And you have faith in the brahmins.”
Keṇiya acknowledged what the Buddha had said, but repeated his invitation a
second time. The Buddha replied as before, and Keṇiya repeated his
invitation a third time. The Buddha then consented by remaining silent.
Knowing that the Buddha had consented, Keṇiya got up from his seat and left.
Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow
eight kinds of drinks: mango drinks, rose-apple drinks, drinks from bananas
with seeds, drinks from seedless bananas, licorice drinks, grape drinks,
drinks made from lotus tubers, and falsa fruit drinks. I allow juice from all
fruits, except grain. I allow juice from all leaves, except the leaves of
potherbs. I allow juice from all flowers, except licorice flowers. I allow
sugarcane juice.” The following morning Keṇiya had various kinds of fine
foods prepared in his own hermitage and then had the Buddha informed that the
meal was ready. The Buddha robed up, took his bowl and robe, and went to
Keṇiya’s hermitage where he sat down on the prepared seat together with
the Sangha of monks. Keṇiya then personally served various kinds of fine
foods to the Sangha of monks headed by the Buddha. When the Buddha had
finished his meal, Keṇiya sat down to one side, and the Buddha expressed his
appreciation with these verses: “Sacrifice is the best fire worship,
Sāvittī the best meter; A king is the best of humans, The ocean the chief of
rivers. The moon is the best in the night sky, The sun the best of all that
shines. But for those making offerings, desiring merit, The Sangha is indeed
the best.” And the Buddha got up from his seat and left.

24. The account of Roja the Mallian When the Buddha had stayed at Āpaṇa for
as long as he liked, he set out wandering toward Kusinārā with a large
sangha of twelve-hundred and fifty monks. When the Mallians of Kusinārā
heard that the Buddha was coming, they made an agreement that whoever did not
go out to meet the Buddha would be fined five hundred coins. At that time
Venerable Ānanda had a friend called Roja the Mallian. As the Buddha was
approaching Kusinārā, the Mallians, including Roja, went out to meet him.
Roja then went to Ānanda and bowed, and Ānanda said to him, “It’s noble
of you to come out to meet the Buddha.” “I’m not doing this out of
respect for the Buddha, the Teaching, or the Sangha. I’m doing it because I
would get fined by the Mallians if I didn’t.” Ānanda was disappointed
with his friend. He went to the Buddha, bowed, sat down, and said, “Sir,
Roja the Mallian is a well-known person. It’s of great benefit when such
well-known people gain confidence in this spiritual path. Sir, please inspire
confidence in Roja.” “That’s not difficult for the Buddha, Ānanda.”
The Buddha then suffused Roja with a mind of loving kindness, before getting
up from his seat and entering his dwelling. When Roja was suffused with loving
kindness, he acted just like a young calf looking for its mother: he went from
dwelling to dwelling, from yard to yard, asking, “Venerables, where’s the
Buddha staying, the Perfected and fully Awakened One? I wish to see him.”
“In that dwelling, Roja, with the closed door. Go there quietly and slowly,
enter the porch, clear your throat, and knock on the door. The Buddha will
then open the door for you.” Roja did just that, and the Buddha opened the
door for him. He entered the dwelling, bowed, and sat down. The Buddha then
gave him a progressive talk—on generosity, morality, and heaven; on the
downside, degradation, and defilement of worldly pleasures; and he revealed
the benefits of renunciation. When the Buddha knew that his mind was ready,
supple, without hindrances, joyful, and confident, he revealed the teaching
unique to the Buddhas: suffering, its origin, its end, and the path. And just
as a clean and stainless cloth absorbs dye properly, so too, while he was
sitting right there, Roja experienced the stainless vision of the Truth:
“Anything that has a beginning has an end.” He had seen the Truth, had
reached, understood, and penetrated it. He had gone beyond doubt and
uncertainty, had attained to confidence, and had become independent of others
in the Teacher’s instruction. He then said to the Buddha, “Sir, please
have the venerables accept robe-cloth, almsfood, dwellings, and medicinal
supplies from me, and not from others.” “Roja, those who have seen the
Truth with a trainee’s knowledge and vision, as you have, think like this.
But listen, Roja, the monks will have to receive both from you and others.”
At this time in Kusinārā there was a succession of fine meals. Not being
able to get a turn, Roja thought, “Why don’t I inspect the dining hall and
then prepare whatever is lacking?” When he did, he saw that two things were
missing: potherbs and fresh food made of flour. He then went to Venerable
Ānanda and told him what he had been thinking, adding, “Venerable Ānanda,
if I were to prepare potherbs and fresh food made of flour, would the Buddha
accept it?” “Well, Roja, let me ask the Buddha.” Venerable Ānanda told
the Buddha, who said, “Allow it to be prepared, Ānanda.” Ānanda passed
the message on to Roja. The following morning Roja prepared many potherbs and
much fresh food made with flour and brought it to the Buddha, saying, “Sir,
please accept the potherbs and the fresh food made with flour.” “Well
then, Roja, give it to the monks.” He did, but being afraid of wrongdoing,
they did not accept. The Buddha said, “Accept, monks, and eat.” Roja then
personally served many potherbs and much fresh food made with flour to the
Sangha of monks headed by the Buddha. When the Buddha had finished his meal,
Roja sat down to one side. The Buddha instructed, inspired, and gladdened him
with a teaching, after which he got up from his seat and left. Soon afterwards
the Buddha gave a teaching and addressed the monks: “I allow all potherbs
and all fresh food made of flour.”

25. The account of the one who had gone forth when old When the Buddha had
stayed at Kusinārā for as long as he liked, he set out wandering toward
Ātumā with a large sangha of twelve-hundred and fifty monks. At that time at
Ātumā there was a monk who was previously a barber and who had gone forth
when old. He had two boys, sweet-voiced and articulate, who were skilled
barbers. The monk who had gone forth when old heard that the Buddha was coming
to Ātumā, and he said to those boys, “The Buddha is coming to Ātumā with
a large sangha of twelve-hundred and fifty monks. Now go and get the barber
equipment, and then go from house to house with a box and collect salt, oil,
rice, and fresh food. When the Buddha has arrived, we’ll make a congee
drink.” Saying, “Yes,” they did just that. When people saw those
sweet-voiced and articulate boys, they used their services even if they did
not really want to. And they gave much in return. Soon the boys had collected
a large amount of salt, oil, rice, and fresh food. When the Buddha eventually
arrived at Ātumā, he stayed in a dwelling made of husk. The following
morning that monk who had gone forth when old had much congee prepared and
brought it to the Buddha, saying, “Sir, please accept the congee.” When
Buddhas know what is going on, sometimes they ask and sometimes not. They know
the right time to ask and when not to ask. Buddhas ask when it is beneficial,
otherwise they do not, for Buddhas are incapable of doing what is
unbeneficial. Buddhas question the monks for two reasons: to give a teaching
or to lay down a training rule. The Buddha then said to him, “Where does
this congee come from?” He told him, and the Buddha rebuked him, “It’s
not suitable, foolish man, it’s not proper, it’s not worthy of a monastic,
it’s not allowable, it’s not to be done. How can you who have gone forth
encourage others in what’s unallowable? This will affect people’s
confidence …” After rebuking him, he gave a teaching and addressed the
monks: “You shouldn’t encourage others to do what’s unallowable. If you
do, you commit an offense of wrong conduct. And if you were previously a
barber, you shouldn’t carry barber equipment around. If you do, you commit
an offense of wrong conduct.”

When the Buddha had stayed at Ātumā for as long as he liked, he set out
wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta
Grove, Anāthapiṇḍika’s Monastery. At that time in Sāvatthī there was
much fruit. The monks thought, “Which fruits has the Buddha allowed and
which not?” They told the Buddha. “I allow all fruits.”

On one occasion seeds belonging to the Sangha had been planted on land
belonging to an individual and seeds belonging to an individual on land
belonging to the Sangha. “If seeds belonging to the Sangha have been planted
on land belonging to an individual, that person should be given a share, and
the produce may then be eaten. If seeds belonging to an individual have been
planted on land belonging to the Sangha, the Sangha should be given a share,
and the produce may then be eaten.”

26. Discussion of the four great standards At that time the monks were anxious
about all sorts of matters, thinking, “What has the Buddha allowed and what
hasn’t he allowed?” They told the Buddha. “If I haven’t specifically
prohibited something, then it’s unallowable to you if it’s similar to
what’s unallowable and opposed to what’s allowable. If I haven’t
specifically prohibited something, then it’s allowable to you if it’s
similar to what’s allowable and opposed to what’s unallowable. If I
haven’t specifically allowed something, then it’s unallowable to you if
it’s similar to what’s unallowable and opposed to what’s allowable. If I
haven’t specifically allowed something, then it’s allowable to you if
it’s similar to what’s allowable and opposed to what’s unallowable.”
Then the monks thought, “Are post-midday tonics mixed with ordinary food
allowable or unallowable? Are seven-day tonics mixed with ordinary food
allowable or unallowable? Are lifetime tonics mixed with ordinary food
allowable or unallowable? Are seven-day tonics mixed with post-midday tonics
allowable or unallowable? Are lifetime tonics mixed with post-midday tonics
allowable or unallowable? Are lifetime tonics mixed with seven-day tonics
allowable or unallowable?” They told the Buddha. “When mixed with ordinary
food, post-midday tonics are allowable before midday on the day they are
received, but not after midday. When mixed with ordinary food, seven-day
tonics are allowable before midday on the day they are received, but not after
midday. When mixed with ordinary food, lifetime tonics are allowable before
midday on the day they are received, but not after midday. When mixed with
post-midday tonics, seven-day tonics are allowable after midday on the day
they are received, but not beyond dawn. When mixed with post-midday tonics,
lifetime tonics are allowable after midday on the day they are received, but
not beyond dawn. When mixed with seven-day tonics, lifetime tonics are
allowable for seven days, but not beyond.” The sixth chapter on medicines is
finished. This is the summary: “In autumn, also after midday, Fat, about
root, and with flours; With bitter, leaf, fruit, Gum, salt, and detergent.
Powder, sieve, and meat, Ointment, scented; Ointment box, luxurious,
uncovered, Ointment stick, ointment stick case. Bag, shoulder strap, string,
Head oil, and nose; Nose dropper, and smoke, And tube, lid, bag. In a
concoction of oil, and alcohol, Too much, external use; Vessel, sweat, and
herbs, Heavy, and so hemp water. Bathtub, and blood, Horn, salve for the feet;
Foot salve, knife, and bitter, Sesame paste, flour paste. Cloth, and mustard
powder, Smoke, and with a razor; Sore oil, bandage, And foul, receiving.
Feces, excreting, and mixture, Lye, chebulic myrobalan in urine; Scented, and
purgative, Clear congee, mung-bean broth, oily mung-bean broth. Meat broth,
hillside, Monastery, and with seven days; Sugar, mung beans, and purgative,
Cooking oneself, reheating. He allowed again, when short of food, And fruit,
sesame, fresh food; Before eating, fever, And removed, hemorrhoids. And enema,
and Suppi, And human flesh; Elephant, horse, and dog, Snake, lion, leopard.
Bear, and hyena flesh, And turn, and congee; Recent, apart from, sugar,
Sunidha, guesthouse. Ganges, Koṭi, speaking the truths, And Ambapālī,
Licchavī; Killed for, plenty of food, He prohibited again. Storm, Yasa, and
Meṇḍaka, Product of a cow, and with provisions; Keṇi, mango, rose apple,
bananas with seeds, Seedless bananas, licorice, grapes, lotus tubers. Falsa
fruit, potherbs, flour, At Ātuma, barber; At Sāvatthī, fruit, seed, And
about all sorts of matters, in the time period.” In this chapter there are
one hundred and six topics. The chapter on medicines is finished.
    — PLI-TV-KD6 — Bhikkhu Brahmali (CC0-1.0)