[ Mahāvagga Contents | Mv VI Contents ]

VI bhesajjakkhandhako

The Medicine Khandhaka [BMC]

160. pañcabhesajjakathā (Mv.VI.1.1)

Discussion of the Five Tonics [BMC]

[25] tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

Now at that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

tena kho pana samayena bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati bhattaṁpi bhuttaṁ uggacchati.

And at that time, the bhikkhus, afflicted by the autumn disease, would throwup the conjey they had drunk and the meals they had eaten.

te tena kisā honti lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā.

Because of this they were thin, wretched, unattractive, pale, their bodies covered with veins.

addasā kho bhagavā te bhikkhū kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte disvāna āyasmantaṁ ānandaṁ āmantesi

The Blessed One saw them—thin, wretched, unattractive, pale, their bodies covered with veins—and on seeing them, addressed Ven. Ānanda,

kinnu kho ānanda etarahi bhikkhū kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattāti.

“Ānanda, why are the monks, at this time, thin, wretched, unattractive, pale, their bodies covered with veins?”

etarahi bhante bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati bhattaṁpi bhuttaṁ uggacchati te tena kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattāti.

“Lord, at this time the monks, afflicted by the autumn disease, throw up the conjey they have drunk and the meals they have eaten. Because of this they are thin, wretched, unattractive, pale, their bodies covered with veins.”

(Mv.VI.1.2) athakho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi

Then, as the Blessed One was alone in seclusion, this train of thought arose in his awareness:

etarahi kho bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati bhattaṁpi bhuttaṁ uggacchati te tena kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā

“At this time the monks, afflicted by the autumn disease, throw up the conjey they have drunk and the meals they have eaten. Because of this they are thin, wretched, unattractive, pale, their bodies covered with veins.

kinnu kho ahaṁ bhikkhūnaṁ bhesajjaṁ anujāneyyaṁ yaṁ bhesajjañceva assa bhesajjasammatañca lokassa āhāratthañca phareyya na ca oḷāriko āhāro paññāyeyyāti.

“What if I were to allow medicine for them that would be both medicine and agreed to be medicine by the world, and fulfill the purpose of food, yet would not be considered substantial food.”

athakho bhagavato etadahosi imāni kho pañca bhesajjāni seyyathīdaṁ sappi navanītaṁ telaṁ madhu phāṇitaṁ bhesajjāni ceva bhesajjasammatāni ca lokassa āhāratthañca pharanti na ca oḷāriko āhāro paññāyati

Then the thought occurred to him: “There are these five tonics—ghee, fresh butter, oil, honey, sugar/molasses—that are both medicine and agreed to be medicine by the world, and fulfill the purpose of food, yet would not be considered substantial food.

yannūnāhaṁ bhikkhūnaṁ imāni pañca bhesajjāni anujāneyyaṁ kāle paṭiggahetvā kāle paribhuñjitunti.

“What if I were now to allow the monks, having accepted them at the right time (from dawnrise to noon), to consume them at the right time?”

(Mv.VI.1.3) athakho bhagavā sāyaṇhasamaye paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then, when it was evening, the Blessed One rose from seclusion and, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

idha mayhaṁ bhikkhave rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi

“Just now, monks, as I was alone in seclusion, this train of thought arose in my awareness:

etarahi kho bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati bhattaṁpi bhuttaṁ uggacchati te tena kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā

“‘At this time the monks, afflicted by the autumn disease, throw up the conjey they have drunk and the meals they have eaten. Because of this they are thin, wretched, unattractive, pale, their bodies covered with veins.

kinnu kho ahaṁ bhikkhūnaṁ bhesajjaṁ anujāneyyaṁ yaṁ bhesajjañceva assa bhesajjasammatañca lokassa āhāratthañca phareyya na ca oḷāriko āhāro paññāyeyyāti

“‘What if I were to allow medicine for them that would be both medicine and agreed to be medicine by the world, and fulfill the purpose of food, yet would not be considered substantial food.’

tassa mayhaṁ bhikkhave etadahosi imāni kho pañca bhesajjāni seyyathīdaṁ sappi navanītaṁ telaṁ madhu phāṇitaṁ bhesajjāni ceva bhesajjasammatāni ca lokassa āhāratthañca pharanti na ca oḷāriko āhāro paññāyati

“Then this thought occurred to me: ‘There are these five tonics—ghee, fresh butter, oil, honey, sugar/molasses—that are both medicine and agreed to be medicine by the world, and fulfill the purpose of food yet would not be considered substantial food.

yannūnāhaṁ bhikkhūnaṁ imāni pañca bhesajjāni anujāneyyaṁ kāle paṭiggahetvā kāle paribhuñjitunti.

“‘What if I were now to allow the monks, having accepted them at the right time (from dawnrise to noon), to consume them at the right time?’

anujānāmi bhikkhave tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjitunti.

“Monks, I allow that the five tonics, having been accepted at the right time, be consumed at the right time.”

(Mv.VI.1.4) [26] tena kho pana samayena bhikkhū tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti.

Now at that time monks, having accepted the five tonics at the right time, consumed them at the right time.

tesaṁ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti pageva senesikāni.

(Because of this) they could not stomach even ordinary coarse foods, much less rich, greasy ones.

te tena ceva sāradikena ābādhena phuṭṭhā iminā ca bhattācchādakena tadubhayena bhiyyoso mattāya kisā honti lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattā.

As a result, afflicted both by the autumn disease and this loss of appetite for meals, they became even more thin, wretched, unattractive, pale, their bodies covered with veins.

addasā kho bhagavā te bhikkhū bhiyyoso mattāya kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte disvāna āyasmantaṁ ānandaṁ āmantesi

The Blessed One saw them—even more thin, wretched, unattractive, pale, their bodies covered with veins—and on seeing them, addressed Ven. Ānanda,

kinnu kho ānanda etarahi bhikkhū bhiyyoso mattāya kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattāti.

“Ānanda, why are the monks now even more thin, wretched, unattractive, pale, their bodies covered with veins?”

(Mv.VI.1.5) etarahi bhante bhikkhū tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti

“At this time, the monks, having accepted the five tonics at the right time, consume them at the right time.

tesaṁ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti pageva senesikāni

“Because of this they can’t stomach even ordinary coarse foods, much less rich, greasy ones.

te tena ceva sāradikena ābādhena phuṭṭhā iminā ca bhattācchādakena tadubhayena bhiyyoso mattāya kisā lūkhā dubbaṇṇā uppaṇḍuppaṇḍukajātā dhamanisanthatagattāti.

“As a result, afflicted both by the autumn disease and this loss of appetite for meals, they are even more thin, wretched, unattractive, pale, their bodies covered with veins.”

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave tāni pañca bhesajjāni paṭiggahetvā kālepi vikālepi paribhuñjitunti.

“Monks, I allow that the five tonics, having been accepted, be consumed at the right time or the wrong time.”

(Mv.VI.2.1) [27] tena kho pana samayena gilānānaṁ bhikkhūnaṁ vasehi bhesajjehi attho hoti.

Now at that time the sick monks needed tallow-medicine.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave vasāni bhesajjāni acchavasaṁ macchavasaṁ susukāvasaṁ sūkaravasaṁ gadrabhavasaṁ kāle paṭiggahitaṁ kāle nipakkaṁ kāle saṁsaṭṭhaṁ telaparibhogena paribhuñjituṁ.

“Monks, I allow that tallow-medicine—i.e., tallow from bears, tallow from fish, tallow from alligators, tallow from pigs, tallow from donkeys—be consumed as oil if received in the right time, rendered in the right time, and filtered in the right time. [BMC]

(Mv.VI.2.2) vikāle ce bhikkhave paṭiggahitaṁ vikāle nipakkaṁ vikāle saṁsaṭṭhaṁ tañce paribhuñjeyya āpatti tiṇṇaṁ dukkaṭānaṁ.

“Monks, if one should consume what is received in the wrong time, rendered in the wrong time, and filtered in the wrong time: three offenses of wrong-doing.

kāle ce bhikkhave paṭiggahitaṁ vikāle nipakkaṁ vikāle saṁsaṭṭhaṁ tañce paribhuñjeyya āpatti dvinnaṁ dukkaṭānaṁ.

“Monks, if one should consume what is received in the right time, rendered in the wrong time, and filtered in the wrong time: two offenses of wrong-doing.

kāle ce bhikkhave paṭiggahitaṁ kāle nipakkaṁ vikāle saṁsaṭṭhaṁ tañce paribhuñjeyya āpatti dukkaṭassa.

“Monks, if one should consume what is received in the right time, rendered in the right time, and filtered in the wrong time: an offense of wrong-doing.

kāle ce bhikkhave paṭiggahitaṁ kāle nipakkaṁ kāle saṁsaṭṭhaṁ tañce paribhuñjeyya anāpattīti.

“Monks, if one should consume what is received in the right time, rendered in the right time, and filtered in the right time: no offense.

161. mūlādibhesajjakathā (Mv.VI.3.1)

Discussion of Root-medicine, etc. [BMC]

[28] tena kho pana samayena gilānānaṁ bhikkhūnaṁ mūlehi bhesajjehi attho hoti.

Now at that time the sick monks needed root-medicine.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave mūlāni bhesajjāni haliddaṁ siṅgiveraṁ vacaṁ vacatthaṁ ativisaṁ kaṭukarohiṇiṁ usīraṁ bhaddamuttakaṁ yāni vā panaññānipi atthi mūlāni bhesajjāni neva khādanīye khādaniyatthaṁ pharanti na bhojanīye bhojanīyatthaṁ pharanti tāni paṭiggahetvā yāvajīvaṁ pariharituṁ sati paccaye paribhuñjituṁ

“Monks, I allow root-medicines—i.e., turmeric, ginger, sweet flag, white orris root, ativisa, black hellebore, khus-khus, nut-grass, or whatever other roots are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them.

asati paccaye paribhuñjantassa āpatti dukkaṭassāti.

“If there is no reason, there is an offense of wrong doing for one who consumes it.”

(Mv.VI.3.2) tena kho pana samayena gilānānaṁ bhikkhūnaṁ mūlehi bhesajjehi piṭṭhehi attho hoti.

Now at that time the sick monks needed ground root-medicine.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave nisadaṁ nisadapotanti.

“I allow a grindstone and a grinding wheel.”

(Mv.VI.4.1) [29] tena kho pana samayena gilānānaṁ bhikkhūnaṁ kasāvehi bhesajjehi attho hoti.

Now at that time the sick monks needed astringent-decoction medicine.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave kasāvāni bhesajjāni nimbakasāvaṁ kuṭajakasāvaṁ paṭolakasāvaṁ paggavakasāvaṁ nattamālakasāvaṁ yāni vā panaññānipi atthi kasāvāni bhesajjāni neva khādanīye khādanīyatthaṁ pharanti na bhojanīye bhojanīyatthaṁ pharanti tāni paṭiggahetvā yāvajīvaṁ pariharituṁ sati paccaye paribhuñjituṁ

“Monks, I allow astringent-decoction medicines—i.e., astringent decoctions from the neem-tree, from the kuṭaja, from the pakkava, from the nattamāla, or whatever other astringent decoctions are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them.

asati paccaye paribhuñjantassa āpatti dukkaṭassāti.

“If there is no reason, there is an offense of wrong doing for one who consumes it.”

(Mv.VI.5.1) [30] tena kho pana samayena gilānānaṁ bhikkhūnaṁ paṇṇehi bhesajjehi attho hoti.

Now at that time the sick monks needed leaf-medicine.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave paṇṇāni bhesajjāni nimbapaṇṇaṁ kuṭajapaṇṇaṁ paṭolapaṇṇaṁ sulasipaṇṇaṁ kappāsipaṇṇaṁ yāni vā panaññānipi atthi paṇṇāni bhesajjāni neva khādanīye khādanīyatthaṁ pharanti na bhojanīye bhojanīyatthaṁ pharanti tāni paṭiggahetvā yāvajīvaṁ pariharituṁ sati paccaye paribhuñjituṁ

“Monks, I allow leaf-medicines—i.e., neem leaves, kuṭaja leaves, cucumber leaves, basil leaves, cotton tree leaves, or whatever other leaves are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them.

asati paccaye paribhuñjantassa āpatti dukkaṭassāti.

“If there is no reason, there is an offense of wrong doing for one who consumes it.”

(Mv.VI.6.1) [31] tena kho pana samayena gilānānaṁ bhikkhūnaṁ phalehi bhesajjehi attho hoti.

Now at that time the sick monks needed fruit-medicine.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave phalāni bhesajjāni vilaṅgaṁ pipphaliṁ maricaṁ harītakaṁ vibhītakaṁ āmalakaṁ goṭhaphalaṁ yāni vā panaññānipi atthi phalāni bhesajjāni neva khādanīye khādanīyatthaṁ pharanti na bhojanīye bhojanīyatthaṁ pharanti tāni paṭiggahetvā yāvajīvaṁ pariharituṁ sati paccaye paribhuñjituṁ

“Monks, I allow fruit-medicines—i.e., vilaṅga, long pepper, black pepper, yellow myrobalan, beleric myrobalan, embric myrobalan, goṭha, or whatever other fruits are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them.

asati paccaye paribhuñjantassa āpatti dukkaṭassāti.

“If there is no reason, there is an offense of wrong doing for one who consumes it.”

(Mv.VI.7.1) [32] tena kho pana samayena gilānānaṁ bhikkhūnaṁ jatūhi bhesajjehi attho hoti.

Now at that time the sick monks needed resin-medicine.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave jatūni bhesajjāni hiṅguṁ hiṅgujatuṁ hiṅgusipātikaṁ takaṁ takapattiṁ takapaṇṇiṁ sajjulasaṁ yāni vā panaññānipi atthi jatūni bhesajjāni neva khādanīye khādanīyatthaṁ pharanti na bhojanīye bhojanīyatthaṁ pharanti tāni paṭiggahetvā yāvajīvaṁ pariharituṁ sati paccaye paribhuñjituṁ

“Monks, I allow resin-medicines—i.e., assafoetida, assafoetida-resin, assafoetida-gum, gum, gum-patti, gum-panni, or whatever other resins are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them.

asati paccaye paribhuñjantassa āpatti dukkaṭassāti.

“If there is no reason, there is an offense of wrong doing for one who consumes it.”

(Mv.VI.8.1) [33] tena kho pana samayena gilānānaṁ bhikkhūnaṁ loṇehi bhesajjehi attho hoti.

Now at that time the sick monks needed salt-medicine.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave loṇāni bhesajjāni sāmuddaṁ kāḷaloṇaṁ sindhavaṁ ubbhidaṁ bilaṁ yāni vā panaññānipi atthi loṇāni bhesajjāni neva khādanīye khādanīyatthaṁ pharanti na bhojanīye bhojanīyatthaṁ pharanti tāni paṭiggahetvā yāvajīvaṁ pariharituṁ sati paccaye paribhuñjituṁ

“Monks, I allow salt-medicines—i.e., sea salt, black salt, rock salt, culinary salt, red salt, or whatever other salts are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. [BMC]

asati paccaye paribhuñjantassa āpatti dukkaṭassāti.

“If there is no reason, there is an offense of wrong doing for one who consumes it.”

(Mv.VI.9.1) [34] tena kho pana samayena āyasmato ānandassa upajjhāyassa āyasmato velaṭṭhasīsassa thullakacchābādho hoti.

Now at that time Ven. Ānanda’s preceptor, Velaṭṭhasīsa, had small pox/chicken poxpox [Mv.VIII.17.1, For a discussion of the following section, see BMC]

tassa lasikāya cīvarāni kāye lagganti.

His robes stuck to his body because of the discharge.

tāni bhikkhū udakena temetvā temetvā apakaḍḍhanti.

Repeatedly wetting them with water, the monks pulled them off.

addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū tāni cīvarāni udakena temetvā temetvā apakaḍḍhante

Then the Blessed One, wandering on a tour of the lodgings, saw the monks repeatedly wetting those robes with water and pulling them off.

disvāna yena te bhikkhū tenupasaṅkami upasaṅkamitvā te bhikkhū etadavoca kimimassa bhikkhave bhikkhuno ābādhoti.

On seeing them, he went to the monks and, on arrival, said to them, “What is this monk’s illness?”

imassa bhante āyasmato thullakacchābādho lasikāya cīvarāni kāye lagganti tāni mayaṁ udakena temetvā temetvā apakaḍḍhāmāti.

“Lord, this venerable one has a small pox/chicken poxpox. His robes stick to his body because of the discharge. Wetting them repeatedly, we are pulling them off.”

atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

(Mv.VI.9.2) Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave yassa kaṇḍu vā piḷakā vā assāvo vā thullakacchā vā ābādho kāyo vā duggandho cuṇṇāni bhesajjāni agilānassa chakanaṁ mattikaṁ rajananipakkaṁ anujānāmi bhikkhave udukkhalaṁ musalanti.

“Monks, I allow powders as medicines for one who has an itch, a small boil, a running sore, or small pox/chicken poxpox; or for one whose body smells bad; I allow (powdered) dung, clay, and dye-dregs for one who is not sick. I allow a pestle and mortar.”

(Mv.VI.10.1) [35] tena kho pana samayena gilānānaṁ bhikkhūnaṁ cuṇṇehi bhesajjehi cālitehi attho hoti.

Now at that time the sick monks needed sifted powder-medicine.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave cuṇṇacālaninti.

“Monks, I allow a powder sifter.”

saṇhehi attho hoti.

They needed it fine.

anujānāmi bhikkhave dussacālaninti.

“Monks, I allow a cloth sifter.”

(Mv.VI.10.2) [36] tena kho pana samayena aññatarassa bhikkhuno amanussikābādho hoti.

Now at that time a certain monk was possessed by non-human beings.

taṁ ācariyupajjhāyā upaṭṭhahantā nāsakkhiṁsu arogaṁ kātuṁ.

His preceptor and teacher, tending to him, could not make him well.

so sūkarasūnaṁ gantvā āmakamaṁsaṁ khādi āmakalohitaṁ pivi.

Having gone to a pig-slaughterhouse, he ate raw meat and drank raw blood.

tassa so amanussikābādho paṭippassambhi.

His possession by non-human beings subsided.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave amanussikābādhe āmakamaṁsaṁ āmakalohitanti.

“I allow, in the case of possession by non-human beings, raw flesh and raw blood.” [BMC]

(Mv.VI.11.1) [37] tena kho pana samayena aññatarassa bhikkhuno cakkhurogābādho hoti.

Now on that occasion a certain monk was sick with an eye-disease.

taṁ bhikkhū pariggahetvā uccāraṁpi passāvaṁpi nikkhāmenti.

The monks, taking hold of him, helped him urinate and defecate. [i.e., They had to lead him.]

addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū taṁ bhikkhuṁ pariggahetvā uccāraṁpi passāvaṁpi nikkhāmente disvāna yena te bhikkhū tenupasaṅkami upasaṅkamitvā te bhikkhū etadavoca kimimassa bhikkhave bhikkhuno ābādhoti.

Then the Blessed One, wandering on a tour of the lodgings, saw the monks, having taken hold of the monk, making him urinate and defecate. On seeing them, he went to the monks and, on arrival, said to them, “Monks, what is this monk’s illness?” [cf Mv.5]

(Mv.VI.11.2) imassa bhante āyasmato cakkhurogābādho imaṁ mayaṁ pariggahetvā uccāraṁpi passāvaṁpi nikkhāmemāti.

“Lord, this venerable one is sick with an eye-disease: Having taken hold of him, we are making him urinate and defecate.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave añjanaṁ kāḷañjanaṁ rasañjanaṁ sotañjanaṁ gerukaṁ kapallanti.

“Monks, I allow (eye) ointments: black collyrium ointment, rasa-ointment, sota-ointment, yellow orpiment, lamp-black.” [BMC]

añjanupapiṁsanehi attho hoti.

They needed powdered (eye) ointments.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave candanaṁ tagaraṁ kāḷānusāriyaṁ tālīsaṁ bhaddamuttakanti.

“Monks, I allow sandalwood, tagara, benzoin gum, tālīsa, nut-grass.”

(Mv.VI.12.1) tena kho pana samayena bhikkhū piṭṭhāni añjanāni thālakesupi sarāvakesupi nikkhipanti tiṇacuṇṇehipi paṁsukehipi okiriyanti.

Now at that time the monks kept the ground ointment in bowls and cups. It became sprinkled (contaminated) with grass powder and dust.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave añjaninti.

“Monks, I allow an ointment box.”

tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjaniyo dhārenti sovaṇṇamayaṁ rūpiyamayaṁ.

Now at that time the Group-of-six monks used fancy ointment-boxes, made of gold or silver.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi nāma gihī kāmabhoginoti.

People criticized and complained and spread it about: “Just like householders who partake of sensuality.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave uccāvacā añjanī dhāretabbā yo dhāreyya āpatti dukkaṭassa

“Monks, one should not use fancy ointment boxes. Whoever does: an offense of wrong doing.

anujānāmi bhikkhave aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ naḷamayaṁ veḷumayaṁ kaṭṭhamayaṁ jatumayaṁ phalamayaṁ lohamayaṁ saṅkhanābhimayanti.

“I allow (ointment boxes) made of bone, ivory, horn, reed, bamboo, wood, lac (resin), fruit (e.g., coconut shell), copper (metal), or conch-shell.”

(Mv.VI.12.2) tena kho pana samayena añjanī apārutā honti tiṇacuṇṇehipi paṁsukehipi okiriyanti.

Now at that time the ointment-boxes were open. (The ointment) became sprinkled (contaminated) with grass powder and dust.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave apidhānanti.

“Monks, I allow a lid.”

apidhānaṁ nipatati.

The lid fell off.

anujānāmi bhikkhave suttakena bandhitvā añjaniyā bandhitunti.

“Monks, I allow, having tied it with thread/string, to tie it to the ointment-box.”

añjanī phalati.

An ointment box became split.

anujānāmi bhikkhave suttakena sibbetunti.

“Monks, I allow it to be bound together with thread/string.”

(Mv.VI.12.3) tena kho pana samayena bhikkhū aṅguliyā añjanti akkhīni dukkhāni honti.

Now at that time the monks applied the ointment with their fingers. Their eyes hurt.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave añjanīsalākanti.

“I allow an ointment-stick.”

tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjanīsalākāyo dhārenti sovaṇṇamayaṁ rūpiyamayaṁ.

Now at that time the Group-of-six monks used fancy ointment-sticks, made of gold or silver.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi gihī kāmabhoginoti.

People criticized and complained and spread it about: “Just like householders who partake of sensuality.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave uccāvacā añjanīsalākā dhāretabbā yo dhāreyya āpatti dukkaṭassa

“Monks, one should not use fancy ointment sticks. Whoever does: an offense of wrong doing.

anujānāmi bhikkhave aṭṭhimayaṁ dantamayaṁ visāṇamayaṁ .pe. saṅkhanābhimayanti.

“I allow (ointment sticks) made of bone, ivory, horn, … or conch-shell.”

(Mv.VI.12.4) tena kho pana samayena añjanīsalākā bhūmiyaṁ patati pharusā hoti.

Now at that time the ointment-sticks fell on the ground and became rough.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave salākodhāniyanti. [ME: salākaṭhāniyanti]

“I allow a case for (ointment) sticks.”

tena kho pana samayena bhikkhū añjaniṁpi añjanīsalākaṁpi hatthena pariharanti.

Now at that time the monks carried the ointment-boxes and ointment-sticks around in their hands.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave añjanitthavikanti.

“Monks, I allow a bag for the ointment box.”

aṁsavaddhako na hoti.

There was no carrying strap.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave aṁsavaddhakaṁ bandhanasuttakanti.

“Monks, I allow a string for tying the mouth of the bag as a carrying strap.”

(Mv.VI.13.1) [38] tena kho pana samayena āyasmato pilindavacchassa sīsābhitāpo hoti.

Now at that time Ven. Pilindavaccha’s head was feverish.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave muddhani telakanti.

“Monks, I allow oil for the head.”

nakkhamanīyo hoti.

It didn’t improve.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave natthukammanti.

“Monks, I allow treatment through the nose.”

natthu galati.

The nose-(treatment) dripped out.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave natthukaraṇinti.

“Monks, I allow a nose-tube (or nose-spoon).”

tena kho pana samayena chabbaggiyā bhikkhū uccāvacā natthukaraṇiyo dhārenti sovaṇṇamayaṁ rūpiyamayaṁ.

Now at that time the Group-of-six monks used fancy nose-tubes, made of gold or silver.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi gihī kāmabhoginoti.

People criticized and complained and spread it about: “Just like householders who partake of sensuality.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave uccāvacā natthukaraṇī dhāretabbā yo dhāreyya āpatti dukkaṭassa

“Monks, one should not use fancy nose tubes. Whoever does: an offense of wrong doing.

anujānāmi bhikkhave aṭṭhimayaṁ .pe. saṅkhanābhimayanti.

“Monks, I allow (nose tubes) made of bone, … or conch-shell.”

(Mv.VI.13.2) natthu visamaṁ āsiñciyati.

The nose was unevenly moistened.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave yamakaṁ natthukaraṇinti.

“Monks, I allow a double nose-tube.”

nakkhamanīyo hoti.

It didn’t improve.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave dhūmaṁ pātunti.

“Monks, I allow that smoke be inhaled.”

taññeva vaṭṭiṁ ālimpetvā pivanti kaṇṭho dahati.

Having lit the wick, they inhaled. Their throats were burned.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave dhūmanettanti.

“Monks, I allow a tube for inhaling smoke.”

tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni dhūmanettāni dhārenti sovaṇṇamayaṁ rūpiyamayaṁ.

Now at that time the Group-of-six monks used fancy tubes for inhaling smoke, made of gold or silver.

manussā ujjhāyanti khīyanti vipācenti seyyathāpi gihī kāmabhoginoti.

People criticized and complained and spread it about: “Just like householders who partake of sensuality.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave uccāvacāni dhūmanettāni dhāretabbāni yo dhāreyya āpatti dukkaṭassa

“One should not use fancy smoke-inhaling tubes. Whoever does: an offense of wrong doing.

anujānāmi bhikkhave aṭṭhimayaṁ .pe. saṅkhanābhimayanti.

“Monks, I allow (smoke-inhaling tubes) made of bone, … or conch-shell.”

tena kho pana samayena dhūmanettāni apārutāni honti pāṇakā pavisanti.

Now at that time the smoke-inhaling tubes were open. Insects entered them.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave apidhānanti.

“Monks, I allow a lid.”

tena kho pana samayena bhikkhū dhūmanettāni hatthena pariharanti.

Now at that time the monks carried the smoke-inhaling tubes around in their hands.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave dhūmanettatthavikanti.

“Monks, I allow a bag for the smoke-inhaling tubes.”

ekato ghaṁsiyanti.

(Being carried) together, they banged (against each other). or: They banged together.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave yamakatthavikanti.

“Monks, I allow a double bag.”

aṁsavaddhako na hoti.

There was no carrying strap.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave aṁsavaddhakaṁ bandhanasuttakanti.

“Monks, I allow a string for tying the mouth of the bag as a carrying strap.”

(Mv.VI.14.1) [39] tena kho pana samayena āyasmato pilindavacchassa vātābādho hoti.

Now on that occasion Ven. Pilindavaccha had a wind-disease.

vejjā evamāhaṁsu telaṁ pacitabbanti.

The doctors said, “Oil should be decocted.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave telapākanti.

“Monks, I allow a decoction of oil.”

tasmiṁ kho telapāke majjaṁ pakkhipitabbaṁ hoti.

In that decoction of oil, alcohol was supposed to be mixed.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave telapāke majjaṁ pakkhipitunti.

“Monks, I allow that alcohol be mixed in the decoction of oil.”

tena kho pana samayena chabbaggiyā bhikkhū atipakkhittamajjāni telāni pacanti tāni pivitvā majjanti.

Now on that occasion the Group-of-six monks decocted oil mixed with too much alcohol. Drinking it, they became drunk.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave atipakkhittamajjaṁ telaṁ pātabbaṁ yo piveyya yathādhammo kāretabbo.

“Monks, oil mixed with too much alcohol should not be drunk. Whoever drinks it is to be dealt with in accordance with the rule (Pc 51).

anujānāmi bhikkhave yasmiṁ telapāke majjassa na vaṇṇo na gandho na raso paññāyati evarūpaṁ majjapakkhittaṁ telaṁ pātunti.

“Monks, I allow that when neither the color, the smell, nor the taste of alcohol can be detected in the decoction of oil, this sort of oil mixed with alcohol may be drunk.”

(Mv.VI.14.2) tena kho pana samayena bhikkhūnaṁ bahuṁ atipakkhittamajjaṁ telaṁ pakkaṁ hoti.

Now at that time the monks had decocted a large amount of oil with too much alcohol.

athakho bhikkhūnaṁ etadahosi kathannu kho atipakkhittamajje tele paṭipajjitabbanti.

Then the thought occurred to them, “What should we do with the oil decocted with too much alcohol?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave abbhañjanaṁ adhiṭṭhātunti.

“Monks, I allow that it be determined as rubbing-oil”

tena kho pana samayena āyasmato pilindavacchassa bahuṁ telaṁ pakkaṁ hoti.

Now at that time Ven. Pilindavaccha had a large amount of decocted oil.

telabhājanaṁ na vijjati.

There was no oil-container to be found.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave tīṇi tumbāni lohatumbaṁ kaṭṭhatumbaṁ phalatumbanti.

“Monks, I allow (for oil) three kinds of flasks: a metal flask, a wooden flask, and a fruit (e.g., coconut shell) flask.”

(Mv.VI.14.3) tena kho pana samayena āyasmato pilindavacchassa aṅgavāto hoti.

Now on that occasion Ven. Pilindavaccha had a wind affliction in the limbs.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave sedakammanti.

“Monks, I allow a sweating treatment.”

nakkhamanīyo hoti.

It didn’t improve.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave sambhārasedanti.

“Monks, I allow a sweating treatment with herbs.”

nakkhamanīyo hoti.

It didn’t improve.

anujānāmi bhikkhave mahāsedanti.

“Monks, I allow a great-sweating treatment.”

nakkhamanīyo hoti.

It didn’t improve.

anujānāmi bhikkhave bhaṅgodakanti.

“Monks, I allow hemp water.”

nakkhamanīyo hoti.

It didn’t improve.

anujānāmi bhikkhave udakakoṭṭhakanti.

“Monks, I allow a water tub.”

(Mv.VI.14.4) [40] tena kho pana samayena āyasmato pilindavacchassa pabbavāto hoti.

Now on that occasion Ven. Pilindavaccha had a wind affliction in the joints.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave lohitaṁ mocetunti.

“Monks, I allow blood-letting.” [BMC]

nakkhamanīyo hoti.

It didn’t improve.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave lohitaṁ mocetvā visāṇena gahetunti.

“Monks, I allow, having let blood, to perform moxibustion.” ??H cup with a horn

[41] tena kho pana samayena āyasmato pilindavacchassa pādā phālitā honti.

Now on that occasion Ven. Pilindavaccha had split feet.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave pādabbhañjananti.

“Monks, I allow rubbing-oil for the feet.”

nakkhamanīyo hoti.

It didn’t improve.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave pajjaṁ abhisaṅkharitunti.

“Monks, I allow that a foot salve be prepared.”

[42] tena kho pana samayena aññatarassa bhikkhuno gaṇḍābādho hoti.

Now on that occasion a certain monk had boils.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave satthakammanti.

“Monks, I allow lancing (surgery).”

kasāvodakena attho hoti.

They needed astringent water.

anujānāmi bhikkhave kasāvodakanti.

“Monks, I allow astringent water.”

tilakakkena attho hoti.

They needed pounded sesame paste.

anujānāmi bhikkhave tilakakkanti.

“Monks, I allow pounded sesame paste.”

(Mv.VI.14.5) kabaḷikāya attho hoti.

They needed a compress.

anujānāmi bhikkhave kabaḷikanti.

“Monks, I allow a compress.”

vaṇabandhanacolena attho hoti.

They needed a bandage.

anujānāmi bhikkhave vaṇabandhanacolanti.

“Monks, I allow a bandage.”

vaṇo kaṇḍavati [ME kaṇḍuvati].

The sore/wound itched.

anujānāmi bhikkhave sāsapakuḍḍena dhovitunti.

“Monks, I allow that it be sprinkled with mustard-seed powder (to prevent itching).”

vaṇo kilijjittha.

The sore/wound festered.

anujānāmi bhikkhave dhūmaṁ kātunti.

“Monks, I allow fumigating.”

vaḍḍhamaṁsaṁ vuṭṭhāti.

The tissue swelled.

anujānāmi bhikkhave loṇasakkharikāya chinditunti.

“Monks, I allow that (scar-tissue) be cut off with a piece of salt-crystal.”

vaṇo na rūhati.

The sore/wound didn’t heal.

anujānāmi bhikkhave vaṇatelanti.

“Monks, I allow oil for the sore/wound.”

telaṁ galati.

The oil dripped.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave vikāsikaṁ sabbaṁ vaṇapaṭikammanti.

“Monks, I allow an old piece of cloth (for soaking up the oil) and every kind of treatment for sores/wounds.”

(Mv.VI.14.6) [43] tena kho pana samayena aññataro bhikkhu ahinā daṭṭho hoti.

Now on that occasion a certain monk had been bitten by a snake.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave cattāri mahāvikaṭāni dātuṁ gūthaṁ muttaṁ chārikaṁ mattikanti.

“Monks, I allow that the four great filthy things be given: excrement, urine, ashes, clay.”

athakho bhikkhūnaṁ etadahosi appaṭiggahitāni nu kho udāhu paṭiggahetabbānīti.

Then the thought occurred to the monks, “Are they not (to be) received, or should they be received?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave sati kappiyakārake paṭiggahāpetuṁ asati kappiyakārake sāmaṁ gahetvā paribhuñjitunti.

“Monks, I allow, when there is someone to make them allowable, that he have them received; (or) when there is no one to make them allowable, that, having taken them oneself, one consume them.” [BMC]

tena kho pana samayena aññatarena bhikkhunā visaṁ pītaṁ hoti.

Now on that occasion a certain monk had drunk poison.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave gūthaṁ pāyetunti.

“I allow that (water mixed with) excrement be drunk.”

athakho bhikkhūnaṁ etadahosi appaṭiggahito nu kho udāhu paṭiggahetabboti.

Then the thought occurred to the monks, “Is it not (to be) received, or should it be received?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave yaṁ karonto paṭiggaṇhāti sveva paṭiggaho kato na puna paṭiggahetabboti.

“I allow that what is one received while making it is received in and of itself. Once made it is not to be received again.”

(Mv.VI.14.7) [44] tena kho pana samayena aññatarassa bhikkhuno gharadinnakābādho hoti.

Now on that occasion a certain monk was afflicted by [i.e., had drunk] a sorcery concoction.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave sītāloḷiṁ pāyetunti.

“I allow that mud turned up by the plow be drunk.”

tena kho pana samayena aññataro bhikkhu duṭṭhagahaṇiko hoti.

Now on that occasion a certain monk was constipated.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave āmisakhāraṁ pāyetunti.

“I allow that alkaline juice be drunk.”

tena kho pana samayena aññatarassa bhikkhuno paṇḍurogābādho hoti.

Now on that occasion a certain monk had jaundice.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave muttaharīṭakaṁ pāyetunti.

“I allow that urine and yellow myrobalan be drunk.”

tena kho pana samayena aññatarassa bhikkhuno chavidosābādho hoti.

Now on that occasion a certain monk had a skin disease.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave gandhālepaṁ kātunti.

“I allow that a scented rubbing be done.”

tena kho pana samayena aññataro bhikkhu abhisannakāyo hoti.

Now on that occasion a certain monk’s body had an excess of toxins. [Mv.VIII.1.30]

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave virecanaṁ pātunti.

“I allow that a purgative be drunk.”

acchakañjiyā attho hoti.

They needed clarified conjey.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave acchakañjikanti.

“I allow clarified conjey.”

akaṭayūsena attho hoti.

They needed clear green gram broth.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave akaṭayūsanti.

“I allow clear green gram broth.”

kaṭākaṭena attho hoti.

They needed slightly thick (green gram broth).

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave kaṭākaṭanti.

“I allow slightly thick (green gram broth).”

paṭicchādanīyena attho hoti.

They needed meat broth.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave paṭicchādanīyanti.

“I allow meat broth.” [BMC]

162. pilindavacchavatthu (Mv.VI.15.1)

The Story of Ven. Pilindavaccha

[45] tena kho pana samayena āyasmā pilindavaccho rājagahe pabbhāraṁ sodhāpeti lenaṁ kattukāmo.

Now on that occasion Ven. Pilindavaccha, wanting to build/dig a cell was having a spot on a mountainside near Rājagaha cleared.

athakho rājā māgadho seniyo bimbisāro yena āyasmā pilindavaccho tenupasaṅkami upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi.

Then King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side.

ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca kiṁ bhante thero kārāpetīti.

As he was sitting there, he said to Ven. Pilindavaccha, “Venerable sir, what is the elder having built?”

pabbhāraṁ mahārāja sodhāpemi lenaṁ kattukāmoti.

“Great king, I’m having a spot cleared on the mountainside. I want to build/dig a cell.”

attho bhante ayyassa ārāmikenāti.

“Venerable sir, does the master have need for a monastery attendant?”

na kho mahārāja bhagavatā ārāmiko anuññātoti.

“Great king, the Blessed One has not allowed a monastery attendant.”

tenahi bhante bhagavantaṁ paṭipucchitvā mama āroceyyāthāti.

“In that case, venerable sir, having asked the Blessed One, inform me (what he says).”

evaṁ mahārājāti kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa paccassosi.

“As you say, great king,” Ven. Pilindavaccha responded to King Seniya Bimbisāra of Magadha.

(Mv.VI.15.2) athakho āyasmā pilindavaccho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Then Ven. Pilindavaccha instructed, urged, roused, & encouraged King Seniya Bimbisāra of Magadha a with Dhamma talk.

athakho rājā māgadho seniyo bimbisāro āyasmatā pilindavacchena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā āyasmantaṁ pilindavacchaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Having been instructed, urged, roused, & encouraged by Ven. Pilindavaccha with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

athakho āyasmā pilindavaccho bhagavato santike dūtaṁ pāhesi rājā bhante māgadho seniyo bimbisāro ārāmikaṁ dātukāmo kathaṁ nu kho bhante paṭipajjitabbanti.

Then Ven. Pilindavaccha sent a messenger to the Blessed One’s presence, (saying,) “Lord, King Seniya Bimbisāra of Magadha wants to give a monastery attendant. What course should I take?”

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave ārāmikanti.

“I allow a monastery attendant.” [BMC]

(Mv.VI.15.3) dutiyampi kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi.

A second time, King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side.

ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca anuññāto bhante bhagavatā ārāmikoti.

As he was sitting there, he said to Ven. Pilindavaccha, “Venerable sir, did the Blessed One allow a monastery attendant?”

evaṁ mahārājāti.

“Yes, great king.”

tenahi bhante ayyassa ārāmikaṁ dammīti.

“In that case, venerable sir, I will give the master a monastery attendant.”

athakho rājā māgadho seniyo bimbisāro āyasmato pilindavacchassa ārāmikaṁ paṭissuṇitvā vissaritvā cirena satiṁ paṭilabhitvā aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi yo mayā bhaṇe ayyassa ārāmiko paṭissuto dinno so ārāmikoti.

Then King Seniya Bimbisāra of Magadha, having promised Ven. Pilindavaccha a monastery attendant, forgot. After a long time, on remembering, he addressed a certain all-purpose minister, “I say, that monastery attendant we promised the master—has the monastery attendant been given to him?”

na kho deva ayyassa ārāmiko dinnoti.

“No, you majesty, the monastery attendant hasn’t been given to the master.”

kīvaciraṁ nu kho bhaṇe ito ratti hotīti.

“I say, how long has it been since that day?”

(Mv.VI.15.4) athakho so mahāmatto rattiyo gaṇetvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca pañca deva rattisatānīti.

Then the minister, having counted the days, said to King Seniya Bimbisāra of Magadha, “Five hundred days, your majesty.”

tenahi bhaṇe ayyassa pañca ārāmikasatāni dehīti.

“I say, in that case, give the master five hundred monastery attendants.”

evaṁ devāti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā āyasmato pilindavacchassa pañca ārāmikasatāni adāsi.

Responding, “As you say, your majesty,” to King Seniya Bimbisāra of Magadha, the minister gave Ven. Pilindavaccha five hundred monastery attendants.

pāṭiyekko gāmo nivisi.

They lived in a separate village.

ārāmikagāmakotipi naṁ āhaṁsu pilindavacchagāmakotipi naṁ āhaṁsu.

They called it ‘Monastery Attendant Village’ and also ‘Pilindavaccha Village’.

[46] tena kho pana samayena āyasmā pilindavaccho tasmiṁ gāmake kulupako hoti.

At that time, Ven. Pilindavaccha would visit the families in the village.

athakho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya pilindavacchagāmakaṁ piṇḍāya pāvisi.

Then, early in the morning, Ven. Pilindavaccha adjusted his under robe and—carrying his bowl and robes—went into Pilindavaccha Village for alms.

(Mv.VI.15.5) tena kho pana samayena tasmiṁ gāmake ussavo hoti.

And on that occasion, there was a festival in the village.

dārakā alaṅkatā mālākitā kīḷanti.

Little girls—ornamented & garlanded—were playing.

athakho āyasmā pilindavaccho pilindavacchagāmake sapadānaṁ piṇḍāya caramāno yena aññatarassa ārāmikassa nivesanaṁ tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.

As he was going through Pilindavaccha Village for alms without bypassing a donor, Ven. Pilindavaccha came to the residence of a certain monastery attendant and, on arrival, sat down on a seat laid out.

tena kho pana samayena tassā ārāmikiniyā dhītā aññe dārake alaṅkate mālākite passitvā rodati mālaṁ me detha alaṅkāraṁ me dethāti.

And on that occasion, the daughter of the monastery attendant’s wife, seeing other little girls ornamented & garlanded, was crying, “Give me a garland! Give me an ornament!”

athakho āyasmā pilindavaccho taṁ ārāmikiniṁ etadavoca kissāyaṁ dārikā rodatīti.

So Ven. Pilindavaccha said to the monastery attendant’s wife, “What is this little girl crying about?”

ayaṁ bhante dārikā aññe dārake alaṅkate mālākite passitvā rodati mālaṁ me detha alaṅkāraṁ me dethāti kuto amhākaṁ duggatānaṁ mālā kuto alaṅkāroti.

“Venerable sir, this little girl, seeing other little girls ornamented & garlanded, is crying, ‘Give me a garland! Give me an ornament’ But from where is there a garland for us poor people? From where an ornament?”

(Mv.VI.15.6) athakho āyasmā pilindavaccho aññataraṁ tiṇaṇḍūpakaṁ gahetvā taṁ ārāmikiniṁ etadavoca handimaṁ tiṇaṇḍūpakaṁ tassā dārikāya sīse paṭimuñcāhīti.

Then Ven. Pilindavaccha, taking a circle of grass, said to the monastery attendant’s wife, “Now set this circle of grass on this little girl’s head.”

athakho sā ārāmikinī taṁ tiṇaṇḍūpakaṁ gahetvā tassā dārikāya sīse paṭimuñci.

Then the monastery attendant’s wife, taking that circle of grass, set it on the little girl’s head.

sā ahosi suvaṇṇamālā abhirūpā dassanīyā pāsādikā.

It became a garland of gold: beautiful, attractive, exquisite.

natthi tādisā raññopi antepure suvaṇṇamālā.

There was no garland of gold like it even in the king’s harem.

manussā rañño māgadhassa seniyassa bimbisārassa ārocesuṁ amukassa deva ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā natthi tādisā devassāpi antepure suvaṇṇamālā kuto tassa duggatassa nissaṁsayaṁ corikāya ābhatāti.

People said to King Seniya Bimbisāra of Magadha, “In the house of that monastery attendant over there is a garland of gold: beautiful, attractive, exquisite. There is no garland of gold like it even in your majesty’s harem. So from where did that poor man (get it)? It must have been taken by theft.”

athakho rājā māgadho seniyo bimbisāro taṁ ārāmikakulaṁ bandhāpesi.

So King Seniya Bimbisāra had the monastery attendant’s family imprisoned.

(Mv.VI.15.7) dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya pilindavacchagāmakaṁ piṇḍāya pāvisi pilindavacchagāmake sapadānaṁ piṇḍāya caramāno yena tassa ārāmikassa nivesanaṁ tenupasaṅkami upasaṅkamitvā paṭivissake pucchi kahaṁ idaṁ ārāmikakulaṁ gatanti.

Then a second time, early in the morning, Ven. Pilindavaccha adjusted his under robe and—carrying his bowl and robes—went into Pilindavaccha Village for alms. As he was going through Pilindavaccha Village for alms without bypassing a donor, he came to the residence of the monastery attendant and, on arrival, asked the neighbors, “Where has the monastery attendant’s family gone?”

etissā bhante suvaṇṇamālāya kāraṇā raññā bandhāpitanti.

“Venerable sir, the king has had them imprisoned on account of that garland of gold.”

athakho āyasmā pilindavaccho yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.

Then Ven. Pilindavaccha went to the residence of King Seniya Bimbisāra of Magadha and, on arrival, sat down on a seat laid out.

athakho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi.

Then King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side.

ekamantaṁ nisinnaṁ kho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ āyasmā pilindavaccho etadavoca

As he was sitting there, Ven. Pilindavaccha said to him:

(Mv.VI.15.8) kissa mahārāja ārāmikakulaṁ bandhāpitanti.

“Why, great king, has the monastery attendant’s family been imprisoned?”

tassa bhante ārāmikassa ghare suvaṇṇamālā abhirūpā dassanīyā pāsādikā natthi tādisā amhākaṁpi antepure suvaṇṇamālā kuto tassa duggatassa nissaṁsayaṁ corikāya ābhatāti.

“Venerable sir, in the monastery attendant’s house was a garland of gold: beautiful, attractive, exquisite. There is no garland of gold like it even in our own harem. So from where did that poor man (get it)? It must have been taken by theft.”

athakho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa pāsādaṁ suvaṇṇanti adhimucci.

Then Ven. Pilindavaccha willed that the palace of King Seniya Bimbisāra be gold.

so ahosi sabbasovaṇṇamayo.

And it became made entirely of gold.

idaṁ pana te mahārāja tāvabahuṁ suvaṇṇaṁ kutoti.

“But from where did you get so much of this gold, great king?”

aññātaṁ bhante ayyassa seveso iddhānubhāvoti taṁ ārāmikakulaṁ muñcāpesi.

(Saying,) “I understand, venerable sir. This is simply the master’s psychic power,” he had the monastery attendant’s family released.

(Mv.VI.15.9) [47] manussā ayyena kira pilindavacchena sarājikāya parisāya uttarimanussadhammaṁ iddhipāṭihāriyaṁ dassitanti attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṁsu seyyathīdaṁ sappiṁ navanītaṁ telaṁ madhuṁ phāṇitaṁ.

The people, saying, “A psychic wonder, a superior human feat, they say, was displayed to the king and his assembly by Master Pilindavaccha,” were pleased and delighted. They presented Ven. Pilindavaccha with the five tonics: ghee, butter, oil, honey, and sugar-molasses.

pakatiyāpicāyasmā pilindavaccho lābhī hoti pañcannaṁ bhesajjānaṁ laddhaṁ laddhaṁ parisāya vissajjeti.

Now ordinarily Ven. Pilindavaccha was already a receiver of the five tonics, so he distributed his gains among his following.

parisā cassa hoti bāhullikā laddhaṁ laddhaṁ kolambepi ghaṭepi pūretvā paṭisāmeti parissāvanānipi thavikāyopi pūretvā vātapānesu laggeti.

They came to live in abundance. They put away their gains, having filled jars and water-pots. They hung up their gains in windows, having filled water strainers and bags.

tāni olīnavīlināni tiṭṭhanti.

These kept oozing and seeping.

undurehipi vihārā okiṇṇavikiṇṇā honti.

Their dwellings were crawling and creeping with rats.

manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khīyanti vipācenti antokoṭṭhāgārikā ime samaṇā sakyaputtiyā seyyathāpi rājā māgadho seniyo bimbisāroti.

People, engaged in a tour of the dwellings and seeing this, criticized and complained and spread it about, “These Sakyan-son contemplatives have inner storerooms like King Seniya Bimbisāra of Magadha.”

(Mv.VI.15.10) assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.

The monks heard the people criticizing and complaining and spreading it about.

ye te bhikkhū appicchā .pe. te ujjhāyanti khīyanti vipācenti

Those bhikkhus who were modest … criticized and complained and spread it about:

kathaṁ hi nāma bhikkhū evarūpāya bāhullāya cetessantīti.

“How can the monks be intent on such abundance?”

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

saccaṁ kira bhikkhave bhikkhū evarūpāya bāhullāya cetessantīti.

“Is it true, as they say, monks, that you are intent on such abundance?”

saccaṁ bhagavāti .pe.

“It’s true, O Blessed One …”

vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi

Having rebuked them and given a Dhamma talk, he addressed the monks:

yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjāni seyyathīdaṁ sappi navanītaṁ telaṁ madhu phāṇitaṁ tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni taṁ atikkāmayato yathādhammo kāretabboti.

“There are these tonics to be taken by sick bhikkhus: ghee, butter, oil, honey, sugar-molasses. Having been received, they may be consumed from storage seven days at most. Beyond that, one is to be dealt with in accordance with the rule (NP 23).”

bhesajjānuññātabhāṇavāraṁ paṭhamaṁ.

The first recitation section, on the allowances for medicines, is finished.

163. guḷādianujānanā (Mv.VI.16.1)

The Allowance for sugar-lumps, etc.

[48] athakho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi.

Then the Blessed One, having stayed at Sāvatthī as long as he liked, set out on a wandering tour toward Rājagaha.

addasā kho āyasmā kaṅkhārevato antarāmagge guḷakaraṇaṁ okkamitvā guḷe piṭṭhaṁpi chārikaṁpi pakkhipante disvāna akappiyo guḷo sāmiso na kappati guḷo vikāle paribhuñjitunti kukkuccāyanto sapariso guḷaṁ na paribhuñjati.

Along the road, Ven. Kaṅkhārevata saw a sugar-lump stand. Having come down (from the road), seeing them mixing flour and ashes in the sugar lumps, anxious (with the thought) that, “Sugar lumps with food mixed in are unallowable. It’s not allowable to consume them at the wrong time,” he, along with his following, didn’t consume them.

yepissa sotabbaṁ maññanti tepi guḷaṁ na paribhuñjanti.

And those who thought his (reasoning) was worth listening to didn’t consume the sugar lumps either.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

kimatthāya bhikkhave guḷe piṭṭhaṁpi chārikaṁpi pakkhipantīti.

“Monks, for what purpose do they mix flour or ashes into sugar lumps?”

bandhanatthāya bhagavāti.

“For the purpose of binding it together, O Blessed One.”

sace bhikkhave bandhanatthāya guḷe piṭṭhaṁpi chārikaṁpi pakkhipanti so ca guḷotveva saṅkhyaṁ gacchati.

anujānāmi bhikkhave yathāsukhaṁ guḷaṁ paribhuñjitunti.

“Even though, to bind it together, they mix flour or ashes into sugar lumps, but it still counts as sugar. I allow that sugar be consumed as much as you like.” [BMC]

(Mv.VI.16.2) addasā kho āyasmā kaṅkhārevato antarāmagge vacce muggaṁ jātaṁ passitvā akappiyā muggā pakkāpi muggā jāyantīti kukkuccāyanto sapariso muggaṁ na paribhuñjati.

Along the road, Ven. Kaṅkhārevata saw some green gram sprouting in excrement. On seeing it, anxious (with the thought) that, “Green gram is unallowable. Even when digested, it sprouts,” didn’t consume them, along with his following.

yepissa sotabbaṁ maññanti tepi muggaṁ na paribhuñjanti.

And those who thought his (reasoning) was worth listening to didn’t consume green gram either.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

sace bhikkhave pakkāpi muggā jāyanti anujānāmi bhikkhave yathāsukhaṁ muggaṁ paribhuñjitunti

“Monks, although green gram, even when digested, sprouts, I allow that green gram be consumed as much as you like.” [BMC]

(Mv.VI.16.3) tena kho pana samayena aññatarassa bhikkhuno udaravātābādho hoti.

On that occasion a certain monk had a stomach-wind illness.

so loṇasocirakaṁ apāyi.

He drank some loṇasociraka. [BMC]

tassa so udaravātābādho paṭippassambhi.

His gas subsided.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave yathāsukhaṁ gilānassa loṇasocirakaṁ agilānassa udakasambhinnaṁ pānaparibhogena paribhuñjitunti.

“Monks, I allow that a bhikkhu who is sick may consume loṇasociraka as much as he likes, and that one who is not sick may consume it mixed with water as a beverage.”

164. antovuṭṭhādipaṭikkhepakathā (Mv.VI.17.1)

The Discussion of the Prohibition Against Storing Indoors, etc.

[49] athakho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari.

Then the Blessed One, traveling by stages, arrived at Rājagaha.

tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

There he stayed in the Bamboo Grove, the Squirrels’ Feeding Ground.

tena kho pana samayena bhagavato udaravātābādho hoti.

On that occasion, the Blessed One had a stomach-wind illness.

athakho āyasmā ānando pubbepi bhagavato udaravātābādho tekaṭulāya yāguyā phāsu hotīti sāmaṁ tilaṁpi taṇḍulaṁpi muggaṁpi viññāpetvā anto vāsetvā anto sāmaṁ pacitvā bhagavato upanāmesi pivatu bhagavā tekaṭulaṁ yāgunti.

Then Ven. Ānanda, (thinking,) “Before, when the Blessed One had stomach-wind illness, triple-pungent conjey made him feel at ease,” having himself asked for sesame seeds, rice, and green gram, having stored it inside and cooked it himself inside, presented it to the Blessed One, (saying,) “May the Blessed One drink some triple-pungent conjey.”

(Mv.VI.17.2) jānantāpi tathāgatā pucchanti jānantāpi na pucchanti

Knowing, Tathāgatas ask. Knowing, they don’t ask.

kālaṁ viditvā pucchanti kālaṁ viditvā na pucchanti

Considering the time, they ask. Considering the time, they don’t ask.

atthasañhitaṁ tathāgatā pucchanti no anatthasañhitaṁ anatthasañhite setughāto tathāgatānaṁ.

Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare.

dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti dhammaṁ vā desessāma sāvakānaṁ vā sikkhāpadaṁ paññāpessāmāti.

Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or (thinking,) “I will lay down a training rule.”

athakho bhagavā āyasmantaṁ ānandaṁ āmantesi kutāyaṁ ānanda yāgūti.

Then the Blessed One addressed Ven. Ānanda, “Ānanda, where did this conjey come from?”

athakho āyasmā ānando bhagavato etamatthaṁ ārocesi.

Then Ven. Ānanda reported the matter to the Blessed One.

(Mv.VI.17.3) vigarahi buddho bhagavā ananucchavikaṁ ānanda ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ

The Buddha, the Blessed One, rebuked him, “Ānanda, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done.

kathaṁ hi nāma tvaṁ ānanda evarūpāya bāhullāya cetessasi yadapi ānanda anto vutthaṁ tadapi akappiyaṁ yadapi anto pakkaṁ tadapi akappiyaṁ yadapi sāmaṁ pakkaṁ tadapi akappiyaṁ netaṁ ānanda appasannānaṁ vā pasādāya .pe.

“Ānanda, how could you be intent on this kind of abundance? Whatever is stored indoors is unallowable. Whatever is cooked indoors is unallowable. Whatever is cooked by oneself is unallowable. Ānanda, this neither inspires faith in the faithless ...”

vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi

Having rebuked him and given a Dhamma talk, he addressed the monks:

na bhikkhave anto vutthaṁ anto pakkaṁ sāmaṁ pakkaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti dukkaṭassa.

“One should not consume what has been stored indoors, cooked indoors, or cooked by oneselves. Whoever should consume it: an offense of wrong doing. [BMC: 1 2 3]

(Mv.VI.17.4) anto ce bhikkhave vutthaṁ anto pakkaṁ sāmaṁ pakkaṁ tañce paribhuñjeyya āpatti tiṇṇaṁ dukkaṭānaṁ.

“Monks, if one should consume what has been stored indoors, cooked indoors, cooked by oneselves: an offense of three wrong doings.

anto ce bhikkhave vutthaṁ anto pakkaṁ aññehi pakkaṁ tañce paribhuñjeyya āpatti dvinnaṁ dukkaṭānaṁ.

“Monks, if one should consume what has been stored indoors, cooked indoors, cooked by others: an offense of two wrong doings.

anto ce bhikkhave vutthaṁ bahi pakkaṁ sāmaṁ pakkaṁ tañce paribhuñjeyya āpatti dvinnaṁ dukkaṭānaṁ.

“Monks, if one should consume what has been stored indoors, cooked outside, cooked by oneselves: an offense of two wrong doings.

(Mv.VI.17.5) bahi ce bhikkhave vutthaṁ anto pakkaṁ sāmaṁ pakkaṁ tañce paribhuñjeyya āpatti dvinnaṁ dukkaṭānaṁ.

“Monks, if one should consume what has been stored outside, cooked indoors, cooked by oneselves: an offense of two wrong doings.

anto ce bhikkhave vutthaṁ bahi pakkaṁ aññehi pakkaṁ tañce paribhuñjeyya āpatti dukkaṭassa.

“Monks, if one should consume what has been stored indoors, cooked outside, cooked by others: an offense of wrong doing.

bahi ce bhikkhave vutthaṁ anto pakkaṁ aññehi pakkaṁ tañce paribhuñjeyya āpatti dukkaṭassa.

“Monks, if one should consume what has been stored outside, cooked indoors, cooked by others: an offense of wrong doing.

bahi ce bhikkhave vutthaṁ bahi pakkaṁ sāmaṁ pakkaṁ tañce paribhuñjeyya āpatti dukkaṭassa.

“Monks, if one should consume what has been stored outside, cooked outside, cooked by oneselves: an offense of wrong doing.

bahi ce bhikkhave vutthaṁ bahi pakkaṁ aññehi pakkaṁ tañce paribhuñjeyya anāpattīti.

“Monks, if one should consume what has been stored outside, cooked outside, cooked by others: no offense.”

(Mv.VI.17.6) [50] tena kho pana samayena bhikkhū bhagavatā sāmapāko paṭikkhittoti punapāke kukkuccāyanti.

Now at that time monks, (thinking,) The Blessed One has prohibited cooking by oneselves,” were anxious about reheating.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave punapākaṁ pacitunti.

“Monks, I allow reheating.”

(Mv.VI.17.7) [51] tena kho pana samayena rājagahaṁ dubbhikkhaṁ hoti.

Now at that time Rājagaha was in a famine.

manussā loṇampi telampi taṇḍulampi khādanīyampi ārāmaṁ āharanti.

People brought salt, sesame seeds, rice, and non-staple foods to the monastery.

tāni bhikkhū bahi vāsenti

The monks stored them outdoors.

ukkapiṇḍakāpi khādanti corāpi haranti.

Small animals chewed them and thieves stole them.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave anto vāsetunti.

“I allow storing indoors.” [BMC]

anto vāsetvā bahi pācenti damakā parivārenti.

Having stored it indoors, they cooked it outdoors. Beggars surrounded them.

bhikkhū avissaṭṭhā paribhuñjanti.

The monks warily consumed it.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave anto pacitunti.

“Monks, I allow cooking indoors.”

dubbhikkhe kappiyakārakā bahutaraṁ haranti appataraṁ bhikkhūnaṁ denti.

Because of the famine, those who made (the food) allowable took more than they gave to the monks.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave sāmaṁ pacituṁ.

“Monks, I allow that you cook for yourselves.”

anujānāmi bhikkhave anto vutthaṁ anto pakkaṁ sāmaṁ pakkanti.

“Monks, I allow what is stored indoors, cooked indoors, and cooked by oneselves.”

165. uggahitapaṭiggahaṇā (Mv.VI.17.8)

Accepting What One has Picked Up

[52] tena kho pana samayena sambahulā bhikkhū kāsīsu vassaṁ vutthā rājagahaṁ gacchantā bhagavantaṁ dassanāya antarāmagge na labhiṁsu lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ

Now at that time several monks, having spent the Rains among the Kāsis, going to Rājagaha to see the Blessed One, didn’t get as much coarse or refined staple food along the road as they needed.

bahuñca phalakhādanīyaṁ ahosi kappiyakārako ca na ahosi.

There was plenty of non-staple fruit but no one to make it allowable.

athakho te bhikkhū kilantarūpā yena rājagahaṁ veḷuvanaṁ kalandakanivāpo yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Then the monks, looking exhausted, went to Rājagaha, to the Bamboo Grove, the Squirrels’ Feeding Ground. They went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ.

It is the practice of Buddhas, Blessed Ones, to engage in conversation with visiting monks.

athakho bhagavā te bhikkhū etadavoca kacci bhikkhave khamanīyaṁ kacci yāpanīyaṁ kaccittha appakilamathena addhānaṁ āgatā kuto ca tumhe bhikkhave āgacchathāti.

Then the Blessed One said to them, “Is it agreeable, monks? Are you getting by? Did you come along the road with little weariness? Where are you coming from, monks?”

(Mv.VI.17.9) khamanīyaṁ bhagavā yāpanīyaṁ bhagavā idha mayaṁ bhante kāsīsu vassaṁ vutthā rājagahaṁ āgacchantā bhagavantaṁ dassanāya antarāmagge na labhimhā lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ

“It’s agreeble, O Blessed One. We’re getting by, O Blessed One. Just now, lord, having spent the Rains among the Kāsis, coming to Rājagaha to see the Blessed One, we didn’t get as much coarse or refined staple food along the road as we needed.

bahuñca phalakhādanīyaṁ ahosi kappiyakārako ca na ahosi

“There was plenty of non-staple fruit but no one to make it allowable.

tena mayaṁ kilantarūpā addhānaṁ āgatāti.

“That’s why we have arrived looking exhausted.”

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave yattha phalakhādanīyaṁ passati kappiyakārako ca na hoti sāmaṁ gahetvā haritvā kappiyakārakaṁ passitvā bhūmiyaṁ nikkhipitvā paṭiggahāpetvā paribhuñjituṁ.

“Monks, I allow that where one sees non-staple fruit, and there is no one to make it allowable, having picked it up and carried it away, having seen someone to make it allowable, having placed it on the ground, having formally received it, one may consume it.

anujānāmi bhikkhave uggahitaṁ paṭiggahetunti.

“Monks, I allow that one formally accept what one has picked up.” [BMC]

(Mv.VI.18.1) [53] tena kho pana samayena aññatarassa brāhmaṇassa navā ca tilā navañca madhu uppannā honti.

Now on that occasion some fresh sesame seed and fresh honey accrued to a certain brahman.

athakho tassa brāhmaṇassa etadahosi yannūnāhaṁ nave ca tile navañca madhuṁ buddhappamukhassa bhikkhusaṅghassa dadeyyanti.

Then the thought occurred to him, “What if I were to give this fresh sesame seed and fresh honey to the Saṅgha of monks, headed by the Buddha?”

athakho so brāhmaṇo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavatā saddhiṁ sammodi sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.

So the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side.

ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca adhivāsetu me bhante bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenāti.

As he was standing there, he said to the Blessed One, “Lord, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

adhivāsesi bhagavā tuṇhībhāvena.

The Blessed One acquiesced with silence.

athakho so brāhmaṇo bhagavato adhivāsanaṁ viditvā pakkāmi.

Then the brahman, understanding the Blessed One’s acquiescence, left.

(Mv.VI.18.2) athakho so brāhmaṇo tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi kālo bho gotama niṭṭhitaṁ bhattanti.

As the night was ending, the brahman, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Master Gotama. The meal is ready.”

athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa brāhmaṇassa nivesanaṁ tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

Then, early in the morning, having adjusted his under robe and carrying his bowl and robes, the Blessed One went to the brahman’s residence and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks.

athakho so brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

Then the brahman, with his own hand served and satisfied the Saṅgha of monks headed by the Buddha with exquisite staple and non-staple foods. When the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side.

ekamantaṁ nisinnaṁ kho taṁ brāhmaṇaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Having instructed, urged, roused, and encouraged the brahman with a Dhamma talk as he was sitting there, the Blessed One got up from his seat and left.

(Mv.VI.18.3) athakho tassa brāhmaṇassa acirapakkantassa bhagavato etadahosi yesaṁ kho mayā atthāya buddhappamukho bhikkhusaṅgho nimantito nave ca tile navañca madhuṁ dassāmīti te mayā pamuṭṭhā dātuṁ yannūnāhaṁ nave ca tile navañca madhuṁ kolambehi ca ghaṭehi ca ārāmaṁ harāpeyyanti.

Then, not long after the Blessed One had left, the thought occurred to the brahman, “The purpose for which I invited the Saṅgha of monks, headed by the Buddha, was (thinking,) ‘I will give fresh sesame seed and fresh honey.’ But I forgot to give them. What if I were to have it carried to the monastery in jars and water-pots?”

athakho so brāhmaṇo nave ca tile navañca madhuṁ kolambehi ca ghaṭehi ca ārāmaṁ harāpetvā yena bhagavā tenupasaṅkami upasaṅkamitvā ekamantaṁ aṭṭhāsi.

So the brahman, having had the fresh sesame seed and fresh honey carried to the monastery in jars and water-pots, went to the Blessed One and, on arrival, stood to one side.

ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca

As he was standing there, he said to the Blessed One,

(Mv.VI.18.4) yesaṁ kho mayā bho gotama atthāya buddhappamukho bhikkhusaṅgho nimantito nave ca tile navañca madhuṁ dassāmīti te mayā pamuṭṭhā dātuṁ paṭiggaṇhātu me bhavaṁ gotamo nave ca tile navañca madhunti.

“Master Gotama, the purpose for which I invited the Saṅgha of monks, headed by the Buddha, was (thinking,) ‘I will give fresh sesame seed and fresh honey.’ But I forgot to give them. May Master Gotama accept my fresh sesame seed and fresh honey.”

tenahi tvaṁ brāhmaṇa bhikkhūnaṁ dehīti.

“In this case, brahman, give it to the monks.”

tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti paṭisaṅkhāpi paṭikkhipanti

Now at that time, because of the famine, the monks, having refused (further food) after just a little, and on consideration, rejected (the offer). [BMC]

sabbo ca saṅgho pavārito hoti.

The entire Saṅgha had refused (further food).

bhikkhū kukkuccāyantā na paṭiggaṇhanti.

Anxious, the monks didn’t accept the fresh sesame seed and fresh honey.

paṭiggaṇhatha bhikkhave paribhuñjatha

“Accept it, monks, and consume it.

anujānāmi bhikkhave tato nīhaṭaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitunti.

“I allow that, having eaten and refused (further food), one may consume what has not been made left over if it is brought back from there (where the meal was).”

166. paṭiggahitādianujānanā (Mv.VI.19.1)

The Allowance of What has been Accepted, etc.

[54] tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhākakulaṁ saṅghassa atthāya khādanīyaṁ pāhesi ayyassa upanandassa dassetvā saṅghassa dātabbanti.

Now on that occasion a family, supporters of Ven. Upananda the Sakyan-son, sent some non-staple foods for the sake of the Saṅgha, (thinking,) “Having shown it to Master Upananda, it should be given to the Saṅgha.”

1. This incident is also reported in the origin story to Pc 46

tena kho pana samayena āyasmā upanando sakyaputto gāmaṁ piṇḍāya paviṭṭho hoti.

And at that time Ven. Upananda the Sakyan-son had entered the village for alms.

athakho te manussā ārāmaṁ gantvā bhikkhū pucchiṁsu kahaṁ bhante ayyo upanandoti.

Then the people, going to the monastery, asked the monks, “Venerable sirs, where is Master Upananda?”

esāvuso āyasmā upanando sakyaputto gāmaṁ piṇḍāya paviṭṭhoti.

“Friends, Ven. Upananda the Sakyan-son has entered the village for alms.”

idaṁ bhante khādanīyaṁ ayyassa upanandassa dassetvā saṅghassa dātabbanti.

“Having been shown to Master Upananda, this non-staple food should be given to the Saṅgha.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

tenahi bhikkhave paṭiggahetvā nikkhipatha yāva upanando āgacchatīti.

“In this case, monks, having accepted it, set it aside until Upananda comes back.”

(Mv.VI.19.2) athakho āyasmā upanando sakyaputto purebhattaṁ kulāni payirūpāsitvā divā āgacchati.

Then Ven. Upananda the Sakyan-son, having visited families before the meal, came back during the day1.

1. Apparently divā here means late in the morning, otherwise the monks wouldn’t be able to receive the food anyway.

tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti paṭisaṅkhāpi paṭikkhipanti

Now at that time, because of the famine, the monks, having refused (further food) after just a little, and on consideration, rejected (the offer).

sabbo ca saṅgho pavārito hoti.

The entire Saṅgha had refused (further food).

bhikkhū kukkuccāyantā na paṭiggaṇhanti.

Anxious, the monks didn’t accept the food.

paṭiggaṇhatha bhikkhave paribhuñjatha

“Accept it, monks, and consume it.

anujānāmi bhikkhave purebhattaṁ paṭiggahitaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitunti.

“Monks, I allow that, having eaten and refused (further food), one may consume what has not been made left over if it was formally accepted before the meal.”

(Mv.VI.20.1) [55] athakho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthī tena cārikaṁ pakkāmi anupubbena cārikaṁ caramāno yena sāvatthī tadavasari.

Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Sāvatthī, and traveling by stages, arrived at Sāvatthī.

tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

There he stayed at Jeta’s Grove, Anāthapiṇḍika’s Monastery.

tena kho pana samayena āyasmato sārīputtassa kāyadāhābādho hoti.

Now at that time Ven. Sāriputta had a body-inflammation illness.

athakho āyasmā mahāmoggallāno yenāyasmā sārīputto tenupasaṅkami upasaṅkamitvā āyasmantaṁ sārīputtaṁ etadavoca pubbe te āvuso sārīputta kāyadāhābādho kena phāsu hotīti.

Then Ven. Mahā Moggallāna went to Ven. Sāriputta and, on arrival, said to him, “Friend, when you had a body-inflammation illness before, what made you feel at ease?”

bhisehi ca me āvuso mūlālikāhi cāti.

“Lotus roots and stalks (work) for me, friend.”

athakho āyasmā mahāmoggallāno seyyathāpi nāma balavā puriso sammiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ sammiñjeyya evameva jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi.

So Ven. Mahā Moggallāna—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from Jeta’s Grove and reappeared on the banks of the Lake Mandākinī.

(Mv.VI.20.2) addasā kho aññataro nāgo āyasmantaṁ mahāmoggallānaṁ dūrato va āgacchantaṁ disvāna āyasmantaṁ mahāmoggallānaṁ etadavoca etu kho bhante ayyo mahāmoggallāno svāgataṁ bhante ayyassa mahāmoggallānassa kena bhante ayyassa attho kiṁ dammīti.

A certain elephant saw him coming in the distance and, on seeing him, said to him, “Venerable sir, may the Master Mahā Moggallāna come. Venerable sir, welcome to Master Mahā Moggallāna. What, venerable sir, does the master need? What shall I give?”

bhisehi ca me āvuso attho mūlālikāhi cāti.

“Friend, I need lotus roots and stalks.”

athakho so nāgo aññataraṁ nāgaṁ āṇāpesi tenahi bhaṇe ayyassa bhise ca mūlālikāyo ca yāvadatthaṁ dehīti.

So the elephant commanded a certain elephant, “I say, then, give the master as much lotus root and stalk as he needs.”

athakho so nāgo mandākiniṁ pokkharaṇiṁ ogāhetvā soṇḍāya bhisamūlālikāyo abbāhitvā suvikkhālitaṁ vikkhāletvā bhaṇḍikaṁ bandhitvā yenāyasmā mahāmoggallāno tenupasaṅkami.

Then the elephant, plunging into Lake Mandākinī, having pulled up some lotus roots and stalk with his trunk and washed them well, binding them in a bundle, went to Ven. Mahā Moggallāna.

(Mv.VI.20.3) athakho āyasmā mahāmoggallāno seyyathāpi nāma balavā puriso sammiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ sammiñjeyya evameva mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi.

Then Ven. Mahā Moggallāna—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from the banks of Lake Mandākinī and reappeared in Jeta’s Grove.

sopi kho nāgo mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi.

The elephant also disappeared from the banks of Lake Mandākinī and reappeared in Jeta’s Grove.

athakho so nāgo āyasmato mahāmoggallānassa bhise ca mūlālikāyo ca paṭiggahāpetvā jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi.

Then the elephant, having gotten them to offer the lotus roots and stalks to Ven. Mahā Moggallāna, disappeared from Jeta’s Grove and reappeared on the banks of the Lake Mandākinī.

athakho āyasmā mahāmoggallāno āyasmato sārīputtassa bhise ca mūlālikāyo ca upanāmesi.

Then Ven. Mahā Moggallāna presented the lotus roots and stalks to Ven. Sāriputta.

athakho āyasmato sārīputtassa bhise ca mūlālikāyo ca paribhuttassa kāyadāhābādho paṭippassambhi.

And when he had consumed the lotus roots and stalks, his body-inflammation illness subsided.

bahū bhisā ca mūlālikāyo ca avasiṭṭhā honti.

There was a large amount of left-over lotus root and stalk.

(Mv.VI.20.4) tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti paṭisaṅkhāpi paṭikkhipanti

Now at that time, because of the famine, the monks, having refused (further food) after just a little, and on consideration, rejected (the offer).

sabbo ca saṅgho pavārito hoti.

The entire Saṅgha had refused (further food).

bhikkhū kukkuccāyantā na paṭiggaṇhanti.

Anxious, the monks didn’t accept (the lotus roots and stalks).

paṭiggaṇhatha bhikkhave paribhuñjatha

“Accept it, monks, and consume it.

anujānāmi bhikkhave vanaṭṭhaṁ pokkharaṭṭhaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitunti.

“Monks, I allow that, having eaten and refused (further food), one may consume what has not been made left over if it grows in the woods, if it grows in a lotus pond.”

(Mv.VI.21.1) [56] tena kho pana samayena sāvatthiyaṁ bahuṁ phalakhādanīyaṁ ussannaṁ hoti kappiyakārako ca na hoti.

Now at that time, in Sāvatthī, there was a great excess of non-staple fruit fruit, but no one to make it allowable.

bhikkhū kukkuccāyantā phalaṁ na paribhuñjanti.

Anxious, the monks didn’t consume the fruit.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave abījaṁ nibbaṭabījaṁ akatakappaṁ phalaṁ paribhuñjitunti.

“Monks, I allow that fruit that has not been made allowable1 be consumed if it is without seeds, or if the seeds are discharged.”

1.‘Making allowable’ here refers to cutting, etc., not to formally offering.

167. satthakammapaṭikkhepakathā (Mv.VI.22.1)

The Discussion of the Prohibition Against Surgery

[57] athakho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari.

Then the Blessed One, having stayed at Sāvatthī as long as he liked, set out on a wandering tour toward Rājagaha, and traveling by stages, arrived at Rājagaha.

tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

There at Rājagaha he stayed in the Bamboo Grove, the Squirrel’s Feeding Ground.

tena kho pana samayena aññatarassa bhikkhuno bhagandalābādho hoti.

Now at that time a certain bhikkhu had a hemorrhoid.

ākāsagotto vejjo satthakammaṁ karoti.

A doctor of the Ākāsa clan was performing surgery on it.

athakho bhagavā senāsanacārikaṁ āhiṇḍanto yena tassa bhikkhuno vihāro tenupasaṅkami.

Then the Blessed One, on a tour of the lodgings, went to that bhikkhu’s dwelling.

(Mv.VI.22.2) addasā kho ākāsagotto vejjo bhagavantaṁ dūrato va āgacchantaṁ disvāna bhagavantaṁ etadavoca āgacchatu bhavaṁ gotamo imassa bhikkhuno vaccamaggaṁ passatu seyyathāpi godhāmukhanti.

The doctor of the Ākāsa clan saw the Blessed One coming from afar and, on seeing him, said, “Come, Master Gotama. Look at this bhikkhu’s anus. It’s like an iguana’s mouth.”

athakho bhagavā mamaṁ khvāyaṁ moghapuriso uppaṇḍetīti tato va paṭinivattitvā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi atthi bhikkhave amukasmiṁ vihāre bhikkhu gilānoti.

Then the Blessed One, (knowing,) “This worthless man is making fun of me,” having turned back right there, had the monks assembled and—with regard to this cause, to this incident—asked them: “Monks, is there a sick monk in that dwelling over there?”

atthi bhagavāti.

“There is, O Blessed One.”

kintassa bhikkhave bhikkhuno ābādhoti.

“Monks, what is the monk’s illness?”

tassa bhante āyasmato bhagandalābādho ākāsagotto vejjo satthakammaṁ karotīti.

“Lord, that venerable one has a hemorrhoid. A doctor of the Ākāsa clan is performing surgery on it.”

(Mv.VI.22.3) vigarahi buddho bhagavā ananucchavikaṁ bhikkhave tassa moghapurisassa ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ

The Buddha, the Blessed One, rebuked them, “Monks, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done.

kathaṁ hi nāma so bhikkhave moghapuriso sambādhe satthakammaṁ kārāpessati sambādhe bhikkhave sukhumā chavi duropayo vaṇo dupparihāraṁ satthaṁ

“How can this worthless man have surgery done in the crotch? In the crotch the skin is tender, a wound is hard to heal, the knife hard to guide.

netaṁ bhikkhave appasannānaṁ vā pasādāya .pe.

“Monks, this neither inspires faith in the faithless ...”

vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi na bhikkhave sambādhe satthakammaṁ kārāpetabbaṁ yo kārāpeyya āpatti thullaccayassāti.

Having rebuked them and given a Dhamma talk, he addressed the monks: “One should not have surgery done in the crotch. Whoever should have it done: a grave offense.”

(Mv.VI.22.4) tena kho pana samayena chabbaggiyā bhikkhū bhagavatā satthakammaṁ paṭikkhittanti vatthikammaṁ kārāpenti.

Now at that time the Group-of-six monks, (thinking,) “Surgery has been prohibited by the Blessed One,” had hemorrhoid removal performed (using string).

ye te bhikkhū appicchā .pe. te ujjhāyanti khīyanti vipācenti

Those bhikkhus who were modest … criticized and complained and spread it about:

kathaṁ hi nāma chabbaggiyā bhikkhū vatthikammaṁ kārāpessantīti.

“How can the Group-of-six monks have hemorrhoid removal performed?”

athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Then the monks reported the matter to the Blessed One.

saccaṁ kira bhikkhave chabbaggiyā bhikkhū vatthikammaṁ kārāpentīti.

“It it true, as they say, monks, that the Group-of-six monks have hemorrhoid removal performed?”

saccaṁ bhagavāti .pe.

“It’s true, O Blessed One.”

vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi na bhikkhave sambādhassa sāmantā dvaṅgule satthakammaṁ vā vatthikammaṁ vā kārāpetabbaṁ yo kārāpeyya āpatti thullaccayassāti.

Having rebuked them and given a Dhamma talk, he addressed the monks: “Surgery and hemorrhoid removal should not be done within the area two inches around the crotch. Whoever should do it (have it done): a grave offense.” [BMC]

168. manussamaṃsapaṭikkhepakathā (Mv.VI.23.1)

The Discussion of the Prohibition Against Human Flesh

[58] athakho bhagavā rājagahe yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi anupubbena cārikaṁ caramāno yena bārāṇasī tadavasari.

Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Bārāṇasī, and traveling by stages, arrived at Bārāṇasī.

tatra sudaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.

There at Bārāṇasī, he stayed in the Deer Park at Isipatana.

tena kho pana samayena bārāṇasiyaṁ suppiyo ca upāsako suppiyā ca upāsikā ubho pasannā honti dāyakā kārakā saṅghupaṭṭhākā.

Now at that time in Bārāṇasī, Suppiya the male lay follower and Suppiyā the female lay follower were both those with conviction, donors, helpers, supporters of the Saṅgha.

athakho suppiyā upāsikā ārāmaṁ gantvā vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā bhikkhū pucchati ko bhante gilāno kassa kiṁ āhariyatūti.

Then Suppiyā the female lay follower, going to the monastery, from dwelling to dwelling, from courtyard to courtyard, asked the monks, “Venerable sirs, who is sick? What can I bring for whom?”

(Mv.VI.23.2) tena kho pana samayena aññatarena bhikkhunā virecanaṁ pītaṁ hoti.

Now on that occasion a certain monk had drunk a purgative.

athakho so bhikkhu suppiyaṁ upāsikaṁ etadavoca mayā kho bhagini virecanaṁ pītaṁ attho me paṭicchādanīyenāti.

Then the monk said to Suppiyā the female lay follower, “Sister, I have drunk a purgative. I need some meat broth.”

suṭṭhu ayya āhariyissatīti gharaṁ gantvā antevāsiṁ āṇāpesi gaccha bhaṇe pavattamaṁsaṁ jānāhīti.

(Saying,) “Very well, master, it will be brought,” she went home and commanded a servant, “I say, go and find some butchered meat.”

evaṁ ayyeti kho so puriso suppiyāya upāsikāya paṭissuṇitvā kevalakappaṁ bārāṇasiṁ āhiṇḍanto na addasa pavattamaṁsaṁ.

Responding, “As you say, lady,” to Suppiyā the female lay follower, the man, wandering all over the area of Bārāṇasī, didn’t see any butchered meat.

athakho so puriso yena suppiyā upāsikā tenupasaṅkami upasaṅkamitvā suppiyaṁ upāsikaṁ etadavoca natthayye pavattamaṁsaṁ māghāto ajjāti.

Then he went to Suppiyā the female lay follower and, on arrival, said to her, “Lady, there is no butchered1 meat. Today is a non-killing day2.

1. The fact that there would be none available on a non-killing day seems to indicate that butchers didn’t store meat overnight, but slaughtered animals as needed—which makes sense in a time without refrigeration. There is a parallel term, pavattaphala: ‘natural fruit’, which means fruit that has fallen from the tree. But if pavattamaṁsaṁ meant ‘meat from an animal that died of natural causes’, then the fact that it was a non-killing day wouldn’t make any difference.

2. According to the Commentary, an order had been sent out that killing was not allowed that day.

(Mv.VI.23.3) athakho suppiyāya upāsikāya etadahosi tassa kho gilānassa bhikkhuno paṭicchādanīyaṁ alabhantassa ābādho vā abhivaḍḍhissati kālakiriyā vā bhavissati na kho me taṁ paṭirūpaṁ yāhaṁ paṭissuṇitvā na harāpeyyanti.

Then the thought occurred to Suppiyā the female lay follower, “If that sick monk doesn’t get the meat broth, his illness will get much worse, or his death will come about. It wouldn’t be proper for me, having promised it, to not have it sent.”

potthanikaṁ gahetvā ūrumaṁsaṁ ukkantitvā dāsiyā adāsi handa je imaṁ maṁsaṁ sampādetvā amukasmiṁ vihāre bhikkhu gilāno tassa dajjehi [ME: dajjāhi]

Taking a knife and cutting out some flesh from her thigh, she gave it to a female slave, (saying,) “Hey, having prepared this meat—in that dwelling over there, there’s a sick monk—give it to him.

yo ca maṁ pucchati gilānāti paṭivedehīti uttarāsaṅgena ūruṁ veṭhetvā ovarakaṁ pavisitvā mañcake nipajji.

“And if anybody asks about me, inform them that I’m sick,” covering her thigh with her upper robe and going into an inner room, she lay down on a bed.

(Mv.VI.23.4) athakho suppiyo upāsako gharaṁ gantvā dāsiṁ pucchi kahaṁ suppiyāti.

Then Suppiya the male lay follower, coming home, asked the female slave, “Where’s Suppiyā?”

esāyya ovarake nipannāti.

“She’s lying down in the inner room, master.”

athakho suppiyo upāsako yena suppiyā upāsikā tenupasaṅkami upasaṅkamitvā suppiyaṁ upāsikaṁ etadavoca kissa nipannāsīti.

Then Suppiya the male lay follower went to Suppiyā the female lay follower, and, on arrival, said to her, “Why are you lying down?”

gilānamhīti.

“I’m sick.”

kinte ābādhoti.

“What is your illness?”

athakho suppiyā upāsikā suppiyassa upāsakassa etamatthaṁ ārocesi.

So she told him what had happened.

athakho suppiyo upāsako acchariyaṁ vata bho abbhutaṁ vata bho yāva saddhāyaṁ suppiyā pasannā yatra hi nāma attanopi maṁsāni pariccattāni kiṁ panimāya aññaṁ kiñci adeyyaṁ bhavissatīti haṭṭho udaggo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then Suppiya the male lay follower, (thinking,) “How amazing! How astounding! that Suppiyā is so faithful and confident, in that she can sacrifice even her own flesh! Could there be anything else she wouldn’t give?” thrilled and exultant, went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side.

(Mv.VI.23.5) ekamantaṁ nisinno kho suppiyo upāsako bhagavantaṁ etadavoca adhivāsetu me bhante bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenāti.

As he was sitting there, he said to the Blessed One, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

adhivāsesi bhagavā tuṇhībhāvena.

The Blessed One acquiesced with silence.

athakho suppiyo upāsako bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then Suppiya the lay follower, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, keeping him to his right, and left.

athakho suppiyo upāsako tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi kālo bhante niṭṭhitaṁ bhattanti.

As the night was ending, Suppiya the lay follower, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.”

athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena suppiyassa upāsakassa nivesanaṁ tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

Then, early in the morning, having adjusted his under robe and, carrying his bowl and robes—the Blessed One went to the residence of Suppiya the lay follower and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks.

(Mv.VI.23.6) athakho suppiyo upāsako yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.

Then Suppiya the lay follower went to the Blessed One and, on arrival, having bowed down to him, stood to one side.

ekamantaṁ ṭhitaṁ kho suppiyaṁ upāsakaṁ bhagavā etadavoca kahaṁ suppiyāti.

As he was standing there, the Blessed One said to him, “Where is Suppiyā?”

gilānā bhagavāti.

“She’s sick, O Blessed One.”

tenahi āgacchatūti.

“In that case, let her come.”

na bhagavā ussahatīti.

“She’s unable to, O Blessed One.”

tenahi pariggahetvāpi ānethāti.

“In that case, taking hold of her, lead her (here).”

athakho suppiyo upāsako suppiyaṁ upāsikaṁ pariggahetvā ānesi.

So Suppiya the male lay follower, taking hold of Suppiyā the female lay follower, led her (there).

tassā saha dassanena bhagavato tāvamahā vaṇo rūḷho ahosi succhavi lomajāto. [ME: succhavilomajāto]

From seeing the Blessed One, the wound, so large, became regrown, with good skin and hair [i.e., not looking like a scar.]

(Mv.VI.23.7) athakho suppiyo ca upāsako suppiyā ca upāsikā acchariyaṁ vata bho abbhutaṁ vata bho tathāgatassa mahiddhikatā mahānubhāvatā yatra hi nāma saha dassanena bhagavato tāvamahā vaṇo rūḷho bhavissati succhavi lomajātoti haṭṭhā udaggā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sappavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdiṁsu.

Then Suppiya the male lay follower and Suppiyā the female lay follower, (thinking,) “How amazing! How astounding!—the great power & great might of the Tathāgata!—in that from seeing the Blessed One, the wound, so large, became healed, with good skin and hair,” thrilled and exultant, with their own hands, served and satisfied the Saṅgha of monks headed by the Blessed One with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from his bowl, they sat to one side.

athakho bhagavā suppiyañca upāsakaṁ suppiyañca upāsikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Then the Blessed One, having instructed, urged, roused, and encouraged them with a Dhamma talk, got up from his seat and left.


(Mv.VI.23.8) [59] athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi ko bhikkhave suppiyaṁ upāsikaṁ maṁsaṁ viññāpesīti.

Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them: “Monks, who asked Suppiyā the female lay follower for meat?”

evaṁ vutte so bhikkhu bhagavantaṁ etadavoca ahaṁ kho bhante suppiyaṁ upāsikaṁ maṁsaṁ viññāpesinti.

When that was said, the monk said to the Blessed One, “Lord, I asked her for meat.”

āhariyittha bhikkhūti.

“Was it brought, monk?”

āhariyittha bhagavāti.

“It was brought, O Blessed One.”

paribhuñji tvaṁ bhikkhūti.

“Did you consume it, monk?”

paribhuñjāhaṁ bhagavāti.

“I consumed it, O Blessed One.”

paṭivekkhi tvaṁ bhikkhūti.

“Did you relfect on it (as to what it was), monk?”

nāhaṁ bhagavā paṭivekkhinti.

“I didn’t reflect on it, O Blessed One.”

(Mv.VI.23.9) vigarahi buddho bhagavā kathaṁ hi nāma tvaṁ moghapurisa appaṭivekkhitvā maṁsaṁ paribhuñjissasi manussamaṁsaṁ kho tayā moghapurisa paribhuttaṁ netaṁ moghapurisa appasannānaṁ vā pasādāya .pe.

The Buddha, the Blessed One, rebuked him, “Worthless man, how can you eat meat without relfecting on it (as to what it is)? Worthless man, you have consumed human flesh. Worthless man, this neither inspires faith in the faithless ...”

vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi santi bhikkhave manussā saddhā pasannā tehi attanopi maṁsāni pariccattāni

Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, there are people—faithful and confident—who offer even their own flesh.

na bhikkhave manussamaṁsaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti thullaccayassa.

“Monks, one should not consume human flesh. Whoever should do so: a thullaccaya offense.

na ca bhikkhave appaṭivekkhitvā maṁsaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti dukkaṭassāti.

“And one should not consume meat without having relfected on it (as to what it is). Whoever should do so: an offense of wrong doing.” [BMC]

169. hatthimaṃsādipaṭikkhepakathā (Mv.VI.23.10)

The Discussion of the Prohibition Against the Flesh of Elephants, etc. [BMC]

[60] tena kho pana samayena rañño hatthī maranti.

Now on that occasion a king’s elephant had died.

manussā dubbhikkhe hatthimaṁsaṁ paribhuñjanti bhikkhūnaṁ piṇḍāya carantānaṁ hatthimaṁsaṁ denti.

Because of the famine, people consumed the elephant flesh. They gave elephant flesh to monks going for alms.

bhikkhū hatthimaṁsaṁ paribhuñjanti.

The monks consumed the elephant flesh.

manussā ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā hatthimaṁsaṁ paribhuñjissanti rājaṅgaṁ hatthī sace rājā jāneyya na tesaṁ attamano assāti.

People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume elephant flesh? An elephant is a limb of the king. If the king found out, he wouldn’t be pleased.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave hatthimaṁsaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti dukkaṭassāti.

“Monks, one should not consume elephant flesh. Whoever should do so: an offense of wrong doing.”

(Mv.VI.23.11) tena kho pana samayena rañño assā maranti.

Now on that occasion some of the king’s horses had died.

manussā dubbhikkhe assamaṁsaṁ paribhuñjanti bhikkhūnaṁ piṇḍāya carantānaṁ assamaṁsaṁ denti.

Because of the famine, people consumed the horse flesh. They gave horse flesh to monks going for alms.

bhikkhū assamaṁsaṁ paribhuñjanti.

The monks consumed the horse flesh.

manussā ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā assamaṁsaṁ paribhuñjissanti rājaṅgaṁ assā sace rājā jāneyya na tesaṁ attamano assāti.

People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume horse flesh? A horse is a limb of the king. If the king found out, he wouldn’t be pleased.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave assamaṁsaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti dukkaṭassāti.

“Monks, one should not consume horse flesh. Whoever should do so: an offense of wrong doing.”

(Mv.VI.23.12) tena kho pana samayena manussā dubbhikkhe sunakhamaṁsaṁ paribhuñjanti bhikkhūnaṁ piṇḍāya carantānaṁ sunakhamaṁsaṁ denti.

Now at that time, because of the famine, people consumed dog flesh. They gave dog flesh to monks going for alms.

bhikkhū sunakhamaṁsaṁ paribhuñjanti.

The monks consumed the dog flesh.

manussā ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā sunakhamaṁsaṁ paribhuñjissanti jeguccho sunakho paṭikkūloti.

People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume dog flesh? A dog is disgusting and loathsome.”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave sunakhamaṁsaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti dukkaṭassāti.

“Monks, one should not consume dog flesh. Whoever should do so: an offense of wrong doing.”

(Mv.VI.23.13) tena kho pana samayena manussā dubbhikkhe ahimaṁsaṁ paribhuñjanti bhikkhūnaṁ piṇḍāya carantānaṁ ahimaṁsaṁ denti.

Now at that time, because of the famine, people consumed snake flesh. They gave snake flesh to monks going for alms.

bhikkhū ahimaṁsaṁ paribhuñjanti.

The monks consumed the snake flesh.

manussā ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā ahimaṁsaṁ paribhuñjissanti jeguccho ahi paṭikkūloti.

People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume snake flesh? A snake is disgusting and loathsome.”

supassopi nāgarājā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.

And Supassa the nāga king went to the Blessed One and on arrival, having bowed down, stood to one side.

ekamantaṁ ṭhito kho supasso nāgarājā bhagavantaṁ etadavoca santi bhante nāgā assaddhā appasannā te appamattakepi [ME: appamattakehipi] bhikkhū viheṭheyyuṁ sādhu bhante ayyā ahimaṁsaṁ na paribhuñjeyyunti.

As he was standing there, he said to the Blessed One, “Lord, there are nāgas without faith, without confidence. They would harm monks over even a trifle. It would be good, lord, if the masters were to not consume snake flesh.”

athakho bhagavā supassaṁ nāgarājānaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

Then the Blessed One instructed, urged, roused, & encouraged Supassa the nāga king with a Dhamma talk.

athakho supasso nāgarājā bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he bowed down to him, circumambulated him, keeping him to his right, and left.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

na bhikkhave ahimaṁsaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti dukkaṭassāti.

“Monks, one should not consume snake flesh. Whoever should do so: an offense of wrong doing.”

(Mv.VI.23.14) tena kho pana samayena luddhakā sīhaṁ hantvā sīhamaṁsaṁ paribhuñjanti bhikkhūnaṁ piṇḍāya carantānaṁ sīhamaṁsaṁ denti.

Now at that time hunters, having killed a lion, consumed lion flesh. They gave lion flesh to monks going for alms.

bhikkhū sīhamaṁsaṁ paribhuñjitvā araññe viharanti.

Having consumed the lion flesh, the monks stayed in the wilderness.

sīhā sīhamaṁsagandhena bhikkhū paripātenti.

Lions attacked the monks because of the smell of lion flesh.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave sīhamaṁsaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti dukkaṭassāti.

“Monks, one should not consume lion flesh. Whoever should do so: an offense of wrong doing.”

(Mv.VI.23.15) tena kho pana samayena luddhakā byagghaṁ hantvā byagghamaṁsaṁ paribhuñjanti bhikkhūnaṁ piṇḍāya carantānaṁ byagghamaṁsaṁ denti.

Now at that time hunters, having killed a tiger, consumed tiger flesh. They gave tiger flesh to monks going for alms.

bhikkhū byagghamaṁsaṁ paribhuñjitvā araññe viharanti.

Having consumed the tiger flesh, the monks stayed in the wilderness.

byagghā byagghamaṁsagandhena bhikkhū paripātenti.

Tigers attacked the monks because of the smell of tiger flesh.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave byagghamaṁsaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti dukkaṭassāti.

“Monks, one should not consume tiger flesh. Whoever should do so: an offense of wrong doing.”

tena kho pana samayena luddhakā dīpiṁ hantvā dīpimaṁsaṁ paribhuñjanti bhikkhūnaṁ piṇḍāya carantānaṁ dīpimaṁsaṁ denti.

Now at that time hunters, having killed a leopard, consumed leopard flesh. They gave leopard flesh to monks going for alms.

bhikkhū dīpimaṁsaṁ paribhuñjitvā araññe viharanti.

Having consumed the leopard flesh, the monks stayed in the wilderness.

dīpī dīpimaṁsagandhena bhikkhū paripātenti.

Leopards attacked the monks because of the smell of leopard flesh.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave dīpimaṁsaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti dukkaṭassāti.

“Monks, one should not consume leopard flesh. Whoever should do so: an offense of wrong doing.”

tena kho pana samayena luddhakā acchaṁ hantvā acchamaṁsaṁ paribhuñjanti bhikkhūnaṁ piṇḍāya carantānaṁ acchamaṁsaṁ denti.

Now at that time hunters, having killed a bear, consumed bear flesh. They gave bear flesh to monks going for alms.

bhikkhū acchamaṁsaṁ paribhuñjitvā araññe viharanti.

Having consumed the bear flesh, the monks stayed in the wilderness.

acchā acchamaṁsagandhena bhikkhū paripātenti.

Bears attacked the monks because of the smell of bear flesh.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave acchamaṁsaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti dukkaṭassāti.

“Monks, one should not consume bear flesh. Whoever should do so: an offense of wrong doing.”

tena kho pana samayena luddhakā taracchaṁ hantvā taracchamaṁsaṁ paribhuñjanti bhikkhūnaṁ piṇḍāya carantānaṁ taracchamaṁsaṁ denti.

Now at that time hunters, having killed a hyena, consumed hyena flesh. They gave hyena flesh to monks going for alms.

bhikkhū taracchamaṁsaṁ paribhuñjitvā araññe viharanti.

Having consumed the hyena flesh, the monks stayed in the wilderness.

taracchā taracchamaṁsagandhena bhikkhū paripātenti.

Hyenas attacked the monks because of the smell of hyena flesh.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

na bhikkhave taracchamaṁsaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti dukkaṭassāti.

“Monks, one should not consume hyena flesh. Whoever should do so: an offense of wrong doing.”

suppiyabhāṇavāraṁ niṭṭhitaṁ dutiyaṁ.

The second recitation section, on Suppiya, is finished.

170. yāgumadhugoḷakānujānanā (Mv.VI.24.1)

The Allowance of Conjey and Honey-lumps

[61] athakho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena andhakavindaṁ tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhatelasehi bhikkhusatehi.

Then the Blessed One, having stayed at Bārāṇasī as long as he liked, set out on a wandering tour toward Andhakavinda, along with a large Saṅgha of monks—1,250 monks.

tena kho pana samayena jānapadā manussā bahuṁ loṇampi telampi taṇḍulampi khādanīyampi sakaṭesu āropetvā buddhappamukhassa bhikkhusaṅghassa piṭṭhito piṭṭhito anubaddhā honti yadā paṭipāṭiṁ labhissāma tadā bhattaṁ karissāmāti pañcamattāni ca vighāsādasatāni.

And at that time the people in the countryside, having loaded up a lot of salt, oil, rice, and non-staple foods into carts, (thinking,) “When we get our turn, we’ll make a meal,” followed along right behind the Saṅgha of monks, with the Buddha at its head, as did approximately five hundred of those who live off of scraps.

athakho bhagavā anupubbena cārikaṁ caramāno yena andhakavindaṁ tadavasari.

Then the Blessed One, traveling by stages, arrived at Andhakavinda.

(Mv.VI.24.2) athakho aññatarassa brāhmaṇassa paṭipāṭiṁ alabhantassa etadahosi adhikāni [ME: atītāni] kho me dve māsāni buddhappamukhaṁ bhikkhusaṅghaṁ anubaddhassa yadā paṭipāṭiṁ labhissāmi tadā bhattaṁ karissāmīti na ca me paṭipāṭi labbhati ahañcamhi ekako bahu ca me gharāvāsattho hāyati

Then a certain brahman, not getting a turn, had the thought, “I’ve been following the Saṅgha of monks, with the Buddha at its head, for upwards of two months (thinking,) ‘When I get my turn, I’ll make a meal.’ I’m alone and my many household aims are falling to waste.

yannūnāhaṁ bhattaggaṁ olokeyyaṁ yaṁ bhattagge nāssa taṁ paṭiyādeyyanti.

“What if I were to keep watch1 in the meal hall (during the meal)? Whatever isn’t in the meal hall, I’ll prepare.”

1. In other words, watch and take note of what people are offering.

athakho so brāhmaṇo bhattaggaṁ lolokento dve nāddasa yāguñca madhugoḷakañca.

Then the brahman, keeping watch in the meal hall, didn’t see two things: conjey and honey-lumps.

(Mv.VI.24.3) athakho so brāhmaṇo yenāyasmā ānando tenupasaṅkami upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca idha me bho ānanda paṭipāṭiṁ alabhantassa etadahosi adhikāni kho me dve māsāni buddhappamukhaṁ bhikkhusaṅghaṁ anubaddhassa yadā paṭipāṭiṁ labhissāmi tadā bhattaṁ karissāmīti na ca me paṭipāṭi labbhati ahañcamhi ekako bahu ca me gharāvāsattho hāyati yannūnāhaṁ bhattaggaṁ olokeyyaṁ yaṁ bhattagge nāssa taṁ paṭiyādeyyanti so kho ahaṁ bho ānanda bhattaggaṁ olokento dve nāddasaṁ yāguñca madhugoḷakañca sacāhaṁ bho ānanda paṭiyādeyyaṁ yāguñca madhugoḷakañca paṭiggaṇheyya me bhavaṁ gotamoti.

Then the brahman went to Ven. Ānanda and, on arrival, said to him, “Just now, Venerable Ānanda, not getting my turn, the thought occurred to me, ‘I’ve been following the Saṅgha of monks, with the Buddha at its head, for upwards of two months (thinking,) “When I get my turn, I’ll make a meal.” I’m alone and my many household aims are falling to waste. What if I were to keep watch in the meal hall? Whatever isn’t in the meal hall, I’ll prepare.’ Venerable Ānanda, as I was keeping watch in the meal hall, I didn’t see two things: conjey and honey-lumps. If I were to prepare conjey and honey-lumps, would Master Gotama accept them from me?”

tenahi brāhmaṇa bhagavantaṁ paṭipucchissāmīti.

“In that case, brahman, I will ask the Blessed One.”

(Mv.VI.24.4) athakho āyasmā ānando bhagavato etamatthaṁ ārocesi.

Then Ven. Ānanda reported the matter to the Blessed One.

tenahi ānanda paṭiyādetūti.

“In that case, Ānanda, let him prepare them.”

tenahi brāhmaṇa paṭiyādehīti.

[Ven. Ānanda to the brahman:] “In this case, brahman, prepare them.”

athakho so brāhmaṇo tassā rattiyā accayena pahūtaṁ yāguñca madhugoḷakañca paṭiyādāpetvā bhagavato upanāmesi paṭiggaṇhātu me bhavaṁ gotamo yāguñca madhugoḷakañcāti.

Then, as the night was ending, the brahman, having prepared a great quantity of conjey and honey-lumps, presented them to the Blessed One, (saying,) “May Master Gotama accept my conjey and honey-lumps.”

tenahi brāhmaṇa bhikkhūnaṁ dehīti.

“In that case, brahman, give them to the monks.”

bhikkhū kukkuccāyantā na paṭiggaṇhanti.

Anxious, the monks didn’t accept them.

paṭiggaṇhatha bhikkhave paribhuñjathāti.

“Accept them, monks, and consume them.”

athakho so brāhmaṇo buddhappamukhaṁ bhikkhusaṅghaṁ pahūtāya yāguyā ca madhugoḷakena ca sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

Then the brahman, with his own hands, served and satisfied the Saṅgha of monks with the Buddha at its head with a great deal of conjey and honey-lumps. When the Blessed One had washed his hand and withdrawn it from the bowl, he sat to one side.

(Mv.VI.24.5) ekamantaṁ nisinnaṁ kho taṁ brāhmaṇaṁ bhagavā etadavoca dasayime brāhmaṇa ānisaṁsā yāguyā katame dasa yāguṁ dento āyuṁ deti vaṇṇaṁ deti sukhaṁ deti balaṁ deti paṭibhāṇaṁ deti yāgu pītā khudaṁ paṭihanati pipāsaṁ paṭivinodeti vātaṁ anulometi vatthiṁ sodheti āmāvasesaṁ pāceti ime kho brāhmaṇa dasānisaṁsā yāguyāti.

As he was sitting there, the Blessed One said to him, “Brahman, there are these ten benefits of conjey. Which ten? One who gives conjey gives life, gives beauty, gives ease, gives strength, gives quick-wittedness. When conjey is drunk, hunger is kept at bay, thirst is dispelled, it makes the wind flow well, it cleans the intestines, it makes what remains undigested be digested. These, brahman, are the ten benefits of conjey.

(Mv.VI.24.6) [62] yo saññatānaṁ paradattabhojinaṁ

kālena sakkacca dadāti yāguṁ


“One who gives conjey

respectfully, on occasions,

to those restrained ones,

consumers of the gifts of others,

dasassa ṭhānāni anuppavecchati

āyuñca vaṇṇañca sukhaṁ balañca

bestows on them ten things:

Life and beauty, ease and strength;

paṭibhāṇamassa upajāyate tato

khudaṁ pipāsaṁ byapaneti vātaṁ

sodheti vatthiṁ pariṇāmeti bhattaṁ.

bhesajjametaṁ sugatena vaṇṇitaṁ.

intelligence arises in them as well;

hunger, thirst, and wind are driven out;

cleansed are his intestines, digested his food.

This medicine is praised by the Well-gone One.

tasmā hi yāguṁ alameva dātuṁ

niccaṁ manussena sukhatthikena

dibbāni vā patthayatā sukhāni

manussasobhaggatamicchatā vāti.

So conjey should be given regularly

by one aiming at human happiness,

or desiring heavenly pleasures,

or wanting human prosperity.

(Mv.VI.24.7) [63] athakho bhagavā taṁ brāhmaṇaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

Then the Blessed One, having expressed his appreciation to the brahman with these verses, got up from his seat and left.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave yāguñca madhugoḷakañcāti.

“Monks, I allow conjey and honey-lumps.”

171. taruṇapasannamahāmattavatthu

The Story of the Newly Faithful (King’s) Minister

[64] assosuṁ kho manussā bhagavatā kira bhikkhūnaṁ yāgu anuññātā madhugoḷakañcāti.

People heard that, “They say conjey and honey-lumps have been allowed for the monks by the Blessed One.”

te kālasseva bhojjayāguṁ paṭiyādenti madhugoḷakañca.

They prepared eating-conjey and honey-lumps at the right time.

bhikkhū kālasseva bhojjayāguyā dhātā madhugoḷakena ca bhattagge na cittarūpaṁ bhuñjanti.

Filled by the eating-conjey and honey-lumps at the right time, they didn’t eat (even) fancy forms of (food) in the meal hall.

tena kho pana samayena aññatarena taruṇappasannena mahāmattena svātanāya buddhappamukho bhikkhusaṅgho nimantito hoti.

Now on that occasion the Saṅgha of monks, with the Buddha at its head, had been invited for the next day’s meal by a certain newly faithful (king’s) minister.

athakho tassa taruṇappasannassa mahāmattassa etadahosi yannūnāhaṁ aḍḍhatelasannaṁ bhikkhusatānaṁ aḍḍhatelasāni maṁsapātīsatāni paṭiyādeyyaṁ ekamekassa bhikkhuno ekamekaṁ maṁsapātiṁ upanāmeyyanti.

Then the thought occurred to the newly faithful (king’s) minister, “What if I were to prepare 1,250 dishes of meat for the 1,250 monks and present one dish of meat to each monk?”

(Mv.VI.25.2) athakho so taruṇappasanno mahāmatto tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā aḍḍhatelasāni ca maṁsapātīsatāni bhagavato kālaṁ ārocāpesi kālo bhante niṭṭhitaṁ bhattanti.

Then as the night was ending, the newly faithful (king’s) minister, having had exquisite staple and non-staple food prepared, as well as 1,250 dishes of meat, had them announce the time to the Blessed One, “It’s time, lord. The meal is ready.”

athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa taruṇappasannassa mahāmattassa nivesanaṁ tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl and robes—went to the residence of the newly faithful (king’s) minister. On arrival, he sat down on the seat laid out, along with the Saṅgha of monks.

(Mv.VI.25.3) athakho so taruṇappasanno mahāmatto bhattagge bhikkhū parivisati.

Then the newly faithful (king’s) minster served the monks in the meal hall (of his house).

bhikkhū evamāhaṁsu thokaṁ āvuso dehi thokaṁ āvuso dehīti.

The monks said, “Give just a little, friend. Give just a little, friend.”

mā kho tumhe bhante ayaṁ taruṇappasanno mahāmattoti thokaṁ thokaṁ paṭiggaṇhatha bahuṁ me khādanīyaṁ bhojanīyaṁ paṭiyattaṁ aḍḍhatelasāni ca maṁsapātīsatāni ekamekassa bhikkhuno ekamekaṁ maṁsapātiṁ upanāmessāmi paṭiggaṇhatha bhante yāvadatthanti.

“Venerable sirs, don’t accept so little, (with the thought,) ‘This (king’s) minister is newly faithful.’ I have prepared a great quantity of staple and non-staple food, as well as 1,250 dishes of meat, (thinking,) ‘I’ll present one dish of meat to each monk.’ Venerable sirs, take as much as you want.”

na kho mayaṁ āvuso etaṁkāraṇā thokaṁ thokaṁ paṭiggaṇhāma apica mayaṁ kālasseva bhojjayāguyā dhātā madhugoḷakena ca tena mayaṁ thokaṁ thokaṁ paṭiggaṇhāmāti.

“That’s not the reason why we’re accepting so little, friend. It’s simply that we’re full from eating-conjey and honey-lumps, (offered at) the right time. That’s why we’re accepting so little.”

(Mv.VI.25.4) athakho so taruṇappasanno mahāmatto ujjhāyati khīyati vipāceti kathaṁ hi nāma bhaddantā mayā nimantitā aññassa bhojjayāguṁ paribhuñjissanti na cāhaṁ paṭibalo yāvadatthaṁ dātunti kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsi bhuñjatha vā haratha vāti.

So the newly faithful (king’s) minister criticized and complained and spread it about: “How can the venerables eat the eating-conjey of another (donor) when they were invited by me? Am I not capable of giving them as much as they want?” Angered and displeased, wishing to find fault, he went along, filling the monks’ bowls, (saying,) “Eat it or take it away.”

athakho so taruṇappasanno mahāmatto buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

Then the newly faithful (king’s) minister, with his own hands, served and satisfied the Saṅgha of monks with the Buddha at its head with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side.

ekamantaṁ nisinnaṁ kho taṁ taruṇappasannaṁ mahāmattaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

The Blessed One—having instructed, urged, roused, & encouraged the newly faithful (king’s) minister with a talk on Dhamma as he was sitting there—got up from his seat and left.

(Mv.VI.25.5) athakho tassa taruṇappasannassa mahāmattassa acirapakkantassa bhagavato ahudeva kukkuccaṁ ahu vippaṭisāro alābhā vata me na vata me lābhā dulladdhaṁ vata me na vata me suladdhaṁ yohaṁ kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsiṁ bhuñjatha vā haratha vāti kinnu kho mayā bahuṁ pasutaṁ puññaṁ vā apuññaṁ vāti.

Then, not long after the Blessed One had left, the the newly faithful (king’s) minister became anxious and remorseful, (thinking,) “It’s no gain for me! It’s not a gain for me! It’s ill-gained for me! It’s not well-gained!—in that, angered and displeased, wishing to find fault, I went along, filling the monks’ bowls, (saying,) ‘Eat it or take it away.’ Have I produced a lot of merit or demerit?”

athakho so taruṇappasanno mahāmatto yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then the newly faithful (king’s) minister went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side.

ekamantaṁ nisinno kho so taruṇappasanno mahāmatto bhagavantaṁ etadavoca idha mayhaṁ bhante acirapakkantassa bhagavato ahudeva kukkuccaṁ ahu vippaṭisāro alābhā vata me na vata me lābhā dulladdhaṁ vata me na vata me suladdhaṁ yohaṁ kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsiṁ bhuñjatha vā haratha vāti kinnu kho mayā bahuṁ pasutaṁ puññaṁ vā apuññaṁ vāti kinnu kho mayā bhante bahuṁ pasutaṁ puññaṁ vā apuññaṁ vāti.

As he was sitting there, he said to the Blessed One, “Just now, lord, not long after the Blessed One had left, I became anxious and remorseful, (thinking,) ‘It’s no gain for me! It’s not a gain for me! It’s ill-gained for me! It’s not well-gained!—in that, angered and displeased, wishing to find fault, I went along, filling the monks’ bowls, (saying,) “Eat it or take it away.” Have I produced a lot of merit or demerit?’ Lord, have I produced a lot of merit or demerit?”

(Mv.VI.25.6) yadaggena tayā āvuso svātanāya buddhappamukho bhikkhusaṅgho nimantito tadaggena te bahuṁ puññaṁ pasutaṁ yadaggena te ekamekena bhikkhunā ekamekaṁ sitthaṁ paṭiggahitaṁ tadaggena te bahuṁ puññaṁ pasutaṁ saggā te āraddhāti.

“Friend, starting from the moment you invited the Saṅgha of monks, with the Buddha at its head, for the next day’s meal, you produced a lot of merit. From the moment each individual grain of cooked rice was accepted by each individual monk, you produced a lot of merit. The heavens have been achieved by you.

athakho so taruṇappasanno mahāmatto lābhā kira me suladdhaṁ kira me bahuṁ kira mayā puññaṁ pasutaṁ saggā kira me āraddhāti haṭṭho udaggo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then the newly faithful (king’s) minister, (thinking,) “He says it’s a gain for me! He says it’s well-gained for me! He says I’ve produced a lot of merit! He says the heavens have been achieved by me!” thrilled and exultant, got up from his seat, bowed down to the Blessed One, circumambulated him, keeping him to his right, and left.

(Mv.VI.25.7) athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi saccaṁ kira bhikkhave bhikkhū aññatra nimantitā aññassa bhojjayāguṁ paribhuñjantīti.

Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them: “Is it true, monks, as they say, that the monks, being invited to a certain place, consumed the eating-conjey of another (donor)?”

saccaṁ bhagavāti.

“It’s true, O Blessed One.”

vigarahi buddho bhagavā kathaṁ hi nāma te bhikkhave moghapurisā aññatra nimantitā aññassa bhojjayāguṁ paribhuñjissanti netaṁ bhikkhave appasannānaṁ vā pasādāya .pe.

The Buddha, the Blessed One, rebuked them, “Monks, how can these worthless men, being invited to a certain place, consume the eating-conjey of another (donor)? Monks, this neither inspires faith in the faithless ...”

vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi

Having rebuked him and given a Dhamma talk, he addressed the monks:

na bhikkhave aññatra nimantitena aññassa bhojjayāgu paribhuñjitabbā yo paribhuñjeyya yathādhammo kāretabboti.

“Monks, when invited to a certain place, one should not consume the eating-conjey of another (donor). Whoever should consume it is to be dealt with in accordance with the rule. [BMC, Pc 33]

172. velaṭṭhakaccānavatthu (Mv.VI.26.1)

The of Velaṭṭha Kaccāna

[65] athakho bhagavā andhakavinde yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhaterasehi bhikkhusatehi.

Then the Blessed One, having stayed at Andhakavinda as long as he liked, set out on a wandering tour toward Rājagaha, along with the large Saṅgha of monks—1,250 monks.

tena kho pana samayena velaṭṭho kaccāno rājagahā andhakavindaṁ addhānamaggapaṭipanno hoti pañcamattehi sakaṭasatehi sabbeheva guḷakumbhapūrehi.

Now on that occasion Velaṭṭha Kaccāna was traveling along the road from Rājagha to Andhakavinda with five-hundred carts, all filled with jars of lump sugar.

addasā kho bhagavā velaṭṭhaṁ kaccānaṁ dūrato va āgacchantaṁ disvāna maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.

The Blessed One saw him coming in the distance and, on seeing him, coming down from the road, sat down at the root of a certain tree.

(Mv.VI.26.2) athakho velaṭṭho kaccāno yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.

Then Velaṭṭha Kaccāna went to the Blessed One and on arrival, having bowed down to the Blessed One, stood to one side.

ekamantaṁ ṭhito kho velaṭṭho kaccāno bhagavantaṁ etadavoca icchāmahaṁ bhante ekamekassa bhikkhuno ekamekaṁ guḷakumbhaṁ dātunti.

As he was standing there, he said to the Blessed One, “I would like to give each monk one jar of lump sugar.”

tenahi tvaṁ kaccāna ekaṁyeva guḷakumbhaṁ āharāti.

“In that case, Kaccāna, bring just one jar of lump sugar.”

evaṁ bhanteti kho velaṭṭho kaccāno bhagavato paṭissuṇitvā ekaṁyeva guḷakumbhaṁ ādāya yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ etadavoca āhaṭo bhante guḷakumbho kathāhaṁ bhante paṭipajjāmīti.

Responding, “As you say, lord,” to the Blessed One, taking just one jar of lump sugar, he went to the Blessed One and, on arrival, said to him, “I have brought a jar of lump sugar, lord. Now what should I do?”

tenahi tvaṁ kaccāna bhikkhūnaṁ guḷaṁ dehīti.

“In this case, Kaccāna, give sugar lumps to the monks.”

(Mv.VI.26.3) evaṁ bhanteti kho velaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṁ guḷaṁ datvā bhagavantaṁ etadavoca dinno bhante bhikkhūnaṁ guḷo bahu cāyaṁ guḷo avasiṭṭho kathāhaṁ bhante paṭipajjāmīti.

Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to the monks, said to the Blessed One, “Lord, I have given sugar lumps to the monks, but there is a lot of sugar left over. Now what should I do?”

tenahi tvaṁ kaccāna bhikkhūnaṁ guḷaṁ yāvadatthaṁ dehīti.

“In this case, Kaccāna, give sugar lumps to the monks, as much as they want.”

evaṁ bhanteti kho velaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṁ guḷaṁ yāvadatthaṁ datvā bhagavantaṁ etadavoca dinno bhante bhikkhūnaṁ guḷo yāvadattho bahu cāyaṁ guḷo avasiṭṭho kathāhaṁ bhante paṭipajjāmīti.

Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to the monks, as much as they wanted, said to the Blessed One, “Lord, I have given sugar lumps to the monks, as much as they wanted, but there is a lot of sugar left over. Now what should I do?”

tenahi tvaṁ kaccāna bhikkhū guḷehi santappehīti.

“In this case, Kaccāna, satisfy1 the monks with sugar lumps.”

1. Apparently this word means to give them even more than they would politely accept.

evaṁ bhanteti kho velaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhū gūḷehi santappesi.

Responding, “As you say, lord,” to the Blessed One, he satisfied the monks with sugar lumps.

ekacce bhikkhū pattepi pūresuṁ parissāvanānipi thavikāyopi pūresuṁ.

Some monks filled their bowls, some water-strainers and bags.

(Mv.VI.26.4) athakho velaṭṭho kaccāno bhikkhū guḷehi santappetvā bhagavantaṁ etadavoca santappitā bhante bhikkhū guḷehi bahu cāyaṁ guḷo avasiṭṭho kathāhaṁ bhante paṭipajjāmīti.

Then Velaṭṭha Kaccāna, having satisfied the monks with sugar lumps, said to the Blessed One, “ I have satisfied the monks with sugar lumps, but there is a lot of sugar left over. Now what should I do?”

tenahi tvaṁ kaccāna vighāsādānaṁ guḷaṁ dehīti.

“In this case, Kaccāna, give sugar lumps to those who live off of scraps.”

evaṁ bhanteti kho velaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṁ guḷaṁ datvā bhagavantaṁ etadavoca dinno bhante vighāsādānaṁ guḷo bahu cāyaṁ guḷo avasiṭṭho kathāhaṁ bhante paṭipajjāmīti.

Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to those who live off of scraps, said to the Blessed One, “Lord, I have given sugar lumps to those who live off of scraps, but there is a lot of sugar left over. Now what should I do?”

tenahi tvaṁ kaccāna vighāsādānaṁ guḷaṁ yāvadatthaṁ dehīti.

“In this case, Kaccāna, give sugar lumps to those who live off of scraps, as much as they want.”

(Mv.VI.26.5) evaṁ bhanteti kho velaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṁ guḷaṁ yāvadatthaṁ datvā bhagavantaṁ etadavoca dinno bhante vighāsādānaṁ guḷo yāvadattho bahu cāyaṁ guḷo avasiṭṭho kathāhaṁ bhante paṭipajjāmīti.

Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to those who live off of scraps, as much as they wanted, said to the Blessed One, “Lord, I have given sugar lumps to those who live off of scraps, as much as they wanted, but there is a lot of sugar left over. Now what should I do?”

tenahi tvaṁ kaccāna vighāsāde guḷehi santappehīti.

“In this case, Kaccāna, satisfy those who live off of scraps with sugar lumps.”

evaṁ bhanteti kho velaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsāde guḷehi santappesi.

Responding, “As you say, lord,” to the Blessed One, he satisfied those who live off of scraps with sugar lumps.

ekacce vighāsādā kolambepi ghaṭepi pūresuṁ piṭakānipi ucchaṅgepi pūresuṁ.

Some of them filled pitchers and pots, some filled baskets and the laps of their robes.

(Mv.VI.26.6) athakho velaṭṭho kaccāno vighāsāde guḷehi santappetvā bhagavantaṁ etadavoca santappitā bhante vighāsādā guḷehi bahu cāyaṁ guḷo avasiṭṭho kathāhaṁ bhante paṭipajjāmīti.

Then Velaṭṭha Kaccāna, having satisfied those who live off of scraps with sugar lumps, said to the Blessed One, “ I have satisfied those who live off of scraps with sugar lumps, but there is a lot of sugar left over. Now what should I do?”

nāhantaṁ kaccāna passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yassa so guḷo paribhutto sammāpariṇāmaṁ gaccheyya aññatra tathāgatassa vā tathāgatasāvakassa vā

“Kaccāna, I don’t see that person in this world—with its devas, Māras, & Brahmās, in this generation with its royalty & commonfolk—by whom this sugar, having been consumed, would be rightly digested, aside from a Tathāgata or a Tathāgata’s disciple.

tenahi tvaṁ kaccāna taṁ guḷaṁ apaharite vā chaḍḍehi appāṇake vā udake opilāpehīti.

“In that case, Kaccāna, throw the sugar away in a place without vegetation, or dump it in water with no living beings.”

evaṁ bhanteti kho velaṭṭho kaccāno bhagavato paṭissuṇitvā taṁ guḷaṁ appāṇake udake opilāpesi.

Responding, “As you say, lord” to the Blessed One, Velaṭṭha Kaccāna dumped the sugar in water with no living beings.

(Mv.VI.26.7) athakho so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati seyyathāpi nāma phālo divasaṁ santatto udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati evameva so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.

And the sugar, when dropped in the water, hissed & sizzled, seethed & steamed. Just as an iron ball heated all day, when tossed in the water, hisses & sizzles, seethes & steams, in the same way the sugar, when dropped in the water, hissed & sizzled, seethed & steamed.

athakho velaṭṭho kaccāno saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then Velaṭṭha Kaccāna, in awe, his hair standing on end, went to the Blessed One and, on arrival, having bowed down, sat to one side.

(Mv.VI.26.8) ekamantaṁ nisinnassa kho velaṭṭhassa kaccānassa bhagavā anupubbīkathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

yadā bhagavā aññāsi velaṭṭhaṁ kaccānaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.

When the Blessed One knew that Velaṭṭha Kaccāna’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva velaṭṭhassa kaccānassa tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for Velaṭṭha Kaccāna as he was sitting right there—“Whatever is subject to origination is all subject to cessation.”

(Mv.VI.26.9) athakho velaṭṭho kaccāno diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthu sāsane bhagavantaṁ etadavoca

Then Velaṭṭha Kaccāna, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,

abhikkantaṁ bhante abhikkantaṁ bhante seyyathāpi bhante nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telappajjotaṁ dhāreyya cakkhumanto rūpāni dakkhantīti evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito

“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear.

esāhaṁ bhante bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca upāsakaṁ

“I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks.

maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatanti.

“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.”

(Mv.VI.27.1) [66] athakho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari.

Then the Blessed One set out on a wandering tour toward Rājagaha, and traveling by stages, arrived at Rājagaha.

tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.

There at Rājagaha, he stayed in the Bamboo Grove, the Squirrel’s Feeding Ground.

tena kho pana samayena rājagahe guḷo ussanno hoti.

Now at that time there was an abundance of lump sugar in Rājagaha

bhikkhū gilānasseva bhagavatā guḷo anuññāto no agilānassāti kukkuccāyantā guḷaṁ na paribhuñjanti.

(Thinking,) “The Blessed One has allowed lump sugar for one who is sick, not for one who is not sick,” didn’t consume the lump sugar.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave gilānassa guḷaṁ agilānassa guḷodakanti.

“Monks, I allow lump sugar for a bhikkhu who is sick, and lump-sugar water for one who is not sick.” [BMC]

173. pāṭaligāmavatthu (Mv.VI.28.1)

The Case of Pāṭali Village

[67] athakho bhagavā rājagahe yathābhirantaṁ viharitvā yena pāṭaligāmo tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhaterasehi bhikkhusatehi.

Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Pāṭali Village, along with the large Saṅgha of monks—1,250 monks.

athakho bhagavā anupubbena cārikaṁ caramāno yena pāṭaligāmo tadavasari.

Then the Blessed One, traveling by stages, arrived at Pāṭali Village.

assosuṁ kho pāṭaligāmikā upāsakā bhagavā kira pāṭaligāmaṁ anuppattoti.

The lay followers of Pāṭali Village heard that, “They say the Blessed One has arrived at [reached?] Pāṭali Village.”

athakho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Then the lay followers of Pāṭali Village went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

ekamantaṁ nisinne kho pāṭaligāmike upāsake bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

As they were sitting there, the Blessed One instructed, urged, roused, & encouraged them with a Dhamma talk.

(Mv.VI.28.2) athakho pāṭaligāmikā upāsakā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ adhivāsetu no bhante bhagavā āvasathāgāraṁ saddhiṁ bhikkhusaṅghenāti.

Then the lay followers of Pāṭali Village, having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, said to the Blessed One “May the Blessed One acquiesce to our rest-house, together with the Saṅgha of monks.” [DN 16]

adhivāsesi bhagavā tuṇhībhāvena.

The Blessed One acquiesced with silence.

athakho pāṭaligāmikā upāsakā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena āvasathāgāraṁ tenupasaṅkamiṁsu

Then the lay followers of Pāṭali Village, understanding the Blessed One’s acquiescence, got up from their seats, bowed down to him, circumambulated him, keeping him to their right, and went to the rest-house.

upasaṅkamitvā sabbasanthariṁ āvasathāgāraṁ santharitvā āsanāni paññāpetvā udakamaṇikaṁ patiṭṭhāpetvā telappadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.

On arrival, they spread the rest-house all over with felt rugs, laid out seats, set out a water vessel, and raised an oil lamp. Then they went to the Blessed One and, on arrival, having bowed down to him, stood to one side.

(Mv.VI.28.3) ekamantaṁ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ sabbasanthariṁ santhataṁ bhante āvasathāgāraṁ āsanāni paññattāni udakamaṇiko patiṭṭhāpito telappadīpo āropito yassadāni bhante bhagavā kālaṁ maññatīti.

As they were standing there, the lay followers of Pāṭali Village said to the Blessed One, “Lord, the rest-house hall has been covered all over with felt rugs, seats have been laid out, a water vessel has been set out, and an oil lamp raised. May the Blessed One do what he thinks it is now time to do.”

athakho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṅghena yena āvasathāgāraṁ tenupasaṅkami upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi.

So the Blessed One, after adjusting his under robe and carrying his bowl & outer robe, went together with the Saṅgha of monks to the rest-house hall. On arrival he washed his feet, entered the hall, and sat with his back to the central post, facing east.

bhikkhusaṅghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi bhagavantaṁyeva purakkhatvā.

The Saṅgha of monks washed their feet, entered the hall, and sat with their backs to the western wall, facing east, ranged around the Blessed One.

pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchābhimukhā nisīdiṁsu bhagavantaṁyeva purakkhatvā.

The lay followers of Pāṭali Village washed their feet, entered the hall, and sat with their backs to the eastern wall, facing west, ranged around the Blessed One.

(Mv.VI.28.4) athakho bhagavā pāṭaligāmike upāsake āmantesi.

Then the Blessed One addressed the lay followers of Pāṭali Village,

[68] pañcime gahapatayo ādīnavā dussīlassa sīlavipattiyā.

“Householders, there are these five drawbacks coming from an unvirtuous person’s defect in virtue.

katame pañca.

“Which five?

idha gahapatayo dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati. ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.

“There is the case where an unvirtuous person, defective in virtue, by reason of heedlessness undergoes a great loss of wealth. This is the first drawback coming from an unvirtuous person’s defect in virtue.

puna caparaṁ gahapatayo dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.

“And further, the bad reputation of the unvirtuous person, defective in virtue, gets spread about. This is the second drawback coming from an unvirtuous person’s defect in virtue.

puna caparaṁ gahapatayo dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ avisārado upasaṅkamati maṅkubhūto. ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.

“And further, whatever assembly the unvirtuous person, defective in virtue, approaches—whether an assembly of noble warriors, of brahmans, of householders, or of contemplatives—he/she does so without confidence, abashed. This is the third drawback coming from an unvirtuous person’s defect in virtue.

puna caparaṁ gahapatayo dussīlo sīlavipanno sammūḷho kālaṁ karoti. ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.

“And further, the unvirtuous person, defective in virtue, dies confused. This is the fourth drawback coming from an unvirtuous person’s defect in virtue.

puna caparaṁ gahapatayo dussīlo sīlavipanno kāyassa bhedā parammaraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā.

“And further, the unvirtuous person, defective in virtue—on the break-up of the body, after death—reappears in a plane of deprivation, a bad destination, a lower realm, hell. This is the fifth drawback coming from an unvirtuous person’s defect in virtue.

ime kho gahapatayo pañca ādinavā dussīlassa sīlavipattiyā.

“These, householders, are the five drawbacks coming from an unvirtuous person’s defect in virtue.

(Mv.VI.28.5) [69] pañcime gahapatayo ānisaṁsā sīlavato sīlasampadāya.

“Householders, there are these five rewards coming from a virtuous person’s consummation in virtue.

katame pañca.

“Which five?

idha gahapatayo sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.

“There is the case where a virtuous person, consummate in virtue, by reason of heedfulness, acquires a great mass of wealth. This is the first reward coming from a virtuous person’s consummation in virtue.

puna caparaṁ gahapatayo sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.

“And further, the fine reputation of the virtuous person, consummate in virtue, gets spread about. This is the second reward coming from a virtuous person’s consummation in virtue.

puna caparaṁ gahapatayo sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati yadi khattiyaparisaṁ yadi brāhmaṇaparisaṁ yadi gahapatiparisaṁ yadi samaṇaparisaṁ visārado upasaṅkamati amaṅkubhūto. ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.

“And further, whatever assembly the virtuous person, consummate in virtue, approaches—whether an assembly of noble warriors, of brahmans, of householders, or of contemplatives—he/she does so with confidence & unabashed. This is the third reward coming from a virtuous person’s consummation in virtue.

puna caparaṁ gahapatayo sīlavā sīlasampanno asammūḷho kālaṁ karoti. ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.

“And further, the virtuous person, consummate in virtue, dies unconfused. This is the fourth reward coming from a virtuous person’s consummation in virtue.

puna caparaṁ gahapatayo sīlavā sīlasampanno kāyassa bhedā parammaraṇā sugatiṁ saggaṁ lokaṁ upapajjati. ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya.

“And further, the virtuous person, consummate in virtue—on the break-up of the body, after death—reappears in a good destination, a heavenly world. This is the fifth reward coming from a virtuous person’s consummation in virtue.

ime kho gahapatayo pañca ānisaṁsā sīlavato sīlasampadāyāti.

“These, householders, are the five rewards coming from a virtuous person’s consummation in virtue.”

(Mv.VI.28.6) [70] athakho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi abhikkantā kho gahapatayo ratti yassadāni tumhe kālaṁ maññathāti.

Then the Blessed One—having instructed, urged, roused, & encouraged the lay followers of Pāṭali Village for a large part of the night with Dhamma talk—dismissed them, saying, “The night is far gone, householders. Do what you think it is now time to do.”

evaṁ bhanteti kho pāṭaligāmikā upāsakā bhagavato paṭissuṇitvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

Responding, “As you say, lord,” to the Blessed One, the lay followers of Pāṭali Village got up from their seats, bowed down to him, circumambulated him, keeping him to their right, and left.

(Mv.VI.28.7) athakho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṁ pāvisi.

Then the Blessed One, not long after they had left, entered an empty building.

174. Sunīdhavassakāravatthu

The Story of Sunīdha and Vassakāra

[71] tena kho pana samayena sunīdhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya.

Now on that occasion, Sunīdha & Vassakāra, the chief ministers of Magadha, were building a fortified city at Pāṭali Village to preempt the Vajjians.

addasā kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo pāṭaligāme vatthūni pariggaṇhantiyo

Then, getting up in the last watch of the night, the Blessed One, with the divine eye—purified and surpassing the human—saw many devas occupying sites in Pāṭali Village.

yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ

In the area where devas of great influence occupied sites, there the minds of the king’s royal ministers of great influence were inclined to build their homes.

yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ

In the area where devas of middling influence occupied sites, there the minds of the king’s royal ministers of middling influence were inclined to build their homes.

yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.

In the area where devas of low influence occupied sites, there the minds of the king’s royal ministers of low influence were inclined to build their homes.

(Mv.VI.28.8) athakho bhagavā āyasmantaṁ ānandaṁ āmantesi ke nu kho te ānanda pāṭaligāme nagaraṁ māpentīti.

So the Blessed One addressed Ven. Ānanda, “Ānanda, who is building a city at Pāṭali Village?”

sunīdhavassakārā bhante magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyāti.

“Lord, Sunīdha & Vassakāra, the chief ministers of Magadha, are building a city at Pāṭali Village to preempt the Vajjians.”

seyyathāpi nāma ānanda devehi tāvatiṁsehi saddhiṁ mantetvā evameva kho ānanda sunīdhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya

“Ānanda, it’s as if they had consulted the devas of the Thirty-three: That’s how & Vassakāra, the chief ministers of Magadha, are building a city at Pāṭali Village to preempt the Vajjians.

idhāhaṁ ānanda rattiyā paccūsasamayaṁ paccuṭṭhāya addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo pāṭaligāme vatthūni pariggaṇhantiyo

“Just now, Ānanda, getting up in the last watch of the night, I saw, with the divine eye—purified and surpassing the human—many devas occupying sites in Pāṭali Village.

yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti mahesakkhānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti majjhimānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti nīcānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ

“In the area where devas of great influence occupy sites, there the minds of the king’s royal ministers of great influence are inclined to build their homes. In the area where devas of middling influence occupy sites, there the minds of the king’s royal ministers of middling influence are inclined to build their homes. In the area where devas of low influence occupy sites, there the minds of the king’s royal ministers of low influence are inclined to build their homes.

yāvatā ānanda ariyānaṁ āyatanaṁ yāvatā vaṇijjapatho idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ pāṭaliputtassa kho ānanda tayo antarāyā bhavissanti aggito vā udakato vā abbhantarato [‘abbhantarato’ missing in ME] vā mithubhedāti.

“Ānanda, as far as the sphere of the Aryans extends, as far as merchants’ roads extend, this will be the supreme city: Pāṭaliputta, where the seedpods (of the Pāṭali plant) break open. There will be three dangers for Pāṭaliputta: from fire, from water, or from the breaking of internal alliances.”

(Mv.VI.28.9) [72] atha kho sunīdhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu.

Then Sunīdha & Vassakāra, the chief ministers of Magadha, went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they stood to one side.

ekamantaṁ ṭhitā kho sunīdhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṅghenāti.

As they were standing there, they said to the Blessed One, “May Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

adhivāsesi bhagavā tuṇhībhāvena.

The Blessed One acquiesced with silence.

athakho sunīdhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā pakkamiṁsu.

Then Sunīdha & Vassakāra, the chief ministers of Magadha, understanding the Blessed One’s acquiescence, got up from their seats and left1.

1. Note that they don’t bow or circumambulate the Blessed One.

(Mv.VI.28.10) athakho sunīdhavassakārā magadhamahāmattā paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ kālo bho gotama niṭṭhitaṁ bhattanti.

As the night was ending, Sunīdha & Vassakāra, the chief ministers of Magadha, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Master Gotama. The meal is ready.”

athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sunīdhavassakārānaṁ magadhamahāmattānaṁ parivesanā tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

Then, early in the morning, having adjusted his under robe—carrying his bowl and robes—the Blessed One went to the meal-offering of Sunīdha & Vassakāra, the chief ministers of Magadha, and on arrival, sat down on a seat laid out, along with the Saṅgha of monks.

athakho sunīdhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdiṁsu.

Then Sunīdha & Vassakāra, the chief ministers of Magadha, with their own hands served and satisfied the Blessed One & the Saṅgha of monks with exquisite staple and non-staple foods. When the Blessed One had finished his meal and withdrawn his hand from the bowl, they sat to one side.

ekamantaṁ nisinne kho sunīdhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi

As they were sitting there, the Blessed One gave his approval with these verses:

(Mv.VI.28.11) [73] yasmiṁ padese kappeti

vāsaṁ paṇḍitajātiyo

sīlavantettha bhojetvā

saññate brahmacārino

“In whatever place

a wise person makes his dwelling,

—there providing food

for the virtuous,

the restrained,

leaders of the holy life—

yā tattha devatā āsuṁ

tāsaṁ dakkhiṇamādise.

tā pūjitā pūjayanti

mānitā mānayanti naṁ

he should dedicate that offering

to the devas there.

They, receiving honor, will honor him;

being respected, will show him respect.

tato naṁ anukampanti

mātā puttaṁva orasaṁ.

devatānukampito poso

sadā bhadrāni passatīti.

As a result, they will feel sympathy for him,

like that of a mother for her child, her son.

A person with whom the devas sympathize

always meets with auspicious things.”

[74] athakho bhagavā sunīdhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

Then the Blessed One, having given his approval to Sunīdha & Vassakāra with these verses, got up from his seat and left.

(Mv.VI.28.12) tena kho pana samayena sunīdhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubaddhā honti yenajja samaṇo gotamo dvārena nikkhamissati taṁ gotamadvāraṁ nāma bhavissati yena titthena gaṅgaṁ nadiṁ uttarissati taṁ gotamatitthaṁ nāma bhavissatīti.

And on that occasion, Sunīdha & Vassakāra were following right after the Blessed One, (thinking,) “By whichever gate Gotama the contemplative goes out today, that will be called the Gotama Gate. And by whichever ford he crosses over the Ganges River, that will be called the Gotama Ford.”

athakho bhagavā yena dvārena nikkhami taṁ gotamadvāraṁ nāma ahosi.

So the gate by which the Blessed One went out was called the Gotama Gate.

athakho bhagavā yena gaṅgā nadī tenupasaṅkami.

Then he went to the Ganges River.

tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā.

Now on that occasion the Ganges River was full up to the banks, so that a crow could drink from it.

manussā aññe nāvaṁ pariyesanti aññe uḷumpaṁ pariyesanti aññe kullaṁ bandhanti orā pāraṁ gantukāmā.

Some people were searching for boats, some were searching for floats, and some were binding rafts—wanting to go from this shore to the other.

(Mv.VI.28.13) addasā kho bhagavā te manusse aññe nāvaṁ pariyesante aññe uḷumpaṁ pariyesante aññe kullaṁ bandhante orā pāraṁ gantukāme

The Blessed One saw the people—some searching for boats, some searching for floats, and some binding rafts— wanting to go from this shore to the other.

disvāna seyyathāpi nāma balavā puriso sammiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ sammiñjeyya evameva bhagavā gaṅgāya nadiyā orime tīre antarahito pārime tīre paccuṭṭhāsi saddhiṁ bhikkhusaṅghena.

On seeing them, the Blessed One—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from the near bank of the Ganges River and reappeared on the far bank together with the Saṅgha of monks1.

1. The order of events here is the reverse of DN 16: There he sees the people afterwards.

athakho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

ye taranti aṇṇavaṁ saraṁ

setuṁ katvāna visajja pallalāni

kullaṁ hi jano pabandhati

tiṇṇā medhāvino janāti.

“Those who cross the foaming flood,

having made a bridge, avoiding the swamps

—while people are binding rafts—

intelligent people

have already crossed.”

175. koṭigāme saccakathā (Mv.VI.29.1)

The Discussion of the Truths at Koṭi Village

[75] athakho bhagavā yena koṭigāmo tenupasaṅkami.

Then the Blessed One went to Koṭi Village.

tatra sudaṁ bhagavā koṭigāme viharati.

There he stayed near Koṭi Village.

tatra kho bhagavā bhikkhū āmantesi catunnaṁ bhikkhave ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca

And there he addressed the monks: “It’s through not awakening to and not penetrating the four noble truths, monks, that we have transmigrated and wandered on for such a long time, you & I.

katamesaṁ catunnaṁ

“Which four?

dukkhassa bhikkhave ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca

“It’s through not awakening to and not penetrating the noble truth of stress that we have transmigrated and wandered on for such a long time, you & I.

dukkhasamudayassa ariyasaccassa .pe.

“It’s through not awakening to and not penetrating the noble truth of the origination of stress…

dukkhanirodhassa ariyasaccassa .pe.

“It’s through not awakening to and not penetrating the noble truth of the cessation of stress…

dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca

“It’s through not awakening to and not penetrating the noble truth of the path of practice leading to cessation of stress that we have transmigrated and wandered on for such a long time, you & I.

(Mv.VI.29.2) tayidaṁ bhikkhave dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ dukkhasamudayo ariyasaccaṁ anubuddhaṁ paṭividdhaṁ dukkhanirodho ariyasaccaṁ anubuddhaṁ paṭividdhaṁ dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ

“But now, this noble truth of stress has been awakened to & penetrated, the noble truth of the origination of stress has been awakened to & penetrated, the noble truth of the cessation of stress has been awakened to & penetrated, the noble truth of the path of practice leading to cessation of stress has been awakened to & penetrated.

ucchinnā bhavataṇhā khīṇā bhavanettī natthidāni punabbhavoti.

“Craving for becoming has been crushed; the guide to becoming [i.e., clinging] is ended. There now is no further-becoming.”

[76] catunnaṁ ariyasaccānaṁ

yathābhūtaṁ adassanā

saṁsitaṁ dīghamaddhānaṁ

tāsu tāsveva jātisu.

“From lack of vision—

as they have come to be—

of the four noble truths,

we have wandered a long time

simply in these births & those.

tāni etāni diṭṭhāni

bhavanettī samūhatā

ucchinnaṁ mūlaṁ dukkhassa

natthidāni punabbhavoti.

These are now seen,

the guide to becoming is removed,

crushed is the root of suffering & stress.

There is now no further-becoming.”

176. ambapālīvatthu (Mv.VI.30.1)

The Story of Ambapālī

[77] assosi kho ambapālī gaṇikā bhagavā kira koṭigāmaṁ anuppattoti.

Then Ambapālī [Protectress of Mangoes] the courtesan heard, “The Blessed One, they say, has arrived at Koṭi Village.”

atha kho ambapālī gaṇikā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ yānaṁ abhirūhitvā bhadrehi bhadrehi yānehi vesāliyā niyyāsi bhagavantaṁ dassanāya

Then, having auspicious vehicles yoked, she mounted an auspicious vehicle and set out from Vesālī with the auspicious vehicles to see the Blessed One.

yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikā va yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Going in her vehicle as far as there was ground for a vehicle, getting down from it, she approached the Blessed One on foot. On arrival, having bowed down to him, she sat to one side.

(Mv.VI.30.2) ekamantaṁ nisinnaṁ kho ambapāliṁ gaṇikaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

As she was sitting there, the Blessed One instructed, urged, roused, & encouraged her with a Dhamma talk.

athakho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca adhivāsetu me bhante bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenāti.

Then Ambapālī the courtesan—instructed, urged, roused, & encouraged with the Blessed One’s Dhamma talk—said to him, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

adhivāsesi bhagavā tuṇhībhāvena.

The Blessed One acquiesced with silence.

athakho ambapālī gaṇikā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then Ambapālī the courtesan, understanding the Blessed One’s acquiescence, got up from her seat, bowed down to him, circumambulated him, keeping him to her right, and left.

177. licchavīvatthu (Mv.VI.30.3)

The Story of the Licchavis

assosuṁ kho vesālikā licchavī bhagavā kira koṭigāmaṁ anuppattoti.

Then the Licchavis of Vesālī heard, “The Blessed One, they say, has arrived at Koṭi Village”

athakho vesālikā licchavī bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ bhadraṁ yānaṁ abhirūhitvā bhadrehi bhadrehi yānehi vesāliyā niyyiṁsu bhagavantaṁ dassanāya.

Then, having auspicious vehicles yoked, the Licchavis mounted the auspicious vehicles and set out from Vesālī with [in?] the auspicious vehicles to see the Blessed One.

appekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā appekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā appekacce licchavī lohitakā honti lohitakavaṇṇā lohitakavatthā lohitakālaṅkārā appekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā.

Now, some of those Licchavis were dark blue—with dark blue complexions, dark blue clothing, & dark blue ornaments. Some of those Licchavis were yellow—with yellow complexions, yellow clothing, & yellow ornaments. Some of those Licchavis were red—with red complexions, red clothing, & red ornaments. Some of those Licchavis were white—with white complexions, white clothing, & white ornaments.

athakho ambapālī gaṇikā daharānaṁ daharānaṁ licchavīnaṁ īsāya īsaṁ yugena yugaṁ cakkena cakkaṁ akkhena akkhaṁ paṭivattesi.

Then Ambapālī the courtesan, driving pole to pole, yoke to yoke, wheel to wheel, axle to axle, brought those young Licchavis to a halt.

(Mv.VI.30.4) athakho te licchavī ambapāliṁ gaṇikaṁ etadavocuṁ kissa je ambapāli amhākaṁ daharānaṁ daharānaṁ licchavīnaṁ īsāya īsaṁ yugena yugaṁ cakkena cakkaṁ akkhena akkhaṁ paṭivattesīti.

So those Licchavis said to her, “Hey, Ambapālī, why are you driving pole to pole, yoke to yoke, wheel to wheel, axle to axle—bringing us young Licchavis to a halt?”

tathā hi pana mayā ayyaputtā svātanāya buddhappamukho bhikkhusaṅgho nimantitoti.

“Because, young masters, I have invited the Blessed One, together with the Saṅgha of monks, for tomorrow’s meal!”

dehi je ambapāli amhākaṁ etaṁ bhattaṁ satasahassenāti.

“Give us that meal, Ambapālī, for 100,000!”

sacepi me ayyaputtā vesāliṁ sāhāraṁ dajjeyyātha neva dajjāhaṁ taṁ bhattanti.

“Even if the young masters gave me Vesālī with its revenue, I still wouldn’t give up that [DN: such a great] meal!”

athakho te licchavī aṅguliṁ poṭhesuṁ parājitamha vata bho ambakāya parājitamha vata bho ambakāyāti.

Then the Licchavis snapped their fingers: “How we’ve been totally defeated by Little Mango! How we’ve been totally defeated by Little Mango!”

(Mv.VI.30.5) athakho te licchavī yena bhagavā tenupasaṅkamiṁsu.

Then the Licchavis went to the Blessed One.

addasā kho bhagavā te licchavī dūrato va āgacchante disvāna bhikkhū āmantesi yehi bhikkhave bhikkhūhi devā tāvatiṁsā adiṭṭhapubbā oloketha bhikkhave licchaviparisaṁ apaloketha bhikkhave licchaviparisaṁ upasaṁharatha bhikkhave licchaviparisaṁ tāvatiṁsaparisanti.

The Blessed One saw them coming from afar and, on seeing them, he said to the monks, “Those monks who have never before seen the devas of the Thirty-three, look at the assembly of Licchavis! Gaze at the assembly of Licchavis! Regard the assembly of Licchavis as like the assembly of the Thirty-three!”

athakho te licchavī yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattikā va yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Then the Licchavis, going in their vehicles as far as there was ground for vehicles, got down from their vehicles and approached the Blessed One on foot. On arrival, having bowed down to him, they sat to one side.

ekamantaṁ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

As they were sitting there, the Blessed One instructed, urged, roused, & encouraged them with a Dhamma talk.

athakho te licchavī bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ adhivāsetu no bhante bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenāti.

Then the Licchavis—instructed, urged, roused, and encouraged by the Blessed One with a Dhamma talk—said to him, “Lord, may the Blessed One acquiesce to our meal tomorrow, together with the Saṅgha of monks.”

adhivutthomhi licchavī svātanāya ambapāliyā gaṇikāya bhattanti.

“Licchavis, I have already acquiesced to Ambapālī the courtesan’s meal tomorrow.”

athakho te licchavī aṅguliṁ poṭhesuṁ parājitamha vata bho ambakāya parājitamha vata bho ambakāyāti.

Then the Licchavis snapped their fingers: “How we’ve been totally defeated by Little Mango! How we’ve been totally defeated by Little Mango!”

athakho te licchavī bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

Then the Licchavis, delighting in and approving of the Blessed One’s words, got up from their seats, bowed down to him, circumambulated him, keeping him to their right, and left.

(Mv.VI.30.6) athakho bhagavā koṭigāme yathābhirantaṁ viharitvā yena nādikā tenupasaṅkami.

Then the Blessed One, having stayed at Koṭi Village as long as he liked, went to Nādika.

tatra sudaṁ bhagavā nādike viharati giñjakāvasathe.

There at Nādika the Blessed One stayed at the Brick House1.

1. The order of events is switched here too—in DN 16 he goes to Nādika before meeting Ambapālī. They must be near each other, and it may be that ‘staying as long as he liked’ is this case means he spent the afternoon in Koṭi village and then walked over to Nādika in the evening.

athakho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi kālo bhante niṭṭhitaṁ bhattanti.

Then Ambapālī the courtesan, at the end of the night—after having exquisite staple and non-staple food prepared in her own garden—announced the time to the Blessed One: “It’s time, lord. The meal is ready.”

athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena ambapāliyā gaṇikāya parivesanā tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to Ambapālī the courtesan’s meal offering. On arrival, he sat down on a seat laid out, along with the Saṅgha of monks.

athakho ambapālī gaṇikā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

Ambapālī the courtesan, with her own hands, served and satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, taking a low seat, she sat to one side.

ekamantaṁ nisinnā kho ambapālī gaṇikā bhagavantaṁ etadavoca imāhaṁ bhante ambapālivanaṁ buddhappamukhassa bhikkhusaṅghassa dammīti.

As she was sitting there, she said to the Blessed One, “Lord, I give this Ambapāli Grove to the Saṅgha of monks with the Buddha at its head.”

paṭiggahesi bhagavā ārāmaṁ.

The Blessed One accepted the garden.

athakho bhagavā ambapāliṁ gaṇikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena mahāvanaṁ tenupasaṅkami.

Then the Blessed One—having instructed, urged, roused, & encouraged Ambapālī the courtesan with a Dhamma talk—got up from his seat and left. [End of parallel with DN 16.]

tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.

There at Vesālī the Blessed One stayed in the Hall with the Peaked Roof in the Great Forest.

licchavibhāṇavāraṁ niṭṭhitaṁ.

The Recitation Section on the Licchavis is finished.

178. sīhasenāpativatthu (Mv.VI.31.1)

The Story of General Sīha

[78] tena kho pana samayena abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti dhammassa vaṇṇaṁ bhāsanti saṅghassa vaṇṇaṁ bhāsanti.

Now at that time many well-known Licchavis, meeting and sitting together in the assembly hall, spoke with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha.

tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṁ parisāyaṁ nisinno hoti.

And at that time, General Sīha [Lion], a disciple of the Nigaṇṭhas, was sitting in the assembly.

athakho sīhassa senāpatissa etadahosi nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati tathā hīme abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti dhammassa vaṇṇaṁ bhāsanti saṅghassa vaṇṇaṁ bhāsanti

The thought occurred to him, “Undoubtedly the Blessed One is Worthy and Rightly Self-Awakened. That’s why these many well-known Licchavis, meeting and sitting together in the rest-house, speak with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha.

yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhanti.

“What if I were to go to see the Blessed One, Worthy and Rightly Self-awakened?”

(Mv.VI.31.2) athakho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ abhivādetvā ekamantaṁ nisīdi.

So General Sīha went to Nigaṇṭha Nāṭaputta and, on arrival, having bowed down to him, sat to one side.

ekamantaṁ nisinno kho sīho senāpati nigaṇṭhaṁ nāṭaputtaṁ etadavoca icchāmahaṁ bhante samaṇaṁ gotamaṁ dassanāya upasaṅkamitunti.

As he was sitting there, he said to Nigaṇṭha Nāṭaputta, “Venerable sir (Lord?), I want to go to see the contemplative Gotama.”

kiṁ pana tvaṁ sīha kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi

“But why, Sīha, do you, an espouser of a doctrine of action, want to go to see the contemplative Gotama, an espouser of a doctrine of inaction1?

1. This word also has the literal meaning, ‘non-doing’, which the Buddha will play with below. In fact, at AN 3:26, the Buddha argues that the Nigaṇṭha doctrine of action is actually a doctrine of inaction. Also, cf. Upāli story in MN 56.

samaṇo hi sīha gotamo akiriyavādo akiriyāya dhammaṁ deseti tena ca sāvake vinetīti.

“The contemplative Gotama, an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with that.”

athakho sīhassa senāpatissa yo ahosi gamikābhisaṅkhāro bhagavantaṁ dassanāya so paṭippassambhi.

So General Sīha’s plans to go to see the Blessed One were abandoned.

(Mv.VI.31.3) dutiyampi kho .pe.

A second time, …

tatiyampi kho abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti dhammassa vaṇṇaṁ bhāsanti saṅghassa vaṇṇaṁ bhāsanti.

A third time, many well-known Licchavis, meeting and sitting together in the rest-house, spoke with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha.

tatiyampi kho sīhassa senāpatissa etadahosi nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati tathā hīme abhiññātā abhiññātā licchavī santhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti dhammassa vaṇṇaṁ bhāsanti saṅghassa vaṇṇaṁ bhāsanti

A third time, the thought occurred to General Sīha, “Undoubtedly the Blessed One is Worthy and Rightly Self-Awakened. That’s why these many well-known Licchavis, meeting and sitting together in the rest-house, speak with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha.

kiṁ hi me karissanti nigaṇṭhā apalokitā vā anapalokitā vā yannūnāhaṁ anapaloketvā va nigaṇṭhe taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhanti.

“What will the Nigaṇṭhas do to me, whether I ask leave or don’t? Why don’t I, without asking leave of the Nigaṇṭhas, go to see the Blessed One, Worthy and Rightly Self-awakened?”

(Mv.VI.31.4) athakho sīho senāpati pañcahi rathasatehi divā divassa vesāliyā niyyāsi bhagavantaṁ dassanāya

So General Sīha, with five hundred carriages, set out from Vesālī in the middle of the day to see the Blessed One.

yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattiko va yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Going going in his vehicle as far as there was ground for vehicles, he got down from his vehicle and approached the Blessed One foot. On arrival, having bowed down to him, he sat to one side.

ekamantaṁ nisinno kho sīho senāpati bhagavantaṁ etadavoca sutammetaṁ bhante akiriyavādo samaṇo gotamo akiriyāya dhammaṁ deseti tena ca sāvake vinetīti

As he was sitting there, he said to the Blessed One, “I have heard that the contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with that.”

ye te bhante evamāhaṁsu akiriyavādo samaṇo gotamo akiriyāya dhammaṁ deseti tena ca sāvake vinetīti

“Those who say that the contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with a doctrine of inaction:

kacci te bhante bhagavato vuttavādino na ca bhagavantaṁ abhūtena abbhācikkhanti dhammassa ca anudhammaṁ byākaronti na ca koci sahadhammiko vādānuvādo gārayhaṭṭhānaṁ āgacchati anabbhakkhātukāmā hi mayaṁ bhante bhagavantanti.

“Are they speaking in line with what the Blessed One has said? Are they not slandering the Blessed One with what is unfactual? Are they answering in line with the Dhamma, so that no one whose thinking is in line with the Dhamma would have grounds for criticizing them? Lord, we do not want to slander the Blessed One.”

(Mv.VI.31.5) [79] atthi sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya akiriyavādo samaṇo gotamo akiriyāya dhammaṁ deseti tena ca sāvake vinetīti.

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of inaction [or, ‘non-doing’], teaches the Dhamma for the sake of inaction, and trains his disciples with that.’

atthi sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya kiriyavādo samaṇo gotamo kiriyāya dhammaṁ deseti tena ca sāvake vinetīti.

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of action [or, ‘doing’], teaches the Dhamma for the sake of action, and trains his disciples with that.’

atthi sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya ucchedavādo samaṇo gotamo ucchedāya dhammaṁ deseti tena ca sāvake vinetīti.

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of annihilation, teaches the Dhamma for the sake of annihilation, and trains his disciples with that.’

atthi sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya jegucchī samaṇo gotamo jegucchitāya dhammaṁ deseti tena ca sāvake vinetīti.

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is disgusted, teaches the Dhamma for the sake of becoming disgusted, and trains his disciples with that.’

atthi sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya venayiko samaṇo gotamo vinayāya dhammaṁ deseti tena ca sāvake vinetīti.

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is a restrainer, teaches the Dhamma for the sake of restraint, and trains his disciples with that.’

atthi sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya tapassī samaṇo gotamo tapassitāya dhammaṁ deseti tena ca sāvake vinetīti.

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an ascetic [lit: one who burns], teaches the Dhamma for the sake of asceticism, and trains his disciples with that.’

atthi sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya apagabbho samaṇo gotamo apagabbhatāya dhammaṁ deseti tena ca sāvake vinetīti.

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is incapable of attaining a womb, teaches the Dhamma for the sake of escaping the womb, and trains his disciples with that.’

atthi sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya assattho samaṇo gotamo assāsāya dhammaṁ deseti tena ca sāvake vinetīti.

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is assured, teaches the Dhamma for the sake of assurance, and trains his disciples with that.’

(Mv.VI.31.6) katamo ca sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyye [ME: vadeyya. This must be a typo.] akiriyavādo samaṇo gotamo akiriyāya dhammaṁ deseti tena ca sāvake vinetīti.

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of inaction [or, ‘non-doing’], teaches the Dhamma for the sake of inaction, and trains his disciples with that?’

ahañhi sīha akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi

“Sīha, I declare1 the non-doing of bodily misconduct, verbal misconduct, and mental misconduct. I declare the non-doing of many kinds of evil, unskillful things.

1. The noun ‘vāda’ (doctrine) is derived from the verb here, ‘vadāmi’ (declare). It could also be translated ‘teaching of inaction’ and ‘I teach inaction’.

ayaṁ kho sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya akiriyavādo samaṇo gotamo akiriyāya dhammaṁ deseti tena ca sāvake vinetīti.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and trains his disciples with that.’

katamo ca sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya kiriyavādo samaṇo gotamo kiriyāya dhammaṁ deseti tena ca sāvake vinetīti.

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of action [or, ‘doing’], teaches the Dhamma for the sake of action, and trains his disciples with that?’

ahañhi sīha kiriyaṁ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi

“Sīha, I declare the doing of good bodily conduct, good verbal conduct, and good mental conduct. I declare the doing of many kinds of skillful things.

ayaṁ kho sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya kiriyavādo samaṇo gotamo kiriyāya dhammaṁ deseti tena ca sāvake vinetīti.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of action, teaches the Dhamma for the sake of action, and trains his disciples with that.’

(Mv.VI.31.7) katamo ca sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya ucchedavādo samaṇo gotamo ucchedāya dhammaṁ deseti tena ca sāvake vinetīti.

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of annihilation, teaches the Dhamma for the sake of annihilation, and trains his disciples with that?’

ahañhi sīha ucchedaṁ vadāmi rāgassa dosassa mohassa anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi

“Sīha, I declare the annihilation of passion, aversion, and delusion. I declare the annihilation of many kinds of evil, unskillful qualities.

ayaṁ kho sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya ucchedavādo samaṇo gotamo ucchedāya dhammaṁ deseti tena ca sāvake vinetīti.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of annihilation, teaches the Dhamma for the sake of annihilation, and trains his disciples with that.’

katamo ca sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya jegucchī samaṇo gotamo jegucchitāya dhammaṁ deseti tena ca sāvake vinetīti.

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is disgusted, teaches the Dhamma for the sake of becoming disgusted, and trains his disciples with that?’

ahañhi sīha jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā jigucchitāya dhammaṁ desemi

“Sīha, I am disgusted with bodily misconduct, verbal misconduct, and mental misconduct. I teach the Dhamma for the sake of becoming disgusted with engaging in many kinds of evil, unskillful qualities.

ayaṁ kho sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya jegucchī samaṇo gotamo jegucchitāya dhammaṁ deseti tena ca sāvake vinetīti.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is disgusted, teaches the Dhamma for the sake of becoming disgusted, and trains his disciples with that.’

(Mv.VI.31.8) katamo ca sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya venayiko samaṇo gotamo vinayāya dhammaṁ deseti tena ca sāvake vinetīti.

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is a restrainer, teaches the Dhamma for the sake of restraint, and trains his disciples with that?’

ahañhi sīha vinayāya dhammaṁ desemi rāgassa dosassa mohassa anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi

“Sīha, I teach the Dhamma for restraint of passion, aversion, and delusion. I teach the Dhamma for the restraint of many kinds of evil, unskillful qualities.

ayaṁ kho sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya venayiko samaṇo gotamo vinayāya dhammaṁ deseti tena ca sāvake vinetīti.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is a restrainer, teaches the Dhamma the sake of restraint, and trains his disciples with that.’

katamo ca sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya tapassī samaṇo gotamo tapassitāya dhammaṁ deseti tena ca sāvake vinetīti.

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an ascetic, teaches the Dhamma for the sake of asceticism, and trains his disciples with that?’

tapanīyāhaṁ sīha pāpake akusale dhamme vadāmi kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ yassa kho sīha tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṁ katā āyatiṁ anuppādadhammā tamahaṁ tapassīti vadāmi

“Sīha, I declare that evil, unskillful qualities should be burned: bodily misconduct, verbal misconduct, and mental misconduct. One for whom evil, unskillful qualities—which should be burned—have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising—I call him an ascetic.

tathāgatassa kho sīha tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṁ katā āyatiṁ anuppādadhammā

“For the Tathāgata, evil, unskillful qualities—which should be burned—have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising.

ayaṁ kho sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya tapassī samaṇo gotamo tapassitāya dhammaṁ deseti tena ca sāvake vinetīti.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an ascetic, teaches the Dhamma for the sake of asceticism, and trains his disciples with that.’

(Mv.VI.31.9) katamo ca sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya apagabbho samaṇo gotamo apagabbhatāya dhammaṁ deseti tena ca sāvake vinetīti.

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is incapable of attaining a womb, teaches the Dhamma for the sake of being incapable of attaining a womb, and trains his disciples with that?’

yassa kho sīha āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṁ katā āyatiṁ anuppādadhammā tamahaṁ apagabbhoti vadāmi

“Sīha, one for whom any future lying in the womb and production of renewed becoming have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising—I call him one who is incapable of attaining a womb.

tathāgatassa kho sīha āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṁ katā āyatiṁ anuppādadhammā

“For the Tathāgata, any future lying in the womb and production of renewed becoming have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising.

ayaṁ kho sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya apagabbho samaṇo gotamo apagabbhatāya dhammaṁ deseti tena ca sāvake vinetīti.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is incapable of attaining a womb, teaches the Dhamma for the sake of modesty, and trains his disciples with that.’

katamo ca sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya assattho samaṇo gotamo assāsāya dhammaṁ deseti tena ca sāvake vinetīti.

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is assured, teaches the Dhamma for the sake of assurance, and trains his disciples with that?’

ahañhi sīha assattho paramena assāsena assāsāya ca dhammaṁ desemi tena ca sāvake vinemi

“Sīha, I am assured by the foremost assurance, I teach the Dhamma for the sake of assurance, and train my disciples with that. [AN 3:66]

ayaṁ kho sīha pariyāyo yena maṁ pariyāyena sammā vadamāno vadeyya assattho samaṇo gotamo assāsāya dhammaṁ deseti tena ca sāvake vinetīti.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is assured, teaches the Dhamma for the sake of assurance, and trains his disciples with that.’”

(Mv.VI.31.10) [80] evaṁ vutte sīho senāpati bhagavantaṁ etadavoca abhikkantaṁ bhante abhikkantaṁ bhante seyyathāpi bhante nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telappajjotaṁ dhāreyya cakkhumanto rūpāni dakkhantīti evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito esāhaṁ bhante bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatanti.

When that was said, General Sīha said to the Blessed One, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp in the darkness so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

anuviccakāraṁ kho sīha karohi anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotīti.

“Make a careful consideration, Sīha. For well-known people such as yourself, careful consideration is good.”

imināpāhaṁ bhante bhagavato vacanena bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha anuviccakāraṁ kho sīha karohi anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotīti

“Lord, because of that statement of the Blessed One, I am satisfied and delighted in even greater measure: that the Blessed One says, ‘Make a careful consideration, Sīha. For well-known people such as yourself, careful consideration is good.’

maṁ hi bhante aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ vesāliṁ paṭākaṁ parihareyyuṁ sīho kho amhākaṁ senāpati sāvakattaṁ upagatoti

“The wanderers of other sects, having gotten me as their disciple, would carry a banner all over Vesālī, (saying,) ‘General Sīha has become our disciple!’

atha ca pana maṁ bhagavā evamāha anuviccakāraṁ kho sīha karohi anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotīti

“But then the Blessed One says to me, ‘Make a careful consideration, Sīha. For well-known people such as yourself, careful consideration is good.’

esāhaṁ bhante dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatanti.

“A second time, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

(Mv.VI.31.11) dīgharattaṁ kho te sīha nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsīti.

“Sīha, for a long time your family-residence has been like a watering hole for the Nigaṇṭhas, so you should (still) think that they should be given alms when they approach there.”

imināpāhaṁ bhante bhagavato vacanena bhiyyoso mattāya attamano abhiraddho yaṁ maṁ bhagavā evamāha dīgharattaṁ kho te sīha nigaṇṭhānaṁ opānabhūtaṁ kulaṁ yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsīti

“Because of those words of the Blessed One, I am satisfied and delighted in even greater measure: that the Blessed One says, ‘Sīha, for a long time your family-residence has been like a watering hole for the Nigaṇṭhas, so you should (still) think that they should be given alms when they approach there.’

sutammetaṁ bhante samaṇo gotamo evamāha mayhameva dānaṁ dātabbaṁ na aññesaṁ dānaṁ dātabbaṁ

“I have heard that the contemplative Gotama says, ‘Gifts should only be given to me. Gifts shouldn’t be given to others.

mayhameva sāvakānaṁ dānaṁ dātabbaṁ na aññesaṁ sāvakānaṁ dānaṁ dātabbaṁ

“‘Gifts should only be given to my disciples. Gifts shouldn’t be given to the disciples of others.

mayhameva dinnaṁ mahapphalaṁ na aññesaṁ dinnaṁ mahapphalaṁ

“‘Only what is given to me is of great fruit. What is given to others isn’t of great fruit.

mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ na aññesaṁ sāvakānaṁ dinnaṁ mahapphalanti

“‘Only what is given to my disciples is of great fruit. What is given to the disciples of others isn’t of great fruit.’

atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti

“But then the Blessed One encourages me in generosity toward the Nigaṇṭhas as well.

apica bhante mayamettha kālaṁ jānissāma

“However, lord, in this case we will know the right time for that.

esāhaṁ bhante tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatanti.

“A third time, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

(Mv.VI.31.12) athakho bhagavā sīhassa senāpatissa anupubbīkathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

Then the Blessed One gave General Sīha a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

yadā bhagavā aññāsi sīhaṁ senāpatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.

When the Blessed One knew that General Sīha’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva sīhassa senāpatissa tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for General Sīha as he was sitting right there—“Whatever is subject to origination is all subject to cessation.”

athakho sīho senāpati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthu sāsane bhagavantaṁ etadavoca adhivāsetu me bhante bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenāti.

Then General Sīha, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, having becoming independent of others with regard to the Teacher’s message, said to the Blessed One, May the Blessed One acquiesce to my meal tomorrow, along with the Saṅgha of monks.”

adhivāsesi bhagavā tuṇhībhāvena.

The Blessed One acquiesced with silence.

athakho sīho senāpati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then General Sīha, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

athakho sīho senāpati aññataraṁ purisaṁ āṇāpesi gaccha bhaṇe pavattamaṁsaṁ jānāhīti.

Then General Sīha commanded a certain man, “I say, go find some butchered meat.” [ cf.Mv.VI.23.2]

athakho sīho senāpati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi kālo bhante niṭṭhitaṁ bhattanti.

Then General Sīha, at the end of the night—after having exquisite staple and non-staple food prepared—announced the time to the Blessed One: “It’s time, lord. The meal is ready.”

athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṁ tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to General Sīha’s residence. On arrival, he sat down on a seat laid out, along with the Saṅgha of monks.

(Mv.VI.31.13) tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṁ rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti ajja sīhena senāpatinā thullaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ taṁ samaṇo gotamo jānaṁ uddissa kataṁ maṁsaṁ paribhuñjati paṭiccakammanti.

Now at that time in Vesālī many Nigaṇṭhas were weeping and uplifting their arms, (going) from street to street, crossroads to crossroads, (saying,) “Having slaughtered a massive beast of burden, he has made a meal for the contemplative Gotama. The contemplative Gotama is knowingly consuming the meat which was made [killed] for his sake, at his instigation.”

athakho aññataro puriso yena sīho senāpati tenupasaṅkami upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi

Then a certain man want to General Sīha and, on arrival, whispered in his ear,

yagghe bhante jāneyyāsi ete sambahulā nigaṇṭhā vesāliyaṁ rathiyāya rathiyaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti ajja sīhena senāpatinā thullaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ taṁ samaṇo gotamo jānaṁ uddissa kataṁ maṁsaṁ paribhuñjati paṭiccakammanti.

“Sir, you should know that in Vesālī, many of those Nigaṇṭhas are weeping and uplifting their arms, (going) from street to street, crossroads to crossroads, (saying,) ‘Having slaughtered a massive beast of burden, he has made a meal for the contemplative Gotama. The contemplative Gotama is knowingly consuming the meat which was made [killed] for his sake, at his instigation.”

alaṁ ayya dīgharattaṁpi te āyasmantā avaṇṇakāmā buddhassa avaṇṇakāmā dhammassa avaṇṇakāmā saṅghassa

“Enough, mister1. For a long time these venerable ones have wanted to discredit the Buddha, the Dhamma, and the Saṅgha.

1. The term ‘ayya’ is usually a form of address for one of a higher social status, and thus has been translated as ‘master’. Here it seems unlikely that the man is of higher social status than General Sīha, so ‘mister’ seems more appropriate.

na ca pana te āyasmantā kīranti [ME: jiridanti] taṁ bhagavantaṁ asatā tucchā musā abhūtena abbhācikkhantā

“But they haven’t been able to do anything to the Blessed One, slandering him with their lies, those dishonest, empty, liars!

na ca mayaṁ jīvitahetupi sañcicca pāṇaṁ jīvitā voropeyyāmāti.

“And we would not deprive a living being of life, even for the sake of survival.

(Mv.VI.31.14) athakho sīho senāpati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

Then General Sīha, with his own hands, served and satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, General Sīha, taking a low seat, sat to one side.

ekamantaṁ nisinnaṁ kho sīhaṁ senāpatiṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

The Blessed One, having instructed, urged, roused, & encouraged General Sīha, as he was sitting there, with Dhamma talk, got up from his seat and left.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

na bhikkhave jānaṁ uddissa kataṁ maṁsaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti dukkaṭassa

“One should not knowingly consume meat made [killed] for the sake of a monk. Whoever should consume it: an offense of wrong doing. [BMC]

anujānāmi bhikkhave tikoṭiparisuddhaṁ macchamaṁsaṁ adiṭṭhaṁ assutaṁ aparisaṅkitanti.

“I allow fish and meat that is pure in three respects: One has not seen, heard, or suspected (that it was killed on purpose for a monk).”

179. kappiyabhūmianujānanā (Mv.VI.32.1)

The Allowance for a Proper (Storage) Place

[81] tena kho pana samayena vesālī subhikkhā hoti susassā sulabhapiṇḍā sukarā uñchena paggahena yāpetuṁ.

Now at that time Vesālī was well-stocked with food and the crops were good. Almsfood was easy to obtain and it was easy to keep oneself going by gathering offerings.

athakho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi

Then, as the Blessed One was alone in seclusion, this train of thought arose in his awareness:

yāni tāni mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe antovutthaṁ antopakkaṁ sāmaṁpakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ ajjāpi nu kho tāni bhikkhū paribhuñjantīti.

“Those things that were allowed by me for the monks when food was scarce, crops bad, and almsfood difficult to obtain: what was stored indoors, cooked indoors, cooked by oneself, accepting formally what was picked up; what was taken back from there; what was formally accepted before the meal; what grows in the woods; what grows in a lotus pond: Are the monks still making use of them even today?”

athakho bhagavā sāyaṇhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi

Then, when it was evening, the Blessed One rose from his seclusion and addressed Ven. Ānanda,

yāni tāni ānanda mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe antovutthaṁ antopakkaṁ sāmaṁpakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ ajjāpi nu kho tāni bhikkhū paribhuñjantīti.

“Those things that were allowed by me for the monks when food was scarce, crops bad, and almsfood difficult to obtain: what was stored indoors, cooked indoors, cooked by oneself, accepting formally what was picked up; what was taken back from there; what was formally accepted before the meal; what grows in the woods; what grows in a lotus pond: Are the monks still making use of them even today?”

paribhuñjanti bhagavāti.

“They are making use of them, Blessed One.”

(Mv.VI.32.2) athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

yāni tāni bhikkhave mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe antovutthaṁ antopakkaṁ sāmaṁpakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ tānāhaṁ ajjatagge paṭikkhipāmi

“Those things that were allowed by me for the monks when food was scarce, crops bad, and almsfood difficult to obtain: what was stored indoors, cooked indoors, cooked by oneself, accepting formally what was picked up; what was taken back from there; what was formally accepted before the meal; what grows in the woods; what grows in a lotus pond: From this day forward I rescind them. [BMC: 1 2]

na bhikkhave antovutthaṁ antopakkaṁ sāmaṁpakkaṁ uggahitapaṭiggahitakaṁ paribhuñjitabbaṁ yo paribhuñjeyya āpatti dukkaṭassa.

“One should not consume what is stored indoors, cooked indoors, cooked by oneself; or what was formally accepted after having been picked up: Whoever should consume it: an offense of wrong doing. [BMC]

na ca bhikkhave tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitabbaṁ yo paribhuñjeyya yathādhammo kāretabbo.

“Nor should one, having eaten and refused (further food), consume food that is not left over if it has been brought back from there (the place where the meal was offered), if it was formally accepted before the meal, if it grows in the woods or a lotus pond. Whoever should consume these is to be dealt with in accordance with the rule [Pc 35].”

(Mv.VI.33.1) [82] tena kho pana samayena jānapadā manussā bahuṁ loṇaṁpi telaṁpi taṇḍulaṁpi khādanīyaṁpi sakaṭesu āropetvā bahārāmakoṭṭhake sakaṭaparivattaṁ karitvā acchanti yadā paṭipāṭiṁ labhissāma tadā bhattaṁ karissāmāti.

Now on that occasion, people in the countryside, loading carts with a large quantity of salt, oil, husked rice, and staple foods, circled their wagons outside the gatehouse of the monastery and waited, (thinking,) “When it’s our turn, then we’ll make a meal.”

mahā ca megho uggato hoti.

A large cloud rose up.

athakho te manussā yenāyasmā ānando tenupasaṅkamiṁsu upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ idha bhante ānanda bahuṁ loṇaṁpi telaṁpi taṇḍulaṁpi khādanīyaṁpi sakaṭesu āropitā tiṭṭhanti

So they went to Ven. Ānanda and, on arrival, said to him, “Here, venerable sir, we have loaded up a large quantity of salt, oil, husked rice, and staple foods in wagons, and they are waiting.”

mahā ca megho uggato kathaṁ nu kho bhante ānanda paṭipajjitabbanti.

“But a large cloud has risen up. What should we do?”

athakho āyasmā ānando bhagavato etamatthaṁ ārocesi.

Then Ven. Ānanda reported the matter to the Blessed One.

(Mv.VI.33.2) tenahi ānanda saṅgho paccantimaṁ vihāraṁ kappiyabhūmiṁ sammannitvā tattha vāsetu yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā.

“In that case, Ānanda, the Saṅgha, having authorized a building on the perimeter (of the monastery) as a proper (storage) place, let it (food) be kept there—whichever the Saṅgha desires: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell.” [BMC: 1 2]

evañca pana bhikkhave sammannitabbo.

“Monks, it should be authorized like this:

byattena bhikkhunā paṭibalena saṅgho ñāpetabbo

“An experienced and competent monk should inform the Saṅgha:

suṇātu me bhante saṅgho yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ vihāraṁ kappiyabhūmiṁ sammanneyya.

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should authorize such-and-such dwelling as a proper (storage) place.

esā ñatti.

“‘This is the motion.

suṇātu me bhante saṅgho saṅgho itthannāmaṁ vihāraṁ kappiyabhūmiṁ sammannati.

“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is authorizing such-and-such dwelling as a proper (storage) place.

yassāyasmato khamati itthannāmassa vihārassa kappiyabhūmiyā sammati so tuṇhassa yassa nakkhamati so bhāseyya.

“‘He to whom the authorization of such-and-such dwelling as a proper (storage) place is agreeable should remain silent. He to whom it is not agreeable should speak.

sammato saṅghena itthannāmo vihāro kappiyabhūmi.

“‘Such-and-such dwelling has been authorized by the Saṅgha as a proper (storage) place.

khamati saṅghassa tasmā tuṇhī.

“‘This is agreeable to the Saṅgha, therefore it is silent.

evametaṁ dhārayāmīti.

“‘Thus do I hold it.’”

(Mv.VI.33.3) tena kho pana samayena manussā tattheva sammatikāya kappiyabhūmiyā yāguyo pacanti bhattāni pacanti sūpāni sappādenti [me: sampādenti] maṁsāni koṭṭenti kaṭṭhāni phālenti uccāsaddaṁ mahāsaddaṁ karonti.

Now at that time, right there in the authorized proper (storage) place, people were cooking conjey, cooking meals, preparing curries, pulverizing meat, splitting firewood, and making a shrill noise, a great noise.

assosi kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya uccāsaddaṁ mahāsaddaṁ kākoravasaddaṁ

As the night was ending, the Blessed One got up and heard the shrill noise, the great noise, like the sound of crows calling.

sutvāna āyasmantaṁ ānandaṁ āmantesi kinnu kho so ānanda uccāsaddo mahāsaddo kākoravasaddoti.

On hearing it, he addressed Ven. Ānanda, “Ānanda, what is that shrill noise, that great noise, like the sound of crows calling?”

(Mv.VI.33.4) etarahi bhante manussā tattheva sammatikāya kappiyabhūmiyā yāguyo pacanti bhattāni pacanti sūpāni sampādenti maṁsāni koṭṭenti kaṭṭhāni phālenti so eso bhagavā uccāsaddo mahāsaddo kākoravasaddoti.

“Lord, at this time, right there in the authorized proper (storage) place, people are cooking conjey, cooking meals, preparing curries, pulverizing meat, and splitting firewood. That’s the shrill noise, the great noise, like the sound of crows calling.”

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

na bhikkhave sammatikā kappiyabhūmi paribhuñjitabbā yo paribhuñjeyya āpatti dukkaṭassa

“Monks, one should not make use of an authorized proper (storage) place. Whoever makes use of one: an offense of wrong doing.

anujānāmi bhikkhave tisso kappiyabhūmiyo ussāvanantikaṁ gonisādikaṁ gahapatikanti.

“I allow three types of proper (storage) places: conterminous with the proclamation, a cattle-resting (place), a lay-person’s (place).”

(Mv.VI.33.5) tena kho pana samayena āyasmā yasojo gilāno hoti.

Now at that time Ven. Yasoja was sick.

tassatthāya bhesajjāni āhariyanti.

Medicine was brought for him.

tāni bhikkhū bahi vāsenti.

The monks stored it outside.

ukkapiṇḍakāpi khādanti corāpi haranti.

Small animals chewed on it, and thieves took it.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave sammatikaṁ kappiyabhūmiṁ paribhuñjituṁ.

“Monks, I allow that an authorized proper (storage) place be used.

anujānāmi bhikkhave catasso kappiyabhūmiyo ussāvanantikaṁ gonisādikaṁ gahapatikaṁ sammatikanti.

“I allow four types of proper (storage) places: conterminous with the proclamation, a cattle-resting (place), a lay-person’s (place), and authorized.”

180. meṇḍakagahapativatthu (Mv.VI.34.1)

The Story of Meṇḍaka the Householder

[83] tena kho pana samayena bhaddiye nagare meṇḍako gahapati paṭivasati.

Now at that time Meṇḍaka the householder lived in the city of Bhaddiya.

tassa evarūpo iddhānubhāvo hoti sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati.

He had this kind of supernatural power: Having bathed his head and had the granary swept, he would sit outside the door.

antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti.

From the sky, a stream of grain would pour down and fill the granary.

bhariyāya evarūpo iddhānubhāvo hoti ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpagiñjarakaṁ dāsakammakaraporisaṁ bhattena parivisati.

His wife had this kind of supernatural power: Having sat down near a single one-āḷhaka bowl and a single curry-pot, she could serve the slaves and workmen with a meal.

na tāva taṁ khīyati yāva sā na vuṭṭhāti.

It wouldn’t run out as long as she didn’t get up.

puttassa evarūpo iddhānubhāvo hoti ekaṁyeva sahassatthavikaṁ gahetvā dāsakammakaraporisassa chammāsikaṁ vetanaṁ deti.

His son had this kind of supernatural power: Taking a single bag of a thousand, he would give the slaves and workmen their wages for six months.

na tāva taṁ khīyati yāvassa hatthagatā.

It wouldn’t run out as long as it was in his hand.

(Mv.VI.34.2) suṇisāya evarūpo iddhānubhāvo hoti ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā dāsakammakaraporisassa chammāsikaṁ bhattaṁ deti.

His daughter-in-law had this kind of supernatural power: Having sat down near a single four-doṇa1 basket, she could give ten workmen their food for six months.

1. 1 doṇa = 4 aḷhaka.

na tāva taṁ khīyati yāva sā na vuṭṭhāti.

It wouldn’t run out as long as she didn’t get up.

dāsassa evarūpo iddhānubhāvo hoti ekena naṅgalena kasantassa satta sītāyo gacchanti.

His slave had this kind of supernatural power: Plowing with a single plowshare, he cut seven furrows.

(Mv.VI.34.3) assosi kho rājā māgadho seniyo bimbisāro amhākaṁ kira vijite bhaddiye nagare meṇḍako gahapati paṭivasati

King Seniya Bimbisāra of Magadha heard that, “They say that in our kingdom, Meṇḍaka the householder is living in the city of Bhaddiya.

tassa evarūpo iddhānubhāvo sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti

“He has this kind of supernatural power: Having bathed his head and had the granary swept, he sits outside the door. From the sky, a stream of grain pours down and fills the granary.

bhariyāya evarūpo iddhānubhāvo ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpagiñjarakaṁ dāsakammakaraporisaṁ bhattena parivisati na tāva taṁ khīyati yāva sā na vuṭṭhāti

“His wife has this kind of supernatural power: Having sat down near a single one-āḷhaka bowl and a single curry-pot, she can serve the slaves and workmen with a meal. It doesn’t run out as long as she doesn’t get up.

puttassa evarūpo iddhānubhāvo ekaṁyeva sahassatthavikaṁ gahetvā dāsakammakaraporisassa chammāsikaṁ vetanaṁ deti na tāva taṁ khīyati yāvassa hatthagatā

“His son has this kind of supernatural power: Taking a single bag of a thousand, he gives the slaves and workmen their wages for six months. It doesn’t run out as long as it’s in his hand.

(Mv.VI.34.4) suṇisāya evarūpo iddhānubhāvo ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā dāsakammakaraporisassa chammāsikaṁ bhattaṁ deti na tāva taṁ khīyati yāva sā na vuṭṭhāti

“His daughter-in-law has this kind of supernatural power: Having sat down near a single four-doṇa basket, she can give ten workmen their food for six months. It doesn’t run out as long as she doesn’t get up.

dāsassa evarūpo iddhānubhāvo ekena naṅgalena kasantassa satta sītāyo gacchantīti.

“His slave has this kind of supernatural power: Plowing with a single plowshare, he cuts seven furrows.”

(Mv.VI.34.5) athakho rājā māgadho seniyo bimbisāro aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi amhākaṁ kira bhaṇe vijite bhaddiye nagare meṇḍako gahapati paṭivasati tassa evarūpo iddhānubhāvo sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti .pe.

Then King Seniya Bimbisāra of Magadha addressed a certain all-purpose minister, “I say, in our kingdom, they say, Meṇḍaka the householder is living in the city of Bhaddiya. He has this kind of supernatural power: Having bathed his head and had the granary swept, he sits outside the door. From the sky, a stream of grain pours down and fills the granary. …

dāsassa evarūpo iddhānubhāvo ekena naṅgalena kasantassa satta sītāyo gacchanti

“His slave has this kind of supernatural power: Plowing with a single plowshare, he cuts seven furrows.

gaccha bhaṇe jānāhi yathā mayā sāmaṁ diṭṭho evaṁ tava diṭṭho bhavissatīti.

“I say, go and find out (about it): What you have seen will be as if seen by me.”

evaṁ devāti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā caturaṅginiyā senāya yena bhaddiyaṁ tena pāyāsi

Responding, “As you say, your majesty,” to King Seniya Bimbisāra of Māgadha, he set forth for Bhaddiya with a fourfold army.

(Mv.VI.34.6) anupubbena yena bhaddiyaṁ yena meṇḍako gahapati tenupasaṅkami

Traveling by stages, he arrived there and went to Meṇḍaka the householder.

upasaṅkamitvā meṇḍakaṁ gahapatiṁ etadavoca ahañhi gahapati raññā āṇatto amhākaṁ kira bhaṇe vijite bhaddiye nagare meṇḍako gahapati paṭivasati tassa evarūpo iddhānubhāvo sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti .pe.

On arrival he said to Meṇḍaka, “I’ve been commanded by the king, householder, (saying,) ‘I say, in our kingdom, they say, Meṇḍaka the householder is living in the city of Bhaddiya. He has this kind of supernatural power: Having bathed his head and had the granary swept, he sits outside the door. From the sky, a stream of grain pours down and fills the granary. …

dāsassa evarūpo iddhānubhāvo ekena naṅgalena kasantassa satta sītāyo gacchanti gaccha bhaṇe jānāhi yathā mayā sāmaṁ diṭṭho evaṁ tava diṭṭho bhavissatīti passāma te gahapati iddhānubhāvanti.

“‘… His slave has this kind of supernatural power: Plowing with a single plowshare, he cuts seven furrows. I say, go and find out (about it): It will be as if what is seen by you was seen by me myself.’ We would like to see your supernatural power, householder.”

athakho meṇḍako gahapati sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdi.

Then Meṇḍaka the householder, having bathed his head and had the granary swept, sat outside the door.

antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūresi.

From the sky, a stream of grain poured down and filled the granary.

diṭṭho te gahapati iddhānubhāvo bhariyāya te iddhānubhāvaṁ passāmāti.

“We have seen your supernatural power, householder. We would like to see your wife’s supernatural power.”

(Mv.VI.34.7) athakho meṇḍako gahapati bhariyaṁ āṇāpesi tenahi caturaṅginiṁ senaṁ bhattena parivisāti.

So Meṇḍaka the householder told his wife, “In that case, serve the fourfold army with a meal.”

athakho meṇḍakassa gahapatissa bhariyā ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpagiñjarakaṁ caturaṅginiṁ senaṁ bhattena parivisi.

Having sat down near a single one-āḷhaka bowl and a single curry-pot, Meṇḍaka the householder’s wife served the fourfold army with a meal.

na tāva taṁ khīyati yāva sā na vuṭṭhāti.

It didn’t run out as long as she didn’t get up.

diṭṭho te gahapati bhariyāya iddhānubhāvo puttassa te iddhānubhāvaṁ passāmāti.

“We have seen your wife’s supernatural power, householder. We would like to see your son’s supernatural power.”

(Mv.VI.34.8) athakho meṇḍako gahapati puttaṁ āṇāpesi tenahi caturaṅginiyā senāya chammāsikaṁ vetanaṁ dehīti.

So Meṇḍaka the householder told his son, “In that case, give the fourfold army their wages for six months.”

athakho meṇḍakassa gahapatissa putto ekaṁyeva sahassatthavikaṁ gahetvā caturaṅginiyā senāya chammāsikaṁ vetanaṁ adāsi.

Taking a single bag of a thousand, Meṇḍaka the householder’s son gave the fourfold army their wages for six months.

na tāva taṁ khīyati yāvassa hatthagatā.

It didn’t run out as long as it was in his hand.

diṭṭho te gahapati puttassa iddhānubhāvo suṇisāya te iddhānubhāvaṁ passāmāti.

“We have seen your son’s supernatural power, householder. We would like to see your daughter-in-law’s supernatural power.”

(Mv.VI.34.9) athakho meṇḍako gahapati suṇisaṁ āṇāpesi tenahi caturaṅginiyā senāya chammāsikaṁ bhattaṁ dehīti.

So Meṇḍaka the householder told his daughter-in-law, “In that case, give the fourfold army their food for six months.”

athakho meṇḍakassa gahapatissa suṇisā ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā caturaṅginiyā senāya chammāsikaṁ bhattaṁ adāsi.

Having sat down near a single four-doṇa basket, Meṇḍaka the householder’s daughter-in-law gave the fourfold army food for six months.

na tāva taṁ khīyati yāva sā na vuṭṭhāti.

It didn’t run out as long as she didn’t get up.

diṭṭho te gahapati suṇisāya iddhānubhāvo dāsassa te iddhānubhāvaṁ passāmāti.

“We have seen your daughter-in-law’s supernatural power, householder. We would like to see your slave’s supernatural power.”

mayhaṁ kho sāmi dāsassa iddhānubhāvo khette passitabboti.

“Master, my slave’s supernatural power is to be seen in the field.”

alaṁ gahapati diṭṭho te dāsassapi iddhānubhāvoti.

“Enough, householder. We’ve seen your slave’s supernatural power.” [i.e., ‘We’ll call it seen.’]

athakho so mahāmatto caturaṅginiyā senāya punadeva rājagahaṁ paccāgacchi yena rājā māgadho seniyo bimbisāro tenupasaṅkami upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesi.

Then the minister went back to Rājagaha again with the fourfold army, and went to King Seniya Bimbisāra of Māgadha. On arrival, he reported the matter to the king.

(Mv.VI.34.10) [84] athakho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena bhaddiyaṁ tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhaterasehi bhikkhusatehi.

Then the Blessed One, having stayed at Vesālī as long as he liked, set out on a wandering tour toward Bhaddiya, along with a large Saṅgha of monks—1,250 monks.

athakho bhagavā anupubbena cārikaṁ caramāno yena bhaddiyaṁ tadavasari.

Then, traveling by stages, he arrived at Bhaddiya.

tatra sudaṁ bhagavā bhaddiye viharati jātiyāvane.

There at Bhaddiya, the Blessed One stayed in Jāti’s Grove.

(Mv.VI.34.11) assosi kho meṇḍako gahapati samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito bhaddiyaṁ anuppatto bhaddiye viharati jātiyāvane

Meṇḍaka the householder heard that, “Master Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan, has arrived at Bhaddiya and is staying in Jāti’s Grove.

taṁ kho pana bhavantaṁ gotamaṁ evaṁkalyāṇo kittisaddo abbhuggato itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā so imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti so dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotīti.

“And of that master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He has made known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, its generations with their contemplatives & brahmans, their rulers & common people. He has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”

(Mv.VI.34.12) athakho meṇḍako gahapati bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ bhadraṁ yānaṁ abhirūhitvā bhadrehi bhadrehi yānehi bhaddiyā niyyāsi bhagavantaṁ dassanāya.

Then Meṇḍaka the householder, having had auspicious vehicles yoked, mounting an auspicious vehicle, set out from Bhaddiya with the auspicious vehicles to see the Blessed One.

addasaṁsu kho sambahulā titthiyā meṇḍakaṁ gahapatiṁ dūrato va āgacchantaṁ disvāna meṇḍakaṁ gahapatiṁ etadavocuṁ kahaṁ tvaṁ gahapati gacchasīti.

Several sectarians saw him coming from afar and, on seeing him, said to him, “Where are you going, householder?”

gacchāmahaṁ bhante samaṇaṁ gotamaṁ dassanāyāti.

“Venerable sirs, I’m going to see the contemplative Gotama.”

kiṁ pana tvaṁ gahapati kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi

“But why, householder, are you, an espouser of a doctrine of action, going to see the contemplative Gotama, an espouser of a doctrine of inaction?

samaṇo hi gahapati gotamo akiriyavādo akiriyāya dhammaṁ deseti tena ca sāvake vinetīti.

“The contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and trains his disciples with that.”

(Mv.VI.34.13) athakho meṇḍakassa gahapatissa etadahosi nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati yathāyime titthiyā usūyantīti

Then the thought occurred to Meṇḍaka the householder, “Undoubtedly the Blessed One is worthy and rightly self-awakened. That’s why these sectarians are envious.”

yāvatikā yānassa bhūmi yānena gantvā yānā paccorohitvā pattiko va yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Going in his vehicle as far as there was ground for a vehicle, getting down from his vehicle, he went to the Blessed One on foot. On arrival, having bowed to the Blessed One, he sat to one side.

ekamantaṁ nisinnassa kho meṇḍakassa gahapatissa bhagavā anupubbīkathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

yadā bhagavā aññāsi meṇḍakaṁ gahapatiṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāseti dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.

When the Blessed One knew that Meṇḍaka the householder’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva meṇḍakassa gahapatissa tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhammanti.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for Meṇḍaka the householder as he was sitting right there—“Whatever is subject to origination is all subject to cessation.”

athakho meṇḍako gahapati diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthu sāsane bhagavantaṁ etadavoca

Then Meṇḍaka the householder, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,

abhikkantaṁ bhante abhikkantaṁ bhante seyyathāpi bhante nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telappajjotaṁ dhāreyya cakkhumanto rūpāni dakkhantīti evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito

“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear.

esāhaṁ bhante bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca

“I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks.

upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ

“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.

adhivāsetu ca me bhante bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenāti.

“And may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

adhivāsesi bhagavā tuṇhībhāvena.

The Blessed One acquiesced with silence.

(Mv.VI.34.14) athakho meṇḍako gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then Meṇḍaka the householder, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

athakho meṇḍako gahapati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi kālo bhante niṭṭhitaṁ bhattanti.

Then, at the end of the night, Meṇḍaka the householder, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.”

athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa nivesanaṁ tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to the residence of Meṇḍaka the householder and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks.

(Mv.VI.34.15) athakho meṇḍakassa gahapatissa bhariyā ca putto ca suṇisā ca dāso ca yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.

Then Meṇḍaka the householder’s wife, son, daughter-in-law, and slave went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

tesaṁ bhagavā anupubbīkathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

As they were sitting there, the Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

yadā bhagavā aññāsi te kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.

When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva tesaṁ tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.”

te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthu sāsane bhagavantaṁ etadavocuṁ

Then, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, they said to the Blessed One,

abhikkantaṁ bhante abhikkantaṁ bhante seyyathāpi bhante nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telappajjotaṁ dhāreyya cakkhumanto rūpāni dakkhantīti evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito ete mayaṁ bhante bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gateti.

“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. May Master Gotama remember us as lay followers who have gone for refuge from this day forward, for life.”

(Mv.VI.34.16) athakho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

Then, with his own hands, Meṇḍaka the householder served and satisfied the Saṅgha of monks with the Buddha at its head with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side.

ekamantaṁ nisinno kho meṇḍako gahapati bhagavantaṁ etadavoca yāva bhante bhagavā bhaddiye viharati [ME inserts: tāva] ahaṁ buddhappamukhassa bhikkhusaṅghassa dhuvabhattenāti.

As he was sitting there, he said to the Blessed One, “Lord, for as long as the the Blessed One is staying in Bhaddiya, I (offer) the Saṅgha of monks, with the Buddha at its head, regular meals.”

athakho bhagavā meṇḍakaṁ gahapatiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

The Blessed One, having instructed, urged, roused, & encouraged Meṇḍaka the householder with Dhamma talk, got up from his seat and left.

181. pañcagorasādianujānanā (Mv.VI.34.17)

The Allowance of the Five Products of the Cow

[85] athakho bhagavā bhaddiye yathābhirantaṁ viharitvā meṇḍakaṁ gahapatiṁ anāpucchā yena aṅguttarāpo tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhaterasehi bhikkhusatehi.

Then the Blessed One, having stayed at Bhaddiya as long as he liked, without informing Meṇḍaka the householder, set out on a wandering tour toward Aṅguttarāpa, along with a large Saṅgha of monks—1,250 monks.

assosi kho meṇḍako gahapati bhagavā kira yena aṅguttarāpo tena cārikaṁ pakkanto mahatā bhikkhusaṅghena saddhiṁ aḍḍhaterasehi bhikkhusatehīti.

Meṇḍaka the householder heard that, “The Blessed One, they say, has set out on a wandering tour toward Aṅguttarāpa, along with a large Saṅgha of monks—1,250 monks.”

athakho meṇḍako gahapati dāse ca kammakare ca āṇāpesi tenahi bhaṇe bahuṁ loṇaṁpi telaṁpi taṇḍulaṁpi khādanīyaṁpi sakaṭesu āropetvā āgacchatha aḍḍhaterasāni ca gopālakasatāni aḍḍhaterasāni dhenusatāni ādāya āgacchantu yattha bhagavantaṁ passissāma tattha dhāruṇhena [ME: taruṇena] khīrena bhojessāmāti.

So he commanded his slaves and workmen, “I say, in that case, load up a lot of salt, oil, rice, and non-staple foods into carts, and come along. And have 1,250 cowherds come along, taking 1,250 milk-cows. Wherever we see the Blessed One, we’ll serve him with stream-warm1 milk.”

1. Apparently this was an idiom for fresh milk and the stream refers to the stream of milk coming out of the udder. The Burmese edition has taruṇena, meaning ‘fresh’.

(Mv.VI.34.18) athakho meṇḍako gahapati bhagavantaṁ antarāmagge kantāre sambhāvesi.

Then Meṇḍaka the householder met up with the Blessed One along a desolate stretch of road.

athakho meṇḍako gahapati yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi.

So he went to the Blessed One and, on arrival, having bowed down to the Blessed One, stood to one side.

ekamantaṁ ṭhito kho meṇḍako gahapati bhagavantaṁ etadavoca adhivāsetu me bhante bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenāti.

As he was standing there, he said to the Blessed One, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

adhivāsesi bhagavā tuṇhībhāvena.

The Blessed One acquiesced with silence.

athakho meṇḍako gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.

Then Meṇḍaka the householder, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

athakho meṇḍako gahapati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi kālo bhante niṭṭhitaṁ bhattanti.

Then, at the end of the night, Meṇḍaka the householder, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.”

(Mv.VI.34.19) athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa parivesanā tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṅghena.

Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to the residence of Meṇḍaka the householder and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks.

athakho meṇḍako gahapati aḍḍhaterasāni gopālakasatāni āṇāpesi tenahi bhaṇe ekamekaṁ dhenuṁ gahetvā ekamekassa bhikkhuno upatiṭṭhatha dhāruṇhena khīrena bhojessāmāti.

Then Meṇḍaka the householder commanded the 1,250 cowherds, “I say, In this case, each of you take a milk-cow and attend to one monk. We’ll feed them with fresh warm milk.”

athakho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi dhāruṇhena ca khīrena.

Then Meṇḍaka the householder, with his own hands, served and satisfied the Saṅgha of monks, headed by the Buddha, with exquisite staple and non-staple food and also fresh warm milk.

bhikkhū kukkuccāyantā khīraṁ nappaṭiggaṇhanti.

Anxious, the monks didn’t accept the milk.

paṭiggaṇhatha bhikkhave paribhuñjathāti.

“Accept it, monks, and consume it.”

(Mv.VI.34.20) athakho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā dhāruṇhena ca khīrena bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

Then Meṇḍaka the householder, with his own hands, served and satisfied the Saṅgha of monks headed by the Buddha with exquisite staple and non-staple food and also fresh warm milk. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side.

ekamantaṁ nisinno kho meṇḍako gahapati bhagavantaṁ etadavoca santi bhante maggā kantārā appodakā appabhakkhā na sukarā apātheyyena gantuṁ sādhu bhante bhagavā bhikkhūnaṁ pātheyyaṁ anujānātūti.

As he was sitting there, he said to the Blessed One, “Lord, there are badland roads with little water, little food. It is not easy to go along them without provisions for a journey. It would be good, lord, if the Blessed One would allow provisions for a journey for the monks.”

athakho bhagavā meṇḍakaṁ gahapatiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Then the Blessed One, having instructed, urged, roused, & encouraged Meṇḍaka the householder with Dhamma talk, got up from his seat and left.

(Mv.VI.34.21) athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave pañca gorase khīraṁ dadhiṁ takkaṁ navanītaṁ sappiṁ.

“Monks, I allow the five products of a cow: milk, curds, buttermilk, butter, ghee. [BMC: 1 2]

santi bhikkhave maggā kantārā appodakā appabhakkhā na sukarā apātheyyena gantuṁ.

“There are badland roads with little water, little food. It is not easy to go along them without provisions for a journey.

anujānāmi bhikkhave pātheyyaṁ pariyesituṁ taṇḍulo taṇḍulatthikena muggo muggatthikena māso māsatthikena loṇaṁ loṇatthikena guḷo guḷatthikena telaṁ telatthikena sappi sappitthikena.

“I allow that provisions for a journey be sought out: husked rice by one who has need of husked rice, green gram by one who has need of green gram, black-eyed peas by one who has need of black-eyed peas, salt by one who has need of salt, sugar-lumps by one who has need of sugar-lumps, oil by one who has need of oil, ghee by one who has need of ghee. [BMC: 1 2]

santi bhikkhave manussā saddhā pasannā te kappiyakārakānaṁ hatthe hiraññasuvaṇṇaṁ upanikkhipanti iminā yaṁ ayyassa kappiyaṁ taṁ dethāti.

“There are people of conviction and confidence who place gold and silver in the hands of stewards, (saying,) ‘Give the master whatever is allowable.’

anujānāmi bhikkhave yaṁ tato kappiyaṁ taṁ sādituṁ na tvevāhaṁ bhikkhave kenaci pariyāyena jātarūparajataṁ sāditabbaṁ pariyesitabbanti vadāmīti.

“I allow that whatever is allowable coming from that be accepted. But in no way at all do I say that money is to be accepted or sought for.” [BMC]

182. keṇiyajaṭilavatthu (Mv.VI.35.1)

The Story of Keṇiya the Coiled-hair Ascetic

[86] athakho bhagavā anupubbena cārikaṁ caramāno yena āpaṇaṁ tadavasari.

Then the Blessed One, traveling by stages, arrived at Āpaṇa.

assosi kho keṇiyo jaṭilo samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito āpaṇaṁ anuppatto taṁ kho pana bhavantaṁ gotamaṁ evaṁkalyāṇo kittisaddo abbhuggato itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā so imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti so dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotīti.

Then Keṇiya the coiled-hair ascetic heard that, “Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan, has arrived at Āpaṇa. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He has made known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, its generations with their contemplatives & brahmans, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”

athakho keṇiyassa jaṭilassa etadahosi kinnu kho ahaṁ samaṇassa gotamassa harāpeyyanti.

Then the thought occurred to Keṇiya the coiled-hair ascetic, “What should I have brought for Gotama the contemplative?”

(Mv.VI.35.2) athakho keṇiyassa jaṭilassa etadahosi yepi kho te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ tadanugāyanti tadanubhāsanti bhāsitamanubhāsanti vācitamanuvācenti seyyathīdaṁ aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgiraso bhāradvājo vāseṭṭho kassapo bhagu rattūparatā viratā vikālabhojanā te evarūpāni pānāni sādiyiṁsu

Then the thought occurred to him, “Those brahman seers of the past, the creators of the hymns, the composers of the hymns—those ancient hymns, sung, repeated, & collected, which brahmans at present still sing, still chant, repeating what was said, repeating what was spoken—i.e., Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgirasa, Bhāradvāja, Vāseṭṭha, Kassapa & Bhagu: They refrained from eating at night and from eating at the wrong time. But they consented to juice drinks of this kind.

(Mv.VI.35.3) samaṇopi gotamo rattūparato virato vikālabhojanā arahati samaṇopi gotamo evarūpāni pānāni sāditunti

“Gotama the contemplative also refrains from eating at night and from eating at the wrong time. Gotama the contemplative should consent to juice drinks of this kind.”

pahūtaṁ pānaṁ paṭiyādāpetvā kājehi gāhāpetvā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavatā saddhiṁ sammodi sammodanīyaṁ kathaṁ sārāṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi.

So he prepared a large amount of drinks and, having it taken with carrying poles, went to the Blessed One. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he stood to one side.

ekamantaṁ ṭhito kho keṇiyo jaṭilo bhagavantaṁ etadavoca paṭiggaṇhātu me bhavaṁ gotamo pānanti.

As he was standing there, Keṇiya the coiled-hair ascetic said to the Blessed One, “May Master Gotama accept my juice drinks.”

tenahi keṇiya bhikkhūnaṁ dehīti.

“In that case, Keṇiya, give them to the monks.”

bhikkhū kukkuccāyantā nappaṭiggaṇhanti.

Anxious, the monks didn’t accept them.

paṭiggaṇhatha bhikkhave paribhuñjathāti.

“Accept them, monks, and consume them.”

(Mv.VI.35.4) athakho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ pahūtehi pānehi sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

Then Keṇiya the coiled-hair ascetic, with his own hands, served and satisfied the Saṅgha of monks headed by the Buddha with the large amount of juice drinks. Then, when the Blessed One had washed his hand and withdrawn it from the bowl, he sat to one side.

ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.

As he was sitting there, the Blessed One instructed, urged, roused, & encouraged Keṇiya the coiled-hair ascetic with a Dhamma talk.

athakho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenāti.

Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he said to the Blessed One, “May Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

(Mv.VI.35.5) mahā kho keṇiya bhikkhusaṅgho aḍḍhaterasāni bhikkhusatāni tvañca brāhmaṇesu abhippasannoti.

“Keṇiya, the Saṅgha of monks is large—1,250 monks. And you are strongly confident in the brahmans.” [cf. Sn 3:7]

dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca kiñcāpi bho gotama mahā bhikkhusaṅgho aḍḍhaterasāni bhikkhusatāni ahañca brāhmaṇesu abhippasanno adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenāti.

A second time, Keṇiya the coiled-hair ascetic said to the Blessed One, “Master Gotama, even though the Saṅgha of monks is large—1,250 monks, and I have the highest confidence in the brahmans, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

mahā kho keṇiya bhikkhusaṅgho aḍḍhaterasāni bhikkhusatāni tvañca brāhmaṇesu abhippasannoti.

“Keṇiya, the Saṅgha of monks is large—1,250 monks. And you are strongly confident in the brahmans.”

tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca kiñcāpi bho gotama mahā bhikkhusaṅgho aḍḍhaterasāni bhikkhusatāni ahañca brāhmaṇesu abhippasanno adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenāti.

A third time, Keṇiya the coiled-hair ascetic said to the Blessed One, “Master Gotama, even though the Saṅgha of monks is large—1,250 monks, and I have the highest confidence in the brahmans, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

adhivāsesi bhagavā tuṇhībhāvena.

The Blessed One acquiesced with silence.

athakho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā pakkāmi.

Then Keṇiya the coiled-hair ascetic, understanding the Blessed One’s acquiescence, got up from his seat and left.

(Mv.VI.35.6) athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave aṭṭha pānāni ambapānaṁ jambupānaṁ cocapānaṁ mocapānaṁ madhupānaṁ muddikapānaṁ sālukapānaṁ phārusakapānaṁ.

“I allow eight juice drinks: mango juice drink, rose apple juice drink, seed-banana juice drink, seedless banana juice drink, madhu juice drink, grape juice drink, water-lily root juice drink, phārusaka juice drink. [BMC: 1 2]

anujānāmi bhikkhave sabbaṁ phalarasaṁ ṭhapetvā dhaññaphalarasaṁ.

“I allow all fruit juice except for the juice of grain.

anujānāmi bhikkhave sabbaṁ pattarasaṁ ṭhapetvā pakkaḍākarasaṁ. [ME has just ‘ḍākarasaṁ.’]

“I allow all leaf-juice except for the juice of cooked vegetables.

anujānāmi bhikkhave sabbaṁ puppharasaṁ ṭhapetvā madhukapuppharasaṁ.

“I allow all flower juice except for the juice of licorice flowers.

anujānāmi bhikkhave ucchurasanti.

“I allow fresh sugar cane juice.”

(Mv.VI.35.7) athakho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi kālo bho gotama niṭṭhitaṁ bhattanti.

Then, at the end of the night, Keṇiya the coiled-hair ascetic, having ordered exquisite staple and non-staple food prepared in his own ashram, had the time announced to the Blessed One: “It’s time, Lord. The meal is ready.”

athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami upasaṅkamitvā paññatte āsane nīsīdi saddhiṁ bhikkhusaṅghena.

Then the Blessed One, early in the morning, adjusted his under robe and—carrying his bowl & outer robe—went to Keṇiya the coiled-hair ascetic’s ashram and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks.

athakho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

Then, with his own hands, Keṇiya the coiled-hair ascetic served and satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side.

(Mv.VI.35.8) ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi

As he was sitting there the Blessed One expressed his appreciation to Keṇiya the coiled-hair ascetic with these verses:

[87] aggihuttamukhā yaññā

sāvittī chandaso mukhaṁ

rājā mukhaṁ manussānaṁ

nadīnaṁ sāgaro mukhaṁ

“The fire oblation is the chief of sacrifices,

the Sāvitti1, the chief of Vedic hymns2,

a king, chief among human beings,

the ocean, chief among rivers,

1. This is apparently a reference to Ṛgveda iii, 62, 10, an invocation addressed to Sāvitrī, or the Sun:

tat savitur vareṇ(i)yaṁ

bhargo devasya dhīmahi

dhiyo yo nah pracodayāt

“Let us meditate on the glory

of the excellent deva Sāvitrī,

that he may inspire our thoughts.”

This verse, in the Gāvitrī meter, is recited during the upanayana ceremony, when a young brahman is invested with the sacred thread that initiates him into the status of a “twice-born” brahman and he begins his study of the Vedas. Although similar passages were recited when young men of other castes began their education, Ṛgveda iii, 62, 10 was reserved exclusively for brahmans. It was also the subject of many meditations on its esoteric meaning, some of which can be found in the major Upaniṣads: Bṛhad-āraṇyaka 6.3.6; śvetāśvatara 4.18; and Maitrī 6.7 and 6.34.

SnA suggests that the Buddha’s question about this verse surprises Sundarika, making him suspect that the Buddha knows more about brahmanical lore than he does, which is why he changes his tone with the following question. SnA also asserts that the Buddhist equivalent to the Sāvitti—three lines, 24 syllables—is the expression of homage to the Triple Gem: Buddhaṁ saraṇaṁ gacchāmi, Dhammaṁ saraṇaṁ gacchāmi, Saṅghaṁ saraṇaṁ gacchāmi.

2. Chandas. This term normally means “meter,” but it also means Vedic hymn. [BMC]

nakkhattānaṁ mukhaṁ cando

ādicco tapataṁ mukhaṁ

puññaṁ ākaṅkhamānānaṁ

saṅgho ve yajataṁ mukhanti.

the moon, chief of the zodiac stars,

the sun, chief of things that burn, Dhp 387

and for those who sacrifice, wishing for merit,

the Saṅgha, truly, is chief.”

athakho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.

Then the Blessed One, having expressed his appreciation to Keṇiya the coiled-hair ascetic with these verses, got up from his seat and left.

183. rojamallavatthu (Mv.VI.36.1)

The Story of Roja the Mallan

[88] athakho bhagavā āpaṇe yathābhirantaṁ viharitvā yena kusinārā tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhaterasehi bhikkhusatehi.

Then the Blessed One, having stayed at Āpaṇa as long as he liked, set out on a wandering tour toward Kusinārā, along with a large Saṅgha of monks—1,250 monks.

assosuṁ kho kosinārakā mallā bhagavā kira kusināraṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ aḍḍhaterasehi bhikkhusatehīti.

The Kusinārā Mallans heard that, “The Blessed One, they say, is coming, along with a large Saṅgha of monks—1,250 monks.”

te saṅgaraṁ akaṁsu yo bhagavato paccuggamanaṁ na karissati pañca satāni daṇḍoti.

They made an agreement: “Anyone who doesn’t go out to meet the Blessed One gets fined 5001.”

1. This parallels the origin story to NP 10

tena kho pana samayena rojo mallo āyasmato ānandassa sahāyo hoti.

Now at that time Roja the Mallan was a friend of Ven. Ānanda.

athakho bhagavā anupubbena cārikaṁ caramāno yena kusinārā tadavasari.

Then the Blessed One, traveling by stages, arrived at Kusinārā.

(Mv.VI.36.2) kosinārakā mallā bhagavato paccuggamanaṁ akaṁsu.

The Kusinārā Mallans went out to meet the Blessed One.

athakho rojo mallo bhagavato paccuggamanaṁ karitvā yenāyasmā ānando tenupasaṅkami upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi.

Roja the Mallan, having gone out to meet the Blessed One, went to Ven. Ānanda and, on arrival, having bowed down to him, stood to one side.

ekamantaṁ ṭhitaṁ kho rojaṁ mallaṁ āyasmā ānando etadavoca uḷāraṁ kho te idaṁ āvuso roja yaṁ tvaṁ bhagavato paccuggamanaṁ akāsīti.

As he was standing there, Ven. Ānanda said to him, “It’s excellent, friend Roja, that you came out to meet the Blessed One.”

nāhaṁ bhante ānanda bahukato buddhena vā dhammena vā saṅghena vā apica ñātīhi saṅgaro kato yo bhagavato paccuggamanaṁ na karissati pañca satāni daṇḍoti so kho ahaṁ bhante ānanda ñātīnaṁ daṇḍabhayā evaṁ bhagavato paccuggamanaṁ akāsinti.

“Venerable sir, the Buddha, Dhamma, or Saṅgha don’t do much for me. But my relatives made this agreement: ‘Anyone who doesn’t go out to meet the Blessed One gets fined 500.’ Venerable Ānanda, it was just out of fear of getting fined by my relatives that I went out to meet the Blessed One.”

athakho āyasmā ānando anattamano ahosi kathaṁ hi nāma rojo mallo evaṁ vakkhatīti.

Then Ven. Ānanda was displeased, (thinking,) “How could Roja the Mallan say such a thing?”

(Mv.VI.36.3) athakho āyasmā ānando yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca ayaṁ bhante rojo mallo abhiññāto ñātamanusso

As he was sitting there, Ven. Ānanda said to the Blessed One, “Roja the Mallan, here, is well-known, a famous person.

mahiddhiko kho pana evarūpānaṁ ñātamanussānaṁ imasmiṁ dhammavinaye pasādo

“Very influential is the confidence in this Dhamma & Vinaya of famous people such as this.

sādhu bhante bhagavā tathā karotu yathā rojo mallo imasmiṁ dhammavinaye pasīdeyyāti.

“It would be good, lord, if the Blessed One would do something so that Roja the Mallan would gain confidence in this Dhamma & Vinaya.”

na kho taṁ ānanda dukkaraṁ tathāgatena yathā rojo mallo imasmiṁ dhammavinaye pasīdeyyāti.

“It won’t be difficult, Ānanda, for the Tathāgata to do something so that Roja the Mallan would gain confidence in this Dhamma & Vinaya.”

(Mv.VI.36.4) athakho bhagavā rojaṁ mallaṁ mettena cittena pharītvā uṭṭhāyāsanā vihāraṁ pāvisi.

Then the Blessed One, having suffused Roja the Mallan with thoughts of goodwill, got up from his seat and went into his dwelling.

athakho rojo mallo bhagavato mettena cittena phuṭṭho seyyathāpi nāma gāvī taruṇavacchā [ME: gāviṁ taruṇavaccho] evameva vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā bhikkhū pucchati kahaṁ nu kho bhante etarahi so bhagavā viharati arahaṁ sammāsambuddho dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhanti.

Then Roja the Mallan, suffused with the Blessed One’s thoughts of goodwill—like a young calf (looking for) its mother—in the same way went from dwelling to dwelling, courtyard to courtyard, asking the monks on arrival, “Where, venerable sirs, is the Blessed One, Worthy and Rightly Self-awakened, now staying? We would like to see the Blessed One, Worthy and Rightly Self-awakened.”

esāvuso roja vihāro saṁvutadvāro tena appasaddo upasaṅkamitvā ataramāno ālindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi vivarissati te bhagavā dvāranti.

“Friend Roja, it’s that dwelling, with the closed door. Having approached it quietly and unhurriedly, having entered the porch, having cleared you throat, knock on the door. The Blessed One will open the door for you.”

(Mv.VI.36.5) athakho rojo mallo yena so vihāro saṁvutadvāro tena appasaddo upasaṅkamitvā ataramāno ālindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭeti.

Then Roja the Mallan, having gone quietly and unhurriedly to the dwelling with the closed door, having entered the porch, having cleared his throat, knocked on the door.

vivari bhagavā dvāraṁ.

The Blessed One opened the door.

athakho rojo mallo vihāraṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.

So Roja the Mallan, having entered the dwelling, bowed down to the Blessed One and sat to one side.

ekamantaṁ nisinnassa kho rojassa mallassa bhagavā anupubbīkathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.

As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

yadā bhagavā aññāsi rojaṁ mallaṁ kallacittaṁ muducittaṁ vinīvaraṇacittaṁ udaggacittaṁ pasannacittaṁ atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.

When the Blessed One knew that Roja the Mallan’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva kho rojassa mallassa tasmiṁyevāsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for him as he was sitting right there—“Whatever is subject to origination is all subject to cessation.”

athakho rojo mallo diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthu sāsane bhagavantaṁ etadavoca

Then, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, he said to the Blessed One,

sādhu bhante ayyā mamaññeva paṭiggaṇheyyuṁ cīvarapiṇḍapātasenāsana-gilānapaccayabhesajjaparikkhāraṁ no aññesanti.

“It would be good, lord, if the masters would accept only my robe-cloth, alms-food, lodgings, and medicinal requisites for the sick, not anybody else’s1.”

1. As this passage shows, stream-enterers can still have some pretty blatant defilements. The case of Mahāpajāpati Gotami—if the Commentary is right in asserting that she had reached stream-entry at the time she requested that the Buddha allow women to go forth—is another example. After he turned down her request the first time, she dressed in mendicant’s robes and followed the Buddha, crying. [BMC] Then after accepting the garudhammas and promising to follow them as long as life lasts, she asked the Buddha to rescind the first one. [BMC: 1 2]

yesaṁ kho roja sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho seyyathāpi tayā tesaṁpi evaṁ hoti aho nūna ayyā amhākaññeva paṭiggaṇheyyuṁ cīvarapiṇḍapātasenāsana-gilānapaccayabhesajjaparikkhāraṁ no aññesanti

“Those for whom the Dhamma has been seen with the knowledge of one in training, the vision of one in training, such as yourself—the thought occurs to them, ‘Oh! It would be good, if the masters would accept only my robe-cloth, alms-food, lodgings, and medicinal requisites for the sick, not those of others.’

tenahi roja tava ceva paṭiggaṇhissanti aññesañcāti.

“In this case, Roja, they will accept yours and those of others.”

(Mv.VI.36.6) tena kho pana samayena kusinārāyaṁ paṇītānaṁ bhattānaṁ bhattapaṭipāṭi aṭṭhitā hoti.

Now at that time, in Kusinārā, a meal rotation of exquisite meals had been established.

athakho rojassa mallassa paṭipāṭiṁ alabhantassa etadahosi yannūnāhaṁ bhattaggaṁ olokeyyaṁ yaṁ bhattagge nāssa taṁ paṭiyādeyyanti.

Then, not getting his turn, the thought occurred to Roja the Mallan, “What if I were to keep watch in the meal hall (during the meal)? Whatever isn’t in the meal hall, I’ll prepare.”

athakho rojo mallo bhattaggaṁ olokento dve nāddasa ḍākañca piṭṭhakhādanīyañca.

So Roja the Mallan, keeping watch in the meal hall, didn’t see two things: vegetables and non-staple foods made with flour.

athakho rojo mallo yenāyasmā ānando tenupasaṅkami upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca idha me bhante ānanda paṭipāṭiṁ alabhantassa etadahosi yannūnāhaṁ bhattaggaṁ olokeyyaṁ yaṁ bhattagge nāssa taṁ paṭiyādeyyanti

Then Roja the Mallan went to Ven. Ānanda and, on arrival, said to him, “Just now, venerable Ānanda, not getting my turn, the thought occurred to me, ‘What if I were to keep watch in the meal hall (during the meal)? Whatever isn’t in the meal hall, I’ll prepare.’

so kho ahaṁ bhante ānanda bhattaggaṁ olokento dve nāddasaṁ ḍākañca piṭṭhakhādanīyañca sacāhaṁ bhante ānanda paṭiyādeyyaṁ ḍākañca piṭṭhakhādanīyañca paṭiggaṇheyya me bhagavāti.

“As I was keeping watch in the meal hall, I didn’t see two things: vegetables and non-staple foods made with flour. If I were to prepare vegetables and non-staple foods made with flour, would the Blessed One accept them from me?”

(Mv.VI.36.7) tenahi roja bhagavantaṁ paṭipucchissāmīti.

“In that case, Roja, I will ask the Blessed One.”

athakho āyasmā ānando bhagavato etamatthaṁ ārocesi.

Then Ven. Ānanda reported the matter to the Blessed One.

tenahi ānanda paṭiyādetūti.

“In that case, Ānanda, let him prepare them.”

tenahi roja paṭiyādehīti.

[Ven. Ānanda to Roja:] “In that case, Roja, prepare them.”

athakho rojo mallo tassā rattiyā accayena pahūtaṁ ḍākañca piṭṭhakhādanīyañca paṭiyādāpetvā bhagavato upanāmesi paṭiggaṇhātu me bhante bhagavā ḍākañca piṭṭhakhādanīyañcāti.

Then, at the end of the night, Roja the Mallan, having prepared a great deal of vegetables and non-staple foods made with flour, presented them to the Blessed One, (saying,) “Lord, may the Blessed One accept my vegetables and non-staple foods made with flour.”

tenahi roja bhikkhūnaṁ dehīti.

“In that case, Roja, give them to the monks.”

bhikkhū kukkuccāyantā nappaṭiggaṇhanti.

Anxious, the monks didn’t accept them.

paṭiggaṇhatha bhikkhave paribhuñjathāti.

“Accept them, monks, and consume them.”

(Mv.VI.36.8) athakho rojo mallo buddhappamukhaṁ bhikkhusaṅghaṁ pahūtehi ḍākehi ca piṭṭhakhādanīyehi ca sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi.

Then Roja the Mallan, with his own hands, served and satisfied the Blessed One & the Saṅgha of monks with a great deal of vegetables and non-staple foods made with flour. When the Blessed One had washed his hand and withdrawn it from the bowl, he sat to one side.

ekamantaṁ nisinnaṁ kho rojaṁ mallaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.

Then the Blessed One, having instructed, urged, roused, & encouraged Roja the Mallan with a Dhamma talk as he was sitting there, got up from his seat and left.

athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

anujānāmi bhikkhave sabbañca ḍākaṁ sabbañca piṭṭhakhādanīyanti.

“I allow all vegetables and all non-staple foods made with flour.”

184. vuḍḍhapabbajitavatthu (Mv.VI.37.1)

The Story of (the Monk) Gone Forth Late in Life [BMC]

[89] athakho bhagavā kusinārāyaṁ yathābhirantaṁ viharitvā yena ātumā tena cārikaṁ pakkāmi mahatā bhikkhusaṅghena saddhiṁ aḍḍhaterasehi bhikkhusatehi.

Then the Blessed One, having stayed at Kusinārā as long as he liked, set out on a wandering tour toward Ātumā, along with a large Saṅgha of monks—1,250 monks.

tena kho pana samayena aññataro nahāpitapubbo vuḍḍhapabbajito ātumāyaṁ paṭivasati.

Now at that time there was a certain former barber who had gone forth late in life living in dependence on Ātumā.

tassa dve dārakā honti mañjukā paṭibhāṇeyyakā dakkhā pariyodātasippā sake ācariyake nahāpitakamme.

He had two boys, sweet-voiced, eloquent, skilled, perfectly trained in their own teacher’s work of barbering.

(Mv.VI.37.2) assosi kho so vuḍḍhapabbajito bhagavā kira ātumaṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ aḍḍhaterasehi bhikkhusatehīti.

The (monk) who had gone forth late in life heard that, “The Blessed One, they say, is coming to Ātumā along with a large Saṅgha of monks—1,250 monks.”

athakho so vuḍḍhapabbajito te dārake etadavoca bhagavā kira tātā ātumaṁ āgacchati mahatā bhikkhusaṅghena saddhiṁ aḍḍhaterasehi bhikkhusatehi

So he said to the boys, “My dears, they say the Blessed One is coming to Ātumā along with a large Saṅgha of monks—1,250 monks.

gacchatha tumhe tātā khurabhaṇḍaṁ ādāya nāḷiyāvāpakena anugharakaṁ anugharakaṁ āhiṇḍatha loṇaṁpi telaṁpi taṇḍulaṁpi khādanīyaṁpi saṁharatha bhagavato āgatassa yāgupānaṁ karissāmāti.

“Go, my dears. Taking barber equipment, wander among the houses with tubes [bamboo? for carrying salt or grains] and bags, and collect salt, oil, husked rice, and non-staple foods1. We will make drinking-conjey for the Blessed One when he comes.”

1. According to the Sub-commentary, he means for them to cut people’s hair so that they will offer these ingredients.

(Mv.VI.37.3) evaṁ tātāti kho te dārakā tassa vuḍḍhapabbajitassa paṭissuṇitvā khurabhaṇḍaṁ ādāya nāḷiyāvāpakena anugharakaṁ anugharakaṁ āhiṇḍanti loṇaṁpi telaṁpi taṇḍulaṁpi khādanīyaṁpi saṁharantā.

Responding, “As you say, dad,” to the (monk) who had gone forth late in life, taking barber equipment, they wandered among the houses with tubes and bags, searching for salt, oil, husked rice, and non-staple foods.

manussā te dārake mañjuke paṭibhāṇeyyake passitvā yepi na kārāpetukāmā tepi kārāpenti kārāpetvāpi bahuṁ denti.

On seeing the sweet-voiced, eloquent boys, even those who didn’t want it done [i.e., a hair-cut], had them do it, and after having them do it, gave them a lot.

athakho te dārakā bahuṁ loṇaṁpi telaṁpi taṇḍulaṁpi khādanīyaṁpi saṁhariṁsu.

So the boys collected a lot of salt, oil, husked rice, and non-staple foods.

(Mv.VI.37.3) athakho bhagavā anupubbena cārikaṁ caramāno yena ātumā tadavasari.

Then the Blessed One wandering by stages, arrived at Ātumā.

tatra sudaṁ bhagavā ātumāyaṁ viharati bhūsāgāre.

There at Ātumā, he stayed at the granary.

athakho so vuḍḍhapabbajito tassā rattiyā accayena pahūtaṁ yāguṁ paṭiyādāpetvā bhagavato upanāmesi paṭiggaṇhātu me bhante bhagavā yāgunti.

Then, as the night was ending, the (monk) who had gone forth late in life, having prepared a great deal of conjey, presented it to the Blessed One, (saying,) “Lord, may the Blessed One accept my conjey.”

jānantāpi tathāgatā pucchanti jānantāpi na pucchanti

Knowing, Tathāgatas ask. Knowing, they don’t ask.

kālaṁ viditvā pucchanti kālaṁ viditvā na pucchanti

Considering the time, they ask. Considering the time, they don’t ask.

atthasañhitaṁ tathāgatā pucchanti no anatthasañhitaṁ anatthasañhite setughāto tathāgatānaṁ.

Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare.

dvīhākārehi buddhā bhagavanto bhikkhū paṭipucchanti dhammaṁ vā desessāma sāvakānaṁ vā sikkhāpadaṁ paññāpessāmāti.

Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or (thinking,) “I will lay down a training rule.”

athakho bhagavā taṁ vuḍḍhapabbajitaṁ etadavoca kutāyaṁ bhikkhu yāgūti.

Then the Blessed One said to the (monk) who had gone forth late in life, “Where is the conjey from, monk?”

athakho so vuḍḍhapabbajito bhagavato etamatthaṁ ārocesi.

So the (monk) who had gone forth late in life reported the matter to the Blessed One.

(Mv.VI.37.5) vigarahi buddho bhagavā ananucchavikaṁ moghapurisa ananulomikaṁ appaṭirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ

The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done.

kathaṁ hi nāma tvaṁ moghapurisa pabbajito akappiye samādapessati netaṁ moghapurisa appasannānaṁ vā pasādāya .pe.

“How can you, worthless man, having gone forth, get others to undertake what is not proper? Worthless man, this neither inspires faith in the faithless ...”

vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi

Having rebuked him and given a Dhamma talk, he addressed the monks:

na bhikkhave pabbajitena akappiye samādapetabbaṁ yo samādapeyya āpatti dukkaṭassa

“Monks, one who has gone forth should not get others to undertake what is not proper. Whoever should do so: an offense of wrong doing.

na ca bhikkhave nahāpitapubbena khurabhaṇḍaṁ pariharitabbaṁ yo parihareyya āpatti dukkaṭassāti.

“And one who was formerly a barber should not keep barber equipment. Whoever should keep it: an offense of wrong doing.”

(Mv.VI.38.1) [90] athakho bhagavā ātumāyaṁ yathābhirantaṁ viharitvā yena sāvatthī tena cārikaṁ pakkāmi.

Then the Blessed One, having stayed at Ātumā as long as he liked, set out on a wandering tour toward Sāvatthī.

athakho bhagavā anupubbena cārikaṁ caramāno yena sāvatthī tadavasari.

Then, traveling by stages, he arrived at Sāvatthī.

tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

There at Sāvatthī, the Blessed One stayed in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

tena kho pana samayena sāvatthiyaṁ bahuṁ phalakhādanīyaṁ ussannaṁ hoti.

Now at that time, in Sāvatthī, there was a great excess of non-staple fruit, but no one to make it allowable.

athakho bhikkhūnaṁ etadahosi kinnu kho bhagavatā phalakhādanīyaṁ anuññātaṁ kiṁ ananuññātanti.

Then the thought occurred to the monks, “Which non-staple fruits have been allowed by the Blessed One, and which haven’t been allowed?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

anujānāmi bhikkhave sabbaṁ phalakhādanīyanti.

“Monks, I allow all fruit that is non-staple.”

(Mv.VI.39.1) [91] tena kho pana samayena saṅghikāni bījāni puggalikāya bhūmiyā ropiyanti puggalikāni bījāni saṅghikāya bhūmiyā ropiyanti.

Now at that time, seed belonging to the Saṅgha was planted in the land belonging to an individual, and seed belonging to an individual was planted in the land belonging to the Saṅgha.

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

saṅghikāni bhikkhave bījāni puggalikāya bhūmiyā ropitāni bhāgaṁ datvā paribhuñjitabbāni puggalikāni bījāni saṅghikāya bhūmiyā ropitāni bhāgaṁ datvā paribhuñjitabbānīti.

“When seed belonging to the Saṅgha has been planted in the land belonging to an individual, it may be consumed after having given (the individual) a portion. When seed belonging to an individual has been planted in the land belonging to the Saṅgha, it may be consumed after having given (the individual) a portion.”

185. catumahāpadesakathā (Mv.VI.40.1)

The Discussion of the Four Great Standards [BMC: 1 2]

[92] tena kho pana samayena bhikkhūnaṁ kismiñci kismiñci ṭhāne kukkuccaṁ uppajjati kinnu kho bhagavatā anuññātaṁ kiṁ ananuññātanti.

Now at that time, the monks were becoming anxious about all sorts of possibilities, (thinking,) “What has been allowed by the Blessed One? What hasn’t been allowed?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

yaṁ bhikkhave mayā idaṁ na kappatīti appaṭikkhittaṁ tañca akappiyaṁ anulometi kappiyaṁ paṭibāhati taṁ vo na kappati

“Monks, whatever I have not objected to, saying, ‘This is not allowable,’ if it conforms with what is not allowable, if it goes against [lit: preempts] what is allowable, that is not allowable for you.

yaṁ bhikkhave mayā idaṁ na kappatīti appaṭikkhittaṁ tañce kappiyaṁ anulometi akappiyaṁ paṭibāhati taṁ vo kappati

“Whatever I have not objected to, saying, ‘This is not allowable,’ if it conforms with what is allowable, if it goes against what is not allowable, that is allowable for you.

yaṁ bhikkhave mayā idaṁ kappatīti ananuññātaṁ tañce akappiyaṁ anulometi kappiyaṁ paṭibāhati taṁ vo na kappati

“Whatever I have not allowed, saying, ‘This is allowable,’ if it conforms with what is not allowable, if it goes against what is allowable, that is not allowable for you.

yaṁ bhikkhave mayā idaṁ kappatīti ananuññātaṁ tañce kappiyaṁ anulometi akappiyaṁ paṭibāhati taṁ vo kappatīti.

“Whatever I have not allowed, saying, ‘This is allowable,’ if it conforms with what is allowable, if it goes against what is not allowable, that is allowable for you.”

(Mv.VI.40.2) [93] athakho bhikkhūnaṁ etadahosi kappati nu kho yāvakālikena yāmakālikaṁ na nu kho kappati

Then the thought occurred to the monks, “Is it allowable—night-watch-time1 (juice) with right-time (food)—or is it not allowable?

1. yāma usually refers to one of the three watches of the night. Here it means from noon until the following dawn.

kappati nu kho yāvakālikena sattāhakālikaṁ na nu kho kappati

“Is it allowable—a seven-day (tonic) (mixed) with right-time (food)—or is it not allowable?

kappati nu kho yāvakālikena yāvajīvikaṁ na nu kho kappati

“Is it allowable—lifetime (medicine) (mixed) with right-time (food)—or is it not allowable?

kappati nu kho yāmakālikena sattāhakālikaṁ na nu kho kappati

“Is it allowable—a seven-day (tonic) (mixed) with night-watch-time (juice)—or is it not allowable?

kappati nu kho yāmakālikena yāvajīvikaṁ na nu kho kappati

“Is it allowable—lifetime (medicine) (mixed) with night-watch-time (juice)—or is it not allowable?

kappati nu kho sattāhakālikena yāvajīvikaṁ na nu kho kappatīti.

“Is it allowable—lifetime (medicine) (mixed) with a seven-day (tonic)—or is it not allowable?”

bhagavato etamatthaṁ ārocesuṁ.

They reported the matter to the Blessed One.

(Mv.VI.40.3) yāvakālikena bhikkhave yāmakālikaṁ tadahupaṭiggahitaṁ kāle kappati vikāle na kappati

“Night-watch-time (juice) received that day (mixed) with right-time (food) is allowable during the right time and not allowable at the wrong time.

yāvakālikena bhikkhave sattāhakālikaṁ tadahupaṭiggahitaṁ kāle kappati vikāle na kappati

“A seven-day (tonic) received that day (mixed) with right-time (food) is allowable during the right time and not allowable at the wrong time.

yāvakālikena bhikkhave yāvajīvikaṁ tadahupaṭiggahitaṁ kāle kappati vikāle na kappati

“Lifetime (medicine) received that day (mixed) with right-time (food) is allowable during the right time and not allowable at the wrong time.

yāmakālikena bhikkhave sattāhakālikaṁ tadahupaṭiggahitaṁ yāme kappati yāmātikkante na kappati

“A seven-day (tonics) received that day (mixed) with night-watch-time (juice) is allowable through the watches of the night and not allowable when the watches of the night have past.

yāmakālikena bhikkhave yāvajīvikaṁ tadahupaṭiggahitaṁ yāme kappati yāmātikkante na kappati

“Lifetime (medicine) received that day (mixed) with night-watch-time (juice) is allowable through the watches of the night and not allowable when the watches of the night have past [BMC]

sattāhakālikena bhikkhave yāvajīvikaṁ tadahupaṭiggahitaṁ sattāhaṁ kappati sattāhātikkante na kappatīti.

“Lifetime (medicine) received that day (mixed) with a seven-day (tonic) is allowable for seven days and not allowable when seven days have past.” [BMC: 1 2]

kālayāmasattāhātikkamesu cettha vikālabhojanasannidhibhesajjasikkhāpadānaṁ vasena āpattiyo veditabbā. imesu ca pana catūsu kālikesu yāvakālikaṁ yāmakālikanti idameva dvayaṁ antovutthakañceva sannidhikārakañca hoti, sattāhakālikañca yāvajīvikañca akappiyakuṭiyaṁ nikkhipitumpi vaṭṭati, sannidhimpi na janetīti.

Here, in the case of right-time (food), night-watch-time (juice), and (tonics) that have gone past seven days, offenses should be understood to be under the rules againt (consuming) staple food at the wrong time (Pc 37) and the rule against (keeping) tonics past seven days (NP 23). Of these four time-(categories), “right-time (food) and night-watch-time (juice)”: Just this pair is (potentially) stored indoors and stored-up. It’s allowable to keep a seven-day (tonic) and lifetime (medicine) even not in a food-storage hut, and it doesn’t produce [i.e., count as] storing-up.

bhesajjakkhandhakaṁ niṭṭhitaṁ chaṭṭhaṁ.

The Medicine Khandhaka, the sixth, is finished.

imamhi khandhake vatthu [ME: vatthū] ekasataṁ chavatthu.

In this khandhaka there are 106 cases.

tassuddānaṁ

Summary

Sāradike vikālepi

vasaṁ mūle piṭṭhehi ca

kasāvehi paṇṇaṁ phalaṁ

jatu loṇaṁ ca chakkaṇaṁ

In the autumn, and in the wrong time,

tallow, along with roots, also ground,

with astringent-decoctions—leaves, fruit,

resin, salt, and dung.

cuṇṇaṁ cālinī maṁsañca

añjanaṁ upapiṁsanaṁ

añjanī uccāpāruttā

salākā salākodhanī

Powder, a sifter, and flesh,

ointment, powdered,

an ointment box, fancy, open,

a stick, a stick-case.

thavikaṁ vaddhakaṁ suttaṁ

muddhanitelanatthu ca

natthukaraṇī dhūmañca

nettañcāpidhanatthavi

A bag, a carrying strap, a string,

oil for the head, and a nose-treatment,

a nose-tube and smoke,

a (smoke-inhaling) tube, lid, bag.

telapākesu majjañca

atikkhittaṁ abbhañjanaṁ

tumbaṁ sedaṁ sambhārañca

mahābhaṅgodakaṁ tathā

Alcohol in the oil-decoction,

too much put in, rubbing oil,

a flask, sweat, and ingredients,

as well as a great hemp-water.

dakakoṭṭhaṁ lohitañca

visāṇaṁ pādabbhañjanaṁ

majjaṁ [ME: pajjaṁ] satthaṁ kasāvañca

tilakakkakabaḷikaṁ

A water-tub, blood,

moxibustion, foot-rub,

foot-salve, a knife, and an astringent,

sesame paste, a compress.

colaṁ sāsapakuḍḍañca

dhūmasakkharikāya ca

vaṇatelaṁ vikāsāyaṁ

vikaṭañca paṭiggahaṁ

A bandage, mustard-seed powder,

fumigating, and with a salt crystal,

wound-oil, an old piece of cloth,

and filthy things, received.

gūthaṁ karonto lobī ca [ME: loḷiñca]

khāraṁ muttaharīṭakī

gandhā virecanañceva

acchākaṭaṁ kaṭākaṭaṁ

One making excrement, and turned up,

an alkaline,

urine and yellow myrobalan,

scents and a purgative,

clarified, clear, slightly thick.

Paṭicchādanī pabbhārā

ārāmī sattahena ca

guḷaṁ muggaṁ sucīrañca

sāmapākā punāpace

Meat broth, mountainsides,

a monastery attendant, and for seven days,

sugar lumps, green-gram, and loṇasocīraka,

cooked by oneself, and reheated.

punānuññāsi dubbhikkhe

phalañca tilakhādanī

purebhattaṁ kāyadāho

nibbaṭṭañca bhagandalaṁ

He allowed it again in the famine,

fruit, sesame, and non-staple food,

before the meal, a body-inflammation,

spit-out, a hemorrhoid.

vatthikammañca suppī ca

manussamaṁsameva ca

hatthiassā sunakho ca

ahi sīhabyagghadīpikaṁ

String-treatment and the Suppiyas,

human flesh,

elephant, horse, and dog,

snake, lion, tiger, and leopard.

acchataracchamaṁsañca

paṭipāṭi ca yāgu ca

taruṇaṁ aññatra guḷaṁ

sunīdhāvasathāgaraṁ

Bear and hyena flesh,

a turn, and conjey,

newly confident, a certain place,

sugar lumps,

Sunīdha, the rest-house.

gaṅgā koṭisaccakathā

ambapālī ca licchavī

uddissa kataṁ subhikkhaṁ

punareva paṭikkhipi

The Ganges,

the Discussion of the Truths at Koṭi

Ambapālī and the Licchavis,

made for him,

well-stocked with food again,

he rescinded them.

megho yaso meṇḍako ca

gorasaṁ pātheyyakena ca

keṇī ambo jambu coca-

mocamadhumuddikasālukaṁ

A cloud, Yasoja, and Meṇḍaka,

products of the cow, with provisions,

Keṇiya, mango, rose-apple, seed-banana,

seedless banana, madhu, grape, water-lily.

phārusakaḍākapiṭṭhaṁ

ātumāyaṁ nahāpito

sāvatthiyaṁ phalaṁ bījaṁ

kismiṁ ṭhāne ca kālikāti [ME: kāliketi].

Phārusaka, vegetables and flour,

at Ātumā, the barber,

at Sāvatthī, fruit, seed,

under what condition,

and in the right time.