On five medicines

At that time the Lord was staying at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time monks, afflicted by an affection occurring in the autumn, brought up the conjey they had drunk and brought up the rice they had eaten; because of this they became lean, wretched, of a bad colour, yellowish, the veins standing out on their limbs. The Lord saw these monks who were lean … standing out on their limbs; seeing them, he addressed the venerable Ānanda, saying: “Now, how is it Ānanda, that at present monks are lean … standing out on their limbs?”

“At present, Lord, monks, afflicted by an affection occurring in the autumn, bring up the conjey they have drunk and bring up the rice they have eaten; because of this they are lean … standing out on their limbs.”

Then as the Lord was meditating in seclusion, a reasoning arose in his mind thus: “At present monks, afflicted by an affection occurring in the autumn, bring up … standing out on their limbs. What now if I should allow medicine for monks—whatever is medicine as well as what may be agreed upon as medicine—and although it may serve as nutriment for people yet could not be reckoned as substantial food?” Then it occurred to the Lord: “These five medicines, that is to say ghee, fresh butter, oil, honey, molasses, are medicines and are also agreed upon as medicines, and although they serve as nutriment for people yet they cannot be reckoned as substantial food. What now if I should allow monks to make use of these five medicines at the right time, if they have accepted them at a right time?”

Then the Lord, having emerged from seclusion towards the evening, having given reasoned talk on this occasion, addressed the monks, saying:

“Now, monks, as I was meditating in seclusion …’… yet could not be reckoned as substantial food’. Monks, concerning this, it occurred to me: ‘These five medicines, that is to say … Suppose I were to allow monks to make use of these five medicines at the right time, if they have accepted them at a right time?’ I allow you, monks, to make use of these five medicines at the right time, if you have accepted them at a right time.”

Now at that time monks, having accepted these five medicines at a right time, made use of them at the right time. But even with these they did not digest ordinary coarse meals, much less greasy ones. And because of this they were afflicted by the affection occurring in the autumn, and in consequence there was also a loss of appetite, and as a result of both these (factors) they became increasingly lean, wretched, of a bad colour, yellowish, with the veins standing out on their limbs. The Lord saw these monks who were increasingly lean … standing out on their limbs; seeing them, he addressed the venerable Ānanda, saying:

“Now, why is it, Ānanda, that at present monks are increasingly lean … standing out on their limbs?”

“At present, Lord, monks, having accepted those five medicines at a right time, make use of them at the right time … and as a result of both of these (factors) they are increasingly lean … standing out on their limbs.”

Then the Lord, having given reasoned talk on this occasion, addressed the monks, saying:

“I allow you, monks, having accepted these five medicines, to make use of them both at the right time and also at the wrong time.”

Now at that time ill monks had need of tallows as medicines. They told this matter to the Lord. He said: “I allow you, monks, to make use of tallows as medicines by using them with oil: tallow from bears, tallow from fish, tallow from alligators, tallow from swine, tallow from donkeys, (if each) is accepted at a right time, cooked at a right time, mixed at a right time.

“If, monks, one should make use of that which is accepted at a wrong time, cooked at a wrong time, mixed at a wrong time, there is an offence of three wrong-doings. If, monks, one should make use of that which is accepted at a right time, cooked at a wrong time, mixed at a wrong time, there is an offence of two wrong-doings. If, monks, one should make use of that which is accepted at a right time, cooked at a right time, mixed at a wrong time, there is an offence of wrong-doing. If, monks, one should make use of that which is accepted at a right time, cooked at a right time, mixed at a right time, there is no offence.”

On root medicince, etc.

Now at that time ill monks had need of roots as medicines. They told this matter to the Lord. He said: “I allow you, monks, if there is a reason, to make use of roots as medicines: turmeric, ginger, orris root, white orris root, garlic, black hellebore, khus-khus, nut-grass, or whatever other roots there are that are medicines, if they do not serve, among solid foods, as a solid food, if they do not serve, among soft foods, as a soft food; and having accepted them, to preserve them for as long as life lasts. If there is no reason, there is an offence of wrong-doing for one who makes use of (any of these medicines).”

Now at that time ill monks had need, as medicines, of what was pounded off roots. They told this matter to the Lord. He said: “I allow you, monks, a (lower) grindstone, a (small) grindstone.”

Now at that time ill monks had need of astringent decoctions as medicines. They told this matter to the Lord. He said: “I allow you, monks, if there is a reason, to make use of astringent decoctions as medicines: astringent decoctions from the nimb-tree, astringent decoctions from the kuṭaja, astringent decoctions from the pakkava, astringent decoctions from the nattamāla, or whatever other astringent decoctions there are that are medicines if they do not serve, among solid foods, as a solid food, if they do not serve, among soft foods, as a soft food; and having accepted them, to preserve them for as long as life lasts. If there is no reason, there is an offence of wrong-doing for any one who makes use of (any of these medicines)”.

Now at that time ill monks had need of leaves as medicines. They told this matter to the Lord. He said: “I allow you, monks, if there is a reason, to make use of leaves as medicines: nimb-leaves, kuṭaja-leaves, cucumber-leaves, basil-leaves, cotton-tree leaves, or whatever other leaves there are that are medicines if they do not serve … (any of these medicines).”

Now at that time ill monks had need of fruits as medicines. They told this matter to the Lord. He said: “I allow you, monks, if there is a reason to make use of fruits as medicines: vilaṅga, pepper, black pepper, yellow myrobalan, beleric myrobalan, emblic myrobalan, goṭha-fruit or whatever other fruits there are that are medicines if they do not serve … (any of these medicines).”

Now at that time ill monks had need of resins as medicines. They told this matter to the Lord. He said: “I allow you, monks, if there is a reason, to make use of resins as medicines: hiṅgu, hiṅgu-resin, hiṅgu-gum, gum, gum-patti, gum-paṇṇī, or whatever other resins there are that are medicines if they do not serve … (any of these medicines)”.

Now at that time ill monks had need of salts as medicines. They told this matter to the Lord. He said: “I allow you, monks, if there is a reason, to make use of salts as medicines: sea(-salt), black salt, rock-salt, culinary-salt, red-salt or whatever other salts there are that are medicines if they do not serve, among solid foods, as a solid food, if they do not serve, among soft foods, as a soft food; and having accepted them, to preserve them for as long as life lasts. If there is no reason, there is an offence of wrong-doing for one who makes use of (any of these medicines).”

Now at that time the venerable Belaṭṭhasīsa, the venerable Ānanda’s preceptor, had an affliction of thick scabs. Because of the discharge his robes stuck to his body. Monks, having repeatedly moistened these with water, loosened them. As the Lord was touring the lodgings he saw these monks loosening the robes, having repeatedly moistened them with water; and seeing (this) he approached these monks; having approached, he spoke thus to these monks: “What, monks, is this monk’s affliction?”

“Lord, this venerable one has an affliction of thick scabs; because of the discharge, his robes stick to his body; having repeatedly moistened them with water, we are loosening them.”

Then the Lord in this connection having given reasoned talk, addressed the monks, saying: “I allow, monks, for one who has itch or a small boil or a running sore or an affliction of thick scabs or for one whose body smells nasty, chunams as medicines; for one who is not ill dung, clay, boiled colouring matter. I allow you, monks, a pestle and mortar.”

Now at that time ill monks had need of sifted chunams as medicines … “I allow you, monks, a chunam-sifter.” They had need of very fine ones. “I allow you, monks, a cloth sifter.”

Now at that time a certain monk had an non-human affliction. Teachers and preceptors, although nursing him, were unable to get him well. He, having gone to the swine’s slaughter-place, ate raw flesh and drank raw blood, and his non-human affliction subsided. They told this matter to the Lord. He said: “I allow, monks, when one has a non-human affliction, raw flesh and raw blood.”

Now at that time a certain monk came to have an illness affecting his eyes. Having taken hold of that monk, they made him go out to ease himself. As the Lord was touring the lodgings, he saw those monks who, having taken hold of that monk, were making him go out to ease himself; seeing (this) he approached those monks; having approached, he spoke thus to those monks:

“What, monks, is this monk’s affliction?”

“Lord, this venerable one has an illness affecting his eyes; we, having taken hold of him, are making him go out to ease himself.” Then the Lord in this connection having given reasoned talk, addressed the monks, saying:

“I allow, monks, these ointments: black collyrium, rasa-ointment, sota-ointment, yellow-ochre, lamp-black.” They had need of ointment-powders. … “I allow, monks, the use of sandal-wood, rosebay, black gum, tālīsa, nut-grass.”

Now at that time monks used to place pulverised ointments in small bowls and saucers. They were littered with powdered grass and dust … “I allow, monks, an ointment-box.” Now at that time the group of six monks used various kinds of ointment-boxes, made of gold, made of silver. People looked down upon, criticised, spread it about, saying: “Like householders who enjoy pleasures of the senses”. They told this matter to the Lord. He said:

“ Monks, various kinds of ointment-boxes should not be used. Whoever should use (one), there is an offence of wrong-doing. I allow (them), monks, (to be) made of bone, made of reed, made of bamboo, made of a piece of stick, made of lac, made of crystal, made of copper, made of the centre of a conch-shell.”

Now at that time ointment-boxes were not covered. They were littered with powdered grass and dust … “I allow, monks, a lid.” A lid fell off … “I allow you, monks, having tied it with thread, to tie it to the ointment-box.” An ointment-box split open. … “I allow you, monks, to sew it round with thread.”

Now at that time monks put on ointment with (their) fingers. (Their) eyes became painful … “I allow, monks, an ointment-stick.” Now at that time the group of six monks used various kinds of ointment-sticks, made of gold, made of silver. People looked down upon, criticised, spread it about, saying: “Like householders who enjoy pleasures of the senses.” … “Monks, various kinds of ointment-sticks should not be used. Whoever should use one, there is an offence of wrong-doing. I allow (them), monks, (to be) made of bone … made of the centre of a conch-shell.”

Now at that time an ointment-stick, falling to the ground, became rough … “I allow, monks, a case for the sticks.” Now at that time monks carried about ointment-boxes and ointment-sticks in their hands … “I allow, monks, a bag for the ointment-box.” There was no strap at the edge … “I allow, monks, a strap at the edge, a thread for tying.”

The story of Pilindavaccha

Now at that time the venerable Pilindavaccha had a head-ache … “I allow, monks, a small quantity of oil for the head.” He did not get better … “I allow, monks, (medical) treatment through the nose”. His nose ran … “I allow, monks, a nose-spoon.” Now at that time the group of six monks used various kinds of nose-spoons, made of gold, made of silver. People … spread it about, saying: “Like householders who enjoy pleasures of the senses.” … “Monks, various kinds of nose-spoons should not be used. Whoever should use one, there is an offence of wrong-doing. I allow (them), monks, (to be) made of bone … made of the centre of a conch-shell.”

They poured it up the nose in uneven quantities. … “I allow, monks, a double nose-spoon.” He did not get better … “I allow you, monks, to inhale steam.” So they inhaled it after they had lit a wick. It burnt their throats … “I allow you, monks, a tube for the steam. Now at that time the group of six monks used all kinds of tubes for the steam … as in Kd.6.13.1. “I allow (them), monks, (to be) made of bone … made of the centre of a conch-shell.” Now at that time tubes for the steam were not covered, and small creatures got in. “I allow, monks, a lid.” Now at that time monks carried about tubes for the steam in their hands. “I allow, monks, a bag for the tubes for the steam.” They got rubbed together … “I allow, monks, a double bag.” There was no strap at the edge. … “I allow, monks, a strap at the edge, a thread for tying.”

Now at that time the venerable Pilindavaccha had an affliction of wind. Physicians spoke thus: “Oil must be boiled.” … “I allow, monks, a decoction of oil.” Now strong drink had to be mixed in that decoction of oil. “I allow you, monks, to mix strong drink in a decoction of oil.” Now at that time the group of six monks boiled oils mixed with too much strong drink. Having drunk these, they were intoxicated. “Monks, oil mixed with too much strong drink should not be drunk. Whoever should (so) drink should be dealt with according to the rule. I allow you, monks, if neither the colour nor the smell nor the taste of strong drink appears in any decoction of oil, to drink oil mixed with strong drink if it is like this.”

Now at that time monks came to have much boiled oil mixed with too much strong drink. Then it occurred to these monks: “Now what course of conduct should be followed when there is oil mixed with too much strong drink?”… “I allow you, monks, to employ it as an unguent.” Now at that time the venerable Pilindavaccha came to have a quantity of boiled oil, but there was no receptacle for oil. “I allow you, monks, three kinds of vessels: a copper vessel, a wooden vessel, a vessel (made of) fruit.”

Now at that time the venerable Pilindavaccha had rheumatism in the limbs. “I allow, monks, the sweating-treatment.” He got no better … “I allow, monks, sweating by the use of all kinds of herbs.” He got no better. “I allow, monks, the great sweating.” He got no better. “I allow, monks (the use of) hemp-water.” He got no better. “I allow monks, (the use of) a water-vat.” “I allow the application of the sweating treatment (sedakammakaraṇa), having got into a vessel or vat filled with hot water.” Vin-a.1091. Koṭṭhaka is usually a store-room.

Now at that time the venerable Pilindavaccha had rheumatism in the joints. “I allow you, monks, to let blood.” He got no better. “I allow you, monks, having let blood, to cup with a horn.” Now at that time the venerable Pilindavaccha’s feet came to be split. “I allow you, monks, an unguent for the feet.” He got no better. “I allow you, monks, to prepare a foot-salve.” Now at that time a certain monk came to have boils. “I allow, monks, treatment with a lancet.” There was need of astringent water. “I allow, monks, astringent water.” There was need of sesamum paste. “I allow, monks, sesamum paste.”

There was need of a compress. “I allow, monks, a compress.” There was need of a piece of cloth for tying over the sore. “I allow, monks, a piece of cloth for tying over the sore.” The sore itched. “I allow you, monks, to sprinkle it with mustard-powder.” The sore festered. “I allow you, monks, to make a fumigation.” The flesh of the sore stood up.“I allow you, monks, to cut it off with a piece of salt-crystal.” The sore did not heal. “I allow, monks, oil for the sore.” The oil ran. They told this matter to the Lord. He said: “I allow, monks, a linen bandage (and) every treatment for curing a sore.”

Now at that time a certain monk was bitten by a snake. They told this matter to the Lord. He said: “I allow you, monks, to give the four great irregular things: (a decoction of) dung, urine, ashes, clay.” Then it occurred to the monks: “(May they be used) even if they are not (formally) received, or should they be (formally) received?” They told this matter to the Lord. He said: “I allow you, monks, to make use of them if someone to make them allowable is there (formally) to offer them to you; having taken them yourselves, if there is no one to make them allowable.”

Now at that time a certain monk came to have drunk poison. They told this matter to the Lord. He said: “I allow you, monks, to make him drink (a concoction of) dung.” Then it occurred to the monks: “(May it be drunk) even if it is not (formally) received, or should it be (formally) offered?” They told this matter to the Lord. He said: “I allow, monks, that if he receives (formally) that which (someone) is making allowable, when he has once (formally) received it that it need not be (formally) offered again.”

Now at that time a certain monk had an affliction resulting from drinking something poisonous. “I allow you, monks, to make him drink (a decoction of) mud turned up by the plough.”

Now at that time a certain monk was constipated. “I allow you, monks, to make him drink raw lye.”

Now at that time a certain monk had jaundice. “I allow you, monks, to make him drink (a compound of cow’s) urine and yellow myrobalan.”

Now at that time a certain monk had a skin disease. “I allow you, monks, to make a perfume-paste.”

Now at that time a certain monk’s body came to be full of (bad) humours. “I allow him, monks, to drink a purgative.” There was need of clarified conjey. “I allow, monks, clarified conjey.” There was need of unprepared broth. “I allow, monks, unprepared broth.” There was need of prepared and unprepared. “I allow, monks, prepared and unprepared.” There was need of meat-broth. “I allow, monks, meat-broth.”

Now at that time the venerable Pilindavaccha, desiring to make a cave, had a (mountain) slope cleared near Rājagaha. Then King Seniya Bimbisāra of Magadha approached the venerable Pilindavaccha; having approached, having greeted the venerable Pilindavaccha, he sat down at a respectful distance. As he was sitting down at a respectful distance, King Seniya Bimbisāra of Magadha spoke thus to the venerable Pilindavaccha: “What, honoured sir, is the elder having made?”

“Sire, desiring to make a cave, I am having a (mountain) slope cleared.”

“Honoured sir, does the master require an attendant for a monastery?”

“Sire, an attendant for a monastery is not allowed by the Lord.”

“Well, honoured sir, having inquired of the Lord, you should tell him of me.”

“Very well, sire,” the venerable Pilindavaccha answered King Seniya Bimbisāra of Magadha in assent.

Then the venerable Pilindavaccha gladdened, roused, rejoiced, delighted King Seniya Bimbisāra of Magadha with talk on dhamma. Then King Seniya Bimbisāra of Magadha, gladdened … delighted by the venerable Pilindavaccha’s talk on dhamma, rising from his seat, having greeted the venerable Pilindavaccha, departed keeping his right side towards him. Then the venerable Pilindavaccha sent a messenger to the Lord to say: “Lord, King Seniya Bimbisāra of Magadha desires to present an attendant for a monastery. Now, Lord, what line of conduct is to be followed?” Then the Lord on this occasion having given reasoned talk, addressed the monks saying:

“I allow, monks, a monastery attendant.”

And a second time did King Seniya Bimbisāra of Magadha approach the venerable Pilindavaccha; having approached, having greeted the venerable Pilindavaccha, he sat down at a respectful distance. As he was fitting down at a respectful distance King Seniya Bimbisāra of Magadha spoke thus to the venerable Pilindavaccha:

“Honoured sir, has the Lord allowed a monastery attendant?”

“Yes, sire.”

“Well then, honoured sir, I will give the master a monastery attendant.”

Then King Seniya Bimbisāra of Magadha, having promised the venerable Pilindavaccha a monastery attendant, (but) having forgotten, having recalled it after a time, addressed a chief minister who was concerned with all the affairs, saying: “My good sir, has that monastery-attendant whom I promised to the master been given?”

“Your majesty, a monastery attendant has not been given to the master.”

“My good sir, how long is it since it was considered?”

Then that chief minister, having counted up the days, spoke thus to King Seniya Bimbisāra of Magadha: “It is five hundred days, your majesty.’

“Well then, give five hundred monastery attendants to the master.”

“Yes, your majesty,” and the chief minister having answered King Seniya Bimbisāra of Magadha in assent, bestowed five hundred monastery attendants on the venerable Pilindavaccha, and a distinct village established itself. They called it “The Village of the Monastery Attendants” and they also called it “Pilinda Village”. Now at that time the venerable Pilindavaccha frequented families in that village. Then the venerable Pilindavaccha, having dressed in the morning, taking his bowl and robe, entered Pilinda Village for almsfood.

Now at that time there came to be a festival in this village; young girls wearing ornaments, adorned with garlands, were celebrating it. Then the venerable Pilindavaccha as he was walking for almsfood on unbroken round in Pilinda Village, approached the dwelling of a certain monastery attendant; having approached, he sat down on the appointed seat. Now at that time the daughter of the monastery attendant’s wife, having seen other little girls wearing ornaments, adorned with garlands, cried and said: “Give me a garland, give me an ornament.”

Then the venerable Pilindavaccha said to that monastery attendant’s wife: “Why is this little girl crying?”

“Honoured sir, this little girl is crying because, having seen other little girls wearing ornaments, adorned with garlands, she says: ‘Give me a garland, give me an ornament.’ Whence is there a garland for us who are poor, whence an ornament?”

Then the venerable Pilindavaccha, having taken a roll of grass, spoke thus to that monastery attendant’s wife: “Now set this roll of grass on this little girl’s head.” Then that monastery attendant’s wife, having taken that roll of grass, set it on that little girl’s head. It became a golden chaplet, beautiful, good to look upon, charming; there was no golden chaplet like it even in the king’s women’s quarters. People spoke thus to King Seniya Bimbisāra of Magadha:

“Your majesty, in the house of a certain monastery attendant there is a golden chaplet, beautiful, good to look upon, charming; there is no golden chaplet like it even in your majesty’s women’s quarters. As he is poor, where (could he have got it) from? Undoubtedly it was taken by theft.” Then King Seniya Bimbisāra of Magadha had that monastery attendant’s family imprisoned.

And a second time did the venerable Pilindavaccha, having dressed in the morning, taking his bowl and robe, enter Pilinda Village for almsfood. As he was walking in Pilinda Village on unbroken round for almsfood he approached the dwelling of that monastery attendant; having approached, he asked the neighbours: “Where has this monastery attendant’s family gone?”

“Honoured sir, they have been imprisoned by the king on account of that golden chaplet.”

Then the venerable Pilindavaccha approached the residence of King Seniya Bimbisāra of Magadha; having approached he sat down on the appointed seat. Then King Seniya Bimbisāra of Magadha approached the venerable Pilindavaccha; having approached, having greeted the venerable Pilindavaccha he sat down at a respectful distance. The venerable Pilindavaccha spoke thus to King Seniya Bimbisāra of Magadha as he was sitting down at a respectful distance:

“How is it, sire, that the monastery attendant’s family is imprisoned?”

“Honoured sir, in that monastery attendant’s house there was a golden chaplet, beautiful, good to look upon, charming; there is no golden chaplet like it even in our women’s quarters. Where (could he have got it) from, as he is poor? Undoubtedly it was obtained by theft.”

Then the venerable Pilindavaccha exercised volitional force, and said: “The palace of King Seniya Bimbisāra of Magadha is golden,” and it became made all of gold. He said: “Now, sire, from where have you got so much gold?”

Saying: “I understand, honoured sir, this is the master’s majesty of psychic power,” he set free the monastery attendant’s family.

People, delighted, full of satisfaction because they heard that a state of further men, a wonder of psychic power had been shown by master Pilindavaccha to the king and his retinue, presented the five (kinds of) medicine to the venerable Pilindavaccha, that is to say ghee, fresh butter, oil, honey and molasses. Now the venerable Pilindavaccha was customarily a receiver, so whenever he received the five (kinds of) medicine he gave them away among his company. And his company came to live in abundance; whatever they received, filling pots and pitchers, they put them away, and filling water strainers and bags, they hung them up in the windows. These (pots, etc.) leaked, and the dwelling-places became beset and overrun by rats. People, having seen (this) as they were touring the dwelling-places, looked down upon, criticised, spread it about, saying: “These recluses, sons of the Sakyans, are storing up goods indoors, like King Seniya Bimbisāra of Magadha.”

Monks heard these people who were … spreading it about. Those who were modest monks … spread it about, saying: “How can these monks strive after abundance like this?” Then these monks told this matter to the Lord. He said:

“Is it true, as is said, monks, that monks are striving after abundance such as this?”

“It is true, Lord.” Having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Those medicines which may be partaken of by ill monks, that is to say ghee, fresh butter, oil, honey, molasses—having accepted these, they may be used as a store for at most seven days. He who exceeds that (period) should be dealt with according to the rule.”

The First Portion for Repeating: that on Medicines that are Allowed.

Allowance for sugar, etc.

Then the Lord, having stayed at Sāvatthī for as long as he found suiting, set out on tour for Rājagaha. And on the way the venerable Revata the Doubter saw a sugar-factory; having stepped aside, (he saw the men) putting flour and syrup into the sugar; seeing this and thinking: “Sugar with food is unallowable; it is not allowable to make use of sugar at a wrong time,” being scrupulous, he and his company did not make use of the sugar, neither did those make use of the sugar who deemed that he should be listened to. They told this matter to the Lord. He said: “Why, monks, did they put flour and syrup into the sugar?”

“So as to make it firm, Lord.”

“If, monks, they put flour and syrup into the sugar so as to make it firm, and if it is still called ‘sugar’, I allow you, monks, to make use of as much sugar as you like.”

Then on the way the venerable Revata the Doubter saw a kidney-bean growing on a dunghill; having seen it and thinking: “Kidney-beans are not allowable, for ripe kidney-beans are also growing,” being scrupulous he and his company did not make use of the kidney-bean, neither did those who deemed that he should be listened to make use of the kidney-bean. They told this matter to the Lord. He said: “Monks, even if ripe kidney-beans are growing, I allow you to make use of kidney-beans as much as you like.”

Now at that time a certain monk had an affliction of wind in the stomach. He drank salted sour gruel. Because of this his affliction of wind in the stomach subsided. They told this matter to the Lord. He said: “I allow, monks, salted sour gruel for one who is ill; when one is not ill to make use of it by using it as a beverage mixed with water.”

On rejection of what is prepared indoors, etc.

Then the Lord, walking on tour, in due course arrived at Rājagaha. The Lord stayed there in Rājagaha in the Bamboo Grove at the squirrels’ feeding place. Now at that time the Lord came to have an affliction of wind in the stomach. Then the venerable Ānanda, thinking: “On a former occasion the Lord’s affliction of wind in the stomach was eased by conjey containing the three pungent ingredients,” having himself prepared sesamum and rice-grain and kidney-bean, having cured them indoors, having himself cooked them indoors, brought them to the Lord, saying: “Lord, drink the conjey containing the three pungent ingredients.”

Now Truth-finders (sometimes) ask knowing, and knowing (sometimes) do not ask; they ask knowing the right time (to ask), and they do not ask knowing the right time (when not to ask). Truth-finders ask about what belongs to the goal, not about what does not belong to the goal; bridge-breaking for Truth-finders is among what does not belong to the goal. Awakened ones, Lords question monks concerning two matters: either, “Shall we teach dhamma?” or “Shall we lay down a rule of training for disciples?” Then the Lord addressed the venerable Ānanda, saying: “Where does this conjey come from, Ānanda?” Then the venerable Ānanda told this matter to the Lord.

The awakened one, the Lord rebuked him, saying: “It is not becoming, Ānanda, it is not fitting, it is not suitable, it is not worthy of a recluse, it is not allowable, it is not to be done. And how can you, Ānanda, strain after abundance such as this? Moreover, Ānanda, that which is cured indoors is unallowable, and that which is cooked indoors is also unallowable, and that which is cooked by oneself is also unallowable. It is not, Ānanda, for pleasing those who are not (yet) pleased …” And having rebuked him, having given reasoned talk, he addressed the monks, saying:

“Monks, one should not make use of what is cured indoors, cooked indoors, cooked by oneself. Whoever should make use (of any of these things), there is an offence of wrong-doing.

“If, monks, it is cured indoors, cooked indoors, cooked by oneself, and one should make use of it, there is an offence of three wrong-doings. If, monks, it is cured indoors, cooked indoors, (but) cooked by others, and one should make use of it, there is an offence of two wrong-doings. If, monks, it is cured indoors, cooked out of doors, cooked by oneself, and one should make use of it, there is an offence of two wrong-doings.

“If, monks, it is cured out of doors, cooked indoors, cooked by oneself, and one should make use of it, there is an offence of two wrong-doings. If, monks, it is cured indoors, cooked out of doors, cooked by others, and one should make use of it, there is an offence of wrong-doing. If, monks, it is cured out of doors, cooked out of doors, (but) cooked by oneself, and one should make use of it, there is an offence of wrong-doing. If, monks, it is cured out of doors, cooked out of doors, cooked by others, and one should make use of it, there is no offence.”

Now at that time, monks, thinking: “Cooking for oneself is objected to by the Lord,” were doubtful about a second cooking. They told this matter to the Lord. He said: “I allow you, monks, to cook a second cooking.”

Now at that time Rājagaha became short of food. People conveyed salt and oil and husked rice and solid food to the monastery. The monks cured these out of doors, but vermin ate them and also thieves carried them off. They told this matter to the Lord. He said: “I allow you, monks, to cure indoors.” When they had cured (the things) indoors, they cooked them out of doors, (but) those who live on the remains of food crowded round. The monks, not trusting them, made use of (the food). They told this matter to the Lord. He said: “I allow you, monks, to cook indoors.” When food was short those who made it allowable carried away the larger (portion) and gave the monks the lesser (portion). They told this matter to the Lord. He said: “I allow you, monks, yourselves to cook. I allow you, monks, what is cured indoors, what is cooked indoors, what is cooked by yourselves.”

Picked up and received

Now at that time several monks, having spent the rains in Kāsi, going to Rājagaha to see the Lord, did not obtain on the way sufficient mediocre or fine meals, as much as they needed. Yet there was much solid food that was fruit, but there was no one to make it allowable. So these monks weary in body, approached Rājagaha, the Bamboo Grove, the squirrels’ feeding place, the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. Now it is the custom for awakened ones, for Lords, to exchange friendly greetings with incoming monks. So the Lord spoke thus to these monks: “I hope, monks, things are going well with you, I hope you are keeping going, I hope you have come here with but little fatigue on the journey? And where, monks, do you come from?”

“Things are going well with us, Lord, but we, Lord, having spent the rains in Kāsi, coming to Rājagaha to see the Lord … no one to make it allowable; thus we have come on the journey weary in body.”

Then the Lord on this occasion having given reasoned talk, addressed the monks, saying:

“I allow you, monks, if one anywhere sees solid food that is fruit, but if there is no one to make it allowable, having taken it oneself, having carried it away, having seen someone to make it allowable, having laid it down on the ground, to make use of it, (he) having (formally) offered it to you. I allow you, monks, to receive (formally) what you have picked up.”

Now at that time fresh sesamum and fresh honey had accrued to a certain brahmin. Then it occurred to that brahmin: “Suppose I were to give the fresh sesamum and fresh honey to the Order of monks with the awakened one at its head?”

Then that brahmin approached the Lord; having approached, he exchanged friendly greetings with the Lord. Having exchanged greetings of friendliness and courtesy he stood at a respectful distance; and standing at a respectful distance, that brahmin spoke thus to the Lord:

“Lord, may the revered Gotama together with the Order of monks consent to a meal with me to-morrow.” The Lord consented by becoming silent. Then that brahmin departed, having understood the Lord’s consent.

Then that brahmin having had, towards the end of that night, sumptuous solid food and soft food prepared, had the time announced to the Lord, saying: “It is time, good Gotama, the meal is ready”. Then the Lord, having dressed in the morning, taking his bowl and robe, approached that brahmin’s dwelling; having approached, he sat down together with the Order of monks on the appointed seat. Then that brahmin, having with his own hand served and satisfied with sumptuous solid food and soft food the Order of monks with the awakened one at its head, sat down at a respectful distance when the Lord had eaten and had withdrawn his hand from his bowl. While that brahmin was sitting down at a respectful distance the Lord, having gladdened, rejoiced, roused, delighted him with talk on dhamma, rising from his seat, departed.

Then it occurred to that brahmin soon after the Lord had departed: “I forgot to give those things for the sake of which I invited the Order of monks with the awakened one at its head, thinking: ‘I will give fresh sesamum and fresh honey.’ Suppose I were to have the fresh sesamum and the fresh honey conveyed to the monastery in pots and pitchers?” Then that brahmin, having had the fresh sesamum and the fresh honey conveyed to the monastery in pots and pitchers, approached the Lord; having approached, he stood at a respectful distance; and as he was standing at a respectful distance this brahmin spoke thus to the Lord:

“I forgot to give those things, good Gotama, for the sake of which I invited the Order of monks with the awakened one at its head, thinking: ‘I will give fresh sesamum and fresh honey’. May the revered Gotama accept from me fresh sesamum and fresh honey?”

“Well, then, brahmin, give them to the monks.”

Now at that time because food was scarce and they offered them only a little, monks considerately refused. But a whole Order was offered (food); the monks, being scrupulous, did not accept it. (The Lord said:)

“Accept (the food), monks, make use of it. I allow you, monks, having eaten and being satisfied, to make use of food that is not left over, if it was taken back from there”.

Allowance for what is received, etc.

Now at that time the family who supported the venerable Upananda, the son of the Sakyans, sent solid food for the Order, saying: “Having pointed it out as for master Upananda, it should be given to the Order.” Now at that time the venerable Upananda, the son of the Sakyans, had entered the village for almsfood. Then these people, having gone to the monastery, asked the monks: “Where, honoured sirs, is master Upananda?”

“Sirs, this venerable Upananda, the son of the Sakyans, has entered the village for almsfood.”

“Honoured sirs, having pointed out this solid food as for master Upananda, it should be given to the Order.”

They told this matter to the Lord. He said: “Well, then, monks, having accepted it, put it aside until Upananda comes back.”

Then the venerable Upananda, the son of the Sakyans, having visited the families before the meal, came back during the day. Now at that time because food was scarce and they offered them only a little, monks considerately refused; but a whole Order was offered (food); the monks, being scrupulous, did not accept. (The Lord said:)

“Accept (the food), monks, make use of it. I allow you, monks, having eaten and being satisfied, to make use of (food) that is not left over if it was accepted before a meal.”

Then the Lord, having stayed at Rājagaha for as long as he found suiting, set out on a tour for Sāvatthī. In due course, walking on tour, he arrived at Sāvatthī. Then the Lord stayed there at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the venerable Sāriputta had fever. Then the venerable Moggallāna the Great approached the venerable Sāriputta; having approached, he spoke thus to the venerable Sāriputta:

“When you, reverend Sāriputta, previously had fever, by what means was it eased?”

“I had lotus fibres and stalks, your reverence.”

Then the venerable Moggallāna the Great, as a strong man might stretch out his bent arm or might bend back his outstretched arm, even so did he, vanishing from the Jeta Grove appear on the banks of the Mandākinī lotus-tank.

A certain elephant saw the venerable Moggallāna the Great coming in the distance; seeing him he spoke thus to the venerable Moggallāna the Great:

“Honoured sir, let master Moggallāna the Great come; there is a welcome, honoured sir, for master Moggallāna the Great. What, honoured sir, does the master need? What can I give him?”

“I need lotus fibres and stalks, friend.” Then that elephant commanded another elephant, saying:

“Well now, good fellow, give the master as many lotus fibres and stalks as he needs.” Then that elephant, having plunged into the Mandākinī lotus-tank, having with his trunk pulled lotus fibres and stalks, having washed them clean, having tied them into a bundle, approached the venerable Moggallāna the Great.

Then the venerable Moggallāna the Great, as a strong man might stretch out his bent arm or might bend back his outstretched arm, even so did he, vanishing from the bank of the Mandākinī lotus-tank, appear in the Jeta Grove. And that elephant too, vanishing from the bank of the Mandākinī lotus-tank, appeared in the Jeta Grove. Then that elephant, having offered the venerable Moggallāna the Great the lotus fibres and stalks, vanishing from the Jeta Grove, appeared on the bank of the Mandākinī lotus-tank. Then the venerable Moggallāna the Great brought the lotus fibres and stalks to the venerable Sāriputta. Then as the venerable Sāriputta was making use of the lotus fibres and stalks, his fever abated. Many lotus fibres and stalks came to be left over.

Now at that time because food was scarce and they offered them only a little, monks considerately refused; but a whole Order was offered (food). The monks, being scrupulous, did not accept. (The Lord said:)

“Accept (the food), monks, make use of it. I allow you, monks, having eaten and being satisfied, to make use of (food) that is not left over if it grows in a wood, if it grows in a lotus-tank.”

Now at that time there was a great quantity of solid food that was fruit at Sāvatthī, but there was no one to make it allowable. The monks, being scrupulous, did not make use of the fruit. They told this matter to the Lord. He said:

“I allow you, monks, to make use of fruit that is without seed (or) whose seed is discharged, (even if) it is not made allowable.”

On rejection of surgery

Then the Lord, having stayed at Sāvatthī for as long as he found suiting, set out on tour for Rājagaha. In due course, walking on tour, he arrived at Rājagaha. And the Lord stayed there at Rājagaha in the Bamboo Grove at the squirrels’ feeding place. Now at that time a certain monk was afflicted by an ulcer. The surgeon, Ākāsagotta, lanced it. Then the Lord, as he was touring the lodgings, approached this monk’s dwelling-place.

The surgeon, Ākāsagotta, saw the Lord coming in the distance; seeing him, he spoke thus to the Lord: “Let the revered Gotama come, let him see this monk’s orifice; it is like a lizard’s mouth.” Then the Lord, thinking, “This foolish man is making fun of me”, becoming silent, having turned back, having had the Order of monks convened, on this occasion, in this connection, questioned the monks, saying: “Is there, as is said, monks, an ill monk in such and such a dwelling-place?”

“There is, Lord.”

“What, monks, is this monk’s affliction?”

“Lord, the venerable one’s affliction is an ulcer. The surgeon, Ākāsagotta, lanced it.”

The awakened one, the Lord rebuked them, saying:

“It is not becoming, monks, in this foolish man, it is not suitable, it is not fitting, it is not worthy of a recluse, it is not allowable, it should not be done. How, monks, can this foolish man let a lancing be done on the private parts? The skin, monks, is tender at the private parts, a wound is hard to heal, a knife hard to guide. It is not, monks, for pleasing those who are not (yet) pleased …” Having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Monks, one should not let a lancing be done on the private parts. Whoever should let it be done (there), there is a grave offence.”

Now at that time the group of six monks, thinking: “Lancing is objected to by the Lord”, let a clyster be used. Those who were modest monks looked down upon, criticised, spread it about, saying: “How can this group of six monks let a clyster be used?” Then monks told this matter to the Lord. He said:

“Is it true, as is said, monks, that the group of six monks let a clyster be used?”

“It is true, Lord.” Having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Monks, one should not have lancing done within a distance of two finger-breadths of the private parts nor a clyster-treatment. Whoever should have (either of these things) done, there is a grave offence.”

On rejection of human flesh

Then the Lord, having stayed at Rājagaha for as long as he found suiting, set out on tour for Benares. In due course, walking on tour, he arrived at Benares. The Lord stayed there near Benares at Isipatana in the deer-park. Now at that time in Benares the lay-follower, Suppiya, and the woman lay-follower, Suppiyā, were both pleased; they were benefactors, servitors, supporters of the Order. Then the woman lay-follower, Suppiyā, having gone to the monastery, having approached dwelling-place after dwelling-place, cell after cell, asked the monks: “Who, honoured sirs, is ill? What may be conveyed for whom?”

Now at that time a certain monk had drunk a purgative. Then that monk spoke to the woman lay-follower, Suppiyā, thus:

“I have drunk a purgative, sister. I need meat-broth.” She said:

“Very well, master, it shall be conveyed (to you),” and having gone to her house, she enjoined a servant, saying:

“Go, good fellow, find meat that is to hand.”

“Yes, lady,” but that man, having answered the woman lay-follower Suppiya in assent, touring the whole of Benares, saw no meat that was to hand. Then that man approached the woman lay-follower Suppiyā; having approached the woman lay-follower Suppiyā, he spoke thus: “There is no meat, lady, that is ready to hand; today is a non-slaughter (day).”

Then it occurred to the woman lay-follower, Suppiyā: “If that ill monk is unable to obtain meat-broth his affliction will greatly increase or he will pass away. It is not fitting in me, that I, having answered him in assent, should not have meat-broth conveyed”, and having taken a butcher’s knife, having cut flesh from her thigh, she gave it to a slave-woman, saying:

“Come now, having prepared this meat—in such and such a dwelling-place there is an ill monk, you may give it to him, and if anyone asks for me, let it be known that I am ill,” and having wrapped her upper robe round her thigh, having entered an inner room, she lay down on a couch.

Then the lay-follower, Suppiya, having gone to the house, asked the slave-woman, saying: “Where is Suppiyā?”

“She, master, is lying down in an inner room.” Then the lay-follower Suppiya, approached the woman lay-follower Suppiyā, and having approached he spoke thus to the woman lay-follower Suppiyā:

“Why are you lying down?”

“I am ill,” she said.

“What is your affliction?” Then the woman lay-follower Suppiyā told this matter to the lay-follower Suppiya. Then the lay-follower Suppiya, thinking: “Indeed, it is marvellous, indeed, it is wonderful, that this Suppiyā is so faithful and believing that she gives up even her own flesh. What other thing could there be that she would not give?” and joyful, elated, he approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance.

As he was sitting down at a respectful distance the lay-follower Suppiya spoke thus to the Lord: “Lord, may the lord consent to a meal with me on the morrow together with the Order of monks”. The Lord consented by becoming silent. Then the lay-follower Suppiya, having understood the Lord’s consent, rising from his seat, having greeted the Lord, departed keeping his right side towards him. Then the lay-follower Suppiya, towards the end of that night, having had sumptuous solid foods, soft foods, prepared, had the time announced to the Lord, saying: “It is time, Lord, the meal is ready”. Then the Lord, dressing in the morning, taking his bowl and robe, approached the dwelling of the lay-follower Suppiya; having approached, he sat down together with the Order of monks on the appointed seat.

Then the lay-follower Suppiya approached the lord; having approached, having greeted the Lord, he stood at a respectful distance. As the lay-follower Suppiya was standing at a respectful distance, the Lord spoke thus to him:

“How is Suppiyā?”

“She is ill, Lord.”

“Well then, let her come.”

“She is not able to do so, Lord.”

“Well then, having taken hold of her, bring her along.” Then the lay-follower Suppiya, having taken hold of the woman lay-follower Suppiyā, brought her along. When the Lord saw her, even that great wound became healed, the skin was (made) good with (small) hairs growing on it.

Then the lay-follower Suppiya and the woman lay-follower Suppiyā, saying: “Wonderful indeed, marvellous indeed are the great psychic power and the great potency of the Truth-finder, inasmuch as when the Lord sees (someone) even a great wound will be healed, the skin (made) good with (small) hairs growing on it,” and joyful, elated, having with their own hands served, and satisfied the Order of monks with the enlightened one at its head with sumptuous foods, solid and soft, when the Lord had eaten and had withdrawn his hand from the bowl, they sat down at a respectful distance. Then the Lord having gladdened, rejoiced, roused, delighted the lay-follower Suppiya and the woman lay-follower Suppiya with talk on dhamma, rising from his seat, departed.

Then the Lord on this occasion, in this connection, having had the Order of monks convened, questioned the monks, saying: “Who, monks, asked the woman lay-follower Suppiyā for meat?” When he had spoken thus, that monk spoke thus to the Lord:

“I, Lord, asked the woman lay-follower Suppiyā for meat.”

“Has it been conveyed (to you), monk?”

“It has been conveyed, Lord.”

“Did you, monk, make use of it?”

“I, Lord, made use of it.”

“Did you, monk, inquire about it?”

“I, Lord, did not inquire about it.”

The enlightened one, the Lord rebuked him, saying: “How can you, foolish man, make use of meat without having inquired about it? Foolish man, human flesh has been made use of by you. It is not, foolish man, for pleasing those who are not (yet) pleased …” And having rebuked him, having given reasoned talk, he addressed the monks, saying:

“There are, monks, people who are faithful and believing; even their own flesh is given up by these. Monks, you should not make use of human flesh. Whoever should make use of it, there is a grave offence. Nor, monks, should you make use of flesh without inquiring about it. Whoever should (so) make use of it, there is an offence of wrong-doing.”

On rejection of elephant flesh

Now at that time a king’s elephant died. Because food was scarce people made use of elephant-flesh; they gave elephant-flesh to monks who were walking for almsfood, and the monks made use of the elephant-flesh. The people looked down upon, criticised, spread it about, saying:

“How can these recluses, sons of the Sakyans make use of elephant-flesh? Elephants are a king’s emblem; if the king should find out, not for these would be his favour.” They told this matter to the Lord. He said:

“Monks, you should not make use of elephant-flesh. Whoever should make use of it, there is an offence of wrong-doing.

Now at that time a king’s horses died … same as Kd.6.23.10 reading horses, horse-flesh for elephants, elephant-flesh “… offence of wrong-doing.”

Now at that time, because food was scarce people made use of dog-flesh; they gave dog-flesh to monks who were walking for almsfood, and the monks made use of the dog-flesh. The people looked down upon, criticised, spread it about, saying:

“How can these recluses, sons of the Sakyans make use of dog-flesh? A dog is loathsome, disgusting.” They told this matter to the Lord. He said:

“Monks, dog-flesh should not be made use of. Whoever should make use of it, there is an offence of wrong-doing.”

Now at that time, because food was scarce people made use of snake-flesh; they gave snake-flesh to monks who were walking for almsfood, and the monks made use of the snake-flesh. The people … spread it about, saying:

“How can these recluses, sons of the Sakyans make use of snake-flesh? A snake is loathsome, disgusting.”

Then Supassa, the serpent-king, approached the Lord; having approached, having greeted the Lord, he stood at a respectful distance. As he was standing at a respectful distance Supassa, the serpent-king, spoke thus to the Lord:

“There are, Lord, serpents who are without faith, unbelieving, and these might do harm to monks even for a trifle. It were good, Lord, if the masters did not make use of snake-flesh.”

Then the Lord gladdened, rejoiced, roused, delighted Supassa, the serpent-king, with talk on dhamma; and Supassa, the serpent-king, gladdened … delighted by the Lord with talk on dhamma, having greeted the Lord, departed keeping his right side towards him. Then the Lord on this occasion having given reasoned talk, addressed the monks, saying:

“Monks, snake-flesh should not be made use of. Whoever should make use of it, there is an offence of wrong-doing.”

Now at that time hunters, having killed a lion, made use of its flesh; they gave the lion’s flesh to monks who were walking for almsfood. The monks, having made use of the lion’s flesh, stayed in a jungle (but) lions attacked the monks because they smelt of lion’s flesh. They told this matter to the Lord. He said:

“Monks, lion’s flesh should not be made use of. Whoever should make use of it, there is an offence of wrong-doing.”

Now at that time hunters, having killed a tiger … having killed a panther … having killed a bear … having killed a hyena, made use of its flesh; they gave the hyena’s flesh to monks who were walking for almsfood. The monks, having made use of the hyena’s flesh, stayed in a jungle (but) hyenas attacked the monks because they smelt of hyena’s flesh. They told this matter to the Lord. He said:

“Monks, hyena’s flesh should not be made use of. Whoever should make use of it, there is an offence of wrong-doing.”

Allowance for conjey and honey-lumps

Then the Lord, having stayed in Benares for as long as he found suiting, set out on tour for Andhakavinda together with the large Order of monks, with the twelve hundred and fifty monks. Now at that time the country people, having loaded much salt and oil and husked rice and solid food into wagons, followed close after the Order of monks with the awakened one at its head, saying:

“When we get our turn, then we will make a meal (for them),” and there were at least five hundred of those who eat the remains of food. Then the Lord, walking on tour, in due course arrived at Andhakavinda.

Then it occurred to a certain brahmin who did not receive his turn: “For the last two months I have been following the Older of monks with the awakened one at its head, thinking: ‘When I get my turn, I will make a meal (for them),’ but I do not get my turn. I am alone, and many of my household affairs are going to ruin. Suppose I were to look into the refectory and prepare that which I do not see in the refectory?” Then that brahmin, looking into the refectory, did not see two things: conjey and honey-lumps.

Then that brahmin approached the venerable Ānanda; having approached, he spoke thus to the venerable Ānanda: “Now, it occurred to me, good Ānanda, as I did not get a turn: ‘For the last two months … Suppose I were to look into the refectory and prepare that which I do not see in the refectory?” So I, good Ānanda, looking into the refectory, did not see two things: conjey and honey-lumps. If I, good Ānanda, were to prepare conjey and honey-lumps, would the revered Gotama accept them from me?”

“Well then, brahmin, I will ask the Lord.”

Then the venerable Ānanda told this matter to the Lord. He said: “Well then, Ānanda, let him prepare them.” (Ānanda) said: “Well then, brahmin, prepare them”. Then that brahmin towards the end of that night, having had a quantity of conjey and honey-lumps prepared, brought them to the Lord saying: “May the revered Gotama accept conjey and honey-lumps from me.”

“Well then, brahmin, give them to the monks.” The monks, being scrupulous, did not accept them. (The Lord said:) “Accept them, monks, make use of them.” Then that brahmin, having with his own hand served and satisfied the Order of monks with the awakened one at its head with a quantity of conjey and honey-lumps, when the Lord had washed his hand and had withdrawn his hand from his bowl, sat down at a respectful distance.

Then as this brahmin was sitting down at a respectful distance, the Lord spoke thus to him:

“Brahmin, there are these ten advantages from conjey. What ten? In giving conjey one gives life, one gives beauty, one gives ease, one gives strength, one gives intelligence; conjey when it is drunk checks hunger, keeps off thirst, regulates wind, cleanses the bladder, digests raw remnants of food. These, brahmin, are the ten advantages of conjey.”

“To the discerning whoso gives conjey duly
At the right time to one who lives on others’ food,
It confers ten things on him:
Life and beauty, ease and strength;

“For him intelligence arises from it,
It dispels hunger, thirst and wind,
It cleanses the bladder, it digests food;
This medicine is praised by the well-farer.

“Therefore conjey should be given constantly
By a man longing for ease,
By those aspiring to deva-like joys
Or wanting human prosperity.”

Then the Lord having given thanks to that brahmin in these verses, rising from his seat, departed. Then the Lord, having on this occasion given reasoned talk, addressed the monks, saying:

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

The story of the minister young in faith

The people heard: “It is said that conjey is allowed by the Lord and honey-lumps.” These prepared eating-conjey and honey-lumps early in the morning. The monks, (each) satisfied in the early morning with eating-conjey and a honey-lump, did not eat as much as expected in the refectory. Now at that time a certain chief minister, young in faith came to have invited the Order of monks with the awakened one at its head for the morrow. Then it occurred to that chief minister, young in faith: “Suppose I were to prepare twelve hundred and fifty bowls of meat for the twelve hundred and fifty monks, and should take one bowl of meat up to each monk?”

Then that chief minister, young in faith, towards the end of that night, having had sumptuous solid food, soft food, prepared and twelve hundred and fifty bowls of meat, had the time announced to the Lord, saying: “Lord, it is time, the meal is ready.” Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of that great minister, young in the faith; having approached, he sat down on the appointed seat together with the Order of monks.

Then that chief minister, young in faith, attended on the monks in the refectory. The monks spoke thus: “Give a little, sir, give a little, sir.” (He said)” Do not you, honoured sirs, accept so very little thinking: ‘This chief minister is young in faith.’ Much solid food, soft food, and twelve hundred and fifty bowls of meat have been prepared by me, thinking: ‘I will take one bowl of meat up to each monk’. Accept, honoured sirs, as much as you want.”

“Sir, it is not for this reason that we are accepting so very little, but we were (each) satisfied in the early morning with eating-conjey and a honey-lump; that is why we are accepting so very little.”

Then that chief minister, young in faith, looked down upon, criticised, spread it about, saying: “How can these revered sirs make use of someone else’s eating-conjey? It is not that I am not competent to give as much as they want” and angry, displeased, longing to insult the monks, he went round filling their bowls and saying: “Eat it or take it away”. Then that chief minister, young in faith, having with his own hand served and satisfied the Order of monks with the awakened one at its head with sumptuous foods, solid and soft, sat down at a respectful distance when the Lord had eaten and had withdrawn his hand from the bowl. As this chief minister, young in faith, was sitting down at a respectful distance, the Lord, having gladdened, rejoiced, roused, delighted him with talk on dhamma, rising from his seat, departed.

But soon after the Lord had departed, that chief minister, young in faith, became remorseful and conscience-stricken and thought: “For me it is unprofitable, for me it is not profitable, for me it is ill-gotten, for me it is not well-gotten, that I, angry, displeased, longing to insult the monks, went round filling their bowls and saying: ‘Eat it or take it away’. Now, is much merit produced for me or demerit?”

Then that chief minister, young in faith, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, that chief minister, young in faith, spoke thus to the Lord:

“Now I, Lord, soon after the Lord had departed, became remorseful and conscience-stricken, thinking: ‘For me it is unprofitable … Now, Lord, is much merit produced for me or demerit?”

“From the time when, sir, the Order of monks with the awakened one at its head was invited by you for the morrow much merit was produced for you; from the time when one of your lumps of boiled rice was accepted by each monk much merit was produced for you. Heaven worlds are assured for you.”

Then that chief minister, young in faith, thinking: “It is said that it was profitable for me, it is said that it was well-gotten by me, it is said that much merit was produced for me, it is said that heaven worlds are assured for me,” joyful, elated, rising up from his seat, having greeted the Lord, departed keeping his right side towards him.

Then the Lord, on this occasion, in this connection, having had the Order of monks convened, questioned the monks, saying: “Is it true, as is said, monks, that monks, (although) invited elsewhere, made use of someone else’s eating-conjey?”

“It is true, Lord.”

The awakened one, the Lord rebuked them, saying:

“How, monks, can these foolish men, invited elsewhere, make use of someone else’s eating-conjey? It is not, monks, for pleasing those who are not (yet) pleased …” And having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Monks, if one is invited elsewhere, someone else’s eating-conjey should not be made use of. Whoever should (so) make use of it should be dealt with according to the rule.”

The story of Belaṭṭhakaccāna

Then the Lord, having stayed at Andhakavinda for as long as he found suiting, set out on tour for Rājagaha together with the large order of monks, with twelve hundred and fifty monks. Now at that time Belaṭṭha Kaccāna was going along the highroad from Rājagaha to Andhakavinda with five hundred wagons all filled with jars of sugar. Then the Lord saw Belaṭṭha Kaccāna from afar, and seeing him, he stepped aside from the road and sat down at the root of a certain tree.

Then Belaṭṭha Kaccāna approached the Lord, having approached, having greeted the Lord, he stood at a respectful distance. As he was standing at a respectful distance, Belaṭṭha Kaccāna spoke thus to the Lord:

“I, Lord, want to give one jar of sugar to each monk.”

“Well then, do you, Kaccāna, bring just one jar of sugar.”

“Yes, Lord,” and Belaṭṭha Kaccāna, having answered the Lord in assent, bringing just one jar of sugar approached the Lord; having approached, he spoke thus to the Lord: “The jar of sugar is brought, Lord. What line of conduct do I follow, Lord?”

“Well then, do you, Kaccāna, give the sugar to the monks.”

“Yes, Lord,” and Belaṭṭha Kaccāna having answered the Lord in assent, having given the sugar to the monks, spoke thus to the Lord:

“Lord, the sugar is given to the monks, and I have much sugar over. What line of conduct do I follow, Lord?”

“Well then, Kaccāna, give the monks as much sugar as they want.”

“Yes, Lord,” and Belaṭṭha Kaccāna having answered the Lord in assent, having given the monks as much sugar as they wanted, spoke thus to the Lord:

“Lord, as much sugar as they wanted has been given to the monks, and I have much sugar over. What line of conduct do I follow, Lord?”

“Well then, do you, Kaccāna, serve the monks with sugar.”

“Yes, Lord,” and Belaṭṭha Kaccāna having answered the Lord in assent, served the monks with sugar. Some monks filled bowls and they filled water-strainers and bags.

Then Belaṭṭha Kaccāna, having served the monks with sugar, spoke thus to the Lord: “Lord, the monks are served with sugar, and I have much sugar over. What line of conduct do I follow, Lord?”

“Well then, do you, Kaccāna, give sugar to those who eat the remains of food.”

“Yes, Lord,” and Belaṭṭha Kaccāna having answered the Lord in assent, having given sugar to those who eat the remains of food, spoke thus to the Lord:

“Lord, sugar has been given to those who eat the remains of food, and I have much sugar over. What line of conduct do I follow, Lord?”

“Well then, Kaccāna, give those who eat the remains of food as much sugar as they want.”

“Yes, Lord,” and Belaṭṭha Kaccāna, having answered the Lord in assent, having given those who eat the remains of food as much sugar as they wanted, spoke thus to the Lord:

“Lord, as much sugar as they wanted has been given to those who eat the remains of food, and I have much sugar over. What line of conduct do I follow, Lord?”

“Well then, Kaccāna, do you serve with sugar those who eat the remains of food.”

“Yes, Lord,” and Belaṭṭha Kaccāna having answered the Lord in assent, served with sugar those who eat the remains of food. Some of those who eat the remains of food filled pots and pitchers and they filled baskets and (their) clothes.

Then Belaṭṭha Kaccāna, having served with sugar those who eat the remains of food, spoke thus to the Lord:

“Lord, those who eat the remains of food have been served with sugar, and I have much sugar over. What line of conduct do I follow, Lord?”

“I do not see anyone, Kaccāna, in the world with its devas, Māras, and Brahmās, nor in the race of recluses and brahmins, devas and men who having made use of that sugar could digest it properly except a Truth-finder or a Truth-finder’s disciple. Well then, Kaccāna, throw away that sugar where there is but little green grass or drop it into water where there are no living creatures.”

“Yes, lord”, and Belaṭṭha Kaccāna having answered the Lord in assent, dropped that sugar into water where there were no living creatures.

Then that sugar, thus placed in the water, sizzled and hissed and sent forth steam and smoke. As a ploughshare heated the live-long day if placed in water sizzles and hisses and sends forth steam and smoke, so did this sugar when placed in the water sizzle and hiss and send forth steam and smoke. Then Belaṭṭha Kaccāna, alarmed and with his hair standing on end, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance.

As Belaṭṭha Kaccāna was sitting down at a respectful distance, the Lord talked a progressive talk to him, that is to say, talk on giving, talk on moral habit, talk on heaven; he explained the peril, the vanity, the depravity of pleasures of the senses, the advantage in renouncing (them). When the Lord knew that the mind of Belaṭṭha Kaccāna was ready, pliable, devoid of the hindrances, uplifted, pleased, then he explained to him that teaching on dhamma which the awakened ones have themselves discovered: ill, uprising, stopping, the Way. And as a clean cloth without black specks will easily take dye, even so as he was (sitting) on that very seat dhamma-vision, dustless, stainless, arose to Belaṭṭha Kaccāna, that “whatever is of the nature to uprise, all that is of the nature to stop”.

Then Belaṭṭha Kaccāna, as one who had seen dhamma, attained dhamma, known dhamma, plunged into dhamma, who had crossed over doubt, put away uncertainty, who had attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord:

“Excellent, Lord! Excellent, Lord! Even, Lord, as one might set upright what had been upset … even so is dhamma explained by the Lord in many a figure. I myself, Lord, am going to the Lord for refuge, to dhamma and to the Order of monks. May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts.”

Then the Lord, walking on tour, in due course arrived at Rājagaha. The Lord stayed there at Rājagaha in the Bamboo Grove at the squirrels’ feeding place. At that time there was abundant sugar in Rājagaha. Monks, thinking, “Sugar is allowed by the Lord only to one who is ill, not to one who is not ill”, being scrupulous, did not partake of sugar. They told this matter to the Lord. He said:

“I allow, monks, sugar for one who is ill, sugar-water for one who is not ill.”

The story of Pāṭaligāma

Then the Lord, having stayed at Rājagaha for as long as he found suiting, set out on tour for Pāṭaligāma together with the large Order of monks, with the twelve hundred and fifty monks. Then the Lord, walking on tour, in due course arrived at Pāṭaligāma. Lay-followers at Pāṭaligāma heard: “It is said that the Lord has reached Pāṭaligāma.” Then the lay-followers of Pāṭaligāma approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. The Lord gladdened, rejoiced, roused, delighted the lay-followers of Pāṭaligāma with talk on dhamma as they were sitting down at a respectful distance.

Then the lay-followers of Pāṭaligāma, gladdened … delighted by the Lord with talk on dhamma, spoke thus to the Lord: “Lord, may the Lord consent (to come) to our rest-house together with the Order of monks.” The Lord consented by becoming silent. Then the lay-followers of Pāṭaligāma, having understood the Lord’s consent, rising from their seats, having greeted the Lord, having kept their right sides towards him, approached that rest-house; having approached, having spread that test-house so that a spreading was spread everywhere, having made ready seats, having had a water-jar set up, having prepared an oil lamp, approached the Lord; having approached, having greeted the Lord, they stood at a respectful distance.

As they were standing at a respectful distance, the lay-followers of Pāṭaligāma spoke thus to the Lord: “The rest-house is spread with a spreading everywhere, Lord, seats are made ready, a water-jar is set up, an oil lamp is prepared; Lord, the Lord does that for which it is now the right time.” Then the Lord, dressing in the morning, taking his bowl and robe, approached that rest-house together with the Order of monks; having approached, having washed his feet, having entered the rest-house, be sat down leaning against a central pillar facing the east. The Order of monks too, having washed their feet, having entered the rest-house, sat down leaning against the western wall facing the east with the Lord in view. The lay-followers of Pāṭaligāma too, having washed their feet, having entered the rest-house, sat down leaning against the eastern wall, facing the west with the Lord in view.

Then the Lord addressed the lay-followers of Pāṭaligāma, saying: “There are these five disadvantages, householders, to one of wrong moral habit, falling away from moral habit. What five? Now, householders, one of wrong moral habit, falling away from moral habit, suffers great diminution of wealth owing to sloth; this is the first disadvantage to one of wrong moral habit, falling away from moral habit.

Then again, householders, an evil reputation is noised abroad of one of wrong moral habit, falling away from moral habit; this is the second disadvantage …

Then again, householders, if one of wrong moral habit, falling away from moral habit, approaches any company, whether a company of nobles, a company of brahmins, a company of householders, a company of recluses, he approaches it diffidently, being ashamed; this is the third disadvantage …

“Then again, householders, one of wrong moral habit, falling away from moral habit, passes away bewildered; this is the fourth disadvantage …

“Then again, householders, one of wrong moral habit, falling away from moral habit, at the breaking up of the body after dying arises in the waste, the Bad-bourn, the Downfall, Niraya Hell; this is the fifth disadvantage to one of wrong moral habit, falling away from moral habit. These, householders, are the five disadvantages to one of wrong moral habit, falling away from moral habit.

“There are these five advantages, householders, to one of moral habit, accomplished in moral habit. What five? Now, householders, one of moral habit, accomplished in moral habit, acquires a great mass of wealth owing to zeal; this is the first advantage to one of moral habit, accomplished in moral habit.

“Then again, householders, a lovely reputation is noised abroad of one of moral habit, accomplished in moral habit; this is the second advantage …

“Then again, householders, if one of moral habit, accomplished in moral habit, approaches any company, whether a company of nobles, a company of brahmins, a company of householders, a company of recluses, he approaches it confidently, not being ashamed; this is the third advantage …

“Then again, householders, one of moral habit, accomplished in moral habit, passes away unbewildered; this is the fourth advantage …

“Then again, householders, one of moral habit, accomplished in moral habit, at the breaking up of the body after dying arises in the Happy-bourn, in a heaven-world; this is the fifth advantage to one of moral habit, accomplished in moral habit. These, householders, are the five advantages to one of moral habit, accomplished in moral habit.”

When the Lord had gladdened, rejoiced, roused, delighted the lay-followers of Pāṭaligāma far into the night with talk on dhamma, he dismissed them, saying: “The night is now far spent, householders; now do that for whatever it is the right time.”

“Yes, Lord,” and the lay-followers of Pāṭaligāma, having answered the Lord in assent, rising from their seats, having greeted the Lord, departed keeping their right sides towards him.

Then the Lord, soon after the lay-followers of Pāṭaligāma had departed, entered into solitude.

The story of Sunidha and Vassakāra

Now at that time Sunidha and Vassakāra, chief ministers in Magadha, were building a (fortified) town at Pāṭaligāma for repelling the Vajjis. Then the Lord, getting up at the end of that night towards dawn, saw with deva-sight, pure and surpassing that of men, manydevatās occupying the sites at Pāṭaligāma. Now in whatever region powerful devatās occupy sites, they bend the minds of powerful kings and the kings’ chief ministers to build dwellings there; in whatever region devatās of middling (power) occupy sites, they bend the minds of kings of middling (power), and the kings’ chief ministers to build dwellings there; in whatever region devatās of lowly (power) occupy sites, they bend the minds of kings of lowly (power) and the kings’ chief ministers to build dwellings there.

Then the Lord addressed the venerable Ānanda, saying: “Now, who, Ānanda, are these who are building a (fortified) town at Pāṭaligāma?”

“Sunidha and Vassakāra, Lord, chief ministers in Magadha, … for repelling the Vajjis.”

“As though, Ānanda, having consulted together with the Devas of the Thirty, even so, Ānanda, do Sunidha and Vassakāra, chief ministers in Magadha, build a (fortified) town at Pāṭaligāma for repelling the Vajjis. Now I, Ānanda, getting up at the end of this night towards dawn, saw with deva-sight … in whatever region devatās of lowly (power) occupy sites, they bend the minds of kings of lowly (power) and the kings’ chief ministers to build dwellings there. Ānanda, as far as the ariyan region(extends), as far as there is trading,this will be a leading town, Pāṭaliputta, (where there was) the breaking of the seed-boxes. But, Ānanda, there will be three dangers to Pāṭaliputta: from fire or from water or from internal dissension.”

Then Sunidha and Vassakāra, chief ministers in Magadha, approached the Lord; having approached they exchanged friendly greetings with the Lord; having exchanged greetings of friendliness and courtesy, they stood at a respectful distance. As they were standing at a respectful distance, Sunidha and Vassakāra, chief ministers in Magadha, spoke thus to the Lord: “May the revered Gotama together with the Order of monks consent to a meal with us today.” The Lord consented by becoming silent. Then Sunidha and Vassakāra, chief ministers in Magadha, departed having understood the Lord’s consent.

Then Sunidha and Vassakāra, chief ministers in Magadha, having had sumptuous solid food and soft food prepared, had the time announced to the Lord, saying: “It is time, good Gotama, the meal is ready.” Then the Lord, having dressed in the morning, taking his bowl and robe, approached the food distribution of Sunidha and Vassakāra, chief ministers in Magadha; having approached, he sat down together with the Order of monks on the appointed seat. Then Sunidha and Vassakāra, chief ministers in Magadha, having with their own hands served and satisfied with sumptuous food, solid and soft, the Order of monks with the awakened one at its head, when the Lord had eaten and had withdrawn his hand from his bowl, sat down at a respectful distance; and as Sunidha and Vassakāra, chief ministers in Magadha, were sitting down at a respectful distance, the Lord gave thanks in these verses:

“Wherever the prudent man shall take up his abode,
Having offered food to those here of moral habit, good Brahma-farers,
If he makes an offering to those devatās who may be there—
These revered, do revere, honoured, do honour him.
Hence they sympathise with him, as a mother with her own child.
The man with whom devatās sympathise, ever sees good luck.”

Then the Lord, having in these verses given thanks to Sunidha and Vassakāra, chief ministers in Magadha, rising from his seat, departed.

Then Sunidha and Vassakāra, chief ministers in Magadha, following close behind the Lord, thought: “By whichever gate the recluse Gotama goes out today, that shall be called Gotama’s Gate; by whichever ford he crosses the river Ganges, that shall be called Gotama’s Ford.” Accordingly the gate by which the Lord departed came to be called Gotama’s Gate.

Then the Lord approached the river Ganges. Now at that time the river Ganges was full, level with the banks, so that a crow could drink (from it). Since they were desirous of going from the hither to the further (bank), some people looked about for a boat, some looked about for a float, others put together a raft.

The Lord saw these people, of whom some were looking about for a boat, some were looking about for a float, others were putting together a raft since they were desirous of going from the hither to the further (bank). Seeing them, as a strong man might stretch out his bent arm or might bend back his outstretched arm, even so did he, vanishing from the hither bank of the river Ganges, reappear on the further bank together with the Order of monks. Then the Lord, having understood this matter, at that time uttered this solemn utterance:

“Those cross the deeps, the rivers,
making a bridge, spanning the swamps.

See! people tie their rafts—
but crossed over are the wise.”

On the truths at Koṭigāma

Then the Lord approached Koṭigāma. The Lord stayed there at Koṭigāma. Then the Lord addressed the monks, saying: “Monks, it is by not understanding, not penetrating the four ariyan truths that there is this long long running-on and faring-on both for me and for you. What four? Monks, it is through not understanding, not penetrating the ariyan truth of ill that there is this long long running-on and faring-on both for me and for you. Monks, it is through not under-standing, not penetrating the ariyan truth of the uprising of ill, the ariyan truth of the stopping of ill, the ariyan truth of the course leading to the stopping of ill that there is this long long running-on and faring-on both for me and for you.

“Therefore, monks, if the ariyan truth of ill is understood, is penetrated, if the ariyan truth of the uprising of ill … if the ariyan truth of the stopping of ill … if the ariyan truth of the course leading to the stopping of ill is understood and penetrated, then cut off is the craving for becoming, destroyed is the conduit for becoming, there is not now again-becoming.”

Not seeing the four ariyan truths as they really are
Long is the journey fared-on in birth after birth;
When these are seen, removed is the conduit for becoming,
The root of ill cut off, there is not now again-becoming.

The story of Ambapālī

Then the courtesan Ambapālī heard: “They say that the Lord has reached Koṭigāma”. Then the courtesan Ambapālī, having had very magnificent vehicles harnessed, having mounted a magnificent vehicle, went off with the very magnificent vehicles from Vesālī to see the Lord. Having gone by vehicle as far as the ground was (suitable) for a vehicle, she alighted from the vehicle and approached the Lord on foot; having approached, having greeted the Lord, she sat down at a respectful distance.

The Lord gladdened, rejoiced, roused, delighted the courtesan Ambapālī with talk on dhamma as she was sitting down at a respectful distance. The courtesan Ambapālī, having been, gladdened … delighted with talk on dhamma by the Lord, spoke thus to the Lord: “Lord, may the Lord consent to a meal with me on the morrow together with the Order of monks.” The Lord consented by becoming silent. The courtesan Ambapālī, having understood the Lord’s consent, rising from her seat, having greeted the Lord, departed keeping her right side towards him.

The story of the Licchavīs

Then the Licchavis of Vesālī heard: “They say that the Lord has reached Koṭigāma”. Then the Licchavis of Vesālī, having had very magnificent vehicles harnessed, having (each) mounted a magnificent vehicle, went off with the very magnificent vehicles from Vesālī to see the Lord. Some Licchavis were dark green, dark green in colour, their clothes were dark green, their ornaments were dark green. Some Licchavis were yellow, yellow in colour … their ornaments were yellow. Some Licchavis were red, red in colour … their ornaments were red. Some Licchavis were white, white in colour, their clothes were white, their ornaments were white. Then the courtesan Ambapālī drove up against the many young Licchavis, pole to pole, yoke to yoke, wheel to wheel, axle to axle.

Then these Licchavis spoke thus to the courtesan Ambapālī: “Now then, why do you, Ambapālī, drive up against the many young Licchavis pole to pole, yoke to yoke, wheel to wheel, axle to axle?”

“Indeed, young gentlemen, it is because the Order of monks with the awakened one at its head is invited by me for the morrow.”

“Now then, Ambapālī, give up this meal to us for a hundred thousand.”

“But if, young gentlemen, you were to give up Vesālī with its produce, I would not give up this meal.”

Then these Licchavis snapped their fingers, saying: “Truly we are beaten by this mango-girl, truly we are defeated by this mango-girl.”

Then these Licchavis approached the Lord. The Lord saw these Licchavis coming from afar, and seeing them, he addressed the monks, saying:

“By whatever monks, monks, the Devas of the Thirty have not been seen before, look, monks, at the Licchavi company, look again, monks, at the Licchavi company, compare, monks, the Licchavi company to the company of the Devas of the Thirty.” Then these Licchavis, having gone by vehicle as far as the ground … as in Kd.6.30.1, Kd.6.30.2 down to: “Lord, may the Lord consent to a meal with us on the morrow?”

“I have promised, Licchavis, (to take) a meal with the courtesan Ambapālī to-morrow.” Then these Licchavis snapped their fingers, saying:

“Truly we are beaten by this mango-girl; truly we are defeated by this mango-girl.”

Then these Licchavis, having approved of what the Lord had said and having given thanks for it, rising from their seats, having greeted the Lord, departed keeping their right sides towards him.

Then the Lord, having stayed in Koṭigāma for as long as he found suiting, approached Ňātikā. The Lord stayed there at Ňātikā in the Brick Residence. Then the courtesan Ambapālī, having had sumptuous food, solid and soft, prepared towards the end of that night in her own park, had the time announced to the Lord, saying: … as in Kd.6.28.10 down to: … sat down at a respectful distance. As she was sitting down at a respectful distance, the courtesan Ambapālī spoke thus to the Lord: “I, Lord, would give this Ambapālī Grove to the Order of monks with the awakened one at its head.”

The Lord accepted the park. Then the Lord, having gladdened, rejoiced, roused, delighted the courtesan Ambapālī with talk on dhamma, rising from his seat, approached the Great Grove. The Lord stayed there at Vesālī in the Great Grove in the Hall with the Peaked Gable.

Told is the Portion for Repeating on the Licchavis.

The story of General Sīha

Now at that time many distinguished Licchavis, sitting together assembled in a mote-hall, were in many a figure speaking praise of the awakened one, praise of dhamma, praise of the Order. Now at that time the general Sīha, a disciple of the Jains, came to be sitting in that company. Then it occurred to the general Sīha: “Undoubtedly this will be a Lord, a perfected one, a wholly awakened one, since these distinguished Licchavis, sitting together assembled in the mote-hall, are in many a figure speaking praise of the awakened one, praise of dhamma, praise of the Order. Suppose I were to go up to see this Lord, perfected one, wholly awakened one?”

Then the general Sīha approached Nātaputta the Jain; having approached, he spoke thus to Nataputta the Jain: “I want, honoured sir, to go along to see the recluse Gotama.”

“But how can you, Sīha, being one who asserts an ought- to-be-done, go along to see the recluse Gotama who asserts an ought-not-to-be-done? For, Sīha, the recluse Gotama asserts an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done and in that he trains disciples.” Then that which had been the strong aspiration of general Sīha for going to see the Lord abated.

Then a second time did the distinguished Licchavis, sitting together assembled in the mote-hall … And a second time did it occur to the general Sīha: “Undoubtedly this will be a Lord, a perfected one … Suppose I were to go up to see this Lord, perfected one, wholly awakened one?” And a second time did the general Sīha approach Nātaputta the Jain “… and in that trains disciples”. And a second time did that abate which had been the strong aspiration of the general Siha for going to see the Lord. And a third time it occurred to the general Sīha: “Undoubtedly this will be a Lord, perfected one, wholly awakened one, since these distinguished Licchavis, sitting together assembled in the mote-hall, are in many a figure speaking praise of the awakened one, praise of dhamma, praise of the Order. What can these Jains do to me whether I have asked for permission or have not asked for permission? Suppose that I, although I have not asked for permission from the Jains, were to go along to see this Lord, perfected one, wholly awakened one?”

Then the general Sīha with some five hundred chariots departed from Vesālī in broad daylight to see the Lord. Having gone by vehicle as far as the ground was (suitable) for a vehicle, having alighted from the vehicle, he approached the Lord on foot; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, general Sīha spoke thus to the Lord:

“Lord, I have heard this: ‘The recluse Gotama affirms an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done, and in that trains disciples.’ I assume that these, Lord, who say: ‘The recluse Gotama affirms an ought-not-to-be-done … and in that trains disciples,’ are, Lord, asserting (fairly) what the Lord affirms, and are not misrepresenting the Lord by what is not fact, but are putting forth a doctrine which conforms to his doctrine. I assume that no one who is his fellow dhamma-man, a holder of his views, comes to a position incurring blame. Indeed, we, Lord, do not want to misrepresent the Lord.”

“There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama asserts an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done, and in this he trains disciples.’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama asserts an ought-to-be-done … trains disciples.’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama asserts annihilation … trains disciples.’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is one who detests, he teaches a doctrine of detestation, and in this he trains disciples.’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is a leader away, he teaches a doctrine of leading away, and in this he trains disciples.’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is a “burner up”, he teaches a doctrine of “burning up”, and in this he trains disciples.’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is not destined to another (kind of) becoming, he teaches a doctrine of no other kind of becoming, and in this he trains disciples. There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is confident, he teaches a doctrine of confidence, and in this he trains disciples.’

“And what, Sīha, is the way in which one speaking truly of me could say: ‘The recluse Gotama is one who asserts an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done and in this he trains disciples’? Indeed I, Sīha, assert of misconduct in body, speech and thought that it ought not to be done; I assert of manifold evil and wrong states (of mind) that they ought not to be done. This is the way, Sīha, in which one speaking truly of me could say: ‘The recluse Gotama asserts what ought-not-to-be-done, he teaches a doctrine of what ought-not-to-be-done and in this he trains disciples.’

“And what, Sīha, is the way in which one … could say:’ The recluse Gotama asserts what ought-to-be-done … trains disciples’? Indeed I, Sīha, assert of good conduct in body, speech and thought that it ought to be done; of manifold right states (of mind) that they ought to be done. This is the way, Sīha …

“And what, Sīha, is the way in which one … could say: ‘The recluse Gotama asserts annihilation … trains disciples’? Indeed I, Sīha, assert the annihilation of passion, hatred, stupidity; I assert the annihilation of manifold evil and wrong states (of mind). This is the way, Sīha …

“And what, Sīha, is the way in which one … could say: ‘The recluse Gotama is one who detests, he teaches a doctrine of detestation and in this he trains disciples’? Indeed, Sīha, I detest misconduct in body, speech and thought; I teach a doctrine of detestation for entering upon manifold evil wrong states (of mind). This is the way, Sīha …

“And what, Sīha, is the way in which one … could say: ‘The recluse Gotama is one who is a leader away, he teaches a doctrine of leading away and in this he trains disciples’? Indeed I, Sīha, teach a doctrine of the leading away of passion, hatred, stupidity; I teach a doctrine of the leading away of manifold evil wrong states (of mind). This is the way, Sīha …

“And what, Sīha, is the way in which one … could say: ‘The recluse Gotama is one who is a “burner-up”, he teaches a doctrine of burning up and in this he trains disciples’? Indeed I, Sīha, speak of evil wrong states which are searing: misconduct in body, speech and thought. He for whom, Sīha, evil wrong states that axe searing are destroyed, cut off at the root, made like a palm-tree, so utterly done away with that they can come to no future existence—him I call one who is a ‘burner-up’. For a Truth-finder, Sīha, evil wrong states that are searing … existence. This is the way, Sīha, in which one … could say: ‘The recluse Gotama is one who is a “burner-up”, he teaches a doctrine of burning-up, and in this he trains disciples.’

“And what, Sīha, is the way in which one … could say: ‘The recluse Gotama is one who is not destined to another (kind of) becoming, he teaches a doctrine of no other (kind of) becoming and in this he trains disciples’? He for whom, Sīha, future conception in a womb, becoming again and rebirth are destroyed, cut off at the root, made like a palm-tree, so utterly done away with that they can come to no future existence—him I call one not destined to another (kind of) becoming. For a Truth-finder, Sīha, future conception … can come to no future existence. This is the way, Sīha …

“And what, Sīha, is the way in which one speaking truly of me could say: ‘The recluse Gotama is one who is confident, he teaches a doctrine of confidence and in this he trains disciples’? Indeed I, Sīha, am confident with the highest confidence, I teach a doctrine of confidence and in this I train disciples. This is the way, Sīha, in which one speaking truly of me could say: ‘The recluse Gotama is confident, he teaches a doctrine of confidence and in this he trains disciples’.”

And when he had spoken thus, Sīha, the general, spoke thus to the Lord: “Excellent, Lord! Excellent, Lord! … May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts.”

“Now, Sīha, make a proper investigation. Proper investigation is good in the case of well-known men like yourself.”

“I, Lord, am even exceedingly pleased, satisfied with that which the Lord said to me: ‘Now, Sīha, make a proper investigation … like yourself.’ For if, Lord, members of other sects had secured me as a disciple, they would have paraded a banner all round Vesālī, saying: ‘Sīha, the general, has joined our disciplehood.’ But then the Lord spoke to me thus: ‘Now, Sīha, make a proper investigation … like yourself.’ So I, Lord, go for a second time to the Lord for refuge and to dhamma and to the Order of monks. May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts.”

“For a long time, Sīha, your family has been a well-spring to the Nigaṇṭhas. You will bethink you to give alms to those who approach you?”

“I, Lord, am even exceedingly pleased, satisfied with that which the Lord said to me: ‘For a long time, Sīha, your family … those who approach you? I have heard, Lord: The recluse Gotama speaks thus: ‘Gifts should be given to me only, not to others should gifts be given; gifts should be given to my disciples only, not to the disciples of others should gifts be given. What is given to me is alone of great fruit, what is given to others is not of great fruit; what is given to my disciples is alone of great fruit, what is given to the disciples of others is not of great fruit.’ But then the Lord urged upon me giving to the Nigaṇṭhas too. Indeed, Lord, we shall know the right time for that. So I, Lord, go for a third time to the Lord for refuge and to dhamma and to the Order of monks. May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts.”

Then the Lord talked a progressive talk to Sīha, the general, that is to say talk on giving, talk on moral habit, talk on heaven; he explained the peril, the vanity, the depravity of pleasures of the senses, the advantage in renouncing (them). When the Lord knew that the mind of Siha, the general, was ready, malleable, devoid of the hindrances, uplifted, pleased, then he explained to him that teaching on dhamma which the awakened ones have themselves discovered: ill, uprising, stopping, the Way. And as a clean cloth without black specks will easily take dye, even so as he was (sitting) on that very seat, dhamma-vision, dustless, stainless, arose to Sīha, the general, that “whatever is of the nature to uprise all that is of the nature to stop”. Then Sīha, the general, as one who had seen dhamma, attained dhamma, known dhamma, plunged into dhamma, who had crossed over doubt, put away uncertainty, who had attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord: “Lord, may the Lord consent to a meal with me on the morrow together with the Order of monks.” The Lord consented by becoming silent. Then Sīha, the general, having understood the Lord’s consent, rising from his seat, departed keeping his right side towards him.

Then Sīha, the general, enjoined a certain man, saying: “Go, good fellow, find out if there is meat to hand.” Then Sīha, the general, towards the end of that night having had sumptuous food, solid and soft, prepared, had the time announced to the Lord, saying: “It is time, Lord, the meal is ready.” Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of Sīha, the general; having approached he sat down on the appointed seat together with the Order of monks.

Now at that time many Nigaṇṭhas, waving their arms, were moaning from carriage road to carriage road, from cross road to cross road in Vesālī: “Today a fat beast, killed by Sīha, the general, is made into a meal for the recluse Gotama, the recluse Gotama makes use of this meat, knowing that it was killed on purpose (for him), that the deed was (done) for his sake.” Then a certain man approached Sīha, the general; having approached he whispered into Sīha, the general’s ear:

“Please, honoured sir, you should know that many of these Nigaṇṭhas, waving their arms, are moaning from carriage road to carriage road, from cross road to cross road in Vesālī:

‘Today a fat beast … the deed was (done) for his sake’.”

“Enough, master, for a long time now these venerable ones have been desiring dispraise of the awakened one, have been desiring dispraise of dhamma, have been desiring dispraise of the Order. But these venerable ones, bad, vain, lying, do not harm this Lord because they are misrepresenting him by what is not fact—why, even we, for the sake of our livelihood, would not intentionally deprive a living thing of life.”

Then Sīha, the general, having with his own hand served and satisfied the Order of monks with the enlightened one at its head with sumptuous food, solid and soft, when the Lord had eaten and had withdrawn his hand from his bowl, sat down at a respectful distance. Then the Lord having gladdened, rejoiced, roused, delighted Sīha, the general, with talk on dhamma as he was sitting down at a respectful distance, rising from his seat, departed. Then the Lord on this occasion having given reasoned talk, addressed the monks, saying:

“ Monks, one should not knowingly make use of meat killed on purpose (for one). Whoever should make use of it, there is an offence of wrong-doing. I allow you, monks, fish and meat that are quite pure in three respects: if they are not seen, heard, suspected (to have been killed on purpose for a monk).”

Allowance for a place for what is allowable

Now at that time Vesālī was well off for food, crops were good, almsfood was easy to obtain, and it was easy to keep oneself going by gleaning and by favour. Then as the Lord was meditating in seclusion a reasoning arose in his mind thus: “Those things which were allowed by me to monks when food was scarce, crops bad, and almsfood difficult to obtain: what was cured indoors, cooked indoors, cooked by oneself; receiving (formally) what was picked up; what was taken back from there; what was accepted before a meal; what grows in a wood, what grows in a lotus-tank—do the monks still make use of these things today?”

Then the Lord, arising from his meditation towards evening, addressed the venerable Ānanda, saying: “Those things which were allowed by me to monks when food was scarce … do the monks still make use of these things today?”

“They make use of them, Lord.”

Then the Lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: “Those things, monks, allowed by me to monks when food was scarce, crops bad and almsfood difficult to obtain: what was cured indoors … what grows in a lotus-tank—these things I object to from this day forth. Monks you should not make use of what is cured indoors, cooked indoors, cooked by yourselves; of (formally) receiving what is picked up (by you). Whoever should make use of (any of these things), there is an offence of wrong-doing. Nor should you, monks, having eaten, being satisfied, make use of food that is not left over if it is brought back from there; if it is accepted before a meal; if it grows in a wood, grows in a lotus-tank. Whoever should make use of (any of these things) should be dealt with according to the rule.”

Now at that time country people, having loaded much salt and oil, and husked rice and solid food into wagons, having made an enclosure for the wagons in a porch outside a monastery, waited, thinking: “When our turn comes, then we will make a meal,” but a great cloud came up. Then these people approached the venerable Ānanda; having approached, they spoke thus to the venerable Ānanda:

“Now, honoured Ānanda, having loaded much salt … solid food into wagons, they are standing (there), but a great cloud has come up. What line of conduct, honoured Ānanda, should be followed by us?” Then the venerable Ānanda told this matter to the Lord.

“Well then, Ānanda, the Order having agreed upon a place for what is allowable near a dwelling-place: a dwelling-place or a curved house or a long house or a mansion or a cave, let there be kept there whatever the Order desires. And thus, monks, should it be agreed upon: The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. If it seems right to the Order, the Order may agree upon such and such a dwelling-place as a place for what is allowable. This is the motion. Honoured sirs, let the Order listen to me. The Order is agreeing upon such and such a dwelling-place as a place for what is allowable. If the agreement on such and such a dwelling-place as a place for what is allowable is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. Such and such a dwelling-place is agreed upon by the Order as a place for what is allowable. Therefore they are silent. Thus do I understand this’.”

Now at that time the people boiled conjeys, boiled rice, prepared soups, cut up meats, chopped wood, just there at a place for what was allowable and which had been agreed upon. As the Lord was getting up at the end of the night towards dawn he heard a loud noise, a great noise, a noise (like) the cawing of crows, and hearing it, he addressed the venerable Ānanda, saying: “What, Ānanda, is this loud noise, this great noise, this noise (like) the cawing of crows?”

“At present, Lord, people boil conjeys … chop sticks just there at a place for what is allowable and which has been agreed upon. It is this loud noise, great noise, noise (like) the cawing of crows that the Lord (hears).” Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

“ Monks, one should not make use of a place for what is allowable that has been agreed upon. Whoever should make use of it, there is an offence of wrong-doing. I allow you, monks, three places for what is allowable: that depending upon a proclamation, that connected with what is fortuitous, that (given by) a householder.”

Now at that time the venerable Yasoja came to be ill. Medicines were conveyed for him. Monks put these outside, but vermin ate them and also thieves carried them off. They told this matter to the Lord. He said: “I allow you, monks, to make use of a place for what is allowable and which has been agreed upon. I allow four places for what is allowable: that depending upon a proclamation, that connected with what is fortuitous, that given by a householder, that which is agreed upon.”

Told is the Twenty-fourth Portion for Repeating.

The story of the householder Meṇḍaka

Now at that time the householder Meṇḍaka lived in the town of Bhaddiya. He came to have this kind of eminence in psychic power: having washed his head, having had a granary swept, he sat down just outside the door, and a shower of grain, having fallen down through the air, filled the granary. His wife came to have this kind of eminence in psychic power: having sat down beside only one bowl of the capacity of an āḷhaka and one helping of curry and condiments, she served food to slaves, workmen and servants; not until she got up was it exhausted. His son came to have this kind of eminence in psychic power: having taken hold of only one purse containing a thousand, he gave six months’ wages to (each) slave, workman and servant; not until he removed his hand was it exhausted.

His daughter-in-law came to have this kind of eminence in psychic power; having sat down beside only one basket of the capacity of four doṇas she gave six months’ food to (each) slave, workman and servant; not until she got up was it exhausted. His slave came to have this kind of eminence in psychic power: when he ploughed with one ploughshare seven furrows came from (it).

Then King Seniya Bimbisāra of Magadha heard: “They say that the householder Meṇḍaka is living in our kingdom in the town of Bhaddiya. He has this kind of eminence in psychic power … as in Kd.6.34.1, Kd.6.34.2 … when he ploughs with one ploughshare seven furrows come from (it).”

Then King Seniya Bimbisāra of Magadha addressed a certain chief minister who was concerned with all the affairs, saying: “It is said, my good man, that the householder Meṇḍaka is living in our kingdom in the town of Bhaddiya; he has this kind of psychic power: having washed his head … seven furrows come from (it). Go along, my good man, and find out. When you have seen, it will be the same as if I myself saw.”

“So be it, your majesty”, and that chief minister, having answered King Seniya Bimbisāra of Magadha in assent, marched forth for Bhaddiya with a four-winged army.

In due course he approached Bhaddiya and Meṇḍaka the householder; having approached he spoke thus to Meṇḍaka the householder: “Now I, householder, have been enjoined by the King, saying: ‘It is said, my good man, that the householder Meṇḍaka is living in our kingdom … When you have seen, it will be the same as if I myself saw.’ Let us see, householder, your eminence in psychic power.” Then the householder Meṇḍaka, having washed his head, having had a granary swept, sat down outside the door, and a shower of grain, having fallen down through the air, filled the granary. “Your eminence in psychic power has been seen, householder. We will see your wife’s eminence in psychic power.”

Then the householder Meṇḍaka enjoined his wife, saying: “Well now, serve this four-winged army with food.” Then the wife of Meṇḍaka the householder, having sat down beside only one bowl of the capacity of an āḷhaka and one helping of curry and condiments, served food to the four-winged army; not until she got up was it exhausted. “Your wife’s eminence in psychic power has been seen, householder. We will see your son’s eminence in psychic power.”

Then the householder Meṇḍaka enjoined his son, saying: “Well now, my dear, give this four-winged army six months’ wages.” Then the son of Meṇḍaka the householder, having taken hold of only one purse containing a thousand, gave the four-winged army six months’ wages; not until he removed his hand was it exhausted. “Your son’s eminence in psychic power has been seen, householder. We will see your daughter-in-law’s eminence in psychic power.”

Then Meṇḍaka the householder enjoined his daughter-in-law, saying: “Well now, give this four-winged army six months’ food.” Then the daughter-in-law of Meṇḍaka the householder, having sat down beside only one basket of the capacity of four doṇas, gave six months’ food to the four-winged army; not until she got up was it exhausted. “Your daughter-in-law’s eminence in psychic power has been seen, householder. We will see your slave’s eminence in psychic power.”

“Our slave’s eminence in psychic power, sir, can be seen in the field.”

“Enough, householder, your slave’s eminence in psychic power has been seen.”

Then that chief minister went back again to Rājagaha with the four-winged army, and approached King Seniya Bimbisāra of Magadha; having approached, he told this matter to King Seniya Bimbisāra of Magadha.

Then the Lord, having stayed in Vesālī for as long as he found suiting, set out on tour for Bhaddiya with the large Order of monks, together with the twelve hundred and fifty monks. Then the Lord, walking on tour, in due course arrived at Bhaddiya. The Lord stayed there in Bhaddiya in the Jātiyā Grove.

Then the householder Meṇḍaka heard: “Verily, the recluse Gotama, the son of the Sakyans, who has gone forth from a Sakyan family, has reached Bhaddiya and is staying at Bhaddiya in the Jātiyā Grove. A lovely reputation has gone forth concerning the Lord Gotama, thus: he is indeed Lord, perfected one, fully awakened one, endowed with knowledge and conduct, well-farer, knower of the worlds, unrivalled charioteer of men to be tamed, teacher of devas and mankind, the awakened one, the Lord. Having realised by his own super-knowledges, he makes known this world with its devas, with its Māras, with its Brahmās, a race with recluses and brahmins, with devas and men. He teaches dhamma, lovely at the beginning, lovely in the middle and lovely at the ending. He explains with the spirit and the letter the Brahmā-life completely fulfilled and wholly pure. Good indeed it were to see perfected ones like this.”

Then the householder Meṇḍaka, having had many magnificent vehicles harnessed, having mounted a magnificent vehicle, went off with the magnificent vehicles from Bhaddiya to see the Lord. But many members of (other) sects saw the householder Meṇḍaka coming in the distance, and seeing him they spoke thus to the householder Meṇḍaka: “Where are you going, householder?”

“I am going, honoured sirs, to see the Lord, the recluse Gotama.”

“But how can you, householder, being one who asserts an ought-to-be-done, go along to see the recluse Gotama who asserts an ought-not-to-be-done? For, householder, the recluse Gotama asserts an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done and in this he trains disciples.”

Then it occurred to the householder Meṇḍaka: “Undoubtedly this will be a Lord, a perfected one, a fully awakened one inasmuch as these members of (other) sects are jealous of him,” and having gone by vehicle as far as the ground was (suitable) for a vehicle, having alighted from the vehicle, he approached the Lord on foot; having approached, having greeted the Lord, he sat down at a respectful distance. As Meṇḍaka the householder was sitting down at a respectful distance, the Lord talked a progressive talk to him, that is to say talk on giving, talk on moral habit, talk on heaven … Then the householder Meṇḍaka, as one who had … attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord:

“Excellent, Lord! Excellent, Lord! … May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts; Lord, may the Lord consent to a meal with me on the morrow together with the Order of monks.” The Lord consented by becoming silent.

Then the householder Meṇḍaka, having understood the Lord’s consent, rising from his seat, having greeted the Lord, departed keeping his right side towards him. Then Meṇḍaka the householder towards the end of that night having had sumptuous food, solid and soft, prepared, had the time announced to the Lord, saying: “It is time, Lord, the meal is ready.” Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of the householder Meṇḍaka; having approached, he sat down on the appointed seat together with the Order of monks.

Then the wife and son and daughter-in-law and slave of the householder Meṇḍaka approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. The Lord talked a progressive talk to these, that is to say talk on giving … Then these as ones who had … attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord: “Excellent, Lord! Excellent, Lord! … We, Lord, are going to the Lord for refuge and to dhamma and to the Order of monks. May the Lord accept us as lay-followers going for refuge from this day forth for as long as life lasts.”

Then the householder Meṇḍaka, having with his own hand served and satisfied with sumptuous food, solid and soft, the Order of monks with the awakened one at its head, when the Lord had eaten and had withdrawn his hand from his bowl, sat down at a respectful distance. As he was sitting down at a respectful distance, Meṇḍaka the householder spoke thus to the Lord:

“Lord, for as long as the Lord stays at Bhaddiya, for so long will I (supply) with perpetual food the Order of monks with the awakened one at its head.” Then the Lord, having gladdened, rejoiced, roused, delighted the householder Meṇḍaka with talk on dhamma, rising from his seat, departed.

Allowance for five dairy products, etc.

Then the Lord, having stayed at Bhaddiya for as long as he found suiting, without asking the householder Meṇḍaka (for permission) set out on tour for Aṅguttarāpa together with the large Order of monks, with the twelve hundred and fifty monks. Then Meṇḍaka the householder heard: “They say that the Lord is setting out on tour for Aṅguttarāpa together with a large Order of monks, with twelve hundred and fifty monks.” Then Meṇḍaka the householder enjoined slaves and workmen saying: “Well now, my good men, having loaded much salt and oil and husked rice and solid food into wagons, come along, and let there come along twelve hundred and fifty cowherds bringing twelve hundred and fifty milch cows. Wherever we see the Lord there will we offer him fresh milk.”

Then Meṇḍaka the householder met the Lord on a wilderness road. Then Meṇḍaka the householder approached the Lord; having approached, having greeted the Lord, he stood at a respectful distance. As he was standing at a respectful distance, Meṇḍaka the householder spoke thus to the Lord: “Lord, may the Lord consent to a meal with me on the morrow together with the Order of monks.” The Lord consented by becoming silent. Then Meṇḍaka the householder, having understood the Lord’s consent, having greeted the Lord, departed keeping his right side towards him. Then Meṇḍaka the householder, towards the end of that night having had sumptuous food, solid and soft, prepared, had the time announced to the Lord, saying: “It is time, Lord, the meal is ready.”

Then the Lord, having dressed in the morning, taking his bowl and robe, approached the food distribution of Meṇḍaka the householder; having approached he sat down on the appointed seat together with the Order of monks. Then Meṇḍaka the householder enjoined the twelve hundred and fifty cowherds, saying: “Well now, my good men, let each one (of you) having each taken a milch cow, look after a monk, and we will offer them fresh milk.” Then Meṇḍaka the householder with his own hand served and satisfied the Order of monks with the awakened one at its head with sumptuous food, solid and soft, and (offered them) fresh milk. The monks, being scrupulous, did not accept the milk. (The Lord said:) “Accept it, monks, make use of it.”

Then Meṇḍaka the householder, having with his own hand served and satisfied the Order of monks with the enlightened one at its head with sumptuous food, solid and soft and with fresh milk, when the Lord had eaten and had withdrawn his hand from his bowl, sat down at a respectful distance. As he was sitting down at a respectful distance Meṇḍaka the householder spoke thus to the Lord:

“There are, Lord, wilderness roads with little water, with little food; it is not easy to go along them without provisions for the journey. It were good, Lord, if the Lord allowed monks provisions for the journey.” Then the Lord, having gladdened, rejoiced, roused, delighted the householder Meṇḍaka with talk on dhamma, rising from his seat, departed.

Then the Lord on this occasion, having given reasoned talk, addressed the monks, saying: “I allow you, monks, five products of the cow: milk, curds, butter-milk, butter, ghee. There are, monks, wilderness roads with little water, with little food; it is not easy to go along them without provisions for the journey. I allow you, monks, to look about for provisions for a journey: husked rice for him who has need of husked rice; kidney-beans for him who has need of kidney-beans; beans for him who has need of beans; salt for him who has need of salt; sugar for him who has need of sugar; oil for him who has need of oil; ghee for him who has need of ghee. There are, monks, people who have faith and are believing; these deposit gold (coins) in the hands of those who make things allowable,saying: ‘By means of this give the master that which is allowable.’ I allow you, monks, thereupon to consent to that which is allowable. But this, monks, I do not say: that by any method may gold and silver be consented to, may be looked about for.”

The story of Keṇiya the matted-hair ascetic

Then the Lord, walking on tour, in due course arrived at Āpaṇa. The matted hair ascetic Keniya heard: “Verily, the recluse Gotama, the son of the Sakyans, who has gone forth from a Sakyan family, has reached Āpaṇa and is staying in Āpaṇa. A lovely reputation has gone forth concerning the Lord Gotama, thus: … He explains with the spirit and the letter the Brahma-faring completely fulfilled and wholly pure. Good indeed it were to see perfected ones like this.” Then it occurred to Keniya the matted hair ascetic: “Now, what could I get conveyed to the recluse Gotama?”

Then it occurred to Keniya the matted hair ascetic: “Now, those who were formerly seers of the brahmins, makers of mantras, preservers of mantras, whose ancient mantras as sung, taught, and composed the brahmins of today still sing, still speak; they still speak what was spoken, they still teach what was taught, that is to say (by) Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angirasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu—these abstaining from food at night, restrained from eating at the wrong time, (yet) consented to such things as drinks.

“The recluse Gotama also abstains from food at night and is restrained from eating at the wrong time; the recluse Gotama also is worthy to consent to such things as drinks,” and having had abundant drinks prepared, having had them taken on carrying-poles, he approached the Lord; having approached, he exchanged greetings with the Lord; having exchanged greetings of friendliness and courtesy with the Lord, he stood at a respectful distance. As he was standing at a respectful distance, Keniya the matted hair ascetic spoke thus to the Lord: “Let the revered Gotama accept drink from me.”

“Well then, Keniya, give it to the monks.” The monks, being scrupulous, did not accept it. (The Lord said:) “Accept it, monks, make use of it.”

Then Keniya the matted hair ascetic, having with his own hand served and satisfied the Order of monks with the enlightened one at its head with abundant drinks sat down at a respectful distance when the Lord had washed his hand and had withdrawn his hand from his bowl. Then as Keniya the matted hair ascetic was sitting down at a respectful distance, the Lord gladdened, rejoiced, roused, delighted him with talk on dhamma. Then Keniya the matted hair ascetic, gladdened … delighted by the Lord with talk on dhamma, spoke thus to the Lord: “May the revered Gotama together with the Order of monks consent to a meal with me on the morrow.”

“But, Keniya, the Order of monks is large, twelve hundred and fifty monks, and you are in favour of the brahmins.” Then Keniya the matted hair ascetic spoke a second time to the Lord thus: “Although, good Gotama, the Order of monks is large, twelve hundred and fifty monks, and I am in favour of the brahmins, (yet) may the revered Gotama together with the Order of monks consent to a meal with me on the morrow.”

“But, Keniya, the Order of monks is large, twelve hundred and fifty monks, and you are in favour of the brahmins.” Then Keniya the matted hair ascetic spoke a third time to the Lord thus:

“Although, good Gotama, the Order of monks is large, twelve hundred and fifty monks, and I am in favour of the brahmins, (yet) may the revered Gotama together with the Order of monks consent to a meal with me on the morrow.” The Lord consented by becoming silent. Then Keniya the matted hair ascetic, having understood the Lord’s consent, rising from his seat departed.

Then the Lord, on this occasion having given reasoned talk, addressed the monks, saying:

“I allow you, monks, eight (kinds of) drinks: mango drink, rose-apple drink, plantain drink, banana drink, honey drink, grape drink, edible lotus root drink, phārusaka drink. I allow you, monks, the juice of all fruits except the juice of the fruit of corn. I allow you, monks, the juice of all leaves except vegetable juice. I allow you, monks, the juice of all flowers except liquorice juice. I allow you, monks, sugarcane juice.”

Then Keniya the matted hair ascetic, towards the end of that night having had sumptuous food, solid and soft, prepared in his own hermitage, had the time announced to the Lord saying: “It is time, good Gotama, the meal is ready.” Then the Lord, having dressed in the morning, taking his bowl and robe, approached the hermitage of Keniya the matted hair ascetic; having approached, he sat down on the appointed seat together with the Order of monks. Then Keniya the matted hair ascetic, having with his own hand served and satisfied the Order of monks with the awakened one at its head with sumptuous food, solid and soft, sat down at a respectful distance when the Lord had eaten and had withdrawn his hand from his bowl.

As Keniya the matted hair ascetic was sitting down at a respectful distance, the Lord thanked him in these verses:

“Sacrifices are chief in fire-worship,
Sāvitrī chief of (Vedic) metres,
A king is chief of men,
the ocean chief of waters,
The moon is chief of the lamps of night,
the sun chief of luminaries,
For those giving alms, desiring merit,
the Order is indeed the chief.”

Then the Lord, having thanked Keniya the matted hair ascetic in these verses, rising from his seat, departed.

The Story of Roja the Malla

Then the Lord, having stayed in Āpaṇa for as long as he found suiting, set out on tour for Kusinārā with the large Order of monks, with the twelve hundred and fifty monks. The Mallas of Kusinārā heard: “It is said that the Lord is coming to Kusinārā together with a large Order of monks, with twelve hundred and fifty monks.” These made a compact that,‘Whoever does not go out to meet the Lord is fined five hundred’. Now at that time Roja the Malla was a friend of the venerable Ānanda. Then the Lord, walking on tour, in due course arrived at Kusinārā.

Then the Mallas of Kusinārā went out to meet the Lord. Then Roja the Malla, having gone out to meet the Lord approached the venerable Ānanda; having approached, having greeted the venerable Ānanda, he stood at a respectful distance. As Roja the Malla was standing at a respectful distance, the venerable Ānanda spoke thus to him: “This is splendid of you, friend Roja, that you have come out to meet the Lord.”

“I, honoured Ānanda, am not much impressed by the awakened one or dhamma or the Order, but a compact was made among the kinsfolk that whoever does not go out to meet the Lord is fined five hundred. It was only from fear of the kinsfolk’s compact that I, honoured Ānanda, went out to meet the Lord.” Then the venerable Ānanda was disappointed and thought: “How can this Roja the Malla speak thus?”

Then the venerable Ānanda approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, the venerable Ānanda spoke thus to the Lord: “Lord, this Roja the Malla is a distinguished, well-known man. Surely the faith in this dhamma and discipline of well-known men like this is very efficacious. It were well, Lord, if the Lord acted in such a way that Roja the Malla could have faith in this dhamma and discipline.”

“But, Ānanda, it is not difficult for a Truthfinder (to do) that by which Roja the Malla could have faith in this dhamma and discipline.”

Then the Lord, having suffused Roja the Malla with a mind of love, rising from his seat, entered a dwelling-place. Then Roja the Malla, suffused by the Lord with a mind of love, even as young calves (follow) kine, so having approached dwelling-place after dwelling-place, cell after cell, he asked the monks: “Where, honoured sirs, is this Lord staying at present. the perfected one, the fully awakened one? For I long to see this Lord, perfected one, all awakened one.”

“This, friend Roja, is his dwelling-place, the door is closed; having approached quietly, having entered the verandah (but) without crossing it, having coughed, tap on the door-bolt. The Lord will open the door to you.”

Then Roja the Malla, having quietly approached that dwelling-place with its closed door, having entered the verandah (but) not crossing it, having coughed, tapped on the bolt. The Lord opened the door. Then Roja the Malla, having entered the dwelling-place, having greeted the Lord, sat down at a respectful distance. The Lord talked a progressive talk to Roja the Malla as he was sitting down at a respectful distance, that is to say talk on giving, talk on moral habit, talk on heaven, he explained the peril, the vanity, the depravity of pleasures of the senses, the advantage in renouncing (them). When the Lord knew that the mind of Roja the Malla was ready, malleable, devoid of the hindrances, uplifted, pleased, then he explained to him that teaching on dhamma which the awakened ones have themselves discovered: ill, uprising, stopping, the Way. And as a clean cloth without black specks will easily take dye, even so as he was (sitting) on that very seat dhamma-vision, dustless, stainless, arose to Roja the Malla, that “whatever is of the nature to uprise, all that is of the nature to stop”. Then Roja the Malla, as one who had seen dhamma, attained dhamma, known dhamma, plunged into dhamma, who had crossed over doubt, put away uncertainty, who had attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord:

“It were well, Lord, if the masters might receive the requisites of robes, almsfood, lodgings, medicines for the sick only from me, not from others.”

“But those, Roja, who with the knowledge of a learner with the vision of a learner have seen dhamma, as you have done, would also think: ‘Now indeed the masters should receive the requisites of robes, almsfood, lodgings, medicines for the sick only from us, not from others.’ Well then, Roja, they shall receive them from you as well as from others.”

Now at that time in Kusinārā a succession of meals of sumptuous foods came to be arranged. Then because Roja the Malla did not obtain a turn, he thought: “Suppose I were to look into the refectory and prepare that which I do not see in the refectory?” Then Roja the Malla, looking into the refectory, did not see two things: vegetables and solid food (made) with flour. Then Roja the Malla approached the venerable Ānanda; having approached, he spoke thus to the venerable Ānanda:

“Now, honoured Ānanda, it occurred to me because I did not obtain a turn: ‘Suppose I were to look into the refectory and prepare that which I do not see in the refectory?’ So I, honoured Ānanda, looking into the refectory, did not see two things: vegetables and solid food (made) with flour. If I, honoured Ānanda, were to prepare vegetables and solid food (made) with flour, would the Lord accept them from me?”

“Well then, Roja, I will inquire of the Lord.”

Then the venerable Ānanda told this matter to the Lord. He said: “Well then, Ānanda, let him prepare them.” (Ānanda said:) “Well then, Roja, prepare them.” Then Roja the Malla towards the end of that night having had a quantity of vegetables and solid food (made) with flour prepared, brought them to the Lord, saying: “Lord, may the Lord accept from me vegetables and solid food (made) with flour.”

“Well then, Roja, give them to the monks.” The monks, being scrupulous, did not accept them. (The Lord said:) “Accept them, monks, make use of them.”

Then Roja the Malla, having with his own hand served and satisfied the Order of monks with the awakened one at its head with a quantity of vegetables and solid food (made) with flour, sat down at a respectful distance when the Lord had washed his hand and had withdrawn his hand from his bowl. The Lord, rising from his seat, departed, having gladdened, rejoiced, roused, delighted Roja the Malla with talk on dhamma as he was sitting down at a respectful distance. Then the Lord on this occasion, having given reasoned talk, addressed the monks, saying:

“I allow you, monks, all (kinds of) vegetables and all (kinds of) solid food (made) with flour.”

The story of one gone forth when old

Then the Lord having stayed in Kusinārā for as long as he found suiting, set out on tour for Ātumā together with the large Order of monks, with the twelve hundred and fifty monks. Now at that time a certain (person), formerly a barber, who had gone forth when old, was living in Ātumā. He had two boys, sweet-voiced, intelligent, skilled, accomplished in their craft, in the barber’s profession (as learnt from) their own teachers.

Then that (man) who had gone forth when old heard: “They say that the Lord is coming to Ātumā together with a large Order of monks, with twelve hundred and fifty monks”. Then that (man) who had gone forth when old spoke thus to his boys: “It is said, my dears, that the Lord is coming to Ātumā together with a large Order of monks, with twelve hundred and fifty monks. Do you go, my dears, and taking a barber’s equipment, tour from house to house for nāti measures of offerings, and collect salt and oil and husked rice and solid food, and when the Lord comes we will make him a conjey drink.”

“Very well, father,” and these boys, having answered him who had gone forth when old in assent, taking a barber’s equipment toured from house to house for nāti measures of offerings, collecting salt and oil and husked rice and solid food. Those people who, having seen these sweet-voiced, intelligent boys, but had not wanted to have (offerings) made, even they had them made, and having had them made, also gave much. So these boys collected much salt and oil and husked rice and solid food.

Then the Lord, walking on tour, in due course arrived at Ātumā. The Lord stayed there in Ātumā in the House with the threshing-floor. Then he who had gone forth when old having had a quantity of conjey prepared towards the end of that night, brought it to the Lord, saying: “Lord, may the Lord accept conjey from me.” Now Truth-finders (sometimes) ask knowing, and knowing (sometimes) do not ask; they ask, knowing the right time (to ask), and they do not ask, knowing the right time (when not to ask). Truthfinders ask about what belongs to the goal, not about what does not belong to the goal; there is bridge-breaking for Truth-finders in whatever does not belong to the goal. Awakened ones, Lords, question monks concerning two matters, either: “Shall we preach dhamma?” or, “Shall we lay down a rule of training for disciples?” Then the Lord spoke thus to him who had gone forth when old:

“Where is this conjey from, monk?” Then he who had gone forth when old told this matter to the Lord.

The awakened one, the Lord rebuked him, saying: “It is not suitable, foolish man, it is not fitting, it is not becoming, it is not worthy of a recluse, it is not allowable, it is not to be done. For how can you, foolish man, one who has gone forth, cause (others) to take what is not allowable? It is not, foolish man, for pleasing those who are not (yet) pleased …” And having rebuked him, having given reasoned talk, he addressed the monks, saying:

“ Monks, one who has gone forth should not make (others) take what is not allowable. Whoever should make (others) take (these things), there is an offence of wrong-doing. Nor, monks, should one who was formerly a barber carry about a barber’s equipment. Whoever should carry it about, there is an offence of wrong-doing.”

Then the Lord, having stayed at Ātumā for as long as he found suiting, set out on tour for Sāvatthī. In due course, walking on tour, he arrived at Sāvatthī. The Lord stayed there at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time there was a great quantity of solid food that was fruit at Sāvatthī. Then it occurred to monks: “Now, what solid food that is fruit is allowed by the Lord, what is not allowed?” They told this matter to the Lord. He said: “I allow, monks, all solid food that is fruit.”

Now at that time seeds belonging to an Order were sown on ground belonging to an individual, and seeds belonging to an individual were sown on ground belonging to an Order. They told this matter to the Lord. He said: “When, monks, seeds belonging to an Order are sown on ground belonging to an individual, having given back a portion, (the rest) may be made use of. When seeds belonging to an individual are sown on ground belonging to an Order, having given back a portion, (the rest) may be made use of.”

On the four great references

Now at that time scruples arose in the monks as to this and that occasion, thinking: “Now, what is permitted by the Lord? What is not permitted?” They told this matter to the Lord. He said: “Whatever, monks, has not been objected to by me, saying: ‘This is not allowable’, if it fits in with what is not allowable, if it goes against what is allowable, that is not allowable to you. Whatever, monks, has not been objected to by me, saying: ‘This is not allowable’, if it fits in with what is allowable, if it goes against what is not allowable, that is allowable to you. And whatever, monks, has not been permitted by me, saying: ‘This is allowable’, if it fits in with what is not allowable, if it goes against what is allowable, that is not allowable to you. Whatever, monks, has not been permitted by me, saying: ‘This is allowable if it fits in with what is allowable, if it goes against what is not allowable, that is allowable to you.”

Then it occurred to monks: “Now, is (food that may be eaten) during a watch of the night allowable with (food that may be eaten) during a short period, or it is not allowable? Now, is (food that may be eaten) during seven days allowable with (food that may be eaten) during a short period or is it not allowable? Now, is (food that may be eaten) during life allowable with (food that may be eaten) during a short period or is it not allowable? Now, is (food that may be eaten) during seven days allowable with (food that may be eaten) during a watch of the night or is it not allowable? Now, is (food that may be eaten) during life allowable with (food that may be eaten) during a watch of the night or is it not allowable? Now, is (food that may be eaten) during life allowable with (food that may be eaten) during seven days or is it not allowable?” They told this matter to the Lord.

He said: “Monks, (food that may be eaten) during a watch of the night with (food that may be eaten) during a short period is allowable at the right time on the day it is accepted; it is not allowable at the wrong time. Monks, (food that may be eaten) during seven days with (food that may be eaten) during a short period is allowable at the right time on the day it is accepted; it is not allowable at the wrong time. Monks, (food that may be eaten) during life with (food that may be eaten) during a short period is allowable at the right time on the day it is accepted; it is not allowable at the wrong time. Monks, (food that may be eaten) during seven days with (food that may be eaten) during a watch of the night is allowable in a watch of the night on the day it is accepted; it is not allowable after the watch of the night is ended. Monks, (food that may be eaten) during life with (food that may be eaten) during a watch of the night is allowable in a watch of the night on the day it is accepted; it is not allowable after the watch of the night is ended. Monks, (food that may be eaten) during life with (food that may be eaten) during seven days is allowable for (the length of) seven days; it is not allowable after the seven days are ended.”

The Section on Medicines: the Sixth