The story of Jīvaka

At one time the awakened one, the Lord was staying at Rājagaha in the Bamboo Grove at the squirrels’ feeling-place. Now at that time Vesālī was prosperous and flourishing, full of folk, thronged with people, and it was well off for food; and there were seven thousand seven hundred and seven long houses, and seven thousand seven hundred and seven gabled buildings, and seven thousand seven hundred and seven parks, and seven thousand seven hundred and seven lotus-tanks. There was the courtesan Ambapālī, beautiful, good to look upon, charming, she was possessed of the utmost beauty of complexion, was clever at dancing and singing and lute-playing, much visited by desirous people and she went for a night for fifty, and through her Vesālī shone forth all the more.

Then the urban council of Rājagaha went to Vesālī on some business. The urban council of Rājagaha saw that Vesālī was prosperous and flourishing, full of folk, thronged with people, and well off for food; and (they saw) the seven thousand seven hundred and seven long houses … seven thousand seven hundred and seven lotus-tanks, and Ambapālī, the courtesan, beautiful, good to look upon, charming … and (they saw) that through her Vesālī shone forth all the more. Then the urban council of Rājagaha, having transacted that business in Vesālī, came back again to Rājagaha; they approached King Seniya Bimbisāra of Magadha; having approached they spoke thus to King Seniya Bimbisāra of Magadha:

“Sire, Vesālī is prosperous and flourishing … and through her Vesālī shines forth all the more. It were good, sire, if we too might establish a courtesan.” “Well now, good sirs, do find such a girl as you might establish as a courtesan.”

Now at that time there was in Rājagaha a girl called Sālavatī, who was beautiful, good to look upon, charming, she was possessed of the utmost beauty of complexion. Then the urban council of Rājagaha established the girl, Sālavatī, as courtesan. And the courtesan Sālavatī soon came to be clever at dancing and singing and lute-playing; she was much visited by desirous people, and she went for a night for the fee of a hundred. Then the courtesan Sālavatī soon became pregnant. Then it occurred to the courtesan Sālavatī: “Men do not like a pregnant woman. If anyone should find out concerning me that ‘The courtesan Sālavatī is pregnant’, all respect for me would dwindle. What now if I should make it known that I am ill?”

Then the courtesan Sālavatī enjoined the door-keeper, saying: “Good door-keeper, do not let any man come in, and if anyone asks for me, make it known that I am ill.”

“Very well, lady,” that door-keeper answered the courtesan Sālavatī in assent.

Then the courtesan Sālavatī when (the child of) her womb was mature, gave birth to a son. Then the courtesan Sālavatī enjoined a slave-woman, saying: “Now then, come along, having put this boy into a winnowing-basket, having taken him out, throw him away on a rubbish-heap.”

“Very well, lady,” and that slave-woman having answered the courtesan Sālavatī in assent, having put that boy into a winnowing-basket, having taken him out, threw him away on a rubbish-heap.

Now at that time the king’s son, Abhaya by name, going in the morning to the royal audience, saw that boy surrounded by crows; seeing this, he asked the people: “Good sirs, what is this that is surrounded by crows?”

“It is a boy, sire.”

“Is he alive, good sirs?”

“He is alive, sire.”

“Well now, good sirs, having brought that boy to our women’s quarters, give him to foster-mothers to care for.”

“Very well, sire,” and these people having answered Abhaya, the king’s son, in assent, having brought that boy to the women’s quarters of Abhaya, the king’s son, gave him to foster-mothers saying, “Care for him”.

Because it was said of him, “He is alive”, they gave him the name of Jīvaka; because the prince caused him to be cared for, they gave him the name of Komārabhacca.

And before long Jīvaka Komārabhacca attained to years of discretion. Then Jīvaka Komārabhacca approached Abhaya, the king’s son, and having approached he spoke thus to Abhaya, the king’s son:

“Who, sire, is my mother? Who my father?”

“Not even I, good Jīvaka, know your mother, but I am your father, for I had you cared for.”

Then it occurred to Jīvaka Komārabhacca:

“Without a craft, it is not easy to depend upon these royal families. Suppose I were to learn a craft?” Now at that time there lived a world-famed doctor at Taxilā.

Then Jīvaka Komārabhacca, without having asked (permission) of Abhaya, the king’s son, set out for Taxilā; in course of time he arrived at Taxilā and that doctor; having approached, he spoke thus to that doctor:

“I want, teacher, to train in the craft.”

“Well then, good Jīvaka, train in it.”

Then Jīvaka Komārabhacca learnt much and learnt it quickly, and he reflected upon it well, and he did not forget what he had learnt. Then at the end of seven years, it occurred to Jīvaka Komārabhacca: “I am learning much and learning it quickly, and I am reflecting upon it well, and I do not forget what I have learnt, but after studying for seven years the end of this craft is not visible to me. When will the end of this craft be visible?”

Then Jīvaka Komārabhacca approached that doctor; having approached he spoke thus to that doctor:

“I, teacher, am learning much and learning it quickly, and I am reflecting upon it well, and I do not forget what I have learnt, but after studying for seven years the end of this craft is not visible to me. When will the end of this craft be visible?”

“Well now, good Jīvaka, taking a spade, touring a yojana all round Taxilā, bring whatever you should see that is not medicinal.”

“Very well, teacher,” and Jīvaka Komārabhacca having answered that doctor in assent, taking a spade, touring a yojana all round Taxilā, did not see anything that was not medicinal. Then Jīvaka Komārabhacca approached that doctor; having approached he spoke thus to that doctor:

“Teacher, while I was touring for a yojana all round Taxilā, I did not see any thing that was not medicinal.”

“You are trained, good Jīvaka, this much is enough for a livelihood for you,” and he gave him trifling provisions for the journey.

Then Jīvaka Komārabhacca, taking those trifling provisions for the journey, set out for Rājagaha. Then Jīvaka Komārabhacca’s trifling provisions for the journey became used up on the way, at Sāketa. Then it occurred to Jīvaka Komārabhacca:

“These wilderness roads have little water, little food; it is not easy to go along them without provisions for the journey. Suppose I were to look about for provisions for the journey?”

The story of the merchant’s wife

Now at that time in Sāketa a merchant’s wife had had a disease of the head for seven years. Many very great, world-famed doctors who had come had not been able to cure her; taking much gold, they went away. Then Jīvaka Komārabhacca, entering Sāketa, asked the people: “Who, good sirs, is ill? Whom shall I attend?”

“Teacher, this merchant’s wife has had a disease of the head for seven years; go, teacher, attend this merchant’s wife.”

Then Jīvaka Komārabhacca went up to the dwelling of that householder, the merchant, and having gone up, he enjoined the door-keeper, saying: “Go, good door-keeper, say to the merchant’s wife, ‘Lady, a doctor is come who wants to see you’”.

“Very well, teacher,” and that door-keeper having answered Jīvaka Komārabhacca in assent, approached that merchant’s wife; having approached, he spoke thus to that merchant’s wife: “Lady, a doctor is come who wants to see you.”

“What sort of a doctor is he, good door-keeper?”

“He is young, lady.”

“That’s enough, good door-keeper. What could a young doctor do for me? Many very great, world-famed doctors who have come have not been able to cure me; they have gone away taking much gold.”

Then that door-keeper went up to Jīvaka Komārabhacca; having gone up, he spoke thus to Jīvaka Komārabhacca: “Teacher, the merchant’s wife speaks thus: ‘That’s enough, good door-keeper … taking much gold’.”

“Go, good door-keeper, say to the merchant’s wife: ‘Lady, the doctor speaks thus: Do not, lady, give anything beforehand; when you become well, then you may give what you like’.”

“Very well, teacher,” and that door-keeper having answered Jīvaka Komārabhacca in assent, went up to that merchant’s wife; having gone up, he spoke thus to that merchant’s wife: “Lady, the doctor speaks thus … ‘… then you may give what you like’.”

“Well then, good door-keeper, let the doctor come.”

“Very well, lady,” and that door-keeper having answered the merchant’s wife in assent, went up to Jīvaka Komārabhacca; having gone up, he spoke thus to Jīvaka Komārabhacca:

“The merchant’s wife, teacher, summons you.”

Then Jīvaka Komārabhacca went up to that merchant’s wife; having gone up, having observed her uneasiness, he spoke thus to the merchant’s wife:

“Lady, a handful of ghee is wanted.”

Then that merchant’s wife had a handful of ghee given to Jīvaka Komārabhacca. Then Jīvaka Komārabhacca, cooking up that handful of ghee with various medicines, made that merchant’s wife lie down on her back on a couch and gave it (to her) through the nose. Then that ghee, given through the nose, came out through the mouth. Then that merchant’s wife, spitting it into a receptacle, enjoined a slave-woman, saying:

“Come, now, take up this ghee with cotton.”

Then it occurred to Jīvaka Komārabhacca: “It is astonishing how stingy this housewife is, in that she has this ghee, which ought to be thrown away, taken up with cotton; many of my very precious medicines went into it, and what kind of a fee will she give me?”

Then that merchant’s wife, having observed Jīvaka Komārabhacca’s uneasiness, spoke thus to Jīvaka Komārabhacca: “Teacher, why are you perturbed?”

“It occurred to me in this case: it is astonishing … will she give me?”

“But, teacher, we householders know about this economy; this ghee is excellent for the servants or workmen for rubbing their feet, or poured out into a lamp. Do not you, teacher, be perturbed, your fee will not be lacking.”

Then Jīvaka Komārabhacca removed the merchant’s wife’s seven year old disease of the head by just the one treatment through the nose. Then that merchant’s wife, being well, gave four thousand to Jīvaka Komārabhacca; her son, thinking, “My mother is well”, gave four thousand; her daughter-in-law, thinking, “My mother-in-law is well”, gave four thousand; the householder, the merchant, thinking, “My wife is well”, gave four thousand and a slave and a slave-woman and a horse-chariot. Then Jīvaka Komārabhacca, taking these sixteen thousand and the slave and the slave-woman and the horse-chariot, set out for Rājagaha; in due course he approached Abhaya, the king’s son, at Rājagaha; having approached he spoke thus to Abhaya, the king’s son:

“Sire, this is for my first work: sixteen thousand and a slave and a slave-woman and a horse-chariot. May your highness accept it as a tribute for having had me cared for.”

“No, good Jīvaka, let it be for you yourself; but do build a dwelling in our palace.”

“Very well, sire,” and Jīvaka Komārabhacca having answered Abhaya, the king’s son, in assent, built a dwelling in the palace of Abhaya, the king’s son.

The story of King Bimbisāra

Now at that time King Seniya Bimbisāra of Magadha came to suffer from a fistula; his outer garments were stained with blood. The queens, seeing this, made fun of him, saying: “Now the king is in his courses, the king is having a period, soon the king will give birth.” On account of this the king became ashamed. Then King Seniya Bimbisāra of Magadha spoke thus to Abhaya, the king’s son:

“Good Abhaya, I have such a disease that my outer garments are stained with blood. The queens, seeing this, make fun of me, saying, ‘… the king will give birth’. Please, good Abhaya, do find a doctor such as could attend me.”

“Sire, there is this Jīvaka of ours, a young doctor of high repute, he will attend your majesty.”

“Very well, good Abhaya, command the doctor, Jīvaka, so that he shall attend me.”

Then Abhaya, the king’s son, commanded Jīvaka Komārabhacca, saying: “Go, good Jīvaka, attend the king.”

“Very well, sire,” and Jīvaka Komārabhaccahaving answered Abhaya, the king’s son, in assent, taking medicine under his nail, approached King Seniya Bimbisāra of Magadha; having approached, he spoke thus to King Seniya Bimbisāra of Magadha:

“Sire, let me see the disease.”

Then Jīvaka Komārabhacca removed King Seniya Bimbisāra of Magadha’s fistula with just the one ointment. Then King Seniya Bimbisāra of Magadha, being well, having had five hundred women adorned with all kinds of ornaments, having made them take (these) off, having had them made into a pile, spoke thus to Jīvaka Komārabhacca: “Let all these ornaments of the five hundred women be yours, good Jīvaka.”

“No, sire, may your majesty remember my office.”

“Well then, good Jīvaka, may you tend me and the women and the Order of monks with the awakened one at its head.”

“Very well, sire,” Jīvaka Komārabhacca answered King Seniya Bimbisāra of Magadha in assent.

The story of the merchant of Rājagaha

Now at that time a merchant of Rājagaha had had a disease of the head for seven years. Many very great, world-famed doctors who had come had not been able to cure him. Taking much gold, they went away. Moreover he came to be given up by the doctors. Some doctors spoke thus: “The householder, the merchant will pass away on the fifth day.” Some doctors spoke thus: “The householder, the merchant will pass away on the seventh day.” Then it occurred to the urban council of Rājagaha: “This householder, the merchant is very useful to the king as well as to the urban council, but yet he has been given up by the doctors. Some doctors speak thus: ‘The householder, the merchant will pass away on the fifth day.’ Some doctors speak thus: ‘The householder, the merchant will pass away on the seventh day.’ Now, this Jīvaka, the king’s doctor, is young and of good repute. Suppose we should ask Jīvaka, the king’s doctor, to attend the householder, the merchant?”

Then the urban council of Rājagaha approached King Seniya Bimbisāra of Magadha; having approached they spoke thus to King Seniya Bimbisāra of Magadha:

“Sire, this householder, the merchant is very useful to your majesty as well as to the citizens; but then he is given up by the doctors … ‘… will die on the seventh day’. It were good if your majesty were to command Jīvaka, the doctor, to attend the householder, the merchant.”

Then King Seniya Bimbisāra of Magadha commanded Jīvaka Komārabhacca, saying: “Go, good Jivaka, attend the householder, the merchant.”

“Very well, sire,” and Jīvaka Komārabhaccahaving answered King Seniya Bimbisāra of Magadha in assent, approached that householder, the merchant; having approached, having observed the uneasiness of the householder, the merchant, he spoke thus to the householder, the merchant:

“If I, householder, should make you well, what would be my fee?”

“All my property shall become yours, teacher, and I will be your slave.”

“Now, householder, are you able to lie down on one side for seven months?”

“I am able, teacher, to lie down on one side for seven months.”

“Now, householder, are you able to lie down on the other side for seven months?”

“I am able, teacher, to lie down on the other side for seven months.”

“Now, householder, are you able to lie down on your back for seven months?”

“I am able, teacher, to lie down on my back for seven months.”

Then Jīvaka Komārabhacca, having made the householder, the merchant lie down on a couch, having strapped him to the couch, having cut open the skin of his head, having opened a suture in the skull, having drawn out two living creatures, showed them to the people, saying:

“Do you see, masters, these two living creatures, the one small, the other large? This large living creature was seen by those teachers who spoke thus: ‘The householder, the merchant will pass away on the fifth day’; on the fifth day it would have destroyed the brain of the householder, the merchant, and when the brain had been destroyed the householder, the merchant would have passed away. It was rightly seen by those teachers. This small living creature was seen by those teachers who spoke thus: ‘The householder, the merchant will pass away on the seventh day’; on the seventh day it would have destroyed the brain of the householder, the merchant, and when the brain had been destroyed the householder, the merchant would have passed away. It was rightly seen by those teachers.” And having closed the suture of the skull, having sewn up the skin of the head, he applied an ointment.

Then the householder, the merchant, when seven days had passed, spoke thus to Jīvaka Komārabhacca:

“I am not able, teacher, to lie down on one side for seven months.”

“But did you not, householder, answer me in assent, saying: ‘I am able, teacher, to he down on one side for seven months’?”

“It is true, teacher, that I answered thus, but I will die, I am not able to lie down on one side for seven months.”

“Well then, householder, you lie down on the other side for seven months.”

Then the householder, the merchant, when seven days had passed, spoke thus to Jīvaka Komārabhacca:

“I am not able, teacher, to lie down on the other side for seven months.”

“But did you not, householder, answer me in assent, saying: ‘I am able, teacher, to lie down on the other side for seven months’?”

“It is true, teacher, that I answered thus, but I will die, I am not able to lie down on the other side for seven months.”

“Well then, householder, you lie down on your back for seven months.”

Then the householder, the merchant, when seven days had passed, spoke thus to Jīvaka Komārabhacca:

“I am not able, teacher, to lie down on my back for seven months.”

“But did you not, householder, answer me in assent, saying: ‘I am able, teacher, to lie down on my back for seven months’?

“It is true, teacher, that I answered thus, but I will die I am not able to lie down on my back for seven months.”

“If I, householder, had not spoken to you thus, you would not have lain down so long (as this); but I knew beforehand that the householder, the merchant would become well in three times seven days. Rise up, householder, you are well; find what is my fee.”

“All my property shall become yours, teacher, and I will be your slave.”

“No, householder, do not give me all your property and do not be my slave; give a hundred thousand to the king and a hundred thousand to me.”

Then the householder, the merchant, being well, gave a hundred thousand to the king and a hundred thousand to Jīvaka Komārabhacca.

The story of the merchant’s son

Now at that time the son of a merchant of Benares, while playing at turning somersaults, came to suffer from a twist in the bowels, so that he did not properly digest the conjey that he drank nor did he properly digest the food that he ate or relieve himself regularly. Because of this he became thin, wretched, his colour bad, yellowish, the veins showing all over his body. Then it occurred to the merchant of Benares:

“Now what kind of affliction has my son? He does not properly digest the conjey that he drinks and he does not properly digest the food that he eats and he does not relieve himself regularly. Because of this he is thin, wretched, of a bad colour, yellowish, the veins showing all over his body. What now if I, having gone to Rājagaha, should ask the king for Jīvaka, the doctor, to attend my son?”

Then the merchant of Benares, having gone to Rājagaha, approached King Seniya Bimbisāra of Magadha; having approached, he spoke thus to King Seniya Bimbisāra of Magadha:

“Sire, my son has this kind of affliction: he does not properly digest … the veins showing all over his body. It were good if your majesty were to command Jīvaka, the doctor, to attend my son.”

Then King Seniya Bimbisāra of Magadha commanded Jīvaka Komārabhacca, saying: “Go, good Jīvaka, having gone to Benares, attend the son of the merchant of Benares.”

“Very well, sire,” and Jīvaka Komārabhacca having answered King Seniya Bimbisāra of Magadha in assent, having gone to Benares, approached the son of the merchant of Benares; having approached, having observed the uneasiness of the son of the merchant of Benares, having caused the people to be turned away, having surrounded him with a curtain, having tied him to a post, having placed his wife in front (of him), having cut open the skin of his stomach, having drawn out the twisted bowel, showed it to his wife, saying: “See, this was your husband’s affliction; because of this he did not properly digest the conjey that he drank and did not properly digest the food that he ate and did not relieve himself regularly; because of this he is thin, wretched, his colour bad, yellowish, the veins showing all over his body.” Having straightened out the twisted bowel, having put back the bowel again, having sewn up the skin of the stomach, he applied an ointment. Then the son of the merchant of Benares soon became well. Then the merchant of Benares, saying: “My son is well,” gave sixteen thousand to Jīvaka Komārabhacca. Then Jīvaka Komārabhacca, taking those sixteen thousand, went back again to Rājagaha.

The story of King Pajjota

Now at that time King Pajjota came to be suffering from jaundice. Many very great, world-famed doctors, who had come had not been able to cure him; taking much gold, they went away. Then King Pajjota sent a messenger to King Seniya Bimbisāra of Magadha, saying: “I have this kind of disease; it would be good if your majesty were to command Jīvaka, the doctor, so that he should attend me.” Then King Bimbisāra of Magadha commanded Jīvaka Komārabhacca, saying: “Go, good Jīvaka, having gone to Ujjenī, attend King Pajjota.”

“Very well, sire,” and Jīvaka Komārabhaccahaving answered King Seniya Bimbisāra of Magadha in assent, having gone to Ujjenī, approached King Pajjota, and having approached, having observed his uneasiness, he spoke thus to King Pajjota:

“Sire, I will cook up some ghee, and your majesty will drink it.”

“No, good Jīvaka, do what you can to make (me) well without ghee; ghee is abhorrent to me, loathsome.” Then it occurred to Jīvaka Komārabhacca: “The king’s disease is of such a kind that it is not possible to make him well without ghee. Suppose I should cook up the ghee (so that it has) the colour of an astringent decoction, the smell of an astringent decoction, the taste of an astringent decoction?”

Then Jīvaka Komārabhacca cooked up the ghee with various medicines (so that it had) the colour of an astringent decoction, the smell of an astringent decoction, the taste of an astringent decoction. Then it occurred to Jīvaka Komārabhacca: “When the king has drunk and digested the ghee, it will make him sick. This king is violent, he might have me killed. Suppose I should ask (for permission to go away) beforehand?” Then Jīvaka Komārabhacca approached King Pajjota; having approached he spoke thus to King Pajjota:

“Sire, we doctors at such a moment as this are pulling up roots, gathering medicines. It were good if your majesty were to command at the stables and at the gateways, saying: ‘Let Jīvaka go out by means of whatever conveyance he desires, let him go out by whatever gateway he desires, let him go out at whatever time he desires, let him come in at whatever time he desires’.” Then King Pajjota commanded at the stables and at the gateways, saying: “Let Jīvaka go out by means of whatever conveyance he desires, let him go out by whatever gateway he desires, let him go out at whatever time he desires, let him come in at whatever time he desires.”

Now at that time King Pajjota had a she-elephant, called Bhaddavatikā, who could do fifty yojanas. Then Jīvaka Komārabhacca offered the ghee to King Pajjota, saying: “Let your majesty drink an astringent decoction.” Then Jīvaka Komārabhacca having made King Pajjota drink the ghee, having gone to the elephant stable, hastened out of the city on the she-elephant, Bhaddavatikā.

Then King Pajjota, when he had drunk and digested the ghee, was sick. Then King Pajjota spoke thus to the people: “Good sirs, the wicked Jīvaka has made me drink ghee. Well now, good sirs, look for the doctor, Jīvaka.”

“Sire, he has hastened out of the city on the she-elephant, Bhaddavatikā.”

Now at that time King Pajjota came to have a slave called Kāka, who could do sixty yojanas and who was born of a non-human being. Then King Pajjota commanded the slave, Kāka, saying: “Go, good Kāka, make Jīvaka, the doctor, return, saying, ‘The king, teacher, orders you to come back’. Now, good Kāka, these doctors are full of cunning, so do not accept any thing from him.”

And the slave, Kāka, caught up Jīvaka Komārabhacca on the road to Kosambī as he was having breakfast. Then Kāka, the slave, spoke thus to Jīvaka Komārabhacca: “The king, teacher, orders you to come back.”

“Wait, good Kāka, until we have eaten; come, good Kāka, you eat.”

“No, teacher, I am commanded by the king, saying: ‘Now good Kāka, these doctors are full of cunning, so do not accept anything from him’.”

Now at that time Jīvaka Komārabhacca, having stripped off the medicinal (part) with his nail, was eating an emblic myrobalan and drinking water. Then Jīvaka Komārabhacca spoke thus to Kāka, the slave: “Here, good Kāka, eat the emblic myrobalan and drink the water.”

Then Kāka, the slave, thinking: “This doctor is eating the emblic myrobalan and drinking the water, there should not be anything harmful,” ate half the emblic myrobalan and drank the water. But he ejected that half emblic myrobalan that he was eating, on the spot. Then Kāka, the slave, spoke thus to Jīvaka Komārabhacca:

“Is there life for me, teacher?”

“Do not be afraid, good Kāka, for you will get well; but the king is violent, that king might have me killed, so I am not coming back,” and giving the she-elephant, Bhaddavatikā, into Kāka’s charge, he set out for Rājagaha; in due course he approached Rājagaha, and King Seniya Bimbisāra of Magadha; having approached he told this matter to King Seniya Bimbisāra of Magadha.

“You did well, good Jīvaka, in not going back, that king is violent, he might have you killed.”

Then King Pajjota, being well, sent a messenger to Jīvaka Komārabhacca, saying: “Let Jīvaka come, I will grant him a boon.”

“No, master, let his majesty remember my office.”

On a pair of Siveyyaka cloths

Now at that time there accrued to King Pajjota a pair of Siveyyaka cloths which were the chief and best and foremost and most excellent and loveliest of many cloths, of many pairs of cloths, of many hundred pairs of cloths, of many thousand pairs of cloths, of many hundred thousand pairs of cloths. Then King Pajjota sent this pair of Siveyyaka cloths to Jīvaka Komārabhacca. Then it occurred to Jīvaka Komārabhacca:

“This pair of Siveyyaka cloths, sent me by King Pajjota, is the most excellent and loveliest of many cloths …; no one else is worthy of it but the Lord, the perfected one, the wholly awakened one, or King Seniya Bimbisāra of Magadha.”

On exactly thirty purges

Now at that time the Lord came to have a disturbance of the humours of his body. Then the Lord addressed the venerable Ānanda, saying: “Ānanda, the Truth-finder has a disturbance of the humours of his body; the Truth-finder desires to take a purgative.” Then the venerable Ānanda approached Jīvaka Komārabhacca; having approached he spoke thus to Jīvaka Komārabhacca:

“Jīvaka, sir, the Truth-finder has a disturbance of the humours of his body; the Truth-finder desires to take a purgative.”

“Well now, revered Ānanda, lubricate the Truth-finder’s body for a few days.” Then the venerable Ānanda, having lubricated the Truth-finder’s body for a few days, approached Jīvaka Komārabhacca; having approached he spoke thus to Jīvaka Komārabhacca:

“Jīvaka, sir, the Truth-finder’s body has been lubricated; what do you think is right for him now?”

Then it occurred to Jīvaka Komārabhacca: “It is not suitable that I should give a strong purgative to the Lord,” and having had three handfuls of lotuses mixed with various medicines, he approached the Lord; having approached he offered the Lord one handful of lotuses, saying: “Lord, may the Lord sniff up (the scent of) this first handful of lotuses; this will purge the Lord ten times.” Then he offered the Lord the second handful of lotuses, saying: “Lord, may the Lord sniff up (the scent of) this second handful of lotuses; this will purge the Lord ten times.” Then he offered the Lord the third handful of lotuses, saying: “Lord, may the Lord sniff up (the scent of) this third handful of lotuses; this will purge the Lord ten times”; thus, he thought that the Lord would be purged all together thirty times. Then Jīvaka Komārabhacca, having given the Lord a purgative for thirty times all together, having greeted the Lord, departed keeping his right side towards him.

Then it occurred to Jīvaka Komārabhacca when he had gone outside the porch: “A purgative has been given by me to the Lord for all together thirty times. The Lord has a disturbance of the humours of his body; it will not purge the Lord all together thirty times, it will purge the Lord twenty-nine times, but then the Lord, being purged, will bathe; when he has bathed, the Lord will purge once, thus the Lord will be purged all together thirty times.” Then the Lord, knowing by mind the reasoning in the mind of Jīvaka Komārabhacca, addressed the venerable Ānanda, saying:

“Now, Ānanda, it occurred to Jīvaka Komārabhacca when he had gone outside the porch: ‘A purgative has been given by me to the Lord … thus the Lord will be purged all together thirty times.’ Well now, Ānanda, prepare (some) hot water.”

“Very well, Lord,” and the venerable Ānanda having answered the Lord in assent, prepared (some) hot water.

Then Jīvaka Komārabhacca 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, Jīvaka Komārabhacca spoke thus to the Lord: “Lord, is the Lord purged?”

“I am purged, Jīvaka.”

“Now, Lord, it occurred to me after I had gone outside the porch: ‘A purgative has been given by me to the Lord … thus the Lord will be purged all together thirty times.’ Lord, let the Lord bathe, let the well-farer bathe.” Then the Lord bathed in the hot water; when he had bathed the Lord purged once; thus the Lord purged all together thirty times. Then Jīvaka Komārabhacca spoke thus to the Lord: “Lord, until the Lord’s body comes to be normal, almsfood of juices will be enough.”

On asking for a boon

And the Lord’s body soon became normal.

Then Jīvaka Komārabhacca, taking that pair of Siveyyaka cloths, 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, Jīvaka Komārabhacca spoke thus to the Lord: “Lord, I ask one boon of the Lord.”

“Jīvaka, Truth-finders are beyond (granting) boons.”

“Lord, it is what is allowable and what is blameless.”

“Speak on, Jīvaka.”

“Lord, the Lord and the Order of monks are wearers of rag-robes. Lord, this pair of Siveyyaka cloths was sent me by King Pajjota; of many cloths, of many pairs of cloths, of many hundred pairs of cloths, of many thousand pairs of cloths, of many hundred thousand pairs of cloths, it is the chief and best and foremost and most excellent and loveliest. Lord, may the Lord accept my pair of Siveyyaka cloths, and may he allow householders’ robes to the Order of monks.” The Lord accepted the pair of Siveyyaka cloths. Then the Lord gladdened, rejoiced, roused, delighted Jīvaka Komārabhacca with dhamma-talk. And when Jīvaka Komārabhacca had been gladdened … delighted by the Lord with dhamma-talk, rising from his seat, greeting the Lord, he departed keeping his right side towards him.

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

“I allow you, monks, householders’ robes. Whoever wishes may be a rag-robe wearer; whoever wishes may consent to (accept) householders’ robes. And I, monks, commend satisfaction with the one or the other.”

People in Rājagaha heard: “Householders’ robes are allowed to monks by the Lord,” and these people became joyful, elated, thinking: “Now we will give gifts, we will work merit, inasmuch as householders’ robes are allowed to monks by the Lord.” And in just one day many thousand robes were produced in Rājagaha.

Country-people heard: “Householders’ robes are allowed to monks by the Lord,” and these people became joyful and elated, thinking: ‘Now we will give gifts, we will work merit, inasmuch as householders’ robes are allowed to monks by the Lord.” And in just one day many thousand robes were produced in the country.

Now at that time a mantle accrued to the Order. They told this matter to the Lord. He said: “I allow you, monks, a mantle.” A silk mantle accrued. “I allow you, monks, a silk mantle,” he said. A fleecy coverlet accrued. “I allow you, monks, a fleecy coverlet,” he said.

Told is the First Portion for Repeating.

On permission for woollen garments, etc.

Now at that time the king of Kāsi sent woollen stuff that was worth half a kāsi, being valued at half a kāsi, to Jīvaka Komārabhacca. Then Jīvaka Komārabhacca, taking that woollen stuff that was worth half a kāsi, 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, Jīvaka Komārabhacca spoke thus to the Lord: “Lord, this woollen stuff that is worth half a kāsi, being valued at half a kāsi, was sent to me by the king of Kāsi. Lord, may the Lord accept the woollen stuff from me that it may be for me a blessing and a happiness for a long time.” The Lord accepted the woollen stuff. Then the Lord gladdened, rejoiced, roused, delighted Jīvaka Komārabhacca with dhamma-talk. Jīvaka Komārabhacca, gladdened … with dhamma-talk, 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: “I allow you, monks, woollen stuff.”

At that time various kinds of robe-material accrued to the Order. Then it occurred to the monks: “Now, what (kind of) robe-materials are allowed by the Lord, what are not allowed?” They told this matter to the Lord. He said: “Monks, I allow six (kinds of) robe-materials: linen, cotton, silk, wool, coarse hempen cloth, canvas.”

Now at that time these monks consented to householders’ robes; (but) being scrupulous, they did not consent to rag-robes, thinking: “Only one (kind of) robe is allowed by the Lord, not two (kinds).” They told this matter to the Lord. He said: “Monks, I allow him who consents to householders’ robes to consent also to rag-robes. And I, monks, commend satisfaction with both.”

On searching for rag-robes

Now at that time several monks came to be going along a high-road in the Kosala country. Some monks went into a cemetery for rag-robes, other monks did not wait. Those monks who went into the cemetery for rag-robes obtained rag-robes; those monks who did not wait spoke thus: “Your reverences, give us also a portion.”

These spoke thus: “Your reverences, we will not give you a portion; why did you not wait?”

They told this matter to the Lord. He said: “I allow, you, monks, not to give a portion, if you are not willing, to those who do not wait.”

Now at that time several monks came to be going along a high-road in the Kosala country. Some monks went into a cemetery for rag-robes, other monks waited. Those monks who went into the cemetery for rag-robes obtained rag-robes; those monks who waited spoke thus: “Your reverences, give us also a portion.”

These spoke thus: “Your reverences, we will not give you a portion; why did you not go in?”

They told this matter to the Lord. He said: “I allow you, monks, to give a portion, (even) if you are not willing, to those who wait.”

Now at that time several monks came to be going along a high-road in the Kosala country. Some monks went into a cemetery for rag-robes first, other monks went in afterwards. Those monks who went into the cemetery for rag-robes first, obtained rag-robes. Those monks who went in afterwards did not obtain them; these spoke thus: “Your reverences, give us also a portion.”

These spoke thus: “Your reverences, we will not give you a portion; why did you go in afterwards?”

They told this matter to the Lord. He said: “I allow you, monks, not to give a portion, if you are not willing, to those who go in afterwards.”

Now at that time several monks came to be going along a high-road in the Kosala country. These went into a cemetery together for rag-robes; some monks obtained rag-robes, other monks did not obtain them. Those monks who did not obtain them spoke thus: “Your reverences, give us also a portion.”

These spoke thus: “Your reverences, we will not give you a portion; why did not you obtain (any)?”

They told this matter to the Lord. He said: “I allow you, monks, to give a portion, (even) if you are not willing, to those who go in together with (you).”

Now at that time several monks came to be going along a high-road in the Kosala country. These, having made an agreement, went into a cemetery for rag-robes; some monks obtained rag-robes, other monks did not obtain them. Those monks who did not obtain them, spoke thus: “Your reverences, give us also a portion.”

These spoke thus: “Your reverences, we will not give you a portion; why did you not obtain (any)?”

They told this matter to the Lord. He said: “I allow you, monks, having made an agreement, to give a portion, (even) if you are not willing, to those who go in.”

On an agreement for the receiver of cloth

Now at that time people, taking robe-material, came to a monastery; these, not finding an accepter, conveyed it back; little robe-material accrued. They told this matter to the Lord. He said:

“I allow you, monks, to agree upon a monk endowed with five qualities as accepter of robe-material: one who would not follow a wrong course through partiality, one who would not follow a wrong course through hatred, one who would not follow a wrong course through stupidity, one who would not follow a wrong course through fear, and one who would know what is taken and what is not taken.

“And thus, monks, should he be agreed upon. First, a monk is to be requested. Having requested (him), 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 should agree upon the monk so and so as accepter of robe-material. This is the motion. Honoured sirs, let the Order listen to me. The Order is agreeing upon the monk so and so as accepter of robe-material. If the agreement upon the monk so and so as accepter of robe-material is pleasing to the venerable ones, let them be silent; he to whom it is not pleasing should speak. The monk so and so is agreed upon by the Order as accepter of robe-material. It is pleasing to the Order; therefore they are silent. Thus do I understand this’.”

Now at that time the monks who were accepters of robe-material, having accepted robe-material, leaving it just there, went away; the robe-material was lost. They told this matter to the Lord. He said: “I allow you, monks, to agree upon a monk endowed with five qualities as keeper of robe-material: one who would not follow a wrong course through partiality … one who would not follow a wrong course through fear, and one who would know what is laid by and what is not laid by.

“And thus, monks, should he be agreed upon …” as in Kd.8.5.2 reading keeper of robe-material instead of accepter of robe-material.

On an agreement for a storeroom, etc.

Now at that time the monks who were keepers of robe-material kept the robe-material in a shed and at the root of a tree and in the hollow of a nimb-tree; it was eaten by rats and white ants. They told this matter to the Lord. He said:

“I allow you, monks, to agree upon a store-room that the Order desires: a dwelling-place or a curved house or a long house or a mansion or a cave.

“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 should agree upon such and such a dwelling-place as a store-room. 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 store-room. If the agreement upon such and such a dwelling-place as a store-room is pleasing to the venerable ones let them 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 store-room. It is pleasing to the Order; therefore it is silent. Thus do I understand this’.”

Now at that time an Order’s robe-material came to be unguarded in the store-room. They told this matter to the Lord. He said:

“I allow you, monks, to agree upon a monk endowed with five qualities as guardian of the store-room: one who would not follow a wrong course through partiality … one who would not follow a wrong course through fear, and one who would know what is guarded and what is not guarded. And thus, monks, should he be agreed upon … ‘… The monk so and so is agreed upon by the Order as guardian of the store-room. It is pleasing to the Order; therefore it is silent. Thus do I understand this’.”

Now at that time the group of six monks turned away the guardian of a store-room. They told this matter to the Lord. He said: “Monks, a guardian of a store-room is not to be turned away. Whoever should turn him away, there is an offence of wrong-doing.”

Now at that time robe-material came to be heaped up in an Order’s store-room. They told this matter to the Lord. He said: “I allow you, monks, to distribute it by means of the Order that is present.” Then the whole Order, distributing the robe-material, made a tumult. They told this matter to the Lord. He said:

“ I allow you, monks, to agree upon a monk endowed with five qualities as distributor of robe-material: one who would not follow a wrong course through partiality … one who would not follow a wrong course through fear, and one who would know what is distributed and what is not distributed. And thus, monks, should he be agreed upon … ‘… The monk so and so is agreed upon by the Order as distributor of robe-material. It is pleasing to the Order; therefore it is silent. Thus do I understand this’.”

Then it occurred to the monks who were the distributors of robe-material: “Now, how should we distribute the robe-material?” They told this matter to the Lord. He said: “I allow you, monks, having first examined it, having estimated it, having equalised it, having counted the monks, having formed them into sections, to arrange a share of the robe-material (for each section).”

Then it occurred to the monks who were the distributors of robe-material: “Now, how should a share of the robe-material be given to novices?” They told this matter to the Lord. He said: “I allow you, monks, to give half a share to novices.”

Now at that time a certain monk became desirous of crossing over with his own portion. They told this matter to the Lord. He said: “I allow you, monks, to give his own portion to one who is crossing over.” Now at that time a certain monk became desirous of crossing over with more than one portion. They told this matter to the Lord. He said: “I allow you, monk, to give more than one portion if he gives a compensation.”

Then it occurred to the monks who were the distributors of robe-material: “Now, how should a share of the robe-material be given: in the order in which they came in, or according to seniority?” They told this matter to the Lord. He said: “I allow you, monks, having made good anything lacking, to cast lots with kusa-grass.”

On dying robes

Now at that time monks dyed robe-material with dung and with yellow clay; the robe-material came to be a bad colour. They told this matter to the Lord. He said: “I allow you, monks, six (kinds of) dyes: dye from roots, dye from stems, dye from bark, dye from leaves, dye from flowers, dye from fruits.”

Now at that time monks dyed robe-material with cold water; the robe-material came to smell nasty. They told this matter to the Lord. He said: “I allow you, monks, a little dye-pot in which to boil the dye.” The dye was spilt. They told this matter to the Lord. He said: “I allow, you, monks, to arrange a basin (to prevent the dye from) spilling.” Now at that time the monks did not know whether the dye had boiled or had not (fully) boiled. They told this matter to the Lord. He said: “I allow you, monks, to put a drop into water or on to the back of your nail.”

Now at that time monks, pouring out the dye, upset the pot; the pot was broken. They told this matter to the Lord. He said: “I allow you, monks, a ladle for the dye, a scoop with a handle.” Now at that time the monks did not have a dye-vessel. They told this matter to the Lord. He said “I allow you, monks, a pitcher for the dye, a bowl for the dye.” Now at that time monks steeped robe-material in a dish and also in a bowl, the robe-material was split. They told this matter to the Lord. He said: “I allow you, monks, a trough for the dye.”

Now at that time monks spread out robe-material on the ground; the robe-material became dusty. They told this matter to the Lord. He said: “I allow you, monks, a grass matting.” The grass matting was eaten by white ants. They told this matter to the Lord. He said: “I allow you, monks, a bamboo (for hanging up) robe-material, a cord for (hanging up) robe-material.” They hung it up by the middle; the dye dripped down on both sides. They told this matter to the Lord. He said: “I allow you, monks, to fasten it at a corner.” The corner wore out. They told this matter to the Lord. He said: “I allow you, monks, a corner- thread.” The dye dripped down on one side. They told this matter to the Lord. He said: “I allow you, monks to dye it, turning it and turning it, and not to go away if the drips have not ceased.”

Now at that time robe-material became stiff. They told this matter to the Lord. He said: “I allow you, monks, to put it into water.” Now at that time robe-material became harsh. They told this matter to the Lord. He said: “I allow you, monks, to beat it with the hands.”

Now at that time monks wore yellow robes, (the colour) of ivory, not cut up. People looked down, criticised, spread-it about, saying: “Like the householders who enjoy pleasures of the senses.” They told this matter to the Lord. He said: “Monks, robes that are not cut up are not to be worn. Whoever should wear one, there is an offence of wrong-doing.”

Allowance for cut-up cloth

Then the Lord, having stayed in Rājagaha for as long as he found suitable, set out on tour for Dakkhiṇāgiri. The Lord saw the field of Magadha, laid out in strips, laid out in lines, laid out in embankments, laid out in squares, and seeing this, he addressed the venerable Ānanda, saying:

“Now, do you Ānanda, see the field of Magadha laid out in strips … laid out in squares?”

“Yes, Lord.”

“Are you able, Ānanda, to provide robes like this for the monks?”

“I am able, Lord.”

Then the Lord, having stayed at Dakkhiṇāgiri for as long as he found suitable, went back again to Rājagaha. Then the venerable Ānanda, having provided robes for several monks, approached the Lord; having approached he spoke thus to the Lord:

“Lord, let the Lord see the robes provided by me.”

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

“Monks, clever is Ānanda; monks, of great intelligence is Ānanda, inasmuch as he can understand in detail the meaning of that which was spoken of by me in brief, and can make a cross-seam and can make a short cross-seam and can make a circular seam and can make a short circular seam and can make a central piece and can make side pieces and can make a neck-piece and can make a knee-piece and can make an elbow-piece; and what is cut up must be roughly darned together, suitable for recluses and not coveted by opponents. I allow you, monks, an outer cloak that is cut up, an upper robe that is cut up, an inner robe that is cut up.”

Allowance for three robes

Then the Lord, having stayed at Rājagaha for as long as he found suitable, set out on tour for Vesālī. As the Lord was going along the high-road between Rājagaha and Vesālī he saw several monks coming along smothered up in robes, having put a mattress of robes on their heads and a mattress of robes on their backs and a mattress of robes on their hips, and seeing (them) it occurred to the Lord: “These foolish men are turned too quickly to abundance of robes; suppose I were to set a limit, were to establish bounds as to robes for the monks?”

Then the Lord, walking on tour, in due course arrived at Vesālī. The Lord stayed there in Vesālī in the Gotamaka shrine. Now at that time on the cold winter nights between the “eights”, in a time of snowfall, the Lord sat down in the open air at night with (only) one robe; the Lord was not cold. As the first watch of the night was ending the Lord became cold. The Lord put on a second robe; the Lord was not cold. As the middle watch of the night was ending the Lord became cold. The Lord put on a third robe; the Lord was not cold. As the last watch of the night was ending, as the sun was rising, in the flush of dawn, the Lord became cold. The Lord put on a fourth robe; the Lord was not cold.

Then it occurred to the Lord: “Even those who in this dhamma and discipline are sons of respectable families, susceptible to cold, afraid of cold, even these are able to keep themselves going with three robes. Suppose I were to set a limit, were to establish bounds as to robes for monks—were to allow three robes?” Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

“Now as I, monks, was going along the high-road between Rājagaha and Vesālī, I saw several monks coming along smothered up in robes, having put a mattress of robes on their heads and a mattress of robes on their backs and a mattress of robes on their hips; seeing them, it occurred to me: ‘These foolish men have turned too quickly to abundance of robes; suppose I were to set a limit, were to establish bounds as to robes for monks?’

“Then I, monks, on the cold winter nights between the ‘eights’, in a time of snowfall, sat down in the open air at night with (only) one robe; I was not cold. As the first watch of the night was ending I became cold. I put on a second robe; I was not cold. As the middle watch of the night was ending I became cold. I put on a third robe; I was not cold. As the last watch of the night was ending, as the sun was rising, in the flush of dawn, I became cold. I put on a fourth robe; I was not cold. Then, monks, it occurred to me: ‘Even those who in this dhamma and discipline are sons of respectable families, susceptible to cold, afraid of cold, even these are able to keep themselves going with three robes. Suppose I were to set a limit, were to establish bounds as to robes for monks and were to allow three robes? ’ I allow you, monks, three robes: a double outer cloak, a single upper robe, a single inner robe.”

On extra robes

Now at that time the group of six monks, saying: “Three robes are allowed by the Lord,” entered a village in one set of three robes, remained in the monastery in another set of three robes, went down to bathe in another set of three robes. Those who were modest monks looked down upon, criticised, spread it about, saying: “How can the group of six monks wear an extra robe?” Then these monks told this matter to the Lord. Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

“Monks, an extra robe should not be worn; whoever should wear (one) should be dealt with according to the rule.”

Now at that time an extra robe accrued to the venerable Ānanda; and the venerable Ānanda wanted to give this robe to the venerable Sāriputta, but the venerable Sāriputta was staying at Sāketa. Then it occurred to the venerable Ānanda: “It is laid down by the Lord that an extra robe should not be worn. And this extra robe has accrued to me, and I want to give this robe to the venerable Sāriputta, but the venerable Sāriputta is staying at Sāketa. Now what line of conduct should be followed by me?” Then the venerable Ānanda told this matter to the Lord. He said:

“But how long, Ānanda, before Sāriputta will come (here)?”

“Lord, on the ninth or tenth day,” he said.

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

“I allow you, monks, to wear an extra robe for at most ten days.”

Now at that time an extra robe accrued to monks. Then it occurred to these monks: “Now what line of conduct should be followed in regard to an extra robe?” They told this matter to the Lord. He said:

“I allow you, monks, to assign an extra robe.”

Then the Lord, having stayed at Vesālī for as long as he found suitable, set out on tour for Benares. Walking on tour, in due course he arrived at Benares. The Lord stayed there near Benares in the deer-park at Isipatana. Now at that time a certain monk’s inner robe came to be torn. Then it occurred to that monk: “Three robes are allowed by the Lord: the double outer cloak, the single upper robe, the single inner robe. But my inner robe is torn. Suppose I were to insert a patch, so that it will be double cloth all round, single in the middle?”

Then that monk inserted a patch. As the Lord was touring the lodgings he saw that monk inserting the patch; seeing (him) he approached that monk, having approached, he spoke thus to that monk:

“What are you doing, monk?”

“I am inserting a patch, Lord.”

“It is very good, monk, it is good that you, monk, insert a patch.”

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

“ I allow you, monks, when clothes are unsoiled, when what is allowable is unsoiled, a double outer cloak, a single upper robe, a single inner robe; when garments are thin from use a fourfold outer cloak, a double upper robe, a double inner robe. As far as possible an effort is to be made (to get patches) from a rag-robe, from (bits picked up near) a shop. I allow, monks, a patch, a means of fastening, a length, a marking (with a piece of cloth), a strengthening.”

The story of Visākhā

Then the Lord, having stayed at Benares for as long as he found suitable, set out on tour for Sāvatthī. Walking on tour, in due course he arrived at Sāvatthī. The Lord stayed there at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Then Visākhā, Migāra’s mother, approached the Lord; having approached, having greeted the Lord, she sat down at a respectful distance. As she was sitting down at a respectful distance, the Lord gladdened … delighted Visākhā, Migāra’s mother, with dhamma-talk. Then Visākhā, Migāra’s mother, when she had been gladdened … delighted by the Lord with dhamma-talk, spoke thus to the Lord:

“Lord, may the Lord consent (to accept) from me a meal on the morrow together with the Order of monks.”

The Lord consented by becoming silent. Then Visākhā, Migāra’s mother, having understood the Lord’s consent, rising from her seat, greeting the Lord, departed keeping her right side towards him.

Then towards the end of that night a great cloud rained down in the four continents. Then the Lord addressed the monks, saying:

“Monks, even as it is raining in the Jeta Grove, so it is raining in the four continents. Let your bodies get wet with the rain, monks, this is the last great cloud over the four continents.”

“Very well, Lord,” and these monks having answered the Lord in assent, with their robes laid aside let their bodies get wet with the rain.

Then Visākhā, Migāra’s mother, having had sumptuous food, solid and soft, prepared, commanded a woman-slave, saying:

“Go now, having gone to the monastery, announce the time, saying, ‘Lord, it is time, the meal is ready’.”

“Very well, lady,” and this slave-woman, having answered Visākhā, Migāra’s mother in assent, having gone to the monastery, saw the monks, their robes laid aside, letting their bodies get wet with the rain. Seeing them, she thought: “There are no monks in the monastery, naked ascetics are letting their bodies get wet with the rain.” She approached Visākhā, Migāra’s mother; having approached, she spoke thus to Visākhā, Migāra’s mother:

“Lady, there are no monks in the monastery, naked ascetics are letting their bodies get wet with the rain.” Then it occurred to Visākhā, Migāra’s mother—she being clever, experienced, wise: “But undoubtedly it is the masters, their robes laid aside, who are letting their bodies get wet with the rain; this foolish woman thinks that there are no monks in the monastery, (but) that naked ascetics are letting their bodies get wet with the rain.” She commanded the woman-slave, saying: “Go now, having gone to the monastery, announce the time, saying, ‘Lord, it is time, the meal is ready’.”

Then these monks, having cooled their limbs, being refreshed in body, having taken up their robes, entered (each) his own dwelling-place. Then that woman-slave, having gone to the monastery, not seeing the monks, thinking: “There are no monks in the monastery, the monastery is empty,” approached Visākhā, Migāra’s mother; having approached, she spoke thus to Visākhā, Migāra’s mother:

“Lady, there are no monks in the monastery, the monastery is empty.” Then it occurred to Visākhā, Migāra’s mother—she being clever, experienced, wise: “But undoubtedly the masters, having cooled their limbs, being refreshed in body, having taken up their robes, have (each) entered his own dwelling-place; this foolish woman thinks that there are no monks in the monastery, that the monastery is empty.” She commanded the woman-slave, saying: “Go now, having gone to the monastery, announce the time, saying, ‘Lord, it is time, the meal is ready’.”

Then the Lord addressed the monks, saying: “Monks, arrange your bowls and robes, it is time for the meal.”

“Very well, Lord,” these monks answered the Lord in assent.

Then the Lord, dressing in the morning, taking his bowl and robe, having vanished from the Jeta Grove, just as a strong man might stretch out his bent arm, or might bend back his outstretched arm, became visible in the porch belonging to Visākhā, Migāra’s mother. Then the Lord sat down on an appointed seat together with the Order of monks.

Then Visākhā, Migāra’s mother, saying: “Wonderful, good sirs, marvellous, good sirs, is the great psychic power, the great majesty of the Truth-finder, in that although the floods are rolling on knee-deep, and although the floods are rolling on waist-deep, yet neither the feet nor the robes of a single monk have become wet,” and joyful, exultant, having with her own hand served and satisfied the Order of monks with the awakened one at their head with sumptuous solid and soft food, she sat down at a respectful distance after the Lord had eaten and had removed his hand from the bowl. As she was sitting down at a respectful distance, Visākhā, Migāra’s mother, spoke thus to the Lord:

“Lord, I ask eight boons of the Lord.”

“Visākhā, Truth-finders are beyond (granting) boons.”

“Lord, they are those which are allowable and those which are blameless.”

“Speak on, Visākhā.”

“I, Lord, want to give for life to the Order cloths for the rains, to give food for those coming in, to give food for those going out, to give food for the sick, to give food for those who tend the sick, to give medicine for the sick, to give a constant supply of conjey, to give bathing-cloths for the Order of nuns.”

“But having what special reason in mind, do you, Visākhā, ask the Truth-finder for eight boons?”

“Now I, Lord, commanded a slave-woman, saying, ‘Go now, having gone to the monastery, announce the time, saying: Lord, it is time, the meal is ready’; but then, Lord, that slave-woman, having gone to the monastery, saw the monks, their robes laid aside, letting their bodies get wet with the rain; seeing them, she thought, ‘There are no monks in the monastery, naked ascetics are letting their bodies get wet with the rain’. She approached me, having approached, she spoke thus to me, ‘Lady, there are no monks in the monastery, naked ascetics are letting their bodies get wet with the rain’. Impure, Lord, is nakedness, it is objectionable’ I, Lord, having this special reason in mind, want to give for life to the Order cloths for the rains.

“And again, Lord, an in-coming monk, not accustomed to the roads, not accustomed to the resorts for alms is (still) walking for alms (when he is) tired. But having eaten my food for those coming in, (then when) he is accustomed to the roads, accustomed to the resorts for alms, he will walk for alms without getting tired. I, Lord, having this special reason in mind, want to give for life to the Order food for those coming in.

“And again, Lord, an out-going monk, while looking about for food for himself, may be left behind by the caravan, or if he set out tired on a journey he may arrive at the wrong time at the habitation to which he wishes to go. But having eaten my food for those going out, he will not be left behind by the caravan, nor will he set out tired on a journey (and so) he will arrive at the right time at the habitation to which he wishes to go. I, Lord, having this special reason in mind, want to give for life to the Order food for those going out.

“And again, Lord, if a monk who is ill does not obtain suitable meals, either his disease will grow very much worse, or he will pass away. When he has eaten my food for the sick, the disease will not grow very much worse, he will not pass away. I, Lord, having this special reason in mind, want to give for life to the Order food for the sick.

“And again, Lord, a monk who tends the sick, looking about for food for himself, will bring back food for the sick after the sun is right up (and) he will miss his meal. But having eaten my food for those who tend the sick, he will bring back food for the sick during the right time (and) he will not miss his meal. I, Lord, having this special reason in mind, want to give for life to the Order food for those who tend the sick.

“And again, Lord, if a monk who is ill does not obtain suitable medicines, either his disease will grow very much worse or he will pass away. When he has made use of my medicines for the sick, the disease will not grow very much worse, he will not pass away. I, Lord, having this special reason in mind, want to give for life to the Order medicines for the sick.

“And again, Lord, conjey was allowed by the Lord at Andhakavinda when he had its ten advantages in mind. I, Lord, having this special reason in mind, want to give for life to the Order a constant supply of conjey.

“There was a case (where nuns bathed) naked together with prostitutes at the same ford of the river Aciravatī. Lord, these prostitutes made fun of the nuns, saying: ‘Why in the world, ladies, is the Brahma-faring led by you while you are young? Surely the pleasures of the senses should be enjoyed? When you become old, then you can fare the Brahma-faring; thus will both extremes be experienced by you.’ Lord, these nuns, being made fun of by these prostitutes, became ashamed. Impure, Lord, is nakedness for women, it is abhorrent, it is objectionable. I, Lord, having this special reason in mind, want to give for life bathing-cloths for the Order of nuns.”

“But having what advantage in mind do you, Visākhā, ask the Truth-finder for eight boons?”

“Now, Lord, monks who have passed the rains in (various) places will come to Sāvatthī so as to see the Lord; having approached the Lord, they will ask: ‘Lord, such and such a monk has passed away; what is his bourn, what his future state?’ The Lord will explain this saying: ‘It is in the fruit of stream-attaining or it is in the fruit of once-returning or it is in the fruit of not-returning or it is in the fruit of perfection.’ I, having approached these, will ask: ‘Honoured sirs, was Sāvatthī previously visited by this master?’

“If they say to me: ‘Sāvatthī was previously visited by this monk,’ I shall come to the conclusion that undoubtedly cloths for the rains or food for those coming in or food for those going out or food for the sick or food for those who tend the sick or medicines for the sick or a constant supply of conjey was enjoyed by this master. On my calling that to mind, delight will be born; from delight, joy will be born; because my mind is joyful my body will be calm; with the body calm I will experience ease; because I am at ease my mind will be contemplative; this will be for me growth as to the sense-organs, growth as to the powers, growth as to the factors of enlightenment. I, Lord, having this advantage in mind, am asking the Truth-finder for the eight boons.”

“It is very good, Visākhā, it is good that you, Visākhā, having this advantage in mind, are asking the Truth-finder for the eight boons. I allow you, Visākhā, the eight boons.” Then the Lord blessed Visākhā, Migāra’s mother, with these verses:

“Whatever (woman), much delighted, endowed with virtue,
a disciple of the well-farer, food and drink

“Gives—having overcome avarice—the gift is heavenly,
dispelling sorrow, bringing happiness; (and)

“She gains a deva-like span
owing to the spotless, stainless way,

“She, desiring merit, at ease, healthy,
delights long in a heavenly company.”

Then the Lord, having blessed Visākhā, Migāra’s mother, with these verses, rising from his seat, departed.

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

“I allow, monks, cloths for the rains, food for those coming in, food for those going out, food for the sick, food for those who tend the sick, medicines for the sick, a constant supply of conjey, bathing-cloths for the Order of nuns.”

The Portion for Repeating on Visākhā

Allowance for a sitting-cloth, etc.

Now at that time monks, having eaten abundant food, fell asleep, thoughtless, careless. While they were sleeping, thoughtless, careless, impurity was emitted as the result of a dream; the lodging was stained by the impurity. Then the Lord, as he was touring the lodgings with the venerable Ānanda as his attendant, saw the lodging stained by impurity; seeing it, he addressed the venerable Ānanda, saying “Why, Ānanda, is this lodging stained by impurity?”

“Now, Lord, monks having eaten abundant food fell asleep, thoughtless, careless … as the result of a dream; that is why, Lord, the lodging is stained by impurity.”

“Thus it is, Ānanda, thus it is, Ānanda, that when they fell asleep, thoughtless, careless, impurity was emitted as the result of a dream. Ānanda, those monks who fall asleep calling up mindfulness, careful, by these impurity is not emitted; and, Ānanda, those who are ordinary people, passionless in regard to pleasures of the senses, by these impurity is not emitted. It is impossible, it cannot come to pass, Ānanda, that impurity should be emitted by one perfected.” Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

“Now as I, monks, was touring the lodgings with Ānanda as my attendant, I saw a lodging stained by impurity, and seeing this I addressed Ānanda, saying: ‘Why, Ānanda, … = Kd.8.16.1, Kd.8.16.2 … by one perfected.’

“Monks, there are these five disadvantages to one who falls asleep, thoughtless, careless: badly he sleeps, badly he wakes, he sees an evil dream, devatās guard him not, impurity is emitted. Monks, these are the five disadvantages to one who falls asleep, thoughtless, careless. And, monks, there are these five advantages to one who falls asleep calling up mindfulness, careful: well he sleeps, well he wakes, he does not see an evil dream, devatās guard him, impurity is not emitted. Monks, these are the five advantages to one who falls asleep, calling up mindfulness, careful. I allow you, monks, a (piece of cloth) to sit upon for protecting the body, for protecting the robes, for protecting the lodgings.”

Now at that time a (piece of cloth) to sit upon was too small, it did not protect the whole lodging. They told this matter to the Lord. He said: “I allow you, monks, to make a sheet is large as one desires.”

Now at that time the venerable Belaṭṭhasīsa, the venerable Ānanda’s preceptor, came to have a disease of thick scabs. Because of its discharge his robes stuck to his body; monks laying moistened these again and again with water, loosened them. The Lord, as he was touring the lodgings, saw these monks loosening these robes, having moistened them again ind again with water; seeing them, he approached these monks; having approached, he spoke thus to these monks:

“Monks, what disease has this monk?”

“Lord, this venerable one has a disease of thick scabs; because of its discharge his robes stick to his body, and we, having moistened these again and again with water, loosened them.” Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

“I allow, monks, an itch-cloth to one who has an itch or a small boil or a running sore or a thick scab disease.”

Now at that time Visākhā, Migāra’s mother, taking a cloth for wiping the face, approached the Lord; having approached, having greeted the Lord, she sat down at a respectful distance. As she was sitting down at a respectful distance, Visākhā, Migāra’s mother, spoke thus to the Lord:

“Lord, may the Lord accept from me a cloth for wiping the face, that it may be for a blessing, a happiness for a long time.”

The Lord accepted the cloth for wiping the face. Then the Lord gladdened, rejoiced, roused, delighted Visākhā, Migāra’s mother, with dhamma-talk. Then Visākhā, Migāra’s mother, having been gladdened … delighted with dhamma-talk by the Lord, rising up from her seat, having greeted the Lord, departed keeping her right side towards him. Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

“I allow, monks, a cloth for wiping the face.”

Now at that time Roja, the Mallan, was a friend of the venerable Ānanda. A linen cloth belonging to Roja, the Mallan, was placed in the venerable Ānanda’s hand, and the venerable Ānanda had need of a linen cloth. They told this matter to the Lord. He said:

“I allow you, monks, to take something on trust when it belongs to one endowed with five qualities: if he is an acquaintance and if he is a companion and if he has spoken about it and if he is alive and if he knows, ‘When it is taken he will be pleased with me’. I allow you, monks, to take something on trust when it belongs to one endowed with these five qualities.”

Now at that time monks had complete sets of the three robes but they had need both of water-strainers and bags. They told this matter to the Lord. He said: “I allow you, monks, a cloth for the requisites.”

On the least robe to be assigned, etc.

Then it occurred to the monks: “Those things that are allowed by the Lord—the three robes or the cloths for the rains or the piece of cloth to sit upon or the sheet or the itch-cloth or the cloth for wiping the face or the cloth for the requisites (of water-strainers and bags)—are all these things to be allotted or are they to be assigned?” They told this matter to the Lord. He said:

“I allow you, monks, to allot the three robes, not to assign them; to allot the cloths for the rains during the four months of the rains, after that (time) to assign them; to allot a piece of cloth to sit upon, not to assign it; to allot a sheet, not to assign it; to allot an itch-cloth while the disease lasts, after that (time) to assign it; to allot a cloth for wiping the face, not to assign it; to allot a cloth for the requisites (of water-strainers and bowls), not to assign it.”

Then it occurred to the monks: “Now what is the least robe to be assigned?” They told this matter to the Lord. He said:

“ I allow you, monks, to assign as the least robe one that is eight finger-breadths in length and four finger-breadths wide according to the accepted finger-breadth.” Now at that time the made-up rag-robes of the venerable Kassapa the Great became heavy. They told this matter to the Lord. He said: “I allow you, monks, to make a rough darn.” It became misshapen at the corner. They told this matter to the Lord. He said: “I allow you, monks, to pull off the misshapen corner.” The threads were frayed out. They told this matter to the Lord. He said: “I allow you, monks, to insert a braiding, a binding.1 Now at that time the cotton cloth of the outer cloaks gave way. They told this matter to the Lord. He said: “I allow you, monks, to make a net-work.”

Now at that time when a set of three robes was being made by a certain monk, there was not enough for all (three) to be cut up (into pieces).

“I allow you, monks, two (robes that are) cut up, one that is not cut up.” There was not enough for two to be cut up and one not cut up.

“I allow you, monks, two (robes that are) not cut up, one that is cut up.” There was not enough for two to be not cut up and one cut up.

“ I allow you, monks, to insert an extra supply. But, monks, the whole (set of three robes) should not be worn not cut up. Whoever should so wear it, there is an offence of wrong-doing.”

Now at that time much robe-material accrued to a certain monk, and he was desirous of giving that robe-material to his parents. They told this matter to the Lord. He said: “Because he is himself giving to his parents, monks, what can we say? I allow you, monks, to give to parents. But, monks, a gift of faith should not be brought to ruin. Whoever should bring (one) to ruin, there is an offence of wrong-doing.”

Now at that time a certain monk, laying aside a robe in the Blind Men’s Grove, entered a village for almsfood with (only) his upper and inner robes. Thieves carried off that robe. That monk became badly dressed, wearing shabby robes. Monks spoke thus:

“Why are you, your reverence, badly dressed, wearing shabby robes?”

“Now I, your reverences, laying aside a robe in the Blind Men’s Grove, entered a village for almsfood with (only) the upper and inner robes. Thieves carried off that robe; that is why I am badly dressed, wearing shabby robes.” They told this matter to the Lord. He said: “Monks, a village should not be entered by (a monk wearing only) the upper and inner robes; whoever should so enter (one), there is an offence of wrong-doing.”

Now at that time the venerable Ānanda, through unmindfulness, entered a village for almsfood with (only) his upper and inner robes. Monks spoke thus to the venerable Ānanda:

“Reverend Ānanda, has it not been laid down by the Lord that a village should not be entered (by a monk wearing only) the upper and inner robes? Why do you, your reverence, enter a village with (only) your upper and inner robes?”

“It is true, your reverences, that it was laid down by the Lord that a village should not be entered (by a monk wearing only) the upper and inner robes, but I entered through unmindfulness.”

They told this matter to the Lord.

He said: “Monks, there are five reasons for laying aside the outer cloak: if one becomes ill, or if he comes to be spending the rains, or if he comes to go to the other side of a river, or if the dwelling-place comes to be secured with a bolt, or if the kaṭhina-cloth has been made. These, monks, are the five reasons for laying aside the outer cloak. And, monks, there are five reasons for laying aside the upper robe, the inner robe: if one becomes ill … or if the kaṭhina-cloth has been made. These, monks, are the five reasons for laying aside the upper robe, the inner robe. And, monks, there are five reasons for laying aside a cloth for the rains: if one becomes ill, or if he comes to go outside the boundary, or if he comes to go to the other side of a river, or if the dwelling-place comes to be secured with a bolt, or if a cloth for the rains comes to be not made or imperfectly executed. These, monks, are the five reasons for laying aside a cloth for the rains.”

On when a robe becomes the Saṅgha’s

Now at that time a certain monk spent the rains alone. People there, saying, “We are giving for an Order,” gave robes. Then it occurred to that monk: “It is laid down by the Lord that the least Order is fourfold, but I am solitary, and these people, saying, ‘We are giving for an Order gave robes. What now if I should convey these robes belonging to an Order to Sāvatthī?” Then that monk, taking those robes, having gone to Sāvatthī, told this matter to the Lord. He said: “These robes, monk, are for you yourself until the removal of the kaṭhina (privileges).

“This is a case, monks, where a monk is spending the rains alone. People there, saying, ‘We are giving for an Order’ give robes. I allow, monks, those robes (to be) for him himself until the removal of the kaṭhina (privileges).”

Now at that time a certain monk spent a favourable time of year alone. People there, saying: “We are giving for an Order,” gave robes. Then it occurred to that monk: “It is laid down by the Lord that the least Order is fourfold, but I am solitary, and these people, saying, ‘We are giving for an Order’, gave robes. What now if I should convey these robes belonging to an Order to Sāvatthī?” Then that monk, taking those robes, having gone to Sāvatthī, told this matter to the monks. The monks told this matter to the Lord. He said: “I allow you, monks, to distribute (these robes) to the Order that is present.

“This is a case, monks, where a monk is spending a favourable time (of year) alone. People there, saying, ‘We are giving for an Order’, give robes. I allow, monks, that monk to allot those robes, saying: ‘These robes are for me.’ If, monks, that monk does not allot that robe-material (and) another monk comes, an equal portion should be given (to him). If, monks, the kusa-lot was not cast while that robe-material was being distributed by those monks (and) another monk comes, an equal portion should be given (to him). If monks, the kusa-lot was cast while that robe-material was being distributed by those monks (and) another monk comes, a portion need not be given (to him) if they are not willing.”

Now at that time two brothers who were elders, the venerable Isidāsa and the venerable Isibhatta, having spent the rains at Sāvatthī, went to a certain village-residence. People, saying: “It is long since the elders came (here),” gave food with robes. The resident monks asked the elders:

“Honoured sirs, thanks to the elders, these robes belonging to the Order, have accrued. Let the elders consent (to accept) a portion.” The elders spoke thus:

“In so far as we, your reverences, understand dhamma as taught by the Lord, these robes are for you yourselves until the removal of the kaṭhina (privileges).”

Now at that time three monks were spending the rains in Rājagaha. People there, saying: “We are giving for an Order,” gave robes. Then it occurred to these monks: “It is laid down by the Lord that the least Order is fourfold, but we are three persons, and these people, saying, ‘We are giving for an Order’, gave robes. Now what line of conduct should be followed by us?” Now at that time several elders, the venerable Nilavāsin and the venerable Sāṇavāsin and the venerable Gopaka and the venerable Bhagu and the venerable Phalikasandāna, were staying at Pāṭaliputta in the Cock’s monastery. Then these monks, having gone to Pāṭaliputta, asked the elders. The elders spoke thus: “In so far as we understand dhamma as taught by the Lord, it is that these robes are for you yourselves until the removal of the kaṭhina (privileges).”

The story of Upananda the Sakyan

Now at that time the venerable Upananda, the son of the Sakyans, having spent the rains at Sāvatthī, went to a certain village-residence. And there the monks assembled, wishing to distribute robe-material. These spoke thus: “These robes, your reverence, belonging to the Order, will be distributed. Will you consent (to accept) a portion?”

“Yes, your reverences, I will consent,” and taking up a portion of the robe-material from there, he went to another residence. The monks there also assembled, wishing to distribute robe-material. These also spoke thus: “These robes, your reverence, belonging to the Order, will be distributed. Will you consent (to accept) a portion?”

“Yes, your reverences, I will consent,” and taking up a portion of the robe-material from there too, he went to another residence. The monks there also assembled, wishing to distribute robe-material. These also spoke thus: “These robes, your reverence, belonging to the Order, will be distributed. Will you consent (to accept) a portion?”

“Yes, your reverences, I will consent,” and taking up a portion of the robe-material from there too, taking a great bundle of robe-material, he came back again to Sāvatthī.

Monks spoke thus: “You, reverend Upananda, are of great merit; much robe-material has accrued to you.”

“Whence, your reverences, is there merit for me? Now I, your reverences, having spent the rains at Sāvatthī, went to a certain village-residence. The monks were there assembled, wishing to distribute robe-material. They spoke thus to me: ‘These robes, your reverence, belonging to the Order, will be distributed. Will you consent (to accept) a portion?’ ‘Yes, your reverences, I will consent,’ and taking up a portion of the robe-material from there, I went to another residence. The monks there also assembled, wishing to distribute robe-material. These also spoke thus to me: ‘These robes, your reverence, belonging to the Order, will be distributed. Will you consent (to accept) a portion?’ ‘Yes, your reverences, I will consent,’ and taking up a portion of the robe-material from there too , I went to another residence. The monks there also assembled, wishing to distribute robe-material. These also spoke thus to me: ‘These robes … a portion?’ ‘Yes, your reverences, I will consent,’ and I took up a portion of robe-material from there too. Thus much robe-material accrued to me.”

“But is it that you, reverend Upananda, having spent the rains somewhere else, will consent (to accept) a portion of robe-material elsewhere?”

“Yes, your reverences,” he said. Those who were modest monks looked down upon, criticised, spread it about, saying: “How can the venerable Upananda, the son of the Sakyans, having spent the rains somewhere else, consent (to accept) robe-material elsewhere?” They told this matter to the Lord. He said:

“Is it true, as is said, that you, Upananda, having spent the rains somewhere else, consented (to accept) a portion of robe-material elsewhere?”

“It is true, Lord.” The awakened one, the Lord rebuked him saying:

“How can you, foolish man, having spent the rains somewhere else, consent (to accept) a portion of robe-material elsewhere? It is not, foolish man, for pleasing those who are not (yet) pleased, nor for increasing (the number of) those who are pleased.”

Having rebuked him, having given reasoned talk, he addressed the monks, saying:

“Monks, a portion of robe-material is not to be consented to elsewhere by one who has spent the rains somewhere else. Whoever should consent (to accept), there is an offence of wrong-doing.”

Now at that time the venerable Upananda, the son of the Sakyans, spent the rains alone in two residences, thinking: “Thus will much robe-material accrue to me.” Then it occurred to these monks: “Now, how should a share of robe-material be given to the venerable Upananda, the son of the Sakyans?” They told this matter to the Lord. He said:

“Monks, give one share to the foolish man. For this is a case, monks, where a monk is spending the rains alone in two residences, thinking, ‘Thus will much robe-material accrue me’. If he stays half (the time) at one, half (the time) at the other, half a share of robe-material should be given (to him) at the one, half at the other; or where he spends the more (time), from there is the share of the robe-material to be given (to him).”

On the story of one ill

Now at that time a certain monk was suffering from dysentery; he lay fallen in his own excrements. Then the Lord, as he was touring the lodgings with the venerable Ānanda as his attendant, approached that monk’s dwelling-place. The Lord saw that monk lying fallen in his own excrements; seeing him he approached that monk, and having approached he spoke thus to that monk:

“What is your disease, monk?”

“Lord, I have dysentery.”

“But, monk, have you anyone who tends you?”

“I have not, Lord,” he said.

“Why do not the monks tend you?”

“I, Lord, am of no use to the monks, therefore the monks do not tend me.”

Then the Lord addressed the venerable Ānanda, saying: “Go, Ānanda, bring water, we will bathe this monk.”

“Very well, Lord,” and the venerable Ānanda, having answered the Lord in assent, when he had brought the water, the Lord sprinkled on the water, the venerable Ānanda washed him over; the Lord took him by the head, the venerable Ānanda by the feet, and having raised him up, they laid him down on a couch.

Then the Lord, on that occasion, in that connection, having had the Order of monks convened, asked the monks:

“Is there, monks, in such and such a dwelling-place a monk who is ill?”

“There is, Lord.”

“What, monks, is that monk’s disease?”

“Lord, the venerable one has dysentery.”

“But, monks, is there anyone who is tending that monk?”

“There is not, Lord.”

“Why do not the monks tend him?”

“Lord, this monk is of no use to the monks, therefore the monks do not tend that monk.”

“Monks, you have not a mother, you have not a father who might tend you. If you, monks, do not tend one another, then who is there who will tend you? Whoever, monks, would tend me, he should tend the sick.

“If he has a preceptor he should be tended for life by the preceptor, who should wait for his recovery. If he has a teacher he should be tended for life by the teacher, who should wait for his recovery. If he has one who shares a dwelling-place … If he has a pupil … If he has a fellow-preceptor … If he has a fellow-teacher he should be tended for life by the fellow-teacher, who should wait for his recovery. If he has neither a preceptor nor a teacher nor one who shares a dwelling-place nor a pupil nor a fellow-preceptor nor a fellow-teacher, he should be tended by the Order. If it should not tend him, there is an offence of wrong-doing.

“Endowed with five qualities, monks, does one who is ill become difficult to tend: he becomes one who does not do what is beneficial; he does not know moderation in what is beneficial; he becomes one who does not take medicine; he becomes one who does not make clear the disease just as it comes to be to one who tends the sick and who wishes him well, saying as it is getting worse, ‘it is getting worse’, or as it is getting better, ‘It is getting better’, or as it is stationary, ‘It is stationary’; he becomes not the kind (of man) who endures bodily feelings which, arising, are painful, acute, sharp, shooting, disagreeable, miserable, deadly. Endowed with these five qualities, monks, does one who is ill become difficult to tend.

“Endowed with five qualities, monks, does one who is ill become easy to tend: he becomes one who does what is beneficial; he knows moderation in what is beneficial; he becomes one who takes medicine; he makes clear the disease just as it comes to be to one who tends the sick and who wishes him well, saying as it is getting worse, ‘It is getting worse’, or as it is getting better, ‘It is getting better’ or as it is stationary, ‘It is stationary’; he becomes the kind (of man) who endures bodily feelings which, arising, are painful, acute, sharp, shooting, disagreeable, miserable, deadly. Endowed with these five qualities, monks, does one who is ill become easy to tend.

“Endowed with five qualities, monks, is one who tends the sick not fit to tend the sick: he comes to be not competent to provide the medicine; he does not know what is beneficial and what is not beneficial; he brings forward what is not beneficial, he takes away what is beneficial; he tends the sick in the hope of gain, not (from) amity of mind; he becomes one who loathes to remove excrement or urine or sweat or vomit; he does not come to be competent to gladden, rejoice, rouse, delight the sick from time to time with dhamma-talk. Endowed with these five qualities, monks, one who tends the sick is not fit to tend the sick.

“Endowed with five qualities, monks, is one who tends the sick fit to tend the sick: he comes to be competent to provide the medicine; he knows what is beneficial and what is not beneficial; he takes away what is not beneficial, he brings forward what is beneficial; he tends the sick (from) amity of mind, not in the hope of gain; he does not become one who loathes to remove excrement or urine or sweat or vomit; he comes to be competent to gladden … delight the sick from time to time with dhamma-talk. Endowed with these five qualities, monks, is one who tends the sick fit to tend the sick.”

On inheritance

Now at that time two monks came to be going along a high-road in the Kosala country. They arrived at a certain residence where a certain monk was ill. Then it occurred to these monks: “Your reverences, tending the sick is praised by the Lord. Come, let us tend this monk,” and they tended him. While he was being tended by them he passed away. Then these monks, taking that monk’s bowl and robes, having gone to Sāvatthī, told this matter to the Lord.

He said: “Monks, the Order is the owner of the bowl and robes of a monk who has passed away. But truly those who tend the sick are of great service. I allow you, monks, to give through the Order the three robes and the bowl to those who tended the sick. And thus, monks, should they be given: that monk who tended the sick, having approached the Order, should say to it: ‘Honoured sirs, the monk so and so has passed away; these three robes and the bowl were his.’ The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. The monk so and so has passed away; these three robes and the bowl were his. If it seems right to the Order let the Order give these three robes and the bowl to those who tended the sick. This is the motion. Honoured sirs, let the Order listen to me. The monk so and so has passed away; these three robes and the bowl were his. The Order is giving these three robes and the bowl to those who tended the sick. If the giving of these three robes and the bowl to those who tended the sick is pleasing to the venerable ones, let them be silent; he to whom it is not pleasing should speak. These three robes and the bowl are given through the Order to those who tended the sick. It is pleasing to the Order, therefore it is silent. Thus do I understand this’.”

Now at that time a certain novice came to pass away. They told this matter to the Lord. He said: “Monks, the Order is the owner of the bowl and robes of a novice who has passed away. But truly those who tend the sick are of great service. I allow you, monks, to give through the Order the robe and the bowl to those who tended the sick. And thus, monks, should they be given: That monk who tended the sick, having approached the Order, should say to it: ‘Honoured sirs, the novice so and so has passed away; this robe and the bowl were his.’ The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. The novice so and so has passed away; this robe and bowl were his. If it seems right to the Order let the Order give this robe and bowl to those who tended the sick. This is the motion. Honoured sirs, let the Order listen to me. The novice so and so has passed away; this robe and bowl were his. The Order is giving this robe and bowl to those who tended the sick. If the giving of this robe and bowl to those who tended the sick is pleasing to the venerable ones, let them be silent; he to whom it is not pleasing should speak. This robe and bowl are given through the Order to those who tended the sick. It is pleasing to the Order, therefore it is silent. Thus do I understand this’.”

Now at that time a certain monk and a novice tended one who was ill. While he was being tended by these he passed away. Then it occurred to that monk who had tended the one who was ill: “Now what share of the robes is to be given to the novice who tended the one who was ill?” They told this matter to the Lord. He said: “I allow you, monks, to give an equal share to a novice who tended the sick.”

Now at that time a certain monk who had many goods, many requisites, came to pass away. They told this matter to the Lord. He said: “Monks, the Order is the owner of the bowl and robes of a monk who has passed away. But truly those who tend the sick are of great service. I allow you, monks, to give through the Order the three robes and the bowl to those who tended the sick; to distribute through the Order that is present whatever few goods, few requisites are there; but whatever many goods, many requisites are there, these are for the Order of the four quarters—those who have come in, those who have not come in—they are not to be disposed of, not to be divided up.”

On rejection of nakedness

Now at that time a certain monk, having become naked, approached the Lord; having approached he spoke thus to the Lord: “Lord, in many a figure is the Lord a speaker in praise of desiring little, of contentment, of expunging (evil), of punctiliousness, of graciousness, of decreasing (the obstructions), of putting forth energy. Lord, this nakedness is, in many a figure, useful for desiring little, for contentment, for expunging (evil), for punctiliousness, for graciousness, for decreasing (the obstructions), for putting forth energy. It were good, Lord, if the Lord were to allow nakedness for monks.”

The awakened one, the Lord rebuked him, saying: “It is not becoming, it is not suitable, it is not fitting, it is not worthy of a recluse, it is not allowable, it is not to be done. How can you, foolish man, observe nakedness, an observance of members of other sects? It is not, foolish man, for pleasing those who are not (yet) pleased …”

Having rebuked him, having given reasoned talk, he addressed the monks saying: “Monks, nakedness, an observance of members of other sects, is not to be observed. Whoever should observe it, there is a grave offence.”

On rejection of garments of grass, etc.

Now at that time a certain monk, having put on a kusa-grass garment … a bark garment … a garment of wood-shavings … a hair-blanket … a horsehair blanket … (a dress of) owls’ wings … (a cloak made of strips of) black antelope hide, approached the Lord; having approached he spoke thus to the Lord: “Lord, in many a figure is the Lord a speaker in praise of desiring little … of putting forth energy. Lord, this (cloak made of strips of) black antelope hide is, in many a figure, useful for desiring little … for putting forth energy. It were good, Lord, if the Lord were to allow (cloaks made of strips of) black antelope hide for the monks.”

The awakened one, the Lord rebuked him, saying: “It is not becoming … it is not to be done. How can you, foolish man, wear (a cloak made of strips of) black antelope hide, an emblem of members of other sects? Foolish man, it is not for pleasing those who are not (yet) pleased …”

Having rebuked him, having given reasoned talk, he addressed the monks, saying:

“Monks, (a cloak made of strips of) black antelope hide, an emblem of members of other sects, is not to be wom. Whoever should wear (one), there is a grave offence.”

Now at that time a certain monk, having put on (a garment made of) stalks of swallow-wort … having put on (a cloth of) fibre, approached the Lord; having approached, he spoke thus to the Lord: “Lord, in many a figure is the Lord a speaker in praise of desiring little … of putting forth energy. Lord, this (cloth of) fibre is, in many a figure, useful for desiring little … for putting forth of energy. It were good, Lord, if the Lord were to allow (a cloth or) fibre for the monks.” The awakened one, the Lord rebuked him, saying: “It is not becoming … it is not to be done. How can you, foolish man, put on (a cloth of) fibre? It is not, foolish man, for pleasing those who are not (yet) pleased …” Having rebuked him, having given reasoned talk, he addressed the monks, saying:

“Monks, (a cloth of) fibre is not to be put on. Whoever should put (one) on, there is an offence of wrong-doing.”

On rejection of all dark green

Now at that time the group of six monks wore robes that were all dark green, they wore robes that were all yellow, they wore robes that were all red, they wore robes that were all crimson, they wore robes that were all black, they wore robes that were all dyed brownish-yellow, they wore robes that were all dyed reddish-yellow, they wore robes with borders that were not cut up, they wore robes with long borders, they wore robes with borders of flowers, they wore robes with borders of snakes’ hoods, they wore jackets, they wore (garments of) the Tirīṭa tree, they wore turbans. 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, robes that are all dark green are not to be worn, robes that are all yellow are not to be worn … a jacket is not to be worn, (a garment made from) the Tirīṭa tree is not to be worn, a turban is not to be worn. Whoever should wear (one), there is an offence of wrong-doing.”

On when there is no robe after the rains

Now at that time monks, having spent the rains, and no robe-material having accrued, went away and left the Order and passed away; and they pretended to be novices and they pretended to be disavowers of the training and they pretended to be committers of an extreme offence and they pretended to be mad and they pretended to be unhinged and they pretended to have bodily pains and they pretended to be suspended for not seeing an offence and they pretended to be suspended for not making amends for an offence and they pretended to be suspended for not giving up a wrong view and they pretended to be eunuchs and they pretended that they were living in communion, though it was by theft, and they pretended that they had gone over to other sects and they pretended to be animals and they pretended to be matricides

He said: “This is a case, monks, where a monk, having spent the rains, no robe-material having accrued, goes away. If there is a suitable receiver, (robe-material) should be given (to him). This is a case, monks, where a monk, having spent the rains, no robe-material having accrued, leaves the Order, passes away, pretends to be a novice, pretends to be a disavower of the training, pretends to be a committer of an extreme offence. The Order is the owner. This is a case, monks, where a monk, having spent the rains, no robe-material having accrued, pretends to be mad … pretends to be suspended for not giving up a wrong view. If there is a suitable receiver, (robe-material) should be given (to him). This is a case, monks, where a monk, having spent the rains, no robe-material having accrued, pretends to be a eunuch … pretends to be a hermaphrodite. The Order is the owner.

“This is a case, monks, where a monk, having spent the rains, robe-material having accrued, but not having been distributed, goes away. If there is a suitable receiver, (robe-material) should be given (to him). This is a case, monks, where a monk, having spent the rains, robe-material having accrued, but not having been distributed, leaves the Order … pretends to be a committer of an extreme offence. The Order is the owner. This is a case, monks, where a monk, having spent the rains, robe-material having accrued, but not having been distributed, pretends to be mad … pretends to be suspended for not giving up a wrong view. If there is a suitable receiver, (robe-material) should be given (to him). This is a case, monks, where a monk, having spent the rains, robe-material having accrued, but not having been distributed, pretends to be a eunuch … pretends to be a hermaphrodite. The Order is the owner.

On a robe for a divided Saṅgha

“This is a case, monks, where monks, having spent the rains, robe-material not having accrued, the Order is divided. People there saying: ‘We are giving for an Order,’ give water to one part, they give robe-material to the other part. This is for the Order. This is a case, monks, where monks, having spent the rains, robe-material not having accrued, the Order is divided. People there saying: ‘We are giving for an Order,’ giving water to one part, they give robe-material to the same part. This is for the Order.

“This is a case, monks, where monks, having spent the rains, robe-material not having accrued, the Order is divided. People there saying: ‘We are giving for a part,’ give water to one part, they give robe-material to the other part. This is for a part. This is a case, monks, where monks, having spent the rains, robe-material not having accrued, the Order is divided. People there saying: ‘We are giving for a part,’ give water to one part, they give robe-material to the same part. This is for the part.

“This is a case, monks, where monks, having spent the rains, robe-material having accrued (but) not being distributed, the Order is divided. It should be equally distributed among all.”

On rightly and wrongly allotted

Now at that time the venerable Revata sent robe-material for the venerable Sāriputta by the hand of a certain monk, saying: “Give this robe-material to the elder.” Then on the way that monk took that robe-material on trust for the venerable Revata. Then the venerable Revata, having met the venerable Sāriputta, asked:

“I, honoured sir, sent robe-material for the elder. Has that robe-material arrived?” “I have not seen that robe-material, your reverence.” Then the venerable Revata spoke thus to that monk: “I, your reverence, sent robe-material by the venerable one’s hand for the elder. Where is that robe-material?”

“I, honoured sir, took that robe-material on trust for the venerable one.” They told this matter to the Lord.

He said: “This is a case, monks, where a monk is sending robe-material by a monk’s hand, saying: ‘Give this robe-material to so and so.’ If he, while on the way, takes it on trust for him who sends it, it is rightly taken. If he takes it on trust for him to whom it was being sent, it is wrongly taken. This is a case, monks, where a monk is sending robe-material by a monk’s hand, saying, ‘Give this robe-material to so and so’. If he, while on the way, takes it on trust for him to whom it was being sent, it is wrongly taken. If he takes it on trust for him who sent it, it is rightly taken. This is a case, monks, where a monk … ‘… to so and so’. While he is on the way he hears that he who sent it has passed away. If he allots to him the robe-material of the one who is deceased, it is rightly allotted. If he takes it on trust for him to whom it was being sent, it is wrongly taken. This is a case, monks, where a monk … ‘… to so and so’. While he is on the way he hears that he to whom it was being sent has passed away. If he allots to him the robe-material of the one who is deceased, it is wrongly allotted. If he takes it on trust for him who sent it, it is rightly taken. This is a case, monks, where a a monk … ‘… to so and so’. While he is on the way he hears that both have passed away. If he allots to him the robe-material of the one who is deceased—of him who sent it—it is rightly allotted. If he allots to him the robe-material of the one who is deceased—of him to whom it was being sent—it is wrongly allotted.

“This is a case, monks, where a monk sends robe-material by the hand of a monk, saying, ‘I am giving this robe-material to so and so’. If he, while on the way, takes it on trust for him who sends it, it is wrongly taken. If he takes it on trust for him to whom it is being sent, it is rightly taken. This is a case, monks, where a monk … ‘… to so and so’. If he, while on the way, takes it on trust for him to whom it was being sent, it is rightly taken. If he takes it on trust for him who sends it, it is wrongly taken. This is a case, monks, where a monk … ‘… to so and so’. While he is on the way, he hears that he who sent it has passed away. If he allots to him the robe-material of the one who is deceased, it is wrongly allotted. If he takes it on trust for him to whom it was being sent, it is rightly taken. This is a case, monks, where a monk … ‘… to so and so’. While he is on the way, he hears that he to whom it was being sent has passed away. If he allots to him the robe-material of the one who is deceased, it is rightly allotted. If he takes it on trust for him who sent it, it is wrongly taken. This is a case, monks, where a monk … ‘… to so and so’. While he is on the way, he hears that both have passed away. If he allots to him the robe-material of the one who is deceased—of him who sent it—it is wrongly allotted. If he allots to him the robe-material of the one who is deceased—of him to whom it was being sent—it is rightly allotted.”

Eight channels for the accruing of robes

“There are, monks, these eight channels for the accruing of robe-material: if he gives on a boundary, if he gives on agreement, if he gives with an announcement of almsfood, if he gives for an Order, if he gives for both Orders, if he gives for an Order which has spent the rains, if he gives having offered, if he gives to an individual.

“He gives on a boundary: it should be distributed to as many monks as are within the boundary.

“He gives on agreement: several residences come to be equal receivers; what is given in each residence is given for all.

“He gives with an announcement of almsfood: they say, ‘We give it there where the Order’s constant services are done’.

“He gives for an Order: it should be distributed among the Order that is present.

“He gives for both Orders: even if there are many monks (but only) one nun, a half should be given; even if there are many nuns (but only) one monk, a half should be given.

“He gives for an Order which has spent the rains: it should be distributed to as many monks as have spent the rains in that residence.

“He gives, having offered: conjeys or rice or solid foods or robes or lodgings or medicines.

“He gives to an individual: he says, ‘I am giving this robe-material to so and so’.”

The Section on Robe-material: The Eighth