Khandhaka and Mahāvagga 6 - Medicine
- © Translated from the Pali by Bikkhu Brahmali for Sutta Central (More copyright information)
1At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time the monks were afflicted with autumn illness, and they could not keep down either rice porridge or other food. As a result, they became thin, haggard, and pale, with veins protruding all over their body. The Buddha noticed this and asked Venerable Ānanda why they were looking so sickly.
Ānanda told him.
2Then, while reflecting in private, the Buddha thought: “What tonics might I allow the monks that are generally regarded as tonics, would serve as nourishment, but aren’t considered as substantial food?” It then occurred to him: “There are these five tonics ghee, butter, oil, honey, and syrup that are generally regarded as tonics, serve as nourishment, but are not considered as substantial food. Why don’t I allow them these five tonics, to be received and consumed before midday?”
3In the evening, when the Buddha had come out from seclusion, he gave a teaching and then told the monks what he had thought, adding:
“I allow these five tonics, to be received and consumed before midday.”
4The monks then received and consumed the five tonics before midday. But even ordinary food did not agree with them, let alone greasy food. As result of both the autumn illness and the food not agreeing with them, they became even more thin, haggard, and pale. Once again the Buddha noticed this and asked Venerable Ānanda why they were looking even worse. Ānanda told him. The Buddha then gave a teaching, and addressed the monks:
“I allow the five tonics to be received and consumed both before and after midday.”
5At that time the sick monks needed fat as a tonic. They told the Buddha.
“I allow these fats as tonics: bear fat, fish fat, alligator fat, pig fat, and donkey fat. They should be received, melted, and mixed with oil before midday, and then used.
If you receive, melt, and mix them with oil after midday, and then use them, you commit three offenses of wrong conduct.
If you receive them before midday, but melt and mix them with oil after midday, and then use them, you commit two offenses of wrong conduct.
If you receive and melt them before midday, but mix them with oil after midday, and then use them, you commit one offense of wrong conduct. If you receive, melt, and mix them with oil before midday, and then use them, there is no offense.”
2. Discussion of root medicines, etc.
6At that time the sick monks needed medicinal roots.
“I allow these medicinal roots: turmeric, ginger, sweet flag, white sweet flag, atis root, black hellebore, Vetiver root, nut grass, and whatever other medicinal roots there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”
7Soon afterwards the sick monks needed medicinal root flour.
“I allow a grinding stone.”
8The sick monks needed bitter medicines.
“I allow bitter medicines from these plants: neem tree, arctic snow, pointed gourd, rumph’s fig, Indian beech, and whatever other bitter medicines there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”
9The sick monks needed medicinal leaves.
“I allow medicinal leaves from these plants: neem tree, arctic snow, golden rumph’s fig, holy basil, cotton-plant, and whatever other leaf medicines there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”
10The sick monks needed medicinal fruits.
“I allow medicinal fruits from these plants: false pepper, long pepper, black pepper, chebulic myrobalan, belleric myrobalan, emblic myrobalan, crepe ginger, and whatever other medicinal fruits there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”
11The sick monks needed medicinal gum.
“I allow the following medicinal gums: gum exuded from the asafoetida shrub, gum from the twigs and leaves of the asafoetida shrub, gum from the leaves of the asafoetida shrub, taka gum, taka-leaf gum, gum from heated taka foliage, resin, and whatever other medicinal gums there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”
12The sick monks needed medicinal salts.
“I allow the following medicinal salts: sea salt, black salt, hill salt, soil salt, red salt, and whatever other medicinal salts there are that don’t serve as fresh or cooked food. After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”
13At this time Venerable Ānanda’s preceptor, Venerable Belaṭṭhasīsa, had carbuncles, the pus making his robes adhere to his body. The monks kept on wetting his robes to remove the pus. As the Buddha was walking about the dwellings, he noticed this. He went up to them and said: “What sickness does this monk have?”
“He has carbuncles, Sir. That’s why we’re doing this.”
Soon afterwards the Buddha gave a teaching and addressed the monks:
“For anyone who has an itch, a boil, a running sore, a carbuncle, or whose body smells, I allow medicinal powders. If you’re not sick, I allow detergent, soap, and cleaning agents. And I allow a mortar and pestle.”
14Soon afterwards the sick monks needed strained medicinal powders.
“I allow a powder sieve.”
They needed finely sifted powder.
“I allow a cloth sieve.”
15On one occasion a monk was possessed by a spirit. His teacher and preceptor who were nursing him were not able to cure him. He then went to a pigs’ slaughterhouse to eat raw meat and drank blood. As a result, he became well. They told the Buddha.
“For one who is possessed, I allow raw meat and raw blood.”
16At that time a monk was afflicted with an eye-disease. The monks had to hold him while he urinated and defecated. Just then, as the Buddha was walking about the dwellings, he noticed this. He then went up to them and said:
“What sickness does this monk have?”
“He has an eye-disease, Sir. That’s why we do this for him.” Soon afterwards the Buddha gave a teaching and addressed the monks:
“I allow these ointments: black ointment, mixed ointment, river ointment, red ocher, and soot.”
They needed scented ointments.
“I allow sandal, crape jasmine, Indian valerian, coffee plum, and nut grass.”
At that time the monks put their ointment in pots and scoops. The ointment was contaminated with grass, dust, and dirt.
“I allow an ointment box.”
17Soon afterwards the monks from the group of six used luxurious ointment boxes made with gold or silver. People complained and criticized them: “They are just like householders who indulge in worldly pleasures!” They told the Buddha.
“You should not use luxurious ointment boxes. If you do, you commit an offense of wrong conduct.
I allow ointment boxes made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.”
18At that time the ointment boxes were not covered. The ointment was contaminated with grass, dust, and dirt.
“I allow a lid.”
The lids fell off.
“I allow you to tie it onto the ointment box with a string.”
The ointment boxes split.
“I allow you to sew it together with a thread.”
19At that time the monks put the ointment on with their fingers. As a result their eyes hurt.
“I allow an ointment stick.”
20Soon afterwards the monks from the group of six used luxurious ointment sticks made with gold or silver. People complained and criticized them: “They are just like householders who indulge in worldly pleasures!” They told the Buddha.
“You should not use luxurious ointment sticks. If you do, you commit an offense of wrong conduct.
I allow ointment sticks made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.”
21The monks dropped the ointment sticks on the ground. The sticks became rough.
“I allow a case for the ointment stick.”
22The monks carried the ointment boxes and sticks in their hands.
“I allow a bag for the ointment box.”
They did not have a shoulder strap.
“I allow a shoulder strap and a string for tying it.”
23At one time Venerable Pilindavaccha had a headache.
“I allow oil for the head.”
He did not get better.
“I allow treatment through the nose.”
The oil dripped from the nose.
“I allow a nose dropper.”
24Soon afterwards the monks from the group of six used luxurious nose droppers made with gold or silver. People complained and criticized them: “They are just like householders who indulge in worldly pleasures!” They told the Buddha.
“You should not use luxurious nose droppers. If you do, you commit an offense of wrong conduct.
I allow nose droppers made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.”
The nose dropper dripped unevenly.
“I allow a double nose dropper.”
He did not get better.
“I allow you to inhale smoke.”
They just lit the wick and inhaled the smoke. They burned their throat.
“I allow a tube.”
25Soon the monks from the group of six used luxurious tubes made with gold or silver. People complained and criticized them: “They are just like householders who indulge in worldly pleasures!” They told the Buddha.
“You should not use luxurious tubes. If you do, you commit an offense of wrong conduct.
I allow tubes made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, and shell.”
26At that time the tubes were not covered. Insects crawled inside of them.
“I allow a lid.”
27At that time the monks carried the tubes in their hands.
“I allow a bag for the tubes.”
The tubes scratched each other.
“I allow a bag with two compartments.”
They did not have a shoulder strap.
“I allow a shoulder strap and a string for fastening it.”
28At one time Venerable Pilindavaccha had a certain disease. The doctors said he needed a heated concoction of oil.
“I allow a heated concoction of oil.”
They wanted to add alcohol to that concoction.
“I allow alcohol in a heated concoction of oil.”
29Soon afterwards the monks from the group of six heated oil with too much alcohol. They drank it and became drunk.
“You should not drink heated oil with too much alcohol. If you do, you should be dealt with according to the rule.
I allow you to drink heated oil if there is no discernible color, smell, or taste of alcohol.”
30The monks had heated much oil with too much alcohol. They did not know what to do with it.
“I allow you to determine it for external use.”
31Pilindavaccha had more heated oil, but there was no vessel for storing it.
“I allow three kinds of vessels: made of metal, made of wood, made of fruit.”
32At that time Pilindavaccha had arthritis of the hands and feet.
“I allow treatment through sweating.”
He did not get better.
“I allow sweating with herbs.”
He still did not get better.
“I allow heavy sweating.”
He still did not get better.
“I allow hemp water.”
He still did not get better.
“I allow a bathtub.”
33Pilindavaccha had arthritis.
“I allow bloodletting.”
He did not get better.
“I allow bloodletting and receiving it in a horn.”
34Pilindavaccha had cracked feet.
“I allow salve for the feet.”
He did not get better.
“I allow you to make foot salve.”
35At that time a monk was afflicted with abscesses.
“I allow surgery.”
They needed bitter water.
“I allow bitter water.”
They needed sesame paste.
“I allow sesame paste.”
They needed flour paste.
“I allow flour paste.”
They needed a dressing.
“I allow a dressing.”
The sore was itching.
“I allow you to sprinkle it with mustard-seed powder.”
The sore festered.
“I allow you to fumigate it.”
Flesh was sticking out.
“I allow you to cut it with a razor.”
The sore did not heal.
“I allow oil for the sore.”
The oil dripped off.
“I allow a bandage and all treatments for sores.”
36On one occasion a certain monk was bitten by a snake.
“I allow you to give him the four filthy edibles: feces, urine, ash, and clay.”
The monks thought: “Do they need to be received or not?”
“They should be received if there is an attendant. If there isn’t, I allow you to take them yourself and then eat them.”
37On one occasion a monk had drunk poison.
“I allow you to give him feces to drink.”
The monks thought: “Does it need to be received or not?”
“I allow the one who is excreting it to receive it. When he’s received it, it doesn’t need to be received again.”
38On one occasion a monk was sick from a drug.
“I allow him to drink mud from a plow.”
39On one occasion a certain monk had indigestion.
“I allow him to drink lye.”
40On one occasion a certain monk suffered from jaundice.
“I allow him to drink chebulic myrobalan soaked in cattle urine.”
41On one occasion a certain monk suffered from a skin disease.
“I allow you to make a scented ointment.”
42On one occasion a monk’s body was full of impurities.
“I allow him to drink a purgative.”
He needed clear congee.
“I allow clear congee.”
He needed mung-bean broth.
“I allow mung-bean broth.”
He needed oily mung-bean broth.
“I allow oily mung-bean broth.”
He needed meat broth.
“I allow meat broth.”
3. The account of Pilindavaccha
43At one time Venerable Pilindavaccha was having a hillside cleared near Rājagaha, intending to build a shelter. Just then King Seniya Bimbisāra of Magadha went to Pilindavaccha, bowed, sat down, and said: “Venerable, what are you having made?”
“I’m clearing the hillside, Great King. I want to build a shelter.”
“Do you need a monastery worker?”
“The Buddha hasn’t allowed monastery workers.”
“Well then, Venerable, please ask the Buddha and tell me the outcome.”
“Yes.”
Pilindavaccha instructed, inspired, and gladdened King Bimbisāra with a teaching, after which the King got up from his seat, bowed down, circumambulated Pilindavaccha with his right side toward him, and left.
44Soon afterwards Pilindavaccha sent a message to the Buddha: “Venerable Sir, King Seniya Bimbisāra of Magadha wishes to provide a monastery worker. What should I tell him?” The Buddha then gave a teaching and addressed the monks:
“Monks, I allow monastery workers.”
Once again King Bimbisāra went to Pilindavaccha, bowed, sat down, and said:
“Venerable, has the Buddha allowed monastery workers?”
“Yes, Great King.”
“Well then, I’ll provide you with a monastery worker.”
45Yet after making this promise, he forgot, and only remembered after a long time. He then addressed the official in charge of practical affairs: “Listen, has the monastery worker I promised been provided?”
“No, sir, he hasn’t.”
“How long is it since we made that promise?”
The official counted the days and said: “It’s five hundred days.”
“Well then, provide him with five hundred monastery workers.”
“Yes.” The official provided Pilindavaccha with those monastery workers, and a separate village was established. They called it “The Monastery Workers’ Village” and “Pilinda Village”.
46Pilindavaccha began associating with the families in that village.
After robing up one morning, he took his bowl and robe and went to Pilinda Village for alms.
At that time they were holding a celebration in that village, and the children were dressed up in ornaments and garlands. As Pilindavaccha was walking on continuous alms round, he came to the house of a certain monastery worker, where he sat down on the prepared seat. Just then the daughter of the house had seen the other children dressed up in ornaments and garlands. She cried, saying: “I want a garland! I want ornaments!”
Pilindavaccha asked her mother why the girl was crying.
She told him, adding: “Poor people like us can’t afford garlands and ornaments.”
Pilindavaccha then took a pad of grass and said to the mother: “Here, place this on the girl’s head.” She did, and it turned into a beautiful golden garland. Even the royal compound had nothing like it.
People told King Bimbisāra:
“Sir, in the house of a such-and-such a monastery worker there’s a beautiful golden garland. Even in your court, sir, there’s nothing like it. So how did those poor people get it? They must have stolen it.”
47King Bimbisāra had that family imprisoned.
Once again Pilindavaccha robed up in the morning, took his bowl and robe, and went to Pilinda Village for alms. As he was walking on continuous alms round, he came to the house of that same monastery worker. He then asked the neighbors what had happened to that family.
“The king had jailed them, Venerable, because of that golden garland.”
Pilindavaccha went to King Bimbisāra’s house, where he sat down on the prepared seat. King Bimbisāra approached Pilindavaccha, bowed, and sat down. Pilindavaccha said:
“Great king, why have you jailed the family of that monastery worker?”
“Sir, in the house of that monastery worker there was a beautiful golden garland. Even the royal compound has nothing like it. So how did those poor people get it? They must have stolen it.”
Pilindavaccha then focused his mind on turning King Bimbisāra’s stilt house into gold. As a result, the whole house became gold. He said: “Great king, how did you get so much gold?”
“Understood, Sir! It’s your supernormal power.” And he released that family.
48People said: “They say Venerable Pilindavaccha has performed a superhuman feat, a wonder of supernormal power, for the king and his court!” Delighted, and gaining confidence in Pilindavaccha, they brought him the five tonics: ghee, butter, oil, honey, and syrup. Ordinarily, too, Pilindavaccha was getting the five tonics. Since he was getting so much, he gave it away to his followers, who ended up with an abundance of tonics. After filling up basins and water pots and setting these aside, they filled their water filters and bags and hung these in the windows. But as the tonics dripped, the dwellings became infested with rats. When people walking about the dwellings noticed this, they complained and criticized them: “These Sakyan monastics are hoarding goods indoors, just like King Seniya Bimbisāra of Magadha!”
49The monks heard the complaints of those people and the monks of few desires complained and criticized those monks: “How can these monks choose to live with such abundance?”
After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Saṅgha gathered and questioned the monks:
“Is it true, monks, that there are monks who live like this?”
“It’s true, Sir.” … After rebuking them, the Buddha gave a teaching and addressed the monks:
“After being received, the tonics allowable for sick monks—that is, ghee, butter, oil, honey, and syrup—should be used from storage for at most seven days. If you use them longer than that, you should be dealt with according to the rule.”
50The first section for recitation on allowable medicines is finished.
4. The allowance for sugar, etc.
51When the Buddha had stayed at Sāvatthī for as long as he liked, he set out wandering toward Rājagaha. While they were traveling, Venerable Revata the Doubter saw a sugar factory. As he approached, he noticed they were mixing the sugar with flour and ash. He thought: “Sugar mixed with food is unallowable, and so it’s unallowable to eat sugar at the wrong time,” and being afraid of wrongdoing, he and his followers did not take sugar. They told the Buddha. “Why are they adding flour and ash to the sugar?”
“To harden it, Sir.”
“If they add flour or ash to sugar to harden it, it’s still considered sugar. I allow you to eat as much sugar as you like.”
52While still traveling, Revata noticed mung beans sprouting from feces. He thought: “Mung beans are unallowable. They sprout even after being digested,” and being afraid of wrongdoing, he and his followers did not eat mung beans. They told the Buddha.
“Although mung beans may sprout after being digested, I allow you to eat as much of it as you like.”
53On one occasion a certain monk who had a stomach ache drank a salty purgative and was cured.
“I allow the salty purgative when you’re sick. If you’re not sick, I allow you to drink it mixed with water.”
5. Discussion of the prohibition against storing indoors, etc.
54Wandering on, the Buddha eventually arrived at Rājagaha, where he stayed in the Bamboo Grove, the squirrel sanctuary.
Soon afterwards the Buddha had a stomach ache. Venerable Ānanda thought: “Previously, when the Buddha had a stomach ache, he was comfortable after drinking the threefold pungent rice porridge.” He then asked for sesame seeds, rice, and mung beans, stored them indoors, cooked them himself indoors, and brought them to the Buddha, saying: “Sir, please drink the threefold pungent rice porridge.”
When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
55So he said to Ānanda: “Ānanda, where does this rice porridge come from?” Ānanda told him.
The Buddha rebuked him: “It’s not suitable, Ānanda, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How could you be so indulgent? What’s been stored indoors in a monastery is unallowable; what’s been cooked indoors in a monastery is unallowable; what’s been cooked by oneself is unallowable. This will affect people’s confidence …” After rebuking him, he gave a teaching and addressed the monks:
“You should not eat what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, or what you have cooked yourself. If you do, you commit an offense of wrong conduct.
If you eat what’s been stored indoors in a monastery, cooked indoors in a monastery, and cooked by yourselves, you commit three offenses of wrong conduct.
If you eat what’s been stored indoors in a monastery, cooked indoors in a monastery, but cooked by others, you commit two offenses of wrong conduct.
If you eat what’s been stored indoors in a monastery, but cooked outside, yet cooked by yourselves, you commit two offenses of wrong conduct.
If you eat what’s been stored outside, but cooked indoors in a monastery, and cooked by yourselves, you commit two offenses of wrong conduct.
If you eat what’s been stored indoors in a monastery, but cooked outside, and cooked by others, you commit one offense of wrong conduct.
If you eat what’s been stored outside, but cooked indoors in a monastery, yet cooked by others, you commit one offense of wrong conduct.
If you eat what’s been stored outside, and cooked outside, but cooked by yourselves, you commit one offense of wrong conduct.
If you eat what’s been stored outside, and cooked outside, and cooked by others, there is no offense.”
56When the monks heard that the Buddha had prohibited cooking, being afraid of wrongdoing, they did not reheat.
“I allow you to reheat what’s already been cooked.”
57At that time Rājagaha was short of food. People brought salt, oil, rice, and fresh food to the monastery. The monks stored it outdoors, but it was eaten by vermin and stolen by thieves.
“I allow you to store food indoors.”
The monks stored it indoors, but it was cooked outside. They were surrounded by scrap-eaters, and the monks ate in fear.
“I allow cooking indoors.”
Because of the famine, the attendants took more for themselves and gave less to the monks.
“I allow you to cook. I allow you to store food indoors in a monastery, to cook indoors in a monastery, and to cook yourselves.”
6. Receiving what has been picked up
58On one occasion a number of monks who had completed the rainy-season residence in Kāsī were traveling to Rājagaha to visit the Buddha. While on their way, they did not receive sufficient food, whether fine or coarse. Yet there was much fruit, but no attendant to offer it.
When the monks arrived at Rājagaha, they were exhausted. They went to the Bamboo Grove, approached the Buddha, bowed, and sat down. Since it is the custom for Buddhas to greet newly arrived monks, he said to them: “I hope you’re keeping well, monks, I hope you’re getting by. I hope you’re not tired from traveling. And where have you come from?”
“We’re keeping well, Venerable Sir, we’re getting by,” and they told him what had happened.
Soon afterwards the Buddha gave a teaching and addressed the monks:
“If there is no attendant, but you see fruit, I allow you to pick it up yourself. You should then carry it until you see an attendant, put it on the ground, and have it received. You may then eat it. I allow you to receive what you have picked up.”
59On one occasion a certain brahmin had obtained fresh sesame seed and fresh honey. He thought: “Why don’t I give this to the Saṅgha of monks headed by the Buddha?”
He then went to the Buddha, exchanged pleasantries with him, and said: “Please accept tomorrow’s meal from me together with the Saṅgha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, the brahmin left.
The following morning that brahmin had various kinds of fine food prepared. He then had the Buddha informed that the meal was ready.
60The Buddha robed up, took his bowl and robe, and went to that brahmin’s house, where he sat down on the prepared seat. That brahmin personally served various kinds of fine food to the Saṅgha of monks headed by the Buddha. When the Buddha had finished his meal, the brahmin sat down to one side. The Buddha then instructed, inspired, and gladdened him with a teaching, after which he got up and left.
61Soon after the Buddha had left, that brahmin thought: “I invited the Saṅgha of monks headed by the Buddha to give them the fresh sesame seed and honey, but I forgot. Why don’t I take the sesame seed and honey to the monastery in basins and water pots?”
And he did just that. He then went up to the Buddha and said:
“When I invited you for a meal, I forgot to give you these fresh sesame seeds and this honey. Please accept it.”
“Well then, brahmin, give it to the monks.”
62At this time, food was scarce, and the monks refused an invitation to eat more even after taking just a little. After reflection, they even declined altogether. Yet now the whole saṅgha was being invited. And so, being afraid of wrongdoing, they did not accept.
“Accept, monks, and eat. I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers that have been brought out.”
7. The allowance for what has been received, etc.
63On one occasion a family who was supporting Venerable Upananda the Sakyan sent fresh food to the Saṅgha, saying:
“After showing it to Venerable Upananda, it’s to be given to the Saṅgha.” Just then Upananda had gone to the village for alms. When those people arrived at the monastery, they asked for Upananda and were told where he was.
They said: “Venerables, after showing it to Venerable Upananda, this fresh food is to be given to the Saṅgha.”
The monks told the Buddha. He said: “Well then, receive it and put it aside until Upananda returns.”
But because Upananda visited families before eating, he returned late to the monastery.
At this time, food was scarce, and the monks refused an invitation to eat more even after taking just a little. After reflection, they even declined altogether. Yet now the whole saṅgha was being invited. And so, being afraid of wrongdoing, they did not accept.
“Accept, monks, and eat. I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers that were received before the meal.”
64When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.
At that time Venerable Sāriputta had a fever. Venerable Mahāmoggallāna went to him and asked:
“When you previously had a fever, Sāriputta, how did you get better?”
“I had lotus roots and tubers.”
Then, just as a strong man might bend or stretch his arm, Mahāmoggallāna disappeared from the Jeta Grove and reappeared on the banks of the Mandākinī lotus pond.
An elephant saw Mahāmoggallāna coming and said to him:
“Welcome, Venerable Mahāmoggallāna, please come. What do you need, Venerable? What may I give?”
“I need lotus roots and tubers.”
65The elephant told another elephant:
“Listen, give as many roots and tubers as the Venerable needs.” It plunged into the Mandākinī lotus pond and pulled up lotus roots and tubers with his trunk. It gave them a good rinse, bound them in a bundle, and went up to Mahāmoggallāna.
Then, just as a strong man might bend or stretch his arm, Mahāmoggallāna disappeared from the banks of the Mandākinī lotus pond and reappeared in the Jeta Grove. And that elephant did the same. It had the roots and tubers offered to Mahāmoggallāna, before returning to the Mandākinī lotus pond in the same manner. Mahāmoggallāna then brought those lotus roots and tubers to Sāriputta. When he had eaten them, his fever subsided. But there was much leftover.
At this time, food was scarce, and the monks refused an invitation to eat more even after taking just a little. After reflection, they even declined altogether. Yet now the whole saṅgha was being invited. And so, being afraid of wrongdoing, they did not accept.
“Accept, monks, and eat. I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers coming from the forest or a lotus pond.”
66On one occasion in Sāvatthī, much fruit had been given, but there was no attendant. Being afraid of wrongdoing, the monks did not eat it.
“I allow you to eat fruit that hasn’t been made allowable if it’s seedless or the seeds have been removed.”
8. Discussion of the prohibition against surgery
67When the Buddha had stayed at Sāvatthī for as long as he liked, he set out wandering toward Rājagaha. When he eventually arrived, he stayed in the Bamboo Grove, the squirrel sanctuary.
At that time the doctor Ākāsagotta performed surgery on a certain monk who had hemorrhoids. Just then, while walking about the dwellings, the Buddha came to this monk’s dwelling.
Ākāsagotta saw the Buddha coming and said to him: “Good Gotama, please come and see this monk’s anus. It’s just like the mouth of a lizard.”
The Buddha thought: “This foolish man is mocking me,” and he turned around right there. Soon afterwards he had the Saṅgha gathered and questioned the monks: “Is there a sick monk in such-and-such a dwelling?”
“There is, Sir.”
“What’s his illness?”
“He has hemorrhoids, and the doctor Ākāsagotta is performing surgery.”
The Buddha rebuked him: “It’s not suitable, monks, for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can he have surgery on the private parts? The skin is delicate in that area, sores heel with difficulty, and a scalpel is hard to wield there. This will affect people’s confidence …” After rebuking him … he gave a teaching and addressed the monks:
“You should not have surgery on the private parts. If you do, you commit a serious offense.”
68When they heard that the Buddha had prohibited surgery, the monks from the group of six had enemas. The monks of few desires complained and criticized them: “How can the monks from the group of six have enemas?” They told the Buddha what had happened.
“Is it true, monks, that the monks from the group of six are having enemas?”
“It’s true, Sir.” … After rebuking them, the Buddha gave a teaching and addressed the monks:
“You should not get surgery within 3.5 centimeters of the private parts or have enemas. If you do, you commit a serious offense.”
9. Discussion of the prohibition against human flesh
69When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Benares. When he eventually arrived, he stayed in the deer park at Isipatana.
At that time in Benares there were two lay-followers, Suppiya and Suppiyā, husband and wife, both with confidence in Buddhism. They were donors and benefactors, and they attended on the Saṅgha.
On one occasion Suppiyā went to the monastery. She walked from dwelling to dwelling, from yard to yard, asking the monks:
“Is anyone sick? What may I bring?”
Just then a certain monk had drunk a purgative. He told Suppiyā about this, adding:
“I need meat broth.” “No problem, I’ll organize it.”
She then returned to her house and told a servant: “Go and get some meat.”
Saying: “Yes, madam,” he walked around the whole of Benares, but could not find any.
70So he returned to Suppiyā and said: “There’s no meat, madam. There’s no slaughter today.”
Suppiyā thought: “If that monk doesn’t get meat broth, his illness will get worse or he’ll die. Because I’ve already agreed to provide it, it would not be right if I didn’t.” She then took a knife, cut flesh from her own thigh, and gave it to a slave, saying
“Prepare this meat and give it to the sick monk in such-and-such a dwelling. If anyone asks for me, tell them I’m sick.” She then wrapped her thigh in her upper robe, entered her bedroom, and lay down on the bed.
71When Suppiya returned home, he asked the slave where his wife was.
The slave told him.
He then went to see her, and she told him what had happened. He thought: “It’s astonishing and amazing how much faith and confidence Suppiyā has, in that she gives up even her own flesh. Is there anything she would not give?”
Delighted and joyful he went to the Buddha. He bowed, sat down, and said: “Venerable Sir, please accept tomorrow’s meal from me together with the Saṅgha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, Suppiya got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
The following morning Suppiya had various kinds of fine food prepared. He then had the Buddha informed that the meal was ready.
72The Buddha robed up, took his bowl and robe, and went to Suppiya’s house, where he sat down on the prepared seat together with the Saṅgha of monks.
Suppiya approached the Buddha and bowed down to him.
When the Buddha asked him where Suppiyā was, he replied that she was sick.
“Well then, please tell her to come.”
“She’s not able, Sir.”
“Well then, carry her in here.” And they did. The moment Suppiyā saw the Buddha that great wound healed and was perfectly covered with skin and hairs.
Suppiya and Suppiyā exclaimed: “The great power and might of the Buddha is truly astonishing and amazing!” Delighted and joyful, they personally served various kinds of fine food to the Saṅgha of monks headed by the Buddha. When the Buddha had finished his meal, they sat down to one side. The Buddha instructed, inspired, and gladdened them with a teaching, after which he got up from his seat and left.
73Soon afterwards the Buddha had the Saṅgha gathered and questioned the monks: “Who asked Suppiyā for meat?” The responsible monk told the Buddha.
“Did you get the meat?”
“I did, Sir.”
“Did you eat it?”
“Yes.”
“Were you circumspect about it?”
“No, Sir.”
The Buddha rebuked him … “Foolish man, how can you eat meat without circumspection? You have eaten human flesh. This will affect people’s confidence …” After rebuking him, he gave a teaching and addressed the monks:
“There are people who have faith and confidence, even to the point of giving up their own flesh. You should not eat human flesh. If you do, you commit a serious offense.
You should not eat flesh without being circumspect. If you do, you commit an offense of wrong conduct.”
10. Discussion of the prohibition against elephant meat, etc.
74At one time the King’s elephants had died. Because there was a shortage of food, people ate the elephant meat. They also gave elephant meat to monks who were walking for alms. When the monks ate it, people complained and criticized them:
“How can the Sakyan monastics eat elephant meat? Elephants are an attribute of kingship. If the King knew, he would not be pleased with those monks.” They told the Buddha.
“You should not eat elephant meat. If you do, you commit an offense of wrong conduct.”
75At one time the King’s horses had died. Because there was a shortage of food, people ate the horse meat. They also gave horse meat to monks who were walking for alms. When the monks ate it, people complained and criticized them:
“How can the Sakyan monastics eat horse meat? Horses are an attribute of kingship. If the King knew, he would not be pleased with those monks.” They told the Buddha.
“You should not eat horse meat. If you do, you commit an offense of wrong conduct.”
76At one time when there was a shortage of food, people ate dog meat. They also gave dog meat to monks who were walking for alms. When the monks ate it, people complained and criticized them: “How can the Sakyan monastics eat dog meat? Dogs are disgusting and repulsive.” They told the Buddha.
“You should not eat dog meat. If you do, you commit an offense of wrong conduct.”
77At one time when there was a shortage of food, people ate snake meat. They also gave snake meat to monks who were walking for alms. When the monks ate it, people complained and criticized them:
“How can the Sakyan monastics eat snake meat? Snakes are disgusting and repulsive.”
Even Supassa the king of dragons went to see the Buddha. He bowed down to the Buddha and said:
“Sir, there are dragons without faith and confidence. They might harm the monks even over small matters. Please ask the venerables not to eat snake meat.”
The Buddha instructed, inspired, and gladdened him with a teaching, after which Supassa bowed down, circumambulated the Buddha with his right side toward him, and left. Soon afterwards the Buddha gave a teaching and addressed the monks:
“You should not eat snake meat. If you do, you commit an offense of wrong conduct.”
78On one occasion hunters killed a lion and ate the lion meat. They also gave lion meat to monks who were walking for alms. After eating it, those monks returned to the wilderness. And because of the smell of lion meat, lions attacked them.
“You should not eat lion meat. If you do, you commit an offense of wrong conduct.”
79On one occasion hunters killed a tiger … a leopard … a bear … a hyena and ate the hyena meat. They also gave hyena meat to monks who were walking for alms. After eating it, those monks returned to the wilderness. And because of the smell of hyena meat, hyenas attacked them.
“You should not eat tiger meat, leopard meat, bear meat, or hyena meat. If you do, you commit an offense of wrong conduct.”
80The second section for recitation on Suppiyā is finished.
11. The allowance for rice porridge and honey balls
81When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Andhakavinda together with a large saṅgha of twelve-hundred and fifty monks. On this occasion the country people had loaded large quantities of salt, oil, rice, and fresh food onto carts, and were following behind the Saṅgha of monks headed by the Buddha, thinking: “When our turn comes, we’ll prepare a meal.” Five hundred people living on leftovers were also following along.
Eventually the Buddha arrived at Andhakavinda and stayed there. Soon afterwards a certain brahmin whose turn to offer a meal had not yet come, thought: “I’ve been following the Saṅgha of monks headed by the Buddha for two months waiting to offer them a meal, and I’m still waiting. Moreover, I am all alone, and all my household business is being neglected. Why don’t I inspect the dining hall and prepare whatever is lacking?” When he did, he saw that two things were missing: rice porridge and honey balls. He then went to Venerable Ānanda and told what he had been thinking, adding: “Good Ānanda, if I were to prepare rice porridge and honey balls, would Good Gotama accept it?”
“Well, brahmin, let me ask the Buddha.” Venerable Ānanda told the Buddha, who said: “Allow it to be prepared, Ānanda.” Ānanda passed the message on to the brahmin.
83The following morning that brahmin prepared much rice porridge and many honey balls and brought it to the Buddha, saying: “Good Gotama, please accept the rice porridge and the honey balls.”
“Well then, brahmin, give it to the monks.”
But being afraid of wrongdoing, the monks did not accept. The Buddha said: “Accept, monks, and eat.”
That brahmin then personally served much rice porridge and many honey balls to the Saṅgha of monks headed by the Buddha.
When the Buddha had finished his meal, the brahmin sat down to one side. And the Buddha said this to him:
84“Brahmin, there are these ten benefits of rice porridge. One who gives rice porridge gives life, beauty, happiness, strength, and eloquence; drinking rice porridge stills hunger, allays thirst, gets rid of wind, cleans out the bladder, and helps the digestion of food remnants.
85One who gives rice porridge respectfully at the right time
To the restrained ones who live on the gifts of others,
Such a one supplies them with ten things:
Long life, beauty, happiness, and strength,
86And eloquence, too, one gets from that;
Hunger, thirst, and wind are removed,
The bladder is cleaned and the food digested.
This tonic is praised by the Accomplished One.
87Therefore, for a person looking for happiness
One wishing for heavenly bliss
Or desiring human prosperity
It’s appropriate to give rice porridge regularly.”
88The Buddha then got up from his seat and left. Soon afterwards he gave a teaching and addressed the monks:
“I allow rice porridge and honey balls.”
12. The government official with recently acquired faith
89When people heard that the Buddha had allowed rice porridge and honey balls, they prepared thick rice porridge and honey balls early in the morning. After eating thick rice porridge and honey balls to their satisfaction in the morning, the monks did not eat as much as they had intended in the dining hall.
At this time a certain government official who had recently acquired faith in Buddhism had invited the Saṅgha of monks headed by the Buddha for the meal on the following day. He thought: “Why don’t I prepare twelve hundred and fifty bowls of meat for the twelve hundred and fifty monks? I can then give one bowl to each and every monk.”
The following morning that official had various kinds of fine food prepared, as well as twelve hundred and fifty bowls of meat. He then had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to that brahmin’s house, where he sat down on the prepared seat together with the Saṅgha of monks.
That official then served the monks in the dining hall. As he did so, the monks said: “Only a little, thanks.”
“Please don’t say that because I’ve only recently acquired faith in Buddhism. I’ve prepared much food of various kinds, as well as twelve-hundred and fifty bowls of meat. I’ll bring one bowl of meat to each and every one of you. Venerables, please accept as much as you like.”
“We’re not taking so little because of that, but because we ate thick rice porridge and honey balls to our satisfaction early in the morning.”
The official complained and criticized them: “When the venerables have been invited by me, how can they eat someone else’s thick rice porridge? Am I incapable of giving them as much as they like?” Angry and aiming to criticize, he walked around filling the monks’ almsbowls, saying: “Eat it or take it away.”
When he had personally served the various kinds of fine food to the Saṅgha of monks headed by the Buddha, and the Buddha had finished his meal, the official sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.
90Soon after the Buddha had left, that official felt anxiety and remorse, thinking: “It’s bad for me, truly bad, that I acted like this. I wonder, did I make much merit or demerit?”
He then went to the Buddha, bowed, sat down, and told him what he had been thinking, adding, “How is it, Sir, did I make much merit or demerit?”
“When you invited the Saṅgha of monks headed by the Buddha for a meal on the following day, you made much merit. When each and every monk received rice from you, you made much merit. You are heading for heaven.”
When the official heard this, he was joyful and elated. He got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
Soon afterwards the Buddha had the Saṅgha gathered and questioned the monks: “Is it true, monks, that monks who had been invited for a meal ate someone else’s thick rice porridge beforehand?”
“It’s true, Sir.”
The Buddha rebuked them … “How can those foolish men eat someone else’s thick rice porridge beforehand when they have been invited for a meal? This will affect people’s confidence …” After rebuking them, he gave a teaching and addressed the monks:
“When you have been invited to a meal, you shouldn’t eat someone else’s thick rice porridge beforehand. If you do, you should be dealt with according to the rule.”
13. The account of Belaṭṭha Kaccāna
91When the Buddha had stayed at Andhakavinda for as long as he liked, he set out wandering toward Rājagaha together with a large saṅgha of twelve-hundred and fifty monks. Just then Belaṭṭha Kaccāna was traveling from Rājagaha to Andhakavinda with five hundred carts, all of them filled with jars of sugar. When the Buddha saw Belaṭṭha Kaccāna coming, he stepped off the road and sat down at the foot of a tree.
92Belaṭṭha Kaccāna went up to the Buddha, bowed, and said:
“Venerable Sir, I would like to give one jar of sugar to each and every monk.”
“Well then, Kaccāna, just bring one jar of sugar.”
Saying: “Yes, sir,” he got a jar of sugar, returned to the Buddha, and said: “Here is the jar. What should I do next?”
“Now give sugar to the monks.”
Saying: “Yes, sir,” he did just that. He then said to the Buddha: “I’ve given sugar to the monks, but there’s much left over. What should I do with that?”
“Give the monks as much sugar as they need.”
Saying: “Yes, sir,” he did as requested. He then said to the Buddha:
“I’ve given the monks as much sugar as they need, but there’s much left over. What should I do with that?”
“Give the monks as much sugar as they want.”
Saying: “Yes, sir,” he again did as requested. Some monks filled their almsbowls and even their water filters and bags.
When he was finished, he said to the Buddha: “I’ve given the monks as much sugar as they want, but there’s much left over. What should I do with that?”
“Give to those who live on scraps.”
Saying: “Yes, sir,” he again did as requested. He then said to the Buddha: “I’ve given them sugar, but there’s much left over. What should I do with that?”
“Give them as much sugar as they need.”
Saying: “Yes, sir,” he again did as requested. He then said to the Buddha: “I’ve given them as much sugar as they need, but there’s much left over. What should I do with that?”
“Give them as much sugar as they want.”
Saying: “Yes, sir,” he once again did as requested. Some of those who lived on scraps filled basins, water pots, and baskets, and some even their laps.
When he was finished, he said to the Buddha: “I’ve given them as much sugar as they want, but there’s much left over. What should I do with that?”
“Kaccāna, I don’t see anyone in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, who would be able to properly digest that sugar except a Buddha or his disciple. So discard that sugar where there are no cultivated plants or in water without life.”
Saying: “Yes, Sir,” he dumped that sugar in water without life.
As he did so, that sugar hissed, sputtered, fumed, and smoked just like a plowshare heated the whole day hisses, sputters, fumes, and smokes when dropped in water.
93Belaṭṭha Kaccāna was awestruck, with goose bumps all over. He approached the Buddha, bowed, and sat down.
The Buddha then gave him a progressive talk on generosity, morality, and heaven; on the danger, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Belaṭṭha Kaccāna experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”
He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha,
“Wonderful, Venerable Sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there just so have you made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Saṅgha of monks. Please accept me as a lay follower who’s gone for refuge for life.”
94The Buddha then continued wandering toward Rājagaha. When he eventually arrived, he stayed in the Bamboo Grove, the squirrel sanctuary. At that time there was an abundance of sugar in Rājagaha. The monks thought: “The Buddha has only allowed sugar for the sick,” and being afraid of wrongdoing, they did not eat it.
“I allow you to take sugar when you’re sick and sugar mixed in water when you’re not.”
14. Pāṭaligāma
95When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Pāṭaligāma with a large saṅgha of twelve-hundred and fifty monks. When he eventually arrived, he stayed there.
When the lay followers of Pāṭaligāma heard that he had arrived, they went to see him, bowed, and sat down on one side. The Buddha instructed, inspired, and gladdened them with a teaching.
They then said to the Buddha: “Please visit our guesthouse together with the Saṅgha of monks.” The Buddha consented by remaining silent. Knowing that he had consented, they got up from their seats, bowed down, and circumambulated him with their right side toward him.
They then went to the guesthouse, spread mats on the floor, prepared seats, put out a large water pot, and hung up an oil lamp, after which they returned to the Buddha, bowed, and told him that everything was prepared, adding: “Sir, please come when you’re ready.”
96The Buddha robed up, took his bowl and robe, and went to the guesthouse together with the Saṅgha of monks. He washed his feet, entered the guesthouse, and sat down facing the east, leaning on the central pillar. The monks washed their feet too, entered the guesthouse, and sat down facing east with the Buddha in front of them, leaning against the western wall. The lay followers of Pāṭaligāma followed suit and sat down facing west with the Buddha in front of them, leaning against the eastern wall.
The Buddha then addressed those lay followers:
97“There are these five dangers for one who is immoral because of failure in morality. Because of heedlessness, they lose much wealth. This is the first danger.
They get a bad reputation. This is the second danger.
Whenever they come to a gathering of people—whether a gathering of aristocrats, brahmins, householders, or monastics—they are diffident and timid. This is the third danger.
They die confused. This is the fourth danger.
After death, they are reborn in a lower realm. This is the fifth danger.
98There are these five benefits for one who is moral because of success in morality.
Because of heedfulness, they gain much wealth. This is the first benefit.
They get a good reputation. This is the second benefit.
Whenever they come to a gathering of people—whether a gathering of aristocrats, brahmins, householders, or monastics—they are confident and self-assured. This is the third benefit.
They die with a clear mind. This is the fourth benefit.
After death, they are reborn in heaven. This is the fifth benefit.”
99The Buddha instructed, inspired, and gladdened them by teaching for much of the night. He then dismissed them, saying: “It’s late. Please go when you’re ready.”
Saying: “Yes, Sir,” they got up from their seats, bowed down, circumambulated him with their right side toward him, and left. Soon after the lay followers of Pāṭaligāma had left, the Buddha entered an empty cubicle.
15. Sunidha and Vassakāra
100At that time Sunidha and Vassakāra, the government officials of Magadha, were building a fortress at Pāṭaligāma to defend against the Vajjians. The Buddha got up early in the morning and, with his superhuman and purified clairvoyance, he saw a number of gods taking possession of sites around Pāṭaligāma. Wherever powerful gods took possession of a site, just there powerful kings and government officials inclined to build their houses. Wherever gods of middle standing took possession of a site, just there the kings and government officials of middle standing inclined to build their houses. And wherever the lower ranked gods took possession of a site, just there the lower ranked kings and government officials inclined to build their houses.
101The Buddha said to Venerable Ānanda: “Who’s building a fortress in Pāṭaligāma?”
“Sunidha and Vassakāra, Sir.”
“They are building the fortress, Ānanda, as if they had consulted with the Tāvatiṁsa gods.” The Buddha told Ānanda what he had seen, adding: “As far, Ānanda, as the extent of the Indian realm, as far as the routes of commerce, Pāṭaliputta will be the chief city, the destination for merchandise. And there will be three dangers for Pāṭaliputta: fire, water, and internal dissent.”
102Sunidha and Vassakāra then went to the Buddha and exchanged pleasantries with him, adding: “Please accept tomorrow’s meal from us together with the Saṅgha of monks.” The Buddha consented by remaining silent. Knowing that he had consented, they left.
Having had various kinds of fine food prepared, they had the Buddha informed that the meal was ready. The Buddha robed up, took his bowl and robe, and went to Sunidha’s and Vassakāra’s meal offering, where he sat down on the prepared seat together with the Saṅgha of monks. Sunidha and Vassakāra then personally served various kinds of fine food to the Saṅgha of monks headed by the Buddha. When the Buddha had finished his meal, they sat down to one side. And the Buddha expressed his appreciation with these verses:
103“In whatever place
The wise decide to live,
There they feed the virtuous,
The restrained monastics.
104One should dedicate the offering
To whatever gods are there.
Being revered and honored,
They return the favor to you.
105And they have compassion for you,
As a mother for her own child.
The person the gods have compassion for
Always has good fortune.”
106The Buddha then got up from his seat and left.
107But Sunidha and Vassakāra followed behind him, thinking: “Whatever gate the ascetic Gotama leaves from, we’ll name the Gotama Gate. Whatever ford he uses to cross the river Ganges, we’ll name the Gotama Ford.”
108And so the gate though which he left was named the Gotama Gate. The Buddha then went to the river Ganges. At that time the river was full to the brim. Among the people who wanted to cross, some were looking for a boat, some for a barge, and some were putting together a raft.
109The Buddha saw this. Then, just as a strong man might bend or stretch his arm, the Buddha disappeared on the near shore of the river and reappeared on the far shore together with the Saṅgha of monks.
110Seeing the significance of this, the Buddha uttered a heartfelt exclamation:
111“Whoever crosses the flowing mass of water,
They build a bridge, leaving the water behind.
While ordinary people put together a raft,
The wise have crossed already.”
16. Discussion of the truths at Koṭigāma
112The Buddha then went to Koṭigāma and stayed there. And he addressed the monks:
“It’s because of not awakening to or penetrating these four noble truths that you and I have wandered on and transmigrated for such a long time: the noble truth of suffering, the noble truth of the origin of suffering, the noble truth of the end of suffering, the noble truth of the path leading to the end of suffering.
But now, monks, the noble truth of suffering has been awakened to and penetrated, likewise the noble truth of the origin of suffering, the noble truth of the end of suffering, and the noble truth of the path leading to the end of suffering. Craving for existence has been cut off; the passage to existence has been destroyed; now there is no further existence.
113Because of not properly seeing
The four noble truths,
You have transmigrated for a long time
Among the various kinds of rebirth.
114But now they have been seen,
The passage to existence has been destroyed,
The root of suffering has been cut off,
And there is no further existence.”
17. The account of Ambapālī
115The courtesan Ambapālī heard that the Buddha had arrived at Koṭigāma. She had her best carriages harnessed, mounted one of them, and left Vesālī to visit the Buddha. She went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot.
After bowing down to the Buddha, she sat down, and the Buddha instructed, inspired, and gladdened her with a teaching. She then said to the Buddha: “Sir, please accept tomorrow’s meal from me together with the Saṅgha of monks.” The Buddha consented by remaining silent. Knowing that he had consented, she got up from her seat, bowed down, circumambulated him with her right side toward him, and left.
18. The account of the Licchavīs
116The Licchavīs of Vesālī, too, heard that the Buddha had arrived at Koṭigāma. They had their best carriages harnessed, mounted one of them, and left Vesālī to visit the Buddha. Some of them were blue, with blue makeup, blue clothes, and blue ornaments, and likewise, some of them were yellow, some red, and some white.
When Ambapālī met the young Licchavīs, she turned her carriage around and drove up next to them, pole to pole, yoke to yoke, wheel to wheel, axle to axle.
The Licchavīs said: “What on earth are you doing?” and she replied:
“Because, sirs, I’ve invited the Buddha and the Saṅgha of monks for tomorrow’s meal.”
“We’ll give you a hundred thousand for this meal, Ambapālī.”
“Even if you gave me the whole of Vesālī and the adjoining countryside, I would not give you this meal.”
The Licchavīs snapped their fingers in dismay, saying: “Damn it, we’ve been beaten by the mango girl!”
And they continued on their way to the Buddha.
When the Buddha saw them coming, he said to the monks: “Those of you who haven’t seen the Tāvatiṁsa gods look at the Licchavīs. The Licchavīs are similar to the Tāvatiṁsa gods.”
117The Licchavīs went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. After bowing down to the Buddha, they sat down, and the Buddha instructed, inspired, and gladdened them with a teaching.
They then said to the Buddha: “Sir, please accept tomorrow’s meal from us together with the Saṅgha of monks.”
“I have already accepted tomorrow’s meal from Ambapālī.”
The Licchavīs snapped their fingers in dismay, saying: “Damn it, we’ve been beaten by the mango woman.”
After rejoicing in the Buddha’s words, they got up from their seats, bowed down, circumambulated him with their right side toward him, and left.
118When the Buddha had stayed at Koṭigāma for as long as he liked, he went to Nātikā, where he stayed in the brick house.
The following morning Ambapālī had various kinds of fine food prepared in her own park. She then had the Buddha informed that the meal was ready. The Buddha robes up, took his bowl and robe, and went to Ambapālī’s meal offering, where he sat down on the prepared seat together with the Saṅgha of monks. Ambapālī personally served various kinds of fine food to the Saṅgha of monks headed by the Buddha. When the Buddha had finished his meal, she sat down to one side and said: “Venerable Sir, I give this mango grove to the Saṅgha of monks headed by the Buddha.”
The Buddha accepted the park. After instructing, inspiring, and gladdening her with a teaching, he got up from his seat and went to the Great Wood near Vesālī, where he stayed in the hall with the peaked roof.
119The third section for recitation on the Licchavīs is finished.
19. The account of General Sīha
120On one occasion a number of well-known Licchavīs were seated together in the public hall, praising the Buddha, the Teaching, and the Saṅgha in many ways. Sīha the general, a disciple of the Jains, was seated in that gathering. He thought: “No doubt that Buddha is perfected, a fully Awakened One, since these well-known Licchavīs praise the Buddha, the Teaching, and the Saṅgha in this way. Why don’t I go and visit that Buddha?”
He then went to Nigaṇṭha Nāṭaputta and said: “Sir, I wish to visit the ascetic Gotama.”
“But Sīha, why visit the ascetic Gotama who believes that actions don’t have results when you believe that they do? For the ascetic Gotama believes in inaction, teaches that, and trains his disciples in that.” Sīha’s intention to go died down.
121The same sequence of events happened a second time.
122A third time a number of well-known Licchavīs were seated together in the public hall, praising the Buddha, the Teaching, and the Saṅgha in many ways. Sīha heard this, and he had the same thoughts as before. And it occurred to him: “What can the Jain ascetics do to me, whether I get their permission or not? Let me go and visit the Buddha, the Perfected and fully Awakened One, without getting permission from the Jains.”
123Soon afterwards, in the middle of the day, General Sīha set out from Vesālī with five hundred carriages to visit the Buddha. He went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. He bowed, sat down, and said,
“Sir, I have heard that the ascetic Gotama believes in inactions, that he teaches inaction, and that he trains his disciples in that. Those who say this do they say what you have said without falsely misrepresenting you? Do they explain according to the Teaching so that they can’t be legitimately criticized? I don’t wish to misrepresent you.”
124“There’s a way, Sīha, one could rightly say of me that I believe in inaction, that I teach inaction, and that I train my disciples in that.
125What’s that way? I teach the non-doing of misconduct by body, speech, and mind. I teach the non-doing of the various kinds of bad and unwholesome actions.
126There’s also a way one could rightly say of me that I believe in action, that I teach action, and that I train my disciples in that. What’s that way? I teach the doing of good conduct by body, speech, and mind. I teach the doing of the various kinds of good and wholesome actions.
127There’s a way one could rightly say of me that I am an annihilationist, that I teach for the sake of annihilation, and that I train my disciples in that. What’s that way? I teach the annihilation of sensual desire, ill will, and confusion. I teach the annihilation of the various kinds of bad and unwholesome actions.
128There’s a way one could rightly say of me that I am disgusting, that I teach for the sake of disgust, and that I train my disciples in that. What’s that way? I am disgusted by misconduct by body, speech, and mind. I am disgusted by the various kinds of bad and unwholesome qualities.
129There’s a way one could rightly say of me that I’m an exterminator, that I teach for the sake of extermination, and that I train my disciples in that. What’s that way? I teach the extermination of sensual desire, ill will, and confusion, the extermination of the various kinds of bad and unwholesome qualities.
130There’s a way one could rightly say of me that I’m austere, that I teach for the sake of austerity, and that I train my disciples in that. What’s that way? I say that bad, unwholesome qualities misconduct by body, speech, and mind—are to be disciplined. One who has abandoned them, cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing—such a one I call austere. Now the Buddha has abandoned the bad, unwholesome qualities that are to be disciplined, has cut them off at the root, made them like a palm tree, eradicated them, and made them incapable of reappearing.
131There is a way one could rightly say of me that I’m an abortionist, that I teach for the sake of abortion, and that I train my disciples in that. What’s that way? One whose future conception in a womb, whose rebirth in a future life, is abandoned and cut off at the root, made like a palm stump, eradicated, and incapable of reappearing in the future—such a one I call an abortionist. Now the Buddha’s future conception in a womb, his rebirth in a future life, is abandoned and cut off at the root, made like a palm stump, eradicated, and incapable of reappearing in the future.
132There’s a way one could rightly say of me that I’m at ease, that I teach for the sake of ease, and that I train my disciples in that. What’s that way? I’m at ease in the highest sense, I proclaim my Teaching for sake of ease, and I train my disciples in that.”
133When the Buddha had finished, Sīha exclaimed: “Wonderful, Venerable Sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there—just so have you made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Saṅgha of monks. Please accept me as a lay follower who’s gone for refuge for life.”
“Consider it carefully, Sīha. It’s good for well-known people such as yourself to reflect carefully.”
“Now I’m even more pleased with you, Sir. Had I become a lay follower of another religion, they would’ve carried a banner all over Vesālī to proclaim it. But you tell me to consider it carefully. For the second time I go for refuge to the Buddha, the Teaching, and the Saṅgha of monks. Please accept me as a lay follower who’s gone for refuge for life.”
“For a long time, Sīha, your family has been a wellspring of support for the Jain ascetics. When they come to you, you should still consider giving them almsfood.”
“Now I’m even more pleased with you, Sir. I had heard that you say that offerings should only be given to you and your disciples, not to anyone else, and only offerings given to you and your disciples are fruitful, not what’s given to others. But in reality you encourage me to give to the Jain ascetics. Indeed, I shall know the right time for that. For the third time I go for refuge to the Buddha, the Teaching, and the Saṅgha of monks. Please accept me as a lay follower who’s gone for refuge for life.”
134The Buddha then gave Sīha a progressive talk on generosity, morality, and heaven; on the danger, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Sīha experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction.
He then said to the Buddha: “Please accept tomorrow’s meal from me together with the Saṅgha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, Sīha got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
135Sīha then told a man: “Go and get some ready meat.” The following morning Sīha had various kinds of fine food prepared. He then had the Buddha informed that the meal was ready.
The Buddha robed up, took his bowl and robe, and went to General Sīha’s house, where he sat down on the prepared seat together with the Saṅgha of monks.
136Just then a number of Jain ascetics were walking around Vesālī, from street to street, from intersection to intersection, waiving their arms and calling out: “General Sīha has killed a large animal and made a meal for the ascetic Gotama. The ascetic Gotama is eating that meat, knowing that the animal was killed for his sake!”
A certain man went up to Sīha and whispered to him what the Jains were doing.
Sīha said: “Forget about it. For a long time those venerables have wanted to disparage the Buddha, the Teaching, and the Saṅgha of monks. They’ll grow old and still keep on misrepresenting the Buddha with lies. Besides, I wouldn’t kill a living being even for the sake of my life.”
Sīha then personally served various kinds of fine food to the Saṅgha of monks headed by the Buddha. When the Buddha had finished his meal, Sīha sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching. He then got up from his seat and left.
Soon afterwards the Buddha gave a teaching and addressed the monks:
“You shouldn’t eat meat when you know the animal was killed for your sake. If you do, you commit an offense of wrong conduct. I allow you to eat meat and fish that’s pure in three respects: you haven’t seen, heard, or suspected that the animal was killed for your sake.”
20. The allowance for a food-storage area
137Some time later in Vesālī, there was plenty of food, the crops were abundant, and there was no problem getting by on almsfood. Then, while the Buddha was reflecting in private, he thought: “Those things I allowed the monks when there was a shortage of food, the crops were meager, and it was hard to get by on alms—that is, what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, what’s been cooked by the monks themselves, what’s been received after picking it up, what’s been brought out, what’s been received before the meal, what’s come from the forest or a lotus pond—do the monks still make use of these?”
When the Buddha had come out from seclusion, he asked Venerable Ānanda about this. He replied:
“They do, Sir.”
138Soon afterwards the Buddha gave a teaching and addressed the monks: “Those things I allowed you when there was a shortage of food, the crops were meager, and it was hard to get by on alms, I prohibit from today onward.
You shouldn’t eat what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, what’s been cooked by yourselves, or what’s been received after picking it up. If you do, you commit an offense of wrong conduct.
If you have finished your meal and refused an invitation to eat more, you shouldn’t eat non-leftovers that have been brought out, that have been received before the meal, or that have come from the forest or a lotus pond. If you do, you should be dealt with according to the rule.”
139At that time people from the country loaded much salt, oil, rice, and fresh food onto carts, brought them to outside the monastery gateway, and waited for their turn to cook a meal. Just then a storm was approaching.
Those people went to Venerable Ānanda and told him what was happening, adding: “What should we do now?” Ānanda told the Buddha, who said,
“Well then, Ānanda, the Saṅgha should designate a building at the edge of the monastery as a food-storage area and then store the food there—whether a dwelling, a stilt house, or a cave. And it should be done like this. A competent and capable monk should inform the Saṅgha:
140‘Please, Venerables, I ask the Saṅgha to listen. If it seems appropriate to the Saṅgha, the Saṅgha should designate such-and-such a dwelling as a food-storage area. This is the motion.
141Please, Venerables, I ask the Saṅgha to listen. The Saṅgha designates such-and-such a dwelling as a food-storage area. Any monk who approves of designating such-and-such a dwelling as a food-storage area should remain silent. Any monk who doesn’t approve should speak up.
142The Saṅgha has designated such-and-such a dwelling as a food-storage area. The Saṅgha approves and is therefore silent. I will remember it thus.’”
143Soon afterwards people used the designated food-storage area for various purposes: to cook rice porridge and rice, to prepare curries, to chop meat, and to split firewood. Getting up early in the morning, the Buddha heard loud noises, like the cawing of crows. He asked Venerable Ānanda what was going on, and Ānanda told him. Soon afterwards the Buddha gave a teaching and addressed the monks:
“You should not use a designated food-storage area. If you do, you commit an offense of wrong conduct. I allow three places as food-storage areas: a building made according to a proclamation, a place where cows rest, and a place given for the purpose by a householder.”
144Soon afterwards Venerable Yasoja was sick. People brought him tonics and the monks stored them outside. Vermin ate them and thieves stole them.
“I allow you to use a designated food-storage area. I allow four places as food-storage areas: a building made according to a proclamation, a cow stall, a building given for the purpose by a householder, and a building designated by the Saṅgha.”
145The fourth section for recitation on Sīha is finished.
21. The account of the householder Meṇḍaka
146At that time in the town of Bhaddiya there was a householder called Meṇḍaka who had supernormal powers. He would wash his hair, sweep out his granary, and sit down outside the door. A shower of grain would then fall out of the sky and fill his granary. His wife, too, had supernormal powers. She would sit down next to a pot of rice and a pot of curry and serve a meal to the slaves, servants, and workers. The food would not be exhausted until she got up. His son, too, had supernormal powers. He would get a bag containing a thousand coins and give the slaves, servants, and workers their wages for six months. That purse would not go empty as long as he held it.
His daughter-in-law, too, had supernormal powers. She would sit down next to a four-liter basket and give out rice for six months to the slaves, servants, and workers. The rice would not be exhausted until she got up. Even his slave had supernormal powers. While plowing with a single plow, he made seven furrows.
147King Seniya Bimbisāra of Magadha heard that within his kingdom, in the town of Bhaddiya, there was a householder called Meṇḍaka with all these abilities. The King told the official in charge of practical affairs about this, adding: “Go and investigate it. If you see it, it will be as if I see it myself.”
148Saying: “Yes, sir,” he set out for Bhaddiya with the fourfold army.
When he eventually arrived, he went up to Meṇḍaka and said: “I’ve been told by the King to investigate your supernormal powers. Please show them to me.” Meṇḍaka then washed his hair, swept out his granary, and sat down outside the door. A shower of grain fell out of the sky and filled his granary.
“Good. Now show me your wife’s supernormal powers.”
149Meṇḍaka told his wife: “Please serve a meal to the fourfold army.” She sat down next to a pot of rice and a pot of curry and served a meal to the fourfold army. The food was not exhausted until she got up.
“Good. Now show me your son’s supernormal powers.” Meṇḍaka told his son: “Please give wages for six month to the fourfold army.” He got a bag containing a thousand coins and gave the fourfold army its wages for six months. That purse did not go empty as long as he held it.
“Good. Now show me your daughter-in-law’s supernormal powers.” Meṇḍaka told his daughter-in-law: “Please give rice for six month to the fourfold army.” She sat down next to a four-liter basket and gave rice for six months to the fourfold army. The rice was not exhausted until she got up.
“Good. Now show me your slave’s supernormal powers.”
“Sir, we have to go to the field to see that.”
“Forget about it, then. I consider it as seen.”
That official then returned to Rājagaha with the fourfold army and told the King what had happened.
150When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward Bhaddiya with a large saṅgha of twelve-hundred and fifty monks. When he eventually arrived, he stayed in the Jātiyā Grove.
Meṇḍaka heard: “Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, has arrived at Bhaddiya and is staying in the Jātiyā Grove with a large saṅgha of twelve-hundred and fifty monks. That good Gotama has a fine reputation:
‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha. With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others. He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’ It’s good to see such perfected ones.”
151Meṇḍaka then had his best carriages harnessed, mounted one of them, and set out from Bhaddiya to visit the Buddha. A number of monastics from other religions saw Meṇḍaka coming, and they said to him: “Where are you going, householder?”
“I’m going to visit the Buddha, Sir, the ascetic Gotama.”
“But why visit the ascetic Gotama who believes that actions don’t have results when you believe that they do? For the ascetic Gotama believes in inaction, teaches that, and trains his disciples in that.”
Meṇḍaka thought: “No doubt he must be a Buddha, a perfected and fully Awakened One, since these monastics of other religions are jealous.” He then went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. After bowing down to the Buddha, he sat down, and the Buddha gave him a progressive talk on generosity, morality, and heaven; on the danger, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Meṇḍaka experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction.
He then said to the Buddha: “Wonderful, Venerable Sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that one with eyes might see what’s there—just so have you made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Saṅgha of monks. Please accept me as a lay follower who’s gone for refuge for life. And please accept tomorrow’s meal from me together with the Saṅgha of monks.” The Buddha consented by remaining silent.
Knowing that the Buddha had consented, Meṇḍaka got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
152The following morning Meṇḍaka had various kinds of fine food prepared and then had the Buddha informed that the meal was ready.
The Buddha robes up, took his bowl and robe, and went to Meṇḍaka’s house, where he sat down on the prepared seat together with the Saṅgha of monks.
Then Meṇḍaka’s wife, son, daughter-in-law, and slave approached the Buddha, bowed, and sat down. the Buddha gave them a progressive talk, just as he had done to Meṇḍaka. They, too, experienced the stainless vision of the Truth, and they expressed their appreciation in the same way and became lay followers.
Meṇḍaka then personally served various kinds of fine food to the Saṅgha of monks headed by the Buddha. When the Buddha had finished his meal, Meṇḍaka sat down to one side and said:
“Sir, as long as you’re staying in Bhaddiya, I would like to offer a regular meal to the Saṅgha of monks headed by the Buddha.” The Buddha then instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.
22. The allowance for the five products of a cow, etc.
153When the Buddha had stayed at Bhaddiya for as long as he liked, he set out wandering toward Aṅguttarāpa with a large saṅgha of twelve-hundred and fifty monks. He had not informed Meṇḍaka. When Meṇḍaka heard about it, he told his slaves and workers: “Load lots of salt, oil, rice, and fresh food onto the carts, and bring along twelve-hundred and fifty cowherds and twelve-hundred and fifty dairy cows. We’ll give the Buddha fresh milk wherever we see him.”
Meṇḍaka caught up with the Buddha while he was traversing a wilderness area. Meṇḍaka approached the Buddha, bowed down, and said: “Sir, please accept tomorrow’s meal from me together with the Saṅgha of monks.” The Buddha consented by remaining silent. Knowing that the Buddha had consented, Meṇḍaka bowed down, circumambulated the Buddha with his right side toward him, and left.
154The following morning Meṇḍaka had various kinds of fine food prepared and then had the Buddha informed that the meal was ready.
The Buddha robed up, took his bowl and robe, and went to Meṇḍaka’s meal offering, where he sat down on the prepared seat together with the Saṅgha of monks. Meṇḍaka told the twelve-hundred and fifty cowherds: “Listen, bring one cow for each and every monk and give them fresh milk.”
Meṇḍaka then personally served various kinds of fine food to the Saṅgha of monks headed by the Buddha, and he gave them fresh milk.
Being afraid of wrongdoing, the monks did not accept. The Buddha said: “Accept, monks, and drink.” When the Buddha had finished his meal, Meṇḍaka sat down to one side, and said,
“Sir, there are wilderness roads where there is little water and little food, where it’s not easy to travel without provisions. It would be good, Sir, if you would allow provisions.” The Buddha then instructed, inspired, and gladdened Meṇḍaka with a teaching, after which he got up from his seat and left.
155Soon afterwards the Buddha gave a teaching and addressed the monks:
“I allow five products from cows: milk, curd, buttermilk, butter, and ghee.
There are wilderness roads where there’s little water and little food, where it’s not easy to travel without provisions. I allow you to look for provisions: whatever you need of rice, mung beans, black gram, salt, sugar, oil, and ghee.
There are people who have faith and confidence. They may deposit money with an attendant, saying: “With this, please get something allowable for the venerable.” I allow you to consent to anything allowable from that fund. But I say that under no circumstances should you look for or consent to gold, silver, or money.”
23. The account of Keṇiya the dreadlocked ascetic
156Wandering on, the Buddha eventually arrived at Āpaṇa. Keṇiya the dreadlocked ascetic heard: “The ascetic Gotama, the Sakyan, who’s gone forth from the Sakyan clan, has arrived at Āpaṇa.” And he heard about the Buddha’s qualities just as Meṇḍaka had. He thought: “What should I take to the ascetic Gotama?”
And it occurred to him: “There are those ancient sages of the brahmins, the creators and teachers of the Vedas, that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. The brahmins at present still sing and proclaim the ancient verses that they sang, proclaimed, and collected. Now those ancient sages abstained from eating at night and at the wrong time, yet they consented to certain drinks.
The ascetic Gotama also abstains from eating at night and at the wrong time. It would be appropriate for him to consent to the same drinks.” He then had a large quantity of drinks prepared. Lifting them with carrying poles, he went to the Buddha. He exchanged pleasantries with the Buddha and said: “Good Gotama, please accept these drinks.”
“Please give them to the monks, Keṇiya.”
He did, but being afraid of wrongdoing, the monks did not accept them. The Buddha said: “Accept, monks, and drink.” Keṇiya then personally served that large quantity of drinks to the Saṅgha of monks headed by the Buddha. When the Buddha had finished his meal, Keṇiya sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, and Keṇiya said: “Good Gotama, please accept tomorrow’s meal from me together with the Saṅgha of monks.”
“The Saṅgha is large, Keṇiya. There are twelve hundred and fifty monks. And you have faith in the brahmins.”
157Keṇiya acknowledged what the Buddha had said, but repeated his invitation a second time.
The Buddha replied as before, and Keṇiya repeated his invitation a third time.
The Buddha then consented by remaining silent. Knowing that the Buddha had consented, Keṇiya got up from his seat and left.
158Soon afterwards the Buddha gave a teaching and addressed the monks:
“I allow eight kinds of drinks: mango drinks, rose-apple drinks, drinks from bananas with seeds, drinks from seedless bananas, licorice drinks, grape drinks, drinks made from lotus tubers, and falsa fruit drinks.
I allow juice from all fruits, except grain. I allow juice from all leaves, except the leaves of potherb. I allow juice from all flowers, except licorice flowers. I allow sugarcane juice.”
159The following morning Keṇiya had various kinds of fine food prepared in his own hermitage and then had the Buddha informed that the meal was ready.
The Buddha robed up, took his bowl and robe, and went to Keṇiya’s hermitage, where he sat down on the prepared seat together with the Saṅgha of monks. Keṇiya then served various kinds of fine food to the Saṅgha of monks headed by the Buddha. When the Buddha had finished his meal
Keṇiya sat down to one side, and the Buddha expressed his appreciation with these verses:
160“Sacrifice is the best fire worship,
Sāvittī the best meter;
A king is the best of humans,
The ocean the chief of rivers.
161The moon is the best in the night sky,
The sun the best of all that shines.
But for those making offerings, desiring merit,
The Saṅgha is indeed the best.”
162And the Buddha got up from his seat and left.
24. The account of Roja the Mallian
163When the Buddha had stayed at Āpaṇa for as long as he liked, he set out wandering toward Kusinārā with a large saṅgha of twelve-hundred and fifty monks. When the Mallians of Kusinārā heard that the Buddha was coming, they made an agreement that whoever did not go out to meet the Buddha would be fined five hundred coins.
At that time Venerable Ānanda had a friend called Roja the Mallian. As the Buddha was approaching Kusinārā, the Mallians, including Roja, went out to meet him. Roja then went to Ānanda and bowed, and Ānanda said to him: “It’s noble of you to come out to meet the Buddha.”
“I’m not doing this out of respect for the Buddha, the Teaching, or the Saṅgha. I’m doing it because I would get fined by the Mallians if I didn’t.”
Ānanda was disappointed with his friend.
He went to the Buddha, bowed, sat down, and said: “Venerable Sir, Roja the Mallian is a well-known person. It’s of great benefit when such well-known people gain confidence in this spiritual path. It would be good if you would inspire confidence in Roja.”
“That’s not difficult for the Buddha, Ānanda.”
164The Buddha then suffused Roja with a mind of loving kindness, before getting up from his seat and entering his dwelling. When Roja was suffused with loving kindness, he acted just like a young calf looking for its mother: he went from dwelling to dwelling, from yard to yard, asking: “Venerables, where’s the Buddha staying, the perfected and fully Awakened One? I wish to see him.”
“In that dwelling, Roja, with the closed door. Go there quietly and slowly, enter the porch, clear your throat, and knock on the door. The Buddha will then open the door for you.”
Roja did just that, and the Buddha opened the door for him. He entered the dwelling, bowed, and sat down. The Buddha then gave him a progressive talk on generosity, morality, and heaven; on the danger, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Roja experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction.
He then said to the Buddha: “Venerable Sir, it would be good if the venerables would accept robe-cloth, almsfood, dwellings, and medicinal supplies from me, and not from others.”
“Roja, those who have seen the Truth with a trainee’s knowledge and vision, as you have, think like this. But listen, Roja, the monks will have to receive both from you and others.”
165At this time in Kusinārā there was a succession of fine meals. Not being able to get a turn, Roja thought: “Why don’t I inspect the dining hall and then prepare whatever is lacking?” When he did, he saw that two things were missing: potherbs and fresh foods made of flour.
He then went to Venerable Ānanda and told what he had been thinking, adding: “Venerable Ānanda, if I were to prepare potherbs and fresh food made of flour, would the Buddha accept it?”
“Well, Roja, let me ask the Buddha.”
Venerable Ānanda told the Buddha, who said:
“Allow it to be prepared, Ānanda.” Ānanda passed the message on to Roja.
The following morning Roja prepared much potherb and fresh food made with flour and brought it to the Buddha, saying: “Venerable Sir, please accept the potherb and the fresh food made with flour.”
“Well then, Roja, give it to the monks.” He did, but being afraid of wrongdoing, they did not accept. The Buddha said: “Accept, monks, and eat.”
Roja then personally served much potherb and fresh food made with flour to the Saṅgha of monks headed by the Buddha. When the Buddha had finished his meal, Roja sat down to one side. The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left. Soon afterwards the Buddha gave a teaching and addressed the monks:
“I allow all potherbs and all fresh foods made of flour.”
25. The account of the one who had gone forth when old
166When the Buddha had stayed at Kusinārā for as long as he liked, he set out wandering toward Ātumā with a large saṅgha of twelve-hundred and fifty monks. At that time at Ātumā there was a monk who was previously a barber and who had gone forth when old. He had two boys, sweet-voiced and articulate, who were skilled barbers, their own teacher’s trade.
The monk who had gone forth when old heard that the Buddha was coming to Ātumā, and he said to those boys: “The Buddha is coming to Ātumā with a large saṅgha of twelve-hundred and fifty monks. Now go and get the barber equipment, and then go from house to house with a box and collect salt, oil, rice, and fresh food. When the Buddha has arrived, we’ll make a rice-porridge drink.”
Saying: “Yes,” they did just that. When people saw those sweet-voiced and articulate boys, they used their services even if they did not really want to. And they gave much in return. Soon the boys had collected a large amount of salt, oil, rice, and fresh food.
167When the Buddha eventually arrived at Ātumā, he stayed in a dwelling made of husk. The following morning that monk who had gone forth when old had much rice porridge prepared and brought it to the Buddha, saying: “Venerable Sir, please accept the rice porridge.”
When Buddhas know what is going on, sometimes they ask and sometimes not. They know the right time to ask and when not to ask. Buddhas ask when it is beneficial, otherwise not, for Buddhas are incapable of doing what is unbeneficial. Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
The Buddha then said to him:
“Where does this rice porridge come from?” He told him, and the Buddha rebuked him:
“It’s not suitable, foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done. How can you who have gone forth encourage others in what’s unallowable? This will affect people’s confidence …” After rebuking him, he gave a teaching and addressed the monks:
“You shouldn’t encourage others to do what’s unallowable. If you do, you commit an offense of wrong conduct. And if you were previously a barber, you shouldn’t carry the barber equipment around. If you do, you commit an offense of wrong conduct.”
168When the Buddha had stayed at Ātumā for as long as he liked, he set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time in Sāvatthī there was much fruit. The monks thought: “Which fruits has the Buddha allowed and which not?” They told the Buddha.
“I allow all fruits.”
169On one occasion seeds belonging to the Saṅgha had been planted on land belonging to an individual and seeds belonging to an individual on land belonging to the Saṅgha.
“If seeds belonging to the Saṅgha have been planted on land belonging to an individual, that person should be given a share, and the produce may then be eaten. If seeds belonging to an individual have been planted on land belonging to the Saṅgha, the Saṅgha should be given a share, and the produce may then be eaten.”
26. Discussion of the four great standards
170At that time the monks were anxious about all sorts of matters, thinking: “What has the Buddha allowed and what hasn’t he allowed?” They told the Buddha.
“If I haven’t specifically prohibited something, then it’s unallowable to you if it’s similar to what’s unallowable and opposed to what’s allowable. If I haven’t specifically prohibited something, then it’s allowable to you if it’s similar to what’s allowable and opposed to what’s unallowable. If I haven’t specifically allowed something, then it’s unallowable to you if it’s similar to what’s unallowable and opposed to what’s allowable. If I haven’t specifically allowed something, then it’s allowable to you if it’s similar to what’s allowable and opposed to what’s unallowable.”
171Then the monks thought: “Are post-midday tonics mixed with ordinary food allowable or unallowable? Are seven-day tonics mixed with ordinary food allowable or unallowable? Are lifetime tonics mixed with ordinary food allowable or unallowable? Are seven-day tonics mixed with post-midday tonics allowable or unallowable? Are lifetime tonics mixed with post-midday tonics allowable or unallowable? Are lifetime tonics mixed with seven-day tonics allowable or unallowable?” They told the Buddha.
172“When mixed with ordinary food, post-midday tonics are allowable before midday on the day they are received, but not after midday. When mixed with ordinary food, seven-day tonics are allowable before midday on the day they are received, but not after midday. When mixed with ordinary food, lifetime tonics are allowable before midday on the day they are received, but not after midday. When mixed with post-midday tonics, seven-day tonics are allowable after midday on the day they are received, but not beyond dawn. When mixed with post-midday tonics, lifetime tonics are allowable after midday on the day they are received, but not beyond dawn. When mixed with seven-day tonics, lifetime tonics are allowable for seven days, but not beyond.”
173The sixth chapter on medicines is finished.
174This is the summary:
175“In autumn, also after midday,
Fat, about root, and with flours;
With bitter, leaf, fruit,
Gum, salt, and detergent.
176Powder, sieve, and meat,
Ointment, scented;
Ointment box, luxurious, uncovered,
Ointment stick, ointment stick case.
177Bag, shoulder strap, string,
Head oil, and nose;
Nose dropper, and smoke,
And tube, lid, bag.
178In a concoction of oil, and alcohol,
Too much, external use;
Vessel, sweat, and herbs,
Heavy, and so hemp water.
179Bathtub, and blood,
Horn, salve for the feet;
Foot salve, knife, and bitter,
Sesame paste, flour paste.
180Cloth, and mustard-seed powder,
Smoke, and with a razor;
Sore oil, bandage,
And filthy, receiving.
181Feces, excreting, and mixture,
Lye, chebulic myrobalan in urine;
Scented, and purgative,
Clear congee, mung-bean broth, oily mung-bean broth.
182Meat broth, hillside,
Monastery, and with seven days;
Sugar, mung beans, and purgative,
Cooking oneself, reheating.
183He allowed again, when short of food,
And fruit, sesame, fresh food;
Before eating, fever,
And removed, hemorrhoids.
184And enema, and Suppi,
And human flesh;
Elephant, horse, and dog,
Snake, lion, leopard.
185Bear, and hyena flesh,
And turn, and rice porridge;
Recent, apart from, sugar,
Sunidha, guesthouse.
186Ganges, Koṭi, speaking the truths,
And Ambapālī, Licchavī;
Killed for, plenty of food,
He prohibited again.
187Storm, Yasa, and Meṇḍaka,
Product of a cow, and with provisions;
Keṇi, mango, rose-apple, bananas with seeds,
Seedless bananas, licorice, grapes, lotus tubers.
188Falsa fruit, potherb, flour,
At Ātuma, barber;
At Sāvatthī, fruit, seed,
And about all sorts of matters, in the time period.”
189In this chapter there are one hundred and six topics.
The chapter on medicines is finished.
1p_3V_1198,msdiv260Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati. Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. Addasā kho bhagavā te bhikkhū kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, disvāna āyasmantaṁ ānandaṁ āmantesi: "Kiṁ nu kho, ānanda, etarahi bhikkhū kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā"ti?
"Etarahi, bhante, bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati. Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā"ti.
2p_3V_1199Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— "Etarahi kho bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati. Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. Kiṁ nu kho ahaṁ bhikkhūnaṁ bhesajjaṁ anujāneyyaṁ, yaṁ bhesajjañceva assa bhesajjasammatañca lokassa, āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā"ti? Atha kho bhagavato etadahosi: "Imāni kho pañca bhesajjāni, seyyathidaṁ— sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ; bhesajjāni ceva bhesajjasammatāni ca lokassa, āhāratthañca pharanti, na ca oḷāriko āhāro paññāyati. Yannūnāhaṁ bhikkhūnaṁ imāni pañca bhesajjāni anujāneyyaṁ, kāle paṭiggahetvā kāle paribhuñjitun"ti.
3p_3V_1200Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"idha mayhaṁ, bhikkhave, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— ‘etarahi kho bhikkhūnaṁ sāradikena ābādhena phuṭṭhānaṁ yāgupi pītā uggacchati, bhattampi bhuttaṁ uggacchati. Te tena kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. Kiṁ nu kho ahaṁ bhikkhūnaṁ bhesajjaṁ anujāneyyaṁ, yaṁ bhesajjañceva assa bhesajjasammatañca lokassa, āhāratthañca phareyya, na ca oḷāriko āhāro paññāyeyyā’ti. Tassa mayhaṁ, bhikkhave, etadahosi: ‘imāni kho pañca bhesajjāni, seyyathidaṁ— sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ; bhesajjāni ceva bhesajjasammatāni ca lokassa, āhāratthañca pharanti, na ca oḷāriko āhāro paññāyati. Yannūnāhaṁ bhikkhūnaṁ imāni pañca bhesajjāni anujāneyyaṁ, kāle paṭiggahetvā kāle paribhuñjitun’ti. Anujānāmi, bhikkhave, tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjitun"ti.
4p_3V_1201,msdiv261Tena kho pana samayena bhikkhū tāni pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti. Tesaṁ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti, pageva senesitāni. Te tena ceva sāradikena ābādhena phuṭṭhā, iminā ca bhattācchādakena, tadubhayena bhiyyoso mattāya kisā honti, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā. Addasā kho bhagavā te bhikkhū bhiyyoso mattāya kise lūkhe dubbaṇṇe uppaṇḍuppaṇḍukajāte dhamanisanthatagatte, disvāna āyasmantaṁ ānandaṁ āmantesi:
"Kiṁ nu kho, ānanda, etarahi bhikkhū bhiyyoso mattāya kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā"ti?
"Etarahi, bhante, bhikkhū tāni ca pañca bhesajjāni kāle paṭiggahetvā kāle paribhuñjanti. Tesaṁ yānipi tāni pākatikāni lūkhāni bhojanāni tānipi nacchādenti, pageva senesitāni. Te tena ceva sāradikena ābādhena phuṭṭhā, iminā ca bhattācchādakena, tadubhayena bhiyyoso mattāya kisā, lūkhā, dubbaṇṇā, uppaṇḍuppaṇḍukajātā, dhamanisanthatagattā"ti.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, tāni pañca bhesajjāni paṭiggahetvā kālepi vikālepi paribhuñjitun"ti.
5p_3V_1202,msdiv262Tena kho pana samayena gilānānaṁ bhikkhūnaṁ vasehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, vasāni bhesajjāni— acchavasaṁ, macchavasaṁ, susukāvasaṁ, sūkaravasaṁ, gadrabhavasaṁ— kāle paṭiggahitaṁ kāle nippakkaṁ kāle saṁsaṭṭhaṁ telaparibhogena paribhuñjituṁ.
Vikāle ce, bhikkhave, paṭiggahitaṁ vikāle nippakkaṁ vikāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, āpatti tiṇṇaṁ dukkaṭānaṁ.
Kāle ce, bhikkhave, paṭiggahitaṁ vikāle nippakkaṁ vikāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ.
Kāle ce, bhikkhave, paṭiggahitaṁ kāle nippakkaṁ vikāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa. Kāle ce, bhikkhave, paṭiggahitaṁ kāle nippakkaṁ kāle saṁsaṭṭhaṁ, tañce paribhuñjeyya, anāpattī"ti.
2 Mūlādibhesajjakathā
6p_3V_1203,msdiv263Tena kho pana samayena gilānānaṁ bhikkhūnaṁ mūlehi bhesajjehi attho hoti.
Bhagavato etamatthaṁ ārocesuṁ. "Anujānāmi, bhikkhave, mūlāni bhesajjāni— haliddiṁ, siṅgiveraṁ, vacaṁ, vacattaṁ, ativisaṁ, kaṭukarohiṇiṁ, usīraṁ, bhaddamuttakaṁ, yāni vā panaññānipi atthi mūlāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni— paṭiggahetvā yāvajīvaṁ pariharituṁ; sati paccaye paribhuñjituṁ. Asati paccaye paribhuñjantassa āpatti dukkaṭassā"ti.
7p_3V_1204Tena kho pana samayena gilānānaṁ bhikkhūnaṁ mūlehi bhesajjehi piṭṭhehi attho hoti.
Bhagavato etamatthaṁ ārocesuṁ. "Anujānāmi, bhikkhave, nisadaṁ nisadapotakan"ti.
8p_3V_1205Tena kho pana samayena gilānānaṁ bhikkhūnaṁ kasāvehi bhesajjehi attho hoti.
Bhagavato etamatthaṁ ārocesuṁ. "Anujānāmi, bhikkhave, kasāvāni bhesajjāni— nimbakasāvaṁ, kuṭajakasāvaṁ, paṭolakasāvaṁ, phaggavakasāvaṁ, nattamālakasāvaṁ, yāni vā panaññānipi atthi kasāvāni bhesajjāni neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni— paṭiggahetvā yāvajīvaṁ pariharituṁ; sati paccaye paribhuñjituṁ. Asati paccaye paribhuñjantassa āpatti dukkaṭassā"ti.
9p_3V_1206Tena kho pana samayena gilānānaṁ bhikkhūnaṁ paṇṇehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, paṇṇāni bhesajjāni— nimbapaṇṇaṁ, kuṭajapaṇṇaṁ, paṭolapaṇṇaṁ, sulasipaṇṇaṁ, kappāsapaṇṇaṁ, yāni vā panaññānipi atthi paṇṇāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti … pe … .
10p_3V_1207Tena kho pana samayena gilānānaṁ bhikkhūnaṁ phalehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, phalāni bhesajjāni— bilaṅgaṁ, pippaliṁ, maricaṁ, harītakaṁ, vibhītakaṁ, āmalakaṁ, goṭṭhaphalaṁ, yāni vā panaññānipi atthi phalāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti … pe … .
11p_3V_1208Tena kho pana samayena gilānānaṁ bhikkhūnaṁ jatūhi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, jatūni bhesajjāni— hiṅguṁ, hiṅgujatuṁ, hiṅgusipāṭikaṁ, takaṁ, takapattiṁ, takapaṇṇiṁ, sajjulasaṁ, yāni vā panaññānipi atthi jatūni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti … pe … .
12p_3V_1209Tena kho pana samayena gilānānaṁ bhikkhūnaṁ loṇehi bhesajjehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, loṇāni bhesajjāni— sāmuddaṁ, kāḷaloṇaṁ, sindhavaṁ, ubbhidaṁ, bilaṁ, yāni vā panaññānipi atthi loṇāni bhesajjāni, neva khādanīye khādanīyatthaṁ pharanti, na bhojanīye bhojanīyatthaṁ pharanti, tāni— paṭiggahetvā yāvajīvaṁ pariharituṁ; sati paccaye paribhuñjituṁ. Asati paccaye paribhuñjantassa āpatti dukkaṭassā"ti.
13p_3V_1210,msdiv264Tena kho pana samayena āyasmato ānandassa upajjhāyassa āyasmato belaṭṭhasīsassa thullakacchābādho hoti. Tassa lasikāya cīvarāni kāye lagganti, tāni bhikkhū udakena temetvā temetvā apakaḍḍhanti. Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū tāni cīvarāni udakena temetvā temetvā apakaḍḍhante, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca: "Kiṁ imassa, bhikkhave, bhikkhuno ābādho"ti?
"Imassa, bhante, āyasmato thullakacchābādho, lasikāya cīvarāni kāye lagganti, tāni mayaṁ udakena temetvā temetvā apakaḍḍhāmā"ti.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, yassa kaṇḍu vā, piḷakā vā, assāvo vā, thullakacchu vā ābādho, kāyo vā duggandho, cuṇṇāni bhesajjāni; agilānassa chakaṇaṁ mattikaṁ rajananippakkaṁ. Anujānāmi, bhikkhave, udukkhalaṁ musalan"ti.
14p_3V_1211Tena kho pana samayena gilānānaṁ bhikkhūnaṁ cuṇṇehi bhesajjehi cālitehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, cuṇṇacālinin"ti.
Saṇhehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, dussacālinin"ti.
15p_3V_1212Tena kho pana samayena aññatarassa bhikkhuno amanussikābādho hoti. Taṁ ācariyupajjhāyā upaṭṭhahantā nāsakkhiṁsu arogaṁ kātuṁ. So sūkarasūnaṁ gantvā āmakamaṁsaṁ khādi, āmakalohitaṁ pivi. Tassa so amanussikābādho paṭippassambhi. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, amanussikābādhe āmakamaṁsaṁ āmakalohitan"ti.
16p_3V_1213,msdiv265Tena kho pana samayena aññatarassa bhikkhuno cakkhurogābādho hoti. Taṁ bhikkhū pariggahetvā uccārampi passāvampi nikkhāmenti. Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū taṁ bhikkhuṁ pariggahetvā uccārampi passāvampi nikkhāmente, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca:
"Kiṁ imassa, bhikkhave, bhikkhuno ābādho"ti?
"Imassa, bhante, āyasmato cakkhurogābādho. Imaṁ mayaṁ pariggahetvā uccārampi passāvampi nikkhāmemā"ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, añjanaṁ— kāḷañjanaṁ, rasañjanaṁ, sotañjanaṁ, gerukaṁ, kapallan"ti. Añjanūpapisanehi attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, candanaṁ, tagaraṁ, kāḷānusāriyaṁ, tālīsaṁ, bhaddamuttakan"ti.
Tena kho pana samayena bhikkhū piṭṭhāni añjanāni carukesupi sarāvakesupi nikkhipanti; tiṇacuṇṇehipi paṁsukehipi okiriyanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, añjanin"ti.
17p_3V_1214Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjaniyo dhārenti— sovaṇṇamayaṁ, rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, uccāvacā añjanī dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa.
Anujānāmi, bhikkhave, aṭṭhimayaṁ, dantamayaṁ, visāṇamayaṁ, naḷamayaṁ, veḷumayaṁ, kaṭṭhamayaṁ, jatumayaṁ, phalamayaṁ, lohamayaṁ, saṅkhanābhimayan"ti.
18p_3V_1215Tena kho pana samayena añjaniyo apārutā honti, tiṇacuṇṇehipi paṁsukehipi okiriyanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, apidhānanti.
Apidhānaṁ nipatati.
Bhagavato etamatthaṁ ārocesuṁ. "Anujānāmi, bhikkhave, suttakena bandhitvā añjaniyā bandhitun"ti.
Añjanī phalati.
Bhagavato etamatthaṁ ārocesuṁ. "Anujānāmi, bhikkhave, suttakena sibbetun"ti.
19p_3V_1216Tena kho pana samayena bhikkhū aṅguliyā añjanti, akkhīni dukkhāni honti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, añjanisalākan"ti.
20p_3V_1217Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā añjanisalākāyo dhārenti— sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, uccāvacā añjanisalākā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa.
Anujānāmi, bhikkhave, aṭṭhimayaṁ … pe … saṅkhanābhimayan"ti.
21p_3V_1218Tena kho pana samayena añjanisalākā bhūmiyaṁ patitā pharusā hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, salākaṭhāniyan"ti.
22p_3V_1219Tena kho pana samayena bhikkhū añjanimpi añjanisalākampi hatthena pariharanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, añjanitthavikan"ti. Aṁsabaddhako na hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan"ti.
23p_3V_1220,msdiv266Tena kho pana samayena āyasmato pilindavacchassa sīsābhitāpo hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, muddhani telakan"ti.
Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, natthukamman"ti.
Natthu galati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, natthukaraṇin"ti.
24p_3V_1221Tena kho pana samayena chabbaggiyā bhikkhū uccāvacā natthukaraṇiyo dhārenti— sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, uccāvacā natthukaraṇī dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa.
Anujānāmi, bhikkhave, aṭṭhimayaṁ … pe … saṅkhanābhimayan"ti.
Natthuṁ visamaṁ āsiñcanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, yamakanatthukaraṇin"ti.
Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, dhūmaṁ pātun"ti.
Taññeva vaṭṭiṁ ālimpetvā pivanti, kaṇṭho dahati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, dhūmanettan"ti.
25p_3V_1222Tena kho pana samayena chabbaggiyā bhikkhū uccāvacāni dhūmanettāni dhārenti— sovaṇṇamayaṁ rūpiyamayaṁ. Manussā ujjhāyanti khiyyanti vipācenti: "Seyyathāpi gihī kāmabhogino"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, uccāvacāni dhūmanettāni dhāretabbāni. Yo dhāreyya, āpatti dukkaṭassa.
Anujānāmi, bhikkhave, aṭṭhimayaṁ … pe … saṅkhanābhimayan"ti.
26p_3V_1223Tena kho pana samayena dhūmanettāni apārutāni honti, pāṇakā pavisanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, apidhānan"ti.
27p_3V_1224Tena kho pana samayena bhikkhū dhūmanettāni hatthena pariharanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, dhūmanettathavikan"ti.
Ekato ghaṁsiyanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, yamakathavikan"ti.
Aṁsabaddhako na hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, aṁsabaddhakaṁ bandhanasuttakan"ti.
28p_3V_1225,msdiv267Tena kho pana samayena āyasmato pilindavacchassa vātābādho hoti. Vejjā evamāhaṁsu— "telaṁ pacitabban"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, telapākan"ti.
Tasmiṁ kho pana telapāke majjaṁ pakkhipitabbaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, telapāke majjaṁ pakkhipitun"ti.
29p_3V_1226Tena kho pana samayena chabbaggiyā bhikkhū atipakkhittamajjāni telāni pacanti, tāni pivitvā majjanti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, atipakkhittamajjaṁ telaṁ pātabbaṁ. Yo piveyya, yathādhammo kāretabbo.
Anujānāmi, bhikkhave, yasmiṁ telapāke majjassa na vaṇṇo na gandho na raso paññāyati, evarūpaṁ majjapakkhittaṁ telaṁ pātun"ti.
30p_3V_1227Tena kho pana samayena bhikkhūnaṁ bahuṁ atipakkhittamajjaṁ telaṁ pakkaṁ hoti. Atha kho bhikkhūnaṁ etadahosi: "Kathaṁ nu kho atipakkhittamajje tele paṭipajjitabban"ti? Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, abbhañjanaṁ adhiṭṭhātun"ti.
31p_3V_1228Tena kho pana samayena āyasmato pilindavacchassa bahutaraṁ telaṁ pakkaṁ hoti, telabhājanaṁ na vijjati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, tīṇi tumbāni— lohatumbaṁ, kaṭṭhatumbaṁ, phalatumban"ti.
32p_3V_1229Tena kho pana samayena āyasmato pilindavacchassa aṅgavāto hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, sedakamman"ti.
Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, sambhārasedan"ti.
Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, mahāsedan"ti.
Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, bhaṅgodakan"ti.
Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, udakakoṭṭhakan"ti.
33p_3V_1230Tena kho pana samayena āyasmato pilindavacchassa pabbavāto hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, lohitaṁ mocetun"ti.
Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, lohitaṁ mocetvā visāṇena gāhetun"ti.
34p_3V_1231Tena kho pana samayena āyasmato pilindavacchassa pādā phalitā honti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, pāda bbhañjanan"ti.
Nakkhamaniyo hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, pajjaṁ abhisaṅkharitun"ti.
35p_3V_1232Tena kho pana samayena aññatarassa bhikkhuno gaṇḍābādho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, satthakamman"ti.
Kasāvodakena attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, kasāvodakan"ti.
Tilakakkena attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, tilakakkan"ti.
Kabaḷikāya attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, kabaḷikan"ti.
Vaṇabandhanacoḷena attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, vaṇabandhanacoḷan"ti.
Vaṇo kaṇḍuvati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, sāsapakuṭṭena phositun"ti.
Vaṇo kilijjittha. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, dhūmaṁ kātun"ti.
Vaḍḍhamaṁsaṁ vuṭṭhāti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, loṇasakkharikāya chinditun"ti.
Vaṇo na ruhati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, vaṇatelan"ti.
Telaṁ galati. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, vikāsikaṁ sabbaṁ vaṇapaṭikamman"ti.
36p_3V_1233,msdiv268Tena kho pana samayena aññataro bhikkhu ahinā daṭṭho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, cattāri mahāvikaṭāni dātuṁ— gūthaṁ, muttaṁ, chārikaṁ, mattikan"ti.
Atha kho bhikkhūnaṁ etadahosi: "appaṭiggahitāni nu kho udāhu paṭiggahetabbānī"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, sati kappiyakārake paṭiggahāpetuṁ, asati kappiyakārake sāmaṁ gahetvā paribhuñjitun"ti.
37p_3V_1234Tena kho pana samayena aññatarena bhikkhunā visaṁ pītaṁ hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, gūthaṁ pāyetun"ti.
Atha kho bhikkhūnaṁ etadahosi: "appaṭiggahitaṁ nu kho udāhu paṭiggahetabbo"ti? Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, yaṁ karonto paṭiggaṇhāti, sveva paṭiggaho kato, na puna paṭiggahetabbo"ti.
38p_3V_1235,msdiv269Tena kho pana samayena aññatarassa bhikkhuno gharadinnakābādho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, sītāloḷiṁ pāyetun"ti.
39p_3V_1236Tena kho pana samayena aññataro bhikkhu duṭṭhagahaṇiko hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, āmisakhāraṁ pāyetun"ti.
40p_3V_1237Tena kho pana samayena aññatarassa bhikkhuno paṇḍurogābādho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, muttaharītakaṁ pāyetun"ti.
41p_3V_1238Tena kho pana samayena aññatarassa bhikkhuno chavidosābādho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, gandhālepaṁ kātun"ti.
42p_3V_1239Tena kho pana samayena aññataro bhikkhu abhisannakāyo hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, virecanaṁ pātun"ti. Acchakañjiyā attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, acchakañjin"ti.
Akaṭayūsena attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, akaṭayūsan"ti.
Kaṭākaṭena attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, kaṭākaṭan"ti.
Paṭicchādanīyena attho hoti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, paṭicchādanīyan"ti.
3 Pilindavacchavatthu
43p_3V_1240,msdiv270Tena kho pana samayena āyasmā pilindavaccho rājagahe pabbhāraṁ sodhāpeti leṇaṁ kattukāmo. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami, upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca: "kiṁ, bhante, thero kārāpetī"ti?
"Pabbhāraṁ, mahārāja, sodhāpemi, leṇaṁ kattukāmo"ti.
"Attho, bhante, ayyassa ārāmikenā"ti?
"Na kho, mahārāja, bhagavatā ārāmiko anuññāto"ti.
"Tena hi, bhante, bhagavantaṁ paṭipucchitvā mama āroceyyāthā"ti.
"Evaṁ, mahārājā"ti kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa paccassosi.
Atha kho āyasmā pilindavaccho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ dhammiyā kathāya sandassesi, samādapesi, samuttejesi, sampahaṁsesi. Atha kho rājā māgadho seniyo bimbisāro āyasmatā pilindavacchena dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā āyasmantaṁ pilindavacchaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
44p_3V_1241Atha kho āyasmā pilindavaccho bhagavato santike dūtaṁ pāhesi— "rājā, bhante, māgadho seniyo bimbisāro ārāmikaṁ dātukāmo. Kathaṁ nu kho, bhante, mayā paṭipajjitabban"ti? Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, ārāmikan"ti.
Dutiyampi kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami; upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho rājā māgadho seniyo bimbisāro āyasmantaṁ pilindavacchaṁ etadavoca:
"anuññāto, bhante, bhagavatā ārāmiko"ti?
"Evaṁ, mahārājā"ti.
"Tena hi, bhante, ayyassa ārāmikaṁ dammī"ti.
45p_3V_1242Atha kho rājā māgadho seniyo bimbisāro āyasmato pilindavacchassa ārāmikaṁ paṭissutvā, vissaritvā, cirena satiṁ paṭilabhitvā, aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi: "yo mayā, bhaṇe, ayyassa ārāmiko paṭissuto, dinno so ārāmiko"ti?
"Na kho, deva, ayyassa ārāmiko dinno"ti.
"Kīva ciraṁ nu kho, bhaṇe, ito hi taṁ hotī"ti?
Atha kho so mahāmatto rattiyo gaṇetvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca: "pañca, deva, rattisatānī"ti.
"Tena hi, bhaṇe, ayyassa pañca ārāmikasatāni dehī"ti.
"Evaṁ, devā"ti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissutvā āyasmato pilindavacchassa pañca ārāmikasatāni pādāsi, pāṭiyekko gāmo nivisi. "Ārāmikagāmako"tipi naṁ āhaṁsu, "pilindagāmako"tipi naṁ āhaṁsu.
46p_3V_1243,msdiv271Tena kho pana samayena āyasmā pilindavaccho tasmiṁ gāmake kulūpako hoti.
Atha kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya pilindagāmaṁ piṇḍāya pāvisi.
Tena kho pana samayena tasmiṁ gāmake ussavo hoti. Dārakā alaṅkatā mālākitā kīḷanti. Atha kho āyasmā pilindavaccho pilindagāmake sapadānaṁ piṇḍāya caramāno yena aññatarassa ārāmikassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Tena kho pana samayena tassā ārāmikiniyā dhītā aññe dārake alaṅkate mālākite passitvā rodati— "mālaṁ me detha, alaṅkāraṁ me dethā"ti.
Atha kho āyasmā pilindavaccho taṁ ārāmikiniṁ etadavoca: "kissāyaṁ dārikā rodatī"ti?
"Ayaṁ, bhante, dārikā aññe dārake alaṅkate mālākite passitvā rodati— ‘mālaṁ me detha, alaṅkāraṁ me dethā’ti. Kuto amhākaṁ duggatānaṁ mālā, kuto alaṅkāro"ti?
Atha kho āyasmā pilindavaccho aññataraṁ tiṇaṇḍupakaṁ gahetvā taṁ ārāmikiniṁ etadavoca: "handimaṁ tiṇaṇḍupakaṁ tassā dārikāya sīse paṭimuñcā"ti. Atha kho sā ārāmikinī taṁ tiṇaṇḍupakaṁ gahetvā tassā dārikāya sīse paṭimuñci. Sā ahosi suvaṇṇamālā abhirūpā, dassanīyā, pāsādikā; natthi tādisā raññopi antepure suvaṇṇamālā.
Manussā rañño māgadhassa seniyassa bimbisārassa ārocesuṁ:
"Amukassa, deva, ārāmikassa ghare suvaṇṇamālā abhirūpā, dassanīyā, pāsādikā; natthi tādisā devassapi antepure suvaṇṇamālā; kuto tassa duggatassa? Nissaṁsayaṁ corikāya ābhatā"ti.
47p_3V_1244Atha kho rājā māgadho seniyo bimbisāro taṁ ārāmikakulaṁ bandhāpesi.
Dutiyampi kho āyasmā pilindavaccho pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya pilindagāmaṁ piṇḍāya pāvisi. Pilindagāmake sapadānaṁ piṇḍāya caramāno yena tassa ārāmikassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paṭivissake pucchi— "kahaṁ imaṁ ārāmikakulaṁ gatan"ti?
"Etissā, bhante, suvaṇṇamālāya kāraṇā raññā bandhāpitan"ti.
Atha kho āyasmā pilindavaccho yena rañño māgadhassa seniyassa bimbisārassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho rājā māgadho seniyo bimbisāro yenāyasmā pilindavaccho tenupasaṅkami, upasaṅkamitvā āyasmantaṁ pilindavacchaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ āyasmā pilindavaccho etadavoca:
"kissa, mahārāja, ārāmikakulaṁ bandhāpitan"ti?
"Tassa, bhante, ārāmikassa ghare suvaṇṇamālā abhirūpā, dassanīyā, pāsādikā; natthi tādisā amhākampi antepure suvaṇṇamālā; kuto tassa duggatassa? Nissaṁsayaṁ corikāya ābhatā"ti.
Atha kho āyasmā pilindavaccho rañño māgadhassa seniyassa bimbisārassa pāsādaṁ suvaṇṇanti adhimucci; so ahosi sabbasovaṇṇamayo. "Idaṁ pana te, mahārāja, tāva bahuṁ suvaṇṇaṁ kuto"ti?
"Aññātaṁ, bhante, ayyasseveso iddhānubhāvo"ti taṁ ārāmikakulaṁ muñcāpesi.
48p_3V_1245Manussā— "ayyena kira pilindavacchena sarājikāya parisāya uttari manussadhammaṁ iddhipāṭihāriyaṁ dassitan"ti— attamanā abhippasannā āyasmato pilindavacchassa pañca bhesajjāni abhihariṁsu, seyyathidaṁ— sappiṁ, navanītaṁ, telaṁ, madhuṁ, phāṇitaṁ. Pakatiyāpi ca āyasmā pilindavaccho lābhī hoti pañcannaṁ bhesajjānaṁ; laddhaṁ laddhaṁ parisāya vissajjeti. Parisā cassa hoti bāhullikā; laddhaṁ laddhaṁ kolambepi, ghaṭepi, pūretvā paṭisāmeti; parissāvanānipi, thavikāyopi, pūretvā vātapānesu laggeti. Tāni olīnavilīnāni tiṭṭhanti. Undūrehipi vihārā okiṇṇavikiṇṇā honti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti: "antokoṭṭhāgārikā ime samaṇā sakyaputtiyā, seyyathāpi rājā māgadho seniyo bimbisāro"ti.
49p_3V_1246Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Ye te bhikkhū appicchā, te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma bhikkhū evarūpāya bāhullāya cetessantī"ti.
Atha kho te bhikkhū te anekapariyāyena vigarahitvā bhagavato etamatthaṁ ārocesuṁ … pe …
"Saccaṁ kira, bhikkhave, bhikkhū evarūpāya bāhullāya cetentī"ti?
"Saccaṁ, bhagavā"ti … pe … vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"yāni kho pana tāni gilānānaṁ bhikkhūnaṁ paṭisāyanīyāni bhesajjāni, seyyathidaṁ— sappi, navanītaṁ, telaṁ, madhu, phāṇitaṁ, tāni paṭiggahetvā sattāhaparamaṁ sannidhikārakaṁ paribhuñjitabbāni. Taṁ atikkāmayato yathādhammo kāretabbo"ti.
50p_3V_1247Bhesajjānuññātabhāṇavāro niṭṭhito paṭhamo.
4 Guḷādianujānana
51p_3V_1248,msdiv272Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. Addasā kho āyasmā kaṅkhārevato antarāmagge guḷakaraṇaṁ, okkamitvā guḷe piṭṭhampi chārikampi pakkhipante, disvāna— "akappiyo guḷo sāmiso, na kappati guḷo vikāle paribhuñjitun"ti— kukkuccāyanto sapariso guḷaṁ na paribhuñjati. Yepissa sotabbaṁ maññanti, tepi guḷaṁ na paribhuñjanti. Bhagavato etamatthaṁ ārocesuṁ. "Kimatthāya, bhikkhave, guḷe piṭṭhampi chārikampi pakkhipantī"ti?
"Thaddhatthāya, bhagavā"ti.
"Sace, bhikkhave, thaddhatthāya guḷe piṭṭhampi chārikampi pakkhipanti, so ca guḷotveva saṅkhaṁ gacchati. Anujānāmi, bhikkhave, yathāsukhaṁ guḷaṁ paribhuñjitun"ti.
52p_3V_1249Addasā kho āyasmā kaṅkhārevato antarāmagge vacce muggaṁ jātaṁ, passitvā— "akappiyā muggā; pakkāpi muggā jāyantī"ti— kukkuccāyanto sapariso muggaṁ na paribhuñjati. Yepissa sotabbaṁ maññanti, tepi muggaṁ na paribhuñjanti. Bhagavato etamatthaṁ ārocesuṁ.
"Sace, bhikkhave, pakkāpi muggā jāyanti, anujānāmi, bhikkhave, yathāsukhaṁ muggaṁ paribhuñjitun"ti.
53p_3V_1250,msdiv273Tena kho pana samayena aññatarassa bhikkhuno udaravātābādho hoti. So loṇasovīrakaṁ apāyi. Tassa so udaravātābādho paṭippassambhi. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, gilānassa loṇasovīrakaṁ; agilānassa udakasambhinnaṁ pānaparibhogena paribhuñjitun"ti.
5 Antovuṭṭhādipaṭikkhepakathā
54p_3V_1251,msdiv274Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Tena kho pana samayena bhagavato udaravātābādho hoti. Atha kho āyasmā ānando— "pubbepi bhagavato udaravātābādho tekaṭulayāguyā phāsu hotī"ti— sāmaṁ tilampi, taṇḍulampi, muggampi viññāpetvā, anto vāsetvā, anto sāmaṁ pacitvā bhagavato upanāmesi— "pivatu bhagavā tekaṭulayāgun"ti.
Jānantāpi tathāgatā pucchanti, jānantāpi na pucchanti; kālaṁ viditvā pucchanti, kālaṁ viditvā na pucchanti; atthasaṁhitaṁ tathāgatā pucchanti, no anatthasaṁhitaṁ. Anatthasaṁhite setughāto tathāgatānaṁ. Dvīhi ākārehi buddhā bhagavanto bhikkhū paṭipucchanti— "dhammaṁ vā desessāma, sāvakānaṁ vā sikkhāpadaṁ paññapessāmā"ti.
55p_3V_1252Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "kutāyaṁ, ānanda, yāgū"ti?
Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. Vigarahi buddho bhagavā: "Ananucchavikaṁ, ānanda, ananulomikaṁ, appatirūpaṁ, assāmaṇakaṁ, akappiyaṁ, akaraṇīyaṁ. Kathañhi nāma tvaṁ, ānanda, evarūpāya bāhullāya cetessasi. Yadapi, ānanda, anto vuṭṭhaṁ tadapi akappiyaṁ; yadapi anto pakkaṁ, tadapi akappiyaṁ; yadapi sāmaṁ pakkaṁ, tadapi akappiyaṁ. Netaṁ, ānanda, appasannānaṁ vā pasādāya … pe … vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, anto vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassa.
Anto ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkaṁ tañce paribhuñjeyya, āpatti tiṇṇaṁ dukkaṭānaṁ.
Anto ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ.
Anto ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, sāmaṁ pakkaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ.
Bahi ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkaṁ, tañce paribhuñjeyya, āpatti dvinnaṁ dukkaṭānaṁ.
Anto ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa.
Bahi ce, bhikkhave, vuṭṭhaṁ, anto pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa.
Bahi ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, sāmaṁ pakkaṁ, tañce paribhuñjeyya, āpatti dukkaṭassa.
Bahi ce, bhikkhave, vuṭṭhaṁ, bahi pakkaṁ, aññehi pakkaṁ, tañce paribhuñjeyya, anāpattī"ti.
56p_3V_1253Tena kho pana samayena bhikkhū— "bhagavatā sāmaṁpāko paṭikkhitto"ti— puna pāke kukkuccāyanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, puna pākaṁ pacitun"ti.
57p_3V_1254Tena kho pana samayena rājagahaṁ dubbhikkhaṁ hoti. Manussā loṇampi, telampi, taṇḍulampi, khādanīyampi ārāmaṁ āharanti. Tāni bhikkhū bahi vāsenti; ukkapiṇḍakāpi khādanti, corāpi haranti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, anto vāsetun"ti.
Anto vāsetvā bahi pācenti. Damakā parivārenti. Bhikkhū avissaṭṭhā paribhuñjanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, anto pacitun"ti.
Dubbhikkhe kappiyakārakā bahutaraṁ haranti, appataraṁ bhikkhūnaṁ denti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, sāmaṁ pacituṁ. Anujānāmi, bhikkhave, anto vuṭṭhaṁ, anto pakkaṁ, sāmaṁ pakkan"ti.
6 Uggahitapaṭiggahaṇa
58p_3V_1255,msdiv275Tena kho pana samayena sambahulā bhikkhū kāsīsu vassaṁvuṭṭhā rājagahaṁ gacchantā bhagavantaṁ dassanāya antarāmagge na labhiṁsu lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ; bahuñca phalakhādanīyaṁ ahosi; kappiyakārako ca na ahosi.
Atha kho te bhikkhū kilantarūpā yena rājagahaṁ veḷuvanaṁ kalandakanivāpo, yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ. Atha kho bhagavā te bhikkhū etadavoca: "Kacci, bhikkhave, khamanīyaṁ, kacci yāpanīyaṁ, kaccittha appakilamathena addhānaṁ āgatā; kuto ca tumhe, bhikkhave, āgacchathā"ti?
"Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā. Idha mayaṁ, bhante, kāsīsu vassaṁvuṭṭhā rājagahaṁ āgacchantā bhagavantaṁ dassanāya antarāmagge na labhimhā lūkhassa vā paṇītassa vā bhojanassa yāvadatthaṁ pāripūriṁ; bahuñca phalakhādanīyaṁ ahosi; kappiyakārako ca na ahosi; tena mayaṁ kilantarūpā addhānaṁ āgatā"ti.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, yattha phalakhādanīyaṁ passati, kappiyakārako ca na hoti, sāmaṁ gahetvā, haritvā, kappiyakārake passitvā, bhūmiyaṁ nikkhipitvā, paṭiggahāpetvā paribhuñjituṁ. Anujānāmi, bhikkhave, uggahitaṁ paṭiggahitun"ti.
59p_3V_1256,msdiv276Tena kho pana samayena aññatarassa brāhmaṇassa navā ca tilā navañca madhu uppannā honti. Atha kho tassa brāhmaṇassa etadahosi: "yannūnāhaṁ nave ca tile navañca madhuṁ buddhappamukhassa bhikkhusaṇghassa dadeyyan"ti.
Atha kho so brāhmaṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavatā saddhiṁ paṭisammodi, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca:
"adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ, saddhiṁ bhikkhusaṇghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho so brāhmaṇo bhagavato adhivāsanaṁ viditvā pakkāmi.
Atha kho so brāhmaṇo tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi— "kālo, bho gotama, niṭṭhitaṁ bhattan"ti.
60p_3V_1257Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa brāhmaṇassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṇghena. Atha kho so brāhmaṇo buddhappamukhaṁ bhikkhusaṇghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ brāhmaṇaṁ bhagavā dhammiyā kathāya sandassetvā, samādapetvā, samuttejetvā, sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
61p_3V_1258Atha kho tassa brāhmaṇassa acirapakkantassa bhagavato etadahosi: "yesaṁ kho mayā atthāya buddhappamukho bhikkhusaṇgho nimantito, ‘nave ca tile navañca madhuṁ dassāmī’ti, te mayā pamuṭṭhā dātuṁ. Yannūnāhaṁ nave ca tile navañca madhuṁ kolambehi ca ghaṭehi ca ārāmaṁ harāpeyyan"ti. Atha kho so brāhmaṇo nave ca tile navañca madhuṁ kolambehi ca ghaṭehi ca ārāmaṁ harāpetvā yena bhagavā tenupasaṅkami, upasaṅkamitvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho so brāhmaṇo bhagavantaṁ etadavoca:
"yesaṁ kho mayā, bho gotama, atthāya buddhappamukho bhikkhusaṇgho nimantito, ‘nave ca tile navañca madhuṁ dassāmī’ti, te mayā pamuṭṭhā dātuṁ. Paṭiggaṇhātu me bhavaṁ gotamo nave ca tile navañca madhun"ti.
"Tena hi, brāhmaṇa, bhikkhūnaṁ dehī"ti.
62p_3V_1259Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṇgho pavārito hoti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti.
"Paṭiggaṇhatha, bhikkhave, paribhuñjatha. Anujānāmi, bhikkhave, tato nīhaṭaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitun"ti.
7 Paṭiggahitādianujānana
63p_3V_1260,msdiv277Tena kho pana samayena āyasmato upanandassa sakyaputtassa upaṭṭhākakulaṁ saṇghassatthāya khādanīyaṁ pāhesi:
"ayyassa upanandassa dassetvā saṇghassa dātabban"ti. Tena kho pana samayena āyasmā upanando sakyaputto gāmaṁ piṇḍāya paviṭṭho hoti. Atha kho te manussā ārāmaṁ gantvā bhikkhū pucchiṁsu— "kahaṁ, bhante, ayyo upanando"ti?
"Esāvuso, āyasmā upanando sakyaputto gāmaṁ piṇḍāya paviṭṭho"ti.
"Idaṁ, bhante, khādanīyaṁ ayyassa upanandassa dassetvā saṇghassa dātabban"ti.
Bhagavato etamatthaṁ ārocesuṁ. "Tena hi, bhikkhave, paṭiggahetvā nikkhipatha yāva upanando āgacchatī"ti.
Atha kho āyasmā upanando sakyaputto purebhattaṁ kulāni payirupāsitvā divā āgacchati.
Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṇgho pavārito hoti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti.
"Paṭiggaṇhatha, bhikkhave, paribhuñjatha. Anujānāmi, bhikkhave, purebhattaṁ paṭiggahitaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitun"ti.
64p_3V_1261,msdiv278Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
Tena kho pana samayena āyasmato sāriputtassa kāyaḍāhābādho hoti. Atha kho āyasmā mahāmoggallāno yenāyasmā sāriputto tenupasaṅkami, upasaṅkamitvā āyasmantaṁ sāriputtaṁ etadavoca:
"Pubbe te, āvuso sāriputta, kāyaḍāhābādho kena phāsu hotī"ti?
"Bhisehi ca me, āvuso, muḷālikāhi cā"ti.
Atha kho āyasmā mahāmoggallāno seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi.
Addasā kho aññataro nāgo āyasmantaṁ mahāmoggallānaṁ dūratova āgacchantaṁ, disvāna āyasmantaṁ mahāmoggallānaṁ etadavoca:
"etu kho, bhante, ayyo mahāmoggallāno. Svāgataṁ, bhante, ayyassa mahāmoggallānassa. Kena, bhante, ayyassa attho; kiṁ dammī"ti?
"Bhisehi ca me, āvuso, attho, muḷālikāhi cā"ti.
65p_3V_1262Atha kho so nāgo aññataraṁ nāgaṁ āṇāpesi—
"Tena hi, bhaṇe, ayyassa bhise ca muḷālikāyo ca yāvadatthaṁ dehī"ti. Atha kho so nāgo mandākiniṁ pokkharaṇiṁ ogāhetvā, soṇḍāya bhisañca muḷālikañca abbāhitvā, suvikkhālitaṁ vikkhāletvā, bhaṇḍikaṁ bandhitvā yenāyasmā mahāmoggallāno tenupasaṅkami.
Atha kho āyasmā mahāmoggallāno— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva— mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi. Sopi kho nāgo mandākiniyā pokkharaṇiyā tīre antarahito jetavane pāturahosi. Atha kho so nāgo āyasmato mahāmoggallānassa bhise ca muḷālikāyo ca paṭiggahāpetvā jetavane antarahito mandākiniyā pokkharaṇiyā tīre pāturahosi. Atha kho āyasmā mahāmoggallāno āyasmato sāriputtassa bhise ca muḷālikāyo ca upanāmesi. Atha kho āyasmato sāriputtassa bhise ca muḷālikāyo ca bhuttassa kāyaḍāhābādho paṭippassambhi. Bahū bhisā ca muḷālikāyo ca avasiṭṭhā honti.
Tena kho pana samayena bhikkhū dubbhikkhe appamattakepi pavārenti, paṭisaṅkhāpi paṭikkhipanti, sabbo ca saṇgho pavārito hoti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti.
"Paṭiggaṇhatha, bhikkhave, paribhuñjatha. Anujānāmi, bhikkhave, vanaṭṭhaṁ pokkharaṭṭhaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitun"ti.
66p_3V_1263Tena kho pana samayena sāvatthiyaṁ bahuṁ phalakhādanīyaṁ uppannaṁ hoti, kappiyakārako ca na hoti. Bhikkhū kukkuccāyantā phalaṁ na paribhuñjanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, abījaṁ nibbattabījaṁ akatakappaṁ phalaṁ paribhuñjitun"ti.
8 Satthakammapaṭikkhepakathā
67p_3V_1264,msdiv279Atha kho bhagavā sāvatthiyaṁ yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe.
Tena kho pana samayena aññatarassa bhikkhuno bhagandalābādho hoti. Ākāsagotto vejjo satthakammaṁ karoti. Atha kho bhagavā senāsanacārikaṁ āhiṇḍanto yena tassa bhikkhuno vihāro tenupasaṅkami.
Addasā kho ākāsagotto vejjo bhagavantaṁ dūratova āgacchantaṁ, disvāna bhagavantaṁ etadavoca: "āgacchatu bhavaṁ gotamo, imassa bhikkhuno vaccamaggaṁ passatu, seyyathāpi godhāmukhan"ti.
Atha kho bhagavā: "So maṁ khvāyaṁ moghapuriso uppaṇḍetī"ti— tatova paṭinivattitvā, etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṇghaṁ sannipātāpetvā, bhikkhū paṭipucchi: "atthi kira, bhikkhave, amukasmiṁ vihāre bhikkhu gilāno"ti?
"Atthi, bhagavā"ti.
"Kiṁ tassa, bhikkhave, bhikkhuno ābādho"ti?
"Tassa, bhante, āyasmato bhagandalābādho, ākāsagotto vejjo satthakammaṁ karotī"ti.
Vigarahi buddho bhagavā: "Ananucchavikaṁ, bhikkhave, tassa moghapurisassa, ananulomikaṁ, appatirūpaṁ, assāmaṇakaṁ, akappiyaṁ, akaraṇīyaṁ. Kathañhi nāma so, bhikkhave, moghapuriso sambādhe satthakammaṁ kārāpessati. Sambādhe, bhikkhave, sukhumā chavi, duropayo vaṇo, dupparihāraṁ satthaṁ. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya … pe … vigarahitvā … pe … dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, sambādhe satthakammaṁ kārāpetabbaṁ. Yo kārāpeyya, āpatti thullaccayassā"ti.
68p_3V_1265Tena kho pana samayena chabbaggiyā bhikkhū— "bhagavatā satthakammaṁ paṭikkhittan"ti— vatthikammaṁ kārāpenti. Ye te bhikkhū appicchā, te ujjhāyanti khiyyanti vipācenti: "Kathañhi nāma chabbaggiyā bhikkhū vatthikammaṁ kārāpessantī"ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.
"Saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū vatthikammaṁ kārāpentī"ti?
"Saccaṁ, bhagavā"ti … pe … vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, sambādhassa sāmantā dvaṅgulā satthakammaṁ vā vatthikammaṁ vā kārāpetabbaṁ. Yo kārāpeyya, āpatti thullaccayassā"ti.
9 Manussamaṁsapaṭikkhepakathā
69p_3V_1266,msdiv280Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena bārāṇasī tadavasari. Tatra sudaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.
Tena kho pana samayena bārāṇasiyaṁ suppiyo ca upāsako suppiyā ca upāsikā ubhatopasannā honti, dāyakā, kārakā, saṇghupaṭṭhākā.
Atha kho suppiyā upāsikā ārāmaṁ gantvā vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā bhikkhū pucchati— "ko, bhante, gilāno, kassa kiṁ āhariyatū"ti?
Tena kho pana samayena aññatarena bhikkhunā virecanaṁ pītaṁ hoti. Atha kho so bhikkhu suppiyaṁ upāsikaṁ etadavoca:
"mayā kho, bhagini, virecanaṁ pītaṁ. Attho me paṭicchādanīyenā"ti.
"Suṭṭhu, ayya, āhariyissatī"ti gharaṁ gantvā antevāsiṁ āṇāpesi—
"gaccha, bhaṇe, pavattamaṁsaṁ jānāhī"ti.
"Evaṁ, ayye"ti kho so puriso suppiyāya upāsikāya paṭissuṇitvā kevalakappaṁ bārāṇasiṁ āhiṇḍanto na addasa pavattamaṁsaṁ.
70p_3V_1267Atha kho so puriso yena suppiyā upāsikā tenupasaṅkami, upasaṅkamitvā suppiyaṁ upāsikaṁ etadavoca: "natthayye pavattamaṁsaṁ. Māghāto ajjā"ti.
Atha kho suppiyāya upāsikāya etadahosi: "tassa kho gilānassa bhikkhuno paṭicchādanīyaṁ alabhantassa ābādho vā abhivaḍḍhissati, kālaṁkiriyā vā bhavissati. Na kho metaṁ patirūpaṁ yāhaṁ paṭissuṇitvā na harāpeyyan"ti. Potthanikaṁ gahetvā ūrumaṁsaṁ ukkantitvā dāsiyā adāsi:
"Handa, je, imaṁ maṁsaṁ sampādetvā amukasmiṁ vihāre bhikkhu gilāno, tassa dajjāhi. Yo ca maṁ pucchati, ‘gilānā’ti paṭivedehī"ti uttarāsaṅgena ūruṁ veṭhetvā ovarakaṁ pavisitvā mañcake nipajji.
71p_3V_1268Atha kho suppiyo upāsako gharaṁ gantvā dāsiṁ pucchi— "kahaṁ suppiyā"ti?
"Esāyya, ovarake nipannā"ti. Atha kho suppiyo upāsako yena suppiyā upāsikā tenupasaṅkami, upasaṅkamitvā suppiyaṁ upāsikaṁ etadavoca:
"Kissa nipannāsī"ti?
"Gilānāmhī"ti.
"Kiṁ te ābādho"ti?
Atha kho suppiyā upāsikā suppiyassa upāsakassa etamatthaṁ ārocesi. Atha kho suppiyo upāsako— "acchariyaṁ vata bho, abbhutaṁ vata bho. Yāva saddhāyaṁ suppiyā pasannā, yatra hi nāma attanopi maṁsāni pariccattāni.
Kimpimāya aññaṁ kiñci adeyyaṁ bhavissatī"ti— haṭṭho udaggo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho suppiyo upāsako bhagavantaṁ etadavoca: "Adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ, saddhiṁ bhikkhusaṇghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho suppiyo upāsako bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Atha kho suppiyo upāsako tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi— "kālo, bhante, niṭṭhitaṁ bhattan"ti.
72p_3V_1269Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena suppiyassa upāsakassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṇghena.
Atha kho suppiyo upāsako yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho suppiyaṁ upāsakaṁ bhagavā etadavoca:
"kahaṁ, suppiyā"ti?
"Gilānā, bhagavā"ti.
"Tena hi āgacchatū"ti.
"Na, bhagavā, ussahatī"ti.
"Tena hi pariggahetvāpi ānethā"ti. Atha kho suppiyo upāsako suppiyaṁ upāsikaṁ pariggahetvā ānesi. Tassā saha dassanena bhagavato tāva mahāvaṇo ruḷho ahosi succhavilomajāto.
Atha kho suppiyo ca upāsako suppiyā ca upāsikā— "acchariyaṁ vata bho, abbhutaṁ vata bho. Tathāgatassa mahiddhikatā mahānubhāvatā, yatra hi nāma saha dassanena bhagavato tāva mahāvaṇo ruḷho bhavissati succhavilomajāto"ti— haṭṭhā udaggā buddhappamukhaṁ bhikkhusaṇghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdiṁsu. Atha kho bhagavā suppiyañca upāsakaṁ suppiyañca upāsikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
73p_3V_1270Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṇghaṁ sannipātāpetvā bhikkhū paṭipucchi: "ko, bhikkhave, suppiyaṁ upāsikaṁ maṁsaṁ viññāpesī"ti? Evaṁ vutte, so bhikkhu bhagavantaṁ etadavoca: "Ahaṁ kho, bhante, suppiyaṁ upāsikaṁ maṁsaṁ viññāpesin"ti.
"Āhariyittha, bhikkhū"ti?
"Āhariyittha, bhagavā"ti.
"Paribhuñji tvaṁ, bhikkhū"ti?
"Paribhuñjāmahaṁ, bhagavā"ti.
"Paṭivekkhi tvaṁ, bhikkhū"ti?
"Nāhaṁ, bhagavā, paṭivekkhin"ti.
Vigarahi buddho bhagavā … pe … kathañhi nāma tvaṁ, moghapurisa, appaṭivekkhitvā maṁsaṁ paribhuñjissasi. Manussamaṁsaṁ kho tayā, moghapurisa, paribhuttaṁ. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya … pe … vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Santi, bhikkhave, manussā saddhā pasannā, tehi attanopi maṁsāni pariccattāni. Na, bhikkhave, manussamaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti thullaccayassa.
Na ca, bhikkhave, appaṭivekkhitvā maṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā"ti.
10 Hatthimaṁsādipaṭikkhepakathā
74p_3V_1271,msdiv281Tena kho pana samayena rañño hatthī maranti. Manussā dubbhikkhe hatthimaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ hatthimaṁsaṁ denti. Bhikkhū hatthimaṁsaṁ paribhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti:
"Kathañhi nāma samaṇā sakyaputtiyā hatthimaṁsaṁ paribhuñjissanti. Rājaṅgaṁ hatthī, sace rājā jāneyya, na nesaṁ attamano assā"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, hatthimaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā"ti.
75p_3V_1272Tena kho pana samayena rañño assā maranti. Manussā dubbhikkhe assamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ assamaṁsaṁ denti. Bhikkhū assamaṁsaṁ paribhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti:
"Kathañhi nāma samaṇā sakyaputtiyā assamaṁsaṁ paribhuñjissanti. Rājaṅgaṁ assā, sace rājā jāneyya, na nesaṁ attamano assā"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, assamaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā"ti.
76p_3V_1273Tena kho pana samayena manussā dubbhikkhe sunakhamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ sunakhamaṁsaṁ denti. Bhikkhū sunakhamaṁsaṁ paribhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti:
"Kathañhi nāma samaṇā sakyaputtiyā sunakhamaṁsaṁ paribhuñjissanti, jeguccho sunakho paṭikūlo"ti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, sunakhamaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā"ti.
77p_3V_1274Tena kho pana samayena manussā dubbhikkhe ahimaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ ahimaṁsaṁ denti. Bhikkhū ahimaṁsaṁ paribhuñjanti. Manussā ujjhāyanti khiyyanti vipācenti:
"Kathañhi nāma samaṇā sakyaputtiyā ahimaṁsaṁ paribhuñjissanti, jeguccho ahi paṭikūlo"ti.
Supassopi nāgarājā yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho supasso nāgarājā bhagavantaṁ etadavoca:
"santi, bhante, nāgā assaddhā appasannā. Te appamattakehipi bhikkhū viheṭheyyuṁ. Sādhu, bhante, ayyā ahimaṁsaṁ na paribhuñjeyyun"ti.
Atha kho bhagavā supassaṁ nāgarājānaṁ dhammiyā kathāya sandassesi … pe … padakkhiṇaṁ katvā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, ahimaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā"ti.
78p_3V_1275Tena kho pana samayena luddakā sīhaṁ hantvā sīhamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ sīhamaṁsaṁ denti. Bhikkhū sīhamaṁsaṁ paribhuñjitvā araññe viharanti. Sīhā sīhamaṁsagandhena bhikkhū paripātenti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, sīhamaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā"ti.
79p_3V_1276Tena kho pana samayena luddakā byagghaṁ hantvā … pe … dīpiṁ hantvā … pe … acchaṁ hantvā … pe … taracchaṁ hantvā taracchamaṁsaṁ paribhuñjanti, bhikkhūnaṁ piṇḍāya carantānaṁ taracchamaṁsaṁ denti. Bhikkhū taracchamaṁsaṁ paribhuñjitvā araññe viharanti. Taracchā taracchamaṁsagandhena bhikkhū paripātenti. Bhagavato etamatthaṁ ārocesuṁ.
"Na, bhikkhave, taracchamaṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassā"ti.
80p_3V_1277Suppiyabhāṇavāro niṭṭhito dutiyo.
11 Yāgumadhugoḷakānujānana
81p_3V_1278,msdiv282Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena andhakavindaṁ tena cārikaṁ pakkāmi, mahatā bhikkhusaṇghena saddhiṁ, aḍḍhatelasehi bhikkhusatehi. Tena kho pana samayena jānapadā manussā bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā buddhappamukhassa bhikkhusaṇghassa piṭṭhito piṭṭhito anubandhā honti—
82p_3V_1279"yadā paṭipāṭiṁ labhissāma tadā bhattaṁ karissāmā"ti, pañcamattāni ca vighāsādasatāni. "yadā paṭipāṭiṁ labhissāmi tadā bhattaṁ karissāmī"ti. Na ca me paṭipāṭi labbhati, ahañcamhi ekattako, bahu ca me gharāvāsattho hāyati. Yannūnāhaṁ bhattaggaṁ olokeyyaṁ; yaṁ bhattagge nāssa, taṁ paṭiyādeyyan’ti. So kho ahaṁ, bho ānanda, bhattaggaṁ olokento dve nāddasaṁ— yāguñca madhugoḷakañca. Sacāhaṁ, bho ānanda, paṭiyādeyyaṁ yāguñca madhugoḷakañca, paṭiggaṇheyya me bhavaṁ gotamo"ti?
"Tena hi, brāhmaṇa, bhagavantaṁ paṭipucchissāmī"ti. Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi. "Tena hānanda, paṭiyādetū"ti. "Tena hi, brāhmaṇa, paṭiyādehī"ti. Atha kho bhagavā anupubbena cārikaṁ caramāno yena andhakavindaṁ tadavasari.
Atha kho aññatarassa brāhmaṇassa paṭipāṭiṁ alabhantassa etadahosi: "atītāni kho me dve māsāni buddhappamukhaṁ bhikkhusaṇghaṁ anubandhantassa ‘yadā paṭipāṭiṁ labhissāmi tadā bhattaṁ karissāmī’ti, na ca me paṭipāṭi labbhati, ahañcamhi ekattako, bahu ca me gharāvāsattho hāyati. Yannūnāhaṁ bhattaggaṁ olokeyyaṁ; yaṁ bhattagge nāssa, taṁ paṭiyādeyyan"ti. Atha kho so brāhmaṇo bhattaggaṁ olokento dve nāddasa— yāguñca madhugoḷakañca.
Atha kho so brāhmaṇo yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca: "idha me, bho ānanda, paṭipāṭiṁ alabhantassa etadahosi: ‘atītāni kho me dve māsāni buddhappamukhaṁ bhikkhusaṇghaṁ anubandhantassa,
83p_3V_1280Atha kho so brāhmaṇo tassā rattiyā accayena pahūtaṁ yāguñca madhugoḷakañca paṭiyādāpetvā bhagavato upanāmesi— "paṭiggaṇhātu me bhavaṁ gotamo yāguñca madhugoḷakañcā"ti.
"Tena hi, brāhmaṇa, bhikkhūnaṁ dehī"ti.
Bhikkhū kukkuccāyantā na paṭiggaṇhanti. "Paṭiggaṇhatha, bhikkhave, paribhuñjathā"ti.
Atha kho so brāhmaṇo buddhappamukhaṁ bhikkhusaṇghaṁ pahūtāya yāguyā ca madhugoḷakena ca sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
Ekamantaṁ nisinnaṁ kho taṁ brāhmaṇaṁ bhagavā etadavoca:
84p_3V_1281"Dasayime, brāhmaṇa, ānisaṁsā yāguyā. Katame dasa? Yāguṁ dento āyuṁ deti, vaṇṇaṁ deti, sukhaṁ deti, balaṁ deti, paṭibhānaṁ deti, yāgu pītā khuddaṁ paṭihanati, pipāsaṁ vineti, vātaṁ anulometi, vatthiṁ sodheti, āmāvasesaṁ pāceti— ime kho, brāhmaṇa, dasānisaṁsā yāguyāti.
85p_3V_1282Yo saññatānaṁ paradattabhojinaṁ,
Kālena sakkacca dadāti yāguṁ;
Dasassa ṭhānāni anuppavecchati,
Āyuñca vaṇṇañca sukhaṁ balañca.
86p_3V_1283Paṭibhānamassa upajāyate tato,
Khuddaṁ pipāsañca byapaneti vātaṁ;
Sodheti vatthiṁ pariṇāmeti bhattaṁ,
Bhesajjametaṁ sugatena vaṇṇitaṁ.
87p_3V_1284Tasmā hi yāguṁ alameva dātuṁ,
Niccaṁ manussena sukhatthikena;
Dibbāni vā patthayatā sukhāni,
Manussasobhagyatamicchatā vā"ti.
88p_3V_1285Atha kho bhagavā taṁ brāhmaṇaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, yāguñca madhugoḷakañcā"ti.
12 Taruṇapasannamahāmattavatthu
89p_3V_1286,msdiv283Assosuṁ kho manussā bhagavatā kira yāgu anuññātā madhugoḷakañcāti. Te kālasseva, bhojjayāguṁ paṭiyādenti madhugoḷakañca. Bhikkhū kālasseva bhojjayāguyā dhātā madhugoḷakena ca bhattagge na cittarūpaṁ paribhuñjanti.
Tena kho pana samayena aññatarena taruṇapasannena mahāmattena svātanāya buddhappamukho bhikkhusaṇgho nimantito hoti. Atha kho tassa taruṇapasannassa mahāmattassa etadahosi: "yannūnāhaṁ aḍḍhatelasannaṁ bhikkhusatānaṁ aḍḍhatelasāni maṁsapātisatāni paṭiyādeyyaṁ, ekamekassa bhikkhuno ekamekaṁ maṁsapātiṁ upanāmeyyan"ti.
Atha kho so taruṇapasanno mahāmatto tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā aḍḍhatelasāni ca maṁsapātisatāni, bhagavato kālaṁ ārocāpesi— "kālo, bhante, niṭṭhitaṁ bhattan"ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa taruṇapasannassa mahāmattassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi, saddhiṁ bhikkhusaṇghena.
Atha kho so taruṇapasanno mahāmatto bhattagge bhikkhū parivisati. Bhikkhū evamāhaṁsu— "thokaṁ, āvuso, dehi; thokaṁ, āvuso, dehī"ti.
"Mā kho tumhe, bhante— ‘Ayaṁ taruṇapasanno mahāmatto’ti— thokaṁ thokaṁ paṭiggaṇhatha. Bahuṁ me khādanīyaṁ bhojanīyaṁ paṭiyattaṁ, aḍḍhatelasāni ca maṁsapātisatāni. Ekamekassa bhikkhuno ekamekaṁ maṁsapātiṁ upanāmessāmīti. Paṭiggaṇhatha, bhante, yāvadatthan"ti.
"Na kho mayaṁ, āvuso, etaṁkāraṇā thokaṁ thokaṁ paṭiggaṇhāma, api ca mayaṁ kālasseva bhojjayāguyā dhātā madhugoḷakena ca. Tena mayaṁ thokaṁ thokaṁ paṭiggaṇhāmā"ti.
Atha kho so taruṇapasanno mahāmatto ujjhāyati khiyyati vipāceti— "Kathañhi nāma bhadantā mayā nimantitā aññassa bhojjayāguṁ paribhuñjissanti, na cāhaṁ paṭibalo yāvadatthaṁ dātun"ti kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsi— "bhuñjatha vā haratha vā"ti.
Atha kho so taruṇapasanno mahāmatto buddhappamukhaṁ bhikkhusaṇghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho taṁ taruṇapasannaṁ mahāmattaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
90p_3V_1287Atha kho tassa taruṇapasannassa mahāmattassa acirapakkantassa bhagavato ahudeva kukkuccaṁ, ahu vippaṭisāro: "Alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yohaṁ kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsiṁ— ‘bhuñjatha vā haratha vā’ti. Kiṁ nu kho mayā bahuṁ pasutaṁ puññaṁ vā apuññaṁ vā"ti?
Atha kho so taruṇapasanno mahāmatto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho so taruṇapasanno mahāmatto bhagavantaṁ etadavoca:
"idha mayhaṁ, bhante, acirapakkantassa bhagavato ahudeva kukkuccaṁ, ahu vippaṭisāro ‘alābhā vata me, na vata me lābhā; dulladdhaṁ vata me, na vata me suladdhaṁ; yohaṁ kupito anattamano āsādanāpekkho bhikkhūnaṁ patte pūrento agamāsiṁ— bhuñjatha vā haratha vāti. Kiṁ nu kho mayā bahuṁ pasutaṁ, puññaṁ vā apuññaṁ vā’ti. Kiṁ nu kho mayā, bhante, bahuṁ pasutaṁ, puññaṁ vā apuññaṁ vā"ti?
"Yadaggena tayā, āvuso, svātanāya buddhappamukho bhikkhusaṇgho nimantito tadaggena te bahuṁ puññaṁ pasutaṁ. Yadaggena te ekamekena bhikkhunā ekamekaṁ sitthaṁ paṭiggahitaṁ tadaggena te bahuṁ puññaṁ pasutaṁ, saggā te āraddhā"ti.
Atha kho so taruṇapasanno mahāmatto— "lābhā kira me, suladdhaṁ kira me, bahuṁ kira mayā puññaṁ pasutaṁ, saggā kira me āraddhā"ti— haṭṭho udaggo uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṇghaṁ sannipātāpetvā bhikkhū paṭipucchi: "Saccaṁ kira, bhikkhave, bhikkhū aññatra nimantitā aññassa bhojjayāguṁ paribhuñjantī"ti?
"Saccaṁ, bhagavā"ti.
Vigarahi buddho bhagavā … pe … kathañhi nāma te, bhikkhave, moghapurisā aññatra nimantitā aññassa bhojjayāguṁ paribhuñjissanti. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya … pe … vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, aññatra nimantitena aññassa bhojjayāgu paribhuñjitabbā. Yo paribhuñjeyya, yathādhammo kāretabbo"ti.
13 Belaṭṭhakaccānavatthu
91p_3V_1288,msdiv284Atha kho bhagavā andhakavinde yathābhirantaṁ viharitvā yena rājagahaṁ tena cārikaṁ pakkāmi, mahatā bhikkhusaṇghena saddhiṁ, aḍḍhatelasehi bhikkhusatehi. Tena kho pana samayena belaṭṭho kaccāno rājagahā andhakavindaṁ addhānamaggappaṭipanno hoti, pañcamattehi sakaṭasatehi, sabbeheva guḷakumbhapūrehi. Addasā kho bhagavā belaṭṭhaṁ kaccānaṁ dūratova āgacchantaṁ, disvāna maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.
92p_3V_1289Atha kho belaṭṭho kaccāno yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho belaṭṭho kaccāno bhagavantaṁ etadavoca:
"Icchāmahaṁ, bhante, ekamekassa bhikkhuno ekamekaṁ guḷakumbhaṁ dātun"ti.
"Tena hi tvaṁ, kaccāna, ekaṁyeva guḷakumbhaṁ āharā"ti.
"Evaṁ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā ekaṁyeva guḷakumbhaṁ ādāya yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ etadavoca: "ābhato, bhante, guḷakumbho; kathāhaṁ, bhante, paṭipajjāmī"ti?
"Tena hi tvaṁ, kaccāna, bhikkhūnaṁ guḷaṁ dehī"ti.
"Evaṁ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṁ guḷaṁ datvā bhagavantaṁ etadavoca:
"dinno, bhante, bhikkhūnaṁ guḷo, bahu cāyaṁ guḷo avasiṭṭho. Kathāhaṁ, bhante, paṭipajjāmī"ti?
"Tena hi tvaṁ, kaccāna, bhikkhūnaṁ guḷaṁ yāvadatthaṁ dehī"ti.
"Evaṁ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhūnaṁ guḷaṁ yāvadatthaṁ datvā bhagavantaṁ etadavoca:
"dinno, bhante, bhikkhūnaṁ guḷo yāvadattho, bahu cāyaṁ guḷo avasiṭṭho. Kathāhaṁ, bhante, paṭipajjāmī"ti?
"Tena hi tvaṁ, kaccāna, bhikkhū guḷehi santappehī"ti.
"Evaṁ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā bhikkhū guḷehi santappesi. Ekacce bhikkhū pattepi pūresuṁ parissāvanānipi thavikāyopi pūresuṁ.
Atha kho belaṭṭho kaccāno bhikkhū guḷehi santappetvā bhagavantaṁ etadavoca: "santappitā, bhante, bhikkhū guḷehi, bahu cāyaṁ guḷo avasiṭṭho. Kathāhaṁ, bhante, paṭipajjāmī"ti?
"Tena hi tvaṁ, kaccāna, vighāsādānaṁ guḷaṁ dehī"ti.
"Evaṁ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṁ guḷaṁ datvā bhagavantaṁ etadavoca:
"dinno, bhante, vighāsādānaṁ guḷo, bahu cāyaṁ guḷo avasiṭṭho. Kathāhaṁ, bhante, paṭipajjāmī"ti?
"Tena hi tvaṁ, kaccāna, vighāsādānaṁ guḷaṁ yāvadatthaṁ dehī"ti.
"Evaṁ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsādānaṁ guḷaṁ yāvadatthaṁ datvā bhagavantaṁ etadavoca:
"dinno, bhante, vighāsādānaṁ guḷo yāvadattho, bahu cāyaṁ guḷo avasiṭṭho. Kathāhaṁ, bhante, paṭipajjāmī"ti?
"Tena hi tvaṁ, kaccāna, vighāsāde guḷehi santappehī"ti.
"Evaṁ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā vighāsāde guḷehi santappesi. Ekacce vighāsādā kolambepi ghaṭepi pūresuṁ, piṭakānipi ucchaṅgepi pūresuṁ.
Atha kho belaṭṭho kaccāno vighāsāde guḷehi santappetvā bhagavantaṁ etadavoca:
"santappitā, bhante, vighāsādā guḷehi, bahu cāyaṁ guḷo avasiṭṭho. Kathāhaṁ, bhante, paṭipajjāmī"ti?
"Nāhaṁ taṁ, kaccāna, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yassa so guḷo paribhutto sammā pariṇāmaṁ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā. Tena hi tvaṁ, kaccāna, taṁ guḷaṁ appaharite vā chaḍḍehi, appāṇake vā udake opilāpehī"ti.
"Evaṁ, bhante"ti kho belaṭṭho kaccāno bhagavato paṭissuṇitvā taṁ guḷaṁ appāṇake udake opilāpeti.
Atha kho so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati. Seyyathāpi nāma phālo divasaṁsantatto udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati; evameva so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati padhūpāyati sampadhūpāyati.
93p_3V_1290Atha kho belaṭṭho kaccāno saṁviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Ekamantaṁ nisinnassa kho belaṭṭhassa kaccānassa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṁkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā bhagavā aññāsi belaṭṭhaṁ kaccānaṁ kallacittaṁ, muducittaṁ, vinīvaraṇacittaṁ, udaggacittaṁ, pasannacittaṁ, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi … pe … evameva belaṭṭhassa kaccānassa tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— "yaṁ kiñci samudayadhammaṁ, sabbaṁ taṁ nirodhadhamman"ti.
Atha kho belaṭṭho kaccāno diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavicikiccho vigatakathaṁkatho vesārajjappatto aparappaccayo satthusāsane bhagavantaṁ etadavoca:
"Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya … pe … evamevaṁ kho bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi, dhammañca, bhikkhusaṇghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇagatan"ti.
94p_3V_1291Atha kho bhagavā anupubbena cārikaṁ caramāno yena rājagahaṁ tadavasari. Tatra sudaṁ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. Tena kho pana samayena rājagahe guḷo ussanno hoti. Bhikkhū— "gilānasseva bhagavatā guḷo anuññāto, no agilānassā"ti— kukkuccāyantā guḷaṁ na bhuñjanti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, gilānassa guḷaṁ, agilānassa guḷodakan"ti.
14 Pāṭaligāmavatthu
95p_3V_1292,msdiv285Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena pāṭaligāmo tena cārikaṁ pakkāmi, mahatā bhikkhusaṇghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Atha kho bhagavā anupubbena cārikaṁ caramāno yena pāṭaligāmo tadavasari.
Assosuṁ kho pāṭaligāmikā upāsakā— "Bhagavā kira pāṭaligāmaṁ anuppatto"ti. Atha kho pāṭaligāmikā upāsakā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho pāṭaligāmike upāsake bhagavā dhammiyā kathāya sandassesi, samādapesi, samuttejesi, sampahaṁsesi.
Atha kho pāṭaligāmikā upāsakā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ: "adhivāsetu no, bhante, bhagavā āvasathāgāraṁ saddhiṁ bhikkhusaṇghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho pāṭaligāmikā upāsakā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā yena āvasathāgāraṁ tenupasaṅkamiṁsu, upasaṅkamitvā sabbasanthariṁ āvasathāgāraṁ santharitvā, āsanāni paññapetvā, udakamaṇikaṁ patiṭṭhāpetvā, telapadīpaṁ āropetvā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhaṁsu.
Ekamantaṁ ṭhitā kho pāṭaligāmikā upāsakā bhagavantaṁ etadavocuṁ: "sabbasantharisanthataṁ, bhante, āvasathāgāraṁ. Āsanāni paññattāni. Udakamaṇiko patiṭṭhāpito. Telapadīpo āropito. Yassadāni, bhante, bhagavā kālaṁ maññatī"ti.
96p_3V_1293Atha kho bhagavā nivāsetvā pattacīvaramādāya saddhiṁ bhikkhusaṇghena yena āvasathāgāraṁ tenupasaṅkami; upasaṅkamitvā pāde pakkhāletvā āvasathāgāraṁ pavisitvā majjhimaṁ thambhaṁ nissāya puratthābhimukho nisīdi. Bhikkhusaṇghopi kho pāde pakkhāletvā āvasathāgāraṁ pavisitvā pacchimaṁ bhittiṁ nissāya puratthābhimukho nisīdi, bhagavantaṁyeva purakkhatvā. Pāṭaligāmikāpi kho upāsakā pāde pakkhāletvā āvasathāgāraṁ pavisitvā puratthimaṁ bhittiṁ nissāya pacchimābhimukhā nisīdiṁsu, bhagavantaṁyeva purakkhatvā.
Atha kho bhagavā pāṭaligāmike upāsake āmantesi:
97p_3V_1294"Pañcime, gahapatayo, ādīnavā dussīlassa sīlavipattiyā. Katame pañca? Idha, gahapatayo, dussīlo sīlavipanno pamādādhikaraṇaṁ mahatiṁ bhogajāniṁ nigacchati. Ayaṁ paṭhamo ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, gahapatayo, dussīlassa sīlavipannassa pāpako kittisaddo abbhuggacchati. Ayaṁ dutiyo ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno yaññadeva parisaṁ upasaṅkamati, yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ, avisārado upasaṅkamati maṅkubhūto. Ayaṁ tatiyo ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno sammūḷho kālaṁ karoti. Ayaṁ catuttho ādīnavo dussīlassa sīlavipattiyā.
Puna caparaṁ, gahapatayo, dussīlo sīlavipanno kāyassa bhedā paraṁ maraṇā apāyaṁ duggatiṁ vinipātaṁ nirayaṁ upapajjati. Ayaṁ pañcamo ādīnavo dussīlassa sīlavipattiyā. Ime kho, gahapatayo, pañca ādīnavā dussīlassa sīlavipattiyā.
98p_3V_1295Pañcime, gahapatayo, ānisaṁsā sīlavato sīlasampadāya. Katame pañca? Idha, gahapatayo, sīlavā sīlasampanno appamādādhikaraṇaṁ mahantaṁ bhogakkhandhaṁ adhigacchati. Ayaṁ paṭhamo ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, gahapatayo, sīlavato sīlasampannassa kalyāṇo kittisaddo abbhuggacchati. Ayaṁ dutiyo ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno yaññadeva parisaṁ upasaṅkamati, yadi khattiyaparisaṁ, yadi brāhmaṇaparisaṁ, yadi gahapatiparisaṁ, yadi samaṇaparisaṁ, visārado upasaṅkamati amaṅkubhūto. Ayaṁ tatiyo ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno asammūḷho kālaṁ karoti. Ayaṁ catuttho ānisaṁso sīlavato sīlasampadāya.
Puna caparaṁ, gahapatayo, sīlavā sīlasampanno kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. Ayaṁ pañcamo ānisaṁso sīlavato sīlasampadāya. Ime kho, gahapatayo, pañca ānisaṁsā sīlavato sīlasampadāyā"ti.
99p_3V_1296Atha kho bhagavā pāṭaligāmike upāsake bahudeva rattiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uyyojesi— "abhikkantā kho, gahapatayo, ratti. Yassadāni tumhe kālaṁ maññathā"ti.
"Evaṁ, bhante"ti, kho pāṭaligāmikā upāsakā bhagavato paṭissuṇitvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu. Atha kho bhagavā acirapakkantesu pāṭaligāmikesu upāsakesu suññāgāraṁ pāvisi.
15 Sunidhavassakāravatthu
100p_3V_1297,msdiv286Tena kho pana samayena sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Addasā kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ.
101p_3V_1298Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi: "ke nu kho te, ānanda, pāṭaligāme nagaraṁ māpentī"ti?
"Sunidhavassakārā, bhante, magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāyā"ti.
"Seyyathāpi, ānanda, devehi tāvatiṁsehi saddhiṁ mantetvā; evameva kho, ānanda, sunidhavassakārā magadhamahāmattā pāṭaligāme nagaraṁ māpenti vajjīnaṁ paṭibāhāya. Idhāhaṁ, ānanda, rattiyā paccūsasamayaṁ paccuṭṭhāya addasaṁ dibbena cakkhunā visuddhena atikkantamānusakena sambahulā devatāyo pāṭaligāme vatthūni pariggaṇhantiyo. Yasmiṁ padese mahesakkhā devatā vatthūni pariggaṇhanti, mahesakkhānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese majjhimā devatā vatthūni pariggaṇhanti, majjhimānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yasmiṁ padese nīcā devatā vatthūni pariggaṇhanti, nīcānaṁ tattha rājūnaṁ rājamahāmattānaṁ cittāni namanti nivesanāni māpetuṁ. Yāvatā, ānanda, ariyaṁ āyatanaṁ, yāvatā vaṇippatho, idaṁ agganagaraṁ bhavissati pāṭaliputtaṁ puṭabhedanaṁ. Pāṭaliputtassa kho, ānanda, tayo antarāyā bhavissanti— aggito vā udakato vā abbhantarato vā mithubhedā"ti.
102p_3V_1299Atha kho sunidhavassakārā magadhamahāmattā yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavatā saddhiṁ sammodiṁsu, sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhaṁsu. Ekamantaṁ ṭhitā kho sunidhavassakārā magadhamahāmattā bhagavantaṁ etadavocuṁ: "adhivāsetu no bhavaṁ gotamo ajjatanāya bhattaṁ saddhiṁ bhikkhusaṇghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena.
Atha kho sunidhavassakārā magadhamahāmattā bhagavato adhivāsanaṁ viditvā pakkamiṁsu. Atha kho sunidhavassakārā magadhamahāmattā paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesuṁ— "kālo, bho gotama, niṭṭhitaṁ bhattan"ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sunidhavassakārānaṁ magadhamahāmattānaṁ parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṇghena. Atha kho sunidhavassakārā magadhamahāmattā buddhappamukhaṁ bhikkhusaṇghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho sunidhavassakāre magadhamahāmatte bhagavā imāhi gāthāhi anumodi—
103p_3V_1300"Yasmiṁ padese kappeti,
vāsaṁ paṇḍitajātiyo;
Sīlavantettha bhojetvā,
saññate brahmacārayo.
104p_3V_1301Yā tattha devatā āsuṁ,
tāsaṁ dakkhiṇamādise;
Tā pūjitā pūjayanti,
mānitā mānayanti naṁ.
105p_3V_1302Tato naṁ anukampanti,
mātā puttaṁva orasaṁ;
Devatānukampito poso,
sadā bhadrāni passatī"ti.
106p_3V_1303Atha kho bhagavā sunidhavassakāre magadhamahāmatte imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
107p_3V_1304Tena kho pana samayena sunidhavassakārā magadhamahāmattā bhagavantaṁ piṭṭhito piṭṭhito anubandhā honti— "yenajja samaṇo gotamo dvārena nikkhamissati, taṁ gotamadvāraṁ nāma bhavissati; yena titthena gaṅgaṁ nadiṁ uttarissati, taṁ gotamatitthaṁ nāma bhavissatī"ti.
108p_3V_1305Atha kho bhagavā yena dvārena nikkhami, taṁ gotamadvāraṁ nāma ahosi. Atha kho bhagavā yena gaṅgā nadī tenupasaṅkami. Tena kho pana samayena gaṅgā nadī pūrā hoti samatittikā kākapeyyā. Manussā aññe nāvaṁ pariyesanti, aññe uḷumpaṁ pariyesanti, aññe kullaṁ bandhanti orā pāraṁ gantukāmā.
109p_3V_1306Addasā kho bhagavā te manusse aññe nāvaṁ pariyesante, aññe uḷumpaṁ pariyesante, aññe kullaṁ bandhante orā pāraṁ gantukāme, disvāna seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva kho— gaṅgāya nadiyā orimatīre antarahito pārimatīre paccuṭṭhāsi saddhiṁ bhikkhusaṇghena.
110p_3V_1307Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
111p_3V_1308"Ye taranti aṇṇavaṁ saraṁ,
Setuṁ katvāna visajja pallalāni;
Kullañhi jano bandhati,
Tiṇṇā medhāvino janā"ti.
16 Koṭigāmesaccakathā
112p_3V_1309,msdiv287Atha kho bhagavā yena koṭigāmo tenupasaṅkami. Tatra sudaṁ bhagavā koṭigāme viharati. Tatra kho bhagavā bhikkhū āmantesi:
"Catunnaṁ, bhikkhave, ariyasaccānaṁ ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Katamesaṁ catunnaṁ? Dukkhassa, bhikkhave, ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca. Dukkhasamudayassa ariyasaccassa … pe … dukkhanirodhassa ariyasaccassa … pe … dukkhanirodhagāminiyā paṭipadāya ariyasaccassa ananubodhā appaṭivedhā evamidaṁ dīghamaddhānaṁ sandhāvitaṁ saṁsaritaṁ mamañceva tumhākañca.
Tayidaṁ, bhikkhave, dukkhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhasamudayaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhaṁ ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, dukkhanirodhagāminī paṭipadā ariyasaccaṁ anubuddhaṁ paṭividdhaṁ, ucchinnā bhavataṇhā, khīṇā bhavanetti, natthi dāni punabbhavoti.
113p_3V_1310Catunnaṁ ariyasaccānaṁ,
yathābhūtaṁ adassanā;
Saṁsitaṁ dīghamaddhānaṁ,
tāsu tāsveva jātisu.
114p_3V_1311Tāni etāni diṭṭhāni,
bhavanetti samūhatā;
Ucchinnaṁ mūlaṁ dukkhassa,
natthi dāni punabbhavo"ti.
17 Ambapālīvatthu
115p_3V_1312,msdiv288Assosi kho ambapālī gaṇikā— "Bhagavā kira koṭigāmaṁ anuppatto"ti. Atha kho ambapālī gaṇikā bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi vesāliyā niyyāsi bhagavantaṁ dassanāya. Yāvatikā yānassa bhūmi, yānena gantvā, yānā paccorohitvā, pattikāva yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Ekamantaṁ nisinnaṁ kho ambapāliṁ gaṇikaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho ambapālī gaṇikā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca: "adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṇghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho ambapālī gaṇikā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
18 Licchavīvatthu
116p_3V_1313,msdiv289Assosuṁ kho vesālikā licchavī— "Bhagavā kira koṭigāmaṁ anuppatto"ti. Atha kho vesālikā licchavī bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi vesāliyā niyyāsuṁ bhagavantaṁ dassanāya. Appekacce licchavī nīlā honti nīlavaṇṇā nīlavatthā nīlālaṅkārā, appekacce licchavī pītā honti pītavaṇṇā pītavatthā pītālaṅkārā, appekacce licchavī lohitā honti lohitavaṇṇā lohitavatthā lohitālaṅkārā, appekacce licchavī odātā honti odātavaṇṇā odātavatthā odātālaṅkārā.
Atha kho ambapālī gaṇikā daharānaṁ daharānaṁ licchavīnaṁ īsāya īsaṁ yugena yugaṁ cakkena cakkaṁ akkhena akkhaṁ paṭivaṭṭesi.
Atha kho te licchavī ambapāliṁ gaṇikaṁ etadavocuṁ: "Kissa, je ambapāli, daharānaṁ daharānaṁ licchavīnaṁ īsāya īsaṁ yugena yugaṁ cakkena cakkaṁ akkhena akkhaṁ paṭivaṭṭesī"ti?
"Tathā hi pana mayā, ayyaputtā, svātanāya buddhappamukho bhikkhusaṇgho nimantito"ti.
"Dehi, je ambapāli, amhākaṁ etaṁ bhattaṁ satasahassenā"ti.
"Sacepi me, ayyaputtā, vesāliṁ sāhāraṁ dajjeyyātha, neva dajjāhaṁ taṁ bhattan"ti.
Atha kho te licchavī aṅguliṁ phoṭesuṁ— "jitamha vata bho ambakāya, parājitamha vata bho ambakāyā"ti.
Atha kho te licchavī yena bhagavā tenupasaṅkamiṁsu.
Addasā kho bhagavā te licchavī dūratova āgacchante, disvāna bhikkhū āmantesi: Yehi, bhikkhave, bhikkhūhi devā tāvatiṁsā adiṭṭhapubbā, oloketha, bhikkhave, licchavīparisaṁ; apaloketha, bhikkhave, licchavīparisaṁ; upasaṁharatha, bhikkhave, licchavīparisaṁ tāvatiṁsaparisan"ti.
117p_3V_1314Atha kho te licchavī yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikāva yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Ekamantaṁ nisinne kho te licchavī bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.
Atha kho te licchavī, bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavocuṁ: "adhivāsetu no, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṇghenā"ti.
"Adhivuṭṭhomhi, licchavī, svātanāya ambapāliyā gaṇikāya bhattan"ti.
Atha kho te licchavī aṅguliṁ phoṭesuṁ: "Jitamha vata bho ambakāya, parājitamha vata bho ambakāyā"ti.
Atha kho te licchavī bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
118p_3V_1315Atha kho bhagavā koṭigāme yathābhirantaṁ viharitvā yena nātikā tenupasaṅkami. Tatra sudaṁ bhagavā nātike viharati giñjakāvasathe.
Atha kho ambapālī gaṇikā tassā rattiyā accayena sake ārāme paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi— "kālo, bhante, niṭṭhitaṁ bhattan"ti. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena ambapāliyā gaṇikāya parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṇghena. Atha kho ambapālī gaṇikā buddhappamukhaṁ bhikkhusaṇghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnā kho ambapālī gaṇikā bhagavantaṁ etadavoca: "imāhaṁ, bhante, ambavanaṁ buddhappamukhassa bhikkhusaṇghassa dammī"ti.
Paṭiggahesi bhagavā ārāmaṁ. Atha kho bhagavā ambapāliṁ gaṇikaṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā yena mahāvanaṁ tenupasaṅkami. Tatra sudaṁ bhagavā vesāliyaṁ viharati mahāvane kūṭāgārasālāyaṁ.
119p_3V_1316Licchavibhāṇavāro niṭṭhito tatiyo.
19 Sīhasenāpativatthu
120p_3V_1317,msdiv290Tena kho pana samayena abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṇghassa vaṇṇaṁ bhāsanti. Tena kho pana samayena sīho senāpati nigaṇṭhasāvako tassaṁ parisāyaṁ nisinno hoti. Atha kho sīhassa senāpatissa etadahosi: "nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṇghassa vaṇṇaṁ bhāsanti. Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan"ti.
Atha kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami, upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: "Icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun"ti.
"Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī"ti. Atha kho sīhassa senāpatissa yo ahosi gamikābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi.
121p_3V_1318Dutiyampi kho abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṇghassa vaṇṇaṁ bhāsanti. Dutiyampi kho sīhassa senāpatissa etadahosi: "nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṇghassa vaṇṇaṁ bhāsanti. Yannūnāhaṁ taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan"ti. Dutiyampi kho sīho senāpati yena nigaṇṭho nāṭaputto tenupasaṅkami, upasaṅkamitvā nigaṇṭhaṁ nāṭaputtaṁ etadavoca: "Icchāmahaṁ, bhante, samaṇaṁ gotamaṁ dassanāya upasaṅkamitun"ti. "Kiṁ pana tvaṁ, sīha, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? Samaṇo hi, sīha, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī"ti. Dutiyampi kho sīhassa senāpatissa yo ahosi gamikābhisaṅkhāro bhagavantaṁ dassanāya, so paṭippassambhi.
122p_3V_1319Tatiyampi kho abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṇghassa vaṇṇaṁ bhāsanti. Tatiyampi kho sīhassa senāpatissa etadahosi: "nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, tathā hime abhiññātā abhiññātā licchavī sandhāgāre sannisinnā sannipatitā anekapariyāyena buddhassa vaṇṇaṁ bhāsanti, dhammassa vaṇṇaṁ bhāsanti, saṇghassa vaṇṇaṁ bhāsanti. Kiñhi me karissanti nigaṇṭhā apalokitā vā anapalokitā vā? Yannūnāhaṁ anapaloketvāva nigaṇṭhe taṁ bhagavantaṁ dassanāya upasaṅkameyyaṁ arahantaṁ sammāsambuddhan"ti.
123p_3V_1320Atha kho sīho senāpati pañcahi rathasatehi divādivassa vesāliyā niyyāsi bhagavantaṁ dassanāya. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho sīho senāpati bhagavantaṁ etadavoca:
"sutaṁ me taṁ, bhante— ‘akiriyavādo samaṇo gotamo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti. Ye te, bhante, evamāhaṁsu— ‘akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetī’ti. Kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchati? Anabbhakkhātukāmā hi mayaṁ, bhante, bhagavantan"ti.
124p_3V_1321,msdiv291"Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— kiriyavādo samaṇo gotamo kiriyāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— ucchedavādo samaṇo gotamo ucchedāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetīti. Atthi, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— assattho samaṇo gotamo, assāsāya dhammaṁ deseti, tena ca sāvake vinetīti.
125p_3V_1322,msdiv292Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetīti? Ahañhi, sīha, akiriyaṁ vadāmi kāyaduccaritassa vacīduccaritassa manoduccaritassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ akiriyaṁ vadāmi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— akiriyavādo samaṇo gotamo, akiriyāya dhammaṁ deseti, tena ca sāvake vinetīti.
126p_3V_1323Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetīti? Ahañhi, sīha, kiriyaṁ vadāmi kāyasucaritassa vacīsucaritassa manosucaritassa, anekavihitānaṁ kusalānaṁ dhammānaṁ kiriyaṁ vadāmi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— kiriyavādo samaṇo gotamo, kiriyāya dhammaṁ deseti, tena ca sāvake vinetīti.
127p_3V_1324Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— ucchedavādo samaṇo gotamo, ucchedāya dhammaṁ deseti, tena ca sāvake vinetīti? Ahañhi, sīha, ucchedaṁ vadāmi rāgassa dosassa mohassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ ucchedaṁ vadāmi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— ucchedavādo samaṇo gotamo ucchedāya dhammaṁ deseti, tena ca sāvake vinetīti.
128p_3V_1325Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetīti? Ahañhi, sīha, jigucchāmi kāyaduccaritena vacīduccaritena manoduccaritena; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ samāpattiyā jigucchāmi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— jegucchī samaṇo gotamo, jegucchitāya dhammaṁ deseti, tena ca sāvake vinetīti.
129p_3V_1326Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetīti? Ahañhi, sīha, vinayāya dhammaṁ desemi rāgassa dosassa mohassa; anekavihitānaṁ pāpakānaṁ akusalānaṁ dhammānaṁ vinayāya dhammaṁ desemi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— venayiko samaṇo gotamo, vinayāya dhammaṁ deseti, tena ca sāvake vinetīti.
130p_3V_1327Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— tapassī samaṇo gotamo, tapassitāya dhammaṁ deseti, tena ca sāvake vinetīti? Tapanīyāhaṁ, sīha, pāpake akusale dhamme vadāmi— kāyaduccaritaṁ vacīduccaritaṁ manoduccaritaṁ. Yassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṁkatā āyatiṁ anuppādadhammā, tamahaṁ tapassīti vadāmi. Tathāgatassa kho, sīha, tapanīyā pāpakā akusalā dhammā pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṁkatā āyatiṁ anuppādadhammā. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya tapassī samaṇo gotamo tapassitāya dhammaṁ deseti, tena ca sāvake vinetīti.
131p_3V_1328Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— apagabbho samaṇo gotamo apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetīti? Yassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṁkatā āyatiṁ anuppādadhammā, tamahaṁ apagabbhoti vadāmi. Tathāgatassa kho, sīha, āyatiṁ gabbhaseyyā punabbhavābhinibbatti pahīnā ucchinnamūlā tālāvatthukatā anabhāvaṁkatā āyatiṁ anuppādadhammā. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— apagabbho samaṇo gotamo, apagabbhatāya dhammaṁ deseti, tena ca sāvake vinetīti.
132p_3V_1329Katamo ca, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— assattho samaṇo gotamo assāsāya dhammaṁ deseti, tena ca sāvake vinetīti? Ahañhi, sīha, assattho paramena assāsena, assāsāya dhammaṁ desemi, tena ca sāvake vinemi. Ayaṁ kho, sīha, pariyāyo, yena maṁ pariyāyena sammā vadamāno vadeyya— assattho samaṇo gotamo assāsāya dhammaṁ deseti, tena ca sāvake vinetī"ti.
133p_3V_1330,msdiv293Evaṁ vutte sīho senāpati bhagavantaṁ etadavoca: "Abhikkantaṁ, bhante … pe … upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
"Anuviccakāraṁ kho, sīha, karohi; anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī"ti.
"Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha— ‘anuviccakāraṁ kho, sīha, karohi; anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. Mamañhi, bhante, aññatitthiyā sāvakaṁ labhitvā kevalakappaṁ vesāliṁ paṭākaṁ parihareyyuṁ— ‘sīho kho amhākaṁ senāpati sāvakattaṁ upagato’ti. Atha ca pana maṁ bhagavā evamāha— ‘anuviccakāraṁ kho, sīha, karohi; anuviccakāro tumhādisānaṁ ñātamanussānaṁ sādhu hotī’ti. Esāhaṁ, bhante, dutiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṇghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
"Dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī"ti.
"Imināpāhaṁ, bhante, bhagavato bhiyyoso mattāya attamano abhiraddho, yaṁ maṁ bhagavā evamāha— ‘dīgharattaṁ kho te, sīha, nigaṇṭhānaṁ opānabhūtaṁ kulaṁ, yena nesaṁ upagatānaṁ piṇḍakaṁ dātabbaṁ maññeyyāsī’ti. Sutaṁ me taṁ, bhante, samaṇo gotamo evamāha— ‘mayhameva dānaṁ dātabbaṁ, na aññesaṁ dānaṁ dātabbaṁ; mayhameva sāvakānaṁ dānaṁ dātabbaṁ, na aññesaṁ sāvakānaṁ dānaṁ dātabbaṁ; mayhameva dinnaṁ mahapphalaṁ, na aññesaṁ dinnaṁ mahapphalaṁ; mayhameva sāvakānaṁ dinnaṁ mahapphalaṁ, na aññesaṁ sāvakānaṁ dinnaṁ mahapphalan’ti. Atha ca pana maṁ bhagavā nigaṇṭhesupi dāne samādapeti. Api ca, bhante, mayamettha kālaṁ jānissāma. Esāhaṁ, bhante, tatiyampi bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṇghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan"ti.
134p_3V_1331Atha kho bhagavā sīhassa senāpatissa anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ … pe … aparappaccayo satthusāsane bhagavantaṁ etadavoca: "adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṇghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho sīho senāpati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
135p_3V_1332,msdiv294Atha kho sīho senāpati aññataraṁ purisaṁ āṇāpesi— "gaccha, bhaṇe, pavattamaṁsaṁ jānāhī"ti. Atha kho sīho senāpati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi— "kālo, bhante, niṭṭhitaṁ bhattan"ti.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena sīhassa senāpatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṇghena.
136p_3V_1333Tena kho pana samayena sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti— "ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman"ti.
Atha kho aññataro puriso yena sīho senāpati tenupasaṅkami, upasaṅkamitvā sīhassa senāpatissa upakaṇṇake ārocesi: "yagghe, bhante, jāneyyāsi, ete sambahulā nigaṇṭhā vesāliyaṁ rathikāya rathikaṁ siṅghāṭakena siṅghāṭakaṁ bāhā paggayha kandanti: ‘ajja sīhena senāpatinā thūlaṁ pasuṁ vadhitvā samaṇassa gotamassa bhattaṁ kataṁ, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’"ti.
"Alaṁ, ayyo, dīgharattampi te āyasmantā avaṇṇakāmā buddhassa, avaṇṇakāmā dhammassa, avaṇṇakāmā saṇghassa; na ca pana te āyasmantā jiridanti taṁ bhagavantaṁ asatā tucchā musā abhūtena abbhācikkhantā; na ca mayaṁ jīvitahetupi sañcicca pāṇaṁ jīvitā voropeyyāmā"ti.
Atha kho sīho senāpati buddhappamukhaṁ bhikkhusaṇghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho sīhaṁ senāpatiṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, jānaṁ uddissakataṁ maṁsaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tikoṭiparisuddhaṁ macchamaṁsaṁ— adiṭṭhaṁ assutaṁ aparisaṅkitan"ti.
20 Kappiyabhūmianujānana
137p_3V_1334,msdiv295Tena kho pana samayena vesālī subhikkhā hoti susassā sulabhapiṇḍā, sukarā uñchena paggahena yāpetuṁ. Atha kho bhagavato rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— "Yāni tāni mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ, ajjāpi nu kho tāni bhikkhū paribhuñjantī"ti.
Atha kho bhagavā sāyanhasamayaṁ paṭisallānā vuṭṭhito āyasmantaṁ ānandaṁ āmantesi: "Yāni tāni, ānanda, mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ, ajjāpi nu kho tāni bhikkhū paribhuñjantī"ti?
"Paribhuñjanti, bhagavā"ti.
138p_3V_1335Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi: "Yāni tāni, bhikkhave, mayā bhikkhūnaṁ anuññātāni dubbhikkhe dussasse dullabhapiṇḍe anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ, tānāhaṁ ajjatagge paṭikkhipāmi.
Na, bhikkhave, anto vuṭṭhaṁ anto pakkaṁ sāmaṁ pakkaṁ uggahitapaṭiggahitakaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, āpatti dukkaṭassa.
Na ca, bhikkhave, tato nīhaṭaṁ purebhattaṁ paṭiggahitaṁ vanaṭṭhaṁ pokkharaṭṭhaṁ bhuttāvinā pavāritena anatirittaṁ paribhuñjitabbaṁ. Yo paribhuñjeyya, yathādhammo kāretabbo"ti.
139p_3V_1336Tena kho pana samayena jānapadā manussā bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā bahārāmakoṭṭhake sakaṭaparivaṭṭaṁ karitvā acchanti— "yadā paṭipāṭiṁ labhissāma, tadā bhattaṁ karissāmā"ti. Mahā ca megho uggato hoti.
Atha kho te manussā yenāyasmā ānando tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ ānandaṁ etadavocuṁ: "idha, bhante ānanda, bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropitā tiṭṭhanti, mahā ca megho uggato; kathaṁ nu kho, bhante ānanda, paṭipajjitabban"ti? Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.
"Tena hānanda, saṇgho paccantimaṁ vihāraṁ kappiyabhūmiṁ sammannitvā tattha vāsetu, yaṁ saṇgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā. Evañca pana, bhikkhave, sammannitabbā. Byattena bhikkhunā paṭibalena saṇgho ñāpetabbo:
140p_3V_1337‘Suṇātu me, bhante, saṇgho. Yadi saṇghassa pattakallaṁ, saṇgho itthannāmaṁ vihāraṁ kappiyabhūmiṁ sammanneyya, esā ñatti.
141p_3V_1338Suṇātu me, bhante, saṇgho. Saṇgho itthannāmaṁ vihāraṁ kappiyabhūmiṁ sammannati. Yassāyasmato khamati itthannāmassa vihārassa kappiyabhūmiyā sammuti, so tuṇhassa; yassa nakkhamati, so bhāseyya.
142p_3V_1339Sammato saṇghena itthannāmo vihāro kappiyabhūmi. Khamati saṇghassa, tasmā tuṇhī, evametaṁ dhārayāmī’"ti.
143p_3V_1340Tena kho pana samayena manussā tattheva sammutiyā kappiyabhūmiyā yāguyo pacanti, bhattāni pacanti, sūpāni sampādenti, maṁsāni koṭṭenti, kaṭṭhāni phālenti. Assosi kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya uccāsaddaṁ mahāsaddaṁ kākoravasaddaṁ, sutvāna āyasmantaṁ ānandaṁ āmantesi: "Kiṁ nu kho so, ānanda, uccāsaddo mahāsaddo kākoravasaddo"ti?
"Etarahi, bhante, manussā tattheva sammutiyā kappiyabhūmiyā yāguyo pacanti, bhattāni pacanti, sūpāni sampādenti, maṁsāni koṭṭenti, kaṭṭhāni phālenti. So eso, bhagavā, uccāsaddo mahāsaddo kākoravasaddo"ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, sammuti kappiyabhūmi paribhuñjitabbā. Yo paribhuñjeyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tisso kappiyabhūmiyo— ussāvanantikaṁ gonisādikaṁ gahapatin"ti.
144p_3V_1341Tena kho pana samayena āyasmā yasojo gilāno hoti. Tassatthāya bhesajjāni āhariyanti. Tāni bhikkhū bahi vāsenti. Ukkapiṇḍakāpi khādanti, corāpi haranti. Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, sammutiṁ kappiyabhūmiṁ paribhuñjituṁ. Anujānāmi, bhikkhave, catasso kappiyabhūmiyo— ussāvanantikaṁ gonisādikaṁ gahapatiṁ sammutin"ti.
145p_3V_1342Sīhabhāṇavāro niṭṭhito catuttho.
21 Meṇḍakagahapativatthu
146p_3V_1343,msdiv296Tena kho pana samayena bhaddiyanagare meṇḍako gahapati paṭivasati. Tassa evarūpo iddhānubhāvo hoti— sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti. Bhariyāya evarūpo iddhānubhāvo hoti— ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpabhiñjanakaṁ dāsakammakaraporisaṁ bhattena parivisati, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. Puttassa evarūpo iddhānubhāvo hoti— ekaṁyeva sahassathavikaṁ gahetvā dāsakammakaraporisassa chamāsikaṁ vetanaṁ deti, na tāva taṁ khiyyati yāvassa hatthagatā.
Suṇisāya evarūpo iddhānubhāvo hoti— ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā dāsakammakaraporisassa chamāsikaṁ bhattaṁ deti, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. Dāsassa evarūpo iddhānubhāvo hoti— ekena naṅgalena kasantassa satta sītāyo gacchanti.
147p_3V_1344Assosi kho rājā māgadho seniyo bimbisāro— "amhākaṁ kira vijite bhaddiyanagare meṇḍako gahapati paṭivasati. Tassa evarūpo iddhānubhāvo— sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti. Bhariyāya evarūpo iddhānubhāvo— ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpabhiñjanakaṁ dāsakammakaraporisaṁ bhattena parivisati, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. Puttassa evarūpo iddhānubhāvo— ekaṁyeva sahassathavikaṁ gahetvā dāsakammakaraporisassa chamāsikaṁ vetanaṁ deti, na tāva taṁ khiyyati yāvassa hatthagatā.
Suṇisāya evarūpo iddhānubhāvo— ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā dāsakammakaraporisassa chamāsikaṁ bhattaṁ deti, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. Dāsassa evarūpo iddhānubhāvo— ekena naṅgalena kasantassa satta sītāyo gacchantī"ti.
Atha kho rājā māgadho seniyo bimbisāro aññataraṁ sabbatthakaṁ mahāmattaṁ āmantesi: "amhākaṁ kira, bhaṇe, vijite bhaddiyanagare meṇḍako gahapati paṭivasati. Tassa evarūpo iddhānubhāvo— sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdati, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūreti. Bhariyāya … pe … puttassa … suṇisāya … dāsassa evarūpo iddhānubhāvo, ekena naṅgalena kasantassa satta sītāyo gacchantīti. Gaccha, bhaṇe, jānāhi.
Yathā mayā sāmaṁ diṭṭho, evaṁ tava diṭṭho bhavissatī"ti.
148p_3V_1345,msdiv297"Evaṁ, devā"ti kho so mahāmatto rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā caturaṅginiyā senāya yena bhaddiyaṁ tena pāyāsi.
Anupubbena yena bhaddiyaṁ yena meṇḍako gahapati tenupasaṅkami; upasaṅkamitvā meṇḍakaṁ gahapatiṁ etadavoca: "ahañhi, gahapati, raññā āṇatto— ‘amhākaṁ kira, bhaṇe, vijite bhaddiyanagare meṇḍako gahapati paṭivasati, tassa evarūpo iddhānubhāvo, sīsaṁ nahāyitvā … pe … bhariyāya … puttassa … suṇisāya … dāsassa evarūpo iddhānubhāvo, ekena naṅgalena kasantassa satta sītāyo gacchantīti, gaccha, bhaṇe, jānāhi. Yathā mayā sāmaṁ diṭṭho, evaṁ tava diṭṭho bhavissatī’ti. Passāma te, gahapati, iddhānubhāvan"ti. Atha kho meṇḍako gahapati sīsaṁ nahāyitvā dhaññāgāraṁ sammajjāpetvā bahidvāre nisīdi, antalikkhā dhaññassa dhārā opatitvā dhaññāgāraṁ pūresi.
"Diṭṭho te, gahapati, iddhānubhāvo. Bhariyāya te iddhānubhāvaṁ passissāmā"ti.
149p_3V_1346Atha kho meṇḍako gahapati bhariyaṁ āṇāpesi— "Tena hi caturaṅginiṁ senaṁ bhattena parivisā"ti. Atha kho meṇḍakassa gahapatissa bhariyā ekaṁyeva āḷhakathālikaṁ upanisīditvā ekañca sūpabhiñjanakaṁ caturaṅginiṁ senaṁ bhattena parivisi, na tāva taṁ khiyyati, yāva sā na vuṭṭhāti. "Diṭṭho te, gahapati, bhariyāyapi iddhānubhāvo. Puttassa te iddhānubhāvaṁ passissāmā"ti.
Atha kho meṇḍako gahapati puttaṁ āṇāpesi— "Tena hi caturaṅginiyā senāya chamāsikaṁ vetanaṁ dehī"ti. Atha kho meṇḍakassa gahapatissa putto ekaṁyeva sahassathavikaṁ gahetvā caturaṅginiyā senāya chamāsikaṁ vetanaṁ adāsi, na tāva taṁ khiyyati, yāvassa hatthagatā. "Diṭṭho te, gahapati, puttassapi iddhānubhāvo. Suṇisāya te iddhānubhāvaṁ passissāmā"ti.
Atha kho meṇḍako gahapati suṇisaṁ āṇāpesi— "Tena hi caturaṅginiyā senāya chamāsikaṁ bhattaṁ dehī"ti. Atha kho meṇḍakassa gahapatissa suṇisā ekaṁyeva catudoṇikaṁ piṭakaṁ upanisīditvā caturaṅginiyā senāya chamāsikaṁ bhattaṁ adāsi, na tāva taṁ khiyyati yāva sā na vuṭṭhāti. "Diṭṭho te, gahapati, suṇisāyapi iddhānubhāvo.
Dāsassa te iddhānubhāvaṁ passissāmā"ti.
"Mayhaṁ kho, sāmi, dāsassa iddhānubhāvo khette passitabbo"ti.
"Alaṁ, gahapati, diṭṭho te dāsassapi iddhānubhāvo"ti.
Atha kho so mahāmatto caturaṅginiyā senāya punadeva rājagahaṁ paccāgañchi. Yena rājā māgadho seniyo bimbisāro tenupasaṅkami; upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesi.
150p_3V_1347,msdiv298Atha kho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena bhaddiyaṁ tena cārikaṁ pakkāmi mahatā bhikkhusaṇghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Atha kho bhagavā anupubbena cārikaṁ caramāno yena bhaddiyaṁ tadavasari. Tatra sudaṁ bhagavā bhaddiye viharati jātiyā vane.
Assosi kho meṇḍako gahapati— "Samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito bhaddiyaṁ anuppatto bhaddiye viharati jātiyā vane. Taṁ kho pana bhagavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato:
‘Itipi so bhagavā arahaṁ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṁ buddho bhagavā’. So imaṁ lokaṁ sadevakaṁ samārakaṁ sabrahmakaṁ sassamaṇabrāhmaṇiṁ pajaṁ sadevamanussaṁ sayaṁ abhiññā sacchikatvā pavedeti. So dhammaṁ deseti ādikalyāṇaṁ majjhekalyāṇaṁ pariyosānakalyāṇaṁ sātthaṁ sabyañjanaṁ kevalaparipuṇṇaṁ parisuddhaṁ brahmacariyaṁ pakāseti. Sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī"ti.
151p_3V_1348Atha kho meṇḍako gahapati bhadrāni bhadrāni yānāni yojāpetvā bhadraṁ bhadraṁ yānaṁ abhiruhitvā bhadrehi bhadrehi yānehi bhaddiyā niyyāsi bhagavantaṁ dassanāya. Addasaṁsu kho sambahulā titthiyā meṇḍakaṁ gahapatiṁ dūratova āgacchantaṁ, disvāna meṇḍakaṁ gahapatiṁ etadavocuṁ: "kahaṁ tvaṁ, gahapati, gacchasī"ti?
"Gacchāmahaṁ, bhante, bhagavantaṁ samaṇaṁ gotamaṁ dassanāyā"ti.
"Kiṁ pana tvaṁ, gahapati, kiriyavādo samāno akiriyavādaṁ samaṇaṁ gotamaṁ dassanāya upasaṅkamissasi? Samaṇo hi, gahapati, gotamo akiriyavādo akiriyāya dhammaṁ deseti, tena ca sāvake vinetī"ti.
Atha kho meṇḍakassa gahapatissa etadahosi: "Nissaṁsayaṁ kho so bhagavā arahaṁ sammāsambuddho bhavissati, yathayime titthiyā usūyantī"ti. Yāvatikā yānassa bhūmi, yānena gantvā yānā paccorohitvā pattikova yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnassa kho meṇḍakassa gahapatissa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ … pe … aparappaccayo satthusāsane bhagavantaṁ etadavoca:
"Abhikkantaṁ, bhante … pe … upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gataṁ. Adhivāsetu ca me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṇghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena.
Atha kho meṇḍako gahapati bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
152p_3V_1349Atha kho meṇḍako gahapati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi— "kālo, bhante, niṭṭhitaṁ bhattan"ti.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa nivesanaṁ tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṇghena.
Atha kho meṇḍakassa gahapatissa bhariyā ca putto ca suṇisā ca dāso ca yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Tesaṁ bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ … pe … aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ: "Abhikkantaṁ, bhante … pe … ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṇghañca.
Upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate"ti.
Atha kho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṇghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinno kho meṇḍako gahapati bhagavantaṁ etadavoca:
"yāva, bhante, bhagavā bhaddiye viharati tāva ahaṁ buddhappamukhassa bhikkhusaṇghassa dhuvabhattenā"ti. Atha kho bhagavā meṇḍakaṁ gahapatiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
22 Pañcagorasādianujānana
153p_3V_1350,msdiv299Atha kho bhagavā bhaddiye yathābhirantaṁ viharitvā meṇḍakaṁ gahapatiṁ anāpucchā yena aṅguttarāpo tena cārikaṁ pakkāmi mahatā bhikkhusaṇghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Assosi kho meṇḍako gahapati— "Bhagavā kira yena aṅguttarāpo tena cārikaṁ pakkanto mahatā bhikkhusaṇghena saddhiṁ aḍḍhatelasehi bhikkhusatehī"ti. Atha kho meṇḍako gahapati dāse ca kammakare ca āṇāpesi— "Tena hi, bhaṇe, bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi sakaṭesu āropetvā āgacchatha, aḍḍhatelasāni ca gopālakasatāni aḍḍhatelasāni ca dhenusatāni ādāya āgacchantu, yattha bhagavantaṁ passissāma tattha taruṇena khīrena bhojessāmā"ti.
Atha kho meṇḍako gahapati bhagavantaṁ antarāmagge kantāre sambhāvesi. Atha kho meṇḍako gahapati yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho meṇḍako gahapati bhagavantaṁ etadavoca: "adhivāsetu me, bhante, bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṇghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho meṇḍako gahapati bhagavato adhivāsanaṁ viditvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.
154p_3V_1351Atha kho meṇḍako gahapati tassā rattiyā accayena paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi— "kālo, bhante, niṭṭhitaṁ bhattan"ti.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena meṇḍakassa gahapatissa parivesanā tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṇghena. Atha kho meṇḍako gahapati aḍḍhatelasāni gopālakasatāni āṇāpesi— "Tena hi, bhaṇe, ekamekaṁ dhenuṁ gahetvā ekamekassa bhikkhuno upatiṭṭhatha taruṇena khīrena bhojessāmā"ti.
Atha kho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṇghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi, taruṇena ca khīrena.
Bhikkhū kukkuccāyantā khīraṁ na paṭiggaṇhanti. "Paṭiggaṇhatha, bhikkhave, paribhuñjathā"ti. Atha kho meṇḍako gahapati buddhappamukhaṁ bhikkhusaṇghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā taruṇena ca khīrena bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinno kho meṇḍako gahapati bhagavantaṁ etadavoca:
"santi, bhante, maggā kantārā, appodakā appabhakkhā, na sukarā apātheyyena gantuṁ. Sādhu, bhante, bhagavā bhikkhūnaṁ pātheyyaṁ anujānātū"ti. Atha kho bhagavā meṇḍakaṁ gahapatiṁ dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi.
155p_3V_1352Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, pañca gorase— khīraṁ, dadhiṁ, takkaṁ, navanītaṁ, sappiṁ.
Santi, bhikkhave, maggā kantārā appodakā appabhakkhā, na sukarā apātheyyena gantuṁ. Anujānāmi, bhikkhave, pātheyyaṁ pariyesituṁ taṇḍulo taṇḍulatthikena, muggo muggatthikena, māso māsatthikena, loṇaṁ loṇatthikena, guḷo guḷatthikena, telaṁ telatthikena, sappi sappitthikena.
Santi, bhikkhave, manussā, saddhā pasannā, te kappiyakārakānaṁ hatthe hiraññaṁ upanikkhipanti— ‘iminā ayyassa yaṁ kappiyaṁ taṁ dethā’ti. Anujānāmi, bhikkhave, yaṁ tato kappiyaṁ taṁ sādituṁ; na tvevāhaṁ, bhikkhave, kenaci pariyāyena jātarūparajataṁ sāditabbaṁ pariyesitabbanti vadāmī"ti.
23 Keṇiyajaṭilavatthu
156p_3V_1353,msdiv300Atha kho bhagavā anupubbena cārikaṁ caramāno yena āpaṇaṁ tadavasari. Assosi kho keṇiyo jaṭilo— "Samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito āpaṇaṁ anuppatto, taṁ kho pana bhavantaṁ gotamaṁ evaṁ kalyāṇo kittisaddo abbhuggato … pe … sādhu kho pana tathārūpānaṁ arahataṁ dassanaṁ hotī"ti. Atha kho keṇiyassa jaṭilassa etadahosi: "Kiṁ nu kho ahaṁ samaṇassa gotamassa harāpeyyan"ti.
Atha kho keṇiyassa jaṭilassa etadahosi: "yepi kho te brāhmaṇānaṁ pubbakā isayo mantānaṁ kattāro mantānaṁ pavattāro, yesamidaṁ etarahi brāhmaṇā porāṇaṁ mantapadaṁ gītaṁ pavuttaṁ samihitaṁ, tadanugāyanti tadanubhāsanti, bhāsitamanubhāsanti, vācitamanuvācenti, seyyathidaṁ— aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgīraso bhāradvājo vāseṭṭho kassapo bhagu, rattūparatā viratā vikālabhojanā, te evarūpāni pānāni sādiyiṁsu.
Samaṇopi gotamo rattūparato virato vikālabhojanā, arahati samaṇopi gotamo evarūpāni pānāni sādiyitun"ti pahūtaṁ pānaṁ paṭiyādāpetvā kājehi gāhāpetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi; sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhito kho keṇiyo jaṭilo bhagavantaṁ etadavoca: "paṭiggaṇhātu me bhavaṁ gotamo pānan"ti.
"Tena hi, keṇiya, bhikkhūnaṁ dehī"ti. Atha kho keṇiyo jaṭilo bhikkhūnaṁ deti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. "Paṭiggaṇhatha, bhikkhave, paribhuñjathā"ti.
Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṇghaṁ pahūtehi pānehi sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi. Atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito bhagavantaṁ etadavoca: "adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṇghenā"ti.
"Mahā kho, keṇiya, bhikkhusaṇgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno"ti.
157p_3V_1354Dutiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca: "kiñcāpi kho, bho gotama, mahā bhikkhusaṇgho aḍḍhatelasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu me bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṇghenā"ti.
"Mahā kho, keṇiya, bhikkhusaṇgho aḍḍhatelasāni bhikkhusatāni, tvañca brāhmaṇesu abhippasanno"ti. Tatiyampi kho keṇiyo jaṭilo bhagavantaṁ etadavoca:
"kiñcāpi kho, bho gotama, mahā bhikkhusaṇgho aḍḍhatelasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu bhavaṁ gotamo svātanāya bhattaṁ saddhiṁ bhikkhusaṇghenā"ti. Adhivāsesi bhagavā tuṇhībhāvena. Atha kho keṇiyo jaṭilo bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā pakkāmi.
158p_3V_1355Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, aṭṭha pānāni— ambapānaṁ jambupānaṁ cocapānaṁ mocapānaṁ madhūkapānaṁ muddikapānaṁ sālūkapānaṁ phārusakapānaṁ. Anujānāmi, bhikkhave, sabbaṁ phalarasaṁ ṭhapetvā dhaññaphalarasaṁ.
Anujānāmi, bhikkhave, sabbaṁ pattarasaṁ ṭhapetvā ḍākarasaṁ. Anujānāmi, bhikkhave, sabbaṁ puppharasaṁ ṭhapetvā madhūkapuppharasaṁ. Anujānāmi, bhikkhave, ucchurasan"ti.
159p_3V_1356Atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā bhagavato kālaṁ ārocāpesi— "kālo, bho gotama, niṭṭhitaṁ bhattan"ti.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṁ bhikkhusaṇghena. Atha kho keṇiyo jaṭilo buddhappamukhaṁ bhikkhusaṇghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.
Ekamantaṁ nisinnaṁ kho keṇiyaṁ jaṭilaṁ bhagavā imāhi gāthāhi anumodi—
160p_3V_1357"Aggihuttamukhā yaññā,
sāvittī chandaso mukhaṁ;
Rājā mukhaṁ manussānaṁ,
nadīnaṁ sāgaro mukhaṁ.
161p_3V_1358Nakkhattānaṁ mukhaṁ cando,
ādicco tapataṁ mukhaṁ;
Puññaṁ ākaṅkhamānānaṁ,
saṇgho ve yajataṁ mukhan"ti.
162p_3V_1359Atha kho bhagavā keṇiyaṁ jaṭilaṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.
24 Rojamallavatthu
163p_3V_1360,msdiv301Atha kho bhagavā āpaṇe yathābhirantaṁ viharitvā yena kusinārā tena cārikaṁ pakkāmi mahatā bhikkhusaṇghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Assosuṁ kho kosinārakā mallā— "Bhagavā kira kusināraṁ āgacchati mahatā bhikkhusaṇghena saddhiṁ aḍḍhatelasehi bhikkhusatehī"ti. Te saṅgaraṁ akaṁsu— "yo bhagavato paccuggamanaṁ na karissati, pañcasatānissa daṇḍo"ti.
Tena kho pana samayena rojo mallo āyasmato ānandassa sahāyo hoti. Atha kho bhagavā anupubbena cārikaṁ caramāno yena kusinārā tadavasari.
Atha kho kosinārakā mallā bhagavato paccuggamanaṁ akaṁsu. Atha kho rojo mallo bhagavato paccuggamanaṁ karitvā yenāyasmā ānando tenupasaṅkami, upasaṅkamitvā āyasmantaṁ ānandaṁ abhivādetvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho rojaṁ mallaṁ āyasmā ānando etadavoca: "uḷāraṁ kho te idaṁ, āvuso roja, yaṁ tvaṁ bhagavato paccuggamanaṁ akāsī"ti.
"Nāhaṁ, bhante ānanda, bahukato buddhe vā dhamme vā saṇghe vā; api ca ñātīhi saṅgaro kato— ‘yo bhagavato paccuggamanaṁ na karissati, pañcasatānissa daṇḍo’ti; so kho ahaṁ, bhante ānanda, ñātīnaṁ daṇḍabhayā evāhaṁ bhagavato paccuggamanaṁ akāsin"ti.
Atha kho āyasmā ānando anattamano ahosi "Kathañhi nāma rojo mallo evaṁ vakkhatī"ti?
Atha kho āyasmā ānando yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā ānando bhagavantaṁ etadavoca: "Ayaṁ, bhante, rojo mallo abhiññāto ñātamanusso. Mahatthiko kho pana evarūpānaṁ ñātamanussānaṁ imasmiṁ dhammavinaye pasādo. Sādhu, bhante, bhagavā tathā karotu, yathā rojo mallo imasmiṁ dhammavinaye pasīdeyyā"ti.
"Na kho taṁ, ānanda, dukkaraṁ tathāgatena, yathā rojo mallo imasmiṁ dhammavinaye pasīdeyyā"ti.
164p_3V_1361Atha kho bhagavā rojaṁ mallaṁ mettena cittena pharitvā uṭṭhāyāsanā vihāraṁ pāvisi. Atha kho rojo mallo bhagavato mettena cittena phuṭṭho, seyyathāpi nāma gāviṁ taruṇavaccho; evameva vihārena vihāraṁ pariveṇena pariveṇaṁ upasaṅkamitvā bhikkhū pucchati— "kahaṁ nu kho, bhante, etarahi so bhagavā viharati arahaṁ sammāsambuddho, dassanakāmā hi mayaṁ taṁ bhagavantaṁ arahantaṁ sammāsambuddhan"ti.
"Esāvuso roja, vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭehi, vivarissati te bhagavā dvāran"ti.
Atha kho rojo mallo yena so vihāro saṁvutadvāro, tena appasaddo upasaṅkamitvā ataramāno āḷindaṁ pavisitvā ukkāsitvā aggaḷaṁ ākoṭesi. Vivari bhagavā dvāraṁ. Atha kho rojo mallo vihāraṁ pavisitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnassa kho rojassa mallassa bhagavā anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ … pe … aparappaccayo satthusāsane bhagavantaṁ etadavoca:
"Sādhu, bhante, ayyā mamaññeva paṭiggaṇheyyuṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, no aññesan"ti.
"Yesaṁ kho, roja, sekkhena ñāṇena sekkhena dassanena dhammo diṭṭho seyyathāpi tayā, tesampi evaṁ hoti— ‘aho nūna ayyā amhākaññeva paṭiggaṇheyyuṁ cīvarapiṇḍapātasenāsanagilānappaccayabhesajjaparikkhāraṁ, no aññesan’ti. Tena hi, roja, tava ceva paṭiggahissanti aññesañcā"ti.
165p_3V_1362,msdiv302Tena kho pana samayena kusinārāyaṁ paṇītānaṁ bhattānaṁ bhattapaṭipāṭi aṭṭhitā hoti. Atha kho rojassa mallassa paṭipāṭiṁ alabhantassa etadahosi: "yannūnāhaṁ bhattaggaṁ olokeyyaṁ, yaṁ bhattagge nāssa, taṁ paṭiyādeyyan"ti. Atha kho rojo mallo bhattaggaṁ olokento dve nāddasa— ḍākañca piṭṭhakhādanīyañca.
Atha kho rojo mallo yenāyasmā ānando tenupasaṅkami; upasaṅkamitvā āyasmantaṁ ānandaṁ etadavoca:
"idha me, bhante ānanda, paṭipāṭiṁ alabhantassa etadahosi: ‘yannūnāhaṁ bhattaggaṁ olokeyyaṁ, yaṁ bhattagge nāssa, taṁ paṭiyādeyyan’ti. So kho ahaṁ, bhante ānanda, bhattaggaṁ olokento dve nāddasaṁ— ḍākañca piṭṭhakhādanīyañca. Sacāhaṁ, bhante ānanda, paṭiyādeyyaṁ ḍākañca piṭṭhakhādanīyañca, paṭiggaṇheyya me bhagavā"ti?
"Tena hi, roja, bhagavantaṁ paṭipucchissāmī"ti.
Atha kho āyasmā ānando bhagavato etamatthaṁ ārocesi.
"Tena hānanda, paṭiyādetū"ti. "Tena hi, roja, paṭiyādehī"ti.
Atha kho rojo mallo tassā rattiyā accayena pahūtaṁ ḍākañca piṭṭhakhādanīyañca paṭiyādāpetvā bhagavato upanāmesi— "paṭiggaṇhātu me, bhante, bhagavā ḍākañca piṭṭhakhādanīyañcā"ti.
"Tena hi, roja, bhikkhūnaṁ dehī"ti. Atha kho rojo mallo bhikkhūnaṁ deti. Bhikkhū kukkuccāyantā na paṭiggaṇhanti. "Paṭiggaṇhatha, bhikkhave, paribhuñjathā"ti.
Atha kho rojo mallo buddhappamukhaṁ bhikkhusaṇghaṁ pahūtehi ḍākehi ca piṭṭhakhādanīyehi ca sahatthā santappetvā sampavāretvā bhagavantaṁ dhotahatthaṁ onītapattapāṇiṁ ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho rojaṁ mallaṁ bhagavā dhammiyā kathāya sandassetvā samādapetvā samuttejetvā sampahaṁsetvā uṭṭhāyāsanā pakkāmi. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Anujānāmi, bhikkhave, sabbañca ḍākaṁ sabbañca piṭṭhakhādanīyan"ti.
25 Vuḍḍhapabbajitavatthu
166p_3V_1363,msdiv303Atha kho bhagavā kusinārāyaṁ yathābhirantaṁ viharitvā yena ātumā tena cārikaṁ pakkāmi mahatā bhikkhusaṇghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Tena kho pana samayena aññataro vuḍḍhapabbajito ātumāyaṁ paṭivasati nahāpitapubbo. Tassa dve dārakā honti, mañjukā paṭibhāneyyakā, dakkhā pariyodātasippā sake ācariyake nahāpitakamme.
Assosi kho so vuḍḍhapabbajito— "Bhagavā kira ātumaṁ āgacchati mahatā bhikkhusaṇghena saddhiṁ aḍḍhatelasehi bhikkhusatehī"ti. Atha kho so vuḍḍhapabbajito te dārake etadavoca: "Bhagavā kira, tātā, ātumaṁ āgacchati mahatā bhikkhusaṇghena saddhiṁ aḍḍhatelasehi bhikkhusatehi. Gacchatha tumhe, tātā, khurabhaṇḍaṁ ādāya nāḷiyāvāpakena anugharakaṁ anugharakaṁ āhiṇḍatha, loṇampi, telampi, taṇḍulampi, khādanīyampi saṁharatha, bhagavato āgatassa yāgupānaṁ karissāmā"ti.
"Evaṁ, tātā"ti kho te dārakā tassa vuḍḍhapabbajitassa paṭissuṇitvā khurabhaṇḍaṁ ādāya nāḷiyāvāpakena anugharakaṁ anugharakaṁ āhiṇḍanti, loṇampi, telampi, taṇḍulampi, khādanīyampi saṁharantā. Manussā te dārake mañjuke paṭibhāneyyake passitvā yepi na kārāpetukāmā tepi kārāpenti, kārāpetvāpi bahuṁ denti. Atha kho te dārakā bahuṁ loṇampi, telampi, taṇḍulampi, khādanīyampi saṁhariṁsu.
167p_3V_1364Atha kho bhagavā anupubbena cārikaṁ caramāno yena ātumā tadavasari. Tatra sudaṁ bhagavā ātumāyaṁ viharati bhusāgāre. Atha kho so vuḍḍhapabbajito tassā rattiyā accayena pahūtaṁ yāguṁ paṭiyādāpetvā bhagavato upanāmesi— "paṭiggaṇhātu me, bhante, bhagavā yāgun"ti.
Jānantāpi tathāgatā pucchanti … pe … sāvakānaṁ vā sikkhāpadaṁ paññapessāmāti.
Atha kho bhagavā taṁ vuḍḍhapabbajitaṁ etadavoca:
"kutāyaṁ, bhikkhu, yāgū"ti? Atha kho so vuḍḍhapabbajito bhagavato etamatthaṁ ārocesi.
Vigarahi buddho bhagavā: "Ananucchavikaṁ, moghapurisa, ananulomikaṁ appatirūpaṁ assāmaṇakaṁ akappiyaṁ akaraṇīyaṁ. Kathañhi nāma tvaṁ, moghapurisa, pabbajito akappiye samādapessasi. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya … pe … vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi:
"Na, bhikkhave, pabbajitena akappiye samādapetabbaṁ, yo samādapeyya, āpatti dukkaṭassa. Na ca, bhikkhave, nahāpitapubbena khurabhaṇḍaṁ pariharitabbaṁ. Yo parihareyya, āpatti dukkaṭassā"ti.
168p_3V_1365Atha kho bhagavā ātumāyaṁ yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena sāvatthiyaṁ bahuṁ phalakhādanīyaṁ uppannaṁ hoti. Atha kho bhikkhūnaṁ etadahosi: "Kiṁ nu kho bhagavatā phalakhādanīyaṁ anuññātaṁ, kiṁ ananuññātan"ti? Bhagavato etamatthaṁ ārocesuṁ.
"Anujānāmi, bhikkhave, sabbaṁ phalakhādanīyan"ti.
169p_3V_1366,msdiv304Tena kho pana samayena saṇghikāni bījāni puggalikāya bhūmiyā ropiyanti, puggalikāni bījāni saṇghikāya bhūmiyā ropiyanti. Bhagavato etamatthaṁ ārocesuṁ.
"Saṇghikāni, bhikkhave, bījāni puggalikāya bhūmiyā ropitāni bhāgaṁ datvā paribhuñjitabbāni. Puggalikāni bījāni saṇghikāya bhūmiyā ropitāni bhāgaṁ datvā paribhuñjitabbānī"ti.
26 Catumahāpadesakathā
170p_3V_1367,msdiv305Tena kho pana samayena bhikkhūnaṁ kismiñci kismiñci ṭhāne kukkuccaṁ uppajjati—
"Kiṁ nu kho bhagavatā anuññātaṁ, kiṁ ananuññātan"ti? Bhagavato etamatthaṁ ārocesuṁ. "Yaṁ, bhikkhave, mayā ‘idaṁ na kappatī’ti appaṭikkhittaṁ tañce akappiyaṁ anulometi, kappiyaṁ paṭibāhati, taṁ vo na kappati. Yaṁ, bhikkhave, mayā ‘idaṁ na kappatī’ti appaṭikkhittaṁ tañce kappiyaṁ anulometi, akappiyaṁ paṭibāhati, taṁ vo kappati. Yaṁ, bhikkhave, mayā ‘idaṁ kappatī’ti ananuññātaṁ tañce akappiyaṁ anulometi, kappiyaṁ paṭibāhati, taṁ vo na kappati. Yaṁ, bhikkhave, mayā ‘idaṁ kappatī’ti ananuññātaṁ, tañce kappiyaṁ anulometi, akappiyaṁ paṭibāhati, taṁ vo kappatī"ti.
171p_3V_1368Atha kho bhikkhūnaṁ etadahosi: "kappati nu kho yāvakālikena yāmakālikaṁ, na nu kho kappati? Kappati nu kho yāvakālikena sattāhakālikaṁ, na nu kho kappati? Kappati nu kho yāvakālikena yāvajīvikaṁ, na nu kho kappati? Kappati nu kho yāmakālikena sattāhakālikaṁ, na nu kho kappati? Kappati nu kho yāmakālikena yāvajīvikaṁ, na nu kho kappati? Kappati nu kho sattāhakālikena yāvajīvikaṁ, na nu kho kappatī"ti? Bhagavato etamatthaṁ ārocesuṁ.
172p_3V_1369"Yāvakālikena, bhikkhave, yāmakālikaṁ, tadahu paṭiggahitaṁ kāle kappati, vikāle na kappati. Yāvakālikena, bhikkhave, sattāhakālikaṁ, tadahu paṭiggahitaṁ kāle kappati, vikāle na kappati. Yāvakālikena, bhikkhave, yāvajīvikaṁ, tadahu paṭiggahitaṁ kāle kappati, vikāle na kappati. Yāmakālikena, bhikkhave, sattāhakālikaṁ, tadahu paṭiggahitaṁ yāme kappati, yāmātikkante na kappati. Yāmakālikena, bhikkhave, yāvajīvikaṁ, tadahu paṭiggahitaṁ yāme kappati, yāmātikkante na kappati. Sattāhakālikena, bhikkhave, yāvajīvikaṁ paṭiggahitaṁ, sattāhaṁ kappati, sattāhātikkante na kappatī"ti.
173p_3V_1370Bhesajjakkhandhako chaṭṭho.
174p_3V_1371Tassuddānaṁ
175p_3V_1372Sāradike vikālepi,
vasaṁ mūle piṭṭhehi ca;
Kasāvehi paṇṇaṁ phalaṁ,
jatu loṇaṁ chakaṇañca.
176p_3V_1373Cuṇṇaṁ cālini maṁsañca,
añjanaṁ upapisanī;
Añjanī uccāpārutā,
salākā salākaṭhāniṁ.
177p_3V_1374Thavikaṁsabaddhakaṁ suttaṁ,
Muddhanitelanatthu ca;
Natthukaraṇī dhūmañca,
Nettañcāpidhanatthavi.
178p_3V_1375Telapākesu majjañca,
atikkhittaṁ abbhañjanaṁ;
Tumbaṁ sedaṁ sambhārañca,
mahā bhaṅgodakaṁ tathā.
179p_3V_1376Dakakoṭṭhaṁ lohitañca,
visāṇaṁ pādabbhañjanaṁ;
Pajjaṁ satthaṁ kasāvañca,
tilakakkaṁ kabaḷikaṁ.
180p_3V_1377Coḷaṁ sāsapakuṭṭañca,
dhūma sakkharikāya ca;
Vaṇatelaṁ vikāsikaṁ,
vikaṭañca paṭiggahaṁ.
181p_3V_1378Gūthaṁ karonto loḷiñca,
khāraṁ muttaharītakaṁ;
Gandhā virecanañceva,
acchākaṭaṁ kaṭākaṭaṁ.
182p_3V_1379Paṭicchādani pabbhārā,
ārāma sattāhena ca;
Guḷaṁ muggaṁ sovīrañca,
sāmaṁpākā punāpace.
183p_3V_1380Punānuññāsi dubbhikkhe,
phalañca tilakhādanī;
Purebhattaṁ kāyaḍāho,
nibbattañca bhagandalaṁ.
184p_3V_1381Vatthikammañca suppiñca,
manussamaṁsameva ca;
Hatthiassā sunakho ca,
ahi sīhañca dīpikaṁ.
185p_3V_1382Acchataracchamaṁsañca,
paṭipāṭi ca yāgu ca;
Taruṇaṁ aññatra guḷaṁ,
sunidhāvasathāgāraṁ.
186p_3V_1383Gaṅgā koṭisaccakathā,
ambapālī ca licchavī;
Uddissa kataṁ subhikkhaṁ,
punadeva paṭikkhipi.
187p_3V_1384Megho yaso meṇḍako ca,
Gorasaṁ pātheyyakena ca;
Keṇi ambo jambu coca,
Mocamadhumuddikasālukaṁ.
188p_3V_1385Phārusakā ḍākapiṭṭhaṁ,
ātumāyaṁ nahāpito;
Sāvatthiyaṁ phalaṁ bījaṁ,
kismiṁ ṭhāne ca kāliketi.
189p_3V_1386Imamhi khandhake vatthū ekasataṁ chavatthu.