Lzh Dg Bu Vb Np 26The Five Tonics

– FOUR-PART VINAYA

– NISSAGGIYA PĀCITTIYA

26. THE SEVEN-DAY MEDICINE

A. ORIGIN OF THE RULE

At one time, the Buddha was dwelling in the Anāthapiṇḍika Garden, Jeta's Grove, in the city of Śrāvastī. At that time, the monks were afflicted with illness due to autumn winds, so their bodies became thin and emaciated, and they developed sores and ulcers. The Blessed One, while in quiet solitude, reflected: "It is now autumn, and the monks have been stricken with illness from noxious winds; their bodies are thin and emaciated, and they have developed severe sores.

I should make provision so that the monks may take medicines that serve both as food and as medicine—like eating cooked rice or dried rice—without making their wretched condition manifest." He further reflected: "There are presently five medicines known to the world: cream, oil, fresh butter, honey, and molasses. The monks may be permitted to use these five medicines, which serve both as food and as medicine, like rice and dried rice, without making their wretched condition manifest."

Thereupon the Blessed One came forth from his dwelling and, on account of this matter, assembled the community of monks and addressed them:

"I was just now in my dwelling when this thought arose in me: 'It is now autumn, and the monks have been stricken with illness from noxious winds; their bodies are thin and emaciated, and they have developed severe sores. I should make provision so that the monks may take medicines that serve both as food and as medicine—like eating cooked rice or dried rice—without making their wretched condition manifest.' I further reflected: 'There are presently five medicines known to the world: cream, oil, fresh butter, honey, and molasses.

The monks may be permitted to use these five medicines, which serve both as food and as medicine, like rice and dried rice, without making their wretched condition manifest.' Therefore, I now permit the monks to take these five medicines when there is cause of illness."

At that time, the sick monks received fine and nourishing food, and also received meat and meat broth, but they were unable to eat it at the proper time—how much less could they take these five medicines at the proper time? Thus, although the medicines were stored in abundance, the illness did not abate, and their bodies remained thin and emaciated, and they continued to develop various sores and ulcers.

At that time, the Blessed One, though knowing the reason, nevertheless asked the Venerable Ānanda:

"Why are these monks so thin and emaciated, and developing all manner of sores and ulcers?"

The Venerable Ānanda replied to the Buddha:

"These sick monks, though they have already received fine and nourishing food, and have received meat and meat broth, are unable to eat it at the proper time; how much less are they able to take these five medicines at the proper time. Thus, although the medicines are stored in abundance, the illness does not heal, and so their bodies remain thin and emaciated, and they continue to develop sores and ulcers."

The Buddha said to the Venerable Ānanda:

"From now on, I permit the monks, on account of illness, to take these five medicines at any time, whether at the proper time or outside the proper time."

At that time, the sick monks received fine and nourishing food and drink, and received meat and meat broth, but were unable to eat it at the proper time, so they gave it to those tending the sick. The attendants, having eaten their fill, ate no more, and cast that food outside. Various birds competed to eat it and raised a great clamor. At that time, the Blessed One, though knowing the reason, nonetheless asked the Venerable Ānanda:

"Why are the birds making such a clamor?"

The Venerable Ānanda replied to the Buddha:

"The sick monks received fine and nourishing food and drink, and received meat and meat broth, but were unable to eat it at the proper time, so they gave it to those tending the sick. The attendants, having eaten their fill, ate no more, and cast that food outside. The birds competed to eat it and raised a great clamor as this."

The Buddha said to the Venerable Ānanda:

"From now on, the leftover food of sick patients may be eaten by their attendants according to their own wish, whether they have already eaten their fill or have not yet eaten their fill."

At that time, the monks took the morning light meal, then entered the village for alms. Having eaten their fill, they returned to the monastery and gave the food they had received in the morning to other monks. Since those monks had already eaten their fill, they did not eat it, but cast it outside. The birds competed to eat it and raised a clamor. At that time, the Blessed One, though knowing the reason, nonetheless asked the Venerable Ānanda:

"Why are the birds making such a clamor?"

The Venerable Ānanda reported the above circumstances to the Buddha in full—and this was the reason why the birds were making a clamor.

The Buddha instructed the Venerable Ānanda:

"From now on, if one has already received the morning light meal, or has already eaten one's fill, one is permitted to perform the residual-food procedure in order to eat."

The residual-food procedure is performed as follows:

"Venerable Sir, I have already eaten my fill. Please regard and take note of this."

This is how the residual-food procedure is performed.

The other monk should say:

"Restrain your desire!"

One should perform the residual-food procedure in this manner and then eat. (There are other circumstances, as in the pācittiya rules regarding the residual-food procedure, which are the same and are therefore not recorded here.)

At that time, the Venerable Śāriputra was afflicted with a wind disease. A physician prescribed five kinds of fat: bear fat, fish fat, donkey fat, pork fat, and makara fish fat. These five kinds of fat are permitted: they may be received at the proper time, cooked at the proper time, and strained at the proper time, and consumed in the same manner as the rule for using oil. If they are received outside the proper time, cooked outside the proper time, or strained outside the proper time, and then used, the matter is to be dealt with according to the rule.

At that time, the Blessed One traveled through the human realm from the city of Śrāvastī together with a great assembly of one thousand two hundred and fifty monks.

It was then a time when rice and grain were scarce, the people were suffering from famine, alms-gathering was difficult, and five hundred beggars were following behind the Blessed One. When the Blessed One sat down beneath the shade of a tree, the elephant-trainer Sīha Virāḍha came along another road driving five hundred cartloads of molasses. At that time, the elephant-trainer saw on the road the footprints of the Tathāgata, with the wheel bearing a thousand spokes, clearly displaying the marks of beautiful and pure radiance, fully complete.

Seeing this, the elephant-trainer followed the footprints and arrived. From afar he beheld the Blessed One seated in the shade of a tree, his countenance noble and dignified, his faculties tranquil and composed, fully tamed—like a great elephant-king fully trained—and like a spring of limpid, pure water, clean and clear within and without. Seeing this, the elephant-trainer rejoiced in his heart, went to the Tathāgata, prostrated himself at the Buddha's feet, and sat down to one side.

At that time, the Blessed One taught the elephant-trainer the wondrous Dharma by means of countless skillful means, causing the elephant-trainer's heart to rejoice; he then offered each of the monks a bowl of molasses. The monks did not dare to accept it:

"The Tathāgata has not yet permitted monks to accept black molasses."

The monks then reported this matter to the Blessed One in full. The Blessed One said:

"From now on, I permit monks to accept black molasses."

The Buddha said to the elephant-trainer:

"Even a single jar of molasses would be sufficient for the monks."

The elephant-trainer complied with the Tathāgata's instruction and distributed one jar of molasses to the monks; yet the molasses still remained. The Buddha told the elephant-trainer:

"You may continue to distribute freely until three rounds are complete."

At that time, the elephant-trainer, following the Buddha's instruction, distributed fully for three rounds, yet there was still a remainder. The Buddha said to the elephant-trainer:

"You may give the remaining molasses to the beggars."

The elephant-trainer gave it to them, yet there was still some left. The Buddha said to give it to them up to three times. The elephant-trainer gave it to them three times, yet there was still a remainder. The Buddha said to the elephant-trainer:

"Now take this surplus molasses and pour it in a clean place, in water that has no living creatures. Why so? Because I see no being among the gods, Māras, Brahmās, śramaṇas, brāhmaṇas, or humans in this world who can eat this surplus molasses and digest it—except one person, the Tathāgata."

The elephant-trainer then took the surplus molasses and poured it in a clean place, in water without living creatures. When it was poured into the water, the water trembled and made a sound, emitting smoke as if a fire had been lit—like a red-hot lump of iron plunged into water. Just so, when the surplus molasses was poured into the water, it made a trembling sound and emitted smoke. The elephant-trainer witnessed this extraordinary occurrence, and every hair on his body stood on end; seized with fear, he went to the Blessed One, prostrated himself at the Buddha's feet, and sat down to one side, then reported to the Blessed One in full the circumstances that had just occurred.

The Blessed One, seeing the elephant-trainer's fear, thereupon taught him the wondrous Dharma, speaking of the merit of generosity, of upholding the precepts, and of rebirth in the heavens; he censured desire as impure, and praised renunciation. The elephant-trainer, right there in his seat, was freed from all defilements of dust, attained the pure Dharma-eye, saw the Dharma, gained the Dharma, and realized the fruit. He then said to the Buddha:

"From this day forward, I take refuge in the Buddha, the Dharma, and the Sangha. I humbly beseech the Blessed One to accept me as an upāsaka; for the rest of my life I shall not take life, and shall not drink intoxicants."

At that time, the elephant trainer heard the Dharma taught, his fetters were released, joy arose in his heart, and he rose from his seat, paid reverence at the feet of the Buddha, circumambulated three times, and then took his leave.

At that time, the monks went into the village on alms-round and saw people making sugarcane syrup mixed with various impurities, so they were uncertain and did not dare eat it outside of mealtime. The Buddha told the monks:

"I permit its use outside of mealtime, for such is the nature of the manufacturing process."

The monks received a kind of sugarcane sugar that was not yet fully made and were uncertain. The Buddha taught: "I permit its use." They received liquid sugarcane sugar and solid sugarcane sugar, and the Buddha permitted the use of both. White sugar the Buddha also permitted. Sugarcane sugar mixed with water the Buddha also permitted. Sugarcane juice that had not yet been boiled may be drunk. Once it has been boiled, it may not be drunk; if one drinks it, the matter is to be dealt with according to the Dharma. When sugarcane stalks are received, the Buddha permits their use at the proper time.

At that time, the Blessed One was traveling through the human realm from the borderlands of the kingdom of Magadha, journeying to the city of Rājagṛha.

At that time Pilindavaccha had many acquaintances in this city and had many disciples. When he received many offerings such as cream, oil, fresh butter, honey, and sugarcane sugar, he distributed them all to his disciples. The disciples, having received what their teacher gave them, stored it filling large jars, pitchers, large bowls, small bowls, bag-covers for bowls, water-straining bags, and the like, and hung them on wooden posts, on coat hooks, on windowsills, and all about in various places, so that they dripped and ran everywhere, causing the lodgings to become foul-smelling.

At that time, some wealthy householders came to visit, entered the rooms, and seeing such a disorderly mass of medicines piled up and stored away, all reproached them, saying: "The Śākyan śramaṇas do not know when to stop; they seek much and are never satisfied. Outwardly they proclaim, 'We know the true Dharma.' But how can there be true Dharma in this! They heap up all manner of medicines — no different from the royal storehouse of King Bimbisāra."

Among the monks who heard of this, those who were of few desires and contentment, who practiced the austere dhūta qualities, who delighted in studying the precepts, and who possessed a sense of shame and moral dread, reproached the disciples of Pilindavaccha: "How can you pile up and store medicines in such a disorderly and excessive manner?"

Having reproached them, they went to the Blessed One, paid reverence at the feet of the Buddha, sat to one side, and fully reported this matter to the Blessed One.

The Blessed One, on account of this matter, convened the assembly of the Bhikkhu Saṅgha and with numberless skillful means rebuked the disciples of Pilindavaccha, saying:

"What you have done is wrong — it is not proper conduct, not the way of a śramaṇa, not pure practice, not befitting behavior; you have done what ought not to be done. How could you pile up medicines until they drip and run everywhere — no different from the royal storehouse of King Bimbisāra?"

Having rebuked them with numberless skillful means, the Blessed One then told the monks:

"These are foolish persons, a field where many seeds of āsrava are planted; they are the first offenders of this precept. From this day forward, I shall set forth a rule for the monks, comprising ten bases of meaning, so that the true Dharma may long endure."

The precept to be proclaimed shall be stated as follows:

Whatever monk, being ill, has leftover tonic medicines such as ghee, oil, fresh butter, honey, and sugarcane sugar — these may be used within seven days. If he uses them beyond seven days, it is a nissaggiya pācittiya.

B. THE CHARACTERISTICS OF THE PRECEPT

Monk: as explained above.

Illness: a physician has instructed him that he must take such-and-such medicine.

Medicine: ghee, oil, fresh butter, honey, sugarcane sugar.

Whatever monk on the first day receives medicine and stores it; on the second day, third day, fourth day, through the seventh day receives medicine and stores it — on the eighth day when dawn appears, the medicine received during those seven days is nissaggiya pācittiya.

Whatever monk on the first day receives medicine; on the second day does not receive medicine; on the third day receives medicine, on the fourth day receives medicine, and so on through the seventh day receives medicine — on the eighth day when dawn appears, the medicine received during those six days is all nissaggiya.

Whatever monk on the first day receives medicine, on the second day receives medicine; on the third day does not receive medicine (and so on in decreasing order through seven days of not receiving medicine — the phrasing of the passage follows the same pattern).

Whatever monk on the first day receives medicine; on the second and third days does not receive medicine; on the fourth day receives medicine, through the seventh day receives medicine — on the eighth day when dawn appears, the medicine received during those five days is all nissaggiya.

Whatever monk on the first day receives medicine, on the second, third, and fourth days does not receive medicine, on the fifth day receives medicine (and so on in decreasing order through the sixth and seventh days of not receiving medicine — the phrasing of the passage follows the same pattern).

Whatever monk on the first day receives medicine; on the second, third, and fourth days does not receive medicine; on the fifth day receives medicine, through the seventh day receives medicine — on the eighth day when dawn appears, the medicine received during those four days is all nissaggiya.

Whatever monk on the first day receives medicine, on the second day receives medicine; on the third, fourth, and fifth days does not receive medicine (and so on in decreasing order through the seventh day of not receiving medicine — the phrasing of the passage follows the same pattern).

Whatever monk on the first day receives medicine; on the second, third, fourth, and fifth days does not receive medicine; on the sixth and seventh days receives medicine — on the eighth day when dawn appears, the medicine received during those three days is all nissaggiya.

Whatever monk on the first day receives medicine, on the second day receives medicine; on the third, fourth, fifth, and sixth days does not receive medicine; on the seventh day receives (and so on in decreasing order through the fourth, fifth, sixth, and seventh days of not receiving medicine — the phrasing of the passage follows the same pattern).

Whatever monk on the first day receives medicine; on the second, third, fourth, fifth, and sixth days does not receive medicine; on the seventh day receives medicine — on the eighth day when dawn appears, the medicine received during those two days is all nissaggiya.

Whatever monk on the first day receives medicine, on the second day receives medicine; on the third, fourth, fifth, sixth, and seventh days does not receive medicine (and so on in decreasing order through the third, fourth, fifth, sixth, and seventh days of not receiving medicine — the phrasing of the passage follows the same pattern).

Whatever monk on the first day receives medicine; on the second and third days does not receive, through the seventh day does not receive — on the eighth day when dawn appears, the medicine received during that one day is nissaggiya.

Whatever monk on the first day receives medicine and does not perform the act of净施 净施 (purification-offering); on the second day receives medicine and performs the act of purification-offering; on the third day receives medicine, through the seventh day receives medicine without performing the act of purification-offering — on the eighth day when dawn appears, the medicine received during those six days is all nissaggiya.

Whatever monk on the first day receives medicine without performing the act of purification-offering; on the second day receives medicine; on the third day receives medicine with purification-offering; on the fourth day receives medicine without purification-offering (and so on in decreasing order through the seventh day with or without purification-offering — the phrasing is as above). Delegating to another person (the phrasing is also as above).

Or if it is lost, or deliberately damaged, or rendered into something other than medicine, or with the intention of taking it later, or if it is forgotten (the phrasing of the passage is also as above) — all are nissaggiya.

If medicine that has incurred an offense of forfeiture is not forfeited but is kept and another medicine taken instead, it is one nissaggiya and one duṣkṛta.

This nissaggiya must be forfeited to the Saṅgha, or to a group of persons, or to one person. It may not be forfeited to a separate partial assembly. If the forfeiture is not properly carried out, it is a duṣkṛta.

When forfeiting to the Saṅgha, one must go before the Saṅgha, bare the right shoulder, remove one's sandals, bow respectfully toward the senior elder, kneel with the right knee touching the ground, join the palms, and say:

"Venerable Saṅgha, please listen! I, the monk named ——, have intentionally stored leftover medicine beyond seven days, committing an offense of forfeiture; I now forfeit it to the Saṅgha."

Having forfeited it, one must then confess the offense. The one who receives the confession must first make the following proclamation:

"Venerable Saṅgha, please listen! This monk named —— has intentionally stored leftover medicine beyond seven days, committing an offense of forfeiture, and now forfeits it to the Saṅgha. If it is agreeable to the Saṅgha, the Saṅgha shall authorize me to receive the confession of this monk named ——. This is the proclamation."

After confessing, the offending bhikkhu should then receive the act of rehabilitation. He should be told:

"Let your own mind reproach you!"

The bhikkhu who has committed the offense should say:

"Yes, I will."

The Sangha should then return the medicine to that bhikkhu. Whatever belongs to that bhikkhu in excess of seven days — if it is ghee or oil, it should be applied to doors or wherever there is a creaking sound; if it is honey or molasses, it should be given to the garden keeper. Or on the seventh day, it may be relinquished to the bhikkhu, and that bhikkhu may then take and use it. If it has not yet exceeded seven days, it should be returned to this bhikkhu by means of a motion-and-one-proclamation act (ñattidutiyo kammavācā) as follows: One capable bhikkhu should be appointed by the Sangha to perform the act of proclamation, and in accordance with the matter at hand, should make the announcement:

"Venerable Sangha, please listen! This bhikkhu named … has intentionally kept medicine beyond the permitted period, committing a nissaggiya pācittiya offense, and now relinquishes it to the Sangha. If it is agreeable to the Sangha, the Sangha consents to return the medicine to this bhikkhu. This is the motion."

"Venerable Sangha, please listen! This bhikkhu named … has intentionally kept medicine beyond the permitted period, committing a nissaggiya pācittiya offense, and now relinquishes it to the Sangha. The Sangha now returns the medicine to this bhikkhu. Those elders who consent to the Sangha's returning the medicine to the bhikkhu named … should remain silent. Those who do not consent, please speak."

"The Sangha has consented to return the medicine to the bhikkhu named …. The Sangha is in agreement, therefore silent. So it is recorded."

After receiving the medicine back, this bhikkhu should use it to anoint the heels, or use it to burn as lamp oil. If, after relinquishing to the Sangha, the Sangha does not return it, that is an offense of dukkaṭa. If any bhikkhu says "do not return it," that bhikkhu commits an offense of dukkaṭa. If one transfers it as a pure gift, or has it given to another, or deliberately destroys it, or burns it, or renders it non-medicinal, or consumes it regularly — all of these constitute offenses of dukkaṭa.

For a bhikkhunī, it is nissaggiya pācittiya. For a sikkhāmānā, a sāmaṇera, or a sāmaṇerī, it is a dukkaṭa. These are called offenses.

Non-offense: If the medicine has been kept beyond seven days and consists of ghee or oil, it may be used to anoint doors or wherever there is a creaking sound. If it is honey or molasses, it may be given to the garden keeper for use, or on the seventh day it may be relinquished to a bhikkhu for use. If it has not yet been seven days, it may be returned to that bhikkhu to use for anointing the heels or for burning as lamp oil — in these cases there is no offense.

Those who do not offend: the first offender before the rule was established; one who is insane, mentally deranged, or afflicted and overwhelmed by pain.

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Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. FOUR-PART VINAYA, PART ONE

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated by: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, volumes 1–2)

Buddhist Publication Committee, 2002