Dg Kd 7Medicines

– FOUR-PART VINAYA

MEDICINES

1. The Various Medicines

1. At that time, in the country of Vārāṇasī, five bhikkhus came to the Blessed One, paid homage at his feet, then stood to one side and said to the Buddha:

"Venerable Sir, what kinds of food may we eat?"

The Buddha taught:

"I permit the eating of food received through almsround, comprising five kinds of food."

At that time, a bhikkhu received rice on his almsround. The Buddha taught:

"I permit eating it."

Having received various kinds of rice-based foods—such as rice of the eightfold grain, barley rice, wheat rice, unhusked rice, and kuvaṭṭhala rice—the Buddha taught:

"I permit eating such rice."

Having received dried provisions, the Buddha permitted eating the various kinds of dried provisions. Having received dried cooked rice, the Buddha permitted eating the various kinds of dried cooked rice. Having received fish, the Buddha permitted eating the various kinds of fish.

Having received meat, the Buddha permitted eating the various kinds of meat. Having received broth, the Buddha permitted eating the various kinds of broth. Having received su-bộ, the Buddha permitted eating it.

Having received milk, the Buddha permitted using the various kinds of milk. Having received cream, the Buddha permitted eating the various kinds of cream. Having received curdled milk, the Buddha permitted drinking the various kinds of buttermilk.

Having received kiết-la, the Buddha permitted using it. Having received man-nâu, the Buddha permitted using the various kinds of man-nâu. Having received vegetables, the Buddha permitted eating the various kinds of vegetables.

Having received khư-xà-ni food, the Buddha permitted eating the various kinds of khư-xà-ni food. Khư-xà-ni comprises roots, stalks, leaves, flowers, and fruits, as well as sesame oil, sugarcane sugar, and foods prepared by steaming and cooking.

When the Blessed One was residing in the country of Vārāṇasī, at that time five bhikkhus rose from their seats, went before the Buddha, paid homage at his feet, then stood to one side and said to the Buddha:

"What kinds of medicine may we take?"

The Buddha taught:

"I permit the taking of fermented medicines. Any bhikkhu who is ill and has a valid reason is permitted to use such medicine for life."

1. At that time, the Blessed One was resting in a hammock. A sick bhikkhu, following a physician's advice, used the fruit harītakī. The Buddha taught:

"I permit any sick bhikkhu who has a valid reason to use the fruit harītakī for life."

2. The Buddha was residing in the country of Śrāvastī. At that time a bhikkhu was suffering from gout; a physician prescribed sour barley water. The Buddha permitted its use. The bhikkhu did not know how to prepare it. The Buddha taught:

Have a净人 (pure attendant) clean the vessel, soak the barley until it becomes soft, then strain off the liquid and drink it. If the barley water becomes malodorous, cover it. If there is sediment, a straining implement is permitted. The bhikkhu did not know how to make a strainer. The Buddha taught: I permit the making of straining implements of copper, wood, or bamboo—such as a water-straining bag with three corners, either large or small. If the barley inside becomes dry, have the净人 add water to it. At that time, a sick bhikkhu drank the soaked barley water in front of many people, causing the other bhikkhus who saw this to feel disgust. The Buddha taught:

"It is not to be drunk in this manner in front of many people. It should be drunk in a secluded place."

At that time, the entire Saṅgha had need of it. The Buddha taught:

"The whole Saṅgha may drink it together."

When the bhikkhus each used their own separate vessels to drink it, the smell from those vessels spread everywhere. The Buddha taught:

"It is not to be kept separately; one vessel should be used and passed around for communal drinking."

A bhikkhu, after drinking, did not wash the cup before handing it to another bhikkhu. The Buddha taught:

"This is not permitted. It should be washed before being handed to another."

3. The Buddha was residing in the country of Śrāvastī. A bhikkhu was afflicted with dysentery. The bhikkhus cooked porridge, but before long it was past midday. The Buddha taught:

"I permit using whole barley grains, or whole unhusked rice grains. Cook them until done without allowing the grains to break open; then strain off the liquid to drink."

At that time, a sick bhikkhu was told by the physician to use vibhītaka; the Buddha permitted its use.

The physician prescribed āmalaka; the Buddha permitted its use. Any bhikkhu who is ill with a valid reason may use it for life.

4. At that time, a sick bhikkhu was told by the physician to use sū-la; the Buddha permitted its use. Any bhikkhu who has a valid reason due to illness may use it for life.

At that time, a sick bhikkhu was told by the physician to use fruit medicines; the Buddha permitted their use. If they are not ordinary foodstuffs, then any bhikkhu who has a valid reason due to illness may use them for life.

At that time, a sick bhikkhu had need of the five great root medicines. The Buddha taught: I permit their use. Having need of the five minor root medicines, the Buddha permitted their use. Any bhikkhu who has a valid reason due to illness may take them for life.

At that time, a sick bhikkhu was told by the physician to take the medicine citraka. The Buddha taught:

"Any bhikkhu who has a valid reason due to illness may use it for life."

At that time, a sick bhikkhu was told by the physician to take the medicine kesa. The Buddha taught: "Any bhikkhu who has a valid reason due to illness may use it for life. Kesa comprises the root, stalk, leaves, flowers, and fruit of the kesa plant."

At that time, a sick bhikkhu was told by the physician to use sārisāpa. The Buddha taught: "I permit a sick bhikkhu to use sārisāpa, comprising its root, stalk, leaves, flowers, and fruit. If it is hard, grind it fine. Thức-cừ is likewise permitted, and đế-thố is likewise permitted."

At that time, a sick bhikkhu was told by the physician to use piper lolot and pepper. The Buddha taught:

"Any bhikkhu who has a valid reason due to illness may use them for life."

5. At that time, a sick bhikkhu had need of fine medicinal powder for bathing and washing. The Buddha permitted the use of various fine medicinal powders, such as powder of the hồ-đồng tree, powder of the tai-ngựa tree, and powder of the xá-ma-la tree, whether applied by oneself or applied by another in turn. When a mortar and pestle were needed, the Buddha permitted keeping them for use. When a winnowing tray, sieve, and broom for sweeping were needed, the Buddha permitted keeping them for use.

At that time, the bhikkhus were hesitant and did not dare to add aromatic powder to the medicinal powder for application; the Buddha permitted keeping it for use. When the medicinal powder had no container, the Buddha permitted using a vessel to hold it. If dust entered it, the Buddha permitted using a lid to cover it. Wishing to secure it, the Buddha permitted tying it under a bed, or hanging it on a wall or on an elephant-tusk peg.

At that time, a sick bhikkhu applied coarse medicinal powder to his body for bathing and washing and suffered pain from it. The Buddha permitted fine powder, or fine clay, or leaves, or flowers, or fruits ground into fine powder, so that the patient might be at ease. This applies when the body is afflicted with sores, or ringworm, or boils, or scabies and itching, or even when the body has a foul odor.

At that time, a sick bhikkhu had need of salt as medicine; the Buddha permitted its use. The salts here include bright salt, black salt, round salt, lâu-ma salt, chi-đầu-bệ salt, mine salt, coal salt, sindhava salt, thi-lô-bệ salt, and sea salt. Any bhikkhu who has a valid reason due to illness may use them for life.

6. At that time, a sick bhikkhu had need of ash as medicine; the Buddha permitted the use of ash as medicine. Among the kinds of ash are sā-xà ash, tân-na ash, and bā-la-ma ash. Any bhikkhu who has a valid reason due to illness may use them for life.

7. At that time, a sick bhikkhu had need of the medicine xà-bà; the Buddha permitted its use. Among the xà-bà medicines are hinh-ngưu, hinh-nga-bà-đề, thi-bà-lê-đà, bộ-thê-dạ-bà-đề, and tát-xà-la-sà. Any bhikkhu who has a valid reason due to illness may use them for life.

8. At that time, a sick bhikkhu had need of eye medicine; the Buddha permitted its use. The kinds of eye drops include: đà-bà-xà-na and kỳ-la-xà-na. Any bhikkhu who has a valid reason due to illness may use them for life.

At that time, a bhikkhu developed a white film over the eye and had need of human blood; he informed the Buddha. The Buddha permitted its use.

At that time, a bhikkhu's eye was diseased with a white film and he had need of human bone. The Buddha permitted its use.

At that time, a bhikkhu's eye was diseased with a white film and he had need of fine soft hair. The Buddha permitted burning the hair to obtain powder to apply to the eye.

At that time, Pilindavaccha suffered from eye disease and had need of a lapis lazuli comb for treatment. The Buddha taught:

"For the purpose of treating eye disease, it is permitted to keep one for use."

9. At that time, the Venerable Śāriputra was suffering from gout; the physician prescribed lotus stems. At that time, the Venerable Maudgalyāyana came to where the Venerable Śāriputra was, exchanged greetings, sat to one side, and asked the Venerable Śāriputra:

"Has the illness improved?"

The Venerable Śāriputra said:

"It has not improved."

The Venerable Maudgalyāyana asked again:

"What do you need?"

The Venerable Śāriputra replied:

"I need lotus stems."

The Venerable Maudgalyāyana said:

«In the eastern direction there is a great lake called Anotatta, whose waters are crystal clear, free from dust and impurity; drinking those waters gives rise to no illness whatsoever. Not far from there is another lake fifty yojanas in breadth, with pure, clear water, free from all turbidity, bearing lotus roots as large as carriage axles. When broken, they exude a sap like milk.

Upon eating them, they are as sweet as honey. And not far from that lake is a golden mountain. Its slopes rise fifty yojanas high, and within it dwell seven great dragon-elephant kings, all brothers dwelling together.

The smallest of them serves one king of Jambudvīpa. The next larger serves the king of two realms. The one larger still serves the Wheel-turning Holy King of the four realms.

Erāvaṇa, the dragon-elephant king, serves Śakra, Lord of the Devas. The other dragon-elephant kings descend to the lake to bathe and drink its pure water, and then with their trunks they pull up lotus roots, rinse away the mud, and eat them, whereby their complexions are excellent and their strength abundant. The lotus roots of that lake are fit to eat.»

At that moment, the Venerable Śāriputra gave silent consent. When the Venerable Maudgalyāyana saw that the Venerable Śāriputra had consented by his silence, he instantly vanished from the land of Śrāvastī and, in the blink of an eye—as swift as the bending and stretching of an arm—appeared on the bank of that lake. He transformed himself into a great dragon-elephant king, of a form and appearance even more magnificent than the seven elephant kings. When the seven elephant kings saw him, they were all seized with terror; the hairs on their bodies stood on end, fearing that he would seize their lake. Then the Great Maudgalyāyana, seeing that the seven dragon-elephant kings were gripped with fear, resumed his own form. The seven dragon-elephant kings asked Maudgalyāyana:

«What does the bhikkhu require?»

The Venerable Maudgalyāyana said:

«I require lotus roots.»

«If the bhikkhu required lotus roots, why did he not say so sooner? He caused us such fright that the hairs on our bodies all stood on end.»

The seven dragon-elephant kings then entered the lake, bathed and drank the water, and with their trunks pulled up lotus roots, rinsed away the mud, and presented them to Maudgalyāyana.

At that time, having received the lotus roots, Maudgalyāyana instantly vanished from that lake and reappeared in the land of Śrāvastī, entering Jetavana, and presented the lotus roots to Śāriputra, saying:

«Here are the lotus roots.»

10. When the Venerable Śāriputra had eaten them, his illness was at once cured. The remaining lotus roots were given to the nurse-attendant. The nurse-attendant, having previously accepted an invitation to a meal, did not dare to eat them. The bhikkhus reported this to the Buddha. The Buddha instructed:

«I permit the nurse-attendant, whether he has accepted an invitation or has not accepted an invitation, to eat the food remaining from a sick person.»

There were certain bhikkhus who had previously received food, and then upon going to a certain village were invited to eat by a donor, and after eating returned to the monastery, bringing the food they had received to give to other bhikkhus. These bhikkhus, having previously accepted an invitation, did not dare to receive it; and since no one would accept it, that bhikkhu discarded the food. Crows came and fought over it, making a great clamour.

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

«Why are the crows making such a great clamour?»

The Venerable Ānanda reported the matter to the Buddha in full. The Buddha instructed:

«From this day forward, I permit the performance of the residual-food procedure in order to eat.»

That bhikkhu should bring the food before another bhikkhu and say: «Venerable sir, I have accepted an invitation» (or say, «I have already eaten»). «Please bear witness for me.» The bhikkhu performing the residual-food procedure should take a small amount of food, eat it, and then say: «I have eaten. You may now partake.» One should perform the residual-food procedure in this manner and then eat.

On another occasion, a bhikkhu who was a senior elder, well known to many people, went into the village for almsround. He then sat down in a certain place and ate. After eating, he brought the remaining food to the monastery to give to the other bhikkhus. The bhikkhus, having previously accepted invitations, did not dare to eat. Since no one ate, it was discarded. Crows competed to eat it, making a great clamour. The Blessed One, though knowing the reason, deliberately asked Ānanda:

«Why are the crows making such a clamour?»

The Venerable Ānanda reported the matter to the Blessed One in full. The Blessed One instructed:

«From this day forward, I permit one who has himself brought back food to perform the residual-food procedure and then eat it.»

The residual-food procedure is performed by bringing the food before another bhikkhu and saying: «Venerable sir, I have accepted an invitation» (or say, «I have already eaten»). «Please bear witness for me.» The one performing the residual-food procedure should take a small amount of food, eat it, and then say: «I have eaten. You may now partake.» One should perform the residual-food procedure in this manner and then eat.

At that time, Visākhā Mṛgāramātā received a great quantity of fresh fruit. She thought to herself: «Now I should prepare a meal and invite the Buddha and the Saṅgha to partake, and then offer this fruit to them.» Having so thought, she sent a person to the monastery to say:

«May the Venerable Ones please accept our mistress's midday meal on the morrow.»

That night she busied herself preparing various fine foods. In the morning she sent a person to announce the hour.

The Blessed One donned his robe, took up his bowl, and together with one thousand two hundred and fifty bhikkhus went to the home of Visākhā Mṛgāramātā and was seated in the place prepared. Visākhā Mātā offered various fine and nourishing foods to the Buddha and the Saṅgha. When the meal was finished and the bowls put away, she took a low seat and sat to one side. The Blessed One taught the Dharma by many skillful means, instructing and gladdening her. Having taught the Dharma, the Blessed One rose from his seat and departed.

When Visākhā Mṛgāramātā had been offering the food, she had forgotten to bring the fruit to present, and she thought: «It was on account of this fresh fruit that I invited the Buddha and Saṅgha to take a meal. Yet now I have forgotten to bring the fruit to offer.» Having thought thus, she sent a person to bring the fresh fruit to the monastery as an offering to the bhikkhus. The bhikkhus, having already eaten, did not dare to receive it. They went and reported this to the Buddha. The Buddha instructed:

«If it is brought from that donor, one should perform the residual-food procedure and then eat it.»

The residual-food procedure is as described above.

2. Kinds of Meat

1. The Blessed One was dwelling at Rājagṛha. A bhikkhu who was afflicted with a disease of madness went to a slaughterhouse for oxen and cattle, ate raw meat, and drank blood. His illness was cured and his right mind restored, whereupon he became anxious about having transgressed the precepts. The bhikkhus reported this to the Buddha. The Buddha instructed:

«There is no offence. If other bhikkhus suffer from such an illness, and eating raw meat and drinking blood cures them, they too are permitted to do so.»

2. The Blessed One was dwelling in the land of Vārāṇasī. At that time there was a famine; grain and rice were scarce, and alms were difficult to obtain. The bhikkhus, unable to obtain alms, went to an elephant stable to beg. At that time certain spirit-deities, out of reverence and faith toward the śramaṇas, caused an elephant to die. The bhikkhus thereby received elephant meat to eat. The Blessed One, moved by compassion, said to the bhikkhus:

«Elephants are a military resource of the King. If the King were to hear of this, he would surely be displeased. From this day forward, eating elephant meat is not permitted.»

3. At that time, bhikkhus in the land of Vārāṇasī, unable to obtain alms, went to a horse stable to beg. At that time spirit-deities, out of reverence and faith toward the śramaṇas, caused a horse to die. The bhikkhus thereby received horse meat to eat. The Blessed One, out of loving compassion, said to the bhikkhus:

«Horses are a military resource of the King. If the King were to hear of this, he would surely be displeased. From this day forward, eating horse meat is not permitted.»

4. At that time, a bhikkhu in the land of Vārāṇasī, unable to obtain alms, went to the dwelling of a fisherman to beg. At that time spirit-deities, out of reverence and faith toward the śramaṇas, caused various nāgas to die. The bhikkhu thereby received nāga meat to eat.

At that time, Sudarśana, the Nāga King, came forth from his lake, went to the Blessed One, bowed with his head at the Blessed One's feet, stood to one side, and said:

«Blessed One, there are nāgas who are capable of drying up an entire realm, or less than an entire realm, and yet now the bhikkhus eat the flesh of these nāgas. Blessed One, may it please you not to permit bhikkhus to eat the flesh of nāgas.»

The Blessed One, hearing the words of Sudarśana the Nāga King, gave silent consent. When Sudarśana the Nāga King knew that the Buddha had consented, he bowed with his head at the feet of the Buddha and returned to his own abode.

Thereupon the Blessed One, on account of this cause and condition, assembled the community of bhikkhus and said: «There are nāgas of great spiritual power and majesty, capable of drying up an entire realm or less than an entire realm, and yet bhikkhus eat the flesh of these nāgas. From this day forward, eating the flesh of nāgas is not permitted.»

At that time, a bhikkhu in the land of Vārāṇasī, unable to obtain alms, went to the home of a caṇḍāla, where he received dog meat and ate it. When the bhikkhus went on almsround, dogs took a dislike to them and ran after them barking. The bhikkhus thought: «Among us, there must be someone who has eaten dog meat, and that is why the dogs dislike us and run after us barking.» The bhikkhus reported this to the Buddha. The Buddha instructed:

«From this day forward, eating dog meat is not permitted; whoever eats it commits a duṣkṛta offence.»

The Blessed One was staying in the land of Śrāvastī. At that time, a certain bhikkhu was taking a purgative medicine. A female lay devotee named Subhī came to the monastery to visit and inspect the various quarters. Coming to where the bhikkhu was, she asked:

"What is your illness, Venerable?"

The bhikkhu replied:

"I have taken a purgative."

Subhī then asked:

"What do you need?"

The sick bhikkhu said:

"I need meat."

Subhī said:

"I shall bring meat to you."

Subhī then returned to Vārāṇasī and sent a man with money to purchase meat. She said to the servant:

"Take this money and go buy meat and bring it back."

On that day, there was no butchering of animals in Vārāṇasī. The man searched everywhere to buy some but could not find any, and returned to the lay devotee saying:

"Dear mistress, please understand: today there has been no slaughtering of animals; I have searched everywhere and there is no meat to be found."

The lay devotee thought to herself: "I have promised to offer meat to the bhikkhu who is taking the purgative. I fear this bhikkhu may not receive the meat and may perhaps pass away. If due to this matter of life and death the bhikkhu were to pass away, it would be a regression with respect to the Dharma of one who has gone forth.

If he is a learner, he would not be able to progress further. If he is an arhat, then the world would lose a field of merit." Having thought thus, the lay devotee went to the back room, took a sharp knife, and cut flesh from her own body, wrapped it up, and instructed her servant to cook it, then had it brought to the monastery for the sick bhikkhu who was taking the purgative. The servant followed her instructions and brought it to offer to the bhikkhu.

After the bhikkhu ate, his illness was immediately cured. As for the lay devotee, after cutting the flesh from her own body, her whole body was wracked with extreme pain and intense suffering. Before this, the lay devotee's husband had been away, and upon returning, not seeing Subhī, he asked:

"Where is the lay devotee Subhī?"

The household attendants replied:

"She is ill and lying inside the house."

The husband asked:

"What is her illness?"

Subhī then explained the full account of the circumstances. The husband said:

"Never has there been anyone with such devotion and reverence toward śramaṇas as Subhī, to the point of having no regard even for her own body and life."

The lay devotee Subhī thought: "Now I am suffering from extreme pain; it may be that my life will end because of this. I should now prepare various foods and drinks to invite the Buddha and the Saṅgha to come and receive a meal, so that I may have the opportunity to behold them one final time." Subhī then sent someone to the monastery to announce:

"I respectfully invite the venerable Saṅgha to come tomorrow morning to receive a meal."

The Blessed One accepted in silence.

That very night, various delicious and nourishing foods and drinks were fully prepared. Early the next morning, a messenger came to announce that the time had come. At that time, the Blessed One put on his robe, took up his bowl, and together with the community of bhikkhus went to the home of the lay devotee Subhī and took his seat in the appointed place. The Blessed One, though knowing the answer, nevertheless asked:

"Where is the lay devotee Subhī? She is not seen."

The master of the household replied:

"Due to illness she is inside the house."

The Buddha said:

"Summon the lay devotee Subhī to come out."

The master of the household went inside and said:

"The Buddha bids you to come out."

The lay devotee Subhī thought: "The Blessed One has summoned me." She immediately arose and stepped out, and suddenly the pain ceased entirely, the wound healed and became as before, without any scar whatsoever. When the lay devotee Subhī came before the Buddha, she bowed with her head at his feet and then stood to one side. The Buddha instructed:

"You must not do such a thing! You must not do such a thing! Lay devotee Subhī, you should give in this manner and should learn in this manner. Do not inflict suffering upon yourself. Nor should you cause distress to others."

At that time, the lay devotee Subhī with her own hands served and replenished the various delicious and nourishing foods and drinks. When the Buddha and the Saṅgha had finished eating and put away their bowls, Subhī took a small seat and sat to one side. At that time, the Buddha by skillful means spoke various Dharma teachings to the lay devotee, causing her to rejoice. After the Blessed One had finished speaking the Dharma for her, he rose from his seat and departed. Arriving at the monastery, he went to the bhikkhu who had been taking the purgative and asked:

"Did the lay devotee Subhī bring meat for you to eat?"

The bhikkhu replied:

"Blessed One, yes."

The Buddha asked:

"Did you eat it?"

He replied:

"I did eat it."

The Buddha further asked:

"Was it good?"

The bhikkhu replied:

"It was good — meat so fragrant and fine as that is difficult to come by."

The Buddha instructed:

"You foolish man, you have eaten human flesh. From this day forward, human flesh must not be eaten. If one eats it, one commits an offense of thullaccaya. Other kinds of repulsive flesh must likewise not be eaten. If one eats them, one commits a dukkhaṭa offense."

The Blessed One was staying in the land of Vārāṇasī. A householder, the father of Yasa, came before the Buddha, bowed with his head at his feet, and then sat to one side. At that time, the Blessed One by countless skillful means spoke the Dharma to him, opening and transforming his mind so that he rejoiced. Having heard the Buddha speak the Dharma and having had his mind greatly gladdened, the father of Yasa rose from his seat and said to the Buddha:

"I humbly request that you accept my invitation."

At that time, Yasa was standing in attendance behind the Buddha. The Blessed One accepted the invitation in silence, while Yasa did not accept the invitation, because the Buddha had not yet given him permission to accept private invitations. The Buddha instructed:

"There are two kinds of invitations it is permissible to accept: either an invitation to the Saṅgha as a whole, or a private individual invitation."

At that time, another householder had the thought: "What meritorious deed should I do so that the Saṅgha may constantly receive offerings, and so that my giving may never be interrupted?"

The householder then presented this to the Buddha. The Buddha instructed:

"It is permitted to regularly prepare food for the Saṅgha."

He replied:

"I am not able to regularly prepare food for the entire community of the Saṅgha."

"What meritorious deed should I do so that the Saṅgha may constantly receive offerings, and so that my giving may never be interrupted?"

The householder presented this to the Buddha. The Buddha instructed:

"It is permitted for bhikkhus to regularly come to your home to receive food."

He replied:

"I am not able to regularly prepare food for the mendicants to eat."

"What meritorious deed should I do so that the Saṅgha may constantly receive offerings, and so that my giving may never be interrupted?"

The householder presented this to the Buddha. The Buddha instructed:

"It is permitted for the Saṅgha to designate bhikkhus to go and receive a meal, or to send food to the Saṅgha; or to provide food on the eighth day, on the Uposatha day, or on the first day of the month."

At that time, a householder thought: "What meritorious deed should I do in order to offer medicine for the treatment of illness to the community of the Saṅgha?" He presented this to the Buddha. The Buddha instructed:

"It is permitted to donate medicine money to the community of the Saṅgha."

At that time, a householder had just completed building a new residence, but no mendicants were living in it. He thought: "What should I offer to the Saṅgha so that bhikkhus will come to stay in this room?" He presented this to the Buddha. The Buddha instructed:

"It is permitted to cook porridge and place it in the room."

If the bhikkhus would not stay, then it is further permitted to place various cakes and fruits in the room. If they would still not stay, one should prepare food for them. If they would not stay, it is permitted to offer room rent.

If the bhikkhus still persistently refused to stay, it is permitted to offer rope-frame beds, wooden beds, sitting cushions, pillows, and floor mats. If they still persistently refused to stay, one should offer undergarments, felt rugs, and blankets. If they still persistently refused to stay, offer a bowl and the three robes.

If they still persistently refused to stay, one should make a door, door hooks, and offer a walking staff, shoes and sandals, an umbrella, a fan, a water vessel, a rinsing vessel, a water container, and various articles for use in the bathhouse such as a bathing water vessel, a bathing bed, a scraper for removing impurities, incense for fumigation, incense balls, and a bathing robe. If they still persistently refused to stay, then one should offer all the requisites needed by a śramaṇa.

At that time, the Blessed One was resting in a hammock. The bhikkhus, while on almsround, saw a man milking a cow and letting the calf drink. Then he milked again. From the mouth of the calf there flowed out a liquid resembling milk. Thereafter, the bhikkhus were in doubt and did not dare to drink milk, and reported this to the Buddha. The Buddha instructed:

"It is permitted to drink milk." He then explained that the method of milking is such as this.

The Blessed One was staying in the land of Śrāvastī. At that time, during the autumn season, the bhikkhus fell ill, their complexions became haggard and wan, their bodies thin and emaciated, and they developed sores and lesions. At that time, the Blessed One, while in seclusion, arose within himself the following thought: "In the autumn months, the bhikkhus fall ill; their complexions become haggard and wan, their bodies become thin and emaciated, and they develop sores.

Now I should permit the bhikkhus to eat what sort of thing so as to treat these various ailments?" He then thought: "There are five kinds of medicine commonly used by the people of the world: cream, oil, honey, ghee, and molasses from sugarcane. I should permit the bhikkhus to use these for treating the illness of emaciation, in the manner of using dried provisions." Having thought thus, that very afternoon, rising from his place of seclusion, he assembled the community of bhikkhus concerning this matter and instructed:

"Just now in seclusion, the Tathāgata reflected on this matter, thus and thus. From this day forward, bhikkhus who have the circumstance of illness are permitted to use the five medicines: cream, oil, honey, ghee, and molasses from sugarcane."

The monks received various rich and nourishing medicinal foods; yet during the midday period they were unable to consume them in time, and now these five medicines were likewise to be taken only during the midday period. At that time, though the medicines were plentiful, the sick monks could not take them within the permitted hour, and so the illness among the monks increased, their bodies remained thin and emaciated, and their complexions remained haggard. Then the Blessed One, though he knew, nevertheless asked the Venerable Ānanda:

"Why do the monks' bodies and complexions remain in such a state?"

The Venerable Ānanda reported the full circumstances of the matter to the Buddha. The Buddha instructed:

"From this time forward, if any monk is ill, he is permitted to use these five medicines at any time, whether at the proper time or not."

At that time, the sick monks received nourishing foods but could not finish them, so they gave them to their attendants. The attendants, having already accepted an invitation to eat elsewhere, did not eat the food and discarded it. Crows competed to eat it, cawing noisily. The Buddha, though knowing, deliberately asked Ānanda:

"Why are the crows cawing like this?"

The Venerable Ānanda reported the full circumstances of the matter to the Buddha. The Buddha instructed:

"The attendants of sick monks are permitted to eat the leftover food of the sick monks, whether or not they have previously accepted an invitation to eat elsewhere. There is no offense."

At that time, the Venerable Śāriputra suffered from a wind ailment. A physician told him to eat five kinds of fat: bear fat, fish fat, donkey fat, pig fat, and crocodile fat. The Venerable Śāriputra reported this to the Buddha, and the Buddha permitted their use. If received at the proper time, filtered at the proper time, and cooked at the proper time, they are to be used in the same manner as oil. If received at an improper time, filtered at an improper time, or cooked at an improper time, they may not be used. If used contrary to this, the matter is to be dealt with according to the rule.

At that time, the Blessed One was traveling through the human world in the country of Śrāvastī together with one thousand two hundred and fifty monks. At that time, there was a famine; grain and rice were scarce, the people were suffering from hunger, and it was difficult to obtain alms. There were five hundred beggars who regularly followed behind the Buddha.

At that time, the Blessed One had not yet gone very far when he arrived under the shade of a tree beside the road, spread out his sitting mat, and sat down. At that time, a householder named Siṃhavīra, a trainer of elephants, was passing along the road with five hundred carts loaded with raw sugar. Along the way, he saw on the ground the marks of the Buddha's footprints, with the clear radiance of wheel-marks of a thousand spokes, and he followed the footprints to find him.

From a distance, he saw the Blessed One seated beneath the tree, his form noble and upright, his faculties calm and tranquil, supremely tamed, like the king of great elephants, most excellent and without equal, like the clear, unsullied depths of pure water. Seeing the Blessed One in this way, the elephant trainer gave rise to faith and reverence. He approached, prostrated himself at the Blessed One's feet, and withdrew to sit to one side.

The Blessed One, by skillful means, taught the Dharma to the householder Siṃha, opening and transforming his understanding and causing him to rejoice. At that time, the householder Siṃha heard the Buddha's teaching of the Dharma and gave rise to great joy. He then offered each of the monks a bowl of raw sugar.

The monks did not accept it, because the Buddha had not yet given permission to receive raw sugar. The monks reported this to the Buddha, and the Buddha gave permission to receive raw sugar. The Buddha told Siṃha to offer each monk a bowl of raw sugar.

Siṃha complied with the Buddha's instruction and offered each monk a bowl of raw sugar. After the offering was complete, there was still raw sugar remaining. The Buddha told him to freely offer it a second time, then a third time.

After offering it three times, there was still a remainder. The Buddha told him to give it to the beggars. Even after giving it to them, there was still a remainder; the Buddha told him to give it again a second time and a third time, so that the beggars might be fully satisfied.

Even after fully providing for the beggars, there was still a remainder. The Buddha told Siṃha to take the remaining raw sugar and place it in a clean spot, or cast it into water free of living creatures. Why so?

Because the Tathāgata had never seen gods or humans, Māra, Brahma, or any śramaṇa or brāhmaṇa who could digest this raw sugar, with the sole exception of the Tathāgata, the One Without Attachment, the Perfectly Enlightened One.

At that time, Siṃha complied and cast the remaining raw sugar into water free of living creatures. The water immediately billowed with steam and produced a sound, like a red-hot iron implement cast into water, resounding with a great noise. The remaining raw sugar cast into the water caused the water to boil and likewise produced such a sound.

Seeing this, Siṃha was frightened and the hair on his body stood on end. He came before the Buddha, prostrated himself at his feet, withdrew to sit to one side, and reported this matter to the Buddha. The Blessed One, knowing that Siṃha harbored fear and that the hair on his body had stood on end, by skillful means taught him the Dharma, opened and transformed his understanding, and caused him to rejoice.

There and then, in his seat, Siṃha became free from dust and defilement, attained the pure eye of the Dharma, saw the Dharma and attained the Dharma, and gained the higher fruit. He then addressed the Blessed One:

"Venerable Sir, I take refuge in the Buddha, the Dharma, and the Sangha, and become an upāsaka. From this day forward I will not take life, and likewise will not drink intoxicants." Siṃha heard the Buddha's teaching of the Dharma and gave rise to great joy; he prostrated before the Buddha and took his leave.

At that time, monks going on alms rounds saw white-robed laypeople, during the making of raw sugar, adding a certain ingredient called kṛṣṇā. The monks became doubtful and did not dare to eat it after noon, so they reported this to the Buddha. The Buddha instructed:

"This is the method of making it. You are permitted to eat it."

At that time, monks going on alms rounds received soft sugar, and they reported this to the Buddha. The Buddha permitted them to eat it. They received sugar water; the Buddha permitted them to drink it.

They received thick molasses; the Buddha permitted them to eat it. They received white granulated sugar; the Buddha permitted them to use it. They received upāvadaphāṇi; the Buddha permitted them to use it.

They received water mixed with sugarcane juice; the Buddha permitted them to drink it. They received sugarcane juice; the Buddha permitted them to drink it. If a beverage does not intoxicate, one is permitted to drink it at an improper time.

If a beverage does intoxicate, one may not drink it. If one drinks it, the matter is to be dealt with according to the rule. They received sugarcane; the Buddha permitted them to eat it.

At that time, the Blessed One was traveling through the human world from the country of Magadha to the city of Rājagṛha. Piṇḍolabhāradvāja was well known to many people, had a large following of disciples, and received in abundance ghee, oil, honey, fresh butter, and rock sugar, which he distributed to his disciples. His disciples gathered and stored these in abundance, filling all their containers. Large basins, small basins, large cauldrons, bags for buttermilk, straining bags — these were hung on the walls, on hooks fashioned from dragon-tooth wood, on pillars, and beneath the eaves of the house; they dripped and caused dampness, and made the rooms and dwellings foul-smelling.

At that time, many householders came to visit the monastic compound and saw the rooms of Piṇḍolabhāradvāja's disciples piled high with food, drink, and various medicines, which they kept stored together with themselves within the rooms, causing foulness and impurity. They all reproached this, saying: "Śramaṇa disciples of the Śākyan — and yet they are so greedy and know no contentment, claiming to know the true Dharma. What kind of true Dharma is this? Just look at how they hoard food, drink, and medicines in such quantities — how is this any different from the storehouses of King Bimbisāra?"

The monks who heard this — among them those who were of few desires, content, who practiced austerity, who knew shame, and who delighted in training in the precepts — reproached Piṇḍolabhāradvāja, saying: "Why do you hoard so much food, drink, and medicine within your rooms and store it alongside your disciples, causing such foulness and impurity?" At that time, the monks reported this to the Buddha. The Buddha, on account of this matter, convened the assembly of monks and rebuked the disciples of Piṇḍolabhāradvāja, saying:

"What you have done is wrong — it is not in accordance with proper conduct, it is not the way of śramaṇas, it is not pure practice, it is not befitting behavior; you have done what should not be done. Why do you hoard so much food, drink, and medicine within your rooms and store it alongside your disciples, causing such foulness and impurity?"

Having rebuked them with many skillful means, the Buddha addressed the monks:

"From this time forward, if any sick monk needs ghee, oil, honey, fresh butter, or black rock sugar, he is permitted to use them for up to seven days. If he continues to use them beyond this limit, the matter is to be dealt with according to the rule."

At that time, the Blessed One traveled from Rājagṛha through the human world. (This is as stated above and does not differ from the rule on sequential eating, so it is not recorded here.)

At that time, a monk was afflicted with a wind ailment and required medicine. A physician told him to soak barley in water; the Buddha permitted him to drink it. In a case where oil needs to be soaked in barley water, or phāṇita needs to be soaked in barley water, the Buddha permitted these to be used.

There are cases in which a timely medicine is mixed with a timely medicine; an untimely medicine is mixed with a timely medicine; a seven-day medicine is mixed with a timely medicine; or a lifetime medicine is mixed with a timely medicine — in these cases, the mixture should be received and used as a timely medicine. Or an untimely medicine is mixed with an untimely medicine; a seven-day medicine is mixed with an untimely medicine; or a lifetime medicine is mixed with an untimely medicine — in these cases, the mixture should be received and used as an untimely medicine.

Or if a seven-day medicine is mixed with a seven-day medicine; or a lifetime medicine is mixed with a seven-day medicine, then it should be received as a seven-day medicine.

Or if a lifetime medicine is mixed with a lifetime medicine, then it should be received as a lifetime medicine.

At that time, there was a monk who had boils and needed medicine to apply to them; he used a pot to fry the medicine. He reported this to the Buddha. The Buddha gave permission to use it. At that time, there was a monk who had blisters, and a physician told him to use human fat as treatment. The Buddha gave permission to use it. At that time, there was a monk who was vomiting and needed fine, soft hair. The Buddha instructed that it was permissible to burn it to ash, mix the ash with water, filter it, and then drink it.

At that time, there were monks who went themselves to the charnel ground to take human hair and human fat and bring it back. The laypeople who saw this were disgusted and repelled, considering it shameful and base. The monks reported this to the Buddha. The Buddha instructed:

"Permission is given to take it when no one is present."

At that time, there was a monk whose body was afflicted with a fever illness, and a physician said that sandalwood would cure the illness. The monk reported this to the Buddha, and the Buddha gave permission to use it. Whether it be aloes-wood or sandalwood—pittalaṅkījalānubāla — the Buddha gave permission to apply them to the body.

At that time, snakes entered the monks' rooms. Monks who had not yet abandoned desire were frightened. The Buddha gave permission to drive them away, or to use a bronze tube to contain them, or to tie them with a rope and carry them away and release them. One monk, when setting the snake down on the ground to release it, did not untie the rope, and the snake died. The Buddha instructed:

"One must not fail to untie the rope when releasing it."

At that time, mice entered the monks' rooms. Monks who had not yet abandoned desire were all frightened. The Buddha instructed:

"Drive them outside. Or use a trap to catch them and then release them."

One monk placed a mouse in a trap and discarded it together with the trap. The mouse died inside the trap. The Buddha instructed:

"When releasing it, one must not fail to open the trap."

At that time, scorpions, centipedes, and worms entered the monks' rooms. Monks who had not yet abandoned desire were frightened. The Buddha instructed: Use something unclean, or a clod of earth, or a sweeping implement to gather them up and remove them. When discarding them, one monk did not open the container, and they died. The Buddha instructed:

"When discarding them, one must not fail to open the container."

At that time, the Buddha was dwelling in the city of Rājagṛha. Some monks were demolishing a bathhouse. A snake came out from a hollow in a tree and bit a monk, who died. At that time, the Blessed One, out of compassionate mindfulness, spoke to the monks:

That monk had not cultivated a mind of loving-kindness toward the eight kings of the nāgas — the eight Dragon Kings — and so he was bitten by a snake and died. The eight Dragon Kings are: the Dragon King Virūḍhaka, Jāninī, Gautamī, Śvadaṃṣṭrā, Takṣakailāvaṇī, Kāpilaśvapāla, and the Dragon King Dhṛtarāṣṭra. If a monk cultivates a mind of loving-kindness toward the eight Dragon Kings of snakes, he will not be bitten by a snake and die. If this monk cultivates a mind of loving-kindness toward all sentient beings, he will also not be bitten by that snake and die.

The Buddha gave permission to recite a protective charm with mindfulness of loving-kindness:

"Loving-kindness of Virūḍhaka, loving-kindness of Jāninī, loving-kindness of Gautamī, loving-kindness of Śvadaṃṣṭrā, loving-kindness of Takṣakailāvaṇī, loving-kindness of Kāpilaśvapāla, loving-kindness of Dhṛtarāṣṭra. With loving-kindness I recollect all the Dragon Kings, the gandharvas, and the rākṣasas. Now I cultivate a mind of loving-kindness to eliminate all poisons and evils; from this I recover and am restored, the poison is cut off, the poison is destroyed, the poison is removed. Namo Bhagavate."

The Buddha gave permission to lance the area with a knife to draw out the blood and then apply medicine, and also gave permission to keep a sharp knife.

At that time, there was a monk who had a poisoning illness, and a physician told him to drink decomposed medicine. If this decomposed medicine had already fallen to the ground, one should take a vessel filled with water, mix the medicine into it, filter it, receive it, and then drink it. If the medicine had not yet fallen to the ground, then one should take a vessel filled with water, mix the medicine into it, filter it, and drink it without needing to formally receive it.

At that time, there was also a monk who had a poisoning illness, and a physician told him to drink mud from a field. The Buddha gave permission to use a vessel filled with water, mix the mud into it, filter it, then formally receive it and drink it.

The Blessed One was dwelling in the city of Rājagṛha. At that time, the boy Jīvaka treated a sick monk with a knife in the areas of the bowels and beneath both armpits. At that time, the Blessed One, out of compassionate mindfulness, spoke to the monks:

"This boy Jīvaka treated a sick monk with a knife in the areas of the bowels and beneath both armpits. The sick should not be treated with a knife in such a manner. Why? Because the knife is sharp, and the incision cuts deep into the flesh. From now on, permission is given to tie and bind the area with sinew cord or a cord made of hair, or to pinch through the skin with a fingernail, and only thereafter to apply medicine." The Buddha further instructed:

"Permission is given to make medicine from ash. If it is difficult to hold with the hand, the Buddha gives permission to make a container for the ash medicine. If the container breaks easily, permission is given to make it from bone."

At that time, the Blessed One was afflicted with a wind-pain ailment, and a physician said to mix three types of medicine together and drink them, so he called on Ānanda to fetch the three medicines and mix them together. At that time, Ānanda, following the Buddha's instruction, personally mixed the three medicines together, cooked them, and then brought them to offer to the Buddha. At that time, the Blessed One, though knowing, deliberately asked Ānanda:

"Who cooked this medicine?"

Ānanda replied:

"I cooked it myself."

The Buddha said to Ānanda:

"One must not cook it oneself. If one cooks it oneself, one shall be dealt with according to the Dharma."

3. The净厨 (Pure Kitchen)

The Blessed One was in the city of Rājagṛha, traveling through the human world together with one thousand two hundred and fifty monks. At that time, there was a poor harvest; grain and rice were scarce, the people suffered from hunger, and it was difficult to obtain alms. There were six hundred carts laden with food and drink following the Blessed One. At that time, the Blessed One traveled from the land of Vṛji through the human world to Vaiśālī. At that time, the净人 (pure attendants) prepared an abundance of pure foodstuffs. They spoke loudly and called out in high voices, directing people to cover the container for this item or the container for that item. The Blessed One, though knowing, deliberately asked the Venerable Ānanda:

"Why are the monks shouting loudly like a crowd of fishermen?"

The Venerable Ānanda replied to the Buddha:

"The pure attendants are preparing pure foodstuffs, so they speak loudly in high voices, directing that the lid be placed on the container for this item or the container for that item. That is why they are so loud."

The Buddha said to the Venerable Ānanda:

"One must not, within the boundary, sleep together with food, nor cook food to eat. If one eats it, one shall be dealt with according to the Dharma."

At that time, the monks left food and drink out in open ground. Since there was no proper storage, boys herding cattle and goats, or thieves, came and took it. The monks reported this to the Buddha. The Buddha instructed:

"A pure kitchen house should be established in an unoccupied place, or beside a dwelling room."

4. Pure Meat

The Blessed One was in Vaiśālī. At that time, there was a general named Sīha who was a disciple of the Nirgraṇṭhas. At a public hall, five hundred Licchavīs were seated and eating. They praised the Buddha, the Dharma, and the Saṅgha by many and various means. At that time, General Sīha, seated in that assembly, heard the Buddha, the Dharma, and the Saṅgha praised by many and various means, and he gave rise to a mind of faith and delight, and wished to go and pay his respects to the Buddha. He thought thus: "Let me now go and inform my teacher Nirgraṇṭha and then go to the place of Gautama." At that time, Sīha went to the Nirgraṇṭha and said:

"I wish to go to the place of the śramaṇa Gautama."

The Nirgraṇṭha said:

"Your position ought to be one of action. Gautama instructs his disciples with the doctrine of non-action. Do not go there."

At that time, General Sīha withdrew from his earlier intention to go and meet the Buddha. A second time, and then a third time, the Licchavīs praised the Buddha, the Dharma, and the Saṅgha in the same way. General Sīha, upon hearing such praise the second and third times, thought to himself: "Now I shall go to meet Gautama without taking leave of my teacher Nirgraṇṭha. What can he do to me?" At that time, Sīha went to where the Buddha was, bowed down with his head at the Buddha's feet, and sat down to one side. The Blessed One, by many and various means, taught the Dharma, opening and transforming his mind so that he was filled with joy. Sīha, having heard the Buddha teach the Dharma by skillful means, gave rise to great joy in his mind and said to the Buddha:

"I have heard it said that Gautama instructs his disciples with the doctrine of non-action. The śramaṇas speak of this in this way — is this in accordance with the truth, and in accordance with the Dharma?"

The Buddha said to Sīha:

«There are grounds and means to say: I instruct my disciples with the teaching of what should not be done; such words are true, in accordance with the Dharma. There are grounds and means to say: I instruct my disciples with the teaching of what should be done; such words are true, in accordance with the Dharma. There are grounds and means to say: I instruct my disciples with the teaching of cessation; such words are true, in accordance with the Dharma.

There are grounds and means to say: I instruct my disciples with the teaching of what is defiled and evil; such words are true, in accordance with the Dharma. There are grounds and means to say: I instruct my disciples with the teaching of taming and restraint; such words are true, in accordance with the Dharma. There are grounds and means to say: I instruct my disciples — that is the term — with the teaching of dispelling darkness; such words are true, in accordance with the Dharma.

There are grounds and means to say: I instruct my disciples, saying, 'My birth is ended; there is no further rebirth'; such words are true, in accordance with the Dharma. There are grounds and means to say: I instruct my disciples that I have arrived at the place of fearlessness and teach the Dharma of fearlessness; such words are true, in accordance with the Dharma.»

The Buddha then said to Sīha:

«Why do I say 'should not be done' up through 'the place of fearlessness' to instruct my disciples, and why are such words true and in accordance with the Dharma?»

«When I say 'should not be done,' I mean: one should not perform the three evil and unwholesome actions — evil deeds of the body, evil words of the mouth, and evil thoughts of the mind.

«When I say 'should be done,' I mean: one should perform the three wholesome actions.

«When I say 'the teaching of cessation,' I mean: the cessation of greed, hatred, and delusion.

«When I say 'the teaching of what is defiled and evil,' I mean: revulsion toward unwholesome actions arising from the karma of body, speech, and mind.

«When I say 'the teaching of taming and restraint,' I mean: the taming of greed, hatred, and delusion.

«When I say 'dispelling darkness,' I mean: the dispelling of dark, evil, and unwholesome mental states.

«When I say 'my birth is ended,' I mean: my taking of rebirth has come to an utter end, there is no more entering the womb, and moreover I instruct human beings to sever the cycle of birth and death.

«When I say 'arrived at the place of fearlessness,' I mean: I myself am without fear, and furthermore I comfort and console sentient beings.

«Sīha! Thus there are grounds to say: I instruct my disciples with the teaching of 'should not be done' up through 'the place of fearlessness'; such words are true, in accordance with the Dharma.»

Sīha said to the Buddha:

«I take refuge in the Buddha, the Dharma, and the Saṅgha. From this day forward, I shall not take life, and shall refrain from drinking intoxicants.»

The Buddha said to Sīha:

«You should carefully examine yourself before taking the precepts. You are a high official in this land; everyone knows of you, so you should do what is beneficial to all people. Do not act rashly, only to repent afterwards.»

Sīha replied:

«When I went to become a disciple of the wanderers and brahmins of other sects, they immediately took up banners and proclaimed to the people of the land: 'Sīha is a disciple of the Nigaṇṭhas.' Now I hear the Blessed One kindly instructing me: 'You should carefully examine yourself before taking the precepts. You are a high official in this land; everyone knows of you, so you should do what is beneficial to all people. Do not act rashly, only to repent afterwards.' This only deepens my faith all the more.»

Sīha then said to the Buddha again:

«Venerable Sir! For the second time, I take refuge for life in the Buddha, the Dharma, and the Saṅgha. I shall not take life, and shall refrain from drinking intoxicants. From this day forward, the Nigaṇṭha wanderers of other sects shall not be permitted to enter the gates of my house. The Buddha and his disciples — bhikkhus, bhikkhunis, upāsakas, and upāsikās — shall come and go through the gates of my house without hindrance.»

The Buddha said to Sīha:

«Previously, you were like a spring flowing day and night in support of the Nigaṇṭha wanderers. How can you now cut this off entirely?»

Sīha then asked the Buddha:

«I have heard outsiders say: 'The ascetic Gotama himself declares: "Give to me; do not give to others. Giving to me brings great fruit. Giving to others brings no fruit. Give to my disciples; do not give to the disciples of others. Giving to my disciples brings great fruit. Giving to the disciples of others brings no fruit."'»

The Buddha replied to Sīha:

«I do not speak in this way. Rather, I say: If a person has a compassionate heart and merely takes water from washing rice, or even water from cooked rice, and pours it into impure water where there are insects, so that those insects may receive benefit from it — even this, I say, brings merit to that person. How much more so when one gives to human beings. I say that giving to one who upholds the precepts brings greater fruit than giving to one who has broken the precepts.»

Sīha said to the Buddha:

«Just as the Blessed One has said, just as the Blessed One has said. We ourselves understand this.»

Then the Blessed One, by means of countless skillful methods, expounded the Dharma, opened and guided Sīha, and caused him to rejoice greatly. Rising from his seat, far removed from dust and defilement, he attained the pure Dharma-eye, saw the Dharma, realized the Dharma, and achieved the fruit of realization. He then said to the Buddha:

«Now, for the third time, I vow to take refuge for life in the Buddha, the Dharma, and the Saṅgha. I shall not take life, and shall refrain from drinking intoxicants. I humbly beseech the Blessed One to accept my invitation to a meal tomorrow.»

The Blessed One accepted by his silence. Sīha, knowing that the Blessed One had consented, rose, paid reverence by prostrating at the Buddha's feet, and took his leave.

That night, Sīha made thorough preparations of various fine and nourishing foods and drink. The next morning, at the proper hour, he came to invite the Buddha to come and receive the meal. The Blessed One donned his robe, took up his bowl, and together with one thousand two hundred and fifty bhikkhus, went to Sīha's house, spread out his sitting cloth, and was seated. At that moment, the Nigaṇṭha sons went to the dwelling of the Licchavīs, raised their hands aloft, and cried out loudly with voices full of grievance:

«This general Sīha has himself slaughtered a large ox to prepare a meal for the ascetic Gotama and his disciples — and knowing full well that the donor killed on their behalf, they eat it still!»

At that time, someone came to where Sīha was and informed him:

«The Nigaṇṭha sons have gone to the dwelling of the Licchavīs, raised their hands, and are crying out loudly in resentment, saying: 'General Sīha has himself slaughtered an ox to prepare a meal for the ascetic Gotama and the Saṅgha of bhikkhus.'»

Upon hearing this, Sīha said:

«Those people regard the Buddha and the Saṅgha of bhikkhus as enemies day and night. I would never intentionally take the life of a sentient being for the sake of my own life.» Then General Sīha offered the various fine and nourishing foods and drink. When the meal of the Buddha and the Saṅgha of bhikkhus was finished and the bowls had been put away, he took a small seat and sat to one side. The Buddha then, by skillful means, expounded the Dharma for him, opened and guided him, and caused Sīha to rejoice greatly. Having finished expounding the Dharma for him, the Buddha rose from his seat and departed.

Upon returning to the monastery, the Buddha, on account of this matter, assembled the Saṅgha of bhikkhus and said:

«From this day forward, if a donor has intentionally killed on one's behalf, one must not eat it. 'Intentionally killed on one's behalf' here means: intentionally seen, intentionally heard, or intentionally suspected. These three conditions make flesh impure; I say it must not be eaten. If one has seen that it was intentionally killed for one's sake, or has heard from a trustworthy person that it was intentionally killed for one's sake, or if one sees in the house a head, a hide, fur, blood, or feet, and this person is capable of the ten evil deeds and is habitually one who kills, and could have intentionally killed for one's sake — these three conditions are what is called impure flesh, which must not be eaten.

There are three kinds of pure flesh that may be eaten: not intentionally seen, not intentionally heard, not intentionally suspected. If one has not seen that it was killed for one's sake, has not heard that it was killed for one's sake, and does not see in the house a head, feet, hide, fur, or blood, and that person is not one given to killing but observes the ten wholesome precepts, and would never take the life of a sentient being on one's behalf — these three kinds of flesh are called pure and may be eaten.

If the flesh has been prepared at a place of worship, it must not be eaten. Why is this? Because that person prepared it with the intention of bringing it as an offering.

Therefore it must not be eaten; if one eats it, one shall be dealt with according to the Dharma.»

At that time, the Blessed One was traveling through the countryside together with one thousand two hundred and fifty bhikkhus. From Vesālī they went to Sūdi; from Sūdi they arrived at the city of Bhadrikā. At that time, in the city of Bhadrikā there was a great householder by the name of Mindā, a disciple of Pūraṇa Kassapa.

He was very wealthy, with abundant treasures, many elephants, horses, and carriages, male and female servants, workers and attendants, and granaries full to overflowing. He possessed great spiritual power, able to provide for people and goods according to his wish. When this householder entered his storehouse, grain poured forth of its own accord as though from the hub of a wheel, and continued to flow until the householder departed.

The householder's wife also possessed such merit and power. Using eight measures of rice to cook, she could provide food for all four divisions of the army; and when people from the four quarters came to ask, she fed them all fully without ever running out, until she rose and departed. His son also possessed such merit and power.

Using a bag filled with one thousand taels of gold, he could give to all four divisions of the army and to people from the four quarters who came asking, fully according to their wishes, without it ever running out, until he rose and departed. The householder's daughters-in-law also possessed such merit and power. Using a single packet of perfume, they could anoint all four divisions of the army and people from the four quarters who came to ask, fully according to their wishes, without it ever running out, until they rose and departed.

The householder's male servants also possessed such merit and power. Using a single plow, they could till seven plots of hilly land. The female servants also possessed such merit and power.

Using eight measures of grain, they could feed the four divisions of the army without exhausting it. In that household, everyone competed to claim that the merit and power was their own.

At that time, the householder Mindā heard that the Buddha was traveling through the countryside from Sūdi to the city of Bhadrikā. The householder thought: "Now I shall go ask permission from my teacher Pūraṇa Kassapa to visit the Śramaṇa Gautama." Having so thought, he went to his teacher and said:

"Great Teacher, I have heard that the Buddha has traveled through the countryside from Sūdi and arrived at the city of Bhadrikā. I now wish to go there to meet the Śramaṇa Gautama."

Pūraṇa Kassapa said to the householder:

"Householder, you possess great spiritual power and are at ease according to your own will. You should not go to meet the Śramaṇa Gautama; rather, the Śramaṇa Gautama should come to pay his respects to you. Such is the proper way. One who has gone forth should come to visit a white-robed layperson."

The householder thought: "There has never been a śramaṇa who is a thorn in the side of another śramaṇa. Why should I need to ask permission from Pūraṇa Kassapa? If I depart without taking leave, what can Pūraṇa Kassapa do to me? I shall simply go and meet Gautama."

The householder Mindā went to the Blessed One, paid homage by prostrating at his feet, and then stood to one side. The Blessed One, by means of many skillful means, expounded the Dharma for him, instructed and transformed him, causing the householder to be filled with joy. At that time, Mindā, having heard the Buddha's teaching of the Dharma, gave rise to great gladness and said to the Buddha:

"I am a householder of the city of Bhadrikā, a disciple of Pūraṇa Kassapa."

He then fully related to the Blessed One all the affairs of his household's merit and power, and asked:

"In my home, everyone argues that the merit and power is their own. Therefore I beg the Blessed One to inform me: to whom does this merit and power belong?"

The Buddha said to the householder Mindā:

"In the distant past, in the land of Bārāṇasī, you were a wealthy householder with abundant wealth and granaries full to overflowing. Your wife, children, male servants, and female servants at that time are your present wife, children, male servants, and female servants of today. Householder, at that time grain and rice were scarce, the people were starving and thirsty, and alms were difficult to obtain.

One day, while the people of your household were sitting and eating, a Pratyekabuddha named Dahāruci came to beg for alms. You said: 'Everyone continue eating; I shall offer my own portion to this Holy One.' Your wife then said: 'You go ahead and eat; I shall offer my own portion to this Holy One.' Your male and female servants all said likewise: 'Please, masters, continue eating; we shall offer our own portions to this Holy One.' Everyone wished to offer their own portions to the Pratyekabuddha alone.

Do you understand, householder? Because of such causes and conditions and their karmic fruits, today everyone together shares in such merit and power."

At that time, the Blessed One, by means of countless skillful means, expounded the Dharma for him, instructed and transformed him, causing him to be filled with joy. Far removed from dust and defilement, right there in his seat, the pure Dharma-eye arose in him; he saw the Dharma, attained the Dharma, and accomplished the fruit of realization. He then said to the Buddha:

"From this day forward, for the rest of my life, I take refuge in the Buddha, the Dharma, and the Saṅgha, and become an upāsaka. I will not take life, and will refrain up to and including the drinking of wine. I humbly beseech the Blessed One to accept my invitation and remain for seven days in the city of Bhadrikā."

At that time, the Blessed One accepted in silence. When the householder Mindā knew that the Blessed One and the Saṅgha of bhikkhus had accepted the invitation by their silence, he made full preparations of various foods of many flavors to offer for seven days to the Buddha and the Saṅgha of bhikkhus within the city of Bhadrikā.

After the seven-day invitation was completed, the Blessed One departed through a wilderness region. At that time, the householder Mindā sent people using one thousand two hundred and fifty milk cows, and elephants laden with food, to offer to the Buddha and the Saṅgha of bhikkhus along the route ahead.

After the Blessed One had completed the acceptance of the seven-day offering, he proceeded into the wilderness region. Along the way, the bhikkhus saw someone milking a cow and letting a calf drink. Then milking again. From the mouth of the calf there flowed a liquid resembling milk. On account of this, the bhikkhus thereafter did not dare to drink milk, and so they reported the matter to the Buddha. The Blessed One instructed:

"Such is the method of milking. You are permitted to drink it."

From cows, five dairy products are yielded: fresh milk, curdled milk, cream, butter, and clarified butter.

After passing through the wilderness region, food still remained. The messenger then had this thought: "The householder Mindā is wealthy and has abundant treasures; these foods were prepared for the bhikkhus to use along the way. I should now offer all this food and drink to the bhikkhus." Having so thought, the messenger proceeded to offer the food and drink to the bhikkhus. The bhikkhus declined to accept, saying that the Buddha had not yet given permission to receive provisions along the road. The bhikkhus then reported this to the Buddha. The Blessed One instructed:

"From this day forward, you are permitted to regard it as food belonging to the donor and to accept it, then have a净人 净人 (an attendant who handles goods on behalf of bhikkhus) keep it in store; you yourselves are not to receive it directly. Whenever it is needed, use it at will."

5. The Eight Kinds of Juice

At that time, the Blessed One was traveling through the countryside from the land of Āmudara and arrived at the city of Āmanā, dwelling in the garden of the matted-hair brahmin Ṣinau. At that time, the matted-hair brahmin Ṣinau heard that the Śramaṇa Gautama, who had gone forth from the Sakya clan, had come from the land of Āmudara to the city of Āmanā and was dwelling in his own garden. He had this thought: "The Śramaṇa Gautama bears a great name and is called Tathāgata, Arahant, Perfectly Enlightened One, One Endowed with Knowledge and Conduct, Sugata, Knower of the World, Unsurpassed One, Tamer of Persons, Teacher of Gods and Humans, Buddha, Blessed One.

How excellent! I should now go to pay my respects to such an Unsurpassed One." The matted-hair brahmin then went to the Blessed One, reverently greeted him, and withdrew to sit to one side. The Buddha, by means of countless skillful means, expounded the Dharma for him, instructed and transformed him, causing him to be filled with joy.

When the brahmin had heard the Buddha's teaching of the Dharma and was greatly rejoiced, he said to the Buddha:

"I humbly beseech the Buddha and the Saṅgha of bhikkhus to accept my invitation to take a meal at my home tomorrow morning."

The Buddha said:

"The present Saṅgha of bhikkhus is large, and you are a person of faith in an outside way."

The brahmin said:

"Though the present Saṅgha is large, and though I am a person who follows an outside way, I still beseech you and the Saṅgha to accept my invitation to take a meal tomorrow morning."

Although the Blessed One spoke thus three times, the brahmin addressed the Blessed One in the same manner three times as well. The Blessed One then accepted the invitation in silence. The brahmin, knowing that the Buddha had accepted, rose from his seat, returned home, and said to his relatives:

"Tomorrow morning I am inviting the Buddha and the Saṅgha of bhikkhus to take a meal; all of you should assist me in this offering."

All those among his relatives heard this and were filled with joy. Some split firewood, others cooked the rice, and still others carried water. The brahmin himself adorned the house, laid out the seating, and prepared the places where the Buddha and the Saṅgha of bhikkhus would sit.

At that time in the city of Āmana there was a brahmin named Sīla, who dwelt together with five hundred other brahmins, and the brahmin Ujjaya habitually revered and honored them. Then the brahmin Sīla, together with the five hundred brahmins, all came to the house of the brahmin Ujjaya. It was Ujjaya's usual custom that whenever he saw these honored guests come to his house, he would go out to welcome them, invite them inside, and offer them seats; but now, seeing them arrive, he did not go out to welcome them, nor did he invite them to sit, but was occupied with adorning the house and spreading out fine seats. Sīla asked:

"Are you about to take a wife? Or are you giving your daughter in marriage? Or do you wish to receive the King? Or are you about to hold a great sacrificial rite?"

The household replied:

"Our family is not about to take a wife, nor, indeed, to receive the King. Rather, we wish to perform a great ceremony of invitation to the Buddha and to the Sangha of bhikkhus, numbering one thousand two hundred and fifty. The śramaṇa Gautama bears the great title: Tathāgata, Asamāpta, Worthy of Offerings, Perfectly and Completely Enlightened, Accomplished in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed, Tamer of Persons, Teacher of Gods and Humans, Buddha, Blessed One."

Sīla asked Ujjaya:

"Is he truly a Buddha?"

Ujjaya replied:

"He is truly a Buddha."

Sīla asked three times:

"Is he truly a Buddha?"

And Ujjaya replied each time:

"He is truly so."

Sīla asked:

"Where is the Buddha? I wish to have an audience with him."

At that moment Ujjaya raised his right hand, pointed, and said:

"He is dwelling in that grove of purity over there."

Sīla thought to himself: "I should not go empty-handed, but ought to bring some gift when I go to have an audience with the śramaṇa Gautama." Having thought thus, Sīla said: "There are now eight kinds of juice that the Seers of old, who were free from desire, were accustomed to drink. These are: pear juice, jambū juice, sour jujube juice, sugarcane juice, persimmon juice, śālūka juice, vārūṣī juice, and grape juice." The brahmin Sīla then took these eight kinds of juice and went to the place where the Buddha was, reverently paid his respects, and withdrew to sit to one side.

The Blessed One then, by way of skillful means, expounded the Dharma for his benefit, to enlighten and gladden him. Sīla heard the Dharma and was greatly gladdened, and thereupon offered the eight kinds of juice to the Sangha of bhikkhus. The bhikkhus did not dare to accept them, saying: "The Buddha has not yet permitted us to receive these eight kinds of juice," and they reported the matter to the Buddha.

The Buddha instructed:

"I permit the use of these eight kinds of juice, provided they do not intoxicate. They may be drunk at the non-mealtime. If they are intoxicating, they are not to be drunk; if one drinks them, the matter shall be dealt with according to the rule. Nor is it permitted to receive them today for drinking tomorrow. If they are kept in such a manner, the matter shall be dealt with according to the rule."

At that time the Blessed One was traveling through the land of humans. From one residence he proceeded to Malla, heading toward the city of Pāvā. Then the Mallas of the city of Pāvā heard that the Blessed One, together with one thousand two hundred and fifty bhikkhus, was traveling through the land of humans from Malla toward the city of Pāvā. They all agreed and established a regulation: when the Blessed One arrived, everyone must go out to welcome him; whoever failed to go out and welcome him would be fined one hundred measures of gold.

At that time there was a son of the Mallas named Roja, who had no faith in or affection for the Buddha, the Dharma, or the Sangha. Roja had been a friend of Ānanda when the latter was still a layman. Ānanda, seeing Roja from afar, said:

"How good, Roja! You have come of your own accord to welcome the Buddha."

Roja replied:

"Venerable Sir, I have not come here to welcome him out of my own accord. It is because the Mallas of this city have established a regulation that whoever does not go out to welcome the Buddha will be fined one hundred measures of gold. It is for this reason that I am present here—not because of faith or affection."

When the Venerable Ānanda heard this he was displeased, and went to the Blessed One and said:

"In this city of Malla there is a son of the Mallas named Roja, who was a friend of mine when I was still a layman. How good it would be! May the Blessed One, I pray, out of compassion for me, help so that my friend may come to have faith in and affection for the Buddha."

The Buddha said to the Venerable Ānanda:

"In this matter, what is the difficulty? Even if there were difficulty, it would not be truly difficult."

Thereupon the Blessed One sent forth a mind of loving-kindness to move Roja the Malla, so that Roja came of his own accord to the place of the Blessed One, as though someone were guiding him. And so Roja came to the place of the Blessed One, bowed with his head at the feet, and withdrew to stand to one side. The Blessed One then by means of countless skillful expedients expounded the Dharma to enlighten him and cause him to rejoice. In that very moment he became remote from dust and defilement and attained the pure Eye of the Dharma; he saw the Dharma, obtained the Dharma, and reached the fruit of realization, and then said to the Buddha:

"Venerable One, from this day forward I take refuge in the Buddha, the Dharma, and the Sangha, and I become an upāsaka. I will not kill living beings, and so on, up to I will not drink intoxicants. I pray that the Blessed One will constantly accept robes, food, medicine, and bedding from me."

The Buddha said to Roja:

"You are now one of the learned, endowed with bright wisdom; you have become remote from dust and defilement and attained the pure Eye of the Dharma, and you request the Tathāgata to constantly accept robes, food, medicine, and bedding from you. But if there were other learned ones, likewise endowed with wisdom, who had become remote from dust and defilement and attained the pure Eye of the Dharma, and they too were to request the Tathāgata to constantly accept robes, food, medicine, and bedding from them—what then?"

At that time the Blessed One, while dwelling in the city of Pāvā, was unable to accept individual, separate invitations. At that time all the households of the city gathered their food at a single place to offer to the Buddha and the Sangha. Then Roja went to the place where the food was being prepared and observed that there were no cakes. He returned home, and during that night prepared a full supply of various kinds of cakes, and the next morning brought them to offer to the bhikkhus. The bhikkhus declined, saying that the Buddha had not yet permitted them to receive cakes before the meal. The bhikkhus reported this to the Buddha. The Buddha instructed:

"I permit the acceptance."

The Blessed One proceeded from the city of Pāvā to Āḷavī. At that time in the residence of Āḷavī, there were two bhikkhus who were father and son, having gone forth from the home life; previously they had regularly worked as barbers. Then the two bhikkhus heard that the Buddha was coming from Pāvā to Āḷavī, and thought: "What should we prepare to offer to the Blessed One?" The father said to the son:

"Now your father will go and find a place to cut hair. Take the money thus earned and prepare gruel to offer to the Blessed One." Having said this, the father went and cut someone's hair, and the son took the money thus obtained, went and prepared gruel, and brought it to offer to the Blessed One. The Blessed One, knowing yet still asking, said to Ānanda:

"Where did this gruel come from?"

The Venerable Ānanda reported the full account of the matter to the Blessed One. The Blessed One instructed:

"One who has gone forth is not permitted to cut the hair of laypeople, except in the case of those who wish to go forth. If a barber has already gone forth, he is not permitted to keep razors. If he keeps them, the matter shall be dealt with according to the rule."

At that time the Sangha received razors as gifts and reported the matter to the Buddha. The Buddha permitted the keeping of them.

At that time the Blessed One proceeded from Āḷavī to Kammāssadhamma. The bhikkhus received root medicines as offerings, such as āluvi, nālavī, nālavī, vādana, lukkalava, and sīlanāvu. The bhikkhus did not accept them, saying: "The Buddha has not yet permitted us to make use of such root medicines." The bhikkhus reported this to the Buddha. The Buddha instructed:

"I permit the acceptance."

Meanwhile, in the country of Kammāssadhamma, the bhikkhus were offered by people various medicines to be kept for life, such as samañña, mahāsamañña, almond, indutūru, and sāttikā. The bhikkhus did not accept them, saying: "The Buddha has not yet permitted us to receive medicines of this kind, to be kept for life." The bhikkhus reported this to the Buddha. The Buddha instructed:

"I permit the acceptance."

At that time the Blessed One proceeded from Kammāssadhamma to the country of Kapilavatthu. Pilindavaccha was then residing in that country; his feet were painful, and the physician advised him to anoint the feet. He reported this to the Buddha. The Buddha instructed:

"I permit the anointing."

But he did not know what medicine to use for the anointing, and reported this to the Buddha. The Buddha instructed:

"I permit the use of ghee or fat for anointing. When the hand holding the ghee becomes malodorous, the Buddha directed him to use an applicator stick. When the hand becomes greasy from rubbing the feet, the Buddha directed him to use the feet to rub the feet. When the ointment for the feet stored in a bowl was not secure, the Buddha permitted it to be stored in a jar. If dust was a concern, the Buddha permitted it to be covered with a lid. When a jar of oil was kept in an insecure place, the Buddha permitted it to be hung beneath the bed, or hung on a wall, on a peg, or on a post."

At that time some bhikkhus suffered from headaches, and the physician advised them to apply oil to the head. They reported this to the Buddha. The Buddha permitted the application. One bhikkhu, out of scrupulousness, did not dare to use fragrant oil for the application. The Buddha instructed that the application was permitted. The method of using oil should be thus.

At that time a bhikkhu was afflicted with a wind ailment, and the physician advised the preparation of a wind-dispelling remedy. Among the ingredients for the wind-dispelling remedy were: cooked unhusked rice, distilled lees of fermented liquor; or barley; or various wind-dispelling herbs; or rice husks; or boiled urine. The matter was reported to the Buddha. The Buddha permitted it.

At that time, Pilindavaccha needed a cooking pot; the Buddha permitted him to keep and use one. The Sangha received a large cooking pot; the Buddha permitted them to keep it. Pilindavaccha received three kinds of steamers: a copper steamer, an iron steamer, and an earthen steamer; the Buddha instructed that he was permitted to keep them.

The Sangha was likewise permitted to keep them. Thereafter, Pilindavaccha received a copper vessel, an iron vessel, and an earthen vessel; the Buddha instructed that he was permitted to keep them. The Sangha was likewise permitted to keep them.

Pilindavaccha received baked cakes; the Buddha instructed that he was permitted to store them. The Sangha was likewise permitted to store them. Pilindavaccha received a copper basin and a bowl; the Buddha instructed that he was permitted to keep them.

The Sangha was likewise permitted to keep them.

6. The Pure Ground

At that time, there was a monk who was ill with vomiting and diarrhea, and he asked people in the city of Sāvatthī to cook porridge for him. On that day, due to certain circumstances, the city gate was opened late; the porridge was not received in time, and the sick monk passed away. The monks reported this to the Buddha. The Buddha instructed:

"The Sangha is permitted to establish a pure ground within the monastery, by means of the proclamation-and-single-resolution kamma." It should be established as follows: The location is to be announced — whether it be a room, a bathhouse, or a walking-meditation path. Among the assembly, a capable person should be appointed to perform the kamma act — whether a senior elder or a junior elder, whether one versed in the Vinaya or not, so long as he is capable of performing the kamma — and he should make the proclamation thus:

"Venerable Sangha, please listen! If it is timely for the Sangha, may the Sangha approve. The Sangha now designates the location of… as a pure ground. This is the proclamation.

"Venerable Sangha, please listen! The Sangha now designates the location of… as a pure ground. Any elder who agrees that the Sangha designate the location of… as a pure ground should remain silent. Any who does not agree should speak.

"The Sangha has approved and has designated the location of… as a pure ground. The Sangha has approved and so remains silent. This matter is recorded as such."

There are four kinds of pure ground:

1. A donor or the monastery steward, when constructing the monastery, has demarcated a place and said: "That place will serve as the pure ground for the Sangha."

2. Or a monastery is being constructed for the Sangha but has not yet been formally offered to the Sangha.

3. Or one part is enclosed by a fence while much of it is not enclosed, or all of it is without enclosure; or the same applies with a wall or a ditch.

4. The Sangha formally establishes it by proclamation-and-single-resolution kamma.

The monks wondered: "May a monk's room be designated as a pure ground?" They reported this to the Buddha. The Buddha instructed:

"It may be so designated. Except in the case of a monk who is away."

The same applies to the rooms of nuns, śikṣamāṇās, novices, and female novices. A shrine or a spirit-hall may likewise be designated as a pure ground in this manner.

At that time, there were monks who did not know where the pure ground was. They reported this to the Buddha. The Buddha instructed: "The place that has been designated. If there is doubt as to whether a pure ground was previously established, it should be dissolved and then re-established."

At that time, there were monks repairing an old monastery and did not know whether they were permitted to establish a pure ground. The Buddha instructed:

"They are permitted to establish one."

At that time, a tree grew on ground that had not been made pure, and its branches and leaves spread over ground that had been made pure. The monks, wishing to place pure food upon it, did not know whether this was pure or impure. The Buddha instructed:

"If the root belongs to ground that has not been made pure, then the entire tree is not pure."

In the case where the root of a tree belongs to pure ground and its branches and leaves spread over impure ground: the monks, wishing to place pure food upon it, did not know whether it was pure or impure. The Buddha instructed:

"If the root belongs to pure ground, then the entire tree is pure."

In the case where the root belongs to impure ground and the branches and leaves spread over pure ground, and fruit falls onto the pure ground: the monks did not know whether it was pure or impure. The Buddha instructed:

"If no person has touched it and it falls of its own accord, it is pure."

In the case where wind or rain causes fruit to fall, or monkeys, apes, or birds disturb it causing it to fall: the monks did not know whether it was pure or impure. The Buddha instructed:

"If there was no intention to cause it to fall, it is pure."

Where the root of a tree belongs to pure ground and fruit falls onto impure ground: the monks did not know whether it was pure or impure. The Buddha instructed:

"It is pure."

At that time, monks planted beans, melons, sugarcane, and vegetables on impure ground, and the branches and leaves spread over pure ground; they did not know whether these were pure or impure. The Buddha instructed:

"They are impure."

In the case where beans, melons, sugarcane, and vegetables are planted on pure ground and the branches and leaves spread over impure ground: the monks did not know whether these were pure or impure. The Buddha instructed:

"They are pure."

At that time, the group of six monks ate fruit that had not been made pure. Laypeople who saw this criticized them, saying: "The Śākya ascetics have no sense of shame, no restraint, and no contentment, yet claim to know the true Dharma. They eat fruit without making it pure — what kind of Dharma is that?" The monks reported this to the Buddha. The Buddha instructed:

"Fruit that has not been made pure must not be eaten. It should be made pure before eating. It should be made pure by one of five methods before eating: purification by fire, purification by knife, purification by blemish, purification by bird-pecking, and purification by seeds that do not germinate when sown. Fruit made pure by these five methods may be eaten. Of these, fruit purified by knife, by blemish, or by bird-pecking should have the seeds removed before eating. Fruit purified by fire or by non-germinating seeds may be eaten entirely. There are also five further methods of purification: peeling, stripping of the outer skin, putrefaction, cracking, and withering."

At that time, the Sangha received an orchard. The Buddha instructed:

"It is permitted to accept it."

But they did not know to whom to entrust its management. The Buddha instructed:

"Entrust it to the monastery keepers, or to novices, or to laymen."

The caretaker wished to receive a share. The Buddha instructed:

"The value should be reckoned in terms of food and given to them as payment."

At that time, a monk ate fruit without chewing it thoroughly and passed the seeds in his stool, from which a tree grew. The monks were apprehensive and said: "We have committed the offense of eating seeds that can germinate." They reported this to the Buddha. The Buddha instructed:

"There is no offense, for those were pure."

At that time, monks were growing vegetables and sowed the seeds themselves. Afterwards, doubt arose in them: "We planted these ourselves," and so they dared not eat them. They reported this to the Buddha. The Buddha instructed:

"The seeds have undergone transformation; it is permitted to eat them."

A monk transplanted vegetables to another location, and doubt arose: "I planted these myself," and so he dared not eat them. He reported this to the Buddha. The Buddha instructed:

"Because they have grown anew, it is permitted to eat them."

The same applies to one who has personally planted beans, melons, sugarcane, grapes, pears, harītakī, vibhītaka, āmalaka, pepper, ginger, wild pepper leaves, or who has transplanted them elsewhere — they may still be eaten.

A young novice was carrying pure food across a river and could not manage it alone. The Buddha permitted the senior monk to help the novice cross.

At that time, a young novice carrying pure food was unable to climb up the riverbank. The Buddha permitted the senior monk to help him up. A young novice was unable to hang the pure food on a wall or on a dragon-tooth tree, a post, or a pillar, nor could he take it down. This was reported to the Buddha. The Buddha instructed:

"It is permitted to place it on a bed. Or use a chair or a footstool to hang it up or take it down."

At that time, the monks had jars containing curd and jars containing oil that were left uncovered. They reported this to the Buddha. The Buddha instructed that the pure attendant should cover them. If there is no pure attendant, one may take the lid with one's own hand and place it on top, but one must not touch the jar itself with one's hand.

At that time, the group of six monks ate vegetables that had not been made pure. Laypeople who saw this criticized them together, saying: "The Śākya ascetics have no shame, no restraint, and no contentment. They take the lives of sentient beings and yet claim to know the true Dharma." The monks reported this to the Buddha. The Buddha instructed:

"Vegetables that have not been made pure must not be eaten. They must be made pure."

At that time, a certain monk made the purification himself. The Buddha instructed:

"One must not make the purification oneself. A pure attendant must perform the purification."

A monk held food in his own hand and then directed someone else to perform the purification. The Buddha instructed:

"One must not hold food in one's own hand and then direct another to perform the purification. One must set it down on the ground and then direct the person to perform the purification."

That person performed the purification, but then the monk ate without formally receiving the food. The Buddha instructed:

"After the purification has been performed, one must not eat without formally receiving the food. After purification, one should wash one's hands, formally receive the food, and then eat."

A monk washed vegetables together with their roots and then had them purified. The Buddha instructed:

"One must not wash them and then purify them. Here, washing constitutes purification."

At that time, there was a monk who, having had a previous quarrel, touched another monk's pure food with the intention of making that monk's food impure. That monk did not know whether it was pure or impure. They reported this to the Buddha. The Buddha instructed:

"What has been touched is impure. What has not been touched is pure. One who touches it commits a dukkața offense."

At that time, a certain monk harbored ill will toward another monk and went to that monk's young novice and touched the pure food, thinking: "Let the preceptor and teacher of that young novice receive impure food." The other monk, not knowing whether it was pure or impure, reported the matter to the Buddha. The Buddha said:

"What has been touched is impure. What has not been touched is pure. One who touches it commits a dukkața offense."

At that time, a certain lay attendant thought: "I will ladle out a large portion of food for the monk so that he cannot finish it, and then I will eat the remainder." The monk should speak up to prevent this, saying: "Do not ladle any more." If that person does not stop, the monk should temporarily withdraw for a moment. The monk, not knowing whether this was pure or impure, reported the matter to the Buddha. The Buddha said:

"It is pure."

At that time, some householders brought food utensils to the monastery to be stored. Later, those householders came and either ate from them themselves, or took them away, or gave them to monks to eat. The monks were hesitant and did not dare eat, thinking: "Before, we ourselves carried these things away for storage." The monks reported the matter to the Buddha. The Buddha said:

"These are possessions belonging to the donors. It is permitted to wash one's hands on behalf of the donors, receive the food, and eat."

At that time, a certain sick monk needed gruel. The Buddha permitted it to be cooked. If there was no one available, one could cook it with one's own hands, or take turns cooking. They did not know how to cook it. The Buddha said:

"Have a lay attendant wash the pot clean, pour in water, add rice, and bring it to a boil. The monk washes his hands to receive it. Afterward, cook it to completion himself." The one cooking did not know when it would be considered done. The Buddha said:

"Take a spoon and ladle some out to check. If it flows down along the spoon, it is done." When the gruel is cooked, one should ladle it out into another vessel. When pouring the gruel while holding the vessel, the task proved burdensome. The Buddha said:

"One should not pour the gruel while holding the vessel at the same time. Have another person hold the vessel."

If one's hands become hot, one should use a cloth to grip it so as to avoid being burned. If grass or insects fall into the gruel, and one's hands are burned from reaching in to remove them, the Buddha said:

"One should use a spoon to scoop them out."

If one wishes to divide the gruel, the Buddha permitted dividing it. The monk did not know what to use for measuring. The Buddha said:

"Use a shallow bowl, a small bowl, a cup, or a spoon as a measuring vessel. If the bowl does not stand upright, one should make a stand for it. If dust or dirt adheres to it, one should make a cover for it." That monk did not wash the food vessels clean before putting them away. Other monks saw this and were disgusted. The Buddha said:

"One should wash them clean before putting them away."

When washing, if ash or bean powder is not used, they will not be clean. The Buddha said:

"One should use ash or bean powder for washing."

After washing, if the vessels are put away without being dried, insects will breed in them. The Buddha said:

"One must not put them away without drying them first. One should dry them thoroughly before putting them away."

If those vessels have cracks, food becomes lodged within them. Repeated prying and washing causes them to break. The Buddha said:

"Wash wherever it is possible to wash. Beyond that, there is no offense."

Some monks wondered: Within the boundary, is it permissible to sleep together with gruel? Within the boundary, is it permissible to cook it, and to cook it oneself? The Buddha said:

"It is not permitted to sleep together with food within the boundary, nor to cook within the boundary. Within the boundary, it is permitted to cook it oneself."

The monks wondered: As for reheated gruel, is it permissible to sleep together with it within the boundary? Is it permissible to cook it within the boundary, and to cook it oneself? The Buddha said:

"It is not permitted to cook or sleep together with it within the boundary; but it is permitted to cook it oneself."

The monks wondered: As for lifetime medicines, is it permissible to sleep together with them within the boundary? Is it permissible to cook them within the boundary, and to cook them oneself? The Buddha said:

"It is permitted: lifetime medicines may be kept and slept together with within the boundary; they may be cooked within the boundary, and cooked by oneself."

At that time, a certain monk who intended to receive cream mistakenly received oil instead. He was in doubt, not knowing whether the reception was valid. The Buddha said:

"The reception is not valid."

A certain monk who intended to receive oil mistakenly received cream instead. He was in doubt, not knowing whether the reception was valid. The Buddha said:

"The reception is not valid."

When one intends to receive one thing but mistakenly receives another, and is in doubt as to whether the reception is valid, the Buddha said:

"The reception is not valid."

A certain monk forgot to perform the formal reception of food and carried it on a journey, crossing a river before remembering, and thought: "What should I do?" He then reported the matter to the Buddha. The Buddha said:

"If one forgot to perform the formal reception of food and has been carrying it along the road in such a way, upon encountering a lay attendant, one should set the food down on the ground, wash one's hands clean, then formally receive it and eat."

The Blessed One was residing in the country of Bārāṇasī. At that time there was a crop failure, rice and grain were scarce, the people were starving, and alms-food was difficult to obtain. The monks left their food in open spaces without covering or storing it, and it was taken away by cowherds, goatherds, or thieves. The monks wondered: "This country is experiencing famine. Will the Blessed One permit us to sleep together with food within the boundary?" They reported the matter to the Buddha. The Buddha said:

"If there is a time of grain scarcity, it is permitted to sleep together with food within the boundary."

At that time, the monks cooked food in open places without storing or covering it, and so cowherds, goatherds, or thieves saw it and took it away. The monks thought: "During a time of grain scarcity, should we request permission from the Buddha to cook food within the boundary?" They reported the matter to the Buddha. The Buddha said:

"During a time of grain scarcity, it is permitted to cook food within the boundary."

At that time, the monks instructed lay attendants to cook food. The attendants would take a portion for themselves or eat all of it. The monks thought: "During a time of grain scarcity, should we cook food ourselves?" They reported the matter to the Buddha. The Buddha said:

"During a time of grain scarcity, it is permitted to cook food oneself."

At that time, monks traveling on the road saw fruit lying on the ground. A monk looked for a lay attendant to pick it up, but someone else came and picked it up first. This was reported to the Buddha. The Buddha said:

"It is permitted to cover the fruit with grass or leaves."

But others still came and took it away. This was reported to the Buddha. The Buddha said:

"It is permitted to take it. If a lay attendant is encountered, one should set it down on the ground, wash one's hands, then formally receive it and eat."

The monks wondered: "During a time of grain scarcity, should the Blessed One permit us to take food for ourselves?" The Buddha said:

"During a time of grain scarcity, one may take food for oneself to eat."

At that time, some monks rose early, formally received their food, and stored what remained. They then entered the village and were invited to eat. Upon returning, they went to other monks and performed the act of declaring the food as remnant. Those monks ate a portion or ate all of it. The monks thought: "During a time of grain scarcity, we hope the Blessed One will permit us, after formally receiving food in the early morning, to eat again without performing the act of declaring remnant food." They reported the matter to the Buddha. The Buddha said:

"It is permitted: during a time of grain scarcity, one may eat again without performing the act of declaring remnant food."

At that time, a certain elder who was well known to many people entered the village to collect alms. Having received food, he went to a certain place to eat. Afterward, he carried the remaining food back to the monastery and went to other monks to perform the act of declaring remnant food before eating again. Those monks ate a portion or ate all of it. The monks thought: "During a time of grain scarcity, we hope the Blessed One will permit us to carry food back from the place where we have eaten and eat again without performing the act of declaring remnant food." They reported the matter to the Buddha. The Buddha said:

"During a time of grain scarcity, one may carry food back from the place of eating and eat again without performing the act of declaring remnant food."

At that time, some monks, after formally receiving food, received walnut fruits, persimmons, bā-đà, ambala, a-bà-lợi, and went to other monks to perform the act of declaring remnant food. Those monks ate a portion or ate all of it. The monks thought: "During a time of grain scarcity, we hope the Blessed One will permit us, upon receiving such fruits, to eat again without performing the act of declaring remnant food." They reported the matter to the Buddha. The Buddha said:

"During a time of grain scarcity, upon receiving such fruits, one may eat without performing the act of declaring remnant food."

At that time, monks who had finished eating received beverages containing lotus sprouts, lotus roots, ka-bà-đà, water chestnut tubers, lotus seeds, and other edible items, and went to other monks to perform the act of declaring remnant food. Those monks ate a portion or ate all of it. The monks thought: "During a time of grain scarcity, we hope the Blessed One will permit us, after eating and upon receiving water containing such food items, to eat without performing the act of declaring remnant food." They reported the matter to the Buddha. The Buddha said:

"During a time of grain scarcity, after finishing eating and upon receiving water containing such food items, one may eat without performing the act of declaring remnant food."

At that time, when grain again became plentiful and inexpensive, the Blessed One, though already knowing, deliberately asked Ānanda:

«When grain was scarce, out of compassion for the bhikkhus I permitted eight allowances: sleeping within the boundary together with food, cooking within the boundary, cooking oneself, taking food oneself, eating in the early morning and then carrying food from the place of eating to another place to eat, eating jujube fruits…, eating food that is in water, and eating after having eaten without performing the act of making the remainder allowance. Are the bhikkhus still applying these in the same way?»

The Venerable One replied:

«They are still applying them in the same way.»

The Buddha taught:

«They must not continue to apply them in the same way. If one eats in such a manner, one shall be dealt with according to the Dhamma.»

At that time, the Saṅgha's kitchen had fallen into disrepair. The bhikkhus propped it up with poles. The feet of the poles stood on impure ground. The bhikkhus were uncertain and did not know whether this was pure or not. The Buddha taught:

«It is pure.»

During the night, while moving about, food fell onto impure ground. The bhikkhus did not know whether it was pure or impure and reported this to the Buddha. The Buddha taught:

«It is pure.»

At that time, a dog carried a piece of meat from pure ground to impure ground. The bhikkhus did not know whether it was pure or impure and reported this to the Buddha. The Buddha taught:

«It is pure. If vicious beasts or birds carry it away, it is likewise pure.»

At that time, a bhikkhu who bore ill will toward another bhikkhu moved that bhikkhu's food to an impure place, with the intention of causing it to become impure for him. The bhikkhus did not know whether this was pure or impure and reported it to the Buddha. The Buddha taught:

«Whatever was touched becomes impure. The one who did so commits a duṣkṛta offense. Whatever was not touched remains pure.»

At that time, a bhikkhu who bore ill will toward another bhikkhu thought to touch that bhikkhu's pure ground with his hand in order to render it impure. The bhikkhus did not know whether this was pure or impure and reported it to the Buddha. The Buddha taught:

«Whatever was touched becomes impure. The one who did so incurs a duṣkṛta offense. Whatever was not touched remains pure.»

At that time, a visiting bhikkhu arrived and sought pure ground on which to place his food. But before he could reach the pure ground, the sign of light appeared. That bhikkhu did not know whether it was pure or impure and reported this to the Buddha. The Buddha taught:

«It is pure. If one wishes to travel a long distance, it is likewise so.»

At that time, the group of six bhikkhus hoarded measuring vessels—pecks, pints, bushels, and scales. The bhikkhus reported this to the Buddha. The Buddha taught:

«They must not be hoarded.»

At that time, the bhikkhus received sesame, eight-month rice, large beans, small beans, barley, and wheat, and wished to weigh and measure them themselves. They reported this to the Buddha. The Buddha taught:

«Permission is granted to weigh and measure. One may use a shallow bowl, or a regular bowl, or a cup for measuring—that is, these larger and smaller vessels are to be used as a standard for measuring.»

At that time, the bhikkhus received curdled milk, oil, honey, and black sugar, and wished to weigh and measure them. They reported this to the Buddha. The Buddha taught:

«Permission is granted. Make notches on a stick for use as a balance, as a standard for measuring up to four or five taels.»

A certain bhikkhu used the best room as the pure place, causing milk, oil, and fat to soil and dirty it, or smoke to blacken it. The Buddha declared:

«One must not designate the best room as the pure place. Rather, one should designate the worst room as the pure place.»

The bhikkhus received fruit. The Buddha permitted equal distribution. If there was not enough, one should take note of the order so that when more was received the distribution could continue in sequence. If a large amount was received, one could distribute four or five fruits per person. Or one could distribute using a ladle, or a shallow bowl, or a smaller bowl; or one could distribute according to how much each person was capable of eating. If any remained, it should be distributed again a second time. At that time, certain bhikkhus gave some to laypeople and to non-Buddhists. The Buddha taught:

«One must not give to non-Buddhists or to laypeople.»

Certain bhikkhus, out of apprehension, did not dare to give to their parents, or to the sick, to infants, to pregnant women, to those imprisoned, or to laypeople who had come into the monastery. The Buddha taught:

«One should give to such persons. If any remains, one should press it to extract the juice for drinking.»

At that time, a pressing implement was needed, and the Buddha permitted one to be obtained. If the juice had not fermented and would not cause intoxication in one who drank it, it was permitted for use. If the juice would cause intoxication when drunk, it was not permitted to be drunk. Any bhikkhu who drank it would be dealt with according to the Dhamma.

The Blessed One was dwelling at Vaiśālī. At that time, the Saṅgha received abundant offerings of food and drink. The bhikkhus' bodies were afflicted with rheumatic illness. They reported this to the Buddha. The Buddha permitted the preparation of purgative medicine. Where broth and porridge were needed, he permitted broth and porridge. Where wild bird meat was needed, he permitted it.

At that time, a bhikkhu was suffering from headache. A physician advised that liquid be instilled into the nostrils. The Buddha permitted the instillation.

That bhikkhu did not know what liquid to use. The Buddha said: Use whey, oil, or fat for instillation. That bhikkhu did not know the method of instillation.

The Buddha said: Permission is granted to use goat's wool, kapok, or bird feathers, dipped in oil, and then to instill it into the nostrils. When the oil dripped out around the area, the Buddha said to make a tube for instillation. That bhikkhu made the tube from precious materials.

The Buddha taught: One must not use precious materials to make it, but should use bone, tooth, horn, iron, copper, white wax, lead, zinc, bamboo, rattan, or wood to make it. That bhikkhu put it away without washing it clean. The Buddha taught: One must not put it away without washing it.

It was washed but put away while still damp, and afterward insects bred in it. The Buddha taught: One must not put it away when washed but not yet dry. One should dry it over heat before putting it away.

At that time, a bhikkhu was suffering from headache. A physician advised that medicine be instilled into the nostrils, but the medicine would not enter. The Buddha permitted using the hand to massage the top of the head, or to rub the big toe, or to apply thick curdled milk into the nostrils.

At that time, a bhikkhu contracted gout. A physician advised fumigation treatment. The Buddha permitted the use of steam for fumigation.

At that time, a copper tube was needed for fumigation. The Buddha permitted the making of a tube. That bhikkhu made it from precious materials.

The Buddha taught: One must not use precious materials to make it. One should use bone, tooth, horn, iron, copper, white wax, lead, zinc, or wood to make it. If one feared the fire would burn through or that vapor would escape, permission was granted to line it with iron.

If one feared the copper tube would fall, the Buddha permitted making a bag to hold it. Since it could not be held securely in the hand, the Buddha permitted making a strap to tie it and hang it over the shoulder. That bhikkhu needed medicinal pills.

The Buddha permitted their preparation. If it could not be held securely in the hand, it should be placed in the bag of the fumigation copper tube.

At that time, a bhikkhu developed an abscess. A physician advised preparing medicine to apply to the abscess. The Buddha taught that this was permitted.

The abscess hardened with pus, and it was necessary to lance it with a knife in order to apply medicine. From that time forward, the Buddha permitted the use of a knife to lance abscesses. The abscess was foul-smelling, so it should be cleansed with water in which roots, branches, stalks, leaves, flowers, or fruits of plants had been boiled; or it could be washed with urine.

At that time, when washing by rubbing with the hand, it was painful, so bird feathers were to be used for washing. If the medicinal liquid ran off, something should be placed around to contain it. If one feared it would dry out, oil should be applied over it and something used to cover it.

If the abscess was putrid, fragrant substances should be applied to it.

At that time, a bhikkhu contracted malaria. The Buddha permitted the use of a thick robe to cover him. If he was still cold, a woolen blanket bedding should be spread over him. If the cold still did not cease, permission was granted for one bhikkhu to lie down together with him. A scrupulous bhikkhu was apprehensive and did not dare to lie down together with the sick bhikkhu. The Buddha taught:

«Permission is granted to lie down together with the sick bhikkhu.»

At that time, a layperson who was ill came into the monastery, and a bhikkhu had to attend to the sick person. The bhikkhus reported this to the Buddha. The Buddha taught:

«Permission is granted. One should find ways to guide them to praise the Buddha, the Dharma, and the Saṅgha. Whatever they need help with, help them.»

When that sick person passed away, the bhikkhus were apprehensive and did not dare to bury him, since the Blessed One had taught: One must not bury laypeople. The bhikkhus reported this to the Buddha. The Buddha taught:

«One should bury him for the purpose of purifying the monastery.»

At that time, the group of six bhikkhus shaved hair from three places. The bhikkhus reported this to the Buddha. The Buddha taught:

«One must not shave hair from three places.»

At that time, the group of six bhikkhus examined one another's anal hair to see whose was long and whose was short, and what medicine had been applied. The bhikkhus reported this to the Buddha. The Buddha taught:

«One must not examine one another's anal hair, nor ask whose is long and whose is short, nor what medicine has been applied.»

At that time, the group of six bhikkhus dripped butter oil into the anal passage. The Buddha taught:

«One must not drip it in.»

That bhikkhu then asked another person to drip it in. The Buddha taught: One must not ask another person to drip it in.

At that time, a bhikkhu who had completed the rains retreat in the northern region arrived, his body emaciated and his complexion worn and haggard. He came to the place of the Buddha at the Jetavana monastery, paid homage by bowing with his head at the feet of the Blessed One, and then sat down to one side. The Blessed One comforted the visiting bhikkhu:

«Was your place of dwelling comfortable? Was there harmony? Were you not wearied by the matter of alms-seeking?» The visiting bhikkhu replied:

"The dwelling place is pleasant; there is harmony without dispute. That land has no porridge, so they were unable to receive porridge, and their strength became enfeebled."

The Buddha asked:

"What kinds of food do the people of that land ordinarily eat?"

The monks replied:

"The people of that land ordinarily eat food made of cakes."

The Buddha instructed:

"I permit the eating of cakes."

At that time, a horse trader traveling from the land of Vārāṇasī to the land of Sāvatthī wished to offer the Sangha cakes, bean flour, dried provisions, containers for flour, flour measures, salt and salt containers, vinegar and vinegar jars, wooden buckets, spoons, ladles, oil containers, bowls, cushion offerings, and offerings of food made from roots, stalks, leaves, flowers, fruits, oil, sesame, dark sugar, and ground foodstuffs. The Buddha instructed:

"All of the above foods may be accepted."

The monks ate in this way, not knowing whether this porridge counted as food or not food, as invited or not invited, as a post-meal eating or not. The Buddha instructed:

"If one draws a stalk of grass across it and there is no mark, it is not food, not invited, and not a post-meal eating."

At that time, a monk wondered: Is drinking rice-water food or not food, invited or not invited, a post-meal eating or not? The Buddha instructed:

"If one drinks it without any broken grains of rice mixed in, it is not food, not invited, and not a post-meal eating."

At that time, the monks wondered: Whether cakes count as food or not food, as invited or not invited, as a post-meal eating or not? The Buddha instructed:

"They are not food, and likewise not a post-meal eating."

At that time, the group of six monks mixed food with salt that had been kept overnight. The Buddha instructed:

"One must not mix overnight salt with food in order to eat it."

At that time, the Venerable Upāli, baring his right shoulder, placing his right knee on the ground, and joining his palms together, addressed the Buddha:

"At what time should one take medicine for life-long use?"

The Buddha instructed the Venerable:

"One must not use it arbitrarily. Only when a monk has a condition of illness may he take medicine for life-long use."

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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: Bhikkhu Thích Nguyên Chứng

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

Buddhist Studies Editorial Board, 2002