Lzh Mg Bu Vb Np 23The Five Tonics

– MAHĀSĀṂGHIKA VINAYA

– NISSAGGIYA RULES FOR BHIKKHUNĪS

– ON THE SECOND SECTION OF THE THIRTY NISSAGGIYA PĀCITTIYA RULES

23. RULE: KEEPING MEDICINE BEYOND THE PERMITTED PERIOD.

When the Buddha was residing at the Jetavana Monastery in the city of Sāvatthī, as described in full above. For five beneficial reasons, the Blessed One would tour the monks' quarters once every five days. The Buddha saw that the dwellings of Nanda and Upananda were filled with vessels of milk, oil, honey, rock sugar, and dripping liquids, along with various medicinal roots, medicinal plants, medicinal leaves, medicinal flowers, and medicinal fruits. Though the Buddha already knew, he asked: "Monks, whose dwelling is this that is filled with vessels of milk, oil, honey… with liquids dripping everywhere like this?"

The monks replied: "Blessed One, that is the dwelling of Nanda and Upananda."

At that time the Blessed One said: "Wait until they come and I will question them."

Furthermore, when the Buddha was residing at the Kūṭāgārasālā in the Great Forest at Vesālī, as described in full above. At the time for almsround, the Blessed One had donned his robe and taken his bowl, and was about to enter the city of Vesālī for alms together with many monks, when he saw Upananda coming out carrying a bowl full of honey. Seeing this, though the Buddha already knew, he asked: "What is in that bowl?"

The monk replied: "Blessed One, it is honey."

The Buddha asked again: "What is it to be used for?"

The monk replied: "Nanda is ill and needs it."

The Buddha said: "That is too much."

The monk replied: "It is to be taken throughout the entire day."

The Buddha said: "Why do you store medicine to be taken throughout the entire day? From now on, you are no longer permitted to store medicine for use throughout an entire day."

Furthermore, when the Buddha was residing at the monastery of the Sakya clan beside the Nigrodha tree in the city of Kapilavatthu, for five beneficial reasons the Blessed One would tour the monks' quarters once every five days. Those five beneficial reasons are:

1. To observe whether the disciples who have heard the Teaching are preoccupied with conditioned activities;

2. To observe whether they are engrossed in discussions of worldly matters;

3. To observe whether they are fond of sleeping and resting, to the detriment of their practice;

4. To visit and attend to the sick monks;

5. So that young monks who have newly gone forth, upon seeing the dignified bearing of the Tathāgata, may give rise to a mind of joy.

It is for these five reasons that the Tathāgata tours the monks' quarters once every five days. At that time the Buddha saw a monk who was ill, his complexion haggard, sallow, and weakened. Though the Buddha already knew, he asked:

—"Monk, are you well?"

—"Blessed One, I am ill, suffering, and not well."

—"Can you not request food suitable for your illness and medicine to treat your sickness?"

—"Because the Blessed One has established the rule that medicine must be consumed immediately upon receipt and may not be kept for a long time, I have come to suffer thus."

Thereupon the Buddha said to the monks: "From this day forward, I permit an ill monk to keep medicine for one day."

At that time the Buddha questioned Nanda: "When you were in Sāvatthī, did you habitually store large quantities of milk, oil, honey, and rock sugar?"

The monk replied: "It is true, Blessed One."

The Buddha immediately reproved him: "Why are you so full of desire, not knowing satisfaction? From now on, I do not permit the hoarding of large quantities of consumables."

Furthermore, when the Buddha was residing in Bārāṇasī at the Deer Park of the seers, as described in full above. At that time there was a physician who had gone forth and was practicing the path, treating sixty ill monks. He came to pay his respects to the Blessed One, bowed his head in reverence at the feet of the Buddha, and stood to one side. Though the Buddha already knew, he asked: "Monk-physician, are the sick monks well?"

The monk replied: "Blessed One, the sick monks are comfortable, but I myself am weary and exhausted."

The Buddha asked: "Why is that?"

The monk replied: "Blessed One, the city of Bārāṇasī is half a yojana from here. Because I must go in search of necessary supplies, I must travel back and forth every day, and this is why I am weary and exhausted. Moreover, the Blessed One only permits an ill monk to keep medicine for one day, yet the illnesses have not yet been cured."

The Buddha then asked the monk-physician: "In that case, how many days of storing medicine would be appropriate and sufficient?"

The monk replied: "Blessed One, by using medicine continuously for seven days, one can clearly know whether or not it is effective."

The Buddha instructed: "From this day forward, I permit six additional days beyond the previous one day, making seven days in all."

Thereupon the Buddha commanded all the monks residing in Bārāṇasī to assemble together, and for ten beneficial reasons he established this rule for the monks, which even those who have already heard it must hear again:

"If a monk who is ill needs to consume any of the following medicines — milk, oil, honey, rock sugar, fresh butter, or fat — he is permitted to keep them for seven days for consumption. If he continues to keep medicine for consumption beyond seven days without relinquishing it, he commits an offence of Nissaggiya Pācittiya."

Explanation

—Medicine needed by the ill: Such as milk, oil, honey, rock sugar, fresh butter, and fat, as already described in the rule on theft.

—Illness: There are 404 illnesses in all — 101 wind illnesses, 101 fire illnesses, 101 water illnesses, and 101 miscellaneous illnesses. For wind illnesses, oil and fat should be used for treatment; for heat illnesses, milk should be used for treatment; for water illnesses, honey should be used for treatment; for miscellaneous illnesses, all three types of medicine above should be used for treatment.

—Seven days: The maximum permitted period.

—Keeping for seven days: Upon receiving medicine, one may use it for seven days. If one keeps it beyond seven days and consumes it, one commits Nissaggiya Pācittiya.

—Nissaggiya Pācittiya: That medicine must be relinquished through forfeiture before the Sangha, and then the Pācittiya offence confessed. If one confesses the offence without forfeiture, one commits a Dukkaṭa offence against the Vinaya.

—Pācittiya: As described above.

If a monk on one day receives ten types of medicine such as milk, oil, honey, rock sugar, fresh butter, and five types of fat, he may consume all of them for seven days without needing to perform purification. If he keeps them beyond seven days, all of them incur Nissaggiya.

If a monk on one day receives ten types of medicine, and performs purification for half of them while not performing purification for the other half — those for which purification has been performed are in accordance with the Dhamma, while those for which purification has not been performed, if kept beyond seven days, incur Nissaggiya.

If a monk on one day receives ten types of medicine, it is as described in the rule on surplus robes above; the difference here is that the time limit for medicine is only seven days. Even if one does not clearly remember but thinks one does, this is not called performing purification. Lamp oil, oil for anointing the feet, and oil for anointing the body — if one does not clearly remember, if purification has not been performed, and if kept beyond seven days, one commits Nissaggiya.

—Performing purification improperly: If one performs purification with a person who has no intention of receiving it (who is unaware), and one keeps it beyond seven days, one commits Nissaggiya.

Purification should be performed with monks, bhikkhunīs, sikkhāmānās, sāmaṇeras, sāmaṇerīs, laypeople, or animals.

There are the following cases: stored tonic polluting stored tonic; stored tonic polluting non-stored tonic; non-stored tonic not polluting stored tonic; non-stored tonic not polluting non-stored tonic; layperson's tonic polluting monk's tonic; monk's tonic polluting layperson's tonic; layperson's tonic polluting layperson's tonic; monk's tonic polluting monk's tonic; visiting monk's tonic polluting resident monk's tonic; resident monk's tonic polluting visiting monk's tonic; visiting monk's tonic polluting visiting monk's tonic; resident monk's tonic polluting resident monk's tonic; Sangha's tonic polluting monk's tonic; monk's tonic polluting Sangha's tonic; Sangha's tonic polluting Sangha's tonic; monk's tonic polluting monk's tonic; there is a meal interval but no receipt interval;

there is a receipt interval but no meal interval; there is both a meal interval and a receipt interval; there is neither a meal interval nor a receipt interval; a vessel of rock sugar; lamp oil; soured milk; fat.

—Stored tonic polluting stored tonic: If a monk before the meal receives rock sugar and miscellaneous leftover food without performing purification, and after the meal receives rock sugar again and also does not perform purification but takes it and stores it — this is called stored tonic polluting stored tonic (what was stored before and what is stored afterward defile one another).

—Stored tonic polluting non-stored tonic: A monk before the meal receives rock sugar and miscellaneous food and eats it without performing purification; after the meal he receives rock sugar again, performs purification, and then stores it. This is called stored tonic polluting non-stored tonic.

—Non-stored tonic not polluting stored tonic: If a monk before the meal receives rock sugar, does not eat the miscellaneous food, and performs purification for it; after the meal he receives leftover rock sugar, does not perform purification, and accepts it. This is called non-stored tonic not polluting stored tonic.

—Non-stored tonic not polluting non-stored tonic: If a monk before the meal receives rock sugar, does not eat the miscellaneous food, performs purification for it, and then eats it; and afterward receives rock sugar again, performs purification, and then accepts it. This is called non-stored tonic not polluting non-stored tonic.

—Secular tonic benefit defiling monastic tonic benefit: At that time a lay devotee (upāsaka) came and paid homage at the feet of a bhikkhu. The bhikkhu had rock sugar stored up to the seventh day, and then asked the upāsaka: "Would you like to drink some rock-sugar water?" He replied: "Yes, I would." The upāsaka then took that rock sugar and went to pay homage to other bhikkhus, asking: "Venerable Sir, would you like to drink some rock-sugar water?" That bhikkhu replied: "Yes, I would." This bhikkhu, having received rock sugar on that very day, took it without performing the purification act. This is called secular tonic benefit defiling monastic tonic benefit.

—Monastic tonic benefit defiling secular tonic benefit: A certain upāsaka brought rock sugar, paid homage at a bhikkhu's feet, and the bhikkhu, who had rock sugar stored up to the seventh day, asked the upāsaka: "Would you like to drink some rock-sugar water?" He replied: "Yes, I would," and immediately poured it together into a vessel and departed. Then another upāsaka arrived carrying rock sugar, and the two met along the road. The first upāsaka asked the second: "Where are you going?" He replied: "I intend to bring this rock sugar to such-and-such bhikkhu." The first then said: "Please bring this portion of rock sugar to that bhikkhu for me as well." The other agreed and carried it off. This is called monastic tonic benefit defiling secular tonic benefit.

—Secular tonic benefit defiling secular tonic benefit: Both parties are entirely distinct from one another (?).

—Monastic tonic benefit defiling monastic tonic benefit: A bhikkhu had rock-sugar water stored up to the seventh day and then asked another bhikkhu: "Would you like to drink some rock-sugar water?" That bhikkhu replied: "Yes, I would." Then that bhikkhu, on the very day he received the rock sugar, took it without performing the purification act. This is called monastic tonic benefit defiling monastic tonic benefit.

—Guest bhikkhu tonic benefit defiling resident bhikkhu tonic benefit: A visiting bhikkhu had rock sugar stored up to the seventh day and then asked a resident bhikkhu: "Would you like to drink some rock-sugar water?" The other replied: "Yes, I would." Then that resident bhikkhu, on that very same day, received the rock sugar and took it without performing the purification act. This is called guest bhikkhu tonic benefit defiling resident bhikkhu tonic benefit.

—Resident bhikkhu tonic benefit defiling guest bhikkhu tonic benefit: A visiting bhikkhu arrived, and a resident bhikkhu, who had rock sugar stored for seven days, said to the visiting bhikkhu: "Would you like to drink some rock-sugar water?" He immediately replied: "Yes, I would." Then that visiting bhikkhu, on that very same day, received the rock sugar and took it without performing the purification act. This is called resident bhikkhu tonic benefit defiling guest bhikkhu tonic benefit.

—Guest bhikkhu tonic benefit defiling guest bhikkhu tonic benefit: Two visiting bhikkhus arrived at a dwelling place. One of them had rock sugar kept for seven days and asked the other: "Would you like to drink some rock-sugar water?" The other replied: "Yes, I would." Then on that very day, that bhikkhu received the rock sugar and took it without performing the purification act. This is called guest bhikkhu tonic benefit defiling guest bhikkhu tonic benefit.

—Resident bhikkhu tonic benefit defiling resident bhikkhu tonic benefit: A resident bhikkhu had rock sugar kept for seven days and asked another resident bhikkhu: "Would you like to drink some rock-sugar water?" He immediately replied: "Yes, I would." Then on that very day, that bhikkhu received the rock sugar and took it without performing the purification act. This is called resident bhikkhu tonic benefit defiling resident bhikkhu tonic benefit.

—Saṅgha tonic benefit defiling individual bhikkhu tonic benefit: The Saṅgha had rock sugar kept for seven days and distributed it to a bhikkhu. That bhikkhu, on the very day he received the rock sugar, took it without performing the purification act. This is called Saṅgha tonic benefit defiling individual bhikkhu tonic benefit.

—Individual bhikkhu tonic benefit defiling Saṅgha tonic benefit: A bhikkhu had rock sugar kept for seven days and then brought it to offer to the Saṅgha. The Saṅgha received the rock sugar on that very day and took it without performing the purification act. This is called individual bhikkhu tonic benefit defiling Saṅgha tonic benefit.

—Saṅgha tonic benefit defiling Saṅgha tonic benefit: The Saṅgha had rock sugar kept for seven days and brought it to offer to the Saṅgha. That Saṅgha received the rock sugar on the very same day and took it without performing the purification act. This is called Saṅgha tonic benefit defiling Saṅgha tonic benefit.

—Monastic tonic benefit defiling monastic tonic benefit: A bhikkhu had rock sugar kept for seven days and then asked another bhikkhu: "Would you like to drink some rock-sugar water?" That bhikkhu replied: "Yes, I would." Then that bhikkhu, on that very same day, received the rock sugar and took it without performing the purification act. This is called monastic tonic benefit defiling monastic tonic benefit.

—Having an interval in consuming but not in receiving: If a bhikkhu eats rock sugar for seven days and then receives more rock sugar and eats it again on the eighth day—because there is no interruption—he incurs an offense of transgressing the Vinaya. An interval of one day must be observed. This is called having an interval in consuming but not in receiving.

—Having an interval in receiving but not in consuming: If a bhikkhu receives rock sugar and keeps it for seven days without eating it, and on the eighth day receives further rock sugar without observing an interruption in the receiving, he incurs an offense of transgressing the Vinaya. An interval of one day must be observed. This is called having an interval in receiving but not in consuming.

—Having an interval in both receiving and consuming: If a bhikkhu receives rock sugar over seven days and eats it, and on the eighth day receives rock sugar again and also eats it, he thereby incurs two offenses of transgressing the Vinaya.

—Having no interval in either receiving or consuming: If a bhikkhu suffers from a lung disease with expectoration of blood due to excessive recitation of scriptures, and a physician advises: "For this illness, rock sugar should be taken continuously," then he may eat rock sugar before a meal, and after the meal he may also eat it following a purification act. This is called having no interval in either receiving or consuming.

—A vessel of rock sugar: As in the land of Vurā, when a person wishes to receive the full ordination, after receiving ordination at the precept hall, they distribute to the Saṅgha a vessel of rock sugar for each member. Bhikkhus with faithful devotion who delight in making merit then bring that vessel of rock sugar to offer to the Elder. The Elder, being of faithful mind, says: "The Saṅgha is the supreme field of merit," and thereupon distributes it to the Saṅgha. Those bhikkhus who already have rock sugar stored for seven days then take more of this rock sugar. This is called mutual defilement.

If during a meal a bhikkhu receives an abundance of sugarcane and has leftovers after eating, he may press it into juice for use in the evening. If it is not fully consumed, he may boil it into rock sugar for use over seven days. If this rock sugar is still not used up, he may burn it into ash for use throughout his lifetime. If circumstances prevent the pressing before the meal, he should beforehand perform a purification act with water, saying: "From this there will arise a pure substance; I shall receive it."

If during a meal a bhikkhu receives an abundance of fruit and has leftovers after eating, he may press it for use in the evening. If circumstances prevent the pressing, he should at that time say: "From this there will arise a pure substance; I shall receive it." If the time limit has already passed (the day is ended), he should not do so.

—Oil for burning lamps: If a faithful lay woman of sincere devotion offers food to the Saṅgha by pouring oil into a lamp, lighting it, and presenting it as an offering, the Saṅgha should not accept it while the flame is burning, but should instruct a净 person (kappiya-kāraka) to receive it. If there is no such person available, one should instruct her to set it down on the ground, then extinguish the flame before accepting it. If the woman, out of sincere devotion and earnestness, is unwilling to extinguish the flame, then one may accept it. After accepting, one should use a knife to cut off the lamp wick before making use of the oil. This is the case of oil for burning lamps.

—A vessel of buttermilk: If during a meal an abundance of buttermilk is received and cannot all be used, it should be boiled into fresh butter (navanīta) for use over seven days. If fresh butter remains in excess, it may be boiled again into clarified butter (ghee) for use over seven days.

If a bhikkhu obtains an abundance of fresh butter while going on almsround, he should filter the butter through a clean piece of silk for use over seven days. If due to other business it cannot be done before noon, he should say: "From this a pure substance will arise; I shall use it as a medicinal tonic for seven days." If through forgetfulness it is neither used nor the purification act performed, and the time limit has passed, it becomes impure.

If while on almsround an abundance of oil is received, the same procedure as described above for butter should be applied.

If during a meal an abundance of sesame is received and there are leftovers after eating, it should be pressed into oil for use over seven days. If due to business this cannot be done, the same procedure as described above for butter applies. This is called a vessel of buttermilk.

—Fat: If the Saṅgha distributes bear fat, fish fat, crocodile fat, pork fat, or Śiśumāra fat, a bhikkhu with few acquaintances may filter it through a thin piece of silk to use as food over seven days. If due to business it cannot be done, the same procedure as described above for butter applies.

When the Sangha distributes oil, a bhikkhu may wish to perform the act of relinquishment (tịnh), or to use it as oil for seven days, or to use it as lamp oil, or as oil for anointing the feet, or for anointing the body. If the Sangha distributes oil in insufficient quantity and it is all poured together into one place, then all of it becomes impure. If there is pure (legitimate) oil, it should be poured together with pure oil into one vessel, and the vessel should be washed clean and handed over to a layperson for safekeeping.

Likewise, oil for seven-day use should be poured together with other seven-day oil into one vessel, and the vessel should be washed clean and handed over to a layperson for storage. Similarly, lamp oil and foot-anointing oil, when obtained, should also be accepted accordingly.

If a bhikkhu wishes to drink powder medicine and oil medicine, he must not drink the powder first and then the oil, because powder is a medicine for lifetime use, while oil is a medicine for seven-day use. Therefore, the oil should be drunk first, then the hands washed and the mouth rinsed clean, and only after that should the powder be consumed.

If a bhikkhu falls ill after the midday meal, he should first take the ghee, since ghee is a seven-day medicine, and then wash his hands and rinse his mouth clean before eating. If a bhikkhu who is ill wishes to take ghee, he should take it in the morning, since ghee is a seven-day medicine; after that, when he has finished his meal and rinsed his mouth and washed his hands clean, he may then take the medicine.

If a bhikkhu has finished taking oil and has a remainder which he intends to use for lighting lamps or anointing feet, but a preceptor (Upādhyāya) or teacher (Ācārya) arrives and, seeing the large amount of oil, censures him, and he thereupon drinks more of it, he commits an offense of transgressing the Vinaya (Dukkaṭa).

If a bhikkhu has finished eating rock sugar and wishes to drink a sweet beverage in the evening, he must rinse his mouth clean first, and only then drink the sweet beverage. If he has drunk the sweet beverage and then wishes to eat the rock sugar, the same rule applies.

If a bhikkhu wishes to cook rock sugar, he should instruct a layperson to cook it.

If a bhikkhu has received ghee and then mixes ghee with ghee, ghee with oil, ghee with honey, ghee with rock sugar, ghee with fresh butter, ghee with fat—and likewise, oil, honey, rock sugar, fresh butter, down to fat mixed with ghee, fat with oil, fat with honey, fat with fresh butter, fat with rock sugar, fat with fat—and so on in all such combinations; and if timely food, evening drinks, seven-day medicines, and lifetime medicines are mixed together with one another, then the mixture may be consumed at the proper time.

If evening drinks, seven-day medicines, and lifetime medicines are mixed together with one another, the mixture may be consumed in the evening.

If seven-day medicines and lifetime medicines are mixed together, the mixture may be consumed within seven days.

If a bhikkhu who has few acquaintances obtains during alms-round red salt, purple salt, and the like, he should wash them clean and may use them for a lifetime. If he obtains black pepper or pippalī (long pepper), the same rule applies.

If a bhikkhu who has few acquaintances obtains during alms-round black rock sugar or white rock sugar, he should wash away any trace of food from them and use them as medicine for seven days. Thus it is said (as above).

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MAHĀSĀṂGHIKA VINAYA

End of the Tenth Fascicle.

Translated into Vietnamese by: Thích Phước Sơn. MAHĀSĀṂGHIKA VINAYA

Translated into Chinese by: Tripiṭaka Master Buddhabhadra of India

Together with Śramaṇa Fǎxiǎn, translated during the Eastern Jin Dynasty

Reviewed and verified by: Thích Đỗng Minh