San Lo Bu Pm Np 23The Five Tonics

EXPLANATION OF THE BHESAJJA RULE (THE FIVE TONICS)

Background

The Bhesajja rule belongs to the Vinaya Piṭaka of the Theravāda tradition, specifically the Pācittiya section in the Suttavibhaṅga, the twenty-third rule concerning Nissaggiya Pācittiya, an offense involving relinquishment. This is one of the important rules regulating the Sangha’s use of nourishing medicines.

In the Buddha’s time, bhikkhus lived a simple alms-dependent life, relying on the four basic supports: robes, almsfood, lodging at the foot of a tree, and medicine made from fermented cow urine. However, as the teaching spread, many who went forth were weak in health or became ill and needed treatment. Therefore, the Buddha permitted the use of certain tonic medicines within defined limits, while also setting strict boundaries to avoid attachment to material things and departure from the spirit of renunciation.

This regulation arose from specific cases in which some bhikkhus stored excessive medicines, turning treatment into indulgence, causing donors to lose confidence and damaging the image of the Sangha.

Main Content

The Bhesajja rule concerns the five tonic medicines (pañca bhesajjāni) that bhikkhus are permitted to receive and use: ghee (sappi), oil (telaṃ), honey (madhu), sugarcane syrup (phāṇitaṃ), and sesame oil (taila). These were precious nourishing substances in ancient times, both medicinal and sustaining to the body.

According to the rule, these medicines may be received only when the bhikkhu is truly ill or when they are necessary for health. After receiving them, the bhikkhu is permitted to store and use them for a maximum period of seven days. If after this period he still keeps them without relinquishing them (nissajjati), he commits a Nissaggiya Pācittiya offense: he must relinquish the item before the Sangha and confess the fault.

This rule reflects the philosophy of the Middle Way in the monastic life: not practicing extreme austerity to the point of harming health, yet not indulging the body to the point of attachment. The Buddha saw that a healthy body is a necessary instrument for practicing the Noble Path, but attachment to material things, even medicines, will bind the mind to craving.

This rule also emphasizes the spirit of contentment (santuṭṭhi), knowing enough in every circumstance. A bhikkhu receives only what is truly needed for healing, does not store excessively, and does not turn medicines into objects of enjoyment.

Practical Meaning

Although the specific regulation on the five medicines may seem to belong to ancient times, the spirit of this training rule remains deeply valuable for modern practitioners. The core principle is to live simply, know contentment, and not allow material things to become obstacles to the path.

For those gone forth today, the use of medicines and nourishing foods should be considered from the standpoint of whether they are truly necessary for health or merely habits of indulging the body.