四分律

Thích Nguyên Chứng - Thích Đức Thắng

Revision and Annotation

CHAPTER VII

MEDICINES

1. Types of Medicine

[866c8] 1. At that time, in the country of Varanasi, five bhikkhus approached the Blessed One, bowed with their heads at his feet, then withdrew and stood to one side. They addressed the Buddha:

“Venerable Sir, what foods should be eaten?”

The Buddha taught:

“I permit the eating of food obtained on almsround, comprising five kinds of food.”^[1]

At that time, a bhikkhu obtained rice on almsround. The Buddha said:

“I permit it to be eaten.”

He obtained various cooked grain foods, such as rice made from eight-branched grain, barley rice, wheat rice,^[2] ordinary rice, and ku-ba-da-la rice.^[3] The Buddha said:

“I permit such rice to be eaten.”

When dried provisions^[4] were obtained, the Buddha permitted all kinds of dried provisions to be eaten. When dried rice was obtained, the Buddha permitted all kinds of dried rice to be eaten. When fish was obtained, the Buddha permitted all kinds of fish to be eaten.

When meat was obtained, the Buddha permitted all kinds of meat to be eaten. When soup was obtained, the Buddha permitted all kinds of soup to be eaten. When tu-bo^[5] was obtained, the Buddha permitted it to be eaten.

When milk was obtained, the Buddha permitted all kinds of milk to be consumed. When curds were obtained, the Buddha permitted all kinds of curds to be eaten. When coagulated milk^[6] was obtained, the Buddha permitted all kinds of coagulated-milk beverages^[7] to be drunk.

When ket-la^[8] was obtained, the Buddha permitted it to be consumed. When man-nau^[9] was obtained, the Buddha permitted all kinds of man-nau to be consumed. When vegetables were obtained, the Buddha permitted all kinds of vegetables to be eaten.

When khadaniya foods^[10] were obtained, the Buddha permitted khadaniya foods to be eaten. Khadaniya comprises roots, stalks, leaves, flowers, and fruits, as well as sesame oil, cane sugar,^[11] and steamed or cooked foods.

While the Blessed One was staying in the country of Varanasi, five bhikkhus rose from their seats, approached the Buddha, bowed with their heads at his feet, then withdrew and stood to one side. They addressed the Buddha:

“What medicine should be taken?”

The Buddha taught:

“I permit putrid medicine^[12] to be taken. A sick bhikkhu who has cause may use this kind of medicine for life.”

1. At that time, the Blessed One was lying in a hammock. A sick bhikkhu, following a physician’s instructions, used haritaki fruit.^[13] The Buddha taught:

“I permit a sick bhikkhu who has cause to use haritaki fruit for life.”

2. The Buddha was in the country of Sravasti. At that time, a bhikkhu suffered from gout,^[14] and a physician instructed him to take sour barley juice. The Buddha permitted him to take it. [867a1] The bhikkhu did not know how to prepare it. The Buddha taught:

Have a kappiya attendant thoroughly wash a vessel, soak the barley until it disintegrates, then strain off the juice and drink it. If the barley liquid develops an odor, cover it. If there is sediment, a strainer may be used. The bhikkhu did not know how to make a strainer. The Buddha taught: I permit strainers to be made from such materials as copper, wood, or bamboo, like water-straining bags, triangular in shape and either large or small. If the barley becomes dry, have a kappiya attendant add water. At that time, a sick bhikkhu drank the soaked barley liquid in front of everyone, causing the other bhikkhus who saw him to feel disgust. The Buddha said:

“It must not be drunk in this way before a crowd. It should be drunk in a secluded place.”

At that time, the entire Sangha needed it. The Buddha taught:

“The entire Sangha may drink it together.”

When each bhikkhu used his own vessel for drinking, the vessels emitted a foul odor everywhere. The Buddha taught:

“It should not be kept in separate vessels. One vessel should be used and passed around for all to drink from.”

A bhikkhu drank from the bowl and, without washing it, handed it to another bhikkhu. The Buddha taught:

“It must not be done in this way. It should be washed before being handed to another.”

3. The Buddha was in the country of Sravasti. A bhikkhu suffered from vomiting and diarrhea. The bhikkhu cooked gruel, but in a short while it was already past noon. The Buddha taught:

“I permit it if it is made from whole barley grains or whole rice grains. Cook them thoroughly without allowing the grains to split, then strain off the liquid and drink it.”

At that time, a bhikkhu was ill, and a physician instructed him to use bibhitaka.^[15] The Buddha permitted him to use it.

The physician instructed him to use amalaka.^[16] The Buddha permitted him to use it. A bhikkhu who has cause due to illness may use it for life.

4. At that time, a bhikkhu was ill, and a physician instructed him to use to-la.^[17] The Buddha permitted him to use it. A bhikkhu who has cause due to illness may use it for life.

At that time, a bhikkhu was ill, and a physician instructed him to use fruit medicine.^[18] The Buddha permitted him to use it. If it is not an ordinary food, a bhikkhu who has cause due to illness may use it for life.

At that time, a sick bhikkhu needed the five kinds of large medicinal roots.^[19] The Buddha taught: I permit them to be used. He needed the five kinds of small medicinal roots,^[20] and the Buddha permitted them to be used. A bhikkhu who has cause due to illness may take them for life.

At that time, a bhikkhu was ill, and a physician instructed him to take citraka medicine.^[21] The Buddha taught:

“A bhikkhu who has cause due to illness may use it for life.”

At that time, a bhikkhu was ill, and a physician instructed him to take kesa medicine.^[22] The Buddha taught: “A bhikkhu who has cause due to illness may use it for life. Kesa comprises the roots, stalks, leaves, flowers, and fruits of kesa.”

At that time, a bhikkhu was ill, and a physician instructed him to use sa-li-sa-ba.^[23] The Buddha taught: “I permit a sick bhikkhu to use sa-li-sa-ba, including its roots, stalks, leaves, flowers, and fruits. If it is hard, grind it finely. The same applies to thuc-cu,^[24] and likewise to de-tho.”^[25]

At that time, a bhikkhu was ill, and a physician instructed him to take wild betel leaves^[26] and peppercorns. The Buddha taught:

“A bhikkhu who has cause due to illness may use them for life.”

5. At that time, a sick bhikkhu needed various fine medicinal powders^[27] for bathing and washing. The Buddha permitted the use of such fine medicinal powders as powder from the ho-dong tree, powder from the cocklebur plant,^[28] and powder from the sa-ma-la tree.^[29] Bhikkhus could rub themselves or rub one another. When a pestle and mortar were needed, the Buddha permitted them to be kept and used. When winnowing trays, sieves, and brooms for sweeping were needed, the Buddha permitted them to be kept and used.

At that time, the bhikkhus were apprehensive and did not dare add fragrant powder to the medicinal rubbing powder. The Buddha permitted it to be kept and used. When there was no vessel for the medicinal powder, the Buddha permitted a jar to be used for storing it. If dust entered, the Buddha permitted it to be covered with a lid. To keep it secure, the Buddha permitted it to be tied beneath a bed or hung on a wall or an ivory peg.^[30]

At that time, a sick bhikkhu rubbed coarse medicinal powder on his body for bathing and was hurt by it. The Buddha permitted the use of fine powder, fine clay, or leaves, flowers, or fruits ground into fine powder, so that the patient would feel comfortable. This was allowed if the body was afflicted with sores, ringworm, boils, itching scabies, or even a foul bodily odor.

At that time, a sick bhikkhu needed salt as medicine. The Buddha permitted it to be used. The salts^[31] here comprise bright salt, black salt, lump salt, lau-ma salt, chi-dau-be salt, rock salt, charcoal salt, Saindhava salt, thi-lo-be salt, and sea salt.^[32] Any bhikkhu who has cause due to illness may use them for life.

6. At that time, a sick bhikkhu needed ash^[33] as medicine. The Buddha permitted ash to be used as medicine. These kinds of ash comprise tat-xa ash, tan-na ash, and ba-la-ma ash. A bhikkhu who has cause due to illness may use them for life.

7. At that time, a sick bhikkhu needed xa-ba medicine.^[34] The Buddha permitted it to be used. Xa-ba medicine comprises hinh-nguu, hinh-nga-ba-de, thi-ba-le-da, bo-the-da-ba-de, and tat-xa-la-sa.^[35] A bhikkhu who has cause due to illness may use them for life.

8. At that time, a bhikkhu suffering from an eye ailment needed eye medicine.^[36] The Buddha permitted its use. The eye medicines included: dāva-jāna and kirā-jāna. If a bhikkhu had an illness requiring them, he was permitted to use them for the rest of his life.

At that time, a bhikkhu had a white film^[37] arising in his eye and needed human blood. The matter was reported to the Buddha. The Buddha permitted its use.

At that time, a bhikkhu had an eye ailment caused by a white film and needed human bone. The Buddha permitted its use.

At that time, a bhikkhu had an eye ailment caused by a white film and needed fine, soft hair. The Buddha permitted hair to be burned and its powder applied to the eye.

At that time, Pilindavaccha suffered from an eye ailment and needed a comb made of beryl as a treatment. The Buddha said:

“For the treatment of an eye ailment, one is permitted to keep and use it.”

9. At that time, Venerable Sariputta suffered from a painful wind disorder, and the physician instructed him to eat lotus root. Venerable Moggallana then went to Venerable Sariputta. After exchanging greetings, he sat to one side and asked Venerable Sariputta:

“Has your illness abated?”

Venerable Sariputta said:

“It has not yet abated.”

Venerable Moggallana asked again:

“What do you need?”

Venerable Sariputta replied:

“I need lotus root.”

Venerable Moggallana said:

“In the eastern region is the great Lake Anavatapta,^[38] whose water is crystal clear and free of dust. Drinking that water gives rise to no illness whatsoever. Not far from there is another lake, fifty yojanas across, whose water is pure and free of impurities.

It contains lotus roots as large as wagon axles. When broken, they exude a sap like milk. When eaten, they are as sweet as honey.

Not far from this lake is a golden mountain. Its slopes rise fifty yojanas high, and seven great nāga elephant kings, all brothers, dwell there together. The youngest serves one king of Jambudvipa.

The next elder serves the king of two continents. The one still older serves the Wheel-Turning Sage King of the four continents. The nāga elephant king Erāvaṇa^[39] serves Sakka, Lord of the Devas.

Those nāga elephant kings descend to the lake to bathe and drink its pure water. They then pull up lotus roots with their trunks, wash away the mud, and eat them. Thus, their complexion is excellent and their strength abundant.

The lotus roots in that lake are fit to be eaten.”

Venerable Sariputta then silently assented. When Venerable Moggallana saw that Venerable Sariputta had assented by remaining silent, he vanished from the land of Savatthi and, as swiftly as a strong man might bend or extend his arm, appeared on the shore of that lake. He transformed himself into a great nāga elephant king, whose form and appearance were larger and more magnificent than those of the other seven elephant kings. When the seven elephant kings saw him, they were all terrified, and the hair on their bodies stood on end, for they feared that he would seize their lake. When Mahamoggallana saw that the seven nāga elephant kings were afraid, he resumed his original form. The seven nāga elephant kings asked Moggallana:

“What does the bhikkhu need?”

Venerable Moggallana said:

“I need lotus root.”

“If the bhikkhu needed lotus root, why did you not tell us sooner? You terrified us so greatly that the hair on our bodies stood on end.”

The seven nāga elephant kings then entered the lake, bathed, and drank its water. They pulled up lotus roots with their trunks, washed away the mud, and gave them to Moggallana.

After Moggallana received the lotus roots, he vanished from that lake and reappeared in the land of Savatthi. He went to Jeta’s Grove, gave the lotus roots to Sariputta, and said:

“Here are the lotus roots.”

10. When Venerable Sariputta had eaten them, his illness was immediately cured. He gave the remaining lotus roots to his attendant. Because the attendant had previously accepted an invitation to a meal, he did not dare eat them. The bhikkhus reported the matter to the Buddha. The Buddha said:

“I permit an attendant to eat food left over by the sick person, whether or not the attendant has accepted an invitation to a meal.”

There were bhikkhus who had previously received food and then went to a village where [868a1] a donor invited them to eat. After eating, they returned to the Sangharama and offered the food they had previously received to other bhikkhus. Those bhikkhus had already accepted invitations to meals and therefore did not dare accept it. Since no one accepted the food, the bhikkhu discarded it. Crows came and fought over the food, cawing noisily.

Although the Blessed One knew the reason, he still asked Ananda:

“Why are the crows cawing so noisily?”

Venerable Ananda related the entire matter to the Buddha. The Buddha said:

“From now on, I permit the procedure for making food into leftovers^[40] to be performed so that it may be eaten.”

The bhikkhu should bring the food before another bhikkhu and say:

“Venerable Sir, I have accepted an invitation to a meal (or: I have already eaten). Please bear witness to this for me.”

The bhikkhu performing the procedure for making the food into leftovers should take and eat a little of it, and then say, “I have eaten. You may consume it.” The procedure for making food into leftovers should be performed in this way, after which the food may be eaten.

At that time, a certain elder and senior bhikkhu, who was known by many people, entered a village to seek alms. He then went to a place, sat down, and ate. After eating, he brought the remaining food to the Sangharama and offered it to the other bhikkhus. Those bhikkhus had previously accepted invitations to meals and therefore did not dare eat it. Since no one ate it, the food was discarded. Crows fought over it, cawing noisily. Although the Blessed One knew the reason, he deliberately asked Ananda:

“Why are the crows cawing like that?”

Venerable Ananda related the entire matter to the Blessed One. He said:

“From now on, I permit one who has personally brought food back to perform the procedure for making it into leftovers, after which it may be eaten.”

The procedure for making food into leftovers is performed by bringing the food before another bhikkhu and saying:

“Venerable Sir, I have accepted an invitation to a meal (or: I have already eaten). Please bear witness to this for me.”

The one performing the procedure for making the food into leftovers should take and eat a little of it, and then say, “I have eaten. You may consume it.” The procedure for making food into leftovers should be performed in this way, after which the food may be eaten.

At that time, Visakha, Migara’s Mother,^[41] received a large quantity of fresh fruit. She thought: “I should now prepare a meal and invite the Buddha and the Sangha to partake of it, and then offer them this fruit.” Having thought this, she sent someone to the Sangharama to say:

“May the Venerable Ones please accept my mistress’s invitation to the midday meal tomorrow.”

During that night, she prepared various delicious foods. In the morning, she sent someone to announce that it was time.

The Blessed One donned his robe, took his bowl, and, together with one thousand two hundred and fifty bhikkhus, went to the home of Visakha, Migara’s Mother, where they sat upon the seats prepared for them. Visakha offered the Buddha and the Sangha various delicious and nourishing foods. When they had finished eating and had put away their bowls, she took a low seat and sat to one side. Employing many skillful means, the Blessed One taught her the Dharma, instructed her, and caused her to rejoice. After teaching the Dharma, the Blessed One rose from his seat and departed.

While offering the food, Visakha, Migara’s Mother, had forgotten to bring out the fruit as an offering. She then thought: “It was because of this fresh fruit that I invited the Buddha and the Sangha to partake of a meal, yet now I have forgotten to offer it.” Having thought this, she immediately sent someone to bring the fresh fruit to the Sangharama and offer it to the bhikkhus. Because the bhikkhus had already eaten, they did not dare accept it. They went and reported the matter to the Buddha. The Buddha said:

“If it is brought from that same donor, the procedure for making it into leftovers should be performed, after which it may be eaten.”

The procedure for making food into leftovers is as described above.

2. Kinds of Meat

1. The Blessed One was staying in the city of Rajagriha. A bhikkhu suffering from insanity went to a cattle slaughterhouse, ate raw meat, and drank blood. His illness was cured and his normal state of mind returned, but he feared that he had committed an offense. The bhikkhus reported the matter to the Buddha. The Buddha said:

“There is no offense. If other bhikkhus suffer from the same illness and are cured by eating raw meat and drinking blood, they too are permitted to consume them.”

2. The Blessed One was staying in the country of Varanasi. At that time there was a famine; rice and grain were scarce, and almsfood was difficult to obtain. The bhikkhus were unable to obtain food on their almsrounds, so they went to the elephant keepers to beg. At that time, certain spirits, out of faith and reverence for the śramaṇas, caused elephants to die. The bhikkhus thereby obtained elephant meat and ate it. Out of compassion, the Blessed One told the bhikkhus:

“Elephants constitute one division of the king’s army. If the king were to hear of this, he would certainly be displeased. From now on, you must not eat elephant meat.”

3. At that time, the bhikkhus in the country of Varanasi were unable to obtain food on their almsrounds, so they went to the horse stables to beg. Certain spirits, out of faith and reverence for the śramaṇas, caused horses to die. The bhikkhus thereby obtained horse meat and ate it. Out of loving compassion, the Blessed One told the bhikkhus:

“Horses constitute one division of the king’s army. If the king were to hear of this, he would certainly be displeased. From now on, you must not eat horse meat.”

4. At that time, a bhikkhu went on almsround in the country of Varanasi but obtained nothing, so he went to the fishermen^[42] to beg. Certain spirits, out of faith and reverence for the śramaṇas, caused some nāgas to die. The bhikkhu thereby obtained nāga meat^[43] and ate it.

Then the nāga king Sughata^[44] emerged from his pond and went to the Blessed One. He bowed his head at the Blessed One’s feet, stood to one side, and said:

“Venerable Blessed One, there are nāgas capable of causing an entire country, or an area smaller than a country, to become dry, yet the bhikkhus now eat the flesh of these nāgas. Excellent, Blessed One! Please do not allow the bhikkhus to eat nāga meat.”^[45]

After hearing the words of the nāga king Sughata, the Blessed One silently consented. Knowing that the Buddha had granted his request, the nāga king Sughata respectfully bowed his head before the Buddha and returned to his own abode.

The Blessed One then assembled the Sangha of bhikkhus on account of this matter and said: “There are nāgas possessed of great supernormal power and majestic virtue, capable of causing an entire country, or an area smaller than a country, to become dry, yet the bhikkhus eat the flesh of these nāgas. From now on, you must not eat nāga meat.”

At that time, a bhikkhu in the country of Varanasi was unable to obtain food on his almsround, so he went to the home of a caṇḍāla, where he received dog meat and ate it. When the bhikkhus went on almsround, dogs, repelled by them, ran after them barking. The bhikkhus thought: “Surely someone among us has eaten dog meat, causing these dogs to be repelled by us and run after us barking.” The bhikkhus reported the matter to the Buddha. The Buddha taught:

“From now on, you must not eat dog meat. Whoever eats it commits a duṣkṛta offense.”

The Blessed One was staying in the country of Śrāvastī. At that time, a bhikkhu had taken purgative medicine. A female lay devotee named Suppiyā^[46] came to the monastery and visited the various rooms. Upon reaching the bhikkhu, she asked:

“What illness do you have, Venerable?”

The bhikkhu said:

“I have taken purgative medicine.”

Suppiyā asked further:

“What do you need?”

The sick bhikkhu said:

“I need meat.”

Suppiyā said:

“I shall bring you some meat.”

Suppiyā then returned to Varanasi and sent a servant with money to buy meat. Suppiyā told him:

“Take this money, buy some meat, and bring it back here.”

On that day, however, no animals were being slaughtered in Varanasi. The man searched everywhere but could find no meat to buy. He returned to the female lay devotee and said:

“Madam, please understand that no animals are being slaughtered today. I searched everywhere but could find no meat to buy.”

The female lay devotee thought: “I promised to offer meat to the bhikkhu who had taken a purgative. I fear that if this bhikkhu does not receive meat, he may die. If this bhikkhu were to die because of this matter of life and death, the path of one gone forth would decline.

If he is a trainee, he would be unable to advance. If he is an arhat, the world would lose a field of merit.” Having reflected in this way, the female lay devotee entered a rear chamber, took a sharp knife, cut flesh from her own body, and wrapped it up. She instructed a servant to cook it and take it to the monastery for the bhikkhu who had taken the purgative.

The servant did as instructed and brought it as an offering to the bhikkhu. After eating it, the bhikkhu immediately recovered from his illness. After cutting flesh from her own body, however, the female lay devotee suffered excruciating pain throughout her body and was greatly tormented.

Her husband had previously been away. When he returned and did not see Suppiyā, he asked:

“Where is the female lay devotee Suppiyā?”

A servant replied:

“She is ill and lying inside the house.”

Her husband asked:

“What illness does she have?”

Suppiyā explained the circumstances in full. Her husband said:

“Never before has there been anyone with such faith and reverence for the śramaṇas as Suppiyā, who did not spare even her own body and life.”

The female lay devotee Suppiyā thought: “I am now suffering excruciating pain, and my life may end because of this. I should now prepare various foods and drinks and invite the Buddha and the Sangha to partake of a meal, so that I may have an opportunity to behold them one final time.” Suppiyā then sent someone to the monastery to say:

“I respectfully invite the venerable Sangha to come and partake of a meal tomorrow morning.”

The Blessed One accepted the invitation in silence.

During that very night, [869a1] various fine and nourishing foods and drinks were fully prepared. Early the next morning, a messenger came to announce that it was time. The Blessed One put on his robe, took up his bowl, and, accompanied by the Sangha of bhikkhus, went to the home of the female lay devotee Suppiyā and sat upon the prepared seat. Although the Blessed One knew the circumstances, he asked:

“Where is the female lay devotee Suppiyā? I do not see her.”

The householder replied:

“She is ill and is inside the house.”

The Buddha said:

“Call the female lay devotee Suppiyā to come here.”

The householder immediately entered the house and said:

“The Buddha has asked you to come out.”

The female lay devotee Suppiyā thought: “The Blessed One has summoned me.” She immediately rose and came out. Suddenly, her pain ceased, and the wound healed completely, leaving no blemish whatsoever. When the female lay devotee Suppiyā reached the Buddha, she bowed her head at his feet and then withdrew to stand to one side. The Buddha taught:

“You must not do this! You must not do this! Female lay devotee Suppiyā, you should give in this way and train in this way: you must not inflict suffering upon yourself, nor should you cause others to grieve.”

The female lay devotee Suppiyā then personally served the various fine and nourishing foods and drinks. When the Buddha and the Sangha had finished eating and put away their bowls, Suppiyā took a small seat and sat to one side. The Buddha then expounded various teachings to the female lay devotee by skillful means, causing her to rejoice. After the Blessed One had taught her the Dharma, he rose from his seat and departed. Upon returning to the monastery, he went to the bhikkhu who had taken the purgative and asked:

“Did the female lay devotee Suppiyā bring you meat to eat?”

The bhikkhu replied:

“Yes, Blessed One.”

The Buddha asked:

“Did you eat it?”

He replied:

“Yes, I did.”

The Buddha asked again:

“Was it delicious?”

The bhikkhu replied:

“Yes. Such fragrant and delicious meat is difficult to obtain.”

The Buddha taught:

“You foolish man, you ate human flesh. From now on, you must not eat human flesh. Whoever eats it commits a sthūlātyaya offense. Other kinds of repulsive meat must likewise not be eaten. Whoever eats them commits a duṣkṛta offense.”

The Blessed One was in the country of Varanasi. A householder, the father of Yaśas^[47], went to the Buddha, bowed his head at the Buddha’s feet, and then withdrew to sit to one side. The Blessed One then employed countless skillful means to expound the Dharma and instruct him, causing him to rejoice. After hearing the Buddha expound the Dharma and instruct him, the father of Yaśas felt great joy. He rose from his seat and said to the Buddha:

“I humbly ask you to accept my invitation.”

At that time, Yaśas was standing in attendance behind the Buddha. The Blessed One silently accepted the invitation, but Yaśas did not accept it, because the Buddha had not yet permitted him to accept a separate invitation. The Buddha said:

“There are two ways in which an invitation may be accepted: either an invitation to the Sangha or an individual invitation.”

At that time, another householder had this thought: “What meritorious deed should I perform so that the Sangha may always receive offerings and my giving may continue without interruption?”

The householder then addressed the Buddha. The Buddha said:

“Permission is given to provide food regularly for the Sangha.”

He said:

“I am unable to provide food regularly for the Sangha.”

“What meritorious deed should I perform so that the Sangha may always receive offerings and my giving may continue without interruption?”

The householder then addressed the Buddha. The Buddha said:

“Permission is given for bhikkhus to come regularly to your house to receive food.”

He then said:

“I am unable to provide food regularly for practitioners of the Way.”

“What meritorious deed should I perform so that the Sangha may always receive offerings and my giving may continue without interruption?”

The householder then addressed the Buddha. The Buddha said:

“Permission is given for the Sangha to appoint someone to receive the meal, or for food^[48] to be brought into the Sangha; or to provide food on the eighth day, food on the uposatha day, or food on the first day^[49] of the month.

At that time, a householder thought: “What meritorious deed should I perform to offer medicines for treating illnesses to the Sangha?” He addressed the Buddha. The Buddha said:

“Permission is given to offer funds for medicine to the Sangha.”

At that time, a householder had just completed new living quarters, but no practitioners of the Way were staying there. He thought: “What should I offer to the Sangha so that the bhikkhus will come and stay in these quarters?” He addressed the Buddha. The Buddha said:

“Permission is given to prepare rice gruel and place it in the quarters.”

If they do not stay there, permission is further given to prepare various kinds of cakes and fruit in the quarters. If they still do not stay there, food should be prepared for them. If they do not stay, permission is given to provide funds for the quarters.^[50] If they still persist in refusing to stay, permission is given to provide rope beds, wooden beds, sitting mats, pillows, and floor coverings.

If they still persist in not staying, undergarments, woolen cloth, and blankets should be provided. If they still persist in not staying, bowls and the three robes should be provided. If they still persist in not staying, doors and door fastenings should be made; walking staffs and footwear should be provided; parasols and fans should be offered; water jars, washing-water vessels, and water containers should be provided; and the various articles used in a bathhouse should be provided, such as vessels for bathwater, beds, implements for scraping away grime, incense for fumigation, incense pellets, and bathing robes.

If they still persist in refusing to stay, all the requisites needed by renunciants should be offered.

At that time, the Blessed One was lying in a hammock. While the bhikkhus were going on almsround, they saw a man milking a cow so that its calf could drink, and then milking it again. From the calf’s mouth came a kind of saliva resembling milk. Afterward, the bhikkhus became doubtful and did not dare drink milk, so they addressed the Buddha. The Buddha said:

“Permission is given to drink milk.” He said that this was the proper method of milking.

The Blessed One was staying in the country of Sravasti. At that time, during the autumn, the bhikkhus fell ill; their complexions became haggard, their bodies grew emaciated, and sores appeared.^[51] Then, while in his secluded dwelling, the Blessed One had this thought: “During the autumn months, the bhikkhus fall ill;

their complexions become haggard, their bodies grow emaciated, and sores appear. What should I now permit the bhikkhus to consume in order to treat these illnesses?” He then thought: “There are five medicines commonly used by people in the world:^[52] cream, oil, honey, liquid butter, and cane sugar.^[53] I should allow the bhikkhus to use these as medicines to treat sickness and emaciation, in the same manner as provisions for a journey are used.”^[54] Having thought thus, late that afternoon he rose from seclusion, assembled the Sangha of bhikkhus concerning this matter, and said:

“Just now, while in seclusion, the Tathagata reflected upon this matter in such and such a way. From now on, permission is given for bhikkhus who are ill to use five kinds of medicine: cream, oil, honey, liquid butter, and cane sugar.”

The sick bhikkhus received rich and nourishing foods, but could not finish consuming them within the proper period before midday; how much less could they now also consume these five medicines within that same period. At that time, although there was much medicine, the sick did not have sufficient time to take it. Consequently, the bhikkhus’ illnesses grew worse, their bodies remained emaciated, and their complexions remained haggard. The Blessed One knew this, yet deliberately asked the Venerable Ananda:

“Why do the bhikkhus’ bodies and complexions still remain in this condition?”

The Venerable Ananda fully reported the foregoing circumstances to the Buddha. The Buddha said:

“From now on, if a bhikkhu is ill, he is permitted to use those five kinds of medicine at the proper time or at an improper time.”

At that time, sick bhikkhus received rich and nourishing food but could not finish it, so they gave it to their attendants. Because the attendants had accepted invitations to meals, they did not eat it but threw it away. Crows fought over the food, cawing loudly. The Buddha knew this, yet deliberately asked Ananda:

“Why are the crows making such a clamor?”

The Venerable Ananda fully reported the foregoing circumstances to the Buddha. The Buddha said:

“Permission is given for an attendant caring for a sick bhikkhu, whether or not he has accepted an invitation to a meal, to eat food that the sick person has not finished; there is no offense.”

At that time, the Venerable Sariputra was suffering from painful wind disease. The physician instructed him to consume five kinds of fat: bear fat, fish fat, donkey fat, pig fat, and crocodile fat.^[55] The Venerable addressed the Buddha, and the Buddha permitted their use. If received at the proper time, strained at the proper time, and cooked at the proper time, they may be used in the same manner as oil. If received at an improper time, strained at an improper time, or cooked at an improper time, they may not be used. If they are used, the prescribed disciplinary procedure applies.

At that time, the Blessed One was traveling through the countryside of the kingdom of Sravasti together with one thousand two hundred and fifty bhikkhus. It was then a time of famine; grain and rice were scarce, the people suffered from hunger, and almsfood was difficult to obtain. Five hundred beggars constantly followed behind the Buddha.

Before the Blessed One had gone very far, he came to the shade of a tree beside the road, spread out his nisidana, and sat down. At that time, a householder named Siha-bhila,^[56] an elephant trainer, was passing along the road with five hundred carts laden with black sugar.^[57] As he traveled, he saw clearly radiant impressions of the thousand-spoked wheel mark^[58] in the Buddha’s footprints and followed the footprints until he found him.

From afar, he saw the Blessed One seated beneath the tree, dignified in appearance, his faculties serene, supremely disciplined, like the king of noble elephants, unsurpassed and without equal, like the limpid depths of clear water, free from impurities. Seeing the Blessed One thus, the elephant trainer gave rise to reverence and faith. He approached him, bowed his head at his feet, and withdrew to sit at one side.

Through skillful means, the Blessed One taught various Dharma teachings to the householder Siha, instructing, guiding, [870a1] and bringing him joy. When the householder Siha heard the Buddha teach the Dharma, he rejoiced greatly and offered each bhikkhu a bowl of black sugar. The bhikkhus did not accept it because the Buddha had not yet permitted them to accept black sugar.

The bhikkhus reported this to the Buddha, and the Buddha permitted them to accept black sugar. The Buddha told Siha to offer each bhikkhu a bowl of black sugar. Siha obeyed the Buddha’s instruction and offered each one a bowl of black sugar.

After the offering was completed, some black sugar remained. The Buddha told him to offer it again as he wished, a second and a third time. After three offerings, some still remained.

The Buddha told him to give it to the beggars. After he had done so, some still remained, and the Buddha told him to give to them again, a second and a third time, so that the beggars might be fully satisfied. After the beggars had received enough, some still remained.

The Buddha told Siha, “You should dispose of the remaining black sugar on clean ground or in water without living creatures. Why is this? Because I have never seen any deva or human, any Mara or Brahma king, or any ascetic or brahmin who, after eating this black sugar, would be able to digest it, except the Tathagata, the Unattached One, the Perfectly Enlightened One.”

Siha then obeyed the instruction and poured the remaining black sugar into water without living creatures. The water immediately gave off smoke and produced a sound, just as when a red-hot piece of iron is placed in water and makes a resounding noise. When this remaining black sugar was put into the water, the water boiled and made the same kind of sound.

Seeing this, Siha was terrified, and the hairs on his body stood on end. He went to the Buddha, bowed his head at his feet, withdrew to sit at one side, and reported the circumstances to him. The Blessed One knew that Siha was terrified and that the hairs on his body stood on end, so through skillful means he taught him various Dharma teachings, instructing, guiding, and bringing him joy.

While still seated there, Siha became free from dust and defilement and attained the pure Dharma eye. He saw the Dharma, realized the Dharma, and attained the superior fruit. He then said to the Blessed One:

“Venerable Sir, I take refuge in the Buddha, the Dharma, and the Sangha as a lay disciple. From this day forward, I will abstain from taking life, and so forth, up to abstaining from drinking intoxicants.” Having heard the Buddha teach the Dharma, Siha rejoiced greatly, bowed to the Buddha, and departed.

At that time, bhikkhus on almsround saw that laypeople added keni^[59] when making black sugar. The bhikkhus became doubtful and did not dare consume it after midday, so they reported this to the Buddha. The Buddha said:

“That is the method by which it is made. I permit you to consume it.”

At that time, bhikkhus on almsround received soft sugar,^[60] and they reported this to the Buddha. The Buddha permitted them to consume it. When they received sugar syrup,^[61] the Buddha permitted them to drink it.

When they received thick molasses,^[62] the Buddha permitted them to consume it. When they received white sugar,^[63] the Buddha permitted them to use it. When they received upadha-phani,^[64] the Buddha permitted them to use it.

When they received water mixed with sugarcane juice, the Buddha permitted them to drink it. When they received sugarcane juice, the Buddha permitted them to drink it. If any beverage is non-intoxicating, it is permitted to be drunk outside the proper time.

If a beverage is intoxicating, it must not be drunk. Whoever drinks it is to be dealt with according to the Dharma. When they received sugarcane, the Buddha permitted them to eat it.

At that time, the Blessed One traveled through the countryside from the kingdom of Magadha to the city of Rajagrha. Pilindavatsa^[65] was widely known, had many disciples, and received much ghee, oil, honey, fresh butter, and molasses, which he gave to his disciples. His disciples gathered and stored these things until all their containers were full. Large basins, small basins, large steamers, bags for curds, and straining bags were hung on the walls, on dragon-tusk pegs, and on pillars, or placed beneath the rooms. Their contents leaked out and made the dwellings foul-smelling.

At that time, many householders came to visit the monastery and saw that the dwellings of Pilindavatsa’s disciples were crammed with abundant food, drink, and various medicines. These were kept in the rooms where they slept together with the community, making the rooms foul-smelling and unclean. They all criticized them, saying, “These Sakyaputta ascetics have many desires and know no contentment, yet they claim to understand the true Dharma. What true Dharma is there in this? Just look at how they hoard so much food, drink, and medicine! It is no different from the storehouse of King Bimbisara.”

The bhikkhus heard this. Among them were those of few desires and contentment, who practiced austerities, possessed a sense of shame, and delighted in training in the precepts. They reproached Pilindavatsa, saying, “Why do you store so much food, drink, and so many medicines in the rooms and sleep together with them, making the rooms foul-smelling and unclean?” The bhikkhus then reported this to the Buddha. On account of this matter, the Buddha assembled the Sangha of bhikkhus and rebuked Pilindavatsa’s disciples, saying:

“What you have done is wrong. It is not proper conduct, not the practice of an ascetic, not pure conduct, and not conduct in harmony with the path. You have done what ought not to be done. Why did you store so much food, drink, and so many medicines in the rooms and sleep together with them, making the rooms foul-smelling and unclean?”

After rebuking them in many ways, the Buddha told the bhikkhus:

“From now on, if a sick bhikkhu needs ghee, oil, honey, fresh butter, or black molasses, he is permitted to use it for up to seven days. If he continues to use it after that period, he is to be dealt with according to the Dharma.”^[66]

At that time, the Blessed One traveled through the countryside from the city of Rajagrha. (This matter is the same as stated above concerning the rule against taking meals successively, with no difference, and is therefore not recorded here.)

At that time, a bhikkhu suffering from a disorder of wind required medicine. A physician instructed him to steep barley in water,^[67] and the Buddha permitted him to drink it. In cases where oil steeped in barley water was needed, or where phani^[68] steeped in barley water was needed, the Buddha permitted their use.

In cases where medicine allowable at the proper time is mixed^[69] with medicine allowable at the proper time; medicine allowable outside the proper time^[70] is mixed with medicine allowable at the proper time; seven-day medicine^[71] is mixed with medicine allowable at the proper time; or lifetime medicine^[72] is mixed with medicine allowable at the proper time, it should be accepted as medicine allowable at the proper time.

If medicine allowable outside the proper time is mixed with medicine allowable outside the proper time; seven-day medicine is mixed with medicine allowable outside the proper time; or lifetime medicine is mixed with medicine allowable outside the proper time, it should be accepted as medicine allowable outside the proper time.

If seven-day medicine is mixed with seven-day medicine, or lifetime medicine is mixed with seven-day medicine, it should be accepted as seven-day medicine.

If lifetime medicine is mixed with lifetime medicine, it should be accepted as lifetime medicine.

At that time, a bhikkhu had a boil and needed medicine to apply to it; he used a pot to roast the medicine. He reported this to the Buddha. The Buddha permitted its use. At that time, a bhikkhu had a blister,^[73] and the physician instructed him to treat it with human fat. The Buddha permitted its use. Then a bhikkhu suffered from vomiting and needed soft, fine hair. The Buddha instructed that it be burned to ash, mixed with water, filtered, and then drunk.

At that time, a bhikkhu personally went to the charnel ground, took human hair and human fat, and brought them back. When the laypeople saw this, they were disgusted and considered it vile and contemptible. The bhikkhus reported this to the Buddha. The Buddha instructed:

«It is permitted to take them when no one is present.»

At that time, a bhikkhu suffered from bodily fever, and the physician said that sandalwood would cure the illness. The bhikkhu reported this to the Buddha, and the Buddha permitted its use. If it was agarwood or sandalwood of the tất-lăng-kỳ-già-la-nậu-bà-la kind,^[74] the Buddha permitted it to be applied to the body.

At that time, snakes entered the bhikkhus’ dwellings. The bhikkhus who had not yet become free from desire were afraid. The Buddha permitted them to drive the snakes away, place them in a copper tube, or bind them with a cord and carry them away to be released. One bhikkhu did not untie the cord when he placed a snake on the ground to release it, and the snake died. The Buddha instructed:

«One should not release it without untying the cord.»

At that time, mice entered the bhikkhus’ dwellings. The bhikkhus who had not yet become free from desire were all afraid. The Buddha instructed:

«They should be driven outside. Alternatively, they may be caught in a trap and taken away to be released.»

One bhikkhu carried a mouse away in the trap and discarded the trap together with it. 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 insects entered the bhikkhus’ dwellings. The bhikkhus who had not yet become free from desire were afraid. The Buddha instructed them to use some worn-out object, a lump of clay, or a sweeping implement to gather them up and carry them away. Because they did not open the receptacle when releasing them, the creatures died. The Buddha instructed:

«When releasing them, one must not fail to open it.»

At that time, the Buddha was staying in the city of Rajagriha. While the bhikkhus were demolishing a bathhouse, a snake emerged from a hollow in a tree and bit a bhikkhu, causing his death. The Blessed One, out of compassionate concern, then told the bhikkhus:

That bhikkhu did not arouse loving-kindness toward the eight kings of snakes, the Dragon Kings, and therefore was bitten to death by a snake. The eight Dragon Kings^[75] are the Dragon King Tỳ-lâu-lặc-xoa, Già-ninh, Cù-đàm-minh, Thí-bà-di-đa-la, Đa-xà-y-la-bà-ny, Già-tỳ-la-thấp-ba-la, and the Dragon King Đề-đầu-loại-thác. If a bhikkhu arouses loving-kindness toward the eight snake Dragon Kings, he will not be bitten to death by a snake. If this bhikkhu [871a1] had aroused loving-kindness toward all sentient beings, he likewise would not have been bitten to death by that snake.

The Buddha permitted the recitation of this protective spell of mindfulness of loving-kindness:

«Loving-kindness toward Tỳ-lâu-lặc-xoa, loving-kindness toward Già-ninh, loving-kindness toward Cù-đàm-minh, loving-kindness toward Thí-bà-di-đa-la, loving-kindness toward Đa-xà-y-la-bà-ny, loving-kindness toward Già-tỳ-la-thập-ba-la, loving-kindness toward Đề-đầu-lại-thác. With loving mindfulness toward all Dragon Kings, gandharvas, and rakshasas, I now arouse a mind of loving-kindness to eliminate every evil poison. May recovery be attained from this moment; may poison be cut off, extinguished, and removed. Namo Bhagava.»^[76]

The Buddha permitted the use of a knife to incise the wound and let out blood, after which medicine could be applied. He also permitted the keeping of a sharp knife.

At that time, a bhikkhu suffered from poisoning,^[77] and the physician instructed him to drink hủ lạn medicine.^[78] If this hủ lạn medicine had fallen to the ground,^[79] it should be placed in a vessel filled with water, mixed with the water, filtered, formally received, and then drunk. If the medicine had not fallen to the ground, it should be placed in a vessel filled with water, mixed with the water, filtered, and then drunk without needing to be formally received.

At that time, another bhikkhu also suffered from poisoning, and the physician instructed him to drink mud from a field. The Buddha permitted him to place the mud in a vessel filled with water, mix and filter it, formally receive it, and then drink it.

The Blessed One was staying in the city of Rajagriha. At that time, Jivaka Komarabhacca used a knife to treat the excretory orifices and the areas beneath both armpits of a sick bhikkhu. Then the Blessed One, out of compassionate concern, told the bhikkhus:

«This Jivaka Komarabhacca has used a knife to treat the excretory orifices and the areas beneath both armpits of a sick bhikkhu. A sick person must not be treated there with a knife in this manner. Why? Because the knife is sharp, the incision penetrates deeply into the flesh. From now on, it is permitted to bind the growth tightly with a sinew cord or a cord made of hair, or to pinch through the skin with a fingernail, and only afterward apply the medicine.» The Buddha further instructed:

«It is permitted to make medicine from ash. If it cannot safely be held in the hand, it is permitted to make a container for the ash medicine. If the container is easily broken, it is permitted to make one from bone.»

At that time, the Blessed One suffered from rheumatic pain. The physician instructed that three kinds of medicine be mixed together and drunk, so the Blessed One told Ananda to take the three medicines, mix them, and bring them forth. Ananda obeyed the Buddha’s instruction, personally mixed the three medicines, boiled them together, and then offered them to the Buddha. The Blessed One knew what had happened but deliberately asked Ananda:

«Who prepared this medicine?»

Ananda replied:

«I prepared it myself.»

The Buddha told Ananda:

«You must not prepare it yourself. If you prepare it yourself, you shall be dealt with according to the Dharma.»

3. The Purified Kitchen

The Blessed One, together with a Sangha of one thousand two hundred and fifty bhikkhus, was traveling through the countryside from the city of Rajagriha. At that time, there was a crop failure, rice was scarce, the people suffered from hunger, and almsfood was difficult to obtain. Six hundred carts laden with food and drink accompanied the Blessed One. The Blessed One was then traveling through the countryside from the country of Vajji to Vesali. At that time, the attendants were preparing all kinds of pure food. They spoke loudly in raised voices, calling to others to cover this container or that container with a lid. The Blessed One knew what was happening but deliberately asked Venerable Ananda:

«Why are the bhikkhus shouting so loudly, like fishermen?»

Venerable Ananda reported to the Buddha:

«The attendants are preparing various kinds of pure food, so they are speaking loudly in raised voices, telling others to cover this container or that container with a lid. That is why they are making so much noise.»

The Buddha told Venerable Ananda:

«Within the boundary, one must not sleep in the same place as food or cook food there for one’s own consumption. If one eats such food, one shall be dealt with according to the Dharma.»

At that time, the bhikkhus placed the food and drink on open ground, where the stores were insecure, and cowherds, goatherds, or thieves took them away. The bhikkhus reported this to the Buddha. The Buddha instructed:

«A purified kitchen should be designated on vacant ground or beside the dwelling.»

4. Pure Meat

The Blessed One was staying at Vesali. At that time, General Siha^[80] was a disciple of the Niganthas. In the assembly hall,^[81] five hundred Licchavis sat eating, and in innumerable ways they praised the Buddha, the Dharma, and the Sangha. General Siha, seated there, heard them praise the Buddha, the Dharma, and the Sangha in innumerable ways. Faith and joyful inclination arose in him, and he wished to go and see the Buddha. He thought: «I shall now go and ask my Nigantha teacher for permission to visit Gotama.» General Siha then went and said to the Nigantha:

«I wish to visit the ascetic Gotama.»

The Nigantha said:

«You uphold the doctrine that action should be undertaken.^[82] Gotama instructs his disciples with the doctrine that action should not be undertaken. Enough—do not go there.»

General Siha then abandoned his previous intention to see the Buddha. A second and a third time, the Licchavis likewise praised the Buddha, the Dharma, and the Sangha. When General Siha heard such praise for the second and third time, he thought: «I shall now go to see Gotama without taking leave of my Nigantha teacher. Let us see what my teacher can do to me.» General Siha then went to the Buddha, bowed his head at the Buddha’s feet, and sat to one side. The Blessed One taught him the Dharma in innumerable ways, instructing and edifying him and causing him to rejoice. Having heard the Buddha’s skillful exposition of the Dharma, Siha’s heart was filled with great joy, and he said to the Buddha:

“I have heard it said that Gautama teaches his disciples by means of a doctrine of what ought not to be done. The śramaṇas say this. Is it true? Is it in accordance with the Dharma?”

The Buddha said to Sīha:

“There are causes and conditions, and skillful means, by which it may be said that I teach my disciples by means of a doctrine of what ought not to be done; that statement is true and in accordance with the Dharma. There are causes and conditions, and skillful means, by which it may be said that I teach my disciples by means of a doctrine of what ought to be done; that statement is true and in accordance with the Dharma.

There are causes and conditions, and skillful means, by which it may be said that I teach my disciples by means of the Dharma of eradication;^[83] that statement is true and in accordance with the Dharma. There are causes and conditions, and skillful means, by which it may be said that I teach my disciples by means of the Dharma of abhorrence of evil;^[84] that statement is true and in accordance with the Dharma. There are causes and conditions, and skillful means, by which it may be said that I teach my disciples by means of the Dharma of discipline;^[85] that statement is true and in accordance with the Dharma.

There are causes and conditions, and skillful means, by which it may be said that I teach my disciples—this being the expression—by means of the Dharma of dispelling darkness;^[86] that statement is true and in accordance with the Dharma. There are causes and conditions, and skillful means, by which it may be said that I teach my disciples, saying, ‘My birth has ended; there will be no further rebirth’;^[87] that statement is true and in accordance with the Dharma.

There are causes and conditions, and skillful means, by which it may be said that I teach my disciples, saying that I have attained the state of fearlessness and teach the fearless Dharma;^[88] that statement is true and in accordance with the Dharma.”

The Buddha said to Sīha:

“Why do I say that I teach my disciples by means of ‘what ought not to be done,’ and so forth, through ‘the state of fearlessness,’ and that these statements are true and in accordance with the Dharma?

“When I speak of ‘what ought not to be done,’ I mean that the three evil and unwholesome actions ought not to be done: evil deeds of body, evil speech of the mouth, and evil thoughts of the mind.

“When I speak of ‘what ought to be done,’ I mean that the three wholesome actions ought to be done.

“When I speak of ‘the Dharma of eradication,’ I mean the eradication of craving, anger, and delusion.

“When I speak of ‘the Dharma of abhorrence of evil,’ I mean abhorring the unwholesome deeds committed through body, speech, and mind.

“When I speak of ‘the Dharma of discipline,’ I mean the disciplining of craving, anger, and delusion.

“When I speak of ‘dispelling darkness,’ I mean eliminating dark, evil, and unwholesome dharmas.

“When I say, ‘My birth has ended,’ I mean that My taking birth has been utterly ended, that there will be no further entry into a womb; and I also teach people to sever birth and death.

“When I speak of ‘attaining the state of fearlessness,’ I mean that I Myself am without fear and that I also give reassurance to sentient beings.

“Sīha, these are the causes and conditions by which it may be said that I teach my disciples by means of ‘what ought not to be done,’ through ‘the state of fearlessness’; those statements are true and in accordance with the Dharma.”

Sīha said to the Buddha:

“I take refuge in the Buddha, the Dharma, and the Sangha. From this day forward, I shall abstain from killing living beings, through abstaining from drinking intoxicants.”

The Buddha said to Sīha:

“You should examine the matter carefully before undertaking the precepts. You are a great minister of the realm and are known to everyone; you should act for the benefit of all. Do not act rashly and later have cause for regret.”

Sīha said:

“When I went to become a disciple of the non-Buddhist śramaṇas and brahmins, they immediately raised banners and issued proclamations so that the people throughout the country would know: ‘Sīha is a disciple of the Nirgranthas.’ Now I hear the Blessed One earnestly admonishing me: ‘You should examine the matter carefully before undertaking the precepts. You are a great minister of the realm and are known to everyone; you should act for the benefit of all. Do not act rashly and later have cause for regret.’ This causes my faith to become even deeper.”

Sīha again said to the Buddha:

“Venerable One! For the second time, I take lifelong refuge in the Buddha, the Dharma, and the Sangha. I shall abstain from killing living beings, through abstaining from drinking intoxicants. From this day forward, the non-Buddhist Nirgranthas shall not be permitted to enter [872a1] the gates of my house. The Buddha and His disciples—bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās—may enter and leave the gates of my house without hindrance.”

The Buddha said to Sīha:

“Previously, you were like a spring that supplied the non-Buddhist Nirgranthas day and night. How can you now cut them off entirely?”

Sīha again asked the Buddha:

“I have heard outsiders say that the Śramaṇa Gautama Himself declares: ‘Gifts should be given to Me and not to others. Giving to Me will bring great karmic fruit; giving to others will bring no karmic fruit. Gifts should be given to My disciples and not to the disciples of others. Giving to My disciples will bring great karmic fruit; giving to the disciples of others will bring no karmic fruit.’”

The Buddha replied to Sīha:

“I do not speak in that way. Rather, I say that if a person with a compassionate mind were merely to pour rice-washing water or rice gruel into impure water containing small creatures so that those creatures might partake of this nourishment, that person would still gain merit. How much more so when giving to human beings! I say that giving to one who observes the precepts brings greater karmic fruit than giving to one who violates them.”

Sīha said to the Buddha:

“It is just as the Blessed One has said, just as the Blessed One has said. We shall know for ourselves.”

The Blessed One then taught the Dharma through innumerable skillful means, instructing and transforming Sīha and causing him to rejoice. While still seated, Sīha became free from the dust and defilements and attained the pure Dharma-eye. He saw the Dharma, attained the Dharma, and realized the fruit of attainment. He then said to the Buddha:

“Now, for the third time, I vow to take lifelong refuge in the Buddha, the Dharma, and the Sangha. I shall abstain from killing living beings, through abstaining from drinking intoxicants. I humbly ask the Blessed One to accept my invitation to tomorrow’s meal.”

The Blessed One accepted in silence. Knowing that the Blessed One had consented, Sīha rose, reverently bowed at the Buddha’s feet, and withdrew.

That night, Sīha fully prepared many kinds of delicious and nourishing food and drink. The next morning, at the proper time, he went to invite the Buddha to the meal. The Blessed One donned His robe, took His bowl, and, accompanied by one thousand two hundred and fifty bhikṣus, went to Sīha’s house. They spread out their niṣīdanas and sat down. At that very time, the Nirgrantha followers went to the dwelling place of the Licchavis, raised their hands high, and cried out loudly and resentfully:

“This General Sīha has himself slaughtered a large ox to provide a meal for the Śramaṇa Gautama and His disciples. Although they know that their donor killed it for their sake, they still deliberately eat it!”

At that time, someone went to Sīha and informed him:

“Some Nirgrantha followers have now gone to the dwelling place of the Licchavis. Raising their hands high, they cry out loudly and resentfully, saying: ‘General Sīha himself slaughtered an ox to provide a meal for the Śramaṇa Gautama and the Sangha of bhikṣus.’”

Having heard this, Sīha said:

“Day and night, those people continually regard the Buddha and the Sangha of bhikṣus as enemies. I would never intentionally take the life of a sentient being, even for the sake of my own life.” Then General Sīha offered the delicious and nourishing food and drink. When the Buddha and the Sangha of bhikṣus had finished their meal and their bowls had been put away, he took a low seat and sat to one side. The Buddha taught the Dharma to him through skillful means, instructing and transforming him and causing Sīha to rejoice. Having finished teaching him the Dharma, the Buddha rose from His seat and departed.

Upon returning to the monastery, the Buddha assembled the Sangha of bhikṣus because of this matter and said:

“From now on, if a donor intentionally kills an animal for one’s sake, one must not eat its meat. ‘Intentionally kills for one’s sake’ here means that one has seen it, heard of it, or suspects it. When these three circumstances are present, the meat is impure, and I say that it must not be eaten. If one sees that an animal was intentionally killed for oneself; or hears from a trustworthy person that it was intentionally killed for oneself; or sees in that household a head, hide, hair, blood, or feet, and the person there is capable of committing the ten evil deeds, habitually kills living beings, and may have intentionally killed it for oneself—under these three circumstances, the meat is called impure and must not be eaten.

There are three kinds of pure meat that may be eaten: when one has not seen, has not heard, and does not suspect that the animal was intentionally killed for oneself. If one has not seen it killed for oneself, has not heard that it was killed for oneself, or has not seen in that household a head, feet, hide, hair, or blood, and that person is not one who kills living beings but even observes the ten wholesome deeds, and would never take the life of a living being for one’s sake—meat under these three circumstances is called pure and may be eaten.

If the meat was prepared at a place of worship, it must not be eaten. Why is this? Because it was prepared with the intention of presenting it as a sacrificial 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 journeying through the countryside together with one thousand two hundred and fifty bhikkhus. From Vaisali he went to Sumi, and from Sumi he arrived at the city of Bhaddiya.^[89] At that time, in the city of Bhaddiya there was a great householder named Mendaka,^[90] a disciple of Purana Kassapa.^[91] He was exceedingly wealthy and possessed many treasures, numerous elephants, horses, carriages, male and female servants, attendants, granaries, and storehouses filled to overflowing.

He possessed great supernatural power and could provide people and goods according to his wishes. Whenever this householder entered his granary, grain would naturally pour forth continuously as though from the hub-hole of a wheel, until he left the granary. The householder’s wife possessed similar meritorious power.

With eight dou of rice, she could cook enough food to provide for all four divisions of the army, as well as fully feed everyone who came seeking alms from the four directions. The food would never be exhausted until she arose and departed. Their son possessed similar meritorious power.

With a sack containing one thousand taels of gold, he could satisfy the wishes of all four divisions of the army and everyone who came seeking alms from the four directions. The gold would never be exhausted until he arose and departed. The householder’s wife and children all possessed similar meritorious power.

With a single packet of scented ointment, they could fully satisfy the wishes of all four divisions of the army and everyone who came seeking alms from the four directions. It would never be exhausted until they arose and departed. The householder’s male servant also possessed similar meritorious power.

With one plow, he could plow seven tracts of high ground. The female servant likewise possessed similar meritorious power. With eight dou of grain, she could feed the four divisions of the army without exhausting it.

Everyone in that household contended that this was due to his or her own meritorious power.

At that time, the householder Mendaka heard that the Buddha had journeyed through the countryside from Sumi and arrived at the city of Bhaddiya. The householder thought: “I shall now seek permission from my teacher, Purana Kassapa, to visit the ascetic Gautama.” Having thought thus, he went to his teacher and said:

“Great Teacher, I have heard that the Buddha has journeyed through the countryside from Sumi and arrived at the city of Bhaddiya. I now wish to go there to see the ascetic Gautama.”

Purana Kassapa said to the householder:

“Householder, you possess great supernatural power and enjoy mastery according to your wishes. You should not go to see the ascetic Gautama; rather, the ascetic Gautama ought to come and pay his respects to you. Such is the proper rule. Those who have gone forth should visit and inquire after those clothed in white.”

The householder thought: “Never before has one ascetic been a thorn to another ascetic. Why must I seek Purana Kassapa’s permission? If I leave without taking my leave, what can Purana Kassapa do to me? I shall simply go and see Gautama.”

The householder Mendaka went to the Blessed One, bowed with his head at the Blessed One’s feet, and then withdrew to stand to one side. Employing many skillful means, the Blessed One taught him the Dharma, instructed and transformed him, and caused the householder to rejoice. When Mendaka heard the Buddha teach the Dharma, great joy arose in his heart, and he said to the Buddha:

“I am a householder of the city of Bhaddiya and a disciple of Purana Kassapa.”

He related in full to the Blessed One all matters concerning the meritorious powers possessed by the members of his household and asked:

“Everyone in my household contends that this is his or her own meritorious power. May the Blessed One therefore tell me whose meritorious power it is?”

The Buddha told the householder Mendaka:

“In a past age, in the kingdom of Varanasi, you were a wealthy householder who possessed abundant riches and whose storehouses were filled to overflowing. Your wife, son, male servant, and female servant at that time were the very wife, son, male servant, and female servant you have now. Householder, at that time grain and rice were scarce, the people suffered from hunger, and alms were difficult to obtain.

One day, while the members of your household were seated and eating, a pratyekabuddha named Taharuci^[92] entered to seek alms. You said, ‘All of you continue eating; I shall take my portion of food and offer it to this sage.’ Your wife then said, ‘You continue eating; I shall take my portion of food and offer it to this sage.’ Your male and female servants likewise said, ‘May our masters [873a1] continue eating; we shall take our portions of food and offer them to this sage.’ Everyone wished to offer his or her own portion of food to the pratyekabuddha.

Householder, do you understand? Because of the causes, conditions, and resulting recompense of that deed, all of you now share such meritorious power.”

At that time, employing innumerable skillful means, the Blessed One taught him the Dharma, instructed and transformed him, and caused him to rejoice. While still seated, he became free from the dust and defilements and attained the pure Dharma-eye. Having seen the Dharma, attained the Dharma, and realized its fruit, he said to the Buddha:

“From this day forward and for the rest of my life, I take refuge in the Buddha, the Dharma, and the Sangha and shall be an upasaka. I shall abstain from taking life and, likewise, from drinking intoxicants. I humbly beseech the Blessed One to accept my invitation to remain in the city of Bhaddiya for seven days.”

The Blessed One silently accepted the invitation. When the householder Mendaka knew that the Blessed One and the Sangha of bhikkhus had accepted his invitation by remaining silent, he prepared an abundance of foods of every flavor and, for seven days, made offerings to the Buddha and the Sangha of bhikkhus in the city of Bhaddiya.

After the seven days of accepting his invitation had passed, the Blessed One traveled across a wilderness. The householder Mendaka then instructed men to bring one thousand two hundred and fifty cows and to load elephants with various foods, so that offerings might be made to the Buddha and the Sangha of bhikkhus along the journey.

After the Blessed One had received the offerings for seven days, he proceeded into the wilderness. Along the way, the bhikkhus saw people milk cows and give the milk to the calves to drink, after which they milked the cows again. From the mouths of the calves flowed saliva resembling milk.^[93] Because of this, the bhikkhus thereafter did not dare drink milk, and they reported the matter to the Buddha. The Buddha said:

“That is the method of milking. I permit you to drink it.”

Cow’s milk yields five products: fresh milk, curdled milk, cream, butter, and clarified butter.^[94]

After they had crossed the wilderness, food still remained. The messenger thought: “The householder Mendaka is wealthy and possesses abundant riches, so he had these foods prepared for the bhikkhus to consume along the road. I should now offer all this food and drink to the bhikkhus.” Having thought thus, the messenger offered the food and drink to the bhikkhus. The bhikkhus did not accept it, saying that the Buddha had not yet permitted them to accept provisions for a journey. The bhikkhus reported the matter to the Buddha. The Buddha said:

“From now on, you are permitted to regard it as food belonging to the donor and accept it, then have a kappiya keep it; you must not personally receive it. Whenever it is needed, it may be used as desired.”

5. Eight Kinds of Juice

At that time, the Blessed One traveled through the countryside from the country of A-mau-da-la,^[95] arriving at the city of A-ma-na,^[96] where he stayed in the park of the matted-hair brahmin Si-nau.^[97] The matted-hair brahmin Si-nau then heard that the ascetic Gotama, who had gone forth from the Sakya clan, had come from the country of A-mau-da-la to the city of A-ma-na and was staying in his park. He thought: “The ascetic Gotama is greatly renowned and is called the Tathagata, the Unattached One, the Worthy One, the Perfectly Enlightened One, One Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, the Unsurpassed One, the Trainer of Persons to Be Tamed, Teacher of Devas and Humans, the Buddha, the Blessed One.

Excellent! I should now go and pay my respects to such an unattached person.” The matted-hair brahmin then went to the Blessed One, respectfully exchanged greetings with him, withdrew to one side, and sat down. The Buddha taught him the Dharma through innumerable skillful means, instructing and transforming him and causing him to rejoice.

Having heard the Buddha teach the Dharma, the brahmin was filled with joy and addressed the Buddha:

“I humbly ask the Buddha and the Sangha of bhikkhus to accept my invitation to a meal tomorrow morning.”

The Buddha said:

“The Sangha of bhikkhus is presently numerous, while you are a follower of other paths.”

The brahmin said:

“Although the Sangha is presently numerous and I am a follower of other paths, I nevertheless ask you and the Sangha to accept my invitation to a meal tomorrow morning.”

Although the Blessed One repeated his words three times, the brahmin likewise made the same request to the Blessed One three times. The Blessed One then silently accepted the invitation. Knowing that the Buddha had accepted, the brahmin rose from his seat, returned home, and said to his relatives:

“Tomorrow morning I have invited the Buddha and the Sangha of bhikkhus to a meal. You should assist me with this offering.”

When his relatives heard this, they all rejoiced. Some split firewood, some cooked rice, and others carried water. The brahmin himself decorated the house and arranged seats upon which the Buddha and the Sangha of bhikkhus would sit.

At that time, in the city of A-ma-na there was a brahmin named Thi-lo who lived together with five hundred other brahmins, all of whom the brahmin Si-nau habitually revered and honored. The brahmin Thi-lo and the five hundred brahmins then came to the house of the brahmin Si-nau. It was Si-nau’s usual custom, whenever he saw these honored men coming to his house, to go out to welcome them and invite them inside to be seated. On this occasion, however, when he saw them, he neither went out to welcome them nor invited them to sit, but continued decorating the house and arranging fine seats. Thi-lo asked:

“Are you preparing to take a wife? Or to give your daughter in marriage? Or do you intend to receive the king? Or are you preparing to conduct a great sacrifice?”

The members of the household replied:

“Our household is not preparing to take a wife, nor, and so forth, to receive the king. Rather, we intend to hold a great ceremony and have invited the Buddha and the Sangha of bhikkhus, numbering one thousand two hundred and fifty. The ascetic Gotama is greatly renowned as the Tathagata, the Unattached One, the Worthy One, the Perfectly Enlightened One, One Perfect in Knowledge and Conduct, the Well-Gone One, Knower of the World, the Unsurpassed One, the Trainer of Persons to Be Tamed, Teacher of Devas and Humans, the Buddha, the Blessed One.”

Thi-lo asked Si-nau:

“Is he truly a Buddha?”

Si-nau replied:

“He truly is a Buddha.”

Three times Thi-lo asked:

“Is he truly a Buddha?”

And Si-nau likewise replied:

“It is indeed so.”

Thi-lo asked:

“Where is the Buddha? I wish to pay my respects to him.”

Si-nau raised his right hand, pointed, and said:

“He is staying in that quiet grove.”

Thi-lo thought: “I should not go empty-handed. I ought to bring some gift when I pay my respects to the ascetic Gotama.” Having thought this, Thi-lo said: “There are eight kinds of juice that the desireless seers of ancient times regularly drank: pear juice, jambu juice, sour jujube juice, sugarcane juice, persimmon juice, xa-lau-gia juice, ba-lau-su juice, and grape juice.”^[98] The brahmin Thi-lo then brought these eight kinds of juice to the Buddha, respectfully exchanged greetings with him, withdrew to one side, and sat down.

The Blessed One taught him the Dharma through skillful means, instructing and transforming him and causing him to rejoice. Having heard the Dharma, Thi-lo was filled with joy and offered the eight kinds of juice to the Sangha of bhikkhus. The bhikkhus did not dare accept them and said, “The Buddha has not yet permitted us to accept these eight kinds of juice.” The bhikkhus reported the matter to the Buddha.

The Buddha taught:

“You are permitted to consume these eight kinds of juice if they are not intoxicating. They may be drunk outside the proper time. If they are intoxicating, they must not be drunk; whoever drinks them shall be dealt with according to the Dharma. Nor may they be accepted today and kept to be drunk tomorrow. If they are kept in this way, the matter shall be dealt with according to the Dharma.”

At that time, the Blessed One traveled through the countryside. From that dwelling place he went to Malla,^[99] heading toward the city of Pava. The Mallas of the city of Pava^[100] heard that the Blessed One, together with one thousand two hundred and fifty bhikkhus, was traveling through the countryside from Malla toward the city of Pava. Together they established a regulation: when the Blessed One arrived, everyone must go out to welcome him; anyone who failed to welcome him would be fined one hundred measures of gold.

At that time, there was a young Malla named Lo-di^[101] who had no faith or devotion toward the Buddha, Dharma, and Sangha. Lo-di had been Ananda’s close friend when Ananda was still a layman. Seeing Lo-di from afar, Ananda said:

“Excellent, Lo-di! You have come in person to welcome the Buddha.”

Lo-di replied:

“Venerable sir! I did not come here to welcome him. The city of the Mallas has established a regulation that anyone who fails to welcome the Buddha will be fined one hundred measures of gold. It is for that reason that I am present here, not because I came out of faith or devotion.”

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

“In this city of the Mallas there is a young Malla named Lo-di, who was my friend when I was still a layman. Excellent, Blessed One! For my sake, I pray that you will help my friend gain faith and devotion toward the Buddha.”

The Buddha said to Venerable Ananda:

“What difficulty is there in this? Even if there were difficulty, it would not be truly difficult.”

The Blessed One then transformed Lo-di the Malla through a mind of loving-kindness, causing Lo-di to come of his own accord to the Blessed One as though guided by someone. In this way, Lo-di came to the Blessed One, bowed his head at the Blessed One’s feet, then withdrew and stood to one side. The Blessed One taught him the Dharma through innumerable skillful means, instructing and transforming him and causing him to rejoice. At that very moment, [874a1] he became free from dust and defilement and attained the pure Dharma eye. He saw the Dharma, attained the Dharma, and realized the fruit of attainment. He then addressed the Buddha:

“Venerable sir, from this day forward, I take refuge in the Buddha, the Dharma, and the Sangha. I shall be an upasaka, abstaining from taking life through to abstaining from drinking intoxicants. I humbly ask the Blessed One always to accept my offerings of robes, food and drink, medicines, and lodging requisites.”

The Buddha told Lo-di:

“You are now a trainee possessed of clear wisdom, free from dust and defilement, and endowed with the pure Dharma eye, and you request that the Tathagata always accept your offerings of robes, food and drink, medicines, and lodging requisites. But what if other trainees possessed of keen intelligence, free from dust and defilement, and endowed with the pure Dharma eye were likewise to request that the Tathagata always accept their offerings of robes, food and drink, medicines, and lodging requisites?”

At that time, the Blessed One was staying in the city of Pāvā and could not accept invitations from individual households separately. All the families in the city therefore gathered food at one place as an offering to the Buddha and the Sangha. Luyi went to inspect the place where the food was being prepared and saw that there were no cakes. He immediately returned home, prepared an ample supply of various cakes that night, and brought them the next morning as an offering to the bhikkhus. The bhikkhus would not accept them, saying, “The Buddha has not yet permitted us to accept cakes before the meal.” The bhikkhus reported this to the Buddha. The Buddha said:

“Permission is granted to accept them.”

The Blessed One traveled from the city of Pāvā to A-tou.^[102] At the residence in A-tou were two bhikkhus, a father and son who had gone forth,^[103] both of whom had formerly worked as barbers. When the two bhikkhus heard that the Buddha had come from Pāvā to A-tou, they thought, “What should we prepare as an offering to the Blessed One?” The father said to his son:

“Now I shall go and find people whose hair needs cutting. Take the money earned from it and use it to prepare gruel as an offering to the Blessed One.” Having said this, the father went to cut hair, and the son took the money thus earned, used it to prepare gruel, and brought it as an offering to the Blessed One. Although the Blessed One knew what had happened, he nevertheless asked Ānanda:

“Where did this gruel come from?”

The Venerable One reported the entire matter to the Blessed One. The Blessed One said:

“One who has gone forth may not cut the hair of laypeople, except when they wish to go forth. If a barber has gone forth, he may not keep a razor. If he does so, he shall be dealt with according to the Dharma.”

At that time, the Sangha received razors for shaving the head and reported this to the Buddha. The Buddha permitted them to keep the razors.

At that time, the Blessed One traveled from A-tou to Kāmala. The bhikkhus were offered medicinal roots such as a-lou-di, na-lou-pi, na-lou-de, bà-đàn, lu-can-lou, and tu-la-nou.^[104] The bhikkhus would not accept them, saying, “The Buddha has not yet permitted us to use medicinal roots of this kind.” The bhikkhus reported this to the Buddha. The Buddha said:

“Permission is granted to accept them.”

Meanwhile, in the country of Kāmala, people gave the bhikkhus various lifetime medicines,^[105] such as sa-mạn-na, mahā sa-mạn-na, apricot kernels, nhon-dau-dau-lou, and sat-dich-le. The bhikkhus would not accept them, saying, “The Buddha has not yet permitted us to accept medicines that may be used for the duration of one’s life.” The bhikkhus reported this to the Buddha. The Buddha said:

“Permission is granted to accept them.”

At that time, the Blessed One traveled from Kāmala to the country of Kapilavastu. Pilindavaccha was then residing in that country and was suffering from pain in his foot. A physician instructed him to massage the foot, and the matter was reported to the Buddha. The Buddha said:

“Permission is granted to massage it.”

But he did not know what medicine to use for the massage, so the matter was reported to the Buddha. The Buddha said:

“Permission is granted to massage it with ghee or fat. When the hand holding the ghee became foul-smelling, the Buddha instructed that a medicament-applying stick be used. When the hand used to massage the foot became greasy, the Buddha instructed that one foot be used to massage the other. The bowl containing the foot ointment was insecure, so the Buddha permitted it to be kept in a jar. If there was concern about dust, the Buddha permitted the jar to be covered with a lid. Because the oil jar was kept in an insecure place, the Buddha permitted it to be suspended beneath a bed or hung upon a wall, an antler peg, or a pillar.

At that time, some bhikkhus suffered from headaches. A physician instructed them to apply oil to their heads, and the matter was reported to the Buddha. The Buddha permitted them to apply it. One of them, out of apprehension, did not dare use fragrant oil. The Buddha said that permission was granted to apply it. Oil should be used in this manner.

At that time, a bhikkhu suffered from a wind disorder. A physician instructed him to prepare medicine for dispelling wind. The prescription for dispelling wind involved boiling unhusked rice, steaming wine lees, or using barley, various wind-dispelling herbs, 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, and the Buddha permitted it to be kept.

Pilindavaccha received three kinds of steamers: a copper steamer, an iron steamer, and an earthenware steamer. The Buddha said that permission was granted to keep them. The Sangha was likewise permitted to keep such things.

Later, Pilindavaccha received a copper jar, an iron jar, and an earthenware jar. The Buddha said that permission was granted to keep them. The Sangha was likewise permitted to keep such things.

Pilindavaccha received baked cakes, and the Buddha said that permission was granted to store them. The Sangha was likewise permitted to store such things. Pilindavaccha received a copper basin and a bowl, and the Buddha said that permission was granted to keep them.

The Sangha was likewise permitted to keep such things.^[106]

Notes:

^[1] This refers only to the five kinds of principal food, also transliterated as bo-xà-ni; Pali: bhojana, meaning soft food. See Part I, Chapter IV, rule 35 and notes 180, 201, and 202.

^[2] Mị rice [序-予+禾]. Cf. The Sounds and Meanings of All the Sutras 59 (T54n2128, p. 703c24): “The Lüshi Chunqiu says that among fine varieties of rice is the ji 穄 rice of Mount Yang. Gao You says that people west of the passes call it mi grain, while people of Jizhou call it ji 穄 grain.”

^[3] Ju-ba-da-la 俱跋陀羅.

^[4] Qiu 糗. Pali: kummāsa (Skt. kulmāsa), sour gruel. See the Xingshi Chao (T40n1804, p. 117c27).

^[5] Xiu-bu 修步. Pali (Skt.): sūpa, meat broth; meat soup.

^[6] Curd 酪. Pali (Skt.): dadhi, cream, curdled milk, or thickened milk.

^[7] Whey 酪漿. Pali (Skt.): dadhi-maṇḍaka, the liquid of sour milk; after the solid portion of curdled milk has been strained off, the remaining liquid is called whey or curd-water; sour milk juice.

^[8] Jie-luo 吉羅. Pali: khīra, fresh milk; a general term for milk.

^[9] Man-nou 蔓[少/兔]. Pali (Skt.): maṇḍa, the scum or cream of boiled grains; the essence, finest flavor, or clarified essence.

^[10] Qu-she-ni 佉闍尼. Pali (Skt.): khādaniya, food that must be bitten; solid food; food eaten by chewing, or hard food.

^[11] Rock honey 石蜜. Pali (Skt.): phāṇita, sugarcane syrup or cane sugar; cakes of raw sugar or coarse granulated sugar.

^[12] Putrid medicine 腐爛藥. Pali: pūti-mutta (Skt. pūti-mukta-bhaiṣajya), also translated as “aged discarded medicine.” The PTS defines it as the urine of domestic animals used medicinally.

^[13] He-li-le 呵梨勒. Pali (Skt.): harītaka, harītakī, a kind of sour fruit, scientifically known as yellow myrobalan, used for yellow dye or as a purgative.

^[14] Affliction by wind 患風. Skt. vāyvādhika, a painful wind disorder, or gout.

^[15] Bi-xi-le 鞞醯勒. Pali (Skt.): vibhītaka, the fruit called chuanlian 川練, used medicinally.

^[16] A-mo-le 阿摩勒. Pali: amba (Skt. āmra), mango fruit.

^[17] Su (?)-la [卄/(麩-夫+生)]羅. Probably Pali (Vin. i. 201): sulasī, basil.

^[18] Fruit medicines 果藥.

^[19] The five great kinds of root medicine 大五種根藥.

^[20] The five minor kinds of root medicine 小五種根藥.

^[21] Zhi-duo-luo medicine 質多羅藥.

^[22] Ji-sha medicine 罽沙藥. Skt. kesara (?): the pistil or stamen of a flower; fragrant stamens.

^[23] Suo-li-suo-po medicine 娑梨娑婆藥.

^[24] Shi-qu 式渠.

^[25] Di-tu (or nou?) 帝菟. A supplementary note in the edition says: “It is pronounced di-tu 底吐.”

^[26] Bi-ba 蓽茇, a kind of plant that produces white flowers in spring and fruit resembling mulberries. It originated in Persia. (Ciyuan)

^[27] Finely powdered medicine 細末藥. Medicinal Matters 1 (T24n1448, p. 2a16): astringent medicine 澀藥, used to treat scabies. Skt. kaṣāya. Pali (Vin. i. 201): kasāva. The Buddha permitted the use of these kinds of astringent medicine: nimbakasāva, kuṭajakasāva, paṭolakasāva, phaggavakassāva, and nattamalakasāva.

^[28] Horse-ear 馬耳. It is not recorded in the Ciyuan. It is probably from the Sanskrit aśva-karṇa, a kind of tree with leaves shaped like a horse’s ears; scientific name Vatica robusta.

^[29] She-mo-luo 舍摩羅. Skt. śālmala (?), a kind of silk-cotton tree whose fiber is used for weaving; the kapok tree.

30 Elephant-tusk peg 象牙杙; in earlier sections it is called an antler peg. That is, a deer antler used for hanging objects.

^[31] Mahāvagga vi. Vin.i. 202, five kinds of salt: sāmuddaṃ (sea salt), kāḷaloṇaṃ (black salt), sindhavaṃ (rock salt), ubbhidaṃ (table salt), bilaṃ (red salt). Bhaiṣajyavastu 1 (T24n1448, p.1b27), five kinds of salt: black salt 烏鹽; red salt 赤鹽; white rock salt 白石鹽; naturally produced salt 種生鹽; sea salt 海鹽.

^[32] Kinds of salt: bright salt 明鹽, black salt 黑鹽, pellet salt 丸鹽, romaka salt 樓摩鹽, Skt. romaka, salt from the Romans (imported); zhitoupi salt 支頭鞞鹽, brine salt 鹵鹽, ash salt 灰鹽; saindhava salt 新陀婆鹽, saindhava, sea salt, especially from the Sindhu region; śilupi salt 施盧鞞鹽, sea salt 海鹽. Compare Mahāvagga vi; Bhaiṣajyavastu 1; see n. 31 above.

^[33] Ash medicine 灰藥. Kinds of ash medicine: sazhe 薩闍 (Skt. sarja), binna 賓那, boluomo 波羅摩. Skt. kṣāra, an essence obtained through distillation or burning into ash; Bhaiṣajyavastu 1 lists five kinds: rice-husk ash (Skt. yavakṣāra), rice-awn ash (Skt. yavāṣūkakṣāra), sesame-oil ash (tilakṣāra), ash from the achyranthes plant (sarjikākṣāra), and ash from the leaves of the vāsaka tree (vāsakākṣāra), an aromatic substance whose scientific name is Gendarussa vulgaris or Adhatoda vasica.

^[34] Jatu medicine 闍婆. Bhaiṣajyavastu 1 (T24n1448, p.1b21): adhesive medicines 黏藥, medicinal substances obtained from tree resin. Five kinds: asafoetida 阿魏, black bran 烏糠, purple mineral resin 紫礦, yellow wax 黃蠟, and resinous incense 悉香. Pali, ibid., jatūni bhejjāni, tree resins used as medicine: hiṅgu, hiṅgu-jatu, hiṅgu-sipātika, taka, takapatti, takapaṇṇa. MūlVinay.i.2: hiṅgu, asafoetida; sarjarasa, resin of the sāla tree (black bran); taka, purple mineral resin used for dyeing purple; takakarṇī: yellow wax, obtained from beeswax (sikthaka); tadāgata, resinous incense, the resin of other kinds of trees.

^[35] Kinds of jatu medicine (Skt., Pali: jatu, tree resin): xinniu 馨牛 (hiṅgu); xingapotí 馨莪婆提; shivalituo 尸婆梨陀 (Skt. śivāṭikā); butiyepoti 步梯夜婆提; sajialuopo 薩闍羅婆 (Skt. sarjarasa). See n. 34 above.

^[36] Eye medicine 眼藥. The Bhaiṣajyavastu lists five kinds of medicine for treating the eyes (añjana 安繕那, Skt. añjana): flower (Skt. puṣpa); extract (rasa); powder (cūrṇa); pill (guṭikā); and sour gruel (sauvīraka: the saubila stone, a kind of stone from the Sauvīra people?). The Dharmaguptaka Vinaya lists two: tuoposhezhe 陀婆闍那, Skt. (?); and qiluoshezhe 耆羅闍那, Skt. gairāñjana, a medicinal treatment obtained from a kind of red earth.

^[37] White cataract 白翳.

^[38] Anou 阿耨. Pali: Anotatta (the Cool Lake), one of the seven great lakes in the Snow Mountains.

^[39] Yiluoponi 伊羅婆尼; Pali: Erāvaṇa, the elephant of Śakra, Lord of the Gods.

^[40] See Part I, Ch. v, Pācittiya 35.

^[41] See Part I, Ch. iv, Nissaggiya 27.

^[42] Chinese: “a person who travels along the bottom of the water” 水底行人, referring to a diver or fisherman.

^[43] More precisely, this should be understood as snake meat. Cf. Mahāvagga vi, Vin.i.220.

^[44] Dragon King Shanxian 善現龍王. Pali, Vin.i. 219, Supassa. The Chinese transcription reads Sudassa(na). Mahīśāsaka Vinaya 22 (T22n1421, p.148c26): Dragon King Shanzizai 善自在龍王.

^[45] The Mahīśāsaka Vinaya, cited above: “It may be that this snake is a dragon.” Sarvāstivāda Vinaya 26 (T23n1435, p.186c29): “Snakes and dragons are all of the same species.”

^[46] Subi 蘇卑. Pali, Vin.i. 216ff., Suppiyā.

^[47] Yashujia 耶輸伽. Pali, Vin.i. 239, Yasoja.

^[48] Delivering food 送食: bringing food to the monastery for the bhikkhus.

^[49] The first day, when reckoned according to a fifteen-day half-month; add the sixteenth day if reckoning a thirty-day month.

^[50] “It is permitted to give money for a lodging” 聽與房錢; the meaning is unclear.

^[51] The circumstances have already been related in Part I, Ch. iv, Nissaggiya 26. The story relates, cf. Vin.i. 199: in autumn, the sick bhikkhus ate gruel and various foods, but vomited them all.

^[52] Compare the Pali, Vin. i. 199: bhesajjāni ceva bhesajjasammatāni ca lokassa āhāratthañ ca pharanti na ca oḷāriko āhārako paññāyati, “These are things regarded by the world as medicines; they may also serve as food, but are not considered substantial food.”

^[53] Ghee, oil, honey, fresh butter, and molasses 酥油蜜生酥石蜜. Pali: sappi, navanītaṃ, telaṃ, madhu, phāṇitaṃ.

^[54] The procedure for cooked rice and parched grain 飯糗法.

^[55] In the text: shishoumolo 失守摩羅; Pali: suṃsumāra; Skt. śiśumāra. Above, in Part I, Ch. iv, Nissaggiya 26, shishoumolo is replaced by makara fish.

^[56] Sihapiluo 私呵毘羅. The story was related above; see Part I, Ch. iv, Nissaggiya 26. There he is a merchant named Sihapiluozha.

^[57] Black molasses 黑石蜜; unrefined sugar. Pali: guḷa. Distinguished from molasses, that is, sugar syrup. Pali: phāṇita.

^[58] The mark of the thousand-spoked wheel 千輻輪相.

^[59] Jini 罽尼; probably Pali: kiṇṇa (Skt. kiṇva), fermented flour or yeast. Alternatively, Skt. kṣāra (Pali: chārika), ash; see n. 33 above. Cf. Vin.i. 210: people put flour and ash into molasses (guḷe piṭṭhampi chārikampi pakkhipanti).

^[60] Soft black molasses, sugarcane sugar in liquid form.

^[61] Black-molasses drink 黑石蜜漿. Sugar water, that is, molasses mixed with water. Pali (Vin.i. 226): guḷodaka.

^[62] Moczhi 磨餐緻.

^[63] White rock sugar 白石蜜.

^[64] Upatuophani 烏婆陀頗尼.

^[65] Pilindavaccha 畢陵伽婆蹉. For the story, see Part I, Ch. iv, Nissaggiya 26 and 86.

^[66] Bhikkhu, Nissaggiya 26.

^[67] See the passage above.

^[68] Phāṇita 頗尼.

^[69] Timely medicine 時藥 refers to staple foods, grains, fish, and meat, which may not be stored and consumed after midday.

^[70] Untimely medicine 非時藥 may be stored and consumed after noon. In the Dharmaguptaka Vinaya, it comprises five things: ghee, oil, honey, fresh butter, and black molasses. The Mahīśāsaka and Sarvāstivāda Vinayas list only four, omitting fresh butter.

^[71] Seven-day medicine 七日藥; medicine permitted to be stored and used only within seven days.

^[72] Lifetime medicine 盡形壽藥; it may be stored and used until the end of one’s life.

^[73] Suffering from blisters 患皰. Peeling and blistered skin.

^[74] Zhantan Pilinqi Jialuonuopolo 栴檀畢陵祇伽羅[少/兔]婆羅. Cf. Bhaiṣajyavastu 3 (p.10a): “When suffering from a very severe fever, apply ox-head sandalwood (Skt. gośṛṅga-candana) to the body.”

^[75] Eight Dragon Kings: Piloulexha 毘樓勒叉 (Pali: Virūḷhaka, Skt. Virūḍhaka), Jianing 伽寧, Qutanming 瞿曇冥, Shipomituoluo 施婆彌多羅, Duosheyiluoponi 多奢伊羅婆尼, Jiapiluoshipoluo 伽毘羅濕波羅, and Titoulaituo 提頭賴託 (Pali: Dhataraṭṭha, Skt. Dhṛtarāṣṭra). Vin. ii. 110 lists four royal snake clans (cattāri ahirājakulāni): Virūpakkha (Piloulexha), Erāpatha (Yiluoponi), Chabyāputta (Jiapiluoshipoluo), and Kaṇhāgotamaka (? Black Gotama).

^[76] Compare Vin.ii., cited above.

^[77] Poison sickness 病毒; probably poisoning. Cf. Vin.i. 206: when a bhikkhu had drunk poison (visaṃ pītaṃ hoti), the Buddha instructed that he be given cow dung mixed with water to drink (gūthaṃ pāyetuṃ).

^[78] Decomposed medicine 腐爛藥. Here this refers only to using the urine of buffaloes and cattle as medicine.

^[79] This means urine that buffaloes or cattle have passed onto the ground, not urine collected while they are urinating.

^[80] General Sīha 私呵將軍. Pali, Vin.i. 233, Sīhasenāpati; a Licchavī general in Vesālī and a disciple of Nigaṇṭha. See Madhyama Āgama 4, Sūtra No. 18, “Sīha” (T1, p.440c); Pali, A.viii.12 Sīha.

^[81] Hall for adjudicating affairs 斷事堂, a place where cases were judged and public business handled.

^[82] The original Chinese reads: “the doctrine of action” 作法. Compare Madhyama Āgama 4 (T01n26, p.441a01): “The śramaṇa Gotama advocates non-action 不可作.” Cf. Vin.i. 233: akiriyavādaṃ samaṇaṃ gotamaṃ, “The śramaṇa Gotama advocates ‘It should not be done.’”

^[83] Doctrine of annihilation 斷滅法. Pali: ucchedavādo samaṇo gotamo, “The śramaṇa Gotama advocates annihilationism (nihilism).”

^[84] Doctrine of Impurity and Evil 穢惡法. Pali: jegucchī, advocating repulsive asceticism.

^[85] Doctrine of Discipline 調伏法. Pali: venayika, advocating self-restraint and rigorous discipline.

^[86] Doctrine of Dispelling Darkness 滅闇法. Pali: tapassī, advocating the practice of heat (ascetic practice). The Chinese version understands it as tamo (darkness) rather than tapo (heat).

^[87] The passage below states clearly: no longer entering a womb. Pali: apagabbo, advocating non-entry into a womb (no rebirth).

^[88] Doctrine of Fearlessness 無畏法. Pali: assattha, tranquility and cessation, the doctrine of calming the breath.

^[89] Bạt-đề 跋提. Pali: Bhaddiya, a city in the kingdom of Aṅga (Ương-già).

^[90] Mân-trà 旻茶. Pali, Vin.i. 240, Meṇḍaka, a wealthy householder in Bhaddiya, in the kingdom of Aṅga; the grandfather of Visākhā; and one of King Bimbisāra’s five Great Ministers of the Royal Treasury. There is no account of his being a disciple of Pūraṇa-Kassapa (Bất-lan Ca-diệp). He did, however, have a servant named Puṇṇa.

^[91] Bất-lan Ca-diệp 不蘭迦葉. Pali: Pūraṇa-Kassapa, one of the six non-Buddhist teachers.

^[92] Đa-ha-lâu-chi 多呵樓支. According to the account in DhA.iii.363, the Buddha named Vipassī (Tỳ-bà-thi).

^[93] As in the passage above. See p. 13.

^[94] Milk 乳, curd 酪, fresh ghee 生酥, clarified ghee 熟酥, and refined ghee 醍醐. Pali: khīra, fresh milk; dadhi, curdled milk or yogurt; takka, buttermilk, liquid butter containing one-quarter water, produced by heating and then churning dadhi; navanīta, fresh or raw butter, produced from takka; sappi, liquid or clarified butter, produced by heating raw butter until it becomes cooking oil.

^[95] A-mâu-na 阿牟多羅. Pali: Aṅguttarāpā, a country north of the Mahī River. Aṅga lies on the opposite bank.

^[96] A-ma-na 阿摩那. Pali, Vin. i. 245, Āpaṇa, a town in the country of Aṅguttarāpa. From here, the Buddha traveled onward to Kusinārā to enter nirvana.

^[97] Súy-nậu 翅[少/兔]. Pali: Jaṭila Keniya.

^[98] Eight kinds of beverages, Pali: ambapāna, mango juice; jambupāna, rose-apple juice; cocapāna, coconut water; mocapāna, banana juice; madhūkapāna, honey; muddikapāna, grape juice; sālūkapāna, lotus-root juice; phārusakapāna, unidentified.

^[99] Ma-la 摩羅. Pali: the name of a tribe and of the kingdom bearing the same name. Kusinārā was one of its capitals.

^[100] Ba-bà 波婆. Pali: a town of the Mallas, paired with Kusinārā.

^[101] Lô-di 盧夷. Pali: Roja; a close friend of Ānanda. Above, the name is transliterated as Lâu-diên. See Ch. vi. Y, section iii.10 & note 61.

^[102] A-đầu 阿頭. Pali: Ātumā, a town situated between Kusinārā and Sāvatthi.

101 A barber had two sons. The father later went forth into monastic life.

^[104] A-lậu-di, na-lậu-tỳ, na-lậu-đề, bà-đàn, lư-càn-lậu, tư-la-nậu, 阿漏彌那漏比那漏提婆檀豆檀盧乾漏私羅漏: the original Sanskrit forms cannot be determined. Medicine Section 1, medicines prepared from roots: aconite (Skt. musta), sweet flag (Skt. vaca), yellow ginger or turmeric (haridra), fresh ginger (ārdraka), white aconite (? Skt. ativiṣā: dwarf lilyturf). The Pali list, Vin.i. 201: halidda (turmeric), siṅgivera (ginger), vaca (sweet flag or iris root), vacattha (white sweet flag), ativisa (dwarf lilyturf), kaṭukarohiṇi (bitter picrorhiza), usīra (fragrant root), bhaddhamutta (auspicious grass).

^[105] Medicine Section 1: lifetime medicines, comprising medicines prepared from roots, leaves, flowers, and fruits.

^[106] End of Fascicle 42.