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The chapter on medicines (PLI-TV-KD6)
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Theravāda Collection on Monastic Law
The Great Division
The chapter on medicines
1. Discussion of the five tonics
At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery.
At that time the monks were afflicted with autumn illness, and they could keep down neither congee nor other food.
As a result, they became thin, haggard, and pale, with veins protruding all over their bodies.
The Buddha noticed this and asked Venerable Ānanda
why they were looking so sickly.
Ānanda told him.
Then, while reflecting in private, the Buddha thought,
“What tonics might I allow the monks that are generally regarded as tonics, would serve as nourishment, but aren’t considered substantial food?”
It then occurred to him,
“There are these five tonics—1
ghee, butter, oil, honey, and syrup—2
that are generally regarded as tonics, serve as nourishment, but aren’t considered substantial food.
Why don’t I allow them these five tonics, to be received and consumed before midday?”
In the evening, when the Buddha had come out from seclusion, he gave a teaching and then told the monks what he had thought, adding:
“I allow these five tonics, to be received and consumed before midday.”
The monks then received and consumed the five tonics before midday.
But even ordinary food did not agree with them, let alone greasy food.
As a result of both the autumn illness and the food not agreeing with them, they became even more thin, haggard, and pale.
Once again the Buddha noticed this and asked Venerable Ānanda
why they were looking even worse.
Ānanda told him.
The Buddha then gave a teaching, and addressed the monks:
“I allow the five tonics to be received and consumed both before and after midday.”
At that time the sick monks needed fat as a tonic.
They told the Buddha.
“I allow these fats as tonics:
bear fat, fish fat, alligator fat, pig fat, and donkey fat.
They should be received, melted, and mixed with oil before midday, and then used.
If you receive, melt, and mix them with oil after midday, and then use them, you commit three offenses of wrong conduct.
If you receive them before midday, but melt and mix them with oil after midday, and then use them, you commit two offenses of wrong conduct.
If you receive and melt them before midday, but mix them with oil after midday, and then use them, you commit one offense of wrong conduct.
If you receive, melt, and mix them with oil before midday, and then use them, there is no offense.”
2. Discussion of root medicines, etc.
At that time the sick monks needed medicinal roots.
“I allow these medicinal roots:
turmeric, ginger, sweet flag, white sweet flag, atis root, black hellebore, vetiver root, nut grass, and whatever other medicinal roots there are that don’t serve as fresh or cooked food.3
After receiving them, you may keep them for life
and use them when there’s a reason.
If you use them when there’s no reason, you commit an offense of wrong conduct.”
Soon afterwards the sick monks needed medicinal root flour.
“I allow a grinding stone.”
The sick monks needed bitter medicines.
“I allow bitter medicines from these plants:
neem tree, arctic snow, pointed gourd, white fig, Indian beech, and whatever other bitter medicines there are that don’t serve as fresh or cooked food.
After receiving them, you may keep them for life
and use them when there’s a reason.
If you use them when there’s no reason, you commit an offense of wrong conduct.”
The sick monks needed medicinal leaves.
“I allow medicinal leaves from these plants:
neem tree, arctic snow, pointed gourd, holy basil, cotton plant, and whatever other leaf medicines there are that don’t serve as fresh or cooked food.
After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”
The sick monks needed medicinal fruits.
“I allow medicinal fruits from these plants:
false black pepper, long pepper, black pepper, chebulic myrobalan, belleric myrobalan, emblic myrobalan, crepe ginger, and whatever other medicinal fruits there are that don’t serve as fresh or cooked food.
After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”
The sick monks needed medicinal gum.
“I allow the following medicinal gums:
gum exuded from the asafoetida shrub, gum from the twigs and leaves of the asafoetida shrub, gum from the leaves of the asafoetida shrub, taka gum, taka-leaf gum, gum from heated taka foliage, resin, and whatever other medicinal gums there are that don’t serve as fresh or cooked food.
After receiving them, you may keep them for life and use them when there’s a reason. If you use them when there’s no reason, you commit an offense of wrong conduct.”
The sick monks needed medicinal salts.
“I allow the following medicinal salts:
sea salt, black salt, hill salt, soil salt, red salt, and whatever other medicinal salts there are that don’t serve as fresh or cooked food.4
After receiving them, you may keep them for life
and use them when there’s a reason.
If you use them when there’s no reason, you commit an offense of wrong conduct.”
Allowable medical equipment and more
At this time Venerable Ānanda’s preceptor, Venerable Belaṭṭhasīsa, had carbuncles,
the pus making his robes adhere to his body. The monks kept on wetting his robes to remove the pus.
As the Buddha was walking about the dwellings, he noticed this. He went up to them and said,
“What sickness does this monk have?”
“He has carbuncles, sir. That’s why we’re doing this.”
Soon afterwards the Buddha gave a teaching and addressed the monks:
“For anyone who has an itch, a boil, a running sore, a carbuncle, or whose body smells, I allow medicinal powders.5
If you’re not sick, I allow detergent, soap, and cleaning agents.6
And I allow a mortar and pestle.”
Soon afterwards the sick monks needed sifted medicinal powders.
“I allow a powder sieve.”
They needed finely sifted powder.
“I allow a cloth sieve.”
On one occasion a monk was possessed by a spirit.
His teacher and preceptor who were nursing him were not able to cure him.
He then went to a pigs’ slaughterhouse to eat raw meat and drink blood.
As a result, he became well.
They told the Buddha.
“For one who is possessed, I allow raw meat and raw blood.”7
At that time a monk was afflicted with an eye-disease.
The monks had to hold him while he urinated and defecated.
Just then, as the Buddha was walking about the dwellings, he noticed this. He then went up to them and said,
“What sickness does this monk have?”
“He has an eye-disease, sir.
That’s why we do this for him.”
Soon afterwards the Buddha gave a teaching and addressed the monks:
“I allow these ointments:
black ointment, mixed ointment, river ointment, red ocher, and soot.”8
They needed scented ointments.
“I allow sandal, crape jasmine, Indian valerian, coffee plum, and nut grass.”9
At that time the monks put their ointments in pots and scoops.
The ointment was contaminated with grass, dust, and dirt.
“I allow an ointment box.”
Soon afterwards the monks from the group of six used luxurious ointment boxes10
made with gold or silver.
People complained and criticized them,
“They’re just like householders who indulge in worldly pleasures!”
They told the Buddha.
“You shouldn’t use luxurious ointment boxes.
If you do, you commit an offense of wrong conduct.
I allow ointment boxes made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.”11
At that time the ointment boxes were not covered. The ointment was contaminated with grass, dust, and dirt.
“I allow a lid.”
The lids fell off.
“I allow you to tie it onto the ointment box with a string.”
The ointment boxes split.
“I allow you to sew it together with thread.”
At that time the monks put the ointment on with their fingers. As a result their eyes hurt.
“I allow an ointment stick.”12
Soon afterwards the monks from the group of six used luxurious ointment sticks
made with gold or silver.
People complained and criticized them,
“They’re just like householders who indulge in worldly pleasures!”
They told the Buddha.
“You shouldn’t use luxurious ointment sticks.
If you do, you commit an offense of wrong conduct.
I allow ointment sticks made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.”
The monks dropped the ointment sticks on the ground. The sticks became rough.
“I allow a case for the ointment stick.”13
The monks carried the ointment boxes and sticks in their hands.
“I allow a bag for the ointment box.”
They did not have a shoulder strap.
“I allow a shoulder strap and a string for tying it.”14
At one time Venerable Pilindavaccha had a headache.
“I allow oil for the head.”
He did not get better.
“I allow treatment through the nose.”
The oil dripped from the nose.
“I allow a nose dropper.”
Soon afterwards the monks from the group of six used luxurious nose droppers
made with gold or silver.
People complained and criticized them,
“They’re just like householders who indulge in worldly pleasures!”
They told the Buddha.
“You shouldn’t use luxurious nose droppers.
If you do, you commit an offense of wrong conduct.
I allow nose droppers made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal,
or shell.”
The nose dropper dripped unevenly.
“I allow a double nose dropper.”
He did not get better.
“I allow you to inhale smoke.”
They just lit the wick and inhaled the smoke. They burned their throat.
“I allow a tube.”
Soon the monks from the group of six used luxurious tubes
made with gold or silver.
People complained and criticized them,
“They’re just like householders who indulge in worldly pleasures!”
They told the Buddha.
“You shouldn’t use luxurious tubes.
If you do, you commit an offense of wrong conduct.
I allow tubes made of bone, ivory, horn, reed, bamboo, wood, resin, fruit, metal, or shell.”
At that time the tubes were not covered. Insects crawled inside of them.
“I allow a lid.”
At that time the monks carried the tubes in their hands.
“I allow a bag for the tubes.”
The tubes scratched each other.
“I allow a bag with two compartments.”
They did not have a shoulder strap.
“I allow a shoulder strap and a string for fastening it.”
Allowable medical treatments and more
At one time Venerable Pilindavaccha had a certain disease.15
The doctors said
he needed a heated concoction of oil.
“I allow a heated concoction of oil.”16
They wanted to add alcohol to that concoction.
“I allow alcohol in a heated concoction of oil.”
Soon afterwards the monks from the group of six heated oil with too much alcohol. They drank it and became drunk.
“You shouldn’t drink heated oil with too much alcohol.
If you do, you should be dealt with according to the rule.
I allow you to drink heated oil if there is no discernible color, smell, or taste of alcohol.”
The monks had heated much oil with too much alcohol.
They did not know what to do with it.
“I allow you to determine it for external use.”
Pilindavaccha had more heated oil, but there was no vessel for storing it.
“I allow three kinds of vessels:
made of metal, made of wood, made of fruit.”17
At that time Pilindavaccha had arthritis of the hands and feet.18
“I allow treatment through sweating.”
He did not get better.
“I allow sweating with herbs.”19
He still did not get better.
“I allow heavy sweating.”
He still did not get better.
“I allow hemp water.”20
He still did not get better.
“I allow a bathtub.”21
Pilindavaccha had arthritis.22
“I allow bloodletting.”
He did not get better.
“I allow bloodletting and receiving it in a horn.”23
Pilindavaccha had cracked feet.
“I allow salve for the feet.”
He did not get better.
“I allow you to make foot salve.”
At that time a monk was afflicted with abscesses.24
“I allow surgery.”
They needed bitter water.
“I allow bitter water.”
They needed sesame paste.
“I allow sesame paste.”
They needed flour paste.
“I allow flour paste.”25
They needed a dressing.
“I allow a dressing.”
The sore was itching.
“I allow you to sprinkle it with mustard powder.”
The sore festered.
“I allow you to fumigate it.”
The flesh protruded.26
“I allow you to cut it with a razor.”27
The sore did not heal.
“I allow oil for the sore.”
The oil dripped off.
“I allow a bandage and all treatments for sores.”
On one occasion a certain monk was bitten by a snake.
“I allow you to give him the four foul edibles:
feces, urine, ash, and clay.”
The monks thought,
“Do they need to be received or not?”28
“They should be received if there is an attendant. If there isn’t, I allow you to take them yourself and then eat them.”29
On one occasion a monk had drunk poison.
“I allow you to give him feces to drink.”
The monks thought,
“Does it need to be received or not?”
“I allow the one who is excreting it to receive it. When he’s received it, it doesn’t need to be received again.”
On one occasion a monk was sick from a drug.30
“I allow him to drink mud from a plow.”31
On one occasion a certain monk had indigestion.32
“I allow him to drink lye.”
On one occasion a certain monk suffered from jaundice.
“I allow him to drink chebulic myrobalan soaked in cattle urine.”
On one occasion a certain monk suffered from a skin disease.
“I allow you to make a scented ointment.”
On one occasion a monk’s body was full of impurities.33
“I allow him to drink a purgative.”
He needed clear congee.
“I allow clear congee.”34
He needed mung-bean broth.
“I allow mung-bean broth.”35
He needed oily mung-bean broth.
“I allow oily mung-bean broth.”36
He needed meat broth.
“I allow meat broth.”37
3. The account of Pilindavaccha
At one time Venerable Pilindavaccha was having a hillside cleared near Rājagaha, intending to build a shelter.
Just then King Seniya Bimbisāra of Magadha went to Pilindavaccha, bowed, sat down,
and said,
“Venerable, what are you having made?”
“I’m clearing the hillside, great king. I want to build a shelter.”
“Do you need a monastery worker?”
“The Buddha hasn’t allowed monastery workers.”
“Well then, sir, please ask the Buddha and tell me the outcome.”
“Yes.”
Pilindavaccha instructed, inspired, and gladdened King Bimbisāra with a teaching,
after which the king got up from his seat, bowed down, circumambulated Pilindavaccha with his right side toward him, and left.
Soon afterwards Pilindavaccha sent a message to the Buddha:
“Sir, King Seniya Bimbisāra of Magadha wishes to provide a monastery worker.
What should I tell him?”
The Buddha then gave a teaching and addressed the monks:
“Monks, I allow monastery workers.”
Once again King Bimbisāra went to Pilindavaccha, bowed, sat down,
and said,
“Sir, has the Buddha allowed monastery workers?”
“Yes, great king.”
“Well then, I’ll provide you with a monastery worker.”
Yet after making this promise, he forgot, and only remembered after a long time. He then addressed the official in charge of practical affairs:
“Listen, has the monastery worker I promised been provided?”
“No, sir, he hasn’t.”
“How long has it been since we made that promise?”
The official counted the days and said,
“It’s been five hundred days.”
“Well then, provide him with five hundred monastery workers.”
“Yes.”
The official provided Pilindavaccha with those monastery workers, and a separate village was established.
They called it “The Monastery Workers’ Village” and “Pilinda Village”.
And Pilindavaccha began associating with the families in that village.
After robing up one morning, he took his bowl and robe and went to Pilinda Village for alms.
At that time they were holding a celebration in that village,
and the children were dressed up in ornaments and garlands.
As Pilindavaccha was walking on continuous almsround, he came to the house of a certain monastery worker where he sat down on the prepared seat.
Just then the daughter of the house had seen the other children dressed up in ornaments and garlands. She cried, saying,
“I want a garland! I want ornaments!”
Pilindavaccha asked her mother
why the girl was crying.
She told him,
adding, “Poor people like us can’t afford garlands and ornaments.”
Pilindavaccha then took a pad of grass and said to the mother,
“Here, place this on the girl’s head.”
She did,
and it turned into a beautiful golden garland.
Even the royal compound had nothing like it.
People told King Bimbisāra,
“Sir, in the house of a such-and-such a monastery worker there’s a beautiful golden garland.
Even in your court, sir, there’s nothing like it.
So how did those poor people get it?
They must have stolen it.”
King Bimbisāra then had that family imprisoned.
Once again Pilindavaccha robed up in the morning, took his bowl and robe, and went to Pilinda Village for alms.
As he was walking on continuous almsround, he came to the house of that same monastery worker. He then asked the neighbors what had happened to that family.
“The king had jailed them, venerable, because of that golden garland.”
Pilindavaccha went to King Bimbisāra’s house, where he sat down on the prepared seat.
King Bimbisāra approached Pilindavaccha, bowed, and sat down.
Pilindavaccha said,
“Great king, why have you jailed the family of that monastery worker?”
“Sir, in the house of that monastery worker there was a beautiful golden garland.
Even the royal compound has nothing like it.
So how did those poor people get it?
They must have stolen it.”
Pilindavaccha then focused his mind on turning King Bimbisāra’s stilt house into gold.
As a result, the whole house became gold.
He said, “Great king, how did you get so much gold?”
“Understood, sir! It’s your supernormal power.” And he released that family.
People said,
“They say Venerable Pilindavaccha has performed a superhuman feat, a wonder of supernormal power, for the king and his court!”
Delighted, and gaining confidence in Pilindavaccha, they brought him the five tonics:
ghee, butter, oil, honey, and syrup.
Ordinarily, too, Pilindavaccha was getting the five tonics.
Since he was getting so much, he gave it away to his followers,
who ended up with an abundance of tonics.
After filling up basins and waterpots and setting these aside,
they filled their water filters and bags and hung these in the windows.
But as the tonics dripped,
the dwellings became infested with rats.
When people walking about the dwellings noticed this, they complained and criticized them,
“These Sakyan monastics are hoarding goods indoors, just like King Seniya Bimbisāra of Magadha!”
The monks heard the complaints of those people
and the monks of few desires complained and criticized those monks,
“How can these monks choose to live with such abundance?”
After rebuking those monks in many ways, they told the Buddha. Soon afterwards he had the Sangha gathered and questioned the monks:
“Is it true, monks, that there are monks who live like this?”
“It’s true, sir.” …
After rebuking them, the Buddha gave a teaching and addressed the monks:
“After being received, the tonics allowable for sick monks—that is, ghee, butter, oil, honey, and syrup—should be used from storage for at most seven days. If you use them longer than that, you should be dealt with according to the rule.”
The first section for recitation on allowable medicines is finished.
4. The allowance for sugar, etc.
When the Buddha had stayed at Sāvatthī for as long as he liked, he set out wandering toward Rājagaha.
While they were traveling, Venerable Revata the Doubter saw a sugar factory. As he approached, he noticed they were mixing the sugar with flour and ash. He thought,38
“Sugar mixed with food is unallowable, and so it’s unallowable to eat sugar at the wrong time,”
and being afraid of wrongdoing, he and his followers did not take sugar.
They told the Buddha.
“Why are they adding flour and ash to the sugar?”
“To harden it, sir.”
“If they add flour or ash to sugar to harden it, it’s still considered sugar.
I allow you to eat as much sugar as you like.”
While still traveling, Revata noticed mung beans sprouting from feces. He thought,
“Mung beans are unallowable.
They sprout even after being digested,”
and being afraid of wrongdoing, he and his followers did not eat mung beans.
They told the Buddha.
“Although mung beans may sprout after being digested, I allow you to eat as much of it as you like.”
On one occasion a certain monk who had a stomachache
drank a salty purgative
and was cured.
“I allow salty purgatives when you’re sick.
If you’re not sick, I allow you to drink it mixed with water.”
5. Discussion of the prohibition against storing indoors, etc.
Wandering on, the Buddha eventually arrived at Rājagaha where he stayed in the Bamboo Grove, the squirrel sanctuary.
Soon afterwards the Buddha had a stomachache.
Venerable Ānanda thought, “Previously, when the Buddha had a stomachache, he was comfortable after drinking the threefold pungent congee.”39
He then asked for sesame seeds, rice, and mung beans, stored them indoors, cooked them himself indoors, and brought them to the Buddha, saying,
“Sir, please drink the threefold pungent congee.”
When Buddhas know what is going on, sometimes they ask and sometimes not.
They know the right time to ask and when not to ask.
Buddhas ask when it is beneficial, otherwise not,
for Buddhas are incapable of doing what is unbeneficial.40
Buddhas question the monks for two reasons: to give a teaching or to lay down a training rule.
So he said to Ānanda, “Ānanda, where does this congee come from?”
Ānanda told him.
The Buddha rebuked him,
“It’s not suitable, Ānanda, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
How could you be so indulgent?
What’s been stored indoors in a monastery is unallowable;41
what’s been cooked indoors in a monastery is unallowable;42
what’s been cooked by oneself is unallowable.
This will affect people’s confidence …”
After rebuking him, he gave a teaching and addressed the monks:
“You shouldn’t eat what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, or what you have cooked yourself.
If you do, you commit an offense of wrong conduct.
If you eat what’s been stored indoors in a monastery, cooked indoors in a monastery, and cooked by yourselves, you commit three offenses of wrong conduct.
If you eat what’s been stored indoors in a monastery, cooked indoors in a monastery, but cooked by others, you commit two offenses of wrong conduct.
If you eat what’s been stored indoors in a monastery, but cooked outside, yet cooked by yourselves, you commit two offenses of wrong conduct.
If you eat what’s been stored outside, but cooked indoors in a monastery, and cooked by yourselves, you commit two offenses of wrong conduct.
If you eat what’s been stored indoors in a monastery, but cooked outside, and cooked by others, you commit one offense of wrong conduct.
If you eat what’s been stored outside, but cooked indoors in a monastery, yet cooked by others, you commit one offense of wrong conduct.
If you eat what’s been stored outside, and cooked outside, but cooked by yourselves, you commit one offense of wrong conduct.
If you eat what’s been stored outside, and cooked outside, and cooked by others, there is no offense.”
When the monks heard
that the Buddha had prohibited cooking,
being afraid of wrongdoing, they did not reheat.
“I allow you to reheat what’s already been cooked.”
At that time Rājagaha was short of food.
People brought salt, oil, rice, and fresh food to the monastery.43
The monks stored it outdoors,
but it was eaten by vermin and stolen by thieves.
“I allow you to store food indoors.”
The monks stored it indoors, but it was cooked outside.
They were surrounded by scrap-eaters,
and the monks ate in fear.
“I allow cooking indoors.”
Because of the famine, the attendants took more for themselves and gave less to the monks.
“I allow you to cook.
I allow you to store food indoors in a monastery, to cook indoors in a monastery, and to cook yourselves.”
6. Receiving what has been picked up
On one occasion a number of monks who had completed the rainy-season residence in Kāsi were traveling to Rājagaha to visit the Buddha. While on their way, they did not receive sufficient food, whether fine or coarse.
Yet there was much fruit,
but no attendant to offer it.
When the monks arrived at Rājagaha, they were exhausted. They went to the Bamboo Grove, approached the Buddha, bowed, and sat down.
Since it is the custom for Buddhas to greet newly-arrived monks,
he said to them,
“I hope you’re keeping well, monks, I hope you’re getting by?
I hope you’re not tired from traveling?
And where have you come from?”
“We’re keeping well, sir, we’re getting by,”
and they told him what had happened.
Soon afterwards the Buddha gave a teaching and addressed the monks:
“If there is no attendant, but you see fruit, I allow you to pick it up yourself. You should then carry it until you see an attendant, put it on the ground, and have it received. You may then eat it.
I allow you to receive what you have picked up.”
On one occasion a certain brahmin had obtained fresh sesame seed and fresh honey.
He thought,
“Why don’t I give this to the Sangha of monks headed by the Buddha?”
He then went to the Buddha, exchanged pleasantries with him,
and said,
“Please accept tomorrow’s meal from me together with the Sangha of monks.”
The Buddha consented by remaining silent.
Knowing that the Buddha had consented, the brahmin left.
The following morning that brahmin had various kinds of fine foods prepared. He then had the Buddha informed
that the meal was ready.
The Buddha robed up, took his bowl and robe, and went to that brahmin’s house where he sat down on the prepared seat.
That brahmin personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, the brahmin sat down to one side.
The Buddha then instructed, inspired, and gladdened him with a teaching, after which he got up and left.
Soon after the Buddha had left, that brahmin thought,
“I invited the Sangha of monks headed by the Buddha to give them the fresh sesame seed and honey, but I forgot.
Why don’t I take the sesame seed and honey to the monastery in basins and waterpots?”
And he did just that. He then went up to the Buddha
and said,
“When I invited you for a meal, I forgot to give you these fresh sesame seeds and this honey.
Please accept it.”
“Well then, brahmin, give it to the monks.”
At this time, food was scarce, and the monks were refusing invitations to eat more even after taking just a little. After reflection, they were even declining altogether.44
And so now that the whole Sangha was being invited, being afraid of wrongdoing, they did not accept.45
“Accept, monks, and eat.
I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers that have been brought out.”46
7. The allowance for what has been received, etc.
On one occasion a family who was supporting Venerable Upananda the Sakyan sent fresh food to the Sangha, saying,
“After showing it to Venerable Upananda, it’s to be given to the Sangha.”
Just then Upananda had gone to the village for alms.
When those people arrived at the monastery, they asked for Upananda
and were told where he was.
They said, “Venerables, after showing it to Venerable Upananda, this fresh food is to be given to the Sangha.”
The monks told the Buddha. He said,
“Well then, receive it and put it aside until Upananda returns.”
But because Upananda visited families before eating, he returned late to the monastery.
At this time, food was scarce, and the monks were refusing invitations to eat more even after taking just a little. After reflection, they were even declining altogether. And so now that the whole Sangha was being invited,
being afraid of wrongdoing, they did not accept.
“Accept, monks, and eat.
I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers that were received before the meal.”
When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Sāvatthī.
When he eventually arrived,
he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.
At that time Venerable Sāriputta had a fever.
Venerable Mahāmoggallāna went to him and asked,
“When you previously had a fever, Sāriputta, how did you get better?”
“I had lotus roots and tubers.”
Then, just as a strong man might bend or stretch his arm, Mahāmoggallāna disappeared from the Jeta Grove and reappeared on the banks of the Mandākinī lotus pond.
An elephant saw Mahāmoggallāna coming and said to him,
“Welcome, Venerable Mahāmoggallāna, please come.
What do you need, venerable?
What may I give?”
“I need lotus roots and tubers.”
The elephant told another elephant,
“Listen, give as many roots and tubers as the venerable needs.”
It plunged into the Mandākinī lotus pond and pulled up lotus roots and tubers with his trunk. It gave them a good rinse, bound them in a bundle, and went up to Mahāmoggallāna.
Then, just as a strong man might bend or stretch his arm, Mahāmoggallāna disappeared from the banks of the Mandākinī lotus pond and reappeared in the Jeta Grove.
And that elephant did the same.
It had the roots and tubers offered to Mahāmoggallāna, before returning to the Mandākinī lotus pond in the same manner.
Mahāmoggallāna then brought those lotus roots and tubers to Sāriputta.
When he had eaten them, his fever subsided.
But there was much left over.
At this time, food was scarce, and the monks were refusing invitations to eat more even after taking just a little. After reflection, they were even declining altogether. And so now that the whole Sangha was being invited,
being afraid of wrongdoing, they did not accept.
“Accept, monks, and eat.
I allow one who has finished his meal and refused an invitation to eat more to eat non-leftovers coming from the forest or a lotus pond.”47
On one occasion in Sāvatthī, much fruit had been given, but there was no attendant.
Being afraid of wrongdoing, the monks did not eat it.
“I allow you to eat fruit that hasn’t been made allowable if it’s seedless or the seeds have been removed.”48
8. Discussion of the prohibition against surgery
When the Buddha had stayed at Sāvatthī for as long as he liked, he set out wandering toward Rājagaha.
When he eventually arrived,
he stayed in the Bamboo Grove, the squirrel sanctuary.
At that time the doctor Ākāsagotta performed surgery on a certain monk who had hemorrhoids.
Just then, while walking about the dwellings, the Buddha came to this monk’s dwelling.
Ākāsagotta saw the Buddha coming and said to him,
“Good Gotama, please come and see this monk’s anus. It’s just like the mouth of a lizard.”
The Buddha thought,
“This foolish man is mocking me,”
and he turned around right there. Soon afterwards he had the Sangha gathered and questioned the monks:
“Is there a sick monk in such-and-such a dwelling?”
“There is, sir.”
“What’s his illness?”
“He has hemorrhoids, and the doctor Ākāsagotta is performing surgery.”
The Buddha rebuked him,
“It’s not suitable, monks, for that foolish man, it’s not proper, it’s not worthy of a monastic, it’s not allowable, it’s not to be done.
How can he have surgery on the private parts?
The skin is delicate in that area, sores heel with difficulty, and a scalpel is hard to wield there.
This will affect people’s confidence …”
After rebuking him …
he gave a teaching and addressed the monks:
“You shouldn’t have surgery on the private parts.49
If you do, you commit a serious offense.”
When they heard that the Buddha had prohibited surgery,
the monks from the group of six had enemas.50
The monks of few desires complained and criticized them,
“How can the monks from the group of six have enemas?”
They told the Buddha what had happened.
“Is it true, monks, that the monks from the group of six are having enemas?”
“It’s true, sir.” …
After rebuking them, the Buddha gave a teaching and addressed the monks:
“You shouldn’t get surgery within 3.5 centimeters of the private parts or have enemas.51
If you do, you commit a serious offense.”
9. Discussion of the prohibition against human flesh
When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Benares.
When he eventually arrived,
he stayed in the deer park at Isipatana.
At that time in Benares there were two lay-followers, Suppiya and Suppiyā, husband and wife, both with confidence in Buddhism. They were donors and benefactors, and they attended on the Sangha.
On one occasion Suppiyā went to the monastery. She walked from dwelling to dwelling, from yard to yard, asking the monks,
“Is anyone sick? What may I bring?”
Just then a certain monk had drunk a purgative.
He told Suppiyā about this, adding,
“I need meat broth.”
“No problem, I’ll organize it.”
She then returned to her house and told a servant,
“Go and get some meat.”52
Saying, “Yes, ma’am,” he walked around the whole of Benares, but could not find any.
So he returned to Suppiyā and said,
“There’s no meat, ma’am.
There’s no slaughter today.”
Suppiyā thought,
“If that monk doesn’t get meat broth, his illness will get worse or he’ll die.
Because I’ve already agreed to provide it, it would not be right if I didn’t.”
She then took a knife, cut flesh from her own thigh, and gave it to a slave, saying,
“Prepare this meat and give it to the sick monk in such-and-such a dwelling.
If anyone asks for me, tell them I’m sick.” She then wrapped her thigh in her upper robe, entered her bedroom, and lay down on the bed.
When Suppiya returned home, he asked the slave where his wife was.
The slave told him.
He then went to see her,
and she told him what had happened.
He thought,
“It’s astonishing and amazing
how much faith and confidence Suppiyā has, as she gives up even her own flesh.
Is there anything she would not give?”
Delighted and joyful he went to the Buddha. He bowed, sat down,
and said,
“Sir, please accept tomorrow’s meal from me together with the Sangha of monks.”
The Buddha consented by remaining silent.
Knowing that the Buddha had consented, Suppiya got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.
The following morning Suppiya had various kinds of fine foods prepared. He then had the Buddha informed that the meal was ready.
The Buddha robed up, took his bowl and robe, and went to Suppiya’s house where he sat down on the prepared seat together with the Sangha of monks.
Suppiya approached the Buddha and bowed down to him.
When the Buddha asked him where Suppiyā was,
he replied that she was sick.
“Well then, please tell her to come.”
“She’s not able, sir.”
“Well then, carry her in here.”
And he did.
The moment Suppiyā saw the Buddha that great wound healed and was perfectly covered with skin and hairs.
Suppiya and Suppiyā exclaimed,
“The great power and might of the Buddha
is truly astonishing and amazing!”
Delighted and joyful, they personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, they sat down to one side.
The Buddha instructed, inspired, and gladdened them with a teaching, after which he got up from his seat and left.
Soon afterwards the Buddha had the Sangha gathered and questioned the monks:
“Who asked Suppiyā for meat?”
The responsible monk told the Buddha.
“Did you get the meat?”
“I did, sir.”
“Did you eat it?”
“Yes.”
“Were you circumspect about it?”
“No, sir.”
The Buddha rebuked him …
“Foolish man, how can you eat meat without circumspection?
You have eaten human flesh.
This will affect people’s confidence …”
After rebuking him, he gave a teaching and addressed the monks:
“There are people who have faith and confidence, even to the point of giving up their own flesh.
You shouldn’t eat human flesh.
If you do, you commit a serious offense.
You shouldn’t eat flesh without being circumspect.
If you do, you commit an offense of wrong conduct.”
10. Discussion of the prohibition against elephant meat, etc.
At one time the king’s elephants had died.
Because there was a shortage of food, people ate the elephant meat. They also gave elephant meat to monks who were walking for alms.
When the monks ate it,
people complained and criticized them,
“How can the Sakyan monastics eat elephant meat?
Elephants are an attribute of kingship. If the king knew, he would not be pleased with those monks.”
They told the Buddha.
“You shouldn’t eat elephant meat.
If you do, you commit an offense of wrong conduct.”
At one time the king’s horses had died.
Because there was a shortage of food, people ate the horse meat. They also gave horse meat to monks who were walking for alms.
When the monks ate it,
people complained and criticized them,
“How can the Sakyan monastics eat horse meat?
Horses are an attribute of kingship. If the king knew, he would not be pleased with those monks.”
They told the Buddha.
“You shouldn’t eat horse meat.
If you do, you commit an offense of wrong conduct.”
At one time when there was a shortage of food, people ate dog meat. They also gave dog meat to monks who were walking for alms.
When the monks ate it,
people complained and criticized them,
“How can the Sakyan monastics eat dog meat? Dogs are disgusting and repulsive.”
They told the Buddha.
“You shouldn’t eat dog meat.
If you do, you commit an offense of wrong conduct.”
At one time when there was a shortage of food, people ate snake meat. They also gave snake meat to monks who were walking for alms.
When the monks ate it,
people complained and criticized them,
“How can the Sakyan monastics eat snake meat? Snakes are disgusting and repulsive.”
Even Supassa the king of dragons went to see the Buddha. He bowed down to the Buddha53
and said,
“Sir, there are dragons without faith and confidence.
They might harm the monks even over small matters.
Please ask the venerables not to eat snake meat.”
The Buddha instructed, inspired, and gladdened him with a teaching, after which Supassa bowed down, circumambulated the Buddha with his right side toward him, and left.
Soon afterwards the Buddha gave a teaching and addressed the monks:
“You shouldn’t eat snake meat.
If you do, you commit an offense of wrong conduct.”
On one occasion hunters killed a lion and ate the lion meat. They also gave lion meat to monks who were walking for alms.
After eating it, those monks returned to the wilderness.
And because of the smell of lion meat, lions attacked them.
“You shouldn’t eat lion meat.
If you do, you commit an offense of wrong conduct.”
On one occasion hunters killed a tiger …
a leopard …
a bear …
a hyena and ate the hyena meat. They also gave hyena meat to monks who were walking for alms.
After eating it, those monks returned to the wilderness.
And because of the smell of hyena meat, hyenas attacked them.
“You shouldn’t eat tiger meat, leopard meat, bear meat, or hyena meat.
If you do, you commit an offense of wrong conduct.”
The second section for recitation on Suppiyā is finished.
11. The allowance for congee and honey balls
When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Andhakavinda together with a large sangha of twelve-hundred and fifty monks.
On this occasion the country people had loaded large quantities of salt, oil, rice, and fresh food onto carts, and were following behind the Sangha of monks headed by the Buddha, thinking,
“When our turn comes, we’ll prepare a meal.” Five hundred people living on scraps were also following along.
Eventually the Buddha arrived at Andhakavinda and stayed there.
Soon afterwards a certain brahmin whose turn to offer a meal had not yet come, thought,
“I’ve been following the Sangha of monks headed by the Buddha for two months waiting to offer them a meal, and I’m still waiting. Moreover, I am all alone, and all my household business is being neglected.
Why don’t I inspect the dining hall54
and prepare whatever is lacking?”
When he did, he saw that two things were missing:
congee and honey balls.
He then went to Venerable Ānanda and told what he had been thinking,
adding, “Good Ānanda, if I were to prepare congee and honey balls, would Good Gotama accept it?”
“Well, brahmin, let me ask the Buddha.”
Venerable Ānanda told the Buddha,
who said, “Allow it to be prepared, Ānanda.”
Ānanda passed the message on to the brahmin.
The following morning that brahmin prepared much congee and many honey balls and brought it to the Buddha, saying,
“Good Gotama, please accept the congee and the honey balls.”
“Well then, brahmin, give it to the monks.”
But being afraid of wrongdoing, the monks did not accept.
The Buddha said, “Accept, monks, and eat.”
That brahmin then personally served much congee and many honey balls to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, the brahmin sat down to one side.
And the Buddha said this to him:
“Brahmin, there are these ten benefits of congee.55
One who gives congee gives life, beauty, happiness, strength, and eloquence; drinking congee stills hunger, allays thirst, gets rid of wind, cleans out the bladder, and helps the digestion of food remnants.
One who gives congee respectfully at the right time
To the restrained ones who live on the gifts of others,
Such a one supplies them with ten things:
Long life, beauty, happiness, and strength,
And eloquence, too, one gets from that;
Hunger, thirst, and wind are removed,
The bladder is cleaned and the food digested.
This tonic is praised by the Accomplished One.
Therefore, for a person looking for happiness—
One wishing for heavenly bliss
Or desiring human prosperity—
It’s appropriate to give congee regularly.”
The Buddha then got up from his seat and left.
Soon afterwards he gave a teaching and addressed the monks:
“I allow congee and honey balls.”
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