The chapter on medicines (PLI-TV-KD6)

12. The government official with recently acquired faith

When people heard that the Buddha had allowed congee and honey balls,

they prepared rice porridge and honey balls early in the morning.⁵⁶

After eating rice porridge and honey balls to their satisfaction in the morning, the monks did not eat as much as they had intended in the dining hall.

At this time a certain government official who had recently acquired faith in Buddhism had invited the Sangha of monks headed by the Buddha for the meal on the following day.

He thought,

“Why don’t I prepare twelve hundred and fifty bowls of meat for the twelve hundred and fifty monks? I can then give one bowl to each and every monk.”

The following morning that official had various kinds of fine foods prepared, as well as twelve hundred and fifty bowls of meat. 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 together with the Sangha of monks.

That official then served the monks in the dining hall.

As he did so, the monks said,

“Only a little, thanks.”

“Please don’t say that because I’ve only recently acquired faith in Buddhism.

I’ve prepared much food of various kinds, as well as twelve-hundred and fifty bowls of meat.

I’ll bring one bowl of meat to each and every one of you.

Venerables, please accept as much as you like.”

“We’re not taking so little because of that, but because we ate rice porridge and honey balls to our satisfaction early in the morning.”

The official complained and criticized them,

“When the venerables have been invited by me, how can they eat someone else’s rice porridge? Am I incapable of giving them as much as they like?”

Angry and aiming to criticize, he walked around filling the monks’ almsbowls, saying, “Eat it or take it away.”

When he had personally served the various kinds of fine foods to the Sangha of monks headed by the Buddha, and the Buddha had finished his meal, the official sat down to one side.

The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.

Soon after the Buddha had left, that official felt anxiety and remorse, thinking,

“It’s bad for me, truly bad,

that I acted like this.

I wonder, did I make much merit or demerit?”

He then went to the Buddha, bowed, sat down,

and told him what he had been thinking, adding,

“I wonder, sir, did I make much merit or demerit?”

“When you invited the Sangha of monks headed by the Buddha for a meal on the following day, you made much merit.

When each and every monk received rice from you, you made much merit. You are heading for heaven.”

When the official heard this,

he was joyful and elated. He got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

Soon afterwards the Buddha had the Sangha gathered and questioned the monks:

“Is it true, monks, that monks who had been invited for a meal ate someone else’s rice porridge beforehand?”

“It’s true, sir.”

The Buddha rebuked them …

“How can those foolish men eat someone else’s congee beforehand when they have been invited for a meal?

This will affect people’s confidence …”

After rebuking them, he gave a teaching and addressed the monks:

“When you have been invited to a meal, you shouldn’t eat someone else’s rice porridge beforehand.

If you do, you should be dealt with according to the rule.”⁵⁷

13. The account of Belaṭṭha Kaccāna

When the Buddha had stayed at Andhakavinda for as long as he liked, he set out wandering toward Rājagaha together with a large sangha of twelve-hundred and fifty monks.

Just then Belaṭṭha Kaccāna was traveling from Rājagaha to Andhakavinda with five hundred carts, all of them filled with jars of sugar.

When the Buddha saw Belaṭṭha Kaccāna coming, he stepped off the road and sat down at the foot of a tree.

Belaṭṭha Kaccāna went up to the Buddha, bowed,

and said,

“Sir, I would like to give one jar of sugar to each and every monk.”

“Well then, Kaccāna, just bring one jar of sugar.”

Saying, “Yes, sir,” he got a jar of sugar, returned to the Buddha, and said,

“Here is the jar.

What should I do next?”

“Now give sugar to the monks.”

Saying, “Yes, sir,” he did just that. He then said to the Buddha,

“I’ve given sugar to the monks, but there’s much left over.

What should I do with that?”

“Give the monks as much sugar as they need.”

Saying, “Yes, sir,” he did as requested. He then said to the Buddha,

“I’ve given the monks as much sugar as they need, but there’s much left over.

What should I do with that?”

“Give the monks as much sugar as they want.”

Saying, “Yes, sir,” he again did as requested.

Some monks filled their almsbowls and even their water filters and bags.

When he was finished, he said to the Buddha,

“I’ve given the monks as much sugar as they want, but there’s much left over.

What should I do with that?”

“Give to those who live on scraps.”

Saying, “Yes, sir,” he again did as requested. He then said to the Buddha,

“I’ve given them sugar, but there’s much left over.

What should I do with that?”

“Give them as much sugar as they need.”

Saying, “Yes, sir,” he again did as requested. He then said to the Buddha,

“I’ve given them as much sugar as they need, but there’s much left over.

What should I do with that?”

“Give them as much sugar as they want.”

Saying, “Yes, sir,” he once again did as requested.

Some of those who lived on scraps filled basins, waterpots, and baskets, and some even their laps.

When he was finished, he said to the Buddha,

“I’ve given them as much sugar as they want, but there’s much left over.

What should I do with that?”

“Kaccāna, I don’t see anyone in this world with its gods, lords of death, and supreme beings, in this society with its monastics and brahmins, its gods and humans, who would be able to properly digest that sugar except a Buddha or his disciple.

So discard that sugar where there are no cultivated plants or in water without life.”⁵⁸

Saying, “Yes, sir,” he dumped that sugar in water without life.

As he did so, that sugar hissed, sputtered, fumed, and smoked—

just like a plowshare heated the whole day hisses, sputters, fumes, and smokes when dropped in water.

Belaṭṭha Kaccāna was awestruck, with goose bumps all over. He approached the Buddha, bowed, and sat down.

The Buddha then gave him a progressive talk—

on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.

When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path.

And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Belaṭṭha Kaccāna experienced the stainless vision of the Truth:

“Anything that has a beginning has an end.”

He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. He then said to the Buddha,

“Wonderful, sir, wonderful!

Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there—

just so has the Buddha made the Teaching clear in many ways.

I go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Please accept me as a lay follower who’s gone for refuge for life.”

The Buddha then continued wandering toward Rājagaha.

When he eventually arrived, he stayed in the Bamboo Grove, the squirrel sanctuary.

At that time there was an abundance of sugar in Rājagaha.

The monks thought,

“The Buddha has only allowed sugar for the sick,”

and being afraid of wrongdoing, they did not eat it.

“I allow you to take sugar when you’re sick and sugar mixed in water when you’re not.”

14. Pāṭaligāma

When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Pāṭaligāma with a large sangha of twelve-hundred and fifty monks.⁵⁹

When he eventually arrived, he stayed there.

When the lay followers of Pāṭaligāma heard

that he had arrived,

they went to see him, bowed, and sat down on one side.

The Buddha instructed, inspired, and gladdened them with a teaching.

They then said to the Buddha,

“Sir, please visit our guesthouse together with the Sangha of monks.”

The Buddha consented by remaining silent.

Knowing that he had consented, they got up from their seats, bowed down, and circumambulated him with their right sides toward him. They then went to the guesthouse, spread mats on the floor, prepared seats, put out a large waterpot, and hung up an oil lamp, after which they returned to the Buddha, bowed,

and told him

that everything was prepared,

adding, “Sir, please come when you’re ready.”

The Buddha robed up, took his bowl and robe, and went to the guesthouse together with the Sangha of monks. He washed his feet, entered the guesthouse, and sat down facing east, leaning on the central pillar.

The monks washed their feet too, entered the guesthouse, and sat down facing east with the Buddha in front of them, leaning against the western wall.

The lay followers of Pāṭaligāma followed suit and sat down facing west with the Buddha in front of them, leaning against the eastern wall.

The Buddha then addressed those lay followers:

“There are these five dangers for one who is immoral because of failure in morality.

Because of heedlessness, they lose much wealth.

They get a bad reputation.

Whenever they come to a gathering of people—whether a gathering of aristocrats, brahmins, householders, or monastics—they are shy and timid.

They die confused.

After death, they are reborn in a lower realm.

There are these five benefits for one who is moral because of success in morality.

Because of heedfulness, they gain much wealth.

They get a good reputation.

Whenever they come to a gathering of people—whether a gathering of aristocrats, brahmins, householders, or monastics—they are confident and self-assured.

They die with a clear mind.

After death, they are reborn in heaven.”

The Buddha instructed, inspired, and gladdened them by teaching for much of the night. He then dismissed them, saying,

“It’s late.

Please go when you’re ready.”

Saying, “Yes, sir,” they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.

Soon after the lay followers of Pāṭaligāma had left, the Buddha entered an empty cubicle.⁶⁰

15. Sunidha and Vassakāra

At that time Sunidha and Vassakāra, the government officials of Magadha, were building a fortress at Pāṭaligāma to defend against the Vajjians.

The Buddha got up early in the morning and, with his superhuman and purified clairvoyance, he saw a number of gods taking possession of sites around Pāṭaligāma.

And wherever powerful gods took possession of a site was where powerful kings and government officials tended to build their houses.

Wherever gods of middle standing took possession of a site was where the kings and government officials of middle standing tended to build their houses.

Wherever the lower ranked gods took possession of a site was where the lower ranked kings and government officials tended to build their houses.

The Buddha said to Venerable Ānanda,

“Who’s building a fortress in Pāṭaligāma?”

“Sunidha and Vassakāra, sir.”

“They are building the fortress, Ānanda, as if they had consulted with the Tāvatiṁsa gods.”

The Buddha told Ānanda what he had seen,

adding, “As far, Ānanda, as the extent of the Indian realm, as far as the routes of commerce, Pāṭaliputta will be the chief city, the destination for merchandise.⁶¹

And there will be three dangers for Pāṭaliputta:

fire, water, and internal dissent.”

Sunidha and Vassakāra then went to the Buddha and exchanged pleasantries with him,

adding,

“Please accept tomorrow’s meal from us together with the Sangha of monks.”

The Buddha consented by remaining silent.

Knowing that he had consented, they left.

Having had various kinds of fine foods prepared, they had the Buddha informed that the meal was ready.

The Buddha robed up, took his bowl and robe, and went to Sunidha and Vassakāra’s meal offering where he sat down on the prepared seat together with the Sangha of monks.

Sunidha and Vassakāra then 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.

And the Buddha expressed his appreciation with these verses:

“In whatever place

The wise decide to live,

There they feed the virtuous,

The restrained monastics.

One should dedicate the offering

To whatever gods are there.

Being revered and honored,

They return the favor to you.

And they have compassion for you,

As a mother for her own child.

The person the gods have compassion for

Always has good fortune.”

The Buddha then got up from his seat and left.

But Sunidha and Vassakāra followed behind him, thinking,

“Whatever gate the ascetic Gotama leaves from, we’ll name the Gotama Gate.

Whatever ford he uses to cross the river Ganges, we’ll name the Gotama Ford.”

And so the gate through which he left was named the Gotama Gate.

The Buddha then went to the river Ganges.

At that time the river was full to the brim.

Among the people who wanted to cross, some were looking for a boat, some for a barge, and some were putting together a raft.

The Buddha saw this. Then, just as a strong man might bend or stretch his arm, the Buddha disappeared from the near shore of the river and reappeared on the far shore together with the Sangha of monks.

Seeing the significance of this, the Buddha uttered a heartfelt exclamation:

“Whoever crosses the flowing mass of water,

They build a bridge, leaving the water behind.⁶²

While ordinary people put together a raft,

The wise have crossed already.”

16. Discussion of the truths at Koṭigāma

The Buddha then went to Koṭigāma

and stayed there.

And he addressed the monks:

“It’s because of not awakening to or penetrating these four noble truths that you and I have wandered on and transmigrated for such a long time:

the noble truth of suffering,

the noble truth of the origin of suffering,

the noble truth of the end of suffering,

the noble truth of the path leading to the end of suffering.

But now, monks, the noble truth of suffering has been awakened to and penetrated, likewise the noble truth of the origin of suffering, the noble truth of the end of suffering, and the noble truth of the path leading to the end of suffering. Craving for existence has been cut off; the passage to existence has been destroyed; now there is no further existence.

Because of not properly seeing

The four noble truths,

You have transmigrated for a long time

Among the various kinds of rebirth.

But now they have been seen,

The passage to existence has been destroyed,

The root of suffering has been cut off,

And there is no further existence.”

17–18. The account of Ambapālī and the Licchavīs

The courtesan Ambapālī heard

that the Buddha had arrived at Koṭigāma.

She had her best carriages harnessed, mounted one of them, and left Vesālī to visit the Buddha.

She went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. After bowing down to the Buddha, she sat down,

and the Buddha instructed, inspired, and gladdened her with a teaching.

She then said to the Buddha,

“Sir, please accept tomorrow’s meal from me together with the Sangha of monks.”

The Buddha consented by remaining silent.

Knowing that he had consented, she got up from her seat, bowed down, circumambulated him with her right side toward him, and left.

The Licchavīs of Vesālī, too,

heard that the Buddha had arrived at Koṭigāma.

They had their best carriages harnessed, mounted one of them, and left Vesālī to visit the Buddha.

Some of them wore blue, with blue makeup, blue clothes, and blue ornaments, and likewise, some of them wore yellow, some red, and some white.

When Ambapālī met the young Licchavīs, she turned her carriage around and drove up next to them, pole to pole, yoke to yoke, wheel to wheel, axle to axle.

The Licchavīs said, “What on earth are you doing?”

and she replied, “I’m doing this, sirs, because I’ve invited the Buddha and the Sangha of monks for tomorrow’s meal!”

“We’ll give you a hundred thousand for this meal, Ambapālī.”

“Even if you gave me the whole of Vesālī and the adjoining countryside, I would not give you this meal.”⁶³

The Licchavīs snapped their fingers in dismay, saying,

“Dammit, we’ve been beaten by the mango woman!”

And they continued on their way to the Buddha.

When the Buddha saw them coming, he said to the monks,

“Those of you who haven’t seen the Tāvatiṁsa gods, look at the Licchavīs.

The Licchavīs are similar to the Tāvatiṁsa gods.”

The Licchavīs went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot.

After bowing down to the Buddha, they sat down,

and the Buddha instructed, inspired, and gladdened them with a teaching.

They then said to the Buddha,

“Sir, please accept tomorrow’s meal from us together with the Sangha of monks.”

“I have already accepted tomorrow’s meal from Ambapālī.”

The Licchavīs snapped their fingers in dismay,

saying, “Dammit, we’ve been beaten by the mango woman.”

After rejoicing in the Buddha’s words, they got up from their seats, bowed down, circumambulated him with their right sides toward him, and left.

When the Buddha had stayed at Koṭigāma for as long as he liked, he went to Nātikā,

where he stayed in the brick guesthouse.

The following morning Ambapālī had various kinds of fine foods prepared in her own park. She then had the Buddha informed that the meal was ready.

The Buddha robed up, took his bowl and robe, and went to Ambapālī’s meal offering where he sat down on the prepared seat together with the Sangha of monks.

Ambapālī personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, she sat down to one side and said,

“Sir, I give this mango grove to the Sangha of monks headed by the Buddha.”

The Buddha accepted the park.

After instructing, inspiring, and gladdening her with a teaching, he got up from his seat and went to the Great Wood near Vesālī,

where he stayed in the house with the peaked roof.

The third section for recitation on the Licchavīs is finished.

19. The account of General Sīha

On one occasion a number of well-known Licchavīs were seated together in the public hall, praising the Buddha, the Teaching, and the Sangha in many ways.⁶⁴

Sīha the general, a disciple of the Jains, was seated in that gathering.

He thought,

“No doubt that Buddha is perfected, a fully Awakened One, since these well-known Licchavīs praise the Buddha, the Teaching, and the Sangha in this way.

Why don’t I go and visit that Buddha?”

He then went to the Jain ascetic from Ñātika and said,⁶⁵

“Sir, I wish to visit the ascetic Gotama.”

“But Sīha, why visit the ascetic Gotama who believes that actions don’t have results when you believe that they do?

For the ascetic Gotama believes in inaction, teaches that, and trains his disciples in that.”

Sīha’s intention to go died down.

The same sequence of events happened a second time.

A third time a number of well-known Licchavīs were seated together in the public hall, praising the Buddha, the Teaching, and the Sangha in many ways.

Sīha heard this, and he had the same thoughts as before.

And it occurred to him, “What can the Jain ascetics do to me, whether I get their permission or not?

Let me go and visit the Buddha, the Perfected and fully Awakened One, without getting permission from the Jains.”

Soon afterwards, in the middle of the day, General Sīha set out from Vesālī with five hundred carriages to visit the Buddha.

He went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. He bowed, sat down,

and said,

“Sir, I have heard that the ascetic Gotama believes in inaction, that he teaches inaction, and that he trains his disciples in that.

Those who say this,

do they say what you have said without falsely misrepresenting you? Do they explain according to the Teaching so that they can’t be legitimately blamed?

I don’t wish to misrepresent you.”

“There’s a way, Sīha, one could rightly say of me

that I believe in inaction, that I teach inaction, and that I train my disciples in that. What’s that way?

I teach the non-doing of misconduct by body, speech, and mind.

I teach the non-doing of the various kinds of bad and unwholesome actions.

There’s also a way one could rightly say of me

that I believe in action, that I teach action, and that I train my disciples in that. What’s that way?

I teach the doing of good conduct by body, speech, and mind. I teach the doing of the various kinds of good and wholesome actions.

There’s a way one could rightly say of me

that I’m an annihilationist, that I teach for the sake of annihilation, and that I train my disciples in that. What’s that way?

I teach the annihilation of sensual desire, ill will, and confusion.

I teach the annihilation of the various kinds of bad and unwholesome qualities.

There’s a way one could rightly say of me

that I’m disgusting, that I teach for the sake of disgust, and that I train my disciples in that. What’s that way?⁶⁶

I am disgusted by misconduct by body, speech, and mind.

I am disgusted by the various kinds of bad and unwholesome qualities.

There’s a way one could rightly say of me

that I’m an exterminator, that I teach for the sake of extermination, and that I train my disciples in that. What’s that way?

I teach the extermination of sensual desire, ill will, and confusion,

the extermination of the various kinds of bad and unwholesome qualities.

There’s a way one could rightly say of me

that I’m austere, that I teach for the sake of austerity, and that I train my disciples in that. What’s that way?

I say that bad, unwholesome qualities—

misconduct by body, speech, and mind—are to be disciplined.

One who has abandoned them, cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future—such a one I call austere.

Indeed the Buddha has abandoned the bad, unwholesome qualities that are to be disciplined, has cut them off at the root, made them like a palm stump, eradicated them, and made them incapable of reappearing in the future.

There’s a way one could rightly say of me

that I’ve withdrawn, that I teach for the sake of withdrawal, and that I train my disciples in that. What’s that way?⁶⁷

One who has withdrawn from any future conception in a womb, any rebirth in a future life, who has cut it off at the root, made it like a palm stump, eradicated it, and made it incapable of reappearing in the future—such a one I call withdrawn.

Indeed the Buddha’s future conception in a womb, his rebirth in a future life, is abandoned and cut off at the root, made like a palm stump, eradicated, and incapable of reappearing in the future.

There’s a way one could rightly say of me

that I’m at ease, that I teach for the sake of ease, and that I train my disciples in that. What’s that way?

I’m at ease in the highest sense, I proclaim my Teaching for the sake of ease, and I train my disciples in that.”

When the Buddha had finished, Sīha exclaimed,

“Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there—just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Please accept me as a lay follower who’s gone for refuge for life.”

“Consider it carefully, Sīha. It’s good for well-known people such as yourself to reflect carefully.”

“Now I’m even more pleased with you, sir.

Had I become a lay follower of another religion, they would’ve carried a banner all over Vesālī to proclaim it.

But you tell me

to consider it carefully.

For the second time, I go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Please accept me as a lay follower who’s gone for refuge for life.”

“For a long time, Sīha, your family has been a wellspring of support for the Jain ascetics. When they come to you, you should still consider giving them almsfood.”

“Now I’m even more pleased with you, sir.

I had heard that you say

that offerings should only be given to you and your disciples, not to anyone else,

and only offerings given to you and your disciples are fruitful, not what’s given to others.

But in reality you encourage me to give to the Jain ascetics.

Indeed, I shall know the right time for that.

For the third time, I go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Please accept me as a lay follower who’s gone for refuge for life.”

The Buddha then gave Sīha a progressive talk—

on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Sīha experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction.

He then said to the Buddha,

“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, Sīha got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

Sīha then told a man,

“Go and get some meat.”

The following morning Sīha 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 General Sīha’s house where he sat down on the prepared seat together with the Sangha of monks.

Just then a number of Jain ascetics were walking around Vesālī, from street to street, from intersection to intersection, waiving their arms and calling out,

“General Sīha has killed a large animal and made a meal for the ascetic Gotama. The ascetic Gotama is eating that meat, knowing that the animal was killed for his sake!”

A certain man went up to Sīha and whispered to him what the Jains were doing.

Sīha said, “Forget about it. For a long time those venerables have wanted to disparage the Buddha, the Teaching, and the Sangha of monks.

They’ll grow old and still keep on misrepresenting the Buddha with lies.

Besides, I wouldn’t kill a living being even for the sake of my life.”

Sīha then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Sīha sat down to one side.

The Buddha instructed, inspired, and gladdened him with a teaching. He then got up from his seat and left.

Soon afterwards the Buddha gave a teaching and addressed the monks:

“You shouldn’t eat meat when you know the animal was killed for your sake.

If you do, you commit an offense of wrong conduct.

I allow you to eat meat and fish that’s pure in three respects: you haven’t seen, heard, or suspected that the animal was killed for your sake.”

20. The allowance for a food-storage area

Some time later in Vesālī, there was plenty of food, the crops were abundant, and there was no problem getting by on almsfood.

Then, while the Buddha was reflecting in private, he thought,

“Those things I allowed the monks when there was a shortage of food, the crops were meager, and it was hard to get by on alms—that is, what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, what’s been cooked by the monks themselves, what’s been received after picking it up, what’s been brought out, what’s been received before the meal, what’s come from the forest or a lotus pond—do the monks still make use of these?”

When the Buddha had come out from seclusion, he asked Venerable Ānanda about this.

He replied, “They do, sir.”

Soon afterwards the Buddha gave a teaching and addressed the monks:

“Those things I allowed you when there was a shortage of food, the crops were meager, and it was hard to get by on alms, I prohibit from today onward.

You shouldn’t eat what’s been stored indoors in a monastery, what’s been cooked indoors in a monastery, what’s been cooked by yourselves, or what’s been received after picking it up.

If you do, you commit an offense of wrong conduct.

If you have finished your meal and refused an invitation to eat more, you shouldn’t eat non-leftovers that have been brought out, that have been received before the meal, or that have come from the forest or a lotus pond.

If you do, you should be dealt with according to the rule.”⁶⁸

At that time people from the country loaded much salt, oil, rice, and fresh food onto carts, brought them to outside the monastery gatehouse, and waited for their turn to cook a meal.

Just then a storm was approaching.

Those people went to Venerable Ānanda and told him what was happening, adding, “What should we do now?”

Ānanda told the Buddha, who said,

“Well then, Ānanda, the Sangha should designate a building at the edge of the monastery as a food-storage area and then store the food there—whether a dwelling, a stilt house, or a cave.⁶⁹

And it should be done like this.

A competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen.

If the Sangha is ready, it should designate such-and-such a dwelling as a food-storage area.

This is the motion.

Please, venerables, I ask the Sangha to listen.

The Sangha designates such-and-such a dwelling as a food-storage area.

Any monk who approves of designating such-and-such a dwelling as a food-storage area should remain silent.

Any monk who doesn’t approve should speak up.

The Sangha has designated such-and-such a dwelling as a food-storage area.

The Sangha approves and is therefore silent. I will remember it thus.’”

Soon afterwards people used the designated food-storage area for various purposes: to cook congee and rice, to prepare curries, to chop meat, and to split firewood.

Getting up early in the morning, the Buddha heard loud noises, like the cawing of crows. He asked Venerable Ānanda what was going on,

and Ānanda told him.

Soon afterwards the Buddha gave a teaching and addressed the monks:

“You shouldn’t use a designated food-storage area.⁷⁰

If you do, you commit an offense of wrong conduct.

I allow three places as food-storage areas:

a building made according to a proclamation, a cow stall, and a building given for the purpose by a householder.”

Soon afterwards Venerable Yasoja was sick.

People brought him tonics

and the monks stored them outside.

Vermin ate them and thieves stole them.

“I allow you to use a designated food-storage area.

I allow four places as food-storage areas:

a building made according to a proclamation, a cow stall, a building given for the purpose by a householder, and a building designated by the Sangha.”⁷¹

The fourth section for recitation on Sīha is finished.

21. The account of the householder Meṇḍaka

At that time in the town of Bhaddiya there was a householder called Meṇḍaka

who had supernormal powers.

He would wash his hair, sweep out his granary, and sit down outside the door. A shower of grain would then fall out of the sky and fill his granary.

His wife, too, had supernormal powers.

She would sit down next to a pot of rice and a pot of curry and serve a meal to the slaves, servants, and workers. The food would not be exhausted until she got up.

His son, too, had supernormal powers.

He would get a bag containing a thousand coins and give the slaves, servants, and workers their wages for six months. That purse would not go empty as long as he held it.

His daughter-in-law, too, had supernormal powers.

She would sit down next to a four-liter basket and give out rice for six months to the slaves, servants, and workers. The rice would not be exhausted until she got up.⁷²

Even his slave had supernormal powers.

While plowing with a single plow, he made seven furrows.

King Seniya Bimbisāra of Magadha

heard that within his kingdom, in the town of Bhaddiya, there was a householder called Meṇḍaka with all these abilities.

The king told the official in charge of practical affairs about this,

adding, “Go and investigate it.

If you see it, it will be as if I see it myself.”

Saying, “Yes, sir,” he set out for Bhaddiya with the fourfold army.

When he eventually arrived, he went up to Meṇḍaka and said,

“I’ve been told by the king

to investigate your supernormal powers.

Please show them to me.”

Meṇḍaka then washed his hair, swept out his granary, and sat down outside the door. A shower of grain fell out of the sky and filled his granary.

“Good.

Now show me your wife’s supernormal powers.”

Meṇḍaka told his wife,

“Please serve a meal to the fourfold army.”

She sat down next to a pot of rice and a pot of curry and served a meal to the fourfold army. The food was not exhausted until she got up.

“Good.

Now show me your son’s supernormal powers.”

Meṇḍaka told his son,

“Please give wages for six months to the fourfold army.”

He got a bag containing a thousand coins and gave the fourfold army its wages for six months. That purse did not go empty as long as he held it.

“Good.

Now show me your daughter-in-law’s supernormal powers.”

Meṇḍaka told his daughter-in-law,

“Please give rice for six months to the fourfold army.”

She sat down next to a four-liter basket and gave rice for six months to the fourfold army. The rice was not exhausted until she got up.

“Good.

Now show me your slave’s supernormal powers.”

“Sir, we have to go to the field to see that.”

“Forget about it, then. I consider it as seen.”

That official then returned to Rājagaha with the fourfold army

and told the king what had happened.

When the Buddha had stayed at Vesālī for as long as he liked, he set out wandering toward Bhaddiya with a large sangha of twelve-hundred and fifty monks.

When he eventually arrived,

he stayed in the Jātiyā Grove.

Meṇḍaka heard:

“Sir, the ascetic Gotama, the Sakyan, who has gone forth from the Sakyan clan, has arrived at Bhaddiya and is staying in the Jātiyā Grove with a large sangha of twelve-hundred and fifty monks.

That good Gotama has a fine reputation:

‘He is a Buddha, perfected and fully awakened, complete in insight and conduct, happy, knower of the world, supreme leader of trainable people, teacher of gods and humans, awakened, a Buddha.

With his own insight he has seen this world with its gods, its lords of death, and its supreme beings, this society with its monastics and brahmins, its gods and humans, and he makes it known to others.

He has a Teaching that’s good in the beginning, good in the middle, and good in the end. It has a true goal and is well articulated. He sets out a perfectly complete and pure spiritual life.’

It’s good to see such perfected ones.”

Meṇḍaka then had his best carriages harnessed, mounted one of them, and set out from Bhaddiya to visit the Buddha.

A number of monastics from other religions saw Meṇḍaka coming, and they said to him,

“Where are you going, householder?”

“I’m going to visit the Buddha, sir, the ascetic Gotama.”

“But why visit the ascetic Gotama who believes that actions don’t have results when you believe that they do?

For the ascetic Gotama believes in inaction, teaches that, and trains his disciples in that.”

Meṇḍaka thought,

“No doubt he must be a Buddha, a Perfected and fully Awakened One, since these monastics of other religions are jealous.”

He then went by carriage as far as the ground would allow, dismounted, and then approached the Buddha on foot. After bowing down to the Buddha, he sat down,

and the Buddha gave him a progressive talk—

on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Meṇḍaka experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction.

He then said to the Buddha,

“Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there—just so has the Buddha made the Teaching clear in many ways. I go for refuge to the Buddha, the Teaching, and the Sangha of monks.

Please accept me as a lay follower who’s gone for refuge for life.

And 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, Meṇḍaka got up from his seat, bowed down, circumambulated the Buddha with his right side toward him, and left.

The following morning Meṇḍaka had various kinds of fine foods prepared and then had the Buddha informed that the meal was ready.

The Buddha robed up, took his bowl and robe, and went to Meṇḍaka’s house where he sat down on the prepared seat together with the Sangha of monks.

Then Meṇḍaka’s wife, son, daughter-in-law, and slave approached the Buddha, bowed, and sat down.

The Buddha gave them a progressive talk,

just as he had done to Meṇḍaka. They, too, experienced the stainless vision of the Truth,

and they expressed their appreciation in the same way

and became lay followers.

Meṇḍaka then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Meṇḍaka sat down to one side and said,

“Sir, as long as you’re staying in Bhaddiya, I would like to offer a regular meal to the Sangha of monks headed by the Buddha.”

The Buddha then instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.

22. The allowance for the five products of a cow, etc.

When the Buddha had stayed at Bhaddiya for as long as he liked, he set out wandering toward Aṅguttarāpa with a large sangha of twelve-hundred and fifty monks. He had not informed Meṇḍaka.

When Meṇḍaka heard about it,

he told his slaves and workers,

“Load lots of salt, oil, rice, and fresh food onto the carts, and bring along twelve-hundred and fifty cowherds and twelve-hundred and fifty dairy cows. We’ll give the Buddha fresh milk wherever we see him.”

Meṇḍaka caught up with the Buddha while he was crossing a wilderness area.

Meṇḍaka approached the Buddha, bowed 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, Meṇḍaka bowed down, circumambulated the Buddha with his right side toward him, and left.

The following morning Meṇḍaka had various kinds of fine foods prepared and then had the Buddha informed that the meal was ready.

The Buddha robed up, took his bowl and robe, and went to Meṇḍaka’s meal offering where he sat down on the prepared seat together with the Sangha of monks.

Meṇḍaka told the twelve-hundred and fifty cowherds,

“Listen, bring one cow for each and every monk and give them fresh milk.”

Meṇḍaka then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha, and he gave them fresh milk.

Being afraid of wrongdoing, the monks did not accept.⁷³

The Buddha said, “Accept, monks, and drink.”

When the Buddha had finished his meal, Meṇḍaka sat down to one side,

and said,

“Sir, there are wilderness roads where there is little water and little food, where it’s not easy to travel without provisions.

Please allow provisions.”

The Buddha then instructed, inspired, and gladdened Meṇḍaka with a teaching, after which he got up from his seat and left.

Soon afterwards the Buddha gave a teaching and addressed the monks:

“I allow five products from cows:

milk, curd, buttermilk, butter, and ghee.

There are wilderness roads where there’s little water and little food, where it’s not easy to travel without provisions.

I allow you to look for provisions: whatever you need of rice, mung beans, black gram, salt, sugar, oil, and ghee.

There are people who have faith and confidence. They may deposit money with an attendant, saying,⁷⁴

“With this, please get something allowable for the venerable.”

I allow you to consent to anything allowable from that fund.

But I say that under no circumstances should you look for or consent to gold, silver, or money.”⁷⁵

23. The account of Keṇiya the dreadlocked ascetic

Wandering on, the Buddha eventually arrived at Āpaṇa.

Keṇiya the dreadlocked ascetic heard,

“The ascetic Gotama, the Sakyan, who’s gone forth from the Sakyan clan, has arrived at Āpaṇa.” And he heard about the Buddha’s qualities just as Meṇḍaka had.

He thought,

“What should I take to the ascetic Gotama?”

And it occurred to him,

“There are those ancient sages of the brahmins, the creators and teachers of the Vedas,

that is, Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgīrasa, Bhāradvāja, Vāseṭṭha, Kassapa, and Bhagu. The brahmins at present still sing and proclaim the ancient verses that they sang, proclaimed, and collected. Now those ancient sages abstained from eating at night and at the wrong time, yet they consented to certain drinks.

The ascetic Gotama also abstains from eating at night and at the wrong time. It would be appropriate for him to consent to the same drinks.”

He then had a large quantity of drinks prepared. Lifting them with carrying poles, he went to the Buddha. He exchanged pleasantries with the Buddha

and said,

“Good Gotama, please accept these drinks.”

“Please give them to the monks, Keṇiya.”

He did,

but being afraid of wrongdoing, the monks did not accept them.

The Buddha said, “Accept, monks, and drink.”

Keṇiya then personally served that large quantity of drinks to the Sangha of monks headed by the Buddha. When the Buddha was finished, Keṇiya sat down to one side.

The Buddha instructed, inspired, and gladdened him with a teaching,

and Keṇiya said,

“Good Gotama, please accept tomorrow’s meal from me together with the Sangha of monks.”

“The Sangha is large, Keṇiya. There are twelve hundred and fifty monks. And you have faith in the brahmins.”

Keṇiya acknowledged what the Buddha had said,

but repeated his invitation a second time.

The Buddha replied as before,

and Keṇiya repeated his invitation a third time.

The Buddha then consented by remaining silent.

Knowing that the Buddha had consented, Keṇiya got up from his seat and left.

Soon afterwards the Buddha gave a teaching and addressed the monks:

“I allow eight kinds of drinks:

mango drinks, rose-apple drinks, drinks from bananas with seeds, drinks from seedless bananas, licorice drinks, grape drinks, drinks made from lotus tubers, and falsa fruit drinks.⁷⁶

I allow juice from all fruits, except grain.

I allow juice from all leaves, except the leaves of potherbs.

I allow juice from all flowers, except licorice flowers.

I allow sugarcane juice.”

The following morning Keṇiya had various kinds of fine foods prepared in his own hermitage and then had the Buddha informed that the meal was ready.

The Buddha robed up, took his bowl and robe, and went to Keṇiya’s hermitage where he sat down on the prepared seat together with the Sangha of monks.

Keṇiya then personally served various kinds of fine foods to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Keṇiya sat down to one side,

and the Buddha expressed his appreciation with these verses:

“Sacrifice is the best fire worship,

Sāvittī the best meter;⁷⁷

A king is the best of humans,

The ocean the chief of rivers.

The moon is the best in the night sky,

The sun the best of all that shines.

But for those making offerings, desiring merit,

The Sangha is indeed the best.”

And the Buddha got up from his seat and left.

24. The account of Roja the Mallian

When the Buddha had stayed at Āpaṇa for as long as he liked, he set out wandering toward Kusinārā with a large sangha of twelve-hundred and fifty monks.

When the Mallians of Kusinārā heard that the Buddha was coming,

they made an agreement that whoever did not go out to meet the Buddha would be fined five hundred coins.

At that time Venerable Ānanda had a friend called Roja the Mallian.

As the Buddha was approaching Kusinārā,

the Mallians, including Roja, went out to meet him.

Roja then went to Ānanda and bowed,

and Ānanda said to him,

“It’s noble of you to come out to meet the Buddha.”

“I’m not doing this out of respect for the Buddha, the Teaching, or the Sangha.

I’m doing it

because I would get fined by the Mallians if I didn’t.”

Ānanda was disappointed with his friend.

He went to the Buddha, bowed, sat down,

and said,

“Sir, Roja the Mallian is a well-known person.

It’s of great benefit when such well-known people gain confidence in this spiritual path.

Sir, please inspire confidence in Roja.”

“That’s not difficult for the Buddha, Ānanda.”

The Buddha then suffused Roja with a mind of loving kindness, before getting up from his seat and entering his dwelling.

When Roja was suffused with loving kindness, he acted just like a young calf looking for its mother:

he went from dwelling to dwelling, from yard to yard, asking,

“Venerables, where’s the Buddha staying, the Perfected and fully Awakened One? I wish to see him.”

“In that dwelling, Roja, with the closed door. Go there quietly and slowly, enter the porch, clear your throat, and knock on the door. The Buddha will then open the door for you.”⁷⁸

Roja did just that, and the Buddha opened the door for him.

He entered the dwelling, bowed, and sat down.

The Buddha then gave him a progressive talk—

on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that his mind was ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. And just as a clean and stainless cloth absorbs dye properly, so too, while he was sitting right there, Roja experienced the stainless vision of the Truth: “Anything that has a beginning has an end.” He had seen the Truth, had reached, understood, and penetrated it. He had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction.

He then said to the Buddha,

“Sir, please have the venerables accept robe-cloth, almsfood, dwellings, and medicinal supplies from me, and not from others.”

“Roja, those who have seen the Truth with a trainee’s knowledge and vision, as you have, think like this.

But listen, Roja, the monks will have to receive both from you and others.”

At this time in Kusinārā there was a succession of fine meals.

Not being able to get a turn, Roja thought,

“Why don’t I inspect the dining hall and then prepare whatever is lacking?”

When he did, he saw that two things were missing:

potherbs and fresh food made of flour.⁷⁹

He then went to Venerable Ānanda and told him what he had been thinking,

adding, “Venerable Ānanda, if I were to prepare potherbs and fresh food made of flour, would the Buddha accept it?”

“Well, Roja, let me ask the Buddha.”

Venerable Ānanda told the Buddha, who said,

“Allow it to be prepared, Ānanda.”

Ānanda passed the message on to Roja.

The following morning Roja prepared many potherbs and much fresh food made with flour and brought it to the Buddha, saying,

“Sir, please accept the potherbs and the fresh food made with flour.”

“Well then, Roja, give it to the monks.”

He did,

but being afraid of wrongdoing, they did not accept.

The Buddha said, “Accept, monks, and eat.”

Roja then personally served many potherbs and much fresh food made with flour to the Sangha of monks headed by the Buddha. When the Buddha had finished his meal, Roja sat down to one side.

The Buddha instructed, inspired, and gladdened him with a teaching, after which he got up from his seat and left.

Soon afterwards the Buddha gave a teaching and addressed the monks:

“I allow all potherbs and all fresh food made of flour.”