6. Medicine (Bhesajja) (PLI-TV-KD6)

On five medicines

At that time the Lord was staying at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time monks, afflicted by an affection occurring in the autumn, brought up the conjey they had drunk and brought up the rice they had eaten; because of this they became lean, wretched, of a bad colour, yellowish, the veins standing out on their limbs. The Lord saw these monks who were lean … standing out on their limbs; seeing them, he addressed the venerable Ānanda, saying: “Now, how is it Ānanda, that at present monks are lean … standing out on their limbs?”

“At present, Lord, monks, afflicted by an affection occurring in the autumn, bring up the conjey they have drunk and bring up the rice they have eaten; because of this they are lean … standing out on their limbs.”

Then as the Lord was meditating in seclusion, a reasoning arose in his mind thus: “At present monks, afflicted by an affection occurring in the autumn, bring up … standing out on their limbs. What now if I should allow medicine for monks—whatever is medicine as well as what may be agreed upon as medicine—and although it may serve as nutriment for people yet could not be reckoned as substantial food?” Then it occurred to the Lord: “These five medicines, that is to say ghee, fresh butter, oil, honey, molasses, are medicines and are also agreed upon as medicines, and although they serve as nutriment for people yet they cannot be reckoned as substantial food. What now if I should allow monks to make use of these five medicines at the right time, if they have accepted them at a right time?”

Then the Lord, having emerged from seclusion towards the evening, having given reasoned talk on this occasion, addressed the monks, saying:

“Now, monks, as I was meditating in seclusion …’… yet could not be reckoned as substantial food’. Monks, concerning this, it occurred to me: ‘These five medicines, that is to say … Suppose I were to allow monks to make use of these five medicines at the right time, if they have accepted them at a right time?’ I allow you, monks, to make use of these five medicines at the right time, if you have accepted them at a right time.”

Now at that time monks, having accepted these five medicines at a right time, made use of them at the right time. But even with these they did not digest ordinary coarse meals, much less greasy ones. And because of this they were afflicted by the affection occurring in the autumn, and in consequence there was also a loss of appetite, and as a result of both these (factors) they became increasingly lean, wretched, of a bad colour, yellowish, with the veins standing out on their limbs. The Lord saw these monks who were increasingly lean … standing out on their limbs; seeing them, he addressed the venerable Ānanda, saying:

“Now, why is it, Ānanda, that at present monks are increasingly lean … standing out on their limbs?”

“At present, Lord, monks, having accepted those five medicines at a right time, make use of them at the right time … and as a result of both of these (factors) they are increasingly lean … standing out on their limbs.”

Then the Lord, having given reasoned talk on this occasion, addressed the monks, saying:

“I allow you, monks, having accepted these five medicines, to make use of them both at the right time and also at the wrong time.”

with oil: tallow from bears, tallow from fish, tallow from alligators, tallow from swine, tallow from donkeys, (if each) is accepted at a right time, cooked at a right time, mixed at a right time.

“If, monks, one should make use of that which is accepted at a wrong time, cooked at a wrong time, mixed at a wrong time, there is an offence of three wrong-doings. If, monks, one should make use of that which is accepted at a right time, cooked at a wrong time, mixed at a wrong time, there is an offence of two wrong-doings. If, monks, one should make use of that which is accepted at a right time, cooked at a right time, mixed at a wrong time, there is an offence of wrong-doing. If, monks, one should make use of that which is accepted at a right time, cooked at a right time, mixed at a right time, there is no offence.”

On root medicince, etc.

Now at that time ill monks had need of roots as medicines. They told this matter to the Lord. He said: “I allow you, monks, if there is a reason, to make use of roots as medicines: turmeric, ginger, orris root, white orris root, garlic, black hellebore, khus-khus, nut-grass, or whatever other roots there are that are medicines, if they do not serve, among solid foods, as a solid food, if they do not serve, among soft foods, as a soft food; and having accepted them, to preserve them for as long as life lasts. If there is no reason, there is an offence of wrong-doing for one who makes use of (any of these medicines).”

Now at that time ill monks had need, as medicines, of what was pounded off roots. They told this matter to the Lord. He said: “I allow you, monks, a (lower) grindstone, a (small) grindstone.”

Now at that time ill monks had need of astringent decoctions as medicines. They told this matter to the Lord. He said: “I allow you, monks, if there is a reason, to make use of astringent decoctions as medicines: astringent decoctions from the nimb-tree, astringent decoctions from the kuṭaja, astringent decoctions from the pakkava, astringent decoctions from the nattamāla, or whatever other astringent decoctions there are that are medicines if they do not serve, among solid foods, as a solid food, if they do not serve, among soft foods, as a soft food; and having accepted them, to preserve them for as long as life lasts. If there is no reason, there is an offence of wrong-doing for any one who makes use of (any of these medicines)”.

Now at that time ill monks had need of leaves as medicines. They told this matter to the Lord. He said: “I allow you, monks, if there is a reason, to make use of leaves as medicines: nimb-leaves, kuṭaja-leaves, cucumber-leaves, basil-leaves, cotton-tree leaves, or whatever other leaves there are that are medicines if they do not serve … (any of these medicines).”

Now at that time ill monks had need of fruits as medicines. They told this matter to the Lord. He said: “I allow you, monks, if there is a reason to make use of fruits as medicines: vilaṅga, pepper, black pepper, yellow myrobalan, beleric myrobalan, emblic myrobalan, goṭha-fruit or whatever other fruits there are that are medicines if they do not serve … (any of these medicines).”

Now at that time ill monks had need of resins as medicines. They told this matter to the Lord. He said: “I allow you, monks, if there is a reason, to make use of resins as medicines: hiṅgu, hiṅgu-resin, hiṅgu-gum, gum, gum-patti, gum-paṇṇī, or whatever other resins there are that are medicines if they do not serve … (any of these medicines)”.

Now at that time ill monks had need of salts as medicines. They told this matter to the Lord. He said: “I allow you, monks, if there is a reason, to make use of salts as medicines: sea(-salt), black salt, rock-salt, culinary-salt, red-salt or whatever other salts there are that are medicines if they do not serve, among solid foods, as a solid food, if they do not serve, among soft foods, as a soft food; and having accepted them, to preserve them for as long as life lasts. If there is no reason, there is an offence of wrong-doing for one who makes use of (any of these medicines).”

Ānanda’s preceptor, had an affliction of thick scabs. Because of the discharge his robes stuck to his body. Monks, having repeatedly moistened these with water, loosened them. As the Lord was touring the lodgings he saw these monks loosening the robes, having repeatedly moistened them with water; and seeing (this) he approached these monks; having approached, he spoke thus to these monks: “What, monks, is this monk’s affliction?”

“Lord, this venerable one has an affliction of thick scabs; because of the discharge, his robes stick to his body; having repeatedly moistened them with water, we are loosening them.”

Then the Lord in this connection having given reasoned talk, addressed the monks, saying: “I allow, monks, for one who has itch or a small boil or a running sore or an affliction of thick scabs or for one whose body smells nasty, chunams as medicines; for one who is not ill dung, clay, boiled colouring matter. I allow you, monks, a pestle and mortar.”

Now at that time ill monks had need of sifted chunams as medicines … “I allow you, monks, a chunam-sifter.” They had need of very fine ones. “I allow you, monks, a cloth sifter.”

Now at that time a certain monk had an non-human affliction. Teachers and preceptors, although nursing him, were unable to get him well. He, having gone to the swine’s slaughter-place, ate raw flesh and drank raw blood, and his non-human affliction subsided. They told this matter to the Lord. He said: “I allow, monks, when one has a non-human affliction, raw flesh and raw blood.”

Now at that time a certain monk came to have an illness affecting his eyes. Having taken hold of that monk, they made him go out to ease himself. As the Lord was touring the lodgings, he saw those monks who, having taken hold of that monk, were making him go out to ease himself; seeing (this) he approached those monks; having approached, he spoke thus to those monks:

“What, monks, is this monk’s affliction?”

“Lord, this venerable one has an illness affecting his eyes; we, having taken hold of him, are making him go out to ease himself.” Then the Lord in this connection having given reasoned talk, addressed the monks, saying:

“I allow, monks, these ointments: black collyrium, rasa-ointment, sota-ointment, yellow-ochre, lamp-black.” They had need of ointment-powders. … “I allow, monks, the use of sandal-wood, rosebay, black gum, tālīsa, nut-grass.”

Now at that time monks used to place pulverised ointments in small bowls and saucers. They were littered with powdered grass and dust … “I allow, monks, an ointment-box.” Now at that time the group of six monks used various kinds of ointment-boxes, made of gold, made of silver. People looked down upon, criticised, spread it about, saying: “Like householders who enjoy pleasures of the senses”. They told this matter to the Lord. He said:

“ Monks, various kinds of ointment-boxes should not be used. Whoever should use (one), there is an offence of wrong-doing. I allow (them), monks, (to be) made of bone, made of reed, made of bamboo, made of a piece of stick, made of lac, made of crystal, made of copper, made of the centre of a conch-shell.”

Now at that time ointment-boxes were not covered. They were littered with powdered grass and dust … “I allow, monks, a lid.” A lid fell off … “I allow you, monks, having tied it with thread, to tie it to the ointment-box.” An ointment-box split open. … “I allow you, monks, to sew it round with thread.”

Now at that time monks put on ointment with (their) fingers. (Their) eyes became painful … “I allow, monks, an ointment-stick.” Now at that time the group of six monks used various kinds of ointment-sticks, made of gold, made of silver. People looked down upon, criticised, spread it about, saying: “Like householders who enjoy pleasures of the senses.” … “Monks, various kinds of ointment-sticks should not be used. Whoever should use one, there is an offence of wrong-doing. I allow (them), monks, (to be) made of bone … made of the centre of a conch-shell.”

Now at that time an ointment-stick, falling to the ground, became rough … “I allow, monks, a case for the sticks.” Now at that time monks carried about ointment-boxes and ointment-sticks in their hands … “I allow, monks, a bag for the ointment-box.” There was no strap at the edge … “I allow, monks, a strap at the edge, a thread for tying.”

The story of Pilindavaccha

Now at that time the venerable Pilindavaccha had a head-ache … “I allow, monks, a small quantity of oil for the head.” He did not get better … “I allow, monks, (medical) treatment through the nose”. His nose ran … “I allow, monks, a nose-spoon.” Now at that time the group of six monks used various kinds of nose-spoons, made of gold, made of silver. People … spread it about, saying: “Like householders who enjoy pleasures of the senses.” … “Monks, various kinds of nose-spoons should not be used. Whoever should use one, there is an offence of wrong-doing. I allow (them), monks, (to be) made of bone … made of the centre of a conch-shell.”

They poured it up the nose in uneven quantities. … “I allow, monks, a double nose-spoon.” He did not get better … “I allow you, monks, to inhale steam.” So they inhaled it after they had lit a wick. It burnt their throats … “I allow you, monks, a tube for the steam. Now at that time the group of six monks used all kinds of tubes for the steam … as in Kd.6.13.1. “I allow (them), monks, (to be) made of bone … made of the centre of a conch-shell.” Now at that time tubes for the steam were not covered, and small creatures got in. “I allow, monks, a lid.” Now at that time monks carried about tubes for the steam in their hands. “I allow, monks, a bag for the tubes for the steam.” They got rubbed together … “I allow, monks, a double bag.” There was no strap at the edge. … “I allow, monks, a strap at the edge, a thread for tying.”

Now at that time the venerable Pilindavaccha had an affliction of wind. Physicians spoke thus: “Oil must be boiled.” … “I allow, monks, a decoction of oil.” Now strong drink had to be mixed in that decoction of oil. “I allow you, monks, to mix strong drink in a decoction of oil.” Now at that time the group of six monks boiled oils mixed with too much strong drink. Having drunk these, they were intoxicated. “Monks, oil mixed with too much strong drink should not be drunk. Whoever should (so) drink should be dealt with according to the rule. I allow you, monks, if neither the colour nor the smell nor the taste of strong drink appears in any decoction of oil, to drink oil mixed with strong drink if it is like this.”

Now at that time monks came to have much boiled oil mixed with too much strong drink. Then it occurred to these monks: “Now what course of conduct should be followed when there is oil mixed with too much strong drink?”… “I allow you, monks, to employ it as an unguent.” Now at that time the venerable Pilindavaccha came to have a quantity of boiled oil, but there was no receptacle for oil. “I allow you, monks, three kinds of vessels: a copper vessel, a wooden vessel, a vessel (made of) fruit.”

Now at that time the venerable Pilindavaccha had rheumatism in the limbs. “I allow, monks, the sweating-treatment.” He got no better … “I allow, monks, sweating by the use of all kinds of herbs.” He got no better. “I allow, monks, the great sweating.” He got no better. “I allow, monks (the use of) hemp-water.” He got no better. “I allow monks, (the use of) a water-vat.” “I allow the application of the sweating treatment (sedakammakaraṇa), having got into a vessel or vat filled with hot water.” Vin-a.1091. Koṭṭhaka is usually a store-room.

Now at that time the venerable Pilindavaccha had rheumatism in the joints. “I allow you, monks, to let blood.” He got no better. “I allow you, monks, having let blood, to cup with a horn.” Now at that time the venerable Pilindavaccha’s feet came to be split. “I allow you, monks, an unguent for the feet.” He got no better. “I allow you, monks, to prepare a foot-salve.” Now at that time a certain monk came to have boils. “I allow, monks, treatment with a lancet.” There was need of astringent water. “I allow, monks, astringent water.” There was need of sesamum paste. “I allow, monks, sesamum paste.”

There was need of a compress. “I allow, monks, a compress.” There was need of a piece of cloth for tying over the sore. “I allow, monks, a piece of cloth for tying over the sore.” The sore itched. “I allow you, monks, to sprinkle it with mustard-powder.” The sore festered. “I allow you, monks, to make a fumigation.” The flesh of the sore stood up.“I allow you, monks, to cut it off with a piece of salt-crystal.” The sore did not heal. “I allow, monks, oil for the sore.” The oil ran. They told this matter to the Lord. He said: “I allow, monks, a linen bandage (and) every treatment for curing a sore.”

Now at that time a certain monk was bitten by a snake. They told this matter to the Lord. He said: “I allow you, monks, to give the four great irregular things: (a decoction of) dung, urine, ashes, clay.” Then it occurred to the monks: “(May they be used) even if they are not (formally) received, or should they be (formally) received?” They told this matter to the Lord. He said: “I allow you, monks, to make use of them if someone to make them allowable is there (formally) to offer them to you; having taken them yourselves, if there is no one to make them allowable.”

Now at that time a certain monk came to have drunk poison. They told this matter to the Lord. He said: “I allow you, monks, to make him drink (a concoction of) dung.” Then it occurred to the monks: “(May it be drunk) even if it is not (formally) received, or should it be (formally) offered?” They told this matter to the Lord. He said: “I allow, monks, that if he receives (formally) that which (someone) is making allowable, when he has once (formally) received it that it need not be (formally) offered again.”

Now at that time a certain monk had an affliction resulting from drinking something poisonous. “I allow you, monks, to make him drink (a decoction of) mud turned up by the plough.”

Now at that time a certain monk was constipated. “I allow you, monks, to make him drink raw lye.”

Now at that time a certain monk had jaundice. “I allow you, monks, to make him drink (a compound of cow’s) urine and yellow myrobalan.”

Now at that time a certain monk had a skin disease. “I allow you, monks, to make a perfume-paste.”

Now at that time a certain monk’s body came to be full of (bad) humours. “I allow him, monks, to drink a purgative.” There was need of clarified conjey. “I allow, monks, clarified conjey.” There was need of unprepared broth. “I allow, monks, unprepared broth.” There was need of prepared and unprepared. “I allow, monks, prepared and unprepared.” There was need of meat-broth. “I allow, monks, meat-broth.”

Now at that time the venerable Pilindavaccha, desiring to make a cave, had a (mountain) slope cleared near Rājagaha. Then King Seniya Bimbisāra of Magadha approached the venerable Pilindavaccha; having approached, having greeted the venerable Pilindavaccha, he sat down at a respectful distance. As he was sitting down at a respectful distance, King Seniya Bimbisāra of Magadha spoke thus to the venerable Pilindavaccha: “What, honoured sir, is the elder having made?”

“Sire, desiring to make a cave, I am having a (mountain) slope cleared.”

“Honoured sir, does the master require an attendant for a monastery?”

“Sire, an attendant for a monastery is not allowed by the Lord.”

“Well, honoured sir, having inquired of the Lord, you should tell him of me.”

“Very well, sire,” the venerable Pilindavaccha answered King Seniya Bimbisāra of Magadha in assent.

Then the venerable Pilindavaccha gladdened, roused, rejoiced, delighted King Seniya Bimbisāra of Magadha with talk on dhamma. Then King Seniya Bimbisāra of Magadha, gladdened … delighted by the venerable Pilindavaccha’s talk on dhamma, rising from his seat, having greeted the venerable Pilindavaccha, departed keeping his right side towards him. Then the venerable Pilindavaccha sent a messenger to the Lord to say: “Lord, King Seniya Bimbisāra of Magadha desires to present an attendant for a monastery. Now, Lord, what line of conduct is to be followed?” Then the Lord on this occasion having given reasoned talk, addressed the monks saying:

“I allow, monks, a monastery attendant.”

And a second time did King Seniya Bimbisāra of Magadha approach the venerable Pilindavaccha; having approached, having greeted the venerable Pilindavaccha, he sat down at a respectful distance. As he was fitting down at a respectful distance King Seniya Bimbisāra of Magadha spoke thus to the venerable Pilindavaccha:

“Honoured sir, has the Lord allowed a monastery attendant?”

“Yes, sire.”

“Well then, honoured sir, I will give the master a monastery attendant.”

Then King Seniya Bimbisāra of Magadha, having promised the venerable Pilindavaccha a monastery attendant, (but) having forgotten, having recalled it after a time, addressed a chief minister who was concerned with all the affairs, saying: “My good sir, has that monastery-attendant whom I promised to the master been given?”

“Your majesty, a monastery attendant has not been given to the master.”

“My good sir, how long is it since it was considered?”

Then that chief minister, having counted up the days, spoke thus to King Seniya Bimbisāra of Magadha: “It is five hundred days, your majesty.’

“Well then, give five hundred monastery attendants to the master.”

“Yes, your majesty,” and the chief minister having answered King Seniya Bimbisāra of Magadha in assent, bestowed five hundred monastery attendants on the venerable Pilindavaccha, and a distinct village established itself. They called it “The Village of the Monastery Attendants” Pilindavaccha frequented families in that village. Then the venerable Pilindavaccha, having dressed in the morning, taking his bowl and robe, entered Pilinda Village for almsfood.

Now at that time there came to be a festival in this village; young girls wearing ornaments, adorned with garlands, were celebrating it. Then the venerable Pilindavaccha as he was walking for almsfood on unbroken round in Pilinda Village, approached the dwelling of a certain monastery attendant; having approached, he sat down on the appointed seat. Now at that time the daughter of the monastery attendant’s wife, having seen other little girls wearing ornaments, adorned with garlands, cried and said: “Give me a garland, give me an ornament.”

Then the venerable Pilindavaccha said to that monastery attendant’s wife: “Why is this little girl crying?”

“Honoured sir, this little girl is crying because, having seen other little girls wearing ornaments, adorned with garlands, she says: ‘Give me a garland, give me an ornament.’ Whence is there a garland for us who are poor, whence an ornament?”

Then the venerable Pilindavaccha, having taken a roll of grass, spoke thus to that monastery attendant’s wife: “Now set this roll of grass on this little girl’s head.” Then that monastery attendant’s wife, having taken that roll of grass, set it on that little girl’s head. It became a golden chaplet, beautiful, good to look upon, charming; there was no golden chaplet like it even in the king’s women’s quarters. People spoke thus to King Seniya Bimbisāra of Magadha:

“Your majesty, in the house of a certain monastery attendant there is a golden chaplet, beautiful, good to look upon, charming; there is no golden chaplet like it even in your majesty’s women’s quarters. As he is poor, where (could he have got it) from? Undoubtedly it was taken by theft.” Then King Seniya Bimbisāra of Magadha had that monastery attendant’s family imprisoned.

And a second time did the venerable Pilindavaccha, having dressed in the morning, taking his bowl and robe, enter Pilinda Village for almsfood. As he was walking in Pilinda Village on unbroken round for almsfood he approached the dwelling of that monastery attendant; having approached, he asked the neighbours: “Where has this monastery attendant’s family gone?”

“Honoured sir, they have been imprisoned by the king on account of that golden chaplet.”

Then the venerable Pilindavaccha approached the residence of King Seniya Bimbisāra of Magadha; having approached he sat down on the appointed seat. Then King Seniya Bimbisāra of Magadha approached the venerable Pilindavaccha; having approached, having greeted the venerable Pilindavaccha he sat down at a respectful distance. The venerable Pilindavaccha spoke thus to King Seniya Bimbisāra of Magadha as he was sitting down at a respectful distance:

“How is it, sire, that the monastery attendant’s family is imprisoned?”

“Honoured sir, in that monastery attendant’s house there was a golden chaplet, beautiful, good to look upon, charming; there is no golden chaplet like it even in our women’s quarters. Where (could he have got it) from, as he is poor? Undoubtedly it was obtained by theft.”

Then the venerable Pilindavaccha exercised volitional force, and said: “The palace of King Seniya Bimbisāra of Magadha is golden,” and it became made all of gold. He said: “Now, sire, from where have you got so much gold?”

Saying: “I understand, honoured sir, this is the master’s majesty of psychic power,” he set free the monastery attendant’s family.

People, delighted, full of satisfaction because they heard that a state of further men, a wonder of psychic power had been shown by master Pilindavaccha to the king and his retinue, presented the five (kinds of) medicine to the venerable Pilindavaccha, that is to say ghee, fresh butter, oil, honey and molasses. Now the venerable Pilindavaccha was customarily a receiver, so whenever he received the five (kinds of) medicine he gave them away among his company. And his company came to live in abundance; whatever they received, filling pots and pitchers, they put them away, and filling water strainers and bags, they hung them up in the windows. These (pots, etc.) leaked, and the dwelling-places became beset and overrun by rats. People, having seen (this) as they were touring the dwelling-places, looked down upon, criticised, spread it about, saying: “These recluses, sons of the Sakyans, are storing up goods indoors, like King Seniya Bimbisāra of Magadha.”

Monks heard these people who were … spreading it about. Those who were modest monks … spread it about, saying: “How can these monks strive after abundance like this?” Then these monks told this matter to the Lord. He said:

“Is it true, as is said, monks, that monks are striving after abundance such as this?”

“It is true, Lord.” Having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Those medicines which may be partaken of by ill monks, that is to say ghee, fresh butter, oil, honey, molasses—having accepted these, they may be used as a store for at most seven days. He who exceeds that (period) should be dealt with according to the rule.”

The First Portion for Repeating: that on Medicines that are Allowed.

Allowance for sugar, etc.

Then the Lord, having stayed at Sāvatthī for as long as he found suiting, into the sugar; seeing this and thinking: “Sugar with food is unallowable; it is not allowable to make use of sugar at a wrong time,” being scrupulous, he and his company did not make use of the sugar, neither did those make use of the sugar who deemed that he should be listened to. They told this matter to the Lord. He said: “Why, monks, did they put flour and syrup into the sugar?”

“So as to make it firm, Lord.”

“If, monks, they put flour and syrup into the sugar so as to make it firm, and if it is still called ‘sugar’, I allow you, monks, to make use of as much sugar as you like.”

Then on the way the venerable Revata the Doubter saw a kidney-bean growing on a dunghill; having seen it and thinking: “Kidney-beans are not allowable, for ripe kidney-beans are also growing,” being scrupulous he and his company did not make use of the kidney-bean, neither did those who deemed that he should be listened to make use of the kidney-bean. They told this matter to the Lord. He said: “Monks, even if ripe kidney-beans are growing, I allow you to make use of kidney-beans as much as you like.”

Now at that time a certain monk had an affliction of wind in the stomach. He drank salted sour gruel. Because of this his affliction of wind in the stomach subsided. They told this matter to the Lord. He said: “I allow, monks, salted sour gruel for one who is ill; when one is not ill to make use of it by using it as a beverage mixed with water.”

On rejection of what is prepared indoors, etc.

containing the three pungent ingredients,” having himself prepared sesamum and rice-grain and kidney-bean, having cured them indoors, having himself cooked them indoors, brought them to the Lord, saying: “Lord, drink the conjey containing the three pungent ingredients.”

Now Truth-finders (sometimes) ask knowing, and knowing (sometimes) do not ask; they ask knowing the right time (to ask), and they do not ask knowing the right time (when not to ask). Truth-finders ask about what belongs to the goal, not about what does not belong to the goal; bridge-breaking for Truth-finders is among what does not belong to the goal. Awakened ones, Lords question monks concerning two matters: either, “Shall we teach dhamma?” or “Shall we lay down a rule of training for disciples?” Then the Lord addressed the venerable Ānanda, saying: “Where does this conjey come from, Ānanda?” Then the venerable Ānanda told this matter to the Lord.

The awakened one, the Lord rebuked him, saying: “It is not becoming, Ānanda, it is not fitting, it is not suitable, it is not worthy of a recluse, it is not allowable, it is not to be done. And how can you, Ānanda, strain after abundance such as this? Moreover, Ānanda, that which is cured indoors is unallowable, and that which is cooked indoors is also unallowable, and that which is cooked by oneself is also unallowable. It is not, Ānanda, for pleasing those who are not (yet) pleased …” And having rebuked him, having given reasoned talk, he addressed the monks, saying:

“Monks, one should not make use of what is cured indoors, cooked indoors, cooked by oneself. Whoever should make use (of any of these things), there is an offence of wrong-doing.

“If, monks, it is cured indoors, cooked indoors, cooked by oneself, and one should make use of it, there is an offence of three wrong-doings. If, monks, it is cured indoors, cooked indoors, (but) cooked by others, and one should make use of it, there is an offence of two wrong-doings. If, monks, it is cured indoors, cooked out of doors, cooked by oneself, and one should make use of it, there is an offence of two wrong-doings.

“If, monks, it is cured out of doors, cooked indoors, cooked by oneself, and one should make use of it, there is an offence of two wrong-doings. If, monks, it is cured indoors, cooked out of doors, cooked by others, and one should make use of it, there is an offence of wrong-doing. If, monks, it is cured out of doors, cooked out of doors, (but) cooked by oneself, and one should make use of it, there is an offence of wrong-doing. If, monks, it is cured out of doors, cooked out of doors, cooked by others, and one should make use of it, there is no offence.”

Now at that time, monks, thinking: “Cooking for oneself is objected to by the Lord,” were doubtful about a second cooking. They told this matter to the Lord. He said: “I allow you, monks, to cook a second cooking.”

Now at that time Rājagaha became short of food. People conveyed salt and oil and husked rice and solid food to the monastery. The monks cured these out of doors, but vermin ate them and also thieves carried them off. They told this matter to the Lord. He said: “I allow you, monks, to cure indoors.” When they had cured (the things) indoors, they cooked them out of doors, (but) those who live on the remains of food crowded round. The monks, not trusting them, made use of (the food). They told this matter to the Lord. He said: “I allow you, monks, to cook indoors.” When food was short those who made it allowable carried away the larger (portion) and gave the monks the lesser (portion). They told this matter to the Lord. He said: “I allow you, monks, yourselves to cook. I allow you, monks, what is cured indoors, what is cooked indoors, what is cooked by yourselves.”

Picked up and received

Now at that time several monks, having spent the rains in Kāsi, going to Rājagaha to see the Lord, did not obtain on the way sufficient mediocre or fine meals, as much as they needed. Yet there was much solid food that was fruit, but there was no one to make it allowable. So these monks weary in body, approached Rājagaha, the Bamboo Grove, the squirrels’ feeding place, the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. Now it is the custom for awakened ones, for Lords, to exchange friendly greetings with incoming monks. So the Lord spoke thus to these monks: “I hope, monks, things are going well with you, I hope you are keeping going, I hope you have come here with but little fatigue on the journey? And where, monks, do you come from?”

“Things are going well with us, Lord, but we, Lord, having spent the rains in Kāsi, coming to Rājagaha to see the Lord … no one to make it allowable; thus we have come on the journey weary in body.”

Then the Lord on this occasion having given reasoned talk, addressed the monks, saying:

“I allow you, monks, if one anywhere sees solid food that is fruit, but if there is no one to make it allowable, having taken it oneself, having carried it away, having seen someone to make it allowable, having laid it down on the ground, to make use of it, (he) having (formally) offered it to you. I allow you, monks, to receive (formally) what you have picked up.”

Now at that time fresh sesamum and fresh honey had accrued to a certain brahmin. Then it occurred to that brahmin: “Suppose I were to give the fresh sesamum and fresh honey to the Order of monks with the awakened one at its head?”

Then that brahmin approached the Lord; having approached, he exchanged friendly greetings with the Lord. Having exchanged greetings of friendliness and courtesy he stood at a respectful distance; and standing at a respectful distance, that brahmin spoke thus to the Lord:

“Lord, may the revered Gotama together with the Order of monks consent to a meal with me to-morrow.” The Lord consented by becoming silent. Then that brahmin departed, having understood the Lord’s consent.

Then that brahmin having had, towards the end of that night, sumptuous solid food and soft food prepared, had the time announced to the Lord, saying: “It is time, good Gotama, the meal is ready”. Then the Lord, having dressed in the morning, taking his bowl and robe, approached that brahmin’s dwelling; having approached, he sat down together with the Order of monks on the appointed seat. Then that brahmin, having with his own hand served and satisfied with sumptuous solid food and soft food the Order of monks with the awakened one at its head, sat down at a respectful distance when the Lord had eaten and had withdrawn his hand from his bowl. While that brahmin was sitting down at a respectful distance the Lord, having gladdened, rejoiced, roused, delighted him with talk on dhamma, rising from his seat, departed.

Then it occurred to that brahmin soon after the Lord had departed: “I forgot to give those things for the sake of which I invited the Order of monks with the awakened one at its head, thinking: ‘I will give fresh sesamum and fresh honey.’ Suppose I were to have the fresh sesamum and the fresh honey conveyed to the monastery in pots and pitchers?” Then that brahmin, having had the fresh sesamum and the fresh honey conveyed to the monastery in pots and pitchers, approached the Lord; having approached, he stood at a respectful distance; and as he was standing at a respectful distance this brahmin spoke thus to the Lord:

“I forgot to give those things, good Gotama, for the sake of which I invited the Order of monks with the awakened one at its head, thinking: ‘I will give fresh sesamum and fresh honey’. May the revered Gotama accept from me fresh sesamum and fresh honey?”

“Well, then, brahmin, give them to the monks.”

Now at that time because food was scarce and they offered them only a little, monks considerately refused. But a whole Order was offered (food); the monks, being scrupulous, did not accept it. (The Lord said:)

“Accept (the food), monks, make use of it. I allow you, monks, having eaten and being satisfied, to make use of food that is not left over, if it was taken back from there”.

Allowance for what is received, etc.

Now at that time the family who supported the venerable Upananda, the son of the Sakyans, sent solid food for the Order, saying: “Having pointed it out as for master Upananda, it should be given to the Order.” Now at that time the venerable Upananda, the son of the Sakyans, had entered the village for almsfood. Then these people, having gone to the monastery, asked the monks: “Where, honoured sirs, is master Upananda?”

“Sirs, this venerable Upananda, the son of the Sakyans, has entered the village for almsfood.”

“Honoured sirs, having pointed out this solid food as for master Upananda, it should be given to the Order.”

They told this matter to the Lord. He said: “Well, then, monks, having accepted it, put it aside until Upananda comes back.”

Then the venerable Upananda, the son of the Sakyans, having visited the families before the meal, came back during the day. Now at that time because food was scarce and they offered them only a little, monks considerately refused; but a whole Order was offered (food); the monks, being scrupulous, did not accept. (The Lord said:)

“Accept (the food), monks, make use of it. I allow you, monks, having eaten and being satisfied, to make use of (food) that is not left over if it was accepted before a meal.”

Then the Lord, having stayed at Rājagaha for as long as he found suiting, set out on a tour for Sāvatthī. In due course, walking on tour, he arrived at Sāvatthī. Then the Lord stayed there at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time the venerable Sāriputta had fever. Then the venerable Moggallāna the Great approached the venerable Sāriputta; having approached, he spoke thus to the venerable Sāriputta:

“When you, reverend Sāriputta, previously had fever, by what means was it eased?”

“I had lotus fibres and stalks, your reverence.”

Then the venerable Moggallāna the Great, as a strong man might stretch out his bent arm or might bend back his outstretched arm, even so did he, vanishing from the Jeta Grove appear on the banks of the Mandākinī lotus-tank.

A certain elephant saw the venerable Moggallāna the Great coming in the distance; seeing him he spoke thus to the venerable Moggallāna the Great:

“Honoured sir, let master Moggallāna the Great come; there is a welcome, honoured sir, for master Moggallāna the Great. What, honoured sir, does the master need? What can I give him?”

“I need lotus fibres and stalks, friend.” Then that elephant commanded another elephant, saying:

“Well now, good fellow, give the master as many lotus fibres and stalks as he needs.” Then that elephant, having plunged into the Mandākinī lotus-tank, having with his trunk pulled lotus fibres and stalks, having washed them clean, having tied them into a bundle, approached the venerable Moggallāna the Great.

Then the venerable Moggallāna the Great, as a strong man might stretch out his bent arm or might bend back his outstretched arm, even so did he, vanishing from the bank of the Mandākinī lotus-tank, appear in the Jeta Grove. And that elephant too, vanishing from the bank of the Mandākinī lotus-tank, appeared in the Jeta Grove. Then that elephant, having offered the venerable Moggallāna the Great the lotus fibres and stalks, vanishing from the Jeta Grove, appeared on the bank of the Mandākinī lotus-tank. Then the venerable Moggallāna the Great brought the lotus fibres and stalks to the venerable Sāriputta. Then as the venerable Sāriputta was making use of the lotus fibres and stalks, his fever abated. Many lotus fibres and stalks came to be left over.

Now at that time because food was scarce and they offered them only a little, monks considerately refused; but a whole Order was offered (food). The monks, being scrupulous, did not accept. (The Lord said:)

“Accept (the food), monks, make use of it. I allow you, monks, having eaten and being satisfied, to make use of (food) that is not left over if it grows in a wood, if it grows in a lotus-tank.”

Now at that time there was a great quantity of solid food that was fruit at Sāvatthī, but there was no one to make it allowable. The monks, being scrupulous, did not make use of the fruit. They told this matter to the Lord. He said:

“I allow you, monks, to make use of fruit that is without seed (or) whose seed is discharged, (even if) it is not made allowable.”

On rejection of surgery

Then the Lord, having stayed at Sāvatthī for as long as he found suiting, set out on tour for Rājagaha. In due course, walking on tour, he arrived at Rājagaha. And the Lord stayed there at Rājagaha in the Bamboo Grove at the squirrels’ feeding place. Now at that time a certain monk was afflicted by an ulcer. The surgeon, Ākāsagotta, lanced it. Then the Lord, as he was touring the lodgings, approached this monk’s dwelling-place.

The surgeon, Ākāsagotta, saw the Lord coming in the distance; seeing him, he spoke thus to the Lord: “Let the revered Gotama come, let him see this monk’s orifice; it is like a lizard’s mouth.” Then the Lord, thinking, “This foolish man is making fun of me”, becoming silent, having turned back, having had the Order of monks convened, on this occasion, in this connection, questioned the monks, saying: “Is there, as is said, monks, an ill monk in such and such a dwelling-place?”

“There is, Lord.”

“What, monks, is this monk’s affliction?”

“Lord, the venerable one’s affliction is an ulcer. The surgeon, Ākāsagotta, lanced it.”

The awakened one, the Lord rebuked them, saying:

“It is not becoming, monks, in this foolish man, it is not suitable, it is not fitting, it is not worthy of a recluse, it is not allowable, it should not be done. How, monks, can this foolish man let a lancing be done on the private parts? The skin, monks, is tender at the private parts, a wound is hard to heal, a knife hard to guide. It is not, monks, for pleasing those who are not (yet) pleased …” Having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Monks, one should not let a lancing be done on the private parts. Whoever should let it be done (there), there is a grave offence.”

Now at that time the group of six monks, thinking: “Lancing is objected to by the Lord”, let a clyster be used. Those who were modest monks looked down upon, criticised, spread it about, saying: “How can this group of six monks let a clyster be used?” Then monks told this matter to the Lord. He said:

“Is it true, as is said, monks, that the group of six monks let a clyster be used?”

“It is true, Lord.” Having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Monks, one should not have lancing done within a distance of two finger-breadths of the private parts nor a clyster-treatment. Whoever should have (either of these things) done, there is a grave offence.”

On rejection of human flesh

Then the Lord, having stayed at Rājagaha for as long as he found suiting, set out on tour for Benares. In due course, walking on tour, he arrived at Benares. The Lord stayed there near Benares at Isipatana in the deer-park. Now at that time in Benares the lay-follower, Suppiya, and the woman lay-follower, Suppiyā, were both pleased; they were benefactors, servitors, supporters of the Order. Then the woman lay-follower, Suppiyā, having gone to the monastery, having approached dwelling-place after dwelling-place, cell after cell, asked the monks: “Who, honoured sirs, is ill? What may be conveyed for whom?”

Now at that time a certain monk had drunk a purgative. Then that monk spoke to the woman lay-follower, Suppiyā, thus:

“I have drunk a purgative, sister. I need meat-broth.” She said:

“Very well, master, it shall be conveyed (to you),” and having gone to her house, she enjoined a servant, saying:

“Go, good fellow, find meat that is to hand.”

“Yes, lady,” but that man, having answered the woman lay-follower Suppiya in assent, touring the whole of Benares, saw no meat that was to hand. Then that man approached the woman lay-follower Suppiyā; having approached the woman lay-follower Suppiyā, he spoke thus: “There is no meat, lady, that is ready to hand; today is a non-slaughter (day).”

Then it occurred to the woman lay-follower, Suppiyā: “If that ill monk is unable to obtain meat-broth his affliction will greatly increase or he will pass away. It is not fitting in me, that I, having answered him in assent, should not have meat-broth conveyed”, and having taken a butcher’s knife, having cut flesh from her thigh, she gave it to a slave-woman, saying:

“Come now, having prepared this meat—in such and such a dwelling-place there is an ill monk, you may give it to him, and if anyone asks for me, let it be known that I am ill,” and having wrapped her upper robe round her thigh, having entered an inner room, she lay down on a couch.

Then the lay-follower, Suppiya, having gone to the house, asked the slave-woman, saying: “Where is Suppiyā?”

“She, master, is lying down in an inner room.” Then the lay-follower Suppiya, approached the woman lay-follower Suppiyā, and having approached he spoke thus to the woman lay-follower Suppiyā:

“Why are you lying down?”

“I am ill,” she said.

“What is your affliction?” Then the woman lay-follower Suppiyā told this matter to the lay-follower Suppiya. Then the lay-follower Suppiya, thinking: “Indeed, it is marvellous, indeed, it is wonderful, that this Suppiyā is so faithful and believing that she gives up even her own flesh. What other thing could there be that she would not give?” and joyful, elated, he approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance.

As he was sitting down at a respectful distance the lay-follower Suppiya spoke thus to the Lord: “Lord, may the lord consent to a meal with me on the morrow together with the Order of monks”. The Lord consented by becoming silent. Then the lay-follower Suppiya, having understood the Lord’s consent, rising from his seat, having greeted the Lord, departed keeping his right side towards him. Then the lay-follower Suppiya, towards the end of that night, having had sumptuous solid foods, soft foods, prepared, had the time announced to the Lord, saying: “It is time, Lord, the meal is ready”. Then the Lord, dressing in the morning, taking his bowl and robe, approached the dwelling of the lay-follower Suppiya; having approached, he sat down together with the Order of monks on the appointed seat.

Then the lay-follower Suppiya approached the lord; having approached, having greeted the Lord, he stood at a respectful distance. As the lay-follower Suppiya was standing at a respectful distance, the Lord spoke thus to him:

“How is Suppiyā?”

“She is ill, Lord.”

“Well then, let her come.”

“She is not able to do so, Lord.”

“Well then, having taken hold of her, bring her along.” Then the lay-follower Suppiya, having taken hold of the woman lay-follower Suppiyā, brought her along. When the Lord saw her, even that great wound became healed, the skin was (made) good with (small) hairs growing on it.

Then the lay-follower Suppiya and the woman lay-follower Suppiyā, saying: “Wonderful indeed, marvellous indeed are the great psychic power and the great potency of the Truth-finder, inasmuch as when the Lord sees (someone) even a great wound will be healed, the skin (made) good with (small) hairs growing on it,” and joyful, elated, having with their own hands served, and satisfied the Order of monks with the enlightened one at its head with sumptuous foods, solid and soft, when the Lord had eaten and had withdrawn his hand from the bowl, they sat down at a respectful distance. Then the Lord having gladdened, rejoiced, roused, delighted the lay-follower Suppiya and the woman lay-follower Suppiya with talk on dhamma, rising from his seat, departed.

Then the Lord on this occasion, in this connection, having had the Order of monks convened, questioned the monks, saying: “Who, monks, asked the woman lay-follower Suppiyā for meat?” When he had spoken thus, that monk spoke thus to the Lord:

“I, Lord, asked the woman lay-follower Suppiyā for meat.”

“Has it been conveyed (to you), monk?”

“It has been conveyed, Lord.”

“Did you, monk, make use of it?”

“I, Lord, made use of it.”

“Did you, monk, inquire about it?”

“I, Lord, did not inquire about it.”

The enlightened one, the Lord rebuked him, saying: “How can you, foolish man, make use of meat without having inquired about it? Foolish man, human flesh has been made use of by you. It is not, foolish man, for pleasing those who are not (yet) pleased …” And having rebuked him, having given reasoned talk, he addressed the monks, saying:

“There are, monks, people who are faithful and believing; even their own flesh is given up by these. Monks, you should not make use of human flesh. Whoever should make use of it, there is a grave offence. Nor, monks, should you make use of flesh without inquiring about it. Whoever should (so) make use of it, there is an offence of wrong-doing.”

On rejection of elephant flesh

Now at that time a king’s elephant died. Because food was scarce people made use of elephant-flesh; they gave elephant-flesh to monks who were walking for almsfood, and the monks made use of the elephant-flesh. The people looked down upon, criticised, spread it about, saying:

“How can these recluses, sons of the Sakyans make use of elephant-flesh? Elephants are a king’s emblem; if the king should find out, not for these would be his favour.” They told this matter to the Lord. He said:

“Monks, you should not make use of elephant-flesh. Whoever should make use of it, there is an offence of wrong-doing.

Now at that time a king’s horses died … same as Kd.6.23.10 reading horses, horse-flesh for elephants, elephant-flesh “… offence of wrong-doing.”

Now at that time, because food was scarce people made use of dog-flesh; they gave dog-flesh to monks who were walking for almsfood, and the monks made use of the dog-flesh. The people looked down upon, criticised, spread it about, saying:

“How can these recluses, sons of the Sakyans make use of dog-flesh? A dog is loathsome, disgusting.” They told this matter to the Lord. He said:

“Monks, dog-flesh should not be made use of. Whoever should make use of it, there is an offence of wrong-doing.”

Now at that time, because food was scarce people made use of snake-flesh; they gave snake-flesh to monks who were walking for almsfood, and the monks made use of the snake-flesh. The people … spread it about, saying:

“How can these recluses, sons of the Sakyans make use of snake-flesh? A snake is loathsome, disgusting.”

Then Supassa, the serpent-king, approached the Lord; having approached, having greeted the Lord, he stood at a respectful distance. As he was standing at a respectful distance Supassa, the serpent-king, spoke thus to the Lord:

“There are, Lord, serpents who are without faith, unbelieving, and these might do harm to monks even for a trifle. It were good, Lord, if the masters did not make use of snake-flesh.”

Then the Lord gladdened, rejoiced, roused, delighted Supassa, the serpent-king, with talk on dhamma; and Supassa, the serpent-king, gladdened … delighted by the Lord with talk on dhamma, having greeted the Lord, departed keeping his right side towards him. Then the Lord on this occasion having given reasoned talk, addressed the monks, saying:

“Monks, snake-flesh should not be made use of. Whoever should make use of it, there is an offence of wrong-doing.”

Now at that time hunters, having killed a lion, made use of its flesh; they gave the lion’s flesh to monks who were walking for almsfood. The monks, having made use of the lion’s flesh, stayed in a jungle (but) lions attacked the monks because they smelt of lion’s flesh. They told this matter to the Lord. He said:

“Monks, lion’s flesh should not be made use of. Whoever should make use of it, there is an offence of wrong-doing.”

Now at that time hunters, having killed a tiger … having killed a panther … having killed a bear … having killed a hyena, made use of its flesh; they gave the hyena’s flesh to monks who were walking for almsfood. The monks, having made use of the hyena’s flesh, stayed in a jungle (but) hyenas attacked the monks because they smelt of hyena’s flesh. They told this matter to the Lord. He said:

“Monks, hyena’s flesh should not be made use of. Whoever should make use of it, there is an offence of wrong-doing.”

Allowance for conjey and honey-lumps

Then the Lord, having stayed in Benares for as long as he found suiting, set out on tour for Andhakavinda together with the large Order of monks, with the twelve hundred and fifty monks. Now at that time the country people, having loaded much salt and oil and husked rice and solid food into wagons, followed close after the Order of monks with the awakened one at its head, saying:

“When we get our turn, then we will make a meal (for them),” and there were at least five hundred of those who eat the remains of food. Then the Lord, walking on tour, in due course arrived at Andhakavinda.

Then it occurred to a certain brahmin who did not receive his turn: “For the last two months I have been following the Older of monks with the awakened one at its head, thinking: ‘When I get my turn, I will make a meal (for them),’ but I do not get my turn. I am alone, and many of my household affairs are going to ruin. Suppose I were to look into the refectory and prepare that which I do not see in the refectory?” Then that brahmin, looking into the refectory, did not see two things: conjey and honey-lumps.

Then that brahmin approached the venerable Ānanda; having approached, he spoke thus to the venerable Ānanda: “Now, it occurred to me, good Ānanda, as I did not get a turn: ‘For the last two months … Suppose I were to look into the refectory and prepare that which I do not see in the refectory?” So I, good Ānanda, looking into the refectory, did not see two things: conjey and honey-lumps. If I, good Ānanda, were to prepare conjey and honey-lumps, would the revered Gotama accept them from me?”

“Well then, brahmin, I will ask the Lord.”

Then the venerable Ānanda told this matter to the Lord. He said: “Well then, Ānanda, let him prepare them.” (Ānanda) said: “Well then, brahmin, prepare them”. Then that brahmin towards the end of that night, having had a quantity of conjey and honey-lumps prepared, brought them to the Lord saying: “May the revered Gotama accept conjey and honey-lumps from me.”

“Well then, brahmin, give them to the monks.” The monks, being scrupulous, did not accept them. (The Lord said:) “Accept them, monks, make use of them.” Then that brahmin, having with his own hand served and satisfied the Order of monks with the awakened one at its head with a quantity of conjey and honey-lumps, when the Lord had washed his hand and had withdrawn his hand from his bowl, sat down at a respectful distance.

Then as this brahmin was sitting down at a respectful distance, the Lord spoke thus to him:

“Brahmin, there are these ten advantages from conjey. What ten? In giving conjey one gives life, one gives beauty, one gives ease, one gives strength, one gives intelligence; conjey when it is drunk checks hunger, keeps off thirst, regulates wind, cleanses the bladder, digests raw remnants of food. These, brahmin, are the ten advantages of conjey.”

“To the discerning whoso gives conjey duly
At the right time to one who lives on others’ food,
It confers ten things on him:
Life and beauty, ease and strength;

“For him intelligence arises from it,
It dispels hunger, thirst and wind,
It cleanses the bladder, it digests food;
This medicine is praised by the well-farer.

“Therefore conjey should be given constantly
By a man longing for ease,
By those aspiring to deva-like joys
Or wanting human prosperity.”

Then the Lord having given thanks to that brahmin in these verses, rising from his seat, departed. Then the Lord, having on this occasion given reasoned talk, addressed the monks, saying:

“I allow, monks, conjey and honey-lumps.”

The story of the minister young in faith

honey-lump, did not eat as much as expected in the refectory. Now at that time a certain chief minister, young in faith came to have invited the Order of monks with the awakened one at its head for the morrow. Then it occurred to that chief minister, young in faith: “Suppose I were to prepare twelve hundred and fifty bowls of meat for the twelve hundred and fifty monks, and should take one bowl of meat up to each monk?”

Then that chief minister, young in faith, towards the end of that night, having had sumptuous solid food, soft food, prepared and twelve hundred and fifty bowls of meat, had the time announced to the Lord, saying: “Lord, it is time, the meal is ready.” Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of that great minister, young in the faith; having approached, he sat down on the appointed seat together with the Order of monks.

Then that chief minister, young in faith, attended on the monks in the refectory. The monks spoke thus: “Give a little, sir, give a little, sir.” (He said)” Do not you, honoured sirs, accept so very little thinking: ‘This chief minister is young in faith.’ Much solid food, soft food, and twelve hundred and fifty bowls of meat have been prepared by me, thinking: ‘I will take one bowl of meat up to each monk’. Accept, honoured sirs, as much as you want.”

“Sir, it is not for this reason that we are accepting so very little, but we were (each) satisfied in the early morning with eating-conjey and a honey-lump; that is why we are accepting so very little.”

Then that chief minister, young in faith, looked down upon, criticised, spread it about, saying: “How can these revered sirs make use of someone else’s eating-conjey? It is not that I am not competent to give as much as they want” and angry, displeased, longing to insult the monks, he went round filling their bowls and saying: “Eat it or take it away”. Then that chief minister, young in faith, having served and satisfied the Order of monks with the awakened one at its head with sumptuous foods, solid and soft, sat down at a respectful distance when the Lord had eaten and had withdrawn his hand from the bowl. As this chief minister, young in faith, was sitting down at a respectful distance, the Lord, having gladdened, rejoiced, roused, delighted him with talk on dhamma, rising from his seat, departed.

But soon after the Lord had departed, that chief minister, young in faith, became remorseful and conscience-stricken and thought: “For me it is unprofitable, for me it is not profitable, for me it is ill-gotten, for me it is not well-gotten, that I, angry, displeased, longing to insult the monks, went round filling their bowls and saying: ‘Eat it or take it away’. Now, is much merit produced for me or demerit?”

Then that chief minister, young in faith, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, that chief minister, young in faith, spoke thus to the Lord:

“Now I, Lord, soon after the Lord had departed, became remorseful and conscience-stricken, thinking: ‘For me it is unprofitable … Now, Lord, is much merit produced for me or demerit?”

“From the time when, sir, the Order of monks with the awakened one at its head was invited by you for the morrow much merit was produced for you; from the time when one of your lumps of boiled rice was accepted by each monk much merit was produced for you. Heaven worlds are assured for you.”

Then that chief minister, young in faith, thinking: “It is said that it was profitable for me, it is said that it was well-gotten by me, it is said that much merit was produced for me, it is said that heaven worlds are assured for me,” joyful, elated, rising up from his seat, having greeted the Lord, departed keeping his right side towards him.

Then the Lord, on this occasion, in this connection, having had the Order of monks convened, questioned the monks, saying: “Is it true, as is said, monks, that monks, (although) invited elsewhere, made use of someone else’s eating-conjey?”

“It is true, Lord.”

The awakened one, the Lord rebuked them, saying:

“How, monks, can these foolish men, invited elsewhere, make use of someone else’s eating-conjey? It is not, monks, for pleasing those who are not (yet) pleased …” And having rebuked them, having given reasoned talk, he addressed the monks, saying:

“Monks, if one is invited elsewhere, someone else’s eating-conjey should not be made use of. Whoever should (so) make use of it should be dealt with according to the rule.”