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

The story of Belaṭṭhakaccāna

Then the Lord, having stayed at Andhakavinda for as long as he found suiting, set out on tour for Rājagaha together with the large order of monks, with twelve hundred and fifty monks. Now at that time Belaṭṭha Kaccāna was going along the highroad from Rājagaha to Andhakavinda with five hundred wagons all filled with jars of sugar. Then the Lord saw Belaṭṭha Kaccāna from afar, and seeing him, he stepped aside from the road and sat down at the root of a certain tree.

Then Belaṭṭha Kaccāna approached the Lord, having approached, having greeted the Lord, he stood at a respectful distance. As he was standing at a respectful distance, Belaṭṭha Kaccāna spoke thus to the Lord:

“I, Lord, want to give one jar of sugar to each monk.”

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

“Yes, Lord,” and Belaṭṭha Kaccāna, having answered the Lord in assent, bringing just one jar of sugar approached the Lord; having approached, he spoke thus to the Lord: “The jar of sugar is brought, Lord. What line of conduct do I follow, Lord?”

“Well then, do you, Kaccāna, give the sugar to the monks.”

“Yes, Lord,” and Belaṭṭha Kaccāna having answered the Lord in assent, having given the sugar to the monks, spoke thus to the Lord:

“Lord, the sugar is given to the monks, and I have much sugar over. What line of conduct do I follow, Lord?”

“Well then, Kaccāna, give the monks as much sugar as they want.”

“Yes, Lord,” and Belaṭṭha Kaccāna having answered the Lord in assent, having given the monks as much sugar as they wanted, spoke thus to the Lord:

“Lord, as much sugar as they wanted has been given to the monks, and I have much sugar over. What line of conduct do I follow, Lord?”

“Well then, do you, Kaccāna, serve the monks with sugar.”

“Yes, Lord,” and Belaṭṭha Kaccāna having answered the Lord in assent, served the monks with sugar. Some monks filled bowls and they filled water-strainers and bags.

Then Belaṭṭha Kaccāna, having served the monks with sugar, spoke thus to the Lord: “Lord, the monks are served with sugar, and I have much sugar over. What line of conduct do I follow, Lord?”

“Well then, do you, Kaccāna, give sugar to those who eat the remains of food.”

“Yes, Lord,” and Belaṭṭha Kaccāna having answered the Lord in assent, having given sugar to those who eat the remains of food, spoke thus to the Lord:

“Lord, sugar has been given to those who eat the remains of food, and I have much sugar over. What line of conduct do I follow, Lord?”

“Well then, Kaccāna, give those who eat the remains of food as much sugar as they want.”

“Yes, Lord,” and Belaṭṭha Kaccāna, having answered the Lord in assent, having given those who eat the remains of food as much sugar as they wanted, spoke thus to the Lord:

“Lord, as much sugar as they wanted has been given to those who eat the remains of food, and I have much sugar over. What line of conduct do I follow, Lord?”

“Well then, Kaccāna, do you serve with sugar those who eat the remains of food.”

“Yes, Lord,” and Belaṭṭha Kaccāna having answered the Lord in assent, served with sugar those who eat the remains of food. Some of those who eat the remains of food filled pots and pitchers and they filled baskets and (their) clothes.

Then Belaṭṭha Kaccāna, having served with sugar those who eat the remains of food, spoke thus to the Lord:

“Lord, those who eat the remains of food have been served with sugar, and I have much sugar over. What line of conduct do I follow, Lord?”

“I do not see anyone, Kaccāna, in the world with its devas, Māras, and Brahmās, nor in the race of recluses and brahmins, devas and men who having made use of that sugar could digest it properly except a Truth-finder or a Truth-finder’s disciple. Well then, Kaccāna, throw away that sugar where there is but little green grass or drop it into water where there are no living creatures.”

“Yes, lord”, and Belaṭṭha Kaccāna having answered the Lord in assent, dropped that sugar into water where there were no living creatures.

Then that sugar, thus placed in the water, sizzled and hissed and sent forth steam and smoke. As a ploughshare heated the live-long day if placed in water sizzles and hisses and sends forth steam and smoke, so did this sugar when placed in the water sizzle and hiss and send forth steam and smoke. Then Belaṭṭha Kaccāna, alarmed and with his hair standing on end, approached the Lord; having approached, having greeted the Lord, he sat down at a respectful distance.

As Belaṭṭha Kaccāna was sitting down at a respectful distance, the Lord talked a progressive talk to him, that is to say, talk on giving, talk on moral habit, talk on heaven; he explained the peril, the vanity, the depravity of pleasures of the senses, the advantage in renouncing (them). When the Lord knew that the mind of Belaṭṭha Kaccāna was ready, pliable, devoid of the hindrances, uplifted, pleased, then he explained to him that teaching on dhamma which the awakened ones have themselves discovered: ill, uprising, stopping, the Way. And as a clean cloth without black specks will easily take dye, even so as he was (sitting) on that very seat dhamma-vision, dustless, stainless, arose to Belaṭṭha Kaccāna, that “whatever is of the nature to uprise, all that is of the nature to stop”.

Then Belaṭṭha Kaccāna, as one who had seen dhamma, attained dhamma, known dhamma, plunged into dhamma, who had crossed over doubt, put away uncertainty, who had attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord:

“Excellent, Lord! Excellent, Lord! Even, Lord, as one might set upright what had been upset … even so is dhamma explained by the Lord in many a figure. I myself, Lord, am going to the Lord for refuge, to dhamma and to the Order of monks. May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts.”

Then the Lord, walking on tour, in due course arrived at Rājagaha. The Lord stayed there at Rājagaha in the Bamboo Grove at the squirrels’ feeding place. At that time there was abundant sugar in Rājagaha. Monks, thinking, “Sugar is allowed by the Lord only to one who is ill, not to one who is not ill”, being scrupulous, did not partake of sugar. They told this matter to the Lord. He said:

“I allow, monks, sugar for one who is ill, sugar-water for one who is not ill.”

The story of Pāṭaligāma

he found suiting, set out on tour for Pāṭaligāma together with the large Order of monks, with the twelve hundred and fifty monks. Then the Lord, walking on tour, in due course arrived at Pāṭaligāma. Lay-followers at Pāṭaligāma heard: “It is said that the Lord has reached Pāṭaligāma.” Then the lay-followers of Pāṭaligāma approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. The Lord gladdened, rejoiced, roused, delighted the lay-followers of Pāṭaligāma with talk on dhamma as they were sitting down at a respectful distance.

Then the lay-followers of Pāṭaligāma, gladdened … delighted by the Lord with talk on dhamma, spoke thus to the Lord: “Lord, may the Lord consent (to come) to our rest-house together with the Order of monks.” The Lord consented by becoming silent. Then the lay-followers of Pāṭaligāma, having understood the Lord’s consent, rising from their seats, having greeted the Lord, having kept their right sides towards him, approached that rest-house; having approached, having spread that test-house so that a spreading was spread everywhere, having made ready seats, having had a water-jar set up, having prepared an oil lamp, approached the Lord; having approached, having greeted the Lord, they stood at a respectful distance.

As they were standing at a respectful distance, the lay-followers of Pāṭaligāma spoke thus to the Lord: “The rest-house is spread with a spreading everywhere, Lord, seats are made ready, a water-jar is set up, an oil lamp is prepared; Lord, the Lord does that for which it is now the right time.” Then the Lord, dressing in the morning, taking his bowl and robe, approached that rest-house together with the Order of monks; having approached, having washed his feet, having entered the rest-house, be sat down leaning against a central pillar facing the east. The Order of monks too, having washed their feet, having entered the rest-house, sat down leaning against the western wall facing the east with the Lord in view. The lay-followers of Pāṭaligāma too, having washed their feet, having entered the rest-house, sat down leaning against the eastern wall, facing the west with the Lord in view.

Then the Lord addressed the lay-followers of Pāṭaligāma, saying: “There are these five disadvantages, householders, to one of wrong moral habit, falling away from moral habit. What five? Now, householders, one of wrong moral habit, falling away from moral habit, suffers great diminution of wealth owing to sloth; this is the first disadvantage to one of wrong moral habit, falling away from moral habit.

Then again, householders, an evil reputation is noised abroad of one of wrong moral habit, falling away from moral habit; this is the second disadvantage …

Then again, householders, if one of wrong moral habit, falling away from moral habit, approaches any company, whether a company of nobles, a company of brahmins, a company of householders, a company of recluses, he approaches it diffidently, being ashamed; this is the third disadvantage …

“Then again, householders, one of wrong moral habit, falling away from moral habit, passes away bewildered; this is the fourth disadvantage …

“Then again, householders, one of wrong moral habit, falling away from moral habit, at the breaking up of the body after dying arises in the waste, the Bad-bourn, the Downfall, Niraya Hell; this is the fifth disadvantage to one of wrong moral habit, falling away from moral habit. These, householders, are the five disadvantages to one of wrong moral habit, falling away from moral habit.

“There are these five advantages, householders, to one of moral habit, accomplished in moral habit. What five? Now, householders, one of moral habit, accomplished in moral habit, acquires a great mass of wealth owing to zeal; this is the first advantage to one of moral habit, accomplished in moral habit.

“Then again, householders, a lovely reputation is noised abroad of one of moral habit, accomplished in moral habit; this is the second advantage …

“Then again, householders, if one of moral habit, accomplished in moral habit, approaches any company, whether a company of nobles, a company of brahmins, a company of householders, a company of recluses, he approaches it confidently, not being ashamed; this is the third advantage …

“Then again, householders, one of moral habit, accomplished in moral habit, passes away unbewildered; this is the fourth advantage …

“Then again, householders, one of moral habit, accomplished in moral habit, at the breaking up of the body after dying arises in the Happy-bourn, in a heaven-world; this is the fifth advantage to one of moral habit, accomplished in moral habit. These, householders, are the five advantages to one of moral habit, accomplished in moral habit.”

When the Lord had gladdened, rejoiced, roused, delighted the lay-followers of Pāṭaligāma far into the night with talk on dhamma, he dismissed them, saying: “The night is now far spent, householders; now do that for whatever it is the right time.”

“Yes, Lord,” and the lay-followers of Pāṭaligāma, having answered the Lord in assent, rising from their seats, having greeted the Lord, departed keeping their right sides towards him.

Then the Lord, soon after the lay-followers of Pāṭaligāma had departed, entered into solitude.

The story of Sunidha and Vassakāra

Now at that time Sunidha and Vassakāra, chief ministers in Magadha, were building a (fortified) town at Pāṭaligāma for repelling the Vajjis. Then the Lord, getting up at the end of that night towards dawn, saw with deva-sight, pure and surpassing that of men, manydevatās occupying the sites at Pāṭaligāma. Now in whatever region powerful devatās occupy sites, they bend the minds of powerful kings and the kings’ chief ministers to build dwellings there; in whatever region devatās of middling (power) occupy sites, they bend the minds of kings of middling (power), and the kings’ chief ministers to build dwellings there; in whatever region devatās of lowly (power) occupy sites, they bend the minds of kings of lowly (power) and the kings’ chief ministers to build dwellings there.

Then the Lord addressed the venerable Ānanda, saying: “Now, who, Ānanda, are these who are building a (fortified) town at Pāṭaligāma?”

“Sunidha and Vassakāra, Lord, chief ministers in Magadha, … for repelling the Vajjis.”

“As though, Ānanda, having consulted together with the Devas of the Thirty, even so, Ānanda, do Sunidha and Vassakāra, chief ministers in Magadha, build a (fortified) town at Pāṭaligāma for repelling the Vajjis. Now I, Ānanda, getting up at the end of this night towards dawn, saw with deva-sight … in whatever region devatās of lowly (power) occupy sites, they bend the minds of kings of lowly (power) and the kings’ chief ministers to build dwellings there. Ānanda, as far as the ariyan region(extends), as far as there is trading,this will be a leading town, Pāṭaliputta, (where there was) the breaking of the seed-boxes. But, Ānanda, there will be three dangers to Pāṭaliputta: from fire or from water or from internal dissension.”

Then Sunidha and Vassakāra, chief ministers in Magadha, approached the Lord; having approached they exchanged friendly greetings with the Lord; having exchanged greetings of friendliness and courtesy, they stood at a respectful distance. As they were standing at a respectful distance, Sunidha and Vassakāra, chief ministers in Magadha, spoke thus to the Lord: “May the revered Gotama together with the Order of monks consent to a meal with us today.” The Lord consented by becoming silent. Then Sunidha and Vassakāra, chief ministers in Magadha, departed having understood the Lord’s consent.

Then Sunidha and Vassakāra, chief ministers in Magadha, having had 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 the food distribution of Sunidha and Vassakāra, chief ministers in Magadha; having approached, he sat down together with the Order of monks on the appointed seat. Then Sunidha and Vassakāra, chief ministers in Magadha, having with their own hands served and satisfied with sumptuous food, solid and soft, the Order of monks with the awakened one at its head, when the Lord had eaten and had withdrawn his hand from his bowl, sat down at a respectful distance; and as Sunidha and Vassakāra, chief ministers in Magadha, were sitting down at a respectful distance, the Lord gave thanks in these verses:

“Wherever the prudent man shall take up his abode,
Having offered food to those here of moral habit, good Brahma-farers,
If he makes an offering to those devatās who may be there—
These revered, do revere, honoured, do honour him.
Hence they sympathise with him, as a mother with her own child.
The man with whom devatās sympathise, ever sees good luck.”

Then the Lord, having in these verses given thanks to Sunidha and Vassakāra, chief ministers in Magadha, rising from his seat, departed.

Then Sunidha and Vassakāra, chief ministers in Magadha, following close behind the Lord, thought: “By whichever gate the recluse Gotama goes out today, that shall be called Gotama’s Gate; by whichever ford he crosses the river Ganges, that shall be called Gotama’s Ford.” Accordingly the gate by which the Lord departed came to be called Gotama’s Gate.

Then the Lord approached the river Ganges. Now at that time the river Ganges was full, level with the banks, so that a crow could drink (from it). Since they were desirous of going from the hither to the further (bank), some people looked about for a boat, some looked about for a float, others put together a raft.

The Lord saw these people, of whom some were looking about for a boat, some were looking about for a float, others were putting together a raft since they were desirous of going from the hither to the further (bank). Seeing them, as a strong man might stretch out his bent arm or might bend back his outstretched arm, even so did he, vanishing from the hither bank of the river Ganges, reappear on the further bank together with the Order of monks. Then the Lord, having understood this matter, at that time uttered this solemn utterance:

“Those cross the deeps, the rivers,
making a bridge, spanning the swamps.

See! people tie their rafts—
but crossed over are the wise.”

On the truths at Koṭigāma

the four ariyan truths that there is this long long running-on and faring-on both for me and for you. What four? Monks, it is through not understanding, not penetrating the ariyan truth of ill that there is this long long running-on and faring-on both for me and for you. Monks, it is through not under-standing, not penetrating the ariyan truth of the uprising of ill, the ariyan truth of the stopping of ill, the ariyan truth of the course leading to the stopping of ill that there is this long long running-on and faring-on both for me and for you.

“Therefore, monks, if the ariyan truth of ill is understood, is penetrated, if the ariyan truth of the uprising of ill … if the ariyan truth of the stopping of ill … if the ariyan truth of the course leading to the stopping of ill is understood and penetrated, then cut off is the craving for becoming, destroyed is the conduit for becoming, there is not now again-becoming.”

Not seeing the four ariyan truths as they really are
Long is the journey fared-on in birth after birth;
When these are seen, removed is the conduit for becoming,
The root of ill cut off, there is not now again-becoming.

The story of Ambapālī

Then the courtesan Ambapālī heard: “They say that the Lord has reached Koṭigāma”. Then the courtesan Ambapālī, having had very magnificent vehicles harnessed, having mounted a magnificent vehicle, went off with the very magnificent vehicles from Vesālī to see the Lord. Having gone by vehicle as far as the ground was (suitable) for a vehicle, she alighted from the vehicle and approached the Lord on foot; having approached, having greeted the Lord, she sat down at a respectful distance.

The Lord gladdened, rejoiced, roused, delighted the courtesan Ambapālī with talk on dhamma as she was sitting down at a respectful distance. The courtesan Ambapālī, having been, gladdened … delighted with talk on dhamma by the Lord, 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. The courtesan Ambapālī, having understood the Lord’s consent, rising from her seat, having greeted the Lord, departed keeping her right side towards him.

The story of the Licchavīs

Then the Licchavis of Vesālī heard: “They say that the Lord has reached Koṭigāma”. Then the Licchavis of Vesālī, having had very magnificent vehicles harnessed, having (each) mounted a magnificent vehicle, went off with the very magnificent vehicles from Vesālī to see the Lord. Some Licchavis were dark green, dark green in colour, their clothes were dark green, their ornaments were dark green. Some Licchavis were yellow, yellow in colour … their ornaments were yellow. Some Licchavis were red, red in colour … their ornaments were red. Some Licchavis were white, white in colour, their clothes were white, their ornaments were white. Then the courtesan Ambapālī drove up against the many young Licchavis, pole to pole, yoke to yoke, wheel to wheel, axle to axle.

Then these Licchavis spoke thus to the courtesan Ambapālī: “Now then, why do you, Ambapālī, drive up against the many young Licchavis pole to pole, yoke to yoke, wheel to wheel, axle to axle?”

“Indeed, young gentlemen, it is because the Order of monks with the awakened one at its head is invited by me for the morrow.”

“Now then, Ambapālī, give up this meal to us for a hundred thousand.”

“But if, young gentlemen, you were to give up Vesālī with its produce, I would not give up this meal.”

Then these Licchavis snapped their fingers, saying: “Truly we are beaten by this mango-girl, truly we are defeated by this mango-girl.”

Then these Licchavis approached the Lord. The Lord saw these Licchavis coming from afar, and seeing them, he addressed the monks, saying:

“By whatever monks, monks, the Devas of the Thirty have not been seen before, look, monks, at the Licchavi company, look again, monks, at the Licchavi company, compare, monks, the Licchavi company to the company of the Devas of the Thirty.” Then these Licchavis, having gone by vehicle as far as the ground … as in Kd.6.30.1, Kd.6.30.2 down to: “Lord, may the Lord consent to a meal with us on the morrow?”

“I have promised, Licchavis, (to take) a meal with the courtesan Ambapālī to-morrow.” Then these Licchavis snapped their fingers, saying:

“Truly we are beaten by this mango-girl; truly we are defeated by this mango-girl.”

Then these Licchavis, having approved of what the Lord had said and having given thanks for it, rising from their seats, having greeted the Lord, departed keeping their right sides towards him.

Then the Lord, having stayed in Koṭigāma for as long as he found suiting, approached Ňātikā. The Lord stayed there at Ňātikā in the Brick Residence. Then the courtesan Ambapālī, having had sumptuous food, solid and soft, prepared towards the end of that night in her own park, had the time announced to the Lord, saying: … as in Kd.6.28.10 down to: … sat down at a respectful distance. As she was sitting down at a respectful distance, the courtesan Ambapālī spoke thus to the Lord: “I, Lord, would give this Ambapālī Grove to the Order of monks with the awakened one at its head.”

The Lord accepted the park. Then the Lord, having gladdened, rejoiced, roused, delighted the courtesan Ambapālī with talk on dhamma, rising from his seat, approached the Great Grove. The Lord stayed there at Vesālī in the Great Grove in the Hall with the Peaked Gable.

Told is the Portion for Repeating on the Licchavis.

The story of General Sīha

Now at that time many distinguished Licchavis, sitting together assembled in a mote-hall, were in many a figure speaking praise of the awakened one, praise of dhamma, praise of the Order. Now at that time the general Sīha, a disciple of the Jains, came to be sitting in that company. Then it occurred to the general Sīha: “Undoubtedly this will be a Lord, a perfected one, a wholly awakened one, since these distinguished Licchavis, sitting together assembled in the mote-hall, are in many a figure speaking praise of the awakened one, praise of dhamma, praise of the Order. Suppose I were to go up to see this Lord, perfected one, wholly awakened one?”

Then the general Sīha approached Nātaputta the Jain; having approached, he spoke thus to Nataputta the Jain: “I want, honoured sir, to go along to see the recluse Gotama.”

“But how can you, Sīha, being one who asserts an ought- to-be-done, go along to see the recluse Gotama who asserts an ought-not-to-be-done? For, Sīha, the recluse Gotama asserts an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done and in that he trains disciples.” Then that which had been the strong aspiration of general Sīha for going to see the Lord abated.

Then a second time did the distinguished Licchavis, sitting together assembled in the mote-hall … And a second time did it occur to the general Sīha: “Undoubtedly this will be a Lord, a perfected one … Suppose I were to go up to see this Lord, perfected one, wholly awakened one?” And a second time did the general Sīha approach Nātaputta the Jain “… and in that trains disciples”. And a second time did that abate which had been the strong aspiration of the general Siha for going to see the Lord. And a third time it occurred to the general Sīha: “Undoubtedly this will be a Lord, perfected one, wholly awakened one, since these distinguished Licchavis, sitting together assembled in the mote-hall, are in many a figure speaking praise of the awakened one, praise of dhamma, praise of the Order. What can these Jains do to me whether I have asked for permission or have not asked for permission? Suppose that I, although I have not asked for permission from the Jains, were to go along to see this Lord, perfected one, wholly awakened one?”

Then the general Sīha with some five hundred chariots departed from Vesālī in broad daylight to see the Lord. Having gone by vehicle as far as the ground was (suitable) for a vehicle, having alighted from the vehicle, he approached the Lord on foot; having approached, having greeted the Lord, he sat down at a respectful distance. As he was sitting down at a respectful distance, general Sīha spoke thus to the Lord:

“Lord, I have heard this: ‘The recluse Gotama affirms an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done, and in that trains disciples.’ I assume that these, Lord, who say: ‘The recluse Gotama affirms an ought-not-to-be-done … and in that trains disciples,’ are, Lord, asserting (fairly) what the Lord affirms, and are not misrepresenting the Lord by what is not fact, but are putting forth a doctrine which conforms to his doctrine. I assume that no one who is his fellow dhamma-man, a holder of his views, comes to a position incurring blame. Indeed, we, Lord, do not want to misrepresent the Lord.”

“There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama asserts an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done, and in this he trains disciples.’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama asserts an ought-to-be-done … trains disciples.’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama asserts annihilation … trains disciples.’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is one who detests, he teaches a doctrine of detestation, and in this he trains disciples.’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is a leader away, he teaches a doctrine of leading away, and in this he trains disciples.’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is a “burner up”, he teaches a doctrine of “burning up”, and in this he trains disciples.’ There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is not destined to another (kind of) becoming, he teaches a doctrine of no other kind of becoming, and in this he trains disciples. There is, Sīha, a way in which one speaking truly of me could say: ‘The recluse Gotama is confident, he teaches a doctrine of confidence, and in this he trains disciples.’

“And what, Sīha, is the way in which one speaking truly of me could say: ‘The recluse Gotama is one who asserts an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done I, Sīha, assert of misconduct in body, speech and thought that it ought not to be done; I assert of manifold evil and wrong states (of mind) that they ought not to be done. This is the way, Sīha, in which one speaking truly of me could say: ‘The recluse Gotama asserts what ought-not-to-be-done, he teaches a doctrine of what ought-not-to-be-done and in this he trains disciples.’

“And what, Sīha, is the way in which one … could say:’ The recluse Gotama asserts what ought-to-be-done … trains disciples’? Indeed I, Sīha, assert of good conduct in body, speech and thought that it ought to be done; of manifold right states (of mind) that they ought to be done. This is the way, Sīha …

“And what, Sīha, is the way in which one … could say: ‘The recluse Gotama asserts annihilation … trains disciples’? Indeed I, Sīha, assert the annihilation of passion, hatred, stupidity; I assert the annihilation of manifold evil and wrong states (of mind). This is the way, Sīha …

“And what, Sīha, is the way in which one … could say: ‘The recluse Gotama is one who detests, he teaches a doctrine of detestation and in this he trains disciples’? Indeed, Sīha, I detest misconduct in body, speech and thought; I teach a doctrine of detestation for entering upon manifold evil wrong states (of mind). This is the way, Sīha …

“And what, Sīha, is the way in which one … could say: ‘The recluse Gotama is one who is a leader away, he teaches a doctrine of leading away and in this he trains disciples’? Indeed I, Sīha, teach a doctrine of the leading away of passion, hatred, stupidity; I teach a doctrine of the leading away of manifold evil wrong states (of mind). This is the way, Sīha …

“And what, Sīha, is the way in which one … could say: ‘The recluse Gotama is one who is a “burner-up”, he teaches a doctrine of burning up and in this he trains disciples’? Indeed I, Sīha, speak of evil wrong states which are searing: misconduct in body, speech and thought. He for whom, Sīha, evil wrong states that axe searing are destroyed, cut off at the root, made like a palm-tree, so utterly done away with that they can come to no future existence—him I call one who is a ‘burner-up’. For a Truth-finder, Sīha, evil wrong states that are searing … existence. This is the way, Sīha, in which one … could say: ‘The recluse Gotama is one who is a “burner-up”, he teaches a doctrine of burning-up, and in this he trains disciples.’

“And what, Sīha, is the way in which one … could say: ‘The recluse Gotama is one who is not destined to another (kind of) becoming, he teaches a doctrine of no other (kind of) becoming and in this he trains disciples’? He for whom, Sīha, future conception in a womb, becoming again and rebirth are destroyed, cut off at the root, made like a palm-tree, so utterly done away with that they can come to no future existence—him I call one not destined to another (kind of) becoming. For a Truth-finder, Sīha, future conception … can come to no future existence. This is the way, Sīha …

“And what, Sīha, is the way in which one speaking truly of me could say: ‘The recluse Gotama is one who is confident, he teaches a doctrine of confidence and in this he trains disciples’? Indeed I, Sīha, am confident with the highest confidence, I teach a doctrine of confidence and in this I train disciples. This is the way, Sīha, in which one speaking truly of me could say: ‘The recluse Gotama is confident, he teaches a doctrine of confidence and in this he trains disciples’.”

And when he had spoken thus, Sīha, the general, spoke thus to the Lord: “Excellent, Lord! Excellent, Lord! … May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts.”

“Now, Sīha, make a proper investigation. Proper investigation is good in the case of well-known men like yourself.”

“I, Lord, am even exceedingly pleased, satisfied with that which the Lord said to me: ‘Now, Sīha, make a proper investigation … like yourself.’ For if, Lord, members of other sects had secured me as a disciple, they would have paraded a banner all round Vesālī, saying: ‘Sīha, the general, has joined our disciplehood.’ But then the Lord spoke to me thus: ‘Now, Sīha, make a proper investigation … like yourself.’ So I, Lord, go for a second time to the Lord for refuge and to dhamma and to the Order of monks. May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts.”

“For a long time, Sīha, your family has been a well-spring to the Nigaṇṭhas. You will bethink you to give alms to those who approach you?”

“I, Lord, am even exceedingly pleased, satisfied with that which the Lord said to me: ‘For a long time, Sīha, your family … those who approach you? I have heard, Lord: The recluse Gotama speaks thus: ‘Gifts should be given to me only, not to others should gifts be given; gifts should be given to my disciples only, not to the disciples of others should gifts be given. What is given to me is alone of great fruit, what is given to others is not of great fruit; what is given to my disciples is alone of great fruit, what is given to the disciples of others is not of great fruit.’ But then the Lord urged upon me giving to the Nigaṇṭhas too. Indeed, Lord, we shall know the right time for that. So I, Lord, go for a third time to the Lord for refuge and to dhamma and to the Order of monks. May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts.”

Then the Lord talked a progressive talk to Sīha, the general, that is to say talk on giving, talk on moral habit, talk on heaven; he explained the peril, the vanity, the depravity of pleasures of the senses, the advantage in renouncing (them). When the Lord knew that the mind of Siha, the general, was ready, malleable, devoid of the hindrances, uplifted, pleased, then he explained to him that teaching on dhamma which the awakened ones have themselves discovered: ill, uprising, stopping, the Way. And as a clean cloth without black specks will easily take dye, even so as he was (sitting) on that very seat, dhamma-vision, dustless, stainless, arose to Sīha, the general, that “whatever is of the nature to uprise all that is of the nature to stop”. Then Sīha, the general, as one who had seen dhamma, attained dhamma, known dhamma, plunged into dhamma, who had crossed over doubt, put away uncertainty, who had attained without another’s help to full confidence in the teacher’s instruction, 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 Sīha, the general, having understood the Lord’s consent, rising from his seat, departed keeping his right side towards him.

Then Sīha, the general, enjoined a certain man, saying: “Go, good fellow, find out if there is meat to hand.” Then Sīha, the general, towards the end of that night having had sumptuous food, solid and soft, prepared, had the time announced to the Lord, saying: “It is time, Lord, the meal is ready.” Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of Sīha, the general; having approached he sat down on the appointed seat together with the Order of monks.

Now at that time many Nigaṇṭhas, waving their arms, were moaning from carriage road to carriage road, from cross road to cross road in Vesālī: “Today a fat beast, killed by Sīha, the general, is made into a meal for the recluse Gotama, the recluse Gotama makes use of this meat, knowing that it was killed on purpose (for him), that the deed was (done) for his sake.” Then a certain man approached Sīha, the general; having approached he whispered into Sīha, the general’s ear:

“Please, honoured sir, you should know that many of these Nigaṇṭhas, waving their arms, are moaning from carriage road to carriage road, from cross road to cross road in Vesālī:

‘Today a fat beast … the deed was (done) for his sake’.”

“Enough, master, for a long time now these venerable ones have been desiring dispraise of the awakened one, have been desiring dispraise of dhamma, have been desiring dispraise of the Order. But these venerable ones, bad, vain, lying, do not harm this Lord because they are misrepresenting him by what is not fact—why, even we, for the sake of our livelihood, would not intentionally deprive a living thing of life.”

Then Sīha, the general, having with his own hand served and satisfied the Order of monks with the enlightened one at its head with sumptuous food, solid and soft, when the Lord had eaten and had withdrawn his hand from his bowl, sat down at a respectful distance. Then the Lord having gladdened, rejoiced, roused, delighted Sīha, the general, with talk on dhamma as he was sitting down at a respectful distance, rising from his seat, departed. Then the Lord on this occasion having given reasoned talk, addressed the monks, saying:

“ Monks, one should not knowingly make use of meat killed on purpose (for one). Whoever should make use of it, there is an offence of wrong-doing. I allow you, monks, fish and meat that are quite pure in three respects: if they are not seen, heard, suspected (to have been killed on purpose for a monk).”

Allowance for a place for what is allowable

was taken back from there; what was accepted before a meal; what grows in a wood, what grows in a lotus-tank—do the monks still make use of these things today?”

Then the Lord, arising from his meditation towards evening, addressed the venerable Ānanda, saying: “Those things which were allowed by me to monks when food was scarce … do the monks still make use of these things today?”

“They make use of them, Lord.”

Then the Lord on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: “Those things, monks, allowed by me to monks when food was scarce, crops bad and almsfood difficult to obtain: what was cured indoors … what grows in a lotus-tank—these things I object to from this day forth. Monks you should not make use of what is cured indoors, cooked indoors, cooked by yourselves; of (formally) receiving what is picked up (by you). Whoever should make use of (any of these things), there is an offence of wrong-doing. Nor should you, monks, having eaten, being satisfied, make use of food that is not left over if it is brought back from there; if it is accepted before a meal; if it grows in a wood, grows in a lotus-tank. Whoever should make use of (any of these things) should be dealt with according to the rule.”

Now at that time country people, having loaded much salt and oil, and husked rice and solid food into wagons, having made an enclosure for the wagons in a porch outside a monastery, waited, thinking: “When our turn comes, then we will make a meal,” but a great cloud came up. Then these people approached the venerable Ānanda; having approached, they spoke thus to the venerable Ānanda:

“Now, honoured Ānanda, having loaded much salt … solid food into wagons, they are standing (there), but a great cloud has come up. What line of conduct, honoured Ānanda, should be followed by us?” Then the venerable Ānanda told this matter to the Lord.

“Well then, Ānanda, the Order having agreed upon a place for what is allowable near a dwelling-place: a dwelling-place or a curved house or a long house or a mansion or a cave, let there be kept there whatever the Order desires. And thus, monks, should it be agreed upon: The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. If it seems right to the Order, the Order may agree upon such and such a dwelling-place as a place for what is allowable. This is the motion. Honoured sirs, let the Order listen to me. The Order is agreeing upon such and such a dwelling-place as a place for what is allowable. If the agreement on such and such a dwelling-place as a place for what is allowable is pleasing to the venerable ones, they should be silent; he to whom it is not pleasing should speak. Such and such a dwelling-place is agreed upon by the Order as a place for what is allowable. Therefore they are silent. Thus do I understand this’.”

Now at that time the people boiled conjeys, boiled rice, prepared soups, cut up meats, chopped wood, just there at a place for what was allowable and which had been agreed upon. As the Lord was getting up at the end of the night towards dawn he heard a loud noise, a great noise, a noise (like) the cawing of crows, and hearing it, he addressed the venerable Ānanda, saying: “What, Ānanda, is this loud noise, this great noise, this noise (like) the cawing of crows?”

“At present, Lord, people boil conjeys … chop sticks just there at a place for what is allowable and which has been agreed upon. It is this loud noise, great noise, noise (like) the cawing of crows that the Lord (hears).” Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

“ Monks, one should not make use of a place for what is allowable that has been agreed upon. Whoever should make use of it, there is an offence of wrong-doing. I allow you, monks, three places for what is allowable: that depending upon a proclamation, that connected with what is fortuitous, that (given by) a householder.”

Now at that time the venerable Yasoja came to be ill. Medicines were conveyed for him. Monks put these outside, but vermin ate them and also thieves carried them off. They told this matter to the Lord. He said: “I allow you, monks, to make use of a place for what is allowable and which has been agreed upon. I allow four places for what is allowable: that depending upon a proclamation, that connected with what is fortuitous, that given by a householder, that which is agreed upon.”

Told is the Twenty-fourth Portion for Repeating.

The story of the householder Meṇḍaka

in psychic power: having taken hold of only one purse containing a thousand, he gave six months’ wages to (each) slave, workman and servant; not until he removed his hand was it exhausted.

His daughter-in-law came to have this kind of eminence in psychic power; having sat down beside only one basket of the capacity of four doṇas she gave six months’ food to (each) slave, workman and servant; not until she got up was it exhausted. His slave came to have this kind of eminence in psychic power: when he ploughed with one ploughshare seven furrows came from (it).

Then King Seniya Bimbisāra of Magadha heard: “They say that the householder Meṇḍaka is living in our kingdom in the town of Bhaddiya. He has this kind of eminence in psychic power … as in Kd.6.34.1, Kd.6.34.2 … when he ploughs with one ploughshare seven furrows come from (it).”

Then King Seniya Bimbisāra of Magadha addressed a certain chief minister who was concerned with all the affairs, saying: “It is said, my good man, that the householder Meṇḍaka is living in our kingdom in the town of Bhaddiya; he has this kind of psychic power: having washed his head … seven furrows come from (it). Go along, my good man, and find out. When you have seen, it will be the same as if I myself saw.”

“So be it, your majesty”, and that chief minister, having answered King Seniya Bimbisāra of Magadha in assent, marched forth for Bhaddiya with a four-winged army.

In due course he approached Bhaddiya and Meṇḍaka the householder; having approached he spoke thus to Meṇḍaka the householder: “Now I, householder, have been enjoined by the King, saying: ‘It is said, my good man, that the householder Meṇḍaka is living in our kingdom … When you have seen, it will be the same as if I myself saw.’ Let us see, householder, your eminence in psychic power.” Then the householder Meṇḍaka, having washed his head, having had a granary swept, sat down outside the door, and a shower of grain, having fallen down through the air, filled the granary. “Your eminence in psychic power has been seen, householder. We will see your wife’s eminence in psychic power.”

Then the householder Meṇḍaka enjoined his wife, saying: “Well now, serve this four-winged army with food.” Then the wife of Meṇḍaka the householder, having sat down beside only one bowl of the capacity of an āḷhaka and one helping of curry and condiments, served food to the four-winged army; not until she got up was it exhausted. “Your wife’s eminence in psychic power has been seen, householder. We will see your son’s eminence in psychic power.”

Then the householder Meṇḍaka enjoined his son, saying: “Well now, my dear, give this four-winged army six months’ wages.” Then the son of Meṇḍaka the householder, having taken hold of only one purse containing a thousand, gave the four-winged army six months’ wages; not until he removed his hand was it exhausted. “Your son’s eminence in psychic power has been seen, householder. We will see your daughter-in-law’s eminence in psychic power.”

Then Meṇḍaka the householder enjoined his daughter-in-law, saying: “Well now, give this four-winged army six months’ food.” Then the daughter-in-law of Meṇḍaka the householder, having sat down beside only one basket of the capacity of four doṇas, gave six months’ food to the four-winged army; not until she got up was it exhausted. “Your daughter-in-law’s eminence in psychic power has been seen, householder. We will see your slave’s eminence in psychic power.”

“Our slave’s eminence in psychic power, sir, can be seen in the field.”

“Enough, householder, your slave’s eminence in psychic power has been seen.”

Then that chief minister went back again to Rājagaha with the four-winged army, and approached King Seniya Bimbisāra of Magadha; having approached, he told this matter to King Seniya Bimbisāra of Magadha.

Then the Lord, having stayed in Vesālī for as long as he found suiting, set out on tour for Bhaddiya with the large Order of monks, together with the twelve hundred and fifty monks. Then the Lord, walking on tour, in due course arrived at Bhaddiya. The Lord stayed there in Bhaddiya in the Jātiyā Grove.

Then the householder Meṇḍaka heard: “Verily, the recluse Gotama, the son of the Sakyans, who has gone forth from a Sakyan family, has reached Bhaddiya and is staying at Bhaddiya in the Jātiyā Grove. A lovely reputation has gone forth concerning the Lord Gotama, thus: he is indeed Lord, perfected one, fully awakened one, endowed with knowledge and conduct, well-farer, knower of the worlds, unrivalled charioteer of men to be tamed, teacher of devas and mankind, the awakened one, the Lord. Having realised by his own super-knowledges, he makes known this world with its devas, with its Māras, with its Brahmās, a race with recluses and brahmins, with devas and men. He teaches dhamma, lovely at the beginning, lovely in the middle and lovely at the ending. He explains with the spirit and the letter the Brahmā-life completely fulfilled and wholly pure. Good indeed it were to see perfected ones like this.”

Then the householder Meṇḍaka, having had many magnificent vehicles harnessed, having mounted a magnificent vehicle, went off with the magnificent vehicles from Bhaddiya to see the Lord. But many members of (other) sects saw the householder Meṇḍaka coming in the distance, and seeing him they spoke thus to the householder Meṇḍaka: “Where are you going, householder?”

“I am going, honoured sirs, to see the Lord, the recluse Gotama.”

“But how can you, householder, being one who asserts an ought-to-be-done, go along to see the recluse Gotama who asserts an ought-not-to-be-done? For, householder, the recluse Gotama asserts an ought-not-to-be-done, he teaches a doctrine of an ought-not-to-be-done and in this he trains disciples.”

Then it occurred to the householder Meṇḍaka: “Undoubtedly this will be a Lord, a perfected one, a fully awakened one inasmuch as these members of (other) sects are jealous of him,” and having gone by vehicle as far as the ground was (suitable) for a vehicle, having alighted from the vehicle, he approached the Lord on foot; having approached, having greeted the Lord, he sat down at a respectful distance. As Meṇḍaka the householder was sitting down at a respectful distance, the Lord talked a progressive talk to him, that is to say talk on giving, talk on moral habit, talk on heaven … Then the householder Meṇḍaka, as one who had … attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord:

“Excellent, Lord! Excellent, Lord! … May the Lord accept me as a lay-follower going for refuge from this day forth for as long as life lasts; 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 householder Meṇḍaka, having understood the Lord’s consent, rising from his seat, having greeted the Lord, departed keeping his right side towards him. Then Meṇḍaka the householder towards the end of that night having had sumptuous food, solid and soft, prepared, had the time announced to the Lord, saying: “It is time, Lord, the meal is ready.” Then the Lord, having dressed in the morning, taking his bowl and robe, approached the dwelling of the householder Meṇḍaka; having approached, he sat down on the appointed seat together with the Order of monks.

Then the wife and son and daughter-in-law and slave of the householder Meṇḍaka approached the Lord; having approached, having greeted the Lord, they sat down at a respectful distance. The Lord talked a progressive talk to these, that is to say talk on giving … Then these as ones who had … attained without another’s help to full confidence in the teacher’s instruction, spoke thus to the Lord: “Excellent, Lord! Excellent, Lord! … We, Lord, are going to the Lord for refuge and to dhamma and to the Order of monks. May the Lord accept us as lay-followers going for refuge from this day forth for as long as life lasts.”

Then the householder Meṇḍaka, having with his own hand served and satisfied with sumptuous food, solid and soft, the Order of monks with the awakened one at its head, when the Lord had eaten and had withdrawn his hand from his bowl, sat down at a respectful distance. As he was sitting down at a respectful distance, Meṇḍaka the householder spoke thus to the Lord:

“Lord, for as long as the Lord stays at Bhaddiya, for so long will I (supply) with perpetual food the Order of monks with the awakened one at its head.” Then the Lord, having gladdened, rejoiced, roused, delighted the householder Meṇḍaka with talk on dhamma, rising from his seat, departed.

Allowance for five dairy products, etc.

Then the Lord, having stayed at Bhaddiya for as long as he found suiting, without asking the householder Meṇḍaka (for permission) set out on tour for Aṅguttarāpa together with the large Order of monks, with the twelve hundred and fifty monks. Then Meṇḍaka the householder heard: “They say that the Lord is setting out on tour for Aṅguttarāpa together with a large Order of monks, with twelve hundred and fifty monks.” Then Meṇḍaka the householder enjoined slaves and workmen saying: “Well now, my good men, having loaded much salt and oil and husked rice and solid food into wagons, come along, and let there come along twelve hundred and fifty cowherds bringing twelve hundred and fifty milch cows. Wherever we see the Lord there will we offer him fresh milk.”

Then Meṇḍaka the householder met the Lord on a wilderness road. Then Meṇḍaka the householder approached the Lord; having approached, having greeted the Lord, he stood at a respectful distance. As he was standing at a respectful distance, Meṇḍaka the householder 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 Meṇḍaka the householder, having understood the Lord’s consent, having greeted the Lord, departed keeping his right side towards him. Then Meṇḍaka the householder, towards the end of that night having had sumptuous food, solid and soft, prepared, had the time announced to the Lord, saying: “It is time, Lord, the meal is ready.”

Then the Lord, having dressed in the morning, taking his bowl and robe, approached the food distribution of Meṇḍaka the householder; having approached he sat down on the appointed seat together with the Order of monks. Then Meṇḍaka the householder enjoined the twelve hundred and fifty cowherds, saying: “Well now, my good men, let each one (of you) having each taken a milch cow, look after a monk, and we will offer them fresh milk.” Then Meṇḍaka the householder with his own hand served and satisfied the Order of monks with the awakened one at its head with sumptuous food, solid and soft, and (offered them) fresh milk. The monks, being scrupulous, did not accept the milk. (The Lord said:) “Accept it, monks, make use of it.”

Then Meṇḍaka the householder, having with his own hand served and satisfied the Order of monks with the enlightened one at its head with sumptuous food, solid and soft and with fresh milk, when the Lord had eaten and had withdrawn his hand from his bowl, sat down at a respectful distance. As he was sitting down at a respectful distance Meṇḍaka the householder spoke thus to the Lord:

“There are, Lord, wilderness roads with little water, with little food; it is not easy to go along them without provisions for the journey. It were good, Lord, if the Lord allowed monks provisions for the journey.” Then the Lord, having gladdened, rejoiced, roused, delighted the householder Meṇḍaka with talk on dhamma, rising from his seat, departed.

Then the Lord on this occasion, having given reasoned talk, addressed the monks, saying: “I allow you, monks, five products of the cow: milk, curds, butter-milk, butter, ghee. There are, monks, wilderness roads with little water, with little food; it is not easy to go along them without provisions for the journey. I allow you, monks, to look about for provisions for a journey: husked rice for him who has need of husked rice; kidney-beans for him who has need of kidney-beans; beans for him who has need of beans; salt for him who has need of salt; sugar for him who has need of sugar; oil for him who has need of oil; ghee for him who has need of ghee. There are, monks, people who have faith and are believing; these deposit gold (coins) in the hands of those who make things allowable,saying: ‘By means of this give the master that which is allowable.’ I allow you, monks, thereupon to consent to that which is allowable. But this, monks, I do not say: that by any method may gold and silver be consented to, may be looked about for.”

The story of Keṇiya the matted-hair ascetic

the recluse Gotama, the son of the Sakyans, who has gone forth from a Sakyan family, has reached Āpaṇa and is staying in Āpaṇa. A lovely reputation has gone forth concerning the Lord Gotama, thus: … He explains with the spirit and the letter the Brahma-faring completely fulfilled and wholly pure. Good indeed it were to see perfected ones like this.” Then it occurred to Keniya the matted hair ascetic: “Now, what could I get conveyed to the recluse Gotama?”

Then it occurred to Keniya the matted hair ascetic: “Now, those who were formerly seers of the brahmins, makers of mantras, preservers of mantras, whose ancient mantras as sung, taught, and composed the brahmins of today still sing, still speak; they still speak what was spoken, they still teach what was taught, that is to say (by) Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Angirasa, Bhāradvāja, Vāseṭṭha, Kassapa, Bhagu—these abstaining from food at night, restrained from eating at the wrong time, (yet) consented to such things as drinks.

“The recluse Gotama also abstains from food at night and is restrained from eating at the wrong time; the recluse Gotama also is worthy to consent to such things as drinks,” and having had abundant drinks prepared, having had them taken on carrying-poles, he approached the Lord; having approached, he exchanged greetings with the Lord; having exchanged greetings of friendliness and courtesy with the Lord, he stood at a respectful distance. As he was standing at a respectful distance, Keniya the matted hair ascetic spoke thus to the Lord: “Let the revered Gotama accept drink from me.”

“Well then, Keniya, give it to the monks.” The monks, being scrupulous, did not accept it. (The Lord said:) “Accept it, monks, make use of it.”

Then Keniya the matted hair ascetic, having with his own hand served and satisfied the Order of monks with the enlightened one at its head with abundant drinks sat down at a respectful distance when the Lord had washed his hand and had withdrawn his hand from his bowl. Then as Keniya the matted hair ascetic was sitting down at a respectful distance, the Lord gladdened, rejoiced, roused, delighted him with talk on dhamma. Then Keniya the matted hair ascetic, gladdened … delighted by the Lord with talk on dhamma, spoke thus to the Lord: “May the revered Gotama together with the Order of monks consent to a meal with me on the morrow.”

“But, Keniya, the Order of monks is large, twelve hundred and fifty monks, and you are in favour of the brahmins.” Then Keniya the matted hair ascetic spoke a second time to the Lord thus: “Although, good Gotama, the Order of monks is large, twelve hundred and fifty monks, and I am in favour of the brahmins, (yet) may the revered Gotama together with the Order of monks consent to a meal with me on the morrow.”

“But, Keniya, the Order of monks is large, twelve hundred and fifty monks, and you are in favour of the brahmins.” Then Keniya the matted hair ascetic spoke a third time to the Lord thus:

“Although, good Gotama, the Order of monks is large, twelve hundred and fifty monks, and I am in favour of the brahmins, (yet) may the revered Gotama together with the Order of monks consent to a meal with me on the morrow.” The Lord consented by becoming silent. Then Keniya the matted hair ascetic, having understood the Lord’s consent, rising from his seat departed.

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

“I allow you, monks, eight (kinds of) drinks: mango drink, rose-apple drink, plantain drink, banana drink, honey drink, grape drink, edible lotus root drink, phārusaka drink. I allow you, monks, the juice of all fruits except the juice of the fruit of corn. I allow you, monks, the juice of all leaves except vegetable juice. I allow you, monks, the juice of all flowers except liquorice juice. I allow you, monks, sugarcane juice.”

Then Keniya the matted hair ascetic, towards the end of that night having had sumptuous food, solid and soft, prepared in his own hermitage, 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 the hermitage of Keniya the matted hair ascetic; having approached, he sat down on the appointed seat together with the Order of monks. Then Keniya the matted hair ascetic, having with his own hand served and satisfied the Order of monks with the awakened one at its head with sumptuous food, solid and soft, sat down at a respectful distance when the Lord had eaten and had withdrawn his hand from his bowl.

As Keniya the matted hair ascetic was sitting down at a respectful distance, the Lord thanked him in these verses:

“Sacrifices are chief in fire-worship,
Sāvitrī chief of (Vedic) metres,
A king is chief of men,
the ocean chief of waters,
The moon is chief of the lamps of night,
the sun chief of luminaries,
For those giving alms, desiring merit,
the Order is indeed the chief.”

Then the Lord, having thanked Keniya the matted hair ascetic in these verses, rising from his seat, departed.