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

The Story of Roja the Malla

Then the Lord, having stayed in Āpaṇa for as long as he found suiting, set out on tour for Kusinārā with the large Order of monks, with the twelve hundred and fifty monks. The Mallas of Kusinārā heard: “It is said that the Lord is coming to Kusinārā together with a large Order of monks, with twelve hundred and fifty monks.” These made a compact that,‘Whoever does not go out to meet the Lord is fined five hundred’. Now at that time Roja the Malla was a friend of the venerable Ānanda. Then the Lord, walking on tour, in due course arrived at Kusinārā.

Then the Mallas of Kusinārā went out to meet the Lord. Then Roja the Malla, having gone out to meet the Lord approached the venerable Ānanda; having approached, having greeted the venerable Ānanda, he stood at a respectful distance. As Roja the Malla was standing at a respectful distance, the venerable Ānanda spoke thus to him: “This is splendid of you, friend Roja, that you have come out to meet the Lord.”

“I, honoured Ānanda, am not much impressed by the awakened one or dhamma or the Order, but a compact was made among the kinsfolk that whoever does not go out to meet the Lord is fined five hundred. It was only from fear of the kinsfolk’s compact that I, honoured Ānanda, went out to meet the Lord.” Then the venerable Ānanda was disappointed and thought: “How can this Roja the Malla speak thus?”

Then the venerable Ānanda 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 venerable Ānanda spoke thus to the Lord: “Lord, this Roja the Malla is a distinguished, well-known man. Surely the faith in this dhamma and discipline of well-known men like this is very efficacious. It were well, Lord, if the Lord acted in such a way that Roja the Malla could have faith in this dhamma and discipline.”

“But, Ānanda, it is not difficult for a Truthfinder (to do) that by which Roja the Malla could have faith in this dhamma and discipline.”

Then the Lord, having suffused Roja the Malla with a mind of love, rising from his seat, entered a dwelling-place. Then Roja the Malla, suffused by the Lord with a mind of love, even as young calves (follow) kine, so having approached dwelling-place after dwelling-place, cell after cell, he asked the monks: “Where, honoured sirs, is this Lord staying at present. the perfected one, the fully awakened one? For I long to see this Lord, perfected one, all awakened one.”

“This, friend Roja, is his dwelling-place, the door is closed; having approached quietly, having entered the verandah (but) without crossing it, having coughed, tap on the door-bolt. The Lord will open the door to you.”

Then Roja the Malla, having quietly approached that dwelling-place with its closed door, having entered the verandah (but) not crossing it, having coughed, tapped on the bolt. The Lord opened the door. Then Roja the Malla, having entered the dwelling-place, having greeted the Lord, sat down at a respectful distance. The Lord talked a progressive talk to Roja the Malla as he was sitting down at a respectful distance, 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 Roja the Malla 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 Roja the Malla, that “whatever is of the nature to uprise, all that is of the nature to stop”. Then Roja the Malla, 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:

“It were well, Lord, if the masters might receive the requisites of robes, almsfood, lodgings, medicines for the sick only from me, not from others.”

“But those, Roja, who with the knowledge of a learner with the vision of a learner have seen dhamma, as you have done, would also think: ‘Now indeed the masters should receive the requisites of robes, almsfood, lodgings, medicines for the sick only from us, not from others.’ Well then, Roja, they shall receive them from you as well as from others.”

Now at that time in Kusinārā a succession of meals of sumptuous foods came to be arranged. Then because Roja the Malla did not obtain a turn, he thought: “Suppose I were to look into the refectory and prepare that which I do not see in the refectory?” Then Roja the Malla, looking into the refectory, did not see two things: vegetables and solid food (made) with flour. Then Roja the Malla approached the venerable Ānanda; having approached, he spoke thus to the venerable Ānanda:

“Now, honoured Ānanda, it occurred to me because I did not obtain a turn: ‘Suppose I were to look into the refectory and prepare that which I do not see in the refectory?’ So I, honoured Ānanda, looking into the refectory, did not see two things: vegetables and solid food (made) with flour. If I, honoured Ānanda, were to prepare vegetables and solid food (made) with flour, would the Lord accept them from me?”

“Well then, Roja, I will inquire of 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, Roja, prepare them.” Then Roja the Malla towards the end of that night having had a quantity of vegetables and solid food (made) with flour prepared, brought them to the Lord, saying: “Lord, may the Lord accept from me vegetables and solid food (made) with flour.”

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

Then Roja the Malla, having with his own hand served and satisfied the Order of monks with the awakened one at its head with a quantity of vegetables and solid food (made) with flour, sat down at a respectful distance when the Lord had washed his hand and had withdrawn his hand from his bowl. The Lord, rising from his seat, departed, having gladdened, rejoiced, roused, delighted Roja the Malla with talk on dhamma as he was sitting down at a respectful distance. Then the Lord on this occasion, having given reasoned talk, addressed the monks, saying:

“I allow you, monks, all (kinds of) vegetables and all (kinds of) solid food (made) with flour.”

The story of one gone forth when old

craft, in the barber’s profession (as learnt from) their own teachers.

Then that (man) who had gone forth when old heard: “They say that the Lord is coming to Ātumā together with a large Order of monks, with twelve hundred and fifty monks”. Then that (man) who had gone forth when old spoke thus to his boys: “It is said, my dears, that the Lord is coming to Ātumā together with a large Order of monks, with twelve hundred and fifty monks. Do you go, my dears, and taking a barber’s equipment, tour from house to house for nāti measures of offerings, and collect salt and oil and husked rice and solid food, and when the Lord comes we will make him a conjey drink.”

“Very well, father,” and these boys, having answered him who had gone forth when old in assent, taking a barber’s equipment toured from house to house for nāti measures of offerings, collecting salt and oil and husked rice and solid food. Those people who, having seen these sweet-voiced, intelligent boys, but had not wanted to have (offerings) made, even they had them made, and having had them made, also gave much. So these boys collected much salt and oil and husked rice and solid food.

Then the Lord, walking on tour, in due course arrived at Ātumā. The Lord stayed there in Ātumā in the House with the threshing-floor. Then he who had gone forth when old having had a quantity of conjey prepared towards the end of that night, brought it to the Lord, saying: “Lord, may the Lord accept conjey from me.” 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). Truthfinders ask about what belongs to the goal, not about what does not belong to the goal; there is bridge-breaking for Truth-finders in whatever does not belong to the goal. Awakened ones, Lords, question monks concerning two matters, either: “Shall we preach dhamma?” or, “Shall we lay down a rule of training for disciples?” Then the Lord spoke thus to him who had gone forth when old:

“Where is this conjey from, monk?” Then he who had gone forth when old told this matter to the Lord.

The awakened one, the Lord rebuked him, saying: “It is not suitable, foolish man, it is not fitting, it is not becoming, it is not worthy of a recluse, it is not allowable, it is not to be done. For how can you, foolish man, one who has gone forth, cause (others) to take what is not allowable? 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:

“ Monks, one who has gone forth should not make (others) take what is not allowable. Whoever should make (others) take (these things), there is an offence of wrong-doing. Nor, monks, should one who was formerly a barber carry about a barber’s equipment. Whoever should carry it about, there is an offence of wrong-doing.”

monastery. Now at that time there was a great quantity of solid food that was fruit at Sāvatthī. Then it occurred to monks: “Now, what solid food that is fruit is allowed by the Lord, what is not allowed?” They told this matter to the Lord. He said: “I allow, monks, all solid food that is fruit.”

Now at that time seeds belonging to an Order were sown on ground belonging to an individual, and seeds belonging to an individual were sown on ground belonging to an Order. They told this matter to the Lord. He said: “When, monks, seeds belonging to an Order are sown on ground belonging to an individual, having given back a portion, (the rest) may be made use of. When seeds belonging to an individual are sown on ground belonging to an Order, having given back a portion, (the rest) may be made use of.”

On the four great references

Now at that time scruples arose in the monks as to this and that occasion, thinking: “Now, what is permitted by the Lord? What is not permitted?” They told this matter to the Lord. He said: “Whatever, monks, has not been objected to by me, saying: ‘This is not allowable’, if it fits in with what is not allowable, if it goes against what is allowable, that is not allowable to you. Whatever, monks, has not been objected to by me, saying: ‘This is not allowable’, if it fits in with what is allowable, if it goes against what is not allowable, that is allowable to you. And whatever, monks, has not been permitted by me, saying: ‘This is allowable’, if it fits in with what is not allowable, if it goes against what is allowable, that is not allowable to you. Whatever, monks, has not been permitted by me, saying: ‘This is allowable if it fits in with what is allowable, if it goes against what is not allowable, that is allowable to you.”

Then it occurred to monks: “Now, is (food that may be eaten) during a watch of the night allowable with (food that may be eaten) during a short period, or it is not allowable? Now, is (food that may be eaten) during seven days allowable with (food that may be eaten) during a short period or is it not allowable? Now, is (food that may be eaten) during life allowable with (food that may be eaten) during a short period or is it not allowable? Now, is (food that may be eaten) during seven days allowable with (food that may be eaten) during a watch of the night or is it not allowable? Now, is (food that may be eaten) during life allowable with (food that may be eaten) during a watch of the night or is it not allowable? Now, is (food that may be eaten) during life allowable with (food that may be eaten) during seven days or is it not allowable?” They told this matter to the Lord.

He said: “Monks, (food that may be eaten) during a watch of the night with (food that may be eaten) during a short period is allowable at the right time on the day it is accepted; it is not allowable at the wrong time. Monks, (food that may be eaten) during seven days with (food that may be eaten) during a short period is allowable at the right time on the day it is accepted; it is not allowable at the wrong time. Monks, (food that may be eaten) during life with (food that may be eaten) during a short period is allowable at the right time on the day it is accepted; it is not allowable at the wrong time. Monks, (food that may be eaten) during seven days with (food that may be eaten) during a watch of the night is allowable in a watch of the night on the day it is accepted; it is not allowable after the watch of the night is ended. Monks, (food that may be eaten) during life with (food that may be eaten) during a watch of the night is allowable in a watch of the night on the day it is accepted; it is not allowable after the watch of the night is ended. Monks, (food that may be eaten) during life with (food that may be eaten) during seven days is allowable for (the length of) seven days; it is not allowable after the seven days are ended.”

The Section on Medicines: the Sixth

In this Section the items are one hundred and six items. This is its key:

In the autumn, also at the wrong time, tallow, roots,
(they had need of) what was pounded off,
of astringent decoctions, leaves,
fruits, resin, salt, and dung, /
chunam, sifter, and flesh, ointment, powder, ointment-box,
all kinds, not covered, sticks, case for sticks, /
A bag, strap at the edge, thread, oil for the head, and the nose,
nose-spoon, and steam, a pipe, and a lid, a bag, /
Decoction of oil, and strong drink,
too much, an ointment, a vessel,
sweating, and all kinds of herbs,
thereupon the great (sweating), hemp-water, /
Water-vat, and blood, a horn, foot-unguent, foot-salve, lancet,
and astringent (water), sesamum paste, a compress, /
Piece of cloth, and mustard-powder, fumigation, and crystal,
oil for the sore, linen bandage,
and the irregular things, and what is (formally) received, /
A (decoction of) dung, is making,
and mud turned up by the plough,
lye, urine and yellow myrobalan, perfumes, and a purgative,
clarified, unprepared, prepared-unprepared, /
Meat-broth, (mountain-) slope,
monastery attendant, and for seven days,
sugar, kidney-bean, sour gruel,
cooking for oneself, one may cook again, /
He allowed it however, short of almsfood,
and fruit, sesamum, solid food,
before a meal, fever, and discharged, an ulcer, /
And clyster-treatment and Suppi(yā), and indeed human flesh,
elephants, horses, and a dog, a snake, lion, tiger, leopard, /
And the flesh of bears (and) hyenas, and a turn, and conjey,
a certain one who was young, sugar, Sunidha, rest-house, /
And Ambapālī, the Licchavis, the Ganges,
the Koṭi(gāma) talk on truths,
killed on purpose,
he objected when (they were) well off again for food, /
A cloud, Yasoja, and Meṇḍaka, products of the cow,
and provisions for a journey,
Keni(ya), mango, rose-apple, plantain,
banana, honey, grape, edible lotus root, /
Phārusakas, vegetables, flour, the barber at Ātumā,
fruit and seed at Sāvatthī,
and On what occasion?, as to the right time.

The Book of the Discipline was translated by I.B. Horner.

Digital edition prepared for SuttaCentral by Bhikkhu Sujato

A complete digital edition can be downloaded here.

Published in 2014 by SuttaCentral.

Originally published by the Pali Text Society in the following years:

Vol. 1: 1938

Vol. 2: 1940

Vol. 3: 1942

Vol. 4: 1951

Vol. 5: 1950

Vol. 6: 1966

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