8. Robes (Cīvara) (PLI-TV-KD8)

The story of Jīvaka

At one time the awakened one, the Lord was staying at Rājagaha in the Bamboo Grove at the squirrels’ feeling-place. Now at that time Vesālī was prosperous and flourishing, full of folk, thronged with people, and it was well off for food; and there were seven thousand seven hundred and seven long houses, and seven thousand seven hundred and seven gabled buildings, and seven thousand seven hundred and seven parks, and seven thousand seven hundred and seven lotus-tanks. There was the courtesan Ambapālī, beautiful, good to look upon, charming, she was possessed of the utmost beauty of complexion, was clever at dancing and singing and lute-playing, much visited by desirous people and she went for a night for fifty, and through her Vesālī shone forth all the more.

Then the urban council of Rājagaha went to Vesālī on some business. The urban council of Rājagaha saw that Vesālī was prosperous and flourishing, full of folk, thronged with people, and well off for food; and (they saw) the seven thousand seven hundred and seven long houses … seven thousand seven hundred and seven lotus-tanks, and Ambapālī, the courtesan, beautiful, good to look upon, charming … and (they saw) that through her Vesālī shone forth all the more. Then the urban council of Rājagaha, having transacted that business in Vesālī, came back again to Rājagaha; they approached King Seniya Bimbisāra of Magadha; having approached they spoke thus to King Seniya Bimbisāra of Magadha:

“Sire, Vesālī is prosperous and flourishing … and through her Vesālī shines forth all the more. It were good, sire, if we too might establish a courtesan.” “Well now, good sirs, do find such a girl as you might establish as a courtesan.”

Now at that time there was in Rājagaha a girl called Sālavatī, who was beautiful, good to look upon, charming, she was possessed of the utmost beauty of complexion. Then the urban council of Rājagaha established the girl, Sālavatī, as courtesan. And the courtesan Sālavatī soon came to be clever at dancing and singing and lute-playing; she was much visited by desirous people, and she went for a night for the fee of a hundred. Then the courtesan Sālavatī soon became pregnant. Then it occurred to the courtesan Sālavatī: “Men do not like a pregnant woman. If anyone should find out concerning me that ‘The courtesan Sālavatī is pregnant’, all respect for me would dwindle. What now if I should make it known that I am ill?”

Then the courtesan Sālavatī enjoined the door-keeper, saying: “Good door-keeper, do not let any man come in, and if anyone asks for me, make it known that I am ill.”

“Very well, lady,” that door-keeper answered the courtesan Sālavatī in assent.

Then the courtesan Sālavatī when (the child of) her womb was mature, gave birth to a son. Then the courtesan Sālavatī enjoined a slave-woman, saying: “Now then, come along, having put this boy into a winnowing-basket, having taken him out, throw him away on a rubbish-heap.”

“Very well, lady,” and that slave-woman having answered the courtesan Sālavatī in assent, having put that boy into a winnowing-basket, having taken him out, threw him away on a rubbish-heap.

Now at that time the king’s son, Abhaya by name, going in the morning to the royal audience, saw that boy surrounded by crows; seeing this, he asked the people: “Good sirs, what is this that is surrounded by crows?”

“It is a boy, sire.”

“Is he alive, good sirs?”

“He is alive, sire.”

“Well now, good sirs, having brought that boy to our women’s quarters, give him to foster-mothers to care for.”

“Very well, sire,” and these people having answered Abhaya, the king’s son, in assent, having brought that boy to the women’s quarters of Abhaya, the king’s son, gave him to foster-mothers saying, “Care for him”.

Because it was said of him, “He is alive”, they gave him the name of Jīvaka; because the prince caused him to be cared for, they gave him the name of Komārabhacca.

And before long Jīvaka Komārabhacca attained to years of discretion. Then Jīvaka Komārabhacca approached Abhaya, the king’s son, and having approached he spoke thus to Abhaya, the king’s son:

“Who, sire, is my mother? Who my father?”

“Not even I, good Jīvaka, know your mother, but I am your father, for I had you cared for.”

Then it occurred to Jīvaka Komārabhacca:

“Without a craft, it is not easy to depend upon these royal families. Suppose I were to learn a craft?” Now at that time there lived a world-famed doctor at Taxilā.

Then Jīvaka Komārabhacca, without having asked (permission) of Abhaya, the king’s son, set out for Taxilā; in course of time he arrived at Taxilā and that doctor; having approached, he spoke thus to that doctor:

“I want, teacher, to train in the craft.”

“Well then, good Jīvaka, train in it.”

Then Jīvaka Komārabhacca learnt much and learnt it quickly, and he reflected upon it well, and he did not forget what he had learnt. Then at the end of seven years, it occurred to Jīvaka Komārabhacca: “I am learning much and learning it quickly, and I am reflecting upon it well, and I do not forget what I have learnt, but after studying for seven years the end of this craft is not visible to me. When will the end of this craft be visible?”

Then Jīvaka Komārabhacca approached that doctor; having approached he spoke thus to that doctor:

“I, teacher, am learning much and learning it quickly, and I am reflecting upon it well, and I do not forget what I have learnt, but after studying for seven years the end of this craft is not visible to me. When will the end of this craft be visible?”

“Well now, good Jīvaka, taking a spade, touring a yojana all round Taxilā, bring whatever you should see that is not medicinal.”

“Very well, teacher,” and Jīvaka Komārabhacca having answered that doctor in assent, taking a spade, touring a yojana all round Taxilā, did not see anything that was not medicinal. Then Jīvaka Komārabhacca approached that doctor; having approached he spoke thus to that doctor:

“Teacher, while I was touring for a yojana all round Taxilā, I did not see any thing that was not medicinal.”

“You are trained, good Jīvaka, this much is enough for a livelihood for you,” and he gave him trifling provisions for the journey.

Then Jīvaka Komārabhacca, taking those trifling provisions for the journey, set out for Rājagaha. Then Jīvaka Komārabhacca’s trifling provisions for the journey became used up on the way, at Sāketa. Then it occurred to Jīvaka Komārabhacca:

“These wilderness roads have little water, little food; it is not easy to go along them without provisions for the journey. Suppose I were to look about for provisions for the journey?”

The story of the merchant’s wife

Now at that time in Sāketa a merchant’s wife had had a disease of the head for seven years. Many very great, world-famed doctors who had come had not been able to cure her; taking much gold, they went away. Then Jīvaka Komārabhacca, entering Sāketa, asked the people: “Who, good sirs, is ill? Whom shall I attend?”

“Teacher, this merchant’s wife has had a disease of the head for seven years; go, teacher, attend this merchant’s wife.”

Then Jīvaka Komārabhacca went up to the dwelling of that householder, the merchant, and having gone up, he enjoined the door-keeper, saying: “Go, good door-keeper, say to the merchant’s wife, ‘Lady, a doctor is come who wants to see you’”.

“Very well, teacher,” and that door-keeper having answered Jīvaka Komārabhacca in assent, approached that merchant’s wife; having approached, he spoke thus to that merchant’s wife: “Lady, a doctor is come who wants to see you.”

“What sort of a doctor is he, good door-keeper?”

“He is young, lady.”

“That’s enough, good door-keeper. What could a young doctor do for me? Many very great, world-famed doctors who have come have not been able to cure me; they have gone away taking much gold.”

Then that door-keeper went up to Jīvaka Komārabhacca; having gone up, he spoke thus to Jīvaka Komārabhacca: “Teacher, the merchant’s wife speaks thus: ‘That’s enough, good door-keeper … taking much gold’.”

“Go, good door-keeper, say to the merchant’s wife: ‘Lady, the doctor speaks thus: Do not, lady, give anything beforehand; when you become well, then you may give what you like’.”

“Very well, teacher,” and that door-keeper having answered Jīvaka Komārabhacca in assent, went up to that merchant’s wife; having gone up, he spoke thus to that merchant’s wife: “Lady, the doctor speaks thus … ‘… then you may give what you like’.”

“Well then, good door-keeper, let the doctor come.”

“Very well, lady,” and that door-keeper having answered the merchant’s wife in assent, went up to Jīvaka Komārabhacca; having gone up, he spoke thus to Jīvaka Komārabhacca:

“The merchant’s wife, teacher, summons you.”

Then Jīvaka Komārabhacca went up to that merchant’s wife; having gone up, having observed her uneasiness, he spoke thus to the merchant’s wife:

“Lady, a handful of ghee is wanted.”

Then that merchant’s wife had a handful of ghee given to Jīvaka Komārabhacca. Then Jīvaka Komārabhacca, cooking up that handful of ghee with various medicines, made that merchant’s wife lie down on her back on a couch and gave it (to her) through the nose. Then that ghee, given through the nose, came out through the mouth. Then that merchant’s wife, spitting it into a receptacle, enjoined a slave-woman, saying:

“Come, now, take up this ghee with cotton.”

Then it occurred to Jīvaka Komārabhacca: “It is astonishing how stingy this housewife is, in that she has this ghee, which ought to be thrown away, taken up with cotton; many of my very precious medicines went into it, and what kind of a fee will she give me?”

Then that merchant’s wife, having observed Jīvaka Komārabhacca’s uneasiness, spoke thus to Jīvaka Komārabhacca: “Teacher, why are you perturbed?”

“It occurred to me in this case: it is astonishing … will she give me?”

“But, teacher, we householders know about this economy; this ghee is excellent for the servants or workmen for rubbing their feet, or poured out into a lamp. Do not you, teacher, be perturbed, your fee will not be lacking.”

Then Jīvaka Komārabhacca removed the merchant’s wife’s seven year old disease of the head by just the one treatment through the nose. Then that merchant’s wife, being well, gave four thousand to Jīvaka Komārabhacca; her son, thinking, “My mother is well”, gave four thousand; her daughter-in-law, thinking, “My mother-in-law is well”, gave four thousand; the householder, the merchant, thinking, “My wife is well”, gave four thousand and a slave and a slave-woman and a horse-chariot. Then Jīvaka Komārabhacca, taking these sixteen thousand and the slave and the slave-woman and the horse-chariot, set out for Rājagaha; in due course he approached Abhaya, the king’s son, at Rājagaha; having approached he spoke thus to Abhaya, the king’s son:

“Sire, this is for my first work: sixteen thousand and a slave and a slave-woman and a horse-chariot. May your highness accept it as a tribute for having had me cared for.”

“No, good Jīvaka, let it be for you yourself; but do build a dwelling in our palace.”

“Very well, sire,” and Jīvaka Komārabhacca having answered Abhaya, the king’s son, in assent, built a dwelling in the palace of Abhaya, the king’s son.

The story of King Bimbisāra

Now at that time King Seniya Bimbisāra of Magadha came to suffer from a fistula; his outer garments were stained with blood. The queens, seeing this, made fun of him, saying: “Now the king is in his courses, the king is having a period, soon the king will give birth.” On account of this the king became ashamed. Then King Seniya Bimbisāra of Magadha spoke thus to Abhaya, the king’s son:

“Good Abhaya, I have such a disease that my outer garments are stained with blood. The queens, seeing this, make fun of me, saying, ‘… the king will give birth’. Please, good Abhaya, do find a doctor such as could attend me.”

“Sire, there is this Jīvaka of ours, a young doctor of high repute, he will attend your majesty.”

“Very well, good Abhaya, command the doctor, Jīvaka, so that he shall attend me.”

Then Abhaya, the king’s son, commanded Jīvaka Komārabhacca, saying: “Go, good Jīvaka, attend the king.”

“Very well, sire,” and Jīvaka Komārabhaccahaving answered Abhaya, the king’s son, in assent, taking medicine under his nail, approached King Seniya Bimbisāra of Magadha; having approached, he spoke thus to King Seniya Bimbisāra of Magadha:

“Sire, let me see the disease.”

Then Jīvaka Komārabhacca removed King Seniya Bimbisāra of Magadha’s fistula with just the one ointment. Then King Seniya Bimbisāra of Magadha, being well, having had five hundred women adorned with all kinds of ornaments, having made them take (these) off, having had them made into a pile, spoke thus to Jīvaka Komārabhacca: “Let all these ornaments of the five hundred women be yours, good Jīvaka.”

“No, sire, may your majesty remember my office.”

“Well then, good Jīvaka, may you tend me and the women and the Order of monks with the awakened one at its head.”

“Very well, sire,” Jīvaka Komārabhacca answered King Seniya Bimbisāra of Magadha in assent.

The story of the merchant of Rājagaha

Now at that time a merchant of Rājagaha had had a disease of the head for seven years. Many very great, world-famed doctors who had come had not been able to cure him. Taking much gold, they went away. Moreover he came to be given up by the doctors. Some doctors spoke thus: “The householder, the merchant will pass away on the fifth day.” Some doctors spoke thus: “The householder, the merchant will pass away on the seventh day.” Then it occurred to the urban council of Rājagaha: “This householder, the merchant is very useful to the king as well as to the urban council, but yet he has been given up by the doctors. Some doctors speak thus: ‘The householder, the merchant will pass away on the fifth day.’ Some doctors speak thus: ‘The householder, the merchant will pass away on the seventh day.’ Now, this Jīvaka, the king’s doctor, is young and of good repute. Suppose we should ask Jīvaka, the king’s doctor, to attend the householder, the merchant?”

Then the urban council of Rājagaha approached King Seniya Bimbisāra of Magadha; having approached they spoke thus to King Seniya Bimbisāra of Magadha:

“Sire, this householder, the merchant is very useful to your majesty as well as to the citizens; but then he is given up by the doctors … ‘… will die on the seventh day’. It were good if your majesty were to command Jīvaka, the doctor, to attend the householder, the merchant.”

Then King Seniya Bimbisāra of Magadha commanded Jīvaka Komārabhacca, saying: “Go, good Jivaka, attend the householder, the merchant.”

“Very well, sire,” and Jīvaka Komārabhaccahaving answered King Seniya Bimbisāra of Magadha in assent, approached that householder, the merchant; having approached, having observed the uneasiness of the householder, the merchant, he spoke thus to the householder, the merchant:

“If I, householder, should make you well, what would be my fee?”

“All my property shall become yours, teacher, and I will be your slave.”

“Now, householder, are you able to lie down on one side for seven months?”

“I am able, teacher, to lie down on one side for seven months.”

“Now, householder, are you able to lie down on the other side for seven months?”

“I am able, teacher, to lie down on the other side for seven months.”

“Now, householder, are you able to lie down on your back for seven months?”

“I am able, teacher, to lie down on my back for seven months.”

Then Jīvaka Komārabhacca, having made the householder, the merchant lie down on a couch, having strapped him to the couch, having cut open the skin of his head, having opened a suture in the skull, having drawn out two living creatures, showed them to the people, saying:

“Do you see, masters, these two living creatures, the one small, the other large? This large living creature was seen by those teachers who spoke thus: ‘The householder, the merchant will pass away on the fifth day’; on the fifth day it would have destroyed the brain of the householder, the merchant, and when the brain had been destroyed the householder, the merchant would have passed away. It was rightly seen by those teachers. This small living creature was seen by those teachers who spoke thus: ‘The householder, the merchant will pass away on the seventh day’; on the seventh day it would have destroyed the brain of the householder, the merchant, and when the brain had been destroyed the householder, the merchant would have passed away. It was rightly seen by those teachers.” And having closed the suture of the skull, having sewn up the skin of the head, he applied an ointment.

Then the householder, the merchant, when seven days had passed, spoke thus to Jīvaka Komārabhacca:

“I am not able, teacher, to lie down on one side for seven months.”

“But did you not, householder, answer me in assent, saying: ‘I am able, teacher, to he down on one side for seven months’?”

“It is true, teacher, that I answered thus, but I will die, I am not able to lie down on one side for seven months.”

“Well then, householder, you lie down on the other side for seven months.”

Then the householder, the merchant, when seven days had passed, spoke thus to Jīvaka Komārabhacca:

“I am not able, teacher, to lie down on the other side for seven months.”

“But did you not, householder, answer me in assent, saying: ‘I am able, teacher, to lie down on the other side for seven months’?”

“It is true, teacher, that I answered thus, but I will die, I am not able to lie down on the other side for seven months.”

“Well then, householder, you lie down on your back for seven months.”

Then the householder, the merchant, when seven days had passed, spoke thus to Jīvaka Komārabhacca:

“I am not able, teacher, to lie down on my back for seven months.”

“But did you not, householder, answer me in assent, saying: ‘I am able, teacher, to lie down on my back for seven months’?

“It is true, teacher, that I answered thus, but I will die I am not able to lie down on my back for seven months.”

“If I, householder, had not spoken to you thus, you would not have lain down so long (as this); but I knew beforehand that the householder, the merchant would become well in three times seven days. Rise up, householder, you are well; find what is my fee.”

“All my property shall become yours, teacher, and I will be your slave.”

“No, householder, do not give me all your property and do not be my slave; give a hundred thousand to the king and a hundred thousand to me.”

Then the householder, the merchant, being well, gave a hundred thousand to the king and a hundred thousand to Jīvaka Komārabhacca.

The story of the merchant’s son

Now at that time the son of a merchant of Benares, while playing at turning somersaults, came to suffer from a twist in the bowels, so that he did not properly digest the conjey that he drank nor did he properly digest the food that he ate or relieve himself regularly. Because of this he became thin, wretched, his colour bad, yellowish, the veins showing all over his body. Then it occurred to the merchant of Benares:

“Now what kind of affliction has my son? He does not properly digest the conjey that he drinks and he does not properly digest the food that he eats and he does not relieve himself regularly. Because of this he is thin, wretched, of a bad colour, yellowish, the veins showing all over his body. What now if I, having gone to Rājagaha, should ask the king for Jīvaka, the doctor, to attend my son?”

Then the merchant of Benares, having gone to Rājagaha, approached King Seniya Bimbisāra of Magadha; having approached, he spoke thus to King Seniya Bimbisāra of Magadha:

“Sire, my son has this kind of affliction: he does not properly digest … the veins showing all over his body. It were good if your majesty were to command Jīvaka, the doctor, to attend my son.”

Then King Seniya Bimbisāra of Magadha commanded Jīvaka Komārabhacca, saying: “Go, good Jīvaka, having gone to Benares, attend the son of the merchant of Benares.”

“Very well, sire,” and Jīvaka Komārabhacca having answered King Seniya Bimbisāra of Magadha in assent, having gone to Benares, approached the son of the merchant of Benares; having approached, having observed the uneasiness of the son of the merchant of Benares, having caused the people to be turned away, having surrounded him with a curtain, having tied him to a post, having placed his wife in front (of him), having cut open the skin of his stomach, having drawn out the twisted bowel, showed it to his wife, saying: “See, this was your husband’s affliction; because of this he did not properly digest the conjey that he drank and did not properly digest the food that he ate and did not relieve himself regularly; because of this he is thin, wretched, his colour bad, yellowish, the veins showing all over his body.” Having straightened out the twisted bowel, having put back the bowel again, having sewn up the skin of the stomach, he applied an ointment. Then the son of the merchant of Benares soon became well. Then the merchant of Benares, saying: “My son is well,” gave sixteen thousand to Jīvaka Komārabhacca. Then Jīvaka Komārabhacca, taking those sixteen thousand, went back again to Rājagaha.

The story of King Pajjota

Now at that time King Pajjota came to be suffering from jaundice. Many very great, world-famed doctors, who had come had not been able to cure him; taking much gold, they went away. Then King Pajjota sent a messenger to King Seniya Bimbisāra of Magadha, saying: “I have this kind of disease; it would be good if your majesty were to command Jīvaka, the doctor, so that he should attend me.” Then King Bimbisāra of Magadha commanded Jīvaka Komārabhacca, saying: “Go, good Jīvaka, having gone to Ujjenī, attend King Pajjota.”

“Very well, sire,” and Jīvaka Komārabhaccahaving answered King Seniya Bimbisāra of Magadha in assent, having gone to Ujjenī, approached King Pajjota, and having approached, having observed his uneasiness, he spoke thus to King Pajjota:

“Sire, I will cook up some ghee, and your majesty will drink it.”

“No, good Jīvaka, do what you can to make (me) well without ghee; ghee is abhorrent to me, loathsome.” Then it occurred to Jīvaka Komārabhacca: “The king’s disease is of such a kind that it is not possible to make him well without ghee. Suppose I should cook up the ghee (so that it has) the colour of an astringent decoction, the smell of an astringent decoction, the taste of an astringent decoction?”

Then Jīvaka Komārabhacca cooked up the ghee with various medicines (so that it had) the colour of an astringent decoction, the smell of an astringent decoction, the taste of an astringent decoction. Then it occurred to Jīvaka Komārabhacca: “When the king has drunk and digested the ghee, it will make him sick. This king is violent, he might have me killed. Suppose I should ask (for permission to go away) beforehand?” Then Jīvaka Komārabhacca approached King Pajjota; having approached he spoke thus to King Pajjota:

“Sire, we doctors at such a moment as this are pulling up roots, gathering medicines. It were good if your majesty were to command at the stables and at the gateways, saying: ‘Let Jīvaka go out by means of whatever conveyance he desires, let him go out by whatever gateway he desires, let him go out at whatever time he desires, let him come in at whatever time he desires’.” Then King Pajjota commanded at the stables and at the gateways, saying: “Let Jīvaka go out by means of whatever conveyance he desires, let him go out by whatever gateway he desires, let him go out at whatever time he desires, let him come in at whatever time he desires.”

Now at that time King Pajjota had a she-elephant, called Bhaddavatikā, who could do fifty yojanas. Then Jīvaka Komārabhacca offered the ghee to King Pajjota, saying: “Let your majesty drink an astringent decoction.” Then Jīvaka Komārabhacca having made King Pajjota drink the ghee, having gone to the elephant stable, hastened out of the city on the she-elephant, Bhaddavatikā.

Then King Pajjota, when he had drunk and digested the ghee, was sick. Then King Pajjota spoke thus to the people: “Good sirs, the wicked Jīvaka has made me drink ghee. Well now, good sirs, look for the doctor, Jīvaka.”

“Sire, he has hastened out of the city on the she-elephant, Bhaddavatikā.”

Now at that time King Pajjota came to have a slave called Kāka, who could do sixty yojanas and who was born of a non-human being. Then King Pajjota commanded the slave, Kāka, saying: “Go, good Kāka, make Jīvaka, the doctor, return, saying, ‘The king, teacher, orders you to come back’. Now, good Kāka, these doctors are full of cunning, so do not accept any thing from him.”

And the slave, Kāka, caught up Jīvaka Komārabhacca on the road to Kosambī as he was having breakfast. Then Kāka, the slave, spoke thus to Jīvaka Komārabhacca: “The king, teacher, orders you to come back.”

“Wait, good Kāka, until we have eaten; come, good Kāka, you eat.”

“No, teacher, I am commanded by the king, saying: ‘Now good Kāka, these doctors are full of cunning, so do not accept anything from him’.”

Now at that time Jīvaka Komārabhacca, having stripped off the medicinal (part) with his nail, was eating an emblic myrobalan and drinking water. Then Jīvaka Komārabhacca spoke thus to Kāka, the slave: “Here, good Kāka, eat the emblic myrobalan and drink the water.”

Then Kāka, the slave, thinking: “This doctor is eating the emblic myrobalan and drinking the water, there should not be anything harmful,” ate half the emblic myrobalan and drank the water. But he ejected that half emblic myrobalan that he was eating, on the spot. Then Kāka, the slave, spoke thus to Jīvaka Komārabhacca:

“Is there life for me, teacher?”

“Do not be afraid, good Kāka, for you will get well; but the king is violent, that king might have me killed, so I am not coming back,” and giving the she-elephant, Bhaddavatikā, into Kāka’s charge, he set out for Rājagaha; in due course he approached Rājagaha, and King Seniya Bimbisāra of Magadha; having approached he told this matter to King Seniya Bimbisāra of Magadha.

“You did well, good Jīvaka, in not going back, that king is violent, he might have you killed.”

Then King Pajjota, being well, sent a messenger to Jīvaka Komārabhacca, saying: “Let Jīvaka come, I will grant him a boon.”

“No, master, let his majesty remember my office.”

On a pair of Siveyyaka cloths

Now at that time there accrued to King Pajjota a pair of Siveyyaka cloths which were the chief and best and foremost and most excellent and loveliest of many cloths, of many pairs of cloths, of many hundred pairs of cloths, of many thousand pairs of cloths, of many hundred thousand pairs of cloths. Then King Pajjota sent this pair of Siveyyaka cloths to Jīvaka Komārabhacca. Then it occurred to Jīvaka Komārabhacca:

“This pair of Siveyyaka cloths, sent me by King Pajjota, is the most excellent and loveliest of many cloths …; no one else is worthy of it but the Lord, the perfected one, the wholly awakened one, or King Seniya Bimbisāra of Magadha.”

On exactly thirty purges

Now at that time the Lord came to have a disturbance of the humours of his body. Then the Lord addressed the venerable Ānanda, saying: “Ānanda, the Truth-finder has a disturbance of the humours of his body; the Truth-finder desires to take a purgative.” Then the venerable Ānanda approached Jīvaka Komārabhacca; having approached he spoke thus to Jīvaka Komārabhacca:

“Jīvaka, sir, the Truth-finder has a disturbance of the humours of his body; the Truth-finder desires to take a purgative.”

“Well now, revered Ānanda, lubricate the Truth-finder’s body for a few days.” Then the venerable Ānanda, having lubricated the Truth-finder’s body for a few days, approached Jīvaka Komārabhacca; having approached he spoke thus to Jīvaka Komārabhacca:

“Jīvaka, sir, the Truth-finder’s body has been lubricated; what do you think is right for him now?”

Then it occurred to Jīvaka Komārabhacca: “It is not suitable that I should give a strong purgative to the Lord,” and having had three handfuls of lotuses mixed with various medicines, he approached the Lord; having approached he offered the Lord one handful of lotuses, saying: “Lord, may the Lord sniff up (the scent of) this first handful of lotuses; this will purge the Lord ten times.” Then he offered the Lord the second handful of lotuses, saying: “Lord, may the Lord sniff up (the scent of) this second handful of lotuses; this will purge the Lord ten times.” Then he offered the Lord the third handful of lotuses, saying: “Lord, may the Lord sniff up (the scent of) this third handful of lotuses; this will purge the Lord ten times”; thus, he thought that the Lord would be purged all together thirty times. Then Jīvaka Komārabhacca, having given the Lord a purgative for thirty times all together, having greeted the Lord, departed keeping his right side towards him.

Then it occurred to Jīvaka Komārabhacca when he had gone outside the porch: “A purgative has been given by me to the Lord for all together thirty times. The Lord has a disturbance of the humours of his body; it will not purge the Lord all together thirty times, it will purge the Lord twenty-nine times, but then the Lord, being purged, will bathe; when he has bathed, the Lord will purge once, thus the Lord will be purged all together thirty times.” Then the Lord, knowing by mind the reasoning in the mind of Jīvaka Komārabhacca, addressed the venerable Ānanda, saying:

“Now, Ānanda, it occurred to Jīvaka Komārabhacca when he had gone outside the porch: ‘A purgative has been given by me to the Lord … thus the Lord will be purged all together thirty times.’ Well now, Ānanda, prepare (some) hot water.”

“Very well, Lord,” and the venerable Ānanda having answered the Lord in assent, prepared (some) hot water.

Then Jīvaka Komārabhacca 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, Jīvaka Komārabhacca spoke thus to the Lord: “Lord, is the Lord purged?”

“I am purged, Jīvaka.”

“Now, Lord, it occurred to me after I had gone outside the porch: ‘A purgative has been given by me to the Lord … thus the Lord will be purged all together thirty times.’ Lord, let the Lord bathe, let the well-farer bathe.” Then the Lord bathed in the hot water; when he had bathed the Lord purged once; thus the Lord purged all together thirty times. Then Jīvaka Komārabhacca spoke thus to the Lord: “Lord, until the Lord’s body comes to be normal, almsfood of juices will be enough.”

On asking for a boon

And the Lord’s body soon became normal.

Then Jīvaka Komārabhacca, taking that pair of Siveyyaka cloths, 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, Jīvaka Komārabhacca spoke thus to the Lord: “Lord, I ask one boon of the Lord.”

“Jīvaka, Truth-finders are beyond (granting) boons.”

“Lord, it is what is allowable and what is blameless.”

“Speak on, Jīvaka.”

“Lord, the Lord and the Order of monks are wearers of rag-robes. Lord, this pair of Siveyyaka cloths was sent me by King Pajjota; of many cloths, of many pairs of cloths, of many hundred pairs of cloths, of many thousand pairs of cloths, of many hundred thousand pairs of cloths, it is the chief and best and foremost and most excellent and loveliest. Lord, may the Lord accept my pair of Siveyyaka cloths, and may he allow householders’ robes to the Order of monks.” The Lord accepted the pair of Siveyyaka cloths. Then the Lord gladdened, rejoiced, roused, delighted Jīvaka Komārabhacca with dhamma-talk. And when Jīvaka Komārabhacca had been gladdened … delighted by the Lord with dhamma-talk, rising from his seat, greeting the Lord, he departed keeping his right side towards him.

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

“I allow you, monks, householders’ robes. Whoever wishes may be a rag-robe wearer; whoever wishes may consent to (accept) householders’ robes. And I, monks, commend satisfaction with the one or the other.”

People in Rājagaha heard: “Householders’ robes are allowed to monks by the Lord,” and these people became joyful, elated, thinking: “Now we will give gifts, we will work merit, inasmuch as householders’ robes are allowed to monks by the Lord.” And in just one day many thousand robes were produced in Rājagaha.

Country-people heard: “Householders’ robes are allowed to monks by the Lord,” and these people became joyful and elated, thinking: ‘Now we will give gifts, we will work merit, inasmuch as householders’ robes are allowed to monks by the Lord.” And in just one day many thousand robes were produced in the country.

Now at that time a mantle accrued to the Order. They told this matter to the Lord. He said: “I allow you, monks, a mantle.” A silk mantle accrued. “I allow you, monks, a silk mantle,” he said. A fleecy coverlet accrued. “I allow you, monks, a fleecy coverlet,” he said.

Told is the First Portion for Repeating.

On permission for woollen garments, etc.

was worth half a kāsi, being valued at half a kāsi, to Jīvaka Komārabhacca. Then Jīvaka Komārabhacca, taking that woollen stuff that was worth half a kāsi, 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, Jīvaka Komārabhacca spoke thus to the Lord: “Lord, this woollen stuff that is worth half a kāsi, being valued at half a kāsi, was sent to me by the king of Kāsi. Lord, may the Lord accept the woollen stuff from me that it may be for me a blessing and a happiness for a long time.” The Lord accepted the woollen stuff. Then the Lord gladdened, rejoiced, roused, delighted Jīvaka Komārabhacca with dhamma-talk. Jīvaka Komārabhacca, gladdened … with dhamma-talk, 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: “I allow you, monks, woollen stuff.”

At that time various kinds of robe-material accrued to the Order. Then it occurred to the monks: “Now, what (kind of) robe-materials are allowed by the Lord, what are not allowed?” They told this matter to the Lord. He said: “Monks, I allow six (kinds of) robe-materials: linen, cotton, silk, wool, coarse hempen cloth, canvas.”

Now at that time these monks consented to householders’ robes; (but) being scrupulous, they did not consent to rag-robes, thinking: “Only one (kind of) robe is allowed by the Lord, not two (kinds).” They told this matter to the Lord. He said: “Monks, I allow him who consents to householders’ robes to consent also to rag-robes. And I, monks, commend satisfaction with both.”

On searching for rag-robes

Now at that time several monks came to be going along a high-road in the Kosala country. Some monks went into a cemetery for rag-robes, other monks did not wait. Those monks who went into the cemetery for rag-robes obtained rag-robes; those monks who did not wait spoke thus: “Your reverences, give us also a portion.”

These spoke thus: “Your reverences, we will not give you a portion; why did you not wait?”

They told this matter to the Lord. He said: “I allow, you, monks, not to give a portion, if you are not willing, to those who do not wait.”

Now at that time several monks came to be going along a high-road in the Kosala country. Some monks went into a cemetery for rag-robes, other monks waited. Those monks who went into the cemetery for rag-robes obtained rag-robes; those monks who waited spoke thus: “Your reverences, give us also a portion.”

These spoke thus: “Your reverences, we will not give you a portion; why did you not go in?”

They told this matter to the Lord. He said: “I allow you, monks, to give a portion, (even) if you are not willing, to those who wait.”

Now at that time several monks came to be going along a high-road in the Kosala country. Some monks went into a cemetery for rag-robes first, other monks went in afterwards. Those monks who went into the cemetery for rag-robes first, obtained rag-robes. Those monks who went in afterwards did not obtain them; these spoke thus: “Your reverences, give us also a portion.”

These spoke thus: “Your reverences, we will not give you a portion; why did you go in afterwards?”

They told this matter to the Lord. He said: “I allow you, monks, not to give a portion, if you are not willing, to those who go in afterwards.”

Now at that time several monks came to be going along a high-road in the Kosala country. These went into a cemetery together for rag-robes; some monks obtained rag-robes, other monks did not obtain them. Those monks who did not obtain them spoke thus: “Your reverences, give us also a portion.”

These spoke thus: “Your reverences, we will not give you a portion; why did not you obtain (any)?”

They told this matter to the Lord. He said: “I allow you, monks, to give a portion, (even) if you are not willing, to those who go in together with (you).”

Now at that time several monks came to be going along a high-road in the Kosala country. These, having made an agreement, went into a cemetery for rag-robes; some monks obtained rag-robes, other monks did not obtain them. Those monks who did not obtain them, spoke thus: “Your reverences, give us also a portion.”

These spoke thus: “Your reverences, we will not give you a portion; why did you not obtain (any)?”

They told this matter to the Lord. He said: “I allow you, monks, having made an agreement, to give a portion, (even) if you are not willing, to those who go in.”

On an agreement for the receiver of cloth

Now at that time people, taking robe-material, came to a monastery; these, not finding an accepter, conveyed it back; little robe-material accrued. They told this matter to the Lord. He said:

“I allow you, monks, to agree upon a monk endowed with five qualities as accepter of robe-material: one who would not follow a wrong course through partiality, one who would not follow a wrong course through hatred, one who would not follow a wrong course through stupidity, one who would not follow a wrong course through fear, and one who would know what is taken and what is not taken.

“And thus, monks, should he be agreed upon. First, a monk is to be requested. Having requested (him), 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 should agree upon the monk so and so as accepter of robe-material. This is the motion. Honoured sirs, let the Order listen to me. The Order is agreeing upon the monk so and so as accepter of robe-material. If the agreement upon the monk so and so as accepter of robe-material is pleasing to the venerable ones, let them be silent; he to whom it is not pleasing should speak. The monk so and so is agreed upon by the Order as accepter of robe-material. It is pleasing to the Order; therefore they are silent. Thus do I understand this’.”

Now at that time the monks who were accepters of robe-material, having accepted robe-material, leaving it just there, went away; the robe-material was lost. They told this matter to the Lord. He said: “I allow you, monks, to agree upon a monk endowed with five qualities as keeper of robe-material: one who would not follow a wrong course through partiality … one who would not follow a wrong course through fear, and one who would know what is laid by and what is not laid by.

“And thus, monks, should he be agreed upon …” as in Kd.8.5.2 reading keeper of robe-material instead of accepter of robe-material.

On an agreement for a storeroom, etc.

Now at that time the monks who were keepers of robe-material kept the robe-material in a shed and at the root of a tree and in the hollow of a nimb-tree; it was eaten by rats and white ants. They told this matter to the Lord. He said:

“I allow you, monks, to agree upon a store-room that the Order desires: a dwelling-place or a curved house or a long house or a mansion or a cave.

“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 should agree upon such and such a dwelling-place as a store-room. 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 store-room. If the agreement upon such and such a dwelling-place as a store-room is pleasing to the venerable ones let them 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 store-room. It is pleasing to the Order; therefore it is silent. Thus do I understand this’.”

Now at that time an Order’s robe-material came to be unguarded in the store-room. They told this matter to the Lord. He said:

“I allow you, monks, to agree upon a monk endowed with five qualities as guardian of the store-room: one who would not follow a wrong course through partiality … one who would not follow a wrong course through fear, and one who would know what is guarded and what is not guarded. And thus, monks, should he be agreed upon … ‘… The monk so and so is agreed upon by the Order as guardian of the store-room. It is pleasing to the Order; therefore it is silent. Thus do I understand this’.”

Now at that time the group of six monks turned away the guardian of a store-room. They told this matter to the Lord. He said: “Monks, a guardian of a store-room is not to be turned away. Whoever should turn him away, there is an offence of wrong-doing.”

Now at that time robe-material came to be heaped up in an Order’s store-room. They told this matter to the Lord. He said: “I allow you, monks, to distribute it by means of the Order that is present.” Then the whole Order, distributing the robe-material, made a tumult. They told this matter to the Lord. He said:

“ I allow you, monks, to agree upon a monk endowed with five qualities as distributor of robe-material: one who would not follow a wrong course through partiality … one who would not follow a wrong course through fear, and one who would know what is distributed and what is not distributed. And thus, monks, should he be agreed upon … ‘… The monk so and so is agreed upon by the Order as distributor of robe-material. It is pleasing to the Order; therefore it is silent. Thus do I understand this’.”

Then it occurred to the monks who were the distributors of robe-material: “Now, how should we distribute the robe-material?” They told this matter to the Lord. He said: “I allow you, monks, having first examined it, having estimated it, having equalised it, having counted the monks, having formed them into sections, to arrange a share of the robe-material (for each section).”

Then it occurred to the monks who were the distributors of robe-material: “Now, how should a share of the robe-material be given to novices?” They told this matter to the Lord. He said: “I allow you, monks, to give half a share to novices.”

Now at that time a certain monk became desirous of crossing over with his own portion. They told this matter to the Lord. He said: “I allow you, monks, to give his own portion to one who is crossing over.” Now at that time a certain monk became desirous of crossing over with more than one portion. They told this matter to the Lord. He said: “I allow you, monk, to give more than one portion if he gives a compensation.”

Then it occurred to the monks who were the distributors of robe-material: “Now, how should a share of the robe-material be given: in the order in which they came in, or according to seniority?” They told this matter to the Lord. He said: “I allow you, monks, having made good anything lacking, to cast lots with kusa-grass.”

On dying robes

Now at that time monks dyed robe-material with dung and with yellow clay; the robe-material came to be a bad colour. They told this matter to the Lord. He said: “I allow you, monks, six (kinds of) dyes: dye from roots, dye from stems, dye from bark, dye from leaves, dye from flowers, dye from fruits.”

Now at that time monks dyed robe-material with cold water; the robe-material came to smell nasty. They told this matter to the Lord. He said: “I allow you, monks, a little dye-pot in which to boil the dye.” The dye was spilt. They told this matter to the Lord. He said: “I allow, you, monks, to arrange a basin (to prevent the dye from) spilling.” Now at that time the monks did not know whether the dye had boiled or had not (fully) boiled. They told this matter to the Lord. He said: “I allow you, monks, to put a drop into water or on to the back of your nail.”

Now at that time monks, pouring out the dye, upset the pot; the pot was broken. They told this matter to the Lord. He said: “I allow you, monks, a ladle for the dye, a scoop with a handle.” Now at that time the monks did not have a dye-vessel. They told this matter to the Lord. He said “I allow you, monks, a pitcher for the dye, a bowl for the dye.” Now at that time monks steeped robe-material in a dish and also in a bowl, the robe-material was split. They told this matter to the Lord. He said: “I allow you, monks, a trough for the dye.”

Now at that time monks spread out robe-material on the ground; the robe-material became dusty. They told this matter to the Lord. He said: “I allow you, monks, a grass matting.” The grass matting was eaten by white ants. They told this matter to the Lord. He said: “I allow you, monks, a bamboo (for hanging up) robe-material, a cord for (hanging up) robe-material.” They hung it up by the middle; the dye dripped down on both sides. They told this matter to the Lord. He said: “I allow you, monks, to fasten it at a corner.” The corner wore out. They told this matter to the Lord. He said: “I allow you, monks, a corner- thread.” The dye dripped down on one side. They told this matter to the Lord. He said: “I allow you, monks to dye it, turning it and turning it, and not to go away if the drips have not ceased.”

Now at that time robe-material became stiff. They told this matter to the Lord. He said: “I allow you, monks, to put it into water.” Now at that time robe-material became harsh. They told this matter to the Lord. He said: “I allow you, monks, to beat it with the hands.”

Now at that time monks wore yellow robes, (the colour) of ivory, not cut up. People looked down, criticised, spread-it about, saying: “Like the householders who enjoy pleasures of the senses.” They told this matter to the Lord. He said: “Monks, robes that are not cut up are not to be worn. Whoever should wear one, there is an offence of wrong-doing.”

Allowance for cut-up cloth

out in strips, laid out in lines, laid out in embankments, laid out in squares, and seeing this, he addressed the venerable Ānanda, saying:

“Now, do you Ānanda, see the field of Magadha laid out in strips … laid out in squares?”

“Yes, Lord.”

“Are you able, Ānanda, to provide robes like this for the monks?”

“I am able, Lord.”

Then the Lord, having stayed at Dakkhiṇāgiri for as long as he found suitable, went back again to Rājagaha. Then the venerable Ānanda, having provided robes for several monks, approached the Lord; having approached he spoke thus to the Lord:

“Lord, let the Lord see the robes provided by me.”

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

“Monks, clever is Ānanda; monks, of great intelligence is Ānanda, inasmuch as he can understand in detail the meaning of that which was spoken of by me in brief, and can make a cross-seam and can make a short cross-seam and can make a circular seam and can make a short circular seam and can make a central piece and can make side pieces and can make a neck-piece and can make a knee-piece and can make an elbow-piece; and what is cut up must be roughly darned together, suitable for recluses and not coveted by opponents. I allow you, monks, an outer cloak that is cut up, an upper robe that is cut up, an inner robe that is cut up.”

Allowance for three robes

and seeing (them) it occurred to the Lord: “These foolish men are turned too quickly to abundance of robes; suppose I were to set a limit, were to establish bounds as to robes for the monks?”

Then the Lord, walking on tour, in due course arrived at Vesālī. The Lord stayed there in Vesālī in the Gotamaka shrine. Now at that time on the cold winter nights between the “eights”, in a time of snowfall, the Lord sat down in the open air at night with (only) one robe; the Lord was not cold. As the first watch of the night was ending the Lord became cold. The Lord put on a second robe; the Lord was not cold. As the middle watch of the night was ending the Lord became cold. The Lord put on a third robe; the Lord was not cold. As the last watch of the night was ending, as the sun was rising, in the flush of dawn, the Lord became cold. The Lord put on a fourth robe; the Lord was not cold.

Then it occurred to the Lord: “Even those who in this dhamma and discipline are sons of respectable families, susceptible to cold, afraid of cold, even these are able to keep themselves going with three robes. Suppose I were to set a limit, were to establish bounds as to robes for monks—were to allow three robes?” Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

“Now as I, monks, was going along the high-road between Rājagaha and Vesālī, I saw several monks coming along smothered up in robes, having put a mattress of robes on their heads and a mattress of robes on their backs and a mattress of robes on their hips; seeing them, it occurred to me: ‘These foolish men have turned too quickly to abundance of robes; suppose I were to set a limit, were to establish bounds as to robes for monks?’

“Then I, monks, on the cold winter nights between the ‘eights’, in a time of snowfall, sat down in the open air at night with (only) one robe; I was not cold. As the first watch of the night was ending I became cold. I put on a second robe; I was not cold. As the middle watch of the night was ending I became cold. I put on a third robe; I was not cold. As the last watch of the night was ending, as the sun was rising, in the flush of dawn, I became cold. I put on a fourth robe; I was not cold. Then, monks, it occurred to me: ‘Even those who in this dhamma and discipline are sons of respectable families, susceptible to cold, afraid of cold, even these are able to keep themselves going with three robes. Suppose I were to set a limit, were to establish bounds as to robes for monks and were to allow three robes? ’ I allow you, monks, three robes: a double outer cloak, a single upper robe, a single inner robe.”

On extra robes

Now at that time the group of six monks, saying: “Three robes are allowed by the Lord,” entered a village in one set of three robes, remained in the monastery in another set of three robes, went down to bathe in another set of three robes. Those who were modest monks looked down upon, criticised, spread it about, saying: “How can the group of six monks wear an extra robe?” Then these monks told this matter to the Lord. Then the Lord, on this occasion, having given reasoned talk, addressed the monks, saying:

“Monks, an extra robe should not be worn; whoever should wear (one) should be dealt with according to the rule.”

Now at that time an extra robe accrued to the venerable Ānanda; and the venerable Ānanda wanted to give this robe to the venerable Sāriputta, but the venerable Sāriputta was staying at Sāketa. Then it occurred to the venerable Ānanda: “It is laid down by the Lord that an extra robe should not be worn. And this extra robe has accrued to me, and I want to give this robe to the venerable Sāriputta, but the venerable Sāriputta is staying at Sāketa. Now what line of conduct should be followed by me?” Then the venerable Ānanda told this matter to the Lord. He said:

“But how long, Ānanda, before Sāriputta will come (here)?”

“Lord, on the ninth or tenth day,” he said.

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

“I allow you, monks, to wear an extra robe for at most ten days.”

Now at that time an extra robe accrued to monks. Then it occurred to these monks: “Now what line of conduct should be followed in regard to an extra robe?” They told this matter to the Lord. He said:

“I allow you, monks, to assign an extra robe.”

Then the Lord, having stayed at Vesālī for as long as he found suitable, set out on tour for Benares. Walking on tour, in due course he arrived at Benares. The Lord stayed there near Benares in the deer-park at Isipatana. Now at that time a certain monk’s inner robe came to be torn. Then it occurred to that monk: “Three robes are allowed by the Lord: the double outer cloak, the single upper robe, the single inner robe. But my inner robe is torn. Suppose I were to insert a patch, so that it will be double cloth all round, single in the middle?”

Then that monk inserted a patch. As the Lord was touring the lodgings he saw that monk inserting the patch; seeing (him) he approached that monk, having approached, he spoke thus to that monk:

“What are you doing, monk?”

“I am inserting a patch, Lord.”

“It is very good, monk, it is good that you, monk, insert a patch.”

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

“ I allow you, monks, when clothes are unsoiled, when what is allowable is unsoiled, a double outer cloak, a single upper robe, a single inner robe; when garments are thin from use a fourfold outer cloak, a double upper robe, a double inner robe. As far as possible an effort is to be made (to get patches) from a rag-robe, from (bits picked up near) a shop. I allow, monks, a patch, a means of fastening, a length, a marking (with a piece of cloth), a strengthening.”

The story of Visākhā

Then the Lord, having stayed at Benares for as long as he found suitable, set out on tour for Sāvatthī. Walking on tour, in due course he arrived at Sāvatthī. The Lord stayed there at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Then Visākhā, Migāra’s mother, approached the Lord; having approached, having greeted the Lord, she sat down at a respectful distance. As she was sitting down at a respectful distance, the Lord gladdened … delighted Visākhā, Migāra’s mother, with dhamma-talk. Then Visākhā, Migāra’s mother, when she had been gladdened … delighted by the Lord with dhamma-talk, spoke thus to the Lord:

“Lord, may the Lord consent (to accept) from me a meal on the morrow together with the Order of monks.”

The Lord consented by becoming silent. Then Visākhā, Migāra’s mother, having understood the Lord’s consent, rising from her seat, greeting the Lord, departed keeping her right side towards him.

Then towards the end of that night a great cloud rained down in the four continents. Then the Lord addressed the monks, saying:

“Monks, even as it is raining in the Jeta Grove, so it is raining in the four continents. Let your bodies get wet with the rain, monks, this is the last great cloud over the four continents.”

“Very well, Lord,” and these monks having answered the Lord in assent, with their robes laid aside let their bodies get wet with the rain.

Then Visākhā, Migāra’s mother, having had sumptuous food, solid and soft, prepared, commanded a woman-slave, saying:

“Go now, having gone to the monastery, announce the time, saying, ‘Lord, it is time, the meal is ready’.”

“Very well, lady,” and this slave-woman, having answered Visākhā, Migāra’s mother in assent, having gone to the monastery, saw the monks, their robes laid aside, letting their bodies get wet with the rain. Seeing them, she thought: “There are no monks in the monastery, naked ascetics are letting their bodies get wet with the rain.” She approached Visākhā, Migāra’s mother; having approached, she spoke thus to Visākhā, Migāra’s mother:

“Lady, there are no monks in the monastery, naked ascetics are letting their bodies get wet with the rain.” Then it occurred to Visākhā, Migāra’s mother—she being clever, experienced, wise: “But undoubtedly it is the masters, their robes laid aside, who are letting their bodies get wet with the rain; this foolish woman thinks that there are no monks in the monastery, (but) that naked ascetics are letting their bodies get wet with the rain.” She commanded the woman-slave, saying: “Go now, having gone to the monastery, announce the time, saying, ‘Lord, it is time, the meal is ready’.”

Then these monks, having cooled their limbs, being refreshed in body, having taken up their robes, entered (each) his own dwelling-place. Then that woman-slave, having gone to the monastery, not seeing the monks, thinking: “There are no monks in the monastery, the monastery is empty,” approached Visākhā, Migāra’s mother; having approached, she spoke thus to Visākhā, Migāra’s mother:

“Lady, there are no monks in the monastery, the monastery is empty.” Then it occurred to Visākhā, Migāra’s mother—she being clever, experienced, wise: “But undoubtedly the masters, having cooled their limbs, being refreshed in body, having taken up their robes, have (each) entered his own dwelling-place; this foolish woman thinks that there are no monks in the monastery, that the monastery is empty.” She commanded the woman-slave, saying: “Go now, having gone to the monastery, announce the time, saying, ‘Lord, it is time, the meal is ready’.”

Then the Lord addressed the monks, saying: “Monks, arrange your bowls and robes, it is time for the meal.”

“Very well, Lord,” these monks answered the Lord in assent.

Then the Lord, dressing in the morning, taking his bowl and robe, having vanished from the Jeta Grove, just as a strong man might stretch out his bent arm, or might bend back his outstretched arm, became visible in the porch belonging to Visākhā, Migāra’s mother. Then the Lord sat down on an appointed seat together with the Order of monks.

Then Visākhā, Migāra’s mother, saying: “Wonderful, good sirs, marvellous, good sirs, is the great psychic power, the great majesty of the Truth-finder, in that although the floods are rolling on knee-deep, and although the floods are rolling on waist-deep, yet neither the feet nor the robes of a single monk have become wet,” and joyful, exultant, having with her own hand served and satisfied the Order of monks with the awakened one at their head with sumptuous solid and soft food, she sat down at a respectful distance after the Lord had eaten and had removed his hand from the bowl. As she was sitting down at a respectful distance, Visākhā, Migāra’s mother, spoke thus to the Lord:

“Lord, I ask eight boons of the Lord.”

“Visākhā, Truth-finders are beyond (granting) boons.”

“Lord, they are those which are allowable and those which are blameless.”

“Speak on, Visākhā.”

“I, Lord, want to give for life to the Order cloths for the rains, to give food for those coming in, to give food for those going out, to give food for the sick, to give food for those who tend the sick, to give medicine for the sick, to give a constant supply of conjey, to give bathing-cloths for the Order of nuns.”

“But having what special reason in mind, do you, Visākhā, ask the Truth-finder for eight boons?”

“Now I, Lord, commanded a slave-woman, saying, ‘Go now, having gone to the monastery, announce the time, saying: Lord, it is time, the meal is ready’; but then, Lord, that slave-woman, having gone to the monastery, saw the monks, their robes laid aside, letting their bodies get wet with the rain; seeing them, she thought, ‘There are no monks in the monastery, naked ascetics are letting their bodies get wet with the rain’. She approached me, having approached, she spoke thus to me, ‘Lady, there are no monks in the monastery, naked ascetics are letting their bodies get wet with the rain’. Impure, Lord, is nakedness, it is objectionable’ I, Lord, having this special reason in mind, want to give for life to the Order cloths for the rains.

“And again, Lord, an in-coming monk, not accustomed to the roads, not accustomed to the resorts for alms is (still) walking for alms (when he is) tired. But having eaten my food for those coming in, (then when) he is accustomed to the roads, accustomed to the resorts for alms, he will walk for alms without getting tired. I, Lord, having this special reason in mind, want to give for life to the Order food for those coming in.

“And again, Lord, an out-going monk, while looking about for food for himself, may be left behind by the caravan, or if he set out tired on a journey he may arrive at the wrong time at the habitation to which he wishes to go. But having eaten my food for those going out, he will not be left behind by the caravan, nor will he set out tired on a journey (and so) he will arrive at the right time at the habitation to which he wishes to go. I, Lord, having this special reason in mind, want to give for life to the Order food for those going out.

“And again, Lord, if a monk who is ill does not obtain suitable meals, either his disease will grow very much worse, or he will pass away. When he has eaten my food for the sick, the disease will not grow very much worse, he will not pass away. I, Lord, having this special reason in mind, want to give for life to the Order food for the sick.

“And again, Lord, a monk who tends the sick, looking about for food for himself, will bring back food for the sick after the sun is right up (and) he will miss his meal. But having eaten my food for those who tend the sick, he will bring back food for the sick during the right time (and) he will not miss his meal. I, Lord, having this special reason in mind, want to give for life to the Order food for those who tend the sick.

“And again, Lord, if a monk who is ill does not obtain suitable medicines, either his disease will grow very much worse or he will pass away. When he has made use of my medicines for the sick, the disease will not grow very much worse, he will not pass away. I, Lord, having this special reason in mind, want to give for life to the Order medicines for the sick.

“And again, Lord, conjey was allowed by the Lord at Andhakavinda when he had its ten advantages in mind. I, Lord, having this special reason in mind, want to give for life to the Order a constant supply of conjey.

“There was a case (where nuns bathed) naked together with prostitutes at the same ford of the river Aciravatī. Lord, these prostitutes made fun of the nuns, saying: ‘Why in the world, ladies, is the Brahma-faring led by you while you are young? Surely the pleasures of the senses should be enjoyed? When you become old, then you can fare the Brahma-faring; thus will both extremes be experienced by you.’ Lord, these nuns, being made fun of by these prostitutes, became ashamed. Impure, Lord, is nakedness for women, it is abhorrent, it is objectionable. I, Lord, having this special reason in mind, want to give for life bathing-cloths for the Order of nuns.”

“But having what advantage in mind do you, Visākhā, ask the Truth-finder for eight boons?”

“Now, Lord, monks who have passed the rains in (various) places will come to Sāvatthī so as to see the Lord; having approached the Lord, they will ask: ‘Lord, such and such a monk has passed away; what is his bourn, what his future state?’ The Lord will explain this saying: ‘It is in the fruit of stream-attaining or it is in the fruit of once-returning or it is in the fruit of not-returning or it is in the fruit of perfection.’ I, having approached these, will ask: ‘Honoured sirs, was Sāvatthī previously visited by this master?’

“If they say to me: ‘Sāvatthī was previously visited by this monk,’ I shall come to the conclusion that undoubtedly cloths for the rains or food for those coming in or food for those going out or food for the sick or food for those who tend the sick or medicines for the sick or a constant supply of conjey was enjoyed by this master. On my calling that to mind, delight will be born; from delight, joy will be born; because my mind is joyful my body will be calm; with the body calm I will experience ease; because I am at ease my mind will be contemplative; this will be for me growth as to the sense-organs, growth as to the powers, growth as to the factors of enlightenment. I, Lord, having this advantage in mind, am asking the Truth-finder for the eight boons.”

“It is very good, Visākhā, it is good that you, Visākhā, having this advantage in mind, are asking the Truth-finder for the eight boons. I allow you, Visākhā, the eight boons.” Then the Lord blessed Visākhā, Migāra’s mother, with these verses:

“Whatever (woman), much delighted, endowed with virtue,
a disciple of the well-farer, food and drink

“Gives—having overcome avarice—the gift is heavenly,
dispelling sorrow, bringing happiness; (and)

“She gains a deva-like span
owing to the spotless, stainless way,

“She, desiring merit, at ease, healthy,
delights long in a heavenly company.”

Then the Lord, having blessed Visākhā, Migāra’s mother, with these verses, rising from his seat, departed.

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

“I allow, monks, cloths for the rains, food for those coming in, food for those going out, food for the sick, food for those who tend the sick, medicines for the sick, a constant supply of conjey, bathing-cloths for the Order of nuns.”

The Portion for Repeating on Visākhā