VI bhesajjakkhandhako

Now at that time the Buddha, the Blessed One, was staying at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

And at that time, the monks, afflicted by the autumn disease, would throw up the conjey they had drunk and the meals they had eaten.

Because of this they were thin, wretched, unattractive, pale, their bodies covered with veins.

The Blessed One saw them—thin, wretched, unattractive, pale, their bodies covered with veins—and on seeing them, addressed Ven. Ānanda,

“Ānanda, why are the monks, at this time, thin, wretched, unattractive, pale, their bodies covered with veins?”

“Lord, at this time the monks, afflicted by the autumn disease, throw up the conjey they have drunk and the meals they have eaten. Because of this they are thin, wretched, unattractive, pale, their bodies covered with veins.”

Then, as the Blessed One was alone in seclusion, this train of thought arose in his awareness:

“At this time the monks, afflicted by the autumn disease, throw up the conjey they have drunk and the meals they have eaten. Because of this they are thin, wretched, unattractive, pale, their bodies covered with veins.

“What if I were to allow medicine for them that would be both medicine and agreed to be medicine by the world, and fulfill the purpose of food, yet would not be considered substantial food.”

Then the thought occurred to him: “There are these five tonics—ghee, butter, oil, honey, sugar/molasses—that are both medicine and agreed to be medicine by the world, and fulfill the purpose of food, yet would not be considered substantial food.

“What if I were now to allow the monks, having accepted them at the right time (from dawnrise to noon), to consume them at the right time?”

Then, when it was evening, the Blessed One rose from seclusion and, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Just now, monks, as I was alone in seclusion, this train of thought arose in my awareness:

“‘At this time the monks, afflicted by the autumn disease, throw up the conjey they have drunk and the meals they have eaten. Because of this they are thin, wretched, unattractive, pale, their bodies covered with veins.

“‘What if I were to allow medicine for them that would be both medicine and agreed to be medicine by the world, and fulfill the purpose of food, yet would not be considered substantial food.’

“Then this thought occurred to me: ‘There are these five tonics—ghee, butter, oil, honey, sugar/molasses—that are both medicine and agreed to be medicine by the world, and fulfill the purpose of food yet would not be considered substantial food.

“‘What if I were now to allow the monks, having accepted them at the right time (from dawnrise to noon), to consume them at the right time?’

“Monks, I allow that the five tonics, having been accepted at the right time, be consumed at the right time.”

Now at that time monks, having accepted the five tonics at the right time, consumed them at the right time.

(Because of this) they could not stomach even ordinary coarse foods, much less rich, greasy ones.

As a result, afflicted both by the autumn disease and this loss of appetite for meals, they became even more thin, wretched, unattractive, pale, their bodies covered with veins.

The Blessed One saw them—even more thin, wretched, unattractive, pale, their bodies covered with veins—and on seeing them, addressed Ven. Ānanda,

“Ānanda, why are the monks now even more thin, wretched, unattractive, pale, their bodies covered with veins?”

“At this time, the monks, having accepted the five tonics at the right time, consume them at the right time.

“Because of this they can’t stomach even ordinary coarse foods, much less rich, greasy ones.

“As a result, afflicted both by the autumn disease and this loss of appetite for meals, they are even more thin, wretched, unattractive, pale, their bodies covered with veins.”

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, I allow that the five tonics, having been accepted, be consumed at the right time or the wrong time.”

Now at that time the sick monks needed tallow-medicine.

They reported the matter to the Blessed One.

“Monks, I allow that tallow-medicine—i.e., tallow from bears, tallow from fish, tallow from alligators, tallow from pigs, tallow from donkeys—be consumed as oil if received in the right time, rendered in the right time, and filtered in the right time. [BMC]

“Monks, if one should consume what is received in the wrong time, rendered in the wrong time, and filtered in the wrong time: three offenses of wrong-doing.

“Monks, if one should consume what is received in the right time, rendered in the wrong time, and filtered in the wrong time: two offenses of wrong-doing.

“Monks, if one should consume what is received in the right time, rendered in the right time, and filtered in the wrong time: an offense of wrong-doing.

“Monks, if one should consume what is received in the right time, rendered in the right time, and filtered in the right time: no offense.”

Now at that time the sick monks needed root-medicine.

They reported the matter to the Blessed One.

“Monks, I allow root-medicines—i.e., turmeric, ginger, sweet flag, white orris root, ativisa, black hellebore, khus-khus, nut-grass, or whatever other roots are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them.

“If there is no reason, there is an offense of wrong doing for one who consumes it.”

Now at that time the sick monks needed ground root-medicine.

They reported the matter to the Blessed One.

“I allow a grindstone and a grinding wheel.”

Now at that time the sick monks needed astringent-decoction medicine.

They reported the matter to the Blessed One.

“Monks, I allow astringent-decoction medicines—i.e., astringent decoctions from the neem tree, from the kuṭaja, from the pakkava, from the nattamāla, or whatever other astringent decoctions are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them.

“If there is no reason, there is an offense of wrong doing for one who consumes it.”

Now at that time the sick monks needed leaf-medicine.

They reported the matter to the Blessed One.

“Monks, I allow leaf-medicines—i.e., neem leaves, kuṭaja leaves, cucumber leaves, basil leaves, cotton tree leaves, or whatever other leaves are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them.

“If there is no reason, there is an offense of wrong doing for one who consumes it.”

Now at that time the sick monks needed fruit-medicine.

They reported the matter to the Blessed One.

“Monks, I allow fruit-medicines—i.e., vilaṅga, long pepper, black pepper, yellow myrobalan, beleric myrobalan, embric myrobalan, goṭha, or whatever other fruits are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them.

“If there is no reason, there is an offense of wrong doing for one who consumes it.”

Now at that time the sick monks needed resin-medicine.

They reported the matter to the Blessed One.

“Monks, I allow resin-medicines—i.e., asafetida, asafetida-resin, asafetida-gum, gum, gum-patti, gum-panni, or whatever other resins are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them.

“If there is no reason, there is an offense of wrong doing for one who consumes it.”

Now at that time the sick monks needed salt-medicine.

They reported the matter to the Blessed One.

“Monks, I allow salt-medicines—i.e., sea salt, black salt, rock salt, culinary salt, red salt, or whatever other salts are medicines and do not serve, among non-staple food, the purpose of non-staple food; or, among staple food, the purpose of staple food. Having accepted them, one may keep them for life and, when there is reason, consume them. [BMC]

“If there is no reason, there is an offense of wrong doing for one who consumes it.”

Now at that time Ven. Ānanda’s preceptor, Velaṭṭhasīsa, had small pox/chicken pox [Mv.VIII.17.1, For a discussion of the following section, see BMC]

His robes stuck to his body because of the discharge.

Repeatedly wetting them with water, the monks pulled them off.

Then the Blessed One, wandering on a tour of the lodgings, saw the monks repeatedly wetting those robes with water and pulling them off.

On seeing them, he went to the monks and, on arrival, said to them, “What is this monk’s illness?”

“Lord, this venerable one has a small pox/chicken pox. His robes stick to his body because of the discharge. Wetting them repeatedly, we are pulling them off.”

(Mv.VI.9.2) Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, I allow powders as medicines for one who has an itch, a small boil, a running sore, or small pox/chicken pox; or for one whose body smells bad; I allow (powdered) dung, clay, and dye-dregs for one who is not sick. I allow a pestle and mortar.”

Now at that time the sick monks needed sifted powder-medicine.

They reported the matter to the Blessed One.

“Monks, I allow a powder sifter.”

They needed it fine.

“Monks, I allow a cloth sifter.”

Now at that time a certain monk was possessed by non-human beings.

His preceptor and teacher, tending to him, could not make him well.

Having gone to a pig-slaughterhouse, he ate raw meat and drank raw blood.

His possession by non-human beings subsided.

They reported the matter to the Blessed One.

“I allow, in the case of possession by non-human beings, raw flesh and raw blood.” [BMC]

Now on that occasion a certain monk was sick with an eye-disease.

The monks, taking hold of him, helped him urinate and defecate. [i.e., They had to lead him.]

Then the Blessed One, wandering on a tour of the lodgings, saw the monks, having taken hold of the monk, making him urinate and defecate. On seeing them, he went to the monks and, on arrival, said to them, “Monks, what is this monk’s illness?” [cf Mv.5]

“Lord, this venerable one is sick with an eye-disease: Having taken hold of him, we are making him urinate and defecate.”

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, I allow (eye) ointments: black collyrium ointment, rasa-ointment, sota-ointment, yellow orpiment, lamp-black.” [BMC]

They needed powdered (eye) ointments.

They reported the matter to the Blessed One.

“Monks, I allow sandalwood, tagara, benzoin gum, tālīsa, nut-grass.”

Now at that time the monks kept the ground ointment in bowls and cups. It became sprinkled (contaminated) with grass powder and dust.

They reported the matter to the Blessed One.

“Monks, I allow an ointment box.”

Now at that time the Group-of-six monks used fancy ointment-boxes, made of gold or silver.

People criticized and complained and spread it about: “Just like householders who partake of sensuality.”

They reported the matter to the Blessed One.

“Monks, one should not use fancy ointment boxes. Whoever does: an offense of wrong doing.

“I allow (ointment boxes) made of bone, ivory, horn, reed, bamboo, wood, lac (resin), fruit (e.g., coconut shell), copper (metal), or conch-shell.”

Now at that time the ointment-boxes were open. (The ointment) became sprinkled (contaminated) with grass powder and dust.

They reported the matter to the Blessed One.

“Monks, I allow a lid.”

The lid fell off.

“Monks, I allow, having tied it with thread/string, to tie it to the ointment-box.”

An ointment box became split.

“Monks, I allow it to be bound together with thread/string.”

Now at that time the monks applied the ointment with their fingers. Their eyes hurt.

They reported the matter to the Blessed One.

“I allow an ointment-stick.”

Now at that time the Group-of-six monks used fancy ointment-sticks, made of gold or silver.

People criticized and complained and spread it about: “Just like householders who partake of sensuality.”

They reported the matter to the Blessed One.

“Monks, one should not use fancy ointment sticks. Whoever does: an offense of wrong doing.

“I allow (ointment sticks) made of bone, ivory, horn, … or conch-shell.”

Now at that time the ointment-sticks fell on the ground and became rough.

They reported the matter to the Blessed One.

“I allow a case for (ointment) sticks.”

Now at that time the monks carried the ointment-boxes and ointment-sticks around in their hands.

They reported the matter to the Blessed One.

“Monks, I allow a bag for the ointment box.”

There was no carrying strap.

They reported the matter to the Blessed One.

“Monks, I allow a string for tying the mouth of the bag as a carrying strap.”

Now at that time Ven. Pilindavaccha’s head was feverish.

They reported the matter to the Blessed One.

“Monks, I allow oil for the head.”

It didn’t improve.

They reported the matter to the Blessed One.

“Monks, I allow treatment through the nose.”

The nose (treatment) dripped out.

They reported the matter to the Blessed One.

“Monks, I allow a nose-tube (or nose-spoon).”

Now at that time the Group-of-six monks used fancy nose-tubes, made of gold or silver.

People criticized and complained and spread it about: “Just like householders who partake of sensuality.”

They reported the matter to the Blessed One.

“Monks, one should not use fancy nose tubes. Whoever does: an offense of wrong doing.

“Monks, I allow (nose tubes) made of bone, … or conch-shell.”

The nose was unevenly moistened.

They reported the matter to the Blessed One.

“Monks, I allow a double nose-tube.”

It didn’t improve.

They reported the matter to the Blessed One.

“Monks, I allow that smoke be inhaled.”

Having lit the wick, they inhaled. Their throats were burned.

They reported the matter to the Blessed One.

“Monks, I allow a tube for inhaling smoke.”

Now at that time the Group-of-six monks used fancy tubes for inhaling smoke, made of gold or silver.

People criticized and complained and spread it about: “Just like householders who partake of sensuality.”

They reported the matter to the Blessed One.

“One should not use fancy smoke-inhaling tubes. Whoever does: an offense of wrong doing.

“Monks, I allow (smoke-inhaling tubes) made of bone, … or conch-shell.”

Now at that time the smoke-inhaling tubes were open. Insects entered them.

They reported the matter to the Blessed One.

“Monks, I allow a lid.”

Now at that time the monks carried the smoke-inhaling tubes around in their hands.

They reported the matter to the Blessed One.

“Monks, I allow a bag for the smoke-inhaling tubes.”

(Being carried) together, they banged (against each other). or: They banged together.

They reported the matter to the Blessed One.

“Monks, I allow a double bag.”

There was no carrying strap.

They reported the matter to the Blessed One.

“Monks, I allow a string for tying the mouth of the bag as a carrying strap.”

Now on that occasion Ven. Pilindavaccha had a wind-disease.

The doctors said, “Oil should be decocted.”

They reported the matter to the Blessed One.

“Monks, I allow a decoction of oil.”

In that decoction of oil, alcohol was supposed to be mixed.

They reported the matter to the Blessed One.

“Monks, I allow that alcohol be mixed in the decoction of oil.”

Now on that occasion the Group-of-six monks decocted oil mixed with too much alcohol. Drinking it, they became drunk.

They reported the matter to the Blessed One.

“Monks, oil mixed with too much alcohol should not be drunk. Whoever drinks it is to be dealt with in accordance with the rule (Pc 51).

“Monks, I allow that when neither the color, the smell, nor the taste of alcohol can be detected in the decoction of oil, this sort of oil mixed with alcohol may be drunk.”

Now at that time the monks had decocted a large amount of oil with too much alcohol.

Then the thought occurred to them, “What should we do with the oil decocted with too much alcohol?”

They reported the matter to the Blessed One.

“Monks, I allow that it be determined as rubbing-oil.”

Now at that time Ven. Pilindavaccha had a large amount of decocted oil.

There was no oil-container to be found.

They reported the matter to the Blessed One.

“Monks, I allow (for oil) three kinds of flasks: a metal flask, a wooden flask, and a fruit (e.g., coconut shell) flask.”

Now on that occasion Ven. Pilindavaccha had a wind affliction in the limbs.

They reported the matter to the Blessed One.

“Monks, I allow a sweating treatment.”

It didn’t improve.

They reported the matter to the Blessed One.

“Monks, I allow a sweating treatment with herbs.”

It didn’t improve.

“Monks, I allow a great-sweating treatment.”

It didn’t improve.

“Monks, I allow hemp water.”

It didn’t improve.

“Monks, I allow a water tub.”

Now on that occasion Ven. Pilindavaccha had a wind affliction in the joints.

They reported the matter to the Blessed One.

“Monks, I allow blood-letting.” [BMC]

It didn’t improve.

They reported the matter to the Blessed One.

“Monks, I allow, having let blood, to perform moxibustion.”

Now on that occasion Ven. Pilindavaccha had split feet.

They reported the matter to the Blessed One.

“Monks, I allow rubbing-oil for the feet.”

It didn’t improve.

They reported the matter to the Blessed One.

“Monks, I allow that a foot salve be prepared.”

Now on that occasion a certain monk had boils.

They reported the matter to the Blessed One.

“Monks, I allow lancing (surgery).”

They needed astringent water.

“Monks, I allow astringent water.”

They needed pounded sesame paste.

“Monks, I allow pounded sesame paste.”

They needed a compress.

“Monks, I allow a compress.”

They needed a bandage.

“Monks, I allow a bandage.”

The sore/wound itched.

“Monks, I allow that it be sprinkled with mustard-seed powder (to prevent itching).”

The sore/wound festered.

“Monks, I allow fumigating.”

The tissue swelled.

“Monks, I allow that (scar-tissue) be cut off with a piece of salt-crystal.”

The sore/wound didn’t heal.

“Monks, I allow oil for the sore/wound.”

The oil dripped.

They reported the matter to the Blessed One.

“Monks, I allow an old piece of cloth (for soaking up the oil) and every kind of treatment for sores/wounds.”

Now on that occasion a certain monk had been bitten by a snake.

They reported the matter to the Blessed One.

“Monks, I allow that the four great filthy things be given: excrement, urine, ashes, clay.”

Then the thought occurred to the monks, “Are they not (to be) received, or should they be received?”

They reported the matter to the Blessed One.

“Monks, I allow, when there is someone to make them allowable, that he have them received; (or) when there is no one to make them allowable, that, having taken them oneself, one consume them.” [BMC]

Now on that occasion a certain monk had drunk poison.

They reported the matter to the Blessed One.

“I allow that (water mixed with) excrement be drunk.”

Then the thought occurred to the monks, “Is it not (to be) received, or should it be received?”

They reported the matter to the Blessed One.

“I allow that what one receives while making it is received in and of itself. Once made it is not to be received again.”

Now on that occasion a certain monk was afflicted by [i.e., had drunk] a sorcery concoction.

They reported the matter to the Blessed One.

“I allow that mud turned up by the plow be drunk.”

Now on that occasion a certain monk was constipated.

They reported the matter to the Blessed One.

“I allow that alkaline juice be drunk.”

Now on that occasion a certain monk had jaundice.

They reported the matter to the Blessed One.

“I allow that urine and yellow myrobalan be drunk.”

Now on that occasion a certain monk had a skin disease.

They reported the matter to the Blessed One.

“I allow that a scented rubbing be done.”

Now on that occasion a certain monk’s body had an excess of toxins. [Mv.VIII.1.30]

They reported the matter to the Blessed One.

“I allow that a purgative be drunk.”

They needed clarified conjey.

They reported the matter to the Blessed One.

“I allow clarified conjey.”

They needed clear green gram broth.

They reported the matter to the Blessed One.

“I allow clear green gram broth.”

They needed slightly thick (green gram broth).

They reported the matter to the Blessed One.

“I allow slightly thick (green gram broth).”

They needed meat broth.

They reported the matter to the Blessed One.

“I allow meat broth.” [BMC]

Now on that occasion Ven. Pilindavaccha, wanting to build/dig a cell was having a spot on a mountainside near Rājagaha cleared.

Then King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side.

As he was sitting there, he said to Ven. Pilindavaccha, “Venerable sir, what is the elder having built?”

“Great king, I’m having a spot cleared on the mountainside. I want to build/dig a cell.”

“Venerable sir, does the master have need for a monastery attendant?”

“Great king, the Blessed One has not allowed a monastery attendant.”

“In that case, venerable sir, having asked the Blessed One, inform me (of what he says).”

“As you say, great king,” Ven. Pilindavaccha responded to King Seniya Bimbisāra of Magadha.

Then Ven. Pilindavaccha instructed, urged, roused, and encouraged King Seniya Bimbisāra of Magadha with a Dhamma talk.

Having been instructed, urged, roused, and encouraged by Ven. Pilindavaccha with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

Then Ven. Pilindavaccha sent a messenger to the Blessed One’s presence, (saying,) “Lord, King Seniya Bimbisāra of Magadha wants to give a monastery attendant. What course should I take?”

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“I allow a monastery attendant.” [BMC]

A second time, King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side.

As he was sitting there, he said to Ven. Pilindavaccha, “Venerable sir, did the Blessed One allow a monastery attendant?”

“Yes, great king.”

“In that case, venerable sir, I will give the master a monastery attendant.”

Then King Seniya Bimbisāra of Magadha, having promised Ven. Pilindavaccha a monastery attendant, forgot. After a long time, on remembering, he addressed a certain all-purpose minister, “I say, that monastery attendant we promised the master—has the monastery attendant been given to him?”

“No, you majesty, the monastery attendant hasn’t been given to the master.”

“I say, how long has it been since that day?”

Then the minister, having counted the days, said to King Seniya Bimbisāra of Magadha, “Five hundred days, your majesty.”

“I say, in that case, give the master five hundred monastery attendants.”

Responding, “As you say, your majesty,” to King Seniya Bimbisāra of Magadha, the minister gave Ven. Pilindavaccha five hundred monastery attendants.

They lived in a separate village.

They called it ‘Monastery Attendant Village’ and also ‘Pilindavaccha Village’.

At that time, Ven. Pilindavaccha would visit the families in the village.

Then Ven. Pilindavaccha, early in the morning—having adjusted his under robe and taking his bowl & robes—went into Pilindavaccha Village for alms.

And on that occasion, there was a festival in the village.

Little girls—ornamented and garlanded—were playing.

As he was going through Pilindavaccha Village for alms without bypassing a donor, Ven. Pilindavaccha came to the residence of a certain monastery attendant and, on arrival, sat down on a seat laid out.

And on that occasion, the daughter of the monastery attendant’s wife, seeing other little girls ornamented and garlanded, was crying, “Give me a garland! Give me an ornament!”

So Ven. Pilindavaccha said to the monastery attendant’s wife, “What is this little girl crying about?”

“Venerable sir, this little girl, seeing other little girls ornamented and garlanded, is crying, ‘Give me a garland! Give me an ornament’ But from where is there a garland for us poor people? From where an ornament?”

Then Ven. Pilindavaccha, taking a circle of grass, said to the monastery attendant’s wife, “Now set this circle of grass on this little girl’s head.”

Then the monastery attendant’s wife, taking that circle of grass, set it on the little girl’s head.

It became a garland of gold: beautiful, attractive, exquisite.

There was no garland of gold like it even in the king’s harem.

People said to King Seniya Bimbisāra of Magadha, “In the house of that monastery attendant over there is a garland of gold: beautiful, attractive, exquisite. There is no garland of gold like it even in your majesty’s harem. So from where did that poor man (get it)? It must have been taken by theft.”

So King Seniya Bimbisāra had the monastery attendant’s family imprisoned.

Then a second time, Ven. Pilindavaccha, early in the morning—having adjusted his under robe and taking his bowl & robes—went into Pilindavaccha Village for alms. As he was going through Pilindavaccha Village for alms without bypassing a donor, he came to the residence of the monastery attendant and, on arrival, asked the neighbors, “Where has the monastery attendant’s family gone?”

“Venerable sir, the king has had them imprisoned on account of that garland of gold.”

Then Ven. Pilindavaccha went to the residence of King Seniya Bimbisāra of Magadha and, on arrival, sat down on a seat laid out.

Then King Seniya Bimbisāra of Magadha went to Ven. Pilindavaccha and, on arrival, having bowed down to him, sat to one side.

As he was sitting there, Ven. Pilindavaccha said to him:

“Why, great king, has the monastery attendant’s family been imprisoned?”

“Venerable sir, in the monastery attendant’s house was a garland of gold: beautiful, attractive, exquisite. There is no garland of gold like it even in our own harem. So from where did that poor man (get it)? It must have been taken by theft.”

Then Ven. Pilindavaccha willed that the palace of King Seniya Bimbisāra be gold.

And it became made entirely of gold.

“But from where did you get so much of this gold, great king?”

(Saying,) “I understand, venerable sir. This is simply the master’s psychic power,” he had the monastery attendant’s family released.

The people, saying, “A psychic wonder, a superior human feat, they say, was displayed to the king and his assembly by Master Pilindavaccha,” were pleased and delighted. They presented Ven. Pilindavaccha with the five tonics: ghee, butter, oil, honey, and sugar/molasses.

Now ordinarily Ven. Pilindavaccha was already a receiver of the five tonics, so he distributed his gains among his following.

They came to live in abundance. They put away their gains, having filled jars and water-pots. They hung up their gains in windows, having filled water strainers and bags.

These kept oozing & seeping.

Their dwellings were crawling & creeping with rats.

People, engaged in a tour of the dwellings and seeing this, criticized and complained and spread it about, “These Sakyan-son contemplatives have inner storerooms like King Seniya Bimbisāra of Magadha.”

The monks heard the people criticizing and complaining and spreading it about.

Those monks who were modest … criticized and complained and spread it about:

“How can the monks be intent on such abundance?”

Then the monks reported the matter to the Blessed One.

“Is it true, as they say, monks, that you are intent on such abundance?”

“It’s true, O Blessed One …”

Having rebuked them and given a Dhamma talk, he addressed the monks:

“There are these tonics to be taken by sick monks: ghee, butter, oil, honey, sugar/molasses. Having been received, they may be consumed from storage seven days at most. Beyond that, one is to be dealt with in accordance with the rule (NP 23).”

The first recitation section, on the Allowances for Medicines, is finished.

Then the Blessed One, having stayed at Sāvatthī as long as he liked, set out on a wandering tour toward Rājagaha.

Along the road, Ven. Kaṅkhārevata saw a sugar lump stand. Having come down (from the road), seeing them mixing flour and ashes in the sugar lumps, anxious (with the thought) that, “Sugar lumps with food mixed in are unallowable. It’s not allowable to consume them at the wrong time,” he, along with his following, didn’t consume them.

And those who thought his (reasoning) was worth listening to didn’t consume the sugar lumps either.

They reported the matter to the Blessed One.

“Monks, for what purpose do they mix flour or ashes into sugar lumps?”

“For the purpose of binding it together, O Blessed One.”

“Even though, to bind it together, they mix flour or ashes into sugar lumps, but it still counts as sugar.

I allow that sugar be consumed as much as you like.” [BMC]

Along the road, Ven. Kaṅkhārevata saw some green gram sprouting in excrement. On seeing it, anxious (with the thought) that, “Green gram is unallowable. Even when digested, it sprouts,” didn’t consume them, along with his following.

And those who thought his (reasoning) was worth listening to didn’t consume green gram either.

They reported the matter to the Blessed One.

“Monks, although green gram, even when digested, sprouts, I allow that green gram be consumed as much as you like.” [BMC]

On that occasion a certain monk had a stomach-wind illness.

He drank some loṇasociraka. [BMC]

His gas subsided.

They reported the matter to the Blessed One.

“Monks, I allow that a bhikkhu who is sick may consume loṇasociraka as much as he likes, and that one who is not sick may consume it mixed with water as a beverage.”

Then the Blessed One, traveling by stages, arrived at Rājagaha.

There he stayed in the Bamboo Grove, the Squirrels’ Feeding Ground.

On that occasion, the Blessed One had a stomach-wind illness.

Then Ven. Ānanda, (thinking,) “Before, when the Blessed One had stomach-wind illness, triple-pungent conjey made him feel at ease,” having himself asked for sesame seeds, rice, and green gram, having stored it inside and cooked it himself inside, presented it to the Blessed One, (saying,) “May the Blessed One drink some triple-pungent conjey.”

Knowing, Tathāgatas ask. Knowing, they don’t ask.

Considering the time, they ask. Considering the time, they don’t ask.

Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare.

Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or (thinking,) “I will lay down a training rule.”

Then the Blessed One addressed Ven. Ānanda, “Ānanda, where did this conjey come from?”

Then Ven. Ānanda reported the matter to the Blessed One.

The Buddha, the Blessed One, rebuked him, “Ānanda, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done.

“Ānanda, how could you be intent on this kind of abundance? Whatever is stored indoors is unallowable. Whatever is cooked indoors is unallowable. Whatever is cooked by oneself is unallowable. Ānanda, this neither inspires faith in the faithless ...”

Having rebuked him and given a Dhamma talk, he addressed the monks:

“One should not consume what has been stored indoors, cooked indoors, or cooked by oneselves. Whoever should consume it: an offense of wrong doing. [BMC: 1 2 3]

“Monks, if one should consume what has been stored indoors, cooked indoors, cooked by oneselves: an offense of three wrong doings.

“Monks, if one should consume what has been stored indoors, cooked indoors, cooked by others: an offense of two wrong doings.

“Monks, if one should consume what has been stored indoors, cooked outside, cooked by oneselves: an offense of two wrong doings.

“Monks, if one should consume what has been stored outside, cooked indoors, cooked by oneselves: an offense of two wrong doings.

“Monks, if one should consume what has been stored indoors, cooked outside, cooked by others: an offense of wrong doing.

“Monks, if one should consume what has been stored outside, cooked indoors, cooked by others: an offense of wrong doing.

“Monks, if one should consume what has been stored outside, cooked outside, cooked by oneselves: an offense of wrong doing.

“Monks, if one should consume what has been stored outside, cooked outside, cooked by others: no offense.”

Now at that time monks, (thinking,) The Blessed One has prohibited cooking by oneselves,” were anxious about reheating.

They reported the matter to the Blessed One.

“Monks, I allow reheating.”

Now at that time Rājagaha was in a famine.

People brought salt, sesame seeds, rice, and non-staple foods to the monastery.

The monks stored them outdoors.

Small animals chewed them and thieves stole them.

They reported the matter to the Blessed One.

“I allow storing indoors.” [BMC]

Having stored it indoors, they cooked it outdoors. Beggars surrounded them.

The monks warily consumed it.

They reported the matter to the Blessed One.

“Monks, I allow cooking indoors.”

Because of the famine, those who made (the food) allowable took more than they gave to the monks.

They reported the matter to the Blessed One.

“Monks, I allow that you cook for yourselves.”

“Monks, I allow what is stored indoors, cooked indoors, and cooked by oneselves.”

Now at that time several monks, having spent the Rains among the Kāsis, going to Rājagaha to see the Blessed One, didn’t get as much coarse or refined staple food along the road as they needed.

There was plenty of non-staple fruit but no one to make it allowable.

Then the monks, looking exhausted, went to Rājagaha, to the Bamboo Grove, the Squirrels’ Feeding Ground. They went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

It is the practice of Buddhas, Blessed Ones, to engage in conversation with visiting monks.

Then the Blessed One said to them, “Is it agreeable, monks? Are you getting by? Did you come along the road with little weariness? Where are you coming from, monks?”

“It’s agreeble, O Blessed One. We’re getting by, O Blessed One. Just now, lord, having spent the Rains among the Kāsis, coming to Rājagaha to see the Blessed One, we didn’t get as much coarse or refined staple food along the road as we needed.

“There was plenty of non-staple fruit but no one to make it allowable.

“That’s why we have arrived looking exhausted.”

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, I allow that where one sees non-staple fruit, and there is no one to make it allowable, having picked it up and carried it away, having seen someone to make it allowable, having placed it on the ground, having formally received it, one may consume it.

“Monks, I allow that one formally accept what one has picked up.” [BMC]

Now on that occasion some fresh sesame seed and fresh honey accrued to a certain brahman.

Then the thought occurred to him, “What if I were to give this fresh sesame seed and fresh honey to the Saṅgha of monks, headed by the Buddha?”

So the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he stood to one side.

As he was standing there, he said to the Blessed One, “Lord, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

The Blessed One acquiesced with silence.

Then the brahman, understanding the Blessed One’s acquiescence, left.

As the night was ending, the brahman, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Master Gotama. The meal is ready.”

Then the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & robes—went to the brahman’s residence and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks.

Then the brahman, with his own hand served and satisfied the Saṅgha of monks headed by the Buddha with exquisite staple and non-staple foods. When the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side.

Having instructed, urged, roused, and encouraged the brahman with a Dhamma talk as he was sitting there, the Blessed One got up from his seat and left.

Then, not long after the Blessed One had left, the thought occurred to the brahman, “The purpose for which I invited the Saṅgha of monks, headed by the Buddha, was (thinking,) ‘I will give fresh sesame seed and fresh honey.’ But I forgot to give them. What if I were to have it carried to the monastery in jars and water-pots?”

So the brahman, having had the fresh sesame seed and fresh honey carried to the monastery in jars and water-pots, went to the Blessed One and, on arrival, stood to one side.

As he was standing there, he said to the Blessed One,

“Master Gotama, the purpose for which I invited the Saṅgha of monks, headed by the Buddha, was (thinking,) ‘I will give fresh sesame seed and fresh honey.’ But I forgot to give them. May Master Gotama accept my fresh sesame seed and fresh honey.”

“In this case, brahman, give it to the monks.”

Now at that time, because of the famine, the monks, having refused (further food) after just a little, and on consideration, rejected (the offer). [BMC]

The entire Saṅgha had refused (further food).

Anxious, the monks didn’t accept the fresh sesame seed and fresh honey.

“Accept it, monks, and consume it.

“Monks, I allow that, having eaten and refused (further food), one may consume what has not been made left over if it is brought back from there (where the meal was).”

Now on that occasion a family, supporters of Ven. Upananda the Sakyan-son, sent some non-staple foods for the sake of the Saṅgha, (thinking,) “Having shown it to Master Upananda, it should be given to the Saṅgha.”

1. This incident is also reported in the origin story to Pc 46.

And at that time Ven. Upananda the Sakyan-son had entered the village for alms.

Then the people, going to the monastery, asked the monks, “Venerable sirs, where is Master Upananda?”

“Friends, Ven. Upananda the Sakyan-son has entered the village for alms.”

“Having been shown to Master Upananda, this non-staple food should be given to the Saṅgha.”

They reported the matter to the Blessed One.

“In this case, monks, having accepted it, set it aside until Upananda comes back.”

Then Ven. Upananda the Sakyan-son, having visited families before the meal, came back during the day1.

1. Apparently divā here means late in the morning, otherwise the monks wouldn’t be able to receive the food anyway.

Now at that time, because of the famine, the monks, having refused (further food) after just a little, and on consideration, rejected (the offer).

The entire Saṅgha had refused (further food).

Anxious, the monks didn’t accept the food.

“Accept it, monks, and consume it.

“Monks, I allow that, having eaten and refused (further food), one may consume what has not been made left over if it was formally accepted before the meal.”

Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Sāvatthī, and traveling by stages, arrived at Sāvatthī.

There he stayed at Jeta’s Grove, Anāthapiṇḍika’s Monastery.

Now at that time Ven. Sāriputta had a body-inflammation illness.

Then Ven. Mahā Moggallāna went to Ven. Sāriputta and, on arrival, said to him, “Friend, when you had a body-inflammation illness before, what made you feel at ease?”

“Lotus roots and stalks (work) for me, friend.”

So Ven. Mahā Moggallāna—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from Jeta’s Grove and reappeared on the banks of the Lake Mandākinī.

A certain elephant saw him coming in the distance and, on seeing him, said to him, “Venerable sir, may the Master Mahā Moggallāna come. Venerable sir, welcome to Master Mahā Moggallāna. What, venerable sir, does the master need? What shall I give?”

“Friend, I need lotus roots and stalks.”

So the elephant commanded a certain elephant, “I say, then, give the master as much lotus root and stalk as he needs.”

Then the elephant, plunging into Lake Mandākinī, having pulled up some lotus roots and stalk with his trunk and washed them well, binding them in a bundle, went to Ven. Mahā Moggallāna.

Then Ven. Mahā Moggallāna—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from the banks of Lake Mandākinī and reappeared in Jeta’s Grove.

The elephant also disappeared from the banks of Lake Mandākinī and reappeared in Jeta’s Grove.

Then the elephant, having gotten them to offer the lotus roots and stalks to Ven. Mahā Moggallāna, disappeared from Jeta’s Grove and reappeared on the banks of the Lake Mandākinī.

Then Ven. Mahā Moggallāna presented the lotus roots and stalks to Ven. Sāriputta.

And when he had consumed the lotus roots and stalks, his body-inflammation illness subsided.

There was a large amount of left-over lotus root and stalk.

Now at that time, because of the famine, the monks, having refused (further food) after just a little, and on consideration, rejected (the offer).

The entire Saṅgha had refused (further food).

Anxious, the monks didn’t accept (the lotus roots and stalks).

“Accept it, monks, and consume it.

“Monks, I allow that, having eaten and refused (further food), one may consume what has not been made left over if it grows in the woods, if it grows in a lotus pond.”

Now at that time, in Sāvatthī, there was a great excess of non-staple fruit fruit, but no one to make it allowable.

Anxious, the monks didn’t consume the fruit.

They reported the matter to the Blessed One.

“Monks, I allow that fruit that has not been made allowable1 be consumed if it is without seeds, or if the seeds are discharged.”

1. ‘Making allowable’ here refers to cutting, etc., not to formally offering.

Then the Blessed One, having stayed at Sāvatthī as long as he liked, set out on a wandering tour toward Rājagaha, and traveling by stages, arrived at Rājagaha.

There at Rājagaha he stayed in the Bamboo Grove, the Squirrel’s Feeding Ground.

Now at that time a certain bhikkhu had a hemorrhoid.

A doctor of the Ākāsa clan was performing surgery on it.

Then the Blessed One, on a tour of the lodgings, went to that bhikkhu’s dwelling.

The doctor of the Ākāsa clan saw the Blessed One coming from afar and, on seeing him, said, “Come, Master Gotama. Look at this bhikkhu’s anus. It’s like an iguana’s mouth.”

Then the Blessed One, (knowing,) “This worthless man is making fun of me,” having turned back right there, had the monks assembled and—with regard to this cause, to this incident—asked them: “Monks, is there a sick monk in that dwelling over there?”

“There is, O Blessed One.”

“Monks, what is the monk’s illness?”

“Lord, that venerable one has a hemorrhoid. A doctor of the Ākāsa clan is performing surgery on it.”

The Buddha, the Blessed One, rebuked them, “Monks, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done.

“How can this worthless man have surgery done in the crotch? In the crotch the skin is tender, a wound is hard to heal, the knife hard to guide.

“Monks, this neither inspires faith in the faithless ...”

Having rebuked them and given a Dhamma talk, he addressed the monks: “One should not have surgery done in the crotch. Whoever should have it done: a grave offense.”

Now at that time the Group-of-six monks, (thinking,) “Surgery has been prohibited by the Blessed One,” had hemorrhoid removal performed (using string).

Those bhikkhus who were modest … criticized and complained and spread it about:

“How can the Group-of-six monks have hemorrhoid removal performed?”

Then the monks reported the matter to the Blessed One.

“It it true, as they say, monks, that the Group-of-six monks have hemorrhoid removal performed?”

“It’s true, O Blessed One.”

Having rebuked them and given a Dhamma talk, he addressed the monks: “Surgery and hemorrhoid removal should not be done within the area two inches around the crotch. Whoever should do it (have it done): a grave offense.” [BMC]

Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Bārāṇasī, and traveling by stages, arrived at Bārāṇasī.

There at Bārāṇasī, he stayed in the Deer Park at Isipatana.

Now at that time in Bārāṇasī, Suppiya the male lay follower and Suppiyā the female lay follower were both those with conviction, donors, helpers, supporters of the Saṅgha.

Then Suppiyā the female lay follower, going to the monastery, from dwelling to dwelling, from courtyard to courtyard, asked the monks, “Venerable sirs, who is sick? What can I bring for whom?”

Now on that occasion a certain monk had drunk a purgative.

Then the monk said to Suppiyā the female lay follower, “Sister, I have drunk a purgative. I need some meat broth.”

(Saying,) “Very well, master, it will be brought,” she went home and commanded a servant, “I say, go and find some butchered meat.”

Responding, “As you say, lady,” to Suppiyā the female lay follower, the man, wandering all over the area of Bārāṇasī, didn’t see any butchered meat.

Then he went to Suppiyā the female lay follower and, on arrival, said to her, “Lady, there is no butchered1 meat. Today is a non-killing day2.

Then the thought occurred to Suppiyā the female lay follower, “If that sick monk doesn’t get the meat broth, his illness will get much worse, or his death will come about. It wouldn’t be proper for me, having promised it, to not have it sent.”

Taking a knife and cutting out some flesh from her thigh, she gave it to a female slave, (saying,) “Hey, having prepared this meat—in that dwelling over there, there’s a sick monk—give it to him.

“And if anybody asks about me, inform them that I’m sick,” covering her thigh with her upper robe and going into an inner room, she lay down on a bed.

Then Suppiya the male lay follower, coming home, asked the female slave, “Where’s Suppiyā?”

“She’s lying down in the inner room, master.”

Then Suppiya the male lay follower went to Suppiyā the female lay follower, and, on arrival, said to her, “Why are you lying down?”

“I’m sick.”

“What is your illness?”

So she told him what had happened.

Then Suppiya the male lay follower, (thinking,) “How amazing! How astounding! that Suppiyā is so faithful and confident, in that she can sacrifice even her own flesh! Could there be anything else she wouldn’t give?” thrilled and exultant, went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side.

As he was sitting there, he said to the Blessed One, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

The Blessed One acquiesced with silence.

Then Suppiya the male lay follower, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to the Blessed One, circumambulated him, keeping him to his right, and left.

As the night was ending, Suppiya the male lay follower, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, lord. The meal is ready.”

Then the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & robes—went to the residence of Suppiya the male lay follower and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks.

Then Suppiya the male lay follower went to the Blessed One and, on arrival, having bowed down to him, stood to one side.

As he was standing there, the Blessed One said to him, “Where is Suppiyā?”

“She’s sick, O Blessed One.”

“In that case, let her come.”

“She’s unable to, O Blessed One.”

“In that case, taking hold of her, lead her (here).”

So Suppiya the male lay follower, taking hold of Suppiyā the female lay follower, led her (there).

From seeing the Blessed One, the wound, so large, became regrown, with good skin and hair [i.e., not looking like a scar.]

Then Suppiya the male lay follower and Suppiyā the female lay follower, (thinking,) “How amazing! How astounding!—the great power & great might of the Tathāgata!—in that from seeing the Blessed One, the wound, so large, became healed, with good skin and hair,” thrilled and exultant, with their own hands, served and satisfied the Saṅgha of monks headed by the Blessed One with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from his bowl, they sat to one side.

Then the Blessed One, having instructed, urged, roused, and encouraged them with a Dhamma talk, got up from his seat and left.

Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them: “Monks, who asked Suppiyā the female lay follower for meat?”

When that was said, the monk said to the Blessed One, “Lord, I asked her for meat.”

“Was it brought, monk?”

“It was brought, O Blessed One.”

“Did you consume it, monk?”

“I consumed it, O Blessed One.”

“Did you relfect on it (as to what it was), monk?”

“I didn’t reflect on it, O Blessed One.”

The Buddha, the Blessed One, rebuked him, “Worthless man, how can you eat meat without relfecting on it (as to what it is)? Worthless man, you have consumed human flesh. Worthless man, this neither inspires faith in the faithless ...”

Having rebuked him and given a Dhamma talk, he addressed the monks: “Monks, there are people—faithful and confident—who offer even their own flesh.

“Monks, one should not consume human flesh. Whoever should do so: a thullaccaya offense.

“And one should not consume meat without having relfected on it (as to what it is). Whoever should do so: an offense of wrong doing.” [BMC]

Now on that occasion a king’s elephant had died.

Because of the famine, people consumed the elephant flesh. They gave elephant flesh to monks going for alms.

The monks consumed the elephant flesh.

People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume elephant flesh? An elephant is a limb of the king. If the king found out, he wouldn’t be pleased.”

They reported the matter to the Blessed One.

“Monks, one should not consume elephant flesh. Whoever should do so: an offense of wrong doing.”

Now on that occasion some of the king’s horses had died.

Because of the famine, people consumed the horse flesh. They gave horse flesh to monks going for alms.

The monks consumed the horse flesh.

People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume horse flesh? A horse is a limb of the king. If the king found out, he wouldn’t be pleased.”

They reported the matter to the Blessed One.

“Monks, one should not consume horse flesh. Whoever should do so: an offense of wrong doing.”

Now at that time, because of the famine, people consumed dog flesh. They gave dog flesh to monks going for alms.

The monks consumed the dog flesh.

People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume dog flesh? A dog is disgusting and loathsome.”

They reported the matter to the Blessed One.

“Monks, one should not consume dog flesh. Whoever should do so: an offense of wrong doing.”

Now at that time, because of the famine, people consumed snake flesh. They gave snake flesh to monks going for alms.

The monks consumed the snake flesh.

People criticized and complained and spread it about, “How can the Sakyan-son contemplatives consume snake flesh? A snake is disgusting and loathsome.”

And Supassa the nāga king went to the Blessed One and on arrival, having bowed down, stood to one side.

As he was standing there, he said to the Blessed One, “Lord, there are nāgas without faith, without confidence. They would harm monks over even a trifle. It would be good, lord, if the masters were to not consume snake flesh.”

Then the Blessed One instructed, urged, roused, and encouraged Supassa the nāga king with a Dhamma talk.

Having been instructed, urged, roused, and encouraged by the Blessed One with a Dhamma talk, he bowed down to him, circumambulated him, keeping him to his right, and left.

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, one should not consume snake flesh. Whoever should do so: an offense of wrong doing.”

Now at that time hunters, having killed a lion, consumed lion flesh. They gave lion flesh to monks going for alms.

Having consumed the lion flesh, the monks stayed in the wilderness.

Lions attacked the monks because of the smell of lion flesh.

They reported the matter to the Blessed One.

“Monks, one should not consume lion flesh. Whoever should do so: an offense of wrong doing.”

Now at that time hunters, having killed a tiger, consumed tiger flesh. They gave tiger flesh to monks going for alms.

Having consumed the tiger flesh, the monks stayed in the wilderness.

Tigers attacked the monks because of the smell of tiger flesh.

They reported the matter to the Blessed One.

“Monks, one should not consume tiger flesh. Whoever should do so: an offense of wrong doing.”

Now at that time hunters, having killed a leopard, consumed leopard flesh. They gave leopard flesh to monks going for alms.

Having consumed the leopard flesh, the monks stayed in the wilderness.

Leopards attacked the monks because of the smell of leopard flesh.

They reported the matter to the Blessed One.

“Monks, one should not consume leopard flesh. Whoever should do so: an offense of wrong doing.”

Now at that time hunters, having killed a bear, consumed bear flesh. They gave bear flesh to monks going for alms.

Having consumed the bear flesh, the monks stayed in the wilderness.

Bears attacked the monks because of the smell of bear flesh.

They reported the matter to the Blessed One.

“Monks, one should not consume bear flesh. Whoever should do so: an offense of wrong doing.”

Now at that time hunters, having killed a hyena, consumed hyena flesh. They gave hyena flesh to monks going for alms.

Having consumed the hyena flesh, the monks stayed in the wilderness.

Hyenas attacked the monks because of the smell of hyena flesh.

They reported the matter to the Blessed One.

“Monks, one should not consume hyena flesh. Whoever should do so: an offense of wrong doing.”

The second recitation section, on Suppiya, is finished.

Then the Blessed One, having stayed at Bārāṇasī as long as he liked, set out on a wandering tour toward Andhakavinda, along with a large Saṅgha of monks—1,250 monks.

And at that time the people in the countryside, having loaded up a lot of salt, oil, rice, and non-staple foods into carts, (thinking,) “When we get our turn, we’ll make a meal,” followed along right behind the Saṅgha of monks, with the Buddha at its head, as did approximately five hundred of those who live off of scraps.

Then the Blessed One, traveling by stages, arrived at Andhakavinda.

Then a certain brahman, not getting a turn, had the thought, “I’ve been following the Saṅgha of monks, with the Buddha at its head, for upwards of two months (thinking,) ‘When I get my turn, I’ll make a meal.’ I’m alone and my many household aims are falling to waste.

“What if I were to keep watch1 in the meal hall (during the meal)? Whatever isn’t in the meal hall, I’ll prepare.”

1. In other words, watch and take note of what people are offering.

Then the brahman, keeping watch in the meal hall, didn’t see two things: conjey and honey lumps.

Then the brahman went to Ven. Ānanda and, on arrival, said to him, “Just now, Venerable Ānanda, not getting my turn, the thought occurred to me, ‘I’ve been following the Saṅgha of monks, with the Buddha at its head, for upwards of two months (thinking,) “When I get my turn, I’ll make a meal.” I’m alone and my many household aims are falling to waste. What if I were to keep watch in the meal hall? Whatever isn’t in the meal hall, I’ll prepare.’ Venerable Ānanda, as I was keeping watch in the meal hall, I didn’t see two things: conjey and honey lumps. If I were to prepare conjey and honey lumps, would Master Gotama accept them from me?”

“In that case, brahman, I will ask the Blessed One.”

Then Ven. Ānanda reported the matter to the Blessed One.

“In that case, Ānanda, let him prepare them.”

[Ven. Ānanda to the brahman:] “In this case, brahman, prepare them.”

Then, as the night was ending, the brahman, having prepared a great quantity of conjey and honey lumps, presented them to the Blessed One, (saying,) “May Master Gotama accept my conjey and honey lumps.”

“In that case, brahman, give them to the monks.”

Anxious, the monks didn’t accept them.

“Accept them, monks, and consume them.”

Then the brahman, with his own hands, served and satisfied the Saṅgha of monks with the Buddha at its head with a great deal of conjey and honey lumps. When the Blessed One had washed his hand and withdrawn it from the bowl, he sat to one side.

As he was sitting there, the Blessed One said to him, “Brahman, there are these ten benefits of conjey. Which ten? One who gives conjey gives life, gives beauty, gives ease, gives strength, gives quick-wittedness. When conjey is drunk, hunger is kept at bay, thirst is dispelled, it makes the wind flow well, it cleans the intestines, it makes what remains undigested be digested. These, brahman, are the ten benefits of conjey.

“One who gives conjey

respectfully, on occasions,

to those restrained ones,

consumers of the gifts of others,

bestows on them ten things:

Life and beauty, ease and strength;

intelligence arises in them as well;

hunger, thirst, and wind are driven out;

cleansed are his intestines, digested his food.

This medicine is praised by the Well-gone One.

So conjey should be given regularly

by one aiming at human happiness,

or desiring heavenly pleasures,

or wanting human prosperity.”

Then the Blessed One, having expressed his appreciation to the brahman with these verses, got up from his seat and left.

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, I allow conjey and honey lumps.”

People heard that, “They say conjey and honey lumps have been allowed for the monks by the Blessed One.”

They prepared eating-conjey and honey lumps at the right time.

Filled by the eating-conjey and honey lumps at the right time, they didn’t eat (even) fancy forms of (food) in the meal hall.

Now on that occasion the Saṅgha of monks, with the Buddha at its head, had been invited for the next day’s meal by a certain newly faithful (king’s) minister.

Then the thought occurred to the newly faithful (king’s) minister, “What if I were to prepare 1,250 dishes of meat for the 1,250 monks and present one dish of meat to each monk?”

Then as the night was ending, the newly faithful (king’s) minister, having had exquisite staple and non-staple food prepared, as well as 1,250 dishes of meat, had them announce the time to the Blessed One, “It’s time, lord. The meal is ready.”

Then the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & robes—went to the residence of the newly faithful (king’s) minister. On arrival, he sat down on the seat laid out, along with the Saṅgha of monks.

Then the newly faithful (king’s) minster served the monks in the meal hall (of his house).

The monks said, “Give just a little, friend. Give just a little, friend.”

“Venerable sirs, don’t accept so little, (with the thought,) ‘This (king’s) minister is newly faithful.’ I have prepared a great quantity of staple and non-staple food, as well as 1,250 dishes of meat, (thinking,) ‘I’ll present one dish of meat to each monk.’ Venerable sirs, take as much as you want.”

“That’s not the reason why we’re accepting so little, friend. It’s simply that we’re full from eating-conjey and honey lumps, (offered at) the right time. That’s why we’re accepting so little.”

So the newly faithful (king’s) minister criticized and complained and spread it about: “How can the venerables eat the eating-conjey of another (donor) when they were invited by me? Am I not capable of giving them as much as they want?” Angered and displeased, wishing to find fault, he went along, filling the monks’ bowls, (saying,) “Eat it or take it away.”

Then the newly faithful (king’s) minister, with his own hands, served and satisfied the Saṅgha of monks with the Buddha at its head with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side.

The Blessed One—having instructed, urged, roused, and encouraged the newly faithful (king’s) minister with a talk on Dhamma as he was sitting there—got up from his seat and left.

Then, not long after the Blessed One had left, the the newly faithful (king’s) minister became anxious and remorseful, (thinking,) “It’s no gain for me! It’s not a gain for me! It’s ill-gained for me! It’s not well-gained!—in that, angered and displeased, wishing to find fault, I went along, filling the monks’ bowls, (saying,) ‘Eat it or take it away.’ Have I produced a lot of merit or demerit?”

Then the newly faithful (king’s) minister went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side.

As he was sitting there, he said to the Blessed One, “Just now, lord, not long after the Blessed One had left, I became anxious and remorseful, (thinking,) ‘It’s no gain for me! It’s not a gain for me! It’s ill-gained for me! It’s not well-gained!—in that, angered and displeased, wishing to find fault, I went along, filling the monks’ bowls, (saying,) “Eat it or take it away.” Have I produced a lot of merit or demerit?’ Lord, have I produced a lot of merit or demerit?”

“Friend, starting from the moment you invited the Saṅgha of monks, with the Buddha at its head, for the next day’s meal, you produced a lot of merit. From the moment each individual grain of cooked rice was accepted by each individual monk, you produced a lot of merit. The heavens have been achieved by you.

Then the newly faithful (king’s) minister, (thinking,) “He says it’s a gain for me! He says it’s well-gained for me! He says I’ve produced a lot of merit! He says the heavens have been achieved by me!” thrilled and exultant, got up from his seat, bowed down to the Blessed One, circumambulated him, keeping him to his right, and left.

Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them: “Is it true, monks, as they say, that the monks, being invited to a certain place, consumed the eating-conjey of another (donor)?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked them, “Monks, how can these worthless men, being invited to a certain place, consume the eating-conjey of another (donor)? Monks, this neither inspires faith in the faithless ...”

Having rebuked him and given a Dhamma talk, he addressed the monks:

“Monks, when invited to a certain place, one should not consume the eating-conjey of another (donor). Whoever should consume it is to be dealt with in accordance with the rule. [BMC, Pc 33]

Then the Blessed One, having stayed at Andhakavinda as long as he liked, set out on a wandering tour toward Rājagaha, along with the large Saṅgha of monks—1,250 monks.

Now on that occasion Velaṭṭha Kaccāna was traveling along the road from Rājagha to Andhakavinda with five-hundred carts, all filled with jars of lump sugar.

The Blessed One saw him coming in the distance and, on seeing him, coming down from the road, sat down at the root of a certain tree.

Then Velaṭṭha Kaccāna went to the Blessed One and on arrival, having bowed down to the Blessed One, stood to one side.

As he was standing there, he said to the Blessed One, “I would like to give each monk one jar of lump sugar.”

“In that case, Kaccāna, bring just one jar of lump sugar.”

Responding, “As you say, lord,” to the Blessed One, taking just one jar of lump sugar, he went to the Blessed One and, on arrival, said to him, “I have brought a jar of lump sugar, lord. Now what should I do?”

“In this case, Kaccāna, give sugar lumps to the monks.”

Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to the monks, said to the Blessed One, “Lord, I have given sugar lumps to the monks, but there is a lot of sugar left over. Now what should I do?”

“In this case, Kaccāna, give sugar lumps to the monks, as much as they want.”

Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to the monks, as much as they wanted, said to the Blessed One, “Lord, I have given sugar lumps to the monks, as much as they wanted, but there is a lot of sugar left over. Now what should I do?”

“In this case, Kaccāna, satisfy1 the monks with sugar lumps.”

1. Apparently this word means to give them even more than they would politely accept.

Responding, “As you say, lord,” to the Blessed One, he satisfied the monks with sugar lumps.

Some monks filled their bowls, some water-strainers and bags.

Then Velaṭṭha Kaccāna, having satisfied the monks with sugar lumps, said to the Blessed One, “I have satisfied the monks with sugar lumps, but there is a lot of sugar left over. Now what should I do?”

“In this case, Kaccāna, give sugar lumps to those who live off of scraps.”

Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to those who live off of scraps, said to the Blessed One, “Lord, I have given sugar lumps to those who live off of scraps, but there is a lot of sugar left over. Now what should I do?”

“In this case, Kaccāna, give sugar lumps to those who live off of scraps, as much as they want.”

Responding, “As you say, lord,” to the Blessed One, having given sugar lumps to those who live off of scraps, as much as they wanted, said to the Blessed One, “Lord, I have given sugar lumps to those who live off of scraps, as much as they wanted, but there is a lot of sugar left over. Now what should I do?”

“In this case, Kaccāna, satisfy those who live off of scraps with sugar lumps.”

Responding, “As you say, lord,” to the Blessed One, he satisfied those who live off of scraps with sugar lumps.

Some of them filled pitchers and pots, some filled baskets and the laps of their robes.

Then Velaṭṭha Kaccāna, having satisfied those who live off of scraps with sugar lumps, said to the Blessed One, “ I have satisfied those who live off of scraps with sugar lumps, but there is a lot of sugar left over. Now what should I do?”

“Kaccāna, I don’t see that person in this world—with its devas, Māras, and Brahmās, in this generation with its royalty & commonfolk—by whom this sugar, having been consumed, would be rightly digested, aside from a Tathāgata or a Tathāgata’s disciple.

“In that case, Kaccāna, throw the sugar away in a place without vegetation, or dump it in water with no living beings.”

Responding, “As you say, lord,” to the Blessed One, Velaṭṭha Kaccāna dumped the sugar in water with no living beings.

And the sugar, when dropped in the water, hissed & sizzled, seethed & steamed. Just as an iron ball heated all day, when tossed in the water, hisses & sizzles, seethes & steams, in the same way the sugar, when dropped in the water, hissed & sizzled, seethed & steamed.

Then Velaṭṭha Kaccāna, in awe, his hair standing on end, went to the Blessed One and, on arrival, having bowed down, sat to one side.

As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

When the Blessed One knew that Velaṭṭha Kaccāna’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for Velaṭṭha Kaccāna as he was sitting right there—“Whatever is subject to origination is all subject to cessation.”

Then Velaṭṭha Kaccāna, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,

“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear.

“I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks.

“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.”

Then the Blessed One set out on a wandering tour toward Rājagaha, and traveling by stages, arrived at Rājagaha.

There at Rājagaha, he stayed in the Bamboo Grove, the Squirrel’s Feeding Ground.

Now at that time there was an abundance of lump sugar in Rājagaha

(Thinking,) “The Blessed One has allowed lump sugar for one who is sick, not for one who is not sick,” didn’t consume the lump sugar.

They reported the matter to the Blessed One.

“Monks, I allow lump sugar for a bhikkhu who is sick, and lump-sugar water for one who is not sick.” [BMC]

Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Pāṭali Village, along with the large Saṅgha of monks—1,250 monks.

Then the Blessed One, traveling by stages, arrived at Pāṭali Village.

The lay followers of Pāṭali Village heard that, “They say the Blessed One has arrived at Pāṭali Village.”

Then the lay followers of Pāṭali Village went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

As they were sitting there, the Blessed One instructed, urged, roused, and encouraged them with a Dhamma talk.

Then the lay followers of Pāṭali Village, having been instructed, urged, roused, and encouraged by the Blessed One with a Dhamma talk, said to the Blessed One “May the Blessed One acquiesce to our rest house, together with the Saṅgha of monks.” [DN 16]

The Blessed One acquiesced with silence.

Then the lay followers of Pāṭali Village, understanding the Blessed One’s acquiescence, got up from their seats, bowed down to him, circumambulated him, keeping him to their right, and went to the rest house.

On arrival, they spread the rest house all over with felt rugs, laid out seats, set out a water vessel, and raised an oil lamp. Then they went to the Blessed One and, on arrival, having bowed down to him, stood to one side.

As they were standing there, the lay followers of Pāṭali Village said to the Blessed One, “Lord, the rest house has been covered all over with felt rugs, seats have been laid out, a water vessel has been set out, and an oil lamp raised. May the Blessed One do what he thinks it is now time to do.”

So the Blessed One, after adjusting his under robe and carrying his bowl & outer robe, went together with the Saṅgha of monks to the rest house hall. On arrival he washed his feet, entered the rest house, and sat with his back to the central post, facing east.

The Saṅgha of monks washed their feet, entered the hall, and sat with their backs to the western wall, facing east, ranged around the Blessed One.

The lay followers of Pāṭali Village washed their feet, entered the hall, and sat with their backs to the eastern wall, facing west, ranged around the Blessed One.

Then the Blessed One addressed the lay followers of Pāṭali Village,

“Householders, there are these five drawbacks coming from an unvirtuous person’s defect in virtue.

“Which five?

“There is the case where an unvirtuous person, defective in virtue, by reason of heedlessness undergoes a great loss of wealth. This is the first drawback coming from an unvirtuous person’s defect in virtue.

“And further, the bad reputation of the unvirtuous person, defective in virtue, gets spread about. This is the second drawback coming from an unvirtuous person’s defect in virtue.

“And further, whatever assembly the unvirtuous person, defective in virtue, approaches—whether an assembly of noble warriors, of brahmans, of householders, or of contemplatives—he/she does so without confidence, abashed. This is the third drawback coming from an unvirtuous person’s defect in virtue.

“And further, the unvirtuous person, defective in virtue, dies confused. This is the fourth drawback coming from an unvirtuous person’s defect in virtue.

“And further, the unvirtuous person, defective in virtue—on the break-up of the body, after death—reappears in a plane of deprivation, a bad destination, a lower realm, hell. This is the fifth drawback coming from an unvirtuous person’s defect in virtue.

“These, householders, are the five drawbacks coming from an unvirtuous person’s defect in virtue.

“Householders, there are these five rewards coming from a virtuous person’s consummation in virtue.

“Which five?

“There is the case where a virtuous person, consummate in virtue, by reason of heedfulness, acquires a great mass of wealth. This is the first reward coming from a virtuous person’s consummation in virtue.

“And further, the fine reputation of the virtuous person, consummate in virtue, gets spread about. This is the second reward coming from a virtuous person’s consummation in virtue.

“And further, whatever assembly the virtuous person, consummate in virtue, approaches—whether an assembly of noble warriors, of brahmans, of householders, or of contemplatives—he/she does so with confidence, unabashed. This is the third reward coming from a virtuous person’s consummation in virtue.

“And further, the virtuous person, consummate in virtue, dies unconfused. This is the fourth reward coming from a virtuous person’s consummation in virtue.

“And further, the virtuous person, consummate in virtue—on the break-up of the body, after death—reappears in a good destination, a heavenly world. This is the fifth reward coming from a virtuous person’s consummation in virtue.

“These, householders, are the five rewards coming from a virtuous person’s consummation in virtue.”

Then the Blessed One—having instructed, urged, roused, and encouraged the lay followers of Pāṭali Village for a large part of the night with Dhamma talk—dismissed them, saying, “The night is far gone, householders. Do what you think it is now time to do.”

Responding, “As you say, lord,” to the Blessed One, the lay followers of Pāṭali Village got up from their seats, bowed down to him, circumambulated him, keeping him to their right, and left.

Then the Blessed One, not long after they had left, entered an empty building.

Now on that occasion, Sunīdha & Vassakāra, the chief ministers of Magadha, were building a fortified city at Pāṭali Village to preempt the Vajjians.

Then, getting up in the last watch of the night, the Blessed One, with the divine eye—purified and surpassing the human—saw many devas occupying sites in Pāṭali Village.

In the area where devas of great influence occupied sites, there the minds of the king’s royal ministers of great influence were inclined to build their homes.

In the area where devas of middling influence occupied sites, there the minds of the king’s royal ministers of middling influence were inclined to build their homes.

In the area where devas of low influence occupied sites, there the minds of the king’s royal ministers of low influence were inclined to build their homes.

So the Blessed One addressed Ven. Ānanda, “Ānanda, who is building a city at Pāṭali Village?”

“Lord, Sunīdha & Vassakāra, the chief ministers of Magadha, are building a city at Pāṭali Village to preempt the Vajjians.”

“Ānanda, it’s as if they had consulted the devas of the Thirty-three: That’s how Sunīdha & Vassakāra, the chief ministers of Magadha, are building a city at Pāṭali Village to preempt the Vajjians.

“Just now, Ānanda, getting up in the last watch of the night, I saw, with the divine eye—purified and surpassing the human—many devas occupying sites in Pāṭali Village.

“In the area where devas of great influence occupy sites, there the minds of the king’s royal ministers of great influence are inclined to build their homes. In the area where devas of middling influence occupy sites, there the minds of the king’s royal ministers of middling influence are inclined to build their homes. In the area where devas of low influence occupy sites, there the minds of the king’s royal ministers of low influence are inclined to build their homes.

“Ānanda, as far as the sphere of the Aryans extends, as far as merchants’ roads extend, this will be the supreme city: Pāṭaliputta, where the seedpods (of the Pāṭali plant) break open. There will be three dangers for Pāṭaliputta: from fire, from water, or from the breaking of internal alliances.”

Then Sunīdha & Vassakāra, the chief ministers of Magadha, went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, they stood to one side.

As they were standing there, they said to the Blessed One, “May Master Gotama acquiesce to our meal tomorrow, together with the Saṅgha of monks.”

The Blessed One acquiesced with silence.

Then Sunīdha & Vassakāra, the chief ministers of Magadha, understanding the Blessed One’s acquiescence, got up from their seats and left1.

1. Note that they don’t bow or circumambulate the Blessed One.

As the night was ending, Sunīdha & Vassakāra, the chief ministers of Magadha, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, Master Gotama. The meal is ready.”

Then the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & robes—the Blessed One went to the meal-offering of Sunīdha & Vassakāra, the chief ministers of Magadha, and on arrival, sat down on a seat laid out, along with the Saṅgha of monks.

Then Sunīdha & Vassakāra, the chief ministers of Magadha, with their own hands served and satisfied the Saṅgha of monks with the Buddha at its head with exquisite staple and non-staple foods. When the Blessed One had finished his meal and withdrawn his hand from the bowl, they sat to one side.

As they were sitting there, the Blessed One gave his approval with these verses:

“In whatever place

a wise person makes his dwelling,

—there providing food

for the virtuous,

the restrained,

leaders of the holy life—

he should dedicate that offering

to the devas there.

They, receiving honor, will honor him;

being respected, will show him respect.

As a result, they will feel sympathy for him,

like that of a mother for her child, her son.

A person with whom the devas sympathize

always meets with auspicious things.”

Then the Blessed One, having given his approval to Sunīdha & Vassakāra with these verses, got up from his seat and left.

And on that occasion, Sunīdha & Vassakāra were following right after the Blessed One, (thinking,) “By whichever gate Gotama the contemplative goes out today, that will be called the Gotama Gate. And by whichever ford he crosses over the Ganges River, that will be called the Gotama Ford.”

So the gate by which the Blessed One went out was called the Gotama Gate.

Then he went to the Ganges River.

Now on that occasion the Ganges River was full up to the banks, so that a crow could drink from it.

Some people were searching for boats, some were searching for floats, and some were binding rafts—wanting to go from this shore to the other.

The Blessed One saw the people—some searching for boats, some searching for floats, and some binding rafts— wanting to go from this shore to the other.

On seeing them, the Blessed One—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from the near bank of the Ganges River and reappeared on the far bank together with the Saṅgha of monks1.

1. The order of events here is the reverse of DN 16: There he sees the people afterwards.

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

“Those who cross the foaming flood,

having made a bridge, avoiding the swamps

—while people are binding rafts—

intelligent people

have already crossed.”

Then the Blessed One went to Koṭi Village.

There he stayed near Koṭi Village.

And there he addressed the monks: “It’s through not awakening to and not penetrating the four noble truths, monks, that we have transmigrated and wandered on for such a long time, you and I.

“Which four?

“It’s through not awakening to and not penetrating the noble truth of stress that we have transmigrated and wandered on for such a long time, you and I.

“It’s through not awakening to and not penetrating the noble truth of the origination of stress…

“It’s through not awakening to and not penetrating the noble truth of the cessation of stress…

“It’s through not awakening to and not penetrating the noble truth of the path of practice leading to cessation of stress that we have transmigrated and wandered on for such a long time, you and I.

“But now, this noble truth of stress has been awakened to and penetrated, the noble truth of the origination of stress has been awakened to and penetrated, the noble truth of the cessation of stress has been awakened to and penetrated, the noble truth of the path of practice leading to cessation of stress has been awakened to and penetrated.

“Craving for becoming has been crushed; the guide to becoming [i.e., clinging] is ended. There now is no further-becoming.”

“From lack of vision—

as they have come to be—

of the four noble truths,

we have wandered a long time

simply in these births & those.

These are now seen,

the guide to becoming is removed,

crushed is the root of suffering & stress.

There is now no further-becoming.”

Then Ambapālī [Protectress of Mangoes] the courtesan heard, “The Blessed One, they say, has arrived at Koṭi Village.”

Then, having auspicious vehicles yoked, she mounted an auspicious vehicle and set out from Vesālī with the auspicious vehicles to see the Blessed One.

Going in her vehicle as far as there was ground for a vehicle, getting down from it, she approached the Blessed One on foot. On arrival, having bowed down to him, she sat to one side.

As she was sitting there, the Blessed One instructed, urged, roused, and encouraged her with a Dhamma talk.

Then Ambapālī the courtesan—instructed, urged, roused, and encouraged with the Blessed One’s Dhamma talk—said to him, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

The Blessed One acquiesced with silence.

Then Ambapālī the courtesan, understanding the Blessed One’s acquiescence, got up from her seat, bowed down to him, circumambulated him, keeping him to her right, and left.

Then the Licchavis of Vesālī heard, “The Blessed One, they say, has arrived at Koṭi Village”

Then, having auspicious vehicles yoked, the Licchavis mounted the auspicious vehicles and set out from Vesālī in the auspicious vehicles to see the Blessed One.

Now, some of those Licchavis were dark blue—with dark blue complexions, dark blue clothing, and dark blue ornaments. Some of those Licchavis were yellow—with yellow complexions, yellow clothing, and yellow ornaments. Some of those Licchavis were red—with red complexions, red clothing, and red ornaments. Some of those Licchavis were white—with white complexions, white clothing, and white ornaments.

Then Ambapālī the courtesan, driving pole to pole, yoke to yoke, wheel to wheel, axle to axle, brought those young Licchavis to a halt.

So those Licchavis said to her, “Hey, Ambapālī, why are you driving pole to pole, yoke to yoke, wheel to wheel, axle to axle—bringing us young Licchavis to a halt?”

“Because, young masters, I have invited the Blessed One, together with the Saṅgha of monks, for tomorrow’s meal!”

“Give us that meal, Ambapālī, for 100,000!”

“Even if the young masters gave me Vesālī with its revenue, I still wouldn’t give up that [DN: such a great] meal!”

Then the Licchavis snapped their fingers: “How we’ve been totally defeated by Little Mango! How we’ve been totally defeated by Little Mango!”

Then the Licchavis went to the Blessed One.

The Blessed One saw them coming from afar and, on seeing them, he said to the monks, “Those monks who have never before seen the devas of the Thirty-three, look at the assembly of Licchavis! Gaze at the assembly of Licchavis! Regard the assembly of Licchavis as like the assembly of the Thirty-three!”

Then the Licchavis, going in their vehicles as far as there was ground for vehicles, got down from their vehicles and approached the Blessed One on foot. On arrival, having bowed down to him, they sat to one side.

As they were sitting there, the Blessed One instructed, urged, roused, and encouraged them with a Dhamma talk.

Then the Licchavis—instructed, urged, roused, and encouraged by the Blessed One with a Dhamma talk—said to him, “Lord, may the Blessed One acquiesce to our meal tomorrow, together with the Saṅgha of monks.”

“Licchavis, I have already acquiesced to Ambapālī the courtesan’s meal tomorrow.”

Then the Licchavis snapped their fingers: “How we’ve been totally defeated by Little Mango! How we’ve been totally defeated by Little Mango!”

Then the Licchavis, delighting in and approving of the Blessed One’s words, got up from their seats, bowed down to him, circumambulated him, keeping him to their right, and left.

Then the Blessed One, having stayed at Koṭi Village as long as he liked, went to Nādika.

There at Nādika the Blessed One stayed at the Brick House1.

1. The order of events is switched here too—in DN 16 he goes to Nādika before meeting Ambapālī. They must be near each other, and it may be that ‘staying as long as he liked’ is this case means he spent the afternoon in Koṭi village and then walked over to Nādika in the evening.

Then Ambapālī the courtesan, at the end of the night—after having exquisite staple and non-staple food prepared in her own garden—announced the time to the Blessed One: “It’s time, lord. The meal is ready.”

Then the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & robes—went to Ambapālī the courtesan’s meal offering. On arrival, he sat down on a seat laid out, along with the Saṅgha of monks.

Ambapālī the courtesan, with her own hands, served and satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, taking a low seat, she sat to one side.

As she was sitting there, she said to the Blessed One, “Lord, I give this Ambapāli Grove to the Saṅgha of monks with the Buddha at its head.”

The Blessed One accepted the garden.

Then the Blessed One—having instructed, urged, roused, and encouraged Ambapālī the courtesan with a Dhamma talk—got up from his seat and left. [End of parallel with DN 16.]

There at Vesālī the Blessed One stayed in the Hall with the Peaked Roof in the Great Forest.

The recitation section on the Licchavis is finished.

Now at that time many well-known Licchavis, meeting and sitting together in the assembly hall, spoke with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha.

And at that time, General Sīha [Lion], a disciple of the Nigaṇṭhas, was sitting in the assembly.

The thought occurred to him, “Undoubtedly the Blessed One is Worthy and Rightly Self-Awakened. That’s why these many well-known Licchavis, meeting and sitting together in the assembly hall, speak with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha.

“What if I were to go to see the Blessed One, Worthy and Rightly Self-awakened?”

So General Sīha went to Nigaṇṭha Nāṭaputta and, on arrival, having bowed down to him, sat to one side.

As he was sitting there, he said to Nigaṇṭha Nāṭaputta, “Venerable sir, I want to go to see the contemplative Gotama.”

“But why, Sīha, do you, an espouser of a doctrine of action, want to go to see the contemplative Gotama, an espouser of a doctrine of inaction1?

1. This word also has the literal meaning, ‘non-doing’, which the Buddha will play with below. In fact, at AN 3:26, the Buddha argues that the Nigaṇṭha doctrine of action is actually a doctrine of inaction. Also, cf. Upāli story in MN 56.

“The contemplative Gotama, an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with that.”

So General Sīha’s plans to go to see the Blessed One were abandoned.

A second time, …

A third time, many well-known Licchavis, meeting and sitting together in the assembly hall, spoke with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha.

A third time, the thought occurred to General Sīha, “Undoubtedly the Blessed One is Worthy and Rightly Self-Awakened. That’s why these many well-known Licchavis, meeting and sitting together in the assembly hall, speak with many lines of reasoning in praise of the Buddha, the Dhamma, and the Saṅgha.

“What will the Nigaṇṭhas do to me, whether I ask leave or don’t? Why don’t I, without asking leave of the Nigaṇṭhas, go to see the Blessed One, Worthy and Rightly Self-awakened?”

So General Sīha, with five hundred carriages, set out from Vesālī in the middle of the day to see the Blessed One.

Going in his vehicle as far as there was ground for vehicles, he got down from his vehicle and approached the Blessed One foot. On arrival, having bowed down to him, he sat to one side.

As he was sitting there, he said to the Blessed One, “I have heard that the contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with that.

“Those who say that the contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and instructs his disciples with a doctrine of inaction:

“Are they speaking in line with what the Blessed One has said? Are they not slandering the Blessed One with what is unfactual? Are they answering in line with the Dhamma, so that no one whose thinking is in line with the Dhamma would have grounds for criticizing them? Lord, we do not want to slander the Blessed One.”

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of inaction [or, ‘non-doing’], teaches the Dhamma for the sake of inaction, and trains his disciples with that.’

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of action [or, ‘doing’], teaches the Dhamma for the sake of action, and trains his disciples with that.’

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of annihilation, teaches the Dhamma for the sake of annihilation, and trains his disciples with that.’

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is disgusted, teaches the Dhamma for the sake of becoming disgusted, and trains his disciples with that.’

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is a restrainer, teaches the Dhamma for the sake of restraint, and trains his disciples with that.’

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an ascetic [lit: one who burns], teaches the Dhamma for the sake of asceticism, and trains his disciples with that.’

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is incapable of attaining a womb, teaches the Dhamma for the sake of escaping the womb, and trains his disciples with that.’

“Sīha, there is a line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is assured, teaches the Dhamma for the sake of assurance, and trains his disciples with that.’

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of inaction [or, ‘non-doing’], teaches the Dhamma for the sake of inaction, and trains his disciples with that?’

“Sīha, I declare1 the non-doing of bodily misconduct, verbal misconduct, and mental misconduct. I declare the non-doing of many kinds of evil, unskillful things.

1. The noun ‘vāda’ (doctrine) is derived from the verb here, ‘vadāmi’ (declare). It could also be translated ‘teaching of inaction’ and ‘I teach inaction’.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and trains his disciples with that.’

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of action [or, ‘doing’], teaches the Dhamma for the sake of action, and trains his disciples with that?’

“Sīha, I declare the doing of good bodily conduct, good verbal conduct, and good mental conduct. I declare the doing of many kinds of skillful things.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of action, teaches the Dhamma for the sake of action, and trains his disciples with that.’

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of annihilation, teaches the Dhamma for the sake of annihilation, and trains his disciples with that?’

“Sīha, I declare the annihilation of passion, aversion, and delusion. I declare the annihilation of many kinds of evil, unskillful qualities.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an espouser of a doctrine of annihilation, teaches the Dhamma for the sake of annihilation, and trains his disciples with that.’

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is disgusted, teaches the Dhamma for the sake of becoming disgusted, and trains his disciples with that?’

“Sīha, I am disgusted with bodily misconduct, verbal misconduct, and mental misconduct. I teach the Dhamma for the sake of becoming disgusted with engaging in many kinds of evil, unskillful qualities.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is disgusted, teaches the Dhamma for the sake of becoming disgusted, and trains his disciples with that.’

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is a restrainer, teaches the Dhamma for the sake of restraint, and trains his disciples with that?’

“Sīha, I teach the Dhamma for restraint of passion, aversion, and delusion. I teach the Dhamma for the restraint of many kinds of evil, unskillful qualities.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is a restrainer, teaches the Dhamma the sake of restraint, and trains his disciples with that.’

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an ascetic, teaches the Dhamma for the sake of asceticism, and trains his disciples with that?’

“Sīha, I declare that evil, unskillful qualities should be burned: bodily misconduct, verbal misconduct, and mental misconduct. One for whom evil, unskillful qualities—which should be burned—have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising—I call him an ascetic.

“For the Tathāgata, evil, unskillful qualities—which should be burned—have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is an ascetic, teaches the Dhamma for the sake of asceticism, and trains his disciples with that.’

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is incapable of attaining a womb, teaches the Dhamma for the sake of being incapable of attaining a womb, and trains his disciples with that?’

“Sīha, one for whom any future lying in the womb and production of renewed becoming have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising—I call him one who is incapable of attaining a womb.

“For the Tathāgata, any future lying in the womb and production of renewed becoming have been abandoned, their root destroyed, like an uprooted palm tree, deprived of the conditions of existence, not destined for future arising.

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is incapable of attaining a womb, teaches the Dhamma for the sake of modesty, and trains his disciples with that.’

“And which is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is assured, teaches the Dhamma for the sake of assurance, and trains his disciples with that?’

“Sīha, I am assured by the foremost assurance, I teach the Dhamma for the sake of assurance, and train my disciples with that. [AN 3:66]

“This is the line of reasoning by which one, speaking rightly, would say of me, ‘The contemplative Gotama is assured, teaches the Dhamma for the sake of assurance, and trains his disciples with that.’”

When that was said, General Sīha said to the Blessed One, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp in the darkness so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

“Make a careful consideration, Sīha. For well-known people such as yourself, careful consideration is good.”

“Lord, because of that statement of the Blessed One, I am satisfied and delighted in even greater measure: that the Blessed One says, ‘Make a careful consideration, Sīha. For well-known people such as yourself, careful consideration is good.’

“The wanderers of other sects, having gotten me as their disciple, would carry a banner all over Vesālī, (saying,) ‘General Sīha has become our disciple!’

“But then the Blessed One says to me, ‘Make a careful consideration, Sīha. For well-known people such as yourself, careful consideration is good.’

“A second time, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

“Sīha, for a long time your family residence has been like a watering hole for the Nigaṇṭhas, so you should (still) think that they should be given alms when they approach there.”

“Because of those words of the Blessed One, I am satisfied and delighted in even greater measure: that the Blessed One says, ‘Sīha, for a long time your family residence has been like a watering hole for the Nigaṇṭhas, so you should (still) think that they should be given alms when they approach there.’

“I have heard that the contemplative Gotama says, ‘Gifts should only be given to me. Gifts shouldn’t be given to others.

“‘Gifts should only be given to my disciples. Gifts shouldn’t be given to the disciples of others.

“‘Only what is given to me is of great fruit. What is given to others isn’t of great fruit.

“‘Only what is given to my disciples is of great fruit. What is given to the disciples of others isn’t of great fruit.’

“But then the Blessed One encourages me in generosity toward the Nigaṇṭhas as well.

“However, lord, in this case we will know the right time for that.

“A third time, I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

Then the Blessed One gave General Sīha a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

When the Blessed One knew that General Sīha’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for General Sīha as he was sitting right there—“Whatever is subject to origination is all subject to cessation.”

Then General Sīha, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, having becoming independent of others with regard to the Teacher’s message, said to the Blessed One, “May the Blessed One acquiesce to my meal tomorrow, along with the Saṅgha of monks.”

The Blessed One acquiesced with silence.

Then General Sīha, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

Then General Sīha commanded a certain man, “I say, go find some butchered meat.” [ cf.Mv.VI.23.2]

Then General Sīha, at the end of the night—after having exquisite staple and non-staple food prepared—announced the time to the Blessed One: “It’s time, lord. The meal is ready.”

Then the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & robes—went to General Sīha’s residence. On arrival, he sat down on a seat laid out, along with the Saṅgha of monks.

Now at that time in Vesālī many Nigaṇṭhas were weeping and uplifting their arms, (going) from street to street, crossroads to crossroads, (saying,) “Having slaughtered a massive beast of burden, he has made a meal for the contemplative Gotama. The contemplative Gotama is knowingly consuming the meat which was made [killed] for his sake, at his instigation.”

Then a certain man want to General Sīha and, on arrival, whispered in his ear,

“Sir, you should know that in Vesālī, many of those Nigaṇṭhas are weeping and uplifting their arms, (going) from street to street, crossroads to crossroads, (saying,) ‘Having slaughtered a massive beast of burden, he has made a meal for the contemplative Gotama. The contemplative Gotama is knowingly consuming the meat which was made [killed] for his sake, at his instigation.’”

“Enough, mister1. For a long time these venerable ones have wanted to discredit the Buddha, the Dhamma, and the Saṅgha.

1. The term ‘ayya’ is usually a form of address for one of a higher social status, and thus has been translated as ‘master’. Here it seems unlikely that the man is of higher social status than General Sīha, so ‘mister’ seems more appropriate.

“But they haven’t been able to do anything to the Blessed One, slandering him with their lies, those dishonest, empty, liars!

“And we would not deprive a living being of life, even for the sake of survival.

Then General Sīha, with his own hands, served and satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, General Sīha, taking a low seat, sat to one side.

The Blessed One, having instructed, urged, roused, and encouraged General Sīha, as he was sitting there, with Dhamma talk, got up from his seat and left.

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“One should not knowingly consume meat made [killed] for the sake of a monk. Whoever should consume it: an offense of wrong doing. [BMC]

“I allow fish and meat that is pure in three respects: One has not seen, heard, or suspected (that it was killed on purpose for a monk).”

Now at that time Vesālī was well-stocked with food and the crops were good. Almsfood was easy to obtain and it was easy to keep oneself going by gathering offerings.

Then, as the Blessed One was alone in seclusion, this train of thought arose in his awareness:

“Those things that were allowed by me for the monks when food was scarce, crops bad, and almsfood difficult to obtain: what was stored indoors, cooked indoors, cooked by oneself, accepting formally what was picked up; what was taken back from there; what was formally accepted before the meal; what grows in the woods; what grows in a lotus pond: Are the monks still making use of them even today?”

Then, when it was evening, the Blessed One rose from his seclusion and addressed Ven. Ānanda,

“Those things that were allowed by me for the monks when food was scarce, crops bad, and almsfood difficult to obtain: what was stored indoors, cooked indoors, cooked by oneself, accepting formally what was picked up; what was taken back from there; what was formally accepted before the meal; what grows in the woods; what grows in a lotus pond: Are the monks still making use of them even today?”

“They are making use of them, Blessed One.”

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Those things that were allowed by me for the monks when food was scarce, crops bad, and almsfood difficult to obtain: what was stored indoors, cooked indoors, cooked by oneself, accepting formally what was picked up; what was taken back from there; what was formally accepted before the meal; what grows in the woods; what grows in a lotus pond: From this day forward I rescind them. [BMC: 1 2]

“One should not consume what is stored indoors, cooked indoors, cooked by oneself; or what was formally accepted after having been picked up: Whoever should consume it: an offense of wrong doing. [BMC]

“Nor should one, having eaten and refused (further food), consume food that is not left over if it has been brought back from there (the place where the meal was offered), if it was formally accepted before the meal, if it grows in the woods or a lotus pond. Whoever should consume these is to be dealt with in accordance with the rule [Pc 35].”

Now on that occasion, people in the countryside, loading carts with a large quantity of salt, oil, husked rice, and staple foods, circled their wagons outside the gatehouse of the monastery and waited, (thinking,) “When it’s our turn, then we’ll make a meal.”

A large cloud rose up.

So they went to Ven. Ānanda and, on arrival, said to him, “Here, venerable sir, we have loaded up a large quantity of salt, oil, husked rice, and staple foods in wagons, and they are waiting.

“But a large cloud has risen up. How should we proceed?”

Then Ven. Ānanda reported the matter to the Blessed One.

“In that case, Ānanda, the Saṅgha, having authorized a building on the perimeter (of the monastery) as a proper (storage) place, let (the food) be kept there—whichever the Saṅgha desires: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, a cell.” [BMC: 1 2]

“Monks, it should be authorized like this:

“An experienced and competent monk should inform the Saṅgha:

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should authorize such-and-such dwelling as a proper (storage) place.

“‘This is the motion.

“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is authorizing such-and-such dwelling as a proper (storage) place.

“‘He to whom the authorization of such-and-such dwelling as a proper (storage) place is agreeable should remain silent. He to whom it is not agreeable should speak.

“‘Such-and-such dwelling has been authorized by the Saṅgha as a proper (storage) place.

“‘This is agreeable to the Saṅgha, therefore it is silent.

“‘Thus do I hold it.’”

Now at that time, right there in the authorized proper (storage) place, people were cooking conjey, cooking meals, preparing curries, pulverizing meat, splitting firewood, and making a shrill noise, a great noise.

As the night was ending, the Blessed One got up and heard the shrill noise, the great noise, like the sound of crows calling.

On hearing it, he addressed Ven. Ānanda, “Ānanda, what is that shrill noise, that great noise, like the sound of crows calling?”

“Lord, at this time, right there in the authorized proper (storage) place, people are cooking conjey, cooking meals, preparing curries, pulverizing meat, and splitting firewood. That’s the shrill noise, the great noise, like the sound of crows calling.”

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, one should not make use of an authorized proper (storage) place. Whoever makes use of one: an offense of wrong doing.

“I allow three types of proper (storage) places: conterminous with the proclamation, a cattle-resting (place), a lay-person’s (place).”

Now at that time Ven. Yasoja was sick.

Medicine was brought for him.

The monks stored it outside.

Small animals chewed on it, and thieves took it.

They reported the matter to the Blessed One.

“Monks, I allow that an authorized proper (storage) place be used.

“I allow four types of proper (storage) places: conterminous with the proclamation, a cattle-resting (place), a lay-person’s (place), and authorized.”

Now at that time Meṇḍaka the householder lived in the city of Bhaddiya.

He had this kind of supernatural power: Having bathed his head and had the granary swept, he would sit outside the door.

From the sky, a stream of grain would pour down and fill the granary.

His wife had this kind of supernatural power: Having sat down near a single one-āḷhaka bowl and a single curry-pot, she could serve the slaves and workmen with a meal.

It wouldn’t run out as long as she didn’t get up.

His son had this kind of supernatural power: Taking a single bag of a thousand, he would give the slaves and workmen their wages for six months.

It wouldn’t run out as long as it was in his hand.

His daughter-in-law had this kind of supernatural power: Having sat down near a single four-doṇa1 basket, she could give ten workmen their food for six months.

1. 1 doṇa = 4 aḷhaka.

It wouldn’t run out as long as she didn’t get up.

His slave had this kind of supernatural power: Plowing with a single plowshare, he cut seven furrows.

King Seniya Bimbisāra of Magadha heard that, “They say that in our kingdom, Meṇḍaka the householder is living in the city of Bhaddiya.

“He has this kind of supernatural power: Having bathed his head and had the granary swept, he sits outside the door. From the sky, a stream of grain pours down and fills the granary.

“His wife has this kind of supernatural power: Having sat down near a single one-āḷhaka bowl and a single curry-pot, she can serve the slaves and workmen with a meal. It doesn’t run out as long as she doesn’t get up.

“His son has this kind of supernatural power: Taking a single bag of a thousand, he gives the slaves and workmen their wages for six months. It doesn’t run out as long as it’s in his hand.

“His daughter-in-law has this kind of supernatural power: Having sat down near a single four-doṇa basket, she can give ten workmen their food for six months. It doesn’t run out as long as she doesn’t get up.

“His slave has this kind of supernatural power: Plowing with a single plowshare, he cuts seven furrows.”

Then King Seniya Bimbisāra of Magadha addressed a certain all-purpose minister, “I say, in our kingdom, they say, Meṇḍaka the householder is living in the city of Bhaddiya. He has this kind of supernatural power: Having bathed his head and had the granary swept, he sits outside the door. From the sky, a stream of grain pours down and fills the granary. …

“His slave has this kind of supernatural power: Plowing with a single plowshare, he cuts seven furrows.

“I say, go and find out (about it): What you have seen will be as if seen by me.”

Responding, “As you say, your majesty,” to King Seniya Bimbisāra of Māgadha, he set forth for Bhaddiya with a fourfold army.

Traveling by stages, he arrived there and went to Meṇḍaka the householder.

On arrival he said to Meṇḍaka, “I’ve been commanded by the king, householder, (saying,) ‘I say, in our kingdom, they say, Meṇḍaka the householder is living in the city of Bhaddiya. He has this kind of supernatural power: Having bathed his head and had the granary swept, he sits outside the door. From the sky, a stream of grain pours down and fills the granary. …

“‘… His slave has this kind of supernatural power: Plowing with a single plowshare, he cuts seven furrows. I say, go and find out (about it): It will be as if what is seen by you was seen by me myself.’ We would like to see your supernatural power, householder.”

Then Meṇḍaka the householder, having bathed his head and had the granary swept, sat outside the door.

From the sky, a stream of grain poured down and filled the granary.

“We have seen your supernatural power, householder. We would like to see your wife’s supernatural power.”

So Meṇḍaka the householder told his wife, “In that case, serve the fourfold army with a meal.”

Having sat down near a single one-āḷhaka bowl and a single curry-pot, Meṇḍaka the householder’s wife served the fourfold army with a meal.

It didn’t run out as long as she didn’t get up.

“We have seen your wife’s supernatural power, householder. We would like to see your son’s supernatural power.”

So Meṇḍaka the householder told his son, “In that case, give the fourfold army their wages for six months.”

Taking a single bag of a thousand, Meṇḍaka the householder’s son gave the fourfold army their wages for six months.

It didn’t run out as long as it was in his hand.

“We have seen your son’s supernatural power, householder. We would like to see your daughter-in-law’s supernatural power.”

So Meṇḍaka the householder told his daughter-in-law, “In that case, give the fourfold army their food for six months.”

Having sat down near a single four-doṇa basket, Meṇḍaka the householder’s daughter-in-law gave the fourfold army food for six months.

It didn’t run out as long as she didn’t get up.

“We have seen your daughter-in-law’s supernatural power, householder. We would like to see your slave’s supernatural power.”

“Master, my slave’s supernatural power is to be seen in the field.”

“Enough, householder. We’ve seen your slave’s supernatural power.” [i.e., ‘We’ll call it seen.’]

Then the minister went back to Rājagaha again with the fourfold army, and went to King Seniya Bimbisāra of Māgadha. On arrival, he reported the matter to the king.

Then the Blessed One, having stayed at Vesālī as long as he liked, set out on a wandering tour toward Bhaddiya, along with a large Saṅgha of monks—1,250 monks.

Then, traveling by stages, he arrived at Bhaddiya.

There at Bhaddiya, the Blessed One stayed in Jāti’s Grove.

Meṇḍaka the householder heard that, “Master Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan, has arrived at Bhaddiya and is staying in Jāti’s Grove.

“And of that master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy and rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He makes known—having realized it through direct knowledge—this world with its devas, Māras, and Brahmās, its generations with their contemplatives & brahmans, their rulers & commonfolk; he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”

Then Meṇḍaka the householder, having had auspicious vehicles yoked, mounting an auspicious vehicle, set out from Bhaddiya with the auspicious vehicles to see the Blessed One.

Several sectarians saw him coming from afar and, on seeing him, said to him, “Where are you going, householder?”

“Venerable sirs, I’m going to see the contemplative Gotama.”

“But why, householder, are you, an espouser of a doctrine of action, going to see the contemplative Gotama, an espouser of a doctrine of inaction?

“The contemplative Gotama is an espouser of a doctrine of inaction, teaches the Dhamma for the sake of inaction, and trains his disciples with that.”

Then the thought occurred to Meṇḍaka the householder, “Undoubtedly the Blessed One is worthy and rightly self-awakened. That’s why these sectarians are envious.”

Going in his vehicle as far as there was ground for a vehicle, getting down from his vehicle, he went to the Blessed One on foot. On arrival, having bowed to the Blessed One, he sat to one side.

As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

When the Blessed One knew that Meṇḍaka the householder’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for Meṇḍaka the householder as he was sitting right there—“Whatever is subject to origination is all subject to cessation.”

Then Meṇḍaka the householder, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,

“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear.

“I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks.

“May the Blessed One remember me as a lay follower who has gone for refuge from this day forward, for life.

“And may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

The Blessed One acquiesced with silence.

Then Meṇḍaka the householder, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

Then, at the end of the night, Meṇḍaka the householder, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, lord. The meal is ready.”

Then the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & robes—went to the residence of Meṇḍaka the householder and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks.

Then Meṇḍaka the householder’s wife, son, daughter-in-law, and slave went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

As they were sitting there, the Blessed One gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.”

Then, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, they said to the Blessed One,

“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. May Master Gotama remember us as lay followers who have gone for refuge from this day forward, for life.”

Then, with his own hands, Meṇḍaka the householder served and satisfied the Saṅgha of monks with the Buddha at its head with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side.

As he was sitting there, he said to the Blessed One, “Lord, for as long as the the Blessed One is staying in Bhaddiya, I (offer) the Saṅgha of monks, with the Buddha at its head, regular meals.”

The Blessed One, having instructed, urged, roused, and encouraged Meṇḍaka the householder with Dhamma talk, got up from his seat and left.

Then the Blessed One, having stayed at Bhaddiya as long as he liked, without informing Meṇḍaka the householder, set out on a wandering tour toward Aṅguttarāpa, along with a large Saṅgha of monks—1,250 monks.

Meṇḍaka the householder heard that, “The Blessed One, they say, has set out on a wandering tour toward Aṅguttarāpa, along with a large Saṅgha of monks—1,250 monks.”

So he commanded his slaves and workmen, “I say, in that case, load up a lot of salt, oil, rice, and non-staple foods into carts, and come along. And have 1,250 cowherds come along, taking 1,250 milk-cows. Wherever we see the Blessed One, we’ll serve him with stream-warm1 milk.”

1. Apparently this was an idiom for fresh milk and the stream refers to the stream of milk coming out of the udder. The Burmese edition has taruṇena, meaning ‘fresh’.

Then Meṇḍaka the householder met up with the Blessed One along a desolate stretch of road.

So he went to the Blessed One and, on arrival, having bowed down to the Blessed One, stood to one side.

As he was standing there, he said to the Blessed One, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

The Blessed One acquiesced with silence.

Then Meṇḍaka the householder, understanding the Blessed One’s acquiescence, got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.

Then, at the end of the night, Meṇḍaka the householder, having ordered exquisite staple and non-staple food prepared, had the time announced to the Blessed One: “It’s time, lord. The meal is ready.”

Then the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & robes—went to the residence of Meṇḍaka the householder and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks.

Then Meṇḍaka the householder commanded the 1,250 cowherds, “I say, in this case, each of you take a milk-cow and attend to one monk. We’ll feed them with stream-warm milk.”

Then Meṇḍaka the householder, with his own hands, served and satisfied the Saṅgha of monks, headed by the Buddha, with exquisite staple and non-staple food and also stream-warm milk.

Anxious, the monks didn’t accept the milk.

“Accept it, monks, and consume it.”

Then Meṇḍaka the householder, with his own hands, served and satisfied the Saṅgha of monks headed by the Buddha with exquisite staple and non-staple food and also stream-warm milk. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side.

As he was sitting there, he said to the Blessed One, “Lord, there are badland roads with little water, little food. It is not easy to go along them without provisions for a journey. It would be good, lord, if the Blessed One would allow provisions for a journey for the monks.”

Then the Blessed One, having instructed, urged, roused, and encouraged Meṇḍaka the householder with Dhamma talk, got up from his seat and left.

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, I allow the five products of a cow: milk, curds, buttermilk, butter, ghee. [BMC: 1 2]

“There are badland roads with little water, little food. It is not easy to go along them without provisions for a journey.

“I allow that provisions for a journey be sought out: husked rice by one who has need of husked rice, green gram by one who has need of green gram, black-eyed peas by one who has need of black-eyed peas, salt by one who has need of salt, sugar lumps by one who has need of sugar lumps, oil by one who has need of oil, ghee by one who has need of ghee. [BMC: 1 2]

“There are people of conviction and confidence who place gold & silver in the hands of stewards, (saying,) ‘Give the master whatever is allowable.’

“I allow that whatever is allowable coming from that be accepted. But in no way at all do I say that money is to be accepted or sought for.” [BMC]

Then the Blessed One, traveling by stages, arrived at Āpaṇa.

Then Keṇiya the coiled-hair ascetic heard that, “Gotama the contemplative—the son of the Sakyans, having gone forth from the Sakyan clan, has arrived at Āpaṇa. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy and rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He makes known—having realized it through direct knowledge—this world with its devas, Māras, and Brahmās, its generations with their contemplatives & brahmans, their rulers & commonfolk; he explains the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; he expounds the holy life both in its particulars and in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”

Then the thought occurred to Keṇiya the coiled-hair ascetic, “What should I have brought for Gotama the contemplative?”

Then the thought occurred to him, “Those brahman seers of the past, the creators of the hymns, the composers of the hymns—those ancient hymns, sung, repeated, and collected, which brahmans at present still sing, still chant, repeating what was said, repeating what was spoken—i.e., Aṭṭhaka, Vāmaka, Vāmadeva, Vessāmitta, Yamataggi, Aṅgirasa, Bhāradvāja, Vāseṭṭha, Kassapa and Bhagu: They refrained from eating at night and from eating at the wrong time. But they consented to juice drinks of this kind.

“Gotama the contemplative also refrains from eating at night and from eating at the wrong time. Gotama the contemplative should consent to juice drinks of this kind.”

So he prepared a large amount of drinks and, having it taken with carrying poles, went to the Blessed One. On arrival, he exchanged courteous greetings with him. After an exchange of friendly greetings and courtesies, he stood to one side.

As he was standing there, Keṇiya the coiled-hair ascetic said to the Blessed One, “May Master Gotama accept my juice drinks.”

“In that case, Keṇiya, give them to the monks.”

Anxious, the monks didn’t accept them.

“Accept them, monks, and consume them.”

Then Keṇiya the coiled-hair ascetic, with his own hands, served and satisfied the Saṅgha of monks headed by the Buddha with the large amount of juice drinks. Then, when the Blessed One had washed his hand and withdrawn it from the bowl, he sat to one side.

As he was sitting there, the Blessed One instructed, urged, roused, and encouraged Keṇiya the coiled-hair ascetic with a Dhamma talk.

Having been instructed, urged, roused, and encouraged by the Blessed One with a Dhamma talk, he said to the Blessed One, “May Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

“Keṇiya, the Saṅgha of monks is large—1,250 monks. And you are strongly confident in the brahmans.” [cf. Sn 3:7]

A second time, Keṇiya the coiled-hair ascetic said to the Blessed One, “Master Gotama, even though the Saṅgha of monks is large—1,250 monks, and I have the highest confidence in the brahmans, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

“Keṇiya, the Saṅgha of monks is large—1,250 monks. And you are strongly confident in the brahmans.”

A third time, Keṇiya the coiled-hair ascetic said to the Blessed One, “Master Gotama, even though the Saṅgha of monks is large—1,250 monks, and I have the highest confidence in the brahmans, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.”

The Blessed One acquiesced with silence.

Then Keṇiya the coiled-hair ascetic, understanding the Blessed One’s acquiescence, got up from his seat and left.

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“I allow eight juice drinks: mango juice drink, rose apple juice drink, seed-banana juice drink, seedless banana juice drink, madhu juice drink, grape juice drink, water-lily root juice drink, phārusaka juice drink. [BMC: 1 2]

“I allow all fruit juice except for the juice of grain.

“I allow all leaf-juice except for the juice of cooked vegetables.

“I allow all flower juice except for the juice of licorice flowers.

“I allow fresh sugar cane juice.”

Then, at the end of the night, Keṇiya the coiled-hair ascetic, having ordered exquisite staple and non-staple food prepared in his own ashram, had the time announced to the Blessed One: “It’s time, lord. The meal is ready.”

Then the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & robes—went to Keṇiya the coiled-hair ascetic’s ashram and, on arrival, sat down on a seat laid out, along with the Saṅgha of monks.

Then, with his own hands, Keṇiya the coiled-hair ascetic served and satisfied the Saṅgha of monks, with the Buddha at its head, with exquisite staple and non-staple food. Then, when the Blessed One had finished his meal and withdrawn his hand from the bowl, he sat to one side.

As he was sitting there the Blessed One expressed his appreciation to Keṇiya the coiled-hair ascetic with these verses:

“The fire oblation is the chief of sacrifices,

the Sāvitti1, the chief of Vedic hymns2,

a king, chief among human beings,

the ocean, chief among rivers,

the moon, chief of the zodiac stars,

the sun, chief of things that burn,

and for those who sacrifice, wishing for merit,

the Saṅgha, truly, is chief.”

Then the Blessed One, having expressed his appreciation to Keṇiya the coiled-hair ascetic with these verses, got up from his seat and left.

Then the Blessed One, having stayed at Āpaṇa as long as he liked, set out on a wandering tour toward Kusinārā, along with a large Saṅgha of monks—1,250 monks.

The Kusinārā Mallans heard that, “The Blessed One, they say, is coming, along with a large Saṅgha of monks—1,250 monks.”

They made an agreement: “Anyone who doesn’t go out to meet the Blessed One gets fined 5001.”

1. This parallels the origin story to NP 10

Now at that time Roja the Mallan was a friend of Ven. Ānanda.

Then the Blessed One, traveling by stages, arrived at Kusinārā.

The Kusinārā Mallans went out to meet the Blessed One.

Roja the Mallan, having gone out to meet the Blessed One, went to Ven. Ānanda and, on arrival, having bowed down to him, stood to one side.

As he was standing there, Ven. Ānanda said to him, “It’s excellent, friend Roja, that you came out to meet the Blessed One.”

“Venerable sir, the Buddha, Dhamma, or Saṅgha don’t do much for me. But my relatives made this agreement: ‘Anyone who doesn’t go out to meet the Blessed One gets fined 500.’ Venerable Ānanda, it was just out of fear of getting fined by my relatives that I went out to meet the Blessed One.”

Then Ven. Ānanda was displeased, (thinking,) “How could Roja the Mallan say such a thing?”

Then Ven. Ānanda went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

As he was sitting there, Ven. Ānanda said to the Blessed One, “Roja the Mallan, here, is well-known, a famous person.

“Very influential is the confidence in this Dhamma & Discipline of famous people such as this.

“It would be good, lord, if the Blessed One would do something so that Roja the Mallan would gain confidence in this Dhamma & Discipline.”

“It won’t be difficult, Ānanda, for the Tathāgata to do something so that Roja the Mallan would gain confidence in this Dhamma & Discipline.”

Then the Blessed One, having suffused Roja the Mallan with thoughts of goodwill, got up from his seat and went into his dwelling.

Then Roja the Mallan, suffused with the Blessed One’s thoughts of goodwill—like a young calf (looking for) its mother—in the same way went from dwelling to dwelling, courtyard to courtyard, asking the monks on arrival, “Where, venerable sirs, is the Blessed One, Worthy and Rightly Self-awakened, now staying? We would like to see the Blessed One, Worthy and Rightly Self-awakened.”

“Friend Roja, it’s that dwelling, with the closed door. Having approached it quietly and unhurriedly, having entered the porch, having cleared you throat, knock on the door. The Blessed One will open the door for you.”

Then Roja the Mallan, having gone quietly and unhurriedly to the dwelling with the closed door, having entered the porch, having cleared his throat, knocked on the door.

The Blessed One opened the door.

So Roja the Mallan, having entered the dwelling, bowed down to the Blessed One and sat to one side.

As he was sitting there, the Blessed One gave him a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

When the Blessed One knew that Roja the Mallan’s mind was ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for him as he was sitting right there—“Whatever is subject to origination is all subject to cessation.”

Then, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, he said to the Blessed One,

“It would be good, lord, if the masters would accept only my robe-cloth, alms-food, lodgings, and medicinal requisites for the sick, not anybody else’s1.”

“Those for whom the Dhamma has been seen with the knowledge of one in training, the vision of one in training, such as yourself—the thought occurs to them, ‘Oh! It would be good, if the masters would accept only my robe-cloth, alms-food, lodgings, and medicinal requisites for the sick, not those of others.’

“In this case, Roja, they will accept yours and those of others.”

Now at that time, in Kusinārā, a meal rotation of exquisite meals had been established.

Then, not getting his turn, the thought occurred to Roja the Mallan, “What if I were to keep watch in the meal hall (during the meal)? Whatever isn’t in the meal hall, I’ll prepare.”

So Roja the Mallan, keeping watch in the meal hall, didn’t see two things: vegetables and non-staple foods made with flour.

Then Roja the Mallan went to Ven. Ānanda and, on arrival, said to him, “Just now, venerable Ānanda, not getting my turn, the thought occurred to me, ‘What if I were to keep watch in the meal hall (during the meal)? Whatever isn’t in the meal hall, I’ll prepare.’

“As I was keeping watch in the meal hall, I didn’t see two things: vegetables and non-staple foods made with flour. If I were to prepare vegetables and non-staple foods made with flour, would the Blessed One accept them from me?”

“In that case, Roja, I will ask the Blessed One.”

Then Ven. Ānanda reported the matter to the Blessed One.

“In that case, Ānanda, let him prepare them.”

[Ven. Ānanda to Roja:] “In that case, Roja, prepare them.”

Then, at the end of the night, Roja the Mallan, having prepared a great deal of vegetables and non-staple foods made with flour, presented them to the Blessed One, (saying,) “Lord, may the Blessed One accept my vegetables and non-staple foods made with flour.”

“In that case, Roja, give them to the monks.”

Anxious, the monks didn’t accept them.

“Accept them, monks, and consume them.”

Then Roja the Mallan, with his own hands, served and satisfied the Saṅgha of monks with the Bessed one at its head with a great deal of vegetables and non-staple foods made with flour. When the Blessed One had washed his hand and withdrawn it from the bowl, he sat to one side.

Then the Blessed One, having instructed, urged, roused, and encouraged Roja the Mallan with a Dhamma talk as he was sitting there, got up from his seat and left.

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“I allow all vegetables and all non-staple foods made with flour.”

Then the Blessed One, having stayed at Kusinārā as long as he liked, set out on a wandering tour toward Ātumā, along with a large Saṅgha of monks—1,250 monks.

Now at that time there was a certain former barber who had gone forth late in life living in dependence on Ātumā.

He had two boys, sweet-voiced, eloquent, skilled, perfectly trained in their own teacher’s work of barbering.

The (monk) who had gone forth late in life heard that, “The Blessed One, they say, is coming to Ātumā along with a large Saṅgha of monks—1,250 monks.”

So he said to the boys, “My dears, they say the Blessed One is coming to Ātumā along with a large Saṅgha of monks—1,250 monks.

“Go, my dears. Taking barber equipment, wander among the houses with tubes [bamboo? for carrying salt or grains] and bags, and collect salt, oil, husked rice, and non-staple foods1. We will make drinking-conjey for the Blessed One when he comes.”

1. According to the Sub-commentary, he means for them to cut people’s hair so that they will offer these ingredients.

Responding, “As you say, dad,” to the (monk) who had gone forth late in life, taking barber equipment, they wandered among the houses with tubes and bags, searching for salt, oil, husked rice, and non-staple foods.

On seeing the sweet-voiced, eloquent boys, even those who didn’t want it done [i.e., a hair-cut], had them do it, and after having them do it, gave them a lot.

So the boys collected a lot of salt, oil, husked rice, and non-staple foods.

Then the Blessed One wandering by stages, arrived at Ātumā.

There at Ātumā, he stayed at the granary.

Then, as the night was ending, the (monk) who had gone forth late in life, having prepared a great deal of conjey, presented it to the Blessed One, (saying,) “Lord, may the Blessed One accept my conjey.”

Knowing, Tathāgatas ask. Knowing, they don’t ask.

Considering the time, they ask. Considering the time, they don’t ask.

Tathāgatas ask in a way that is connected to the goal /welfare, not in a way unconnected to the goal/welfare. Tathāgatas have cut off the bridge in reference to things that are unconnected to the goal/welfare.

Buddhas, Blessed Ones, cross-question monks for two reasons: (thinking,) “I will teach the Dhamma,” or (thinking,) “I will lay down a training rule.”

Then the Blessed One said to the (monk) who had gone forth late in life, “Where is the conjey from, monk?”

So the (monk) who had gone forth late in life reported the matter to the Blessed One.

The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, unbecoming, unsuitable, unworthy of a contemplative, improper, and not to be done.

“How can you, worthless man, having gone forth, get others to undertake what is not proper? Worthless man, this neither inspires faith in the faithless ...”

Having rebuked him and given a Dhamma talk, he addressed the monks:

“Monks, one who has gone forth should not get others to undertake what is not proper. Whoever should do so: an offense of wrong doing.

“And one who was formerly a barber should not keep barber equipment. Whoever should keep it: an offense of wrong doing.”

Then the Blessed One, having stayed at Ātumā as long as he liked, set out on a wandering tour toward Sāvatthī.

Then, traveling by stages, he arrived at Sāvatthī.

There at Sāvatthī, the Blessed One stayed in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

Now at that time, in Sāvatthī, there was a great excess of non-staple fruit, but no one to make it allowable.

Then the thought occurred to the monks, “Which non-staple fruits have been allowed by the Blessed One, and which haven’t been allowed?”

They reported the matter to the Blessed One.

“Monks, I allow all fruit that is non-staple.”

Now at that time, seed belonging to the Saṅgha was planted in the land belonging to an individual, and seed belonging to an individual was planted in the land belonging to the Saṅgha.

They reported the matter to the Blessed One.

“When seed belonging to the Saṅgha has been planted in the land belonging to an individual, it may be consumed after having given (the individual) a portion. When seed belonging to an individual has been planted in the land belonging to the Saṅgha, it may be consumed after having given (the individual) a portion.”

Now at that time, the monks were becoming anxious about all sorts of possibilities, (thinking,) “What has been allowed by the Blessed One? What hasn’t been allowed?”

They reported the matter to the Blessed One.

“Monks, whatever I have not objected to, saying, ‘This is not allowable,’ if it conforms with what is not allowable, if it goes against [lit: preempts] what is allowable, that is not allowable for you.

“Whatever I have not objected to, saying, ‘This is not allowable,’ if it conforms with what is allowable, if it goes against what is not allowable, that is allowable for you.

“Whatever I have not allowed, saying, ‘This is allowable,’ if it conforms with what is not allowable, if it goes against what is allowable, that is not allowable for you.

“Whatever I have not allowed, saying, ‘This is allowable,’ if it conforms with what is allowable, if it goes against what is not allowable, that is allowable for you.”

Then the thought occurred to the monks, “Is it allowable—night-watch-time1 (juice) (mixed) with right-time (food)—or is it not allowable?

1. yāma usually refers to one of the three watches of the night. Here it means from noon until the following dawn.

“Is it allowable—a seven-day (tonic) (mixed) with right-time (food)—or is it not allowable?

“Is it allowable—lifetime (medicine) (mixed) with right-time (food)—or is it not allowable?

“Is it allowable—a seven-day (tonic) (mixed) with night-watch-time (juice)—or is it not allowable?

“Is it allowable—lifetime (medicine) (mixed) with night-watch-time (juice)—or is it not allowable?

“Is it allowable—lifetime (medicine) (mixed) with a seven-day (tonic)—or is it not allowable?”

They reported the matter to the Blessed One.

“Night-watch-time (juice) received that day (mixed) with right-time (food) is allowable during the right time and not allowable at the wrong time.

“A seven-day (tonic) received that day (mixed) with right-time (food) is allowable during the right time and not allowable at the wrong time.

“Lifetime (medicine) received that day (mixed) with right-time (food) is allowable during the right time and not allowable at the wrong time.

“A seven-day (tonics) received that day (mixed) with night-watch-time (juice) is allowable through the watches of the night and not allowable when the watches of the night have passed.

“Lifetime (medicine) received that day (mixed) with night-watch-time (juice) is allowable through the watches of the night and not allowable when the watches of the night have passed. [BMC]

“Lifetime (medicine) received that day (mixed) with a seven-day (tonic) is allowable for seven days and not allowable when seven days have past.” [BMC: 1 2]

Here, in the case of right-time (food), night-watch-time (juice), and (tonics) that have gone past seven days, offenses should be understood to be under the rules againt (consuming) staple food at the wrong time (Pc 37) and the rule against (keeping) tonics past seven days (NP 23). Of these four time-(categories), “right-time (food) and night-watch-time (juice)”: Just this pair is (potentially) stored indoors and stored-up. It’s allowable to keep a seven-day (tonic) and lifetime (medicine) even not in a food-storage hut, and it doesn’t produce [i.e., count as] storing-up.

The Medicine Khandhaka, the sixth, is finished.

In this khandhaka there are 106 cases.

In the autumn, and in the wrong time,

tallow, along with roots, also ground,

with astringent-decoctions—leaves, fruit,

resin, salt, and dung.

Powder, a sifter, and flesh,

ointment, powdered,

an ointment box, fancy, open,

a stick, a stick-case.

A bag, a carrying strap, a string,

oil for the head, and a nose-treatment,

a nose-tube and smoke,

a (smoke-inhaling) tube, lid, bag.

Alcohol in the oil-decoction,

too much put in, rubbing oil,

a flask, sweat, and ingredients,

as well as a great hemp-water.

A water-tub, blood,

moxibustion, foot-rub,

foot-salve, a knife, and an astringent,

sesame paste, a compress.

A bandage, mustard-seed powder,

fumigating, and with a salt crystal,

wound-oil, an old piece of cloth,

and filthy things, received.

One making excrement, and turned up,

an alkaline,

urine and yellow myrobalan,

scents and a purgative,

clarified, clear, slightly thick.

Meat broth, mountainsides,

a monastery attendant, and for seven days,

sugar lumps, green-gram, and loṇasocīraka,

cooked by oneself, and reheated.

He allowed it again in the famine,

fruit, sesame, and non-staple food,

before the meal, a body-inflammation,

spit-out, a hemorrhoid.

String-treatment and the Suppiyas,

human flesh,

elephant, horse, and dog,

snake, lion, tiger, and leopard.

Bear and hyena flesh,

a turn, and conjey,

newly confident, a certain place,

sugar lumps,

Sunīdha, the rest house.

The Ganges,

the Discussion of the Truths at Koṭi

Ambapālī and the Licchavis,

made for him,

well-stocked with food again,

he rescinded them.

A cloud, Yasoja, and Meṇḍaka,

products of the cow, with provisions,

Keṇiya, mango, rose-apple, seed-banana,

seedless banana, madhu, grape, water-lily.

Phārusaka, vegetables and flour,

at Ātumā, the barber,

at Sāvatthī, fruit, seed,

under what condition,

and in the right time.