Mahavagga - Sixth Khandhaka: Chapter 24

1. And the Blessed One, after having dwelt at Benares as long as he thought fit,
went forth to Andhakavinda, accompanied by a great number of Bhikkhus, by twelve
hundred and fifty Bhikkhus. At that time the people in the country, after having
loaded their carts with much salt and oil and rice and hard food, followed from
behind the fraternity of Bhikkhus with the Buddha at its head (thinking), 'When
our turn comes, we will make a meal for them;' and five hundred people who ate
the remains of (the Bhikkhus') food (followed on their way). And the Blessed
One, wandering from place to place, came to Andhakavinda.
2. Now a certain Brâhmana, whose turn did not come, thought: 'Two months have
elapsed while I have been following the fraternity of Bhikkhus with the Buddha
at its head, in order to make a meal for them when my turn comes, but my turn
does not come. I am alone here, and many household affairs of mine are going to
ruin. What if I were to look into the provision-room, and what I should not see
in the provision-room, to prepare that (for the Bhikkhus)!' Then that Brâhmana
looked into the provision-room and did not see there two (sorts of food),
rice-milk and honey-lumps.
3. And that Brâhmana went to the place where the venerable Ânanda was; having
approached him, he said to the venerable Ânanda: 'As my turn did not come, my
dear Ânanda, I thought: "Two months have elapsed (&c., down to:). What if I were
to look into the provision-room, and what I should not
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see in the provision-room, to prepare that!" Thus, my dear Ânanda, I looked into
the provision-room and did not see there two (sorts of food), rice-milk and
honey-lumps. If I were to prepare, my dear Ânanda, rice-milk and honey-lumps
(for the Bhikkhus), would the reverend Gotama accept it from me?'
'Well, my good Brâhmana, I will ask the Blessed One.'
4. And the venerable Ânanda told this thing to the Blessed One.
'Well, Ânanda, let him prepare (those dishes).'
'Well, my good Brâhmana, you may prepare (those dishes).'
And when the night had elapsed, that Brâhmana had abundant rice-milk and
honey-lumps prepared, and offered them to the Blessed One (in the words): 'May
the reverend Gotama accept from me this rice-milk and honey-lumps.'
'Well, my good Brâhmana, give it to the Bhikkhus.' The Bhikkhus, fearing to
offend, did not accept it. 'Accept it, O Bhikkhus, and eat it.'
Then that Brâhmana with his own hands served and offered abundant rice-milk and
honey-lumps to the fraternity of Bhikkhus with the Buddha at its head; and when
the Blessed One had washed his hands, when he had cleansed his bowl and his
hands, he sat down near him.
5. When he was seated near him, the Blessed One said to that Brâhmana: 'Tenfold,
O Brâhmana, is the merit attached to rice-milk. In what way is it tenfold? He
who gives rice-milk, gives life; he gives colour; he gives joy; he gives
strength; he gives readiness of mind; rice--milk when it is drunk removes
hunger; dispels thirst;
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sets right the humors of the body; purifies the bladder; and promotes the
digestion. This ten-fold merit, O Brâhmana, is attached to rice-milk.
6. 'He who attentively at the right time gives rice-milk to the self-possessed,
who live on what others give to them, will benefit them in ten ways: life and
colour, joy and strength (he gives to them);
'Readiness of mind arises from it; it dispels hunger and thirst, and sets the
humors right; it purifies the bladder, and brings the food to digestion. As
medicine the Perfect One has praised it.
'Therefore should rice-milk be continually given by a man who is longing for
joy, who is desirous of heavenly joy, or who aspires to human prosperity.'
7. And the Blessed One, having gladdened that Brâhmana by these stanzas, rose
from his seat and went away.
And in consequence of this event the Blessed One, after having delivered a
religious discourse, thus addressed the Bhikkhus: 'I allow you, O Bhikkhus, (to
partake of) rice-milk and honey-lumps.'

Mahavagga - Sixth Khandhaka: Chapter 23

1. And the Blessed One, after having dwelt at Râgagaha as long as he thought
fit, went forth to Benares. Wandering from place to place he came to Benares.
There the Blessed One dwelt near Benares, in the deer-park Isipatana.
At that time there were at Benares a devout layman Suppiya and a devout laywoman
Suppiyâ who showed their faith in both ways: they were givers and doers, and
devoted themselves to the service of the fraternity. And Suppiyâ, the
lay-devotee, went to the Ârâma, and going around from Vihâra to Vihâra, and from
cell to cell, she asked
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the Bhikkhus: 'Who is sick, venerable Sirs? For whom, and what shall I procure?'
2. At that time a certain Bhikkhu had taken a purgative. And that Bhikkhu said
to Suppiyâ, the lay-devotee: 'I have taken a purgative, sister, and I want some
broth 1.'
(She replied): 'Well, reverend Sir, it shall be procured for you,'--and went to
her house and gave order to a pupil 2: 'Go, my good sir, and see if there is any
meat to be had 3.'
That man accepted this order of Suppiyâ, the lay-devotee (by saying), 'Yes,
Madam,' and searched through the whole of Benares, but did not find any meat on
hand 3. Then that man went to Suppiyâ, the lay-devotee; having approached her he
said to Suppiyâ, the lay-devotee: 'There is no meat to be had, Madam; the
killing of cattle is interdicted to-day.'
3. Then Suppiyâ, the lay-devotee, thought: 'If that sick Bhikkhu does not get
the broth his sickness will increase, or he will die. It would be unbecoming
indeed for me to promise something, and not to procure it;'--(thinking thus) she
took a knife, cut a piece of flesh from her thigh, and gave it to her
maid-servant (saying), 'Go, my girl,
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and get the strength out of this. meat. In such and such a Vihâra is a sick
Bhikkhu; give it to that (Bhikkhu). And should anybody call for me, tell him
that I am sick;'--(speaking thus), she veiled her thigh with her upper garment,
went into her inner room, and lay down on her bed.
4. And Suppiya, the lay-devotee, came to his house and asked the maid-servant:
'Where is Suppiyâ?'
'She lies in the inner room, Sir.' Then Suppiya, the lay-devotee, went to the
place where Suppiyâ, the lay-devotee, was; having approached her he said to
Suppiyâ, the lay-devotee: 'Why are you lying down?'
'I am sick.'
'What is the matter with you?'
Then Suppiyâ, the lay-devotee, told the whole matter to Suppiya, the
lay-devotee. And Suppiya, the lay-devotee, said: 'Oh wonderful! oh astonishing!
How believing and how pious is this Suppiyâ who gives even her own flesh (to the
indigent). What else can there be which she would not give?' (Speaking thus),
joyful and elated he went to the place where the Blessed One. was; having
approached him, and respectfully saluted the Blessed One, he sat down near him.
5. Sitting near him, Suppiya, the lay-devotee, said to the Blessed One: 'Might
the Blessed One, Lord, consent to take his meal with me to-morrow, together with
the fraternity of Bhikkhus.'
The Blessed One expressed his consent by remaining silent. Then Suppiya, the
lay-devotee, when he understood that the Blessed One had accepted his
invitation, rose from his seat, respectfully saluted
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the Blessed One, and passing round him with his right side towards him, went
away.
And when the night had elapsed, Suppiya, the lay-devotee, ordered excellent
food, both hard and soft, to be prepared, and had the meal-time announced to the
Blessed One in the words: 'It is time, Lord, the meal is ready.' And in the
fore-noon the Blessed One, having put on his under-robes, took his alms-bowl,
and, with his kîvara on, went to the house of Suppiya, the lay-devotee. When he
had arrived there, he sat down with the Bhikkhus who followed him, on seats laid
out for them.
6. And Suppiya, the lay-devotee, went to the place where the Blessed One was;
having approached him and respectfully saluted the Blessed One, he stationed
himself near him. When he was standing near him, the. Blessed One said to
Suppiya, the lay-devotee: 'Where is Suppiyâ?'
'She is sick, Lord.'
'Well, let her come here.'
'She is not able to do so, Lord.'
'Well then you must take her and carry her (to me).'
Then Suppiya, the lay-devotee, took Suppiyâ, the lay-devotee, and carried her
(to the Buddha). And in the moment the Blessed One saw her, that great wound was
healed; and there was good skin there, with the tiny hairs thereon.
7. And Suppiya, the lay-devotee, and Suppiyâ, the lay-devotee (thought): 'Oh
wonderful! oh astonishing! What high power and great faculties the Tathâgata
possesses, in that in the moment the Blessed One has seen (Suppiyâ), that great
wound has been healed; and there is good skin there.
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with the tiny hairs thereon;'--(thinking thus) joyful and elated they served and
offered with their own hands excellent food, both hard and soft, to the
fraternity of Bhikkhus with the Buddha at its head. And when the Blessed One had
finished his meal, and cleansed his bowl and his hands, they sat down near him.
And the Blessed One, after having taught, incited, animated, and gladdened
Suppiya, the lay-devotee, and Suppiyâ, the lay-devotee, by religious discourse,
rose from his seat and went away.
8. In consequence of that, and on this occasion, the Blessed One, having ordered
the fraternity of Bhikkhus to assemble, questioned the Bhikkhus: 'Who was it, O
Bhikkhus, who asked Suppiyâ, the lay-devotee, for meat?'
When he had spoken thus, that Bhikkhu said to the Blessed One: 'It is I, Lord,
who asked Suppiyâ, the lay-devotee, for meat.'
'Has it been brought to you, O Bhikkhu?'
'It has been brought, Lord.'
'Have you eaten it, O Bhikkhu?'
'I have eaten it, Lord.'
'And did you enquire, O Bhikkhus, (what) meat it was?'
'Lord! I did not enquire about that.'
9. Then the blessed Buddha rebuked him: 'How can you, O foolish one, eat meat
without having enquired (what it is)? It is man's flesh, O foolish one, which
you have eaten. This will not do, O foolish one, for converting the
unconverted,' (&c.)
Having rebuked him and delivered a religious discourse, he thus addressed the
Bhikkhus: 'There are, O Bhikkhus, believing, pious people who give
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up even their own flesh. Let no one, O Bhikkhus, eat man's flesh. He who does,
commits a thullakkaya (or, grave) offence. And let no one, O Bhikkhus, eat meat
without having enquired (what it is). He. who does, commits a dukkata offence.'
10. At that time the king's elephants died. During a famine the people ate that
elephants' flesh, and when the Bhikkhus came and asked for alms, they gave them
elephants' flesh. The Bhikkhus ate that elephants' flesh. People were annoyed,
murmured, and became angry: 'How can the Sakyaputtiya Samanas eat elephants'
flesh? Elephants are an attribute of royalty. If the king knew that, they would
not be in his favour.'
They told this thing to the Blessed One.
'Let no one, O Bhikkhus, eat elephants' flesh. He who does, commits a dukkata
offence.'
11. At that time the king's horses died. During a famine (&c., as in 5 10, down
to:)
'Let no one, O Bhikkhus, eat horse-flesh. He who does, commits a dukkata
offence.'
12. At that time the people, during a famine, ate dogs' flesh, and when the
Bhikkhus came and asked for alms, they gave them dogs' flesh. The Bhikkhus ate
that dogs' flesh. People were annoyed, murmured, and became angry: 'How can the
Sakyaputtiya Samanas eat dogs' flesh? Dogs are disgusting and loathsome
animals.'
They told this thing to the Blessed One.
'Let no one, O Bhikkhus, eat dogs' flesh. He who does, commits a dukkata
offence.'
13. At that time the people, during a famine, ate serpents' flesh (&c., as in §
12, down to:) 'How can
p. 86
the Sakyaputtiya Samanas eat serpents' flesh? Serpents are disgusting and
loathsome animals.'
And the serpent king Supassa went to the place where the Blessed One was; having
approached him and respectfully saluted the Blessed One, he stationed himself
near him. Standing near him the serpent king Supassa said to the Blessed One:
'There are, Lord, unbelieving serpents who are disinclined (to the faith); these
might do harm to the Bhikkhus even on trifling occasions. Pray, Lord, let their
reverences not eat serpents' flesh. Then the Blessed One taught, incited,
animated, and gladdened the serpent king Supassa by religious discourse (&c.,
down to:), and passing round him with his right side towards him, went away.'
In consequence of that the Blessed One, after having delivered a religious
discourse, thus addressed the Bhikkhus: 'Let no one, O Bhikkhus, eat serpents'
flesh. He who does, commits a dukkata offence.'
14. At that time hunters had killed a lion and eaten his flesh, and when the
Bhikkhus came and asked for alms, they gave them lions' flesh. The Bhikkhus,
having eaten that lions' flesh, sojourned in the forest. Then the lions,
(attracted) by the smell of lions' flesh, fell upon the Bhikkhus.
They told this thing to the Blessed One.
'Let no one, O Bhikkhus, eat lions' flesh. He who does, commits a dukkata
offence.'
1 5. At that time hunters had killed a tiger, &c., a panther, &c., a bear, &c.,
a hyena (&c., as in § 14, down to:)
'Let no one, O Bhikkhus, eat a hyena's flesh. He who does, commits a dukkata
offence.'



Footnotes
81:1 Patikkhâdaniya. See Abhidhânappadîpikâ, verse 468, and above, chap. 14. 7,
at the end.
81:2 Of her husband's?
81:3 Pavattamamsa, which Buddhaghosa explains, 'matassa mamsam.' Pavatta means
'already existing,' opposed to what is brought into existence for a special
purpose, and pavattamamsa is said here, therefore, in order to exclude
uddissa-kata-mamsa (meat of animals killed especially for them), which Bhikkhus
were not allowed to partake of (see chap. 3,1. 14). Compare also
pavattaphala-bhogana at Gâtaka I, p. 6.

Mahavagga - Sixth Khandhaka: Chapter 22

1. Now when the Blessed One had remained at Sâvatthi as long as he thought fit,
he went forth on his journey to Râgagaha. And wandering straight on he arrived
at Râgagaha: and there at Râgagaha he stayed at the Veluvana in the
Kalandaka-nivâpa.
Now at that time a certain Bhikkhu was suffering from fistula 4. And the
physician (named) Âkâsa-gotta lanced it. And the Blessed One when he
p. 79
was going round through the sleeping-places came to the place where that Bhikkhu
dwelt.
2. Âkâsa-gotta, the physician, saw the Blessed One coming from afar; and when he
saw him he said to the Blessed One: 'Let the venerable Gotama come and look at
this Bhikkhu's orifice; it is like the mouth of an iguana!' And the Blessed One
thinking, 'This foolish fellow is making fun of me,' kept silence and turned
away. And in that connection, and on account of that, he called a meeting of the
Bhikkhu-samgha, and asked the Bhikkhus: Is there, O Bhikkhus, in that Vihâra a
Bhikkhu who is sick?'
'There is, Lord.'
'What is the matter, O Bhikkhus, with that Bhikkhu?'
'That venerable one, Lord, has a fistula, and Âkâsa-gotta, the physician, has
been lancing it.'
3. The Blessed Buddha rebuked (that Bhikkhu), saying, 'This is improper, O
Bhikkhus, for that foolish one, unbecoming, indecent, unworthy of Samanas, not
allowable, and ought not to be done. How can this foolish fellow, O Bhikkhus,
allow a surgical operation to be performed in that part of his body 1? The skin
there, O Bhikkhus, is tender, the wound is difficult to treat, the knife is
difficult to guide. This will not redound, O Bhikkhus, to the conversion of the
unconverted.'
And having rebuked him, the Blessed One, after delivering a religious discourse,
said to the Bhikkhus: You are not, O Bhikkhus, to allow a surgical operation to
be performed upon you in that part
p. 80
of your bodies. Whosoever allows that, is guilty of a thullakkaya offence.'
4. Now at that time the Khabbaggiya Bhikkhus, since a surgical operation had
been forbidden by the Blessed One, used a clyster 1.
They told this thing to the Blessed One.
'Is it true, as they say, O Bhikkhus, that the Khabbaggiya Bhikkhus use a
clyster?'
'It is true, Lord.'
He rebuked them, and having delivered a religious discourse, said to the
Bhikkhus: 'No surgical operation is to be performed within a distance of two
inches round the anus, and a clyster is not to be used. Whosoever does so, is
guilty of a thullakkaya offence 2.'



Footnotes
78:4 Compare VIII, 1, 14.
79:1 Sambâdhe.
80:1 Vatthikamma. See Wise, 'Hindu Medicine,' pp. 143 and following.
80:2 Surgical operations are allowed in 14. 5 and below.

Mahavagga - Sixth Khandhaka: Chapter 21

1. Now at that time edible fruit was very plentiful in Sâvatthi, but there was
no one to make it allowable 2. And the Bhikkhus, fearing to offend, would not
eat of it.
They told that thing to the Blessed One.
'I allow you, O Bhikkhus, to eat fruit which has not yet had any seed in it, or
which has no more seed in it, even without any one being there to make it
allowable 3.'



Footnotes
78:2 See above, VI, 17, 7.
78:3 Buddhaghosa says, abîgan ti taruna-phalam; yassa bîgam aṅkuram na ganeti.
Nibbatta-bîgan (nivatta-bîgan?) ti bîgam nibbattetva (nivattetvâ?) apanetvâ.

Mahavagga - Sixth Khandhaka: Chapter 20

1. Nov the Blessed One having remained at Râgagaha as long as he thought fit,
proceeded on his way to Sâvatthi. And wandering straight on from place to place
he arrived at Sâvatthi. And there, at Sâvatthi, the Blessed One stayed at the
Getavana, Anâtha-pindika's Grove.
Now at that time the venerable Sâriputta suffered from fever. And the venerable
Mahâ Moggallâna went to the place where the venerable Sâriputta was; and when he
had come there he said to the venerable Sâriputta:
You have lately had fever, friend Sâriputta. By what means has it got well?'
'By lotus stalks, my friend, of various kinds.'
Then the venerable Mahâ Moggallâna, as quickly as a strong man would stretch
forth his arm, or draw it in again when it had been stretched forth, vanished
from the Getavana and appeared on the bank of the Mandâkinî lake.
2. And a certain Nâga saw the venerable Mahâ
p. 77
[paragraph continues] Moggallâna coming from afar: and on seeing him he said to
the venerable Mahâ Moggallâna:
'May my lord, the venerable Mahâ Moggallâna, approach. Welcome to my lord, the
venerable Mahâ Moggallâna. What may my lord have need of? What shall I give to
him?'
'I want the edible stalks of the various lotuses.'
Then that Nâga gave command to another Nâga, saying, 'Very well then, good
friend, give the venerable one edible stalks of the lotuses.'
And that Nâga plunged into the Mandâkinî lake, and plucked with his trunk edible
stalks of the lotuses, and washed them thoroughly, and bound them in a bundle,
and went to the place where the venerable Mahâ Moggallâna was.
3. Then the venerable Mahâ Moggallâna as quickly (&c., as in § 1) vanished from
the bank of the Mandâkinî lake, and appeared in Getavana. Then that Nâga also
vanished from the bank of the Mandâkinî lake, and appeared in the Getavana. And
when that Nâga had caused the venerable Mahâ Moggallâna to receive those edible
stalks of the lotuses he vanished from the Getavana, and appeared on the shore
of the Mandâkinî lake.
Then the venerable Mahâ Moggallâna presented those edible stalks of the lotuses
to the venerable Sâriputta. And the fever abated on the venerable Sâriputta when
he had eaten the edible stalks of the lotuses. And many of them remained over.
4. Now at that time, during the scarcity (&c., as above, in chap. 18. 4, down
to:) did not accept the invitation.
'Accept it, O Bhikkhus, and eat. I allow a Bhikkhu who has eaten, and has
refused food still
p. 78
offered, to eat things growing in woods and ponds even if they are not the
leavings of the meal of one who has eaten 1.'



Footnotes
78:1 See the note above, on VI, 18, 4.

Mahavagga - Sixth Khandhaka: Chapter 19

1. Now at that time a family who were devoted to the venerable Upananda, of the
Sakya clan, sent hard food for the Samgha, saying, 'This is to be given to the
Samgha with especial reference to the venerable Upananda.'
Now at that time the venerable Upananda of the Sakya clan had gone forth to the
village for alms. And those men went to the Ârâma, and asked the Bhikkhus:
'Where, Sirs, is the venerable Upananda?'
'The venerable Upananda of the Sakya clan has gone forth to the village for
alms.'
'This hard food, Sirs, is to be given to the Samgha, with especial reference to
the venerable Upananda.'
They told this thing to the Blessed One.
'In that case, O Bhikkhus, receive it, a id put it aside till Upananda returns.'
2. And the venerable Upananda, after having attended on the families in the
forenoon, returned during the (after-part of the) day.
Now at that time, during the scarcity, people invited the Bhikkhus to a slender
meal; and they,
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counting the numbers (of those invited, refused) the invitation. And the whole
Samgha was (once) invited; but the Bhikkhus, fearing to offend, did not accept
the invitation.
'Accept it, O Bhikkhus, that a Bhikkhu who has eaten, and who has refused food
still offered, may nevertheless eat food, if it have been received before
meal-time (in the forenoon), even if it has not been left over 1.'



Footnotes
76:1 See the last note.

Mahavagga - Sixth Khandhaka: Chapter 18

1. Now at that time a certain Brâhman had received some fresh tila seeds, and
some fresh honey. Now it occurred to that Brâhman: 'What if I were to give these
fresh tila seeds, and this
p. 73
fresh honey to the Bhikkhu-samgha with the Buddha at their head.' And that
Brâhman went to the place where the Blessed One was, and when he had come there,
he exchanged courteous greetings with the Blessed One. And after he had
exchanged with the Blessed One the greetings and compliments of friendship and
civility, he stood on one side. And, so standing, that Brâhman said to the
Blessed One:
'May the venerable Gotama grant me that the venerable Gotama shall take his
morrow's meal at my home to-morrow with the Bhikkhu-samgha.'
The Blessed One consented by remaining silent. And when that Brâhman perceived
that the Blessed One had consented he. went away.
2. And that Brâhman, at the end of that night, when he had made ready sweet
food, both hard and soft, had the time announced to the Blessed One (in the
words), 'It is time, O Gotama, and the meal is prepared.'
And the Blessed One, early in the morning, having put on his under robe, went
duly bowled and robed to that Brâhman's residence. And when he had come there,
he sat down on a seat prepared for him, and with him the Bhikkhu-samgha.
And that Brâhman satisfied with the sweet food, hard and soft, the
Bhikkhu-samgha with the Buddha at their head, and waited on them with his own
hand. And when the Blessed One had finished his meal, and had washed his hands
and his howl, the Brâhman took his seat on one side. And as he so sat the
Blessed One instructed, and roused, and incited, and gladdened that Brâhman with
religious discourse, and rose from his seat, and went away.
3. Now not long after the Blessed One had gone
p. 74
it occurred to that Brâhman: 'The things for the sake of which I invited the
Bhikkhu-samgha with the Buddha at their head, thinking, "I will give them the
fresh tila seeds and the fresh honey,"--those I have neglected to give. What if
I were now to have the fresh tila seeds and the fresh honey taken, in pots and
vessels, to the Ârâma!'
And that Brâhman had the fresh tila seeds and the fresh honey taken in pots and
vessels, and went to the place where the Blessed One was. 'And when he had come
there, he stood on one side; and so standing that Brâhman said to the Blessed
One:
4. 'The things for the sake of which I invited the Bhikkhu-samgha with the
Buddha at their head, thinking, "I will give them the fresh tila seeds and the
fresh honey,"--those I have neglected to give. May the venerable Gotama receive
of me the fresh tila seeds and the fresh honey.'
'Very well then, Brâhman; give them to the Bhikkhus.'
Now at that time, during the scarcity, people invited Bhikkhus to a slender
meal, and they, counting the number (of those invited), refused (the
invitation). And the whole Samgha was (once) invited; but the Bhikkhus, fearing
to offend, did not accept the invitation 1.
'Accept it, O Bhikkhus, and eat. I allow, O Bhikkhus, that a Bhikkhu who has
eaten and who has refused food still offered may nevertheless eat food, if it be
brought from within, even if it has not been left over 2.



Footnotes
74:1 Compare Pâtimokkha, Pâkittiya 32.
74:2 This is an exception to Pâkittiya 35. A Bhikkhu who has p. 75 finished, and
has declared himself to have done so by declining further food, can still take
'leavings' without offending. By this rule he is also allowed to take food tato
nîhatam, literally, 'brought out thence,' which seems to mean 'out of the store
of the giver.' The expression recurs in VI, 32, I, and again in VI, 32, 2 (at
the end), where the exceptions to Pâkittiya 35 laid down in this and the
following rules are again, the scarcity having passed away, put aside by 'the
Blessed One.'

Mahavagga - Sixth Khandhaka: Chapter 17

1. Now the Blessed One journeying on in due course came to Râgagaha. And there
at Râgagaha the Blessed One stayed at the Veluvana in the Kalandaka-nivâpa.
Now at that time the Blessed One was troubled with wind in his stomach. And the
venerable Ânanda thinking, 'Now formerly the Blessed One when suffering from
wind in the stomach had ease from Tekatula 2 gruel,' made ready of his own
accord tila seeds, and rice, and beans; and kept
p. 69
them indoors; and cooked them indoors of his own accord, and offered them to the
Blessed One, saying, 'Let the Blessed One drink this Tekatula gruel.'
2. Now the Tathâgatas sometimes ask about what they know (&c., as usual, as, for
instance, in I, 31, 5, down to the end).
And the Blessed One said to the venerable Ânanda, 'Whence, Ânanda, is this
gruel?'
Then the venerable Ânanda told this thing to the Blessed One.
3. The Blessed Buddha rebuked him, saying, 'This is improper, Ânanda,
unbecoming, unsuitable, unworthy of Samanas, not allowable, and ought to be
avoided. How can you, Ânanda, think (of permitting yourself) such abundance?
Whatever, Ânanda, is kept indoors, is not allowed; whatever is cooked indoors,
is not allowed; and whatever is cooked of your own accord, is not allowed. This
will not redound, Ânanda, to the conversion of the unconverted.'
And when he had rebuked him, and delivered a religious discourse. he said to the
Bhikkhus: Whatsoever is kept indoors, O Bhikkhus, or cooked indoors, or cooked
of your own accord, is not to be eaten. Whosoever shall eat thereof, is guilty
of a dukkata offence.
4. 'And if, O Bhikkhus, there be food kept indoors, or cooked indoors, or cooked
of your own accord, and one shall eat thereof, he is guilty of three dukkata
offences. If, O Bhikkhus, food kept indoors, and cooked indoors, shall have been
so cooked by others, and one eat thereof, he is guilty of two dukkata offences.
If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, and
p. 70
so cooked of your own accord, and one eat thereof, he is guilty of two dukkata
offences.
5. 'If, O Bhikkhus, food kept out of doors shall have been cooked indoors, and
of your own accord, and one eat thereof he is guilty of two dukkata offences.
If, O Bhikkhus, food kept indoors, shall have been cooked out of doors, and by
others, and one eat thereof, he is guilty of a dukkata offence. If, O Bhikkhus,
food kept out of doors shall have been cooked indoors, and by others, and one
eat thereof, he is guilty of a dukkata offence. If, O Bhikkhus, food kept out of
doors, shall have been cooked out of doors, and of your own accord, and one
shall eat thereof, he is guilty of a dukkata offence. If, O Bhikkhus, food kept
out of doors, shall have been cooked out of doors, and by others, and one shall
eat thereof, he is not guilty.'
6. Now at that time, the Bhikkhus, thinking, 'Food cooked of one's own accord
has been disallowed by the Blessed One,' feared to offend by cooking a second
time food (already cooked once).
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to cook food a second time.'
7. Now at that time there was a scarcity of food in Râgagaha. People brought
salt, and oil, and rice, and hard food to the Ârâma. These the Bhikkhus kept out
of doors; and vermin 1 ate them, and thieves carried them off.
They told this thing to the Blessed One.
p. 71
'I allow you, O Bhikkhus, to keep food indoors.'
When they kept it indoors, and cooked it out of doors, those men who practised
self-mortification by living on the remains of offered food 1 crowded round
them; and the Bhikkhus ate in fear.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, to cook indoors.'
In the time of scarcity, those who (by offering food, inviting Bhikkhus to their
houses, &c.) made (the accepting or eating of food) allowable (to the Bhikkhus),
used to take more (for themselves), and give less to the Bhikkhus.
I allow you, O Bhikkhus, to cook of your own accord. I allow you, O Bhikkhus, to
cook indoors, and of your own accord, food kept indoors.'
8. Now at that time a number of Bhikkhus who had spent the rainy season in the
land of Kâsi, and were journeying to Râgagaha to visit the Blessed One, did not
receive on the way as full a supply as they required of food, either bitter or
sweet. And there was plenty of eatable fruit, but there was no one to make it
allowable for them 2. And those Bhikkhus went on in weariness to Râgagaha, to
the Veluvana, in the Kalandaka-nivâpa, where the Blessed One was. And when they
had come there, they bowed down before the Blessed One, and took their seats on
one side.
Now it is the custom of the Blessed Buddhas to exchange courteous greetings with
Bhikkhus who
p. 72
arrive. And the Blessed One said to those Bhikkhus:
'Do things go well with you, O Bhikkhus? Do you get enough to support yourselves
with? Have you accomplished your journey without too much fatigue? And whence, O
Bhikkhus, have you come?'
9. 'Things go well with us, Lord. We have spent the rainy season in the land of
Kâsi; and as we were journeying to Râgagaha to visit the Blessed One, we did not
receive on the way as full a supply as we required of food, either bitter or
sweet. And there was plenty of eatable fruit, but there was no one to make it
allowable for us. And we came on our way in weariness.'
Then the Blessed One, in that connection, after having delivered a religious
discourse, said to the Bhikkhus: 'I allow you, O Bhikkhus, wherever edible fruit
is seen and there is no one to make it allowable, to pick it of your own accord,
and take it away. And when you see one who can make it allowable, you are to
place it on the ground, and (only) eat it after you have received it again. I
allow you, O Bhikkhus, to take whatever (fruit) you have picked up 1.'



Footnotes
68:2 That is, gruel containing the three pungent (katu) substances, which are
explained to be ginger and two kinds of pepper.
70:1 Buddhaghosa says, ukkapindakâ pi khâdantîti bilâla-mûsika-godha-muṅgusâ
khâdanti. The expression recurs in VI, 33, 5.
71:1 Buddhaghosa says, damakâ ti vighâsâdâ. The sane explanation is given in
Abhidhânappadîpikâ, verse 467, where the Sinhalese expression is indul kannâ,
and the English 'one who eats orts.'
71:2 See the last section.
72:1 Compare; below, 21, 1.

Mahavagga - Sixth Khandhaka: Chapter 16

1. Now after the Blessed One had remained at Sâvatthi as long as he thought fit,
he. went forth on his journey towards Râgagaha. And on the way the venerable
Kaṅkhâ-revata saw a sugar factory, and on stepping aside to it (he saw the men)
putting flour and cane-dust into the molasses. When he saw that he thought:
'Molasses mixed with food is not permitted: it is not permitted to take such
molasses (at a time) beyond the time (for the daily meal).' And fearing to
offend he ate not of it, and his attendant Bhikkhus ate not, and such as held
him worthy to be heard, they ate not.
They told this thing to the Blessed One.
'Why, O Bhikkhus, do they put flour and cane-dust into molasses?'
'In order, Lord, to make it firm.'
'If, O Bhikkhus, they put flour and cane-dust into molasses to make it firm, but
it is still (nevertheless) considered to be molasses, I allow you, O Bhikkhus,
such molasses as much as you like.'
2. Now the venerable Kaṅkhâ-revata saw on the way a kidney bean growing out of a
dung heap. And when he had seen it, he thought: 'Beans are not permitted (to us,
for) beans grow ready ripe 2: And
p. 68
he did not eat, fearing to offend, and his attendant Bhikkhus did not eat, and
such as held him worthy to be heard, they also did not eat the beans.
They told this thing to the Blessed One.
'Though, Bhikkhus, beans grow ready ripe, yet I allow you, O Bhikkhus, to eat
beans as much as you like.'
3. Now at that time a certain Bhikkhu suffered from wind in the stomach. He
drank salt sour gruel; and thereby his sickness abated.
They told this thing to the Blessed One.
I allow, O Bhikkhus, to one who is sick the use of salt sour gruel, to one who
is not sick the use thereof mixed with water 1 as a beverage.'



Footnotes
67:1 Compare the 23rd Nissaggiya.
67:2 Pakkâ pi muggâ gâyanti, the meaning of which is not quite clear.
Buddhaghosa says, yathâsukham paribhuñgitabbâ, pakkattâ p. 68 hi te kappiyâ.
Perhaps the doubt was supposed to have arisen because the beans required no
cooking, but grew, ready to eat, of themselves.
68:1 Compare asambhinna-pâyâsa at Gâtaka, vol. i, p. 55, l. 32.

Mahavagga - Sixth Khandhaka: Chapter 15

1. Now at that time the venerable Pilindavakkha had a mountain cave at Râgagaha
cleared out, with the object of making it into a cave dwelling-place. And the
Mâgadha king Seniya Bimbisâra went to the place where the venerable
Pilindavakkha was; and when he had come there, he saluted the venerable
Pilindavakkha, and took his seat on one side.
And when he was so seated the Mâgadha king Seniya Bimbisâra said to the
venerable Pilindavakkha, 'What is it that my Lord, the Thera, is having done?'
'I am having a cave cleared out, with the object of making it into a cave
dwelling-place.'
'Do you then, Sir, require an ârâmika (a park-keeper)?'
'Not so, great king! A park-keeper has not been prescribed by the Blessed One.'
'Then, Sir, enquire, of the Blessed One (concerning this matter), and let me
then know.'
p. 62
'Very well, O King!' said the venerable Pilindavakkha in assent to the Mâgadha
king Seniya Bimbisâra.
2. Then the venerable Pilindavakkha taught and incited and roused and gladdened
the Mâgadha king Seniya Bimbisâra with religious discourse. And the Mâgadha king
Seniya Bimbisâra, when he had been taught &c. by the religious discourse, rose
from his seat, and bowed down before the venerable Pilindavakkha, and passing
round him with his right side towards him, departed thence.
Then the venerable Pilindavakkha sent a message to the Blessed One, saying,
'Lord! the Mâgadha king Seniya Bimbisâra desires to present me with a
park-keeper. What am I, therefore, Lord, to do?'
Then the Blessed One, in that connection, after delivering a religious
discourse, said to the Bhikkhus:
'I allow you, O Bhikkhus, the accepting of a park-keeper.'
3. And a second time the Mâgadha king Seniya Bimbisâra went to the place where
the venerable Pilindavakkha was; and when he had come there he saluted the
venerable Pilindavakkha, and took his seat on one side.
And when he was so seated the Mâgadha king Seniya Bimbisâra said to the
venerable Pilindavakkha, 'Has the Blessed One allowed a park-keeper?'
'Yes, O King!'
Then, Sir, I will present a park-keeper to you.'
Now the Mâgadha king Seniya Bimbisâra, after he had (thus) promised a
park-keeper to the venerable Pilindavakkha, forgot it. And after a time he
p. 63
recovered recollection of it, and addressed a certain minister who had charge of
general affairs, and said: 'The park-keeper whom I promised to the venerable
one, has he been given to him?'
'No, your Majesty!'
'How long is it then, good Sir, since that was determined?'
4. Then that minister, counting up the nights, said to the Mâgadha king Seniya
Bimbisâra, 'Five hundred nights, your Majesty.'
'Give then, my good Sir, five hundred park-keepers to the venerable one!'
'As your Majesty commands,' said that minister in assent to the Mâgadha king
Seniya Bimbisâra; and he gave over to the venerable Pilindavakkha five hundred
park-keepers, and (for their use) a distinct village grew up. And they called it
Arâmika-gâma, and they called it also Pilinda-gâma. Thenceforward the venerable
Pilindavakkha depended upon the families living in that village (for alms, &c.).
And the venerable Pilindavakkha robed himself early in the morning, and entered
into Pilinda-gâma, duly bowled and robed for alms.
5. Now at that time there was a feast in that village, and the children were
celebrating it, with their ornaments on, and decked with garlands. And the
venerable Pilindavakkha, when he was going his rounds for alms, straight on from
house to house, came to the dwelling-place of a certain park-keeper; and when he
had come there he sat down on a seat prepared for him.
And at that time the daughter of that park-keeper's wife, seeing the other
children with their ornaments on, and decked with garlands, began to
p. 64
cry (saying), 'Give me too a garland, give me an ornament!'
And the venerable Pilindavakkha said to that park-keeper's wife: 'Why does that
girl cry?'
'This girl, venerable Sir, seeing the other children with their ornaments on,
and decked with garlands, is crying (and saying), "Give me too a garland, give
me too an ornament!" But whence should we, who have become so poor, get garlands
or ornaments?'
6. Then the venerable Pilindavakkha took a grass chumbat 1, and said to the
park-keeper's wife: 'Bind, I pray you, this grass chumbat round the child's
head.'
And the park-keeper's wife took the grass chumbat, and bound it round the girl's
head. And that became a chaplet of gold, beautiful, lovely, and pleasing, such
that there was no chaplet of gold in the king's seraglio like it.
And people told the Mâgadha king Seniya Bimbisâra, 'There is a chaplet of gold,
your Majesty, in the house of such and such a park-keeper, such that there is no
chaplet of gold in the king's seraglio like it. How could he, poor as he is,
have got (such a thing)? For a certainty he must have procured it by theft.'
Then the Mâgadha king Seniya Bimbisâra had (the whole of) that park-keeper's
family thrown into bonds.
7. Now the venerable Pilindavakkha robed himself again early in the morning, and
went, duly bowled and robed, into Pilinda-gâma for alms. And going his round for
alms straight on from house to house he came to the dwelling-place of that
park-keeper; and
p. 65
when he had come there he asked the neighbours, 'Where is the family of this
park-keeper gone to?'
'The king, Sir, has had them thrown into bonds on account of that chaplet of
gold.'
Then the venerable Pilindavakkha went on to the residence of the Mâgadha king
Seniya Bimbisâra: and when he had come there he sat down on the seat prepared
for him. And the Mâgadha king Seniya Bimbisâra went to the place where the
venerable Pilindavakkha was; and when he had come there, he bowed down before
the venerable Pilindavakkha, and took his seat on one side. And when he was so
seated the venerable Pilindavakkha said to the Mâgadha king Seniya Bimbisâra:
8. 'Why, O King, has the park-keeper's family been thrown into bonds?'
'That park-keeper, Sir, has in his house a chaplet of gold, such that there is
no chaplet of gold in the king's seraglio like it. Whence should he, poor as he
is, have got (such a thing)? For a certainty he has procured it by theft.'
Then the venerable Pilindavakkha determined that the palace of the Mâgadha king
Seniya Bimbisâra should be gold. And it became all of gold.
'Now, your Majesty, whence have you this so great quantity of gold?'
'I understand, Lord. This is your miraculous power' (said the king. And so
saying) he set that park-keeper's family free.
9. When the people, glad at heart and full of satisfaction, saw that so great a
miracle had been shown by the venerable Pilindavakkha to the king and his royal
retinue, they brought to the venerable Pilindavakkha the five kinds of
medicine,--that is to
p. 66
say, ghee, butter, oil, honey, and molasses. Now (besides this) the venerable
Pilindavakkha was accustomed to receive the five kinds of medicine; and whatever
he received he distributed among his attendant (Bhikkhus). So the retinue became
abounding therein, and as they received it they laid it aside, filling vessels
and pots; and filling water-strainers and bags with it they laid them in the
windows, and they remained there clinging and adhering together, and the Vihâras
became sprinkled and scattered all over with them through the (gnawing of) rats.
People who saw this, when they went round the Vihâras, were annoyed, murmured,
and became indignant (saying), 'These Sakyaputtiya Samanas are becoming storers
up of goods like the Mâgadha king Seniya Bimbisâra.'
To. The Bhikkhus heard the people thus murmuring, &c. And those Bhikkhus who
were moderate were indignant, &c., saying,
'How can Bhikkhus think (of possessing) such abundance?'
And those Bhikkhus told the matter to the Blessed One.
'Is it true, Bhikkhus, as they say, that Bhikkhus think (of possessing) such
abundance?'
'It is true, Lord.'
The Blessed One rebuked them, and after delivering a religious discourse, he
addressed the Bhikkhus:
'Whatsoever kinds of medicine are meet for the use of sick Bhikkhus,--that is to
say, ghee, butter, oil, honey, and molasses,--when such are received they must
be used within a period of seven days during which they may be stored up.
Whosoever
p. 67
goes beyond that limit shall be dealt with according to law 1.'
End of the first Bhânavâra on the law of medicines.



Footnotes
64:1 A circular roll of grass, or cloth, to be placed on the head when a pot of
oil or water was being carried on the head. Compare kumbataka, and Rh. L.'s
'Buddhist Birth Stories,' p. 295.

Mahavagga - Sixth Khandhaka: Chapter 14

1. Now at that time the venerable Pilindavakkha was troubled with wind in the
stomach 1. The physicians said he must drink oil.
'I allow you, O Bhikkhus, a decoction of oil.'
It was necessary to put strong drink into the decoction.
'I allow you, O Bhikkhus, to put strong drink in decoctions of oil.'
Now at that time the Khabbaggiya Bhikkhus used to put too much strong drink into
their decoctions of medicinal oils: and they got drunk.
'Oil should not be drunk, O Bhikkhus, when too much strong drink has been put
into it. Whosoever does so, shall be dealt with according to law 2.'
'I allow you, O Bhikkhus, to drink such decoctions
p. 56
of oil with strong drink in them, as wherein neither the colour, nor the smell,
nor the taste of the strong drink shall be sensible.'
2. Now at that time the Bhikkhus had a quantity of decoction in which too much
strong drink had been put. Then those Bhikkhus thought: 'What shall we do with
this oil, which has too much strong drink in it?'
'I allow, O Bhikkhus, to use it as an ointment.'
Now at that time the venerable Pilindavakkha had a quantity of oil-decoction;
but he had no vessel for it.
'I allow you, O Bhikkhus, the use of three kinds of pots, bronze pots, wooden
pots, pots made of the shells of fruits 1.'
3. Now at that time the venerable Pilindavakkha had rheumatism.
'I allow you, O Bhikkhus, to bring on sweating 2.'
(The disease) became no better.
'I allow you, O Bhikkhus, to bring on sweating by the use of herbs which have
that effect 3.'
(The disease) became no better.
'I allow you, O Bhikkhus, the use of a great steam bath 4.'
(The disease) became no better.
p. 57
'I allow you, O Bhikkhus, the use of hemp-water (bang) 1.'
(The disease) became no better.
'I allow you, O Bhikkhus, the use of hot baths in water in which medicinal herbs
have been steeped 2.
4. Now at that time the venerable Pilindavakkha had intermittent ague.
'I allow, O Bhikkhus, the letting of blood.'
(The disease) became no better.
'I allow you, O Bhikkhus, to make use of a horn to let blood 3.'
Now at that time the feet of the venerable Pilindavakkha were blistered.
'I allow, O Bhikkhus, the use of ointment for the feet.'
(The disease) became no better.
p. 58
'I allow you, O Bhikkhus, to keep water ready for washing the feet (of
travellers) 1.'
Now at that time a certain Bhikkhu had boils.
'I allow, O Bhikkhus, the use of the lancet.'
Decoctions of astringent herbs were required.
'I allow, O Bhikkhus, decoctions of astringent herbs 2.'
Sesamum salve was required.
'I allow, O Bhikkhus, the use of sesamum salve 3.'
5. Compresses were required.
'I allow, O Bhikkhus, the use of compresses 4.'
It was necessary to tie up the sore with cloth.
'I allow, O Bhikkhus, the use of bandages for tieing up wounds.'
The sore itched.
'I allow, O Bhikkhus, the sprinkling of a sore with mustard-powder 5.'
The sore became moist 6.
'I allow you, O Bhikkhus, to fumigate (the sore).'
Proud flesh formed on the wound 7.
'I allow you, O Bhikkhus, to cut off (proud flesh) with a lancet.'
p. 59
The wound would not close up.
'I allow, O Bhikkhus, the use of oil for wounds.'
The oil ran over.
They told this thing to the Blessed One.
'I allow, O Bhikkhus, the use of fine rags 1, and of all kinds of ways of
treating wounds.'
6. Now at that time a certain Bhikkhu was bitten by a snake.
They told this thing to the Blessed One.
'I allow, O Bhikkhus, the four kinds of filth to be given--dung, urine, ashes,
and clay.'
Now the Bhikkhus thought: 'Are these things among those which may be taken even
without being offered to us by others, or among things which cannot be taken
unless they are offered?'
They told this thing to the Blessed One.
'I allow these things, O Bhikkhus, to be accepted if any one be there to offer
them 2, and if not, then that you may take them yourselves and use them.'
Now at that time a certain Bhikkhu had drunk poison.
'I allow you, O Bhikkhus, to give (as an emetic) a decoction of dung.'
Then the Bhikkhus thought: 'Is this among those things which may be taken even
without being offered to us by others, or is it among things which cannot be
taken unless they are offered?'
They told this thing to the Blessed One.
'I rule, O Bhikkhus, that there is a proper taking when a man takes what he
himself has made; and
p. 60
that such a thing need not be received again from others.'
7. Now at that time a certain Bhikkhu suffered from the ghara-dinnaka 1 disease.
'I allow you, O Bhikkhus, to give him to drink a decoction of soil turned up by
the plough 2.'<
Now at that time a certain Bhikkhu had constipation 3.
'I allow you, O Bhikkhus, to give him a decoction of the ashes of burnt rice 4.'
Now at that time a certain Bhikkhu had the jaundice.
'I allow you, O Bhikkhus, to give to drink a decoction made with (cows') urine
5.'
Now at that time a certain Bhikkhu had skin disease.
'I allow, O Bhikkhus, the anointing with perfumes.'
Now at that time a certain Bhikkhu had a superfluity of humors in his body 6.'
'I allow you, O Bhikkhus, to give a purgative.'
Clarified gruel was required.
p. 61
'I allow, O Bhikkhus, the use of clarified gruel.'
Natural juice was required 1.
'I allow, O Bhikkhus, the use of natural juice.'
Artificial and natural juice was required 2.
I allow, O Bhikkhus, the use of artificial and natural juice.'
Meat broth was required 3.
'I allow, O Bhikkhus, the use of meat broth.'



Footnotes
55:1 Compare chapter 17.
55:2 See the 51st Pâkittiya.
56:1 Compare VI, 12, I.
56:2 Perhaps fumigations.
56:3 Sambhâra-sedan ti nânâvidha-panna-bhaṅga-sedam (B.). Apparently a poultice
or fomentation in which various kinds of leaves or twigs are used.
56:4 Mahâsedan ti mahantam sedam: porisa-ppamânam âvâtam aṅgârânam pûretvâ,
pamsu-vâlikâdîhi pidahitvâ, tattha nânâvidhâni vâta-harana-pannâni santharitvâ
tela-makkhitena gattena tattha nipaggitvâ samparivattantena sarîram sedetum
anugânâmîti attho (B.). A pit, six feet deep, is filled with charcoal, and
covered with a coating of earth or sand. The leaves good for rheumatism are
spread p. 57 over the sand. The patient reposes on the leaves on the affected
limb, which has been rubbed over with oil; and turns over and over until his
whole body has been well steamed.
57:1 Bhaṅgodakan ti nânâ-panna-bhaṅga-kudhita-udakam. Tehi pannehi ka udakena ka
siñkitvâ sedetabbo (B.). Bhaṅga may here mean 'broken bits,' namely, of the
leaves, just as sâkhâ-bhaṅga at Gâtaka I, 158 means 'twig.' Compare
uttari-bhaṅga, Gâtaka I, 197, 349; Dhammapada 171; Kullavagga VIII, 4, 4;
sarîra-bhaṅga, Mahâ-parinibbâna Sutta VI, 59; and bhaṅga alone at Gâtaka I, 392;
Mahâvagga I, 25, 10; Rh. D., 'Buddhist Suttas from the Pâli,' p. 241. For
kudhita we should read kuthita.
57:2 Dakakotthakan ti udaka-kottham kâtim vâ donim vâ unhodakassa pûretvâ tattha
tattha pavisitvâ seda-kamma-karanam anugânâmîti attho (B.). Compare Dhammapada,
p.103.
57:3 Wise, p.176, says, 'The local accumulation of bad blood may be removed by
means of cupping, which is performed by a horn, cut smooth and even at the large
extremity, and with a small opening at the narrow end.' Compare Susruta,
Sûtrasthâna, chap. 27, and Sarîrasthâna, chap. 8 (at the end).
58:1 This would seem to be a preventive remedy. Water may be kept ready, so that
the incoming Bhikkhus may use it, and their feet therefore may not become
blistered. But perhaps pagga here means some curative application of water to
the feet, such as cold water bandages, for example. Compresses (?poultices) are
mentioned below (§ 5) for boils.
58:2 Compare chapter 4.
58:3 Buddhaghosa explains tila-kakka as ground sesamum seeds (pitthehi tilehi
attho); but kalka is paste or salve. See Wise, p. 129.
58:4 Kabalikan ti (MS. pakalikan) vana-mukhe sattu-pindam pakkhipitum (B.).
Compare Böhtlingk-Roth, sub voce kavalikâ.
58:5 Sâsapa-pitthena, says Buddhaghosa.
58:6 Compare the quotations from Susruta in Böhtlingk-Roth under klidyati.
58:7 Vana- (MS. viddham) mamsan ti adhika-mamsam: âni viya utthahati (B.).
59:1 Vikâsikan ti tela-ruddhana-pilotikam (B.). See VIII, 2.
59:2 A kappiya-kâraka is one who by offering a thing to a Bhikkhu, makes that
thing kappiya, allowable, to the Bhikkhu.
60:1 Ghara-dinnakan ti vasikarana-pâna-samutthita-rogo, 'a disease arising from
a philter, which when given brings another into one's power' (B.). He was
bewitched, was suffering from the results of sorcery.
60:2 Sîtâlolin ti naṅgalena kasantassa phâle lagga-mattikam udakena aloletvâ
pâyetum anugânâmîti attho (B.).
60:3 Dutthagahaniko ’ti vipanna-gahaniko. Kikkhena ukkâro nikkhamatîti. Compare
Rh. D., 'Buddhist Suttas from the Pâli,' p. 260 note.
60:4 Âmisakhâran ti sukkhodanam ghâpetvâ tâya kharikâya paggharitam khârodakam
(B.).
60:5 Mutta-haritakan ti gomutta-paribhâvitam harîtakam (B.).
60:6 Abhisannakâyo ’ti ussanna-dosa-kâyo (B.). Dosa is a disturbance of the
so-called humors in the body. Compare VIII, 1, 30.
61:1 Akata-yûsan ti asiniddho mugga-pakita-pâriyo (B.).
61:2 Katâkatan ti so ka baddhoka-siniddho (B.).
61:3 Compare chap. 23. 1-8.

Mahavagga - Sixth Khandhaka: Chapter 13

1. Now at that time the venerable Pilindavakkha had head-ache 2.
'I allow, O Bhikkhus, the use of a little oil on the head.'
(The disease) became no better 3.
'I allow, O Bhikkhus, the practice of taking up (medicine) through the nose 4.'
p. 54
The nose ran.
'I allow, O Bhikkhus, the use of a nose-spoon 1.'
Now at that time the Khabbaggiya Bhikkhus had various kinds of nose-spoons--made
of gold, and of silver. People were annoyed, murmured, and became angry, saying,
'Like those who still live in the world.'
They told this thing to the Blessed One.
'Various kinds of nose-spoons, O Bhikkhus, are not to be used. Whosoever does
so, is guilty of a dukkata offence. I allow, O Bhikkhus, the use of such
nose-spoons made of bone (&c., as in chap. 12. 1, down to:) or of the
chank-shell.'
2. The nose took up the medicament in unequal proportions.
'I allow, O Bhikkhus, the use of a double nose-spoon 2.'
(The disease) became no better.
'I allow you, O Bhikkhus, to sniff up the aroma.'
They used to spread the drugs on a wick before they sniffed up the aroma 3: and
their throats got burnt.
'I allow, O Bhikkhus, the use of a pipe to conduct the aroma.'
Now at that time the Khabbaggiya Bhikkhus had various kinds of pipes (&c., as in
the last clauses of § 1, down to the end).
p. 55
Now at that time the aroma-pipes came open: and worms got in.
I allow, O Bhikkhus, the use of a lid to the pipes.'
Now at that time the Bhikkhus carried the pipes about in their hands.
'I allow, O Bhikkhus, the use of a bag to carry the aroma-pipes in.'
The aroma-pipes rubbed against one another.
'I allow, O Bhikkhus, the use of a double bag.'
They had no shoulder strap.
'I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the double
bag), or of a thread (by which to sew it on).'



Footnotes
53:2 Sîsâbhitâpo, literally 'heat in the head.'
53:3 Compare Mahâ-parinibbâna Sutta II, 31, and below, 13. 2; 14. 3.
53:4 Natthu-kamma. In the commentary on the Dhammapada, pp. 83 and foll., there
is an example of the way in which a physician administers medicinal oil in this
manner to a sick Bhikkhu.
54:1 Natthu-karanî, that is, an instrument to hold up the nose, so that the
medicinal oil does not run out.
54:2 Yamaka-natthu-karanî, that is, one that would go up both nostrils. The last
sentence of § 1 would come in better after this clause.
54:3 They used to burn the drugs by smearing them on wicks, and then inhale the
smoke through their nostrils.

Mahavagga - Sixth Khandhaka: Chapter 12

1. Now at that time the Bhikkhus used to put pulverised ointments into pots and
saucers. They became sprinkled over with herb-powders and dust.
They told this thing to the Blessed One.
'I allow, O Bhikkhus, the use of a box for ointment.'
Now at that time the Khabbaggiya Bhikkhus used to carry about various kinds of
boxes for ointments--gold ones, and silver ones. People were annoyed, murmured,
and became angry, saying, 'Like those who still live in the world.'
They told this thing to the Blessed One.
'Various kinds of boxes for ointments, gold ones. and silver ones, are not, O
Bhikkhus, to be used. Whosoever does so, is guilty of a dukkata offence. I
allow, O Bhikkhus, the use of such boxes made of bone, or ivory, or horn, or of
the nala reed, or of bambu, or of wood, or of lac, or of the shells of fruit, or
of bronze, or of the centre of the chank-shell 5.'
p. 52
2. Now at that time the boxes of ointment had no lid. (The ointment) was
sprinkled over with herb-powders and dust.
They told this thing to the Blessed One.
'I allow, O Bhikkhus, the use of a lid.'
The lids used to fall off.
'I allow you, O Bhikkhus, to fasten the lid with thread, and to tie it on to the
box.'
The boxes used to fall.
'I allow you, O Bhikkhus, to sew the boxes on with thread 1.'
3. Now at that time the Bhikkhus used to rub the ointment on with their fingers:
and the eyes were hurt.
They told this thing to the Blessed One.
'I allow, O Bhikkhus, the use of a stick or holder to put the ointment on with.'
Now at that time the Khabbaggiya Bhikkhus used to keep various kinds of
ointment-sticks--gold ones, and silver ones. People were annoyed, murmured, and
became angry, saying, 'Like those who still live in the world.'
They told this thing to the Blessed One.
'Various kinds of ointment-holders, O Bhikkhus, are not to be used. Whosoever
does so, is guilty of. a dukkata offence. I allow, O Bhikkhus, the use of
ointment-holders of bone, or of ivory, or of horn, or of the nala reed, or of
bambu, or of wood, or of lac, or of fruit, or of bronze, or of the chank-shell.'
p. 53
4. Now at that time the ointment-sticks used to fall on the ground and become
rough.
They told this thing to the Blessed One.
'I allow, O Bhikkhus, the use of a case for the ointment-sticks 1.'
Now at that time the Bhikkhus used to carry the ointment-boxes and
ointment-sticks about in their hands.
They told this thing to the Blessed One.
'I allow, O Bhikkhus, the use of a bag to put the ointment-box in.'
They had no shoulder strap.
'I allow, O Bhikkhus, the use of a shoulder strap (by which to carry the
ointment-box), or of a thread (by which to sew or tie it on).'



Footnotes
51:5 Saṅkha-nâbhi, the meaning of the latter part of which compound is not quite
clear.
52:1 Buddhaghosa has no comment on this. It may mean that the ointment boxes
might be sewn either on to some place in the Vihâra, or on to some part of the
Bhikkhu's dress. The latter is more in accordance with § 4 below.
53:1 Salâkodhâniyan ti yattha salâkam odahanti susiradantakam vâ thâlikam vâ
anuganâmî ’ti attho (B.).

Mahavagga - Sixth Khandhaka: Chapter 11

1. Now at that time a certain Bhikkhu had disease of the eyes. They used to
carry that Bhikkhu out to ease himself. The Blessed One as he was passing
through the Bhikkhus' sleeping quarters saw them [doing so]. When he saw them,
he went up to the place where they were, and asked those Bhikkhus:
'What is the disease, O Bhikkhus, from which this Bhikkhu suffers?'
2. 'This venerable one, Lord, has disease of the eyes. Therefore do we carry him
out to ease himself.'
Then the Blessed One, on that account, having delivered a religious discourse,
addressed the Bhikkhus, and said:
'I allow, O Bhikkhus, the use of eye ointments 1; to wit, black collyrium 2,
rasa ointment 3, sota ointment 4, geruka 5, and kapalla 6.'
They had need of perfumes to grind up into ointments.
p. 51
'I allow, O Bhikkhus, the use of sandal wood, tagara 1, black anusâri 2, kâlîya
3, and bhaddamuttaka 4.'



Footnotes
50:1 Añgana, which is here a generic term, inclusive of all the following;
sabba-samgâhika-vakanam, says Buddhaghosa.
50:2 Kâlañganan ti ekâ añgana-gâti (B.).
50:3 Rasañganan ti nânâ-sambhârehi katam (B.). Böhtlingk-Roth say it is made
with vitriol.
50:4 Sotañganan ti nadisotâdisu uppagganakam añganam (B.). It is called in
Sanskrit srotoñgana, and was made with antimony.
50:5 Geruka is the Sanskrit gairika, ochre; and the kind meant is yellow ochre.
Geruko nâma suvanna-geruko, says Buddhaghosa. Compare the Sanskrit
Kâñkana-gairika and svarna-gairika.
50:6 Kapallan ti dîpa-sikhâto gahita-masi, 'soot taken from the flame of a lamp'
(B.).
51:1 Tagara as a fragrant flower is mentioned in verse 54 of the Dhammapada
quoted in Milinda Pañha, p. 333.
51:2 A kind of dark fragrant sandal wood.
51:3 Read so in the text as corrected on p. 381. It is a kind of sandal wood.
51:4 A perfume made from the grass of the same name (mentioned above, VI, 3).

Mahavagga - Sixth Khandhaka: Chapter 10

1. Now at that time the Bhikkhus who were sick had need of sifted 4 chunam as
medicine.
They told this thing to the Blessed One.
'I allow, O Bhikkhus, the use of a chunam sieve.'
They had need of the chunam very fine.
'I allow, O Bhikkhus, the use of a cloth sieve.'
2. Now at that time a certain Bhikkhu had a disease not human. Though his
teacher and his superior nursed him, they were not able to make him well. He
went to a place where swine were slaughtered, and ate the raw flesh, and drank
the blood. Thereby his sickness abated.
They told this thing to the Blessed One.
'I allow, O Bhikkhus, in the case of a disease not human, the use of raw flesh
and of blood.'



Footnotes
49:4 Kâleti has often a more definite meaning than 'shake.' Compare Gâtaka I,
71.

Mahavagga - Sixth Khandhaka: Chapter 9

1. Now at that time the venerable Belatthasîsa, the superior of the venerable
Ânanda, had a disease of thick scabs; and by reason of the discharge thereof his
robes stuck to his body. The Bhikkhus moistened those robes with water, and
loosened them (from his body).
The Blessed One as he was wandering in search of a lodging-place for the night
saw them [doing so], and going up to the place where they were, he asked them:
'What is the matter, O Bhikkhus, with this Bhikkhu?'
'The venerable one has the disease of thick scabs; and by reason of the
discharge thereof his robes stick to his body. So we moisten those robes with
water, and loosen them (from his body).'
p. 49
2. Then the Blessed One on that occasion, having delivered a religious
discourse, addressed the Bhikkhus, and said:
'I allow, O Bhikkhus, the use of chunam as a medicine by whomsoever has the
itch, or boils, or a discharge, or scabs, or whose body is ill-smelling, and to
those in health the use of dry dung 1, and of clay, and of colouring matter 2. I
allow the use, O Bhikkhus, of a pestle and mortar 3.'



Footnotes
48:6 This introductory story recurs as the introduction to the rule laid down in
VIII, 17.
49:1 Khakanan ti gomayam (B.).
49:2 Ragana-pakkan (sic) ti raganakasatam. Pâkatika-kunnam pi kotetvâ udakena
temetvâ nhâyitum vattati, etam pi ragana-nipakka-samkhepam (sic, read samkham)
eva gakkhati (B.). Satam in this passage must be equal to sritam. On samkham
compare below, Mahâvagga VI, x6, r.
49:3 Compare above, VI, 3, 2.

Mahavagga - Sixth Khandhaka: Chapter 8

1. Now at that time the Bhikkhus who were sick had need of various kinds of salt
5 as medicine. They told this thing to the Blessed One.
'I allow you, O Bhikkhus, the use of salts as
p. 48
medicine--sea-salt 1, black salt 2, rock salt 3, kitchen salt 4, red salt 5, and
whatsoever other salts are used in medicine (&c., as in chap. 4, down to:) is
guilty of a dukkata offence.'



Footnotes
47:5 On these salts compare Abhidhânappadîpikâ, verse 461; Susruta, vol. i, pp.
226, 227, of the edition by Madhusûdana Gupta; Wise, 'Hindu Medicine,' p. 117.
48:1 Sâmuddikâ ’ti samudda-tîre vâlukâ viya titthati (B.).
48:2 Kâla-lonan ti pakati-lonam (B.).
48:3 Sindhavan ti seta-vannam: pabbate utthahati (B.). It was probably called
Sindh salt because it was found there, though, like Sindhava horses, it is
always supposed to be white.
48:4 Ubbhidâ ’ti bhummito aṅkuyam (sic) utthahati (B.).
48:5 Bilan ti dabba-sambhârehi saddhim pakitam: tam ratta-vannam (B.). It is
Sanskrit vida, Hindustâni bit laban, and the same as bilâla in the
Abhidhânappadîpikâ.

Mahavagga - Sixth Khandhaka: Chapter 7

1. Now at that time the Bhikkhus who were sick had need of various kinds of gum
as-medicine. They told this thing to the Blessed One.
'I allow you, O Bhikkhus, the use of gums as medicine--hiṅgu 1, hiṅgu lac,
sipâtikâ 2, taka 3, taka-patti 3, taka-panni 3, saggulasa 4, and whatsoever
other gums are used for medicine, and impart (&c., as in chap. 4, down to:) is
guilty of a dukkata offence.'



Footnotes
47:1 Ferula assa foetida: Böhtlingk-Roth (sub voce) say it comes from Persia. It
is much used in Hindu medicine. See Wise, 'Hindu System of Medicine,' pp.
152-154.
47:2 The correct spelling is probably sivâtikâ. Böhtlingk-Roth under Sivâtikâ
and Hiṅgu-sivâtikâ say it is the same as Vamsa-pattrî.
47:3 Buddhaghosa merely says these are kinds of lac. According to Wise, p. 152,
lâkshâ is used as errhine.
47:4 Resin.

Mahavagga - Sixth Khandhaka: Chapter 6

1. Now at that time the Bhikkhus who were sick had need of fruits as medicine.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, the use of fruits as medicine--the vilaṅga 5, the
pippala 6, and marika peppers; the harîtaka 7, and vibhîtaka 8, and âmalaka 9
myrobalans; the gotha fruit 10; and whatsoever other fruits are used for
medicine, and impart an appetising flavour to foods, either hard or soft, which
the
p. 47
sick Bhikkhus could not otherwise eat. They may be received and stored up (&c.,
as in chap. 4, down to:) guilty of a dukkata offence,'



Footnotes
46:5 Erycibe Paniculata.
46:6 This is not the Ficus Religiosa, but simply pepper. Childers, following
Subhûti's edition of the Abhidhânappadîpikâ, spells both this word and the
allied form Pippalî with pph instead of pp. So also Fausböll at Gâtaka, vol. i,
p. 29, verse 218. We prefer the spelling with pp in accordance with the
Sanskrit.
46:7 Yellow myrobalan.
46:8 Beleric myrobalan.
46:9 Emblic myrobalan.
46:10 We cannot suggest any explanation of this word. Buddhaghosa has no comment
on any of these medicinal fruits or seeds.

Mahavagga - Sixth Khandhaka: Chapter 5

1. Now at that time the Bhikkhus who were sick had need of leaves as medicine.
They told this thing to the Blessed One.
'I allow you, O Bhikkhus, the use of leaves as
p. 46
medicine--the leaves of the nimba 1, of the kutaga 1, of the patola 2, of the
tulasi 3, of the kappâsika 4, and whatsoever other leaves are used for medicine,
and impart an appetising flavour to foods, either hard or soft, which the sick
Bhikkhus could not otherwise eat. They may be received, and stored up (&c., as
in last chapter, down to:) guilty of a dukkata offence.'



Footnotes
45:1 Compare the Sanskrit root puth. Buddhaghosa says: Pisanasilâ ka pisana-poto
ka. Pestle and mortar is in Pâli udukkhalam musalañ ka: see below, VI, 9, 2.
45:2 Azadirachta Indica. Compare Mahâvagga III, 12, 5.
45:3 Wrightia anti-dysenterica. Wise, p. 142, gives the botanical name as
Echites anti-dysenterica, and says it is an emetic.
45:4 A kind of creeper, says Buddhaghosa.
45:5 Pongania Glabra (the same as Karañga, says Buddhaghosa).
46:1 See the last chapter for these plants.
46:2 A species of cucumber, Trichosanthes Dioeca.
46:3 That is, basil; but the reading is conjectural only. The text has sulasi.
46:4 This is ordinary cotton.