VIII CĪVARAKKHANDHAKO THE ROBE-CLOTH KHANDHAKA

September 21, 2021 Dhamma Paññā 85 Views THE MAHĀVAGGA

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VIII cīvarakkhandhako
The Robe-cloth Khandhaka

VIII cīvarakkhandhako

The Robe-cloth Khandhaka

202. jīvakavatthu (Mv.VIII.1.1)

The Story of Jīvaka

[128] tena samayena buddho bhagavā rājagahe viharati veḷuvane kalandakanivāpe.	Now on that occasion the Buddha, the Blessed One, was staying near Rājagaha, in the Bamboo Grove, the Squirrels’ Feeding Ground.
tena kho pana samayena vesālī iddhā ceva hoti phītā ca bahujanā ākiṇṇamanussā subhikkhā ca satta ca pāsādasahassāni satta ca pāsādasatāni satta ca pāsādā satta ca kūṭāgārasahassāni satta ca kūṭāgārasatāni satta ca kūṭāgārāni satta ca ārāmasahassāni satta ca ārāmasatāni satta ca ārāmā satta ca pokkharaṇīsahassāni satta ca pokkharaṇīsatāni satta ca pokkharaṇiyo	And at that time Vesālī was powerful, both prosperous and populous, filled with people, with plenty of food, with 7, 707 palaces, 7,707 peaked-roofed buildings, 7,707 parks, and 7,707 water tanks.
Ambapālī ca gaṇikā abhirūpā hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā padakkhā nacce ca gīte ca vādite ca abhisaṭā atthikānaṁ atthikānaṁ manussānaṁ paññāsāya ca rattiṁ gacchati.	And Ambapālī the courtesan—beautiful, inspiring, endowed with the foremost beauty of complexion, skilled in dancing, singing, and instrumental music, visited by men filled with desire—went for fifty a night.
tāya ca vesālī bhiyyoso mattāya upasobhati.	And Vesālī was even more resplendent because of her.
(Mv.VIII.1.2) athakho rājagahako negamo vesāliṁ agamāsi kenacideva karaṇīyena.	Then the City Council of Rājagaha went to Vesālī on some business.
addasā kho rājagahako negamo vesāliṁ iddhañca phītañca bahujanaṁ ākiṇṇamanussaṁ subhikkhañca satta ca pāsādasahassāni satta ca pāsādasatāni satta ca pāsāde satta ca kūṭāgārasahassāni satta ca kūṭāgārasatāni satta ca kūṭāgārāni satta ca ārāmasahassāni satta ca ārāmasatāni satta ca ārāme satta ca pokkharaṇīsahassāni satta ca pokkharaṇīsatāni satta ca Pokkharaṇiyo ambapāliñca gaṇikaṁ abhirūpaṁ dassanīyaṁ pāsādikaṁ paramāya vaṇṇapokkharatāya samannāgataṁ padakkhaṁ nacce ca gīte ca vādite ca abhisaṭaṁ atthikānaṁ atthikānaṁ manussānaṁ paññāsāya ca rattiṁ gacchantiṁ tāya ca vesāliṁ bhiyyoso mattāya upasobhantiṁ.	They saw Vesālī—powerful, both prosperous and populous, filled with people, with plenty of food, with 7, 707 palaces, 7,707 peaked-roofed buildings, 7,707 parks, and 7,707 water tanks, and Ambapālī the courtesan—beautiful, inspiring, endowed with the foremost beauty of complexion, and skilled in dancing, singing, and instrumental music, visited by men filled with desire, going for fifty a night—making Vesālī even more resplendent.
athakho rājagahako negamo vesāliyaṁ taṁ karaṇīyaṁ tīretvā punadeva rājagahaṁ pacchāgacchi yena rājā māgadho seniyo bimbisāro tenupasaṅkami upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca	Then the City Council of Rājagaha, having finished their business in Vesālī, returned to Rājagaha, went to King Seniya Bimbisāra of Magadha, and on arrival, said to him,
Vesālī deva iddhā ceva phītā ca bahujanā ākiṇṇamanussā subhikkhā ca satta ca pāsādasahassāni satta ca pāsādasatāni satta ca pāsādā satta ca kūṭāgārasahassāni satta ca kūṭāgārasatāni satta ca kūṭāgārā satta ca ārāmasahassāni satta ca ārāmasatāni satta ca ārāmā satta ca pokkharaṇīsahassāni satta ca pokkharaṇīsatāni satta ca pokkharaṇiyo	“Your Majesty, Vesālī is powerful, both prosperous and populous, filled with people, with plenty of food, with 7, 707 palaces, 7,707 peaked-roofed buildings, 7,707 parks, and 7,707 water tanks.
ambapālī ca gaṇikā abhirūpā dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā padakkhā nacce ca gīte ca vādite ca abhisaṭā atthikānaṁ atthikānaṁ manussānaṁ paññāsāya ca rattiṁ gacchati	“And Ambapālī the courtesan—beautiful, inspiring, endowed with the foremost beauty of complexion, skilled in dancing, singing, and instrumental music, visited by men filled with desire—goes for fifty a night.
tāya ca vesālī bhiyyoso mattāya upasobhati	“And Vesālī is even more resplendent because of her.
sādhu deva mayaṁpi gaṇikaṁ vuṭṭhāpeyyāmāti.	“It would be good, your Majesty, if we would set up a courtesan as well.”
tenahi bhaṇe tādisiṁ kumāriṁ jānātha yaṁ tumhe gaṇikaṁ vuṭṭhāpeyyāthāti.	“I say, in that case, find the kind of girl you would set up as courtesan.”
(Mv.VIII.1.3) tena kho pana samayena rājagahe sālavatī Nāma kumārī abhirūpā hoti dassanīyā pāsādikā paramāya vaṇṇapokkharatāya samannāgatā.	Now at that time there was a girl in Rājagaha named Sālavatī—beautiful, inspiring, endowed with the foremost beauty of complexion.
athakho rājagahako negamo sālavatiṁ kumāriṁ gaṇikaṁ vuṭṭhāpesi.	So the City Council set up the girl Sālavatī as courtesan.
athakho sālavatī gaṇikā nacirasseva padakkhā ahosi nacce ca gīte ca vādite ca abhisaṭā atthikānaṁ atthikānaṁ manussānaṁ paṭisatena ca rattiṁ gacchati.	In no long time, Sālavatī the courtesan became skilled in dancing, singing, and instrumental music. Visited by men filled with desire, she went for a hundred a night.
athakho sālavatī gaṇikā nacirasseva gabbhinī ahosi.	Then, in no long time, she became pregnant.
athakho sālavatiyā gaṇikāya etadahosi itthī kho gabbhinī purisānaṁ amanāpā sace maṁ koci jānissati sālavatī gaṇikā gabbhinīti sabbo me sakkāro parihāyissati yannūnāhaṁ gilānaṁ paṭivedeyyanti.	The thought occurred to her, “Pregnant women are unappealing to men. If anyone finds out that I’m pregnant, all my income will be lost. Why don’t I tell people I’m sick?”
athakho sālavatī gaṇikā dovārikaṁ āṇāpesi mā bhaṇe dovārika koci puriso pāvisi yo ca maṁ pucchati gilānāti paṭivedehīti.	So she commanded the doorkeeper, “I say, doorkeeper, don’t let any man come in, and if any asks for me, tell him I’m sick.”
evaṁ ayyeti kho so dovāriko sālavatiyā gaṇikāya paccassosi.	“As you say, Lady,” the doorkeeper responded to her.
(Mv.VIII.1.4) athakho sālavatī gaṇikā tassa gabbhassa paripākamanvāya puttaṁ vijāyi.	Then, when the fetus had matured, Sālavatī the courtesan gave birth to a son.
athakho sālavatī gaṇikā dāsiṁ āṇāpesi handa je imaṁ dārakaṁ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍehīti.	So she commanded a female slave, “Hey, having put this baby in a winnowing basket, take him out and throw him on the garbage pile.”
evaṁ ayyeti kho sā dāsī sālavatiyā gaṇikāya paṭissuṇitvā taṁ dārakaṁ kattarasuppe pakkhipitvā nīharitvā saṅkārakūṭe chaḍḍesi.	Responding, “As you say, Lady,” to Sālavatī, the female slave put the baby in a winnowing basket, took him out, and threw him on the garbage pile.
tena kho pana samayena abhayo nāma rājakumāro kālasseva rājupaṭṭhānaṁ gacchanto addasa taṁ dārakaṁ kākehi Samparikiṇṇaṁ	And on that occasion a prince named Abhaya, going early to have an audience with the king, saw the baby, surrounded by crows.
disvāna manusse pucchi kimetaṁ bhaṇe kākehi samparikiṇṇanti.	On seeing him, he asked people, “I say, what’s that surrounded by crows?”
Dārako devāti.	“A baby, your highness.”
Jīvati bhaṇeti.	“I say, is he alive?”
Jīvati devāti.	“He’s alive, your highness.”
tenahi bhaṇe taṁ dārakaṁ amhākaṁ antepuraṁ netvā dhātīnaṁ detha posetunti.	“I say, in that case, bring him into our palace and give him to the nurses to raise him.”
evaṁ devāti kho te manussā abhayassa rājakumārassa paṭissuṇitvā taṁ dārakaṁ abhayassa rājakumārassa antepuraṁ netvā dhātīnaṁ adaṁsu posethāti.	Responding, “As you say, your highness,” to Prince Abhaya, the people brought him into his palace and gave him to the nurses, (saying,) “Raise him.”
Tassa jīvatīti jīvakoti nāmaṁ akaṁsu kumārena posāpitoti komārabhaccoti nāmaṁ akaṁsu.	Because it was said of him, “He’s alive,” [jīvati] they gave him the name ‘Jīvaka’ [One who is alive]. Because the prince [kumāra] had him looked after, they gave him the name ‘Komārabhacca’ [fed by a prince].
(Mv.VIII.1.5) athakho jīvako komārabhacco nacirasseva viññutaṁ pāpuṇi.	Then in no long time, Jīvaka Komārabhacca reached the age of self-awareness.
athakho jīvako komārabhacco yena abhayo rājakumāro tenupasaṅkami upasaṅkamitvā abhayaṁ rājakumāraṁ etadavoca kā me deva mātā ko pitāti.	He went to Prince Abhaya and said to him, “Your highness, who is my mother? Who is my father?”
Ahaṁpi kho te bhaṇe jīvaka mātaraṁ na jānāmi apicāhaṁ te pitā tvaṁ mayāpi posāpitoti.	“I say, Jīvaka, even I don’t know who your mother is. But I’m your father—you were looked after by me.”
athakho jīvakassa komārabhaccassa etadahosi imāni kho rājakulāni na sukarāni asippena upajīvituṁ yannūnāhaṁ sippaṁ sikkheyyanti.	Then the thought occurred to Jīvaka Komārabhacca, “It’s not easy for one without a craft to survive in these royal families. Why don’t I learn a craft?”
[129] tena kho pana samayena takkasilāyaṁ disāpāmokkho vejjo paṭivasati.	At that time there was a doctor living in Takkasilā—renowned in all the lands.
(Mv.VIII.1.6) athakho jīvako komārabhacco abhayaṁ rājakumāraṁ anāpucchā yena takkasilā tena pakkāmi anupubbena yena takkasilā yena so vejjo tenupasaṅkami upasaṅkamitvā taṁ vejjaṁ etadavoca icchāmahaṁ ācariya sippaṁ sikkhitunti.	So Jīvaka Komārabhacca, without taking leave of Prince Abhaya, set out wandering toward Takkasilā. Wandering by stages, he arrived at Takkasilā, went to the doctor, and said to him, “Teacher, I want to study this craft.”
tenahi Bhaṇe jīvaka sikkhassūti.	“In that case, Jīvaka, you may study it.”
athakho jīvako komārabhacco bahuñca gaṇhāti lahuñca gaṇhāti suṭṭhu ca upadhāreti gahitañcassa na pamussati.	Then Jīvaka Komārabhacca learned much, learned quickly, understood it well, and didn’t forget what he had learned.
athakho jīvakassa komārabhaccassa sattannaṁ vassānaṁ accayena etadahosi ahaṁ kho bahuñca gaṇhāmi lahuñca gaṇhāmi suṭṭhu ca upadhāremi gahitañca me na pamussati satta ca me vassāni adhīyantassa nayimassa sippassa anto paññāyati kadā imassa sippassa anto paññāyissatīti.	After seven years had passed, the thought occurred to him, “I have learned much, learned quickly, understood it well, and haven’t forgotten what I’ve learned. But after studying for seven years, the end of this craft is not apparent. When will the end of this craft become apparent?”
(Mv.VIII.1.7) athakho jīvako komārabhacco yena so vejjo tenupasaṅkami upasaṅkamitvā taṁ vejjaṁ etadavoca ahaṁ kho ācariya bahuñca gaṇhāmi lahuñca gaṇhāmi suṭṭhu ca upadhāremi gahitañca me na pamussati satta ca me vassāni adhīyantassa nayimassa sippassa anto paññāyati kadā imassa sippassa anto paññāyissatīti.	So he went to the doctor and, on arrival, said to him, “Teacher, I have learned much, learned quickly, understood it well, and haven’t forgotten what I’ve learned. But after studying for seven years, the end of this craft is not apparent. When will the end of this craft become apparent?”
tenahi bhaṇe jīvaka khanittiṁ ādāya takkasilāya samantā yojanaṁ āhiṇḍitvā yaṅkiñci abhesajjaṁ passeyyāsi taṁ āharāti.	“I say, Jīvaka, in that case, taking a spade, wander around the area within a league of Takkasilā and bring back anything you see that’s not medicinal.”
evaṁ ācariyāti kho jīvako komārabhacco tassa vejjassa paṭissuṇitvā khanittiṁ ādāya takkasilāya samantā yojanaṁ āhiṇḍanto na kiñci abhesajjaṁ addasa.	Responding, “As you say, teacher,” to the doctor, taking a spade, wandering around the area within a league of Takkasilā, he saw nothing that was not medicinal.
athakho jīvako komārabhacco yena so vejjo tenupasaṅkami upasaṅkamitvā taṁ vejjaṁ etadavoca āhiṇḍantomhi ācariya takkasilāya samanatā yojanaṁ na kiñci abhesajjaṁ addasanti.	Then he went to the doctor and, on arrival, said to him, “Teacher, wandering around the area within a league of Takkasilā, I saw nothing that was not medicinal.”
Sikkhitosi bhaṇe jīvaka alante ettakaṁ jīvikāyāti jīvakassa komārabhaccassa parittaṁ pātheyyaṁ pādāsi.	(Saying,) “I say, Jīvaka, you have finished your studies. This much should be enough for your livelihood.” he gave him a small amount of provisions for the road.
(Mv.VIII.1.8) athakho jīvako komārabhacco taṁ parittaṁ pātheyyaṁ ādāya yena rājagahaṁ tena pakkāmi.	Then Jīvaka Komārabhacca, taking the small amount of provisions for the road, set out for Rājagaha.
athakho jīvakassa komārabhaccassa taṁ parittaṁ pātheyyaṁ antarāmagge sākete parikkhayaṁ agamāsi.	Along the road, at Sāketa, the small amount of provisions for the road ran out.
athakho jīvakassa komārabhaccassa etadahosi ime kho maggā kantārā appodakā appabhakkhā na sukarā apātheyyena gantuṁ yannūnāhaṁ pātheyyaṁ pariyeseyyanti.	It occurred to him, “These are badland roads with little water, little food. It is not easy to go along them without provisions for a journey. Why don’t I search for provisions?”

203. seṭṭhibhariyāvatthu

The Story of the Money-lender’s Wife

[130] tena kho pana samayena sākete seṭṭhibhariyāya sattavassiko sīsābādho hoti.	Now on that occasion the wife of a money-lender in Sāketa had had a headache for seven years.
Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā tikicchantā nāsakkhiṁsu arogaṁ kātuṁ bahuṁ hiraññaṁ ādāya agamaṁsu.	Many great doctors, the foremost in all directions, came to treat her, but could not cure her of her illness. Taking a great deal of money, they left.
athakho jīvako komārabhacco sāketaṁ pavisitvā manusse pucchi ko bhaṇe gilāno kaṁ tikicchāmīti.	Then Jīvaka Komārabhacca, entering Sāketa, asked the people, “I say, who is sick? Who will I treat?”
Etissā ācariya seṭṭhibhariyāya sattavassiko sīsābādho gaccha ācariya seṭṭhibhariyaṁ tikicchāhīti.	“Teacher, this wife of a money-lender has had a headache for seven years. Go and treat her.”
(Mv.VIII.1.9) athakho jīvako komārabhacco yena seṭṭhissa gahapatissa nivesanaṁ tenupasaṅkami upasaṅkamitvā dovārikaṁ āṇāpesi gaccha bhaṇe dovārika seṭṭhibhariyāya pāvada vejjo ayye āgato so taṁ daṭṭhukāmoti.	So he went to the wealthy householder’s residence and, on arrival, sent the doorkeeper, (saying,) “I say, doorkeeper, go and inform the money-lender’s wife, ‘Lady, a doctor has come, and he would like to see you.’”
Evamācariyāti kho so dovāriko jīvakassa komārabhaccassa paṭissuṇitvā yena seṭṭhibhariyā tenupasaṅkami upasaṅkamitvā seṭṭhibhariyaṁ etadavoca Vejjo ayye āgato so taṁ daṭṭhukāmoti.	Responding, “As you say, teacher,” to Jīvaka Komārabhacca, the doorkeeper went to the money-lender’s wife and, on arrival, said to her, “Lady, a doctor has come, and he would like to see you.”
Kīdiso bhaṇe dovārika vejjoti.	“I say, doorkeeper, what sort of doctor?”
Daharako ayyeti.	“A young one, Lady.”
Alaṁ bhaṇe dovārika kiṁ me daharako vejjo karissati bahū mahantā mahantā disāpāmokkhā vejjā āgantvā tikicchantā nāsakkhiṁsu arogaṁ kātuṁ bahuṁ hiraññaṁ ādāya agamaṁsūti.	“Enough, I say. What use is a young doctor to me? Many great doctors, the foremost in all directions, have come to treat me, but could not cure me of my illness. Taking lots of gold, they left.”
(Mv.VIII.1.10) athakho so dovāriko yena jīvako komārabhacco tenupasaṅkami upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca seṭṭhibhariyā ācariya evamāha alaṁ bhaṇe dovārika kiṁ me daharako vejjo karissati bahū mahantā mahantā disāpāmokkhā vejjā āgantvā tikicchantā nāsakkhiṁsu arogaṁ kātuṁ bahuṁ hiraññaṁ ādāya agamaṁsūti.	So the doorkeeper went to Jīvaka Komārabhacca and, on arrival, said to him, “Teacher, the money-lender’s wife says this, ‘Enough, I say. What use is a young doctor to me? Many prominent doctors, the foremost in all directions, have come to treat me, but could not cure me of my illness. Taking lots of gold, they left.’”
Gaccha bhaṇe dovārika seṭṭhibhariyāya pāvada vejjo ayye evamāha mā kira ayye pure kiñci adāsi yadā arogā ahosi tadā yaṁ iccheyyāsi taṁ dajjeyyāsīti.	“Go, I say, doorkeeper, and inform her, ‘The doctor says, “Lady, don’t give me anything at all beforehand. When you are cured of your illness, then give whatever you want.”’”
evaṁ ācariyāti kho so dovāriko jīvakassa komārabhaccassa paṭissuṇitvā yena seṭṭhibhariyā tenupasaṅkami upasaṅkamitvā seṭṭhibhariyaṁ etadavoca vejjo ayye evamāha mā kira ayye pure kiñci adāsi yadā arogā ahosi tadā yaṁ iccheyyāsi taṁ dajjeyyāsīti.	Responding, “As you say, teacher,” to Jīvaka Komārabhacca, the doorkeeper went to the money-lender’s wife and, on arrival, said to her, “Lady, the doctor says, ‘Lady, don’t give me anything at all beforehand. When you are cured of your illness, then give whatever you want.’”
tenahi bhaṇe dovārika vejjo āgacchatūti.	“I say, doorkeeper, in that case, let the doctor come.”
evaṁ ayyeti kho so dovāriko seṭṭhibhariyāya paṭissuṇitvā yena jīvako komārabhacco tenupasaṅkami upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca seṭṭhibhariyā taṁ ācariya Pakkosatīti.	Responding, “As you say, Lady,” to the money-lender’s wife, the doorkeeper went to Jīvaka Komārabhacca and, on arrival, said to him, “Teacher, the money-lender’s wife summons you.”
(Mv.VIII.1.11) athakho jīvako komārabhacco yena seṭṭhibhariyā tenupasaṅkami upasaṅkamitvā seṭṭhibhariyāya vikāraṁ sallakkhetvā seṭṭhibhariyaṁ etadavoca pasatena me ayye sappinā atthoti.	So he went to the money-lender’s wife and, on arrival, having observed her symptoms, said to her, “Lady, I need a handful of ghee.”
athakho seṭṭhibhariyā jīvakassa komārabhaccassa pasataṁ sappiṁ dāpesi.	Then she had them give him a handful of ghee.
athakho jīvako komārabhacco taṁ pasataṁ sappiṁ nānābhesajjehi nippacitvā seṭṭhibhariyaṁ mañcake uttānaṁ nipajjāpetvā natthuto adāsi.	Then Jīvaka Komārabhacca, having concocted the ghee with various medicines, had the money-lender’s wife lie on her back on a bed and gave her the ghee in her nose.
athakho taṁ sappiṁ natthuto dinnaṁ mukhato uggacchi.	Having been given the ghee in the nose, she spit it out her mouth.
athakho seṭṭhibhariyā taṁ paṭiggahe nuṭṭhuhitvā [ME: niṭṭhubhitvā] dāsiṁ āṇāpesi handa je imaṁ sappiṁ picunā gaṇhāhīti.	Spitting it into a spittoon, she commanded a female slave, “Hey, pick up this ghee with some cotton.”
(Mv.VIII.1.12) athakho jīvakassa komārabhaccassa etadahosi acchariyaṁ vata bho yāva lūkhāyaṁ gharaṇī yatra hi nāma imaṁ chaḍḍanīyadhammaṁ sappiṁ picunā gāhāpessati bahukāni ca me mahagghāni mahagghāni bhesajjāni upagatāni kimpimāyaṁ kañci deyyadhammaṁ dassatīti.	The thought occurred to Jīvaka Komārabhacca, “It’s amazing how stingy this housewife is! How can she have cotton used to pick up that ghee, which ought to be thrown away? I used up lots of expensive medicine, but will she give me anything as a reward?”
athakho seṭṭhibhariyā jīvakassa komārabhaccassa vikāraṁ sallakkhetvā jīvakaṁ komārabhaccaṁ etadavoca kissa tvaṁ ācariya vimanosīti.	Then the money-lender’s wife, noticing his expression, said to him, “What are you worried about, teacher?”
Idha me etadahosi acchariyaṁ vata bho yāva lūkhāyaṁ gharaṇī yatra hi nāma imaṁ chaḍḍanīyadhammaṁ sappiṁ picunā gāhāpessati bahukāni ca me mahagghāni mahagghāni bhesajjāni upagatāni kimpimāyaṁ kañci deyyadhammaṁ dassatīti.	“Just now, the thought occurred to me, ‘It’s amazing how stingy this housewife is! How can she have cotton used to pick up that ghee, which ought to be thrown away? I used up lots of expensive medicine, but will she give me anything as a reward?’”
Mayaṁ kho ācariya āgārikā nāma upajānāmetassa saññamassa varametaṁ sappi dāsānaṁ vā kammakarānaṁ vā pādabbhañjanaṁ vā padīpakaraṇe vā āsittaṁ mā tvaṁ ācariya vimano ahosi na te deyyadhammo hāyissatīti.	“You know, teacher, we housewives have to know the value of frugality. This ghee is excellent as foot-rub for the slaves and workers, or for putting in lamps. Don’t worry, teacher, your reward won’t be lacking.”
(Mv.VIII.1.3) athakho jīvako komārabhacco seṭṭhibhariyāya sattavassikaṁ sīsābādhaṁ ekeneva natthukammena apakaḍḍhi.	So Jīvaka Komārabhacca drove out the money-lender’s wife’s seven-year headache with one nose-treatment.
athakho seṭṭhibhariyā arogā samānā jīvakassa komārabhaccassa cattāri sahassāni pādāsi.	Then, being cured, she gave him four thousand.
Putto mātā me arogā ṭhitāti cattāri sahassāni pādāsi.	Her son, (thinking,) “My mother is cured!” gave him four thousand.
Suṇisā sassū me arogā ṭhitāti cattāri sahassāni pādāsi.	Her daughter-in-law, (thinking,) “My mother-in-law is cured!” gave him four thousand.
Seṭṭhī gahapati bhariyā me arogā ṭhitāti cattāri sahassāni pādāsi dāsañca dāsiñca assarathañca adāsi.	The wealthy householder, (thinking,) “My wife is cured!” gave him four thousand, a male slave, a female slave, and a horse-drawn carriage.
athakho jīvako komārabhacco tāni soḷasasahassāni ādāya dāsañca dāsiñca assarathañca yena rājagahaṁ tena pakkāmi anupubbena yena rājagahaṁ yena abhayo rājakumāro tenupasaṅkami	Then Jīvaka Komārabhacca, taking the sixteen thousand, the male slave, the female slave, and the horse-drawn carriage, set out wandering toward Rājagaha, and traveling by stages, arrived there and went to Prince Abhaya.
upasaṅkamitvā abhayaṁ rājakumāraṁ etadavoca idaṁ me deva paṭhamakammaṁ soḷasasahassāni dāso ca dāsī ca assaratho ca paṭiggaṇhātu me devo posāvanikanti.	On arrival, he said to him, “Your highness, this was my first work: sixteen thousand, a male slave, a female slave, and a horse-drawn carriage. May your highness accept them in repayment for looking after [raising] me.”
Alaṁ bhaṇe jīvaka tuyhaṁyeva hotu amhākañca antepure nivesanaṁ māpehīti.	“I say, Jīvaka, enough. May it be your very own. Have a residence built inside our palace (grounds).”
evaṁ devāti kho jīvako komārabhacco abhayassa rājakumārassa paṭissuṇitvā abhayassa rājakumārassa antepure nivesanaṁ māpesi.	Responding, “As you say, your highness,” to Prince Abhaya, Jīvaka Komārabhacca had a residence built inside Prince Abhaya’s palace (grounds).

204. bimbisārarājavatthu (Mv.VIII.1.14)

The Story of King Bimbisāra

[131] tena kho pana samayena rañño māgadhassa seniyassa bimbisārassa bhagandalābādho hoti.	Now at that time King Seniya Bimbisāra of Magadha was sick with a hemorrhoid.
Sāṭakā lohitena makkhiyanti.	His cloth was stained with blood.
Deviyo disvā upphaṇḍenti utunīdāni devo pupphaṁ devassa uppannaṁ nacirasseva devo vijāyissatīti.	His queens, seeing it, teased him: “His majesty is now having his first period. His majesty is menstruating. It won’t be long before his majesty gives birth.”
tena rājā maṅku hoti.	The king was embarrassed by that.
athakho rājā māgadho seniyo bimbisāro abhayaṁ rājakumāraṁ etadavoca	So he said to Prince Abhaya,
mayhaṁ kho bhaṇe abhaya tādiso ābādho sāṭakā lohitena makkhiyanti deviyo disvā upphaṇḍenti utunīdāni devo pupphaṁ devassa uppannaṁ nacirasseva devo vijāyissatīti iṅgha bhaṇe abhaya tādisaṁ vejjaṁ jānāhi yo maṁ tikiccheyyāti.	“I say, Abhaya, we are suffering from the sort of illness that our cloth is stained with blood. My queens, seeing it, tease me: ‘His majesty is now having his first period. His majesty is menstruating. It won’t be long before his majesty gives birth.’ Please find the sort of doctor who could treat me.”
ayaṁ deva amhākaṁ jīvako vejjo taruṇo bhadrako so devaṁ tikicchissatīti.	“Your majesty, there is this doctor of ours, Jīvaka, who is young & talented. He will treat your majesty.”
tenahi bhaṇe abhaya jīvakaṁ vejjaṁ āṇāpehi so maṁ tikicchissatīti.	“I say, Abhaya, in that case, command doctor Jīvaka. He will treat me.”
(Mv.VIII.1.15) athakho abhayo rājakumāro jīvakaṁ komārabhaccaṁ āṇāpesi gaccha bhaṇe jīvaka rājānaṁ tikicchāhīti.	So Prince Abhaya commanded Jīvaka Komārabhacca, “Go, Jīvaka, and treat the king.”
evaṁ devāti kho jīvako komārabhacco abhayassa rājakumārassa paṭissuṇitvā nakhena bhesajjaṁ ādāya yena rājā māgadho seniyo bimbisāro tenupasaṅkami upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca ābādhaṁ te deva passāmīti.	Responding, “As you say, your highness,” to Prince Abhaya, and taking some medicine with his fingernail, Jīvaka Komārabhacca went to King Seniya Bimbisāra of Magadha and, on arrival, said to him, “Let me see your illness, your majesty.”
athakho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa bhagandalābādhaṁ ekeneva ālepena apakaḍḍhi.	And he dried up the king’s hemorrhoid with a single (application of) ointment.
athakho rājā Māgadho seniyo bimbisāro arogo samāno pañca itthīsatāni sabbālaṅkāraṁ vibhūsāpetvā omuñcāpetvā puñjaṁ kārāpetvā jīvakaṁ komārabhaccaṁ etadavoca etaṁ bhaṇe jīvaka pañcannaṁ itthīsatānaṁ sabbālaṅkāraṁ tuyhaṁ hotūti.	Then King Seniya Bimbisāra—being cured, having ordered 500 of his women to dress up with all their jewelry and then to remove it and put it into a pile—said to Jīvaka Komārabhacca, “That, I say, Jīvaka—all the jewelry of the 500 women—is yours.”
Alaṁ deva adhikāraṁ me devo saratūti.	“Enough, your majesty. May your majesty simply remember my service.”
tenahi bhaṇe jīvaka maṁ upaṭṭhaha itthāgārañca buddhappamukhaṁ bhikkhusaṅghañcāti.	“Very well then, Jīvaka, care for me, for the women in the palace, and for the Saṅgha of monks, headed by the Buddha.”
evaṁ devāti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paccassosi.	“As you say, your majesty,” Jīvaka Komārabhacca responded to King Seniya Bimbisāra of Magadha.

205. rājagahaseṭṭhivatthu (Mv.VIII.1.16)

The Story of the Money-lender of Rājagaha

[132] tena kho pana samayena rājagahakassa seṭṭhissa sattavassiko sīsābādho hoti.	Now on that occasion a money-lender of Rājagaha had a seven-year headache.
Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā tikicchantā nāsakkhiṁsu arogaṁ kātuṁ bahuṁ hiraññaṁ ādāya agamaṁsu.	Many great doctors, the foremost in all directions, having come to treat him, couldn’t cure him of his illness. Taking a great deal of money, they left.
Apica vejjehi paccakkhāto hoti.	It had reached the point where the doctors had given up on him.
Ekacce vejjā evamāhaṁsu pañcamaṁ divasaṁ seṭṭhī gahapati kālaṁ karissatīti.	Some doctors said, “On the fifth day, the money-lender will die.”
Ekacce vejjā evamāhaṁsu sattamaṁ divasaṁ seṭṭhī gahapati kālaṁ karissatīti.	Some doctors said, “On the seventh day, the money-lender will die.”
athakho rājagahakassa negamassa etadahosi	Then the thought occurred to the Rājagaha City Council:
ayaṁ kho seṭṭhī gahapati bahūpakāro rañño ceva negamassa ca apica vejjehi paccakkhāto	“This money-lender has done much for the king and for the City Council, and it has reached the point where the doctors have given up on him.
ekacce vejjā evamāhaṁsu pañcamaṁ divasaṁ seṭṭhī gahapati kālaṁ karissatīti ekacce vejjā evamāhaṁsu sattamaṁ divasaṁ seṭṭhī gahapati kālaṁ karissatīti	“Some doctors say, ‘On the fifth day, the money-lender will die.’ Some doctors say, ‘On the seventh day, the money-lender will die.’
ayaṁ ca rañño jīvako vejjo taruṇo bhadrako	“But there’s this Jīvaka, the king’s doctor, who is young & talented.
yannūna mayaṁ rājānaṁ jīvakaṁ vejjaṁ yāceyyāma seṭṭhiṁ Gahapatiṁ tikicchitunti.	“What if we were to ask for Jīvaka from the king to treat the money-lender?”
(Mv.VIII.1.17) athakho rājagahako negamo yena rājā māgadho seniyo bimbisāro tenupasaṅkami upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca	So the Rājagaha City Council went to King Seniya Bimbisāra and on arrival said to him,
ayaṁ deva seṭṭhī gahapati bahūpakāro devassa ceva negamassa ca apica vejjehi paccakkhāto ekacce vejjā evamāhaṁsu pañcamaṁ divasaṁ seṭṭhī gahapati kālaṁ karissatīti ekacce vejjā evamāhaṁsu sattamaṁ divasaṁ seṭṭhī gahapati kālaṁ karissatīti	“Your majesty, this money-lender has done much for the king and for the City Council, and it has reached the point where the doctors have given up on him. Some doctors say, ‘On the fifth day, the money-lender will die.’ Some doctors say, ‘On the seventh day, the money-lender will die.’
sādhu devo jīvakaṁ vejjaṁ āṇāpetu seṭṭhiṁ gahapatiṁ tikicchitunti.	“It would be good if your majesty would command doctor Jīvaka to treat the money-lender.”
athakho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi gaccha bhaṇe jīvaka seṭṭhiṁ gahapatiṁ tikicchāhīti.	So King Seniya Bimbisāra commanded Jīvaka Komārabhacca: “Go, I say, Jīvaka, and treat the money-lender.”
evaṁ devāti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā yena seṭṭhī gahapati tenupasaṅkami upasaṅkamitvā seṭṭhissa gahapatissa vikāraṁ sallakkhetvā seṭṭhiṁ gahapatiṁ etadavoca sacāhantaṁ gahapati arogaṁ kareyyaṁ kiṁ me assa deyyadhammoti.	Responding, “As you say, your majesty,” to the king, Jīvaka Komārabhacca went to the money-lender. On arrival, after observing the money-lender’s symptoms, he said to him, “If I were to cure you, householder, what would be my reward?”
Sabbaṁ sāpateyyañca te ācariya hotu ahañca te dāsoti.	“All my property will be yours, teacher, and I your slave.”
(Mv.VIII.1.18) Sakkhasi pana tvaṁ gahapati ekena passena satta māse nipajjitunti.	“But, householder, can you lie on one side for seven months?”
Sakkomahaṁ ācariya ekena passena satta māse nipajjitunti.	“Teacher, I can lie on one side for seven months.”
Sakkhasi pana tvaṁ gahapati dutiyena passena satta māse nipajjitunti.	“And can you lie on the other side for seven months?”
Sakkomahaṁ ācariya dutiyena passena satta māse Nipajjitunti.	“I can lie on the other side for seven months.”
Sakkhasi pana tvaṁ gahapati uttāno satta māse nipajjitunti.	“And can you lie on your back for seven months?”
Sakkomahaṁ ācariya uttāno satta māse nipajjitunti.	“I can lie on my back for seven months.”
athakho jīvako komārabhacco seṭṭhiṁ gahapatiṁ mañcake nipajjāpetvā mañcake sambandhitvā sīsacchaviṁ uppāṭetvā sibbiniṁ vināmetvā dve pāṇake nīharitvā janassa dassesi	Then Jīvaka Komārabhacca, having had the money-lender lie on a bed, having bound him to the bed, made an incision in the skin of his head. Drilling a hole in his skull [Note: Literally: ‘opening the sutures of his skull’] and drawing out two creatures, he showed them to the people:
passatha ime dve pāṇake ekaṁ khuddakaṁ ekaṁ mahallakaṁ	“See these two creatures, one small, the other large?
ye te ācariyā evamāhaṁsu pañcamaṁ divasaṁ seṭṭhī gahapati kālaṁ karissatīti tehāyaṁ mahallako pāṇako diṭṭho	“Those teachers who said, ‘On the fifth day, the money-lender will die,’ had seen this large creature.
pañcamaṁ divasaṁ seṭṭhissa gahapatissa matthaluṅgaṁ pariyādayissati matthaluṅgassa pariyādānā seṭṭhī gahapati kālaṁ karissati	“By the fifth day it would have consumed the money-lender’s brain. From the consumption of his brain, the money-lender would have died.
sudiṭṭho tehi ācariyehi	“That was well-seen by those teachers.
yepi te ācariyā evamāhaṁsu sattamaṁ divasaṁ seṭṭhī gahapati kālaṁ karissatīti tehāyaṁ khuddako pāṇako diṭṭho sattamaṁ divasaṁ seṭṭhissa gahapatissa matthaluṅgaṁ pariyādayissati matthaluṅgassa pariyādānā seṭṭhī gahapati kālaṁ karissati sudiṭṭho tehipi ācariyehīti	“Those teachers who said, ‘On the seventh day, the money-lender will die,’ had seen this small creature. By the seventh day it would have consumed the money-lender’s brain. From the consumption of his brain, the money-lender would have died. That was well-seen by those teachers, too.”
sibbiniṁ sampaṭicchādetvā sīsacchaviṁ sibbetvā ālepaṁ adāsi.	Closing the hole in the skull and stitching the skin of the head, he applied an ointment.
(Mv.VIII.1.19) athakho seṭṭhī gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca nāhaṁ ācariya sakkomi ekena passena satta māse nipajjitunti.	Then the money-lender, after the passing of seven days, said to Jīvaka Komārabhacca, “Teacher, I can’t lie on one side for seven months.”
Nanu me tvaṁ gahapati paṭissuṇi sakkomahaṁ ācariya ekena passena Satta māse nipajjitunti.	“But didn’t you respond to me, householder, ‘Teacher, I can lie on one side for seven months’?”
Saccāhaṁ ācariya paṭissuṇiṁ apāhaṁ marissāmi nāhaṁ sakkomi ekena passena satta māse nipajjitunti.	“It’s true, teacher, that I responded (in that way). But I will die. I can’t lie on one side for seven months.”
tenahi tvaṁ gahapati dutiyena passena satta māse nipajjāhīti.	“In that case, householder, lie on the other side for seven months.”
athakho seṭṭhī gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca nāhaṁ ācariya sakkomi dutiyena passena satta māse nipajjitunti.	Then the money-lender, after the passing of seven days, said to Jīvaka Komārabhacca, “Teacher, I can’t lie on the other side for seven months.”
Nanu me tvaṁ gahapati paṭissuṇi sakkomahaṁ ācariya dutiyena passena satta māse nipajjitunti.	“But didn’t you respond to me, householder, ‘I can lie on the other side for seven months’?”
Saccāhaṁ ācariya paṭissuṇiṁ apāhaṁ marissāmi nāhaṁ sakkomi dutiyena passena satta māse nipajjitunti.	“It’s true, teacher, that I responded (in that way). But I will die. I can’t lie on the other side for seven months.”
tenahi tvaṁ gahapati uttāno satta māse nipajjāhīti.	“In that case, householder, lie on your back for seven months.”
athakho seṭṭhī gahapati sattāhassa accayena jīvakaṁ komārabhaccaṁ etadavoca nāhaṁ ācariya sakkomi uttāno satta māse nipajjitunti.	Then the money-lender, after the passing of seven days, said to Jīvaka Komārabhacca, “Teacher, I can’t lie on my back for seven months.”
Nanu me tvaṁ gahapati paṭissuṇī sakkomahaṁ ācariya uttāno satta māse nipajjitunti.	“But didn’t you respond to me, householder, ‘I can lie on my back for seven months’?”
Saccāhaṁ ācariya paṭissuṇiṁ apāhaṁ marissāmi nāhaṁ sakkomi uttāno satta māse nipajjitunti.	“It’s true, teacher, that I responded (in that way). But I will die. I can’t lie on my back for seven months.”
(Mv.VIII.1.20) Ahañce taṁ gahapati na vadeyyaṁ ettakaṁpi tvaṁ na nipajjeyyāsi apica paṭikaccevāsi mayā ñāto tīhi sattāhehi seṭṭhī gahapati arogo bhavissatīti uṭṭhehi gahapati arogosi jānāhi kiṁ me deyyadhammoti.	“Householder, if I hadn’t said that to you, you would not have lied down for this long. But I knew beforehand, ‘In three times seven days the money-lender will be cured.’ Get up, householder. Know that you are cured. What is my reward?”
Sabbaṁ sāpateyyañca te ācariya hotu ahañca te dāsoti.	“All my property is yours, teacher, and I am your slave.”
Alaṁ gahapati mā Me tvaṁ sabbaṁ sāpateyyaṁ adāsi mā ca me dāso rañño satasahassaṁ dehi mayhaṁ satasahassanti.	“Enough, householder. Don’t give me all your property and don’t be my slave. Give 100,000 to the king and 100,000 to us.”
athakho seṭṭhī gahapati arogo samāno rañño satasahassaṁ adāsi jīvakassa komārabhaccassa satasahassaṁ.	So the money-lender gave 100,000 to the king and 100,000 to Jīvaka Komārabhacca.

206. seṭṭhiputtavatthu (Mv.VIII.1.21)

The Story of the Money-lender’s Son

[133] tena kho pana samayena bārāṇaseyyakassa seṭṭhiputtassa mokkhacikāya kīḷantassa antagaṇṭhābādho hoti.	Now on that occasion the son of a money-lender of Bārāṇasī got a knot in his intestines doing gymnastics.
tena yāgupi pītā na sammāpariṇāmaṁ gacchati bhattaṁpi bhuttaṁ na sammāpariṇāmaṁ gacchati uccāropi passāvopi na paguṇo.	Because of that, he couldn’t properly digest the conjey he had drunk or solid foods he had eaten, and his urination and bowel movements were irregular.
so tena kiso hoti lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto.	As a result, he became thin, wretched, unattractive, and pale, his body covered with veins.
athakho bārāṇaseyyakassa seṭṭhissa etadahosi mayhaṁ kho puttassa tādiso ābādho yāgupi pītā na sammāpariṇāmaṁ gacchati bhattaṁpi bhuttaṁ na sammāpariṇāmaṁ gacchati uccāropi passāvopi na paguṇo so tena kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto yannūnāhaṁ rājagahaṁ gantvā rājānaṁ jīvakaṁ vejjaṁ yāceyyaṁ puttaṁ me tikicchitunti.	Then the thought occurred to the money-lender of Bārāṇasī, “My son has the kind of disease such that he can’t properly digest the conjey he has drunk or solid foods he has eaten, and his urination and bowel movements are irregular. As a result, he is thin, wretched, unattractive, and pale, his body covered with veins. What if I were to go to Rājagaha and ask for doctor Jīvaka from the king, to treat my son?”
atha kho bārāṇaseyyako seṭṭhī rājagahaṁ gantvā yena rājā māgadho seniyo bimbisāro tenupasaṅkami upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ etadavoca	So, going to Rājagaha, he went to king Seniya Bimbisāra of Magadha and, on arrival, said to him,
mayhaṁ kho deva puttassa tādiso ābādho yāgupi pitā na sammāpariṇāmaṁ gacchati bhattaṁpi bhuttaṁ na sammāpariṇāmaṁ gacchati uccāropi passāvopi na paguṇo so tena kiso Lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto	“Your majesty, my son has the kind of disease such that he can’t properly digest the conjey he has drunk or solid foods he has eaten, and his urination and bowel movements are irregular. As a result, he is thin, wretched, unattractive, and pale, his body covered with veins.
sādhu devo jīvakaṁ vejjaṁ āṇāpetu puttaṁ me tikicchitunti.	“It would be good if your majesty would command doctor Jīvaka to treat him.”
(Mv.VIII.1.22) athakho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi gaccha bhaṇe jīvaka bārāṇasiṁ gantvā bārāṇaseyyakaṁ seṭṭhiputtaṁ tikicchāhīti.	So King Seniya Bimbisāra commanded Jīvaka Komārabhacca: “Go, I say, Jīvaka. Having gone to Bārāṇasī, treat the son of the money-lender of Bārāṇasī.”
evaṁ devāti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā bārāṇasiṁ gantvā yena bārāṇaseyyako seṭṭhiputto tenupasaṅkami	Responding, “As you say, your majesty,” to the king, Jīvaka Komārabhacca, having gone to Bārāṇasī, went to the son of the money-lender of Bārāṇasī.
upasaṅkamitvā bārāṇaseyyakassa seṭṭhiputtassa vikāraṁ sallakkhetvā janaṁ ussāretvā tirokaraṇiṁ parikkhipitvā thambhe upanibandhitvā bhariyaṁ purato ṭhapetvā udaracchaviṁ uppāṭetvā antagaṇṭhiṁ nīharitvā bhariyāya dassesi	On arrival, after observing the son of the money-lender’s symptoms, he had the people stand back, put up a curtain around him, and tied him to a pillar. Having his wife stand in front of him, he cut open the skin of his belly and, taking out his intestines, showed them to his wife, (saying,)
passa te sāmikassa ābādhaṁ iminā yāgupi pītā na sammāpariṇāmaṁ gacchati bhattaṁpi bhuttaṁ na sammāpariṇāmaṁ gacchati uccāropi passāvopi na paguṇo imināyaṁ kiso lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagattoti	“Look at your husband’s disease. Because of this he can’t properly digest the conjey he has drunk or solid foods he has eaten, and his urination and bowel movements are irregular. As a result, he is thin, wretched, unattractive, and pale, his body covered with veins.”
antagaṇṭhiṁ viniveṭhetvā antāni paṭipavesetvā udaracchaviṁ sibbetvā ālepaṁ adāsi.	Having untied the knot in his intestines, put them back in, and sewed up the incision, he applied an ointment.
athakho bārāṇaseyyako seṭṭhiputto nacirasseva arogo ahosi.	In no long time, the son of the money-lender of Bārāṇasī was cured.
athakho bārāṇaseyyako seṭṭhī putto me arogo ṭhitoti jīvakassa komārabhaccassa soḷasa sahassāni pādāsi.	Then the money-lender of Bārāṇasī, (thinking,) “My son is cured,” gave Jīvaka Komārabhacca sixteen thousand.
athakho jīvako komārabhacco tāni soḷasa sahassāni ādāya punadeva rājagahaṁ Paccāgacchi.	Taking the sixteen thousand, he returned to Rājagaha.

207. pajjotarājavatthu (Mv.VIII.1.23)

The Story of King Pajjota

[134] tena kho pana samayena ujjeniyaṁ rañño pajjotassa paṇḍurogābādho hoti.	Now on that occasion King Pajjota of Ujjenī was sick with jaundice.
Bahū mahantā mahantā disāpāmokkhā vejjā āgantvā tikicchantā nāsakkhiṁsu arogaṁ kātuṁ bahuṁ hiraññaṁ ādāya agamaṁsu.	Many great doctors, the foremost in all directions, having come to treat him, couldn’t cure him of his illness. Taking a great deal of money, they left.
athakho rājā pajjoto rañño māgadhassa seniyassa bimbisārassa santike dūtaṁ pāhesi mayhaṁ kho deva tādiso ābādho sādhu devo jīvakaṁ vejjaṁ āṇāpetu so maṁ tikicchissatīti.	So King Pajjota sent a messenger to the presence of King Seniya Bimbisāra of Magadha, (saying,) “We, your majesty, are sick with this sort of illness. It would be good if your majesty would command doctor Jīvaka. He will treat me.”
athakho rājā māgadho seniyo bimbisāro jīvakaṁ komārabhaccaṁ āṇāpesi gaccha bhaṇe jīvaka ujjeniṁ gantvā rājānaṁ pajjotaṁ tikicchāhīti.	So King Seniya Bimbisāra commanded Jīvaka Komārabhacca, “Go, I say, Jīvaka. Having gone to Ujjenī, treat King Pajjota.”
evaṁ devāti kho jīvako komārabhacco rañño māgadhassa seniyassa bimbisārassa paṭissuṇitvā ujjeniṁ gantvā yena rājā pajjoto tenupasaṅkami upasaṅkamitvā rañño pajjotassa vikāraṁ sallakkhetvā rājānaṁ pajjotaṁ etadavoca	Responding, “As you say, your majesty,” to King Seniya Bimbisāra, and having gone to Ujjenī, Jīvaka Komārabhacca went to King Pajjota and, on arrival, having observed his symptoms, said to him,
(Mv.VIII.1.24) sappiṁ deva nippacissāmi taṁ devo pivissatīti.	“Your majesty, I will concoct some ghee, so that your majesty may drink it.”
Alaṁ bhaṇe jīvaka yante sakkā vinā sappinā arogaṁ kātuṁ taṁ karohi jegucchaṁ me sappi paṭikkūlanti.	“Enough, I say, Jīvaka. Whatever you can do to cure (me) without ghee, do that. Ghee is disgusting to me. Loathsome.”
athakho jīvakassa komārabhaccassa etadahosi imassa kho rañño tādiso ābādho na sakkā mayā vinā sappinā arogaṁ kātuṁ yannūnāhaṁ sappiṁ nippaceyyaṁ kasāvavaṇṇaṁ kasāvagandhaṁ kasāvarasanti.	The thought occurred to Jīvaka Komārabhacca, “The disease of this king is of a sort that I cannot cure it without ghee. What if I were to concoct ghee with an astringent color, astringent smell, astringent taste?”
athakho jīvako komārabhacco nānābhesajjehi sappiṁ nippaci kasāvavaṇṇaṁ kasāvagandhaṁ kasāvarasaṁ.	So, with various medicines, he concocted ghee with an astringent color, astringent smell, astringent taste.
athakho jīvakassa komārabhaccassa etadahosi imassa kho rañño sappi pītaṁ pariṇāmentaṁ uddekaṁ dassati caṇḍāyaṁ rājā ghātāpeyyāpi maṁ yannūnāhaṁ paṭikacceva āpuccheyyanti.	Then the thought occurred to him, “This ghee, when drunk & digested by the king, will make him belch. The king is vicious. He could have me killed. What if I were to take leave as a precaution?”
athakho jīvako komārabhacco yena rājā pajjoto tenupasaṅkami upasaṅkamitvā rājānaṁ pajjotaṁ etadavoca	So Jīvaka Komārabhacca went to King Pajjota and, on arrival, said to him,
(Mv.VIII.1.25) mayaṁ kho deva vejjā nāma tādisena muhuttena mūlāni uddharāma bhesajjāni saṁharāma sādhu devo vāhanāgāresu ca dvāresu ca āṇāpetu yena vāhanena jīvako icchati tena vāhanena gacchatu yena dvārena icchati tena dvārena gacchatu yaṁ kālaṁ icchati taṁ kālaṁ gacchatu yaṁ kālaṁ icchati taṁ kālaṁ pavisatūti.	“Your majesty, we doctors, you know, have to dig up roots and gather medicines at just the right moment. It would be good if your majesty were to command (the men) at the stables & city gates, ‘Let Jīvaka go by whatever mount he wants, go through any gate he wants, go at any time he wants, and to enter at any time he wants.’”
athakho rājā pajjoto vāhanāgāresu ca dvāresu ca āṇāpesi yena vāhanena jīvako icchati tena vāhanena gacchatu yena dvārena icchati tena dvārena gacchatu yaṁ kālaṁ icchati taṁ kālaṁ gacchatu yaṁ kālaṁ icchati taṁ kālaṁ pavisatūti.	So King Pajjota commanded (the men) at the stables and city gates: “Let Jīvaka go by whatever mount he wants, go through any gate he wants, go at any time he wants, and to enter at any time he wants.”
tena kho pana samayena rañño pajjotassa bhaddavatikā nāma hatthinikā paññāsayojanikā hoti.	Now at that time King Pajjota had a little she-elephant named Bhaddavatikā who was a fifty-leaguer [could travel fifty leagues in a day].
athakho jīvako komārabhacco rañño pajjotassa taṁ sappiṁ upanāmesi kasāvaṁ devo pivatūti.	Then Jīvaka Komārabhacca offered the ghee to King Pajjota, (saying,) “May your majesty drink the astringent.”
athakho jīvako komārabhacco rājānaṁ pajjotaṁ sappiṁ pāyetvā hatthisālaṁ gantvā bhaddavatikāya hatthinikāya nagaramhā nippati.	Then, having gotten King Pajjota to drink the ghee and having gone to the elephant stable, he fled the city on the little she-elephant Bhaddavatikā.
(Mv.VIII.1.26) athakho rañño pajjotassa taṁ sappi pītaṁ pariṇāmentaṁ uddekaṁ adāsi.	Then, when the ghee was drunk and digested by King Pajjota, he belched.
athakho rājā pajjoto manusse etadavoca duṭṭhena bhaṇe jīvakena sappiṁ pāyitomhi tenahi bhaṇe jīvakaṁ vejjaṁ vicināthāti.	He said to his people, “That vile Jīvaka got me to drink ghee! Very well then, I say, go find doctor Jīvaka!”
Bhaddavatikāya deva hatthinikāya nagaramhā nippatoti.	“He has fled the city on the little she-elephant Bhaddavatikā, your majesty.”
tena kho pana samayena rañño pajjotassa kāko nāma dāso saṭṭhiyojaniko hoti amanussena paṭicca jāto.	Now at that time King Pajjota had a slave named Kāka [Crow], a sixty-leaguer sired by a non-human being.
athakho rājā pajjoto kākaṁ dāsaṁ āṇāpesi gaccha bhaṇe kāka jīvakaṁ vejjaṁ nivattehi rājā taṁ ācariya nivattāpetīti ete kho bhaṇe kāka vejjā nāma bahumāyā mā cassa kiñci paṭiggahesīti.	So King Pajjota commanded him, “I say, Kāka, go turn doctor Jīvaka back, (saying,) ‘Teacher, the king has ordered you to be turned back.’ And you know, Kāka, these doctors have many tricks. Don’t accept anything from him.”
(Mv.VIII.1.27) athakho kāko dāso jīvakaṁ komārabhaccaṁ antarāmagge kosambiyaṁ sambhāvesi pātarāsaṁ karontaṁ.	Then Kāka the slave caught up with Jīvaka Komārabhacca while he was on the road at Kosambī having breakfast.
athakho kāko dāso jīvakaṁ komārabhaccaṁ etadavoca rājā taṁ ācariya nivattāpetīti.	He said to him, “Teacher, the king orders you to be turned back.”
Āgamehi bhaṇe kāka yāva bhuñjāmi handa bhaṇe kāka bhuñjassūti.	“Wait, I say, Kāka, while I eat. And come, now. You eat, too.”
Alaṁ ācariya raññāmhi āṇatto ete kho bhaṇe kāka vejjā nāma bahumāyā mā cassa kiñci paṭiggahesīti.	“No, teacher. I was commanded by the king: ‘And you know, Kāka, these doctors have many tricks. Don’t accept anything from him.’”
tena kho pana samayena jīvako komārabhacco nakhena bhesajjaṁ olumpetvā āmalakañca khādati pānīyañca pivati.	Now, on that occasion Jīvaka Komārabhacca was eating an emblic myrobalan while inserting medicine in it with his fingernail and drinking water. [Note: Apparently Jīvaka was inserting medicine to counteract the strong purgative properties of the emblic myrobalan, of which the Indian variety is larger and evidently more potent than the Southeast Asian variety.]
athakho jīvako komārabhacco kākaṁ dāsaṁ etadavoca handa bhaṇe kāka āmalakañca khāda pānīyañca pivassūti.	So he said to Kāka the slave, “Come now, I say, Kāka. Eat some emblic myrobalan and drink some water, too.”
(Mv.VIII.1.28) athakho kāko dāso ayaṁ kho vejjo āmalakañca khādati pānīyañca pivati na arahati kiñci pāpakaṁ hotunti upaḍḍhāmalakañca khādi pānīyañca apāyi.	Then Kāka the slave, (thinking,) “This doctor is eating emblic myrobalan and drinking water; it shouldn’t do anything bad,” ate half an emblic myrobalan and drank water.
Tassa taṁ upaḍḍhāmalakaṁ khāditaṁ tattheva nicchāresi.	And when he had eaten it, the half of the emblic myrobalan purged him right then & there.
athakho kāko dāso jīvakaṁ komārabhaccaṁ etadavoca atthi me ācariya jīvitanti.	So he said to Jīvaka Komārabhacca, “Teacher, will I live?”
Mā bhaṇe kāka bhāyi tvañceva arogo bhavissasi rājā ca caṇḍo so rājā ghātāpeyyāpi maṁ tenāhaṁ na nivattāmīti bhaddavatikaṁ hatthinikaṁ kākassa niyyādetvā yena rājagahaṁ tena pakkāmi anupubbena yena rājagahaṁ yena rājā māgadho seniyo bimbisāro tenupasaṅkami upasaṅkamitvā rañño māgadhassa seniyassa bimbisārassa etamatthaṁ ārocesi.	“I say, Kāka, don’t be afraid. You will soon be cured, as will the king. The king is vicious. He could even have me killed, so I won’t turn back.” Handing the little she-elephant Bhaddavatikā over to Kāka, Jīvaka Komārabhacca set out for Rājagaha. Traveling by stages, he reached Rājagaha and King Seniya Bimbisāra, and on arrival told the king what had happened.
Suṭṭhu bhaṇe jīvaka akāsi yaṁpi na nivatto caṇḍo so rājā ghātāpeyyāpi tanti.	“You did well, I say, Jīvaka, in not turning back. The king is vicious. He could even have had you killed.”
(Mv.VIII.1.29) athakho rājā pajjoto arogo samāno jīvakassa komārabhaccassa santike dūtaṁ pāhesi āgacchatu jīvako varaṁ dassāmīti.	Then King Pajjota, having been cured of his illness, sent a messenger to the presence of Jīvaka Komārabhacca, “Let Jīvaka come. I will give him a boon.”
Alaṁ deva adhikāraṁ me devo saratūti.	“Enough, your majesty. May your majesty simply remember my service.”

208. siveyyakadussayugakathā

The Discussion of the Pair of Sivi Robes

tena kho pana samayena rañño pajjotassa siveyyakaṁ dussayugaṁ uppannaṁ hoti bahunnaṁ dussānaṁ bahunnaṁ dussayugānaṁ bahunnaṁ dussayugasatānaṁ bahunnaṁ dussayugasahassānaṁ bahunnaṁ dussayugasatasahassānaṁ aggañca seṭṭhañca pāmokkhañca uttamañca pavarañca.	Now on that occasion a pair of Sivi [note] robes accrued to King Pajjota, the supreme, best, foremost, most excellent and special of many robes, many pairs of robes, many hundreds of pairs of robes, many thousands of pairs of robes, many hundreds of thousands of pairs of robes.
athakho rājā pajjoto taṁ siveyyakaṁ dussayugaṁ jīvakassa komārabhaccassa pāhesi.	Then King Pajjota sent the pair of Sivi robes to Jīvaka Komārabhacca.
athakho Jīvakassa komārabhaccassa etadahosi idaṁ kho me siveyyakaṁ dussayugaṁ raññā pajjotena pahitaṁ bahunnaṁ dussānaṁ bahunnaṁ dussayugānaṁ bahunnaṁ dussayugasatānaṁ bahunnaṁ dussayugasahassānaṁ bahunnaṁ dussayugasatasahassānaṁ aggañca seṭṭhañca pāmokkhañca uttamañca pavarañca	Then the thought occurred to him, “I have this pair of Sivi robes, sent by King Pajjota—the supreme, best, foremost, most excellent and special of many robes, many pairs of robes, many hundreds of pairs of robes, many thousands of pairs of robes, many hundreds of thousands of pairs of robes.
nayimaṁ añño koci paccārahati paribhuñjituṁ aññatra tena bhagavatā arahatā sammāsambuddhena raññā vā māgadhena seniyena bimbisārenāti.	There is no one worthy of using it aside from the Blessed One, Worthy and Rightly Self-awakened, or King Seniya Bimbisāra of Magadha.

209. samattiṃsavirecanakathā (Mv.VIII.1.30)

The Discussion of the Thirty-fold Purge

[135] tena kho pana samayena bhagavato kāyo dosābhisanno hoti.	Now on that occasion the Blessed One’s body had an excess of toxins.
athakho bhagavā āyasmantaṁ ānandaṁ āmantesi dosābhisanno kho ānanda tathāgatassa kāyo icchati tathāgato virecanaṁ pātunti.	The Blessed One addressed Ven. Ānanda, “The Tathāgata’s body has an excess of toxins, and he wants to drink a purgative.”
athakho āyasmā ānando yena jīvako komārabhacco tenupasaṅkami upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca dosābhisanno kho āvuso jīvaka tathāgatassa kāyo icchati tathāgato virecanaṁ pātunti.	So Ven. Ānanda went to Jīvaka Komārabhacca and, on arrival, said to him, “Friend Jīvaka, the Tathāgata’s body has an excess of toxins, and he wants to drink a purgative.”
tenahi bhante ānanda bhagavato kāyaṁ katipāhaṁ sinehethāti.	“In that case, Ānanda, sir, rub the Blessed One’s body with oil for a few days.”
athakho āyasmā ānando bhagavato kāyaṁ katipāhaṁ sinehetvā yena jīvako komārabhacco tenupasaṅkami upasaṅkamitvā jīvakaṁ komārabhaccaṁ etadavoca siniddho kho āvuso jīvaka tathāgatassa kāyo yassadāni kālaṁ maññasīti.	Then Ven. Ānanda, having rubbed the Blessed One’s body with oil for a few days, went to Jīvaka Komārabhacca and, on arrival, said to him, “Friend Jīvaka, the Tathāgata’s body has been rubbed with oil. Now is the time for you to do as you think fit.”
(Mv.VIII.1.31) athakho jīvakassa komārabhaccassa etadahosi na kho me taṁ paṭirūpaṁ yohaṁ bhagavato oḷārikaṁ virecanaṁ dadeyyaṁ yannūnāhaṁ tīṇi uppalahatthāni nānābhesajjehi paribhāvetvā tathāgatassa upanāmeyyanti.	Then the thought occurred to Jīvaka Komārabhacca, “It wouldn’t be appropriate for me to give the Blessed One a coarse purgative. What if I prepared three bunches of blue lotuses with various medicines and offered them to the Tathāgata?”
athakho jīvako komārabhacco tīṇi uppalahatthāni nānābhesajjehi paribhāvetvā yena bhagavā tenupasaṅkami upasaṅkamitvā ekaṁ uppalahatthaṁ bhagavato upanāmesi imaṁ bhante bhagavā paṭhamaṁ uppalahatthaṁ upasiṅghatu idaṁ bhagavantaṁ dasakkhattuṁ virecessatīti	So, having prepared three bunches of blue lotuses with various medicines, he went to the Blessed One and, on arrival, offered one bunch of blue lotuses, (saying,) “Lord, may the Blessed One sniff this first bunch of blue lotuses. It will make Blessed One purge ten times.”
dutiyaṁ uppalahatthaṁ bhagavato upanāmesi imaṁ bhante bhagavā dutiyaṁ uppalahatthaṁ upasiṅghatu idaṁ bhagavantaṁ dasakkhattuṁ virecessatīti	He offered the second bunch of blue lotuses, (saying,) “Lord, may the Blessed One sniff this second bunch of blue lotuses. It will make Blessed One purge ten times.”
tatiyaṁ uppalahatthaṁ bhagavato upanāmesi imaṁ bhante bhagavā tatiyaṁ uppalahatthaṁ upasiṅghatu idaṁ bhagavantaṁ dasakkhattuṁ virecessati	He offered the third bunch of blue lotuses, (saying,) “Lord, may the Blessed One sniff this third bunch of blue lotuses. It will make Blessed One purge ten times.
evaṁ bhagavato samatiṁsāya virecanaṁ bhavissatīti.	“That’s how the Blessed One’s thirty-fold purge will be.”
athakho jīvako komārabhacco bhagavato samatiṁsāya virecanaṁ datvā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.	Then, Jīvaka Komārabhacca, having given the Blessed One the thirty-fold purge, bowed down to him, circumambulated him, keeping him to his right, and left.
(Mv.VIII.1.32) athakho jīvakassa komārabhaccassa bahidvārakoṭṭhakā nikkhantassa etadahosi	Then the thought occurred to Jīvaka Komārabhacca, as he was walking out through the outer gate-house,
mayā kho bhagavato samatiṁsāya virecanaṁ dinnaṁ dosābhisanno tathāgatassa kāyo	“I have given the Blessed One the thirty-fold purge, and the Tathāgata’s body is over-full with humors.
na bhagavantaṁ samatiṁsakkhattuṁ virecessati	“It won’t make him purge a full thirty times.
ekūnatiṁsakkhattuṁ bhagavantaṁ virecessati	“It will make him purge twenty-nine times.
apica bhagavā viritto nahāyissati nahātaṁ bhagavantaṁ sakiṁ virecessati	“But when the Blessed One has purged, he will bathe. When he has bathed, it will make him purge once.
evaṁ bhagavato samatiṁsāya virecanaṁ bhavissatīti.	“That’s how Blessed One’s thirty-fold purge will come to be.”
atha kho bhagavā jīvakassa komārabhaccassa cetasā cetoparivitakkamaññāya āyasmantaṁ ānandaṁ āmantesi	Then, having known with his awareness the train of thought in Jīvaka Komārabhacca’s awareness, the Blessed One addressed Ven. Ānanda,
idhānanda jīvakassa komārabhaccassa bahidvārakoṭṭhakā nikkhantassa etadahosi mayā kho bhagavato samatiṁsāya virecanaṁ dinnaṁ dosābhisanno tathāgatassa Kāyo na bhagavantaṁ samatiṁsakkhattuṁ virecessati ekūnatiṁsakkhattuṁ bhagavantaṁ virecessati apica bhagavā viritto nahāyissati nahātaṁ bhagavantaṁ sakiṁ virecessati evaṁ bhagavato samatiṁsāya virecanaṁ bhavissatīti	“Ānanda, just now, the thought occurred to Jīvaka Komārabhacca, as he was walking out through the outer gate-house, ‘I have given the Blessed One the thirty-fold purge, and the Tathāgata’s body is over-full with humors. It won’t make him purge thirty times. It will make him purge twenty-nine times. But when the Blessed One has purged, he will bathe. When he has bathed, it will make him purge once. That’s how Blessed One’s thirty-fold purge will come to be.’
tenahānanda uṇhodakaṁ paṭiyādehīti.	“In that case, prepare some warm water.”
evaṁ bhanteti kho āyasmā ānando bhagavato paṭissuṇitvā uṇhodakaṁ paṭiyādesi.	Responding, “As you say, Lord,” to the Blessed One, Ven. Ānanda prepared some warm water.
(Mv.VIII.1.33) athakho jīvako komārabhacco yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then Jīvaka Komārabhacca went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca viritto bhante bhagavāti.	As he was sitting there, he said to the Blessed One, “Lord, has the Blessed One purged?”
Virittomhi jīvakāti.	“I have purged, Jīvaka.”
Idha mayhaṁ bhante bahidvārakoṭṭhakā nikkhantassa etadahosi mayā kho bhagavato samatiṁsāya virecanaṁ dinnaṁ dosābhisanno tathāgatassa kāyo na bhagavantaṁ samatiṁsakkhattuṁ virecessati ekūnatiṁsakkhattuṁ bhagavantaṁ virecessati apica bhagavā viritto nahāyissati nahātaṁ bhagavantaṁ sakiṁ virecessati evaṁ bhagavato samatiṁsāya virecanaṁ bhavissatīti	“Just now, Lord, the thought occurred to me, as I was walking out through the outer gate-house, ‘I have given the Blessed One the thirty-fold purge, and the Tathāgata’s body has an excess of toxins. It won’t make him purge thirty times. It will make him purge twenty-nine times. But when the Blessed One has purged, he will bathe. When he has bathed, it will make him purge once. That’s how Blessed One’s thirty-fold purge will come to be.’
nahāyatu bhante bhagavā nahāyatu sugatoti.	“May the Blessed One bathe; may the Well-gone One bathe.”
athakho bhagavā uṇhodakaṁ nahāyi nahātaṁ bhagavantaṁ sakiṁ virecesi evaṁ bhagavato samatiṁsāya virecanaṁ ahosi.	Then the Blessed One bathed with the warm water. When he had bathed, it made him purge once. That’s how the Blessed One’s thirty-fold purge came to be.
athakho jīvako komārabhacco bhagavantaṁ etadavoca yāva bhante bhagavato kāyo pakatatto hoti alaṁ yūsapiṇḍakenāti.	Then Jīvaka Komārabhacca said to the Blessed One, “Until the Blessed One’s body returns to normalcy, vegetable broth should be enough as alms-food.”

210. varayācanākathā

The Discussion of Asking a Favor

athakho bhagavato kāyo nacirasseva pakatatto ahosi.	Then, in no long time, the Blessed One’s body returned to normalcy.
(Mv.VIII.1.34) athakho jīvako komārabhacco taṁ siveyyakaṁ dussayugaṁ ādāya yena bhagavā Tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Jīvaka Komārabhacca, taking the pair of Sivi robes, went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca ekāhaṁ bhante bhagavantaṁ varaṁ yācāmīti.	As he was sitting there, he said to the Blessed One, “Lord, I have one boon to ask of the Blessed One.”
Atikkantavarā kho jīvaka tathāgatāti.	“Tathāgatas have gone beyond boons, Jīvaka.”
Yañca bhante kappati yañca anavajjanti.	“It is allowable and blameless, lord.”
Vadehi jīvakāti.	“Say it, Jīvaka.”
Bhagavā bhante paṁsukūliko bhikkhusaṅgho ca idaṁ me bhante siveyyakaṁ dussayugaṁ raññā pajjotena pahitaṁ bahunnaṁ dussānaṁ bahunnaṁ dussayugānaṁ bahunnaṁ dussayugasatānaṁ bahunnaṁ dussayugasahassānaṁ bahunnaṁ dussayugasatasahassānaṁ aggañca seṭṭhañca pāmokkhañca uttamañca pavarañca	“Lord, the Blessed One is a rag-robe wearer, as are the monks of the Saṅgha. I have this pair of Sivi robes, sent by King Pajjota—the supreme, best, foremost, most excellent and special of many robes, many pairs of robes, many hundreds of pairs of robes, many thousands of pairs of robes, many hundreds of thousands of pairs of robes.
paṭiggaṇhātu me bhante bhagavā siveyyakaṁ dussayugaṁ bhikkhusaṅghassa ca gahapaticīvaraṁ anujānātūti.	“Lord, may the Blessed One accept my pair of Sivi robes and allow householder robe-cloth for the Saṅgha of monks.
Paṭiggahesi bhagavā siveyyakaṁ dussayugaṁ.	The Blessed One accepted the pair of Sivi robes.
athakho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.	Then the Blessed One instructed, urged, roused, & encouraged Jīvaka Komārabhacca with a Dhamma talk.
athakho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.	Having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.
(Mv.VIII.1.35) athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi.	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
anujānāmi bhikkhave gahapaticīvaraṁ yo icchati paṁsukūliko hotu yo icchati gahapaticīvaraṁ sādiyatu itarītarena cāhaṁ bhikkhave santuṭṭhiṁ vaṇṇemīti	“Monks, I allow householder robe-cloth. Whoever wants to, may be a rag-robe man. Whoever wants to, may consent to householder robe-cloth. And I commend contentment with whatever (is readily available).” [BMC]
[136] Assosuṁ kho rājagahe manussā bhagavatā kira bhikkhūnaṁ Gahapati varaṁ [ME: gahapaticīvaraṁ] anuññātanti.	The people of Rājagaha heard that, “The Blessed One, they say, has allowed householder robe-cloth for the monks.”
Te ca manussā haṭṭhā ahesuṁ udaggā idāni kho mayaṁ dānāni dassāma puññāni karissāma yato bhagavatā bhikkhūnaṁ gahapaticīvaraṁ anuññātanti.	So the people were thrilled and exultant, (thinking,) “Now we will give gifts and make merit, as the Blessed One has allowed householder robe-cloth for the monks.”
Ekāheneva rājagahe bahūni cīvarasahassāni uppajjiṁsu.	In just one day, many thousands of robes accrued (to the Saṅgha) in Rājagaha.
Assosuṁ kho jānapadā manussā bhagavatā kira bhikkhūnaṁ gahapaticīvaraṁ anuññātanti.	The people in the countryside heard that, “The Blessed One, they say, has allowed householder robe-cloth for the monks.”
Te ca manussā haṭṭhā ahesuṁ udaggā idāni kho mayaṁ dānāni dassāma puññāni karissāma yato bhagavatā bhikkhūnaṁ gahapaticīvaraṁ anuññātanti.	So the people were thrilled and exultant, (thinking,) “Now we will give gifts and make merit, as the Blessed One has allowed householder robe-cloth for the monks.”
Ekāheneva janapadepi bahūni cīvarasahassāni uppajjiṁsu.	In just one day, many thousands of robes accrued (to the Saṅgha) in the countryside.
(Mv.VIII.1.36) [137] tena kho pana samayena saṅghassa pāvāro uppanno hoti.	Now on that occasion a cloak accrued to the Saṅgha.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave pāvāranti.	“Monks, I allow a cloak.”
Koseyyapāvāro uppanno hoti.	A silk cloak accrued (to the Saṅgha).
Anujānāmi bhikkhave koseyyapāvāranti.	“Monks, I allow a silk cloak.”
Kojavaṁ uppannaṁ hoti.	A woolen shawl accrued (to the Saṅgha).
Anujānāmi bhikkhave kojavanti.	“Monks, I allow a woolen shawl.” [BMC]
Paṭhamabhāṇavāraṁ niṭṭhitaṁ.	The first recitation section is finished.

211. kambalānujānanādikathā (Mv.VIII.2.1)

The Discussion of Allowing Woolen Cloth

[138] tena kho pana samayena kāsīrājā jīvakassa komārabhaccassa aḍḍhakāsiyaṁ kambalaṁ pāhesi upaḍḍhakāsīnaṁ upamānaṁ.	Now on that occasion the King of Kāsī sent Jīvaka Komārabhacca some half-Kāsī woolen cloth—worth half a Kāsī robe.
athakho jīvako komārabhacco taṁ aḍḍhakāsiyaṁ kambalaṁ ādāya yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	So, taking the half-Kāsī woolen cloth, he went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
ekamantaṁ nisinno kho jīvako komārabhacco Bhagavantaṁ etadavoca ayaṁ me bhante aḍḍhakāsiyo kambalo kāsiraññā pahito upaḍḍhakāsīnaṁ upamāno paṭiggaṇhātu me bhante bhagavā kambalaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyāti.	As he was sitting there, he said to the Blessed One, “Lord, this half-Kāsī woolen cloth was sent to me by the King of Kāsī—worth half a Kāsī robe. May the Blessed One accept my woolen cloth, which will be for my long-term welfare and happiness.
Paṭiggahesi bhagavā kambalaṁ.	The Blessed One accepted the woolen cloth.
athakho bhagavā jīvakaṁ komārabhaccaṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.	Then the Blessed One instructed, urged, roused, & encouraged Jīvaka Komārabhacca with a Dhamma talk.
athakho jīvako komārabhacco bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṁsito uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.	Having been instructed, urged, roused, & encouraged by the Blessed One’s Dhamma talk, he got up from his seat, bowed down to him, circumambulated him, keeping him to his right, and left.
athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
anujānāmi bhikkhave kambalanti.	“Monks, I allow woolen cloth.”
(Mv.VIII.3.1) [139] tena kho pana samayena saṅghassa uccāvacāni cīvarāni uppajjanti.	Then on that occasion various kinds of cloth accrued (to the Saṅgha).
athakho bhikkhūnaṁ etadahosi kiṁ nu kho bhagavatā cīvaraṁ anuññātaṁ kiṁ ananuññātanti.	The thought occurred to the monks, “What kinds of cloth has the Blessed One allowed? What kinds has he not allowed?”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave cha cīvarāni khomaṁ kappāsikaṁ koseyyaṁ kambalaṁ sāṇaṁ bhaṅganti.	“Monks, I allow six kinds of robe-cloth: linen, cotton, silk, wool, jute, and hemp.” [BMC: 1 2]
(Mv.VIII.3.2) tena kho pana samayena ye te bhikkhū gahapaticīvaraṁ sādiyanti te kukkuccāyantā paṁsukūlaṁ na sādiyanti ekaṁyeva bhagavatā cīvaraṁ anuññātaṁ na dveti.	Now at that time those monks who consented to householder robe-cloth, becoming doubtful, didn’t accept rag robes, (thinking,) “The Blessed One has only allowed one kind of cloth, not two.”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave gahapaticīvaraṁ sādiyantena paṁsukūlaṁpi sādituṁ tadubhayena cāhaṁ bhikkhave santuṭṭhiṁ vaṇṇemīti.	“Monks, I allow that one who consents to householder robe-cloth may also consent to rag robes. And I commend contentment with both.” [BMC]

212. paṃsukūlapariyesanakathā (Mv.VIII.4.1)

The Discussion of Searching for Rag-robes [BMC]

[140] tena kho pana samayena sambahulā bhikkhū kosalesu Janapadesu addhānamaggapaṭipannā honti.	Now on that occasion several monks were traveling on the road in the Kosalan countryside.
Ekacce bhikkhū susānaṁ okkamiṁsu paṁsukūlāya ekacce bhikkhū nāgamesuṁ.	Some monks went into the charnel ground for rag-robes. Some monks didn’t wait (for them).
Ye te bhikkhū susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu.	Those monks who went into the charnel ground got rag-robes.
Ye te bhikkhū nāgamesuṁ te evamāhaṁsu amhākaṁpi āvuso bhāgaṁ dethāti.	Those monks who didn’t wait said to them, “Friends, give us a portion.”
Te evamāhaṁsu na mayaṁ āvuso tumhākaṁ bhāgaṁ dassāma kissa tumhe nāgamitthāti.	They said, “Friends, we won’t give you a portion. Why didn’t you wait?”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave nāgamentānaṁ nākāmā bhāgaṁ dātunti.	“Monks, I allow you, if you don’t want to, not to give a portion to those who do not wait.”
(Mv.VIII.4.2) tena kho pana samayena sambahulā bhikkhū kosalesu janapadesu addhānamaggapaṭipannā honti.	Now on that occasion several monks were traveling on the road in the Kosalan countryside.
Ekacce bhikkhū susānaṁ okkamiṁsu paṁsukūlāya ekacce bhikkhū āgamesuṁ.	Some monks went into the charnel ground for rag-robes. Some monks waited.
Ye te bhikkhū susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu.	Those monks who went into the charnel ground got rag-robes.
Ye te bhikkhū āgamesuṁ te evamāhaṁsu amhākaṁpi āvuso bhāgaṁ dethāti.	Those monks who waited said to them, “Friends, give us a portion.”
Te evamāhaṁsu na mayaṁ āvuso tumhākaṁ bhāgaṁ dassāma kissa tumhe na okkamitthāti.	They said, “Friends, we won’t give you a portion. Why didn’t you go in?”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave āgamentānaṁ akāmā bhāgaṁ dātunti.	“Monks, I allow—(even) if you don’t want to—that a portion be given to those who wait.”
(Mv.VIII.4.3) tena kho pana samayena sambahulā bhikkhū kosalesu janapadesu addhānamaggapaṭipannā honti.	Now on that occasion several monks were traveling on the road in the Kosalan countryside.
Ekacce bhikkhū paṭhamaṁ susānaṁ okkamiṁsu paṁsukūlāya ekacce bhikkhū pacchā okkamiṁsu.	Some monks went into the charnel ground for rag-robes first, and some monks went in afterwards.
Ye te bhikkhū paṭhamaṁ susānaṁ okkamiṁsu paṁsukūlāya te paṁsukūlāni labhiṁsu.	Those monks who went into the charnel ground first got rag-robes.
Ye te bhikkhū pacchā okkamiṁsu te na labhiṁsu.	Those monks who went in afterwards didn’t.
Te evamāhaṁsu amhākaṁpi Āvuso bhāgaṁ dethāti.	They said to them, “Friends, give us a portion.”
Te evamāhaṁsu na mayaṁ āvuso tumhākaṁ bhāgaṁ dassāma kissa tumhe pacchā okkamitthāti.	They said, “Friends, we won’t give you a portion. Why did you go in afterwards?”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave pacchā okkamantānaṁ nākāmā bhāgaṁ dātunti.	“Monks, I allow you, if you don’t want to, not to give a portion to those who go in afterwards.”
(Mv.VIII.4.4) tena kho pana samayena sambahulā bhikkhū kosalesu janapadesu addhānamaggapaṭipannā honti.	Now on that occasion several monks were traveling on the road in the Kosalan countryside.
Te sadisā susānaṁ okkamiṁsu paṁsukūlāya.	They all went into the charnel ground at the same time for rag-robes.
Ekacce bhikkhū paṁsukūlāni labhiṁsu ekacce bhikkhū na labhiṁsu.	Some monks got rag-robes; some didn’t.
Ye te bhikkhū na labhiṁsu te evamāhaṁsu amhākaṁpi āvuso bhāgaṁ dethāti.	Those monks who didn’t get rag-robes said to them, “Friends, give us a portion.”
Te evamāhaṁsu na mayaṁ āvuso tumhākaṁ bhāgaṁ dassāma kissa tumhe na labhitthāti.	They said, “Friends, we won’t give you a portion. Why didn’t you get any?”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave sadisānaṁ okkamantānaṁ akāmā bhāgaṁ dātunti.	“Monks, I allow—(even) if you don’t want to—that a portion be given to those who go in at the same time.”
(Mv.VIII.4.5) tena kho pana samayena sambahulā bhikkhū kosalesu janapadesu addhānamaggapaṭipannā honti.	Now on that occasion several monks were traveling on the road in the Kosalan countryside.
Te katikaṁ katvā susānaṁ okkamiṁsu paṁsukūlāya.	Having made an agreement, they went into the charnel ground for rag-robes.
Ekacce bhikkhū paṁsukūlāni labhiṁsu ekacce bhikkhū na labhiṁsu.	Some monks got rag-robes; some didn’t.
Ye te bhikkhū na labhiṁsu te evamāhaṁsu amhākaṁpi āvuso bhāgaṁ dethāti.	Those monks who didn’t get rag-robes said to them, “Friends, give us a portion.”
Te evamāhaṁsu na mayaṁ āvuso tumhākaṁ bhāgaṁ dassāma kissa tumhe na labhitthāti.	They said, “Friends, we won’t give you a portion. Why didn’t you get any?”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave katikaṁ katvā okkamantānaṁ akāmā bhāgaṁ dātunti.	“Monks, I allow, when an agreement has been made, that—(even) if you don’t want to—a portion be given to those who go in.”

213. cīvarapaṭiggāhakasammutikathā (Mv.VIII.5.1)

The Discussion of Authorizing a Robe-cloth Receiver [BMC]

[141] tena kho pana samayena manussā cīvaraṁ ādāya ārāmaṁ āgacchanti.	Now on that occasion people, taking robe-cloth, came to the monastery.
Te paṭiggāhakaṁ alabhamānā paṭiharanti.	Not finding anyone to receive it, they took it back.
Cīvaraṁ Parittaṁ uppajjati.	Robe-cloth became scarce.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvarapaṭiggāhakaṁ sammannituṁ yo na chandāgatiṁ gaccheyya na dosāgatiṁ gaccheyya na mohāgatiṁ gaccheyya na bhayāgatiṁ gaccheyya gahitāgahitañca jāneyya.	“Monks, I allow that a monk endowed with five qualities be authorized as a robe-cloth receiver: whoever is not biased with the bias of desire, not biased with the bias of aversion, not biased with the bias of delusion, not biased with the bias of fear, and who knows what has and has not been received.
(Mv.VIII.5.2) Evañca pana bhikkhave sammannitabbo.	“Monks, he should be authorized like this:
Paṭhamaṁ bhikkhu yācitabbo yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo	“First, the monk should be requested. Once he has been requested, an experienced and competent monk should inform the Saṅgha:
suṇātu me bhante saṅgho yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ bhikkhuṁ cīvarapaṭiggāhakaṁ sammanneyya.	“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should authorize the monk named so-and-so as robe-cloth receiver.
Esā ñatti.	“‘This is the motion.
Suṇātu me bhante saṅgho saṅgho itthannāmaṁ bhikkhuṁ cīvarapaṭiggāhakaṁ sammannati.	“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is authorizing monk named so-and-so as robe-cloth receiver.
Yassāyasmato khamati itthannāmassa bhikkhuno cīvarapaṭiggāhakassa sammati so tuṇhassa yassa nakkhamati so bhāseyya.	“‘He to whom the authorization of the monk named so-and-so as robe-cloth receiver is agreeable should remain silent. He to whom it is not agreeable should speak.
Sammato saṅghena itthannāmo bhikkhu cīvarapaṭiggāhako.	“‘The monk named so-and-so has been authorized by the Saṅgha as robe-cloth receiver.
Khamati saṅghassa tasmā tuṇhī.	“‘This is agreeable to the Saṅgha, therefore it is silent.
Evametaṁ dhārayāmīti.	“‘Thus do I hold it.’”
(Mv.VIII.6.1) [142] tena kho pana samayena cīvarapaṭiggāhakā bhikkhū cīvaraṁ paṭiggahetvā tattheva ujjhitvā pakkamanti.	Now on that occasion the monks who were robe-cloth receivers, having received robe-cloth, left it right there and went away.
Cīvaraṁ nassati.	The robe-cloth disappeared.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvaranidāhakaṁ sammannituṁ yo na chandāgatiṁ gaccheyya na dosāgatiṁ gaccheyya na mohāgatiṁ gaccheyya na bhayāgatiṁ gaccheyya nidahitānidahitañca jāneyya.	“Monks, I allow that a monk endowed with five qualities be authorized as a robe-cloth keeper: whoever is not biased with the bias of desire, not biased with the bias of aversion, not biased with the bias of delusion, not biased with the bias of fear, and who knows what has and has not been put away.
(Mv.VIII.6.2) Evañca pana bhikkhave sammannitabbo.	“Monks, he should be authorized like this:
Paṭhamaṁ bhikkhu yācitabbo yācitvā Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo	“First, the monk should be requested. Once he has been requested, an experienced and competent monk should inform the Saṅgha:
suṇātu me bhante saṅgho yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ bhikkhuṁ cīvaranidāhakaṁ sammanneyya.	“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should authorize the monk named so-and-so as robe-cloth keeper.
Esā ñatti.	“‘This is the motion.
Suṇātu me bhante saṅgho saṅgho itthannāmaṁ bhikkhuṁ cīvaranidāhakaṁ sammannati.	“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is authorizing the monk named so-and-so as robe-cloth keeper.
Yassāyasmato khamati itthannāmassa bhikkhuno cīvaranidāhakassa sammati so tuṇhassa yassa nakkhamati so bhāseyya.	“‘He to whom the authorization of the monk named so-and-so as robe-cloth keeper is agreeable should remain silent. He to whom it is not agreeable should speak.
Sammato saṅghena itthannāmo bhikkhu cīvaranidāhako.	“‘The monk named so-and-so has been authorized by the Saṅgha as robe-cloth keeper.
Khamati saṅghassa tasmā tuṇhī.	“‘This is agreeable to the Saṅgha, therefore it is silent.
Evametaṁ dhārayāmīti.	“‘Thus do I hold it.’”

214. bhaṇḍāgārasammutiādikathā (Mv.VIII.7.1)

The Discussion of Authorizing a Storehouse [BMC]

[143] tena kho pana samayena cīvaranidāhakā bhikkhū maṇḍapepi rukkhamūlepi nimbakosepi ajjhokāsepi cīvaraṁ nidahanti.	Now on that occasion the monks who were robe-cloth keepers stored the robe-cloth in pavilions, at the roots of trees, under eaves, and out in the open.
Undurehipi upacikāhipi khajjanti.	They were chewed by rats and termites.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave bhaṇḍāgāraṁ sammannituṁ yaṁ saṅgho ākaṅkhati vihāraṁ vā aḍḍhayogaṁ vā pāsādaṁ vā hammiyaṁ vā guhaṁ vā.	“Monks, I allow that a storehouse be authorized wherever the Saṅgha desires: a dwelling, a barrel-vaulted building, a multi-storied building, a gabled building, or a cell.”
(Mv.VIII.7.2) Evañca pana bhikkhave sammannitabbo.	“Monks, it should be authorized like this:
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo	“An experienced and competent monk should inform the Saṅgha:
suṇātu me bhante saṅgho yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ vihāraṁ bhaṇḍāgāraṁ sammanneyya.	“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should authorize such-and-such dwelling as a storehouse.
Esā ñatti.	“‘This is the motion.
Suṇātu me bhante saṅgho saṅgho itthannāmaṁ vihāraṁ bhaṇḍāgāraṁ sammannati.	“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is authorizing such-and-such dwelling as a storehouse.
Yassāyasmato khamati itthannāmassa vihārassa bhaṇḍāgārassa sammati so tuṇhassa yassa nakkhamati so bhāseyya.	“‘He to whom the authorization of such-and-such dwelling as a storehouse is agreeable should remain silent. He to whom it is not agreeable should speak.
Sammato saṅghena itthannāmo vihāro bhaṇḍāgāraṁ.	“‘Such-and-such dwelling has been authorized by the Saṅgha as a storehouse.
Khamati Saṅghassa tasmā tuṇhī.	“‘This is agreeable to the Saṅgha, therefore it is silent.
Evametaṁ dhārayāmīti.	“‘Thus do I hold it.’”
(Mv.VIII.8.1) [144] tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṁ aguttaṁ hoti.	Now on that occasion the Saṅgha’s robe-cloth in the storehouse was unguarded.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave pañcahaṅgehi samannāgataṁ bhikkhuṁ bhaṇḍāgārikaṁ sammannituṁ yo na chandāgatiṁ gaccheyya na dosāgatiṁ gaccheyya na mohāgatiṁ gaccheyya na bhayāgatiṁ gaccheyya guttāguttañca jāneyya.	“Monks, I allow that a monk endowed with five qualities be authorized as a storehouse guardian: whoever is not biased with the bias of desire, not biased with the bias of aversion, not biased with the bias of delusion, not biased with the bias of fear, and who knows what has and has not been guarded.”
Evañca pana bhikkhave sammannitabbo.	“Monks, he should be authorized like this:
Paṭhamaṁ bhikkhu yācitabbo yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo	“First, the monk should be requested. Once he has been requested, an experienced and competent monk should inform the Saṅgha:
suṇātu me bhante saṅgho yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ bhikkhuṁ bhaṇḍāgārikaṁ sammanneyya.	“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should authorize the monk named so-and-so as storehouse guardian.
Esā ñatti.	“‘This is the motion.
Suṇātu me bhante saṅgho saṅgho itthannāmaṁ bhikkhuṁ bhaṇḍāgārikaṁ sammannati.	“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is authorizing the monk named so-and-so as storehouse guardian.
Yassāyasmato khamati itthannāmassa bhikkhuno bhaṇḍāgārikassa sammati so tuṇhassa yassa nakkhamati so bhāseyya.	“‘He to whom the authorization of the monk named so-and-so as storehouse guardian is agreeable should remain silent. He to whom it is not agreeable should speak.
Sammato saṅghena itthannāmo bhikkhu bhaṇḍāgāriko.	“‘The monk named so-and-so has been authorized by the Saṅgha as storehouse guardian.
Khamati saṅghassa tasmā tuṇhī.	“‘This is agreeable to the Saṅgha, therefore it is silent.
Evametaṁ dhārayāmīti.	“‘Thus do I hold it.’”
(Mv.VIII.8.2) [145] tena kho pana samayena chabbaggiyā bhikkhū bhaṇḍāgārikaṁ vuṭṭhāpenti.	Now on that occasion some Group-of-six monks made the storehouse guardian move.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Na bhikkhave bhaṇḍāgāriko vuṭṭhāpetabbo yo vuṭṭhāpeyya āpatti dukkaṭassāti.	“Monks, a storehouse guardian is not to be made to move. Whoever should make him move: an offense of wrong doing.”
(Mv.VIII.9.1) [146] tena kho pana samayena saṅghassa bhaṇḍāgāre cīvaraṁ ussannaṁ hoti.	Now on that occasion the Saṅgha’s robe-cloth in the storehouse was overfull.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave sammukhībhūtena saṅghena bhājetunti.	“Monks, I allow that (robe-cloth) be divided up among the Saṅgha that is present.”
tena kho pana samayena sabbo saṅgho cīvaraṁ bhājento kolāhalaṁ akāsi.	Now on that occasion as the entire Saṅgha was dividing robe-cloth, they created an uproar.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave pañcahaṅgehi samannāgataṁ bhikkhuṁ cīvarabhājakaṁ sammannituṁ yo na chandāgatiṁ gaccheyya na dosāgatiṁ gaccheyya na mohāgatiṁ gaccheyya na bhayāgatiṁ gaccheyya bhājitābhājitañca jāneyya.	“Monks, I allow that a monk endowed with five qualities be authorized as a robe-cloth divider (distributor): whoever is not biased with the bias of desire, not biased with the bias of aversion, not biased with the bias of delusion, not biased with the bias of fear, and who knows what has and has not been divided.”
Evañca pana bhikkhave sammannitabbo.	“Monks, he should be authorized like this:
Paṭhamaṁ bhikkhu yācitabbo yācitvā byattena bhikkhunā paṭibalena saṅgho ñāpetabbo	“First, the monk should be requested. Once he has been requested, an experienced and competent monk should inform the Saṅgha:
suṇātu me bhante saṅgho yadi saṅghassa pattakallaṁ saṅgho itthannāmaṁ bhikkhuṁ cīvarabhājakaṁ sammanneyya.	“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should authorize the monk named so-and-so as robe-cloth divider (distributor).
Esā ñatti.	“‘This is the motion.
Suṇātu me bhante saṅgho saṅgho itthannāmaṁ bhikkhuṁ cīvarabhājakaṁ sammannati.	“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is authorizing the monk named so-and-so as robe-cloth divider (distributor).
Yassāyasmato khamati itthannāmassa bhikkhuno cīvarabhājakassa sammati so tuṇhassa yassa nakkhamati so bhāseyya.	“‘He to whom the authorization of the monk named so-and-so as robe-cloth divider (distributor) is agreeable should remain silent. He to whom it is not agreeable should speak.
Sammato saṅghena itthannāmo bhikkhu cīvarabhājako.	“‘The monk named so-and-so has been authorized by the Saṅgha as robe-cloth divider (distributor).
Khamati saṅghassa tasmā tuṇhī.	“‘This is agreeable to the Saṅgha, therefore it is silent.
Evametaṁ dhārayāmīti.	“‘Thus do I hold it.’”
(Mv.VIII.9.2) athakho cīvarabhājakānaṁ bhikkhūnaṁ etadahosi kathaṁ nu kho cīvaraṁ bhājetabbanti.	Then the thought occurred to the monks who were robe-cloth dividers (distributors), “How should the robe-cloth be divided (distributed)?”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave paṭhamaṁ uccinitvā tulayitvā vaṇṇāvaṇṇaṁ katvā bhikkhū gaṇetvā vaggaṁ bandhitvā cīvarapaṭivisaṁ ṭhapetunti.	“Monks, I allow that, having first sorted the cloth (by type) and estimated it (by price), having combined the attractive with the unattractive (in each portion), having counted the monks and gathered them in groups, a bundle of robe-cloth be set out (for each).” [BMC]
athakho cīvarabhājakānaṁ bhikkhūnaṁ etadahosi kathaṁ nu kho sāmaṇerānaṁ cīvarapaṭiviso dātabboti.	Then the thought occurred to the monks who were robe-cloth dividers (distributors), “How should the robe-cloth be divided (distributed) for the novices?”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave sāmaṇerānaṁ upaḍḍhapaṭivisaṁ Dātunti.	“Monks, I allow that half a bundle be given to novices.”
(Mv.VIII.9.3) tena kho pana samayena aññataro bhikkhu sakena bhāgena uttaritukāmo hoti.	Now on that occasion a certain monk wanted to go off with his own portion.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave uttarantassa sakaṁ bhāgaṁ dātunti.	“Monks, I allow that one who is going off be given his own portion.”
tena kho pana samayena aññataro bhikkhu atirekabhāgena uttaritukāmo hoti.	Now on that occasion a certain monk wanted to go off with more than his own portion.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave anukkhepe dinne atirekabhāgaṁ dātunti.	“Monks, I allow that one be given more than his portion when he gives a compensation.
(Mv.VIII.9.4) athakho cīvarabhājakānaṁ bhikkhūnaṁ etadahosi kathaṁ nu kho cīvarapaṭiviso dātabbo āgatapaṭipāṭiyā nu kho udāhu yathāvuḍḍhanti.	Then the thought occurred to the monks who were robe-cloth dividers (distributors), “How should the bundles of cloth be given: in order of arrival or in order of seniority?”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave vikalake tosetvā kusapātaṁ kātunti.	“Monks, I allow that, having made up for any inequality, lots be cast with blades of kusa-grass.”

215. cīvararajanakathā (Mv.VIII.10.1)

The Discussion of Dyeing Robes [BMC]

[147] tena kho pana samayena bhikkhū chakaṇenapi paṇḍumattikāyapi cīvaraṁ rajenti.	Now on that occasion the monks were dyeing their robes with cow-dung and yellow clay.
Cīvaraṁ dubbaṇṇaṁ hoti.	The robes were discolored.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave cha rajanāni mūlarajanaṁ khandharajanaṁ tacarajanaṁ pattarajanaṁ puppharajanaṁ phalarajananti.	“Monks, I allow six kinds of dye: root-dye, stem-dye (wood-dye), bark-dye, leaf-dye, flower-dye, fruit-dye.”
(Mv.VIII.10.2) tena kho pana samayena bhikkhū sītūdakāya cīvaraṁ rajenti.	Now at that time the monks were dyeing their robes with cold water.
Cīvaraṁ duggandhaṁ hoti.	The robes were foul-smelling.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave rajanaṁ pacituṁ cūḷarajanakumbhinti.	“Monks, I allow a little dye-pot in which to boil the dye.”
Rajanaṁ uttariyati.	The dye-water boiled over.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave uttarāḷuvaṁ bandhitunti.	“Monks, I allow that a collar be tied on (to prevent boiling over).”
tena kho pana samayena bhikkhū na jānanti rajanaṁ pakkaṁ vā apakkaṁ vā.	Now at that time the monks didn’t know if the dye was fully boiled or not.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave udake vā nakhapiṭṭhikāya vā Thevakaṁ dātunti.	“Monks, I allow that a drop be placed in water or on the back of the fingernail (to test whether the dye is fully boiled or not).”
(Mv.VIII.10.3) tena kho pana samayena bhikkhū rajanaṁ oropentā kumbhiṁ āvaṭṭanti kumbhī bhijjati.	Now on that occasion the monks, while taking down the dye-pot, tipped it over. The pot broke.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave rajanuḷuṅkaṁ daṇḍakathālikanti.	“Monks, I allow a dye-scoop, a ladle with a handle.”
tena kho pana samayena bhikkhūnaṁ rajanabhājanaṁ na saṁvijjati.	Now at that time the monks didn’t have a dye container.1 1. It is unclear whether this is for storing the dye or preparing it.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave rajanakolambaṁ rajanaghaṭanti.	“Monks, I allow a dye-jar, a dye-vessel.”
tena kho pana samayena bhikkhū pātiyāpi pattepi cīvaraṁ maddanti. [ME: omaddanti]	Now at that time the monks were kneading the cloth (in dye-water) in dishes and in their alms-bowls.
Cīvaraṁ paribhijjati.	The robes got ripped.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave rajanadoṇikanti.	“Monks, I allow a dyeing trough.”
(Mv.VIII.11.1) tena kho pana samayena bhikkhū chamāyaṁ cīvaraṁ pattharanti cīvaraṁ paṁsukitaṁ hoti.	Now at that time the monks were spreading out the cloth on the ground (to dry). The robes got dirty.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave tiṇasanthārakanti.	“Monks, I allow a grass matting (on which to dry dyed cloth).”
Tiṇasanthārako upacikāhi khajjati.	The grass matting got chewed by termites.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave cīvaravaṁsaṁ cīvararajjunti.	“Monks, I allow a pole for the robe, a cord (clothesline) for the robe.”
Majjhena laggenti rajanaṁ ubhato galati.	They hung (the cloth) by the middle. The dye dripped down both sides.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave kaṇṇe bandhitunti.	“Monks, I allow that it (the cloth) be tied at the corners.”
Kaṇṇo jīrati.	The corners got worn.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave kaṇṇasuttakanti.	“Monks, I allow a thread/string for tying the corners.”
Rajanaṁ ekato galati.	The dye dripped down one side.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave samparivattakaṁ samparivattakaṁ rajetuṁ na ca acchinne theve pakkamitunti.	“Monks, I allow that it take the dye being turned back and forth, and that one not leave until the drips cut off [stop].”
(Mv.VIII.11.2) tena kho pana samayena cīvaraṁ patthinnaṁ hoti.	Now on that occasion the robes became stiff.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave udake osādetunti.	“Monks, I allow that (stiff dyed cloth) be soaked in water.”
tena kho pana samayena cīvaraṁ pharusaṁ hoti.	Now on that occasion the robes became rough.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave pāṇinā ākoṭetunti.	“Monks, I allow that (rough dyed cloth) be beaten with the hand.”
[148] tena kho pana samayena chabbaggiyā bhikkhū acchinnakāni cīvarāni dhārenti dantakasāvāni dhārenti.	Now on that occasion some Group-of-six monks were wearing uncut ivory-colored robes.
Manussā ujjhāyanti khīyanti vipācenti.	People criticized and complained and spread it about.
bhikkhū bhagavato etamatthaṁ ārocesuṁ.	The monks reported the matter to the Blessed One.
Na bhikkhave acchinnakāni cīvarāni dhāretabbāni yo dhāreyya āpatti dukkaṭassāti.	Monks, uncut robes should not be worn. Whoever should do so: an offense of wrong-doing.

216. chinnakacīvarānujānanā (Mv.VIII.12.1)

The Allowance of Cut-up Robes

[149] athakho bhagavā rājagahe yathābhirantaṁ viharitvā yena dakkhiṇāgiri tena cārikaṁ pakkāmi.	Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Dakkhiṇāgiri.
Addasā kho bhagavā māgadhakkhettaṁ accibaddhaṁ pālibaddhaṁ mariyādabaddhaṁ siṅghāṭakabaddhaṁ	The Blessed One saw the fields of Magadha, divided into rectangles, divided into rows, divided by dikes, divided by intersections.
disvāna āyasmantaṁ ānandaṁ āmantesi passasi no tvaṁ ānanda māgadhakkhettaṁ accibaddhaṁ pālibaddhaṁ mariyādabaddhaṁ siṅghāṭakabaddhanti.	On seeing them, he addressed Ven. Ānanda, “Ānanda, do you see the fields of Magadha, divided into rectangles, divided into rows, divided by dikes, divided by intersections?”
evaṁ bhanteti.	“Yes, Lord.”
Ussahasi tvaṁ ānanda bhikkhūnaṁ evarūpāni cīvarāni saṁvidahitunti.	“Try to design robes in this pattern for the monks.”
Ussahāmi bhagavāti.	“I will try, Blessed One.”
athakho bhagavā dakkhiṇāgirismiṁ yathābhirantaṁ viharitvā punadeva rājagahaṁ pacchāgacchi.	Then the Blessed One, having stayed at Dakkhiṇāgiri for as long as he liked, returned to Rājagaha.
athakho āyasmā ānando sambahulānaṁ bhikkhūnaṁ cīvarāni saṁvidahitvā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ etadavoca passatu me bhante bhagavā cīvarāni saṁvidahitānīti.	Then Ven Ānanda, having procured robes for several monks, went to the Blessed One and, on arrival, said to him, “Lord, may the Blessed One look at the robes I have designed.”
(Mv.VIII.12.2) athakho bhagavā etasmiṁ nidāne etasmiṁ Pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
paṇḍito bhikkhave ānando mahāpañño bhikkhave ānando yatra hi nāma mayā saṅkhittena bhāsitassa vitthārena atthaṁ ājānissati	“Monks, Ānanda is wise. Ānanda has great discernment, in that he understands in detail the meaning of a brief statement made by me.
kusimpi nāma karissati aḍḍhakusimpi nāma karissati maṇḍalampi nāma karissati aḍḍhamaṇḍalampi nāma karissati vivaṭṭampi nāma karissati anuvivaṭṭampi nāma karissati gīveyyakampi nāma karissati jaṅgheyyakampi nāma karissati bāhantampi nāma karissati	“He can make what is called a kusi (dike), half-kusi, maṇḍala (field-plot), half-maṇḍala, vivaṭṭa (turning-back), anuvivaṭṭa (following the vivaṭṭa), gīveyyaka (throat-piece), jaṇgheyyaka (calf-piece), and a bāhanta (armpiece). [BMC, Robe Diagram]
chinnakañca bhavissati satthalūkhaṁ samaṇasāruppaṁ paccatthikānañca anabhijjhitaṁ	“They will be cut, made rough by the knife, suitable for a contemplative, not envied by enemies. [BMC]
anujānāmi bhikkhave chinnakaṁ saṅghāṭiṁ chinnakaṁ uttarāsaṅgaṁ chinnakaṁ antaravāsakanti.	“Monks, I allow a cut-up outer robe, a cut-up upper robe, a cut-up lower robe.”

217. ticīvarānujānanā (Mv.VIII.13.1)

The Allowance of the Triple-robe

[150] athakho bhagavā rājagahe yathābhirantaṁ viharitvā yena vesālī tena cārikaṁ pakkāmi.	Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Vesālī.
Addasā kho bhagavā antarā ca rājagahaṁ antarā ca vesāliṁ addhānamaggapaṭipanno sambahule bhikkhū cīvarehi ubbhaṇḍīkate sīsepi cīvarabhisiṁ karitvā khandhepi cīvarabhisiṁ karitvā kaṭiyāpi cīvarabhisiṁ karitvā āgacchante	While traveling on the road from Rājagaha to Vesālī, he saw several monks coming along loaded down with robe-cloth, having made a mattress of robe-cloth on their heads or on their backs/shoulders or on their hips.
disvāna bhagavato etadahosi atilahuṁ kho ime moghapurisā cīvare bāhullāya āvaṭṭā	On seeing them, the thought occurred to the Blessed One, “All too quickly have these worthless men backslid into abundance in terms of robe-cloth.
yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyya mariyādaṁ ṭhapeyyanti.	“What if I were to tie off a boundary, to set a limit on robe-cloth for the monks?”
(Mv.VIII.13.2) athakho bhagavā anupubbena cārikaṁ caramāno yena vesālī tadavasari.	Then, traveling by stages, the Blessed One arrived at Vesālī.
Tatra sudaṁ bhagavā vesāliyaṁ viharati gotamake cetiye.	There at Vesālī, he stayed at the Gotamaka shrine.
tena kho pana samayena bhagavā sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye rattiṁ ajjhokāse ekacīvaro nisīdi na Bhagavantaṁ sītaṁ ahosi	Now on that occasion during the cold winter middle-eight nights1 when snow was falling, the Blessed One sat in the open air wearing one robe and was not cold. 1. The four nights on either side of the full moon in February, the coldest time of the year in northern India.
nikkhante paṭhame yāme sītaṁ bhagavantaṁ ahosi dutiyaṁ bhagavā cīvaraṁ pārupi na bhagavantaṁ sītaṁ ahosi	As the first watch (of the night) was ending, the Blessed One became cold. He put on a second robe and was not cold.
nikkhante majjhime yāme sītaṁ bhagavantaṁ ahosi tatiyaṁ bhagavā cīvaraṁ pārupi na bhagavantaṁ sītaṁ ahosi	As the middle watch (of the night) was ending, the Blessed One became cold. He put on a third robe and was not cold.
nikkhante pacchime yāme uddhate aruṇe nandimukhiyā rattiyā sītaṁ bhagavantaṁ ahosi catutthaṁ bhagavā cīvaraṁ pārupi na bhagavantaṁ sītaṁ ahosi.	As the last watch (of the night) was ending, as dawn rose and the night smiled, the Blessed One became cold. He put on a fourth robe and was not cold.
(Mv.VIII.13.3) athakho bhagavato etadahosi yepi kho te kulaputtā imasmiṁ dhammavinaye sītālukā sītabhīrukā tepi sakkonti ticīvarena yāpetuṁ yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ mariyādaṁ ṭhapeyyaṁ ticīvaraṁ anujāneyyanti.	The thought occurred to him, “Those in this doctrine and discipline who are sons of respectable families—sensitive to cold and afraid of the cold—even they are able to get by with triple-robes. Suppose I were to tie off a boundary, to set a limit on robe-cloth for the monks, and were to allow three robes.”
athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
(Mv.VIII.13.4) idhāhaṁ bhikkhave antarā ca rājagahaṁ antarā ca vesāliṁ addhānamaggapaṭipanno addasaṁ sambahule bhikkhū cīvarehi ubbhaṇḍīkate sīsepi cīvarabhisiṁ karitvā khandhepi cīvarabhisiṁ karitvā kaṭiyāpi cīvarabhisiṁ karitvā āgacchante	“Just now, as I was traveling on the road from Rājagaha to Vesālī, I saw several monks coming along loaded down with robe-cloth, having made a mattress of robe-cloth on their heads and a mattress of robe-cloth on their backs/shoulders and a mattress of robe-cloth on their hips.
disvāna me etadahosi atilahuṁ kho ime moghapurisā cīvare bāhullāya āvaṭṭā yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ mariyādaṁ ṭhapeyyanti.	“Seeing them, I thought, ‘All too quickly have these worthless men backslid into abundance in terms of robe-cloth. What if I were to tie off a boundary, to set a limit on robe-cloth for the monks?’
(Mv.VIII.13.5) Idhāhaṁ bhikkhave sītāsu hemantikāsu rattīsu antaraṭṭhakāsu himapātasamaye rattiṁ ajjhokāse ekacīvaro nisīdiṁ na maṁ sītaṁ ahosi	“And just now, during the cold winter middle-eight nights when snow was falling, I sat in the open air wearing one robe and was not cold.
nikkhante paṭhame yāme sītaṁ maṁ ahosi dutiyāhaṁ cīvaraṁ pārupiṁ na maṁ Sītaṁ ahosi	“As the first watch (of the night) was ending, I became cold. I put on a second robe and was not cold.
nikkhante majjhime yāme sītaṁ maṁ ahosi tatiyāhaṁ cīvaraṁ pārupiṁ na maṁ sītaṁ ahosi	“As the middle watch (of the night) was ending, I became cold. I put on a third robe and was not cold.
nikkhante pacchime yāme uddhate aruṇe nandimukhiyā rattiyā sītaṁ maṁ ahosi catutthāhaṁ cīvaraṁ pārupiṁ na maṁ sītaṁ ahosi tassa mayhaṁ bhikkhave etadahosi	“As the last watch (of the night) was ending, as dawn rose and the night smiled, I became cold. I put on a fourth robe and was not cold. The thought occurred to me,
yepi kho te kulaputtā imasmiṁ dhammavinaye sītālukā sītabhīrukā tepi sakkonti ticīvarena yāpetuṁ yannūnāhaṁ bhikkhūnaṁ cīvare sīmaṁ bandheyyaṁ mariyādaṁ ṭhapeyyaṁ ticīvaraṁ anujāneyyanti	“’Those in this doctrine and discipline who are sons of respectable families—sensitive to cold and afraid of the cold—even they are able to get by with triple-robes. Suppose I were to tie off a boundary, to set a limit on robe-cloth for the monks and were to allow three robes.’
anujānāmi bhikkhave ticīvaraṁ dviguṇaṁ saṅghāṭiṁ ekacciyaṁ uttarāsaṅgaṁ ekacciyaṁ antaravāsakanti.	“Monks, I allow you three robes: a double-layer outer robe, a single-thickness upper robe, and a single-thickness lower robe.” [BMC]

218. atirekacīvarakathā(Mv.VIII.13.6)

The Discussion of Extra Robe-cloth

[151] tena kho pana samayena chabbaggiyā bhikkhū bhagavatā ticīvaraṁ anuññātanti aññeneva ticīvarena gāmaṁ pavisanti aññeneva ticīvarena ārāme acchanti aññeneva ticīvarena nahānaṁ otaranti.	Now at that time, some Group-of-six monks, (thinking,) “The Blessed One allows (sets of) triple-robes,” entered the village wearing one set of triple-robes, stayed in the monastery wearing another set, and went down to bathe in still another.
Ye te bhikkhū appicchā .pe. Te ujjhāyanti khīyanti vipācenti	Those monks who were modest … criticized and complained and spread it about:
kathaṁ hi nāma chabbaggiyā bhikkhū atirekacīvaraṁ dhāressantīti.	“How can the Group-of-six monks wear extra robe-cloth?”
athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.	Then the monks reported the matter to the Blessed One.
athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
na bhikkhave atirekacīvaraṁ dhāretabbaṁ yo dhāreyya yathādhammo kāretabboti.	“Monks, extra robe-cloth is not to be kept. Whoever should keep it should be dealt with according to the rule.”
(Mv.VIII.13.7) tena kho pana samayena āyasmato ānandassa atirekacīvaraṁ uppannaṁ hoti.	Now at that time extra robe-cloth accrued to Ven. Ānanda.
Āyasmā ca ānando taṁ cīvaraṁ āyasmato sārīputtassa dātukāmo hoti.	He wanted to give it to Ven. Sāriputta.
Āyasmā Ca sārīputto sākete viharati.	But Ven. Sāriputta was staying at Sāketa.
athakho āyasmato ānandassa etadahosi bhagavatā paññattaṁ na atirekacīvaraṁ dhāretabbanti idañca me atirekacīvaraṁ uppannaṁ ahañcimaṁ cīvaraṁ āyasmato sārīputtassa dātukāmo āyasmā ca sārīputto sākete viharati kathaṁ nu kho mayā paṭipajjitabbanti.	The thought occurred to him, “It has been laid down by the Blessed One that, ‘Extra robe-cloth is not to be kept.’ But this extra robe-cloth has accrued to me and I want to give it to Ven. Sāriputta. But Ven. Sāriputta is staying at Sāketa. Now what line of conduct should I follow?”
athakho āyasmā ānando bhagavato etamatthaṁ ārocesi.	Then Ven. Ānanda reported the matter to the Blessed One.
Kīvaciraṁ panānanda sārīputto āgacchissatīti.	“But, Ānanda, in how long will Sāriputta come here?”
Navamaṁ vā bhagavā divasaṁ dasamaṁ vāti.	“On the ninth day or the tenth, O Blessed One”
athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
(Mv.VIII.13.8) anujānāmi bhikkhave dasāhaparamaṁ atirekacīvaraṁ dhāretunti.	“Monks, I allow that extra robe-cloth (a spare robe) be kept/worn for ten days at most.” [BMC]
tena kho pana samayena bhikkhūnaṁ atirekacīvaraṁ uppannaṁ hoti.	Now at that time extra robe-cloth accrued to the monks.
athakho bhikkhūnaṁ etadahosi kathaṁ nu kho amhehi atirekacīvare paṭipajjitabbanti.	They thought, “Now what line of conduct should we follow regarding the extra robe-cloth?”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave atirekacīvaraṁ vikappetunti.	“Monks, I allow that extra robe-cloth (a spare robe) be placed under shared ownership.”
(Mv.VIII.14.1) [152] athakho bhagavā vesāliyaṁ yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi anupubbena cārikaṁ caramāno yena bārāṇasī tadavasari.	Then the Blessed One, having stayed at Vesālī as long as he liked, set out on a wandering tour toward Bārāṇasī, and traveling by stages, arrived at Bārāṇasī.
Tatra sudaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.	He stayed there in Bārāṇasī, at the Game Refuge at Isipatana.
tena kho pana samayena aññatarassa bhikkhuno antaravāsako chiddo hoti.	Now at that time a certain monk’s lower robe developed a hole.
athakho tassa bhikkhuno etadahosi bhagavatā ticīvaraṁ anuññātaṁ dviguṇā saṅghāṭi ekacciyo uttarāsaṅgo ekacciyo antaravāsako	The thought occurred to him, “The Blessed One has allowed triple-robes: a double-layer outer robe, a single-thickness1 upper robe, and a single-thickness lower robe. 1. The Pāḷi here has two words corresponding to ‘layer’ and ‘thickness’, which seem to be synonymous. Here ekacciya, literally just ‘single’, is translated as ‘single thickness’, and guṇa is translated as ‘layer’.
ayañca me antaravāsako chiddo yannūnāhaṁ aggaḷaṁ acchupeyyaṁ samantato dupaṭṭaṁ bhavissati majjhe ekacciyanti.	“But my lower robe has developed a hole. What if I were to put on a patch? The surrounding edge will be two layers and the middle single-thickness.”
(Mv.VIII.14.2) athakho so bhikkhu aggaḷaṁ acchupesi.	So the monk put on the patch.
Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto taṁ bhikkhuṁ aggaḷaṁ acchupentaṁ disvāna yena so bhikkhu tenupasaṅkami upasaṅkamitvā taṁ bhikkhuṁ etadavoca kiṁ tvaṁ bhikkhu karosīti.	As the Blessed One was wandering on a tour of the lodgings, he saw the monk putting on the patch. On seeing him, he went to the monk and said to him, “Monk, what are you doing?”
Aggaḷaṁ bhagavā acchupemīti.	“I’m putting on a patch, Blessed One.”
sādhu sādhu bhikkhu sādhu kho tvaṁ bhikkhu aggaḷaṁ acchupesīti.	“Good, good, monk. It’s good that you are putting on a patch.”
athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
anujānāmi bhikkhave ahatānaṁ dussānaṁ ahatakappānaṁ dviguṇaṁ saṅghāṭiṁ ekacciyaṁ uttarāsaṅgaṁ ekacciyaṁ antaravāsakaṁ utuddhatānaṁ dussānaṁ catugguṇaṁ saṅghāṭiṁ dviguṇaṁ uttarāsaṅgaṁ dviguṇaṁ antaravāsakaṁ	“Monks, when the cloths are undamaged, or their damage is repaired, I allow a double-layer outer robe, a single-thickness upper robe, a single-thickness lower robe; when the cloths are weathered and worn, a four-layer outer robe, a double-layer upper robe, a double-layer lower robe.
paṁsukūle yāvadatthaṁ pāpaṇike ussāho karaṇīyo	“An effort may be made, as much as you need, with regard to cast-off cloth and shop-remnant cloth.
anujānāmi bhikkhave aggaḷaṁ tunnaṁ ovaṭṭikaṁ kaṇḍusakaṁ daḷhīkammanti.	“I allow a patch, stitching, folding, that a sheet be made, sealing, reinforcing.” [BMC]

219. visākhāvatthu (Mv.VIII.15.1)

The Story of Visākhā [BMC]

[153] athakho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena sāvatthī tena cārikaṁ pakkāmi anupubbena cārikaṁ caramāno yena sāvatthī tadavasari.	Then the Blessed One, having stayed at Bārāṇasī as long as he liked, set out on a wandering tour toward Sāvatthī, and traveling by stages, arrived at Sāvatthī.
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	He stayed there in Sāvatthī, at Jeta’s Grove, Anāthapiṇḍika’s monastery.
athakho visākhā migāramātā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then Visākhā, Migāra’s mother, went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side.
ekamantaṁ nisinnaṁ kho visākhaṁ migāramātaraṁ Bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.	As she was sitting there, the Blessed One instructed, urged, roused, & encouraged her with a Dhamma talk.
athakho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā bhagavantaṁ etadavoca adhivāsetu me bhante bhagavā svātanāya bhattaṁ saddhiṁ bhikkhusaṅghenāti.	Then Visākhā, Migāra’s mother, having been instructed, urged, roused, & encouraged by the Blessed One with a Dhamma talk, said to him, “Lord, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”
Adhivāsesi bhagavā tuṇhībhāvena.	The Blessed One acquiesced with silence.
athakho visākhā migāramātā bhagavato adhivāsanaṁ viditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.	Then Visākhā, Migāra’s mother, understanding the Blessed One’s acquiescence, got up from her seat, bowed down to him, circumambulated him, keeping him to her right, and left.
(Mv.VIII.15.2) tena kho pana samayena tassā rattiyā accayena cātuddīpiko mahāmegho pāvassi.	Now on that occasion, as the night was ending, a great storm-cloud, covering the four continents, rained down.
athakho bhagavā bhikkhū āmantesi yathā bhikkhave jetavane vassati evaṁ catūsu dīpesu vassati ovassāpetha bhikkhave kāyaṁ ayaṁ pacchimako cātuddīpiko mahāmeghoti.	The Blessed One addressed the monks, “Monks, on all four continents, it’s raining like it is in Jeta’s Grove. Let your bodies be rained on. This is the last great, four-continent storm-cloud.”
evaṁ bhanteti kho te bhikkhū bhagavato paṭissuṇitvā nikkhittacīvarā kāyaṁ ovassāpenti.	Responding, “As you say,” to the Blessed One, taking off their robes, they let their bodies be rained on.
(Mv.VIII.15.3) athakho visākhā migāramātā paṇītaṁ khādanīyaṁ bhojanīyaṁ paṭiyādāpetvā dāsiṁ āṇāpesi gaccha je ārāmaṁ gantvā kālaṁ ārocehi kālo bhante niṭṭhitaṁ bhattanti.	Then Visākhā, Migāra’s mother—after having exquisite staple & non-staple food prepared—commanded a slave girl, “Hey, go to the monastery and announce the time: ‘It’s time, lord. The meal is ready.’”
evaṁ ayyeti kho sā dāsī visākhāya migāramātuyā paṭissuṇitvā ārāmaṁ gantvā addassa bhikkhū nikkhittacīvare kāyaṁ ovassāpente	Responding, “As you say, Lady,” to Visākhā, Migāra’s mother, the slave girl went to the monastery and saw the monks, having taken off their robes, letting their bodies be rained on.
disvāna natthi ārāme bhikkhū ājīvakā kāyaṁ ovassāpentīti yena visākhā migāramātā tenupasaṅkami upasaṅkamitvā visākhaṁ migāramātaraṁ etadavoca natthayye ārāme bhikkhū ājīvakā kāyaṁ ovassāpentīti.	On seeing them, (thinking,) “There aren’t any monks in the monastery, only naked ascetics letting their bodies be rained on,” went to Visākhā, Migāra’s mother, and on arrival said to her, “Lady, there aren’t any monks in the monastery, only naked ascetics letting their bodies be rained on.”
athakho visākhāya Migāramātuyā paṇḍitāya viyattāya medhāviniyā etadahosi nissaṁsayaṁ kho ayyā nikkhittacīvarā kāyaṁ ovassāpenti sāyaṁ bālā maññittha natthi ārāme bhikkhū ājīvakā kāyaṁ ovassāpentīti.	Then the thought occurred to Visākhā, Migāra’s mother—wise, competent, and intelligent—“Undoubtedly the masters, having taken off their robes, are letting their bodies be rained on. And this foolish girl thought, ‘There aren’t any monks in the monastery, only naked ascetics letting their bodies be rained on.’”
Dāsiṁ āṇāpesi gaccha je ārāmaṁ gantvā kālaṁ ārocehi kālo bhante niṭṭhitaṁ bhattanti.	So she commanded the slave girl, “Hey, go to the monastery and announce the time: ‘It’s time, lord. The meal is ready.’”
(Mv.VIII.15.4) athakho te bhikkhū gattāni sītikaritvā kallakāyā cīvarāni gahetvā yathāvihāraṁ pavisiṁsu.	Then the monks, having cooled their limbs, their bodies refreshed, put on their robes and each entered his own dwelling.
athakho sā dāsī ārāmaṁ gantvā bhikkhū apassantī natthi ārāme bhikkhū suñño ārāmoti yena visākhā migāramātā tenupasaṅkami upasaṅkamitvā visākhaṁ migāramātaraṁ etadavoca natthayye ārāme bhikkhū suñño ārāmoti.	Then the slave girl, having gone to the monastery, not seeing any monks, (thinking,) “There aren’t any monks in the monastery. It’s an empty monastery,” went to Visākhā, Migāra’s mother, and on arrival said to her, “Lady, there aren’t any monks in the monastery. It’s an empty monastery.”
athakho visākhāya migāramātuyā paṇḍitāya viyattāya medhāviniyā etadahosi nissaṁsayaṁ kho ayyā gattāni sītikaritvā kallakāyā cīvarāni gahetvā yathāvihāraṁ paviṭṭhā sāyaṁ bālā maññittha natthi ārāme bhikkhū suñño ārāmoti.	Then the thought occurred to Visākhā, Migāra’s mother—wise, competent, and intelligent—“Undoubtedly the masters, having cooled their limbs, their bodies refreshed, having put on their robes, have each entered his own dwelling. And this foolish girl thought, ‘There aren’t any monks in the monastery. It’s an empty monastery.’”
Puna dāsiṁ āṇāpesi gaccha je ārāmaṁ gantvā kālaṁ ārocehi kālo bhante niṭṭhitaṁ bhattanti.	Again, she commanded the slave girl, “Hey, go to the monastery and announce the time: ‘It’s time, lord. The meal is ready.’”
(Mv.VIII.15.5) athakho bhagavā bhikkhū āmantesi sannahatha [ME: sandahatha] bhikkhave pattacīvaraṁ kālo bhattassāti.	Then the Blessed One addressed the monks: “Monks, get together your bowl and robes. It’s time for the meal.”
evaṁ bhanteti kho te bhikkhū bhagavato paccassosuṁ.	The monks responded, “As you say, lord.” to the Blessed One.
athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya seyyathāpi nāma balavā puriso sammiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ sammiñjeyya evameva jetavane antarahito visākhāya migāramātuyā Koṭṭhake pāturahosi.	Then, early in the morning, having adjusted his under robe and, carrying his bowl & robes—just as a strong man might extend his flexed arm or flex his extended arm—the Blessed One disappeared from Jeta’s Grove and appeared at Visākhā’s gate.
Nisīdi bhagavā paññatte āsane saddhiṁ bhikkhusaṅghena.	He sat down on a seat laid out, along with the Saṅgha of monks.
(Mv.VIII.15.6) athakho visākhā migāramātā acchariyaṁ vata bho abbhutaṁ vata bho tathāgatassa mahiddhikatā mahānubhāvatā yatra hi nāma jannukamattesupi oghesu vattamānesu kaṭimattesupi oghesu vattamānesu na hi nāma ekabhikkhussāpi pādā vā cīvarāni vā allāni bhavissantīti haṭṭhā udaggā buddhappamukhaṁ bhikkhusaṅghaṁ paṇītena khādanīyena bhojanīyena sahatthā santappetvā sampavāretvā bhagavantaṁ bhuttāviṁ onītapattapāṇiṁ ekamantaṁ nisīdi.	Then, Visākhā, Migāra’s mother, exultant (with the thought,) “How amazing! How astounding! The great power and might of the Tathāgata—in that in crossing even a knee-deep flood or even a waist-deep flood not a single monk’s foot or robe would get wet!” served & satisfied the Blessed One & the Saṅgha of monks with her own hand with choice staple & non-staple foods. When the Blessed One had finished his meal and withdrawn his hand from the bowl, she sat to one side.
ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca aṭṭhāhaṁ bhante bhagavantaṁ varāni yācāmīti.	As she was sitting there, she said to the Blessed One, “Lord, I have eight boons to ask of the Blessed One.”
Atikkantavarā kho visākhe tathāgatāti.	“Tathāgatas have gone beyond boons, Visākhā.”
Yāni ca bhante kappanti yāni ca anavajjānīti.	“They are allowable and blameless, lord.”
Vadehi visākheti.	“Say it, Visākhā.”
(Mv.VIII.15.7) Icchāmahaṁ bhante saṅghassa yāvajīvaṁ vassikasāṭikaṁ dātuṁ āgantukabhattaṁ dātuṁ gamikabhattaṁ dātuṁ gilānabhattaṁ dātuṁ gilānupaṭṭhākabhattaṁ dātuṁ gilānabhesajjaṁ dātuṁ dhuvayāguṁ dātuṁ bhikkhunīsaṅghassa udakasāṭikaṁ dātunti.	As long as I live, I want to give to the Saṅgha rains-bathing cloths, meals for newcomers, meals for those going away, meals for the sick, meals for those tending the sick, medicine for the sick, a steady supply of conjey, and to the Saṅgha of bhikkhunīs, water bathing-cloths.”
Kiṁ pana tvaṁ visākhe atthavasaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasīti.	“But, Visākhā, with what purpose in mind do you ask the eight favors of the Tathāgata?”
Idhāhaṁ bhante dāsiṁ āṇāpesiṁ gaccha je ārāmaṁ gantvā kālaṁ ārocehi kālo bhante niṭṭhitaṁ bhattanti	“Lord, just now I commanded a slave girl, ‘Hey, go to the monastery and announce the time: ‘It’s time, lord. The meal is ready.’
athakho sā bhante dāsī ārāmaṁ gantvā addasa bhikkhū nikkhittacīvare kāyaṁ ovassāpente Disvāna natthi ārāme bhikkhū ājīvakā kāyaṁ ovassāpentīti yenāhaṁ tenupasaṅkami upasaṅkamitvā maṁ etadavoca natthayye ārāme bhikkhū ājīvakā kāyaṁ ovassāpentīti	“Then, going to the monastery, she saw the monks, having taken off their robes, letting their bodies be rained on. On seeing them, (thinking,) ‘There aren’t any monks in the monastery, only naked ascetics letting their bodies be rained on,’ she came to me and said, ‘Lady, there aren’t any monks in the monastery, only naked ascetics letting their bodies be rained on.’
asuci bhante naggiyaṁ jegucchaṁ paṭikūlaṁ imāhaṁ bhante atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ vassikasāṭikaṁ dātuṁ.	“Lord, nakedness is vile, repulsive, and disgusting. It is with this purpose in mind that I want to give the Saṅgha rains-bathing cloths for as long as I live.
(Mv.VIII.15.8) Puna caparaṁ bhante āgantuko bhikkhu na vīthikusalo na gocarakusalo kilanto piṇḍāya carati so me āgantukabhattaṁ bhuñjitvā vīthikusalo gocarakusalo akilanto piṇḍāya carissati imāhaṁ bhante atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ āgantukabhattaṁ dātuṁ.	“Again, lord, a monk who is a newcomer, unskilled in the roads and the area, would have difficulty in going for alms. Having eaten my meals for newcomers, he would become skilled in the roads and the area, and would not become exhausted going for alms. It is with this purpose in mind that I want to give the Saṅgha meals for newcomers for as long as I live.
Puna caparaṁ bhante gamiko bhikkhu attano bhattaṁ pariyesamāno satthā vā vihāyissati yattha vā vāsaṁ gantukāmo bhavissati tattha vikāle upagacchissati kilanto addhānaṁ gamissati so me gamikabhattaṁ bhuñjitvā satthā na vihāyissati yattha vāsaṁ gantukāmo bhavissati tattha vikāle na upagacchissati akilanto addhānaṁ gamissati imāhaṁ bhante atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gamikabhattaṁ dātuṁ.	“Again, lord, a monk who is going away, searching for his own meal, would miss the caravan or he would arrive at the wrong time1 at the place he wanted to stay, and would travel the road exhausted. Having eaten my meals for those going away, he would not miss the caravan, wouldn’t arrive at the wrong time at the place he wanted to stay, and wouldn’t travel the road exhausted. It is with this purpose in mind that I want to give the Saṅgha meals for those going away for as long as I live. 1. i.e. after noon, when he can’t eat.
(Mv.VIII.15.9) Puna caparaṁ bhante gilānassa bhikkhuno sappāyāni bhojanāni alabhantassa ābādho vā abhivaḍḍhissati kālakiriyā vā bhavissati tassa me gilānabhattaṁ bhuttassa ābādho nābhivaḍḍhissati kālakiriyā na bhavissati imāhaṁ bhante atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānabhattaṁ Dātuṁ.	“Again, for a sick monk not getting suitable food, his illness would increase or his death would come about. Having eaten my meals for the sick, his illness would not increase and his death would not come about. It is with this purpose in mind that I want to give the Saṅgha meals for the sick for as long as I live.
Puna caparaṁ bhante gilānupaṭṭhāko bhikkhu attano bhattaṁ pariyesamāno gilānassa ussūre bhattaṁ nīharissati bhattacchedaṁ karissati so me gilānupaṭṭhākabhattaṁ bhuñjitvā gilānassa kālena bhattaṁ nīharissati bhattacchedaṁ na karissati imāhaṁ bhante atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānupaṭṭhākabhattaṁ dātuṁ.	“Again, lord, a monk attending the sick, searching for his own meal brings back a meal for the sick (monk) after noon and he misses his meal.1 Having eaten my meals for those tending the sick, he brings back a meal for the sick (monk) on time and he doesn’t miss his meal. It is with this purpose in mind that I want to give the Saṅgha meals for those tending the sick for as long as I live. 1. It is not specified who misses his meal here, but it seems to make more sense that it is the sick monk, as the attendant is late because he is “searching for his own meal.” However, in the Thai translation, it is the attendant who has to miss his meal.
(Mv.VIII.15.10) Puna caparaṁ bhante gilānassa bhikkhuno sappāyāni bhesajjāni alabhantassa ābādho vā abhivaḍḍhissati kālakiriyā vā bhavissati tassa me gilānabhesajjaṁ paribhuttassa ābādho nābhivaḍḍhissati kālakiriyā na bhavissati imāhaṁ bhante atthavasaṁ sampassamānā icchāmi saṅghassa yāvajīvaṁ gilānabhesajjaṁ dātuṁ.	“Again, lord, for a sick monk not getting suitable medicine, his illness would increase or his death would come about. Having taken my medicine for the sick, his illness would not increase and his death would not come about. It is with this purpose in mind that I want to give the Saṅgha medicine for the sick for as long as I live.
Puna caparaṁ bhante bhagavatā andhakavinde dasānisaṁseciṇṇena sampassamānena yāgu anuññātā tyāhaṁ bhante ānisaṁse sampassamānā icchāmi saṅghassa yāvajīvaṁ dhuvayāguṁ dātuṁ.	“Again, lord, conjey was allowed by the Blessed One at Andhakavinda with ten benefits in mind. With these benefits in mind I want to give the Saṅgha a steady supply of conjey for as long as I live.
(Mv.VIII.15.11) Idha bhante bhikkhuniyo aciravatiyā nadiyā vesiyāhi saddhiṁ naggā ekatitthe nahāyanti tā bhante vesiyā bhikkhuniyo uppaṇḍesuṁ	“There was the case, lord, when the bhikkhunīs were bathing naked in the Aciravatī River along with the prostitutes, at the same bathing spot. The prostitutes ridiculed the bhikkhunīs,
kinnu kho nāma tumhākaṁ ayye daharānaṁ brahmacariyaṁ ciṇṇe [ME: ciṇṇena] nanu nāma kāmā paribhuñjitabbā yadā jiṇṇā bhavissatha tadā brahmacariyaṁ carissatha evaṁ tumhākaṁ ubho antā [ME: ubho atthā] pariggahitā bhavissantīti	“‘Ladies, why are you living the holy life when you’re young? Shouldn’t you partake in sensuality? When you’re old, then live the holy life. That way both ends will be achieved.’
tā bhante bhikkhuniyo vesiyāhi uppaṇḍiyamānā maṅkū ahesuṁ asuci bhante mātugāmassa naggiyaṁ jegucchaṁ paṭikūlaṁ	“Being ridiculed by the prostitutes, the bhikkhunīs became embarrassed. Lord, the nakedness of a woman is vile, repulsive, and disgusting.
imāhaṁ bhante atthavasaṁ sampassamānā icchāmi bhikkhunīsaṅghassa yāvajīvaṁ udakasāṭikaṁ dātunti.	“It is with this purpose in mind that I want to give the bhikkhunī Saṅgha water-bathing cloths for as long as I live.”
(Mv.VIII.15.12) Kiṁ pana tvaṁ visākhe ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasīti.	“But, Visākhā, with what rewards in mind do you ask the eight boons of the Tathāgata?”
Idha bhante disāsu vassaṁ vutthā bhikkhū sāvatthiṁ āgacchissanti bhagavantaṁ dassanāya	“Here, lord, after the Rains retreat, monks from far away places will come to Sāvatthī to see the Blessed One.
te bhagavantaṁ upasaṅkamitvā pucchissanti itthannāmo bhante bhikkhu kālakato tassa kā gati ko abhisamparāyoti	“Having arrived, they will ask the Blessed One, ‘Lord, the monk named so-and-so has died. What is his destination, what his future state?’
taṁ bhagavā byākarissati sotāpattiphale vā sakadāgāmiphale vā anāgāmiphale vā arahatte vā	“The Blessed One will answer about him, in terms of the fruit of stream-entry, of once-return, of non-return, or of arahantship.
tyāhaṁ upasaṅkamitvā pucchissāmi āgatapubbā nu kho bhante tena ayyena sāvatthīti	“Approaching them, I will ask, ‘Venerable sirs, did the master ever come to Sāvatthī?’
(Mv.VIII.15.13) sace me vakkhanti āgatapubbā tena bhikkhunā sāvatthīti niṭṭhamettha gacchissāmi nissaṁsayaṁ paribhuttā tena ayyena vassikasāṭikā vā āgantukabhattaṁ vā gamikabhattaṁ vā gilānabhattaṁ vā gilānupaṭṭhākabhattaṁ vā gilānabhesajjaṁ vā dhuvayāgu vāti	“If they tell me that he did come to Sāvatthī, then I will come to the conclusion that, ‘Undoubtedly the master used a rains-bathing cloth of mine, or a meal for newcomers, or a meal for those going away, or a meal for the sick, or a meal for those tending the sick, or medicine for the sick, or constant conjey.’
tassā me tadanussarantiyā pāmujjaṁ jāyissati pamuditāya pīti jāyissati pītimanāya kāyo passambhissati passaddhakāyā sukhaṁ vedayissāmi sukhiniyā cittaṁ samādhiyissati	“For me, recollecting that, gladness will be born. When gladdened, rapture will be born. When enraptured at heart, my body will grow calm. My body calm, I will be sensitive to pleasure. When feeling pleasure, the mind will become concentrated.
sā me bhavissati indriyabhāvanā balabhāvanā bojjhaṅgabhāvanā	“That will be the development of my (five) faculties, (five) strengths, and (seven) factors (for Awakening).
imāhaṁ bhante ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācāmīti.	“It is with this reward in mind that I ask the eight boons of the Tathāgata.”
(Mv.VIII.15.14) sādhu sādhu visākhe sādhu kho tvaṁ visākhe imaṁ ānisaṁsaṁ sampassamānā tathāgataṁ aṭṭha varāni yācasi	“Good, good, Visākhā. It’s good that you, with this reward in mind, ask the eight boons of the Tathāgata.
anujānāmi te visākhe aṭṭha varānīti.	“Visākhā, I allow the eight boons.”
athakho bhagavā visākhaṁ migāramātaraṁ Imāhi gāthāhi anumodi	Then the Blessed One rejoiced in the merit of Visākhā, Migāra’s mother, with these verses:
[154] Yā annapānaṁ dadatī pamoditā [ME: dadatippamoditā] sīlūpapannā sugatassa sāvikā dadāti dānaṁ abhibhuyya maccharaṁ sovaggikaṁ sokanudaṁ sukhāvahaṁ	“She who gives food and drink— joyful, possessed of virtue, a female disciple of the Well-gone One— having conquered stinginess, gives a gift conducive to heaven, dispelling sorrow, bringing happiness.
dibbaṁ balaṁ sā labhate ca āyuṁ āgamma maggaṁ virajaṁ anaṅgaṇaṁ sā puññakāmā sukhinī anāmayā saggamhi kāyamhi ciraṁ pamodatīti.	She gains heavenly strength and life, by means of a dustless, flawless path. Desiring merit, happy, free from affliction, she rejoices long, in the heavenly hosts.”
[155] athakho bhagavā visākhaṁ migāramātaraṁ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi.	Then the Blessed One, having rejoiced in the merit of Visākhā, Migāra’s mother, with these verses, got up from his seat and left.
(Mv.VIII.15.15) athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
anujānāmi bhikkhave vassikasāṭikaṁ āgantukabhattaṁ gamikabhattaṁ gilānabhattaṁ gilānupaṭṭhākabhattaṁ gilānabhesajjaṁ dhuvayāguṁ bhikkhunīsaṅghassa udakasāṭikanti.	“Monks, I allow rains-bathing cloths, meals for newcomers, meals for those going away, meals for the sick, meals for those tending the sick, medicine for the sick, constant conjey, and for the Saṅgha of bhikkhunīs, water bathing-cloths.” [BMC]
Visākhābhāṇavāraṁ niṭṭhitaṁ.	The recitation section on Visākhā is finished.

220. nisīdanādianujānanā (Mv.VIII.16.1)

The Allowance of Sitting-cloths [BMC]

[156] tena kho pana samayena bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti.	Now at that time monks, having eaten finer staple foods, unalert, with muddled mindfulness, fell sleep.
Tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati senāsanaṁ asucinā makkhiyati.	Having falling asleep with muddled mindfulness, unalert, they emitted semen because of a dream. The lodging was splattered with semen.
athakho bhagavā āyasmatā ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto addasa senāsanaṁ asucinā makkhitaṁ	Then the Blessed One, on an inspection tour of the lodgings with Ven. Ānanda as his attendant monk, saw the lodging splattered with semen.
disvāna āyasmantaṁ ānandaṁ āmantesi kimetaṁ ānanda senāsanaṁ makkhitanti.	On seeing it, he addressed Ven. Ānanda, “Ānanda, why is this lodging splattered?”
etarahi bhante bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati	“At this time, lord, the monks, having eaten finer staple foods, unalert, with muddled mindfulness, fell sleep. Having falling asleep with muddled mindfulness, unalert, they emitted semen because of a dream.
tayidaṁ bhagavā senāsanaṁ asucinā makkhitanti.	“That’s why the lodging is splattered with semen.”
(Mv.VIII.16.2) Evametaṁ ānanda evametaṁ ānanda muccati hi ānanda tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci	“So it is, Ānanda. So it is, Ānanda. Indeed, having falling asleep unalert, with muddled mindfulness, they emitted semen because of a dream.
ye te ānanda bhikkhū upaṭṭhitassatī sampajānā niddaṁ okkamanti tesaṁ asuci na muccati	“Those monks who fall asleep alert, with mindfulness established, don’t emit semen.
yepi te ānanda puthujjanā kāmesu vītarāgā tesaṁ asuci na muccati aṭṭhānametaṁ ānanda anavakāso yaṁ arahato asuci mucceyyāti.	“Even run-of-the-mill people, having gone beyond passion for sensuality1, don’t emit semen. Ānanda, it is impossible that an arahant would emit semen.” 1. i.e., temporarily, when they can attain jhāna
athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
idhāhaṁ bhikkhave ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto addasaṁ senāsanaṁ asucinā makkhitaṁ	“Monks, just now, as I was on an inspection tour of the lodgings with Ven. Ānanda as my attendant, I saw a lodging splattered with semen.
disvāna ānandaṁ āmantesi kimetaṁ ānanda senāsanaṁ makkhitanti	“On seeing it, I addressed Ven. Ānanda, ‘Ānanda, why is this lodging splattered?’
etarahi bhante bhikkhū paṇītāni bhojanāni bhuñjitvā muṭṭhassatī asampajānā niddaṁ okkamanti tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ supinantena asuci muccati tayidaṁ bhagavā senāsanaṁ asucinā makkhitanti	“‘At this time, lord, monks, having eaten finer staple foods, unalert, with muddled mindfulness, fell sleep. Having falling asleep unalert, with muddled mindfulness, they emitted semen because of a dream. That’s why the lodging is splattered with semen.’
evametaṁ ānanda evametaṁ ānanda muccati hi ānanda tesaṁ muṭṭhassatīnaṁ asampajānānaṁ niddaṁ okkamantānaṁ Supinantena asuci ye te ānanda bhikkhū upaṭṭhitassatī sampajānā niddaṁ okkamanti tesaṁ asuci na muccati yepi te ānanda puthujjanā kāmesu vītarāgā tesaṁ asuci na muccati	“‘So it is, Ānanda. So it is, Ānanda. Indeed, having falling asleep unalert, with muddled mindfulness, they emitted semen because of a dream. Those monks who fall asleep alert, with mindfulness established, don’t emit semen. Even run-of-the-mill people, having gone beyond sensuality, don’t emit semen.
aṭṭhānametaṁ ānanda anavakāso yaṁ arahato asuci mucceyyāti.	“‘Ānanda, it is impossible that an arahant would emit semen.’
(Mv.VIII.16.3) Pañcime bhikkhave ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamato	“Monks, there are these five drawbacks for one who falls asleep unalert, with muddled mindfulness:
dukkhaṁ supati dukkhaṁ paṭibujjhati pāpakaṁ supinaṁ passati devatā na rakkhanti asuci muccati	“One sleeps poorly, wakes poorly, dreams evil dreams; the devas do not protect one; one emits semen.
ime kho bhikkhave pañca ādīnavā muṭṭhassatissa asampajānassa niddaṁ okkamato.	“These are the five drawbacks for one who falls asleep unalert, with muddled mindfulness.
Pañcime bhikkhave ānisaṁsā upaṭṭhitassatissa sampajānassa niddaṁ okkamato	“Monks, there are these five benefits for one who falls asleep alert, with mindfulness established:
sukhaṁ supati sukhaṁ paṭibujjhati na pāpakaṁ supinaṁ passati devatā rakkhanti asuci na muccati	“One sleeps easily, wakes easily, dreams no evil dreams; the devas protect one; one does not emit semen.
ime kho bhikkhave pañca ānisaṁsā upaṭṭhitassatissa sampajānassa niddaṁ okkamato.	“Monks, these are the five benefits for one who falls asleep alert, with mindfulness established.
Anujānāmi bhikkhave kāyaguttiyā cīvaraguttiyā senāsanaguttiyā nisīdananti.	“Monks, I allow a sitting cloth for protecting one’s body, protecting one’s robes, protecting the lodging.”
(Mv.VIII.16.4) tena kho pana samayena atikhuddakaṁ nisīdanaṁ na sabbaṁ senāsanaṁ gopeti.	Now at that time the sitting cloths were too small, and couldn’t protect the entire dwelling.
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
anujānāmi bhikkhave yāvamahantaṁ paccattharaṇaṁ ākaṅkhati tāvamahantaṁ paccattharaṇaṁ kātunti.	“Monks, I allow that a sheet be made as large as one wants.”
(Mv.VIII.17.1) [157] tena kho pana samayena āyasmato ānandassa upajjhāyassa āyasmato velaṭṭhasīsassa thullakacchābādho hoti.	Now at that time Ven. Ānanda’s preceptor, Ven. Velaṭṭhasīsa, was sick with small pox/chicken pox. [See Mv.VI.9]
tassa lasikāya cīvarāni kāye lagganti.	His robes stuck to his body because of the discharge.
tāni bhikkhū udakena temetvā temetvā apakaḍḍhanti.	Repeatedly wetting them with water, the monks pulled them off.
athakho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū tāni cīvarāni udakena temetvā temetvā apakaḍḍhante	Then the Blessed One, wandering on a tour of the lodgings, saw the monks repeatedly wetting those robes with water and pulling them off.
disvāna yena te bhikkhū tenupasaṅkami upasaṅkamitvā te bhikkhū etadavoca kiṁ imassa bhikkhave bhikkhuno ābādhoti.	On seeing them, he went to the monks and, on arrival, said to them, “What is this monk’s illness?”
imassa bhante āyasmato thullakacchābādho lasikāya cīvarāni kāye lagganti tāni mayaṁ udakena temetvā temetvā apakaḍḍhāmāti.	“Lord, this venerable one is sick with small pox/chicken pox. His robes stick to his body because of the discharge. Wetting them repeatedly, we are pulling them off.”
athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
anujānāmi bhikkhave yassa kaṇḍu vā piḷakā vā assāvo vā thullakacchā vā ābādho kaṇḍupaṭicchādinti.	“Monks, I allow a skin-eruption covering cloth for anyone with rashes, pustules, running sores, or small pox/chicken pox.
(Mv.VIII.18.1) [158] athakho visākhā migāramātā mukhapuñchanacolaṁ ādāya yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Then Visākhā, Migāra’s mother, taking a handkerchief (cloth for wiping the face/mouth), went to the Blessed One and, on arrival, having bowed to the Blessed One, sat to one side.
ekamantaṁ nisinnā kho visākhā migāramātā bhagavantaṁ etadavoca paṭiggaṇhātu me bhante mukhapuñchanacolaṁ yaṁ mama assa dīgharattaṁ hitāya sukhāyāti.	As she was sitting there, she said to him, “Lord, may the Blessed One accept my handkerchief, which will be for my long-term welfare and happiness.”
Paṭiggahesi bhagavā mukhapuñchanacolaṁ.	The Blessed One accepted the handkerchief.
athakho bhagavā visākhaṁ migāramātaraṁ dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṁsesi.	Then the Blessed One instructed, urged, roused, & encouraged Visākhā, Migāra’s mother, with a Dhamma talk.
athakho visākhā migāramātā bhagavatā dhammiyā kathāya sandassitā samādapitā samuttejitā sampahaṁsitā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkāmi.	Having been instructed, urged, roused, & encouraged by the Blessed One’s Dhamma talk, she got up from her seat, bowed down to him, circumambulated him, keeping him to her right, and left.
athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
anujānāmi bhikkhave mukhapuñchanacolanti.	“Monks, I allow a handkerchief (cloth for wiping the face/mouth).”
(Mv.VIII.19.1) [159] tena kho pana samayena rojo mallo āyasmato ānandassa sahāyo hoti.	Now at that time Roja the Mallan was a friend of Ven. Ānanda.
Rojassa mallassa khomapilotikā āyasmato ānandassa hatthe nikkhittā hoti.	A linen rag of Roja the Mallan’s came into Ven. Ānanda’s hand.
Āyasmato ca ānandassa khomapilotikāya attho hoti.	Ven. Ānanda was in need of a linen rag.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave pañcahaṅgehi samannāgatassa vissāsaṁ gahetuṁ sandiṭṭho ca hoti sambhatto ca ālapito ca jīvati ca jānāti ca gahite me attamano bhavissatīti anujānāmi bhikkhave imehi pañcahaṅgehi samannāgatassa vissāsaṁ gahetunti.	“Monks, I allow that an object be taken on trust when (the owner) is endowed with five qualities: he is an acquaintance, an intimate, has spoken (of the matter), is still alive, and one knows, ‘He will be pleased with my taking it.’ I allow that an object be taken on trust when (the owner) is endowed with these five qualities.” [BMC]
(Mv.VIII.20.1) [160] tena kho pana samayena bhikkhūnaṁ paripuṇṇaṁ hoti ticīvaraṁ attho ca hoti parissāvanehipi thavikāhipi.	Now at that time the monks’ triple-robes were complete, but they needed water strainers and bags.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave parikkhāracolanti.	“Monks, I allow requisite-cloth.” [BMC]

221. pacchimavikappanupagacīvarādikathā (Mv.VIII.20.2)

The Discussion of the Smallest Piece of Cloth that Should be Placed under Shared Ownership

athakho bhikkhūnaṁ etadahosi yāni tāni bhagavatā anuññātāni ticīvaranti vā vassikasāṭikāti vā nisīdananti vā paccattharaṇanti vā kaṇḍupaṭicchādīti vā mukhapuñchanacolanti vā parikkhāracolanti vā sabbāni tāni adhiṭṭhātabbāni nu kho udāhu vikappetabbānīti.	Now at that time the thought occurred to the monks, “Whatever triple-robes, or rains-bathing cloths, or sitting cloths, or sheets, or skin-eruption cloths, or handkerchiefs, or requisite-cloths that have been allowed by the Blessed One—should they all be determined or should they be placed under shared ownership?
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave ticīvaraṁ adhiṭṭhātuṁ na vikappetuṁ	I allow that the triple-robes be determined but not placed under shared ownership;
vassikasāṭikaṁ vassānaṁ cātummāsaṁ adhiṭṭhātuṁ tato paraṁ vikappetuṁ	that the rains-bathing cloth be determined for the four months of the rains, and afterwards placed under shared ownership;
nisīdanaṁ adhiṭṭhātuṁ na vikappetuṁ	that the sitting cloth be determined, not placed under shared ownership;
paccattharaṇaṁ adhiṭṭhātuṁ na vikappetuṁ	that the sheet be determined, not placed under shared ownership;
kaṇḍupaṭicchādiṁ yāva ābādhā adhiṭṭhātuṁ tato paraṁ vikappetuṁ	that the skin-eruption cover cloth be determined as long as one is sick, and afterwards placed under shared ownership;
mukhapuñchanacolaṁ adhiṭṭhātuṁ na vikappetuṁ	that the handkerchief be determined, not placed under shared ownership;
parikkhāracolaṁ adhiṭṭhātuṁ na vikappetunti.	that requisite-cloth be determined, not placed under shared ownership.
(Mv.VIII.21.1) athakho bhikkhūnaṁ etadahosi kittakaṁ pacchimaṁ nu kho cīvaraṁ vikappetabbanti.	Then the thought occurred to the monks, “What is the smallest piece of cloth that should be placed under shared ownership?”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave āyāmena aṭṭhaṅgulaṁ sugataṅgulena caturaṅgulavitthataṁ pacchimaṁ cīvaraṁ vikappetunti.	“Monks, I allow you to place under shared ownership a cloth at least eight fingerbreadths in length, using the sugata-fingerbreadth, and four fingerbreadths in width.”
tena kho pana samayena āyasmato mahākassapassa paṁsukūlikato garuko hoti.	Now at that time Ven Mahā Kassapa’s (robe) made of cast-off cloth became heavy.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave suttalūkhaṁ kātunti.	“Monks, I allow that a rough stitch be made.”
Vikaṇṇo hoti.	It got frayed (uneven/worn) edges.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave vikaṇṇaṁ uddharitunti.	“Monks, I allow that the uneven edge be removed.”
Suttā okiriyanti.	The stitches came out.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave anuvātaṁ paribhaṇḍaṁ āropetunti.	“Monks, I allow that a border and a binding (for the edge of the border) be put on.
tena kho pana samayena saṅghāṭiyā pattā lujjanti.	Now at that time the (two) layers of the outer robe came apart.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave aṭṭhapadakaṁ kātunti.	“Monks, I allow that a grid (of stitches) be made.” [BMC]
(Mv.VIII.21.2) [161] tena kho pana samayena aññatarassa bhikkhuno cīvare kariyamāne sabbaṁ chinnakaṁ nappahoti.	Now at that time, when a certain monk’s robes were being made, he was unable to make them all cut-up.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave dve chinnakāni ekaṁ acchinnakanti.	“Monks, I allow two cut-up (robes), one not cut up.”
Dve chinnakāni ekaṁ acchinnakaṁ nappahoti.	He was unable to (make) two cut-up (robes), one not cut up.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave dve acchinnakāni ekaṁ chinnakanti.	“Monks, I allow two robes not cut up, one cut up.”
dve acchinnakāni ekaṁ chinnakaṁ nappahoti.	He was unable to (make) one cut-up (robe), two not cut up.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave anvādhikaṁpi āropetuṁ na ca bhikkhave sabbaṁ acchinnakaṁ dhāretabbaṁ yo dhāreyya āpatti dukkaṭassāti.	“Monks, I allow that a seam-strip be added. But a completely uncut-up (set of robes) should not be worn. Whoever should wear it: an offense of wrong doing.”
(Mv.VIII.22.1) [162] tena kho pana samayena aññatarassa bhikkhuno bahuṁ cīvaraṁ uppannaṁ hoti.	Now at that time a lot of robe-cloth accrued to a certain monk.
so ca taṁ cīvaraṁ mātāpitūnaṁ dātukāmo hoti.	So he wanted to give the robe-cloth to his parents.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Mātāpitaroti kho bhikkhave dadamāne kiṁ vadeyyāmi	“‘Mother and father’: What could I say about giving (to them)?
anujānāmi bhikkhave mātāpitūnaṁ dātuṁ na ca bhikkhave saddhādeyyaṁ vinipātetabbaṁ yo vinipāteyya āpatti dukkaṭassāti.	“Monks, I allow giving to one’s mother and father. But a gift of faith should not be brought to waste. Whoever does so: an offense of wrong doing.” [BMC]
(Mv.VIII.23.1) [163] tena kho pana samayena aññataro bhikkhu andhavane cīvaraṁ nikkhipitvā santaruttarena gāmaṁ piṇḍāya pāvisi.	Now at that time a certain monk, leaving his (outer) robe in the Grove of the Blind, entered the village for alms wearing just an upper and lower robe.
Corā taṁ cīvaraṁ avahariṁsu.	Thieves stole the robe.
so bhikkhu duccolo hoti lūkhacīvaro.	The monk was then poorly clothed, with worn-out robes.
bhikkhū evamāhaṁsu kissa tvaṁ āvuso duccolo lūkhacīvaroti.	The monks said to him, “Friend, why are you poorly clothed, with worn-out robes?”
Idhāhaṁ āvuso andhavane cīvaraṁ nikkhipitvā santaruttarena gāmaṁ piṇḍāya pāvisiṁ corā taṁ cīvaraṁ avahariṁsu tenāhaṁ duccolo lūkhacīvaroti.	“Just now, friends, leaving my (outer) robe in the Grove of the Blind, I entered the village for alms wearing just an upper and lower robe. Thieves stole the robe. That’s why I’m poorly clothed, with worn-out robes.”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Na bhikkhave santaruttarena gāmo pavisitabbo yo paviseyya āpatti dukkaṭassāti.	“Monks, one should not enter a village with just an upper and lower robe. Whoever does so: an offense of wrong doing.”
(Mv.VIII.23.2) tena kho pana samayena āyasmā ānando asatiyā santaruttarena gāmaṁ piṇḍāya pāvisi.	Now at that time Ven. Ānanda, out of a lapse in mindfulness, entered the village wearing just an upper and lower robe.
bhikkhū āyasmantaṁ ānandaṁ etadavocuṁ nanu āvuso ānanda bhagavatā paññattaṁ na santaruttarena gāmo pavisitabboti kissa tvaṁ āvuso santaruttarena gāmaṁ paviṭṭhoti.	The monks said to him, “Friend Ānanda, wasn’t it laid down by the Blessed One that, ‘One should not enter the village with just an upper and lower robe?’ Why did you enter the village wearing just an upper and lower robe?”
saccaṁ āvuso bhagavatā paññattaṁ na santaruttarena gāmo pavisitabboti apicāhaṁ āvuso asatiyā paviṭṭhoti.	“Friends, it’s true that it was laid down by the Blessed One that, ‘One should not enter the village with just an upper and lower robe.’ It’s just that I entered out of a lapse in mindfulness.”
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
(Mv.VIII.23.3) pañcime bhikkhave paccayā saṅghāṭiyā nikkhepāya gilāno vā hoti vassikasaṅketaṁ vā hoti nadīpāraṁ gantuṁ vā hoti aggaḷaguttivihāro vā hoti atthatakaṭhinaṁ vā hoti ime kho bhikkhave pañca paccayā saṅghāṭiyā nikkhepāya.	“Monks, there are these five reasons for putting aside the outer robe: One is sick, there is sign of rain, one is crossing a river, the dwelling is protected with a latch, or the kaṭhina has been spread. These are the five reasons for putting aside the outer robe.
Pañcime bhikkhave paccayā uttarāsaṅgassa nikkhepāya gilāno vā hoti vassikasaṅketaṁ vā hoti nadīpāraṁ gantuṁ vā hoti aggaḷaguttivihāro vā hoti atthatakaṭhinaṁ vā hoti ime kho bhikkhave pañca paccayā uttarāsaṅgassa nikkhepāya.	“Monks, there are these five reasons for putting aside the upper robe: One is sick, there is sign of rain, one is crossing a river, the dwelling is protected with a latch, or the kaṭhina has been spread. These are the five reasons for putting aside the upper robe.
Pañcime bhikkhave paccayā antaravāsakassa nikkhepāya gilāno vā hoti vassikasaṅketaṁ vā hoti nadīpāraṁ gantuṁ vā hoti aggaḷaguttivihāro vā hoti atthatakaṭhinaṁ vā hoti ime kho bhikkhave pañca paccayā antaravāsakassa nikkhepāya.	“Monks, there are these five reasons for putting aside the lower robe: One is sick, there is sign of rain, one is crossing a river, the dwelling is protected with a latch, or the kaṭhina has been spread. These are the five reasons for putting aside the lower robe.
Pañcime bhikkhave paccayā vassikasāṭikāya nikkhepāya gilāno vā hoti nissīmaṁ gantuṁ vā hoti nadīpāraṁ gantuṁ vā hoti aggaḷaguttivihāro vā hoti vassikasāṭikā akatā vā hoti vippakatā vā ime kho bhikkhave pañca paccayā vassikasāṭikāya nikkhepāyāti.	“Monks, there are these five reasons for putting aside the rains-bathing cloth: One is sick, one is going outside the territory1, one is crossing a river, the dwelling is protected with a latch, the rains-bathing cloth is not made or is unfinished. These are the five reasons for putting aside the rains-bathing cloth.” [BMC] 1. The word ‘Sīma’ can also refer to a time period (cf. Mv.VII). In this case it apparently refers to the time period in which rains-bathing cloths may be used.

222. saṅghikacīvaruppādakathā (Mv.VIII.24.1)

The Discussion of the Arising of Robe-cloth for the Saṅgha [BMC]

[164] tena kho pana samayena aññataro bhikkhu eko vassaṁ vasi.	Now at that time a certain monk had entered the Rains-residence alone.
Tattha manussā saṅghassa demāti cīvarāni adaṁsu.	There, people (saying,) “We are giving to the Saṅgha,” gave robe-cloths.
athakho tassa bhikkhuno etadahosi bhagavatā paññattaṁ catuvaggo pacchimo saṅghoti ahañcamhi ekako ime ca manussā saṅghassa demāti cīvarāni adaṁsu	Then the thought occurred to the monk, “It has been laid down by the Blessed One that a Saṅgha is at least a group of four, but I am alone. And the people, (saying,) ‘We are giving to the Saṅgha,’ gave robe-cloths.
yannūnāhaṁ imāni saṅghikāni cīvarāni sāvatthiṁ hareyyanti.	“What if I were to carry these robe-cloths belonging to the Saṅgha to Sāvatthī?”
athakho so bhikkhu tāni cīvarāni ādāya sāvatthiṁ gantvā bhagavato etamatthaṁ ārocesi.	So the monk, taking the robes and going to Sāvatthī, reported the matter to the Blessed One.
Tuyheva bhikkhu tāni cīvarāni yāva kaṭhinassa ubbhārāyāti.	“These robe-cloths are yours alone until the dismantling of the kaṭhina.
(Mv.VIII.24.2) idha pana bhikkhave bhikkhu eko vassaṁ vasati.	“There is the case where a monk is spending the Rains-residence alone.
Tattha manussā saṅghassa demāti cīvarāni denti.	“There, people (saying,) ‘We are giving to the Saṅgha,’ give robe-cloths.
Anujānāmi bhikkhave tasseva tāni cīvarāni yāva kaṭhinassa ubbhārāyāti.	“Monks, I allow that those robe-cloths be his alone until the dismantling of the kaṭhina.”
(Mv.VIII.24.3) tena kho pana samayena aññataro bhikkhu utukālaṁ eko vasi.	Now at that time a certain monk had entered the non-rainy season alone.
Tattha manussā saṅghassa demāti cīvarāni adaṁsu.	“There, people (saying,) ‘We are giving to the Saṅgha,’ gave robe-cloths.
athakho tassa bhikkhuno etadahosi bhagavatā paññattaṁ catuvaggo pacchimo saṅghoti ahañcamhi ekako ime ca manussā saṅghassa demāti cīvarāni adaṁsu	Then the thought occurred to the monk, “It has been laid down by the Blessed One that a Saṅgha is at least a group of four, but I am alone. And the people, (saying,) “We are giving to the Saṅgha,” gave robe-cloths.
yannūnāhaṁ imāni saṅghikāni cīvarāni sāvatthiṁ hareyyanti.	“What if I were to carry these robe-cloths belonging to the Saṅgha to Sāvatthī?”
athakho so bhikkhu tāni cīvarāni ādāya sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.	So the monk, taking the robes and going to Sāvatthī, reported the matter to the monks.
bhikkhū bhagavato etamatthaṁ ārocesuṁ.	The monks reported the matter to the Blessed One.
Anujānāmi bhikkhave sammukhībhūtena saṅghena bhājetuṁ.	“Monks, I allow that (robe-cloth) be divided up among the Saṅgha that is present.
(Mv.VIII.24.4) idha pana bhikkhave bhikkhu utukālaṁ eko vasati.	“Monks, there is the case where a monk has entered the non-rainy season alone.
Tattha manussā saṅghassa demāti cīvarāni denti.	“There, people (saying,) ‘We are giving to the Saṅgha,’ give robe-cloths.
Anujānāmi bhikkhave tena bhikkhunā tāni cīvarāni adhiṭṭhātuṁ mayhimāni cīvarānīti.	“Monks, I allow that he determine the robe-cloths, ‘These robe-cloths are mine.’
Tassa ce bhikkhave bhikkhuno taṁ cīvaraṁ anadhiṭṭhite añño bhikkhu āgacchati samako dātabbo bhāgo	“If, when he has not yet determined the robe-cloths, another monk comes along, then an equal share is to be given to him.
tehi ce bhikkhave bhikkhūhi taṁ cīvaraṁ bhājiyamāne apātite kuse añño bhikkhu āgacchati samako dātabbo bhāgo	“If, while those monks are dividing the cloth but have not yet drawn kusa-lots, another monk comes along, an equal share is to be given to him.
tehi ce bhikkhave bhikkhūhi taṁ cīvaraṁ bhājiyamāne pātite kuse añño bhikkhu āgacchati nākāmā dātabbo bhāgoti.	“If those monks dividing the cloth have drawn kusa-lots and another monk comes along, they do not have to give him a share if they don’t want to.”
(Mv.VIII.24.5) tena kho pana samayena dve bhātukā therā āyasmā ca isidāso āyasmā ca isibhatto sāvatthiyaṁ vassaṁ vutthā aññataraṁ gāmakāvāsaṁ agamaṁsu.	Now at that time two elder brothers, Ven. Isidāsa and Ven. Isibhatta, having spent the Rains-residence in Sāvatthī, went to a certain village monastery.
Manussā cirassāpi therā āgatāti sacīvarāni bhattāni adaṁsu.	People (saying), “At long last the elders have come,” gave food together with robe-cloths.
Āvāsikā bhikkhū there pucchiṁsu imāni bhante saṅghikāni cīvarāni there āgamma uppannāni sādiyissanti therā bhāganti.	The resident monks asked the elders, “Venerable sirs, these Saṅgha robe-cloths have arisen because of your coming. Will you consent to a portion?”
Therā evamāhaṁsu yathā kho mayaṁ āvuso bhagavatā dhammaṁ desitaṁ ājānāma tumhākaṁyeva tāni cīvarāni yāva kaṭhinassa ubbhārāyāti.	The elders said, “As we understand the Dhamma taught by the Blessed One, these robe-cloths are yours alone until the dismantling of the kaṭhina.”
(Mv.VIII.24.6) tena kho pana samayena tayo bhikkhū rājagahe vassaṁ vasanti.	Now at that time three monks were spending the Rains-residence in Rājagaha.
Tattha manussā saṅghassa demāti cīvarāni denti.	There, people (saying), “We are giving to the Saṅgha,” gave robe-cloths.
athakho tesaṁ bhikkhūnaṁ etadahosi bhagavā paññattaṁ catuvaggo pacchimo saṅghoti mayañcamha tayo janā	The thought occurred to the monks, “It has been laid down by the Blessed One that a Saṅgha is at least a group of four, but we are three people.
ime ca manussā saṅghassa demāti Cīvarāni denti kathaṁ nu kho amhehi paṭipajjitabbanti.	“Yet these people (saying), ‘We are giving to the Saṅgha,’ have given robe-cloths. What course should we follow?”
tena kho pana samayena sambahulā therā āyasmā ca nīlavāsī āyasmā ca sāṇavāsī āyasmā ca gopako āyasmā ca bhagu āyasmā ca phalikasandāno pātaliputte viharanti kukkuṭārāme.	Now at that time several elders—Ven. Nīlvāsī, Ven. Sāṇavāsī, Ven. Gopaka, Ven. Bhagu, and Ven. Phalikasandāna—were staying in Pāṭaliputta at the Rooster Park.
athakho te bhikkhū pātaliputtaṁ gantvā there pucchiṁsu.	So the monks, having gone to Pāṭaliputta, asked the elders.
Therā evamāhaṁsu yathā kho mayaṁ āvuso bhagavatā dhammaṁ desitaṁ ājānāma tumhākaṁyeva tāni cīvarāni yāva kaṭhinassa ubbhārāyāti.	The elders said, “As we understand the Dhamma taught by the Blessed One, these robe-cloths are yours alone until the dismantling of the kaṭhina.”

223. upanandasakyaputtavatthu (Mv.VIII.25.1)

The Story of Upananda the Sakyan

[165] tena kho pana samayena āyasmā upanando sakyaputto sāvatthiyaṁ vassaṁ vuttho aññataraṁ gāmakāvāsaṁ agamāsi.	Now at that time Ven. Upananda the Sakyan-son, having spent the Rains at Sāvatthī, went to a certain village monastery.
Tattha bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu.	There the monks gathered, wanting to divide up the robe-cloth.
Te evamāhaṁsu imāni kho āvuso saṅghikāni cīvarāni bhājiyissanti sādiyissasi bhāganti.	They said, “Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?”
Āmāvuso sādiyissāmīti tato cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsi.	(Saying,) “Yes, friends, I will consent,”and accepting a portion of robe-cloth from there, he went to another monastery.
Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu.	There also the monks gathered, wanting to divide up the robe-cloth.
Tepi evamāhaṁsu imāni kho āvuso saṅghikāni cīvarāni bhājiyissanti sādiyissasi bhāganti.	They also said, “Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?”
Āmāvuso sādiyissāmīti tatopi cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsi.	(Saying,) “Yes, friends, I will consent,” and accepting a portion of robe-cloth from there, too, he went to another monastery.
Tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu.	There also the monks gathered, wanting to divide up the robe-cloth.
Tepi evamāhaṁsu imāni kho āvuso saṅghikāni cīvarāni bhājiyissanti sādiyissasi bhāganti.	They also said, “Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?”
Āmāvuso sādiyissāmīti tatopi cīvarabhāgaṁ gahetvā mahantaṁ cīvarabhaṇḍikaṁ ādāya punadeva sāvatthiṁ paccāgacchi.	(Saying,) “Yes, friends, I will consent,” and accepting a portion of robe-cloth from there, too, carrying a great bundle of robe-cloth, he went right back to Sāvatthī again.
(Mv.VIII.25.2) bhikkhū evamāhaṁsu mahāpuññosi tvaṁ āvuso upananda bahuṁ te cīvaraṁ uppannanti.	There the monks said to him, “Friend Upananda, you have great merit: So much robe-cloth has accrued to you!”
Kuto me āvuso puññaṁ	“Friends, from where would I have merit?”
idhāhaṁ sāvatthiyaṁ vassaṁ vuttho aññataraṁ gāmakāvāsaṁ agamāsiṁ	“Just now, having spent the Rains at Sāvatthī, I went to a certain village monastery.
tattha bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu	“There the monks gathered, wanting to divide up the robe-cloth.
te maṁ evamāhaṁsu imāni kho āvuso saṅghikāni cīvarāni bhājiyissanti sādiyissasi bhāganti	“They said to me, ‘Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?’
āmāvuso sādiyissāmīti tato cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsiṁ	“(Saying,) ‘Yes, friends, I will consent,’ accepting a portion of robe-cloth from there I went to another monastery.
tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu	“There also the monks gathered, wanting to divide up the robe-cloth.
tepi maṁ evamāhaṁsu imāni kho āvuso saṅghikāni cīvarāni bhājiyissanti sādiyissasi bhāganti	“They also said to me, ‘Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?’
āmāvuso sādiyissāmīti tatopi cīvarabhāgaṁ gahetvā aññaṁ āvāsaṁ agamāsiṁ	“(Saying,) ‘Yes, friends, I will consent,’ accepting a portion of robe-cloth from there, too, I went to another monastery.
tatthapi bhikkhū cīvaraṁ bhājetukāmā sannipatiṁsu	“There also the monks gathered, wanting to divide up the robe-cloth.
tepi maṁ evamāhaṁsu imāni kho āvuso saṅghikāni cīvarāni bhājiyissanti sādiyissasi bhāganti	“They also said to me, ‘Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?’
āmāvuso sādiyissāmīti tatopi cīvarabhāgaṁ aggahesiṁ	“(Saying,) ‘Yes, friends, I will consent,’ I accepted a portion of robe-cloth from there, too.
evaṁ me bahuṁ cīvaraṁ uppannanti.	“That’s how so much robe-cloth accrued to me.”
(Mv.VIII.25.3) Kiṁ pana tvaṁ āvuso upananda aññatra vassaṁ vuttho aññatra cīvarabhāgaṁ sādiyīti.	“But friend Upananda, did you spend the Rains in one place and consent to a portion of robe-cloth in another?”
Evamāvusoti.	“Yes, friends.”
Ye te bhikkhū appicchā .pe. Te ujjhāyanti khīyanti vipācenti	Those monks who were modest … criticized and complained and spread it about:
kathaṁ hi nāma āyasmā upanando sakyaputto aññatra vassaṁ vuttho aññatra cīvarabhāgaṁ sādiyissatīti.	“How can Ven. Upananda the Sakyan-son, having spent the Rains in one place, consent to a portion of robe-cloth in another place.”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Saccaṁ kira tvaṁ upananda aññatra vassaṁ vuttho aññatra cīvarabhāgaṁ sādiyīti.	“Upananda, is it true that you, having spent the Rains in one place, consented to a portion of robe-cloth in another?”
saccaṁ bhagavāti.	“It’s true, O Blessed One.”
vigarahi buddho bhagavā kathaṁ hi nāma tvaṁ moghapurisa aññatra vassaṁ vuttho aññatra cīvarabhāgaṁ sādiyissasi netaṁ moghapurisa appasannānaṁ vā pasādāya .pe.	The Buddha, the Blessed One, rebuked him, “How can you, worthless man, having spent the Rains in one place, consent to a portion of robe-cloth in another? “Worthless man, this neither inspires faith in the faithless … ”
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi	Having rebuked him and given a Dhamma talk, he addressed the monks,
na bhikkhave aññatra vassaṁ vutthena aññatra cīvarabhāgo sāditabbo yo sādiyeyya āpatti dukkaṭassāti.	“Monks, one who has entered the Rains in one place should not consent to a portion of robe-cloth in another place. Whoever should do so: an offense of wrong doing.”
(Mv.VIII.25.4) tena kho pana samayena āyasmā upanando sakyaputto eko dvīsu āvāsesu vassaṁ vasi evaṁ me bahuṁ cīvaraṁ uppajjissatīti.	Now at that time Ven. Upananda the Sakyan-son entered the Rains alone at two monasteries, (thinking,) “This way, a lot of robe-cloth will accrue to me.” [Mv.III.14.1]
athakho tesaṁ bhikkhūnaṁ etadahosi kathaṁ nu kho āyasmato upanandassa sakyaputtassa cīvarapaṭiviso dātabboti.	Then the thought occurred to the monks, “How should a portion of robe-cloth be given to Ven. Upananda the Sakyan-son?”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Detha bhikkhave moghapurisassa ekādhippāyaṁ.	“Monks, give this worthless man one share.”
idha pana bhikkhave bhikkhu eko dvīsu āvāsesu vassaṁ vasati evaṁ me bahuṁ cīvaraṁ uppajjissatīti.	“There is the case where a monk enters the Rains in two residences, (thinking), ‘In this way a great deal of robe-cloth will come to me.’
Sace amutra upaḍḍhaṁ amutra upaḍḍhaṁ vasati amutra upaḍḍho amutra upaḍḍho cīvarapaṭiviso dātabbo yattha vā pana bahutaraṁ vasati tato cīvarapaṭiviso dātabboti.	“If he spends half the time here and half the time there, he should be given half a portion here and half a portion there. Or wherever he spends more time, he should be given a (full) portion there.” [BMC]

224. gilānavatthukathā (Mv.VIII.26.1)

The Discussion of the Case of the Sick Monk

tena kho pana samayena aññatarassa bhikkhuno kucchivikārābādho hoti.	Now at that time a certain monk was sick with dysentery.
so sake muttakarīse palipanno seti.	He lay fouled in his own urine and excrement.
athakho bhagavā āyasmatā ānandena pacchāsamaṇena senāsanacārikaṁ āhiṇḍanto yena tassa bhikkhuno vihāro tenupasaṅkami.	Then the Blessed One, on an inspection tour of the lodgings with Ven. Ānanda as his attendant monk, went to that monk’s dwelling.
Addasā kho bhagavā taṁ bhikkhuṁ sake muttakarīse palipannaṁ sayamānaṁ disvāna yena so bhikkhu tenupasaṅkami upasaṅkamitvā taṁ bhikkhuṁ etadavoca kinte bhikkhu ābādhoti.	He saw the monk lying fouled in his own urine and excrement. On seeing him, he went to the monk and, on arrival, said to him, “What is your illness, monk?”
Kucchivikāro me bhagavāti.	“I have dysentery, O Blessed One.”
Atthi pana te bhikkhu upaṭṭhākoti.	“But do you have an attendant?”
Natthi bhagavāti.	“No, O Blessed One.”
Kissa taṁ bhikkhū na upaṭṭhentīti.	“Then why don’t the monks tend to you?”
Ahaṁ kho bhante bhikkhūnaṁ akārako tena maṁ bhikkhū na upaṭṭhentīti.	“I don’t do anything for the monks, lord, so they don’t tend to me.”
(Mv.VIII.26.2) athakho bhagavā āyasmantaṁ ānandaṁ āmantesi gacchānanda udakaṁ āhara imaṁ bhikkhuṁ nahāpessāmāti.	Then the Blessed One addressed Ven. Ānanda: “Go fetch some water, Ānanda. We will wash this monk.”
evaṁ bhanteti kho āyasmā ānando bhagavato paṭissuṇitvā udakaṁ āhari.	“As you say, lord,” Ven. Ānanda responded, and he fetched some water.
Bhagavā udakaṁ āsiñci āyasmā ānando paridhovi	The Blessed One poured water on the monk, and Ven. Ānanda washed him off.
bhagavā sīsato aggahesi āyasmā ānando pādato uccāretvā mañcake nipātesuṁ.	Then—with the Blessed One taking the monk by the head and Ven. Ānanda taking him by the feet—they lifted him up and placed him on a bed.
(Mv.VIII.26.3) athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā bhikkhū paṭipucchi	Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them:
atthi bhikkhave amukasmiṁ vihāre bhikkhu gilānoti.	“Is there a sick monk in that dwelling over there?”
Atthi bhagavāti.	“Yes, O Blessed One, there is.”
Kintassa bhikkhave bhikkhuno ābādhoti.	“And what is his illness?”
Tassa bhante āyasmato kucchivikārābādhoti.	“He has dysentery, O Blessed One.”
atthi pana bhikkhave tassa bhikkhuno upaṭṭhākoti.	“But does he have an attendant?”
natthi bhagavāti.	“No, O Blessed One.”
kissa taṁ bhikkhū na upaṭṭhentīti.	“Then why don’t the monks tend to him?”
eso bhante bhikkhu bhikkhūnaṁ akārako tena taṁ bhikkhū na upaṭṭhentīti.	“He doesn’t do anything for the monks, lord, so the monks don’t tend to him.”
natthi vo bhikkhave mātā natthi pitā ye vo upaṭṭhaheyyuṁ	“Monks, you have no mother, you have no father who might tend to you.
tumhe ce bhikkhave aññamaññaṁ na upaṭṭhahissatha atha kocarahi upaṭṭhahissati	“If you don’t tend to one another, who then will tend to you?
yo bhikkhave maṁ upaṭṭhaheyya so gilānaṁ upaṭṭhaheyya.	“Whoever would tend to me, should tend to the sick.
(Mv.VIII.26.4) sace upajjhāyo hoti upajjhāyena yāvajīvaṁ upaṭṭhātabbo vuṭṭhānassa āgametabbaṁ.	“If one’s preceptor is present, the preceptor should tend to one as long as life lasts (or) should stay until one’s recovery.
sace ācariyo hoti ācariyena yāvajīvaṁ upaṭṭhātabbo vuṭṭhānassa āgametabbaṁ.	“If one’s teacher is present, the teacher should tend to one as long as life lasts (or) should stay until one’s recovery.
sace saddhivihāriko hoti saddhivihārikena yāvajīvaṁ upaṭṭhātabbo vuṭṭhānassa āgametabbaṁ.	“If one’s student is present, the student should tend to one as long as life lasts (or) should stay until one’s recovery.
sace antevāsiko hoti antevāsikena yāvajīvaṁ upaṭṭhātabbo vuṭṭhānassa āgametabbaṁ.	“If one’s pupil is present, the pupil should tend to one as long as life lasts (or) should stay until one’s recovery.1 1. ‘Saddhivihārika’ refers to a junior monk in relation to his preceptor, whereas ‘antevāsika’ refers to him in relation to his teacher. English doesn’t have specialized vocabulary for this, so here ‘saddhivihārika’ is translated as ‘student’ and ‘antevāsika’ as ‘pupil’.
sace samānupajjhāyako hoti samānupajjhāyakena yāvajīvaṁ upaṭṭhātabbo vuṭṭhānassa āgametabbaṁ.	“If a fellow student of one’s preceptor is present, the fellow student of one’s preceptor should tend to one as long as life lasts (or) should stay until one’s recovery.
Sace samānācariyako hoti samānācariyakena yāvajīvaṁ upaṭṭhātabbo vuṭṭhānassa āgametabbaṁ.	“If a fellow pupil of one’s teacher is present, the fellow pupil of one’s teacher should tend to one as long as life lasts (or) should stay until one’s recovery.
Sace na hoti upajjhāyo vā ācariyo vā saddhivihāriko vā antevāsiko vā samānupajjhāyako vā samānācariyako vā saṅghena upaṭṭhātabbo.	“If no preceptor, teacher, student, pupil, fellow student of one’s preceptor, or fellow pupil of one’s teacher is present, the Saṅgha should tend to one.
No ce upaṭṭhaheyya āpatti dukkaṭassa.	“If he/it (i.e., the monk or the Saṅgha responsible for the care, as the case may be) does not tend to one: an offense of wrong doing. [BMC]
(Mv.VIII.26.5) Pañcahi bhikkhave aṅgehi samannāgato gilāno dūpaṭṭhāko hoti	“Monks, a sick person endowed with five qualities is hard to tend to:
asappāyakārī hoti sappāye	“He does what is not amenable (to his cure);
mattaṁ na jānāti	“he does not know the proper amount (in things amenable to his cure);
bhesajjaṁ na paṭisevitā hoti	“he does not take his medicine;
atthakāmassa gilānupaṭṭhākassa yathābhūtaṁ ābādhaṁ nāvikattā hoti abhikkamantaṁ vā abhikkamatīti paṭikkamantaṁ vā paṭikkamatīti ṭhitaṁ vā ṭhitoti	“he does not tell his symptoms, as they actually are present, to the nurse desiring his welfare, saying that they are getting worse when they are getting worse, improving when they are improving, or remaining the same when they are remaining the same;
uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ anadhivāsakajātiko hoti	“and he is not the type who can endure bodily feelings that are painful, fierce, sharp, wracking, repellent, disagreeable, life-threatening.
imehi kho bhikkhave pañcahaṅgehi samannāgato gilāno dūpaṭṭhāko hoti.	“A sick person endowed with these five qualities is hard to tend to.
(Mv.VIII.26.6) Pañcahi bhikkhave aṅgehi samannāgato gilāno sūpaṭṭhāko hoti sappāyakārī hoti sappāye mattaṁ jānāti bhesajjaṁ paṭisevitā hoti atthakāmassa gilānupaṭṭhākassa yathābhūtaṁ ābādhaṁ āvikattā hoti abhikkamantaṁ vā abhikkamatīti paṭikkamantaṁ vā paṭikkamatīti Ṭhitaṁ vā ṭhitoti uppannānaṁ sārīrikānaṁ vedanānaṁ dukkhānaṁ tibbānaṁ kharānaṁ kaṭukānaṁ asātānaṁ amanāpānaṁ pāṇaharānaṁ adhivāsakajātiko hoti imehi kho bhikkhave pañcahaṅgehi samannāgato gilāno sūpaṭṭhāko hoti.	“Monks, a sick person endowed with five qualities is easy to tend to: He does what is amenable (to his cure); he knows the proper amount (in things amenable to his cure); he takes his medicine; he tells his symptoms, as they actually are present, to the nurse desiring his welfare, saying that they are getting worse when they are getting worse, improving when they are improving, or remaining the same when they are remaining the same; and he is the type who can endure bodily feelings that are painful, fierce, sharp, wracking, repellent, disagreeable, life-threatening. A sick person endowed with these five qualities is easy to tend to.
(Mv.VIII.26.7) Pañcahi bhikkhave aṅgehi samannāgato gilānupaṭṭhāko nālaṁ gilānaṁ upaṭṭhātuṁ	“Monks, a nurse endowed with five qualities is not fit to tend to the sick:
na paṭibalo hoti bhesajjaṁ saṁvidhātuṁ	“He is not competent at mixing medicine;
sappāyāsappāyaṁ na jānāti asappāyaṁ upanāmeti sappāyaṁ apanāmeti	“he does not know what is amenable or unamenable (to the patient’s cure), bringing to the patient things that are unamenable and taking away things that are amenable;
āmisantaro gilānaṁ upaṭṭheti no mettacitto	“he tends to the sick person motivated by material gain, not by thoughts of good will;
jegucchī hoti uccāraṁ vā passāvaṁ vā kheḷaṁ vā vantaṁ vā nīhātuṁ	“he gets disgusted at cleaning up excrement, urine, saliva, or vomit;
na paṭibalo hoti gilānaṁ kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ	“and he is not competent at instructing, urging, rousing, and encouraging the sick person at the proper occasions with a talk on Dhamma.
imehi kho bhikkhave pañcahaṅgehi samannāgato gilānupaṭṭhāko nālaṁ gilānaṁ upaṭṭhātuṁ.	“A nurse endowed with these five qualities is not fit to tend to the sick.
(Mv.VIII.26.8) Pañcahi bhikkhave aṅgehi samannāgato gilānupaṭṭhāko alaṁ gilānaṁ upaṭṭhātuṁ paṭibalo hoti bhesajjaṁ saṁvidhātuṁ sappāyāsappāyaṁ jānāti asappāyaṁ apanāmeti sappāyaṁ upanāmeti mettacitto gilānaṁ upaṭṭheti no āmisantaro ajegucchī hoti uccāraṁ vā passāvaṁ vā kheḷaṁ vā vantaṁ vā nīhātuṁ paṭibalo hoti gilānaṁ kālena kālaṁ dhammiyā kathāya sandassetuṁ samādapetuṁ samuttejetuṁ sampahaṁsetuṁ imehi kho bhikkhave pañcahaṅgehi samannāgato gilānupaṭṭhāko alaṁ gilānaṁ upaṭṭhātunti.	“Monks, a nurse endowed with five qualities is fit to tend to the sick: He is competent at mixing medicine; he knows what is amenable or unamenable (to the patient’s cure), taking away things that are unamenable and bringing things that are amenable; he tends to the sick person motivated by thoughts of good will, not by material gain; he does not get disgusted at cleaning up excrement, urine, saliva, or vomit; and he is competent at instructing, urging, rousing, and encouraging the sick person at the proper occasions with a talk on Dhamma. A nurse endowed with these five qualities is fit to tend to the sick.”

225. matasantakakathā (Mv.VIII.27.1)

The Discussion of the Belongings of One who Has Died

[167] tena kho pana samayena dve bhikkhū kosalesu janapadesu addhānamaggapaṭipannā honti.	Now on that occasion two monks were traveling along the road in the Kosalan countryside.
Te aññataraṁ āvāsaṁ upagacchiṁsu.	They came to a certain monastery.
Tattha aññataro bhikkhu gilāno hoti.	There a certain monk was sick.
athakho tesaṁ bhikkhūnaṁ etadahosi bhagavatā kho āvuso gilānupaṭṭhānaṁ vaṇṇitaṁ handa mayaṁ āvuso imaṁ bhikkhuṁ upaṭṭhemāti.	Then the thought occurred to the monks, “Friend, tending to the sick has been praised by the Blessed One. Let’s tend to this monk.”
Te taṁ upaṭṭhahiṁsu.	So they tended to him.
so tehi upaṭṭhiyamāno kālamakāsi.	As they were tending to him, he died.
athakho te bhikkhū tassa bhikkhuno pattacīvaramādāya sāvatthiṁ gantvā bhagavato etamatthaṁ ārocesuṁ.	Then the monks, taking that monk’s robes and bowl, went to Sāvatthī and reported the matter to the Blessed One.
(Mv.VIII.27.2) bhikkhussa bhikkhave kālakate saṅgho sāmī pattacīvare apica gilānupaṭṭhākā bahūpakārā.	“The Saṅgha is the owner of the robes and bowl of a monk who has passed away. But those who tend to the sick are of great service.
Anujānāmi bhikkhave saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ.	“Monks, I allow that the Saṅgha give the triple-robes and the bowl to those who tend to the sick.
Evañca pana bhikkhave dātabbaṁ.	“Monks, they should be given like this:
tena gilānupaṭṭhākena bhikkhunā saṅghaṁ upasaṅkamitvā evamassa vacanīyo	“The monk who tended to the sick, having approached the Saṅgha, should say,
itthannāmo bhante bhikkhu kālakato	“‘Venerable sirs, the monk named so-and-so has died.
idaṁ tassa ticīvarañca patto cāti.	“‘These are his triple-robes and bowl.’”
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo	“An experienced and competent monk should inform the Saṅgha:
suṇātu me bhante saṅgho itthannāmo bhikkhu kālakato idaṁ tassa ticīvarañca patto ca.	“‘Venerable sirs, may the Saṅgha listen to me. The monk named so-and-so has died. These are his triple-robes and bowl.
Yadi saṅghassa pattakallaṁ saṅgho imaṁ ticīvarañca pattañca gilānupaṭṭhākānaṁ dadeyya.	“‘If the Saṅgha is ready, it should give these triple-robes and bowl to those who tended to the sick.
Esā ñatti.	“‘This is the motion.
Suṇātu me bhante saṅgho itthannāmo bhikkhu kālakato idaṁ tassa ticīvarañca patto ca.	“‘Venerable sirs, may the Saṅgha listen to me. The monk named so-and-so has died. These are his triple-robes and bowl.
Saṅgho imaṁ ticīvarañca pattañca gilānupaṭṭhākānaṁ deti.	“‘The Saṅgha is giving these triple-robes and bowl to those who tended to the sick.
Yassāyasmato khamati imassa ticīvarassa ca pattassa ca gilānupaṭṭhākānaṁ dānaṁ so tuṇhassa yassa nakkhamati so bhāseyya.	“‘He to whom the giving of these triple-robes and bowl to those who tended to the sick is agreeable should remain silent. He to whom it is not agreeable should speak.
Dinnaṁ idaṁ saṅghena ticīvarañca patto ca gilānupaṭṭhākānaṁ.	“‘These triple-robes and bowl have been given by the Saṅgha to those who tended to the sick.
Khamati saṅghassa tasmā tuṇhī.	“‘This is agreeable to the Saṅgha, therefore it is silent.
Evametaṁ Dhārayāmīti.	“‘Thus do I hold it.’”
(Mv.VIII.27.3) tena kho pana samayena aññataro sāmaṇero kālakato hoti.	Now on that occasion a certain novice died.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Sāmaṇerassa bhikkhave kālakate saṅgho sāmī pattacīvare apica gilānupaṭṭhākā bahūpakārā.	“The Saṅgha is the owner of the robe and bowl of a novice who has passed away. But those who tend to the sick are of great service.
Anujānāmi bhikkhave saṅghena cīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ.	“Monks, I allow that the Saṅgha give the robe and bowl to those who tend to the sick.”
Evañca pana bhikkhave dātabbaṁ.	“Monks, they should be given like this:
tena gilānupaṭṭhākena bhikkhunā saṅghaṁ upasaṅkamitvā evamassa vacanīyo	“The monk who tended to the sick, having approached the Saṅgha, should say,
itthannāmo bhante sāmaṇero kālakato	“‘Venerable sirs, the novice named so-and-so has died.
idaṁ tassa cīvarañca patto cāti.	“‘These are his robes and bowl.’”
Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo	“An experienced and competent monk should inform the Saṅgha:
suṇātu me bhante saṅgho itthannāmo sāmaṇero kālakato idaṁ tassa cīvarañca patto ca.	“‘Venerable sirs, may the Saṅgha listen to me. The novice named so-and-so has died. These are his robes and bowl.
Yadi saṅghassa pattakallaṁ saṅgho imaṁ cīvarañca pattañca gilānupaṭṭhākānaṁ dadeyya.	“‘If the Saṅgha is ready, it should give these robes and bowl to those who tended to the sick.
Esā ñatti.	“‘This is the motion.
Suṇātu me bhante saṅgho itthannāmo sāmaṇero kālakato idaṁ tassa cīvarañca patto ca.	“‘Venerable sirs, may the Saṅgha listen to me. The novice named so-and-so has died. These are his robes and bowl.
Saṅgho imaṁ cīvarañca pattañca gilānupaṭṭhākānaṁ deti.	“‘The Saṅgha is giving these robes and bowl to those who tended to the sick.
Yassāyasmato khamati imassa cīvarassa ca pattassa ca gilānupaṭṭhākānaṁ dānaṁ so tuṇhassa yassa nakkhamati so bhāseyya.	“‘He to whom the giving of these robes and bowl to those who tended to the sick is agreeable should remain silent. He to whom it is not agreeable should speak.
Dinnaṁ idaṁ saṅghena cīvarañca patto ca gilānupaṭṭhākānaṁ.	“‘These robes and bowl have been given by the Saṅgha to those who tended to the sick.
Khamati saṅghassa tasmā tuṇhī.	“‘This is agreeable to the Saṅgha, therefore it is silent.
Evametaṁ dhārayāmīti.	“‘Thus do I hold it.’”
(Mv.VIII.27.4) tena kho pana samayena aññataro bhikkhu ca sāmaṇero ca gilānaṁ upaṭṭhahiṁsu.	Now on that occasion, a certain monk and a certain novice tended to one who was sick.
so tehi upaṭṭhahiyamāno kālamakāsi.	As they were tending to him, he died.
athakho tassa gilānupaṭṭhākassa bhikkhuno etadahosi kathaṁ nu kho Gilānupaṭṭhākassa sāmaṇerassa cīvarapaṭiviso dātabboti.	Then the thought occurred to the monk who was tending the the sick, “How should a portion be given to a novice who tends to the sick?”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Anujānāmi bhikkhave gilānupaṭṭhākassa sāmaṇerassa samakaṁ paṭivisaṁ dātunti.	“Monks, I allow that a novice who tends to the sick be given an equal share.”
(Mv.VIII.27.5) tena kho pana samayena aññataro bhikkhu bahubhaṇḍo bahuparikkhāro kālakato hoti.	Now at that time, a certain monk, who had many possessions, many requisites, died.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
bhikkhussa bhikkhave kālakate saṅgho sāmī pattacīvare apica gilānupaṭṭhākā bahūpakārā.	“The Saṅgha is the owner of the robes and bowl of a monk who has passed away. But those who tend to the sick are of great service.
Anujānāmi bhikkhave saṅghena ticīvarañca pattañca gilānupaṭṭhākānaṁ dātuṁ	“Monks, I allow that the Saṅgha give the triple-robes and the bowl to those who tend to the sick.
yaṁ tattha lahubhaṇḍaṁ lahuparikkhāraṁ taṁ sammukhībhūtena saṅghena bhājetuṁ	“Whatever light [or inexpensive] goods and light requisites are there may be divided among the Saṅgha that is present.
yaṁ tattha garubhaṇḍaṁ garuparikkhāraṁ taṁ āgatānāgatassa cātuddisassa saṅghassa	“Whatever heavy [or expensive] goods and heavy requisites are there are for the Saṅgha of the four directions, both those who have come and those who haven’t.
avissajjikaṁ avebhaṅgikanti.	“They should not be transferred, they should not be divided up.”

226. naggiyapaṭikkhepakathā (Mv.VIII.28.1)

The Discussion of the Prohibition against Nakedness [BMC]

[168] tena kho pana samayena aññataro bhikkhu naggo hutvā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ etadavoca	Now on that occasion a certain monk, being naked, went to the Blessed One and, on arrival, said to him,
bhagavā bhante anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhūtassa pāsādikassa apacayassa viriyārambhassa vaṇṇavādī	“Lord, the Blessed One is one who speaks in many ways in praise of modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence.
idaṁ bhante naggiyaṁ anekapariyāyena appicchatāya santuṭṭhatāya sallekhāya dhūtattāya pāsādikatāya apacayāya viriyārambhāya saṁvattati	“Now, nakedness leads in many ways to modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence.
sādhu bhante bhagavā bhikkhūnaṁ naggiyaṁ anujānātūti.	“It would be good, lord, if the Blessed One would allow nakedness for the monks.”
Vigarahi buddho bhagavā ananucchavikaṁ moghapurisa .pe.	The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, …
Kathaṁ hi nāma tvaṁ moghapurisa naggiyaṁ titthiyasamādānaṁ samādiyissasi netaṁ moghapurisa appasannānaṁ vā pasādāya .pe.	“Worthless man, how can you follow nakedness, a sectarian observance? Worthless man, this neither inspires faith in the faithless …”
Vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi	Having rebuked him and given a Dhamma talk, he addressed the monks:
na bhikkhave Naggiyaṁ titthiyasamādānaṁ samādiyitabbaṁ yo samādiyeyya āpatti thullaccayassāti.	“Monks, nakedness, a sectarian observance, should not be followed. Whoever should follow it: a thullaccaya offense.”

227. kusacīrādipaṭikkhepakathā (Mv.VIII.28.2)

The Discussion of Wearing Kusa-grass Garments, etc. [BMC: 1 2]

tena kho pana samayena aññataro bhikkhu kusacīraṁ nivāsetvā .pe.	Now at that time a certain monk, having dressed in a kusa-grass garment. …
Vākacīraṁ nivāsetvā .pe.	having dressed in a bark-fiber … garment …
Phalakacīraṁ nivāsetvā .pe.	having dressed in a garment of bark pieces
Kesakambalaṁ nivāsetvā .pe.	having dressed in a human hair blanket …
Vālakambalaṁ nivāsetvā .pe.	having dressed in a horse tail-hair blanket …
Ulūkapakkhaṁ nivāsetvā .pe.	having dressed in owls’ wings …
Ajinakkhipaṁ nivāsetvā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ etadavoca	having dressed in black antelope hide, he went to the Blessed One and, on arrival, said to him,
bhagavā bhante anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhūtassa pāsādikassa apacayassa viriyārambhassa vaṇṇavādī	“Lord, the Blessed One is one who speaks in many ways in praise of modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence.
idaṁ bhante ajinakkhipaṁ anekapariyāyena appicchatāya santuṭṭhatāya sallekhāya dhūtattāya pāsādikatāya apacayāya viriyārambhāya saṁvattati	“This black antelope hide leads in many ways to modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence.
sādhu bhante bhagavā bhikkhūnaṁ ajinakkhipaṁ anujānātūti.	“It would be good, lord, if the Blessed One would allow black antelope hide for the monks.”
Vigarahi buddho bhagavā ananucchavikaṁ moghapurisa .pe.	The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, …
Kathaṁ hi nāma tvaṁ moghapurisa ajinakkhipaṁ titthiyaddhajaṁ dhāressasi netaṁ moghapurisa appasannānaṁ vā pasādāya .pe.	“Worthless man, how can you wear black antelope hide, a sectarian uniform? Worthless man, this neither inspires faith in the faithless …”
Vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi	Having rebuked him and given a Dhamma talk, he addressed the monks:
na bhikkhave ajinakkhipaṁ titthiyaddhajaṁ dhāretabbaṁ yo dhāreyya āpatti thullaccayassāti.	“Black antelope hide, a sectarian uniform, should not be worn. Whoever should wear one: a thullaccaya offense.”
(Mv.VIII.28.3) tena kho pana samayena aññataro bhikkhu akkanālaṁ nivāsetvā .pe.	Now at that time a certain monk dressed in a (garment made of) swallow-wort stalks …
Potthakaṁ nivāsetvā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ etadavoca	… having dressed in (garment made of) makaci fibers, he went to the Blessed One and, on arrival, said to him,
bhagavā bhante anekapariyāyena appicchassa santuṭṭhassa sallekhassa dhūtassa pāsādikassa apacayassa viriyārambhassa vaṇṇavādī	“Lord, the Blessed One is one who speaks in many ways in praise of modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence.
ayaṁ bhante potthako anekapariyāyena Appicchatāya santuṭṭhatāya sallekhāya dhūtattāya pāsādikatāya apacayāya viriyārambhāya saṁvattati	“This (garment made of) makaci fibers leads in many ways to modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence.
sādhu bhante bhagavā bhikkhūnaṁ potthakaṁ anujānātūti.	“It would be good, lord, if the Blessed One would allow (a garment made of) makaci fibers for the monks.”
Vigarahi buddho bhagavā ananucchavikaṁ moghapurisa .pe.	The Buddha, the Blessed One, rebuked them, “Worthless man, it is unseemly, …
Kathaṁ hi nāma tvaṁ moghapurisa potthakaṁ nivāsessasi netaṁ moghapurisa appasannānaṁ vā pasādāya .pe.	“Worthless man, how can you dress in a (garment made of) makaci fibers? Worthless man, this neither inspires faith in the faithless …”
Vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi	Having rebuked him and given a Dhamma talk, he addressed the monks:
na bhikkhave potthako nivāsetabbo yo nivāseyya āpatti dukkaṭassāti.	“A (garment made of) makaci fibers should not be worn. Whoever should wear one: an offense of wrong doing.”

228. sabbanīlakādipaṭikkhepakathā (Mv.VIII.29.1)

The Discussion of Wearing Entirely Blue (Robes) [BMC]

[169] tena kho pana samayena chabbaggiyā bhikkhū sabbanīlakāni cīvarāni dhārenti	Now at that time the Group-of-six monks wore robes that were entirely blue (or green).
sabbapītakāni cīvarāni dhārenti	They wore robes that were entirely yellow.
sabbalohitakāni cīvarāni dhārenti	They wore robes that were entirely blood-red.
sabbamañjeṭṭhakāni cīvarāni dhārenti	They wore robes that were entirely crimson.
sabbakaṇhāni cīvarāni dhārenti	They wore robes that were entirely black.
sabbamahāraṅgarattāni cīvarāni dhārenti	They wore robes that were entirely orange.
sabbamahānāmarattāni cīvarāni dhārenti	They wore robes that were entirely beige.
acchinnadasāni cīvarāni dhārenti	They wore robes with uncut borders.
dīghadasāni cīvarāni dhārenti	They wore robes with long borders.
pupphadasāni cīvarāni dhārenti	They wore robes with floral borders.
phaṇadasāni cīvarāni dhārenti	They wore robes with snakes’ hood borders.
kañcukaṁ dhārenti	They wore jackets/corsets.
tirīṭakaṁ dhārenti	They wore tirīta-tree garments.
veṭhanaṁ dhārenti.	They wore turbans.
Manussā ujjhāyanti khīyanti vipācenti seyyathāpi gihī kāmabhoginoti.	People criticized and complained and spread it about, “Just like householders who partake of sensuality.”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
Na bhikkhave sabbanīlakāni cīvarāni dhāretabbāni na sabbapītakāni cīvarāni dhāretabbāni na sabbalohitakāni cīvarāni dhāretabbāni na sabbamañjeṭṭhakāni cīvarāni dhāretabbāni na sabbakaṇhāni cīvarāni dhāretabbāni na sabbamahāraṅgarattāni cīvarāni dhāretabbāni Na sabbamahānāmarattāni cīvarāni dhāretabbāni na acchinnadasāni cīvarāni dhāretabbāni na dīghadasāni cīvarāni dhāretabbāni na pupphadasāni cīvarāni dhāretabbāni na phaṇadasāni cīvarāni dhāretabbāni na kañcukaṁ dhāretabbaṁ na tirīṭakaṁ dhāretabbaṁ na veṭhanaṁ dhāretabbaṁ	“Monks, robes that are entirely blue (or green) should not be worn. Robes that are entirely yellow … entirely blood-red … entirely crimson … entirely black … entirely orange … entirely beige should not be worn. Robes with uncut borders … long borders … floral borders … snakes’ hood borders should not be worn. Jackets/corsets, tirīta-tree garments … turbans should not be worn.
yo dhāreyya āpatti dukkaṭassāti.	Whoever should wear one: an offense of wrong doing.”

229. vassaṃvutthānaṃ anuppannacīvarakathā (Mv.VIII.30.1)

The Discussion of Having Spent the Rains, Before Robe-cloth Has Arisen

[170] tena kho pana samayena vassaṁ vutthā bhikkhū anuppanne cīvare pakkamantipi vibbhamantipi kālaṁpi karonti sāmaṇerāpi paṭijānanti sikkhaṁ paccakkhātakāpi paṭijānanti antimavatthuṁ ajjhāpannakāpi paṭijānanti	Now at that time, having spent the Rains, before robe-cloth had arisen, monks left, disrobed, died, admitted to being a novice [note], admitted to having renounced the training, admitted to having committed an extreme offense,
ummattakāpi paṭijānanti khittacittāpi paṭijānanti vedanaṭṭāpi paṭijānanti āpattiyā adassane ukkhittakāpi paṭijānanti āpattiyā appaṭikamme ukkhittakāpi paṭijānanti pāpikāya diṭṭhiyā appaṭinissagge ukkhittakāpi paṭijānanti	admitted to being insane, admitted to being possessed, admitted to being delirious with pain, admitted to having been suspended for not seeing an offense, admitted to having been suspended for not making amends for an offense, admitted to having been suspended for not relinquishing an evil view,
paṇḍakāpi paṭijānanti theyyasaṁvāsakāpi paṭijānanti titthiyapakkantakāpi paṭijānanti tiracchānagatāpi paṭijānanti mātughātakāpi paṭijānanti pitughātakāpi paṭijānanti arahantaghātakāpi paṭijānanti bhikkhunīdūsakāpi paṭijānanti saṅghabhedakāpi paṭijānanti lohituppādakāpi paṭijānanti ubhatobyañjanakāpi paṭijānanti.	admitted to being a paṇḍaka, admitted to being a person in affiliation through theft, admitted to being a monk who has gone over to another religion, admitted to being an animal, admitted to being a matricide, admitted to being a patricide, admitted to being a murderer of an arahant, admitted to being a molester of a bhikkhunī, admitted to being a schismatic, one who has shed (a Tathāgata’s) blood, or admitted to being a hermaphrodite.
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
(Mv.VIII.30.2) idha pana bhikkhave vassaṁ vuttho bhikkhu anuppanne cīvare pakkamati.	“Monks, there is the case where a monk, having spent the Rains, leaves before robe-cloth arises.
Sante paṭirūpe gāhake dātabbaṁ.	“If there are appropriate receivers (in his place), it should be given to them.
idha pana bhikkhave vassaṁ vuttho bhikkhu anuppanne cīvare vibbhamati kālaṁ karoti sāmaṇero paṭijānāti sikkhaṁ paccakkhātako paṭijānāti antimavatthuṁ ajjhāpannako paṭijānāti.	“There is the case where a monk, having spent the Rains and before robe-cloth arises, renounces the training, dies, admits to being a novice, admits to having renounced the training, (or) admits to having committed an extreme offense.
saṅgho sāmī.	“The Saṅgha is the owner.
idha pana bhikkhave vassaṁ vuttho bhikkhu anuppanne cīvare ummattako paṭijānāti khittacitto paṭijānāti vedanaṭṭo paṭijānāti āpattiyā adassane ukkhittako paṭijānāti āpattiyā appaṭikamme ukkhittako paṭijānāti pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti.	“There is the case where a monk, having spent the Rains and before robe-cloth arises, admits to being insane, admits to being possessed, admits to being delirious with pain, admits to having been suspended for not seeing an offense, admits to having been suspended for not making amends for an offense, (or) admits to having been suspended for not relinquishing an evil view.
sante paṭirūpe gāhake dātabbaṁ.	“If there are appropriate receivers (in his place), it should be given to them.
idha pana bhikkhave vassaṁ vuttho bhikkhu anuppanne cīvare paṇḍako paṭijānāti .pe. ubhatobyañjanako paṭijānāti.	“There is the case where a monk, having spent the Rains and before robe-cloth arises, admits to being a paṇḍaka … (or) admits to being a hermaphrodite.
saṅgho sāmī.	“The Saṅgha is the owner.”
(Mv.VIII.30.3) idha pana bhikkhave vassaṁ vuttho bhikkhu uppanne cīvare abhājite pakkamati.	“There is the case where a monk, having spent the Rains, leaves after robe-cloth has arisen, but before it has been divided up.
sante paṭirūpe gāhake dātabbaṁ.	“If there are appropriate receivers (in his place), it should be given to them.
idha pana bhikkhave vassaṁ vuttho bhikkhu uppanne cīvare abhājite vibbhamati kālaṁ karoti sāmaṇero paṭijānāti sikkhaṁ paccakkhātako paṭijānāti antimavatthuṁ ajjhāpannako paṭijānāti.	“There is the case where a monk, having spent the Rains and after robe-cloth has arisen, but before it has been divided up, renounces the training, dies, admits to being a novice, admits to having renounced the training, (or) admits to having committed an extreme offense.
saṅgho sāmī.	“The Saṅgha is the owner.
idha pana bhikkhave vassaṁ vuttho bhikkhu uppanne cīvare abhājite ummattako paṭijānāti khittacitto paṭijānāti vedanaṭṭo paṭijānāti āpattiyā adassane ukkhittako paṭijānāti āpattiyā appaṭikamme ukkhittako paṭijānāti pāpikāya diṭṭhiyā appaṭinissagge ukkhittako paṭijānāti.	“There is the case where a monk, having spent the Rains and after robe-cloth has arisen, but before it has been divided up, admits to being insane, admits to being possessed, admits to being delirious with pain, admits to having been suspended for not seeing an offense, admits to having been suspended for not making amends for an offense, (or) admits to having been suspended for not relinquishing an evil view.
sante paṭirūpe gāhake dātabbaṁ.	“If there are appropriate receivers (in his place), it should be given to them.
idha pana bhikkhave vassaṁ vuttho bhikkhu uppanne cīvare abhājite paṇḍako paṭijānāti .pe. ubhatobyañjanako paṭijānāti.	“There is the case where a monk, having spent the Rains and before robe-cloth arises, admits to being a paṇḍaka … (or) admits to being a hermaphrodite.
saṅgho sāmī.	“The Saṅgha is the owner.

230. saṅghe bhinne cīvaruppādakathā (Mv.VIII.30.4)

The Discussion of the Arising of Robe-cloth when the Saṅgha Is Split

idha pana bhikkhave Vassaṁ vutthānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati.	“There is the case where monks have spent the Rains and the Saṅgha splits before robe-cloth arises.
Tattha manussā ekasmiṁ pakkhe udakaṁ denti ekasmiṁ pakkhe cīvaraṁ denti saṅghassa demāti.	“People give water to one faction and robe-cloth to the other faction, (saying,) ‘We are giving to the Saṅgha.’
Saṅghassevetaṁ.	“That is for the (entire) Saṅgha.
idha pana bhikkhave vassaṁ vutthānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati.	“There is the case where monks have spent the Rains and the Saṅgha splits before robe-cloth arises.
Tattha manussā ekasmiṁ pakkhe udakaṁ denti tasmiṁyeva pakkhe cīvaraṁ denti saṅghassa demāti.	“People give water to one faction and robe-cloth to the same faction, (saying,) ‘We are giving to the Saṅgha.’
Saṅghassevetaṁ.	“That is for the (entire) Saṅgha.
(Mv.VIII.30.5) idha pana bhikkhave vassaṁ vutthānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati.	“There is the case where monks have spent the Rains and the Saṅgha splits before robe-cloth arises.
Tattha manussā ekasmiṁ pakkhe udakaṁ denti ekasmiṁ pakkhe cīvaraṁ denti pakkhassa demāti.	“People give water to one faction and robe-cloth to the other faction, (saying,) ‘We are giving to the faction.’
Pakkhassevetaṁ.	“That is just for the faction (to which the respective items were given).
idha pana bhikkhave vassaṁ vutthānaṁ bhikkhūnaṁ anuppanne cīvare saṅgho bhijjati.	“There is the case where monks have spent the Rains and the Saṅgha splits before robe-cloth arises.
Tattha manussā ekasmiṁ pakkhe udakaṁ denti tasmiṁyeva pakkhe cīvaraṁ denti pakkhassa demāti.	“People give water to one faction and robe-cloth to the same faction, (saying,) ‘We are giving to the faction.’
Pakkhassevetaṁ.	“That is just for the faction.
(Mv.VIII.30.6) idha pana bhikkhave vassaṁ vutthānaṁ bhikkhūnaṁ uppanne cīvare abhājite saṅgho bhijjati.	“There is the case where monks have spent the Rains and, when robe-cloth has arisen but before it is divided, the Saṅgha splits.
Sabbesaṁ samakaṁ bhājetabbanti.	“That is to be divided equally among them all.”

231. duggahitasuggahitādikathā (Mv.VIII.31.1)

The Discussion of Wrongly and Rightly Taken (Robes), etc. [BMC]

[171] tena kho pana samayena āyasmā revato aññatarassa bhikkhuno hatthe āyasmato sārīputtassa cīvaraṁ pāhesi imaṁ cīvaraṁ therassa dehīti.	Then on that occasion Ven. Revata sent a robe-cloth in a certain monk’s hand to Ven. Sāriputta, (saying,) “Give this robe-cloth to the elder.”
athakho so bhikkhu antarāmagge āyasmato revatassa vissāsā taṁ cīvaraṁ aggahesi.	Then, while on the road, the monk took the robe-cloth on trust in Ven. Revata.
athakho āyasmā revato āyasmatā sārīputtena samāgantvā pucchi ahaṁ bhante therassa cīvaraṁ pāhesiṁ sampattaṁ taṁ cīvaranti.	Then Ven. Revata, meeting Ven. Sāriputta, asked him, “Venerable sir, I sent the elder a robe-cloth. Did you get it?”
Nāhantaṁ āvuso cīvaraṁ passāmīti.	“Friend, I didn’t see that robe-cloth.”
athakho āyasmā revato taṁ bhikkhuṁ etadavoca ahaṁ Āvuso āyasmato hatthe therassa cīvaraṁ pāhesiṁ kahantaṁ cīvaranti.	Then Ven. Revata said to the monk, “Friend, I sent a robe in the venerable one’s (your) hand to the elder. Where is it?”
Ahaṁ bhante āyasmato vissāsā taṁ cīvaraṁ aggahesinti.	“Venerable sir, I took the robe-cloth on trust in the venerable one (you).”
Bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
(Mv.VIII.31.2) idha pana bhikkhave bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati imaṁ cīvaraṁ itthannāmassa dehīti.	“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘Give this robe-cloth to so-and-so.’
so antarāmagge yo pahiṇati tassa vissāsā gaṇhāti suggahitaṁ.	“If, while on the road, he takes it on trust in the one who sent it, it is rightly taken.
Yassa pahīyati tassa vissāsā gaṇhāti duggahitaṁ.	“If he takes it on trust in the one for whom it was sent, it is wrongly taken.
idha pana bhikkhave bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati imaṁ cīvaraṁ itthannāmassa dehīti.	“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘Give this robe-cloth to so-and-so.’
so antarāmagge yassa pahīyati tassa vissāsā gaṇhāti duggahitaṁ.	“If, while on the road, he takes it on trust in the one for whom it was sent, it is wrongly taken.
yo pahiṇati tassa vissāsā gaṇhāti suggahitaṁ.	“If he takes it on trust in the one who sent it, it is rightly taken.1 1. The above two cases are identical: The phrase “while on the road,” applies to both statements in both cases. The only difference is that the order of the sentences is reversed. This may be for the purpose of matching the pattern of the following cases, to make it easier to memorize, or more enjoyable to chant.
idha pana bhikkhave bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati imaṁ cīvaraṁ itthannāmassa dehīti.	“There is the case where a monk sends robe-cloth in the hand of (another) monk, (saying,) ‘Give this robe-cloth to so-and-so.’
so antarāmagge suṇāti yo pahiṇati so kālakatoti	“Along the way, he hears that he who sent it has died.
tassa matakacīvaraṁ adhiṭṭhāti svadhiṭṭhitaṁ.	“If he determines it as inherited robe-cloth from the one who sent it, it is rightly determined.
Yassa pahīyati tassa vissāsā gaṇhāti duggahitaṁ.	“If he takes it on trust in the one for whom it was sent, it is wrongly taken.
idha pana bhikkhave bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati imaṁ cīvaraṁ itthannāmassa dehīti.	“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘Give this robe-cloth to so-and-so.’
so antarāmagge suṇāti yassa pahīyati so kālakatoti	“Along the way, he hears that the one for whom it was sent has died.
tassa matakacīvaraṁ adhiṭṭhāti dvadhiṭṭhitaṁ.	“If he determines it as inherited robe-cloth from the one for whom it was sent, it is wrongly determined.
yo pahiṇati tassa vissāsā gaṇhāti suggahitaṁ.	“If he takes it on trust in the one who sent it, it is rightly taken.
idha pana bhikkhave bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati imaṁ cīvaraṁ itthannāmassa dehīti.	“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘Give this robe-cloth to so-and-so.’
so antarāmagge suṇāti ubho kālakatāti	“Along the way, he hears that both have died.
yo pahiṇati tassa matakacīvaraṁ adhiṭṭhāti svadhiṭṭhitaṁ.	“If he determines it as inherited robe-cloth from the one who sent it, it is rightly determined.
Yassa Pahīyati tassa matakacīvaraṁ adhiṭṭhāti dvadhiṭṭhitaṁ.	“If he determines it as inherited robe-cloth from the one for whom it was sent, it is wrongly determined.
(Mv.VIII.31.3) idha pana bhikkhave bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati imaṁ cīvaraṁ itthannāmassa dammīti.	“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘I give this robe-cloth to so-and-so.’
so antarāmagge yo pahiṇati tassa vissāsā gaṇhāti duggahitaṁ.	“If, while on the road, he takes it on trust in the one who sent it, it is wrongly taken.
Yassa pahīyati tassa vissāsā gaṇhāti suggahitaṁ.	“If he takes it on trust in the one for whom it was sent, it is rightly taken.
idha pana bhikkhave bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati imaṁ cīvaraṁ itthannāmassa dammīti.	“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘I give this robe-cloth to so-and-so.’
so antarāmagge yassa pahīyati tassa vissāsā gaṇhāti suggahitaṁ.	“If, while on the road, he takes it on trust in the one for whom it was sent, it is rightly taken.
yo pahiṇati tassa vissāsā gaṇhāti duggahitaṁ.	“If, he takes it on trust in the one who sent it, it is wrongly taken.
idha pana bhikkhave bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati imaṁ cīvaraṁ itthannāmassa dammīti.	“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘I give this robe-cloth to so-and-so.’
so antarāmagge suṇāti yo pahiṇati so kālakatoti	“Along the way, he hears that he who sent it has died.
tassa matakacīvaraṁ adhiṭṭhāti dvadhiṭṭhitaṁ.	“If he determines it as inherited robe-cloth from the one who sent it, it is wrongly determined.
Yassa pahīyati tassa vissāsā gaṇhāti suggahitaṁ.	“If he takes it on trust in the one for whom it was sent, it is rightly taken.
idha pana bhikkhave bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati imaṁ cīvaraṁ itthannāmassa dammīti.	“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘I give this robe-cloth to so-and-so.’
so antarāmagge suṇāti yassa pahīyati so kālakatoti	“Along the way, he hears that the one for whom it was sent has died.
tassa matakacīvaraṁ adhiṭṭhāti svadhiṭṭhitaṁ.	“If he determines it as inherited robe-cloth from the one for whom it was sent, it is rightly determined.
yo pahiṇati tassa vissāsā gaṇhāti duggahitaṁ.	“If he takes it on trust in the one who sent it, it is wrongly taken.
idha pana bhikkhave bhikkhu bhikkhussa hatthe cīvaraṁ pahiṇati imaṁ cīvaraṁ itthannāmassa dammīti.	“There is the case where a monk sends robe-cloth in the hand of a monk, (saying,) ‘I give this robe-cloth to so-and-so.’
so antarāmagge suṇāti ubho kālakatāti	“Along the way, he hears that both have died.
yo pahiṇati tassa matakacīvaraṁ adhiṭṭhāti dvadhiṭṭhitaṁ.	“If he determines it as inherited robe-cloth from the one who sent it, it is wrongly determined.
Yassa pahīyati tassa matakacīvaraṁ adhiṭṭhāti svadhiṭṭhitaṁ.	“If he determines it as inherited robe-cloth from the one for whom it was sent, it is rightly determined.”

232. aṭṭhacīvaramātikā (Mv.VIII.32.1)

The Eight Standards (for the Arising of) Robe-cloth [BMC: 1 2]

[172] Aṭṭhimā bhikkhave mātikā cīvarassa uppādāya	“There are these eight standards for the arising of robe-cloth:
sīmāya Deti	One gives within the territory.
katikāya deti	One gives within the agreement.
bhikkhāpaññattiyā deti	One gives where food is prepared.
saṅghassa deti	One gives to the Saṅgha.
ubhatosaṅghassa deti	One gives to both sides of the Saṅgha.
vassaṁ vutthassa saṅghassa deti	One gives to the Saṅgha that has spent the Rains.
ādissa deti	One gives having designated.
puggalassa deti.	One gives to an individual.
Sīmāya deti yāvatikā bhikkhū antosīmagatā tehi bhājetabbaṁ.	One gives within the territory: It is to be divided among however many monks are within the territory.
Katikāya deti sambahulā āvāsā samānalābhā honti ekasmiṁ āvāse dinne sabbattha dinnaṁ hoti.	One gives within the agreement: Several residences pool their gains. Whatever is given in one residence is given everywhere.
bhikkhāpaññattiyā deti yattha saṅghassa dhuvakārā kariyanti tattha deti.	One gives where food is prepared: It is given where they do the regular duties for the Saṅgha.
Commentary: bhikkhāpaññattiyāti attano pariccāgapaññāpanaṭṭhāne. tenevāha — “yattha saṅghassa dhuvakārā kariyantī”ti. tassattho — yasmiṁ vihāre imassa cīvaradāyakassa santakaṁ saṅghassa pākavaṭṭaṁ vā vattati, yasmiṁ vā vihāre bhikkhū attano bhāraṁ katvā sadā gehe bhojeti, yattha vā anena āvāso kārito, salākabhattādīni vā nibaddhāni, yena pana sakalopi vihāro patiṭṭhāpito, tattha vattabbameva natthi, ime dhuvakārā nāma.	One gives where food is prepared: In one’s own designated food-distribution place, thus it is said, “where they do the regular duties for the Saṅgha.” The meaning of which: In whatever dwelling the duty of offering cooked (food) to the Saṅgha is carried out in the presence of this donor of robe-cloth; or in whatever dwelling he takes on the duty himself and feeds the monks; or wherever he has had a residence (for monks) built; or regular lottery-meals, etc., for the sake of which the entire dwelling was established: nothing needs to be said in this case. These are called regular duties.
Sub-commentary: Pākavaṭṭanti dānavaṭṭaṃ.	“Cooked food duty”: offering duty.
Commentary: tasmā sace so “yattha mayhaṁ dhuvakārā karīyanti, tattha dammī”ti vā “tattha dethā”ti vā bhaṇati, bahūsu cepi ṭhānesu dhuvakārā honti, sabbattha dinnameva hoti.	So if he says, “Wherever my regular duties are done, I give there,” or, “(You) give there,” and if the regular duties are done in many places, it is given in all of those places.
sace pana ekasmiṁ vihāre bhikkhū bahutarā honti, tehi vattabbaṁ — “tumhākaṁ dhuvakāre ekattha bhikkhū bahū ekattha appakā”ti. sace “bhikkhugaṇanāya gaṇhathā”ti bhaṇati, tathā bhājetvā gaṇhituṁ vaṭṭati. ettha ca vatthabhesajjādi appakampi sukhena bhājiyati. yadi pana mañco vā pīṭhakaṁ vā ekameva hoti, taṁ pucchitvā yassa vā vihārassa ekavihārepi vā yassa senāsanassa so vicāreti, tattha dātabbaṁ. sace “asukabhikkhu gaṇhātū”ti vadati, vaṭṭati. atha “mayhaṁ dhuvakāre dethā”ti vatvā avicāretvāva gacchati, saṅghassāpi vicāretuṁ vaṭṭati. evaṁ pana vicāretabbaṁ — “saṅghattherassa vasanaṭṭhāne dethā”ti vattabbaṁ. sace tassa senāsanaṁ paripuṇṇaṁ hoti, yattha nappahoti, tattha dātabbaṁ. sace eko bhikkhu “mayhaṁ vasanaṭṭhāne senāsanaparibhogabhaṇḍaṁ natthī”ti vadati, tattha dātabbaṁ.	But if in one dwelling there are more monks, he should be told, “In one place for your regular duties there are many monks; in the other there are few.” If he says, “Take it by counting the monks,” it is acceptable to divide it and take it. But here this refers to cloth, medicine, etc., which are small and easily divided. But if there’s just one bed or bench, he should be asked, and it should be given to whichever dwelling or lodging he decides on. If he says, “Let such-and-such monk take it,” that’s acceptable. But if he says, “Give it where my regular duties (are done),” and goes without deciding, it is acceptable for the Saṅgha to decide. It should be decided like this: “Give it in the place where the most senior monk of the Saṅgha is staying.” If his lodging is fully stocked, it should be given wherever there is a lack. If one monk says, “In the place I’m staying there are no consumables or equipment for the lodging,” it should be given there.
Saṅghassa deti sammukhībhūtena saṅghena bhājetabbaṁ.	One gives to the Saṅgha: It is divided among the entire Saṅgha that is present.
Ubhatosaṅghassa deti bahukāpi bhikkhū honti ekā bhikkhunī hoti upaḍḍhaṁ dātabbaṁ.	One gives to both sides of the Saṅgha: Even if there are many monks and one bhikkhunī, she is to be given half.
Bahukāpi bhikkhuniyo honti eko bhikkhu hoti upaḍḍhaṁ dātabbaṁ.	Even if there are many bhikkhunīs and one monk, he is to be given half.
Vassaṁ vutthassa saṅghassa deti yāvatikā bhikkhū tasmiṁ āvāse vassaṁ vutthā tehi bhājetabbaṁ.	One gives to the Saṅgha that has spent the Rains: It is to be divided among however many monks have spent the Rains in that residence.
Ādissa deti yāguyā vā bhatte vā khādanīye vā cīvare vā senāsane vā bhesajje vā.	One gives having designated: conjey or meals or non-staple foods or robe-cloths or lodgings or medicines.
Puggalassa deti imaṁ cīvaraṁ itthannāmassa dammīti.	One gives to an individual: (thinking,) ‘I am giving this robe-cloth to so-and-so.’”
Cīvarakkhandhakaṁ niṭṭhitaṁ aṭṭhamaṁ.	The Robe-cloth Khandhaka, the eighth, is finished.
Imamhi khandhake vatthū channavuti.	In this section there are ninety-six cases.

tassuddānaṁ

Mnemonic Verses

[173] Rājagahako negamo

disvā vesāliyaṁ gaṇiṁ

puna rājagahaṁ gantvā

rañño taṁ paṭivedayi.

The City Council of Rājagaha,

having seen the courtesan in Vesālī,

having returned to Rājagaha,

informed the king.

Putto sālavatikāya

abhayassa hi atrajo

jīvatīti kumārena

saṅkhāto jīvako iti.

Little Sālavatī’s son,

Abhāya’s own son,

‘He lives’ by the prince it was reckoned—

thus was he, as ‘Jīvaka’.

so hi takkasilaṁ gantvā

uggahetvā mahābhiso

sattavassikāabādhaṁ

natthukammena nāsayi.

Having gone to Takkasilā,

and studied intensively,

he drove out with a nose-treatment,

the seven-year disease.

Rañño bhagandalābādhaṁ

ālepena apākaḍhi.

Mamañca itthāgārañca

buddhasaṅghañcupaṭṭhaha.

The king’s hemorrhoid,

he dried up with ointment.

“Attend to my harem,

and to the Buddha’s Saṅgha.”

Rājagahako ca seṭṭhī

antagaṇṭhitikicchitaṁ

pajjotassa mahārogaṁ

ghaṭapānena nāsayi.

The money-lender of Rājagaha—

his intestinal knot was cured.

He drove out Pajjota’s great illness,

with a drink of ghee.

Adhikārañca siveyyaṁ

abhisannaṁ sinehayi

tīhi uppalahatthehi

samattiṁsavirecanaṁ

A reward of Sivi cloth,

An excess he treated with oil.

With three bunches of lotuses,

was the thirty-fold purge.

pakatattaṁ varaṁ yāci

siveyyañca paṭiggahi

cīvarañca gihidānaṁ

anuññāsi tathāgato.

Normalcy—he asked for a favor.

He accepted the Sivi cloth,

and robe-cloth given by householders:

The Tathāgata allowed it.

Rājagahe janapade

bahuṁ uppajji cīvaraṁ.

Pāvāro kosiyañceva

kojavo aḍḍhakāsikaṁ

In Rājagaha, as in the countryside,

much robe-cloth arose.

A cloak, a silk cloak,

a woolen shawl, a half-Kāsi.

uccāvacā ca santuṭṭhi

nāgamesāgamesu ca

paṭhamaṁ pacchā sadisā

katikā ca paṭiharuṁ

Various kinds—contentment,

those who waited,

and those who didn’t.

Before, afterwards, simultaneously,

(by) agreement: They took them back.

bhaṇḍāgāraṁ aguttañca

vuṭṭhāpenti tatheva ca [tatheva = tattheva?]

ussannaṁ kolāhalañca

kathaṁ bhāje kathaṁ dade

A storehouse—unguarded—

they made him move right there.

Overflowing, an uproar:

how to divide,

how to give.

sakātirekabhāgena

paṭiviso kathaṁ dade

Chakaṇena sītuṇhaṁ ca

uttarituṁ na jānare

One’s own, and an extra share,

how a portion should be given,

cow dung, cold and warm,

to boil over, they didn’t know.

oropentā bhājanañca

pātiyā ca chamāya ca

upacikā majjhe jīranti

ekato patthinena ca

Tipping it over, a container,

in a bowl and on the ground,

termites, in the middle, they got worn,

on one side, with stiffness.

pharusāchinnaccibaddhā

addasāsi ubhaṇḍite

vīmaṁsitvā sakyamuni

anuññāsi ticīvaraṁ

Rough, uncut, divided into rectangles,

he saw them bound up,

having considered, the Sakyan sage,

allowed the triple-robe.

aññena atirekena

uppajji chiddameva ca

cātuddīpo varaṁ yāci

dātuṁ vassikasāṭikaṁ

With another, with extra;

a hole developed.

The four continents,

she asked a favor

to give rains-bathing cloths.

āgantugamigilānaṁ

upaṭṭhākañca bhesajjaṁ

dhuvaṁ udakasāṭiṁ ca

paṇītaṁ atikhuddakaṁ

Those who come, those who go,

the sick, their attendants, and medicine,

regular, a water-bathing cloth,

finer staple food, too small.

thullakacchu mukhaṁ khomaṁ

paripuṇṇaṁ adhiṭṭhanaṁ

pacchimaṁ kato garuko

vikaṇṇo suttamokiri

Pox, mouth, linen,

complete, determination,

the smallest, it was made heavy.

Edges worn, the thread came out.

lujjanti nappahonti ca

anvādhikaṁ bahūni ca

andhavane asatiyā

eko vassaṁ utumhi ca

They came apart, and they were unable,

a seam-strip, and a lot.

In the Grove of the Blind, unmindfully,

alone in the Rains and non-.

dve bhātukā rājagahe

upanando puna dvisu

kucchivikāro gilāno

ubho ceva gilāyanā [ME: gilānakā]

Two brothers, in Rājagaha,

Upananda again, in two.

Dysentery, one who is sick—

even both of them unwell.

[H: on what belongs to the sick.]

naggā kusā vākacīraṁ

phalakaṁ kesakambalaṁ

vālaulūkapakkhañca

ajinaṁ akkanālakaṁ

Naked, kusa-grass, a bark-fiber garment,

a garment of bark pieces,

a human hair blanket,

horse tail-hair, owls’ wings,

black antelope hide, swallow-wort stalks.

potthakaṁ nīlapītañca

lohitaṁ mañjeṭṭhena ca

kaṇhā mahāraṅganāma-

acchinnadasikā tathā

A Makaci-fiber garment, blue and yellow,

blood-red and crimson,

black and orange,

likewise with uncut borders.

Dīghapupphaphaṇadasā

kañcutirīṭaveṭhanaṁ

anuppanne pakkamati

saṅgho bhijjati tāvade

Long, floral, snake-hood borders,

a jacket/corset, a tirīta-tree garment, a turban.

He left before it arose.

The Saṅgha split just then.

pakkhe dadanti saṅghassa

āyasmā revato pahi

vissāsagāhādhiṭṭhāti

aṭṭha cīvaramātikāti.

In a faction, they gave to the Saṅgha.

Ven. Revata sent it.

He took it on trust; he determined it.

The eight standards for robe-cloth.