VIII cīvarakkhandhako

Now on that occasion the Buddha, the Blessed One, was staying near Rājagaha, in the Bamboo Grove, the Squirrel’s Feeding Ground.

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.

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.

And Vesālī was even more resplendent because of her.

Then the City Council of Rājagaha went to Vesālī on some business.

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, skilled in dancing, singing, and instrumental music, visited by men filled with desire, going for fifty a night—making Vesālī even more resplendent.

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,

“your highness, 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.

“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.

“And Vesālī is even more resplendent because of her.

“It would be good, your highness, if we would set up a courtesan as well.”

“I say, in that case, find the kind of girl you would set up as courtesan.”

Now at that time there was a girl in Rājagaha named Sālavatī—beautiful, inspiring, endowed with the foremost beauty of complexion.

So the City Council set up the girl Sālavatī as courtesan.

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.

Then, in no long time, she became pregnant.

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?”

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.”

“As you say, lady,” the doorkeeper responded to her.

Then, when the fetus had matured, Sālavatī the courtesan gave birth to a son.

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.”

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.

And on that occasion a prince named Abhaya, going early to have an audience with the king, saw the baby, surrounded by crows.

On seeing him, he asked people, “I say, what’s that surrounded by crows?”

“A baby, your highness.”

“I say, is he alive?”

“He’s alive, your highness.”

“I say, in that case, bring him into our palace and give him to the nurses to raise him.”

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.”

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].

Then in no long time, Jīvaka Komārabhacca reached the age of self-awareness.

He went to Prince Abhaya and said to him, “Your highness, who is my mother? Who is my father?”

“I say, Jīvaka, even I don’t know who your mother is. But I’m your father—you were looked after by me.”

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?”

At that time there was a doctor living in Takkasilā—renowned in all the lands.

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.”

“In that case, Jīvaka, you may study it.”

Then Jīvaka Komārabhacca learned much, learned quickly, understood it well, and didn’t forget what he had learned.

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?”

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?”

“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.”

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.

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.”

(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.

Then Jīvaka Komārabhacca, taking the small amount of provisions for the road, set out for Rājagaha.

Along the road, at Sāketa, the small amount of provisions for the road ran out.

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?”

Now on that occasion the wife of a money-lender in Sāketa had had a headache for seven years.

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.

Then Jīvaka Komārabhacca, entering Sāketa, asked the people, “I say, who is sick? Who will I treat?”

“Teacher, this wife of a money-lender has had a headache for seven years. Go and treat her.”

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.’”

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.”

“I say, doorkeeper, what sort of doctor?”

“A young one, lady.”

“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.”

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.’”

“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.”’”

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.’”

“I say, doorkeeper, in that case, let the doctor come.”

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.”

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.”

Then she had them give him a handful of ghee.

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.

Having been given the ghee in the nose, she spit it out her mouth.

Spitting it into a spittoon, she commanded a female slave, “Hey, pick up this ghee with some cotton.”

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?”

Then the money-lender’s wife, noticing his expression, said to him, “What are you worried about, teacher?”

“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?’”

“You know, teacher, we housewives have to know the value of frugality. This ghee is excellent as a foot-rub for the slaves and workers, or for putting in lamps. Don’t worry, teacher, your reward won’t be lacking.”

So Jīvaka Komārabhacca drove out the money-lender’s wife’s seven-year headache with one nose-treatment.

Then, being cured, she gave him four thousand.

Her son, (thinking,) “My mother is cured!” gave him four thousand.

Her daughter-in-law, (thinking,) “My mother-in-law is cured!” gave him four thousand.

The wealthy householder, (thinking,) “My wife is cured!” gave him four thousand, a male slave, a female slave, and a horse-drawn carriage.

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.

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.”

“I say, Jīvaka, enough. May it be your very own. Have a residence built inside our palace (grounds).”

Responding, “As you say, your highness,” to Prince Abhaya, Jīvaka Komārabhacca had a residence built inside Prince Abhaya’s palace (grounds).

Now at that time King Seniya Bimbisāra of Magadha was sick with a hemorrhoid.

His clothes were stained with blood.

His queens, seeing it, teased him: “His highness is now having his first period. His highness is menstruating. It won’t be long before his highness gives birth.”

The king was embarrassed by that.

So he said to Prince Abhaya,

“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 highness is now having his first period. His highness is menstruating. It won’t be long before his highness gives birth.’ Please find the sort of doctor who could treat me.”

“your highness, there is this doctor of ours, Jīvaka, who is young and talented. He will treat your highness.”

“I say, Abhaya, in that case, command Doctor Jīvaka. He will treat me.”

So Prince Abhaya commanded Jīvaka Komārabhacca, “Go, Jīvaka, and treat the king.”

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 highness.”

And he pulled out [healed] the king’s hemorrhoid with a single (application of) ointment.

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.”

“Enough, your highness. May your highness simply remember my service.”

“Very well then, Jīvaka, care for me, for the women in the palace, and for the Saṅgha of monks, headed by the Buddha.”

“As you say, your highness,” Jīvaka Komārabhacca responded to King Seniya Bimbisāra of Magadha.

Now on that occasion a money-lender of Rājagaha had a seven-year headache.

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.

It had reached the point where the doctors had given up on him.

Some doctors said, “On the fifth day, the money-lender will die.”

Some doctors said, “On the seventh day, the money-lender will die.”

Then the thought occurred to the Rājagaha City Council:

“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.’

“But there’s this Jīvaka, the king’s doctor, who is young & talented.

“What if we were to ask for Jīvaka from the king to treat the money-lender?”

So the Rājagaha City Council went to King Seniya Bimbisāra and on arrival said to him,

“your highness, 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.’

“It would be good if your highness would command Doctor Jīvaka to treat the money-lender.”

So King Seniya Bimbisāra commanded Jīvaka Komārabhacca: “Go, I say, Jīvaka, and treat the money-lender.”

Responding, “As you say, your highness,” 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?”

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

“But, householder, can you lie on one side for seven months?”

“Teacher, I can lie on one side for seven months.”

“And can you lie on the other side for seven months?”

“I can lie on the other side for seven months.”

“And can you lie on your back for seven months?”

“I can lie on my back for seven months.”

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:

“See these two creatures, one small, the other large?

“Those teachers who said, ‘On the fifth day, the money-lender will die,’ had seen this large creature.

“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.

“That was well-seen by those teachers.

“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.”

Closing the hole in the skull and stitching the skin of the head, he applied an ointment.

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.”

“But didn’t you respond to me, householder, ‘Teacher, I can lie on one side for seven months’?”

“It’s true, teacher, that I responded (in that way). But I will die. I can’t lie on one side for seven months.”

“In that case, householder, lie on the other side for seven months.”

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.”

“But didn’t you respond to me, householder, ‘I can lie on the other side for seven months’?”

“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.”

“In that case, householder, lie on your back for seven months.”

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.”

“But didn’t you respond to me, householder, ‘I can lie on my back for seven months’?”

“It’s true, teacher, that I responded (in that way). But I will die. I can’t lie on my back for seven months.”

“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?”

“All my property is yours, teacher, and I am your slave.”

“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 me.”

So the money-lender gave 100,000 to the king and 100,000 to Jīvaka Komārabhacca.

Now on that occasion the son of a money-lender of Bārāṇasī got a knot in his intestines doing gymnastics.

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.

As a result, he became thin, wretched, unattractive, and pale, his body covered with veins.

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?”

So, going to Rājagaha, he went to King Seniya Bimbisāra of Magadha and, on arrival, said to him,

“your highness, 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.

“It would be good if your highness would command Doctor Jīvaka to treat him.”

So King Seniya Bimbisāra commanded Jīvaka Komārabhacca: “Go, I say, Jīvaka. Having gone to Bārāṇasī, treat the son of the money-lender of Bārāṇasī.”

Responding, “As you say, your highness,” to the king, Jīvaka Komārabhacca, having gone to Bārāṇasī, went to the son of the money-lender of Bārāṇasī.

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,)

“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.”

Having untied the knot in his intestines, put them back in, and sewed up the incision, he applied an ointment.

In no long time, the son of the money-lender of Bārāṇasī was cured.

Then the money-lender of Bārāṇasī, (thinking,) “My son is cured,” gave Jīvaka Komārabhacca sixteen thousand.

Taking the sixteen thousand, he returned to Rājagaha.

Now on that occasion King Pajjota of Ujjenī was sick with jaundice.

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.

So King Pajjota sent a messenger to the presence of King Seniya Bimbisāra of Magadha, (saying,) “We, your highness, are sick with this sort of illness. It would be good if your highness would command Doctor Jīvaka. He will treat me.”

So King Seniya Bimbisāra commanded Jīvaka Komārabhacca, “Go, I say, Jīvaka. Having gone to Ujjenī, treat King Pajjota.”

Responding, “As you say, your highness,” 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,

“your highness, I will concoct some ghee, so that your highness may drink it.”

“Enough, I say, Jīvaka. Whatever you can do to cure (me) without ghee, do that. Ghee is disgusting to me. Loathsome.”

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?”

So, with various medicines, he concocted ghee with an astringent color, astringent smell, astringent taste.

Then the thought occurred to him, “This ghee, when drunk and 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?”

So Jīvaka Komārabhacca went to King Pajjota and, on arrival, said to him,

“your highness, we doctors, you know, have to dig up roots and gather medicines at just the right moment. It would be good if your highness were to command (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.’”

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.”

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].

Then Jīvaka Komārabhacca offered the ghee to King Pajjota, (saying,) “May your highness drink the astringent.”

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.

Then, when the ghee was drunk and digested by King Pajjota, he belched.

He said to his people, “That vile Jīvaka got me to drink ghee! Very well then, I say, go find Doctor Jīvaka!”

“He has fled the city on the little she-elephant Bhaddavatikā, your highness.”

Now at that time King Pajjota had a slave named Kāka [Crow], a sixty-leaguer sired by a non-human being.

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.”

Then Kāka the slave caught up with Jīvaka Komārabhacca while he was on the road at Kosambī having breakfast.

He said to him, “Teacher, the king orders you to be turned back.”

“Wait, I say, Kāka, while I eat. And come, now. You eat, too.”

“No, teacher. I was commanded by the king: ‘And you know, Kāka, these doctors have many tricks. Don’t accept anything from him.’”

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.]

So he said to Kāka the slave, “Come now, I say, Kāka. Eat some emblic myrobalan and drink some water, too.”

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.

And when he had eaten it, the half of the emblic myrobalan purged him right then & there.

So he said to Jīvaka Komārabhacca, “Teacher, will I live?”

“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.

“You did well, I say, Jīvaka, in not turning back. The king is vicious. He could even have had you killed.”

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.”

“Enough, your highness. May your highness simply remember my service.”

Now on that occasion a pair of Sivi1 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.

Then King Pajjota sent the pair of Sivi robes to Jīvaka Komārabhacca.

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.

There is no one worthy of using it aside from the Blessed One, worthy and rightly self-awakened, or King Seniya Bimbisāra of Magadha.

Now on that occasion the Blessed One’s body had an excess of toxins.

The Blessed One addressed Ven. Ānanda, “The Tathāgata’s body has an excess of toxins, and he wants to drink a purgative.”

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.”

“In that case, Ānanda, sir, rub the Blessed One’s body with oil for a few days.”

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.”

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?”

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 the Blessed One purge ten times.”

He offered the second bunch of blue lotuses, (saying,) “Lord, may the Blessed One sniff this second bunch of blue lotuses. It will make the Blessed One purge ten times.”

He offered the third bunch of blue lotuses, (saying,) “Lord, may the Blessed One sniff this third bunch of blue lotuses. It will make the Blessed One purge ten times.

“That’s how the Blessed One’s thirty-fold purge will be.”

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.

Then 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 a full 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 the Blessed One’s thirty-fold purge will come to be.”

Then, having known with his awareness the train of thought in Jīvaka Komārabhacca’s awareness, the Blessed One addressed Ven. Ānanda,

“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 the Blessed One’s thirty-fold purge will come to be.’

“In that case, prepare some warm water.”

Responding, “As you say, lord,” to the Blessed One, Ven. Ānanda prepared some warm water.

Then Jīvaka Komārabhacca went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

As he was sitting there, he said to the Blessed One, “Lord, has the Blessed One purged?”

“I have purged, Jīvaka.”

“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 the Blessed One’s thirty-fold purge will come to be.’

“May the Blessed One bathe; may the Well-gone One bathe.”

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.

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.”

Then, in no long time, the Blessed One’s body returned to normalcy.

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.

As he was sitting there, he said to the Blessed One, “Lord, I have one boon to ask of the Blessed One.”

“Tathāgatas have gone beyond boons, Jīvaka.”

“It is allowable and blameless, lord.”

“Say it, Jīvaka.”

“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.

“Lord, may the Blessed One accept my pair of Sivi robes and allow householder robe-cloth for the Saṅgha of monks.

The Blessed One accepted the pair of Sivi robes.

Then the Blessed One instructed, urged, roused, and encouraged Jīvaka Komārabhacca with a Dhamma talk.

Having been instructed, urged, roused, and 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.

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

“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]

The people of Rājagaha heard that, “The Blessed One, they say, has allowed householder robe-cloth for the monks.”

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.”

In just one day, many thousands of robes accrued (to the Saṅgha) in Rājagaha.

The people in the countryside heard that, “The Blessed One, they say, has allowed householder robe-cloth for the monks.”

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.”

In just one day, many thousands of robes accrued (to the Saṅgha) in the countryside.

Now on that occasion a cloak accrued to the Saṅgha.

They reported the matter to the Blessed One.

“Monks, I allow a cloak.”

A silk cloak accrued (to the Saṅgha).

“Monks, I allow a silk cloak.”

A woolen shawl accrued (to the Saṅgha).

“Monks, I allow a woolen shawl.” [BMC]

The first recitation section is finished.

Now on that occasion the King of Kāsī sent Jīvaka Komārabhacca some half-Kāsī woolen cloth—worth half a Kāsī robe.

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.

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.

The Blessed One accepted the woolen cloth.

Then the Blessed One instructed, urged, roused, and encouraged Jīvaka Komārabhacca with a Dhamma talk.

Having been instructed, urged, roused, and 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.

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

“Monks, I allow woolen cloth.”

Then on that occasion various kinds of cloth accrued (to the Saṅgha).

The thought occurred to the monks, “What kinds of cloth has the Blessed One allowed? What kinds has he not allowed?”

They reported the matter to the Blessed One.

“Monks, I allow six kinds of robe-cloth: linen, cotton, silk, wool, jute, and hemp.” [BMC: 1 2]

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.”

They reported the matter to the Blessed One.

“Monks, I allow that one who consents to householder robe-cloth may also consent to rag robes. And I commend contentment with both.” [BMC]

Now on that occasion several monks were traveling on the road in the Kosalan countryside.

Some monks went into the charnel ground for rag-robes. Some monks didn’t wait (for them).

Those monks who went into the charnel ground got rag-robes.

Those monks who didn’t wait said to them, “Friends, give us a portion.”

They said, “Friends, we won’t give you a portion. Why didn’t you wait?”

They reported the matter to the Blessed One.

“Monks, I allow you, if you don’t want to, not to give a portion to those who do not wait.”

Now on that occasion several monks were traveling on the road in the Kosalan countryside.

Some monks went into the charnel ground for rag-robes. Some monks waited.

Those monks who went into the charnel ground got rag-robes.

Those monks who waited said to them, “Friends, give us a portion.”

They said, “Friends, we won’t give you a portion. Why didn’t you go in?”

They reported the matter to the Blessed One.

“Monks, I allow—(even) if you don’t want to—that a portion be given to those who wait.”

Now on that occasion several monks were traveling on the road in the Kosalan countryside.

Some monks went into the charnel ground for rag-robes first, and some monks went in afterwards.

Those monks who went into the charnel ground first got rag-robes.

Those monks who went in afterwards didn’t.

They said to them, “Friends, give us a portion.”

They said, “Friends, we won’t give you a portion. Why did you go in afterwards?”

They reported the matter to the Blessed One.

“Monks, I allow you, if you don’t want to, not to give a portion to those who go in afterwards.”

Now on that occasion several monks were traveling on the road in the Kosalan countryside.

They all went into the charnel ground at the same time for rag-robes.

Some monks got rag-robes; some didn’t.

Those monks who didn’t get rag-robes said to them, “Friends, give us a portion.”

They said, “Friends, we won’t give you a portion. Why didn’t you get any?”

They reported the matter to the Blessed One.

“Monks, I allow—(even) if you don’t want to—that a portion be given to those who go in at the same time.”

Now on that occasion several monks were traveling on the road in the Kosalan countryside.

Having made an agreement, they went into the charnel ground for rag-robes.

Some monks got rag-robes; some didn’t.

Those monks who didn’t get rag-robes said to them, “Friends, give us a portion.”

They said, “Friends, we won’t give you a portion. Why didn’t you get any?”

They reported the matter to the Blessed One.

“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.”

Now on that occasion people, taking robe-cloth, came to the monastery.

Not finding anyone to receive it, they took it back.

Robe-cloth became scarce.

They reported the matter to the Blessed One.

“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.

“Monks, he should be authorized like this:

“First, the monk should be requested. Once he has been requested, an experienced and competent monk should inform the Saṅgha:

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should authorize the monk named so-and-so as robe-cloth receiver.

“‘This is the motion.

“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is authorizing the monk named so-and-so as robe-cloth receiver.

“‘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.

“‘The monk named so-and-so has been authorized by the Saṅgha as robe-cloth receiver.

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

“‘Thus do I hold it.’”

Now on that occasion the monks who were robe-cloth receivers, having received robe-cloth, left it right there and went away.

The robe-cloth disappeared.

They reported the matter to the Blessed One.

“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.

“Monks, he should be authorized like this:

“First, the monk should be requested. Once he has been requested, an experienced and competent monk should inform the Saṅgha:

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should authorize the monk named so-and-so as robe-cloth keeper.

“‘This is the motion.

“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is authorizing the monk named so-and-so as robe-cloth keeper.

“‘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.

“‘The monk named so-and-so has been authorized by the Saṅgha as robe-cloth keeper.

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

“‘Thus do I hold it.’”

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.

They were chewed by rats and termites.

They reported the matter to the Blessed One.

“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.

“Monks, it should be authorized like this:

“An experienced and competent monk should inform the Saṅgha:

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

“‘This is the motion.

“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is authorizing such-and-such dwelling as a storehouse.

“‘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.

“‘Such-and-such dwelling has been authorized by the Saṅgha as a storehouse.

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

“‘Thus do I hold it.’”

Now on that occasion the Saṅgha’s robe-cloth in the storehouse was unguarded.

They reported the matter to the Blessed One.

“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.

“Monks, he should be authorized like this:

“First, the monk should be requested. Once he has been requested, an experienced and competent monk should inform the Saṅgha:

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should authorize the monk named so-and-so as storehouse guardian.

“‘This is the motion.

“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is authorizing the monk named so-and-so as storehouse guardian.

“‘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.

“‘The monk named so-and-so has been authorized by the Saṅgha as storehouse guardian.

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

“‘Thus do I hold it.’”

Now on that occasion some Group-of-six monks made the storehouse guardian move.

They reported the matter to the Blessed One.

“Monks, a storehouse guardian is not to be made to move. Whoever should make him move: an offense of wrong doing.”

Now on that occasion the Saṅgha’s robe-cloth in the storehouse was overfull.

They reported the matter to the Blessed One.

“Monks, I allow that (robe-cloth) be divided up among the Saṅgha that is present.”

Now on that occasion as the entire Saṅgha was dividing robe-cloth, they created an uproar.

They reported the matter to the Blessed One.

“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.

“Monks, he should be authorized like this:

“First, the monk should be requested. Once he has been requested, an experienced and competent monk should inform the Saṅgha:

“‘Venerable sirs, may the Saṅgha listen to me. If the Saṅgha is ready, it should authorize the monk named so-and-so as robe-cloth divider [distributor].

“‘This is the motion.

“‘Venerable sirs, may the Saṅgha listen to me. The Saṅgha is authorizing the monk named so-and-so as robe-cloth divider [distributor].

“‘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.

“‘The monk named so-and-so has been authorized by the Saṅgha as robe-cloth divider [distributor].

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

“‘Thus do I hold it.’”

Then the thought occurred to the monks who were robe-cloth dividers [distributors], “How should the robe-cloth be divided [distributed]?”

They reported the matter to the Blessed One.

“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]

Then the thought occurred to the monks who were robe-cloth dividers [distributors], “How should the robe-cloth be divided [distributed] for the novices?”

They reported the matter to the Blessed One.

“Monks, I allow that half a bundle be given to novices.”

Now on that occasion a certain monk wanted to go off with his own portion.

They reported the matter to the Blessed One.

“Monks, I allow that one who is going off be given his own portion.”

Now on that occasion a certain monk wanted to go off with more than his own portion.

They reported the matter to the Blessed One.

“Monks, I allow that one be given more than his portion when he gives a compensation.

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?”

They reported the matter to the Blessed One.

“Monks, I allow that, having made up for any inequality, lots be cast with blades of kusa-grass.”

Now on that occasion the monks were dyeing their robes with cow-dung and yellow clay.

The robes were discolored.

They reported the matter to the Blessed One.

“Monks, I allow six kinds of dye: root-dye, stem-dye (wood-dye), bark-dye, leaf-dye, flower-dye, fruit-dye.”

Now at that time the monks were dyeing their robes with cold water.

The robes were foul-smelling.

They reported the matter to the Blessed One.

“Monks, I allow a little dye pot in which to boil the dye.”

The dye water boiled over.

They reported the matter to the Blessed One.

“Monks, I allow that a collar be tied on (to prevent boiling over).”

Now at that time the monks didn’t know if the dye was fully boiled or not.

They reported the matter to the Blessed One.

“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).”

Now on that occasion the monks, while taking down the dye-pot, tipped it over. The pot broke.

They reported the matter to the Blessed One.

“Monks, I allow a dye-scoop, a ladle with a handle.”

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.

They reported the matter to the Blessed One.

“Monks, I allow a dye-jar, a dye-vessel.”

Now at that time the monks were kneading the cloth (in dye-water) in dishes and in their alms-bowls.

The robes got ripped.

They reported the matter to the Blessed One.

“Monks, I allow a dyeing trough.”

Now at that time the monks were spreading out the cloth on the ground (to dry). The robes got dirty.

They reported the matter to the Blessed One.

“Monks, I allow a grass matting (on which to dry dyed cloth).”

The grass matting got chewed by termites.

They reported the matter to the Blessed One.

“Monks, I allow a pole for the robe, a cord [clothesline] for the robe.”

They hung (the cloth) by the middle. The dye dripped down both sides.

They reported the matter to the Blessed One.

“Monks, I allow that it (the cloth) be tied at the corners.”

The corners got worn.

They reported the matter to the Blessed One.

“Monks, I allow a thread/string for tying the corners.”

The dye dripped down one side.

They reported the matter to the Blessed One.

“Monks, I allow that it take the dye being turned back and forth, and that one not leave until the drips cut off [stop].”

Now on that occasion the robes became stiff.

They reported the matter to the Blessed One.

“Monks, I allow that (stiff dyed cloth) be soaked in water.”

Now on that occasion the robes became rough.

They reported the matter to the Blessed One.

“Monks, I allow that (rough dyed cloth) be beaten with the hand.”

Now on that occasion some Group-of-six monks were wearing uncut ivory-colored robes.

People criticized and complained and spread it about.

The monks reported the matter to the Blessed One.

“Monks, uncut robes should not be worn. Whoever should do so: an offense of wrong-doing.”

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

The Blessed One saw the fields of Magadha, divided into rectangles, divided into rows, divided by dikes, divided by intersections.

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?”

“Yes, lord.”

“Try to design robes in this pattern for the monks.”

“I will try, Blessed One.”

Then the Blessed One, having stayed at Dakkhiṇāgiri for as long as he liked, returned to Rājagaha.

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.”

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

“Monks, Ānanda is wise. Ānanda has great discernment, in that he understands in detail the meaning of a brief statement made by me.

“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]

“They will be cut, made rough by the knife, suitable for a contemplative, not envied by enemies. [BMC]

“Monks, I allow a cut-up outer robe, a cut-up upper robe, a cut-up lower robe.”

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

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.

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.

“What if I were to tie off a boundary, to set a limit on robe-cloth for the monks?”

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

There at Vesālī, he stayed at the Gotamaka shrine.

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.

As the first watch (of the night) was ending, the Blessed One became cold. He put on a second robe and was not cold.

As the middle watch (of the night) was ending, the Blessed One became cold. He put on a third robe and was not cold.

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.

The thought occurred to him, “Those in this Dhamma & 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.”

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

“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.

“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?’

“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.

“As the first watch (of the night) was ending, I became cold. I put on a second robe and was not cold.

“As the middle watch (of the night) was ending, I became cold. I put on a third robe and was not cold.

“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,

“’Those in this Dhamma & 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.’

“Monks, I allow you three robes: a double-layer1 outer robe, a single-thickness upper robe, and a single-thickness lower robe.” [BMC]

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’.

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.

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

“How can the Group-of-six monks wear extra robe-cloth?”

Then the monks reported the matter to the Blessed One.

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

“Monks, extra robe-cloth is not to be kept. Whoever should keep it should be dealt with according to the rule.”

Now at that time extra robe-cloth accrued to Ven. Ānanda.

He wanted to give it to Ven. Sāriputta.

But Ven. Sāriputta was staying at Sāketa.

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?”

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

“But, Ānanda, in how long will Sāriputta come here?”

“On the ninth day or the tenth, O Blessed One”

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

“Monks, I allow that extra robe-cloth (a spare robe) be kept/worn for ten days at most.” [BMC]

Now at that time extra robe-cloth accrued to the monks.

They thought, “Now what line of conduct should we follow regarding the extra robe-cloth?”

They reported the matter to the Blessed One.

“Monks, I allow that extra robe-cloth (a spare robe) be placed under shared ownership.”

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.

He stayed there at Bārāṇasī, in the Game Refuge at Isipatana.

Now at that time a certain monk’s lower robe developed a hole.

The thought occurred to him, “The Blessed One has allowed triple-robes: a double-layer outer robe, a single-thickness upper robe, and a single-thickness lower robe.

“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.”

So the monk put on the patch.

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?”

“I’m putting on a patch, Blessed One.”

“Good, good, monk. It’s good that you are putting on a patch.”

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

“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.

“An effort may be made, as much as you need, with regard to cast-off cloth and shop-remnant cloth.

“I allow a patch, stitching, folding, that a sheet be made, sealing, reinforcing.” [BMC]

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.

He stayed there at Sāvatthī, in Jeta’s Grove, Anāthapiṇḍika’s monastery.

Then Visākhā, Migāra’s mother, went to the Blessed One and, on arrival, having bowed down to the Blessed One, sat to one side.

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

Then Visākhā, Migāra’s mother, having been instructed, urged, roused, and 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.”

The Blessed One acquiesced with silence.

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.

Now on that occasion, as the night was ending, a great storm-cloud, covering the four continents, rained down.

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.”

Responding, “As you say,” to the Blessed One, taking off their robes, they let their bodies be rained on.

Then Visākhā, Migāra’s mother—after having exquisite staple and 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.’”

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.

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.”

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.’”

So she commanded the slave girl, “Hey, go to the monastery and announce the time: ‘It’s time, lord. The meal is ready.’”

Then the monks, having cooled their limbs, their bodies refreshed, put on their robes and each entered his own dwelling.

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.”

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.’”

Again, she commanded the slave girl, “Hey, go to the monastery and announce the time: ‘It’s time, lord. The meal is ready.’”

Then the Blessed One addressed the monks: “Monks, get together your bowls & robes. It’s time for the meal.”

The monks responded, “As you say, lord.” to the Blessed One.

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.

He sat down on a seat laid out, along with the Saṅgha of monks.

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 and satisfied the Saṅgha of monks, headed by the Blessed One, with her own hand with choice staple and non-staple foods. When the Blessed One had finished his meal and withdrawn his hand from the bowl, she sat to one side.

As she was sitting there, she said to the Blessed One, “Lord, I have eight boons to ask of the Blessed One.”

“Tathāgatas have gone beyond boons, Visākhā.”

“They are allowable and blameless, lord.”

“Say it, Visākhā.”

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.”

“But, Visākhā, with what purpose in mind do you ask the eight favors of the Tathāgata?”

“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.’

“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.’

“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.

“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.

“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.

“Again, lord, 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.

“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.

“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.

“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.

“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,

“‘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.’

“Being ridiculed by the prostitutes, the bhikkhunīs became embarrassed. Lord, the nakedness of a woman is vile, repulsive, and disgusting.

“It is with this purpose in mind that I want to give the bhikkhunī Saṅgha water-bathing cloths for as long as I live.”

“But, Visākhā, with what rewards in mind do you ask the eight boons of the Tathāgata?”

“Here, lord, after the Rains retreat, monks from far away places will come to Sāvatthī to see the Blessed One.

“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?’

“The Blessed One will answer about him, in terms of the fruit of stream-entry, of once-return, of non-return, or of arahantship.

“Approaching them, I will ask, ‘Venerable sirs, did the master ever come to Sāvatthī?’

“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.’

“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.

“That will be the development of my (five) faculties, (five) strengths, and (seven) factors (for Awakening).

“It is with this reward in mind that I ask the eight boons of the Tathāgata.”

“Good, good, Visākhā. It’s good that you, with this reward in mind, ask the eight boons of the Tathāgata.

“Visākhā, I allow the eight boons.”

Then the Blessed One rejoiced in the merit of Visākhā, Migāra’s mother, with these verses:

“She who gives food & 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.

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.”

Then the Blessed One, having rejoiced in the merit of Visākhā, Migāra’s mother, with these verses, got up from his seat and left.

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

“Monks, I allow 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]

The recitation section on Visākhā is finished.

Now at that time 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. The lodging was splattered with semen.

Then the Blessed One, on an inspection tour of the lodgings with Ven. Ānanda as his attendant monk, saw the lodging splattered with semen.

On seeing it, he addressed Ven. Ānanda, “Ānanda, why is this lodging splattered?”

“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.

“That’s why the lodging is splattered with semen.”

“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 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.

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

“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.

“On seeing it, I addressed Ven. Ānanda, ‘Ānanda, why is this lodging splattered?’

“‘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.’

“‘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.

“‘Ānanda, it is impossible that an arahant would emit semen.’

“Monks, there are these five drawbacks for one who falls asleep unalert, with muddled mindfulness:

“One sleeps poorly, wakes poorly, dreams evil dreams; the devas do not protect one; one emits semen.

“These are the five drawbacks for one who falls asleep unalert, with muddled mindfulness.

“Monks, there are these five benefits for one who falls asleep alert, with mindfulness established:

“One sleeps easily, wakes easily, dreams no evil dreams; the devas protect one; one does not emit semen.

“Monks, these are the five benefits for one who falls asleep alert, with mindfulness established.

“Monks, I allow a sitting cloth for protecting one’s body, protecting one’s robes, protecting the lodging.”

Now at that time the sitting cloths were too small, and couldn’t protect the entire dwelling.

They reported the matter to the Blessed One.

“Monks, I allow that a sheet be made as large as one wants.”

Now at that time Ven. Ānanda’s preceptor, Ven. Velaṭṭhasīsa, was sick with small pox/chicken pox. [See Mv.VI.9]

His robes stuck to his body because of the discharge.

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

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

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

“Lord, this venerable one 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.”

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

“Monks, I allow a skin-eruption covering cloth for anyone with rashes, pustules, running sores, or small pox/chicken pox.”

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.

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.”

The Blessed One accepted the handkerchief.

Then the Blessed One instructed, urged, roused, and encouraged Visākhā, Migāra’s mother, with a Dhamma talk.

Having been instructed, urged, roused, and encouraged by the Blessed One with a Dhamma talk, she got up from her seat, bowed down to him, circumambulated him, keeping him to her right, and left.

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

“Monks, I allow a handkerchief [cloth for wiping the face/mouth].”

Now at that time Roja the Mallan was a friend of Ven. Ānanda.

A linen rag of Roja the Mallan’s came into Ven. Ānanda’s hand.

Ven. Ānanda was in need of a linen rag.

They reported the matter to the Blessed One.

“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]

Now at that time the monks’ triple-robes were complete, but they needed water strainers and bags.

They reported the matter to the Blessed One.

“Monks, I allow requisite-cloth.” [BMC]

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?

They reported the matter to the Blessed One.

“I allow that the triple-robes be determined but not placed under shared ownership;

“that the rains-bathing cloth be determined for the four months of the rains, and afterwards placed under shared ownership;

“that the sitting cloth be determined, not placed under shared ownership;

“that the sheet be determined, not placed under shared ownership;

“that the skin-eruption cover cloth be determined as long as one is sick, and afterwards placed under shared ownership;

“that the handkerchief be determined, not placed under shared ownership;

“that requisite-cloth be determined, not placed under shared ownership.”

Then the thought occurred to the monks, “What is the smallest piece of cloth that should be placed under shared ownership?”

They reported the matter to the Blessed One.

“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.”

Now at that time Ven Mahā Kassapa’s (robe) made of cast-off cloth became heavy.

They reported the matter to the Blessed One.

“Monks, I allow that a rough stitch be made.”

It got frayed [uneven/worn] edges.

They reported the matter to the Blessed One.

“Monks, I allow that the uneven edge be removed.”

The stitches came out.

They reported the matter to the Blessed One.

“Monks, I allow that a border and a binding (for the edge of the border) be put on.

Now at that time the (two) layers of the outer robe came apart.

They reported the matter to the Blessed One.

“Monks, I allow that a grid (of stitches) be made.” [BMC]

Now at that time, when a certain monk’s robes were being made, he was unable to make them all cut-up.

They reported the matter to the Blessed One.

“Monks, I allow two cut-up (robes), one not cut up.”

He was unable to (make) two cut-up (robes), one not cut up.

They reported the matter to the Blessed One.

“Monks, I allow two robes not cut up, one cut up.”

He was unable to (make) one cut-up (robe), two not cut up.

They reported the matter to the Blessed One.

“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.”

Now at that time a lot of robe-cloth accrued to a certain monk.

So he wanted to give the robe-cloth to his parents.

They reported the matter to the Blessed One.

“‘Mother & father’: What could I say about giving (to them)?

“Monks, I allow giving to one’s mother & father. But a gift of faith should not be brought to waste. Whoever does so: an offense of wrong doing.” [BMC]

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 & lower robe.

Thieves stole the robe.

The monk was then poorly clothed, with worn-out robes.

The monks said to him, “Friend, why are you poorly clothed, with worn-out robes?”

“Just now, friends, leaving my (outer) robe in the Grove of the Blind, I entered the village for alms wearing just an upper & lower robe. Thieves stole the robe. That’s why I’m poorly clothed, with worn-out robes.”

They reported the matter to the Blessed One.

“Monks, one should not enter a village with just an upper & lower robe. Whoever does so: an offense of wrong doing.”

Now at that time Ven. Ānanda, out of a lapse in mindfulness, entered the village wearing just an upper & lower robe.

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 & lower robe?’ Why did you enter the village wearing just an upper & lower robe?”

“Friends, it’s true that it was laid down by the Blessed One that, ‘One should not enter the village with just an upper & lower robe.’ It’s just that I entered out of a lapse in mindfulness.”

They reported the matter to the Blessed One.

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

“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.

“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.

“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.

“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.

Now at that time a certain monk had entered the Rains alone.

There, people (saying,) “We are giving to the Saṅgha,” gave robe-cloths.

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.

“What if I were to carry these robe-cloths belonging to the Saṅgha to Sāvatthī?”

So the monk, taking the robes and going to Sāvatthī, reported the matter to the Blessed One.

“These robe-cloths are yours alone until the dismantling of the kaṭhina.

“There is the case where a monk is spending the Rains alone.

“There, people (saying,) ‘We are giving to the Saṅgha,’ give robe-cloths.

“Monks, I allow that those robe-cloths be his alone until the dismantling of the kaṭhina.”

Now at that time a certain monk had entered the non-rainy season alone.

“There, people (saying,) ‘We are giving to the Saṅgha,’ gave robe-cloths.

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.

“What if I were to carry these robe-cloths belonging to the Saṅgha to Sāvatthī?”

So the monk, taking the robes and going to Sāvatthī, reported the matter to the monks.

The monks reported the matter to the Blessed One.

“Monks, I allow that (robe-cloth) be divided up among the Saṅgha that is present.

“Monks, there is the case where a monk has entered the non-rainy season alone.

“There, people (saying,) ‘We are giving to the Saṅgha,’ give robe-cloths.

“Monks, I allow that he determine the robe-cloths, ‘These robe-cloths are mine.’

“If, when he has not yet determined the robe-cloths, another monk comes along, then an equal share is to be given to him.

“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.

“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.”

Now at that time two elder brothers, Ven. Isidāsa and Ven. Isibhatta, having spent the Rains in Sāvatthī, went to a certain village residence.

People (saying), “At long last the elders have come,” gave food together with robe-cloths.

The resident monks asked the elders, “Venerable sirs, these Saṅgha robe-cloths have arisen because of your coming. Will you consent to a portion?”

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.”

Now at that time three monks were spending the Rains in Rājagaha.

There, people (saying), “We are giving to the Saṅgha,” gave robe-cloths.

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.

“Yet these people (saying), ‘We are giving to the Saṅgha,’ have given robe-cloths. What course should we follow?”

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.

So the monks, having gone to Pāṭaliputta, asked the elders.

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.”

Now at that time Ven. Upananda the Sakyan-son, having spent the Rains at Sāvatthī, went to a certain village residence.

There the monks gathered, wanting to divide up the robe-cloth.

They said, “Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?”

(Saying,) “Yes, friends, I will consent,” and accepting a portion of robe-cloth from there, he went to another residence.

There also the monks gathered, wanting to divide up the robe-cloth.

They also said, “Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?”

(Saying,) “Yes, friends, I will consent,” and accepting a portion of robe-cloth from there, too, he went to another residence.

There also the monks gathered, wanting to divide up the robe-cloth.

They also said, “Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?”

(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.

There the monks said to him, “Friend Upananda, you have great merit: So much robe-cloth has accrued to you!”

“Friends, from where would I have merit?”

“Just now, having spent the Rains at Sāvatthī, I went to a certain village residence.

“There the monks gathered, wanting to divide up the robe-cloth.

“They said to me, ‘Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?’

“(Saying,) ‘Yes, friends, I will consent,’ accepting a portion of robe-cloth from there I went to another residence.

“There also the monks gathered, wanting to divide up the robe-cloth.

“They also said to me, ‘Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?’

“(Saying,) ‘Yes, friends, I will consent,’ accepting a portion of robe-cloth from there, too, I went to another residence.

“There also the monks gathered, wanting to divide up the robe-cloth.

“They also said to me, ‘Friend, these robe-cloths, belonging to the Saṅgha, will be divided up. Will you consent to a portion?’

“(Saying,) ‘Yes, friends, I will consent,’ I accepted a portion of robe-cloth from there, too.

“That’s how so much robe-cloth accrued to me.”

“But friend Upananda, did you spend the Rains in one place and consent to a portion of robe-cloth in another?”

“Yes, friends.”

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

“How can Ven. Upananda the Sakyan-son, having spent the Rains in one place, consent to a portion of robe-cloth in another place.”

They reported the matter to the Blessed One.

“Upananda, is it true that you, having spent the Rains in one place, consented to a portion of robe-cloth in another?”

“It’s true, O Blessed One.”

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 … ”

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

“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.”

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]

Then the thought occurred to the monks, “How should a portion of robe-cloth be given to Ven. Upananda the Sakyan-son?”

They reported the matter to the Blessed One.

“Monks, give this worthless man one share.

“There is the case where a monk enters the Rains in two monasteries, (thinking), ‘In this way a great deal of robe-cloth will come to me.’

“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]

Now at that time a certain monk was sick with dysentery.

He lay fouled in his own urine and excrement.

Then the Blessed One, on an inspection tour of the lodgings with Ven. Ānanda as his attendant monk, went to that monk’s dwelling.

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?”

“I have dysentery, O Blessed One.”

“But do you have an attendant?”

“No, O Blessed One.”

“Then why don’t the monks tend to you?”

“I don’t do anything for the monks, lord, so they don’t tend to me.”

Then the Blessed One addressed Ven. Ānanda: “Go fetch some water, Ānanda. We will wash this monk.”

“As you say, lord,” Ven. Ānanda responded, and he fetched some water.

The Blessed One poured water on the monk, and Ven. Ānanda washed him off.

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.

Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked them:

“Is there a sick monk in that dwelling over there?”

“Yes, O Blessed One, there is.”

“And what is his illness?”

“He has dysentery, O Blessed One.”

“But does he have an attendant?”

“No, O Blessed One.”

“Then why don’t the monks tend to him?”

“He doesn’t do anything for the monks, lord, so the monks don’t tend to him.”

“Monks, you have no mother, you have no father who might tend to you.

“If you don’t tend to one another, who then will tend to you?

“Whoever would tend to me, should tend to the sick.

“If one’s preceptor is present, the preceptor should tend to one as long as life lasts (or) should stay until one’s recovery.

“If one’s teacher is present, the teacher should tend to one as long as life lasts (or) should stay until one’s recovery.

“If one’s student is present, the student should tend to one as long as life lasts (or) should stay until one’s recovery.

“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’.

“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.

“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.

“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.

“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]

“Monks, a sick person endowed with five qualities is hard to tend to:

“He does what is not amenable (to his cure);

“he does not know the proper amount (in things amenable to his cure);

“he does not take his medicine;

“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;

“and he is not 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 hard to tend to.

“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.

“Monks, a nurse endowed with five qualities is not fit to tend to the sick:

“He is not competent at mixing medicine;

“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;

“he tends to the sick person motivated by material gain, not by thoughts of good will;

“he gets disgusted at cleaning up excrement, urine, saliva, or vomit;

“and he is not 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 not fit to tend to the sick.

“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.”

Now on that occasion two monks were traveling along the road in the Kosalan countryside.

They came to a certain residence.

There a certain monk was sick.

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.”

So they tended to him.

As they were tending to him, he died.

Then the monks, taking that monk’s robes and bowl, went to Sāvatthī and reported the matter to the Blessed One.

“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.

“Monks, I allow that the Saṅgha give the triple-robes and the bowl to those who tend to the sick.

“Monks, they should be given like this:

“The monk who tended to the sick, having approached the Saṅgha, should say,

“‘Venerable sirs, the monk named so-and-so has died.

“‘These are his triple-robes and bowl.’”

“An experienced and competent monk should inform the Saṅgha:

“‘Venerable sirs, may the Saṅgha listen to me. The monk named so-and-so has died. These are his triple-robes and bowl.

“‘If the Saṅgha is ready, it should give these triple-robes and bowl to those who tended to the sick.

“‘This is the motion.

“‘Venerable sirs, may the Saṅgha listen to me. The monk named so-and-so has died. These are his triple-robes and bowl.

“‘The Saṅgha is giving these triple-robes and bowl to those who tended to the sick.

“‘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.

“‘These triple-robes and bowl have been given by the Saṅgha to those who tended to the sick.

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

“‘Thus do I hold it.’”

Now on that occasion a certain novice died.

They reported the matter to the Blessed One.

“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.

“Monks, I allow that the Saṅgha give the robe and bowl to those who tend to the sick.”

“Monks, they should be given like this:

“The monk who tended to the sick, having approached the Saṅgha, should say,

“‘Venerable sirs, the novice named so-and-so has died.

“‘These are his robes and bowl.’”

“An experienced and competent monk should inform the Saṅgha:

“‘Venerable sirs, may the Saṅgha listen to me. The novice named so-and-so has died. These are his robes and bowl.

“‘If the Saṅgha is ready, it should give these robes and bowl to those who tended to the sick.

“‘This is the motion.

“‘Venerable sirs, may the Saṅgha listen to me. The novice named so-and-so has died. These are his robes and bowl.

“‘The Saṅgha is giving these robes and bowl to those who tended to the sick.

“‘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.

“‘These robes and bowl have been given by the Saṅgha to those who tended to the sick.

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

“‘Thus do I hold it.’”

Now on that occasion, a certain monk and a certain novice tended to one who was sick.

As they were tending to him, he died.

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?”

They reported the matter to the Blessed One.

“Monks, I allow that a novice who tends to the sick be given an equal share.”

Now at that time, a certain monk, who had many possessions, many requisites, died.

They reported the matter to the Blessed One.

“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.

“Monks, I allow that the Saṅgha give the triple-robes and the bowl to those who tend to the sick.

“Whatever light [or inexpensive] goods and light requisites are there may be divided among the Saṅgha that is present.

“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.

“They should not be transferred, they should not be divided up.”

Now on that occasion a certain monk, being naked, went to the Blessed One and, on arrival, said to him,

“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.

“Now, nakedness leads in many ways to modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence.

“It would be good, lord, if the Blessed One would allow nakedness for the monks.”

The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, …

“Worthless man, how can you follow nakedness, a sectarian observance? Worthless man, this neither inspires faith in the faithless …”

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

“Monks, nakedness, a sectarian observance, should not be followed. Whoever should follow it: a thullaccaya offense.”

Now at that time a certain monk, having dressed in a kusa-grass garment. …

having dressed in a bark-fiber … garment …

having dressed in a garment of bark pieces …

having dressed in a human hair blanket …

having dressed in a horse tail-hair blanket …

having dressed in owls’ wings …

having dressed in black antelope hide, he went to the Blessed One and, on arrival, said to him,

“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.

“This black antelope hide leads in many ways to modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence.

“It would be good, lord, if the Blessed One would allow black antelope hide for the monks.”

The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, …

“Worthless man, how can you wear black antelope hide, a sectarian uniform? Worthless man, this neither inspires faith in the faithless …”

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

“Monks, black antelope hide, a sectarian uniform, should not be worn. Whoever should wear one: a thullaccaya offense.”

Now at that time a certain monk dressed in a (garment made of) swallow-wort stalks …

… having dressed in (garment made of) makaci [CPED: ‘bow-string hemp’] fibers, he went to the Blessed One and, on arrival, said to him,

“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.

“This (garment made of) makaci fibers leads in many ways to modesty, contentment, austerity, polishing away (defilements), confidence, shedding, and activated persistence.

“It would be good, lord, if the Blessed One would allow (a garment made of) makaci fibers for the monks.”

The Buddha, the Blessed One, rebuked him, “Worthless man, it is unseemly, …

“Worthless man, how can you dress in a (garment made of) makaci fibers? Worthless man, this neither inspires faith in the faithless …”

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

“A (garment made of) makaci fibers should not be worn. Whoever should wear one: an offense of wrong doing.”

Now at that time the Group-of-six monks wore robes that were entirely blue [or green].

They wore robes that were entirely yellow.

They wore robes that were entirely blood-red.

They wore robes that were entirely crimson.

They wore robes that were entirely black.

They wore robes that were entirely orange.

They wore robes that were entirely beige.

They wore robes with uncut borders.

They wore robes with long borders.

They wore robes with floral borders.

They wore robes with snakes’ hood borders.

They wore jackets/corsets.

They wore tirīta-tree [CPED: Symplocos racemosa] garments.

They wore turbans.

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

They reported the matter to the Blessed One.

“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.

“Whoever should wear one: an offense of wrong doing.”

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,

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.

They reported the matter to the Blessed One.

“Monks, there is the case where a monk, having spent the Rains, leaves before robe-cloth arises.

“If there are appropriate receivers (in his place), it should be given to them.

“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.

“The Saṅgha is the owner.

“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.

“If there are appropriate receivers (in his place), it should be given to them.

“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.

“The Saṅgha is the owner.”

“There is the case where a monk, having spent the Rains, leaves after robe-cloth has arisen, but before it has been divided up.

“If there are appropriate receivers (in his place), it should be given to them.

“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.

“The Saṅgha is the owner.

“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.

“If there are appropriate receivers (in his place), it should be given to them.

“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.

“The Saṅgha is the owner.”

“There is the case where monks have spent the Rains and the Saṅgha splits before robe-cloth arises.

“People give water to one faction and robe-cloth to the other faction, (saying,) ‘We are giving to the Saṅgha.’

“That is for the (entire) Saṅgha.

“There is the case where monks have spent the Rains and the Saṅgha splits before robe-cloth arises.

“People give water to one faction and robe-cloth to the same faction, (saying,) ‘We are giving to the Saṅgha.’

“That is for the (entire) Saṅgha.

“There is the case where monks have spent the Rains and the Saṅgha splits before robe-cloth arises.

“People give water to one faction and robe-cloth to the other faction, (saying,) ‘We are giving to the faction.’

“That is just for the faction (to which the respective items were given).

“There is the case where monks have spent the Rains and the Saṅgha splits before robe-cloth arises.

“People give water to one faction and robe-cloth to the same faction, (saying,) ‘We are giving to the faction.’

“That is just for the faction.

“There is the case where monks have spent the Rains and, when robe-cloth has arisen but before it is divided, the Saṅgha splits.

“That is to be divided equally among them all.”

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.”

Then, while on the road, the monk took the robe-cloth on trust in Ven. Revata.

Then Ven. Revata, meeting Ven. Sāriputta, asked him, “Venerable sir, I sent the elder a robe-cloth. Did you get it?”

“Friend, I didn’t see that robe-cloth.”

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?”

“Venerable sir, I took the robe-cloth on trust in the venerable one [you].”

They reported the matter to the Blessed One.

“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.’

“If, while on the road, he takes it on trust in the one who sent it, it is rightly taken.

“If he takes it on trust in the one for whom it was sent, it is wrongly taken.

“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.’

“If, while on the road, he takes it on trust in the one for whom it was sent, it is wrongly taken.

“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.

“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.’

“Along the way, he hears that he who sent it has died.

“If he determines it as inherited robe-cloth from the one who sent it, it is rightly determined.

“If he takes it on trust in the one for whom it was sent, it is wrongly taken.

“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.’

“Along the way, he hears that the one for whom it was sent has died.

“If he determines it as inherited robe-cloth from the one for whom it was sent, it is wrongly determined.

“If he takes it on trust in the one who sent it, it is rightly taken.

“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.’

“Along the way, he hears that both have died.

“If he determines it as inherited robe-cloth from the one who sent it, it is rightly determined.

“If he determines it as inherited robe-cloth from the one for whom it was sent, it is wrongly determined.

“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.’

“If, while on the road, he takes it on trust in the one who sent it, it is wrongly taken.

“If he takes it on trust in the one for whom it was sent, it is rightly taken.

“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.’

“If, while on the road, he takes it on trust in the one for whom it was sent, it is rightly taken.

“If, he takes it on trust in the one who sent it, it is wrongly taken.

“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.’

“Along the way, he hears that he who sent it has died.

“If he determines it as inherited robe-cloth from the one who sent it, it is wrongly determined.

“If he takes it on trust in the one for whom it was sent, it is rightly taken.

“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.’

“Along the way, he hears that the one for whom it was sent has died.

“If he determines it as inherited robe-cloth from the one for whom it was sent, it is rightly determined.

“If he takes it on trust in the one who sent it, it is wrongly taken.

“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.’

“Along the way, he hears that both have died.

“If he determines it as inherited robe-cloth from the one who sent it, it is wrongly determined.

“If he determines it as inherited robe-cloth from the one for whom it was sent, it is rightly determined.”

“There are these eight standards for the arising of robe-cloth:

“One gives within the territory.

“One gives within the agreement.

“One gives where food is prepared.

“One gives to the Saṅgha.

“One gives to both sides of the Saṅgha.

“One gives to the Saṅgha that has spent the Rains.

“One gives having designated.

“One gives to an individual.

“One gives within the territory: It is to be divided among however many monks are within the territory.

“One gives within the agreement: Several monasteries pool their gains. Whatever is given in one residence is given everywhere.

“One gives where food is prepared: It is given where they do the regular duties for the Saṅgha.

“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 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.

“Cooked food duty”: offering duty.

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.

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.

“One gives to the Saṅgha: It is divided among the entire Saṅgha that is present.

“One gives to both sides of the Saṅgha: Even if there are many monks and one bhikkhunī, she is to be given half.

“Even if there are many bhikkhunīs and one monk, he is to be given half.

“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.

“One gives having designated: conjey or meals or non-staple foods or robe-cloths or lodgings or medicines.

“One gives to an individual: (thinking,) ‘I am giving this robe-cloth to so-and-so.’”

The Robe-cloth Khandhaka, the eighth, is finished.

In this section there are ninety-six cases.

Little Sālavatī’s son,

Abhāya’s own son,

‘He lives’ by the prince it was reckoned—

thus was he, as ‘Jīvaka’.

Having gone to Takkasilā,

and studied intensively,

he drove out with a nose-treatment,

the seven-year disease.

The king’s hemorrhoid,

he dried up with ointment.

“Attend to my harem,

and to the Buddha’s Saṅgha.”

The money-lender of Rājagaha—

his intestinal knot was cured.

He drove out Pajjota’s great illness,

with a drink of ghee.

A reward of Sivi cloth,

An excess he treated with oil.

With three bunches of lotuses,

was the thirty-fold purge.

Normalcy—he asked for a favor.

He accepted the Sivi cloth,

and robe-cloth given by householders:

The Tathāgata allowed it.

In Rājagaha, as in the countryside,

much robe-cloth arose.

A cloak, a silk cloak,

a woolen shawl, a half-Kāsi.

Various kinds—contentment,

those who waited,

and those who didn’t.

Before, afterwards, simultaneously,

(by) agreement: They took them back.

A storehouse—unguarded—

they made him move right there.

Overflowing, an uproar:

how to divide,

how to give.

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.

Tipping it over, a container,

in a bowl and on the ground,

termites, in the middle, they got worn,

on one side, with stiffness.

Rough, uncut, divided into rectangles,

he saw them bound up,

having considered, the Sakyan sage,

allowed the triple-robe.

With another, with extra;

a hole developed.

The four continents,

she asked a favor

to give rains-bathing cloths.

Those who come, those who go,

the sick, their attendants, and medicine,

regular, a water-bathing cloth,

finer staple food, too small.

Pox, mouth, linen,

complete, determination,

the smallest, it was made heavy.

Edges worn, the thread came out.

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-.

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.]

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.

A makaci-fiber garment, blue and yellow,

blood-red and crimson,

black and orange,

likewise with uncut borders.

Long, floral, snake-hood borders,

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

He left before it arose.

The Saṅgha split just then.

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.