Evaṁ me sutaṁ — ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane.
Thus have I heard—At one time, the Blessed One was dwelling at Rājagaha, in the mango grove of Jīvaka Komārabhacca.
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca:
Then Jīvaka Komārabhacca approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While seated to one side, Jīvaka Komārabhacca said to the Blessed One:
“sutaṁ metaṁ, bhante: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti. Ye te, bhante, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti?
“I have heard, venerable sir: ‘They slaughter living beings for the ascetic Gotama; the ascetic Gotama knowingly eats meat prepared for him, thus implicating himself in the act.’ Those who say, ‘They slaughter living beings for the ascetic Gotama; the ascetic Gotama knowingly eats meat prepared for him, thus implicating himself in the act,’ do they speak in accordance with the Blessed One’s teaching, without misrepresenting him with what is not true, and explaining in accordance with the Dhamma, without finding fault in agreement with the Dhamma?”
“Ye te, jīvaka, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti na me te vuttavādino, abbhācikkhanti ca maṁ te asatā abhūtena.
“Jīvaka, those who say, ‘They slaughter living beings for the ascetic Gotama; the ascetic Gotama knowingly eats meat prepared for him, thus implicating himself in the act’ do not speak in accordance with my teaching, and they accuse me falsely with what is not true.
Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ aparibhoganti vadāmi. Diṭṭhaṁ, sutaṁ, parisaṅkitaṁ — imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ aparibhoganti vadāmi.
I declare, Jīvaka, that there are three circumstances in which meat should not be consumed: when it is seen, heard, or |suspected::doubted, distrusted [parisaṅkita]| that the living being has been slaughtered specifically for oneself — in these three circumstances, I declare that meat should not be consumed.
Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ paribhoganti vadāmi. Adiṭṭhaṁ, asutaṁ, aparisaṅkitaṁ — imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ paribhoganti vadāmi.
I declare, Jīvaka, that there are three circumstances in which meat may be consumed: when it is not seen, not heard, and not suspected that the living being has been slaughtered specifically for oneself — in these three circumstances, I declare that meat may be consumed.
Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.
Here, Jīvaka, a bhikkhu dwells depending on a certain village or town. With a mind imbued with |loving-kindness::goodwill, friendliness, benevolence [metta]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with loving-kindness, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will. Then, a householder or a householder’s son comes to him and invites him for the next day’s meal. If he wishes, Jīvaka, the bhikkhu accepts the invitation.
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṁ hoti: ‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti— evampissa na hoti. So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
After the night has passed, early in the morning, he dresses, takes his alms bowl and outer robe, and goes to the house of the one who invited him; having approached, he sits down on the prepared seat. Then, that householder or householder’s son serves him with good food. He does not think: ‘It is good that the householder serves me with the good food, or they will serve me again in the future with such good food’ — he does not think like that. He consumes the food |not tied up::not bound [agathita]|, |not blindly absorbed::not obsessed [anajjhopanna]|, seeing the danger, and understanding the escape.
Taṁ kiṁ maññasi, jīvaka, api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?
What do you think, Jīvaka, does that bhikkhu at that time intend harm for himself, for others, or for both?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti?
“Then, Jīvaka, that bhikkhu at that time consumes blameless food, doesn’t he?”
“Evaṁ, bhante. Sutaṁ metaṁ, bhante: ‘brahmā mettāvihārī’ti. Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, mettāvihārī”ti.
“Indeed, venerable sir. I have heard, venerable sir: ‘Brahmā dwells spreading goodwill.’ This, venerable sir, has been made known to me directly by the Blessed One; indeed, the Blessed One dwells spreading goodwill.”
“Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ anujānāmi te etan”ti.
“Jīvaka, whatever |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |aversion::ill will, hatred, hostility, mental attitude of rejection, fault-finding, resentful disapproval [dosa]|, and |illusion::delusion, erroneous belief, false idea, misapprehension; it fuels further confusion and doubt [moha]| that would lead to cruelty—such passion, aversion, and illusion has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, and done away with so it is no longer subject to future arising. If you speak with this in mind, Jīvaka, I allow you to say so.”
“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”.
“That is precisely what I had in mind, venerable sir.”
"Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. So karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. ...
Here, Jīvaka, a bhikkhu dwells depending on a certain village or town. With a mind imbued with |compassion::benevolence, concern, gentle regard [anukampā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with compassion, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will. ...
So muditāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. ...
With a mind imbued with |appreciative joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with appreciative joy, he pervades the entire world—above, below, across, everywhere,encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will. ...
So upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.
With a mind imbued with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with equanimity, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill will. Then, a householder or a householder’s son invites him for a meal. The bhikkhu, if he likes, may accept the invitation.
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. Tassa na evaṁ hoti: ‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti— evampissa na hoti. So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
After the night has passed, early in the morning, he dresses, takes his alms bowl and outer robe, and goes to the house of the one who invited him; having approached, he sits down on the prepared seat. Then, that householder or householder’s son serves him with good food. He does not think: ‘It is good that the householder serves me with the good food, or they will serve me again in the future with such good food’—he does not think like that. He consumes the food not tied up, not blindly absorbed, seeing the danger, and understanding the escape.
Taṁ kiṁ maññasi, jīvaka, api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?
What do you think, Jīvaka, does that bhikkhu at that time intends harm for himself, for others, or for both?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti?
“Then, Jīvaka, that bhikkhu at that time consumes blameless food, doesn’t he?”
“Evaṁ, bhante. Sutaṁ metaṁ, bhante: ‘brahmā upekkhāvihārī’ti. Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; bhagavā hi, bhante, upekkhāvihārī”ti.
“Indeed, venerable sir. I have heard, venerable sir: ‘Brahmā dwells spreading equanimity.’ This, venerable sir, has been made known to me directly by the Blessed One; indeed, the Blessed One dwells spreading equanimity.”
“Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ, anujānāmi te etan”ti.
“Jīvaka, whatever passion, aversion, and illusion that would lead to his harm, to his |dissatisfaction::dislike, discontent, boredom [arati]|, or to his |aversion::mental resistance, irritation, conflict [paṭigha]| there might be—such passion, aversion, and illusion has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, and done away with so it is no longer subject to future arising. If you speak with this in mind, Jīvaka, I allow you to say so.”
“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”.
“That is precisely what I had in mind, venerable sir.”
“Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so pañcahi ṭhānehi bahuṁ apuññaṁ pasavati.
“Jīvaka, anyone who slaughters a living being for the Tathāgata or his disciple accumulates much demerit in five ways.
Yampi so, gahapati, evamāha: ‘gacchatha, amukaṁ nāma pāṇaṁ ānethā’ti, iminā paṭhamena ṭhānena bahuṁ apuññaṁ pasavati.
When that householder says: ‘Go, fetch that living being for me,’ by this first instance, he accumulates much demerit.
Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā dutiyena ṭhānena bahuṁ apuññaṁ pasavati.
When that living being experiences pain and distress being led with a noose, by this second instance, he accumulates much demerit.
Yampi so evamāha: ‘gacchatha imaṁ pāṇaṁ ārabhathā’ti, iminā tatiyena ṭhānena bahuṁ apuññaṁ pasavati.
When he says: ‘Slaughter that living being for me,’ by this third instance, he accumulates much demerit.
Yampi so pāṇo ārabhiyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā catutthena ṭhānena bahuṁ apuññaṁ pasavati.
When that living being experiences pain and distress during the slaughter, by this fourth instance, he accumulates much demerit.
Yampi so tathāgataṁ vā tathāgatasāvakaṁ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṁ apuññaṁ pasavati.
When he presents the Tathāgata or his disciple with food that is not allowable, by this fifth instance, he accumulates much demerit.
Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so imehi pañcahi ṭhānehi bahuṁ apuññaṁ pasavatī”ti.
Jīvaka, anyone who slaughters a living being for the Tathāgata or his disciple accumulates much demerit through these five ways.”
Evaṁ vutte, jīvako komārabhacco bhagavantaṁ etadavoca: “acchariyaṁ, bhante, abbhutaṁ, bhante. Kappiyaṁ vata, bhante, bhikkhū āhāraṁ āhārenti; anavajjaṁ vata, bhante, bhikkhū āhāraṁ āhārenti. Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
When this was said, Jīvaka Komārabhacca said to the Blessed One: “Wonderful, venerable sir, marvelous, venerable sir. It is fitting, venerable sir, that bhikkhus consume food in such a blameless manner. Splendid, venerable sir, splendid... Please remember me as a lay disciple who has gone to the Blessed One for refuge for life.”