FOR. CHAPTER
PHARMACEUTICALS (BHESAJJAKKHANDHAKAṂ)

[25] At that time, Lord Buddha was seated at Sāvatthi, Satan, Jetavana, monastery of Anāthapiṇḍika. At that time, the monks were infected with the disease in the fall, causing porridge to vomit, the food was eaten in vomiting. Therefore, you become sick o, barren, dull, pale, body full of veins. The Blessed One saw those monks who were sickly, barren, inferior, pale, and full of body, after seeing that he told the great virtue of Ānanda,

- Ānanda, what makes the monks in this time sick o, barren, decay, pale, body full of tenderness?

At this time, the monks were infected with the disease in the fall, causing porridge to vomit, the food was eaten in vomiting. Therefore, you become sick o, barren, dull, pale, body full of veins.

After that, the Blessed One in the meditation in the deserted thoughts of this idea began to arise: " At this time the monks were infected in the fall, causing the porridge to vomit, Eat eat the vomit. Therefore, you become sick o, barren, dull, pale, body full of veins. So what should be allowed bhikkhus for the drug itself, which, although prescribed as a medicinal product, can be used for the intended purpose of food for the body but is not considered a food? Usual ? "

At that time, the Buddha declared this: "These five medicines, such as sappi, navanīta,, tela dầu, madhu, sugar cane, Medicaments, although designated as medicaments and intended for the dietary uses of the body, are not considered as normal foods; Perhaps we should allow the Bhikkhus to receive these five medicines at the right time and at the right time ? "

Later in the evening, the Buddha out of meditation, then the cause of that fact has preached the Dharma talk and told the monks that:

- Bhikkhus, here I am in meditation in this thoughtless desert of thinking has begun: " At this time the monks are infected with the disease in the fall, causing porridge to vomit. Out, the food was eaten on vomiting. Therefore, you become sick o, barren, dull, pale, body full of veins. So what medicine should be allowed for bhikkhus that the drug itself is prescribed as a drug but can not be used for the purpose of food for the body but is not considered a food normal ? "Hey monk, we here have started this in mind:" In this pharmaceutical as ghee (Sappi), butter specialties (navanitam), cooking oil (telam), honey (Madhu), sugar Cane (phāṃita là) is a medicinal product that has been prescribed as a medicinal product and is used for the intended purpose of the body, But is not considered a normal food; Perhaps we should allow the Bhikkhus to receive these five medicines at the right time and at the right time ? "Bhikkhus, I allow the five medicines to be delivered on time and on time. [first]

[26] At that time, the Bhikkhus after receiving the five kinds of medicine was on time and on time. You have not eaten the usual roughage and (eaten) less greasy foods. They are not only infected with the disease that fall, but they also add to the refusal to take food, as these two things become sicker, Pale, body full of veins than before. And the Blessed One noticed that the bhikkhis were physically sicker, more barren, more depressed, more pale, and fuller than before, seeing that the great Buddha Ānanda :

- Ānanda, what makes the bhikkhus are physically sicker, barren, inferior, deeper, more pale body than before?

In the meantime, the Bhikkhus after receiving the five kinds of medicines are on time and on time. You have not eaten the usual roughage and (eaten) less greasy foods. They are not only infected with the disease that fall, but they also add to the refusal to take food, as these two things become sicker, Pale, body full of veins than before.

After that, the Blessed One who reasoned the fact that the Dharma talk and then told the monks that:

- Bhikkhus, we allow the enjoyment of these five kinds of pharmaceuticals and the timely use of time.

[27] At that time, the sick Bhikkhus had the demand for pharmaceuticals that were fats (animals). You have submitted this to the Buddha.

- Bhikkhus, we allow to eat together with the oil of pharmaceutical products are animal fats such as bear fat, fish fat, crocodile fat, pig fat, fat has been timely , Was cooked at the right time, and was well mixed at the right time. Bhikkhus, if the object has been timeless, has been cooked timelessly, and has been timelessly mixed, the benefactor has committed three kinds of  dukkha  (evil). Bhikkhus, if the object was received at the right time, had been cooked at an unproductive time, and had been mixed at the same time, the dukkha  ( dukkha ) had  committed the dukkha . Bhikkhus, if the object was received at the right time, was cooked at the right time, and was mixed with the non-time, the  dukkha  (evil). Bhikkhus, if the object has been delivered on time,

[28] At that time, the sick Bhikkhus had the demand for medicines that were plant roots. You have submitted this to the Buddha.

- Hey monk, we allow the drug's roots crops like turmeric, ginger, roots  vacam  (?), [2]  roots  vaca  white (?), Root wormwood, roots  Kaṭukarohiṇī  (?), The root of the fragrant  usīra  (?), The grass root of the  bhaddamuttaka  (?), Or the medicinal plant is another root of the plant. Used for the purpose of hard objects and (but) belonged to soft material but not for the purpose of soft objects. After receiving these kinds of things, they are kept for life and given life when there is a cause. He is used when there is no reason to commit  dukkaṭa  (evil act).

At that time, the sick monks in need of powdered medicines were the root types. You have submitted this to the Buddha.

- Monks, I allow (use) grindstone and small grindstone mortar.

[29] At that time, the bhikkhus who had the illness had a need for pharmaceuticals of decanter. You have submitted this to the Buddha.

- Bhikkhus, we allow the pharmaceuticals are the sharp colors like the color of the  nimbus  (?), The color of the  kuṭaja  (?), The color of the long  paṭola  (?), Of the  phaggava  (?) Vines , of the nattamāla  (?) Fruit , or of the other kinds of  pulses , which belong to the type of hard material but not for the purpose of the food Hard and (but) belong to soft kind of food but not used for the purpose of soft things. After receiving these kinds of things, they are kept for life and given life when there is a cause. He is used when there is no reason to commit  dukkaṭa  (evil act).

[30] At that time, the sick Bhikkhus had the need for medicinal leaves. You have submitted this to the Buddha.

- Bhikkhus, we allow medicinal leaves such as leaves of  nimbus  (?), KuС "ya leaves   (?), Leaves of  longola paṭola  (?), Basil leaves, cotton leaves Fabrics, or pharmaceuticals are other types of leaves which belong to hard staples but are not used for the purpose of hard and soft objects but are not used for The purpose of soft things. After receiving these kinds of things, they are kept for life and given life when there is a cause. He is used when there is no reason to commit  dukkaṭa  (evil act).

[31] At that time, bhikkhus who had ailments in need of medicines were the fruits. You have submitted this to the Buddha.

- Bhikkhus, we allow pharmaceuticals to be fruits such as  vilaṅga  , pepper, black pepper,  harītaka  , vibhītaka fruit   (?), fruit  amalaka  (?), fruit  Gotha  (?) or medicines are other fruits anymore (but) belongs to kind of really hard but not used for the purposes of animal really hard And (although) belong to a kind of soft real thing but not used for the purpose of soft things. After receiving these kinds of things, they are kept for life and given life when there is a cause. He is used when there is no reason to commit  dukkaṭa  (evil act).

[32] At that time, the sick monks demanded medicinal saplings. You have submitted this to the Buddha.

- Hey monk, we allow these types of resins are pharmaceuticals as  hingu  (?), Resins  hingu  (hingujatu), latex  hingu  (hingusipatika), all kinds of products from latex is  taka  (?),  Takapatti  (?),  takapanni  (?), turpentine (sajjulasa), or drugs are from resin else (but) belongs to kind of really hard but not used for the purposes of animal really hard and ( Though) belong to a kind of soft real thing but not used for the purpose of soft things. After receiving these kinds of things, they are kept for life and given life when there is a cause. He is used when there is no reason to commit  dukkaṭa  (evil act).

[33] At that time, the sick monks in need of medicinal products were salts. You have submitted this to the Buddha.

- Bhikkhus, we allow medicinal products such as salt (sea salt) (sāmudda), black salt (kāaloid), rock salt (sindhava), cooking salt (ubbhida), rock salt ( Bila), or pharmaceuticals other than salts which belong to a rigid category but not for the purpose of rigid objects and which belong to a soft but not The purpose of soft things. After receiving these kinds of things, they are kept for life and given life when there is a cause. He is used when there is no reason to commit  dukkaṭa  (evil act).

[34] At that time, the teacher of the great virtue of Ānanda Velaṭṭhasīsa virtue of grave disease (thullakacchābādho). His yarn is stuck to the body because of blood. The monks continuously wet the y with the water and pull out. The Blessed One, while walking around the shelters, saw those monks constantly wetting the water with water and pulling out, after seeing them approaching the monks, after approaching them. He told the monks this:

"What are these sick monks, monks?

This gentleman, the virtue of scabies, is attached to the body by blood, we continuously wet the y with the water and pull out.

After that, the Blessed One who reasoned the fact that the Dharma talk and then told the monks that:

- Bhikkhus, we allow medicines that are bath powders to scurvy, or boils, or pus spills, or rancidity, or foul-smelling bodies, and stools. Cows (chakana), clay (mattika), cooked color (rajananipakka) to taste not sick. Hey monks, I allow (use) mortar and pestle.

[35] At that time, the sick bhikkhins had the demand for pharmaceuticals that had been bathed in smoothed bath powders. You have submitted this to the Buddha.

- Monks, I allow (use) the sieve bath.

There is a need for very fine grains.

- Monks, I allow (use) a sieve with a cloth.

[36] At that time, there was a Bhikkhu who was suffering from a non-human illness. Teachers and priests often take care of them but can not heal them. He went to pig slaughterhouses to eat raw meat and drink fresh blood. The illness associated with the abuser is reduced. You have submitted this to the Buddha.

- Monks, I allow (use) raw meat and fresh blood while suffering from non-human diseases.

[37] At that time, a monk was sick in the eye. The bhikkhus who carry it out to the outside for urinating, defecation. The Blessed One, while walking around the shelters, saw those monks carrying the monk outside for urinating and defecation, after seeing them approaching the monks. After approaching, he told the monks:

"What are these sick monks, monks?"

- His great virtue is disease in the eye. We carry this out to the outside for urinating, defecation.

After that, the Blessed One who reasoned the fact that the Dharma talk and then told the monks that:

- Bhikkhus, I allow (use) topical, black topical, topical, topical, red powder, lampshade.

There is a need for fine flour to make topical remedies. You have submitted this to the Buddha.

- Hey Bhikkhus, I allow (use)  sandalwood, tagara  (?), Basswood (kannussar),  tālīsa  (?),  Bhaddamuttaka  (?).

At that time, the monks allowed the crushed drugs to be crushed in the bowls and in the bowls. They have fallen into grass dust. You have submitted this to the Buddha.

- Bhikkhus, I allow (use) the box containing the pill.

At that time, the Bhikkhunī Bhikkhus used special gold-plated boxes made of silver. People complain, criticize, denigrate:

- Like the guys at the sex appeal?

You have submitted this to the Buddha.

- Monks, should not use boxes containing special type pill; Those who use  dukkaṭa  (evil act). These bhikkhus, I allow (box of medicine) made of bones, made of ivory, made of horns, made of reed pipes, made of bamboo, made of wood, made of resin, made of fruit, Made of brass, made of clamshell.

At that time, the boxes containing the pill were not covered. They have fallen into grass dust. You have submitted this to the Buddha.

- Monks, I allow (use) the lid.

The cover fell down.

- Bhikkhus, I allow the (lids) with the thread and then tied to the box containing the topical medicine.

 The container containing the topical medication was extracted.

- Monks, I allow sewing thread.

At that time, the bhikkhus use their fingers to apply medicine. Eyes hurt. You have submitted this to the Buddha.

- Monks, I allow (use) sticks of medicine.

At that time, the Bhikkhunī Bhikkhus used special gold-plated rods made of silver. People complain, criticize, denigrate:

- Like the guys at the sex appeal?

You have submitted this to the Buddha.

- Bhikkhus, should not use special medicine sticks; Those who use  dukkaṭa (evil act). Hey monks, I allow the bone, made of dentin, made of horns, ... (as above) ..., made of shell.

At that moment, the stethoscope was dropped on the ground and became rough. You have submitted this to the Buddha.

- Bhikkhus, I allow (use) medicine box containers.

At that time, the monks carried the box containing the topical medication and medication sticks. You have submitted this to the Buddha.

- Bhikkhus, I allow (use) bags containing containers of medicine.

Shoulder rope not available. You have submitted this to the Buddha.

- Bhikkhus, I allow (use) the shoulder strap is to just tighten.

[38] At that time, the virtue of Pilindavaccha was hot in the head. You have submitted this to the Buddha.

"Monks, I allow the oil on my head.

(He) is not relieved. You have submitted this to the Buddha.

- Bhikkhus, I allow (perform) the treatment of the nose.

Nose is watery. You have submitted this to the Buddha.

- Monks, I allow (use) the nasal spoon (natthukaraṇī).

At that time, the Bhikkhunī Bhikkhus used spoon sets in a special type of gold made of silver. People complain, criticize, denigrate:

- Like the guys at the sex appeal?

You have submitted this to the Buddha.

- Monks, do not use the special type of spoon; Those who use  dukkaṭa  (evil act). Hey monks, I allow the bone, made of dentin, made of horns, ... (as above) ..., made of shell.

(The two holes) The nose was not evenly even. You have submitted this to the Buddha.

- Bhikkhus, I allow (use) the spoon placed in the dual type nose.

(He) is not relieved. You have submitted this to the Buddha.

- Monks, I allow smoking.

They burned the wick and inhaled the smoke. Throat is burned. You have submitted this to the Buddha.

- Monks, I allow (use) smoke pipes.

At that time, the Bhikkhunī Bhikkhus used special gold-plated pipes made of silver. People complain, criticize, denigrate:

- Like the guys at the sex appeal?

You have submitted this to the Buddha.

- Monks, do not use special smoke pipes; Those who use  dukkaṭa (evil act). Hey monks, I allow the bone, made of dentin, made of horns, ... (as above) ..., made of shell.

At the time, smoke pipes had no lids, small organisms had entered. You have submitted this to the Buddha.

- Monks, I allow (use) the lid.

At that time, the monks carrying the smoke pipes by hand. You have submitted this to the Buddha.

- Monks, I allow (use) bags containing smoke pipes.

They are rubbed together. You have submitted this to the Buddha.

- Monks, I allow (use) double bags.

Shoulder rope not available. You have submitted this to the Buddha.

- Bhikkhus, I allow (use) the shoulder strap is to just tighten.

[39] At that time, Pilindavaccha was suffering from wind problems. The doctors said like this:

- Oil should be cooked.

You have submitted this to the Buddha.

-That monks, I allow the cooking of oil.

Spirits should be added to the cooking oil. You have submitted this to the Buddha.

-In Bhikkhus, we allow adding spirits to the cooking oil.

At that time, the Bhikkhuni Bhikkhus cooking oils were added too much spirits. You drink and get drunk. You have submitted this to the Buddha.

- Monks, should not drink oil added too much spirits; Those who drink should be treated according to the Fa. [3]  This, O monks, in certain cooking oils (added liquor) but the color, the smell, the taste of spirits do not realize is, we allow the oil to be added to drinking hard liquor like.

At that time, monks with a lot of cooking oil added too much spirits. Then, the monks started this: " How should you practice with the oil added with too much alcohol ?" They have submitted this to the Buddha.

-That Bhikkhus, we allow the rule of medicine.

At that time, the great Pilindavaccha had a lot of cooking oil. He has no container. You have submitted this to the Buddha.

-In Bhikkhus, we allow three types of containers: copper containers, wooden containers, fruit containers.

At that time, the virtue Pilindavaccha was lowed (aṅgavāta). You have submitted this to the Buddha.

-That Bhikkhus, I allow the heat treatment.

(He) is not relieved. You have submitted this to the Buddha.

- Bhikkhus, I allow (use) the heat of many kinds of leaves.

(He) is not relieved. You have submitted this to the Buddha.

- Monks, I allow (use) a lot of heat.

(He) is not relieved. You have submitted this to the Buddha.

- Bhikkhus, I allow (use) the cooking water of many kinds of leaves.

(He) is not relieved. You have submitted this to the Buddha.

- Monks, I allow (use) large water tank (to soak).

[40] At that time, the virtue Pilindavaccha rheumatism (pabbavāta). You have submitted this to the Buddha.

-That monks, I allow blood to be extracted.

(He) is not relieved. You have submitted this to the Buddha.

"Monks, I allow blood to be extracted by horn."

[41] At that time, the feet of the great Pilindavaccha were fractured. You have submitted this to the Buddha.

-May, Bhikkhus, I allow (use) medicine for feet.

(He) is not relieved. You have submitted this to the Buddha.

- Bhikkhus, we allow the use of preventive methods.

[42] At that time, the monk was sick. You have submitted this to the Buddha.

- Bhikkhus, I allow the dissecting.

There is a need for water to coagulate.

- Monks, I allow (use) water to clot.

There is demand for high medicine made from sesame.

- Monks, I allow (use) high medicine made from sesame.

There is a need for cloth hemostatic.

- Bhikkhus, I allow (use) hemostatic cloth.

There is a need for cloth bandages.

- Monks, I allow (use) cloth tape wound.

The wound causes itching.

- Bhikkhus, I allow washing with powder-blind (sāsapakuḍḍa).

The wound is pus.

- Monks, I allow smoking.

Meat in the wound is protruding (like a spiny plant).

- Monks, I allow cutting with porcelain salt.

The wound does not heal.

- Bhikkhus, I allow (use) the wound anointing oil.

Oil is flowing.

- Bhikkhus, I allow (use) cloth and all the wound healing.

[43] At that time, the monk was bitten by a serpent. You have submitted this to the Buddha.

- Monks, I allow four important kinds of dirty things: feces, urine, ashes, and clay.

At that time, the monks started this: " (Can these four things be used) when they are not being accepted or need to be accepted ?" They presented the matter to the Blessed One.

- Bhikkhus, I allow life if someone is doing right, if not someone to do it right, then collect and use yourself.

At that time, a monk was drinking poison. You have submitted this to the Buddha.

- Bhikkhus, I allow him to drink feces.

Then, the bhikkhus start this: " (Can use that object) when not being accepted or need to be accepted ?" They have submitted this to the Buddha.

- Bhikkhus, I allow him to receive it while performing it, when that object has been fulfilled and has been fulfilled without having to receive it again.

[44] At that time, the monk was suffering from enuresis (gharadinnakābādho). [4]  They reported it to the Blessed One.

- Bhikkhus, I allow him to drink muddy water from the plowed land just as he plowed the soil.

At that time, a monk was suffering from hemorrhoids. You have submitted this to the Buddha.

- Bhikkhus, I allow him to drink the ashes of dried rice.

At that time, the monk was suffering from jaundice. You have submitted this to the Buddha.

- Bhikkhus, I allow him to drink urine and  harīṭaka .

At that time, a Bhikkhu had a skin disease. You have submitted this to the Buddha.

- Monks, I allow (use) grease smell.

At that time, the monk had a terrible body odor. You have submitted this to the Buddha.

- Bhikkhus, I allow him to drink enema.

There is demand for white porridge. You have submitted this to the Buddha.

- Monks, I allow (use) white porridge.

There is no need for fat-free soup. You have submitted this to the Buddha.

- Monks, I allow (use) soup without fat.

There is a need for soup that adds a little bit of fat. You have submitted this to the Buddha.

- Bhikkhus, I allow (use) soup added a little bit of fat.

There is a need for the taste of meat. You have submitted this to the Buddha.

- Bhikkhus, I allow (use) the taste of meat.

[45] At that time, Venerable Pilindavaccha wanted to make room for him to clean up the cave at Ragagaha. At that time, King Seniya Bimbisāra of Magadha went to see Pilindavaccha, after having paid homage to Pilindavaccha and sat down on one side. Having sat down on one side, King Seniya Bimbisāra of Magadha told Pilindavaccha:

"Sir, what is the old man doing?

- Great king, I intend to make a shelter so people clean up the mountain cave.

- Sir, do you have demand for the abbot (ārāmika)?

- Great King, the Buddha did not allow the monastery maid.

- Sir, for that you ask the Blessed One and then tell me.

- Great king, please. Venerable Pilindavaccha answered King Seniya Bimbisāra of Magadha.

At that time, the Venerable Pilindavaccha taught, awakened, encouraged, and exulted Seniya Bimbisāra of Magadha with the Dharma. Later, when Pilindavaccha was instructed, awakened, encouraged, and encouraged by the Dharma talk, Seniya Bimbisāra of Magadha rose from his seat, bowed to Pilindavaccha, turned his right shoulders. Noise around, then leave. Later, the great Pilindavaccha sent messengers to meet the Blessed One (sir):

- Your Majesty, King Seniya Bimbisara of Magadha, is willing to give to the abbess of the monastery. Bach, so how should practice?

At that time, the Blessed One who reasoned the fact that the Dharma talked and told the monks that:

- Monks, I allow monastery maids.

For the second time, King Seniya Bimbisāra of Magadha went to see Pilindavaccha, after having paid homage to Pilindavaccha and sat down on one side. Having sat down on one side, King Seniya Bimbisāra of Magadha told Pilindavaccha:

- Sir, the abbot of the monastery is allowed by the Buddha?

- Great king, okay.

"Sir, so I gave you the abbess of the monastery."

Later, when he promised Pilindavaccha the venerable abbot, Seniya Bimbisāra of Magadha did not remember. Some time later, when he had restored the memory of the king, one of the chief magistrates was the general manager:

- Hey, the monastery maid has been promised to his great virtue, the monk's help has been given yet?

- Your Majesty, the abbot of the monastery has not been sent to the great virtue.

"Hey, how long have you been counting tonight?"

At that time, the coroner after counting the number of nights then said to King Seniya Bimbisara of Magadha this:

- Your Majesty, five hundred nights.

"Hey, let's give him a great five hundred monk's helpers.

- Your Majesty, please.

Then the minister had obeyed King Seniya Bimbisāra of Magadha and offered Pilindavaccha to the five hundred monastic assistants. A separate village was set up. They called the village " The village of the abbess of the monastery ." They also called the village " Pilindavaccha village ."

[46] At that time, Venerable Pilindavaccha was a frequent visitor in that village. Then in the morning, Pilindavaccha was dressed in a robes and went into the village of Pilindavaccha for alms. At that time, there was a festival in the village. Young children are dressed up, wreathed, and play. At the time, while pilgrimage to the village of Pilindavaccha, pilgrim Piledavaccha went to the house of the abbess of the abbey, after having sat down on the set seat. At that time, the little girl of the abbess of the monastery maid saw other children dressed up, wreathed, and cried:

- Give the wreath, give the jewelry.

At that time, Venerable Pilindavaccha told the abbess of this monastery:

- Why is this little girl crying?

- Dear sir, this little girl saw the other children dressed up, wreathed, so she cried: " Give the wreath, give the jewelry ." We faced a difficult situation. Wreath, where to get jewelry?

At that time, the great Pilindavaccha picked up a few grains and said to the abbess of this monastery:

So put this grass on the girl's head.

At that time, the woman who helped the monastery took the grasp and put it on top of that little girl. The grass ring has become a golden wreath, beautiful, lovely, charming; Even in the king's palace did not get gold wreath like that. The people reported to King Seniya Bimbisara of Magadha:

- Your Majesty, in the house of the abbess of the abbey there is a beautiful, lovely, beautiful gold wreath; Even in your womb there is no gold garland like that. Where to get those difficult situation? Definitely have been due to the theft.

At that time, the king of Seniya Bimbisara of Magadha ordered the arrest of the abbot's family.

On the second day, Pilindavaccha wore the medallion in the morning, carried the bowl, and went into the village of Pilindavaccha for alms. While Pilindavaccha went on pilgrimage to the house of Pilindavaccha, the great virtue Pilindavaccha went to the house of the abbess of the abbot, and after he had asked the neighbors,

- Where did the family of the monk's maid go?

"Sir, they have been ordered by the king to arrest for the cause of the golden garlands.

Then Pilindavaccha went to the throne of King Seniya Bimbisāra of Magadha, after having sat down on the seat provided. At that time, King Seniya Bimbisāra of Magadha went to see Pilindavaccha, after having paid homage to Pilindavaccha and sat down on one side. Venerable Pilindavaccha told King Seniya Bimbisāra of Magadha sitting on one side of this:

- Great king, why the family of the abbot of the abbot is ordered arrest?

"Sir, in the house of the monk's maid there is a beautiful, lovely, lovely gold wreath; Even in my bowels, I do not have gold wreaths like that. Where to get those difficult situation? Definitely have been due to the theft.

At that time, the Venerable Pilindavaccha prayed: "The palace of King Seniya Bimbisara of Magadha is gold ," the palace became completely made of gold.

- Great king, why do the great king so much gold to this?

- Sir, I understand. That is the power of his great virtue.

Then the king ordered the release of the abbot's family.

[47] People (rumor): " Heard that the great virtue Pilindavaccha show the miracle of the supernatural powers of the royal court before the king also again !", So happy, have faith. Then Pilindavaccha brought the five kinds of medicine such as liquid butter, butter, oil, honey and sugar. And the virtue of Pilindavaccha became a regular bearer of the five kinds of medicine and distributed to the congregation whenever it was granted. Then continue to be accepted and his congregation becomes abundant. After filling the jars and jars, they stacked them on one side; After being filled with water filters and bags, the dishes hung up in the windows. These drugs have leaked out and stayed in place. The shelters had the mice scattered and overwhelmed.

- The sane subjects are the hoarders in the house like King Seniya Bimbisara of Magadha.

The bhikkhu have heard those people complain, criticize, denigrate. The monks less desire, ... (as above) ..., they complain, critique, denigrate that:

- Why do the monks accept the surplus like this?

After that, the monks reported it to the Blessed One.

"Monks," said Bhikkhus, accepting surplus like that, is not it?

- Well, that's right.

After reprimanding, he preached the Dharma talk and told the monks that:

- Bhikkhus, medicines suitable for sick monks such as liquid butter, condensed butter, cooking oil, honey and cane sugar, after receiving them should be given the life and the maximum duration Seven days is the duration of the hoarding; If beyond that time limit should be treated according to the Fa. [5]

" Licensed Pharmaceuticals " is the first.

[48] ​​Subsequently, when he was in Sāvatthi City, the Blessed One traveled to Rājagaha. On the way, Venerable Kaṅkhārevata [6]  saw the stove making sugar so he stepped aside. After seeing (the workers) throwing flour and ash into the molasses, he (thinking): " Molasses mixed with food is not allowed, (hence) sugar is not used at the time Should hesitate then together with the group did not use the road. Even many people think that should listen to him then also do not take the road. You have submitted this to the Buddha.

"Monks, for what purpose do they put flour and ashes into molasses?"

- The Blessed One, for the purpose of crystallization.

- Bhikkhus, if for the purpose of crystallization they put flour and ash into the molasses, (mixture) that the block is still called " Sugar ". Hey Bhikkhus, we allow the comfort of life.

On the way, the Great Kaṅkhārevata saw the mugga ( 7)  growing in the feces. After seeing it, he (thinking): " The beans are not allowed, even though they have been cooked. The beans are still growing , so hesitate then with the non-lettuce collective. Even many think that should listen to him then also do not use beans. You have submitted this to the Buddha.

- Bhikkhus, although cooked cooked beans are still growing. Bhikkhus, we allow the use of peanuts freely.

At that time, the monk was suffering from stomach ache (udaravātābādha). He had sour porridge with salt. His stomach ache was relieved. You have submitted this to the Buddha.

- Bhikkhus, we allow the sour soup with salt to be comfortable for the sick, for the sick (we accept the salt porridge with salt) was mixed with water as Is a drink.

[49] Later, while traveling the Blessed One went to Rājagaha. At that place in Rājagaha, the Blessed One sat in the Veḷuvana (Truc Lam), where the squirrels were raised. At that time, the Buddha suffered from stomach aches. At that time, Venerable Ānanda (thinking): " Previously, the disease of the stomach hurts of the Buddha was relieved by the porridge of three things " should have personally asked for sesame, brown rice and beans and prepare. On the premises (anto), [8] personally  cooked in the premises, and brought to the Buddha:

- Please praise the porridge is composed of three things.

 Tathagatrias still ask, knowing that they still do not ask, at the right time they ask, at the right time they do not ask, is related to the interests of the new Tathagata asked and not (ask Work) is not related to benefits, when there is no interest in the Tathagata has a way to cut the problem. The Buddhas asked the monks for two reasons: " Or we will preach the Fa or we will regulate the study of the disciples ." Then the Buddha told the great virtue of Ānanda:

- Hey, Ānanda, where is this porridge from?

At that time, Venerable Ānanda reported this to the Blessed One. Lord Buddha blamed that:

- Ānanda, it is not right, not right, not good, not suited, not allowed, should not do. Ānanda, why do you think of being like this? Ānanda, the object was prepared on the premises is not allowed, the object was cooked on the premises is not allowed, the object was cooked themselves are not allowed. Ānanda, this does not bring faith to those who do not have faith ... (as above) ...

After reprimanding, he preached the Dharma and said to the monks,

- Bhikkhus, should not be used (stuff) was prepared on the premises, was cooked in the premises, was cooked by himself; Those who use the  dukkaṭa  (evil act). Bhikkhus, if he had been prepared in the premises, had been cooked on the premises and had been cooked by himself, he had committed three crimes of  dukkha  . Bhikkhus, if he had been prepared in the premises, had been cooked on the premises, had been cooked by others, he had committed two crimes of  dukkha  . Bhikkhus, if he had been prepared in the premises, had been cooked outside the bahi, [9] which  he himself had cooked, he committed two crimes of  dukkha  . Hey Bhikkhus, If he was to use an object prepared outside the premises, was cooked in the premises, was cooked himself, it dukkaṭa (evil act). Bhikkhus, if he had been prepared in the premises, had been cooked outside the premises, had been cooked by others, was guilty of  dukkha  (evil). Bhikkhus, if he was to use the object prepared outside the premises, was cooked on the premises, which was cooked by others, is guilty of  dukkha  (evil). Bhikkhus, if he had been prepared outside the premises, had been cooked outside the premises, having been cooked by himself, was guilty of  dukkha  (evil). Bhikkhus, if he was to use the object prepared outside the premises, was cooked outside the premises,

[50] At that time, the monks (thinking): " The cooking itself was forbidden by the Buddha, " so was reluctant to cook again (warm up food). You have submitted this to the Buddha.

- Bhikkhus, I allow to cook (re) cooked things.

[51] At that time, Rajagaha was suffering from food shortages. People brought salt houses, cooking oil, brown rice, and hard food. The bhikkhus have prepared them outside the premises and the wild beasts eat away, the thieves take away. You have submitted this to the Buddha.

- Monks, I allow preparation on the campus.

After preparing on campus, the cooks are out on the premises. Those who eat the excess food surrounded. Bhikkhus unpleasant life. You have submitted this to the Buddha.

"Monks, I allow cooking on the premises.

During hard times of the food, the people who make things become right (for the monks to use) carry more but offer less to the monks. You have submitted this to the Buddha.

- Monks, I allow myself to cook. Hey, monks, I allow the thing to be prepared on the premises, cooked on the premises, cooked by myself. [ten]

[52] At that time, there were many monks who had spent the rainy season in Kāsī going to Rājagaha to see the Blessed One. On the way, they did not achieve the fullness of ordinary or superior food as needed and there were many fruit-eaters but no humans (fruits) became true. daub. After that, the monks with tired physique went to Rājagaha, Veḷuvana (Trúc Lâm), where the squirrels were raised, met the Blessed One, after having come to pay homage to the Blessed One and sit down. One side

This has become a customary practice for Buddhas who are blessed with bhikkhus. At that time, the Buddha said to these monks:

- Do monks, health pretty well? Is everything good? Are you going to the distance far less tired? And where are you from Bhikkhus?

White Lord, good health. Lord Buddha, everything is fine. You, in case we have had a rain season in Kāsī and are going to Rājagaha to see the Blessed One. On the way, we did not achieve the fullness of ordinary or superior food as needed and there were many fruits that were eaten but no people did (those fruits) became true. daub; So, we have come the long way to the tired physique.

After that, the Blessed One who reasoned the fact that the Dharma talk and then told the monks that:

- Bhikkhus, I allow where fruit can be eaten and no man (fruit) is right, then pick it up, take it, until you meet the worker (fruit To be right, put (fruit) on the ground, tell (him) to return, and then use. Bhikkhus, I allow the fruit to be picked up.

[53] At that time, one of the brahmins was harvesting new sesame and molasses. At that time, the brahmin has started this: " Or should we offer new sesame and molasses new to the congregation has the Buddha headed ?" Then the brahmin went. To meet the Blessed One, after coming to have a friendly look to the Buddha, after exchanging friendly words and then standing on one side. When standing on one side, the brahmin said to the Buddha:

"Madam, please Gotama, please accept me for tomorrow's mantis with the bhikkhu assembly.

The Buddha accepted the words in silence. At that time, the brahmin understood the acceptance of the Buddha and went away. Later, when the brahmins spent the night preparing the fine food of soft kind and then informing the time to the Buddha:

- Gotama, it's about time, food is ready.

Then in the morning, the Buddha wore his robes, carried the bowl, and went to the brahmin's house, after he had sat down on the seat arranged with the monks' . After that, the brahmin was self-satisfied and satisfied the Bhikkhuni Assembly of the Buddha headed with soft soft food. By the time the Buddha had finished his hand had left the bowl, the brahmin sat down on one side. The Blessed One taught, awakened, encouraged, and exhilarated the brahmin who was sitting on his side with the Dharma Speech and came from his seat to stand up and leave. Then, when the Blessed One went away not long ago, the brahmin started this: " The Bhikkhu Sangha has the head Buddha invited for the purpose of these things: 'I Will give new sesame and new molasses, 'but I forgot them. Or will I give the new bunny and new molasses with jars and jars to the monastery ? "Then the brahmin gave the new jumper and molasses with the jars and jar to. The monastery then went to see the Blessed One after arriving standing on one side. When standing on one side, the brahmin said to the Buddha:

Gotama, the Bhikkhunī Sangha, was invited by the Buddha for the purposes of these things: ' I will give new sesame and new molasses ,' but I forgot them. Mr. Gotama, please take my new sesame and molasses.

"Brahmin, so you go to the monks.

At that time, during the hard times of the food, the monks were petitioned for a small portion of their diets, so they had to think and refuse. And the whole assembly was requested, but the monks hesitated so they did not accept it.

- Bhikkhus, please accept and take life. Bhikkhus, I allow you to eat when asked to receive unused things and have been brought back from eating.

At that time, the family of the Bhikkhu Upananda, the son of the Sākya lineage, gave him a kind of hard object to offer to the congregation, saying, " Then show him the great Upananda. Newly presented to the congregation. "At that time, the great Upananda son Sākya lineage went into the village to beg for alms. At that time, these people, after going to the monastery, asked the monks:

"Where are you, Upananda?"

Hey Buddhists, Upananda Mahal, this son of Sākya came to the village to beg for alms.

"Sir, this kind of fast food should be presented to the great Venerable Upananda and then presented to the congregation.

You have submitted this to the Buddha.

"Behold, the bhikkhus, then leave yourselves after the rest of you, until the upananda return.

At that time, Venerable Upananda Sākya's son before the meal went to work with the family and return for the day. At that time, during the hard times of the food, the monks were petitioned for a small portion of their diets, so they had to think and refuse. And the whole assembly was requested, but the monks hesitated so they did not accept it.

- Bhikkhus, please accept and take life. Bhikkhus, I allow you to eat when you are asked to receive the non-surplus food that was given before meal.

[55] Later, when he was in Rājagaha as he pleased, the Blessed One traveled to Sāvatthi. While traveling, he went to Sāvatthi. At that place in Sāvatthi, the Buddha dwells in Jetavana, the monastery of Anāthapiṇḍika.

At that time, great virtue Sariputta (Sariputta) has a body-wide fever. At that time, Venerable Mahāmoggallāna went to meet the great virtue of Sariputta. After arriving, he told Siddhartha the great virtue:

- Great virtue Sāriputta, before the fever of the body of the great virtue is relieved by what?

 - Great virtue, thanks to the guns and the lotus.

Then, like a man with the power to stretch his arm that has been contracted or that can stretch his arm, has been stretched, similarly the great Mahāmoggallāna has disappeared in Jetavana and appears at the shore. Lotus lake Mandākinī. There is a statue that saw the Great Mahāmoggallāna from the distance walking, after seeing the Mahāmoggallāna Mahāvastu said this:

"Sir, please come to the great Mahāmoggallāna. Dear Sir, welcome to the Mahāmoggallana. Sir, what is your great virtue? What can I offer?

- Dear, I have a need for guns and lotuses.

At that time, the statue has ordered another statue.

- Hey, you, give me the virtue of guns and lotus as you need.

After that, the statue was wading down the lotus lake Mandankin with spit guns and lotus seeds and then washed, after washing finished tied into bundles and go to the Mahāmoggallāna virtue. At that time, like a man with the strength to stretch his arm, which has been contracted or can be stretched out, his arm has been stretched, similarly the Mahāmoggallāna has vanished on the shores of the lotus Mandākinī and then appears. Out in Jetavana. The statue also disappeared at the shores of the lotus lake Mandākinī and appeared in Jetavana. At that time, this statue after the Mahāmoggallāna to the Mahāmoggallāna and the guns and senescent to disappear in Jetavana and appear on the shores of lotus Mandākinī. After that, the Great Mahāmoggallāna gave the guns and the lotus to the virtuous Sāriputta. At that time, Venerable Sariputta took on the guns and stems of the lotus, the whole body was reduced. Many guns and stingrays left behind. At that time, during the hard times of the food, the monks were petitioned for a small portion of their diets, so they had to think and refuse. And the whole assembly was requested, but the monks hesitated so they did not accept it.

- Bhikkhus, please accept and take life. Monks, I allow you to eat when you are asked to receive the unused food that has been grown in the forest or that has been grown in the lake.

[56] At that time, in Sāvatthi City, there were countless fruits that could be eaten, but no man made (the fruits) became right. The monks hesitated so they did not use the fruit. You have submitted this to the Buddha.

- Bhikkhus, we allow the use of fruit without grain, or no longer seeds, (whether) have not been made into the right.

[57] Subsequently, when he was at Sāvatthi City, the Blessed One traveled to Rājagaha. While traveling, he went to Rājagaha. At that place in Rājagaha, the Blessed One dwelt at Veḷuvana, where the squirrels were raised.

At that time, the monk had an ulcer. Ākāsagotta practitioner performed the dissection. After that, the Buddha while walking around the shelters went to the monk's residence. Ākāsagotta practitioners saw the Blessed One walking distance, seeing that he had said this to the Blessed One:

- Gotama, please come back. Please look at this bhikkhun's anus, like the salamander's mouth.

At that time, the Blessed One (thinking): " This fool is (wanting to) joke me !" Then came back from this place and the cause of that event has summoned the Bhikkhu congregation again and Asked the monks that:

- Bhikkhus, is there a place to stay in the place where the bhikkhu is sick?

White Lord, yes.

- Bhikkhus, what is that bhikkhu?

- His grandfather, he had an ulcer disease. Ākāsagotta practitioner performed the dissection.

Lord Buddha blamed that:

- Monks, it is not right for the foolish, it is not right, not good, not suited, not allowed, should not do. Hey, monks, why do the weasels let the person perform the dissection in the closed (body)? Monks, skin in the body (the body) is thin, the wound is difficult to skin, knife hard to control. Hey monks, this incident does not bring faith to those who do not have faith ... (as above) ...

After reprimanding, he preached the Dharma and said to the monks,

- Bhikkhus, do not let the person perform the dissection in the body (of the body); For those who do, the offense  thullaccaya  .

At that time, the Bhikkhu Bhikkhus (thinking): " The Buddha banned  the dissection " should have given the person to do pumping. The monks less desire, ... (as above) ..., they complain, critique, denigrate that:

- Why do the Bhikkhu Bhikkhus to the person doing the pumping?

After that, the monks reported it to the Blessed One.

"Bhikkhus, have you heard the Bhikkhunī Bhikkhus for the person doing the pumping, is that true?

- Well, that's right.

After reprimanding, he preached the Dharma talk and told the monks that:

- Bhikkhus, do not let the person perform the dissection or pumping around the closed (body) two fingers; For those who do, the offense  thullaccaya  .

[58] Later, when he was in Rājagaha as he pleased, the Blessed One traveled to Bārāṇasī (Benares). While traveling, he went to Bārāṇasī. At that place in Bārāṇasī, the Blessed One dwelt in Isipatana, in the garden of the deer.

At that time, in the Bārāṇasī there were male lay Suppiya and female layman Suppiyā. They both admire, are patrons, are servants, are the supporters of the congregation. At that time, laywoman Suppiya went to the monastery and went from one shelter to another, from room to room and asked the monks,

- Sir, who is sick? What should be brought? For what?

At that time, one monk had taken enema. At that time, the bhikkhu told the laywoman Suppiyā this:

- My sister, I took enema. I have a need for taste of meat.

- Sir, good. (That object) will be brought.

After returning home, laywoman Suppiyā told the maid that:

- My uncle, go and look for (buy) prepared meat (pavattamaṃsaṃ).

- Your mistress, yes.

Then the man listened to Suppiyā, a female lay scholar who had gone through Bārāṇasī but did not see the prepared meat. Later, the man went to meet laywoman Suppiyā, after he had told layman Suppiyā this:

- Your mistress, there is no ready-made meat. Today is the day of abstinence.

At that time, female layman Suppiyā has started this: " The monk suffered from this disease without the taste of meat, the disease will aggravate or will die. For me, the promise I made to the person who gave it was not right. "He took the dagger and cut it in the thigh and handed it to the girl (say):

- Hey, prepare this piece of meat and give it to the sick bhikkhu in the other shelter. And who asked me to tell me that: " Her employer is sick ."

Then she took the upper body wrapped around her thigh, went into the inner room, and lay down on the bed. Subsequently, the layman Suppiya returned home and asked the servant girl,

- Suppiyā where?

- Sir, you are in the room.

At that time, the layman Suppiya went to meet the laywoman Suppiyā, who afterwards told the laywoman Suppiyā:

- Why is she lying down?

- I was sick.

- What's wrong with you?

Later, laywoman Suppiya described the incident to the layman Suppiya. At that time, the male layman Suppiya (thinking): " It is so wonderful ! It is extraordinary! Suppiyā was so reliant on such beliefs. Because even the flesh of the body itself is removed, there is nothing else that she can not give . "So glad, eloquent went to see the Buddha, after coming to pay homage to the Buddha Then sit down on one side. Having sat down on one side, the layman Suppiya said to the Blessed One:

- Dear Lord, may the Buddha accept my son's meal tomorrow with the Bhikkhuni Assembly.

The Buddha accepted his words with silence. At that time, the male layman Suppiya understood the acceptance of the Buddha so that he had risen from the seat, bowed to the Buddha, turned his right shoulder around, and went away.

Then, during the night, the layman Suppiya prepared the soft kind of soft food and informed the time to the Blessed One:

- It's time for you, the food is ready.

Then in the morning, the Buddha wore his robes, held the bowl, and went to the house of the male lay Suppiya, after he had sat down on the seat arranged with the Bhikkhunis. After that, the male lay Suppiya went to see the Buddha, after he had bowed to the Buddha and stood on one side. The Blessed One told the layman Suppiya standing on one side of this:

- Suppiyā where?

- Well, she was sick.

- Then (she) go to here.

- Well, she is not strong enough.

- Then take and put (her) here.

Later, the layman Suppiya took over and took the laywoman Suppiyā. When the Blessed One saw her, even then, such great wounds were healed, beautiful skin, and fluffy growth. At that time, the layman Suppiya and laywoman Suppiyā (think): " It is so wonderful ! It is extraordinary! Tathagata has great power, great power! Because here only with the eyes of the Buddha, such great wounds have been united, beautiful skin, and fluffy hair has grown "so glad to cheer and self-satisfied and satisfied the Assembly. The Bhikkhunīs have the head of Lord Buddha with the soft kind of soft food. By the time the Buddha had finished his hands had left the bowl, they sat down on one side. At that time, the Buddha taught, awakened, encouraged,

[59] Then the Blessed One, on this occasion, summoned the bhikkhu assembly and asked the monks,

- Bhikkhus, who asked Suppiyā female layperson about meat?

When said so, that bhikkhu has said to the Buddha:

- Well, you have asked the laywoman Suppiyā for meat.

- Bhikkhu, have (meat) been brought here?

- Lord Buddha, (meat) was brought here.

- Bhikkhu, did you have life?

Lord, I have used life.

- Bhikkhu, do you consider (what meat?) Or not?

- Lord, I did not consider (what meat).

Lord Buddha blamed that:

"You fool, why do not you consider the meat?" You fool, you used human flesh. This fool, this does not bring faith to those who do not have faith ... (as above) ...

After reprimanding, he preached the Dharma and said to the monks,

"Monks, there are people who have faith in their own flesh, even those who have left. Monks, should not eat human flesh; Those who commit the offense commit a crime of  thullaccaya . Monks, should not eat meat without examination; Those who use the  dukkaṭa  (evil act).

[60] At that time, the king's elephants died. During the difficult times of food, people consumed elephant meat and gave alms to the monks who were begging for food. Monks use elephant meat. People complain, criticize, denigrate:

- Why suicide-suicide re-use elephant meat? Elephants are royal emblems, if the king knew he would not be happy with them anymore.

You have submitted this to the Buddha.

- Monks, should not eat elephant meat; Those who use the  dukkaṭa  (evil act).

At that time, the king's horses died. In times of trouble, the people eat horse meat and give alms to the monks who are begging for food. Bhikkhus enjoy horse meat. People complain, criticize, denigrate:

- Why are suicide saves life horse meat? The horses are royal emblems, if the king knew he would not be happy with them anymore.

You have submitted this to the Buddha.

- Monks, should not eat horse meat; Those who use the  dukkaṭa  (evil act).

At that time, during the difficult period of the food crop, they consumed dog meat and dug the dog to the beggars. Bhikkhus enjoy dog ​​meat. People complain, criticize, denigrate:

- Why suicide suits dog meat? Dogs are disgusting and hateful.

You have submitted this to the Buddha.

- Monks, do not eat dog meat; Those who use the  dukkaṭa  (evil act).

At that time, during the difficult period of the food they consumed snakes and gave snake meat to monks who were begging for food. Bhikkhus enjoy snake meat. People complain, criticize, denigrate:

- Why suicide suicide using snake meat? Snakes are disgusting and hateful.

The snake king, Supassa, went to see the Blessed One, who came to pay homage to the Blessed One and stood on one side. When standing, Supassa, the king of snakes, said to the Buddha:

There are snakes without faith, without admiration, that can harm the monks of the oil is not worth it. It is good for you, White Lotus, to not use snake meat.

At that time, the Blessed One taught, awakened, encouraged, and exulted Supassa the king of snakes with the Dharma talk. Later, when instructed by the Buddha, awakened, encouraged, and inspired by the Dharma talk, Supassa the king of the serpent worshiped the Blessed One, with his right shoulder disturbed and left.

After that, the Blessed One who reasoned the fact that the Dharma talk and then told the monks that:

- Monks, should not eat snake meat; Those who use the  dukkaṭa  (evil act).

At that time, the hunters slaughtered the lion and fed the lion and the lion to the beggars. The Bhikkhu after the use of lion meat and then live in the forest. The lions (aware of) the smell of lion meat should have grabbed the monks.

You have submitted this to the Buddha.

- Monks, should not use lion meat; Those who use the  dukkaṭa  (evil act).

At that time, the hunters slaughtered the tiger and then tigers and tigers gave tiger meat to the beggars to beg for food. Bhikkhus after the use of tiger meat and then live in the forest. The tigers (aware of) the smell of tiger meat should have grabbed the monks.

You have submitted this to the Buddha.

- Monks, should not be used tiger meat; Those who use the  dukkaṭa  (evil act).

At that time, the hunters killed the leopard and ate leopard and albino meat to the bhikkhu were begging. Bikkhu after taking pork and then live in the forest. The leopards (aware of) the smell of pork should have grabbed the monks.

You have submitted this to the Buddha.

- Monks, do not eat leopard meat; Those who use the  dukkaṭa  (evil act).

At that time, the hunters killed the bear and ate bears and give them bears and bhikkhu were begging. The Bhikkhu after taking bear meat and then live in the forest. The bear (be aware) the smell of bears should have grabbed the monks.

You have submitted this to the Buddha.

- Monks, should not be used bear meat; Those who use the  dukkaṭa  (evil act).

At that time, the hunters slaughtered the wolf and ate the wolf and gave the wolves the meat and the bhikkhu were begging for alms. Bikkhu after taking the meat of wolves and then live in the forest. The wolves (aware of) the smell of wolf meat should have grabbed the monks.

You have submitted this to the Buddha.

- Monks, do not take the meat of wolves; Those who use the  dukkaṭa  (evil act).

" Suppiya " is the second part.

[61] Later, when he was in the city of Bārāṇasī as desired, the Blessed One traveled to Andhakavinda with the great bhikkhu comprising of one thousand two hundred and fifty bhikkhus. At that time, the people in the country poured salt on the carts of salt, oil, brown rice, and stiff food and followed the followers of the Bhikkhuni Sangha. " When we come to the session, then we will be doing a brunch, " and there are five hundred people eating leftovers. Later, while traveling the Buddha went to Andhakavinda. At that time, one of the brahmins did not receive the session, so this was the beginning: " Over the past two months, we have followed the Bhikkhu community with the Buddha (thought): 'When I come to the session, then I will make a meal, 'And we did not receive the session. But we are single, many domestic work has been neglected. Or should we look at the cafeteria and what should we be prepared for at the cafeteria ? "Then, the brahmin while looking at the cafeteria did not see the two dishes as porridge and Secretary At that time, the brahmin went to see the great virtue Ānanda, after coming to tell the great virtue Ānanda this:

- Dear Mr. Ānanda, I did not receive a session here, so I started this: " Over the past two months, I have followed the Bhikkhu community with the Blessed One at the head (thinking): 'When do I come? Then we will be doing brunch, 'and we did not receive the session. But we are single, many domestic work has been neglected. Or should we look at the cafeteria and should we be prepared for something in the cafeteria does not have ? "Mr. Ānanda, while looking at the cafeteria I did not see two dishes are porridge and secretary. Mr. Ānanda, if I was prepared, would Gotama receive my porridge and milk?

- Grandpa-la-subjects, so I will ask the Blessed One.

At that time, Venerable Ānanda reported this to the world.

Ānanda, then tell him to get ready.

(Later Venerable Ānanda said to the brahmin:)

- Grandpa-la-subject, then he should be prepared.

Later, when the brahmins spent the night he prepared the prepared porridge and the secretary then brought to the Buddha:

- Mr. Gotama, please take my porridge and my secretary.

- Brahmin, so give it to the monks.

Bhikkhus are hesitant to accept.

- Bhikkhus, please accept and take life.

At that time, the brahmin was self-satisfied and satisfied the Bhikkhu Buddha with the head of many porridge and secretary. By the time the Buddha had finished with his arm washed and his hand had left the bowl, the brahmin sat down on one side. At that time, the Buddha told the brahmin he was sitting on one side of this:

- Brahmin, this is the ten benefits of porridge. What are these ten? While giving porridge (that person) give alms to longevity, generosity beauty, generosity of peace, generosity power, generosity intellect, who died of hunger hunger hunger, stop thirst Air bubbles, cleanse the bladder, and digest the raw (raw) portion remaining undigested. Brahmins, these are the ten benefits of porridge.

[62]

Those who
give reverent and timely porridge
to those who
eat what others consider to
give him
ten benefits:
longevity, beauty,
joy, and strength,
thereby being born
The wisdom for him,
dispel the hunger,
the thirst, the wind (air conditioning),
clean the bladder,
digest food.
It is the medicine of the
God of praise.
Therefore, the aspirant for
peace
or paradise is looking forward to
the prosperity of mankind
so often give
full porridge to the
needs of peace.

[63] At that time, the Blessed One, after relying on the merit of the brahmin with these words and then from the seat, got up and left.

After that, the Blessed One who reasoned the fact that the Dharma talk and then told the monks that:

- Monks, I allow (porridge) porridge and secretions.

[64] People have heard that: " It is said that the Buddha allowed porridge and secretions ." In the morning, they prepared porridge and secretions. Bikkies in the early morning are satisfied with porridge and custard so they do not live up to their expectations.

At that time, the Bhikkhu Sangha had the head of the Buddha, who had been invited by the new high priest the following day. At that time, the new minister of faith had begun this: " Or should I be prepared to prepare a thousand two hundred and fifty dishes of meat for a thousand two hundred and fifty monks and then will offer to Every bhikkhu is a meat dish ? "Then, as the night went on, the new minister had faith that prepared the soft kind of soft food and a thousand two hundred and fifty discs. Meat and then tell the time to the Buddha:

- It's time for you, the food is ready.

Then in the morning, the Buddha wore his robes, holding the bowl, and went to the residence of the new minister of faith, after he had sat down on the seat arranged with the congregation. Bhikkhu. Later, the new minister had faith that served the monks in the canteen. The monks said like this:

- Dear, just give a little. Hey man, just give a little.

- Ladies and Gentlemen, do not have a little life expectancy (think): " This high priest has faith ." I prepared a kind of soft hard type and a thousand two hundred and fifty plates. Meat, I will give to each monk a plate of meat. Ladies and gentlemen, be accorded as desired.

- Dear, not for that reason, but we accept only a little bit; However, in the early morning we were satisfied with porridge and custard, so we just received a little bit.

At that time, the new minister of faith has complained, criticized, denigrated that:

- Why are the great virtue I was invited to re-use porridge of others? Can not I not afford to give as much as I want?

Then becomes angry, no longer happy, and desires to despise, went to and while filling the bowl of the monks (say):

Eat it or take it.

After that, the new minister had faith that self-satisfied and satisfied the Bhikkhunis have the Buddha headed with the soft kind of soft food. By the time the Buddha had finished his hands had left the bowl, the new minister of faith has sat down on one side. At that time, the Buddha instructed, awakened, encouraged, and exhorted the new minister of faith to sit aside with the Dharma Speech and came from his seat to stand up and leave. When the Blessed One went away not long ago, that new minister of faith had initiated repentance, arose of regret: " It is no good for us! What a benefit it was not for us! I have achieved the bad thing! I did not achieve good! It is that we have become angry, no longer happy, And desiring to insult, went to and while filling the bowl of the monks (saying): 'Eat, or take.' Have I created so many things, is blessed or sinful ? "

Later, the new minister of faith came to see the Buddha, after coming to pay homage to the Buddha and sit down on one side. As he sat down, the new minister had said to the Buddha:

- Bach, here when the Buddha did not go long, I began to repentance, began to regret: " It is not beneficial to me! What a benefit it was not for us! I have achieved the bad thing! I did not achieve good! It is that we have become angry, have no joy, and intend to insult, so we have come to and while filling the bowl of monks (say): 'Eat it or take it. ' Did you create so many things, be blessed or guilty ? " What kind of blessings, blessings or sins have you created?

- Dear, since you have invited the Bhikkhu Sangha to have the head of Buddha for the next day, since then you have created many blessings. Since every part of your rice is received by each monk, from that moment you have created many blessings. The heavens have been fulfilled for you.

At that time, the new minister had faith (think): " Hear that we have the benefit! Heard that we have achieved good! Heard that we have created many blessings! Hear the heavens have been accomplished for me ! "So excited cheer from the seat up, bowed to the Buddha, the right shoulder to disturb, and go away.

After that, the Blessed One, on this occasion, summoned the Bhikkhunī Sangha and asked the monks,

Hey, monks, have you ever heard of monks picking on porridge from other people when invited to another place, right?

- Well, that's right.

Lord Buddha blamed that:

"Monks, why are these weasels reaping the porridge of others when they are invited to another place?" Hey monks, this incident does not bring faith to those who do not have faith ... (as above) ...

After reprimanding, he preached the Dharma and said to the monks,

- Monks, do not take the porridge of others when invited to another place; Those who use life should be treated according to the Fa. [11]

[65] Subsequently, when he was in Andhakavinda as he pleased, the Blessed One traveled to Rājagaha together with the bhikkhu community consisting of one thousand two hundred and fifty Bhikkhus. At that time, Velaṭṭha ​​Kaccāna was on his way from Rājagaha to Andhakavinda along with five hundred carts all filled with molasses. The Blessed One saw Velaṭṭha ​​Kaccāna walking away from sight, having seen him leave the road and sat down at the tree. Later, Velaṭṭha ​​Kaccāna went to see the Blessed One, after he had bowed to the Blessed One and stood on one side. When standing on one side, Velaṭṭha ​​Kaccāna said to the Blessed One:

- Dear Mrs, I want to give each bhikkhu a molten sugar pot

- Hey, Kaccana, you bring only one molasses.

- Yes, sir.

Then Velaṭṭha ​​Kaccāna heard that the Buddha took only a honeymoon and went to see the Blessed One, after coming to tell this thing:

- His grandfather, sugar molasses has been brought. White Lady, how will you practice?

- Kaccāna, then give the molasses to the monks.      

- Yes, sir.

Then Velaṭṭha ​​Kaccāna heard the Blessed One after giving the molasses to the monks and said the Blessed One:

- White, molasses has been offered to the monks, and many molasses is still left behind. White Lady, how will you practice?

- Kaccāna, then give the bhikkhu to the bhikkhu as desired.

 - Yes, sir.

Then Velaṭṭha ​​Kaccāna obeyed the Buddha after giving the bhikkhunīs to the Bhikkhu according to their wishes and said the Blessed One:

- White, molasses has been offered to the Bhikkhu as desired, and many molasses is still left behind. White Lady, how will you practice?

- Kaccāna, so you make the bhikkhus are satisfied with many molasses.

 - Yes, sir.

Then Velaṭṭha ​​Kaccāna heard the Blessed One make the monks satisfied with many molasses. Some of the monks were filled with bowls, (some) filled with water purifiers and handbags. Then Velaṭṭha ​​Kaccāna after having made the monks satisfied with many molasses said this:

- You, the bhikkhus are satisfied with many molasses, and many of these molasses are left behind. White Lady, how will you practice?

- Hey, Cataclysm, let's give molasses to those who eat leftover food.

- Yes, sir.

Then Velaṭṭha ​​Kaccāna listened to the Blessed One after giving the molasses to those who ate the leftover food and said the Blessed One:

- White wine, molasses has been given to people who eat leftover food, and many of these molasses are left behind. White Lady, how will you practice?

- Hey, Cataclysm, you should give molasses to people who eat leftover food as you wish.

- Yes, sir.

Then Velaṭṭha ​​Kaccāna listened to the Blessed One after having given molasses to those who ate the leftover food as they wished and said this:

- White wine, molasses has been given to people who eat leftover food as desired, and many of these molasses are left behind. White Lady, how will you practice?

"Hey, Kaccāna, let's make the people who eat the leftover food are satisfied with more molasses."

- Yes, sir.

Then Velaṭṭha ​​Kaccāna listened to the Blessed One who made those who ate surplus food are satisfied with many molasses. Some people eat leftover food filled with vases, pots, (some) filled with baskets, and also use the y-part in the front (grab to store sugar). Then Velaṭṭha ​​Kaccāna after having made the people who ate surplus food was satisfied with many molasses and said this:

- His grandfather, who eats leftover food was satisfied with more molasses, and many of these molasses are left behind. White Lady, how will you practice?

- Hey Kaccana, I do not see anyone in the world is always the realms of the gods, the realm of the realm, the Brahmanical realm, until the samathorn, brahmins, divine and human beings that line This, when eaten by him, can bring about correct digestion, except Tathagata or disciples of the Tathagata. Hey, Kaccāna, because of that you have to dump the road where there is no green grass or empty water.

- Yes, sir.

Then Velaṭṭha ​​Kaccāna heard that the Blessed One had poured it into water without creatures. Then, when the molasses is poured into the juice of bubbly foam, evaporated, and smoked. It is like a plowed plow that has been red for a full day when it is poured into bubbling water, evaporated, and smoked; Similarly, molasses is poured into bubbling water, evaporated, and smoked.

At that time, Velaṭṭha ​​Kaccāna became panicky, feathered up, and went to see the Blessed One, after he had bowed to the Blessed One and sat down on one side. Then the Buddha preached the Dharma in the classroom to Velaṭṭa Kaccāna sitting on one side. That is, he preached the doctrine of generosity, the doctrine of the precepts, the doctrine of the heavens, the damaging paralysis of the lusts, the benefits of the dispensation. When the Blessed One learned that Velaṭṭha ​​Kaccāna's mind was ready, flexible, free of obstacles, upright, still, he exhibited the Dharma preached by the Buddhas, namely, Suffering, Exercising, Knife. Just like a clean, untouched cloth can be stained to the full; Similarly, right at the seat of the French label is not dust, bare stain came to Velaṭṭa Kaccāna:

Then, having seen the Fa, having achieved the Fa, having understood the Fa, having absorbed the Fa, the skepticism was gone, the hesitation was resolved, the faith in the Dharma of the guru was attained. , No longer need the help of other people, Velaṭṭha ​​Kaccāna said to this Buddha:

- White, it was wonderful! Bach, it's great! You, like a human being, can turn a covered object, open a covered object, give a path to the lost, bring a lamp in the dark (think): " Those with eyes will see the shape , "similar like that, France was Buddha specify by various means. Dear Lord, I hereby take refuge in the Buddha, the Dhamma, and the Bhikkhunis. May the Buddha accept the children are male laymen have been taking refuge from today until the end of life.

[66] Later, while traveling, the Blessed One went to Rājagaha. At that place in Rājagaha, the Blessed One dwelt in Veḷuvana, where the squirrels were raised. At that time, in the city of Ragagaha molasses was plentiful. Bhikkhus (thinking): "The sacred lotus has been allowed by the Blessed One to the very sick, and we are not sick, " so hesitated not to use molasses. You have submitted this to the Buddha.

- Bhikkhus, we allow molasses (guaa) for the sick and water (with phase) molasses (guḷodaka) for the sick.

[67] Later, upon arriving at Rājagaha as desired, the Blessed One traveled to Pāṭaligāma [12]  along with the bhikkhu community consisting of one thousand two hundred and fifty Bhikkhus. Later, while traveling the Buddha went to Pāṭaligāma. The laypeople living in Pāṭaligāma heard that: " It is said that the Blessed One came to Pāṭaligāma ." Then the lay people in Pāṭaligāma went to see the Blessed One, after he had bowed to the Blessed One and sat down. Down on one side. The Blessed One instructed, awakened, encouraged, and encouraged the laypeople living in Pāṭaligāma sitting on one side with Dharma talk. Later, when taught by the Buddha, awakening, encouraging, and exhilarating with the Dharma talk of the laypeople in Pāṭaligāma, he said to the Blessed One:

- Lord, please accept the Buddha (residence) holiday home with the Bhikkhuni Assembly.

The Buddha accepted the words in silence. At that time, the laypeople in Pāṭaligāma understood the acceptance of the Blessed One so he rose from his seat, bowed to the Blessed One, turned his right shoulder around him, and went to the inn, after having come Lay out all the carpets at the inn, arrange the seats, arrange the water, prepare the oil lamp, and went to see the Buddha, after he had bowed to the Buddha and stood in One side When standing on one side, the laypeople in Pāṭaligāma said to the Blessed One:

- His grandmother, all the carpet at the motel was spread out, the seating was arranged, the water jar was laid, the oil lamp was prepared. Bach, now is the time of asking the Buddha to think about it.

After that, the Buddha wore him, holding the bowl, and with the mass of the monk went to the inn, after he had washed his feet and went into the inn and sat down at the main house Middle, face east. The bhikkhu also washed their feet, went to the inn and sat down at the wall in the west, facing east, and had the Blessed One in sight. The laypeople at Pāṭaligāma also washed their feet, then went to the inn and sat down at the east wall, looking west, and the Buddha in sight. At that time, the Buddha told the laypeople in Pāṭaligāma:

[68] - Layers, this is the evil year of the bad guy with gender corruption. What are these five?

On lay people, here the evil-doer of gender corruption suffers a great loss of wealth due to distraction. This is the first evil of the evil men of gender corruption. On the laypeople, there is one other thing: the vicious rumor of the evil of the gender has spread. This is the second damaging thing of the evil-doer of gender corruption. On laypeople, there is one other thing that the evil-doer of gender corruption enters into any other community, even if it is the collective khattiya, even if it is a group of brahmins. -Bammaṇa, even if the group of homeowners, even if it is a group of volunteers, he goes into lack of autonomy and becomes confused. This is the third evil of the evil men of gender corruption. On laypeople, there is one other thing that the evil man has a gender bias that has drowsiness upon his death. This is the fourth evil evil of the evil man with gender corruption. On the lay people, there is another thing that the evil one has gender impairment when the body is disintegrated, after death will be reborn in unhappiness, suffering, punishment, hell. This is the fifth evil of the evil man with gender corruption.

Hey, laypeople, this is the evil year of the bad guy with gender corruption.

[69] Layers, these are the five benefits of a gender watchman with gender achievement. What are these five?

On the lay people, the preceptor of gender achievement attains large amounts of wealth due to the cause of not distracting. This is the first benefit of gender watchers with gender achievement. On the laypeople, there is one other thing that is the good rumor of the precepts of the spread of gender. This is the second benefit of the gender watcher with gender achievement. On laypeople, there is one other thing that the one who holds the precepts of gender attainment goes to another class, even if it is the collective of the khattiya, -Bammaṇa, even if the group of homeowners, even if it is a group of salons, he came in with the autonomy and without embarrassment. This is the third benefit of gender watchers with gender achievement. On laypeople, there is another thing that a gendered preceptor has a non-narcissism on death. This is the fourth benefit of the gender watchman with gender achievement. On the lay people, there is another thing that the gender-watcher has gender achievement when the body is disintegrated, after death, will be reborn in the happy place, heaven, human realm. This is the fifth benefit of a gender watchman with gender achievement.

On lay people, this is the five benefits of the gender watchman's achievement of gender.

[70] Later, when teaching, awakening, encouraging, and exhilarating to laypeople living in Pāṭaligāma by Dharma talk until late at night, the Blessed One dispersed:

- Layers, night was late. Now is the time of things to think about it.

- Yes, sir.

The laypeople living in Pāṭaligāma heard that the Buddha had risen from his seat, bowed to the Blessed One, turned his right shoulder around, and left. Later, when the laymen who lived in Pāṭaligāma left for a short time, the Blessed One went into the empty house.

[71] At that time, the two Magadha mandarins, Sunīdha and Vassakāra, built the ramparts in Pāṭaligāma to prevent the Vajjī. And the Blessed One, after waking up at the dawn of the night, saw the pure heavenly vision far beyond the many gods who occupied the areas in Pāṭaligāma. The gods of great power occupy the area where they send the mind of the mandarins of the kings have great power in that area to build the mansion. The average heavyweight gods occupy any area, they send the minds of the kings of the kings of moderate power in the area to build the mansion. The less fortunate gods occupy the area, they send the mind of the mandarins of the kings of the less powerful in that area to build the mansion. At that time,

Ānanda, who built the ramparts in Pāṭaligāma?

- He was the magadha magadha, Sunīdha and Vassakāra, who built the ramparts at Pāṭaligāma to prevent the Vajjī.

- Ānanda, just as it was with the gods of the  Tāvatiṃsa  , Ānanda, the two Magadha mandarins, Sunīdha and Vassakāra, built the ramparts in Pāṭaligāma. To stop the Vajjī. Ānanda, here after waking up at the dawn of the night, we have seen with pure celestial heaven above the many gods who occupy the areas in Pāṭaligāma. The gods of great power occupy the area where they send the mind of the mandarin of the kings have great power in that area to build the mansion. The average heavyweight gods occupy any area, they send the hearts of the kings of the kings of moderate power in that area to build the mansion. The less fortunate gods occupy the area, they send the mind of the mandarins of the kings of the less powerful in that area to build the mansion. Ānanda, to the Ariyan territories  and to the path of merchants, Pāṭaliputta would become the leading city, the place of distribution of goods. This Ānanada, Palawiputta City will be hit by three calamities either by fire, or by water, or by two-word division.

[72] Subsequently, the two magadanas of Magadha, Sunīdha and Vassakāra, went to see the Blessed One, who, having come to show a friendly friendship with the Blessed One, after exchanging friendly words, Stand on one side. Having stood on one side, the two magadha of Magadha, Sunīdha and Vassakāra, told the Blessed One:

- Please, Gotama, please accept our request for the bridegroom tomorrow with the Bhikkhunis.

The Buddha accepted the words in silence. At that time, the Magadha magistrates Sunida and Vassakara understood the acceptance of the Buddha and went away.

Then two Magadha mandarins, Sunīdha and Vassakāra, prepared the fine food of the soft kind for the announcer of the time to the Blessed One:

- Gotama, it's about time, food is ready.

Then in the morning, the Blessed One wore his robes, took the bowl, and went to the place where the Magadha ministers, Sunīdha and Vassakāra, distributed their food. Put together with the Bhikkhuni Assembly. At that time, the two Magadha mandarins, Sunīdha and Vassakāra, made their own pleasures and satisfied the Bhikkhunī Sangha with the top Buddha, with the soft kind of food. By the time the Buddha had finished his hand had left the bowl, the two ministers had sat down on one side. The Blessed One reaffirmed the merits of the Magadha Magadha's ministers, Sunīdha and Vassakāra, sitting on one side with these words:

[72]

In any country,
when food is offered
to those who have sex,
end up, the Brahmin,
who is about to settle
for intellectuals.
That place, the gods dwell on
the gods, the
gods are offered to
donate to him, the
gods
will be offered to him.
As such, the gods
love him,      
as a mother who has mercy on
his own son,
whom the gods love
him will see
the good always.

After that, the Blessed One had reassured the two Magadha mandarins, Sunīdha and Vassakāra, who were sitting on one side with these words, and from their seats, stood up and departed. At that time, the two Magadha mandarins, Sunīdha and Vassakāra, had followed behind the Blessed One: " Today, Gotama is going to go out of any city gate and the gate will be there. The name is Gotama Gate, and crossing the Ganga River by the docks, the pier will be called Gotama Dock . "Then, the gate that the Buddha had come out, the gate. Was named Gotama Gate. Then the Buddha went to the Ga sôngga River.

At that time, the Ga sôngga River was always full, biting the shore so crows could drink water. Some people go to the boat, some go for the canoe, some to the raft, and the desire to go to the other shore. The Blessed One saw those people, some were looking for boats, some were looking for boats, some were forcing them into rafts, and they wanted to go to the other shore. After seeing, just as a man with the strength to stretch out the arm has been contracted or can shrink the arm has been stretched; Similarly, the Blessed One disappeared on this side of the Ganga River and appeared standing on the other side with the Bhikkhunis. Later, when he understood that, the Blessed One at that time uttered this inspirational message:

After setting up the bridge,
passing through the small lakes,
people crossed the
sea ​​or ponds
because they tumbled
into small rafts
while the rungs
crossed to the other shore.

[75] After that, the Buddha went to Koṭigāma. At that place, the Buddha stayed in Koṭigāma. There, the Buddha told the monks that:

- Bhikkhus, because of the lack of enlightenment, can not comprehend the four Noble Truths, because of that, even though we and you have gone through, have been reincarnated long time ago. What are these four? Bhikkhus, because of the lack of enlightenment, failed to grasp the Noble Truth of Suffering, because of that, even as we and you have experienced, have been reincarnated long time ago. The Noble Truth of the Origin of the Origin of Suffering, ... (The above) ... The Noble Truth of the End of Suffering, ... (as above) The Noble Truth of Practice leads to the End of Suffering, in that even though you and I have experienced, we have been reincarnated for long periods of time.

Bhikkhus, when the Noble Truth of Suffering has been enlightened, the Noble Truth of the Origin of the Origin of Suffering has been enlightened, the Noble Truth of Suffering Suffering has been enlightened, the Noble Truth of the Practice leading to the End of Suffering has been enlightened, the desires for rebirth have been cut off, The rebirth is exhausted, there is no rebirth now.

[76]

Can not see as true
four Noble Truths of
samsara long
life in the depths of this life in another life.
These things see the
way rebirth is no longer, the
source of suffering has been
born again now.

Ambapālī heard that the Buddha had come to the Koṭigāma . Then the Ambapālī maiden won the splendid chariots and stepped on the chariot. Extremely magnificent, then leave the city of Vesāl (Vệ Xá) with magnificent carriage to view the Buddha. After walking all the way to the carriage, she got off the car and with her feet went to see the Blessed One, after having paid homage to the Blessed One and sat down on one side. The Blessed One instructed, awakened, encouraged, and exulted the Ambapālī woman sitting on her side with Dharma talk. Later, when the Blessed One instructed, awakened, encouraged, and exulted with Dharma talk, the female Ambapālī said to the Blessed One:

Blessed Sir, please pray with the Bhikkhu Bhikkhu family to receive the meal tomorrow.

The Buddha accepted the words in silence. At that time, the girl Ambapālī understand the acceptance of the Buddha, from the seat to stand up, pay homage to the Buddha, the right shoulder to disturb, then leave.

The Licchavi princes of Vesālī have heard that: " It is said that the Blessed One has come to Koṭigāma ." Then the Licchavi of Vesālī won the splendid chariots, The carriage is extremely splendid, then leave the city of Vesālī with magnificent carriage to view the Buddha. Some of the Licchavi royal princes are blue, appearing blue, blue, and blue. Some of the Licchavi princes prefer yellow, with a yellow exterior, yellow garments, yellow jewelery. Some of the Licchavi princes prefer red, appearing red, red, and red. Some of the Licchavi princes prefer white, appearing white, white, and white. At that time, Ambapālī girl moves parallel with the frame of the car, the wheel with the wheel, the wheel with the wheel, the wheel with the wheel of the very young Prince Licchavi. At that time, the Licchavi princes told the female Ambapālī this:

"Miss Ambapālī, why are you moving the car's rim parallel to the frame, the car with the wheel, the wheel with the wheel, the wheel with the wheel of our very young Licchavi boys? dress?

- Hey guys, it's because I have invited the Bhikkhuni Assembly to have the head of Buddha tomorrow.

"Miss Ambapālī, give us the meal for a hundred thousand.

"Hey boys, even if you give up Vesali as a whole to me, I will not give up the meal.

At that time, the Licchavi princes flapped their fingers (saying):

- It is true that her mango garden has given us the measure! It is true that her mango garden has given us the measure!

Then the Licchavi kings came to see the Blessed One. The Blessed One saw the Licchavi kings from the distance walking, after seeing the monks say:

- Bhikkhus, gods in the realm of  Tāvatiṃsa  not seen by the monks before. Hey Bhikkhus, look at the whole of the Licchavi family. Hey Bhikkhus, look at the whole of the Licchavi family. Bhikkhus, compare the collections of the Licchavi family with the celestial bodies of  Tāvatiṃsa .

At that time, after having walked all the way to the chariot, the Licchavi kings got off by way of their feet to the Blessed One, after having come to pay homage to the Blessed One and sit down at one. sharp. The Blessed One taught, awakened, encouraged, and made excitement for the Licchavi sisters who were sitting on the side with the Dharma talk. Later, when the Blessed One instructed, awakened, encouraged, and exulted with Dharma talk, the Licchavi princes said to the Blessed One:

- Lord, please pray with the Bhikkhu Bhikkhu Bhikkhu to receive our meal tomorrow.

"Licchavi, I have accepted the girl Ambapālī about the meal tomorrow.

At that time, the Licchavi princes flapped their fingers (saying):

- It is true that her mango garden has given us the measure! It is true that her mango garden has given us the measure!

Later, when they were happy and satisfied with the words of the Blessed One, the Licchavi princes rose from their seats, bowed to the Blessed One, turned their right shoulder around, and left.

Later, when he was in Koṭigāma as he pleased, the Buddha went to Nādikā. At that place in Nākikā, the Buddha dwells in a brick house.

Later, during the night, the girl Ambapālī prepared the soft kind of soft food in her garden and told her that the time had come for the Blessed One:

- It's time for you, the food is ready.

Then in the morning, the Blessed One wore his robes, took the bowl, and went to the place of offering of the maid of Ambapālī, after having come to sit on the seat arranged with the monks' . Later on, the female Ambapālī ladies self-satisfied and satisfied the Bhikkhuni Assembly headed by the Buddha with the soft kind of soft food. By the time the Buddha had finished his hand had left the bowl, she sat down on one side. Having sat down, Ambapālī said to the Buddha:

- Dear Lord, I would like to offer this Ambapāli garden to the Bhikkhunī Sangha.

The Buddha received the garden. After that, the Blessed One instructed, awakened, encouraged, and exulted the Ambapālī woman with the Dharma talk and then got up from the seat and went to the Mahāvana. At that place in Vesālī, the Buddha dwelt at the Mahāvana, lecture Kūṭāgāra.

Discard the product " Licchavi ."

[78] At that time, very famous Licchavi kings assembled together in the assembly hall, praised the Buddha, praised the Dharma, praised the monks in many ways. At that time, General Sīha was Nigaṇṭha's disciple sitting in the group. At that time, General Sīha made this point: " There is no doubt that the Blessed One must be an Arahant, the Enlightened One because these very famous Licchavi kings Sitting together in the meeting room all praised the Buddha, praised France, praised the monks in many ways; Perhaps we should go to see the Buddha is an Arahant, the Chief of the Enlightenment? "Later, General Sīha went to see Nigaṇṭha Nāaputta, [13]  after coming to pay homage Nigaṇṭha Naputta Then sit down on one side.

"Sir, I want to go to meet Satma Gotama.

- Sīha, you are the doctrine, why go to Satama Gotama is the doctrine of inaction? Sīha, Satma Gotama is the doctrine of inaction, teaches dharma inaction, and trains practitioners with that.

At that time, the wish to go to the worship of the Buddha General Sīha was calm down.

For the second time, ... (as above) ...

For the third time, the famous Licchavi clergymen assembled together in the assembly hall, praised the Buddha, praised the French, praised the monks in many ways. By the third time General Sīha had initiated this: " There is no doubt that the Exalted One must be an Arahant, the Enlightened One because of the very famous Licchavi princes themselves, Assembly members sitting in the meeting room all praise the Buddha, praised France, praised the monks in many ways . Nigaṇṭha people who are consulted or not consulted will do something for us? Maybe we do not need to consult the Nigaṇṭha and should go to see the Buddha is the Arahant is the Chief Justice ?

Later, General Sīha together with five hundred chariots left Vesālī by day to view the Buddha. After traveling all the way to the chariot, General Sīha got off by the feet to go to see the Buddha, after he had bowed to the Buddha and then sit down on one side. When sitting down on the side, General Sīha told the Blessed One this:

Gotama , I heard that: " Gotama is the doctrine of inaction, lectures on dharmas, and teaches disciples with that ." " recluse Gotama was the theory of inaction, faculty legislative inaction, and trained disciples with that ," transparency him, affordable who was right about the Buddha, not denigrate The Blessed One with wrongdoing, and the declaration of Dharma in accordance with his (Dharma)? And do any people who live according to the dharma have the words to teach do not have the basis to disparage? Bach, we honestly do not mean to condemn the Buddha.

[79] - Sīha, there is a method that with this method, while speaking properly about us, can say: " Gotama is the doctrine of inaction, , And train the disciples with that . "

Sīha, there is a method that with that method, while speaking properly about us, can say: " Gotama is the doctrine of action, the teaching of action, and the training of the disciples. Death with that . "

Sīha, there is a method that with that method, while speaking properly about us, can say: " Gotama is the narrator of the killing, lecture on the destruction, and training of the disciples. Death with that . "

Sīha, there is a method that with this method, while speaking properly about me, can say: " Gotama is a person with disgust, lectures on abomination and training the disciples. Death with that . "

Sīha, there is a method that with this method, while speaking properly about us, can say that: " Satama Gotama is the one who gives up, teaches renunciation, and train the disciples with That . "

Sīha, there is a method that with this method, while speaking properly about me, can say: " Gotama is the savior, the lecturer of the burning, and the training of the disciples with That . "

This is Sīha, a method that, while speaking properly about us, can say, " Gotama is a person who escapes from the womb, teaches the dharma out of the womb, and teaches The disciples with that . "

Sīha, there is a method that with this method, while speaking properly about us, can say: " Gotama is self confident, confident teaching, and training disciples with That . "

Sīha, what is the method in which this method, while speaking properly about us, can say: " Gotama is the doctrine of inaction, lectures on dharma, and Train the disciples with that "? Sīha, because I preach about the inaction of the evil deity, the mouth of evil sayings, the evil thoughts; We lecture on the inaction of evil deeds in many forms. Sīha, this is the method that, while speaking properly about us, can say, " Gotama is the doctrine of inaction, Train the disciples with that . "

Sīha, what is the method in which, in speaking properly about us, it can be said that " Satma Gotama is the doctrine of action, the teaching of action, and the training The disciples with that "? This is Sīha, because I preach the action of good deeds, of good deeds, of good thoughts; We talk about the actions of the good in many ways. Sīha, this is the method that, with the right way of speaking about us, can say: " Gotama is the doctrine of action, the teaching of action, and the training of Disciples with that . "

Sīha, how are the disciplines that with the disciplines, while speaking properly about us, can say that: " Gotama is the narrator of killings, lectures on the killing, and training The disciples with that "? This is Sīha, because I preach the cessation of attachment, of the yard, of the si; I preach about the extermination of the evil evils in many forms. Sīha, this is the method that, with the right way of speaking about us, can say: " Gotama is the narrator of the killing, Disciples with that . "

Sīha, what is the method that with this method, while speaking properly about us, can say that: " Satun Gotama is a person with disgust, lectures on abomination and training The disciples with that "? Sīha, because I am disgusted with the evil deeds of the body, with the evil sayings of the mouth, with the evil thoughts of the mind; The teachings of the abomination in the creation of evil law in many forms. Sīha, this is the method that, with the right way, can say, " Gotama is a man of disgust, who speaks of abomination and training Disciples with that . "

Sīha, what is the method in which, in speaking properly about us, it is possible to say: " Satama Gotama is the one who renounces, preaches the renunciation, and teaches the disciples. Death with that "? Sīha, because I teach about renunciation, anger, delusion; The teachings of the renunciation of evil deeds have many forms. Sīha, this is the method that, while speaking properly about us, can say, " Gotama is the one who gives up, teaches renunciation, and teaches disciples With that . "

Sīha, what is the method that with this method, while speaking properly about me, can say that: " Gotama is the savior who burns, teaches the burning, and training the disciples. Death with that "? This is Sīha, I preach about the evil and unwholesome deeds as the evil deeds of the body, the evil sayings of the mouth, the evil thoughts of the mind that are to be burned. Behold, Sīha, who has evil and immoral deeds that shall be consumed, shall be cut off, and his roots cut off, like the jarred of the dead, and shall be left without life; Sue in the future; I call him, " He burns ." Sīha, the evil and immoral things that need to be burned of the Tathagata have been cut off, the roots have been cut off, like the jolt was stolen, has Being made lifeless, No more conditions arise in the future. Sīha, this is the method that, in the right way, we can say, " Gotama is the savior who teaches scandal and teaches the disciples. With that . "

Sīha, what is the method that with that method, while speaking properly about us, can say that: " Satna Gotama is a person who escapes from the womb, Train the disciples with that "? Sīha, the birth of a fetus in the future day of a person, that is, rebirth and existence once again has been annihilated, the roots have been cut off, like the jawed stump, was made For no longer life, no conditions arise in the future; I call this person: " He who exits the womb ." Sīha, birth in the future fetus of the Tathagata, that is, the existence again and the rebirth has been eradicated, the roots have Cut off, like the jarred stump, has been rendered lifeless, free from future conditions of birth.

Sīha, what is the method that with this method, while speaking properly about us, can say that: "Satama Gotama is a confident person, teaches confidence , and training the disciples. Death with that "? Sīha, because I am a confident person, I teach self-confidence with ultimate confidence, and train my disciples with that. Sīha, this is the method that, while speaking properly about us, it can be said that " Gotama is self confident, teaches confidence and teaches disciples With that . "

[80] When told this way, General Sīha told this Buddha:

- White, it was wonderful! Bach, it's great! You, like a human being, can turn a covered object, open a covered object, give a path to the lost, bring a lamp in the dark (think): " Those with eyes will see the shape , "similar like that, France was Buddha specify by various means. Dear Lord, I hereby take refuge in the Buddha, the Dhamma, and the Bhikkhunis. May the Buddha accept the children are male laymen have been taking refuge from today until the end of life.

- Sīha, you should consider, the consideration of celebrities like him is good.

With this word of the Buddha, I am more joyful and happy because the Buddha said to me: " Sīha, you must consider, consider You are as good as you are . "He said, because the heathen, after receiving him as a disciple, could carry the flag throughout Vesālī:" The Sīha generals voluntarily became disciples. our e ! "so the Buddha told me like this:" Hey Siha, he proceed to the consideration, the consideration for the celebrity as he is nice . "Bach he, once Secondly, I would like to take refuge in the Buddha, the Dhamma, and the Bhikkhunis. May the Buddha accept the children are male laymen have been taking refuge from today until the end of life.

"Sīha, your family has long been a source of water for the Nigaṇṭha, so you should think about the food that needs to be given to those who have gone there.

With this words of the Buddha, I am more and more happy and excited because the Buddha said to me: " Sīha, your family has long been a source of water for the Nigaṇṭha, because So you should think about the food that needs to be given to those who have gone there . "White Buddha, I heard this:" Gotama said this:  ' The offerings should be offered to me. Only, offerings should not be offered to others. The offerings should only be given to my disciples, offerings should not be offered to the disciples of others. Dedicated to me alone, there are great treasures, gave to others there is no big treasure. To our own disciples alone, there is great treasure, To the disciples of others, there is no great treasure , '' but the Buddha encouraged me to give alms to the Nigaṇṭha. You will, in this case, we will know the time. You, the third time, I hereby take refuge in the Buddha, the Dhamma, and the Bhikkhunis. May the Buddha accept the children are male laymen have been taking refuge from today until the end of life.

After that, the Buddha preached the Dharma according to the class to General Sīha. That is, he preached the doctrine of generosity, the doctrine of the precepts, the doctrine of the heavens, the damaging paralysis of the lusts, the benefits of the dispensation. When the Buddha realized that the mind of General Sīha was ready, flexible, free of obstacles, upright, still, he displayed the Dharma discourses opened by the Buddhas: Suffering, Exercising, Abstinence , Dao. Just like a clean, untouched cloth can be stained to the full; Similarly, right at the seat of the French label is not dust, bare blindness has been born to General Sīha: " What nature is born, all that nature has vanished ."

Later, having seen the Fa, having achieved the Fa, having understood the Fa, having absorbed the Fa, the skepticism was gone, the hesitation was resolved, the faith in the Dharma of the guru was attained. , No longer need the help of other people, General Sīha told this Buddha:

- Dear Lord, please pray to the Blessed One and the Bhikkhus to accept my son's meal tomorrow.

The Buddha accepted the words in silence. At that time, General Sīha understood the acceptance of the Buddha so that he had risen from the seat, bowed to the Buddha, his right shoulder to disturb, then went away.

Then, General Sīha ordered the man to say,

- Hey, go and find (buy) prepared meat (pavattamaṃsaṃ).

Then, during the night, General Sīha prepared the best of soft food and told the time to the Blessed One:

- It's time for you, the food is ready.

Then in the morning, the Buddha wore his robes, holding the bowl, and went to the house of General Sīha, after he had sat down on the seat arranged with the Bhikkhunis. At that time, there were many Nigaṇṭha, from the street to the street from the intersection to the intersection, shouting, " Today, General Sīha killed The big beast and the baby pie for Gotama Gotama. Gotama, though aware of this, still deliberately uses meat made with the identification (the user); (it) can now be jointly personality . "Then there is the man who went to meet general Siha, after to have whispered into the ear of the minister, the military Siha that:

- General, you need to know this. These Nigaṇṭha, from the street to the street, from the intersection to the intersection, scream, " Today, General Sīha has killed the great beast and has Make a pie for Satna Gotama. Satma Gotama still deliberately uses meat made with the identification (the user); (That is) karma is solidarity . "

- Grandfather, stop it! For a long time, these virtues were meant to slander the Buddha, who wanted to slander the Fa, but wanted to slander the monk but the great virtues did not have the strength, expense, Slander with the unreal and still not harm the Buddha. And for the reason of survival, we also do not deliberately deprive beings of life.

Later, General Sīha personally gratified and satisfied the Bhikkhu Sangha with the top Buddha with the soft kind of soft food. By the time the Buddha had finished his hands had left the bowl, General Sīha sat down on one side. At that time, the Blessed One taught, awakened, encouraged, and inspired the Sīha general sitting on the side of the Dharma, and then stood up and departed.

After that, the Blessed One who reasoned the fact that the Dharma talk and then told the monks that:

- Bhikkhus, when knowing that meat is made (killed) is related (to itself) should not be used; Those who use the  dukkaṭa  (evil act). Monks, allow fish and meat to have three absolutely pure things: not seen, not heard, no doubt. [14]

[81] At that time, the city of Vesālī had a wealth of food, good crops, easy food, easy living by gleaning or other kindness. . At that time, the Blessed One, at the time of meditation in this desolate place of thought, began to say, " What I have allowed the monks in trouble in food, The harvest, the food that was made as hard as it was prepared on the premises, was cooked on the premises, cooked by itself, because the fruit was picked up. Was brought from the place where the food was eaten, had been received before the meal, had been grown in the forest, or had been grown in the lake, and even today the monks are still alive Use those things? "

Later in the evening, when leaving the Buddhist meditation Buddha told the great virtue Ānanda that:

- Ānanda, what I have allowed bhikkhus in the difficult times of food, crop failure, food made difficult as food was prepared on the premises, Was cooked on the premises, was cooked by itself, since the picking (fruit) was picked up, which was brought from the place where the food was eaten, was received before the meal, was planted in the forest (Or) has been sprout in the lake, and is it even today that the monks still use these things?

- Lord Buddha, they still use life.

After that, the Blessed One who reasoned the fact that the Dharma talk and then told the monks that:

"Monks, what have I allowed bhikkhus in the time of trouble with food, crops that have been lost, things that have been made difficult as (food) prepared in the mold? The meal, which was cooked on the premises, was cooked by itself, since picking fruit was picked up from the place where the food was eaten, had been served before the meal. , Has been growing in the forest (or) has been growing in the lake, from today I canceled those things. The bhikkhus, should not be used (food) prepared on the premises, have been cooked in the premises, cooked by themselves, due to the picking (fruit) picked up; Those who use the  dukkaṭa  (evil act). Monks, should not be eaten (food) was brought from the place where the food was eaten, was received before the meal, Has been growing in the forest (or) has been growing in the lake; Those who use life should be treated according to the Fa. [15]

[82] At that time, the people of the country poured salt on the carts of salt, cooking oil, brown rice, and stiff food, and beat the cart around the outside of the large gate of the monastery. And waited (thinking): " When we get the session, we will make the brunch ." And there was a big dark cloud coming. At that time, they went to see the great virtue of Ānanda, who came to tell the great virtuoso Ānanda this:

ÒÀÜAnanda, òÀÝ he said, with salt, oil, brown rice, and hard food in the carts, and they were still there. Now there is a big dark cloud coming. Mr. Ānanda, how should we practice?

At that time, Venerable Ānanda reported this to the Blessed One.

- Ānanda, so the congregation should appoint the shelter at the edge of the fence is the authorized area (kappiyabhmi); Hoard (vāsetu) the object that the congregation desires in it, (may) be a vihāra,, ​​or a ayhayogaṃ, or a long building (pāsādaṃ), or a large house (hammiyaṃ) Or cave (guhaṃ). And these monks should be appointed like this:

The assembly needs to be informed by an experienced, competent bhikkhu:

"Ladies and gentlemen, please listen to me. If the time is right for the congregation, the congregation should appoint a place of residence as the permitted area. This is a suggestion.

Ladies and gentlemen, please listen to me. The congregation nominates the liens (names) as the permitted areas. Any virtue that agrees to assign a place of residence is the area where silencing is permitted; Those who do not agree can speak up.

The name of the residence (as this is) has been designated by the congregation as the authorized area. The matter was agreed to the new silence, I note this is so. "

At that time, on the spot designated as the permitted area, the people cooked the porridge, cooked the food, prepared the soup, chopped the meat, split the wood. After waking up at the dawn of the night, the Blessed One heard the noise, the noises, the screams of the crows, after hearing the greatness of Ānanda,

Ānanda, what was the noise, the noise, the crows' cry?

Mr. Bach, now the people cook the porridge, cook the food, prepare the soup, chop the meat, split the sticks on the spot designated as authorized area; The Blessed One, that is the noise, the loud, the screams of crows.

After that, the Blessed One who reasoned the fact that the Dharma talk and then told the monks that:

- Bhikkhus, should not use the designated area designated; Those who use  dukkaṭa  (evil act). Bhikkhus, we allow the three types of permitted regions to be the kind given (ussāvanantikaṃ), the kind due to the accident (gonisādikaṃ), and the related type (gahapatika gia).

At that time, Venerable Yasoja was sick. Medicines belonging to his needs are brought. The monks hoarded them off the premises. Wild animals eat. The thieves took away. You have submitted this to the Buddha.

- Bhikkhus, we allow the use of the designated allowable area. Bhikkhus, we allow the four types of permissible regions, namely ussāvanantika,, gonisādika,, gahapatika,, and type Indication (sammatikaṃ).

[83] At that time, the owner Meṇḍaka resided in the city of Bhaddiya. He has such miraculous powers: After he washed his head and told the person to sweep the barn and he sat down outside the door, a rain shower fell from the sky and flooded the rice field. The wife has such miraculous powers : After sitting down beside a metal bowl with only one  āḷhaka  and a portion of soup, she distributed the food to the servants, the servants, and the servants; Until she does not get up, the bowl is not over. The son of this miraculous power: After holding the bag containing only a thousand vows, he paid six months for the slave, the servant, and the servant; Until his hand has left, the bag is not empty. His daughter-in-law has the power of divine: After sitting down beside a basket of four , she fed her maidservants , servants, and servants for six months; Until she does not get up, the basket is not empty. The man has the power of divine power: When he plows a line, the seven plows appear.

King Seniya Bimbisāra of Magadha heard: " It is said in our kingdom that the householder Meṇḍaka lives in the city of Bhaddiya. He has such miraculous powers: After he washed his head and told the person to sweep the barn and he sat down outside the door, a rain shower fell from the sky and flooded the rice field. The wife has such miraculous powers: After sitting down beside a metal bowl with only one āḷhaka and a portion of soup,  she distributed the food to the servants, the servants, and the servants; Until she does not get up, the bowl is not over. The son of this miraculous power: After holding the bag containing only a thousand vows, he paid six months for the slave, the servant, and the servant; Until his hand has left, the bag is not empty. After sitting down beside a basket of four, she gave her maidservant, laborer, and servant six months to eat; Until she does not get up, the basket is not empty. When he pulls a plow, seven plows appear . "Then king Seniya Bimbisāra of Magadha said to the magistrate that he was the general manager.

- Hey, heard that in our realm there is the owner Meṇḍaka resides in the city of Bhaddiya. He has such miraculous powers: After he washed his head and told the person to sweep the barn and he sat down outside the door, a rain shower fell from the sky and flooded the rice field. The man has the power of divine power: When he plows a line, the seven plows appear. Hey, go and find out, you will see how it is as I personally see.

- Great king, please obey.

Then the coroner heard the king of Seniya Bimbisāsa of Magadha along with a force of four sorts of troops departed for Bhaddiya city, arriving in Bhaddiya city following the arrival of Meṇḍaka, after arriving. Master Meṇḍaka this:

"Owner, because I was ordered by the king:" Hey, we hear that in our kingdom there is Meṇḍaka, a native of Bhaddiya. He has such miraculous powers: After he washed his head and told the person to sweep the barn and he sat down outside the door, a rain shower fell from the sky and flooded the rice field. The man has the power of divine power: When he plows a line, seven plows appear. Hey, go and find out, you will see how it is as I personally see it . "Host, show us your magical powers.

At that time, the owner of Meṇḍaka washed his head and told him to sweep the barn and sit down outside the door when a rain shower fell from the sky and flooded the rice paddies.

"Your master, your magical powers have been seen. Show us your divine powers.

At that time, the owner Meṇḍaka ordered his wife:

- So let's distribute food to the army of four types of troops.

At that time, after sitting down beside a metal bowl with only one  āḷhaka  and a soup, the wife of Meṇḍaka had distributed food to the army of four types of army; Until she does not get up, the bowl is not over.

"Your master, your divine power has been seen." Show us your son's magical powers.

At that time, the owner Meṇḍaka ordered his son:

- Then you pay a six-month salary to  the army of four types of troops.

At that time, after holding a bag containing only a thousand dollars, Meṇḍaka's son paid a six-month salary to an army of four types; Until his hand has left, the bag is not empty.

"Your master, the power of your son, is already seen." Show us the power of your daughter-in-law.

At that time, the owner Meṇḍaka ordered his daughter in law that:

- Then give  the army of four types of food army six months away.

Then, after sitting down next to a basket with a capacity of four  Doni , the daughter of the owner Mendakanang has an army of four types of army food for six months; Until she does not get up, the basket is not empty.

"Your master, the miracle energy of your daughter-in-law has been seen." Show us your magical powers.

"Sir, my brother's miraculous energy will be seen in the field.

- Host, enough. Your brother's spiritual power has also been seen.

Later, the sergeant, along with an army of four kinds of armies, returned to Rājagaha and went to meet Seniya Bimbisāra of Magadha, after having reported the matter to King Seniya Bimbisāra of Magadha. .

 [84] Subsequently, when he was in Vesālī, as he pleased, the Blessed One traveled to Bhaddiya along with the bhikkhu community consisting of one thousand two hundred and fifty Bhikkhus. Later, while traveling the Blessed One went to Bhaddiya. At that place in Bhaddiya, the Buddha dwells in the forest of Jātiyā.

Master Meṇḍaka heard that: " Satori Gotama, son of the Sakya lineage, from the lineage of Sākya was ordained, now comes to Bhaddiya and resides in the forest Jātiyā. The good rumors about him have spread like this: 'The Blessed One is an Arahant, the Righteous One, the Perfect One, the One, the Supreme, the Supreme Being. , Thien Nhan, Buddha, the Sun. He, after himself, attained enlightenment throughout the world, including the gods, the realms of the Matrix, the Brahmanical realm, the samatha, brahminas, divine and species. people. He preached the perfect Dhamma in the beginning, perfect in the middle, and perfect in the end, in the achievement of meaning, in the achievement of the script, .

After that, the owner of Meṇḍaka won the splendid chariots, stepped onto the magnificent carriage, then left Bhaddiya with magnificent chariots to view the Buddha. . Many pagan witches saw Meṇḍaka, who was walking in the distance from the distance, after seeing that he had told his master Meṇḍaka this:

- Owner, where are you going?

"Sir, I go to meet Gotama Gotama.

- The owner, you are the doctrine of action, why go to Satama Gotama is the doctrine of inaction? Master Gotama is the doctrine of inaction, teaches the Fa to not act, and train the disciples with that.

At that time, the owner Meṇḍaka had this to say: " Such unbelieving devout men like this, there is no doubt that the Buddha is an Arahant, the Enlightened One ." Having walked all the way to the chariot, Master Meṇḍaka got off the bus and walked to the Blessed One with his feet, after paying homage to the Blessed One and sitting down on one side. The Buddha preached the Dharma according to the class to host Meṇḍaka sitting on one side. That is, he preached the doctrine of generosity, the doctrine of the precepts, the doctrine of the heavens, the damaging paralysis of the lusts, the benefits of the dispensation. When the Buddha realized that the heart of Maṇḍaka was ready, flexible, free of obstacles, upright, still, he showed the Dharma discourses opened by the Buddhas: Suffering, Exercising, , Dao. Just like a clean, untouched cloth can be stained to the full; Similarly, at the seat of the French label is not dusty, bare stain came to the owner Meṇḍaka: " What nature is born, all that nature has vanished ."

Then, having seen the Fa, having achieved the Fa, having understood the Fa, having absorbed the Fa, the skepticism was gone, the hesitation was resolved, the faith in the Dharma of the guru was attained. , No longer needs the help of other people, hostess Meṇḍaka has told this world:

- White, it was wonderful! Bach, it's great! You, like a human being, can turn a covered object, open a covered object, give a path to the lost, bring a lamp in the dark (think): " Those with eyes will see the shape , "similar like that, France was Buddha specify by various means. Dear Lord, I hereby take refuge in the Buddha, the Dhamma, and the Bhikkhunis. May the Buddha accept the children are male laymen have been taking refuge from today until the end of life. Bach, please accept the words of the Buddha on the bride and groom tomorrow with the monk Assembly.

The Buddha accepted the words in silence. At that time, the master Meṇḍaka understood the acceptance of the Buddha so that he had risen from the seat, bowed to the Buddha, turned his right shoulder around, then left.

Later that night, hostess Meṇḍaka prepared the soft kind of soft food and told the time to the Blessed One:

- It's time for you, the food is ready.

Then in the morning, the Buddha wore his robes, carried the bowl, and went to the home of the householder Meṇḍaka, after he had sat down on the seat arranged with the monks. After that, the wife of the owner Meṇḍaka with his son, daughter-in-law, and the man went to see the Blessed One, after he had bowed to the Blessed One and sat down on one side. The Buddha preached the Dharma according to the class to those. That is, he preached the doctrine of generosity, the doctrine of the precepts, the doctrine of the heavens, the damaging paralysis of the lusts, the benefits of the dispensation. When the Buddha realized that his mind was ready, flexible, free of obstacles, upright, still, he displayed the Dharma discourse opened by the Buddhas: Suffering, Exercising, Abstinence , Dao. Just like a clean, untouched cloth can be stained to the full; Similarly, right at the seat of the French label is not dust dust, bare stain came to those people: " What is the nature of being born, all that nature has vanished ."

Later, having seen the Fa, having achieved the Fa, having understood the Fa, having absorbed the Fa, the skepticism was gone, the hesitation was resolved, the faith in the Dharma of the guru was attained. , No longer need the help of other people, they have told this world:

- White, it was wonderful! Bach, it's great! You, like a human being, can turn a covered object, open a covered object, give a path to the lost, bring a lamp in the dark (think): " Those with eyes will see the shape , "similar like that, France was Buddha specify by various means. You, Bach, we hereby take refuge in the Buddha, the Dhamma, and the Bhikkhunis. Please accept that we are lay people who have been taking refuge from today until the end of their lives.

After that, the owner Meṇḍaka has self-satisfied and satisfied the Bhikkhuni Assembly with the Buddha headed with the soft kind of soft food. By the time the Buddha had finished his hand had left the bowl, the owner Meṇḍaka had sat down on one side. Having sat down on one side, Master Meṇḍaka said to the Buddha:

- Bach, until the Blessed One stayed in Bhaddiya, I would like to offer regular food to the monks' congregation with the leading Buddha until then.

At that time, the Blessed One taught, awakened, encouraged, and exulted Master Meṇḍaka with the Dharma talk and then got up from his seat and left.

[85] Later, as Bhaddiya had come to his liking, the Blessed One traveled to Aṅguttarāpa with the bhikkhu community consisting of one thousand two hundred and fifty monks without informing him. Master Meṇḍaka. Master Meṇḍaka heard that the Blessed One had departed for Aṅguttarāpa with the great monk consisting of a thousand two hundred and fifty bhikkhus . Slaves and workers:

- Hey people, like that after the substance on the carriage of salt, oil, brown rice, and stiff food and go. And one thousand two hundred and fifty oxen after they took out one thousand two hundred fifty cows, and departed. Where we meet the Blessed One, where we will offer fresh milk for him.

Later, the owner Meṇḍaka met the Buddha in the desert forest on the way. At that time, the owner Meṇḍaka went to see the Buddha, after he had bowed to the Buddha and stood on one side. When standing on one side, Master Meṇḍaka told the Buddha:

- Bach, please accept the words of the Buddha on the bride and groom tomorrow with the monk Assembly.

The Buddha accepted the words in silence. At that time, the master Meṇḍaka understood the acceptance of the Buddha so that he had risen from the seat, bowed to the Buddha, turned his right shoulder around, then left.

Later that night, hostess Meṇḍaka prepared the soft kind of soft food and told the time to the Blessed One:

- It's time for you, the food is ready.

Then in the morning, the Buddha wore his robes, holding the bowl, and went to offer food to the householder Meṇḍaka, after he had sat down on the seat arranged with the monks. At that time, the householder Meṇḍaka ordered one thousand two hundred fifty cowherds:

- You, then, take each cow to stand near each monk and offer fresh milk for you to eat.

At that time, the owner Meṇḍaka himself hand-gratified and satisfied the Bhikkhunie Order with the Buddha headed with soft food type soft and fresh milk. Bhikkhus hesitate not to receive milk.

- Bhikkhus, please accept and take life.

After that, the owner Meṇḍaka has personally satisfied and satisfied the Bhikkhunie Order with the Buddha headed by soft food type soft and fresh milk. By the time the Buddha had finished his hand had left the bowl, the owner Meṇḍaka had sat down on one side. Having sat down on one side, Master Meṇḍaka said to the Buddha:

- Bach, there are roads, the forest is empty, less water, less food, work is not convenient if the road is not anticipated. Your goodness, please pray the Blessed One to allow the anticipation (of the journey) to the monks.

At that time, the Blessed One taught, awakened, encouraged, and exulted Master Meṇḍaka with the Dharma talk and then got up from his seat and left.

After that, the Blessed One who reasoned the fact that the Dharma talk and then told the monks that:

- Bhikkhus, we allow five products from cows: fresh milk (khahra), curd (dadhi), butter milk (takkaṃ), butter (navanītaṃ), liquid butter (sappi). The monks, there are roads, the forest is empty, less water, less food, will not be convenient to travel if not anticipated. Bhikkhus, because of the anticipation (on long journeys), we allow the demand for brown rice to meet the demand for brown rice, green beans with the demand for green beans,  mazes  (?) With You need  mazas , salt with salt, sugar with sugar, edible oil with a need for cooking oil, liquid butter with a need for liquid butter. Monks, there are people whose faith has been settled, these people put gold coins at the hands of those who make things become kappiyakāraka (say):

[86] After that, the Blessed One in the sequel traveled to Āpaṇa. Keuya, the Brahmin, heard: " It is true that Sataka, the son of Sākya, from the lineage of Sākya was ordained, now comes to Bhaddiya and lives in the Jātiyā Forest. The good rumors about him have spread like this: 'The Blessed One is an Arahant, the Righteous One, the Perfect One, the One, the Supreme, the Supreme Being. , Thien Nhan, Buddha, the Sun. He, after himself, attained enlightenment throughout the world, including the gods, the realms of the Matrix, the Brahmanical realm, the samatha, brahminas, divine and species. people. He preached the perfect Dharma at the beginning, perfect in the middle, and perfect at the end, achievement of meaning, achievement of the script, Clarification on the pure and perfect purity. It is good to see such arahants like that . "At that time, the Taoist braided Keisha's hair started this:" What should I bring to Gotama ? " There, the Taoist braided Keisha's hair began this: " Previous hermits were Brahmins, who made the sutras, who used the sutras, who had the form of inscriptions. The classic narrative has been said to have been made, but the brahmins now sing in that form, speaking in that form, explaining it in the manner explained. What has been said, such as: Aṭṭhako, Vāmako, Vāmadevo, Vessāmitto, Yamataggi, Ağgiraso, Bhāradvājo, Vāseṭṭho, Kassapo, Bhagu did not eat at night, They accept drinks of this kind. Simon Gotama did not eat in the evening nor abstained from eating afternoons so Gotama also deserved to accept beverages of this kind "should have prepared a lot of drinks and Let him take with his shoulder-carrying baskets and go to the Blessed One who, having come to be friendly with the Blessed One, after having exchanged friendly words, stood on one side. When standing on one side, the Taoist braided Keisha said to the Buddha: Simon Gotama did not eat in the evening nor abstained from eating afternoons so Gotama also deserved to accept beverages of this kind "should have prepared a lot of drinks and Let him take with his shoulder-carrying baskets and go to the Blessed One who, having come to be friendly with the Blessed One, after having exchanged friendly words, stood on one side. When standing on one side, the Taoist braided Keisha said to the Buddha: Simon Gotama did not eat in the evening nor abstained from eating afternoons so Gotama also deserved to accept beverages of this kind "should have prepared a lot of drinks and Let him take with his shoulder-carrying baskets and go to the Blessed One who, having come to be friendly with the Blessed One, after having exchanged friendly words, stood on one side. When standing on one side, the Taoist braided Keisha said to the Buddha:

Please Mr. Gotama take my drink.

- Keisha, so give it to the monks.

Bhikkhus hesitate not to accept.

- Bhikkhus, please accept and take life.

Later, the Taoist braided Keṇiya's hair self-satisfied and satisfied the Bhikkhu Sangha with the Buddha head with a lot of drinks. By the time the Blessed One had washed his hands from the bowl, the Brahmin Keṇiya sat down on one side. At that time, the Blessed One taught, awakened, encouraged, and exulted the Taoist braided Keṇiya with Dharma talk. Later, when he was instructed by the Buddha, awakened, encouraged, and inspired by Dharma talk, Brahman Keuya said to the Buddha:

"Madam, please Gotama, please accept me for tomorrow's mantis with the bhikkhu assembly.

- Keisei, the bhikkhu community is crowded with a thousand two hundred fifty bhikkhus and you have put a lot of trust in the brahmins.

For the second time, the Taoist braided Keisha said to the Blessed One:

Gotama, even though the bhikkhu community is crowded with a thousand two hundred and fifty bhikkhus, and I have put a lot of trust in Brahmins, please Gotama. I'm going to the bridegroom tomorrow with the Bhikkhunis.

- Keisei, the bhikkhu community is crowded with a thousand two hundred fifty bhikkhus and you have put a lot of trust in the brahmins.

On the third time, the Taoist braided Keisha said to the Buddha:

Gotama, even though the bhikkhu community is crowded with a thousand two hundred and fifty bhikkhus, and I have put a lot of trust in Brahmins, please Gotama. I'm going to the bridegroom tomorrow with the Bhikkhunis.

The Buddha accepted the words in silence. At that time, the Taoist braided Keṇiya hair understood the acceptance of the Buddha so he was from the seat to stand up and go.

After that, the Blessed One who reasoned the fact that the Dharma talk and then told the monks that:

- Monks, I allow eight kinds of drinks: amba, jambu, coca, moca, madhu, water Grapes (muddika), lotus seeds (sāluka), strawberry juice (phārusaka). Bhikkhus, we allow all kinds of fruit juice (phalarasaṃ) except grains of cereal. Bhikkhus, we allow all kinds of leaf juice (pattarasa) except for the juice of cooked vegetables. Bhikkhus, I allow all kinds of flower juice (puppharasa ngoại) except the juice of licorice (madhukapuppharasaṃ). Hey monks, I allow the juice of sugar cane.

Later, when he spent the night, the Taoist braided Keisha's hair prepared the soft, soft food in his retreat and told the time to the Blessed One:

- Gotama, it's about time, food is ready.

Then in the morning, the Buddha wore his robes, holding the bowl, and went to the retreat of the Brahmin Keṇiya, after having come to sit on the seat arranged with the Bhikkhunis. Later, the Taoist braided Keṇiya's hair self-satisfied and satisfied the Bhikkhunī Sangha with the top-ranked Buddha with the soft kind of soft food. By the time the Buddha had finished his hands had left the bowl, Taoist braided Keṇiya was sitting down on one side. The Blessed One rejoiced in the merit of the Brahmin Keuya sitting on one side with these words:

[87]

In the offerings of first-
class fire
offerings , the ancient Sāvittī sutra
topped the list of laws.
The king of the head of the
sea ​​of ​​the head of the rivers, the
moon at the head of
the most hot star of the sun.
Those who desire the
highest blessing offerings. 

After relying on the merit of the priest who braided Keuya's hair sitting on one side with these words, the Buddha went from his seat to stand up and leave.

[88] Later, as Bhaddiya had come to his liking, the Blessed One traveled to Kusinārā along with the great monk consisting of a thousand two hundred and fifty Bhikkhus. The people Malla in Kusinara heard saying, " I heard that the Buddha went to Kusinara with mass monk includes one thousand two hundred and fifty monks ." They had a rule is: " He who does not go out To receive the Buddha will be punished five hundred . "

At that time, the Malla Roja were friends of the great virtue Ānanda. At that time, the Blessed One in the sequence of travel has come to Kusinārā. The Malla people in Kusinārā went out to greet the Blessed One. At that time, the Malla Roja went out to meet the Blessed One and went to meet Ānanda, after having paid homage to Ānanda and standing on one side. Venerable Ānanda told Roja Malla standing on one side of this:

- Your friend Roja, it was wonderful when you went out to meet the Blessed One.

- Sir Ānanda, I do not have much faith in the Buddha, the Dharma, or the monk, for the sake of dictatorship: " Those who do not go out to the Blessed One will be sentenced to five hundred . "Dear Mr. Ānanda, I was afraid to do so, so I went out to meet the Blessed One.

At that time, Venerable Ānanda was not happy (thinking): " Why Malla Roja say so ?" Then, the virtue of Ānanda went to see the Buddha, after he came to pay homage to the World Then rolled down on one side. Having sat down on one side, Venerable Ānanda said to the Blessed One,

Ladies and gentlemen, this Malla Roja is famous, famous, famous people who have faith in France and this law will be a person of many interests. It is nice to pray to the Blessed One to do so that the Malla Roja can abide faith in the Fa and the Law.

- Ānanda, this is not difficult to do to the Tathagata as the Malla Roja can rely on faith in France and this law.

After that, the Buddha gave out the flow of compassion to Malla Roja and rose from his seat and went to the shelter.

At that time, Malla Roja was overwhelmed by the stream of compassion of the Buddha. Like the calf (looking for) the mother cow, like this (Malla Roja) went to the shelter to another shelter, room to another room and asked the monks that:

"Sir, now that the Blessed One is the Arahant, where do we live, because we want to see the Buddha of Arahant the Enlightened One?"

- Dear Roja, go to the nursing home with the door closed with gentle and not pass (door), enter the corridor, cleanse, and knock on the door bar, then the world Sun will open the door to the dharma.

Then, the Malla Roja went to the refuge with the door closed with lightness, no pass (door), then walked into the corridor, cleared, and knocked on the door. The Buddha opened the door. At that time, Malla Roja went to the shelter, bowed to the Buddha and sat down on one side. The Buddha preached the Dharma according to the class to Malla Roja. That is, he preached the doctrine of generosity, the doctrine of the precepts, the doctrine of the heavens, the damaging paralysis of the lusts, the benefits of the dispensation. When the Buddha realized that the mind of the Malla Roja was ready, flexible, free of obstacles, upright, still, he exhibited the Dharma discourses that were opened by the Buddhas: Suffering, Exercising, , Dao. Just like a clean, untouched cloth can be stained to the full; Similarly,

Later, having seen the Fa, having achieved the Fa, having understood the Fa, having absorbed the Fa, the skepticism was gone, the hesitation was resolved, the faith in the Dharma of the guru was attained. , No longer need the help of other people, Malla Roja has told this world:

Well, it would be nice if the great vassals could receive their own clothes, food, shelter, and medicine for their own sake, not others.

- Roja, if those who have seen the Dhamma with the wisdom of the learned, with the view of the learned as you are, they have started this way: " Of course, Our belongings are clothing, food, shelter, and medicine for our own sake, not other people's . "Roja, like that, you (the monk) will take their own You and others.

At that time, in Kusinārā, the sequential offering of fine meals was regulated. At that time, Malla Roja did not receive the session, so he started this: " Or should we look at the cafeteria, in the cafeteria with no food, then we should prepare it ?" Then, Malla Roja while looking at the cafeteria saw no two dishes are green vegetables and pancakes. At that time, the Malla Roja went to see the great virtue of Ānanda, who came to tell the great virtuoso Ānanda:

Ānanda, here while I did not receive the session, I started this: " Or should we look at the cafeteria, in the cafeteria with no food, should we prepare it ?" Mr. Ānanda, while looking at the dining hall I saw no two dishes are green vegetables and pancakes. Mr. Ānanda, if I prepared for the Buddha can receive my vegetables and bread?

- Roja, so I will ask the Blessed One.

Later, the great virtue of Ānanda has submitted this to the Blessed One.

Ānanda, then (Roja) let's get ready.

- Hey Roja, so be prepared.

Later, when the Malla Roja spent the night preparing vegetables and pancakes and brought them to the Buddha.

- Lord, please beseech the Buddha receive vegetables and bread.

- Roja, so give it to the monks.

Bhikkhus hesitate not to accept.

- Bhikkhus, please accept and take life.

After that, the Malla Roja personally handled and satisfied the Bhikkhunie Order with the Buddha headed with lots of vegetables and pancakes. By the time the Buddha had washed his hands had left the bowl, Malla Roja had sat down on one side. At that time, the Blessed One taught, awakened, encouraged, and exhorted the Malla Roja with Dharma Talk and then got up from his seat and left.

After that, the virtue of that cause of the cause of the event that Dharma talk and then told the monks that:

- Monks, I allow all green vegetables and all kinds of dough.

[89] Later, upon arriving at Kusināra as desired, the Blessed One traveled to Ātumā with the great monk consisting of a thousand two hundred and fifty Bhikkhus.

At that time, there was a former shoemaker and was ordained in his old age at Ātumā. He has two lovable, clever, clever, skilled sons in the barber trades of their teacher. The old monk at that time heard: " It is said that the Buddha went to Ātumā with the bhikkhu community consisting of one thousand two hundred and fifty bhikkhus ." Tell the two sons:

- Dear two children, heard that the Buddha went to Ātumā with the mass of bhikkhu composed of one thousand two hundred and fifty bhikkhus. Take two razors with you, bring the razor blades from one home to another and reward you with salt, oil, brown rice, and hard food; When the Buddha came we would make porridge.

- Father, yes.

Then the two sons listened to the old monk bringing along the razor blades from house to house with the reward of simultaneously collecting salt, oil, brown rice, and hard food. The people, after seeing the two boys, were affectionate, wise, even if they did not want to hire them, they told them to do so, and after they had finished, they were rewarded. At that time, the two sons collected salt, oil, brown rice, and hard food.

Later, while traveling the Buddha went to Ātumā. In that place in Ātumā, the Buddha dwells in Bhūsāgāra. Later, when he spent the night at that time, the old monk prepared a lot of porridge and brought it to the Buddha.

- Lord, please praise the Buddha's life.

Tathagatrias still ask, knowing that they still do not ask, at the right time they ask, at the right time they do not ask, is related to the interests of the new Tathagata asked and not (ask Work) is not related to benefits, when there is no interest in the Tathagata has a way to cut the problem. The Blessed Buddhas asked the monks for two reasons: " Either we will preach the Dhamma or we will regulate the study of the disciples ." Then the Buddha said to the monk at Old age this thing:

- Bhikkhu, where did this porridge come from?

At that time, the monk at the old age has submitted this to the Buddha. The Blessed One blamed:

- This fool, is not right, not right, not good, not suited, not allowed, should not do. Hey fool, why are you a monk who tells another person to work without permission? This fool, this does not bring faith to those who do not have faith ... (as above) ...

After reprimanding, he preached the Dharma and said to the monks,

- Bhikkhus, the monk should not tell other people not to work; Those who say do  dukkaṭa  (evil). Monks, formerly shoemakers, should not bring razor blades; Those who bring along are guilty of  dukkha  (evil).

Later, when he was at Ātumā as he pleased, the Buddha went to travel to Sāvatthi. Later, while traveling the Buddha went to Sāvatthi. At that place in Sāvatthi, the Blessed One is based in Jetavana, the monastery of Anāthapiṇḍika.

At that time, in the city of Sāvatthi hard material is fruit is plentiful. At that time, the monks started this: "What kind of hard object is the fruit allowed, which kind is not allowed ?" They submitted it to the Blessed One.

- Bhikkhus, I allow all hard objects to be fruit.

[91] At that time, the seeds of the congregation were planted on the land of the individual, the seeds of the individuals planted in the land of the congregation. You have submitted this to the Buddha.

- Bhikkhus, the seeds of the congregation were planted on the land of the individual should be used after the division. The seeds of individuals that have been planted on the grounds of the congregation should be consecrated after the division.

[92] At that time, the monks began to hesitate on this matter on the matter: " What has been allowed by the Buddha, what was not allowed ?" That incident to the Buddha.

"Monks, what I have not forbidden," This is not allowed , "and it is in accord with that which is not permissible and contrary to what is permissible, for you it is not permissible.

The bhikkhus, which I have not banned, " This is not allowed ," and that is in line with what is permissible and contrary to what is not allowed, to which it is permissible.

Monks, which I have not allowed, " This is permissible ," and that is consistent with what is not allowed and contrary to what is permissible, for you it is not permissible.

Monks, I do not allow that: " This is permissible ," and that is in line with what is permissible and contrary to what is not allowed, to which it is permissible.

[93] At that time, the monks started this: "It is permissible, or is it not allowed, to spend the night with the utensil? Is the item for seven days (mixed) with utensils allowed, or not allowed? Lifelong items (mixed) with utensils are allowed, or not allowed? [16]

Is the item for seven days (mixed) with overnight items allowed or not allowed? Are lifelines (mixed) with nightly objects allowed, or not allowed?

Lifelong (mixed) items with items for seven days are allowed, or not allowed ? "

You have submitted this to the Buddha.

- Bhikkhus, things spent at night (mixed) with utensils (if) received in that day are allowed at a time, non-time is not allowed. Items that are used for seven days (mixed) with utensils (if used) during that day are permitted at the time of the day, without permission. Lifelong items (mixed) with utensils (if any) are given during the day when allowed at the time, non-time is not allowed.

Monks, items used in the seven days (mixed) with overnight objects (if) were given in that day, are allowed in the night, not allowed when the night has passed. Lifelong items (mixed) with overnight objects (if) are given during the day are allowed in the night, not allowed when the night has passed.

Monks, lifelong objects (mixed) with objects for seven days (if) were granted that day are allowed seven days, not allowed when seven days have passed.

Termination of Pharmacy is the sixth chapter.

In this chapter there are a hundred and six things.

******

Summary of this chapter:

[94]

In the autumn, the hour, the
grease, in the roots,
with the grinding powders,
the sharp ones, the leaves,
the fruits, the resin,
and the salt, are six types.
Raw meat,
toppings, crushed powder,
all kinds
of unopened
cartons , sticks, medicated staples,
shoulder bags,
twine , thread, ointment,
nostrils , Nasal spoon,
smoke inhalation, and ducts,
lids, and bags.
And the wine in the cooking oil,
pouring a lot, as a medicine dispensers
, use of heat,
of many kinds of leaves,
many vapors, water leaves,                
water tank, blood,
horn, high foot,
prevention, Scalpel,
blood coagulation fluid,
Sesame, hemp cloth, cloth,
powdered, smoked,
fleshy, oil wound,
cloth,
treatment
methods, receiving, decomposition,
performing, plow, ash, urine , yellow,
fragrant, and enema,
broth fat,
add a little fat,
the taste of meat, caves,
monasteries, and seven days,
sugar, beans, porridge and sour,
cook yourself, cook Again,
allow, lack of food,
fruit, sesame, chewing,
before meals, full body
whole grains, ulcers,
and pumping work.
Suppiyā's
story is more about human flesh, elephants
, horses, and dogs,
snakes, lions, and leopards,
wild bears, wolves.
Wait for the session, and porridge,
(young faith),
more about the road.
Sunīdha, the lodge,
the Ganges, the village of Koṭi,
lectured on the Truth of
Ambapālī,
the Licchavi,
did the designation ,
at the easy thing,
he forbade the return.
Black Clouds, Yasoja,
and Meṇḍaka,
products from cattle, predicted
for distance.
Tao Keuya,
mango juice,
banana apple juice, granola,
grape juice, grape juice,
lotus juice, strawberry juice,
green leafy
vegetables and cakes, Ātumā shavers.
(Back) Sāvatthi,
fruit, seeds planted.
Which case?
And time prescribed. And porridge, young (faith), more about sugar. Sunīdha, the lodge, the Ganges, the village of Koṭi, lectured on the Truth of Ambapālī, the Licchavi, had done the designation , at the easy thing, he had forbidden to return. Black Clouds, Yasoja, and Meṇḍaka, products from cattle, predicted for distance. Tao Keuya, mango juice, banana apple juice, granola, grape juice, grape juice, lotus juice, strawberry juice, green leafy vegetables and cakes, Ātumā shavers. (Back) Sāvatthi, fruit, seeds planted. Which case? And time prescribed. And porridge, young (faith), more about sugar. Sunīdha, the lodge, the Ganges, the village of Koṭi, lectured on the Truth of Ambapālī, the Licchavi, had done the designation , at the easy thing, he had forbidden to return. Black Clouds, Yasoja, and Meṇḍaka, products from cattle, predicted for distance. Tao Keuya, mango juice, banana apple juice, granola, grape juice, grape juice, lotus juice, strawberry juice, green leafy vegetables and cakes, Ātumā shavers. (Back) Sāvatthi, fruit, seeds planted. Which case? And time prescribed. Young (faith), more about the road. Sunīdha, the lodge, the Ganges, the village of Koṭi, lectured on the Truth of Ambapālī, the Licchavi, had done the designation , at the easy thing, he had forbidden to return. Black Clouds, Yasoja, and Meṇḍaka, products from cattle, predicted for distance. Tao Keuya, mango juice, banana apple juice, granola, grape juice, grape juice, lotus juice, strawberry juice, green leafy vegetables and cakes, Ātumā shavers. (Back) Sāvatthi, fruit, seeds planted. Which case? And time prescribed. Young (faith), more about the road. Sunīdha, the lodge, the Ganges, the village of Koṭi, lectured on the Truth of Ambapālī, the Licchavi, had done the designation , at the easy thing, he had forbidden to return. Black Clouds, Yasoja, and Meṇḍaka, products from cattle, predicted for distance. Tao Keuya, mango juice, banana apple juice, granola, grape juice, grape juice, lotus juice, strawberry juice, green leafy vegetables and cakes, Ātumā shavers. (Back) Sāvatthi, fruit, seeds planted. Which case? And time prescribed. Sunīdha, the lodge, the Ganges, the village of Koṭi, lectured on the Truth of Ambapālī, the Licchavi, had done the designation , at the easy thing, he had forbidden to return. Black Clouds, Yasoja, and Meṇḍaka, products from cattle, predicted for distance. Tao Keuya, mango juice, banana apple juice, granola, grape juice, grape juice, lotus juice, strawberry juice, green leafy vegetables and cakes, Ātumā shavers. (Back) Sāvatthi, fruit, seeds planted. Which case? And time prescribed. Sunīdha, the lodge, the Ganges, the village of Koṭi, lectured on the Truth of Ambapālī, the Licchavi, had done the designation , at the easy thing, he had forbidden to return. Black Clouds, Yasoja, and Meṇḍaka, products from cattle, predicted for distance. Tao Keuya, mango juice, banana apple juice, granola, grape juice, grape juice, lotus juice, strawberry juice, green leafy vegetables and cakes, Ātumā shavers. (Back) Sāvatthi, fruit, seeds planted. Which case? And time prescribed. The lectures on the Truth of Ambapālī, the Licchavi, have been designated, when the food is easy, he has forbidden to return. Black Clouds, Yasoja, and Meṇḍaka, products from cattle, predicted for distance. Tao Keuya, mango juice, banana apple juice, granola, grape juice, grape juice, lotus juice, strawberry juice, green leafy vegetables and cakes, Ātumā shavers. (Back) Sāvatthi, fruit, seeds planted. Which case? And time prescribed. The lectures on the Truth of Ambapālī, the Licchavi, have been designated, when the food is easy, he has forbidden to return. Black Clouds, Yasoja, and Meṇḍaka, products from cattle, predicted for distance. Tao Keuya, mango juice, banana apple juice, granola, grape juice, grape juice, lotus juice, strawberry juice, green leafy vegetables and cakes, Ātumā shavers. (Back) Sāvatthi, fruit, seeds planted. Which case? And time prescribed. And Meṇḍaka, products from cattle, predicted for distance. Tao Keuya, mango juice, banana apple juice, granola, grape juice, grape juice, lotus juice, strawberry juice, green leafy vegetables and cakes, Ātumā shavers. (Back) Sāvatthi, fruit, seeds planted. Which case? And time prescribed. And Meṇḍaka, products from cattle, predicted for distance. Tao Keuya, mango juice, banana apple juice, granola, grape juice, grape juice, lotus juice, strawberry juice, green leafy vegetables and cakes, Ātumā shavers. (Back) Sāvatthi, fruit, seeds planted. Which case? And time prescribed. Which case? And time prescribed. Which case? And time prescribed.

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[1]  In the case of food, the time is before the crucifix, the time is after the ring until the dawn of the next day.

[2]  Buddhaghosa's dictionaries and explanations are not very useful to find the meaning of herbs.

[3] Concerning the crime of pācittiya 51.

[4]  Recording the meaning according to the explanation of Buddhaghosa. Some other cases are also translated in such a way that, in case of necessity, we have anattachmentfrom Pāli.

[5]  In relation to the crime nissaggiya pacittiya (Falcon discharge for treatment) 23.

[6]  Kankha means skepticism, suspicion, uncertainty. After translating the lower part, we think this might be the monk's name Revata; So that name couldtranslateas "Revata doubts."

[7] What  kind of bean is this? Buddhaghosa explained, "They are allowed because they are cooked." In this vein, we think that this oil is cooked, andundergoes digestion, and then excreted in the faeces. Can sprout and grow trees; But I still can not figure out what kind of grain that is capable of.

[8]  Buddhaghosa explained the anto as akappiyakuṃiyaṃ, meaning that it was not at home to do it. See also kappiyabhmimi is thepermittedareaunderneath[82].

[9]  Based on the above explanation of Buddhaghosa, the outside (bahi) is at home made possible.

[10]  It should be noted that some things are Buddha allowed as this and the next thing is applied only in real materials difficult period.

[11] Concerning the crime of pācittiya (repentance) 33.

[12]  Pāṭaligāma is a village (gāma) and Pāṭaliputta of Magadha, now the city of Patna, India.

[13]  One of the six heads of the six foreigners of the time.

[14]  If the fish and the beast are killed with the determination that they will feed a particular person, then the individual should not eat.

[15] Concerning the crime of pācittiya (repentance) 35.

[16] Utensil to the end: Yāvakālika. Uttermostnight: Yāmakālik. Seven days of use: Sattāhakālika. Lifelongsupplies: Yāvajīvika.END=NAM MO CAKYA MOUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.29/4/2017.