VIII. Y RECOVERY PROGRAM
(CIVARAKKHANDHAKAM)

[128] At that time, the Buddha dwelt in Rājagaha, Veḷuvana, where the squirrels were raised. At that time, the city of Vesālī was prosperous, wealthy, crowded, crowded, easy to eat, with seven thousand seven hundred and seven long buildings, seven thousand seven hundred and seven spiers, seven thousand. Seven hundred and seven parks, seven thousand seven hundred and seven lotus ponds, beautiful and charming Ambapālī girls, rich in beautiful skin, skill in dancing, singing, playing, The man was in love with her, she spent the night (for a price) fifty (kahāpaṇa). And the more Vesāl she has the more radiant.

At that time, the matador of Rājagaha went to Vesālī due to the work required. Rājagaha, the grown-up town, saw the city of Vesālī as prosperous, wealthy, crowded, crowded, easily accessible, with seven thousand seven hundred and seven long buildings, seven thousand seven hundred and seven spiers. , Seven thousand seven hundred and seven parks, seven thousand seven hundred and seven lotus ponds, beautiful Ambapālī girl, charming, lovely, rich in beautiful first class skin, skill in dancing, singing, , By the passionate men around her, she spent the night (for a price) fifty (kahāpaṇa), and her as Vesālī added even more radiant. Then, having completed the work to be done in Vesālī, the matador of Rājagaha returned to Rājagaha and went to meet the king of Seniya Bimbisāra of Magadha, after having spoken to King Seniya Bimbisāra of Magadha. present:

- Your Majesty, Vesali City is prosperous, wealthy, crowded, crowded, easy to eat, there are seven thousand and seven hundred and seven long buildings, seven thousand seven hundred and seven storeys sharp, seven thousand. Seven hundred and seven parks, seven thousand and seven hundred and seven lotus ponds, beautiful and charming Ambapālī girls, rich in beautiful skin, skillful in dancing, singing, playing, The man fell in love with her, she spent the night (with the price) fifty (kahāpaṇa), and her as Vesālī added even more radiant. Your Majesty, nice if we can also train as women.

- Hey, look, look for a girl like that and train her to become a girl.

At that time, in the city of Rājagaha has a daughter named Sālavatī who is beautiful, charming, lovely, is endowed with beautiful skin first class. At that time, the matador of Rājagaha trained his daughter Sālavatī as a female. Shortly thereafter, the Slavic girl became skilled in singing and dancing, attracted by passionate men, and she spent one night (for a price). Soon afterwards, the Slavic girl was pregnant. At that time, the Slavic girl began this: " Pregnant women are no longer preferred by men. If somebody knows that 'Slavatī is pregnant' then all of the pursuers will abandon me. Or should we fox ? "Then the Slavic woman told the doorman that:

- Hey gatekeeper, do not let any man in. And who asked me to say, " Sick ."

- Your mistress, yes. The gatekeeper responded to the Slavic girl.

Later, when the baby was fully developed, the Slavic girl gave birth to a baby boy. At that time, the Slavic girl told the girl:

- Hey, now, put this little boy in a small basket and put it in the rubbish bin.

- Your mistress, yes.

Then the servant girl listened to the Slavic girl who put the little boy in a small basket and put it in the rubbish bin.

At that time, a king named Abhaya was going to see the king early in the morning to see that boy was crowded around, after seeing asked people:

- Hey, what are the crows around?

- Sir, boy.

- Hey, are you alive?

- sir, alive.

"Look, ladies, bring that baby boy to our harem and give it to the nursing babies.

- Sir, yes.

Then they listened to Prince Abhaya, who carried the boy to Abhaya's harem and delivered it to his nipples (say):

- You take care.

They named the baby " Jīvaka  " (because when Prince Abhaya asked " What? ", Everyone replied " Jīvati " means " alive "). And because " being nourished by the Prince " (kumārena posāpitoti) was named " Komārabhacca ."

Soon after, Jīvaka Komārabhacca reached the age of understanding. At that time, Jīvaka Komārabhacca went to meet Abhaya, after he had told Prince Abhaya this:

- Sir, who is your mother, who is your father?

"Jīvaka, I do not know your mother either; However, I am your father because you have been raised by me.

At that time, Jīvaka Komārabhacca made this point: " Without a career, it is not easy to live on these royal families, or should we learn a career ?"

[129] At that time, there was a famous medical doctor living in Takkasila. At that time, Jīvaka Komārabhacca did not seek the permission of Prince Abhaya to go to Takkasilā, who went to Takkasilā to meet the physician in turn. After arriving, he told the physician:

- Teacher, I want to learn the profession.

"Hey Jīvaka, then you can study.

After that, Jīvaka Komārabhacca learned a lot, learned quickly, made accurate judgments, and learned what not to forget. Then, after seven years of Jīvaka Komārabhacca, he began, " We learn a lot, learn quickly, accurately , and what we learn is not forgotten . And while I have been studying for seven years , the final destination of this job is still unknown, so when will the final destination of this career be known ? "Then Jīvaka Komārabhacca went to meet his master The drug, after coming to tell the doctor this:

- Teacher, I learn a lot, learn quickly, accurate assessment, and what is learned, do not forget. And while you've been studying for seven years, your ultimate goal is still unknown, so when will the final destination of this profession be known?

- Hey Jīvaka, then take the spade, take a walk around Takkasila a week, if you see anything non-pharmaceutical, bring it back here.

- Teacher, yes.

Then Jīvaka Komārabhacca listened to the medication that had taken the spade, and while walking around Takkasilā one by the week, did not see anything non-pharmaceutical. After that, Jīvaka Komārabhacca went to see the doctor, after having told the physician this:

- Teacher, while strolling around Takkasila a week because I did not see anything non-pharmaceutical.

"Hey Jiva, I have finished school. That's enough for my life then.

Then the doctor gave Jīvaka Komārabhacca a bit of money (money) to cover the distance. After that, Jīvaka Komārabhacca took a little bit of spare cash and headed for Rājagaha. Then, in the middle of the journey, in Sāketa little (money) reserve road that is gone. At that time, Jīvaka Komārabhacca made this point: " These roads are deserted, less water, less food, no money for the distance is not easy to go, Roadside backup ? "

[130] At that time, Sāketa had a wife of the great man who had a headache for seven years. Many well-known and well-known physicians have come and have long been cured, unable to heal; They received a lot of gold and went away. At that time, Jīvaka Komārabhacca went to Sāketa and asked the people,

- Hey guys, who is sick? Who am I treating?

"Master, the great-great-grandfather who has had a headache for seven years. Master, go and heal the rich wife.

After that, Jīvaka Komārabhacca went to the rich man's house, after arriving, told the gatekeeper:

"Go to the gatekeeper, and tell the great wife of this:" Madam, the physician has come, he wants to see you . "

- Teacher, yes.

Then the gatekeeper who followed Jīvaka Komārabhacca went to see the rich wife, after coming to talk to the rich wife this:

- Doctor, the doctor has come, he would like to meet her.

- What do you look like?

- Ma'am, young.

- Hey gatekeepers, that's enough! What kind of young physician will do for me? Many well-known and well-known physicians have come and have long been cured, unable to heal; They received a lot of gold and went away.

Later, the gatekeeper went to see Jīvaka Komārabhacca, after arriving, told Jīvaka Komārabhacca this:

"Teacher, the great-great-great-grandfather said this:" The gatekeeper, that's enough! What kind of young physician will do for me? Many well-known and well-known physicians have come and have long been cured, unable to heal; They got a lot of gold and went away . "

"The gatekeeper, go and tell the rich wife:" Madam, the physician said, 'Madam, you do not have to give anything. When she recovered from illness, then she wanted to give something to her then she would give it. "

- Teacher, yes.

Then the gatekeeper who followed Jīvaka Komārabhacca went to see the rich wife, after coming to talk to the rich wife this:

"Madam," the doctor said, " you do not have to give anything. When she recovered from illness, then she wanted to give something to her then she would give it. "

- Hey gatekeepers, so tell the doctor to go.

- Ma'am, yes.

Then the gatekeeper heard the great wife who went to see Jīvaka Komārabhacca, after arriving, told Jīvaka Komārabhacca this:

"Teacher, my great-grandfather called me."

At that time, Jīvaka Komārabhacca went to see the great wife, who afterwards came to consider the transformation of the rich man's wife and told the rich wife of this:

- Ma'am, I need a bag of loose butter.

At that time, the rich wife told him to give Jīvaka Komārabhacca a loose handful of butter. Jīvaka Komārabhacca then boiled it with a variety of medications and told the rich man to lie on his back in his bed and put it in his nose. After that, the liquid butter that has been added to the nasal route has come out by mouth. At that time, the great-great-grandfather pulled the loose butter into the container and told the maid that,

"Hey, take this loose butter with you."

At that time, Jīvaka Komārabhacca initiated this: " It is strange! This landlord is so miserly! Because the liquid butter is just about to be thrown away, it's also preserved by the sea! And what is the most precious medicine I have used, and what will she pay me for ? "Then, after examining the transformation of the face of Jīvaka Komārabhacca, his wife The rich man told Jīvaka Komārabhacca this:

- Teacher, why do you seem so anxious?

In this case, I have this to say: " It's weird! This landlord is so miserly! Because the liquid butter is just about to be thrown away, it's also preserved by the sea! And so many of my precious drugs are used, and what will she pay me for ? "

"Teacher, we are the homeowners who understand it is saving. Liquid butter is a good remedy for servants and employees, or for oil burning. Teacher, do not worry. Pay for teachers will not be wasted.

At that time, Jīvaka Komārabhacca had cured a seven-year headache of a wealthy wife for just one job in the nose. Later, when he was cured, the great wife rewarded Jivaka Komārabhacca with four thousand. The son (thinks): " My mother was cured !" So he rewarded Jivaka Komārabhacca four thousand. The daughter-in-law (thought): " My mother-in-law was cured !" And rewarded Jivaka Komārabhacca with four thousand. The rich owner (think): " My wife was cured !" So he rewarded Jivaka Komārabhacca four thousand, a boy, a maid, and a carriage. Then Jīvaka Komārabhacca took the sixteen thousand, a boy, a maid, and a carriage, and headed for Rājagaha. In sequence, Jīvaka Komārabhacca went to Rājagaha to meet Prince Abhaya,

"Sir, this is my first job of sixteen thousand, a boy, a maid, and a carriage. Dear sir, please take care of your child.

"Hey Jīvaka, leave, let me alone. Let's build the mansion in our residence.

- Sir, yes.

Then Jīvaka Komārabhacca heard Prince Abhaya build the mansion in Abhay's palace.

[131] At that time, King Seniya Bimbisāra of Magadha was leaked (bhagandalābādha). The cloths are all smeared with blood. The king saw teaser that:

- Meal, lord to cycle. The lordship of the lord has. Soon the lord will give birth.

Because of that, the king was embarrassed. Then King Seniya Bimbisāra of Magadha told Prince Abhaya this:

- Hey, Abhaya, I have a disease like this. The cloths are all smeared with blood. The king saw teaser that: " Today, lord to cycle. The lordship of the lord has. Soon the lord will give birth to a son . "Abhaya, look for some kind of healer that can cure me.

- Your Majesty, this Jivaka is a young, good doctor, he will treat you.

"Hey, Abhaya, let's have a doctor order Jivaka." He will heal me.

Then Abhaya passed the order to Jīvaka Komārabhacca:

- Jivaka son, go and treat the king.

- Sir, yes.

Then Jīvaka Komārabhacca listened to Prince Abhaya after inserting the drug into his fingernail and went to meet King Seniya Bimbisāra of Magadha, who had spoken to King Seniya Bimbisāra of Magadha.

- Your Majesty, let me see your sickness.

At that time, Jīvaka Komārabhacca cured King Seniya Bimbisāra of Magadha for leaking only one dose. Then, when he was healed, the king of Seniya Bimbisāra of Magadha gave the five hundred women a make-up of all the jewelery, and then he broke it, poured it, and told Jīvaka Komārabhacca this:

- Khanh Jīvaka, all these jewelery from five hundred women is khanh's.

- Your Majesty, do not dare, just ask for your ministry to remember.

- This is khanh Jīvaka, so please serve me, the concubine, and the Bhikkhu Buddhist Association has the head.

- Your Majesty, please. Jīvaka Komārabhacca answered King Seniya Bimbisāra of Magadha.

[132] At that time, there was a wealthy man in Rajagaha suffering a headache for seven years. Many well-known and well-known physicians have come and have long been cured, unable to heal; They received a lot of gold and went away. Moreover, he was rejected by the physician. Some physicians have said, " In five days, this great owner will die ." Some other physicians have said, " In seven days, the rich man will die . At that time, the grown-up Rājagaha made this point: " This rich man has much devotion to the king and to the town. However, he was rejected by doctors. Some physicians have said: 'In five days, this great owner will die.' Some other physicians have said this: 'In another seven days, this great owner will die.' And this Javanaka is the king's young, young and talented physician, or should we ask the king to send a physician to Jīvaka to treat the rich owner ? "Then the matron of Rājagaha was born. Go to the king Seniya Bimbisāra of Magadha, after having spoken to King Seniya Bimbisāra of Magadha this:

- Your Majesty, this great owner has much to offer to the king and to the town. However, he was rejected by doctors. Some physicians have said, " In five days, this great owner will die ." Some other physicians have said, " In seven days, the rich man will die . "Your  Majesty, nice to ask you to order the Jivaka doctor to treat the rich owner.

At that time, King Seniya Bimbisāra of Magadha ordered Jīvaka Komārabhacca:

- Hey Jīvaka, go and treat the rich owner.

- Your Majesty, please.

Then Jīvaka Komārabhacca listened to the king Seniya Bimbisāra of Magadha who came to see the rich man after having come to examine the change in the rich man's owner and told the rich man present:

"The landlord, if I cure you of that disease, what shall I do?

- Teacher, all the property will be his master and I will be his servant.

- Owner, can you lie on one side for seven months?

- Teacher, I can lie on my side for seven months.

- Owner, can you lie on the other side for seven months?

- Teacher, I can lie on the other side for seven months.

- Owner, can you lie on your back for seven months?

- Teacher, I can lie on my back for seven months.

Jīvaka Komārabhacca then told the rich man to lie down on his bed, after being tied up in bed, cutting his scalp, separating the incision, and pulling out two worms for everyone to see. ):

Take a look at these two small worms. The teachers said this way: " In five days, the rich owner will die ," they saw the worm in five days to penetrate the brain of the rich owner; Due to the penetration into the brain that the rich owner will have to die. The teachers saw right. And the teachers said this way: " In seven days, the rich man will die ," they saw the worm in seven days to penetrate the brain of the rich owner ; Due to the penetration into the brain that the rich owner will have to die. The teachers saw right.

Then Jīvaka Komārabhacca closed the incision, sewed the cut in the head, and applied the ointment.

Then, after seven days, the rich owner told Jīvaka Komārabhacca this:

- Teacher, I can not lie on my side for seven months.

- Owner, did not you assure me: " Teacher, I can lie to one side for seven months "?

- Teacher, yes. I assure you, but I will die. I can not lie on my side for seven months.

"The master, you shall lie on the other side for seven months."

Then, after seven days, the rich owner told Jīvaka Komārabhacca this:

- Teacher, I can not lie on the other side for seven months.

"Owner, did not you assure me," Teacher, I can lie on my other side for seven months ? "

- Teacher, yes. I assure you, but I will die. I can not lie on my side for seven months.

"Lord, behold, you shall lie down for seven months."

Then, after seven days, the rich owner told Jīvaka Komārabhacca this:

- Teacher, I can not lie back for seven months.

"The owner, did not you assure me," Teacher, I can lie on my back for seven months ? "

- Teacher, yes. I assure you, but I will die. I can not lie back for seven months.

"Host, if I do not talk so much, you can not lie down like this. Moreover, I calculated before and knew that: " In three times seven days, the landlord will heal the sick ." Host, get up, he was cured. Take a look at " What is my work ?"

"Teacher, all the property belongs to me and I will be your servant.

- Host, stop it. You must not give me all the property and not be my servant. Give the king one hundred thousand and one hundred thousand.

 Later, the well-healed master gave the king one hundred thousand and Jivaka Komārabhacca one hundred thousand.

[133] At that time, the son of the great man of Bārāṇasī (Bareva) while playing acrobatic tricks. Therefore, even the porridge is not properly ingested, food intake is not properly digested, even the urinary incontinence is not normal. Therefore, the boy became sick o, barren, dull, pale, body full of veins. At that time, the great man of Bārāṇasī started this: " My son has a disease like this. Even porridge is not properly digested, food intake is not properly digested, even the bowel movements are not normal. Therefore, my son becomes sick o, barren, dull, pale, body full of veins. 

- Your Majesty, my son, you have this sort of illness. Even porridge is not properly digested, food intake is not properly digested, even the bowel movements are not normal. Therefore, the god son becomes sick o, barren, dull, pale, body full of tendon. Your Majesty, kindly ask your healer Jīvaka to treat the son of god.

At that time, King Seniya Bimbisāra of Magadha ordered Jīvaka Komārabhacca:

- Hey Jīvaka, let's go. After going to Bārāṇasī, please treat the son of the great Bārāṇasī.

- Your Majesty, please.

Then Jīvaka Komārabhacca listened to the king Seniya Bimbisāra of Magadha who went to Bārāṇasī to meet the son of the great man of Bārāṇasī, who came to consider the transformation of the son of the great man of Bārāṇasī and told everyone. Avoid, cover the veil, tie (son) to the pillar, tell the wife to stand in front, then cut the skin in the abdomen, take out the gut, show the wife (say) :

Look at your grandmother's disease. Because of this, even porridge is not properly digested, food intake is not properly digested, even the bowel movements are not normal. Because of this, this person becomes sick o, barren, decay, pale, body full of veins.

Then Jīvaka Komārabhacca removed the twisted intestine, put the intestinal back, stitched the abdominal skin, and applied ointment.

Soon, the son of the great man of Bārāṇasī was healed. At that time, the son of the great man of Bārāṇasī (thinking): " I was healed " and rewarded Jivaka Komārabhacca sixteen thousand. At that time, Jīvaka Komārabhacca took the sixteen thousand and returned to Rājagaha.

At that time, King Pajjota of Ujjenī had jaundice. Many well-known and well-known physicians have come and have long been cured, unable to heal; They received a lot of gold and went away. Later, King Pajjota sent messengers to speak directly with King Seniya Bimbisara of Magadha:

- Your Majesty, I'm sick like this. Your Majesty, kindly ask your Medjugorje physician to treat me.

At that time, King Seniya Bimbisāra of Magadha ordered Jīvaka Komārabhacca:

- Hey Jīvaka, let's go. After visiting Ujjenī khanh, treat the king Pajjota.

- Your Majesty, please.

Then Jīvaka Komārabhacca listened to the king Seniya Bimbisāra of Magadha who went to Ujjëī to meet the king of Pajjota, after having come to consider the transformation of the king of Pajjota and said this:

- Your Majesty, God will boil loose butter and you will drink it.

- Hey Jīvaka, stop it. How to cure the disease can not use liquid butter. For me, the butter is disgusting and disgusting.

At that time, Jīvaka Komārabhacca initiated this: "The king's illness is like this; Not using liquid butter can not heal the disease. Or should boil butter liquid orange flavor of orange, and the orange ? "Then Jivaka Komarabhacca was boiling ghee with orange flavor of orange, and the taste of oranges with many medicines. At that time, Jīvaka Komārabhacca made this point: " The liquid butter that has been ingested by the king, while digested, will cause heartburn. This brutal king can kill me, or I should ask a room far in advance ? "Then Jivaka Komarabhacca went to meet the king Pajjota, after to have told the king Pajjota this:

- Your Majesty, the doctors we extracted the roots, harvest the drugs at the right time. It is a good idea to order the stations and gates to say, " Jīvaka wants to go by car, let him go by that car, let him go out by any gate, let him go out by that gate. Want to go out when you let go out then, when to go when to let go at that time .

Then King Pajjota ordered the stations and gates that:

- Jīvaka wants to go by car then let go by car, to go out by any gate, let go out by that gate, want to go out when to let go out at that time, want to go when Let go at that time.

At that time, the king of Pajjota had an elephant named Bhaddavatikā who could go fifty by the week (one day). Then Jīvaka Komārabhacca brought this loose butter to King Pajjota (saying):

- Please drink orange.

Then, after giving the king of Pajjota a drink of liquid butter, Jīvaka Komārabhacca went out to the elephant barn and hurried off the city with the Bhaddavatikā elephant. Later, when the king Pajjota was taken in and while digesting, the loose butter has burned.  At that time, King Pajjota told everyone this:

"You fools, Jīvaka cunningly made us drink liquid butter. So, you should pursue the doctor Jīvaka.

- Your Majesty, (Jīvaka physician) has rushed to leave the city with the Bhaddavatikā elephant.

At that time, King Pajjota, a male slave named Kāka, was born with an inhumane origin that could go sixty by one in a day. At that time, King Pajjota ordered the Kāka slave:

- Hey khān Kāka, go and bring the physician Jīvaka back (say): " Teacher, the king said to bring the teacher back ." Khanna Kāka, these doctors are extremely insane should not khanh Do not take anything from him.

Then, in the middle of the path at Kosambī, the slave Kāka caught Jīvaka Komārabhacca eating breakfast. At that time, the slave Kāka told Jīvaka Komārabhacca this:

- Teacher, the king said to bring the teacher back.

- Hey Kāka uncle, wait for me to eat. Hey Kāka uncle, you should eat well.

- Teacher, stop it. I was ordered by the king: " Khanna Kāka, these healers are so crafty, do not take anything from him ."

At that time, Jīvaka Komārabhacca used his nails to take some medicine and eat  āmalaka and drink water. At that time, Jīvaka Komārabhacca told slave Kāka this:

- Hey Kāka uncle, eat the āmalaka fruit   and drink water.

At that time, Kāka slaves (thinking): " This physician āmalaka eat fruit and drink water. That does not seem to be wrong "and then  āmalaka ate  and drank. When the slave was eating the half of the  āmalaka,  he immediately vomited in that place. At that time, slave Kāka told Jīvaka Komārabhacca this:

- Teacher, do I still have a life?

- Hey uncle Kāka, do not be afraid. Then you will be healed. But the king is cruel, he can also order to kill me; So we do not go back.

After passing the Bhaddavatikā elephant to Kāka's slave, Jīvaka Komārabhacca departed to Rājagaha, and in succession went to Rājagaha to meet with King Seniya Bimbisāra of Magadha, after presenting the matter to him. King Seniya Bimbisāra of Magadha.

"Khanh Jīvaka, you did very well. Because if you do not hurry, the mighty Pajjota may also order to kill you.

Then, when Pajjota was healed, sent messengers to Jīvaka Komārabhacca (saying):

- Jīvaka please come. I will give you the privilege.

(Jīvaka Komārabhacca remembers that :)

- Your Majesty, stop it. Only please remember your ministry.

At that time, King Pajjota was born in Sivi, a fabric of first-class quality, well-known, noble, and luxurious in a multitude of fabrics, Double, in hundreds of double-folds, in thousands of double-folds, in hundreds of thousands of double-folds. Then, the king of Pajjota sent the man clothed in Sivi cloth to Jīvaka Komārabhacca. At that time, Jīvaka Komārabhacca made this point: "The double cloth produced in Sivi was given to us by the King Pajjota as first class, good quality, famous, noble, and luxurious in countless numbers. Fabrics, in the multitude of double cloths, in the hundreds of double cloths, in the thousands of double cloths, in the hundreds of thousands of double cloth; No one deserves to use this double cloth except for the Buddha, the Arahant,

[135] At that time, the body of the Buddha emitted unpleasant smell. At that time, the Buddha told the great virtue Ānanda that:

- Ānanda, Tathagata's body emits unpleasant odors. Tathagata wants to take enema.

Later, the great Ānanda went to see Jīvaka Komārabhacca, after he had told Jīvaka Komārabhacca this:

- Jīvaka's friend, Tathagata's body emits unpleasant odors. Tathagata wants to take enema.

- Sir Ānanda, then you apply oil in the body of the Buddha for a few days.

Then, having applied the oil to the body of the Buddha for a few days, Venerable Ānanda went to see Jīvaka Komārabhacca. After arriving, he told Jīvaka Komārabhacca this:

- Jīvaka, the body of the Tathagata has been applied oil, think about what is the time now.

At that time, Jīvaka Komārabhacca initiated this: " It is not right for me to offer the Blessed One the discharge of the Blessed One, or that I should take three lotus seeds and various medications mixed together and then offer to Tathagata ? "Then Jivaka Komarabhacca used three holding lotus and many different medications mixed and went to meet the Buddha, after to have offered a handful Buddha lotus (say):

- Bach, please pray to the Buddha to breathe in this first lot, this dose will make the Blessed ten times.

Then he offered the Buddha the second lotus (say):

- White brother, please pray to the Buddha in this second lot, this dose will make the Blessed ten times.

Then he offered the Buddha the third lot (say):

- Bach, please pray to the Buddha to breathe this third lot, this dose will make the Blessed ten times. So the Buddha will have a total dose of laxatives thirty times.

Then, when the Buddha paid a total of thirty purges, Jīvaka Komārabhacca paid homage to the Buddha, the right shoulder to disturb, then leave. At that time, while going out of the gate, Jīvaka Komārabhacca initiated this: " I offered up the enlightened enema a total of thirty times, but by the body of the Tathagata was emitted. Discomfort should not do the Blessed Exalted thirty times, but only blessed twenty-nine times. However, when the Blessed One was released, he would bathe; And when bathing, the medicine will make the Blessed One again. Thus, the Blessed One will have a total of thirty pill drops . "

At that time, the Buddha, after using his mind to know the thoughts of Jīvaka Komārabhacca, told the great Venerable Ānanda,

- Ānanda, here while going out of the gate, Jīvaka Komārabhacca has initiated this: " I gave up the Buddha enlightenment a total of thirty times, but by the body of the Tathagata has been Emits unpleasant odors so he will not blasphemer 30 times, but only blessed twenty-nine times. However, when the Blessed One was released, he would bathe; And when bathing, the medicine will make the Blessed One again. Thus, the Buddha will have a total withdrawal dose of thirty times. "Ānanda, then, you must be prepared for hot water.

- Yes, sir.

Then Venerable Ānanda heard the Buddha prepared the hot water.

After that, Jīvaka Komārabhacca went to see the Blessed One, after he had bowed to the Blessed One and sat down on one side. Having sat down on one side, Jīvaka Komārabhacca said to the Blessed One:

- White Lord, the Blessed One was released?

- Jīvaka, I was released.

While here, as I was walking out of the gateway, I made this suggestion : " I offered the enlightenment a total of thirty times, but by the body of the Tathagata Out smells uncomfortable so will not blame the Buddha discharge thirty times, but only blasphemous twenty-nine times. However, when the Blessed One was released, he would bathe; And when bathing, the medicine will make the Blessed One again. Thus, the Buddha will have a total withdrawal dose of thirty times. "Lord, please take the bath, please take the sun bath.

At that time, the Buddha bathed hot water. When bathing, (dose) has blasphemed once again. Thus, the Buddha had a total dose of laxatives thirty times. After that, Jīvaka Komārabhacca told the Buddha:

- Bach, until the body of the Buddha returned to normal, need to abstain from alms drinks.

Soon, the body of the Buddha was normal. At that time, Jīvaka Komārabhacca took the double cloth produced in Sivi to go to the Blessed One, after he had bowed to the Blessed One and sat down on one side. Having sat down on one side, Jīvaka Komārabhacca said to the Blessed One:

- Bach, I pray to the Buddha a wish.

"Jīvaka, the Tathagatas have gone beyond desires.

- You are right, that is not to blame.

"Hey Jīvaka, tell me.

- Lord, the Blessed One is the use of garment from the cloth was thrown away, and so are the monks. Your son, this double Sivi made of Pajjota was first class, good quality, famous, noble, and luxurious in a myriad of fabrics, Double cloth, in hundreds of double cloth, in thousands of double cloth, in hundreds of thousands of double cloth. Dear Lord, please take care of this double cloth produced in your son Sivi and allow the family medicine (gahapaticīvaraṃ) [1]  to congregational  Bhikkhu.

The Blessed One received the double cloth produced in Sivi. At that time, the Blessed One taught, awakened, encouraged, and exulted Jīvaka Komārabhacca with Dharma talk. Later, when the Buddha was instructed, awakened, encouraged, and encouraged by the Dharma talk, Jīvaka Komārabhacca rose from his seat, bowed to the Blessed One, his right shoulder was disturbed, and then gone.

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

- Monks, I allow the owner's medicine. If you like, please use the garment from the fabric tossed out, whichever you prefer, please accept the owner's medicine. And these monks, I praise the knowledge enough (oil) one or the other (itarītarena).

[136] Then the people of Rājagaha heard that it was said that the Blessed One had allowed the master of the household to come to the monks . "And the people became glad (thinking) " Now, we will offer alms, we will do good deeds, because the Lord has allowed the householder to go to the monks ." And in one day, in the city. Rājagaha many thousands of yah was born.

Then the people in the country have heard that: " Heard that the Buddha allowed his father's medicine to the monks. And those people have become excited (thinking): " Now, we will offer alms, we will do good deeds, because the Lord has allowed his family And in a single day, in the thousands of thousands of births have been born.

[137] At that time, a cloth (pāvar) was born to the congregation. You have submitted this to the Buddha.

- Monks, I allow the cloth.

A silk cloth (koseyyapāvāro) is born to the congregation.

- Bhikkhus, I allow silk cloth.

A coat of kojava was born to the congregation.

- Bhikkhus, I allow hairy sheets.

Discard the first product.

[138] At that time, the king sent to Jivaka Kasiraja Komarabhacca wool blanket (kambalam) worth half  Kasi [2]  or the equivalent of half of  Kasi . After that, Jīvaka Komārabhacca took the half-  kale blanket  to meet the Blessed One, after he had bowed to the Blessed One and sat down on one side. Having sat down on one side, Jīvaka Komārabhacca said to the Blessed One,

- Bach, this blanket of half cats worth or equivalent to half kash is sent by the king of Kash. Bach, please receive the blanket, that will bring the benefits and long peace for you.

The Blessed One received the blanket. At that time, the Blessed One taught, awakened, encouraged, and exulted Jīvaka Komārabhacca with Dharma talk. Later, when the Buddha was instructed, awakened, encouraged, and encouraged by the Dharma talk, Jīvaka Komārabhacca rose from his seat, bowed to the Blessed One, his right shoulder was disturbed, and then gone.

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

- Monks, I allow (use) the blanket.

[139] At that time, special kinds of beings were born to the congregation. At that time, the monks started this: "What kind of medicine was allowed by the Buddha, which is not allowed ?" They have submitted this to the Buddha.

- Bhikkhus, I allow six kinds of yarn: yarns of cotton, kappasika, koseyya, kambala, Sāṇam) , kind of the only dad (bhaṃgaṃ).

At that time, the bhikkhus accepted the master's medicine, who hesitated not accepting the messy cloth that was thrown away (thinking): " The Blessed One allows only one kind of y, not two . "You have submitted this to the Blessed One.

- Bhikkhus, I allow the acceptor of the landlady to accept the dirty cloth thrown away and this monk praises enough knowledge of both types,

[140] At that time, many bhikkhus were traveling long distances in Kosala. Some monks went to the parish hall to get rid of the dirty cloth. Some monks did not wait. The monks who went to the grave had picked up many corpses. The Bhikkhu did not wait saying this:

- Hey, great virtues, please give us a share.

The other said:

- Great virtues, we will not share them. Why did not you wait?

You have submitted this to the Buddha.

- Bhikkhus, I allow no division for those who do not wait if not willing.

At that time, there were many monks traveling far in Kosala. Some monks went to the parish hall to get rid of the dirty cloth. Some monks have waited. The monks who went to the grave had picked up many corpses. The monks waiting to say like this:

- Hey, great virtues, please give us a share.

The other said:

- Great virtues, we will not share them. Why did not you go in?

You have submitted this to the Buddha.

- Bhikkhus, I allow you to partake of those who waited, though you did not want to.

At that time, there were many monks traveling far in Kosala. Some bhikkhus went to the parish hall first in order to get the messy cloth thrown away. Some monks went in after. The monks who went to the graveyard before had picked up many corpses. The monks who came later did not find it. They said like this:

- Hey, great virtues, please give us a share.

The other said:

- Great virtues, we will not share them. Why did you come in?

You have submitted this to the Buddha.

"Bhikkhus, I allow no parting for you to come in later if you do not want to.

At that time, there were many monks traveling far in Kosala. They went to the parade ground at the same time to get the messy fabric thrown away. Some bhikkhus have picked up many corpses. Some bhikkhu have not picked up. The bhikkhu not picked up said like this:

- Hey, great virtues, please give us a share.

The other said:

- Great virtues, we will not share them. Why did not you find it?

You have submitted this to the Buddha.

- Bhikkhus, I allow the partitions for those who come in at the same time, even if they do not want to.

At that time, there were many monks traveling far in Kosala. They pledged each other and went to the graveyard to get the messy fabric thrown away. Some bhikkhus have picked up many corpses. Some bhikkhu have not picked up. The bhikkhu not picked up said like this:

- Hey, great virtues, please give us a share.

The other said:

- Great virtues, we will not share them. Why did not you find it?

You have submitted this to the Buddha.

- Bhikkhus, I allow the division of those who entered after making a commitment, even if they did not want to.

[141] At that time, the people took him to the monastery. They did not meet the responsible reception should have brought. Y arise less. You have submitted this to the Buddha.

- Bhikkhus, I allow only the receiving of the yīna (cīvarapaṭiggāhaka), the bhikkhu who possesses the five things: he can not be governed by his preferences, can not be governed by anger, can not be Influenced by ignorance, can not be governed by fear, knowledge or acceptance. And these monks, should specify this:

First, the monk needs to be asked; Upon request, the congregation should 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 the monk (ie, the monk) as the recipient. This is a suggestion.

Ladies and gentlemen, please listen to me. The assembly identifies the bhikkhu (the name) as the receiving one. Any virtue that agrees to appoint the monk (s) is the one who receives silence; Those who do not agree can speak up.

The bhikkhu (the name) was assigned by the congregation as the one who received him. The matter was agreed to the new silence, I note this is so. "

[142] At that time, the monks were the ones who received him after he was delivered from the place and departed. Y lost. You have submitted this to the Buddha.

- Bhikkhus, I allow only the cīvaranidāhaka, the bhikkhu, to meet five things: one can not be governed by preference, can not be governed by anger, can not be Influenced by ignorance, can not be governed by fear, knowledge that has been or has not been stored. And these monks, should specify this:

First, the monk needs to be asked; Upon request, the congregation should 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 the monk (s) as his steward. This is a suggestion.

Ladies and gentlemen, please listen to me. The assembly specifies the monk's name (s) as the steward. Any virtue that agrees to designate the monk (s) is the one who keeps silent; Those who do not agree can speak up.

The bhikkhu (the name) was designated by the congregation as his treasurer. The matter was agreed to the new silence, I note this is so. "

[143] At that time, the monks were the stewards who kept him under the roof, at the base of the tree, in the hollow of the  nimbus , and outside. They have been eaten by rats and termites. You have submitted this to the Buddha.

- Bhikkhus, I allow to designate bhavangra (bhagāraṃ) of the kind which the congregation likes to be vihāra trú, a ayhayogaṃ, a long building (pāsāda,), a large house Hammiyaṃ), 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 to be named as a shed. This is a suggestion.

Ladies and gentlemen, please listen to me. The congregation nominates the hostel as the warehouse. The virtue that agrees to assign a lien to a name is like a silent shed; Those who do not agree can speak up.

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

[144] At that time, he was in the storage room was not preserved. You have submitted this to the Buddha.

- Bhikkhus, I allow only bhikāgārka, the bhikkhu, to meet five things: one can not be governed by preference, can not be governed by anger, no Being subjected to ignorance can not be governed by fear, knowledge that has been preserved or has not been preserved. And these monks, should specify this:

First, the monk needs to be asked; Upon request, the congregation should be informed by an experienced, competent bhikkhu:

"Ladies and gentlemen, please listen to me. If it is a suitable time for the congregation, the congregation should appoint the monk (as this) the warehouse manager. This is a suggestion.

Ladies and gentlemen, please listen to me. The guild specifies the bhikkhu's name as the warehouse manager. Any virtue that agrees to appoint the monk (s) as the warehouse manager to silence; Those who do not agree can speak up.

The bhikkhu (the name) was appointed by the congregation as the warehouse manager. The matter was agreed to the new silence, I note this is so. "

[145] At that time, the Bhikkhuni Bhikkhus made the dispenser manager of the warehouse. You have submitted this to the Buddha.

- Bhikkhus, do not keep distracted warehouses (work); Those who distracted are guilty of  dukkha  (evil).

[146] At that time, in the warehouse of the congregation he was plentiful. You have submitted this to the Buddha.

- Bhikkhus, I allow the congregation to share in the presence.

At that time, all the congregation during the division of medicine caused an uproar. You have submitted this to the Buddha.

- Bhikkhus, we allow only the cīvarabhājaka, the bhikkhu, to meet the five things: one can not be governed by preference, can not be governed by anger, Infused by delusion, can not be governed by fear, knowing (y) that has been divided or undivided. And these monks, should specify this:

First, the monk needs to be asked; Upon request, the congregation should 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 the bhikkhu as the divinity. This is a suggestion.

Ladies and gentlemen, please listen to me. The assembly identifies the bhikkhu's name (as this) as the diviner. Any virtue that agrees to appoint the monk (s) is the one who divides the silence; Those who do not agree can speak up.

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

After that, the monks who shared the divine ritual began this: "How should he be divided ?" They presented the matter to the Blessed One.

- Bhikkhus, we allow first classification, value estimation, uniformity (value), count of bhikkhus, grouped into groups, and then determine the division of y.

At that time, the bhikkhu divided him and said this: " Should the division of y should be to novice or not ?" They have submitted this to the Buddha.

- Bhikkhus, I allow the novices to half of the division of y.

At that time, there was a bhikkhu who wanted to pass (uttaritukāmo) (river or deserted road) with his own share. You have submitted this to the Buddha.

- Bhikkhus, I allow to give my share of the pass (river) or passage.

At that time, there was a bhikkhu who wanted to cross (the river or the deserted road) with more division. You have submitted this to the Buddha.

- Bhikkhus, I allow to give more share when compensation is given.

Later, the bhikkhu divided him to this point: " How should the portion of y be given, in the order of going or according to the seniority ?" They reported it to the worldly people . Sun.

- Bhikkhus, I allow draw to celebrate the non-part (vikalake tosetvā kusapātaṃ kātunti).

[147] At that time, the monks dyed him with cow dung and red clay. Y has a bad color. You have submitted this to the Buddha.

- Bhikkhus, we allow six kinds of dyes: dye from the roots, dye from the tree, bark dyes, dyes from the leaves, dyes from flowers, dyes from fruits.

 At that time, the monks dyed him with cold water. Y smells bad. You have submitted this to the Buddha.

- Monks, we allow small dye pot to cook dye.

Dye overflows. You have submitted this to the Buddha.

- Bhikkhus, I allow to tie the round soles (uttarāḷuvaṃ bandhituṃ)  (above the water surface of the dye pot).

At that time, the monks did not know whether the dye was cooked or not cooked. You have submitted this to the Buddha.

- Monks, I allow dripping into the water or at the back of the nail.

At that time, when the monks poured the dye, the pot rotated. The pot broke down. You have submitted this to the Buddha.

- Bhikkhus, I allow the dye lip, the rolled dandelion.

At that time, the bun dye of the monks was not used. You have submitted this to the Buddha.

- Monks, I allow the pots to dye, dye.

At that time, the monks piled on the plate, in the bowl. Y was punctured. You have submitted this to the Buddha.

- Monks, I allow the dye trough.

At that time, the monks went out on the ground. Y dusty. You have submitted this to the Buddha.

- Monks, I allow the lawn.

Grassy grass fungus. You have submitted this to the Buddha.

- Monks, I allow the eagle, the rope.

The hung high up in the middle. The dye flows out on either side. You have submitted this to the Buddha.

- Monks, I allow tie in the corners (y).

Frayed corner (s). You have submitted this to the Buddha.

- Bhikkhus, we allow yarn in the corners (y).

The dye flows on one side. You have submitted this to the Buddha.

- Monks, I allow dyeing by turning this head, then turning it back, and not leaving when the water has not stopped dripping.

At that time, he was stiff. You have submitted this to the Buddha.

- Bhikkhus, I allow to soak in water

At the time, he was rude. You have submitted this to the Buddha.

- Bhikkhus, I allow the pounding of hands.

[148] At that time, the Bhikkhuni Bhikkhu wore unassembled yarn, wearing ivory-colored yarn. People complain, criticize, denigrate. You have submitted this to the Buddha.

- Monks, should not wear unshaved yarn; Those who wear  dukkaṭa  (evil).

[149] Later, when he was in Rājagaha city as he pleased, the Blessed One traveled to Dakkhiṇāgiri. The Blessed One saw the piece of land in Magadha connected by square plots, connected by wide longitudinal lines, connected by central boundaries, connected by interlaced square pieces. , After seeing the great virtue of Ānanda,

- Ānanda, do you see that our farm in Magadha is connected by squares, connected by wide longitudinal lines, connected by midlines, connected by Are the square pieces intersected?

- Sir, yes.

- Ānanda, do you have the capacity to perform such a pattern for the monks?

Well, you have the ability.

Later, when he was in Dakkhiṇāgiri as he pleased, the Buddha returned to Rājagaha. At that time, Venerable Ānanda, after performing many bhikkhins, went to meet the Blessed One after arriving and said to the Blessed One:

- Lord, may the Blessed One look at the children he has done.

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

- Bhikkhus, Ānanda is wise. Bhikkhus, Ānanda has great wisdom because he understands the full meaning of what has been said briefly. He made a vertical strip of y, he made a strip of y, he made a big piece of his yarn, he made a strip of strip His thing, he made the big piece of his median strip, he made the big piece of his side strips, he made the piece of his median strip He makes a piece of his strips, he makes a small piece of the two strips (y), so that it will be cut out, roughened when assembled , Suited to sa-subject, no longer desired by the opponents.

O Bhikkhus, we allow the two layers (saṅghāii) to be cut out; the upper yoga (uttarāsaṃgaṃ) are cut out; the yoga (antaravāsakaṃ) is cut (reassembled).

[150] Later, when he was in Rājagaha city as desired, the Blessed One traveled to Vesālī. While walking on the far stretch between Rājagaha and Vesālī, the Blessed One saw many of the monks who were walking in the opposite direction with the yokes piled up in his pile, which he had rolled on his head, Y in the shoulder, you roll the y in the hip; After seeing the Blessed One, he said, " These foolish men have managed so many good things, or should we determine the limitations of y and regulate the limitations of y ?"

Later, while traveling the Buddha went to Vesālī. At that place in Vesālī, the Blessed One was at the Gotamaka shrine.

At that time, during the eight-night period of cold winters during the snowstorm, the Blessed One sat outside at night with a single yell and the Blessed One did not feel cold. When the head was over, the cold sensation had appeared in the Buddha, the Buddha had covered the second and the Buddha did not feel cold. When the middle is over, the cold feeling has appeared in the Buddha, the Buddha has covered the third and the Buddha did not feel cold. When the last watch was over, the dawn was bright, the night sky was radiant, the cold feeling appeared in the Buddha, the Buddha was covering the fourth and the Buddha did not feel cold. At that time, the Buddha said this: " Those who are in France and this law is the son of the nobleman is often affected by the cold and fear of cold,

Here, while traveling on the long stretches between Rājagaha and Vesālī, we saw many monks walking in the opposite direction with the yaks being piled up, which they rolled up on their heads. You guys rolled the yarn in your shoulders, they rolled your waist in the hips, after seeing you have started this: " These fools have managed to make many quick ones, or we should. Determine the restriction on y and regulate the limitation of y ? "Hey Bhikkhus, here during the eight cold winter nights in the snow, we were sitting outside at night. With just one y and I did not feel cold. When the head soup is over, the cold sensation has appeared in me, I have covered the second and I no longer feel cold. When the middle soup is over, the cold sensation has appeared in us, I had to cover the third y and I was no longer cold. When the last watch was over, when the dawn dawned, the night sky was radiant, the cold sensation had appeared in me, I had covered the fourth and I was no longer cold. At that time, I wrote this: " Those who are in France and this law are the sons of noblemen who are often affected by cold and fear of cold, they can cope (with The cold) with three y, or should we determine the restriction on y and regulate the y limitation for the monks, (or) should we allow you ? "Bhikkhus, The yaya consists of  two layers of yoga (yoga), one yoga (uttarāsaṃgaṃ) and one yoga (antaravāsakaṃ). I have covered the fourth and I have no cold feeling. At that time, I wrote this: " Those who are in France and this law are the sons of noblemen who are often affected by cold and fear of cold, they can cope (with The cold) with three y, or should we determine the restriction on y and regulate the y limitation for the monks, (or) should we allow you ? "Bhikkhus, The yaya consists of two layers of yoga (yoga), one yoga (uttarāsaṃgaṃ), and one yoga (antaravāsakaṃ). I have covered the fourth and I have no cold feeling. At that time, I wrote this: " Those who are in France and this law are the sons of noblemen who are often affected by cold and fear of cold, they can cope (with The cold) with three y, or should we determine the restriction on y and regulate the y limitation for the monks, (or) should we allow you ? "Bhikkhus, The yaya consists of  two layers of yoga (yoga), one yoga (uttarāsaṃgaṃ) and one yoga (antaravāsakaṃ).

[151] At that time, the Bhikkhu Bhikkhus (thought): " The Blessed One allowed her father " and went into the village with the three men, dressed in monasteries with other three, and went. Take a bath with another three. The monks less desire, ... (as above) ..., they complain, critique, denigrate that:

- Why are the Bhikkhu Bhikkhus using the extra medicine (atirekacīvaraṃ)?

After that, the monks reported it to the Blessed One. At that time, the Blessed One who reasoned the fact that the Dharma talked and told the monks that:

- Monks, should not use the extra medicine, which should be used to behave according to the Fa. [3]

At that time, the supernatural was born to the great virtue of Ānanda. And Venerable Ānanda intended to bring him to the virtue of Sariputta. Venerable Sariputta lives in Sāketa. At that time, the great virtue of Ānanda has started this: " The Blessed One has stated that: 'Do not use extra medicine.' And this extra bonus came to me. And I intend to give this to the great virtuous Sariputta that virtuous Sariputta again reside in Sāketa. Then how should we practice ? "Then the great virtue Ānanda has submitted this to the Blessed One.

- Ānanda, how long will Sāriputta go?

- Lord Buddha, the ninth day or the tenth day.

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

- Bhikkhus, I allow for up to ten days of storage.

At that time, there were surpluses born to the monks. At that time, the monks started this: " How should we practice for the overwhelm ?" They have submitted this to the Blessed One.

- Bhikkhus, I allow the vow to share (vikappetuṃ) y extra.

[152] Later, when he was in Vesālī, as he pleased, the Blessed One traveled to Bāraṇasī. While traveling, he went to Bārāṇasī. At that place in Bārāṇasī, the Buddha dwelt in Isipatana, where the deer garden.

At that time, the monk's medicine was torn. At that time, the bhikkhu addressed this: " The Blessed One has allowed his father to have two sisters, one male and one male. And our yoga is torn, or should we add a patch, so the surrounding would be two layers and in the middle a layer ? "Then the monk added a patch. The Blessed One, while walking around the shelters, saw that the monk was patching up a patch, after seeing him went to the monk, after having told the monk. :

- Bhikkhu, what are you doing?

- White Lord, I add a patch.

- Bhikkhu, that's good, it's good! Hey monk, it's good to have you patched up!

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

- Monks, I allow when the fabric is new or is considered new, y  saṅghāi  are two layers, the upper class is a class, and y is a class. When the fabric has been worn out by time, y  saṅghāi is four layers, the upper yoga  is two layers, and y is two layers. Should attempt to (search) dirty or thrown (abandoned) cloth at the store as needed. Monks, I allow (patch) the patch, use the network, overlay the patch, patch small, and sew it securely.

[153] Later, as he was in Rājagaha city, 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, Visākhā's mother Migāra went to see the Blessed One, after coming to pay homage to the Buddha and sit down on one side. The Blessed One taught, awakened, encouraged, and exhorted the Visakas of Migāra to sit on one side with Dharma talks. Later, when the Blessed One instructed, awakened, encouraged, and exulted by the Dharma, the Visākhā mother of Migāra said to the Blessed One:

- 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, Migāra Visākhā's mother understood the acceptance of the Blessed One so he rose from his seat, bowed to the Blessed One, turned his right shoulder around, and left.

At that time, during the night, a large cloud of rain fell across the four continents. At that time, the Buddha told the monks that:

"Monks, how it rains in Jetavana, it rains on four continents like that. Hey monks, let your body wet with rain, this is the last heavy rain in all four continents.

- Yes, sir. Then the monks listen to the Buddha dismissed them and let the body wet with rain water.

At that time, Visākhā's mother Migāra prepared a kind of soft kind of soft material and told the maid that:

- Hey, come on. After arriving at the monastery, please inform the time: "You , the time has come, the food is ready ."

- Ma'am, yes.

Then the maidens listening to Visākhā's mother Migāra went to the monastery and saw that the monks had taken off the yajns and were letting the body wet with rain, after seeing (thinking): " The monks were not in the monastery, only the naked priests were letting their bodies wet with rain, " and went to Migāra's Visākhā mother. Of Migāra this:

- Madam, the monks are not in the monastery, (only) naked rabbis are letting the body wet with rain water.

At that time, Visākhā's mother Migāra was a wise, experienced, intelligent man who had initiated this: " Surely the virtues of the gods have been removed and let your body soaked with rain!  This dumb girl thought,  ' The monks are not in the monastery, (only) the naked rabbis are letting their bodies soaked with rain ,' "

- Hey, come on. After arriving at the monastery, please inform the time: "You , the time has come, the food is ready ."

At that time, these monks, after having cooled their bodies, had a healthy body, wore them and went to their shelter. Later, the maid came to the monastery, while not seeing the monks (should think): " The monks are not in the monastery, the monastery is empty " and went to see. Visākhā's mother Migāra, after arriving, told Visākhā's mother Migāra this:

- Madam, the monks are not in the monastery, the monastery is empty.

At that time, Migāra's Visākhā mother was wise, experienced, and intelligent. " Surely they are virtuous after having cooled their body, having a well-being body. Wore him and went to his shelter. This dumb girl thought, 'The monks are not in the monastery, the monastery is empty,'  and the maid said to her,

- Hey, come on. After arriving at the monastery, please inform the time: "You , the time has come, the food is ready ."

At that time, the Buddha told the monks that:

- Monks, be ready to bowl, it's time for meals.

- Yes, sir. These bhikkhus have answered the Buddha

Then, like a man with the strength to stretch out his arm that had been contracted or could shrink his stretched arm, so did the Blessed One who disappeared at Jetavana and appeared at the gate. The home of Visākhā's mother Migāra. The Blessed One sat down on the seat that had been arranged with the Bhikkhunis.

At that time, Visākhā's mother Migāra (think): " Miracle! It is extraordinary! Tathagata has great power, great power! Because while the flood is rising to the knee, while the flood is so high that no bhikkhu has feet or hands wet! So glad to be excited and self-satisfied and satisfy the Bhikkhuni Assembly of the Buddha headed with the soft kind of soft food. By the time the Buddha had finished his hands had left the bowl, Ms. Visākhā mother of Migāra sat down on one side. Having sat down on one side, Visākhā's mother Migāra said to the Blessed One:

- Bach, I beg the Blessed wish eight wishes.

- Visakha, the Tathagata has gone beyond the wish.

- You are right, they are not blamed.

- Visakha, say it.

- Dear Lord, I would like to offer rain cloth to the assembly, offer meal for the present (āgantukabhattaṃ), give meal for the departure (gamikabhattaṃ), give meal for the sick ( Gilānabhattaṃ), offering meals for the sick person (gilānupaṭṭhākabhattaṃ), giving medicine for the sick (gilānabhesajjaṃ), offering porridge daily (dhuvayāguṃ), offering bath cloths (udakasāṃikaṃ) to the monks and nuns Lifetime.

- Visakha, while seeing clearly what usefulness she asked the Tathagata eight wishes?

"Here, my lord, I told my maid," Hey, come on. After arriving at the monastery, inform the time: 'White Buddha, it's time for food to be ready' . "Then the maid went to the monastery and saw the monks there. They have been taken off and are letting their bodies soaked with rain, after seeing (thinking): " The monks are not in the monastery, (only) the naked rabbis are leaving the body I was soaked in rain water and went to see my son, after coming to tell me this: " Madam, the monks are not in the monastery, (only) naked rabbis are leaving the body Rainy, "he said, naked is impure, disgusted, condemned. You,

He had another thing, the bhikkhu who did not know the way of the road, did not know the area, begged alms while he was tired. He, after having eaten the meal for his daddy, was well-versed in the streets, was well-versed in the area, begging for alms while he was no longer exhausted. Bach, while seeing this usefulness, I want to offer to the congregation a meal for the present to come.

You have another thing, the bhikkhu who departs while searching for the food himself will be late for the caravans, or will come to the place where he wants to go in the dark, will have to go. Road while tired. He after the meal for his departure will not be late for the caravan, will not arrive (which he) intend to go in the dark, will travel long distance while not tired Hard work Bach, while seeing this usefulness, I want to offer to the congregation a meal for the departed for the rest of my life.

You have another thing, the bhikkhu who is sick while not receiving the proper food, the illness will be severe, or he will die. While he took the meal for his sick child, the illness will not be serious, he will not die. Bach, while seeing this usefulness, I want to offer to the congregation a meal for the sick to the point of lifetime.

You have another thing, the bhikkhu who is taking care of the sick while looking for food that will feed the sick person at sunrise and will miss the meal. He or she will eat the meal at the right time and will not miss the meal. Bach, while seeing this usefulness, I want to offer to the congregation a meal for the sick to the full.

You have another thing, the bhikkhu who is sick while not getting the proper medicines, the illness is serious, or he will die. While he is using medicine for his illness, illness will not be serious, he will not die. You, while seeing this usefulness, I want to give to the congregation of medicines for the sick to life.

You also have another thing, in Andhakavinda, as you can see the ten benefits that the Buddha allowed (porridge). Bach, while seeing this usefulness that I want to give to the congregation daily to the lifetime.

You have another thing, the monks while bathing naked with the prostitutes at a bathing beach of the Aravatvīra river, the prostitutes scoffed at the monks: " Great ladies. , For what do you practice well during your youth? Is not pleasure should be delighted or not? When they become old, they will practice good deeds, so that they will be able to catch both clues . "He was whipped when the prostitutes mocked the monks. Bach, the nakedness of women is impure, disgusted, condemned. You, while seeing this usefulness, I want to offer to the monks and nuns to bathe for the rest of their lives.

- Visākhā, while clearly see what benefits she asked the Tathagata eight wishes?

- Bach him, where the monk lived through seasons (settling) of rain on the way will go to Savatthi to present is the Buddha, and he after going to see the Buddha would ask: " Bach him The bhikkhu's name (like this) has died. What is his reborn realm? What is his future realm ? "The Blessed One will say about him:" In the Fruit of the Stream, either in the Fruit of the One, or in the Fruit of the Abyss, or in the Fruit of the A -la-drought . "I will go to see (the position) and asked:" Gentlemen, are the great virtues previously went to Savatthi ? "If you answer me that:" the monk In that case, you will come to the conclusion that: " Surely that virtue has taken on or clothed (showered) rain, Either a meal for the deceased, or a meal for the departed, or a meal for the sick, or a meal for the sick person, or a medicine for the sick person While recalling this, the joy will be born in me here, due to the joy that joy will be born, due to the happy heart that the body will disdain, by the body I will feel peace, peace of mind will be determined, you will have the practice of the Right, there is the practice of power, there is the practice of Enlightenment. Whilst you clearly see this benefit, I ask for the Tathagata eight wishes. The joy will be born in me here, because the joy that joy will be born, because the heart is happy that the body will contemplate, because the body is despised I will feel peace, peace of mind. Will be determined, you will have the practice of the Right, the practice of power, there is the practice of Enlightenment. Whilst you clearly see this benefit, I ask for the Tathagata eight wishes. The joy will be born in me here, because the joy that joy will be born, because the heart is happy that the body will contemplate, because the body is despised I will feel peace, peace of mind. Will be determined, you will have the practice of the Right, the practice of power, there is the practice of Enlightenment. Whilst you clearly see this benefit, I ask for the Tathagata eight wishes.

- Visakha, it's good, it's good! Visakha, it is good to see the benefits of this as she pleads for the Tathagata eight wishes. Visakha, I allow you eight wishes.

After that, the Blessed Prince reassured the Visakas mother of Migāra with these words:

[154]

While offering rice rice
women are rejoiced,
the achievement of the discipline
is the disciple of the Blessed.
Pass through the slippery,
the donors of the
promised realms of heaven,
all melancholy peace.
She reached the strength
and longevity of the sun
has entered the path
without defilement, net.
She wishes to make
peace
happy , ill, and enjoy long
life in heaven.

[155] Later, when he had reassured the Visākhā mother of Migāra with these words, the Buddha had risen from his seat and went away. After that, the Blessed One who reasoned the fact that the Dharma talk and then told the monks that:

- Bhikkhus, I allow rain cloth (rain shower), meal for the present, meal for the departed, meals for the sick, meals for the sick, medicinal Products for the sick, porridge daily, bathrobe to the Bhikkhuni Assembly.

Vishat Visakha.

[156] At that time, the Bhikkhu after eating the highest food, have mindfulness distracted, not awake, and fall asleep. While you have distracted thoughts, are not fully awake, and fall asleep, then the semen comes out of the dream, causing the sitting area to become wet with dirt. At that time, the Blessed One, while walking around the shelters along with the great virtue of Ānanda, his attendant, saw his seat saturated with dirt, after seeing the great virtue of Ānanda,

Ānanda, why is this seat soaked?

- Lord, now the monks after eating the food of the highest order, have thoughts distracted, not awake, and fall asleep. While you are distracted, you are not awake, and you fall asleep, and the semen comes out of a dream. Bach, so this seat is smeared because of dirty.

- Ānanda, that's how it is! Ānanda, that's how it is! Ānanda, the semen is produced by dreams because they have distracted thoughts, are not awake, and fall asleep. Ānanda, the bhikkhus who have mindfulness set up, are awake, and fall asleep, their semen does not come out. Ānanda, whoever is mortal, has departed from attachment in the lusts, their semen has not been removed. This Ānanda, the semen of the arahant, can be output unreal, unreasonable.

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

Behold, the Bhikkhus here, while walking around the shelters with Ānanda, the saintly servant, saw the sitting place smeared with filthiness, after seeing that he asked Ānanda, Ānanda, why is this seat saturated ? "" Nowadays, the Bhikkhus, after having eaten the uppermost food, are distracted, unaware, and fall asleep. While you have distracted thoughts, are not awake, and fall asleep, then the semen is produced by dreaming. Lord Buddha, therefore, this seat was smeared with dirt . "" Ānanda, that is so! Ānanda, that's how it is! Ānanda, the semen is produced by dreams because they have distracted thoughts, are not awake, and fall asleep. Ānanda, The bhikkhus who have mindfulness are established, are enlightened, and fall asleep, their semen does not come out. Ānanda, whoever is mortal, has departed from attachment in the lusts, their semen has not been removed. Ānanda, the semen of the arahant can be outputed as unrealistic, without foundation . "Bhikkhus, these are the five disadvantages of a disturbed mind, no. Get a static mind, and fall asleep: (he) sleep miserable, wake up miserable, see the evil evil, gods do not hold, semen is exported. Monks, these are the five disadvantages of a person who is distracted, unaware, and fallen asleep. Hey, monks, this is the five good things of the mind have been set up, are static, and fall asleep: (he) sleep peace, wake up peacefully, Gods hold, semen is not exported. Bhikkhus, these are the five good things of mindfulness that are established, are perceptive, and fall asleep. On the monks, we allow (nisīdanaṃ) to protect the body, to protect the body, to protect the seat.

At that time, the liner sat too small to protect the entire seat. You have submitted this to the Buddha.

- Bhikkhus, I allow the paccattharana ( 4) to be  large (as desired).

[157] At that time, the teacher of the great virtue Ānanda virtue Velaṭṭhasīsa scabies (thullakacchābādho). Their bodies are stuck to the body because of the blood, the monks must constantly 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 they arrived. Tell the bhikkhis this:

"What are these sick monks, monks?

- You, this virtue is scabies scabies, they are stuck to the body because of pus, we must constantly wet the y with water and pull out.

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

- Bhikkhus, I allow (use) scabies (kaṭupaṭicchādī) to any scabies, or boils, or pus spills, or scabies.

[158] At that time, Migāra Visākhā's mother wiped her face with a towel and went to see the Blessed One, after she had bowed to the Blessed One and sat down on one side. Having sat down on one side, Visākhā's mother Migāra said to the Blessed One:

- Whiteheart, please wear a towel to wipe your face because it brings the benefit and long-term happiness for you.

The Buddha received the towel to clean his face. At that time, the Blessed One instructed, awakened, encouraged, and exhorted Migāra Visakas mother with Dharma talk. Later, when the Blessed One instructed, awakened, encouraged, and exulted by Dharma talk, Visākhā's mother Migāra rose from the seat, bowed to the Blessed One, Around, then gone. After that, the Blessed One who reasoned the fact that the Dharma talk and then told the monks that:

- Monks, I allow (use) wipes (mukhapuñchanacolaṃ).

[159] At that time, the Malla Roja were friends of the great virtue Ānanda. The linen fabric of Malla Roja was dropped on the grounds of the great virtue of Ānanda. And Venerable Ānanda has a need for linen. You have submitted this to the Buddha.

- Bhikkhus, I allow for the acquaintance of the person who meets the five things: the acquaintance, the close one, Knowing that, " When I get it, he will be happy ." Bhikkhus, I allow for the affinity of the person meeting all this.

[160] At that time, the Bhikkhus were full of three but there was a need for water purifiers and gill nets. You have submitted this to the Buddha.

- Bhikkhus, I allow the parikkhāracolaṃ.

At that time, the monks started this: "Things that have been permitted by the Buddha as 'daddy' or 'rain cloth,' or 'meditation,' Either 'bed sheet,' or 'scabbard,' or 'towel,' or 'cloth,' all of which need to be praised for personal use (adhiṭṭhātuṃ) or Vikappetuṃ ? "You have submitted this to the Blessed One.

- Monks, I allow the vow to use her own unpopular to share, praying to use cloth rain (bath) rain in the four months of the rainy season then pray to share in the Another month, the vow to use private padded seat is not vowed to share, the vow to use a separate cover is not vowed to share, vow to use alone to scab up while sick then uncle Vow to use it at other times, please use a separate wipes to be shared, to use separately spare parts not praised for shared use.

At that time, the monks started this: "What should be the minimum vow to be shared ?" You have submitted this to the Blessed One.

- Bhikkhus, we allow the vow to use the same minimum size (length) of eight fingers in width with four finger fingers (komataṅgulena).

At that time, he was made of the dirty cloth thrown out of Mahākassapa great virtue is heavy. You have submitted this to the Buddha.

- Bhikkhus, I allow (network) network.

(Y) has redundant corners. You have submitted this to the Buddha.

- Monks, let's cut corners.

The termites are discharged (at the cut site). You have submitted this to the Buddha.

- Bhikkhus, I allow attachment to the cloth or cloth cover.

At that time, the fabric of the two layers (yangghi) was liabjanti. You have submitted this to the Buddha.

- Monks, I allow to do (line sew) in eight places (aṭṭhapadakam kātuṃ) .

[161] At that time, while the monk's meditation was being done, all the pieces were not enough. You have submitted this to the Buddha.

- Bhikkhus, I allow two (y) were cut, one (y) not cut.

Two (y) were cut one (y) without cutting not enough. You have submitted this to the Buddha.

- Bhikkhus, I allow two (y) not cut, one (y) has been cut.

Two (y) do not cut one (y) that was cut inadequate. You have submitted this to the Buddha.

- Bhikkhus, I allow to put on a different kind of cloth (anvādhikaṃ). And these monks, should not use the whole (three y) do not cut; Those who use  dukkaṭa  (evil act).

[162] At that time, many of them were born to the monk. And he meant to her parents. You have submitted this to the Buddha.

- Bhikkhus, what can we say while he goes to his parents? Hey monks, I allow to go to my parents. And these monks, should not waste the gift for faith; Those who waste  dukkaṭa  (evil act).

[163] At that time, the monk left the two layers (saṅghāii) in the forest Andhavana and went into the village to alms with the yoga and the upper yoga. The thieves stole him. The bhikkhu became dressed in a sloppy dress. The monks said like this:

- Great virtue, why did he become dressed in slovenly garb?

Hey, great virtues, I left him here in Andhavana Forest and went into the village for alms and yoga. The thieves stole him, so I became dressed in sloppy clothes.

You have submitted this to the Buddha.

- Bhikkhus, should not go into the village with medicine and medicine; The person who goes in is guilty of  dukkha  (evil).

At that time, the great virtue of Ānanda because of lack of memorization should have entered the village to alms with the yoga and the upper yoga. Bhikkhus told this great virtuoso Ānanda:

Ānanda, not the Buddha declared that: " Should not go into the village with medicine and medicine "? Hey, why did you go into the village with yoga and yoga?

Hey, great virtues, what has been said by the Buddha: " Should not go into the village with medicine and the upper house " is the truth. Hey virtues, however, because of lack of memorization, I went in (the village like that).

You have submitted this to the Buddha. At that time, the Blessed One who reasoned the fact that the Dharma talked and told the monks that:

- Bhikkhus, there are five conditions for leaving the two layers (saṅghāii): sick, or the regulation of the rainy season (vassikasaṅketaṃ), [5]  either to cross the river, or Is a safe haven with a key, or a  Kaṭhina  has been achieved. Hey monks, this is the five conditions for leaving y double layer.

Bhikkhus, there are five conditions for leaving the upper yoga (uttarāsaṅga): the sick, or the regulation of the rainy season, or the passage across the river, or a safe haven with Key , or  Kaṭhina  has been achieved. Bhikkhus, this is the five conditions for leaving the upper yoga.

Bhikkhus, there are five conditions for leaving the yogis (antaravāsaka): the sick person, or the rule of the rainy season, or the passage across the river, or the safe haven Key , or  Kaṭhina  has been achieved. Bhikkhus, this is the five conditions for leaving y medicine.

Bhikkhus, there are five conditions for leaving the rain cloth (vassikasāṭikā): the sick person, or the rule of the rainy season, either to go out of the boundary, or to go through On the other side of the river, either a safe haven with a fasten, or a raincoat (rain) cloth not made or done unfinished. Bhikkhus, these are the five conditions for leaving the rain cloth.

[164] At that time, there was a monk who lived the rain season alone. There, the people offered to him (saying): " We offer to the congregation ." Then the monk initiated this: " The Blessed One has stated that ' Is a group of four 'and we are all alone. And these men offered to you (saying), 'Do we offer to the congregation,' or should we bring these congregational members to Sāvatthi ? "Then the monk took the y He goes to Sāvatthi and presents it to the Blessed One.

"Bhikkhus, they are your own until the expiration of  Kaṭhina . Hey Bhikkhu, the monk who lives in monsoon season is alone. There, the people offered them (saying), " We offer to the congregation . " Bhikkhus, I allow them to be his own until the expiration of  Kaṭhina .

At that time, there was a monk who lived alone in the rain. There, the people offered to him (saying): " We offer to the congregation ." At that time, the bhikkhu had said this: " The Blessed One has stated that: 'The congregation at least Is a group of four 'and we are all alone. And these men offered to you (saying), 'Do we offer to the congregation,' or should we bring these congregational members to Sāvatthi ? "Then the monk took the y He goes to Sāvatthi and presents it to the monks. The monks have submitted this to the Blessed One.

- Bhikkhus, I allow the division to the present congregation. Bhikkhus, the monk who lived in the off-season is alone. There, the people offering them (saying): " We offer to the congregation." Bhikkhus, I allow the monk to pray to them: " These are mine ." Bhikkhus, if while he has not been venerated as Bhikkhu's monk, then another Bhikkhu went, so he divided into equal parts. Monks, if while he is being divided by these monks but not drawn, another monk arrives and should be divided equally. Bhikkhus, if while he is being divided by the monks and drawn, another monk arrives, no need to divide if he does not like.

At that time, there were two elder siblings, brothers Isidasa and Venerable Isibhatta, who lived through the rainy season in Sāvatthi and went to live in that village. The people (think): " There have been so many old elders to come " and offered food with them. The resident bhikkhus asked the two elders,

- Ladies and Gentlemen, these men of the congregation have been born thanks to (faith in) the elders, the elders will be happy to share?

The two elders said like this:

Hey, great virtues, as far as we know about the Dharma preached by the Blessed One, they belong to you until  Kaṭhina  expires.

At that time, there were three monks living in rajagaha. There, the people offering them (saying): " We offer to the congregation ." At that time, these monks began to say this: " The Blessed One has stated that: 'The congregation at least Is a group of four "and we have only three. And they give you (say): 'We offer to the congregation, ' So how should we practice ? 'At that time, there were many elders who were great virtues Nīlavāsī, great virtue Sāṇavāsī Gopaka, Venerable Bhagu, and Venerable Phalikasandāna reside in Pāṭaliputta at Kukku tua Monastery. At that time, these monks went to Pallalutta and asked the elders. The elders said like this:

Hey, great virtues, as far as we know about the Dharma preached by the Blessed One, they belong to you until  Kaṭhina  expires.

[165] At that time, Upananda's great son,  Sākya  , lived through the rainy season in Sāvatthi and went to live in a village. There, the monks gathered together with the intention of dividing y. They said like this:

- Great virtue, these belong to the congregation will be divided, will you accept the division or not?

- Great virtues, yes, I will accept.

 After receiving the medicine in that place, he went to another place. At that place, the monks gathered together with the intention of dividing y. They also said:

- Great virtue, these belong to the congregation will be divided, will you accept the division or not?

- Great virtues, yes, I will accept.

 After receiving the medicine in that place, he went to another place. At that place, the monks gathered together with the intention of dividing y. They also said:

- Great virtue, these belong to the congregation will be divided, will you accept the division or not?

- Great virtues, yes, I will accept.

 After receiving the medicine in that place, he took the big packet and returned to Sāvatthi. The monks said like this:

- Great Upananda, he has many blessings. Many y were born to him.

- Great virtues, I have a blessing is where? Here, I lived through the rainy season in Sāvatthi and went to live in that village. There, the monks gathered together with the intention of dividing y. They said to me, " Well, these belong to the congregation, will you accept the divine? "" Great virtues, yes, I will accept . "After receiving the medicine there, I went to another place. At that place, the monks gathered together with the intention of dividing y. They also said to me: " Great virtue, these belong to the congregation will be divided, will you accept the division or not? "" Great virtues, yes, I will accept . "After receiving the medicine there, I went to another place. That place, The monks gathered together with the intention of dividing y. They also said to me: " Great virtue, these belong to the congregation will be divided, will you accept the division or not? "" Great virtues, yes, I will accept . "I received the share in that place, so many of them were born to me.

- Upananda great virtue, did he live the rainy season elsewhere and accepted the division of medicine in another place?

- Great virtues, yes.

The monks less desire, ... (as above) ..., they complain, critique, denigrate that:

- Why Upananda Upiconia has lived the rainy season in another place and accepted the division of y elsewhere?

You have submitted this to the Buddha.

"Upananda, have you heard that you have lived the rainy season in another place and accepted the sharing of medicine elsewhere, right?

- Well, that's right.

Lord Buddha blamed that:

- Hey fool, why do you live in the rain season somewhere else to accept the share of y elsewhere? This foolish man, this does not bring faith to those who have not faith ... (as above) ...

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

- Monks, who live in the rain season in another place, should not accept the share of medicine elsewhere; Those who accept the  dukkaṭa  (evil).

At that time, Upananda himself had lived the rainy season at two shelters (thinking): "So many will be born to me ." At that time, these monks began This is to say: " How should the sharing of y should be up to the Upananda great virtue ?" They have submitted this to the Blessed One.

"Monks, let's go to the foolish man. This Bhikkhu, where a monk live season (settling) of rain in two abode [6]  (thought): " Thus have many health will be born to us ." If he lived here a Half the time (half of the time) should be for the sharing of medicine (cīvarapaṭiviso) half of this place half of the other, or where he lives more then the share of Y should be given from that place.

[166] At that time, there was a Bhikkhu who had dysentery. He fell into his pile and urine. At that time, while walking around the shelter along with the great virtue of Ānanda as saint, the Buddha went to the monk's residence. The Blessed One saw the monk who fell and was lying on his own stool and urine, after seeing him approaching the monk, after having told the monk:

- Bhikkhus, what are you sick?

- Lord, I have dysentery.

- Bhikkhu, you have no servant?

White Lord, no.

- Why do not the bhikkhus do not serve you?

- You are the man who does not do anything to the monks, so the monks do not serve the children.

At that time, the Buddha told the great virtue of Ānanda that:

Ānanda, go and bring water. We will bathe this monk.

- Yes, sir.

Then Ānanda Mahal according to the Buddha brought water. The Blessed One smote the water and Ānanda was thoroughly washed. Then the Blessed One took over the head while the great Buddha Ānanda lifted up his legs and placed them on the bed. Then the Blessed One who reasoned on that occasion summoned the bhikkhu assembly and asked the monks,

"Monks, is there a bhikkhu in the sanctuary on the other side who is sick?

White Lord, yes.

"What are the sick monks?

- You, he has a dysentery dysentery.

- Bhikkhus, that bhikkhu has a servant?

White Lord, no.

- Why do not the monks serve him?

- He, that bhikkhu who does not do to the monks, so the monks do not serve him.

"Monks, you have no mother, no father who can serve you. Monks, if you do not serve each other, then who will serve? Hey monks, who can serve me, he should serve the sick. If there is a priest, the priest should serve for the rest of his life or should wait for him to be healed. If there is a teacher, the teacher should serve for the rest of his life or should wait for him to recover. If there are disciples, the disciple should serve for the rest of his life or should he be restored. If a student, the student should serve for the rest of his life or should he be restored. If there is a monk, the monk should serve for the rest of his life or should he be restored. If a co-teacher teaches, the co-teacher should serve the rest of his life or should wait for him to recover. If there is no master, or teacher, or disciple, or student or co-teacher or co-teacher, the congregation should serve; If not served, the dukkaṭa  (evil).

Monks, sick are difficult to meet when meeting five things: is not working to do; You do not know the right thing to do; An unacquainted drug user; Is the unexplainable explanation for the patient's caretaker who always wants to be able to see the good things clearly, according to the status quo as "the sickness has increased " (sickness) has increased, "(sickness) has decreased" (Illness) has decreased , "(disease) stability is:" (disease) stability ; "is the kind of people who can not tolerate the feeling of suffering, fierce, sharp, harsh, no excitement Dead body of the body has been born. Hey bhikkhus, the sick meet these five things is hard to serve.

 Monks, sick are easy to serve when meeting five things: is the work to do; You know the right thing to do; Is a drug familiar; is to explain to the waiter patients always want good things clearly, in accordance with actual situation (illness) was added as " (disease) has increased ," (disease) dropped are: " ( The disease has decreased , "(disease) stability is:" (disease) stability ; "is the type of sufferers of suffering, fierce, sharp, harsh, no pleasure, discomfort, death People of the body have been born. Hey bhikkhus, the sick person meeting these five things is easy to serve.

Monks, who serve patients unsuitable to serve the sick person, are eligible for five things: the inability to distribute medicine; Not knowing what to do and what not to do, doing unnecessary things and not doing what is necessary; Serve the sick person for materialistic purposes and without metta; Disgusting cleaning of urine, faeces, urine, vomiting; There is no ability to teach, awaken, encourage, and excite the patient with the Dharma talk at another time. Hey bhikkhus, who serve the sick person who meets these five things is not suitable to serve the sick.

Monks, who serve patients appropriately to serve the sick, have five things in common: the ability to distribute medicine; Know what to do and what not to do, do not do unnecessary and do what is necessary; Have metta and serve the illiterate for non-material purposes; Not disgusting to clean urine, feces, urine, vomit; It is possible to teach, awaken, encourage, and excite the sick person with the Dharma talk at another time. Hey bhikkhus, who serves the sick person who meets these five things is appropriate to serve the sick.

[167] At that time, two monks were traveling far away in Kosala. They went to a place of residence. There, the monk was sick. At that time, the monks discussed this: " Great virtue, the service of the patient has been praised by the Buddha. Be great, so let's serve this bhikkhu . "They served the other. While they were serving, the other died. Later, the monks took the monk's bowl and went to Sāvatthi and reported the matter to the Blessed One.

- Bhikkhus, to the monk when he died, the congregation is the owner of the medicine and bowl, but the service of the patient has many merits. O Bhikkhus, I allow the ministers to serve the sick and the sick through the congregation. And these monks, should be given like this:

The bhikkhu who serves the sick person should go to the congregation and say something like this: "You , the monk, have died, this is his father and his bowl ." They need to be informed by an experienced, competent bhikkhu:

"Ladies and gentlemen, please listen to me. The monk (died), this is his father and his bowl. If it is a suitable time for the congregation, the congregation should give the priest and the vespa to those who serve the sick. This is a suggestion.

Ladies and gentlemen, please listen to me. The monk (died), this is his father and his bowl. The congregation gives these men and bowls to the servants of the sick. Any virtue that agrees to give the father and the baby to those in need of silence; Those who do not agree can speak up.

His father and his vespers were conferred by the congregation to those who served the sick. The matter was agreed to the new silence, I note this is so. "

At that time, there was a dead monk. You have submitted this to the Buddha.

- Bhikkhus, for the novice on death, the congregation is the master of the medicine and bowl, but the service of the sick people have more merit. O Bhikkhus, I allow you to serve the sick and the sick through the congregation. And these monks, should be given like this:

The bhikkhu who serves the sick person should go to the congregation and say something like this: "You , the novice, have died, this is his medicine and his bowl ." It should be informed by an experienced, competent Bhikkhu:

"Ladies and gentlemen, please listen to me. The novice name (like this) has died, this is his medicine and bowl. If the time is right for the congregation, the congregation should give it and this bowl to those who serve the sick. This is a suggestion.

Ladies and gentlemen, please listen to me. The novice name (like this) has died, this is his medicine and bowl. The assembly gave him and his bowl to the sick. Any virtue that agrees to give him and this bowl to those serving the sick person is silent; Those who do not agree can speak up.

Y and this bowl have been conferred by the congregation to those who serve the sick. The matter was agreed to the new silence, I note this is so. "

At that time, a monk and novice served the sick. While they were serving, the other died. At that time, the bhikkhu who serves the sick person has started this: " What is the medical part of the novice who is serving the sick person ?" The Blessed One.

- Bhikkhus, we allow the novice to serve the sick to share equally.

At that time, there was a monk who had many belongings and many belongings had died. You have submitted this to the Buddha.

- Bhikkhus, to the monk when he died, the congregation is the owner of the medicine and bowl, but the service of the patient has many merits. Monks, I allow the ministers to serve the three sick and virgins through the congregation, allowing the congregation present to distribute light goods and light things there, (Allow) heavy furniture and heavy necessities in that place are the congregations of the four directions that have come or will go to, not dispersed, not divided.

[168] At that time, one of the monks after becoming naked went to the Blessed One after having come to tell this:

- Lord, the Blessed One is often praised for the lack of desire, full knowledge, the eradication, the elimination, the satisfaction, the accumulation, the effort in many ways. This, this nakedness leads to less desire, full knowledge, extinction, extinction, satisfaction, refraction, effort in many ways. Bach, nice to ask the Blessed One to allow nakedness to the monks.

Lord Buddha blamed that:

- This fool, it is not right, ... (as above) ... Hey fool, why do you practice the pagan ritual is the naked? 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, should not practice the pagan ritual is the nakedness; Those who practice are guilty of  thullaccaya  .

At that time, there was a monk covered with kusa grass   ... (like above) ... cover the body with bark ... (like above) ... cover the body with wooden board ... ( ... cover the body with a blanket woven with hair ... (like above) ... cover the body with a horsehair blanket ... (like above) ... cover the body with a bird's wings ... (As above) ... covered the skin of antelope and went to see the Buddha, after coming to tell this world:

- Lord, the Blessed One is often praised for the least desire, full knowledge, exhaustion, exclusion, satisfaction, non-accumulation, effort in many ways. This gentle, protective skin of the antelope gives rise to less desire, full knowledge, complete extermination, extinction, satisfaction, non-accumulation, and diligence in many ways. . It is good for you to ask the Blessed One for permission to cover the antelope skin with the Bhikkhus.

Lord Buddha blamed that:

- This fool, that is not right, ... (as above) ... Hey fool, why do you wear the symbol of the pagan is (cover the body) skin antelope? 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, should not wear the symbol of the pagan is (cover the body) skin antelope; The person who wears is guilty of  thullaccaya  .

At that time, there was a monk wearing the yarn of the akka tree  ... (as above) ... wore makaci 's yarn   and went to see the Blessed One, After coming to tell this thing:

- Lord, the Blessed One is often praised for the least desire, full knowledge, exhaustion, exclusion, satisfaction, non-accumulation, effort in many ways.  This gentleman , (he is made of) the yarn of  this makati , gives rise to less desire, full knowledge , extermination , extinction , satisfaction , refraction , . It is good for you to ask the Blessed One to allow the makaci yarn   to bhikkhus.

Lord Buddha blamed that:

- This fool, that is not right, ... (like above) ... Hey fool, why do you wear the yarn of  makaci ? 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, do not wear the yarn of  makaci ; Those who wear  dukkaṭa  (evil).

[169] At that time, the Bhikkhuni Bhikkhus wore dark blue robes, wore yellow robes, wore red robes, wore dark red robes, wore black robes Dressed in brightly colored garments, dressed in brightly colored garments, wearing undershirts, wearing wide-cut yarns, dressed in floral garlands, Cobra, wearing short robes, woven with bark of tirīṭaka bark  , wearing a turban. People complain, criticize, denigrate:

- Like the guys at the sex appeal?

The monk did his thing on the Buddha.

- Monks, should not wear the whole dark blue, should not wear the whole yellow, should not wear the whole red, should not wear the whole dark red, should not wear the whole body. Black, should not wear the full color highlights, should not wear the full color bright, should not wear the y non-cut line, should not wear the yarn with wide borders, should not wear the y Do not wear robes, should not wear short robes, should not wear woven fabrics of bark bark  tirīṭaka , should not bring a turban top; The person who is guilty of  dukkha  (evil).

[170] At that time, bhikkhus lived through the rainy season when he was not yet born, gone, died, known as novice, known as the renunciation of learning, known is the sin ultra heavy, is known to have a crazy, is known to have heart disorders, are known to have a painful feeling, is known to have a suspended sentence for failing to recognize the crime, known as He was suspended in his failure to correct his fault, known to have been suspended for failing to give up evil evil, known to be idiotic, known to be a robber. Known as the animal, known as the killer of the mother, is known to have killed the father, known as the Arhat killer, known as the unclean monk reachable know who split the congregation, known as the Buddha who do bleed, known as bi-base guys. You have submitted this to the Buddha.

- Bhikkhus, in case the bhikkhu lived through the rainy season when he was not born again, should be given to the appropriate recipient is present. Bhikkhus, in which case the bhikkhu has lived through the rainy season when he has not yet returned to the state of death, is known as the descent, is known as the renunciation of learning. I know that the offender is extremely heavy, the congregation is the host. Bhikkhus, in which case the bhikkhu who has lived through the rainy season when he has not yet arisen, is known to have been mad, known to be mentally disturbed, known to be suffering from suffering. Known to have been suspended for not recognizing the offense, known to the probation officer for failing to rectify the fault, is known to have been suspended for not giving up the wrong view, should be given to the receiver Are present. Hey Bhikkhus,

Bhikkhus, in case the monk lived through the rainy season when he was born but has not yet been re-divided, he should be given to the appropriate recipient who is present. Bhikkhus, in which case the bhikkhu has lived through the rainy season when he was born but has not yet reclassified, died, known as the novice, is known as the ransom Quit school, known as extremely heavy offenders, the congregation is the host. Monks, in which case the bhikkhu has lived through the rainy season when he has been born but has not yet been divided; it is known that he is mad, known to have mental disorder, which is known to taste Suffering, known to have been suspended for not recognizing the crime, is known to have been suspended for failing to correct a mistake, known to the probation officer for not giving up the wrong view, Should be given the appropriate receiver is present. Bhikkhus, the case of a monk who lived through the rainy season when he was born but has not yet been known to be idiopathic .... Doubt, the congregation is the host.

Monks, in the case of monks who have lived through the rainy season and have not yet been born, the congregation is divided. There, the people give water to a group and offer it to a group (say): " We present it to the congregation ." (Y) That is the congregation. Monks, in the case of monks who have lived through the rainy season and have not yet been born, the congregation is divided. There, people give water to a group and give it to the group itself (saying): " We offer it to the congregation ." (Y) That's the congregation.

Monks, in the case of monks who have lived through the rainy season and have not yet been born, the congregation is divided. There, the people give water to a group and give it to a group (say): " We give it to the group ." (Y) it is (own) the group. Monks, in the case of monks who have lived through the rainy season and have not yet been born, the congregation is divided. There, people give water to a group and dedicate it to the group itself (saying): " We give him to the group ." (Y) he is the (own) group.

Monks, in which case the monks have lived through the rainy season and he has been born but has not been divided, the congregation is divided. Should be divided equally for all.

[171] At that time, Venerable Revata sent him to the great virtue of Sriputta through the hand of the other monk (saying): " Give this man to the elder ." Then in the middle of the path, He had taken it because of his close friendship with Revata. Later, Venerable Revata personally went to the great virtue of Sriputta and asked,

"Sir, I sent him to the elder. Did he come yet?

"Brother, I do not see him.

Later, Venerable Revata told the bhikkhu this:

- Great faith, I sent the elder's hand through the hands of great virtue. Where is he?

- Great virtue, I married him due to the friendship with the virtue.

You have submitted this to the Buddha.

- Bhikkhus, where the bhikkhu sends him through the bhikkhu's hand (say): " Give this to your name (this way) ." Due to the intimacy with the sent; (Y) was taken properly. He took (him) because of the intimacy with which he would receive; (Y) was taken wrong.

Bhikkhus, in which case the monk sends him through the bhikkhu's hand (saying): " Give this to your name ." In the middle of the path, By intimacy with the receiver; (Y) was taken wrong. He took (him) out of intimacy with the sent; (Y) was taken properly.

This Bhikkhu, case Bhikkhus suggestions through the hands of monks (saying): " Give y this to the name (like this) ." In the middle of the way, he heard that: " The (S) who have died "and identify the person's death as belonging to him; (Y) has been properly identified. He took (him) because of the intimacy he would receive; (Y) was taken wrong.

This Bhikkhu, case Bhikkhus suggestions through the hands of monks (saying): " Give y this to the name (like this) ." In the middle of the way, he heard that: " The Will receive (s) died "and determine the death of the person is his; (Y) was wrongly identified. He took (him) due to his intimacy with the sender; (Y) was taken properly.

This Bhikkhu, case Bhikkhus suggestions through the hands of monks (saying): " Give y this to the name (like this) ." In the middle of the way, he heard that: " Both Two have died ", then determine the death of the person is sent; (Y) has been properly identified. He determines that the dead man is the one he will receive; (Y) has been wrongly identified.

Monks, in case the monk sends him through the bhikkhu's hand (say): " I give this to his name ." In the middle of the path, Due to intimacy with the sender; (Y) was taken wrong. He took (him) because of the intimacy he would receive; (Y) was taken properly.

Monks, in case the monk sends him through the bhikkhu's hand (say): " I give this to his name ." In the middle of the path, By intimacy with the receiver; (Y) was taken properly. He took (him) due to his intimacy with the sender; (Y) was taken wrong.

This Bhikkhu, case Bhikkhus suggestions through the hands of monks (saying): " I care this to the name (like this) ." In the middle of the way, he heard that: " The (S) who have died "and identify the person's death as belonging to him; (Y) has been wrongly identified. He took (him) because of the intimacy he would receive; (Y) was taken properly.

This Bhikkhu, case Bhikkhus suggestions through the hands of monks (saying): " I care this to the name (like this) ." In the middle of the way, he heard that: " The Will receive (s) died "and determine the death of the person is his; (Y) has been properly identified. He took (him) due to his intimacy with the sender; (Y) was taken wrong.

Bhikkhus, when the monk sends him through the bhikkhu's hand (saying): " I give this to his name (this way) ." In the middle of the way, he heard: " Both Two have died ", then determine the death of the person is sent; (Y) has been wrongly identified. He determines that the dead man is the one he will receive; (Y) has been properly identified.

[152] Bhikkhus, there are eight headings for the arising of birth: offering in the boundary (sīmā), offering according to agreement, offering according to the announcement of The object, offered to the congregation, is dedicated to both congregants (monks and nuns), offering to the congregation who have lived through the rainy season, ( Donor) after the announcement, donate to the individual.

(Believers) in the boundary (sīmāya deti) should be divided among all the monks who are within the boundaries. (Katikāya deti), the whole of the homesteads have the equal share, that is, when offered at one place, it is offered to all. (Host) according to the announcement of the real thing (bhikkhāpaññattiyā deti), where the carnations that are regularly performed to the congregation are offered there. (Host) to the congregation should be divided to the present congregation. (Host) to both the congregation, even if there are more monks who have a monk should also be divided in half. Although many monks and nuns who have a monk should also be divided in half. (Host) to the congregation who have lived through the rainy season (vassaṃ vutthassa saṅghassa deti) should share to all the monks who lived through the rainy season. (Host) after announcing (ädissa deti) about porridge, or about meals, or hard, or medical, or residential, or pharmaceutical. Personal (puggalassa deti) is (say): " I gave this to my name (like this) ."

End Chapter Eight is the eighth chapter.

There are ninety-six in this chapter.

******

Summary of this chapter:

[173]

Mayor Wang Xa looked at
the female Vesālī
until he returned to
Rājagaha to
report it to the king.
Sons century female
Salavatika
human (animal) Abhaya
because the prince asked:
"Jivati?" "Alive?"
Name "Jivaka."
Then the boys went to
the Takkasila
finishing was referee
cure disease seven years
by Work at the nose.
Leaky King's disease is
cured by medicine,
"Serve me,
the royal palace,
the Buddha and the Sangha.
And materially rich story
of Rajagaha,
the treatment of twisted intestine,
cure very ill
of King Pajjota
with liquid butter intake.
Position, Sivi fabric,
oiling sick stink,
with three holding blue lotus,
is thirty times the lottery,
healed please treaties,
he received cloth Sivi,
Tathagata allows
y rise of the owner,
shawl cloth, shawls silk,
feather boa, Half Kāsī,
and many kinds, happy.
They waited, not waiting,
as before as later,
commitment, they bring,
storage, not preserved,
also distracted.
There are many, disturbing scene, how
to divide?
What should be like?
With more
sharing, how to share?
With feces and cold water,
spilled, not known,
poured out, and dyed pots,
in the plate, and the ground,
termites, in the middle, frayed
,
And hard, coarse, uninterrupted, united.
He found heaped
upon him, having
considered , Shakyamuni
allowed his father,
with his other dominion,
to arise, and to tear.
(Black Clouds) on four continents,
she wishes to
be offered the rain shower,
the heirloom , the outgoing,
the sick, the sick, the
medicine, the regular porridge,
and the bathrobe.
Hey too small,
scabies, face
linen, linen, be full,
vow, the last,
important thing has done.
Not square, only left,
thrilled, do not do enough,
add another cloth, there are many,
Andha forest, lack of mindfulness,
living alone,
And in other seasons.
They are brothers,
Rājagaha,
Upananda is
also in two ( residence ).
You have dysentery,
both
kusala, kusa,
bark, wooden planks,
and woven blankets , horsehair,
cat wings,
akka,
makaci
, And yellow,
red, and dark red,
black, prominent, bright,
and unbroken,
wide, drawing flowers, cobras,
robes, bark fibers,
and turtlenecks.
Not to arise, to go,
to the assembly divided,
to the group, congregation.
Revata sent,
he took a close by,
and he prays.
The title of y
is eight. 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.