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The Blessed One opened the door. Then Roja the Mallian entered the monastery, saluted the Blessed One, and sat down to one side. To Roja the Mallian, sitting to one side, the Blessed One gave a gradual discourse, namely, a discourse on giving… …not dependent on others in the Teacher’s Dispensation, he said to the Blessed One: “It would be good, sir, if the venerable ones would accept robes, almsfood, lodging, and medicine for the sick from me alone, and not from others.” “Those, Roja, who have seen the Dhamma with the knowledge of a trainee, with the vision of a trainee, just as you, so too for them it is thus – ‘Oh, may the venerable ones indeed accept from us alone robes, almsfood, lodgings, requisites for the sick, medicines, and supplies, and not from others.’ Therefore, Roja, they will accept from you and from others.” 302. Now at that time in Kusinārā, for excellent meals, the meal-turn was not established. Then to Roja the Malla, who did not get a turn, this thought occurred – “What if I were to inspect the meal hall, and what is not in the meal hall, that I would prepare.” Then Roja the Malla, inspecting the meal hall, did not see two things – curry and cakes made of flour. Then Roja the Malla approached where the venerable Ānanda was; having approached, he said to the venerable Ānanda – “Here, venerable Ānanda, not getting a turn, this thought occurred to me – ‘What if I were to inspect the meal hall, and what is not in the meal hall, that I would prepare.’ So I, venerable Ānanda, inspecting the meal hall, did not see two things – curry and cakes made of flour. If I, venerable Ānanda, were to prepare curry and cakes made of flour, would the Blessed One accept it from me?” “Then, Roja, I will ask the Blessed One.” Then the venerable Ānanda reported this matter to the Blessed One. “Then, Ānanda, let him prepare it.” “Then, Roja, prepare it.” Then Roja the Malla, after that night, having had abundant curry and cakes made of flour prepared, presented them to the Blessed One, saying, “Venerable Sir, may the Blessed One accept from me curry and cakes made of flour.” “Then, Roja, give them to the bhikkhus.” Then Roja the Malla gave them to the bhikkhus. The bhikkhus, feeling scruples, did not accept them. “Accept them, bhikkhus, partake of them.” Then Roja the Malla the assembly of bhikkhus headed by the Buddha with abundant curry and cakes made of flour personally satisfied and served until they refused more, the Blessed One, with hands washed, having removed himself sat down to one side. The Blessed One, having instructed, incited, inspired, and gladdened Roja the Mallian with a Dhamma talk as he sat to one side, rose from his seat and departed. Then the Blessed One, on account of this incident, on account of this matter, having given a Dhamma talk, addressed the bhikkhus: “I allow, bhikkhus, all kinds of cakes and all kinds of snacks.” The story of Roja the Mallian is finished. 184. The Story of the Elder Monk 303. Then the Blessed One, having stayed in Kusinārā as long as he wished, set out on a journey towards Ātumā with a large Sangha of bhikkhus, twelve hundred and fifty bhikkhus. Now at that time, a certain elder monk, formerly a barber, was residing in Ātumā. He had two sons, charming and clever, skillful and accomplished in their ancestral barbering craft. That elder monk heard: “Indeed, the Blessed One is coming to Ātumā with a large Sangha of bhikkhus, twelve hundred and fifty bhikkhus.” Then that elder monk said to those sons: “Indeed, my dears, the Blessed One is coming to Ātumā with a large Sangha of bhikkhus, twelve hundred and fifty bhikkhus. Go, my dears, taking your barbering tools and a measuring cup, go from house to house, collect salt, and oil, and rice, and snacks. When the Blessed One arrives, we will make gruel for him.” “Yes, dear father,” those sons, having agreed to that elder monk, took their barbering tools and a measuring cup, and went from house to house, collecting salt, and oil, and rice, and snacks. People, seeing those sons, who were charming and clever, even those who did not intend to have work done, had work done by them, and having had work done, gave them much. Then those sons collected much salt, and oil, and rice, and snacks. Then the Blessed One, journeying by stages, wandering, he arrived at Ātumā. There, it is said, the Blessed One was dwelling in Ātumā, at the Bhusāgāra. Then, that old renunciant, after the passing of that night, had much gruel prepared and offered it to the Blessed One: "May the Blessed One accept my gruel, sir." Even though Tathāgatas know, they ask... ...or I shall lay down a training rule for the disciples. Then the Blessed One said to that old renunciant: "Whence this gruel, bhikkhu?" Then that old renunciant reported the matter to the Blessed One. The Buddha, the Blessed One, rebuked him: "This is unseemly, foolish man, unsuitable, improper, not characteristic of a recluse, not allowable, not to be done. How can you, foolish man, being a renunciant, incite to what is unallowable? This, foolish man, is not for the conversion of the unconverted... ...having rebuked him and given a discourse on Dhamma, he addressed the bhikkhus: 'Bhikkhus, a renunciant should not incite to what is unallowable. Whoever incites, incurs an offense of wrong-doing. And, bhikkhus, one who was formerly a barber should not carry barber's implements. Whoever carries them, incurs an offense of wrong-doing.'" Then the Blessed One, having stayed in Ātumā for as long as he wished, set out on tour towards Sāvatthī. Wandering by stages, he arrived at Sāvatthī. There, it is said, the Blessed One was dwelling in Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. Now at that time, much fruit and edibles had appeared in Sāvatthī. Then the bhikkhus thought: "What fruit and edibles have been allowed by the Blessed One, and what have not been allowed?" They reported the matter to the Blessed One. "I allow, bhikkhus, all fruit and edibles." 304. Now at that time, communal seeds were being planted in private land, and private seeds were being planted in communal land. They reported the matter to the Blessed One. "Communal seeds, bhikkhus, in private... planted in private land, a share should be given and they should be consumed. Private seeds planted in Sangha land, a share should be given and they should be consumed. The story of the elder renunciant is finished. 185. The Discourse on the Four Great Authoritative References 305. Then at that time to the bhikkhus in some places doubt arose: "What indeed has been permitted by the Blessed One, what has not been permitted?" They reported this matter to the Blessed One. "Bhikkhus, that which I have not forbidden, saying 'This is not allowable,' if it conforms to what is not allowable, and hinders what is allowable, that is not allowable for you. Bhikkhus, that which I have not forbidden, saying 'This is not allowable,' if it conforms to what is allowable, and hinders what is not allowable, that is allowable for you. Bhikkhus, that which I have not permitted, saying 'This is allowable,' if it conforms to what is not allowable, and hinders what is allowable, that is not allowable for you. Bhikkhus, that which I have not permitted, saying 'This is allowable,' if it conforms to what is allowable, and hinders what is not allowable, that is allowable for you." Then it occurred to the bhikkhus: "Is it allowable indeed for a 'for-a-while' thing to be a 'for-a-day' thing, or is it not allowable? Is it allowable indeed for a 'for-a-while' thing to be a 'for-seven-days' thing, or is it not allowable? Is it allowable indeed for a 'for-a-while' thing to be a 'for-life' thing, or is it not allowable? Is it allowable indeed for a 'for-a-day' thing to be a 'for-seven-days' thing, or is it not allowable? Is it allowable indeed for a 'for-a-day' thing to be a 'for-life' thing, or is it not allowable? Is it allowable indeed for a 'for-seven-days' thing to be a 'for-life' thing, or is it not allowable?" They reported this matter to the Blessed One. "Bhikkhus, a 'for-a-while' thing as a 'for-a-day' thing, if received on that day, is allowable at the proper time, not allowable at the improper time. Bhikkhus, a 'for-a-while' thing as a 'for-seven-days' thing, if received on that day, is allowable at the proper time, not allowable at the improper time. Bhikkhus, a 'for-a-while' thing as a 'for-life' thing, if received on that day, is allowable at the proper time, not allowable at the improper time. Bhikkhus, a 'for-a-day' thing as a 'for-seven-days' That which is allowable for a watch, received on that day, is allowable for a watch, is not allowable after the watch has passed. O bhikkhus, that which is allowable for a watch, received on that day for life, is allowable for a watch, is not allowable after the watch has passed. O bhikkhus, that which is allowable for seven days, received for life, is allowable for seven days, is not allowable after seven days have passed. The discourse on the Four Great Authoritative References is concluded. The Chapter on Medicines, the Sixth. 186. Its Summary In autumn, even at the wrong time, fat, roots, and also flour; With astringents, leaves, fruits, lac, salt, and dung. Powder, a sieve, and meat, collyrium, and a grinding stone; Collyrium box, a high cover, a stick, and a stick-holder. A pouch, a shoulder-strap, thread, head-oil, and snuff; A snuff-tube, and smoke, an eye-cover, and a pouch. In oil-preparations, alcohol, excessively applied anointing; A gourd, sweat, and ingredients, and also great hemp-water. A water-container, blood, a horn, and foot-anointing; A foot-bath, a knife, and astringent, sesame-cake, a mouthful. Cloth, pounded mustard, and smoke with sugar. Wound-oil, an expander, and a distorted receptacle. Making dung, and a stirrer, alkali, urine, myrobalan; Fragrances, and also a purgative, clear-cut, and cut-cut. A cover, a slope,