English
arrived at Rājagaha. There the Blessed One dwelt in Rājagaha, in the Bamboo Grove, at the Squirrels' Feeding Place. Now at that time, the Blessed One had an abdominal wind ailment. Then indeed Venerable Ānanda – thinking: "Previously too, the Blessed One's abdominal wind ailment was relieved by three-ingredient gruel" – himself requested sesame, rice, and mung beans, then, having kept them inside, himself cooked them inside, and offered them to the Blessed One, saying: "May the Blessed One drink the three-ingredient gruel." Even though they know, Tathāgatas ask; even though they know, they do not ask. Knowing the time, they ask; knowing the time, they do not ask. Tathāgatas ask what is connected with benefit, not what is not connected with benefit. For Tathāgatas, what is not connected with benefit is a bridge-breaker. In two ways, the Buddhas, the Blessed Ones, question the monks: "We shall teach the Dhamma," or "We shall lay down a training rule for the disciples." Then indeed the Blessed One addressed Venerable Ānanda: "Whence, Ānanda, is this gruel?" Then? Then indeed, Venerable Ānanda reported this matter to the Blessed One. The Buddha, the Blessed One, rebuked him: “This is not suitable, Ānanda, not appropriate, not becoming, not proper for a recluse, not allowable, not to be done. How can you, Ānanda, intend such a great accumulation? Even if, Ānanda, it has grown inside, that is not allowable; even if it has ripened inside, that is not allowable; even if it has ripened by itself, that is not allowable. This, Ānanda, is not for the conversion of the unconverted… Having rebuked him, and given a discourse on Dhamma, he addressed the bhikkhus: “Monks, what has grown inside, what has ripened inside, what has ripened by itself, is not to be consumed. Whoever consumes it, incurs an offense of wrong-doing. If, monks, it has grown inside, ripened inside, and ripened by itself, and one consumes it, one incurs an offense of three wrong-doings. If, monks, it has grown inside, ripened inside, and ripened by others, and one consumes it, one incurs an offense of two wrong-doings. If, monks, it has grown inside, ripened outside, and ripened by itself, and one consumes it, one incurs an offense of two wrong-doings. If, monks, it has grown outside, ripened inside, and ripened by itself, and one consumes it, one incurs an offense of two wrong-doings. If, monks, it has grown inside, ripened outside, and ripened by others, and one consumes it, one incurs an offense of wrong-doing. If, monks, it has grown outside, ripened inside, and ripened by others, and one consumes it, one incurs an offense of wrong-doing. If, monks, it has grown outside, ripened outside, and ripened by itself, and one consumes it, one incurs an offense of wrong-doing. If, monks, it has grown outside, ripened outside, and ripened by others, and one consumes it, there is no offense.” Now at that time, the bhikkhus were scrupulous about re-cooking, thinking, “The Blessed One has forbidden self-ripened food.” They reported this matter to the Blessed One. “I allow, monks, to re-cook.” Now at that time, there was a famine in Rājagaha. It happens. People bring salt, and oil, and rice, and edibles to the monastery. The monks store them outside; rats eat them, and thieves steal them. They reported this matter to the Blessed One. "I permit, monks, to store them inside." Having stored them inside, they cook outside. Attendants surround them. The monks partake without ease. They reported this matter to the Blessed One. "I permit, monks, to cook inside." During a famine, the stewards take a lot, and give little to the monks. They reported this matter to the Blessed One. "I permit, monks, to cook yourselves. I permit, monks, what is stored inside, what is cooked inside, and what is cooked by yourselves." The section on the rejection of things stored inside, etc., is finished. 165. The Acceptance of What Has Been Taken Up 275. At that time, many monks, having spent the rainy season in Kasi, were going to Rajagaha to see the Blessed One. On the way, they could not obtain a sufficient supply of either coarse or fine food. There was much fruit and edibles; but there was no steward. Then those monks, being weary, approached the Blessed One at the Veluvana, the Kalandakanivapa, in Rajagaha. Having approached, they paid homage to the Blessed One and sat down to one side. It was customary for the Buddhas, the Blessed Ones, to exchange greetings with visiting monks. Then the Blessed One said to those monks: "Are you well, monks? Are you getting by? Have you come a long way without much fatigue? And from where, monks, have you come?" "We are well, Blessed One. We are getting by, Blessed One. Here, Venerable Sir, we, having spent the rainy season in Kasi, were coming to Rajagaha to see the Blessed One. On the way, we could not obtain a sufficient supply of either coarse or fine food. There was much fruit and edibles; but there was no steward. Therefore, we are weary." have come.” Then the Blessed One, on account of this incident, on account of this matter, gave a discourse on the Dhamma and addressed the bhikkhus: “I allow, bhikkhus, where one sees fruit food, and there is no steward, to take it oneself, to carry it, to see a steward, to place it on the ground, to have it accepted, and to consume it. I allow, bhikkhus, to accept what has been taken up.” 276. Now at that time, a certain brahmin had new sesame seeds and new honey produced. Then it occurred to that brahmin: “Suppose I were to give these new sesame seeds and new honey to the Sangha of bhikkhus headed by the Buddha.” Then that brahmin approached the Blessed One. Having approached, he exchanged greetings with the Blessed One. Having concluded the courteous and memorable talk, he stood to one side. Standing to one side, that brahmin said to the Blessed One: “May Master Gotama accept tomorrow’s meal from me, together with the Sangha of bhikkhus.” The Blessed One accepted by silence. Then that brahmin, knowing the Blessed One’s acceptance, departed. Then that brahmin, after the passing of that night, had choice hard and soft food prepared, and had the time announced to the Blessed One: “It is time, Master Gotama, the meal is ready.” Then the Blessed One, in the forenoon, having dressed, and taking his bowl and robe, approached the dwelling of that brahmin. Having approached, he sat down on the seat prepared, together with the Sangha of bhikkhus. Then that brahmin, with his own hands, satisfied and served the Sangha of bhikkhus headed by the Buddha with choice hard and soft food. When the Blessed One had eaten and withdrawn his hand from the bowl, he sat down to one side. The Blessed One, having instructed, incited, inspired, and gladdened that brahmin with a discourse on the Dhamma as he sat to one side, rose from his seat and departed. Then that Now, to that brahmin, after the Blessed One had departed, this thought occurred: “For whose sake I invited the community of bhikkhus headed by the Buddha, saying, ‘I will give fresh sesame seeds and fresh honey,’ I forgot to give them. What if I were to have fresh sesame seeds and fresh honey carried to the monastery in baskets and pots?” Then that brahmin had fresh sesame seeds and fresh honey carried to the monastery in baskets and pots, and approached the Blessed One. Having approached, he stood to one side. Standing to one side, that brahmin said to the Blessed One: “For whose sake, good Gotama, I invited the community of bhikkhus headed by the Buddha, saying, ‘I will give fresh sesame seeds and fresh honey,’ I forgot to give them. May the good Gotama accept fresh sesame seeds and fresh honey from me.” “Then, brahmin, give them to the bhikkhus.” Now at that time, the bhikkhus, during a famine, even with a small amount, would declare themselves satisfied, and after reflecting, would refuse, and the entire community would be declared satisfied. The bhikkhus, feeling scrupulous, did not accept. “Accept, bhikkhus, consume. I allow, bhikkhus, to consume that which is taken out by one who has eaten, who has declared himself satisfied, and which is not an excess.” The section on accepting what has been taken up is finished. 166. Authorization of what has been accepted, etc. 277. [Pāci. 295] Now at that time, the lay supporter family of Venerable Upananda the Sakyan sent food for the community, saying, “It is to be shown to Venerable Upananda and then given to the community.” Now at that time, Venerable Upananda the Sakyan had entered the village for alms. Then those people went to the monastery and asked the bhikkhus: “Where, sirs, is Venerable Upananda?” “That, friends, is Venerable Upananda the Sakyan, who has entered the village for alms.” “This, sirs, is food to be shown to Venerable Upananda and then given to the community.” They reported this matter to the Blessed One. Then, monks, receive and put it aside until Upananda comes. Then, indeed, the Venerable Upananda the Sakyan having attended upon families before mealtime, comes during the day. At that time, the monks, during a famine, even with a little, would invite, and having considered, would refuse. And the entire Sangha was invited. The monks, being scrupulous, would not accept. Receive, monks, and consume. I allow, monks, what has been received before mealtime, by one who has eaten and been invited, if it is not left over, to be consumed. 278. Then, indeed, the Blessed One, having stayed at Rājagaha as long as he wished, set out on a journey towards Sāvatthī. Journeying by stages, he arrived at Sāvatthī. There, indeed, the Blessed One dwelt at Sāvatthī, in Jeta's Grove, Anāthapiṇḍika's monastery. At that time, the Venerable Sāriputta had a burning bodily ailment. Then, indeed, the Venerable Mahāmoggallāna approached the Venerable Sāriputta, and having approached, he said to the Venerable Sāriputta: "Previously, friend Sāriputta, by what was your burning bodily ailment relieved?"