English
An attendant means one who, having taken wages, cuts wood in the forest or does some other work. If illness arises for him, medicine should be made until his relatives see him. But for one who, relying solely on the bhikkhu, does all tasks, medicine must be made for him. For the "yellow leaf," one should act as for a novice. 17. For ten others, too, it is permissible to make it: for elder brother, for younger brother, for elder sister, for younger sister, for paternal aunt (younger than father), for paternal aunt (older than father), for paternal uncle (younger than father), for paternal uncle (older than father), for paternal aunt (father's sister), and for maternal uncle. However, when making it for all of them, one should take medicine that belongs to them. or it should be given by merely combining them. But if they are unable, and they ask, "Give us, venerable sir, we will return it to you," it should be given temporarily. Even if they do not ask, it should be given by saying, "We have medicine, take it temporarily," or by thinking, "When they have it, they will give it then." If they return it, it should be accepted. If they do not give it, they should not be urged. Except for these ten relatives, it should not be done for others. However, for their descendants, up to the seventh generation of family succession, for one who causes them to bring the four requisites, or for one who makes medicine without being asked, there is no offense of a physician's act or of defiling a family. If a brother's wife or a sister's husband is ill, if they are relatives, it is permissible for them too. If they are not relatives, it should be made for the brother and sister, saying, "Give it in your place of care." Or it should be made for their children, saying, "Give it to your parents." By this method, the decision should be understood in all situations. And for their sake, medicine should be brought from the forest by novices, or it should be caused to be brought by novice relatives, or it should be caused to be brought by non-relatives for one's own sake, and then given. They too should bring it with the intention of "We are bringing it for the preceptor." If the preceptor's parents are ill and come to the monastery, and the preceptor has gone to another direction, the co-resident disciple should give the preceptor's medicine. If there is none, he should give his own medicine, sacrificing it for the preceptor. If he himself has none, he should seek it in the manner described and give it as if it were the preceptor's. The preceptor too should act in the same way towards the co-resident disciple's parents. The same method applies to teachers and pupils. And any other guest, or thief, or defeated ruler, or poor person abandoned by relatives, or traveler, who enters the monastery being ill, medicine should be made for all without expecting anything in return. should be. 18. A faithful family is one that supports the community of bhikkhus with the four requisites, like parents. If someone there is ill, and they say confidently, "Venerable sir, please make and give medicine," it should neither be given nor made. But if, knowing what is allowable, they ask thus: "Venerable sir, what medicine is made for such-and-such a disease?" It is permissible to say: "Taking this and that, they make it." But if asked thus: "Venerable sir, my mother is ill, please tell us the medicine," it should not be told. Instead, a conversation should be held among themselves: "Friend, what medicine did they make for such-and-such a bhikkhu for this disease?" "This and that medicine, venerable sir." Hearing that, the other person makes medicine for his mother, which is permissible. It is said that when Queen Vasabha became ill, Mahāpadumatthera, when asked by a woman who came, did not say "I do not know," but conversed with the bhikkhus in this very way. Hearing that, they made medicine for her. And when the illness subsided, they filled a medicine box with three robes and three hundred kahāpaṇas, brought it, placed it at the Thera's feet, and said, "Venerable sir, please perform a flower offering." The Thera, saying, "This is the teacher's share," had it accepted in an allowable manner, and performed the flower offering. Thus, one should proceed regarding medicine. 19. But regarding protective chants, if it is said, "Venerable sir, perform a protective chant for the sick person," it should not be done. But if it is said, "Recite a protective chant," then it should be recited. If he thinks thus: "People do not know, and if it is not done, they will be regretful," it should be done. But if it is said, "Make and give protective water and a protective thread," then their own water should be stirred with the hand, and the thread should be wiped, and given. If one gives water from the monastery or one's own thread, it is a dukkaṭa offense. If people take water and thread, sit down, and say, "Recite a protective chant," it should be done. If they do not know, it should be told. When bhikkhus are seated, and people sprinkle water on their feet, and place a thread, and go saying: "Perform protection, recite protection," the feet should not be withdrawn. For people become regretful. Even within the village, if they send to the monastery for the sake of a sick person, saying: "Let them recite protection," it should be recited. Within the village, in royal houses and so on, if illness or misfortune arises, and they are called upon to recite, the Āṭānāṭiya Sutta and others should be recited. If sent saying: "Come and give the precepts to the sick, preach the Dhamma," or "Come to the royal inner palace or the minister's house and give the precepts, preach the Dhamma," one should go and give the precepts, the Dhamma should be preached. If they call saying: "Come to attend the dead," one should not go. But it is permissible to go with the intention of meditation, thinking: "By seeing the charnel ground, by seeing the impure, we shall gain mindfulness of death." It is said that there is no offense for one who does not intend to kill, even if a blow is given and one dies. But for that reason alone, a blow should not be given to one possessed by a non-human. Instead, a palm leaf or a protective thread should be tied to the hand or foot. Protective recitations like the Ratana Sutta should be recited. A Dhamma talk should be given, saying: "Do not harm a virtuous bhikkhu." Or the Āṭānāṭiya protection should be recited. Here, however, the preparation for the Āṭānāṭiya protection should be understood. Indeed, the Āṭānāṭiya Sutta should not be recited first. The Mettā Sutta, the Dhajagga Sutta, and the Ratana Sutta— these should be recited for seven days. If it releases, that is good. If it does not release, the Āṭānāṭiya Sutta should be recited. And by the bhikkhu reciting it, back meat or flesh should not be eaten. One should not dwell in a charnel ground. Why? Non-humans gain an opening. The place for performing protection should be made plastered with green (dung), and there, pure A seat should be prepared, and one should sit down. The monk performing the protection chant, when being brought from the monastery to the house, should be escorted, surrounded by people with shields and weapons. One should not speak sitting in the open. Sitting with doors and windows closed, surrounded by those with weapons in hand, with a mind of loving-kindness as the forerunner, one should speak. First, having made them undertake the precepts, the protection chant should be performed for one established in virtue. Even if unable to release it thus, one should be taken to the monastery, made to lie down in the stupa courtyard, a seat offering made, lamps lit, the stupa courtyard swept, and auspicious words spoken. A general assembly should be announced. In the monastery's grove, there is a tree called 'Jeṭṭhaka'. There, a message should be sent: "The community of monks awaits your coming." It is not possible for one not to come to the place of general assembly. Then the one possessed by a non-human should be asked, "Who are you?" When the name is told, he should be addressed by that name. "So-and-so, you have a share in garlands, perfumes, and so forth, a share in the seat offering, a share in the alms-food. The community of monks has spoken great auspicious words as a gift for you. Out of respect for the community of monks, release this one!" Thus, he should be released. If he does not release, it should be announced to the deities: "You know, this non-human does not obey our words. We will perform the Buddha's command (protection chant)." Thus, the protection chant should be performed. This is the preliminary ritual for laypeople. But if a monk is possessed by a non-human, seats should be washed, a general assembly announced, a share in perfumes, garlands, etc., given, and the protection chant recited. This is the preliminary ritual for monks. Thus, one should proceed with the protection chant. 20. Now, concerning courteous reception, this is the decision (Pārā. Aṭṭha. 2.185-7) – To whom should untouched alms-food be given, and to whom should it not be given? First, it should be given to one's mother and father. Even if it is worth a kahāpaṇa (coin), there is no waste of a gift of faith. It should also be given to those who attend to one's mother and father, to the one who performs services, and to the 'yellow leaf'. Then Then, even if placed in a plate of dry leaves, it is proper to give. Apart from that, it is not proper for other householders, even parents. For the use of renunciants is like a shrine for householders. Moreover, untouched almsfood, it is said, should be given even to a violent robber or a ruler who has arrived. Why? For if not given, they think, "They do not give," and if given, they get angry, "They give leftovers." Angry, they even take lives, and cause harm to the Dispensation. Here, the story of the robber-chief