Evaṁ me sutaṁ—So I have heard. ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane. At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca.
Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca: Then Jīvaka went up to the Buddha, bowed, sat down to one side, and said to the Buddha:
“sutaṁ metaṁ, bhante: “Bhante, I have heard this: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti. ‘They slaughter living creatures specially for the ascetic Gotama. The ascetic Gotama knowingly eats meat prepared on his behalf: this is a deed he caused.’ *This allegation occurs also in AN 8.12, where the Buddha is falsely accused by Jains of accepting meat of an animal killed especially for him even though it was meat already for sale. Ye te, bhante, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti, kacci te, bhante, bhagavato vuttavādino, na ca bhagavantaṁ abhūtena abbhācikkhanti, dhammassa cānudhammaṁ byākaronti, na ca koci sahadhammiko vādānuvādo gārayhaṁ ṭhānaṁ āgacchatī”ti? Bhante, do those who say this repeat what the Buddha has said, and do not misrepresent him with an untruth? Is their explanation in line with the Dhamma, without there being any legitimate grounds for rebuke and criticism?”
“Ye te, jīvaka, evamāhaṁsu: ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti na me te vuttavādino, abbhācikkhanti ca maṁ te asatā abhūtena. “Jīvaka, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.
Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ aparibhoganti vadāmi. In three cases I say that meat may not be eaten: Diṭṭhaṁ, sutaṁ, parisaṅkitaṁ—it’s seen, heard, or suspected. imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ aparibhoganti vadāmi. These are three cases in which meat may not be eaten.
Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ paribhoganti vadāmi. In three cases I say that meat may be eaten: Adiṭṭhaṁ, asutaṁ, aparisaṅkitaṁ—it’s not seen, heard, or suspected. imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ paribhoganti vadāmi. These are three cases in which meat may be eaten.
Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. Take the case of a bhikkhu living supported by a town or village. So mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. He abides having pervaded with a mind of friendliness the first direction, likewise second, likewise third, likewise the fourth. In the same way above, below, across, everywhere, he abides having pervaded the whole world with a mind of friendliness—abundant, expansive, immeasurable, free of enmity and ill will. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. A householder or his son approaches and invites him for the next day’s meal. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. The bhikkhu accepts if he wants.
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. When the night has passed, he robes up in the morning, takes his bowl and robe, and approaches that householder’s home, where he sits on the seat spread out. Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. That householder or his son serves him with fine almsfood. Tassa na evaṁ hoti: It never occurs to him, ‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. ‘It’s so good that this householder serves me with fine almsfood! Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—I hope he serves me with such fine almsfood in the future!’ evampissa na hoti. He doesn’t think that. So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. He eats that almsfood without being tied, infatuated, or having fallen for it, seeing the woe [in sensuality], and understanding the escape.
Taṁ kiṁ maññasi, jīvaka, What do you think, Jīvaka? api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? At that time is that bhikkhu intending for his own affliction, for that of others, or for that of both?”
“No hetaṁ, bhante”. “No, Bhante.”
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti? “Isn’t he eating blameless food at that time?”
“Evaṁ, bhante. “Yes, Bhante. Sutaṁ metaṁ, bhante: Bhante, I have heard that ‘brahmā mettāvihārī’ti. Brahmā abides in friendliness. Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; But here I see the Blessed One with my own eyes. bhagavā hi, bhante, mettāvihārī”ti. For the Blessed One abides in friendliness.”
“Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. “Jīvaka, any passion, any aversion, and any muddledness whereby aversion might arise in him, the Tathāgata has abandoned, cut off at the roots, made like a palm-stump, done away with so that it is no longer liable to future arising. *This statement is key. Friendliness or _mettā_ is not reached by tackling one’s aversion directly, but by removing that which makes one liable to it to begin with. For example, instead of trying to fabricate “love” and kindness towards others, one would be much closer to freedom from aversion by relinquishing attachment to one’s possessions (including one’s own body, ultimately), which is what causes one to get angry when others take them or damage them. See [Pervading the World with Friendliness](https://www.hillsidehermitage.org/pervading-the-world-with-friendliness/)). Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ anujānāmi te etan”ti. If that’s what you were referring to, I acknowledge it.”
“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”. “That’s exactly what I was referring to.”
“Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati. “Take the case, Jīvaka, of a bhikkhu living supported by a town or village. So karuṇāsahagatena cetasā …pe… He abides having pervaded with a mind of compassion …
muditāsahagatena cetasā …pe… He abides having pervaded with a mind of contentment …
upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. He abides having pervaded with a mind of equanimity the first direction, likewise the second, likewise the third, likewise the fourth. Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. In the same way above, below, across, everywhere, he abides having pervaded the whole world with a mind of equanimity—abundant, expansive, immeasurable, free of enmity and ill will. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. A householder or his son approaches and invites him for the next day’s meal. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. The bhikkhu accepts if he wants.
So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. When the night has passed, he robes up in the morning, takes his bowl and robe, and approaches that householder’s home, where he sits on the seat spread out. Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. That householder or his son serves him with fine almsfood. Tassa na evaṁ hoti: It never occurs to him, ‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. ‘It’s so good that this householder serves me with fine almsfood! Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—I hope he serves me with such fine almsfood in the future!’ evampissa na hoti. He doesn’t think that. So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. He eats that almsfood without being tied, infatuated, or having fallen for it, seeing the woe [in sensuality], and understanding the escape.
Taṁ kiṁ maññasi, jīvaka, What do you think, Jīvaka? api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? At that time is that bhikkhu intending for his own affliction, for that of others, or for that of both?”
“No hetaṁ, bhante”. “No, Bhante.”
“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti? “Isn’t he eating blameless food at that time?”
“Evaṁ, bhante. “Yes, Bhante. Sutaṁ metaṁ, bhante: Bhante, I have heard that ‘brahmā upekkhāvihārī’ti. Brahmā abides in equanimity. Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho; But here I see the Blessed One with my own eyes. bhagavā hi, bhante, upekkhāvihārī”ti. For the Blessed One abides in equanimity.”
“Yena kho, jīvaka, rāgena yena dosena yena mohena vihesavā assa arativā assa paṭighavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo. “Jīvaka, any passion, any aversion, and any muddledness whereby annoyance, discontent, or resistance might arise in him, the Tathāgata has abandoned, cut off at the roots, made like a palm-stump, done away with so that it is no longer liable to future arising. Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ, anujānāmi te etan”ti. If that’s what you were referring to, I acknowledge it.”
“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”. “That’s exactly what I was referring to.”
“Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so pañcahi ṭhānehi bahuṁ apuññaṁ pasavati. “Jīvaka, anyone who slaughters a living creature specially for the Realized One or a Realized One’s disciple creates much wickedness in five instances.
Yampi so, gahapati, evamāha: When they say: ‘gacchatha, amukaṁ nāma pāṇaṁ ānethā’ti, iminā paṭhamena ṭhānena bahuṁ apuññaṁ pasavati. ‘Go, fetch that living creature,’ this is the first instance.
Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā dutiyena ṭhānena bahuṁ apuññaṁ pasavati. When that living creature experiences pain and sadness as it’s led along by a collar, this is the second instance.
Yampi so evamāha: When they say: ‘gacchatha imaṁ pāṇaṁ ārabhathā’ti, iminā tatiyena ṭhānena bahuṁ apuññaṁ pasavati. ‘Go, slaughter that living creature,’ this is the third instance.
Yampi so pāṇo ārabhiyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā catutthena ṭhānena bahuṁ apuññaṁ pasavati. When that living creature experiences pain and displeasure as it’s being slaughtered, this is the fourth instance.
Yampi so tathāgataṁ vā tathāgatasāvakaṁ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṁ apuññaṁ pasavati. When they serve the Realized One or a Realized One’s disciple with unallowable food, this is the fifth instance.
Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so imehi pañcahi ṭhānehi bahuṁ apuññaṁ pasavatī”ti. Anyone who slaughters a living creature specially for the Realized One or a Realized One’s disciple creates much wickedness in five instances.”
Evaṁ vutte, jīvako komārabhacco bhagavantaṁ etadavoca: When he had spoken, Jīvaka said to the Buddha: “acchariyaṁ, bhante, abbhutaṁ, bhante. “It’s incredible, Bhante, it’s amazing! Kappiyaṁ vata, bhante, bhikkhū āhāraṁ āhārenti; The bhikkhus indeed eat allowable food. anavajjaṁ vata, bhante, bhikkhū āhāraṁ āhārenti. The bhikkhus indeed eat blameless food. Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe… Excellent, Bhante! Excellent! … upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti. From this day forth, may the Buddha remember me as a lay follower who has gone for refuge for life.”
Jīvakasuttaṁ niṭṭhitaṁ pañcamaṁ.
Origin URL: https://suttas.hillsidehermitage.org/?q=mn55