Jivaka Sutta
Discourse to Jivaka
Gahapati Vagga, Majjhima Pannasa Pali
Majjhima Nikaya, Suttanta Pitaka

        51. Thus have I heard:

        The Bhagava was once staying at the Mango Grove of Jivaka Komarabhacca¹ in Rajagaha. Then Jivaka Komarabhacca approached the Bhagava and paying homage to the Bhagava took his seat in a suitable place. Having taken his seat, he addressed the Bhagava thus: "Venerable Sir! I have heard it said that people slaughter living beings purposely for Samana Gotama and that Samana Gotama knowingly eats meat² (of animals) slaughtered intentionally for him and on account of him. Venerable Sir! Do those who say, 'People slaughter living beings purposely for Samana Gotama and Samana Gotama knowingly eats meat (of animals) slaughtered intentionally for him and on account of him' say it in accordance with what the Bhagava says? Is it not that they are making false allegations against the Bhagava? Is what they state in conformity with what the Bhagava has expounded? Will there not be legitimate cause for censure, however little, in what the Bhagava (allegedly) says and in the repetition of it by other people?"

        52. Jivaka! Those who say, 'People slaughter living beings purposely for Samana Gotama and Samana Gotama knowingly eats meat (of animals) slaughtered intentionally for him and on account of him', do not say what is in accordance with what I have said. They are misrepresenting me, Jivaka! I declare that meat should not be eaten under three circumstances: when it is seen or heard or suspected (that a living being has been purposely slaughtered for the eater); these, Jivaka, are the three circumstances in which meat should not be eaten, Jivaka! I declare there are three circumstances in which meat can be eaten: when it is not seen or heard or suspected (that a living being has been purposely slaughtered for the eater); Jivaka, I say these are the three circumstances in which meat can be eaten.

        53. Jivaka! In this Sasana, a bhikkhu lives in dependence on a village or a town. He abides with a mind (filled) with goodwill (metta) that permeates a quarter, likewise a second quarter, likewise a third quarter, likewise a fourth quarter; in the same manner, identifying himself with all beings everywhere, above, below and across, he abides with a mind (filled) with goodwill (metta) that extends to all beings in the world, and that is extensive, lofty, measureless, peaceable, and without malice.

        To him comes a householder or a householder's son inviting him for the next day's meal. Jivaka! He accepts the invitation if he wishes to. In the morning, after that night has passed, rearranging his robes and taking alms-bowl and great robe, he goes to the dwelling place of the householder or the householder's son and takes the seat prepared for him. Then the house holder or the householder's son serves him with excellent alms-food. But the bhikkhus does not think thus: 'It would be good if this householder or the householder's son should serve me with excellent food.' Nor does he think thus: 'How good it would be if this householder or the householder's son should serve me with such kind of excellent food in the future also.' He eats that alms-food without being greedy for it, without being besotted by it, and without hankering after it, but seeing danger³ in it, and understanding how to escape (from attachment to it).

        Jivaka! What do you think (of what I shall say)? At such a time does that bhikkhu intend harm to himself or to others or to both himself and others?

        "No, Venerable Sir."

        Jivaka! At such a time does not that bhikkhu nourish himself with blameless nourishment?

        "It is so, Venerable Sir. I have heard it said: 'The Brahma abides in goodwill.'Now I see with my own eyes that the Bhagava is that one who abides in goodwill. Verily, Venerable Sir, the Bhagava abides in goodwill."

        Jivaka! There might be malevolence due to sensual desire, hatred or bewilderment. The Tathagata has got rid of sensual desire, hatred and bewilderment, has uprooted them and has rendered them like unto a cut off, palm-tree stump, has made them incapable of further existence or of rising again. Jivaka, if what you said refers to this⁴ , I accept what you say.

        · "Venerable Sir! What I said refers exactly to this."

        54. Jivaka! In this Sasana, a bhikkhu lives in dependence on a village or a town. He abides with a mind (filled) with compassion ...p..., with sympathetic joy ...p..., with equanimity that permeates a quarter, likewise a second quarter, likewise a third quarter, likewise a fourth quarter; in the same manner, identifying himself with all beings everywhere, above, below and across, he abides with a mind (filled) with equanimity that extends to all beings in the world, and that is extensive, lofty, measureless, peaceable, and without malice.

        To him comes a householder or a householder's son inviting him for the next day's meal Jivaka! He accepts the invitation if he wishes to. In the morning, after that night has passed, rearranging his robes and taking alms-bowl and the great robe, goes to the dwelling place of the householder or the householder's son and takes the seat prepared for him. Then the householder or the householder's son serves him with excellent alms-food. But the bhikkhu does not think thus: 'It would be good if this householder or the householder's son should serve me with excellent food.' Nor does he think thus: 'How good it would be if this householder or the householder's son .should serve me with such kind of excellent food in the future also.' He eats that alms-food without being greedy for it, without being besotted by it, and without hankering after it, but seeing danger in it, and understanding how to escape (from attachment to it).

        Jivaka! What do you think (of what I shall say)? At such a time does the bhikkhu intend harm to him self or to others or to both himself and others?

        "No, Venerable Sir."

        Jivaka! At such a time does not that bhikkhu nourish himself with blameless nourishment?

        "It is so, Venerable Sir. I have heard it said: 'The Brahma abides in equanimity.' Now I see with my own eyes that the Bhagava is that one who abides in equanimity. Verily, Venerable Sir, the Bhagava abides in equanimity."

        Jivaka! There might be vexation, displeasure and anger due to sensual desire, hatred or bewilderment. The Tathagata has got rid of sensual desire, hatred and bewilderment, has uprooted them, has rendered them like unto a cut off palm-tree stump, has made them incapable of further existence or of arising again. Jivaka, if what you said refers to this, I accept what you say.

        "Venerable Sir! What I said refers exactly to this."

        55. Jivaka! There are five instances where a man, who slaughters a living being purposely for the Tathagata or his disciple, accumulates much demerit. When a householder gives the order, 'Go! Fetch that living being!' this is the first instance of his accumulating much demerit. When that living being, led by a neck-halter, experiences pain and distress, this is the second instance of his accumulating much demerit. When he orders, 'Go! Slaughter that living being!' this is the third instance of his accumulating much demerit. When that living being experiences pain and distress on being slaughtered, this is the fourth instance of his accumulating much demerit. When he degrades the Tathagata or his disciple by knowingly offering meat that is impermissible , that is the fifth instance of his accumulating much demerit. Jivaka! He who slaughters a living being intending it for the Tathagata or his disciple accumulates much demerit in these five ways.

       When this was said, Jivaka Komarabhacca said: "Marvellous, Venerable Sir! Extraordinary, Venerable Sir! Bhikkhus nourish themselves only with permissible food. Venerable Sir! Bhikkhus nourish themselves only with blameless food.

        · "Excellent, Venerable Sir, (is the dhamma)! Excellent, Venerable Sir, (is the dhamma)! ...p... May the Bhagava take me as a lay disciple 'who from now on has taken refuge (in the three Jewels) for life.⁶"

End of the Jivaka Sutta,

the fifth in this vagga.

        1. Jivaka, the famous physician and surgeon, was the adopted son of Prince Abhaya. Komarabhacca is a cognomen of Jivaka.

        2. Meat: this of course includes fish and poultry.

        3. Danger, adinava: ie., realizing the danger of acquiring demeritoriousness through attachment to sense-pleasure; adinava is also rendered 'blameworthiness' or 'fault', i.e., the fault that lies in the inherent repulsiveness or wretchedness of sense-pleasure because attachment to it leads to the acquisition of demeritoriousness.

       4. if what you said refers to this: i.e., if you meant this.

       5. Meat that is impermissible: ten kinds of meat that should not be eaten by bhikkhus, viz., the flesh of elephant, horse, tiger, human being, hyena, dog, snake, bear, lion, leopard. A man may, for instance, offer a bhikkhu bear-meat saying it is pork, and then accuse the bhikkhu of eating unpermitted meat. This is insulting the Buddha or a disciple of his.

       6. Jivaka was already a lay Sotapanna (Stream-Enterer) before hearing this discourse. He reaffirmed his taking refuge in the Buddha, the Dhamma and the Samgha to express his appreciation of the discourse.

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