Jīvakasutta

Majjhima Nikāya 55

With Jīvaka · Translation: Bhikkhu Sujato, SuttaCentral

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thusEvaṁ by meme heardsutaṁ—
oneekaṁ timesamayaṁ the Buddhabhagavā at Rājagaharājagahe was stayingviharati of Jīvakajīvakassa Komārabhaccakomārabhaccassa in the mango groveambavane.

So I have heard. At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca.

thenAtha indeedkho Jīvakajīvako Komārabhaccakomārabhacco whereyena the Blessed Onebhagavā went up to him;tenupasaṅkami; having approachedupasaṅkamitvā the Blessed Onebhagavantaṁ having bowedabhivādetvā to one sideekamantaṁ sat down.nisīdi. to one sideEkamantaṁ seatednisinno indeedkho Jīvakajīvako Komārabhaccakomārabhacco the Blessed Onebhagavantaṁ said this to him:etadavoca:

Then Jīvaka went up to the Buddha, bowed, sat down to one side, and said to him:

heard“sutaṁ this by memetaṁ, sirbhante:
ascetic‘samaṇaṁ Gotamagotamaṁ specially foruddissa living creaturepāṇaṁ they slaughterārabhanti, thattaṁ the asceticsamaṇo Gotamagotamo knowinglyjānaṁ prepared specially for himuddissakataṁ meatmaṁsaṁ eatsparibhuñjati a deed he causedpaṭiccakamman’ti.
whoYe thosete, sirbhante, thus they saidevamāhaṁsu: ascetic‘samaṇaṁ Gotamagotamaṁ specially foruddissa living creaturepāṇaṁ they slaughterārabhanti, thattaṁ the asceticsamaṇo Gotamagotamo knowinglyjānaṁ prepared specially for himuddissakataṁ meatmaṁsaṁ eatsparibhuñjati a deed he causedpaṭiccakamman’ti, surelykacci thosete, sirbhante, of the Blessed Onebhagavato speaking what was spokenvuttavādino, notna andca the Blessed Onebhagavantaṁ with untruthabhūtena they misrepresentabbhācikkhanti, of the teachingdhammassa and in line with the teachingcānudhammaṁ they explainbyākaronti, notna andca anykoci legitimatesahadhammiko ground for rebuttalvādānuvādo blameworthygārayhaṁ caseṭhānaṁ comes toāgacchatī”ti?

“Sir, I have heard this: ‘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.’ I trust 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 teaching? Are there any legitimate grounds for rebuttal and criticism?”

those who“Ye theyte, Jīvakajīvaka, thus they saidevamāhaṁsu: the ascetic‘samaṇaṁ Gotamagotamaṁ for the sake ofuddissa a living beingpāṇaṁ they killārabhanti, thattaṁ the asceticsamaṇo Gotamagotamo knowingjānaṁ prepared on purposeuddissakataṁ meatmaṁsaṁ eatsparibhuñjati because of his own actpaṭiccakamman’ti notna meme theyte speaking what was saidvuttavādino, they misrepresentabbhācikkhanti andca memaṁ theyte with what is falseasatā with what is untrueabhūtena.

“Jīvaka, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue.

with threeTīhi indeedkho Iahaṁ, Jīvakajīvaka, in casesṭhānehi meatmaṁsaṁ not to be eatenaparibhoganti I sayvadāmi.
seenDiṭṭhaṁ, heardsutaṁ, suspectedparisaṅkitaṁ—
with theseimehi indeedkho Iahaṁ, Jīvakajīvaka, with threetīhi in casesṭhānehi meatmaṁsaṁ not to be eatenaparibhoganti I sayvadāmi.
with threeTīhi indeedkho Iahaṁ, Jīvakajīvaka, in casesṭhānehi meatmaṁsaṁ to be eatenparibhoganti I sayvadāmi.
not seenAdiṭṭhaṁ, not heardasutaṁ, not suspectedaparisaṅkitaṁ—
with theseimehi indeedkho Iahaṁ, Jīvakajīvaka, with threetīhi in casesṭhānehi meatmaṁsaṁ to be eatenparibhoganti I sayvadāmi.

In three cases I say that meat may not be eaten: it’s seen, heard, or suspected. These are three cases in which meat may not be eaten. In three cases I say that meat may be eaten: it’s not seen, heard, or suspected. These are three cases in which meat may be eaten.

hereIdha, Jīvakajīvaka, a bhikkhubhikkhu a certainaññataraṁ villagegāmaṁ orvā townnigamaṁ orvā supported byupanissāya dwellsviharati.
heSo accompanied by loving-kindnessmettāsahagatena with a mindcetasā oneekaṁ directiondisaṁ having pervadedpharitvā dwellsviharati, likewisetathā the seconddutiyaṁ, likewisetathā the thirdtatiyaṁ, likewisetathā the fourthcatutthaṁ. thusIti above and belowuddhamadho acrosstiriyaṁ everywheresabbadhi with all-beingssabbattatāya all-encompassingsabbāvantaṁ worldlokaṁ accompanied by loving-kindnessmettāsahagatena with a mindcetasā abundantvipulena expansivemahaggatena limitlessappamāṇena free of enmityaverena free of ill willabyābajjhena having pervadedpharitvā dwellsviharati.
that oneTamenaṁ a householdergahapati orvā a householder’s childgahapatiputto orvā having approachedupasaṅkamitvā for the next daysvātanāya with a mealbhattena invitesnimanteti.
if wishingĀkaṅkhamānova, Jīvakajīvaka, a bhikkhubhikkhu acceptsadhivāseti.
heSo of thattassā nightrattiyā after the passingaccayena in the morningpubbaṇhasamayaṁ having dressednivāsetvā taking bowl and robepattacīvaramādāya whereyena of thattassa householdergahapatissa orvā householder’s childgahapatiputtassa orvā homenivesanaṁ there he approachestenupasaṅkamati; having approachedupasaṅkamitvā on the appointedpaññatte seatāsane sitsnisīdati.
that oneTamenaṁ thatso householdergahapati orvā householder’s childgahapatiputto orvā with deliciouspaṇītena almsfoodpiṇḍapātena servesparivisati.
to himTassa notna thusevaṁ it occurshoti:
good‘sādhu indeedvata may thismāyaṁ householdergahapati orvā householder’s childgahapatiputto orvā with deliciouspaṇītena almsfoodpiṇḍapātena would servepariviseyyāti.

Take the case of a mendicant living supported by a town or village. They meditate spreading a heart full of love to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of love to the whole world—abundant, expansive, limitless, free of enmity and ill will. A householder or their child approaches and invites them for the next day’s meal. The mendicant accepts if they want. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. That householder or their child serves them with delicious almsfood. It never occurs to them, ‘It’s so good that this householder serves me with delicious almsfood!

ohAho indeedvata may thismāyaṁ householdergahapati orvā householder's songahapatiputto orvā in the future tooāyatimpi with suchevarūpena deliciouspaṇītena with almsfoodpiṇḍapātena would servepariviseyyā’ti—
thus for himevampissa notna there ishoti.
heSo thattaṁ almsfoodpiṇḍapātaṁ untiedagathito uninfatuatedamucchito unattachedanajjhopanno seeing the drawbackādīnavadassāvī understanding the escapenissaraṇapañño eatsparibhuñjati.
thatTaṁ whatkiṁ do you thinkmaññasi, Jīvakajīvaka,
surelyapi thennu thatso mendicantbhikkhu at thattasmiṁ timesamaye for hurting oneselfattabyābādhāya orvā intendsceteti, for hurting othersparabyābādhāya orvā intendsceteti, for hurting bothubhayabyābādhāya orvā intendscetetī”ti?
no“No surely thishetaṁ, sirbhante”.
surely“Nanu thatso, Jīvakajīvaka, mendicantbhikkhu at thattasmiṁ timesamaye blameless onlyanavajjaṁyeva foodāhāraṁ eatsāhāretī”ti?

I hope they serve me with such delicious almsfood in the future!’ They don’t think that. They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape. What do you think, Jīvaka? At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?” “No, sir.” “Aren’t they eating blameless food at that time?”

thus“Evaṁ, sirbhante.
heardSutaṁ this by memetaṁ, sirbhante:
Brahmā‘brahmā abides in lovemettāvihārī’ti.
thatTaṁ by meme thisidaṁ, sirbhante, the Buddhabhagavā seen with one's own eyessakkhidiṭṭho;
the Buddhabhagavā indeedhi, sirbhante, abides in lovemettāvihārī”ti.
by which“Yena indeedkho, Jīvakajīvaka, by greedrāgena by whichyena by hatedosena by whichyena by delusionmohena one with ill willbyāpādavā might beassa thatso greedrāgo thatso hatedoso thatso delusionmoho by the Realized Onetathāgatassa given uppahīno cut off at the rootucchinnamūlo made like a palm stumptālāvatthukato obliteratedanabhāvaṅkato in the futureāyatiṁ unable to ariseanuppādadhammo.
ifSace indeedkho youte, Jīvakajīvaka, thisidaṁ referring tosandhāya spokenbhāsitaṁ I grantanujānāmi youte thisetan”ti.
this very“Etadeva indeedkho furthermorepana by meme, sirbhante, referring tosandhāya spokenbhāsitaṁ”.

“Yes, sir. Sir, I have heard that The Divinity abides in love. Now, I’ve seen the Buddha with my own eyes, and it is the Buddha who truly abides in love.” “Any greed, hate, or delusion that might give rise to ill will has been given up by the Realized One, cut off at the root, made like a palm stump, obliterated, and is unable to arise in the future. If that’s what you were referring to, I grant it.” “That’s exactly what I was referring to.”

“here,“Idha, Jīvaka,jīvaka, a mendicantbhikkhu a certainaññataraṁ towngāmaṁ orvā market townnigamaṁ orvā supported byupanissāya they dwellviharati.
theySo accompanied by compassionkaruṇāsahagatena with a heartcetasā ……pe…
accompanied by rejoicingmuditāsahagatena with a heartcetasā ……pe…
accompanied by equanimityupekkhāsahagatena with a heartcetasā oneekaṁ directiondisaṁ having pervadedpharitvā they dwellviharati, sotathā the second,dutiyaṁ, sotathā the third,tatiyaṁ, sotathā the fourthcatutthaṁ.
ThusIti above, below,uddhamadho acrosstiriyaṁ everywheresabbadhi with a universal selfsabbattatāya the entiresabbāvantaṁ worldlokaṁ accompanied by equanimityupekkhāsahagatena with a heartcetasā abundantvipulena expansivemahaggatena limitlessappamāṇena free of enmityaverena free of ill willabyābajjhena having pervadedpharitvā they dwellviharati.
themTamenaṁ a householdergahapati orvā a householder’s childgahapatiputto orvā having approachedupasaṅkamitvā for the next day’ssvātanāya mealbhattena invitesnimanteti.
only if wanting,Ākaṅkhamānova, Jīvaka,jīvaka, the mendicantbhikkhu acceptsadhivāseti.
theySo of thattassā nightrattiyā after the passingaccayena in the morningpubbaṇhasamayaṁ having robed upnivāsetvā taking bowl and robepattacīvaramādāya whereyena of the householdergahapatissa orvā of the householder’s childgahapatiputtassa orvā homenivesanaṁ there they approach;tenupasaṅkamati; having approachedupasaṅkamitvā on the seat spread outpaññatte seatāsane they sit downnisīdati.
themTamenaṁ thatso householdergahapati orvā householder’s childgahapatiputto orvā with deliciouspaṇītena almsfoodpiṇḍapātena servesparivisati.
of themTassa notna soevaṁ it occurs:hoti:
‘It’s so good‘sādhu indeedvata that thismāyaṁ householdergahapati orvā householder’s childgahapatiputto orvā with deliciouspaṇītena almsfoodpiṇḍapātena should servepariviseyyāti.

“Take the case, Jīvaka, of a mendicant living supported by a town or village. They meditate spreading a heart full of compassion … They meditate spreading a heart full of rejoicing … They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. In the same way above, below, across, everywhere, all around, they spread a heart full of equanimity to the whole world—abundant, expansive, limitless, free of enmity and ill will. A householder or their child approaches and invites them for the next day’s meal. The mendicant accepts if they want. When the night has passed, they robe up in the morning, take their bowl and robe, and approach that householder’s home, where they sit on the seat spread out. That householder or their child serves them with delicious almsfood. It never occurs to them, ‘It’s so good that this householder serves me with delicious almsfood!

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