| “Ye te, jīvaka, evamāhaṃsu: ‘samaṇaṃ gotamaṃ uddissa pāṇaṃ ārabhanti, taṃ samaṇo gotamo jānaṃ uddissakataṃ maṃsaṃ paribhuñjati paṭiccakamman’ti na me te vuttavādino, abbhācikkhanti ca maṃ te asatā abhūtena. |
“Jīvaka, those who say this do not repeat what I have said. They misrepresent me with what is false and untrue. |
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| Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ aparibhoganti vadāmi. |
For three reasons I say ‘meat may not be eaten’: |
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| Diṭṭhaṃ, sutaṃ, parisaṅkitaṃ— |
it’s seen, heard, or suspected. |
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| imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ aparibhoganti vadāmi. |
These are three reasons I say ‘meat may not be eaten’. |
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| Tīhi kho ahaṃ, jīvaka, ṭhānehi maṃsaṃ paribhoganti vadāmi. |
For three reasons I say ‘meat may be eaten’: |
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| Adiṭṭhaṃ, asutaṃ, aparisaṅkitaṃ— |
it’s not seen, heard, or suspected. |
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| imehi kho ahaṃ, jīvaka, tīhi ṭhānehi maṃsaṃ paribhoganti vadāmi. |
These are three reasons I say ‘meat may be eaten’. |
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| Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. |
Take the case of a monk living supported by a town or village. |
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| So mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
They meditate spreading a heart full of friendly-kindness 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 friendly-kindness to the whole world—abundant, expansive, limitless, free of enmity and ill will. |
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| Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. |
A householder or their child approaches and invites them for the next day’s meal. |
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| Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. |
The monk accepts if they want. |
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| So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. |
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. |
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| Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. |
That householder or their child serves them with delicious alms-food. |
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| Tassa na evaṃ hoti: |
It never occurs to them: |
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| ‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. |
‘It’s so good that this householder serves me with delicious alms-food! |
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| Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti— |
I hope they serve me with such delicious alms-food in the future!’ |
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| evampissa na hoti. |
They don’t think that. |
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| So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. |
They eat that alms-food untied, unstupefied, unattached, seeing the drawback, and understanding the escape. |
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| Taṃ kiṃ maññasi, jīvaka, |
What do you think, Jīvaka? |
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| api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? |
At that time is that monk intending to hurt themselves, hurt others, or hurt both?” |
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| “No hetaṃ, bhante”. |
“No, sir.” |
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| “Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī”ti? |
“Aren’t they eating blameless food at that time?” |
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| “Evaṃ, bhante. |
“Yes, sir. |
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| Sutaṃ metaṃ, bhante: |
Sir, I have heard that |
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| ‘brahmā mettāvihārī’ti. |
Brahmā abides in friendly-kindness. |
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| Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; |
Now, I’ve seen the Buddha with my own eyes, |
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| bhagavā hi, bhante, mettāvihārī”ti. |
and it is the Buddha who truly abides in friendly-kindness.” |
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| “Idha, jīvaka, bhikkhu aññataraṃ gāmaṃ vā nigamaṃ vā upanissāya viharati. |
“Take the case, Jīvaka, of a monk living supported by a town or village. |
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| So karuṇāsahagatena cetasā … pe … |
They meditate spreading a heart full of compassion … |
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| muditāsahagatena cetasā … pe … |
They meditate spreading a heart full of rejoicing … |
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| upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati, tathā dutiyaṃ, tathā tatiyaṃ, tathā catutthaṃ. |
They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth. |
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| Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyābajjhena pharitvā viharati. |
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. |
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| Tamenaṃ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti. |
A householder or their child approaches and invites them for the next day’s meal. |
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| Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti. |
The monk accepts if they want. |
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| So tassā rattiyā accayena pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṃ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati. |
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. |
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| Tamenaṃ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati. |
That householder or their child serves them with delicious alms-food. |
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| Tassa na evaṃ hoti: |
It never occurs to them: |
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| ‘sādhu vata māyaṃ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti. |
‘It’s so good that this householder serves me with delicious alms-food! |
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| Aho vata māyaṃ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti— |
I hope they serve me with such delicious alms-food in the future!’ |
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| evampissa na hoti. |
They don’t think that. |
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| So taṃ piṇḍapātaṃ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati. |
They eat that alms-food untied, unstupefied, unattached, seeing the drawback, and understanding the escape. |
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| Taṃ kiṃ maññasi, jīvaka, |
What do you think, Jīvaka? |
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| api nu so bhikkhu tasmiṃ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti? |
At that time is that monk intending to hurt themselves, hurt others, or hurt both?” |
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| “No hetaṃ, bhante”. |
“No, sir.” |
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| “Nanu so, jīvaka, bhikkhu tasmiṃ samaye anavajjaṃyeva āhāraṃ āhāretī”ti? |
“Aren’t they eating blameless food at that time?” |
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| “Evaṃ, bhante. |
“Yes, sir. |
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| Sutaṃ metaṃ, bhante: |
Sir, I have heard that |
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| ‘brahmā upekkhāvihārī’ti. |
Brahmā abides in equanimity. |
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| Taṃ me idaṃ, bhante, bhagavā sakkhidiṭṭho; |
Now, I’ve seen the Buddha with my own eyes, |
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| bhagavā hi, bhante, upekkhāvihārī”ti. |
and it is the Buddha who truly abides in equanimity.” |
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| “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 āyatiṃ anuppādadhammo. |
“Any greed, hate, or delusion that might give rise to cruelty, negativity, or repulsion 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. |
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| Sace kho te, jīvaka, idaṃ sandhāya bhāsitaṃ, anujānāmi te etan”ti. |
If that’s what you were referring to, I acknowledge it.” |
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| “Etadeva kho pana me, bhante, sandhāya bhāsitaṃ”. |
“That’s exactly what I was referring to.” |
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| “Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so pañcahi ṭhānehi bahuṃ apuññaṃ pasavati. |
“Jīvaka, anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple makes much bad karma for five reasons. |
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| Yampi so, gahapati, evamāha: |
When they say: |
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| ‘gacchatha, amukaṃ nāma pāṇaṃ ānethā’ti, iminā paṭhamena ṭhānena bahuṃ apuññaṃ pasavati. |
‘Go, fetch that living creature,’ this is the first reason. |
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| Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā dutiyena ṭhānena bahuṃ apuññaṃ pasavati. |
When that living creature experiences pain and sadness as it’s led along by a collar, this is the second reason. |
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| Yampi so evamāha: |
When they say: |
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| ‘gacchatha imaṃ pāṇaṃ ārabhathā’ti, iminā tatiyena ṭhānena bahuṃ apuññaṃ pasavati. |
‘Go, slaughter that living creature,’ this is the third reason. |
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| Yampi so pāṇo ārabhiyamāno dukkhaṃ domanassaṃ paṭisaṃvedeti, iminā catutthena ṭhānena bahuṃ apuññaṃ pasavati. |
When that living creature experiences pain and sadness as it’s being slaughtered, this is the fourth reason. |
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| Yampi so tathāgataṃ vā tathāgatasāvakaṃ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṃ apuññaṃ pasavati. |
When they provide the Realized One or the Realized One’s disciple with unallowable food, this is the fifth reason. |
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| Yo kho, jīvaka, tathāgataṃ vā tathāgatasāvakaṃ vā uddissa pāṇaṃ ārabhati so imehi pañcahi ṭhānehi bahuṃ apuññaṃ pasavatī”ti. |
Anyone who slaughters a living creature specially for the Realized One or the Realized One’s disciple makes much bad karma for five reasons.” |
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