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MN 55PTS MN 1.3684 min read

With Jīvaka

Jīvakasutta

The Buddha’s personal doctor, Jīvaka, hears criticisms of the Buddha’s policy regarding eating meat, and asks him about it.

Translated by Bhikkhu Sujato · Pāli: Mahāsaṅgīti Tipiṭaka · Public domain (CC0) via SuttaCentral

  • 0.1Majjhima Nikāya 55Middle Discourses 55

0.2JīvakasuttaWith Jīvaka

1.1Evaṁ me sutaṁ—So I have heard.1.2ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane.At one time the Buddha was staying near Rājagaha in the Mango Grove of Jīvaka Komārabhacca.1

2.1Atha 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 him:

3.1“sutaṁ metaṁ, bhante:“Sir, I have heard this:3.2‘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.’23.3Ye 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?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?”

4.1PTS 1.369“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.

5.1Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ aparibhoganti vadāmi.In three cases I say that meat may not be eaten:5.2Diṭṭhaṁ, sutaṁ, parisaṅkitaṁ—it’s seen, heard, or suspected.35.3imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ aparibhoganti vadāmi.These are three cases in which meat may not be eaten.

5.4Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ paribhoganti vadāmi.In three cases I say that meat may be eaten:5.5Adiṭṭhaṁ, asutaṁ, aparisaṅkitaṁ—it’s not seen, heard, or suspected.5.6imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ paribhoganti vadāmi.These are three cases in which meat may be eaten.

6.1Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.Take the case of a mendicant living supported by a town or village.6.2So 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.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.6.3Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti.A householder or their child approaches and invites them for the next day’s meal.6.4Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.The mendicant accepts if they want.

6.5So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ 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.6.6Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati.That householder or their child serves them with delicious almsfood.6.7Tassa na evaṁ hoti:It never occurs to them,6.8‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti.‘It’s so good that this householder serves me with delicious almsfood!6.9Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—I hope they serve me with such delicious almsfood in the future!’6.10evampissa na hoti.They don’t think that.6.11So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.

6.12Taṁ kiṁ maññasi, jīvaka,What do you think, Jīvaka?6.13api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?”

6.14“No hetaṁ, bhante”.“No, sir.”

6.15“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti?“Aren’t they eating blameless food at that time?”

7.1PTS 1.370“Evaṁ, bhante.“Yes, sir.7.2Sutaṁ metaṁ, bhante:Sir, I have heard that7.3‘brahmā mettāvihārī’ti.The Divinity abides in love.7.4Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho;Now, I’ve seen the Buddha with my own eyes,47.5bhagavā hi, bhante, mettāvihārī”ti.and it is the Buddha who truly abides in love.”

7.6“Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.“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.57.7Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ anujānāmi te etan”ti.If that’s what you were referring to, I grant it.”

7.8“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”.“That’s exactly what I was referring to.”

8-10.1“Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.“Take the case, Jīvaka, of a mendicant living supported by a town or village.8-10.2So karuṇāsahagatena cetasā …pe…They meditate spreading a heart full of compassion …

8-10.3muditāsahagatena cetasā …pe…They meditate spreading a heart full of rejoicing …

8-10.4upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ.They meditate spreading a heart full of equanimity to one direction, and to the second, and to the third, and to the fourth.8-10.5Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ 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.8-10.6Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti.A householder or their child approaches and invites them for the next day’s meal.8-10.7Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.The mendicant accepts if they want.

8-10.8So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṁ 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.8-10.9Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati.That householder or their child serves them with delicious almsfood.8-10.10Tassa na evaṁ hoti:It never occurs to them,8-10.11‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti.‘It’s so good that this householder serves me with delicious almsfood!8-10.12Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—I hope they serve me with such delicious almsfood in the future!’8-10.13evampissa na hoti.They don’t think that.8-10.14So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.They eat that almsfood untied, uninfatuated, unattached, seeing the drawback, and understanding the escape.

8-10.15Taṁ kiṁ maññasi, jīvaka,What do you think, Jīvaka?8-10.16api nu so bhikkhu tasmiṁ samaye attabyābādhāya vā ceteti, parabyābādhāya vā ceteti, ubhayabyābādhāya vā cetetī”ti?At that time is that mendicant intending to hurt themselves, hurt others, or hurt both?”

8-10.17“No hetaṁ, bhante”.“No, sir.”

8-10.18“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti?“Aren’t they eating blameless food at that time?”

11.1PTS 1.371“Evaṁ, bhante.“Yes, sir.11.2Sutaṁ metaṁ, bhante:Sir, I have heard that11.3‘brahmā upekkhāvihārī’ti.The Divinity abides in equanimity.11.4Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho;Now, I’ve seen the Buddha with my own eyes,11.5bhagavā hi, bhante, upekkhāvihārī”ti.and it is the Buddha who truly abides in equanimity.”

11.6“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.“Any greed, hate, or delusion that might give rise to cruelty, discontent, or aversion 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.611.7Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ, anujānāmi te etan”ti.If that’s what you were referring to, I grant it.”

11.8“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”.“That’s exactly what I was referring to.”

12.1“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 the Realized One’s disciple brims with much wickedness for five reasons.

12.2Yampi so, gahapati, evamāha:When they say:12.3‘gacchatha, amukaṁ nāma pāṇaṁ ānethā’ti, iminā paṭhamena ṭhānena bahuṁ apuññaṁ pasavati.‘Go, fetch that living creature,’ this is the first reason.

12.4Yampi 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 reason.

12.5Yampi so evamāha:When they say:12.6‘gacchatha imaṁ pāṇaṁ ārabhathā’ti, iminā tatiyena ṭhānena bahuṁ apuññaṁ pasavati.‘Go, slaughter that living creature,’ this is the third reason.

12.7Yampi so pāṇo ārabhiyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā catutthena ṭhānena bahuṁ apuññaṁ pasavati.When that living creature experiences pain and sadness as it’s being slaughtered, this is the fourth reason.

12.8Yampi so tathāgataṁ vā tathāgatasāvakaṁ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṁ apuññaṁ pasavati.When they serve the Realized One or the Realized One’s disciple with unallowable food, this is the fifth reason.

12.9Yo 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 the Realized One’s disciple brims with much wickedness for five reasons.”

13.1Evaṁ vutte, jīvako komārabhacco bhagavantaṁ etadavoca:When he had spoken, Jīvaka said to the Buddha:13.2“acchariyaṁ, bhante, abbhutaṁ, bhante.“It’s incredible, sir, it’s amazing!13.3Kappiyaṁ vata, bhante, bhikkhū āhāraṁ āhārenti;The mendicants indeed eat allowable food.13.4anavajjaṁ vata, bhante, bhikkhū āhāraṁ āhārenti.The mendicants indeed eat blameless food.13.5Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe…Excellent, sir! Excellent! …13.6upāsakaṁ 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.”7

13.7Jīvakasuttaṁ niṭṭhitaṁ pañcamaṁ.

Translator’s notes

  1. Jīvaka was the Buddha’s doctor. His story is told in Kd 8, where we learn that he was abandoned on a trash heap by his mother Sālavatī, only to be discovered and raised by Prince Abhaya of Magadha, a Jain (MN 58). He was called “Survivior” (jīvaka) and “Raised by a Prince” (komārabhacca). In later Ayurveda, kaumārabhṛtya means “paediatrics”, and a lost treatise on that subject is attributed to Jīvaka (Jīvakatantra).

    ↩ mn55:1.2

  2. This was an accusation made against the Buddha by Jains (AN 8.12:31.2, Kd 6:31.13.1). They objected only to eating meat “killed on purpose for him”, and so by implication not all eating of meat. This is consistent with several Jain scriptural passages indicating that ascetics may, under certain strictures, eat meat (Ācaraṅgasūtra 2.1.10.5–6, Bhagavatīsūtra 557 (p. 1261a), Kalpasūtra (Sāmācārī 17), Dasaveyāliyasutta 5–1.73).

    ↩ mn55:3.2

  3. The relevant Vinaya rule makes the meaning clear: “When you know it was killed on purpose for you” (Kd 6:31.14.4). To allay suspicion of improper meat, mendicants are also required to check the provenance of meat before eating (Kd 6:23.9.9).

    ↩ mn55:5.2

  4. Reading taṁ … idaṁ as the accusative of relation, and me as instrumental, for which compare yena brahmā sakkhidiṭṭho at DN 13:12.1. The point of the passage is that he has merely heard that Brahmā abides in love, but he witnesses that the Buddha does so.

    ↩ mn55:7.4

  5. Greed, hate, and delusion are the fundamental underlying defilements that give rise to “ill will”, the opposite of love.

    ↩ mn55:7.6

  6. Just as ill will is the opposite of love, “cruelty” (vihesā), “discontent” (arati), and “repulsion” (paṭigha) are the respective opposites of compassion, rejoicing, and equanimity (MN 62:18.2 ff).

    ↩ mn55:11.6

  7. This sutta marks the occasion of Jīvaka’s conversion. It would seem that he had previously harbored doubts due to his Jain upbringing. Elsewhere he appears as a devotee of the Buddha. AN 1.256:1.1 records that he was the foremost disciple with “confidence in a person”, establishing that he was a stream-enterer. The occasion of his stream-entry, however, is not recorded in Pali.

    ↩ mn55:13.6