Evaṁ me sutaṁ—I have heard ekaṁ samayaṁ bhagavā rājagahe viharati jīvakassa komārabhaccassa ambavane.that on one occasion the Blessed One was staying near Rājagaha, in Jīvaka Komārabhacca’s mango grove.

Atha kho jīvako komārabhacco yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho jīvako komārabhacco bhagavantaṁ etadavoca:Then Jīvaka Komārabhacca went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there he said to the Blessed One,

“sutaṁ metaṁ, bhante:“Lord, I have heard it said that ‘samaṇaṁ gotamaṁ uddissa pāṇaṁ ārabhanti, taṁ samaṇo gotamo jānaṁ uddissakataṁ maṁsaṁ paribhuñjati paṭiccakamman’ti.
ārabhanti → ārambhanti (mr) | uddissakataṁ → uddissakaṭaṁ (bj, pts1ed)‘They slaughter animals for the sake of Gotama the contemplative. Gotama the contemplative knowingly eats the meat prepared for his sake in dependence on that action.’ 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?Those who say, ‘They slaughter animals for the sake of Gotama the contemplative. Gotama the contemplative knowingly eats the meat prepared for his sake in dependence on that action’: Are they speaking in line with what the Blessed One has said, are they not slandering the Blessed One with what is unfactual, and are they speaking in line with the Dhamma so that no one whose thinking is in line with the Dhamma would have grounds for criticizing them?”

“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, ‘They slaughter animals for the sake of Gotama the contemplative. Gotama the contemplative knowingly eats the meat prepared for his sake in dependence on that action’: They are not speaking in line with what I have said, and they are slandering me with what is unfactual.

Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ aparibhoganti vadāmi.“I say that there are three instances in which meat should not be consumed: Diṭṭhaṁ, sutaṁ, parisaṅkitaṁ—when it is seen, heard, or suspected [that the animal was killed for one’s sake]. imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ aparibhoganti vadāmi.These are the three instances in which I say that meat should not be consumed.

Tīhi kho ahaṁ, jīvaka, ṭhānehi maṁsaṁ paribhoganti vadāmi.“I say that there are three instances in which meat may be consumed: Adiṭṭhaṁ, asutaṁ, aparisaṅkitaṁ—when it is not seen, not heard, and not suspected. imehi kho ahaṁ, jīvaka, tīhi ṭhānehi maṁsaṁ paribhoganti vadāmi.These are the three instances in which I say that meat may be consumed.

Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.“There is the case where a monk lives in dependence on a certain village or town. 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 keeps pervading the first direction [the east] with an awareness imbued with goodwill, likewise the second, likewise the third, likewise the fourth. Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with goodwill—abundant, enlarged, immeasurable, without hostility, without ill will. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti.“Then a householder or householder’s son, having gone to him, invites him for the next day’s meal. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.
Ākaṅkhamānova → ākaṅkhamāno (sya-all, km)If he wants to, he acquiesces.

So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati.With the ending of the night, early in the morning, having adjusted his under robe and carrying his robes & bowl, he goes to the home of the householder or householder’s son. On arrival, he sits down on a seat laid out. Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati.The householder or householder’s son serves him with exquisite almsfood. Tassa na evaṁ hoti:The thought doesn’t occur to him, ‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti.
māyaṁ → maṁ + ayaṁ =‘How good it is that this householder or householder’s son serves me with exquisite almsfood! Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—O, if only this householder or householder’s son would serve me with exquisite almsfood like this in the future!’ evampissa na hoti.That thought doesn’t occur to him. So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.
agathito → agadhito (sya-all, km, mr) | anajjhopanno → anajjhāpanno (sya-all, km, mr)He eats that almsfood unattached to it, uninfatuated, guiltless, seeing the drawbacks [of attachment to it], and discerning the escape from them.

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?Does that monk on that occasion intend for his own affliction, does he intend for the affliction of others, or does he intend for the affliction of both?”

“No hetaṁ, bhante”.“No, lord.”

“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti?“Doesn’t the monk on that occasion eat that food blamelessly?”

“Evaṁ, bhante.“Yes, lord. Sutaṁ metaṁ, bhante:I have heard it said that ‘brahmā mettāvihārī’ti.‘Brahmā dwells in goodwill.’ Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho;Lord, the Blessed One is my visible witness to that, bhagavā hi, bhante, mettāvihārī”ti.for the Blessed One dwells in goodwill.”

“Yena kho, jīvaka, rāgena yena dosena yena mohena byāpādavā assa so rāgo so doso so moho tathāgatassa pahīno ucchinnamūlo tālāvatthukato anabhāvaṅkato āyatiṁ anuppādadhammo.
anabhāvaṅkato → anabhāvakato (bj, pts1ed); anabhāvaṅgato (sya1ed, sya2ed, km)“Jīvaka, any passion, aversion, or delusion by which he would have ill will: That passion, aversion, & delusion have been abandoned by the Tathāgata, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ anujānāmi te etan”ti.
bhāsitaṁ → bhāsitanti (sya-all)If what you said was in reference to that, I allow it of you.”

“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”.“What I said was precisely in reference to that, lord.”

“Idha, jīvaka, bhikkhu aññataraṁ gāmaṁ vā nigamaṁ vā upanissāya viharati.“There is the case, Jīvaka, where a monk lives in dependence on a certain village or town. So karuṇāsahagatena cetasā …pe…He keeps pervading the first direction [the east] with an awareness imbued with compassion…

muditāsahagatena cetasā …pe…empathetic joy…

upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ.equanimity, 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.Thus above, below, & all around, everywhere, in its entirety, he keeps pervading the all-encompassing cosmos with an awareness imbued with equanimity—abundant, enlarged, immeasurable, without hostility, without ill will. Tamenaṁ gahapati vā gahapatiputto vā upasaṅkamitvā svātanāya bhattena nimanteti.“Then a householder or householder’s son, having gone to him, invites him for the next day’s meal. Ākaṅkhamānova, jīvaka, bhikkhu adhivāseti.If he wants to, he acquiesces.

So tassā rattiyā accayena pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena gahapatissa vā gahapatiputtassa vā nivesanaṁ tenupasaṅkamati; upasaṅkamitvā paññatte āsane nisīdati.With the ending of the night, early in the morning, having adjusted his under robe and carrying his robes & bowl, he goes to the home of the householder or householder’s son. On arrival, he sits down on a seat laid out. Tamenaṁ so gahapati vā gahapatiputto vā paṇītena piṇḍapātena parivisati.The householder or householder’s son serves him with exquisite almsfood. Tassa na evaṁ hoti:The thought doesn’t occur to him, ‘sādhu vata māyaṁ gahapati vā gahapatiputto vā paṇītena piṇḍapātena pariviseyyāti.‘How good it is that this householder or householder’s son serves me with exquisite almsfood! Aho vata māyaṁ gahapati vā gahapatiputto vā āyatimpi evarūpena paṇītena piṇḍapātena pariviseyyā’ti—O, if only this householder or householder’s son would serve me with exquisite almsfood like this in the future!’ evampissa na hoti.That thought doesn’t occur to him. So taṁ piṇḍapātaṁ agathito amucchito anajjhopanno ādīnavadassāvī nissaraṇapañño paribhuñjati.He eats that almsfood unattached to it, uninfatuated, guiltless, seeing the drawbacks [of attachment to it], and discerning the escape from them.

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?Does that monk on that occasion intend for his own affliction, does he intend for the affliction of others, or does he intend for the affliction of both?”

“No hetaṁ, bhante”.“No, lord.”

“Nanu so, jīvaka, bhikkhu tasmiṁ samaye anavajjaṁyeva āhāraṁ āhāretī”ti?“Doesn’t the monk on that occasion eat that food blamelessly?”

“Evaṁ, bhante.“Yes, lord. Sutaṁ metaṁ, bhante:I have heard it said that ‘brahmā upekkhāvihārī’ti.‘Brahmā dwells in equanimity.’ Taṁ me idaṁ, bhante, bhagavā sakkhidiṭṭho;Lord, the Blessed One is my visible witness to that, bhagavā hi, bhante, upekkhāvihārī”ti.for the Blessed One dwells 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, aversion, or delusion by which he would have annoyance, displeasure, or irritation: That passion, aversion, & delusion have been abandoned by the Tathāgata, their root destroyed, made like a palmyra stump, deprived of the conditions of development, not destined for future arising. Sace kho te, jīvaka, idaṁ sandhāya bhāsitaṁ, anujānāmi te etan”ti.If what you said was in reference to that, I allow it of you.”

“Etadeva kho pana me, bhante, sandhāya bhāsitaṁ”.“What I said was precisely in reference to that, lord.”

“Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so pañcahi ṭhānehi bahuṁ apuññaṁ pasavati.“Jīvaka, whoever slaughters an animal for the sake of the Tathāgata or a disciple of the Tathāgata produces much demerit in five instances.

Yampi so, gahapati, evamāha:“When a householder says, ‘gacchatha, amukaṁ nāma pāṇaṁ ānethā’ti, iminā paṭhamena ṭhānena bahuṁ apuññaṁ pasavati.‘Go fetch that animal’: With this first instance he produces much demerit.

Yampi so pāṇo galappaveṭhakena ānīyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā dutiyena ṭhānena bahuṁ apuññaṁ pasavati.“When the animal, being led along with a rope around its neck, experiences pain & distress: With this second instance he produces much demerit.

Yampi so evamāha:“When he says, ‘gacchatha imaṁ pāṇaṁ ārabhathā’ti, iminā tatiyena ṭhānena bahuṁ apuññaṁ pasavati.‘Go slaughter this animal’: With this third instance he produces much demerit.

Yampi so pāṇo ārabhiyamāno dukkhaṁ domanassaṁ paṭisaṁvedeti, iminā catutthena ṭhānena bahuṁ apuññaṁ pasavati.“When the animal, being slaughtered, experiences pain & distress: With this fourth instance he produces much demerit.

Yampi so tathāgataṁ vā tathāgatasāvakaṁ vā akappiyena āsādeti, iminā pañcamena ṭhānena bahuṁ apuññaṁ pasavati.“When he provides the Tathāgata or a disciple of the Tathāgata with what is unallowable: With this fifth instance he produces much demerit.

Yo kho, jīvaka, tathāgataṁ vā tathāgatasāvakaṁ vā uddissa pāṇaṁ ārabhati so imehi pañcahi ṭhānehi bahuṁ apuññaṁ pasavatī”ti.“Jīvaka, whoever slaughters an animal for the sake of the Tathāgata or a disciple of the Tathāgata produces much demerit in these five instances.”

Evaṁ vutte, jīvako komārabhacco bhagavantaṁ etadavoca:When this was said, Jīvaka Komārabhacca said to the Blessed One, “acchariyaṁ, bhante, abbhutaṁ, bhante.“It’s amazing, lord. It’s astounding— Kappiyaṁ vata, bhante, bhikkhū āhāraṁ āhārenti;how allowable is the food the monks eat! anavajjaṁ vata, bhante, bhikkhū āhāraṁ āhārenti.How blameless is the food the monks eat! Abhikkantaṁ, bhante, abhikkantaṁ, bhante …pe…“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks. upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.May the Blessed One remember me as a lay follower who has gone to him for refuge, from this day forward, for life.”

Jīvakasuttaṁ niṭṭhitaṁ pañcamaṁ.