5.
The Discourse to Jīvaka
51. Thus have I heard - On one occasion the Blessed One was dwelling at Rājagaha in Jīvaka Komārabhacca's mango grove. Then Jīvaka Komārabhacca approached the Blessed One; having approached, he paid respect to the Blessed One and sat down to one side. Seated to one side, Jīvaka Komārabhacca said this to the Blessed One - "I have heard this, venerable sir - 'They kill living beings for the ascetic Gotama, and the ascetic Gotama knowingly consumes meat specifically prepared for him, dependent on that action.' Those who, venerable sir, say thus - 'They kill living beings for the ascetic Gotama, and the ascetic Gotama knowingly consumes meat specifically prepared for him, dependent on that action' - are they, venerable sir, speaking what has been said by the Blessed One, and do they not misrepresent the Blessed One with what is untrue, and do they explain what is in conformity with the Teaching, and does no reasonable counter-argument come to a blameworthy position?"
52. "Those, Jīvaka, who say thus - 'They kill living beings for the ascetic Gotama, and the ascetic Gotama knowingly consumes meat specifically prepared for him, dependent on that action' - they are not speaking what has been said by me, and they misrepresent me with what is untrue and not factual. I, Jīvaka, say that meat is not to be consumed on three grounds. Seen, heard, suspected - on these three grounds, Jīvaka, I say that meat is not to be consumed. I, Jīvaka, say that meat is to be consumed on three grounds. Not seen, not heard, not suspected - on these three grounds, Jīvaka, I say that meat is to be consumed.
53. "Here, Jīvaka, a monk dwells in dependence on a certain village or market town. He dwells having pervaded one direction with a mind accompanied by friendliness, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by friendliness, extensive, exalted, limitless, without enmity, without ill-will. A householder or a householder's son, having approached him, invites him for a meal for the morrow. If he wishes, Jīvaka, the monk consents. After that night has passed, in the earlier period of the day, having dressed, taking his bowl and robe, he approaches the dwelling of that householder or householder's son; having approached, he sits down on the prepared seat. That householder or householder's son serves him with superior almsfood. He does not think thus - 'How good it would be if this householder or householder's son would serve me with superior almsfood! Oh, if only this householder or householder's son would serve me with such superior almsfood in the future too!' - thus he does not think. He consumes that almsfood not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape. What do you think, Jīvaka, does that monk at that time intend for affliction of himself, or intend for affliction of others, or intend for affliction of both?"
"No, Venerable Sir."
"Does not that monk, Jīvaka, at that time take only blameless food?"
"Yes, Venerable Sir. I have heard this, Venerable Sir - 'Brahmā is one who abides in friendliness.' This, Venerable Sir, has been seen by me with my own eyes in the Blessed One; for the Blessed One, Venerable Sir, is one who abides in friendliness." "Whatever lust, Jīvaka, whatever hate, whatever delusion by which one might have anger, that lust, that hate, that delusion has been abandoned by the Truth-finder, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. If, Jīvaka, you have spoken with reference to this, I allow you that." "This indeed, Venerable Sir, is what I have spoken with reference to."
54. "Here, Jīvaka, a monk dwells in dependence on a certain village or market town. He with a mind accompanied by compassion... etc. with a mind accompanied by altruistic joy... etc. He dwells having pervaded one direction with a mind accompanied by equanimity, likewise the second, likewise the third, likewise the fourth. Thus above, below, across, everywhere, and in every respect, he dwells having pervaded the entire world with a mind accompanied by equanimity, extensive, exalted, limitless, without enmity, without ill-will. A householder or a householder's son, having approached him, invites him for a meal for the morrow. If he wishes, Jīvaka, the monk consents. After that night has passed, in the earlier period of the day, having dressed, taking his bowl and robe, he approaches the dwelling of that householder or householder's son; having approached, he sits down on the prepared seat. That householder or householder's son serves him with superior almsfood. He does not think thus - 'How good it would be if this householder or householder's son would serve me with superior almsfood! Oh, if only this householder or householder's son would serve me with such superior almsfood in the future too!' - thus he does not think. He consumes that almsfood not greedy, not infatuated, not transgressing, seeing the danger, with wisdom of escape. What do you think, Jīvaka, does that monk at that time intend for affliction of himself, or intend for affliction of others, or intend for affliction of both?"
"No, Venerable Sir."
"Does not that monk, Jīvaka, at that time take only blameless food?"
"Yes, Venerable Sir. I have heard this, Venerable Sir - 'Brahmā is one who abides in equanimity.' This, Venerable Sir, has been seen by me with my own eyes in the Blessed One; for the Blessed One, Venerable Sir, is one who abides in equanimity." "Whatever lust, Jīvaka, whatever hate, whatever delusion by which one might be harming, or might be discontent, or might have aversion, that lust, that hate, that delusion has been abandoned by the Truth-finder, its root cut off, made like a palm stump, brought to obliteration, subject to non-arising in the future. If, Jīvaka, you have spoken with reference to this, I allow you that." "This indeed, Venerable Sir, is what I have spoken with reference to."
55. "Whoever, Jīvaka, kills a living being for the Truth-finder or a disciple of the Truth-finder, he generates much demerit on five grounds. Since he, householder, says thus - 'Go, bring such and such a living being,' by this first ground he generates much demerit. Since that living being, being brought with a rope around its neck, experiences suffering and displeasure, by this second ground he generates much demerit. Since he says thus - 'Go, kill this living being,' by this third ground he generates much demerit. Since that living being, being killed, experiences suffering and displeasure, by this fourth ground he generates much demerit. Since he offends the Truth-finder or a disciple of the Truth-finder with what is not allowable, by this fifth ground he generates much demerit. Whoever, Jīvaka, kills a living being for the Truth-finder or a disciple of the Truth-finder, he generates much demerit on these five grounds."
When this was said, Jīvaka Komārabhacca said this to the Blessed One - "Wonderful, Venerable Sir, marvellous, Venerable Sir! Indeed, venerable sir, monks take allowable food; indeed, venerable sir, monks take blameless food. Excellent, venerable sir, excellent, venerable sir! Etc. May the Blessed One remember me as a lay follower who has gone for refuge from this day forth for life."
The Discourse on Jīvaka is concluded as fifth.