Thus have I heard—At one time, the Blessed One was dwelling in Rajagaha, in the mango grove of Jīvaka Komārabhacca.
Then Jīvaka Komārabhacca approached the Blessed One; having approached, he paid homage to the Blessed One and sat down to one side. While seated to one side, Jīvaka Komārabhacca said to the Blessed One:
“I have heard, venerable sir: ‘They slaughter living beings for the ascetic Gotama; the ascetic Gotama knowingly eats meat prepared for him, thus implicating himself in the act.’ Those who say, ‘They slaughter living beings for the ascetic Gotama; the ascetic Gotama knowingly eats meat prepared for him, thus implicating himself in the act,’ do they speak in accordance with the Blessed One‘s teaching, without misrepresenting him with what is not true, and explaining in accordance with the Dhamma, without finding fault in agreement with the Dhamma?”
“Jīvaka, those who say, ’They slaughter living beings for the ascetic Gotama; the ascetic Gotama knowingly eats meat prepared for him, thus implicating himself in the act‘ do not speak in accordance with my teaching, and they accuse me falsely with what is not true.
I declare, Jīvaka, that there are three circumstances in which meat should not be consumed: when it is seen, heard, or |suspected::doubted, distrusted [parisaṅkita]| that the living being has been slaughtered specifically for oneself — in these three circumstances, I declare that meat should not be consumed.
I declare, Jīvaka, that there are three circumstances in which meat may be consumed: when it is not seen, not heard, and not suspected that the living being has been slaughtered specifically for oneself — in these three circumstances, I declare that meat may be consumed.
Here, Jīvaka, a bhikkhu dwells depending on a certain village or town. With a mind imbued with |loving-kindness::goodwill, friendliness, benevolence [mettā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with loving-kindness, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill-will. Then, a householder or a householder’s son comes to him and invites him for the next day‘s meal. If he wishes, Jīvaka, the bhikkhu accepts the invitation.
After the night has passed, in the morning, he dresses, takes his alms bowl and outer robe, and goes to the house of the one who invited him; having approached, he sits down on the prepared seat. Then, that householder or householder’s son serves him with good food. He does not think: ‘It is good that the householder serves me with the good food, or they will serve me again in the future with such good food’ — he does not think like that. He consumes the food |not tied up::not bound [agathita]|, |not blindly absorbed::not obsessed [anajjhopanna]|, seeing the danger, and understanding the escape.
What do you think, Jīvaka, does that bhikkhu at that time intend harm for himself, for others, or for both?”
“No, venerable sir.”
“Then, Jīvaka, that bhikkhu at that time consumes blameless food, doesn‘t he?”
“Indeed, venerable sir. I have heard, venerable sir: ’Brahmā dwells spreading goodwill.‘ This, venerable sir, has been made known to me directly by the Blessed One; indeed, the Blessed One dwells spreading goodwill.”
“Jīvaka, whatever |passion::intense desire, strong emotion, infatuation, obsession, lust [rāga]|, |aversion::ill-will, hate, hatred, fault, resentment [dosa]|, and |illusion::delusion, hallucination, misperception, distorted view; that which fuels further confusion and doubt [moha]| that would lead to cruelty—such passion, aversion, and illusion has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, and done away with so it is no longer subject to future arising. If you speak with this in mind, Jīvaka, I allow you to say so.”
“That is precisely what I had in mind, venerable sir.”
Here, Jīvaka, a bhikkhu dwells depending on a certain village or town. With a mind imbued with |compassion::benevolence, concern, gentle regard [anukampā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with compassion, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill-will. ...
With a mind imbued with |sympathetic joy::mental quality of rejoicing in the success and happiness of others, which counters envy [muditā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with sympathetic joy, he pervades the entire world—above, below, across, everywhere,encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill-will. ...
With a mind imbued with |equanimity::mental poise, mental balance, equipoise, non-reactivity, composure [upekkhā]|, he dwells pervading one quarter, then a second, then a third, then a fourth. Thus, with a mind imbued with equanimity, he pervades the entire world—above, below, across, everywhere, encompassing all beings—with a vast, exalted, boundless mind, without hostility and free from ill-will. Then, a householder or a householder’s son invites him for a meal. The bhikkhu, if he likes, may accept the invitation.
After the night has passed, in the morning, he dresses, takes his alms bowl and outer robe, and goes to the house of the one who invited him; having approached, he sits down on the prepared seat. Then, that householder or householder‘s son serves him with good food. He does not think: ’It is good that the householder serves me with the good food, or they will serve me again in the future with such good food‘—he does not think like that. He consumes the food not tied up, not blindly absorbed, seeing the danger, and understanding the escape.
What do you think, Jīvaka, does that bhikkhu at that time intends harm for himself, for others, or for both?“
”No, venerable sir.“
”Then, Jīvaka, that bhikkhu at that time consumes blameless food, doesn’t he?“
”Indeed, venerable sir. I have heard, venerable sir: ‘Brahmā dwells spreading equanimity.’ This, venerable sir, has been made known to me directly by the Blessed One; indeed, the Blessed One dwells spreading equanimity.“
”Jīvaka, whatever passion, aversion, and illusion that would lead to his harm, to his |dissatisfaction::dislike, discontent, aversion, boredom [arati]|, or to his |irritation::repulsion, resistance, irritation, conflict [paṭigha]| there might be—such passion, aversion, and illusion has been abandoned by the Tathāgata, cut off at the root, made like a palm stump, and done away with so it is no longer subject to future arising. If you speak with this in mind, Jīvaka, I allow you to say so.“
”That is precisely what I had in mind, venerable sir.“
”Jīvaka, anyone who slaughters a living being for the Tathāgata or his disciple accumulates much demerit in five ways.
When that householder says: ‘Go, fetch that living being for me,’ by this first instance, he accumulates much demerit.
When that living being experiences pain and distress being led with a noose, by this second instance, he accumulates much demerit.
When he says: ‘Slaughter that living being for me,’ by this third instance, he accumulates much demerit.
When that living being experiences pain and distress during the slaughter, by this fourth instance, he accumulates much demerit.
When he presents the Tathāgata or his disciple with food that is not allowable, by this fifth instance, he accumulates much demerit.
Jīvaka, anyone who slaughters a living being for the Tathāgata or his disciple accumulates much demerit through these five ways.“
When this was said, Jīvaka Komārabhacca said to the Blessed One: ”Wonderful, venerable sir, marvelous, venerable sir. It is fitting, venerable sir, that bhikkhus consume food in such a blameless manner. Splendid, venerable sir, splendid... Please remember me as a lay disciple who has gone to the Blessed One for refuge for life.”