Jivaka Physician

(Physician appointed to the Buddha)

Jivaka Komara Bhacca

Introduction – We have leant from Jivika that:

1. When one takes refuge in Buddha, Dhamma and Sangha – he is a lay follower.
2. When one observes the five precepts – he is a virtuous lay follower.
3. When he himself explores the meaning of the Dhamma he has heard but does not encourage
others to explore the meaning of the Dhamma they have heard
he is a lay follower who practices for his own benefit but not for the benefit of others
4. When he himself explores the meaning of the Dhamma he has heard and encourages others
to explore the meaning of the Dhamma they have heard then to that extent he is a lay
follower who practices both for his own benefit and for the benefit of others.

Take a look at this statement - He (Sakka) entered the body of Disapamok. Jivaka excelled in his
studies? In this world we have some who are endowed with the capability to accept spiritual being
in their body – Dat See Te – in Burmese. Some acquired knowledge beyond the cutting edge of the
modern technology and made several inventions. Believe it or not, it is a well documented in
Tipitaka. Some spoke dialects that have never learnt in real life.

Jivaka had aspired to be the physician in his past lives and that aspiration qualifies him to be the
Buddha physician at the time of Buddha. That was the reason why even, the king of Deva (Sakka –
Ta Gyar Min) had to take care of him to learn the celestial knowledge of medicine.

We also have learn why Monks must wear the patched up robe to this day - This custom of wearing
patched garments still remains among the Sang has’ custom.

Jivaka is regarded as the Father of Medicine, a source of knowledge about the healing powers of
plant, mineral, massage and so forth. His teachings travel to Thailand at the same time as Buddhism.
Definitively a central figure in the Buddhist medical system, he is legitimately regarded as the
aspiration for all practitioners of Ancient Massage.

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 Jivaka the Physician to the Buddha
Prince Abhaya, the son of King Bimbisara, was riding through the city when he saw
a flock of crows circling and cawing loudly around a small bundle. Stopping his
carriage, he investigated the sound and found a newborn baby boy who had been
left to die amongst the garbage on the roadside. Upon inquiry he learned that a
courtesan had discarded her illegitimate son whom she felt was a burden, and had
left him to die.

Prince Abhaya was transfus ed with compassion for the newborn babe that still
clung to life despite its ugly surroundings. He decided to adopt the baby as his own.
The baby was named Jivaka Komara Bhacca – Jivaka, meaning ‘life', because of his
will to live, and Komara Bhacca, which meant ‘adopted by a prince'.

Jivaka led a privileged life in the palace. His friends, however, often teased him as
he had no mother. Jivaka, who was embarrassed by the teasing, questioned his
father about his origin. When he heard about his origins and his will to live he
decided that he would one day grow up to be a preserver of life. He felt that he had
no real heritage or family as he was only the adopted son of the prince. Physicians,
however, were treated with great respect. Determined to earn the respect he felt he
lacked due to his birth, Jivaka decided to go to the University of Taxila to become a
physician.

Jivaka approached Disapamok, a well-known scholar, for his training. At this time
Sakka, the King of the Heavens, was observing the world. He realized that it was
time for Jivaka, who had in past births aspired to be the physician of the Buddha, to
begin his training. Sakka, however, wanted to ensure that Jivaka had more than
just the best training available in India. This was the young man who would have
the privilege to be the physician of the Buddha. Sakka decided to take a hand in the
training of young Jivaka so that he would have celestial knowledge in the art of
medicine . With this in view, He entered the body of Disapamok. Jivaka excelled in
his studies. Disapamok, however, soon realized that the training that he was
providing was being influenced by celestial beings. The knowledge that was being
imparted through him far excelled his knowledge of medicine. Jivaka quickly
learned medicines and cures of which Disapamok himself had no knowledge. Jivaka
completed in seven years the physicians training which usually took eleven years.

Realizing that Jivaka's education was complete, Disapamok asked him to go forth
and bring back a plant, herb or root that could not be used for medicinal purposes
for the preservation of life. After traveling far and wide Jivaka returned to his
teacher to inform him that no such plant, herb, or root existed. All of nature's
treasures were beneficial for the preservation of life. The joyous teacher then
praised his pupil by informing him that his education was complete. Jivaka had
surpassed his teacher in knowledge.

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Jivaka decided to go back to Rajagaha to his adoptive father. On the way he
stopped to rest in a city na med Saletha. He soon heard that the young daughter of
the city's wealthiest nobleman was sick. Despite the ministering of many well-known
physicians, she had suffered from severe headaches for seven years. Jivaka
approached the nobleman, as he was confident that he could cure the maiden. The
maiden, however, was not impressed by the very young man who claimed he could
cure her when older well-known physicians had failed. Offering his services for free,
Jivaka continued to declare boldly that he could cure her.

Gathering herbs and roots, Jivaka prepared the medicine which he then
administered to her through her nostrils. Before long the maiden's headaches
disappeared. The grateful nobleman showered Jivaka with gifts and gold and
provided him with a golden cha riot. Jivaka approached Prince Abhaya's palace in
great style.

Handing over his newly earned wealth to his adoptive father, Jivaka thanked him
for his love, compassion, and caring. Prince Abhaya, however, returned all the
wealth to Jivaka and informed him that he owed him naught as he was his true son
and heir. He then told him that during his absence he had found out the full story of
his origin. His mother, Salawathi, was the sought-after courtesan of the kings and
nobility. Wanting to retain her freedom, she had discarded the baby whom she felt
would be a burden to her. Prince Abhaya had unknowingly adopted his own child as
he had loved his son dearly even prior to knowing that he was in fact his own child.
Prince Abhaya built a palace to serve as Jivaka's residence and provided him with
many servants.

Jivaka's second patient was none other than his own grandfather, King Bimbisara.
The king had a huge growth in his stomach that bled from time to time on his royal
robe. So prominent was the growth that his consorts had started to tease the king by
saying that he was with child. The king had been treated by all the great physicians
of the country to no avail. Prince Abhaya informed Jivaka of his grandfather's
plight.

Diagnosing the disease sight unseen, Jivaka immediately prepared the suitable
medicine. Then hiding it on his person, he visited the king. After examining the king
he administered the medicine that he had brought with him. Before long the king's
growth shrank and his wound healed. The grateful king called his entourage of five
hundred consorts who had teased him unmercifully by asking if his first-born was to
be a boy or a girl, and commanded them to give all their jewery as a gift to Jivaka.
Before long a mound of precious jewel higher than Jivaka himself was placed at his
feet. However, Jivaka refused this payment and requested permission from the king
to return the ornaments back to his consorts. Even more impressed by Jivaka's
deportment, the king showered him with wealth, gifted him with the royal mango
grove and made him the royal physician.

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Jivaka's reputation as a great physician grew quickly. He was the physician of kings,
noblemen and the Buddha. The text mentions that he operated and successfully
removed two tumors from the brain of a rich merchant who was a good friend of
King Bimbisara. He also operated successfully to remove a blockage in the intestines
of a nobleman. In one instance when the Buddha was afflicted with stomach
problems, Jivaka prepared the medicine, and applying it on a blue lotus flower,
offered it to the Buddha. Jivaka then asked the Buddha to inhale the essence
emanating from the flower. The medicine which Jivaka had prepared with devotion
and presented so beautifully, cured the Buddha's stomach ailment.

Jivaka had in one instance risked his life to attend a very cruel and vicious king
named Chanda Pradyotha. One of the King Pradyotha's subjects had offered him a
shawl that had been dropped by a Deva in the forest. Admiring the very beautiful
shawl, the king had reflected that he should gift it to Jivaka who had risked his life
to save him. Jivaka, however, felt that there was only one person worthy of such a
shawl. He in turn offered it to the Buddha. The Buddha accepted the celestial shawl
and, as requested by Jivaka, dispensed a sermon on the giving of robes. After
listening to the discourse, Jivaka attained the first stage of enlightenment,
Sotapanna. The Buddha felt that keeping such a valuable shawl in the monastery
would attract thieves, which would endanger His monks. Addressing Ananda, he
requested that the shawl be cut into strips and sewn so that it would be of little value to
thieves. This custom of wearing patched garments still remains among the Sanghas.
Even their new robes are made of strips of material that are sewn together so that
even the robe they wear would help them in the practice of non-attachment.

Jivaka built a monastery in his mango grove so that he could be close to the Buddha
when attending to His needs. It was Jivaka who attended to the Buddha's foot when it
was cut by the sliver of rock that Devadatta rolled down the hill at Gijjhakuta. It was
also Jivaka who treated the Buddha in His last days, when He was overcome by
stomach pains.

The Buddha dispensed the Jivaka Sutta when Jivaka questione d him on the
controversial question of the kammic effects of eating meat. The Buddha explained
that the eating of meat was not in itself an unwholesome act if the following
conditions were met:

Adittha One has not seen the slaughtering of the animal.

Asuta One has not heard that it was killed for his or her consumption.
Aparisamkita There should be no doubt at all in the mind of the person consuming the
meat that the animal was not killed for the purpose of his or her consumption.

The Buddha said:

"Taking life, beating, cutting, binding, stealing, lying, fraud, deceit, pretence at
knowledge, adultery; this is unseemliness and not the eating of flesh.

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When men are rough and harsh, backbiting, treacherous, without compassion,
haughty, ungenerous and do not gi ve anything to anybody; this is unseemliness and
not the eating of flesh.

Anger, pride, obstinacy, antagonism, hypocrisy, envy, ostentation, pride of opinion,

interacting with the unrighteous; this is unseemliness and not the eating of flesh.

When men are of bad morals, refuse to pay their debts, are slanderers, deceitful in their
dealings, pretenders, when the vilest of men commit foul deeds; this is unseemliness
and not the eating of flesh.

When men attack living beings either because of greed or hostility and are always bent
upon evil, they go to darkness after death and fall headlong into hell; this is
unseemliness and not the eating of flesh.

Jivaka, I have declared that one should not make use of meat if it has been seen,
heard or suspected to have been killed on purpose for a monk. I allow the monks
meat that is quite pure in three respects: if it has not been seen, heard or suspected to
have been killed on purpose for a monk."

Amagandha Sutta

The Buddha's teaching is known as the middle path. He did not go to extremes or
command anyone to do anything. While he gave permission for His monks to be
vegetarians if they so wished, He did not state this to be a discipline rule as he felt
that doing so would cause unnecessary hardship to His monks.

Buddhists should refrain from eating meat that has been seen, heard or suspected to
have been killed for them. Buddhists should also refrain from killing, instigating
others to kill or from a livelihood that involves the breeding of animals for killing.
Monks have also been instructed in the Vinaya Pitaka to refrain from eating certain
types of meat such as snake and elephant flesh, because wild animals are attracted
to the smell of such flesh and tend to attack those who have partaken of such meat.

The Buddha has declared that kamma is intention. As such one should not condemn
a person just because he is eating meat to sustain himself. This is not the same as a
person who is eating meat as a result of intense greed for meat and enjoyment in
killing for the palate. Neither should one discourage those who have chosen to
refrain from eating meat. A balanced diet can be achieved without meat. Many
Buddhists have opted to become vegetarians as it assists them in the practice of
loving-kindness.

It was also at Jivaka's re quest that the Buddha established that monks should sweep
the compound of the monastery and attend to other duties that would exercise their
bodies. Jivaka, seeing the benefit of exercise for a healthy life, requested this and
other mild duties to be performed by the monks to ensure their health. With

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foresight, love and compassion the devoted Jivaka took care of the physical health of
the Buddha and His Sangha.

Appendix A

Anguttara Nikaya VIII.26

Jivaka Sutta
To Jivaka
(On Being a Lay Follower)
Translated from the Pali by Thanissaro Bhikkhu.
For free distribution only.

I have heard that on one occasion the Blessed One was staying in Rajagaha, at
Jivaka's Mango Grove. Then Jivaka Komarabhacca went to the Blessed One and,
on arrival, having bowed down, sat to one side. As he was sitting there he said to the
Blessed One: "Venerable sir, to what extent is one a lay follower?"

"Jivaka, when one has gone to the Buddha for refuge, has gone to the Dhamma for
refuge, and has gone to the Sangha for refuge, the n to that extent is one a lay
follower."

"And to what extent, venerable sir, is one a virtuous lay follower?"

"Jivaka, when one abstains from taking life, from stealing, from sexual misconduct,
from lying, and from fermented & distilled drinks that lead to heedlessness, then to
that extent is one a virtuous lay follower."

"And to what extent, venerable sir, is one a lay follower who practices for his own
benefit but not that of others?"

"Jivaka, when a lay follower himself is consummate in conviction but does not
encourage others in the consummation of conviction; when he himself is
consummate in virtue but does not encourage others in the consummation of virtue;
when he himself is consummate in generosity but does not encourage others in the
consummation of generosity; when he himself desires to see the monks but does not
encourage others to see the monks; when he himself wants to hear the true Dhamma
but does not encourage others to hear the true Dhamma; when he himself habitually
remembers the Dhamma he has heard but does not encourage others to remember
the Dhamma they have heard; when he himself explores the meaning of the

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Dhamma he has heard but does not encourage others to explore the meaning of the
Dhamma they have heard; when he himself, knowing both the Dhamma & its
meaning, practices the Dhamma in line with the Dhamma, but does not encourage
others to practice the Dhamma in line with the Dhamma: then to that extent he is a
lay follower who practices for his own benefit but not for the benefit of others ."

"And to what extent, venerable sir, is one a lay follower who practices both for his
own benefit & the benefit of others?"

"Jivaka, when a lay follower himself is consummate in conviction and encourages

others in the consummation of conviction; when he himself is consummate in virtue
and encourages others in the consummation of virtue; when he himself is
consummate in generosity and encourages others in the consummation of generosity;
when he himself desires to see the monks and encourages others to see the monks;
when he himself wants to hear the true Dhamma and encourages others to hear the
true Dhamma; when he himself habitually remembers the Dhamma he has heard
and encourages others to remember the Dhamma they have heard; when he himself
explores the meaning of the Dhamma he has heard and encourages others to explore
the meaning of the Dhamma they have heard; when he himself, knowing both the
Dhamma & its meaning, practices the Dhamma in line with the Dhamma and
encourages others to practice the Dhamma in line with the Dhamma: then to that
extent he is a lay follower who practices both for his own benefit and for the benefit
of others."

Ref: http://www.accesstoinsight.org/canon/anguttara/an08-026.html

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 JIVAKA—SUTTA
(DISCOURSE ON JIVAKA, THE DOCTOR)

Translated by the Editors of 'The Light of the Dhamma'.

Thus I have heard. At one time the Bhagava was staying at Rajagaha in the Mango Grove of
Jivaka Komarabhacca, the adopted son of Abhaya, the king's son. Then Jivaka Komarabhacca
approached the Blessed One. Having approached and made obeisance to Him, he sat down at one
side and having sat down, Jivaka Komarabhacca asked the Blessed One:

Lord, I have heard that animals are slaughtered on purpose for the recluse Gotama, and that the
recluse Gotama knowingly eats the meat killed on purpose for him. Lord, do those who say
animals are slaughtered on purpose for the recluse Gotama, and the recluse Gotama knowingly
eats the meat killed on purpose for him speak the Word of the Buddha, or do they falsely accuse
the Buddha ? Do they speak the truth according to the truth? Are your declarations and
supplementary declarations not thus subject to be ridiculed by others in any manner ?'

Jivaka, those who say "Animals are slaughtered on purpose for the recluse Gotama, and the
recluse Gotama knowingly eats the meat killed on purpose for him" do not say according to what
I have declared, and they falsely accuse me. Jivaka, I have declared that one should not make use
of meat if it is seen, heard or suspected to have been killed on purpose for a monk. I allow the
monks meat that is quite pure in three respects: if it is not seen, heard or suspected to have
been killed on purpose for a monk.'

Jivaka, in this Sasana a monk resides in a certain village or suburb with a mind full of Loving-
kindness pervading first one direction, then a second one, then a third one, then the fourth one,
just so above, below and all around ; and everywhere identifying himself with all, he pervades the
whole world with mind full of Loving-kindness, with mind wide, developed, unbounded, free
from hate and ill—will.'

A certain householder or his son approaches that monk and invites him to the morning meal in his
house the next day. Jivaka, the monk willingly accepts the invitation. Having passed that night,
early the next morning that monk puts on his inner robe, dresses himself and having taken a bowl
goes to the householder or his son's house. Having reached the house of the householder he sits
down at a place specially meant for him. Then the householder or his son offers him a delicious
meal. To that monk no such thought arises : "How good it would be if this householder or his son
were to offer me a delicious meal", or "How good it would be were this householder to offer me
such a delicious meal in future." That monk has no craving for that meal, does not brood over the
matter, and has no attachment for it; on the contrary, he contemplates the miseries in connection
with material food, and having possessed himself of Wisdom pertaining to the finding of a way to
Freedom, he eats the meal.'

Jivaka, what do you think about him in the matter? Has he caused ill-will towards himself or
another or both ?

No ; Venerable Sir.'

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Jivaka, did not that monk eat a meal that was free from blemishes at that time ?'

Yes ; Venerable Sir.

Lord, I have heard that the Brahma lives with Loving-kindness. Lord, I have now seen with my
own eyes that the Bhagava is that very Brahma because He lives with Loving-kindness.'

Jivaka, ill-will is caused by raga (greed), dosa (hatred) and moha (delusion); but the Bhagava has
already eradicated raga, dosa and moha, and as they have been cut at the roots, they will never
arise in future. Jivaka, if you really speak in that light. I shall accept your words.'

Lord, I really spoke in that light.'

Again, Jivaka. in this Sasana a monk resides in a certain village or suburb with a mind full of
Compassion, of Altruistic Joy and of Equanimity directed first in one direction, then a second one,
then a third one, then the fourth, just so above, below and all around ; and everywhere identifying
him self with all, he pervades the whole world with mind full of Equanimity, with mind wide,
developed, unbounded, free from hate and ill-will.'

A certain householder or his son approaches that monk and invites him to the morning meal in his
house the next day. Jivaka, that monk willingly accepts the invitation. Having passed that night,
early the next morning that monk puts on his inner robe, dresses himself, and having taken a bowl
goes to the householder's house. Having reached the house he sits down at a place specially
prepared for him. Then the householder or his son offers him a delicious meal. To that monk no
such thought arises: "How good it would be were these householders to offer me a delicious
meal", or "How good it would be were this householder to offer me such a delicious meal in
future". That monk has no craving for that meal, does not brood over the matter, and has no
attachment for it; on the contrary, he contemplates the miseries in connection with material food,
and having possessed himself of Wisdom pertaining to the finding of a way to Freedom, he eats
the meal.'

Jivaka, what do you think about him in the matter ? Has he caused ill-will against himself or
another or both?'

No ; Venerable Sir.'

Jivaka, did not that monk eat a meal that was free from blemishes at that time ?'

Yes ; Venerable Sir.'

Lord, I have heard that the Brahma lives with Equanimity. Lord, I have now seen with my own
eyes that the Bhagava is that very Brahma because He lives with Equanimity.'

Jivaka, ill-will is caused by raga (greed), dosa (hatred) and moha (delusion); but the Bhagava has
already eradicated raga, dosa and moha, and as they have been cut at the roots, they will never
arise again in future. Jivaka, if you really speak in that light, I shall accept your words.'

Lord, I really spoke in that light.'

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'Indeed, Jivaka, if the householder slaughters an animal on purpose for the Tathagata or His
disciples, he performs the following five kinds of unwholesome volitional actions : —

1. "Go and bring such and such an animal here", orders the householder. Thus he has firstly
committed an unwholesome volitional action.
2. Secondly, this householder has committed an unwholesome volitional action by causing
the animal to be dragged by the neck thus making the animal suffer disagreeable mental
sensations.
3. Thirdly, he has committed an unwholesome volitional action by ordering his men to kill
the animal.
4. Fourthly, he has committed an unwholesome volitional action by having the animal killed,
thus causing it disagreeable mental sensations.
5. Fifthly, he has committed unwholesome volitional action offering the Tathagata and
disciple’s meat slaughtered purpose for a monk."

This being said, Jivaka Komarabhacca, the adopted son of Abhaya, the king's son, said to the
Bhagava : 'It is wonderful; O Gotama, it is wonderful; Just as, O Gotama, one should set upright
that which is upside down or lay bare that which is concealed, or tell the way to a man who has
lost his way, or hold a lamp in the dark so that those who have eyes might see things; even so, the
Dhamma has been revealed to me in many ways by the Venerable Gotama. I take refuge in the
Venerable Gotama, in the Dhamma and the Order of monks ; may the Venerable Gotama accept
me as a lay disciple who has taken refuge from today onward as long as my life lasts.

Reference –
1. Translated by the Editors of 'The Light of the Dhamma'
2. Relatives and Disciples of the Buddha by Radhika Abeysekera

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