Jīvaka untranslated

Jīvaka 01. Jīvaka Komārabhacca. A celebrated physician. He was the son of Sālavatī, a courtesan of Rājagaha (AN­a. i.216 says that Abhayarājakumāra was his father). Directly after birth the child was placed in a basket and thrown on a dust-heap, from where he was rescued by Abhayarājakumāra. When questioned by Abhaya, people said “he was alive” (jīvati), and therefore the child was called Jīvaka; because he was brought up by the prince (kumārena posāpito), he was called Komārabhacca. It has been suggested, however, that Komārabhacca meant master of the Kaumārabhṛtya science (the treatment of infants); VT.ii.174; in Divy. (506-18) he is called Kumārabhūta.

When grown up, he learnt of his antecedents, and going to Takkasilā without Abhaya’s knowledge, studied medicine for seven years. His teacher then gave him a little money and sent him away as being fit to practise medicine. His first patient was the seṭṭhi’s wife at Sāketa, and for curing her he received sixteen thousand kahāpaṇas, a manservant, a maid-servant and a coach with horses. When he returned to Rājagaha, Abhaya established him in his own residence. There he cured Bimbisāra of a troublesome fistula and received as reward all the ornaments of Bimbisāra’s five hundred wives. He was appointed physician to the king and the king’s women and also to the fraternity of monks with Gotama Buddha at its head. Other cures of Jīvaka’s included that of the seṭṭhi of Rājagaha on whom he performed the operation of trepanning, and of the son of the seṭṭhi of Benares who had suffered from chronic intestinal trouble due to misplacement, and for this case Jīvaka received sixteen thousand kahāpaṇas.

When Caṇḍappajjota, king of Ujjenī, was ill, Bimbisāra lent Jīvaka to him. Caṇḍappajjota hated ghee, which was, however, the only remedy. Jīvaka prepared the medicine, prescribed it for the king, then rode away on the king’s elephant Bhaddavatikā before the king discovered the nature of the medicine. Pajjota, in a rage, ordered his capture and sent his slave Kāka after him. Kāka discovered Jīvaka breakfasting at Kosambī and allowed himself to be persuaded to eat half a myrobalan, which purged him violently. Jīvaka explained to Kāka that he wished to delay his return; he told him why he had fled from the court and, having returned the elephant, proceeded to Rājagaha. Pajjota was cured and, as a token of his favour, sent Jīvaka a suit of Sīveyyaka cloth, which Jīvaka presented to the Buddha (Vin.i.268-81; AN­a.i.216). Jīvaka was greatly attracted by the Buddha. Once when the Buddha was ill, Jīvaka found it necessary to administer a purge, and he had fat rubbed into the Buddha’s body and gave him a handful of lotuses to smell. Jīvaka was away when the purgative acted, and suddenly remembered that he had omitted to ask the Buddha to bathe in warm water to complete the cure. The Buddha read his thoughts and bathed as required. Vin.i.279f; Dhammapada Commentary (Dhp-a.ii.164f), relates a like occurrence in another connection. When the Buddha’s foot was injured by the splinter from the rock hurled by Devadatta, he had to be carried from Maddakucchi to Jīvaka’s Ambavana. There Jīvaka applied an astringent, and having bandaged the wound, left the city expecting to return in time to remove it. But by the time he did return, the city gates were closed and he could not enter. He was greatly worried because he knew that if the bandage remained on all night the Buddha would suffer intense pain. But the Buddha read his thoughts and removed the bandage. See also Ja.v.333.

After Jīvaka became a Sotāpanna, he was anxious to visit the Buddha twice a day, and finding Veḷuvana too far away, he built a monastery with all its adjuncts in his own Ambavana in Rājagaha, which he gave to the Buddha and his monks (DN­a.i.133; MN­a.ii.590). When Bimbisāra died, Jīvaka continued to serve Ajātasattu, and was responsible for bringing him to the Buddha after his crime of parricide (for details see the Sāmaññaphalasutta; also Ja.i.508f; v.262, etc.).

Jīvaka’s fame as a physician brought him more work than he could cope with, but he never neglected his duties to the Saṅgha. Many people, afflicted with disease and unable to pay for treatment by him, joined the Saṅgha in order that they might receive that treatment. On discovering that the Saṅgha was thus being made a convenience of, he asked the Buddha to lay down a rule that men afflicted with certain diseases should be refused entry into the Saṅgha (Vin.i.71ff). Jīvaka was declared by the Buddha chief among his lay followers loved by the people (aggaṁ puggalappasannānaṁ) (AN.i.26). He is included in a list of good men who have been assured of the realisation of deathlessness (AN.iii.451; Dhp­a.i.244, 247; Ja.i.116f).

At a meal once given by Jīvaka, the Buddha refused to be served until Cūḷa Panthaka, who had been left out of the invitation, had been sent for (for details see Cūḷa Panthaka). It may have been the preaching of the Jīvakasutta which effected Jīvaka’s conversion. One discussion he had with the Buddha regarding the qualities of a pious lay disciple is recorded in the Aṅguttaranikāya (AN.iv.222f). Sirimā was Jīvaka’s youngest sister (Snp­a.i.244; Dhp­a.iii.106).

At Jīvaka’s request, the Buddha enjoined upon monks to take exercise; Jīvaka had gone to Vesālī on business and had noticed their pale, unhealthy took (Vin.ii.119).

Jīvaka 02. Given as an example of a name. Ja.i.402.

Jīvaka 03. A monk of the Mahā Vihāra, at whose request Buddhaghosa wrote the Manorathapūraṇī. AN­a.i.874.