Thus I heard:

On one occasion the Blessed One was living at Rājagaha in the Mango Grove of Jīvaka Komārabhacca.

Then Jīvaka Komārabhacca went to the Blessed One, and after paying homage to him, he sat down at one side. When he had done so, he said to the Blessed One:

“Venerable sir, I have heard this: ‘They slaughter living beings for the monk Gotama; the monk Gotama knowingly eats meat prepared for him when invited.’ Venerable sir, when they say that, do they say what the Blessed One says, without misrepresenting the Blessed One with what is not so, do they express Dhamma according with Dhamma with no legitimate deduction from their assertions that provides in Dhamma grounds for condemning them?”

“Jīvaka, those who say thus: ‘They slaughter living beings for the monk Gotama; the monk Gotama knowingly eats meat prepared for him when invited’ do not say what I say; they misrepresent me with what is not true, what is not so.

“Jīvaka, I say that there are three instances in which meat should not be eaten: when it is seen, heard or suspected that the living being has been slaughtered for the eater. I say that meat should not be eaten in these three instances. I say that there are three instances in which meat can be eaten: when it is not seen, not heard, not suspected that the living being has been slaughtered for the eater. I say that meat can be eaten in these three instances.

“Here some bhikkhu lives near a village or town. He abides with mind endued with loving-kindness extending over one quarter, likewise the second, likewise the third, likewise the fourth, and so above, below, around and everywhere, and to all as to himself; he abides with an abundant, exalted, measureless mind of loving-kindness extending over the all-embracing world. Then a householder or a householder’s son comes to him and invites him for the next day’s meal. The bhikkhu accepts, if he likes. When the night is ended he dresses, and taking his bowl and outer robe, he goes to the house of that householder or househoider’s son and sits down on a seat made ready. Then the householder or householder’s son serves him with good alms-food. He does not think thus: ‘It is good that the householder or householder’s son serves me with good alms-food. If only a householder or householder’s son might serve me with such good alms-food in the future!’ He does not think thus. He eats that alms-food without entanglement and not unwarily committed, seeing danger in it and understanding the escape from it. How do you conceive this, Jīvaka, would that bhikkhu on such an occasion will his own affliction or another’s affliction or the affliction of both?”

“No, Venerable sir.”.

“Does not that bhikkhu nourish himself with blameless nourishment on that occasion?”

“Yes, Venerable sir. I have heard this, venerable sir: ‘The Divinity abides in loving-kindness’. Venerable sir, I have seen the Blessed One as a witness to that; for the Blessed One, Venerable sir, abides in loving-kindness.”

“Jīvaka, any lust or any hate or any delusion whereby ill-will might arise in him, a Tathāgata has abandoned, cut off at the roots, made like a palm-stump, done away with so that it is no longer liable to future arising. If what you said referred to that, then I allow it you.”

“Venerable sir, what I said referred to precisely that.”

“Here some bhikkhu lives near a village or town. He abides with mind endued with compassion…”

“… what I said referred to precisely that.”

“Here some bhikkhu lives near a village or town. He abides with gladness…”

“… what I said referred to precisely that.”

“Here some bhikkhu lives near a village or town. He abides with mind endued with equanimity…”

“… what I said referred to precisely that.

“If anyone slaughters a living being for a Tathāgata or his disciple, he lays up much demerit in five instances: When he says ‘Go and fetch that living being’, this is the first instance in which he lays up much demerit. When that living being experiences pain and grief on being led along with a neck-halter, this is the second instance in which he lays up much demerit. When he says ‘Go and slaughter that living being’, this is the third instance when he lays up much demerit. When that living being experiences pain and grief on being slaughtered, this is the fourth instance in which he lays up much demerit. When he provides a Tathāgata or his disciple with food that is not permissable, this is the fifth instance in which he lays up much demerit. Anyone who slaughters a living being for a Tathāgata or his disciple lays up much demerit in these five instances.”

When this was said, Jīvaka Komārabhacca said: “It is wonderful, Venerable sir, it is marvellous! Bhikkhus nourish themselves with permissable nourishment. Bhikkhus nourish themselves with blameless nourishment.

“Magnificent, Master Gotama! Magnificent, Master Gotama! The Dhamma has been made clear in many ways by Master Gotama, as though he were righting the overthrown, revealing the hidden, showing the way to one who was lost, holding up a lamp in the darkness for those with eyesight to see forms.

“I go to Master Gotama for refuge, and to the Dhamma and to the Sangha. From today let Master Gotama remember me as a follower who has gone to him for refuge for life.”