Kd 5

5. Cammakkhandhaka 1. Soṇakoḷivisavatthu

Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. Tena kho pana samayena rājā māgadho seniyo bimbisāro asītiyā gāmasahassesu issariyādhipaccaṁ rajjaṁ kāreti. Tena kho pana samayena campāyaṁ soṇo nāma koḷiviso seṭṭhiputto sukhumālo hoti. Tassa pādatalesu lomāni jātāni honti. Atha kho rājā māgadho seniyo bimbisāro tāni asīti gāmikasahassāni sannipātāpetvā kenacideva karaṇīyena soṇassa koḷivisassa santike dūtaṁ pāhesi— “āgacchatu soṇo, icchāmi soṇassa āgatan”ti.

The chapter on skins 1. The account of Soṇa Koḷivisa

At one time the Buddha was staying on the Vulture Peak at Rājagaha. At that time King Seniya Bimbisāra of Magadha ruled over eighty thousand villages, and at Campā there was a wealthy merchant who had a son called Soṇa Koḷivisa. He had been raised in great comfort, so much so that he had hairs growing on the soles of his feet. On one occasion, King Bimbisāra had the chiefs of those eighty thousand villages gathered because of some business. He then sent a message to Soṇa, asking him to come.

Atha kho soṇassa koḷivisassa mātāpitaro soṇaṁ koḷivisaṁ etadavocuṁ— “rājā te, tāta soṇa, pāde dakkhitukāmo. Mā kho tvaṁ, tāta soṇa, yena rājā tena pāde abhippasāreyyāsi. Rañño purato pallaṅkena nisīda. Nisinnassa te rājā pāde dakkhissatī”ti. Atha kho soṇaṁ koḷivisaṁ sivikāya ānesuṁ. Atha kho soṇo koḷiviso yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ abhivādetvā rañño purato pallaṅkena nisīdi. Addasā kho rājā māgadho seniyo bimbisāro soṇassa koḷivisassa pādatalesu lomāni jātāni.

Soṇa’s parents said to him, “Soṇa, the king wishes to see your feet, but don’t point them at him. If you just sit down cross-legged in front him, he’ll be able to see them.” They then sent him away on a palanquin, and Soṇa went to King Bimbisāra. Upon arrival, he bowed to the king and sat down cross-legged in front of him. The king saw the hairs growing on the soles of his feet.

Atha kho rājā māgadho seniyo bimbisāro tāni asīti gāmikasahassāni diṭṭhadhammike atthe anusāsitvā uyyojesi— “tumhe khvattha, bhaṇe, mayā diṭṭhadhammike atthe anusāsitā; gacchatha, taṁ bhagavantaṁ payirupāsatha; so no bhagavā samparāyike atthe anusāsissatī”ti. Atha kho tāni asīti gāmikasahassāni yena gijjhakūṭo pabbato tenupasaṅkamiṁsu.

Then, after instructing those eighty thousand chiefs in worldly matters, the king dismissed them, saying, “I’ve instructed you in worldly matters. Now go and visit the Buddha. He will instruct us about the afterlife.” Those village chiefs then went to the Vulture Peak.

Tena kho pana samayena āyasmā sāgato bhagavato upaṭṭhāko hoti. Atha kho tāni asīti gāmikasahassāni yenāyasmā sāgato tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ sāgataṁ etadavocuṁ— “imāni, bhante, asīti gāmikasahassāni idhūpasaṅkantāni bhagavantaṁ dassanāya; sādhu mayaṁ, bhante, labheyyāma bhagavantaṁ dassanāyā”ti. “Tena hi tumhe āyasmanto muhuttaṁ idheva tāva hotha, yāvāhaṁ bhagavantaṁ paṭivedemī”ti.

There they approached Venerable Sāgata, who at that time was the Buddha’s attendant. They said to him, “Venerable, these eighty thousand chiefs have come to visit the Buddha. May we please see him?” “Well then, please wait here for a moment, while I announce you to the Buddha.”

Atha kho āyasmā sāgato tesaṁ asītiyā gāmikasahassānaṁ purato pekkhamānānaṁ pāṭikāya nimujjitvā bhagavato purato ummujjitvā bhagavantaṁ etadavoca— “imāni, bhante, asīti gāmikasahassāni idhūpasaṅkantāni bhagavantaṁ dassanāya; yassadāni, bhante, bhagavā kālaṁ maññatī”ti. “Tena hi tvaṁ, sāgata, vihārapacchāyāyaṁ āsanaṁ paññapehī”ti.

Then, while those village chiefs were watching, he sunk into the stone slab he was standing on and emerged in front of the Buddha. He said to the Buddha, “Sir, eighty thousand village chiefs have come to visit you. What would you like to do?” “Well then, Sāgata, prepare a seat in the shade of the dwelling.”

“Evaṁ, bhante”ti kho āyasmā sāgato bhagavato paṭissuṇitvā pīṭhaṁ gahetvā bhagavato purato nimujjitvā tesaṁ asītiyā gāmikasahassānaṁ purato pekkhamānānaṁ pāṭikāya ummujjitvā vihārapacchāyāyaṁ āsanaṁ paññapeti. Atha kho bhagavā vihārā nikkhamitvā vihārapacchāyāyaṁ paññatte āsane nisīdi.

“Yes, sir.” He took a bench, sunk down in front of the Buddha, and as those village chiefs were watching, he once more emerged from that stone slab. He then prepared a seat in the shade of the dwelling, after which the Buddha came out and sat down.

Atha kho tāni asīti gāmikasahassāni yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Atha kho tāni asīti gāmikasahassāni āyasmantaṁyeva sāgataṁ samannāharanti, no tathā bhagavantaṁ. Atha kho bhagavā tesaṁ asītiyā gāmikasahassānaṁ cetasā cetoparivitakkamaññāya āyasmantaṁ sāgataṁ āmantesi— “tena hi tvaṁ, sāgata, bhiyyoso mattāya uttari manussadhammaṁ iddhipāṭihāriyaṁ dassehī”ti. “Evaṁ, bhante”ti kho āyasmā sāgato bhagavato paṭissuṇitvā vehāsaṁ abbhuggantvā ākāse antalikkhe caṅkamatipi, tiṭṭhatipi, nisīdatipi, seyyampi kappeti, dhūmāyatipi pajjalatipi, antaradhāyatipi.

Those eighty thousand chiefs approached the Buddha, bowed, and sat down. But they were preoccupied with Sāgata, not with the Buddha. After reading their minds, the Buddha said to Sāgata, “Well then, Sāgata, show us more superhuman abilities, more wonders of supernormal power.” Saying, “Yes, sir,” he rose up in the air, walked back and forth in space, and he stood, sat down, and lay down there. He emitted smoke and fire, and then disappeared.

Atha kho āyasmā sāgato ākāse antalikkhe anekavihitaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassetvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca— “satthā me, bhante, bhagavā; sāvakohamasmi. Satthā me, bhante, bhagavā; sāvakohamasmī”ti. Atha kho tāni asīti gāmikasahassāni “acchariyaṁ vata bho, abbhutaṁ vata bho. Sāvakopi nāma evaṁ mahiddhiko bhavissati, evaṁ mahānubhāvo, aho nūna satthā”ti bhagavantaṁyeva samannāharanti, no tathā āyasmantaṁ sāgataṁ.

After this display of supernormal powers, he bowed down at the feet of the Buddha, and said, “Sir, you’re my teacher, and I’m your disciple.” Those eighty thousand chiefs thought, “It’s astonishing and amazing that even a disciple should be so powerful and mighty. Imagine what the teacher must be like!” Now they paid attention to the Buddha, not to Sāgata.

Atha kho bhagavā tesaṁ asītiyā gāmikasahassānaṁ cetasā cetoparivitakkamaññāya anupubbiṁ kathaṁ kathesi, seyyathidaṁ— dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. Yadā te bhagavā aññāsi kallacitte, muducitte, vinīvaraṇacitte, udaggacitte, pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi— dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; evamevaṁ tesaṁ asītiyā gāmikasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi— “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.

Having read their minds, the Buddha gave those eighty thousand chiefs a progressive talk— on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: suffering, its origin, its end, and the path. Just as a clean and stainless cloth absorbs dye properly, so too, while they were sitting right there, those eighty thousand village chiefs experienced the stainless vision of the Truth: “Anything that has a beginning has an end.”

Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ— “abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya— ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma. Dhammañca, bhikkhusaṅghañca. Upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. They then said to the Buddha, “Wonderful, sir, wonderful! Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the dark so that one with eyes might see what’s there— just so has the Buddha made the Teaching clear in many ways. We go for refuge to the Buddha, the Teaching, and the Sangha of monks. Please accept us as lay followers who have gone for refuge for life.”

1.1. Soṇassapabbajjā

Atha kho soṇassa koḷivisassa etadahosi— “yathā yathā kho ahaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti. Atha kho tāni asīti gāmikasahassāni bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

The going forth of Soṇa Koḷivisa

But Soṇa thought, “The way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure as a polished conch shell. Why don’t I cut off my hair and beard, put on the ocher robes, and go forth into homelessness?” When those eighty-four thousand chiefs had rejoiced and expressed their appreciation for the Buddha’s teaching, they got up from their seats, bowed down, circumambulated the Buddha with their right sides toward him, and left.

Atha kho soṇo koḷiviso acirapakkantesu tesu asītiyā gāmikasahassesu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇo koḷiviso bhagavantaṁ etadavoca— “yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Pabbājetu maṁ, bhante, bhagavā”ti. Alattha kho soṇo koḷiviso bhagavato santike pabbajjaṁ, alattha upasampadaṁ. Acirupasampanno ca panāyasmā soṇo sītavane viharati.

Soon after they had left, Soṇa approached the Buddha, bowed, sat down, and said, “Sir, the way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure as a polished conch shell. I want to cut off my hair and beard, put on the ocher robes, and go forth into homelessness. Please give me the going forth.” Soṇa received the going forth and the full ordination in the Buddha’s presence. Soon after his ordination, while staying in Cool Grove,

Tassa accāraddhavīriyassa caṅkamato pādā bhijjiṁsu. Caṅkamo lohitena phuṭo hoti, seyyathāpi gavāghātanaṁ. Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— “ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro. Atha ca pana me nānupādāya āsavehi cittaṁ vimuccati. Saṁvijjanti kho pana me kule bhogā; sakkā bhoge ca bhuñjituṁ, puññāni ca kātuṁ. Yannūnāhaṁ hīnāyāvattitvā bhoge ca bhuñjeyyaṁ, puññāni ca kareyyan”ti.

Venerable Soṇa practiced walking meditation with so much energy that his feet cracked. His walking path became covered in blood, like a slaughterhouse. Then, while reflecting in private, he thought, “I’m one of the Buddha’s energetic disciples, yet my mind isn’t freed from the corruptions through letting go. But my family is wealthy. Why don’t I return to the lower life, enjoy wealth, and make merit?”

Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya— seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—gijjhakūṭe pabbate antarahito sītavane pāturahosi. Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ senāsanacārikaṁ āhiṇḍanto yenāyasmato soṇassa caṅkamo tenupasaṅkami. Addasā kho bhagavā āyasmato soṇassa caṅkamaṁ lohitena phuṭaṁ, disvāna bhikkhū āmantesi— “kassa nvāyaṁ, bhikkhave, caṅkamo lohitena phuṭo, seyyathāpi gavāghātanan”ti? “Āyasmato, bhante, soṇassa accāraddhavīriyassa caṅkamato pādā bhijjiṁsu. Tassāyaṁ caṅkamo lohitena phuṭo, seyyathāpi gavāghātanan”ti.

Just then the Buddha read Soṇa’s mind. And, as a strong man might bend or stretch his arm, the Buddha disappeared from the Vulture Peak and appeared in Cool Grove. Soon afterwards as the Buddha and a number of monks were walking about the dwellings, they came to Soṇa’s walking path. The Buddha looked at it and asked the monks, “Whose walking path is this? It’s covered in blood, like a slaughterhouse.” They told him what had happened.

Atha kho bhagavā yenāyasmato soṇassa vihāro tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Āyasmāpi kho soṇo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinnaṁ kho āyasmantaṁ soṇaṁ bhagavā etadavoca— “nanu te, soṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— ‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro. Atha ca pana me nānupādāya āsavehi cittaṁ vimuccati. Saṁvijjanti kho pana me kule bhogā; sakkā bhoge ca bhuñjituṁ, puññāni ca kātuṁ. Yannūnāhaṁ hīnāyāvattitvā bhoge ca bhuñjeyyaṁ, puññāni ca kareyyan’”ti? “Evaṁ, bhante”ti. “Taṁ kiṁ maññasi, soṇa, kusalo tvaṁ pubbe agārikabhūto vīṇāya tantissare”ti? “Evaṁ, bhante”ti. “Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti, kammaññā vā”ti? “No hetaṁ, bhante”ti.

The Buddha then went up to Soṇa’s dwelling and sat down on the prepared seat. Soṇa bowed and sat down, and the Buddha said to him, “Soṇa, while reflecting in private, didn’t you think, ‘I’m one of the Buddha’s energetic disciples, yet my mind isn’t freed from the corruptions through letting go. But my family is wealthy. Why don’t I return to the lower life, enjoy wealth, and make merit’?” “Yes, sir.” “Well, let me ask you, Soṇa: when you were previously a householder, weren’t you a skilled lute player?” “Yes.” “When the strings were too tight, was the lute in tune and easy to play?” “No.”

“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti, kammaññā vā”ti? “No hetaṁ, bhante”ti. “Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo neva accāyatā honti nātisithilā, same guṇe patiṭṭhitā, api nu te vīṇā tasmiṁ samaye saravatī vā hoti, kammaññā vā”ti? “Evaṁ, bhante”ti. “Evameva kho, soṇa, accāraddhavīriyaṁ uddhaccāya saṁvattati, atilīnavīriyaṁ kosajjāya saṁvattati.

“When the strings were too loose, was the lute in tune and easy to play?” “No.” “But when the strings were neither too tight nor too loose, but set to a balanced tension, was the lute then in tune and easy to play?” “Yes.” “Just so, Soṇa, too much energy leads to restlessness and too little to laziness.

Tasmātiha tvaṁ, soṇa, vīriyasamataṁ adhiṭṭhaha, indriyānañca samataṁ paṭivijjha, tattha ca nimittaṁ gaṇhāhī”ti. “Evaṁ, bhante”ti kho āyasmā soṇo bhagavato paccassosi. Atha kho bhagavā āyasmantaṁ soṇaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—sītavane āyasmato soṇassa sammukhe antarahito gijjhakūṭe pabbate pāturahosi.

So apply a balanced energy and bring about an evenness in the spiritual faculties. And that is where you should take up the meditation object.” “Yes, sir.” Then, as a strong man might bend or stretch his arm, the Buddha disappeared from the presence of Soṇa in Cool Grove and appeared on the Vulture Peak.

Atha kho āyasmā soṇo aparena samayena vīriyasamataṁ adhiṭṭhāsi, indriyānañca samataṁ paṭivijjhi, tattha ca nimittaṁ aggahesi. Atha kho āyasmā soṇo, eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto, na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi. “Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abhiññāsi. Aññataro ca panāyasmā soṇo arahataṁ ahosi.

Soon Soṇa applied a balanced energy and brought about an evenness in his spiritual faculties, which is where he took up his meditation object. He then stayed by himself, secluded, heedful, energetic, and diligent. In no long time in this very life, he realized with his own insight the supreme goal of the spiritual life for which gentlemen rightly go forth into homelessness. He understood that birth had come to an end, that the spiritual life had been fulfilled, that the job had been done, that there was no further state of existence. And Venerable Soṇa became one of the perfected ones.

Atha kho āyasmato soṇassa arahattappattassa etadahosi— “yannūnāhaṁ bhagavato santike aññaṁ byākareyyan”ti. Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho āyasmā soṇo bhagavantaṁ etadavoca—

He then thought, “Why don’t I declare perfect insight to the Buddha?” He then went to the Buddha, bowed, sat down, and said:

“yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so chaṭṭhānāni adhimutto hoti— nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, upādānakkhayādhimutto hoti, taṇhakkhayādhimutto hoti, asammohādhimutto hoti.

“Sir, a monk who is a perfected one—who has ended the corruptions, fulfilled the spiritual life, done the job, put down the burden, realized the true goal, cut the bond to existence, gained release by right insight—he is committed to six things: to renunciation, seclusion, harmlessness, the end of grasping, the end of craving, and non-confusion.

Siyā kho pana, bhante, idhekaccassa āyasmato evamassa— ‘kevalaṁ saddhāmattakaṁ nūna ayamāyasmā nissāya nekkhammādhimutto’ti, na kho panetaṁ, bhante, evaṁ daṭṭhabbaṁ. Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṁ asamanupassanto katassa vā paṭicayaṁ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti.

A venerable here might think, ‘No doubt this venerable is committed to renunciation simply because of faith.’ But this would be the wrong way to look at it. The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to renunciation because of the ending of sensual desire, because he is without sensual desire. He is committed to renunciation because of the ending of ill will, because he is without ill will. He is committed to renunciation because of the ending of confusion, because he is without confusion.

Siyā kho pana, bhante, idhekaccassa āyasmato evamassa— ‘lābhasakkārasilokaṁ nūna ayamāyasmā nikāmayamāno pavivekādhimutto’ti. Na kho panetaṁ, bhante, evaṁ daṭṭhabbaṁ. Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṁ asamanupassanto katassa vā paṭicayaṁ, khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti.

A venerable here might think, ‘No doubt this venerable is committed to seclusion because he desires material support, honor, and praise.’ But this would be the wrong way to look at it. The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to seclusion because of the ending of sensual desire, because he is without sensual desire. He is committed to seclusion because of the ending of ill will, because he is without ill will. He is committed to seclusion because of the ending of confusion, because he is without confusion.

Siyā kho pana, bhante, idhekaccassa āyasmato evamassa— ‘sīlabbataparāmāsaṁ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto’ti. Na kho panetaṁ, bhante, evaṁ daṭṭhabbaṁ. Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṁ asamanupassanto katassa vā paṭicayaṁ, khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti.

A venerable here might think, ‘No doubt this venerable is committed to non-harming because he falls back on adhering to virtue and vows as the essence.’ But this would be the wrong way to look at it. The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to harmlessness because of the ending of sensual desire, because he is without sensual desire. He is committed to harmlessness because of the ending of ill will, because he is without ill will. He is committed to harmlessness because of the ending of confusion, because he is without confusion.

Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti. Khayā rāgassa vītarāgattā taṇhakkhayādhimutto hoti, khayā dosassa vītadosattā taṇhakkhayādhimutto hoti, khayā mohassa vītamohattā taṇhakkhayādhimutto hoti. Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti.

He is committed to the end of grasping, to the end of craving, and to non-confusion because of the ending of sensual desire, because he is without sensual desire. He is committed to the end of grasping, to the end of craving, and to non-confusion because of the ending of ill will, because he is without ill will. He is committed to the end of grasping, to the end of craving, and to non-confusion because of the ending of confusion, because he is without confusion.

Evaṁ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti. Amissīkatamevassa cittaṁ hoti, ṭhitaṁ āneñjappattaṁ, vayañcassānupassati. Bhusā cepi sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā … manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; amissīkatamevassa cittaṁ hoti, ṭhitaṁ āneñjappattaṁ, vayañcassānupassati.

Sir, for a monk who is fully freed in this way, even if he sees compelling sights, his mind is not overpowered by them. It remains unaffected, steady, and unshakeable, and he observes its disappearance. Even if he hears compelling sounds, smells compelling odors, tastes compelling flavors, touches compelling objects, or experiences compelling mental phenomena, his mind is not overpowered by them. It remains unaffected, steady, and unshakeable, and he observes its disappearance.

Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano, puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya; pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi …pe… uttarāya cepi disāya …pe… dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya; evameva kho, bhante, evaṁ sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; amissīkatamevassa cittaṁ hoti, ṭhitaṁ āneñjappattaṁ, vayañcassānupassati. Bhusā cepi sotaviññeyyā saddā …pe… ghānaviññeyyā gandhā … jivhāviññeyyā rasā … kāyaviññeyyā phoṭṭhabbā … manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti; amissīkatamevassa cittaṁ hoti, ṭhitaṁ āneñjappattaṁ, vayañcassānupassatī”ti.

It’s just like a granite mountain, a single, solid mass without cracks. It doesn’t shake or tremble when a powerful rainstorm arrives from any direction. The mind of the monk who is fully freed in this way is just like that.

Nekkhammaṁ adhimuttassa, pavivekañca cetaso; Abyāpajjādhimuttassa, upādānakkhayassa ca. Taṇhakkhayādhimuttassa, asammohañca cetaso; Disvā āyatanuppādaṁ, sammā cittaṁ vimuccati. Tassa sammāvimuttassa, santacittassa bhikkhuno; Katassa paṭicayo natthi, karaṇīyaṁ na vijjati. Selo yathā ekagghano, vātena na samīrati; Evaṁ rūpā rasā saddā, gandhā phassā ca kevalā. Iṭṭhā dhammā aniṭṭhā ca, na pavedhenti tādino; Ṭhitaṁ cittaṁ vippamuttaṁ, vayañcassānupassatīti.

For one committed to renunciation And to seclusion of the mind, For one committed to harmlessness And to the end of grasping, For one committed to the end of craving And to clarity of mind, Having seen the arising of the senses, Their mind is fully freed. For one who is fully freed, The monastic with a peaceful mind, There is nothing to improve And nothing to be done. Just as a single, solid rock, Is unshaken by the wind, So too, all sights, and sounds, Smells, tastes, and touches, And mental objects, good or bad, Cannot move that kind of person. Their mind is free and steady, And they observe it as it disappears.”

2. Diguṇādiupāhanapaṭikkhepa

Atha kho bhagavā bhikkhū āmantesi— “evaṁ kho, bhikkhave, kulaputtā aññaṁ byākaronti, attho ca vutto, attā ca anupanīto. Atha ca panidhekacce moghapurisā hasamānakaṁ maññe aññaṁ byākaronti, te pacchā vighātaṁ āpajjantī”ti.

2. The prohibition against sandals with double-layered soles, etc.

Then the Buddha addressed the monks: “It’s in this way that a gentleman declares perfect insight. The matter is spoken of, but the person isn’t mentioned. Still some foolish men here seem to declare perfect insight just for fun. Soon enough they experience distress.”

Atha kho bhagavā āyasmantaṁ soṇaṁ āmantesi— “tvaṁ khosi, soṇa, sukhumālo. Anujānāmi te, soṇa, ekapalāsikaṁ upāhanan”ti. “Ahaṁ kho, bhante, asītisakaṭavāhe hiraññaṁ ohāya agārasmā anagāriyaṁ pabbajito, sattahatthikañca anīkaṁ. Athāhaṁ, bhante, ekapalāsikañce upāhanaṁ pariharissāmi, tassa me bhavissanti vattāro ‘soṇo koḷiviso asītisakaṭavāhe hiraññaṁ ohāya agārasmā anagāriyaṁ pabbajito, sattahatthikañca anīkaṁ. So dānāyaṁ ekapalāsikāsu upāhanāsu satto’ti.

The Buddha then said to Soṇa, “Soṇa, you were brought up in great comfort. I allow you to use sandals with single-layered soles.” “When I went forth into homelessness, sir, I left behind eighty cartloads of gold coins and a troop of seven elephants. If I were to walk around in sandals with single-layered soles, some people would say, ‘Soṇa left all this behind when he went forth, and now he’s attached to sandals with single-layered soles.’

Sace bhagavā bhikkhusaṅghassa anujānissati ahampi paribhuñjissāmi; no ce bhagavā bhikkhusaṅghassa anujānissati, ahampi na paribhuñjissāmī”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, ekapalāsikaṁ upāhanaṁ. Na, bhikkhave, diguṇā upāhanā dhāretabbā. Na tiguṇā upāhanā dhāretabbā. Na guṇaṅguṇūpāhanā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti.

If you allow them to the Sangha of monks, I too will use them. If not, I won’t use them either.” The Buddha then gave a teaching and addressed the monks: “I allow sandals with single-layered soles. But you shouldn’t wear sandals with double-layered soles, with triple-layered soles, or with multi-layered soles. If you do, you commit an offense of wrong conduct.”

3. Sabbanīlikādipaṭikkhepa

Tena kho pana samayena chabbaggiyā bhikkhū sabbanīlikā upāhanāyo dhārenti …pe… sabbapītikā upāhanāyo dhārenti … sabbalohitikā upāhanāyo dhārenti … sabbamañjiṭṭhikā upāhanāyo dhārenti … sabbakaṇhā upāhanāyo dhārenti … sabbamahāraṅgarattā upāhanāyo dhārenti … sabbamahānāmarattā upāhanāyo dhārenti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sabbanīlikā upāhanā dhāretabbā …pe… na sabbapītikā upāhanā dhāretabbā, na sabbalohitikā upāhanā dhāretabbā, na sabbamañjiṭṭhikā upāhanā dhāretabbā, na sabbakaṇhā upāhanā dhāretabbā, na sabbamahāraṅgarattā upāhanā dhāretabbā, na sabbamahānāmarattā upāhanā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti.

3. The prohibition against what is entirely blue, etc.

Soon afterwards the monks from the group of six wore entirely blue sandals, entirely yellow sandals, entirely red sandals, entirely magenta sandals, entirely black sandals, entirely orange sandals, and entirely beige sandals. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t wear sandals that are entirely blue, entirely yellow, entirely red, entirely magenta, entirely black, entirely orange, or entirely beige. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena chabbaggiyā bhikkhū nīlakavaddhikā upāhanāyo dhārenti …pe… pītakavaddhikā upāhanāyo dhārenti, lohitakavaddhikā upāhanāyo dhārenti, mañjiṭṭhikavaddhikā upāhanāyo dhārenti, kaṇhavaddhikā upāhanāyo dhārenti, mahāraṅgarattavaddhikā upāhanāyo dhārenti, mahānāmarattavaddhikā upāhanāyo dhārenti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, nīlakavaddhikā upāhanā dhāretabbā …pe… na pītakavaddhikā upāhanā dhāretabbā, na lohitakavaddhikā upāhanā dhāretabbā, na mañjiṭṭhikavaddhikā upāhanā dhāretabbā, na kaṇhavaddhikā upāhanā dhāretabbā, na mahāraṅgarattavaddhikā upāhanā dhāretabbā, na mahānāmarattavaddhikā upāhanā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti.

At that time the monks from the group of six wore sandals with blue straps, yellow straps, red straps, magenta straps, black straps, orange straps, and beige straps. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t wear sandals with blue straps, yellow straps, red straps, magenta straps, black straps, orange straps, or beige straps. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena chabbaggiyā bhikkhū khallakabaddhā upāhanāyo dhārenti …pe… puṭabaddhā upāhanāyo dhārenti, pāliguṇṭhimā upāhanāyo dhārenti, tūlapuṇṇikā upāhanāyo dhārenti, tittirapattikā upāhanāyo dhārenti, meṇḍavisāṇavaddhikā upāhanāyo dhārenti, ajavisāṇavaddhikā upāhanāyo dhārenti, vicchikāḷikā upāhanāyo dhārenti, morapiñchaparisibbitā upāhanāyo dhārenti, citrā upāhanāyo dhārenti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, khallakabaddhā upāhanā dhāretabbā …pe… na puṭabaddhā upāhanā dhāretabbā, na pāliguṇṭhimā upāhanā dhāretabbā, na tūlapuṇṇikā upāhanā dhāretabbā, na tittirapattikā upāhanā dhāretabbā, na meṇḍavisāṇavaddhikā upāhanā dhāretabbā, na ajavisāṇavaddhikā upāhanā dhāretabbā, na vicchikāḷikā upāhanā dhāretabbā, na morapiñchaparisibbitā upāhanā dhāretabbā, na citrā upāhanā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti.

At that time the monks from the group of six wore sandals containing leather, enclosing the shin and the foot, covering the foot, stuffed with cotton, looking like partridge feathers, having straps like ram horns, having straps like goat horns, having straps like scorpion claws, decorated with a peacock’s tail feather, and decorated in various ways. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t wear sandals containing leather, enclosing the shin and the foot, covering the foot, stuffed with cotton, looking like partridge feathers, having straps like ram horns, having straps like goat horns, having straps like scorpion claws, decorated with a peacock’s tail feather, or decorated in various ways. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena chabbaggiyā bhikkhū sīhacammaparikkhaṭā upāhanāyo dhārenti …pe… byagghacammaparikkhaṭā upāhanāyo dhārenti, dīpicammaparikkhaṭā upāhanāyo dhārenti, ajinacammaparikkhaṭā upāhanāyo dhārenti, uddacammaparikkhaṭā upāhanāyo dhārenti, majjāracammaparikkhaṭā upāhanāyo dhārenti, kāḷakacammaparikkhaṭā upāhanāyo dhārenti, luvakacammaparikkhaṭā upāhanāyo dhārenti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, sīhacammaparikkhaṭā upāhanā dhāretabbā …pe… na byagghacammaparikkhaṭā upāhanā dhāretabbā, na dīpicammaparikkhaṭā upāhanā dhāretabbā, na ajinacammaparikkhaṭā upāhanā dhāretabbā, na uddacammaparikkhaṭā upāhanā dhāretabbā, na majjāracammaparikkhaṭā upāhanā dhāretabbā, na kāḷakacammaparikkhaṭā upāhanā dhāretabbā, na luvakacammaparikkhaṭā upāhanā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti.

At that time the monks from the group of six wore sandals decorated with lionskin, tiger skin, leopard skin, deerskin, otter skin, cat skin, squirrel skin, and bat skin. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” “You shouldn’t wear sandals decorated with lionskin, tiger skin, leopard skin, deerskin, otter skin, cat skin, squirrel skin, or bat skin. If you do, you commit an offense of wrong conduct.”

4. Omukkaguṇaṅguṇūpāhanānujānana

Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi, aññatarena bhikkhunā pacchāsamaṇena. Atha kho so bhikkhu khañjamāno bhagavantaṁ piṭṭhito piṭṭhito anubandhi. Addasā kho aññataro upāsako guṇaṅguṇūpāhanā ārohitvā bhagavantaṁ dūratova āgacchantaṁ; disvā upāhanā ārohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā yena so bhikkhu tenupasaṅkami; upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā etadavoca—

4. The allowance for second-hand sandals with multi-layered soles

One morning the Buddha robed up, took his bowl and robe, and entered Rājagaha for almsfood together with an attendant monk. As the attendant followed behind the Buddha, he was limping. A certain lay follower wearing sandals with multi-layered soles saw the Buddha coming. He removed his sandals, approached the Buddha, and bowed. He then bowed to the attendant monk and asked him,

“kissa, bhante, ayyo khañjatī”ti? “Pādā me, āvuso, phalitā”ti. “Handa, bhante, upāhanāyo”ti. “Alaṁ, āvuso, paṭikkhittā bhagavatā guṇaṅguṇūpāhanā”ti. “Gaṇhāhetā, bhikkhu, upāhanāyo”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, omukkaṁ guṇaṅguṇūpāhanaṁ. Na, bhikkhave, navā guṇaṅguṇūpāhanā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti.

“Venerable, why are you limping?” “Because my feet are cracked.” “Well then, take these sandals.” “Thanks, but the Buddha has prohibited sandals with multi-layered soles.” But the Buddha said, “Please take the sandals.” Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow second-hand sandals with multi-layered soles. But you shouldn’t wear new sandals with multi-layered soles. If you do, you commit an offense of wrong conduct.”

5. Ajjhārāmeupāhanapaṭikkhepa

Tena kho pana samayena bhagavā ajjhokāse anupāhano caṅkamati. “Satthā anupāhano caṅkamatī”ti— therāpi bhikkhū anupāhanā caṅkamanti. Chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamanti. Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamissantī”ti.

5. The prohibition against sandals inside a monastery

On one occasion the Buddha was doing walking meditation outside without sandals. The senior monks followed his example, but not the monks from the group of six. The monks of few desires complained and criticized them, “How can the monks from the group of six do walking meditation with their sandals on when the Teacher and the senior monks do it without?”

Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamantī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamissanti. Ime hi nāma, bhikkhave, gihī odātavatthavasanakā abhijīvanikassa sippassa kāraṇā ācariyesu sagāravā sappatissā sabhāgavuttikā viharissanti.

They told the Buddha. … “Is it true, monks, that the monks from the group of six do this?” “It’s true, sir.” The Buddha rebuked them … “How can those foolish men do walking meditation with their sandals on when the Teacher and the senior monks do it without? Even the householders who wear white are respectful and deferential toward their teachers for teaching them the profession by which they make a living.

Idha kho taṁ, bhikkhave, sobhetha, yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu agāravā appatissā asabhāgavuttikā vihareyyātha. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu anupāhanesu caṅkamamānesu saupāhanena caṅkamitabbaṁ. Yo caṅkameyya, āpatti dukkaṭassa. Na ca, bhikkhave, ajjhārāme upāhanā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti.

And you who have gone forth on such a well-proclaimed spiritual path will shine if you’re respectful and deferential toward your teachers, your preceptors, or those of an equivalent standing. This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t do walking meditation with your sandals on when your teachers, your preceptors, or those of equivalent standing do it without. If you do, you commit an offense of wrong conduct. And you shouldn’t wear sandals within a monastery. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena aññatarassa bhikkhuno pādakhilābādho hoti. Taṁ bhikkhū pariggahetvā uccārampi passāvampi nikkhāmenti. Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū taṁ bhikkhuṁ pariggahetvā uccārampi passāvampi nikkhāmente, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca—

Soon afterwards a certain monk was afflicted with a corn on his foot. The monks had to hold him while he urinated and defecated. Just then, the Buddha was walking about the dwellings and saw this. He went up to those monks and said to them,

“kiṁ imassa, bhikkhave, bhikkhuno ābādho”ti? “Imassa, bhante, āyasmato pādakhilābādho; imaṁ mayaṁ pariggahetvā uccārampi passāvampi nikkhāmemā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “anujānāmi, bhikkhave, yassa pādā vā dukkhā, pādā vā phalitā, pādakhilo vā ābādho upāhanaṁ dhāretun”ti.

“What illness does this monk have?” “He has a corn on his foot, sir. That’s why we do this for him.” Soon afterwards the Buddha gave a teaching and addressed the monks: “I allow you to wear sandals if your feet are painful or cracked, or you have a corn on your foot.”

Tena kho pana samayena bhikkhū adhotehi pādehi mañcampi pīṭhampi abhiruhanti; cīvarampi senāsanampi dussati. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ‘idāni mañcaṁ vā pīṭhaṁ vā abhiruhissāmī’ti upāhanaṁ dhāretun”ti.

Then the monks made use of the beds and benches with dirty feet. Their robes and the furniture got dirty. “When you know that you are about to make use of a bed or a bench, I allow you to wear sandals.”

Tena kho pana samayena bhikkhū rattiyā uposathaggampi sannisajjampi gacchantā andhakāre khāṇumpi kaṇṭakampi akkamanti; pādā dukkhā honti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, ajjhārāme upāhanaṁ dhāretuṁ, ukkaṁ, padīpaṁ, kattaradaṇḍan”ti.

Then, when the monks were walking to the observance hall or to a meeting in the dark of night, they stepped on stumps and thorns, hurting their feet. “I allow you to wear sandals within a monastery, and also to use a torch, a lamp, and a walking stick.”

6. Kaṭṭhapādukādipaṭikkhepa

Tena kho pana samayena chabbaggiyā bhikkhū rattiyā paccūsasamayaṁ paccuṭṭhāya kaṭṭhapādukāyo abhiruhitvā ajjhokāse caṅkamanti, uccāsaddā mahāsaddā khaṭakhaṭasaddā, anekavihitaṁ tiracchānakathaṁ kathentā, seyyathidaṁ— rājakathaṁ, corakathaṁ, mahāmattakathaṁ, senākathaṁ, bhayakathaṁ, yuddhakathaṁ, annakathaṁ, pānakathaṁ, vatthakathaṁ, sayanakathaṁ, mālākathaṁ, gandhakathaṁ, ñātikathaṁ, yānakathaṁ, gāmakathaṁ, nigamakathaṁ, nagarakathaṁ, janapadakathaṁ, itthikathaṁ, sūrakathaṁ, visikhākathaṁ, kumbhaṭṭhānakathaṁ, pubbapetakathaṁ, nānattakathaṁ, lokakkhāyikaṁ, samuddakkhāyikaṁ, itibhavābhavakathaṁ iti vā; kīṭakampi akkamitvā mārenti, bhikkhūpi samādhimhā cāventi.

6. The prohibition against wooden shoes, etc.

At one time the monks from the group of six got up early in the morning, put on wooden shoes, and walked back and forth outside, making a loud clacking noise. And they talked about all sorts of worldly things: about kings, gangsters, and officials; about armies, dangers, and battles; about food, drink, clothes, and beds; about garlands and perfumes; about relatives, vehicles, villages, towns, and countries; about women and heroes; gossip; about the departed; about various trivialities; about the world and the sea; about being this or that. They stepped on and killed insects, and they disturbed the monks in the stillness of meditation.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma chabbaggiyā bhikkhū rattiyā paccūsasamayaṁ paccuṭṭhāya kaṭṭhapādukāyo abhiruhitvā ajjhokāse caṅkamissanti, uccāsaddā mahāsaddā khaṭakhaṭasaddā anekavihitaṁ tiracchānakathaṁ kathentā, seyyathidaṁ— rājakathaṁ, corakathaṁ …pe… itibhavābhavakathaṁ iti vā, kīṭakampi akkamitvā māressanti, bhikkhūpi samādhimhā cāvessantī”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū rattiyā paccūsasamayaṁ paccuṭṭhāya kaṭṭhapādukāyo abhiruhitvā ajjhokāse caṅkamanti, uccāsaddā mahāsaddā khaṭakhaṭasaddā, anekavihitaṁ tiracchānakathaṁ kathentā, seyyathidaṁ— rājakathaṁ, corakathaṁ …pe… itibhavābhavakathaṁ iti vā, kīṭakampi akkamitvā mārenti, bhikkhūpi samādhimhā cāventī”ti? “Saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, kaṭṭhapādukā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti.

The monks of few desires complained and criticized them, “How can the monks from the group of six act like this?” They told the Buddha. … “Is it true, monks, that the monks from the group of six are acting like this?” “It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t wear wooden shoes. If you do, you commit an offense of wrong conduct.”

Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena bārāṇasī tadavasari. Tatra sudaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye. Tena kho pana samayena chabbaggiyā bhikkhū— “bhagavatā kaṭṭhapādukā paṭikkhittā”ti— tālataruṇe chedāpetvā tālapattapādukāyo dhārenti; tāni tālataruṇāni chinnāni milāyanti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā tālataruṇe chedāpetvā tālapattapādukāyo dhāressanti; tāni tālataruṇāni chinnāni milāyanti; ekindriyaṁ samaṇā sakyaputtiyā jīvaṁ viheṭhentī”ti.

When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Benares. When he eventually arrived, he stayed in the deer park at Isipatana. When the monks from the group of six heard that the Buddha had prohibited wooden shoes, they took cuttings from young palm trees and wore shoes made of palm leaves. The trees withered. People complained and criticized them, “How can the Sakyan monastics act like this? They are harming one-sensed life.”

Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū tālataruṇe chedāpetvā tālapattapādukāyo dhārenti; tāni tālataruṇāni chinnāni milāyantī”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā tālataruṇe chedāpetvā tālapattapādukāyo dhāressanti; tāni tālataruṇāni chinnāni milāyanti. Jīvasaññino hi, bhikkhave, manussā rukkhasmiṁ. Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, tālapattapādukā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti.

The monks heard the complaints of those people and they told the Buddha. … “Is it true, monks, that the monks from the group of six are acting like this?” “It’s true, sir.” The Buddha rebuked them … “How can those foolish men have cuttings made from young palm trees and wear shoes made of palm leaves, with the trees withering as a consequence? People regard trees as conscious. This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t wear shoes made of palm leaves. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena chabbaggiyā bhikkhū— “bhagavatā tālapattapādukā paṭikkhittā”ti— veḷutaruṇe chedāpetvā veḷupattapādukāyo dhārenti. Tāni veḷutaruṇāni chinnāni milāyanti. Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā veḷutaruṇe chedāpetvā veḷupattapādukāyo dhāressanti. Tāni veḷutaruṇāni chinnāni milāyanti. Ekindriyaṁ samaṇā sakyaputtiyā jīvaṁ viheṭhentī”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… jīvasaññino hi, bhikkhave, manussā rukkhasmiṁ …pe… na, bhikkhave, veḷupattapādukā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassā”ti.

When they heard that the Buddha had prohibited shoes made of palm leaves, the monks from the group of six had cuttings made from young bamboo and wore shoes made of bamboo leaves. The bamboo withered. People complained and criticized them, “How can the Sakyan monastics act like this? They are harming one-sensed life.” The monks heard the complaints of those people and they told the Buddha. … “… People regard trees as conscious … You shouldn’t wear shoes made of bamboo leaves. If you do, you commit an offense of wrong conduct.”

Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena bhaddiyaṁ tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena bhaddiyaṁ tadavasari. Tatra sudaṁ bhagavā bhaddiye viharati jātiyā vane. Tena kho pana samayena bhaddiyā bhikkhū anekavihitaṁ pādukamaṇḍanānuyogamanuyuttā viharanti, tiṇapādukaṁ karontipi kārāpentipi, muñjapādukaṁ karontipi kārāpentipi, pabbajapādukaṁ karontipi kārāpentipi, hintālapādukaṁ karontipi kārāpentipi, kamalapādukaṁ karontipi kārāpentipi, kambalapādukaṁ karontipi kārāpentipi, riñcanti uddesaṁ paripucchaṁ adhisīlaṁ adhicittaṁ adhipaññaṁ.

When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Bhaddiya. When he eventually arrived, he stayed in the Jātiyā Grove. At that time the monks in Bhaddiya were fond of various kinds of nice shoes. They made shoes of grass, reed, fishtail-palm leaves, and wool, and they had them made. As a consequence, they neglected recitation, questioning, the higher morality, the higher mind, and the higher wisdom.

Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma bhaddiyā bhikkhū anekavihitaṁ pādukamaṇḍanānuyogamanuyuttā viharissanti, tiṇapādukaṁ karissantipi kārāpessantipi, muñjapādukaṁ karissantipi kārāpessantipi, pabbajapādukaṁ karissantipi kārāpessantipi, hintālapādukaṁ karissantipi kārāpessantipi, kamalapādukaṁ karissantipi kārāpessantipi, kambalapādukaṁ karissantipi kārāpessantipi, riñcissanti uddesaṁ paripucchaṁ adhisīlaṁ adhicittaṁ adhipaññan”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave, bhaddiyā bhikkhū anekavihitaṁ pādukamaṇḍanānuyogamanuyuttā viharanti, tiṇapādukaṁ karontipi kārāpentipi …pe… riñcanti uddesaṁ paripucchaṁ adhisīlaṁ adhicittaṁ adhipaññan”ti? “Saccaṁ, bhagavā”ti. Vigarahi buddho bhagavā …pe… kathañhi nāma te, bhikkhave, moghapurisā anekavihitaṁ pādukamaṇḍanānuyogamanuyuttā viharissanti, tiṇapādukaṁ karissantipi kārāpessantipi …pe… riñcissanti uddesaṁ paripucchaṁ adhisīlaṁ adhicittaṁ adhipaññaṁ.

The monks of few desires complained and criticized them, “How can the monks in Bhaddiya do this?” They told the Buddha. … “Is it true, monks, that the monks in Bhaddiya do this?” “It’s true, sir.” The Buddha rebuked them … “How can those foolish men be fond of various kinds of nice shoes … and neglect recitation, questioning, the higher morality, the higher mind, and the higher wisdom?

Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, tiṇapādukā dhāretabbā, na muñjapādukā dhāretabbā, na pabbajapādukā dhāretabbā, na hintālapādukā dhāretabbā, na kamalapādukā dhāretabbā, na kambalapādukā dhāretabbā, na sovaṇṇamayā pādukā dhāretabbā, na rūpiyamayā pādukā dhāretabbā, na maṇimayā pādukā dhāretabbā, na veḷuriyamayā pādukā dhāretabbā, na phalikamayā pādukā dhāretabbā, na kaṁsamayā pādukā dhāretabbā, na kācamayā pādukā dhāretabbā, na tipumayā pādukā dhāretabbā, na sīsamayā pādukā dhāretabbā, na tambalohamayā pādukā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Na ca, bhikkhave, kāci saṅkamaniyā pādukā dhāretabbā. Yo dhāreyya, āpatti dukkaṭassa. Anujānāmi, bhikkhave, tisso pādukā dhuvaṭṭhāniyā asaṅkamaniyāyo— vaccapādukaṁ, passāvapādukaṁ, ācamanapādukan”ti.

This will affect people’s confidence …” After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t wear shoes made of grass, reed, fishtail-palm leaves, or wool; or shoes made with gold, silver, gems, beryl, crystal, bronze, glass, tin, lead, or copper. If you do, you commit an offense of wrong conduct. And you shouldn’t use shoes. If you do, you commit an offense of wrong conduct. I allow three kinds of foot stands that are fixed in place and immobile: foot stands for defecating, foot stands for urinating, and foot stands for restroom ablutions.”

Atha kho bhagavā bhaddiye yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena chabbaggiyā bhikkhū aciravatiyā nadiyā gāvīnaṁ tarantīnaṁ visāṇesupi gaṇhanti, kaṇṇesupi gaṇhanti, gīvāyapi gaṇhanti, cheppāpi gaṇhanti, piṭṭhimpi abhiruhanti, rattacittāpi aṅgajātaṁ chupanti, vacchatarimpi ogāhetvā mārenti.

When the Buddha had stayed at Bhaddiya for as long as he liked, he set out wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. At this time, the monks from the group of six would grab cattle as they were crossing the Aciravatī river—by the horns, the ears, the neck, and the tail—and they would mount their backs and, motivated by lust, would touch their genitals. They even killed a calf by submerging it.

Manussā ujjhāyanti khiyyanti vipācenti— “kathañhi nāma samaṇā sakyaputtiyā gāvīnaṁ tarantīnaṁ visāṇesupi gahessanti …pe… seyyathāpi gihī kāmabhogino”ti. Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “saccaṁ kira, bhikkhave …pe…

People complained and criticized them, “How can the Sakyan monastics act like this? They’re just like householders who indulge in worldly pleasures!” The monks heard the complaints of those people and they told the Buddha. … “Is it true, monks …”

“saccaṁ, bhagavā”ti …pe… vigarahitvā …pe… dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, gāvīnaṁ visāṇesu gahetabbaṁ, na kaṇṇesu gahetabbaṁ, na gīvāya gahetabbaṁ, na cheppāya gahetabbaṁ, na piṭṭhi abhiruhitabbā. Yo abhiruheyya, āpatti dukkaṭassa. Na ca, bhikkhave, rattacittena aṅgajātaṁ chupitabbaṁ. Yo chupeyya, āpatti thullaccayassa. Na vacchatarī māretabbā. Yo māreyya, yathādhammo kāretabbo”ti.

“It’s true, sir.” … After rebuking them … the Buddha gave a teaching and addressed the monks: “You shouldn’t grab cattle by the horns, the ears, the neck, or the tail, and you shouldn’t mount their backs. If you do mount their backs, you commit an offense of wrong conduct. And you shouldn’t touch their genitals motivated by lust. If you do, you commit a serious offense. And you shouldn’t kill a calf. If you do, you should be dealt with according to the rule.”

7. Yānādipaṭikkhepa

Tena kho pana samayena chabbaggiyā bhikkhū yānena yāyanti, itthiyuttenapi purisantarena, purisayuttenapi itthantarena. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gaṅgāmahiyāyā”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, yānena yāyitabbaṁ. Yo yāyeyya, āpatti dukkaṭassā”ti.

7. The prohibition against vehicles, etc.

At that time the monks from the group of six traveled in vehicles, sometimes pulled by a female animal with a man driving, at other times pulled by a male animal with a woman driving. People complained and criticized them, “You’d think they were at the Ganges festival!” They told the Buddha. “You shouldn’t travel in a vehicle. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena aññataro bhikkhu kosalesu janapade sāvatthiṁ gacchanto bhagavantaṁ dassanāya antarāmagge gilāno hoti. Atha kho so bhikkhu maggā okkamma aññatarasmiṁ rukkhamūle nisīdi. Manussā taṁ bhikkhuṁ disvā etadavocuṁ— “kahaṁ, bhante, ayyo gamissatī”ti? “Sāvatthiṁ kho ahaṁ, āvuso, gamissāmi bhagavantaṁ dassanāyā”ti.

Soon afterwards a monk who was traveling through the Kosalan country on his way to visit the Buddha at Sāvatthī became sick. He stepped off the path and sat down at the foot of a tree. People saw him and said to him, “Venerable, where are you going?” “I’m going to Sāvatthī to visit the Buddha.”

“Ehi, bhante, gamissāmā”ti. “Nāhaṁ, āvuso, sakkomi, gilānomhī”ti. “Ehi, bhante, yānaṁ abhiruhā”ti. “Alaṁ, āvuso, paṭikkhittaṁ bhagavatā yānan”ti kukkuccāyanto yānaṁ nābhiruhi. Atha kho so bhikkhu sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. Bhikkhū bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gilānassa yānan”ti.

“Please come with us.” “I can’t. I’m sick.” “Then please come inside the vehicle.” “Thank you, but the Buddha has prohibited us from traveling in vehicles.” He did not accept because he was afraid of wrongdoing. Then, when he arrived at Sāvatthī, he told the monks what had happened. They in turn told the Buddha. “I allow a vehicle when you’re sick.”

Atha kho bhikkhūnaṁ etadahosi— “itthiyuttaṁ nu kho purisayuttaṁ nu kho”ti? Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, purisayuttaṁ hatthavaṭṭakan”ti. Tena kho pana samayena aññatarassa bhikkhuno yānugghātena bāḷhataraṁ aphāsu ahosi. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, sivikaṁ pāṭaṅkin”ti.

The monks thought, “Pulled by a female or by a male?” “I allow a rickshaw pulled by men.” Soon afterwards a certain monk was even more uncomfortable when jolted around in a vehicle. “I allow a palanquin and a litter.”

8. Uccāsayanamahāsayanapaṭikkhepa

Tena kho pana samayena chabbaggiyā bhikkhū uccāsayanamahāsayanāni dhārenti, seyyathidaṁ— āsandiṁ, pallaṅkaṁ, gonakaṁ, cittakaṁ, paṭikaṁ, paṭalikaṁ, tūlikaṁ, vikatikaṁ, uddhalomiṁ, ekantalomiṁ, kaṭṭissaṁ, koseyyaṁ, kuttakaṁ, hatthattharaṁ, assattharaṁ, rathattharaṁ, ajinapaveṇiṁ, kadalimigapavarapaccattharaṇaṁ, sauttaracchadaṁ, ubhatolohitakūpadhānanti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ.

8. The prohibition against high and luxurious beds

At that time the monks from the group of six used high and luxurious beds, such as: high couches, luxurious couches, long-fleeced woolen rugs, multi-colored woolen rugs, white woolen rugs, red woolen rugs, cotton-down quilts, woolen rugs decorated with the images of predatory animals, woolen rugs with long fleece on one side, woolen rugs with long fleece on both sides, sheets of silk embroidered with gems, silken sheets, woolen rugs like a dancer’s rug, elephant-back rugs, horse-back rugs, carriage-seat rugs, rugs made of black antelope hide, exquisite sheets made of kadalī-deer hide, seats with canopies, seats with red cushions at each end. When people walking about the dwellings saw this, they complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha.

“Na, bhikkhave, uccāsayanamahāsayanāni dhāretabbāni, seyyathidaṁ— āsandi, pallaṅko, gonako, cittako, paṭikā, paṭalikā, tūlikā, vikatikā, uddhalomi, ekantalomi, kaṭṭissaṁ, koseyyaṁ, kuttakaṁ, hatthattharaṁ, assattharaṁ, rathattharaṁ, ajinapaveṇi, kadalimigapavarapaccattharaṇaṁ, sauttaracchadaṁ, ubhatolohitakūpadhānaṁ. Yo dhāreyya, āpatti dukkaṭassā”ti.

“You shouldn’t use high and luxurious beds, such as: high couches, luxurious couches, long-fleeced woolen rugs, multi-colored woolen rugs, white woolen rugs, red woolen rugs, cotton-down quilts, woolen rugs decorated with the images of predatory animals, woolen rugs with long fleece on one side, woolen rugs with long fleece on both sides, sheets of silk embroidered with gems, silken sheets, woolen rugs like a dancer’s rug, elephant-back rugs, horse-back rugs, carriage-seat rugs, rugs made of black antelope hide, exquisite sheets made of kadalī-deer hide, seats with canopies, seats with red cushions at each end. If you do, you commit an offense of wrong conduct.”

9. Sabbacammapaṭikkhepa

Tena kho pana samayena chabbaggiyā bhikkhū— “bhagavatā uccāsayanamahāsayanāni paṭikkhittānīti— mahācammāni dhārenti, sīhacammaṁ byagghacammaṁ dīpicammaṁ. Tāni mañcappamāṇenapi chinnāni honti, pīṭhappamāṇenapi chinnāni honti, antopi mañce paññattāni honti, bahipi mañce paññattāni honti, antopi pīṭhe paññattāni honti, bahipi pīṭhe paññattāni honti. Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, mahācammāni dhāretabbāni, sīhacammaṁ byagghacammaṁ dīpicammaṁ. Yo dhāreyya, āpatti dukkaṭassā”ti.

9. The prohibition against all skins

Soon afterwards when the monks from the group of six heard that the Buddha had prohibited high and luxurious beds, they used luxurious skins: lionskins, tiger skins, and leopard skins. They cut them to fit their beds and benches, and used them both there and elsewhere. When people walking about the dwellings saw this, they complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t use luxurious skins: lionskins, tiger skins, or leopard skins. If you do, you commit an offense of wrong conduct.”

Tena kho pana samayena chabbaggiyā bhikkhū— “bhagavatā mahācammāni paṭikkhittānī”ti— gocammāni dhārenti. Tāni mañcappamāṇenapi chinnāni honti, pīṭhappamāṇenapi chinnāni honti, antopi mañce paññattāni honti, bahipi mañce paññattāni honti, antopi pīṭhe paññattāni honti, bahipi pīṭhe paññattāni honti. Aññataropi pāpabhikkhu aññatarassa pāpupāsakassa kulūpako hoti. Atha kho so pāpabhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa pāpupāsakassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. Atha kho so pāpupāsako yena so pāpabhikkhu tenupasaṅkami, upasaṅkamitvā taṁ pāpabhikkhuṁ abhivādetvā ekamantaṁ nisīdi.

Soon afterwards when the monks from the group of six heard that the Buddha had prohibited luxurious skins, they used cattle hides. They cut them to fit their beds and benches, and used them both there and elsewhere. At this time a certain bad monk was associating with the family of a bad lay follower. One morning that monk robed up, took his bowl and robe, and went to that lay follower’s house, where he sat down on the prepared seat. The lay follower approached the monk, bowed, and sat down.

Tena kho pana samayena tassa pāpupāsakassa vacchako hoti taruṇako abhirūpo dassanīyo pāsādiko citro, seyyathāpi dīpicchāpo. Atha kho so pāpabhikkhu taṁ vacchakaṁ sakkaccaṁ upanijjhāyati. Atha kho so pāpupāsako taṁ pāpabhikkhuṁ etadavoca— “kissa, bhante, ayyo imaṁ vacchakaṁ sakkaccaṁ upanijjhāyatī”ti? “Attho me, āvuso, imassa vacchakassa cammenā”ti. Atha kho so pāpupāsako taṁ vacchakaṁ vadhitvā cammaṁ vidhunitvā tassa pāpabhikkhuno pādāsi. Atha kho so pāpabhikkhu taṁ cammaṁ saṅghāṭiyā paṭicchādetvā agamāsi.

At that time that lay follower had a beautiful young calf with variegated hide, just like a young leopard. When the bad monk stared at that calf, the lay follower asked him why. He replied, “I need the skin of that calf.” The bad lay follower then slaughtered the calf, skinned it, and gave the skin to the bad monk. The monk hid the skin under his outer robe and left.

Atha kho sā gāvī vacchagiddhinī taṁ pāpabhikkhuṁ piṭṭhito piṭṭhito anubandhi. Bhikkhū evamāhaṁsu— “kissa tyāyaṁ, āvuso, gāvī piṭṭhito piṭṭhito anubandhī”ti? “Ahampi kho, āvuso, na jānāmi kena myāyaṁ gāvī piṭṭhito piṭṭhito anubandhī”ti. Tena kho pana samayena tassa pāpabhikkhuno saṅghāṭi lohitena makkhitā hoti. Bhikkhū evamāhaṁsu— “ayaṁ pana te, āvuso, saṅghāṭi kiṁ katā”ti? Atha kho so pāpabhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. “Kiṁ pana tvaṁ, āvuso, pāṇātipāte samādapesī”ti? “Evamāvuso”ti. Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti— “kathañhi nāma bhikkhu pāṇātipāte samādapessati, nanu bhagavatā anekapariyāyena pāṇātipāto garahito, pāṇātipātā veramaṇī pasatthā”ti. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

The mother-cow, longing for her calf, followed behind him. When the monks asked him why, he said he did not know. But his outer robe was smeared with blood, and so they said, “What happened to your outer robe?” When he told them what had happened, they asked, “So did you encourage someone to kill?” “Yes.” The monks of few desires complained and criticized him, “How can a monk encourage someone to kill? Hasn’t the Buddha in many ways criticized killing and praised abstention from killing?” They then told the Buddha.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ pāpabhikkhuṁ paṭipucchi— “saccaṁ kira tvaṁ, bhikkhu, pāṇātipāte samādapesī”ti? “Saccaṁ, bhagavā”ti …pe… kathañhi nāma tvaṁ, moghapurisa, pāṇātipāte samādapessasi, nanu mayā, moghapurisa, anekapariyāyena pāṇātipāto garahito, pāṇātipātā veramaṇī pasatthā. Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi— “na, bhikkhave, pāṇātipāte samādapetabbaṁ. Yo samādapeyya, yathādhammo kāretabbo. Na, bhikkhave, gocammaṁ dhāretabbaṁ. Yo dhāreyya, āpatti dukkaṭassa. Na ca, bhikkhave, kiñci cammaṁ dhāretabbaṁ. Yo dhāreyya, āpatti dukkaṭassā”ti.

Soon afterwards the Buddha had the Sangha gathered and questioned that bad monk: “Is it true, monk, that you encouraged someone to kill?” “It’s true, sir.” … “Foolish man, how can you encourage someone to kill? Haven’t I in many ways criticized killing and praised abstention from killing? This will affect people’s confidence …” After rebuking him, the Buddha gave a teaching and addressed the monks: “You shouldn’t make others kill. If you do, you should be dealt with according to the rule. And you shouldn’t use cattle hide. If you do, you commit an offense of wrong conduct. And you shouldn’t use any kind of skin. If you do, you commit an offense of wrong conduct.”

10. Gihivikatānuññātādi

Tena kho pana samayena manussānaṁ mañcampi pīṭhampi cammonaddhāni honti, cammavinaddhāni. Bhikkhū kukkuccāyantā nābhinisīdanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gihivikataṁ abhinisīdituṁ, na tveva abhinipajjitun”ti. Tena kho pana samayena vihārā cammavaddhehi ogumphiyanti. Bhikkhū kukkuccāyantā nābhinisīdanti. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, bandhanamattaṁ abhinisīditun”ti.

10. The allowance regarding the belongings of a householder, etc.

At that time people’s beds and benches were upholstered and covered with skin. Being afraid of wrongdoing, the monks did not sit on them. “I allow you to sit down on what belongs to a householder, but not to lie down on it.” The dwellings were held together by straps of leather. Being afraid of wrongdoing, the monks did not sit down. “I allow you to sit down against a mere binding made of skin.”

Tena kho pana samayena chabbaggiyā bhikkhū saupāhanā gāmaṁ pavisanti. Manussā ujjhāyanti khiyyanti vipācenti— “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ. “Na, bhikkhave, saupāhanena gāmo pavisitabbo. Yo paviseyya, āpatti dukkaṭassā”ti. Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā upāhanena gāmaṁ pavisituṁ. Bhagavato etamatthaṁ ārocesuṁ. “Anujānāmi, bhikkhave, gilānena bhikkhunā saupāhanena gāmaṁ pavisitun”ti.

At that time the monks from the group of six entered the village wearing sandals. People complained and criticized them, “They’re just like householders who indulge in worldly pleasures!” They told the Buddha. “You shouldn’t enter the village wearing sandals. If you do, you commit an offense of wrong conduct.” Soon afterwards a certain sick monk was unable to go to the village without sandals. “I allow sick monks to enter the village wearing sandals.”

11. Soṇakuṭikaṇṇavatthu

Tena kho pana samayena āyasmā mahākaccāno avantīsu viharati kuraraghare papatake pabbate. Tena kho pana samayena soṇo upāsako kuṭikaṇṇo āyasmato mahākaccānassa upaṭṭhāko hoti. Atha kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca— “yathā yathāhaṁ, bhante, ayyena mahākaccānena dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti.

11. The account of Soṇa Kuṭikaṇṇa

At one time Venerable Mahākaccāna was staying in Avantī on Papataka Hill at Kuraraghara. At that time the lay follower Soṇa Kuṭikaṇṇa was his supporter. On one occasion Soṇa went to Mahākaccāna, bowed, sat down, and said, “Venerable, the way I understand your teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure as a polished conch shell. I wish to cut off my hair and beard, put on the ocher robes, and go forth into homelessness. Please give me the going forth.”

(…) “Dukkaraṁ kho, soṇa, yāvajīvaṁ ekaseyyaṁ ekabhattaṁ brahmacariyaṁ carituṁ. Iṅgha tvaṁ, soṇa, tattheva agārikabhūto buddhānaṁ sāsanaṁ anuyuñja, kālayuttaṁ ekaseyyaṁ ekabhattaṁ brahmacariyan”ti. Atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭippassambhi. Dutiyampi kho soṇo upāsako kuṭikaṇṇo …pe… tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi. Ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca— “yathā yathāhaṁ, bhante, ayyena mahākaccānena dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti. Atha kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ pabbājesi. Tena kho pana samayena avantidakkhiṇāpatho appabhikkhuko hoti. Atha kho āyasmā mahākaccāno tiṇṇaṁ vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ soṇaṁ upasampādesi.

“It’s difficult, Soṇa, to live the spiritual life all one’s life, eating one meal a day and sleeping by oneself. So follow the Buddhas’ instruction while remaining as a householder. At suitable times you can eat one meal a day, sleep by yourself, and abstain from sexuality.” As a result, Soṇa’s intention to go forth died down. A second time Soṇa asked Mahākaccāna for the going forth, but got the same response. A third time he asked for the going forth and Mahākaccāna finally relented. At that time in the southern region of Avantī, there were few monks. Only after three years, with much trouble and difficulty, was Mahākaccāna able to gather a sangha of ten monks from here and there to give the full ordination to Venerable Soṇa.

12. Mahākaccānassapañcavaraparidassana

Atha kho āyasmato soṇassa vassaṁvuṭṭhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— “sutoyeva kho me so bhagavā ediso ca ediso cāti, na ca mayā sammukhā diṭṭho, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ, sace maṁ upajjhāyo anujāneyyā”ti. Atha kho āyasmā soṇo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi.

12. The making known of the five favors for Mahākaccāna

After completing the rainy-season residence, Soṇa was reflecting in private: “I’ve heard that the Buddha is like this and like that, but I haven’t seen this for myself. If my preceptor allows me, I shall go and visit the Buddha, the Perfected One, the fully Awakened One.” Coming out from seclusion, Soṇa went to Mahākaccāna, bowed, sat down,

Ekamantaṁ nisinno kho āyasmā soṇo āyasmantaṁ mahākaccānaṁ etadavoca— “idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi— ‘sutoyeva kho me so bhagavā ediso ca ediso cāti, na ca mayā sammukhā diṭṭho, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ, sace maṁ upajjhāyo anujāneyyā’ti; gaccheyyāhaṁ, bhante, taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ, sace maṁ upajjhāyo anujānātī”ti. “Sādhu sādhu, soṇa. Gaccha tvaṁ, soṇa, taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ.

and told him what he had thought. Mahākaccāna said, “Well thought, Soṇa! Please go and visit the Buddha, the Perfected and fully Awakened One.

Dakkhissasi tvaṁ, soṇa, taṁ bhagavantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathaṁ anuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ. Tena hi tvaṁ, soṇa, mama vacanena bhagavato pāde sirasā vanda— ‘upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandatī’ti. Evañca vadehi— ‘avantidakkhiṇāpatho, bhante, appabhikkhuko, tiṇṇaṁ me vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātāpetvā upasampadaṁ alatthaṁ; appeva nāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṁ anujāneyya.

You will see someone who is pleasing to the eye and inspiring confidence; who is peaceful in mind and faculties; who is attained to the supreme subduing and calm; who is tamed, guarded, and restrained in his senses—a great being. Then, Soṇa, in my name, pay respect with your head at the Buddha’s feet and say, ‘Sir, my preceptor, Venerable Mahākaccāna, pays respect with his head at the Buddha’s feet.’ And then say this: ‘In the southern region of Avantī, sir, there are few monks. Only after three years, with much trouble and difficulty, was it possible to gather a sangha of ten monks from here and there to give me the full ordination. Would the Buddha allow a smaller group of monks to give the full ordination in Avantī?

Avantidakkhiṇāpathe, bhante, kaṇhuttarā bhūmi kharā gokaṇṭakahatā; appeva nāma bhagavā avantidakkhiṇāpathe guṇaṅguṇūpāhanaṁ anujāneyya. Avantidakkhiṇāpathe, bhante, nahānagarukā manussā udakasuddhikā; appeva nāma bhagavā avantidakkhiṇāpathe dhuvanahānaṁ anujāneyya. Avantidakkhiṇāpathe, bhante, cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ. Seyyathāpi, bhante, majjhimesu janapadesu eragū moragū majjārū jantū; evameva kho, bhante, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ; appeva nāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya, eḷakacammaṁ ajacammaṁ migacammaṁ.

In Avantī the ground is dark and hard, made rough by the hooves of cattle. Would the Buddha allow sandals with multi-layered soles in Avantī? In Avantī people value bathing and cleanliness. Would the Buddha allow unrestricted bathing in Avantī? In Avantī sheepskins, goatskins, and deerskins are used as rugs, just as eragu grass, chaff-flower grass, majjāru grass, and jantu grass are used in the central Ganges plain. Would the Buddha allow sheepskins, goatskins, and deerskins as rugs in Avantī?

Etarahi, bhante, manussā nissīmagatānaṁ bhikkhūnaṁ cīvaraṁ denti— “imaṁ cīvaraṁ itthannāmassa demā”ti. Te āgantvā ārocenti— “itthannāmehi te, āvuso, manussehi cīvaraṁ dinnan”ti te kukkuccāyantā na sādiyanti— “mā no nissaggiyaṁ ahosī”ti; appeva nāma bhagavā cīvare pariyāyaṁ ācikkheyyā’”ti. “Evaṁ, bhante”ti kho āyasmā soṇo āyasmato mahākaccānassa paṭissutvā uṭṭhāyāsanā āyasmantaṁ mahākaccānaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena pakkāmi.

At present people give robe-cloth to monks who are outside the monastery zone, saying, “We give this robe-cloth to so-and-so.” When those monks return to the monastery, they are told, “Such-and-such people have given you robe-cloth.” But being afraid of wrongdoing, they don’t accept, thinking, “We might commit an offense entailing relinquishment.” Would the Buddha point out a way to deal with robe-cloth?’” Soṇa replied, “Yes, sir.” He got up from his seat, bowed down, and circumambulated Mahākāccāna with his right side toward him. He then put his dwelling in order, took his bowl and robe, and set out for Sāvatthī.

Anupubbena yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. Atha kho bhagavā āyasmantaṁ ānandaṁ āmantesi— “imassa, ānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī”ti. Atha kho āyasmā ānando— “yassa kho maṁ bhagavā āṇāpeti, ‘imassa, ānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī’ti, icchati bhagavā tena bhikkhunā saddhiṁ ekavihāre vatthuṁ, icchati bhagavā āyasmatā soṇena saddhiṁ ekavihāre vatthun”ti— yasmiṁ vihāre bhagavā viharati tasmiṁ vihāre āyasmato soṇassa senāsanaṁ paññāpesi.

When he eventually arrived, he went to the Jeta Grove, Anāthapiṇḍika’s Monastery where he approached the Buddha, bowed, and sat down. The Buddha said to Venerable Ānanda, “Ānanda, please prepare a resting place for this newly-arrived monk.” Ānanda thought, “When the Buddha says this, it means he wishes to stay in the same dwelling as Venerable Soṇa.” And he prepared a resting place for Soṇa in the Buddha’s dwelling.

Atha kho bhagavā bahudeva rattiṁ ajjhokāse vītināmetvā vihāraṁ pāvisi. Āyasmāpi kho soṇo bahudeva rattiṁ ajjhokāse vītināmetvā vihāraṁ pāvisi. Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ soṇaṁ ajjhesi— “paṭibhātu taṁ, bhikkhu, dhammo bhāsitun”ti. “Evaṁ, bhante”ti kho āyasmā soṇo bhagavato paṭissuṇitvā sabbāneva aṭṭhakavaggikāni sarena abhāsi. Atha kho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhānumodi— “sādhu sādhu, bhikkhu. Suggahitāni kho te, bhikkhu, aṭṭhakavaggikāni, sumanasikatāni sūpadhāritāni. Kalyāṇiyāpi vācāya samannāgato, vissaṭṭhāya, anelagalāya, atthassa viññāpaniyā. Kativassosi tvaṁ, bhikkhū”ti? “Ekavassohaṁ, bhagavā”ti.

Then, after spending much of the night outside, the Buddha entered the dwelling, as did Soṇa. Rising early in the morning, the Buddha said to Soṇa, “Recite a teaching, monk.” Saying, “Yes, sir,” he chanted the entire Chapter of Eights. When he was finished, the Buddha said, “Well done, Soṇa, well done. You have learned the Chapter of Eights well. You have remembered it well. And you have a good voice—it’s clear, articulate, and gets the meaning across. How long have you been a monk?” “One year, sir.”

“Kissa pana tvaṁ, bhikkhu, evaṁ ciraṁ akāsī”ti? “Ciraṁ diṭṭho me, bhante, kāmesu ādīnavo, api ca sambādhā gharāvāsā bahukiccā bahukaraṇīyā”ti. Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi— “Disvā ādīnavaṁ loke, ñatvā dhammaṁ nirūpadhiṁ; Ariyo na ramatī pāpe, pāpe na ramatī sucī”ti.

“But why did it take you so long to go forth?” “Well, I have long seen the downside of worldly pleasures. Still, because household life is crowded and busy, I was not able to leave.” Seeing the significance of this, the Buddha uttered a heartfelt exclamation: “Having seen the downside of the world, Knowing the Truth beyond ownership, The noble one doesn’t delight in the bad; In the bad, the pure one doesn’t delight.”

Atha kho āyasmā soṇo— “paṭisammodati kho maṁ bhagavā, ayaṁ khvassa kālo yaṁ me upajjhāyo paridassī”ti— uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca— “upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, evañca vadeti avantidakkhiṇāpatho, bhante, appabhikkhuko. Tiṇṇaṁ me vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātāpetvā upasampadaṁ alatthaṁ, appeva nāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṁ anujāneyya. Avantidakkhiṇāpathe, bhante, kaṇhuttarā bhūmi kharā gokaṇṭakahatā; appeva nāma bhagavā avantidakkhiṇāpathe guṇaṅguṇūpāhanaṁ anujāneyya. Avantidakkhiṇāpathe, bhante, nahānagarukā manussā udakasuddhikā, appeva nāma bhagavā avantidakkhiṇāpathe dhuvanahānaṁ anujāneyya. Avantidakkhiṇāpathe, bhante, cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ. Seyyathāpi, bhante, majjhimesu janapadesu eragū moragū majjārū jantū; evameva kho, bhante, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ; appeva nāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya, eḷakacammaṁ ajacammaṁ migacammaṁ. Etarahi, bhante, manussā nissīmagatānaṁ bhikkhūnaṁ cīvaraṁ denti— ‘imaṁ cīvaraṁ itthannāmassa demā’ti. Te āgantvā ārocenti— ‘itthannāmehi te, āvuso, manussehi cīvaraṁ dinnan’ti. Te kukkuccāyantā na sādiyanti— ‘mā no nissaggiyaṁ ahosī’ti; appeva nāma bhagavā cīvare pariyāyaṁ ācikkheyyā”ti. Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi— “avantidakkhiṇāpatho, bhikkhave, appabhikkhuko. Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṁ.

Soṇa thought, “The Buddha approves of me! This is the time to bring up what my preceptor said.” He got up from his seat, arranged his upper robe over one shoulder, bowed down at the Buddha’s feet, and said, “Sir, my preceptor, Venerable Mahākaccāna, pays respect with his head at the Buddha’s feet.” He then repeated everything Mahākaccāna had asked him to say. Soon afterwards the Buddha gave a teaching and addressed the monks: “In the southern region of Avantī there are few monks. Outside the central Ganges plain, I allow the full ordination to be given by a group of five, including one expert on the Monastic Law.

Tatrime paccantimā janapadā— puratthimāya disāya gajaṅgalaṁ nāma nigamo, tassa parena mahāsālā, tato parā paccantimā janapadā, orato majjhe; puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato parā paccantimā janapadā, orato majjhe; dakkhiṇāya disāya setakaṇṇikaṁ nāma nigamo, tato parā paccantimā janapadā, orato majjhe; pacchimāya disāya thūṇaṁ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe; uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe. Anujānāmi, bhikkhave, evarūpesu paccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṁ.

In this regard, the following is outside the central Ganges plain: In the eastern direction there is a town called Gajaṅgala, with another town called Mahāsālā just after it. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain. In the south-eastern direction there is a river called Sallavatī. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain. In the southern direction there is a town called Setakaṇṇika. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain. In the western direction there is a brahmin village called Thūṇa. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain. In the northern direction there is a mountain called Usīraddhaja. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain.

Avantidakkhiṇāpathe, bhikkhave, kaṇhuttarā bhūmi kharā gokaṇṭakahatā. Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu guṇaṅguṇūpāhanaṁ. Avantidakkhiṇāpathe, bhikkhave, nahānagarukā manussā udakasuddhikā. Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu dhuvanahānaṁ. Avantidakkhiṇāpathe, bhikkhave, cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ. Seyyathāpi, bhikkhave, majjhimesu janapadesu eragū moragū majjārū jantū; evameva kho, bhikkhave, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ. Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ. Idha pana, bhikkhave, manussā nissīmagatānaṁ bhikkhūnaṁ cīvaraṁ denti— ‘imaṁ cīvaraṁ itthannāmassa demā’ti. Anujānāmi, bhikkhave, sādituṁ, na tāva taṁ gaṇanūpagaṁ yāva na hatthaṁ gacchatī”ti.

In Avantī the ground is dark and hard, made rough by the hooves of cattle. Outside the central Ganges plain, I allow sandals with multi-layered soles. In Avantī people value bathing and cleanliness. Outside the central Ganges plain, I allow unrestricted bathing. In Avantī sheepskins, goatskins, and deerskins are used as rugs, just as eragu grass, chaff-flower grass, majjāru grass, and jantu grass are used in the central Ganges plain. Outside the central Ganges plain, I allow rugs of sheepskin, goatskin, and deerskin. And it may be that people give robe-cloth to monks who are outside the monastery zone, saying, ‘We give this robe-cloth to so-and-so.’ I allow you to accept it and not start counting the days until you receive it in your hands.”