1. The account of Soṇa Koḷivisa 1. Soṇakoḷivisavatthu

At one time the Buddha was staying on the Vulture Peak at Rājagaha. Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate. At that time King Seniya Bimbisāra of Magadha ruled over eighty thousand villages, Tena kho pana samayena rājā māgadho seniyo bimbisāro asītiyā gāmasahassesu issariyādhipaccaṁ rajjaṁ kāreti. and at Campā there was a wealthy merchant who had a son called Soṇa Koḷivisa. He had been raised in great comfort, Tena kho pana samayena campāyaṁ soṇo nāma koḷiviso seṭṭhiputto sukhumālo hoti. so much so that he had hairs growing on the soles of his feet. Tassa pādatalesu lomāni jātāni honti.

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, Atha kho rājā māgadho seniyo bimbisāro tāni asīti gāmikasahassāni sannipātāpetvā kenacideva karaṇīyena soṇassa koḷivisassa santike dūtaṁ pāhesi—asking him to come. “āgacchatu soṇo, icchāmi soṇassa āgatan”ti. Soṇa’s parents said to him, Atha kho soṇassa koḷivisassa mātāpitaro soṇaṁ koḷivisaṁ etadavocuṁ—“Soṇa, the king wishes to see your feet, “rājā te, tāta soṇa, pāde dakkhitukāmo. but don’t point them at him. Mā kho tvaṁ, tāta soṇa, yena rājā tena pāde abhippasāreyyāsi. If you just sit down cross-legged in front him, Rañño purato pallaṅkena nisīda. he’ll be able to see them.” Nisinnassa te rājā pāde dakkhissatī”ti. They then sent him away on a palanquin, Atha kho soṇaṁ koḷivisaṁ sivikāya ānesuṁ. and Soṇa went to King Bimbisāra. Upon arrival, he bowed to the king and sat down cross-legged in front of him. Atha kho soṇo koḷiviso yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ abhivādetvā rañño purato pallaṅkena nisīdi. The king saw the hairs growing on the soles of his feet. Addasā kho rājā māgadho seniyo bimbisāro soṇassa koḷivisassa pādatalesu lomāni jātāni.

Then, after instructing those eighty thousand chiefs in worldly matters, the king dismissed them, saying, Atha kho rājā māgadho seniyo bimbisāro tāni asīti gāmikasahassāni diṭṭhadhammike atthe anusāsitvā uyyojesi—“I’ve instructed you in worldly matters. “tumhe khvattha, bhaṇe, mayā diṭṭhadhammike atthe anusāsitā; Now go and visit the Buddha. gacchatha, taṁ bhagavantaṁ payirupāsatha; He will instruct us about the afterlife.” so no bhagavā samparāyike atthe anusāsissatī”ti.

Those village chiefs then went to the Vulture Peak. Atha kho tāni asīti gāmikasahassāni yena gijjhakūṭo pabbato tenupasaṅkamiṁsu. There they approached Venerable Sāgata, who at that time was the Buddha’s attendant. Tena kho pana samayena āyasmā sāgato bhagavato upaṭṭhāko hoti. They said to him, Atha kho tāni asīti gāmikasahassāni yenāyasmā sāgato tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ sāgataṁ etadavocuṁ—“Venerable, these eighty thousand chiefs have come to visit the Buddha. “imāni, bhante, asīti gāmikasahassāni idhūpasaṅkantāni bhagavantaṁ dassanāya; May we please see him?” sādhu mayaṁ, bhante, labheyyāma bhagavantaṁ dassanāyā”ti.

“Well then, please wait here for a moment, while I announce you to the Buddha.” “Tena hi tumhe āyasmanto muhuttaṁ idheva tāva hotha, yāvāhaṁ bhagavantaṁ paṭivedemī”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, Atha kho āyasmā sāgato tesaṁ asītiyā gāmikasahassānaṁ purato pekkhamānānaṁ pāṭikāya nimujjitvā bhagavato purato ummujjitvā bhagavantaṁ etadavoca—“Sir, eighty thousand village chiefs have come to visit you. “imāni, bhante, asīti gāmikasahassāni idhūpasaṅkantāni bhagavantaṁ dassanāya; What would you like to do?” yassadāni, bhante, bhagavā kālaṁ maññatī”ti.

“Well then, Sāgata, prepare a seat in the shade of the dwelling.” “Tena hi tvaṁ, sāgata, vihārapacchāyāyaṁ āsanaṁ paññapehī”ti.

“Yes, sir.” “Evaṁ, bhante”ti

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, kho āyasmā sāgato bhagavato paṭissuṇitvā pīṭhaṁ gahetvā bhagavato purato nimujjitvā tesaṁ asītiyā gāmikasahassānaṁ purato pekkhamānānaṁ pāṭikāya ummujjitvā vihārapacchāyāyaṁ āsanaṁ paññapeti. after which the Buddha came out and sat down. Atha kho bhagavā vihārā nikkhamitvā vihārapacchāyāyaṁ paññatte āsane nisīdi. Those eighty thousand chiefs approached the Buddha, bowed, and sat down. Atha kho tāni asīti gāmikasahassāni yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. But they were preoccupied with Sāgata, not with the Buddha. Atha kho tāni asīti gāmikasahassāni āyasmantaṁyeva sāgataṁ samannāharanti, no tathā bhagavantaṁ.

After reading their minds, the Buddha said to Sāgata, Atha kho bhagavā tesaṁ asītiyā gāmikasahassānaṁ cetasā cetoparivitakkamaññāya āyasmantaṁ sāgataṁ āmantesi—“Well then, Sāgata, show us more superhuman abilities, more wonders of supernormal power.” “tena hi tvaṁ, sāgata, bhiyyoso mattāya uttari manussadhammaṁ iddhipāṭihāriyaṁ dassehī”ti.

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. “Evaṁ, bhante”ti kho āyasmā sāgato bhagavato paṭissuṇitvā vehāsaṁ abbhuggantvā ākāse antalikkhe caṅkamatipi, tiṭṭhatipi, nisīdatipi, seyyampi kappeti, dhūmāyatipi pajjalatipi, antaradhāyatipi. After this display of supernormal powers, he bowed down at the feet of the Buddha, and said, Atha kho āyasmā sāgato ākāse antalikkhe anekavihitaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassetvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—“Sir, you’re my teacher, “satthā me, bhante, bhagavā; and I’m your disciple.” sāvakohamasmi. Satthā me, bhante, bhagavā; sāvakohamasmī”ti. Those eighty thousand chiefs thought, “It’s astonishing and amazing Atha kho tāni asīti gāmikasahassāni “acchariyaṁ vata bho, abbhutaṁ vata bho. 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. Sāvakopi nāma evaṁ mahiddhiko bhavissati, evaṁ mahānubhāvo, aho nūna satthā”ti bhagavantaṁyeva samannāharanti, no tathā āyasmantaṁ sāgataṁ.

Having read their minds, the Buddha gave those eighty thousand chiefs a progressive talk—Atha kho bhagavā tesaṁ asītiyā gāmikasahassānaṁ cetasā cetoparivitakkamaññāya anupubbiṁ kathaṁ kathesi, seyyathidaṁ—on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation. dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi. When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas: Yadā te bhagavā aññāsi kallacitte, muducitte, vinīvaraṇacitte, udaggacitte, pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—suffering, its origin, its end, and the path. dukkhaṁ, samudayaṁ, nirodhaṁ, maggaṁ. Just as a clean and stainless cloth absorbs dye properly, Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya; so too, while they were sitting right there, those eighty thousand village chiefs experienced the stainless vision of the Truth: evamevaṁ tesaṁ asītiyā gāmikasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—“Anything that has a beginning has an end.” “yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”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, Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—“Wonderful, sir, wonderful! “abhikkantaṁ, bhante, abhikkantaṁ, bhante. 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 darkness so that Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—those with eyes might see what’s there—‘cakkhumanto rūpāni dakkhantī’ti; just so has the Buddha made the Teaching clear in many ways. evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito. We go for refuge to the Buddha, Ete mayaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāma. the Teaching, and the Sangha of monks. Dhammañca, bhikkhusaṅghañca. Please accept us as lay followers who have gone for refuge for life.” Upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.

The going forth of Soṇa Koḷivisa 1.1. Soṇassapabbajjā

But Soṇa thought, Atha kho soṇassa koḷivisassa etadahosi—“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. “yathā yathā kho ahaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ; Why don’t I cut off my hair and beard, put on the ocher robes, and go forth into homelessness?” yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.

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 tāni asīti gāmikasahassāni bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.

Soon after they had left, Soṇa approached the Buddha, bowed, sat down, Atha kho soṇo koḷiviso acirapakkantesu tesu asītiyā gāmikasahassesu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi. and said, Ekamantaṁ nisinno kho soṇo koḷiviso bhagavantaṁ etadavoca—“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. “yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ. I want to cut off my hair and beard, put on the ocher robes, and go forth into homelessness. Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ. Please give me the going forth.” Pabbājetu maṁ, bhante, bhagavā”ti. Soṇa received the going forth and the full ordination in the Buddha’s presence. Alattha kho soṇo koḷiviso bhagavato santike pabbajjaṁ, alattha upasampadaṁ.

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

Then the Buddha addressed the monks: Atha kho bhagavā bhikkhū āmantesi—“It’s in this way that a gentleman declares perfect insight. The matter is spoken of, but the person isn’t mentioned. “evaṁ kho, bhikkhave, kulaputtā aññaṁ byākaronti, attho ca vutto, attā ca anupanīto. Still some foolish men here seem to declare perfect insight just for fun. Soon enough they experience distress.” Atha ca panidhekacce moghapurisā hasamānakaṁ maññe aññaṁ byākaronti, te pacchā vighātaṁ āpajjantī”ti.

The Buddha then said to Soṇa, Atha kho bhagavā āyasmantaṁ soṇaṁ āmantesi—“Soṇa, you were brought up in great comfort. “tvaṁ khosi, soṇa, sukhumālo. I allow you to use sandals with single-layered soles.” Anujānāmi te, soṇa, ekapalāsikaṁ upāhanan”ti.

“When I went forth into homelessness, sir, I left behind eighty cartloads of gold coins and a troop of seven elephants. “Ahaṁ kho, bhante, asītisakaṭavāhe hiraññaṁ ohāya agārasmā anagāriyaṁ pabbajito, sattahatthikañca anīkaṁ. 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, Athāhaṁ, bhante, ekapalāsikañce upāhanaṁ pariharissāmi, tassa me bhavissanti vattāro ‘soṇo koḷiviso asītisakaṭavāhe hiraññaṁ ohāya agārasmā anagāriyaṁ pabbajito, sattahatthikañca anīkaṁ. and now he’s attached to sandals with single-layered soles.’ So dānāyaṁ ekapalāsikāsu upāhanāsu satto’ti. If you allow them to the Sangha of monks, I too will use them. Sace bhagavā bhikkhusaṅghassa anujānissati ahampi paribhuñjissāmi; If not, I won’t use them either.” no ce bhagavā bhikkhusaṅghassa anujānissati, ahampi na paribhuñjissāmī”ti. The Buddha then gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“I allow sandals with single-layered soles. “anujānāmi, bhikkhave, ekapalāsikaṁ upāhanaṁ. But you shouldn’t wear sandals with double-layered soles, Na, bhikkhave, diguṇā upāhanā dhāretabbā. with triple-layered soles, Na tiguṇā upāhanā dhāretabbā. or with multi-layered soles. Na guṇaṅguṇūpāhanā dhāretabbā. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

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

Soon afterwards the monks from the group of six wore entirely blue sandals, Tena kho pana samayena chabbaggiyā bhikkhū sabbanīlikā upāhanāyo dhārenti …pe… entirely yellow sandals, sabbapītikā upāhanāyo dhārenti … entirely red sandals, sabbalohitikā upāhanāyo dhārenti … entirely magenta sandals, sabbamañjiṭṭhikā upāhanāyo dhārenti … entirely black sandals, sabbakaṇhā upāhanāyo dhārenti … entirely orange sandals, sabbamahāraṅgarattā upāhanāyo dhārenti … and entirely beige sandals. sabbamahānāmarattā upāhanāyo dhārenti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re just like householders who indulge in worldly pleasures!” “seyyathāpi gihī kāmabhogino”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t wear sandals that are entirely blue, “Na, bhikkhave, sabbanīlikā upāhanā dhāretabbā …pe… entirely yellow, entirely red, entirely magenta, entirely black, entirely orange, or entirely beige. na sabbapītikā upāhanā dhāretabbā, na sabbalohitikā upāhanā dhāretabbā, na sabbamañjiṭṭhikā upāhanā dhāretabbā, na sabbakaṇhā upāhanā dhāretabbā, na sabbamahāraṅgarattā upāhanā dhāretabbā, na sabbamahānāmarattā upāhanā dhāretabbā. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

At that time the monks from the group of six wore sandals with blue straps, Tena kho pana samayena chabbaggiyā bhikkhū nīlakavaddhikā upāhanāyo dhārenti …pe… yellow straps, red straps, magenta straps, black straps, orange straps, and beige straps. pītakavaddhikā upāhanāyo dhārenti, lohitakavaddhikā upāhanāyo dhārenti, mañjiṭṭhikavaddhikā upāhanāyo dhārenti, kaṇhavaddhikā upāhanāyo dhārenti, mahāraṅgarattavaddhikā upāhanāyo dhārenti, mahānāmarattavaddhikā upāhanāyo dhārenti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re just like householders who indulge in worldly pleasures!” “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t wear sandals with blue straps, yellow straps, red straps, magenta straps, black straps, orange straps, or beige straps. “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. If you do, you commit an offense of wrong conduct.” 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. 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. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re just like householders who indulge in worldly pleasures!” “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t wear sandals containing leather, “Na, bhikkhave, khallakabaddhā upāhanā dhāretabbā …pe… 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. 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. If you do, you commit an offense of wrong conduct.” 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. 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. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re just like householders who indulge in worldly pleasures!” “seyyathāpi gihī kāmabhogino”ti. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t wear sandals decorated with lionskin, “Na, bhikkhave, sīhacammaparikkhaṭā upāhanā dhāretabbā …pe… tiger skin, leopard skin, deerskin, otter skin, cat skin, squirrel skin, or bat skin. 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. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

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

One morning the Buddha robed up, took his bowl and robe, and entered Rājagaha for almsfood together with an attendant monk. Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi, aññatarena bhikkhunā pacchāsamaṇena. As the attendant followed behind the Buddha, he was limping. Atha kho so bhikkhu khañjamāno bhagavantaṁ piṭṭhito piṭṭhito anubandhi. A certain lay follower wearing sandals with multi-layered soles saw the Buddha coming. Addasā kho aññataro upāsako guṇaṅguṇūpāhanā ārohitvā bhagavantaṁ dūratova āgacchantaṁ; He removed his sandals, approached the Buddha, and bowed. disvā upāhanā ārohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā yena so bhikkhu tenupasaṅkami; He then bowed to the attendant monk and asked him, upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā etadavoca—“Venerable, why are you limping?” “kissa, bhante, ayyo khañjatī”ti?

“Because my feet are cracked.” “Pādā me, āvuso, phalitā”ti.

“Well then, take these sandals.” “Handa, bhante, upāhanāyo”ti.

“Thanks, but the Buddha has prohibited sandals with multi-layered soles.” “Alaṁ, āvuso, paṭikkhittā bhagavatā guṇaṅguṇūpāhanā”ti.

But the Buddha said, “Please take the sandals.” “Gaṇhāhetā, bhikkhu, upāhanāyo”ti. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“I allow second-hand sandals with multi-layered soles. “anujānāmi, bhikkhave, omukkaṁ guṇaṅguṇūpāhanaṁ. But you shouldn’t wear new sandals with multi-layered soles. Na, bhikkhave, navā guṇaṅguṇūpāhanā dhāretabbā. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

5. The prohibition against sandals inside a monastery 5. Ajjhārāmeupāhanapaṭikkhepa

On one occasion the Buddha was doing walking meditation outside without sandals. Tena kho pana samayena bhagavā ajjhokāse anupāhano caṅkamati. “Satthā anupāhano caṅkamatī”ti—The senior monks followed his example, therāpi bhikkhū anupāhanā caṅkamanti. but not the monks from the group of six. Chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamanti. The monks of few desires complained and criticized them, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“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?” “kathañhi nāma chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamissantī”ti. They told the Buddha. … Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks, that the monks from the group of six do this?” “saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamantī”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “How can those foolish men do walking meditation with their sandals on when the Teacher and the senior monks do it without? kathañhi nāma te, bhikkhave, moghapurisā, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamissanti. Even the householders who wear white are respectful and deferential toward their teachers for teaching them the profession by which they make a living. Ime hi nāma, bhikkhave, gihī odātavatthavasanakā abhijīvanikassa sippassa kāraṇā ācariyesu sagāravā sappatissā sabhāgavuttikā viharissanti. 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. Idha kho taṁ, bhikkhave, sobhetha, yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu agāravā appatissā asabhāgavuttikā vihareyyātha. This will affect people’s confidence …” Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… After rebuking them … vigarahitvā …pe… the Buddha gave a teaching and addressed the monks: dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t do walking meditation with your sandals on when your teachers, your preceptors, or those of equivalent standing do it without. “na, bhikkhave, ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu anupāhanesu caṅkamamānesu saupāhanena caṅkamitabbaṁ. If you do, you commit an offense of wrong conduct. Yo caṅkameyya, āpatti dukkaṭassa.

And you shouldn’t wear sandals within a monastery. Na ca, bhikkhave, ajjhārāme upāhanā dhāretabbā. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

Soon afterwards a certain monk was afflicted with a corn on his foot. Tena kho pana samayena aññatarassa bhikkhuno pādakhilābādho hoti. The monks had to hold him while he urinated and defecated. Taṁ bhikkhū pariggahetvā uccārampi passāvampi nikkhāmenti. Just then, the Buddha was walking about the dwellings and saw this. He went up to those monks and said to them, Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū taṁ bhikkhuṁ pariggahetvā uccārampi passāvampi nikkhāmente, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca—“What illness does this monk have?” “kiṁ imassa, bhikkhave, bhikkhuno ābādho”ti?

“He has a corn on his foot, sir. “Imassa, bhante, āyasmato pādakhilābādho; That’s why we do this for him.” imaṁ mayaṁ pariggahetvā uccārampi passāvampi nikkhāmemā”ti. Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“I allow you to wear sandals if your feet are painful or cracked, or you have a corn on your foot.” “anujānāmi, bhikkhave, yassa pādā vā dukkhā, pādā vā phalitā, pādakhilo vā ābādho upāhanaṁ dhāretun”ti.

Then the monks made use of the beds and benches with dirty feet. Tena kho pana samayena bhikkhū adhotehi pādehi mañcampi pīṭhampi abhiruhanti; Their robes and the furniture got dirty. cīvarampi senāsanampi dussati. Bhagavato etamatthaṁ ārocesuṁ.

“When you know that you are about to make use of a bed or a bench, I allow you to wear sandals.” “Anujānāmi, bhikkhave, ‘idāni mañcaṁ vā pīṭhaṁ vā abhiruhissāmī’ti upāhanaṁ dhāretun”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. Tena kho pana samayena bhikkhū rattiyā uposathaggampi sannisajjampi gacchantā andhakāre khāṇumpi kaṇṭakampi akkamanti; pādā dukkhā honti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to wear sandals within a monastery, and also to use a torch, a lamp, and a walking stick.” “Anujānāmi, bhikkhave, ajjhārāme upāhanaṁ dhāretuṁ, ukkaṁ, padīpaṁ, kattaradaṇḍan”ti.

6. The prohibition against wooden shoes, etc. 6. Kaṭṭhapādukādipaṭikkhepa

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: Tena kho pana samayena chabbaggiyā bhikkhū rattiyā paccūsasamayaṁ paccuṭṭhāya kaṭṭhapādukāyo abhiruhitvā ajjhokāse caṅkamanti, uccāsaddā mahāsaddā khaṭakhaṭasaddā, anekavihitaṁ tiracchānakathaṁ kathentā, seyyathidaṁ—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. 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; They stepped on and killed insects, and they disturbed the monks in the stillness of meditation. kīṭakampi akkamitvā mārenti, bhikkhūpi samādhimhā cāventi.

The monks of few desires complained and criticized them, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can the monks from the group of six act like this?” “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. They told the Buddha. … Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks, that the monks from the group of six are acting like this?” “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? “It’s true, sir.” … “Saccaṁ, bhagavā”ti …pe… After rebuking them … vigarahitvā …pe… the Buddha gave a teaching and addressed the monks: dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t wear wooden shoes. “na, bhikkhave, kaṭṭhapādukā dhāretabbā. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Benares. Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi. When he eventually arrived, Anupubbena cārikaṁ caramāno yena bārāṇasī tadavasari. he stayed in the deer park at Isipatana. Tatra sudaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.

When the monks from the group of six heard that Tena kho pana samayena chabbaggiyā bhikkhū—the Buddha had prohibited wooden shoes, “bhagavatā kaṭṭhapādukā paṭikkhittā”ti—they took cuttings from young palm trees and wore shoes made of palm leaves. tālataruṇe chedāpetvā tālapattapādukāyo dhārenti; The trees withered. tāni tālataruṇāni chinnāni milāyanti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics act like this? “kathañhi nāma samaṇā sakyaputtiyā tālataruṇe chedāpetvā tālapattapādukāyo dhāressanti; tāni tālataruṇāni chinnāni milāyanti; They are harming one-sensed life.” ekindriyaṁ samaṇā sakyaputtiyā jīvaṁ viheṭhentī”ti.

The monks heard the complaints of those people Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and they told the Buddha. … Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks, that the monks from the group of six are acting like this?” “saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū tālataruṇe chedāpetvā tālapattapādukāyo dhārenti; tāni tālataruṇāni chinnāni milāyantī”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “How can those foolish men have cuttings made from young palm trees and wear shoes made of palm leaves, kathañhi nāma te, bhikkhave, moghapurisā tālataruṇe chedāpetvā tālapattapādukāyo dhāressanti; with the trees withering as a consequence? tāni tālataruṇāni chinnāni milāyanti. People regard trees as conscious. Jīvasaññino hi, bhikkhave, manussā rukkhasmiṁ. This will affect people’s confidence …” Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… After rebuking them … vigarahitvā …pe… the Buddha gave a teaching and addressed the monks: dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t wear shoes made of palm leaves. “na, bhikkhave, tālapattapādukā dhāretabbā. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

When they heard that Tena kho pana samayena chabbaggiyā bhikkhū—the Buddha had prohibited shoes made of palm leaves, “bhagavatā tālapattapādukā paṭikkhittā”ti—the monks from the group of six had cuttings made from young bamboo and wore shoes made of bamboo leaves. veḷutaruṇe chedāpetvā veḷupattapādukāyo dhārenti. The bamboo withered. Tāni veḷutaruṇāni chinnāni milāyanti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics act like this? “kathañhi nāma samaṇā sakyaputtiyā veḷutaruṇe chedāpetvā veḷupattapādukāyo dhāressanti. Tāni veḷutaruṇāni chinnāni milāyanti. They are harming one-sensed life.” Ekindriyaṁ samaṇā sakyaputtiyā jīvaṁ viheṭhentī”ti. The monks heard the complaints of those people Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and they told the Buddha. … Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “… People regard trees as conscious … jīvasaññino hi, bhikkhave, manussā rukkhasmiṁ …pe…

You shouldn’t wear shoes made of bamboo leaves. na, bhikkhave, veḷupattapādukā dhāretabbā. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Bhaddiya. Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena bhaddiyaṁ tena cārikaṁ pakkāmi. When he eventually arrived, Anupubbena cārikaṁ caramāno yena bhaddiyaṁ tadavasari. he stayed in the Jātiyā Grove. Tatra sudaṁ bhagavā bhaddiye viharati jātiyā vane.

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. 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. The monks of few desires complained and criticized them, Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—“How can the monks in Bhaddiya do this?” “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.

They told the Buddha. … Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks, that the monks in Bhaddiya do this?” “saccaṁ kira, bhikkhave, bhaddiyā bhikkhū anekavihitaṁ pādukamaṇḍanānuyogamanuyuttā viharanti, tiṇapādukaṁ karontipi kārāpentipi …pe… riñcanti uddesaṁ paripucchaṁ adhisīlaṁ adhicittaṁ adhipaññan”ti?

“It’s true, sir.” “Saccaṁ, bhagavā”ti.

The Buddha rebuked them … Vigarahi buddho bhagavā …pe… “How can those foolish men be fond of various kinds of nice shoes … kathañhi nāma te, bhikkhave, moghapurisā anekavihitaṁ pādukamaṇḍanānuyogamanuyuttā viharissanti, tiṇapādukaṁ karissantipi kārāpessantipi …pe… and neglect recitation, questioning, the higher morality, the higher mind, and the higher wisdom? riñcissanti uddesaṁ paripucchaṁ adhisīlaṁ adhicittaṁ adhipaññaṁ. This will affect people’s confidence …” Netaṁ, bhikkhave, appasannānaṁ vā pasādāya …pe… After rebuking them … vigarahitvā …pe… the Buddha gave a teaching and addressed the monks: dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“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. “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. If you do, you commit an offense of wrong conduct. Yo dhāreyya, āpatti dukkaṭassa.

And you shouldn’t use shoes. Na ca, bhikkhave, kāci saṅkamaniyā pādukā dhāretabbā. If you do, you commit an offense of wrong conduct. Yo dhāreyya, āpatti dukkaṭassa. I allow three kinds of foot stands that are fixed in place and immobile: Anujānāmi, bhikkhave, tisso pādukā dhuvaṭṭhāniyā asaṅkamaniyāyo—foot stands for defecating, foot stands for urinating, and foot stands for restroom ablutions.” vaccapādukaṁ, passāvapādukaṁ, ācamanapādukan”ti.

When the Buddha had stayed at Bhaddiya for as long as he liked, he set out wandering toward Sāvatthī. Atha kho bhagavā bhaddiye yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi. When he eventually arrived, Anupubbena cārikaṁ caramāno yena sāvatthi tadavasari. he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.

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. 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. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“How can the Sakyan monastics act like this? “kathañhi nāma samaṇā sakyaputtiyā gāvīnaṁ tarantīnaṁ visāṇesupi gahessanti …pe… They’re just like householders who indulge in worldly pleasures!” seyyathāpi gihī kāmabhogino”ti.

The monks heard the complaints of those people Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ. and they told the Buddha. … Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ …pe… “Is it true, monks …” “saccaṁ kira, bhikkhave …pe… “It’s true, sir.” … “saccaṁ, bhagavā”ti …pe… After rebuking them … vigarahitvā …pe… the Buddha gave a teaching and addressed the monks: dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t grab cattle by the horns, the ears, the neck, or the tail, and you shouldn’t mount their backs. “na, bhikkhave, gāvīnaṁ visāṇesu gahetabbaṁ, na kaṇṇesu gahetabbaṁ, na gīvāya gahetabbaṁ, na cheppāya gahetabbaṁ, na piṭṭhi abhiruhitabbā. If you do mount their backs, you commit an offense of wrong conduct. Yo abhiruheyya, āpatti dukkaṭassa.

And you shouldn’t touch their genitals motivated by lust. Na ca, bhikkhave, rattacittena aṅgajātaṁ chupitabbaṁ. If you do, you commit a serious offense. Yo chupeyya, āpatti thullaccayassa.

And you shouldn’t kill a calf. Na vacchatarī māretabbā. If you do, you should be dealt with according to the rule.” Yo māreyya, yathādhammo kāretabbo”ti.

7. The prohibition against vehicles, etc. 7. Yānādipaṭikkhepa

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. Tena kho pana samayena chabbaggiyā bhikkhū yānena yāyanti, itthiyuttenapi purisantarena, purisayuttenapi itthantarena. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“You’d think they were at the Ganges festival!” “seyyathāpi gaṅgāmahiyāyā”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t travel in a vehicle. “Na, bhikkhave, yānena yāyitabbaṁ. If you do, you commit an offense of wrong conduct.” Yo yāyeyya, āpatti dukkaṭassā”ti.

Soon afterwards a monk who was traveling through the Kosalan country on his way to visit the Buddha at Sāvatthī became sick. Tena kho pana samayena aññataro bhikkhu kosalesu janapade sāvatthiṁ gacchanto bhagavantaṁ dassanāya antarāmagge gilāno hoti. He stepped off the path and sat down at the foot of a tree. Atha kho so bhikkhu maggā okkamma aññatarasmiṁ rukkhamūle nisīdi. People saw him and said to him, Manussā taṁ bhikkhuṁ disvā etadavocuṁ—“Venerable, where are you going?” “kahaṁ, bhante, ayyo gamissatī”ti?

“I’m going to Sāvatthī to visit the Buddha.” “Sāvatthiṁ kho ahaṁ, āvuso, gamissāmi bhagavantaṁ dassanāyā”ti.

“Please come with us.” “Ehi, bhante, gamissāmā”ti.

“I can’t. I’m sick.” “Nāhaṁ, āvuso, sakkomi, gilānomhī”ti.

“Then please come inside the vehicle.” “Ehi, bhante, yānaṁ abhiruhā”ti.

“Thank you, but the Buddha has prohibited us from traveling in vehicles.” “Alaṁ, āvuso, paṭikkhittaṁ bhagavatā yānan”ti kukkuccāyanto yānaṁ nābhiruhi.

He did not accept because he was afraid of wrongdoing. Then, when he arrived at Sāvatthī, he told the monks what had happened. Atha kho so bhikkhu sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi. They in turn told the Buddha. Bhikkhū bhagavato etamatthaṁ ārocesuṁ.

“I allow a vehicle when you’re sick.” “Anujānāmi, bhikkhave, gilānassa yānan”ti.

The monks thought, Atha kho bhikkhūnaṁ etadahosi—“Pulled by a female or by a male?” “itthiyuttaṁ nu kho purisayuttaṁ nu kho”ti? Bhagavato etamatthaṁ ārocesuṁ.

“I allow a rickshaw pulled by men.” “Anujānāmi, bhikkhave, purisayuttaṁ hatthavaṭṭakan”ti.

Soon afterwards a certain monk was even more uncomfortable when jolted around in a vehicle. Tena kho pana samayena aññatarassa bhikkhuno yānugghātena bāḷhataraṁ aphāsu ahosi. Bhagavato etamatthaṁ ārocesuṁ.

“I allow a palanquin and a litter.” “Anujānāmi, bhikkhave, sivikaṁ pāṭaṅkin”ti.

8. The prohibition against high and luxurious beds 8. Uccāsayanamahāsayanapaṭikkhepa

At that time the monks from the group of six used high and luxurious beds, such as: Tena kho pana samayena chabbaggiyā bhikkhū uccāsayanamahāsayanāni dhārenti, seyyathidaṁ—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 <i lang='pi' translate='no'>kadalī</i>-deer hide, seats with canopies, seats with red cushions at each end. āsandiṁ, pallaṅkaṁ, gonakaṁ, cittakaṁ, paṭikaṁ, paṭalikaṁ, tūlikaṁ, vikatikaṁ, uddhalomiṁ, ekantalomiṁ, kaṭṭissaṁ, koseyyaṁ, kuttakaṁ, hatthattharaṁ, assattharaṁ, rathattharaṁ, ajinapaveṇiṁ, kadalimigapavarapaccattharaṇaṁ, sauttaracchadaṁ, ubhatolohitakūpadhānanti. When people walking about the dwellings saw this, they complained and criticized them, Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—“They’re just like householders who indulge in worldly pleasures!” “seyyathāpi gihī kāmabhogino”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t use high and luxurious beds, such as: “Na, bhikkhave, uccāsayanamahāsayanāni dhāretabbāni, seyyathidaṁ—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 <i lang='pi' translate='no'>kadalī</i>-deer hide, seats with canopies, seats with red cushions at each end. āsandi, pallaṅko, gonako, cittako, paṭikā, paṭalikā, tūlikā, vikatikā, uddhalomi, ekantalomi, kaṭṭissaṁ, koseyyaṁ, kuttakaṁ, hatthattharaṁ, assattharaṁ, rathattharaṁ, ajinapaveṇi, kadalimigapavarapaccattharaṇaṁ, sauttaracchadaṁ, ubhatolohitakūpadhānaṁ. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

9. The prohibition against all skins 9. Sabbacammapaṭikkhepa

Soon afterwards when the monks from the group of six heard that Tena kho pana samayena chabbaggiyā bhikkhū—the Buddha had prohibited high and luxurious beds, “bhagavatā uccāsayanamahāsayanāni paṭikkhittānīti—they used luxurious skins: lionskins, tiger skins, and leopard skins. mahācammāni dhārenti, sīhacammaṁ byagghacammaṁ dīpicammaṁ. They cut them to fit their beds and benches, and used them both there and elsewhere. Tāni mañcappamāṇenapi chinnāni honti, pīṭhappamāṇenapi chinnāni honti, antopi mañce paññattāni honti, bahipi mañce paññattāni honti, antopi pīṭhe paññattāni honti, bahipi pīṭhe paññattāni honti. When people walking about the dwellings saw this, they complained and criticized them, Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—“They’re just like householders who indulge in worldly pleasures!” “seyyathāpi gihī kāmabhogino”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t use luxurious skins: lionskins, tiger skins, or leopard skins. “Na, bhikkhave, mahācammāni dhāretabbāni, sīhacammaṁ byagghacammaṁ dīpicammaṁ. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

Soon afterwards when the monks from the group of six heard that Tena kho pana samayena chabbaggiyā bhikkhū—the Buddha had prohibited luxurious skins, “bhagavatā mahācammāni paṭikkhittānī”ti—they used cattle hides. gocammāni dhārenti. They cut them to fit their beds and benches, and used them both there and elsewhere. Tāni mañcappamāṇenapi chinnāni honti, pīṭhappamāṇenapi chinnāni honti, antopi mañce paññattāni honti, bahipi mañce paññattāni honti, antopi pīṭhe paññattāni honti, bahipi pīṭhe paññattāni honti.

At this time a certain bad monk was associating with the family of a bad lay follower. Aññataropi pāpabhikkhu aññatarassa pāpupāsakassa kulūpako hoti. 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. Atha kho so pāpabhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa pāpupāsakassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi. The lay follower approached the monk, bowed, and sat down. Atha kho so pāpupāsako yena so pāpabhikkhu tenupasaṅkami, upasaṅkamitvā taṁ pāpabhikkhuṁ abhivādetvā ekamantaṁ nisīdi.

At that time that lay follower had a beautiful young calf with variegated hide, just like a young leopard. Tena kho pana samayena tassa pāpupāsakassa vacchako hoti taruṇako abhirūpo dassanīyo pāsādiko citro, seyyathāpi dīpicchāpo. When the bad monk stared at that calf, Atha kho so pāpabhikkhu taṁ vacchakaṁ sakkaccaṁ upanijjhāyati. the lay follower asked him why. Atha kho so pāpupāsako taṁ pāpabhikkhuṁ etadavoca—“kissa, bhante, ayyo imaṁ vacchakaṁ sakkaccaṁ upanijjhāyatī”ti? He replied, “I need the skin of that calf.” “Attho me, āvuso, imassa vacchakassa cammenā”ti.

The bad lay follower then slaughtered the calf, skinned it, and gave the skin to the bad monk. Atha kho so pāpupāsako taṁ vacchakaṁ vadhitvā cammaṁ vidhunitvā tassa pāpabhikkhuno pādāsi. The monk hid the skin under his outer robe and left. Atha kho so pāpabhikkhu taṁ cammaṁ saṅghāṭiyā paṭicchādetvā agamāsi. The mother-cow, longing for her calf, followed behind him. Atha kho sā gāvī vacchagiddhinī taṁ pāpabhikkhuṁ piṭṭhito piṭṭhito anubandhi. When the monks asked him Bhikkhū evamāhaṁsu—why, “kissa tyāyaṁ, āvuso, gāvī piṭṭhito piṭṭhito anubandhī”ti? he said he did not know. “Ahampi kho, āvuso, na jānāmi kena myāyaṁ gāvī piṭṭhito piṭṭhito anubandhī”ti. But his outer robe was smeared with blood, Tena kho pana samayena tassa pāpabhikkhuno saṅghāṭi lohitena makkhitā hoti. and so they said, Bhikkhū evamāhaṁsu—“What happened to your outer robe?” “ayaṁ pana te, āvuso, saṅghāṭi kiṁ katā”ti?

When he told them what had happened, Atha kho so pāpabhikkhu bhikkhūnaṁ etamatthaṁ ārocesi. they asked, “So did you encourage someone to kill?” “Kiṁ pana tvaṁ, āvuso, pāṇātipāte samādapesī”ti?

“Yes.” “Evamāvuso”ti.

The monks of few desires complained and criticized him, Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti—“How can a monk encourage someone to kill? Hasn’t the Buddha in many ways criticized killing and praised abstention from killing?” “kathañhi nāma bhikkhu pāṇātipāte samādapessati, nanu bhagavatā anekapariyāyena pāṇātipāto garahito, pāṇātipātā veramaṇī pasatthā”ti. They then told the Buddha. Atha kho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.

Soon afterwards the Buddha had the Sangha gathered and questioned that bad monk: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ pāpabhikkhuṁ paṭipucchi—“Is it true, monk, that you encouraged someone to kill?” “saccaṁ kira tvaṁ, bhikkhu, pāṇātipāte samādapesī”ti?

“It’s true, sir.” … “Saccaṁ, bhagavā”ti …pe…

“Foolish man, how can you encourage someone to kill? Haven’t I in many ways criticized killing and praised abstention from killing? kathañhi nāma tvaṁ, moghapurisa, pāṇātipāte samādapessasi, nanu mayā, moghapurisa, anekapariyāyena pāṇātipāto garahito, pāṇātipātā veramaṇī pasatthā. This will affect people’s confidence …” Netaṁ, moghapurisa, appasannānaṁ vā pasādāya …pe… After rebuking him, the Buddha gave a teaching and addressed the monks: vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“You shouldn’t make others kill. “na, bhikkhave, pāṇātipāte samādapetabbaṁ. If you do, you should be dealt with according to the rule. Yo samādapeyya, yathādhammo kāretabbo.

And you shouldn’t use cattle hide. Na, bhikkhave, gocammaṁ dhāretabbaṁ. If you do, you commit an offense of wrong conduct. Yo dhāreyya, āpatti dukkaṭassa.

And you shouldn’t use any kind of skin. Na ca, bhikkhave, kiñci cammaṁ dhāretabbaṁ. If you do, you commit an offense of wrong conduct.” Yo dhāreyya, āpatti dukkaṭassā”ti.

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

At that time people’s beds and benches were upholstered and covered with skin. Tena kho pana samayena manussānaṁ mañcampi pīṭhampi cammonaddhāni honti, cammavinaddhāni. Being afraid of wrongdoing, the monks did not sit on them. Bhikkhū kukkuccāyantā nābhinisīdanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to sit down on what belongs to a householder, but not to lie down on it.” “Anujānāmi, bhikkhave, gihivikataṁ abhinisīdituṁ, na tveva abhinipajjitun”ti.

The dwellings were held together by straps of leather. Tena kho pana samayena vihārā cammavaddhehi ogumphiyanti. Being afraid of wrongdoing, the monks did not sit down. Bhikkhū kukkuccāyantā nābhinisīdanti. Bhagavato etamatthaṁ ārocesuṁ.

“I allow you to sit down against a mere binding made of skin.” “Anujānāmi, bhikkhave, bandhanamattaṁ abhinisīditun”ti.

At that time the monks from the group of six entered the village wearing sandals. Tena kho pana samayena chabbaggiyā bhikkhū saupāhanā gāmaṁ pavisanti. People complained and criticized them, Manussā ujjhāyanti khiyyanti vipācenti—“They’re just like householders who indulge in worldly pleasures!” “seyyathāpi gihī kāmabhogino”ti. They told the Buddha. Bhagavato etamatthaṁ ārocesuṁ.

“You shouldn’t enter the village wearing sandals. “Na, bhikkhave, saupāhanena gāmo pavisitabbo. If you do, you commit an offense of wrong conduct.” Yo paviseyya, āpatti dukkaṭassā”ti.

Soon afterwards a certain sick monk was unable to go to the village without sandals. Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā upāhanena gāmaṁ pavisituṁ. Bhagavato etamatthaṁ ārocesuṁ.

“I allow sick monks to enter the village wearing sandals.” “Anujānāmi, bhikkhave, gilānena bhikkhunā saupāhanena gāmaṁ pavisitun”ti.

11. The account of Soṇa Kuṭikaṇṇa 11. Soṇakuṭikaṇṇavatthu

Soṇa thought, Atha kho āyasmā soṇo—“The Buddha approves of me! This is the time to bring up what my preceptor said.” “paṭisammodati kho maṁ bhagavā, ayaṁ khvassa kālo yaṁ me upajjhāyo paridassī”ti—He got up from his seat, arranged his upper robe over one shoulder, bowed down at the Buddha’s feet, and said, uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—“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. “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.

Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“In the southern region of Avantī there are few monks. “avantidakkhiṇāpatho, bhikkhave, appabhikkhuko. 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. Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṁ.

In this regard, the following is outside the central Ganges plain: Tatrime paccantimā janapadā—

• In the eastern direction there is a town called <i lang='pi' translate='no'>Gajaṅgala</i>, with another town called <i lang='pi' translate='no'>Mahāsālā</i> just after it. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain. puratthimāya disāya gajaṅgalaṁ nāma nigamo, tassa parena mahāsālā, tato parā paccantimā janapadā, orato majjhe;
• In the south-eastern direction there is a river called <i lang='pi' translate='no'>Sallavatī</i>. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain. puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato parā paccantimā janapadā, orato majjhe;
• In the southern direction there is a town called <i lang='pi' translate='no'>Setakaṇṇika</i>. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain. dakkhiṇāya disāya setakaṇṇikaṁ nāma nigamo, tato parā paccantimā janapadā, orato majjhe;
• In the western direction there is a brahmin village called <i lang='pi' translate='no'>Thūṇa</i>. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain. pacchimāya disāya thūṇaṁ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe;
• In the northern direction there is a mountain called <i lang='pi' translate='no'>Usīraddhaja</i>. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain. uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe.

Anujānāmi, bhikkhave, evarūpesu paccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṁ.

In Avantī the ground is dark and hard, made rough by the hooves of cattle. Avantidakkhiṇāpathe, bhikkhave, kaṇhuttarā bhūmi kharā gokaṇṭakahatā.

Outside the central Ganges plain, I allow sandals with multi-layered soles. Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu guṇaṅguṇūpāhanaṁ.

In Avantī people value bathing and cleanliness. Avantidakkhiṇāpathe, bhikkhave, nahānagarukā manussā udakasuddhikā.

Outside the central Ganges plain, I allow unrestricted bathing. Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu dhuvanahānaṁ.

In Avantī sheepskins, goatskins, and deerskins are used as rugs, Avantidakkhiṇāpathe, bhikkhave, cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ. just as <i lang='pi' translate='no'>eragu</i> grass, chaff-flower grass, <i lang='pi' translate='no'>majjāru</i> grass, and <i lang='pi' translate='no'>jantu</i> grass are used in the central Ganges plain. Seyyathāpi, bhikkhave, majjhimesu janapadesu eragū moragū majjārū jantū; evameva kho, bhikkhave, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ.

Outside the central Ganges plain, I allow rugs of sheepskin, goatskin, and deerskin. Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ.

And it may be that people give robe-cloth to monks who are outside the monastery zone, saying, Idha pana, bhikkhave, manussā nissīmagatānaṁ bhikkhūnaṁ cīvaraṁ denti—‘We give this robe-cloth to so-and-so.’ ‘imaṁ cīvaraṁ itthannāmassa demā’ti.

I allow you to accept it and not start counting the days until you receive it in your hands.” Anujānāmi, bhikkhave, sādituṁ, na tāva taṁ gaṇanūpagaṁ yāva na hatthaṁ gacchatī”ti.

The fifth chapter on skins is finished. Cammakkhandhako pañcamo.

In this chapter there are sixty-three topics. Imamhi khandhake vatthūni tesaṭṭhi.

The chapter on skins is finished. Cammakkhandhako niṭṭhito.