V cammakkhandhako

Now on that occasion the Buddha, the Blessed One, was staying near Rājagaha on Vulture Peak Mountain.

And at that time King Seniya Bimbisāra of Magadha was ruling the kingdom—a dominion of 80,000 villagers.

At that time in Campā there was a son of a good family named Soṇa Koḷivisa—delicate, a money-lender’s son.

There was hair growing even on the soles of his feet.

Then King Seniya Bimbisāra of Magadha, having had the 80,000 villagers gather together for some business or other, sent a messenger to Soṇa Koḷivisa’s presence, (saying,) “Let Soṇa come. I desire Soṇa’s coming.”

Then Soṇa Koḷivisa’s parents said to him, “Dear son, the king wants to look at your feet. But you shouldn’t point your feet at the king. Sit cross-legged in front of him—he will see your feet as you are sitting.”

Then they brought Soṇa Koḷivisa on a sedan-chair.

He went to King Seniya Bimbisāra and, on arrival, having bowed down to him, sat down cross-legged in front of him.

King Seniya Bimbisāra of Magadha saw the hair growing on Soṇa Koḷivisa’s feet.

Then King Bimbisāra of Magadha, having admonished the 80,000 villagers concerning what is beneficial in the here-and-now, dismissed them, (saying,) “I say, I have admonished you concerning what is beneficial in the here-and-now. Go to the Blessed One and attend on him. The Blessed One will admonish you concerning what is beneficial in the other world.”

So the 80,000 villagers went to Vulture Peak Mountain.

Now at that time Ven. Sāgata was the Blessed One’s attendant.

Then the 80,000 villagers went to Ven. Sāgata and, on arrival, said to him, “We 80,000 villagers have come to see the Blessed One. It would be good, venerable sir, if we could get to see the Blessed One.”

“In that case, stay right here for a moment, sirs, while I tell the Blessed One.”

Then Ven. Sāgata, in front of the gaping 80,000 villagers, sunk down into the stone slab in front of the dwelling. Rising up in front of the Blessed One, he said to him, “Lord, these 80,000 villagers have come to see the Blessed One. Now is the time for the Blessed One to do as he sees fit.”

“In that case, Sāgata, lay out a seat in the shade of the dwelling.”

Responding, “As you say, lord,” Ven. Sāgata took a bench and sunk down into the ground in front of the Blessed One. Rising out of the stone slab in front of the gaping 80,000 villagers, he laid out the seat in the shade of the dwelling.

Then the Blessed One came out of the dwelling and sat down on the seat laid out in the shade of the dwelling.

The 80,000 villagers went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

But the 80,000 villagers were still focused on Ven. Sāgata, not as much on the Blessed One.

Then the Blessed One, having known with his awareness the train of thought in the awareness of the 80,000 villagers, addressed Ven. Sāgata, “In that case, Sāgata, display even greater wonders and superior human attainments.”

Responding, “As you say, lord,” to the Blessed One, Ven. Sāgata rose up into the air, walked back and forth in space, in the sky, stood, sat, lay down, emitted smoke, emitted flames, and disappeared.

Then when he had displayed various wonders and superior human attainments in the sky, in empty space, he put his head down at the Blessed One’s feet and said to him, “The Blessed One is my teacher. I am his disciple. The Blessed One is my teacher. I am his disciple.”

Then the 80,000 villagers, (thinking), “How amazing! How astounding!—in that even the disciple could be so mighty and powerful. Wow! What about the teacher?” focused on the Blessed One, not as much on Ven. Sāgata.

Then the Blessed One, having known with his awareness the train of thought in the awareness of the 80,000 villagers, gave them a graduated talk: talk on generosity, talk on virtue, talk on heaven, talk on the drawbacks, lowliness, and defilement of sensuality, and talk on the rewards of renunciation.

When the Blessed One knew that their minds were ready—malleable, free from hindrances, uplifted, and bright—he proclaimed the characteristic Dhamma talk of Buddhas: stress, origination, cessation, and path.

Just as a clean piece of cloth, free from grime, would properly take dye, in the same way the dustless, stainless eye of Dhamma arose for them as they were sitting right there—“Whatever is subject to origination is all subject to cessation.”

Then they, having seen the Dhamma, having attained the Dhamma, having known the Dhamma, having fathomed the Dhamma, having crossed over and beyond uncertainty, having no more perplexity, having gained fearlessness, independence of others with regard to the Teacher’s message, said to the Blessed One,

“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear.

“We go to the Blessed One for refuge, to the Dhamma, and to the Saṅgha of monks.

“May the Blessed One remember us as lay followers who have gone for refuge from this day forward, for life.”

Then the thought occurred to Soṇa Koḷivisa, “As I understand the Dhamma that the Blessed One teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness.”

Then the 80,000 villagers, having delighted in the Blessed One’s words and expressed their approval, got up from their seats, bowed down to the Blessed One, circumambulated him, keeping him to their right, and left.

Then Soṇa Koḷivisa, not long after the 80,000 villagers had left, went to the Blessed One and, on arrival, bowed down to the Blessed One and sat to one side.

As he was sitting there, he said to the Blessed One, “As I understand the Dhamma that the Blessed One teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. Lord, may the Blessed One give me the Going-forth.”

So Soṇa Koḷivisa obtained the Going-forth in the Blessed One’s presence; he obtained Acceptance.

Not long after his acceptance, Ven. Soṇa was staying in the Cool Forest. [AN 6:55]

As he practiced walking meditation with over-aroused persistence, his feet split.

The walking path was covered in blood as if cows had been slaughtered.

Then, as Ven. Soṇa was alone in seclusion, this train of thought arose in his awareness: “Of the Blessed One’s disciples who have aroused their persistence, I am one, but my mind is not released from the effluents through lack of clinging/sustenance. Now, my family has enough wealth that it would be possible to enjoy wealth and make merit. What if I were to return to the lower life, enjoy wealth, and make merit?”

Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ven. Soṇa’s awareness—just as a strong man might extend his flexed arm or flex his extended arm—disappeared from Vulture Peak Mountain and appeared in the Cool Forest.

Then the Blessed One, walking on an inspection tour of the lodgings with several monks, went to Ven. Soṇa’s walking path.

The Blessed One saw Ven. Soṇa’s walking path covered in blood and, on seeing it, addressed the monks, “Monks, whose walking path is this—covered in blood as if cows have been slaughtered?”

“Lord, this is the walking path of Ven. Soṇa, whose persistence is over-aroused: His feet split, so this walking path of his is covered in blood as if cows have been slaughtered.”

Then the Blessed One went to Ven. Soṇa’s dwelling and, on arrival, sat down on a seat laid out.

Ven. Soṇa, after bowing down to the Blessed One, also sat to one side.

As he was sitting there, the Blessed One said to him, “Just now, as you were meditating in seclusion, didn’t this train of thought appear to your awareness: ‘Of the Blessed One’s disciples who have aroused their persistence, I am one, but my mind is not released from the effluents through lack of clinging/sustenance. Now, my family has enough wealth that it would be possible to enjoy wealth and make merit. What if I were to, return to the lower life, enjoy wealth, and make merit?’”

“Yes, lord.”

“Now what do you think, Soṇa? Before, when you were a house-dweller, were you skilled at playing the vīṇā?”

“Yes, lord.”

“And what do you think, Soṇa? When the strings of your vīṇā were too taut, was your vīṇā, at that time, in tune and playable?”

“No, lord.”

“And what do you think, Soṇa? When the strings of your vīṇā were too loose, was your vīṇā, at that time, in tune and playable?”

“No, lord.”

“And what do you think, Soṇa? When the strings of your vīṇā were neither too taut nor too loose, but established to be right on pitch, was your vīṇā, at that time, in tune and playable?”

“Yes, lord.”

“In the same way, Soṇa, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness.

“Thus you should determine the right pitch for your persistence, attune the pitch of the faculties (to that), and there pick up your theme.”

“Yes, lord,” Ven. Soṇa responded to the Blessed One.

Then, having given this exhortation to Ven. Soṇa, the Blessed One—as a strong man might extend his flexed arm or flex his extended arm—disappeared from the Cool Forest and appeared on Vulture Peak Mountain.

So after that, Ven. Soṇa determined the right pitch for his persistence, attuned the pitch of the faculties (to that), and there picked up his theme.

Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”

And thus Ven. Soṇa became another one of the arahants.

Then, on the attainment of arahantship, the thought occurred to Ven. Soṇa: “What if I were to go to the Blessed One and, on arrival, to declare gnosis in his presence?”

So he then went to the Blessed One and, on arrival, having bowed down to him, sat to one side.

As he was sitting there he said to the Blessed One:

“Lord, when a monk is an arahant, with his effluents ended, one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis, he is dedicated to six things: He is dedicated to renunciation, seclusion, non-afflictiveness, the ending of clinging/sustenance, the ending of craving, & non-deludedness.

“Now it may occur to a certain venerable one to think, ‘Perhaps it is entirely dependent on a measure of conviction that this venerable one is dedicated to renunciation,’ but it should not be seen in that way.

“The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done.

“It is because of the ending of passion, because of his being free of passion, that he is dedicated to renunciation. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to renunciation. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to renunciation.

“Now it may occur to a certain venerable one to think, ‘Perhaps it is because he desires gain, honor, & fame that this venerable one is dedicated to seclusion,’ but it should not be seen in that way.

“The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done.

“It is because of the ending of passion, because of his being free of passion, that he is dedicated to seclusion. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to seclusion. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to seclusion.

“Now it may occur to a certain venerable one to think, ‘Perhaps it is because he falls back on attachment to habits & practices as being essential that he is dedicated to non-afflictiveness,’ but it should not be seen in that way.

“The monk whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done.

“It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-afflictiveness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-afflictiveness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-afflictiveness.

“It is because of the ending of passion, because of his being free of passion, that he is dedicated to the ending of clinging/sustenance. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to the ending of clinging/sustenance. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of clinging/sustenance.

“It is because of the ending of passion, because of his being free of passion, that he is dedicated to the ending of craving. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to the ending of craving. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of craving.

“It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-deludedness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-deludedness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-deludedness.

“Lord, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.

“And even if powerful sounds cognizable by the ear …

“aromas cognizable by the nose …

“flavors cognizable by the tongue …

“tactile sensations cognizable by the body…

“(Even if powerful) ideas cognizable by the intellect come into his mental range, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.

“Just as if there were a mountain of rock—without cracks, without fissures, one solid mass—and then from the east there were to come a powerful storm of wind & rain: (The storm) would neither make it shiver nor make it quiver nor make it shake.

“And then from the west there were to come a powerful storm of wind & rain …

“And then from the north there were to come a powerful storm of wind & rain …

“And then from the south there were to come a powerful storm of wind & rain: (The storm) would neither make it shiver nor make it quiver nor make it shake.

“In the same way, lord, even if powerful forms cognizable by the eye come into the visual range of a monk whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.

“And even if powerful sounds cognizable by the ear …

“aromas cognizable by the nose …

“flavors cognizable by the tongue …

“tactile sensations cognizable by the body…

“(Even if powerful) ideas cognizable by the intellect come into his mental range, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.

“When one’s awareness is dedicated

to renunciation, seclusion,

non-afflictiveness, the ending of clinging,

the ending of craving, & non-deludedness,

seeing the arising of the sense media,

the mind is rightly released.

For that monk, rightly released,

his mind at peace,

there’s nothing to be done,

nothing to add

to what’s done.

As a single mass of rock isn’t moved by the wind,

even so all forms, flavors, sounds,

aromas, contacts,

ideas desirable & not,

have no effect on one who is Such.

The mind

—still, totally released—

focuses on

their passing away.”

Then the Blessed One addressed the monks, “Monks, this is how sons of good families declare gnosis. The meaning (of gnosis) is stated, but without mention of self. Yet there are some worthless men who declare gnosis as if in jest. They will fall into trouble afterwards.”

Then the Blessed One addressed Ven. Soṇa, “Soṇa, you are delicate. I allow you single-soled leather footwear.”

“Lord, having abandoned eighty cartloads of gold and a guard of troops with seven elephants, I went forth from the home life into homelessness.

“If I were to wear single-soled leather footwear, there would be those who would say, ‘Soṇa Koḷivisa, having abandoned eighty cartloads of gold and a guard of troops with seven elephants, went forth from the home life into homelessness. But now he’s attached to single-soled leather footwear.’

“If the Blessed One allows it for the Saṅgha of monks, I will make use of it. But if the Blessed One doesn’t allow it for the Saṅgha of monks, I won’t make use of it.”

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“I allow single-soled leather footwear. Double-soled leather footwear should not be worn. Triple-soled leather footwear should not be worn. Multi-soled leather footwear should not be worn. Whoever should wear it: an offense of wrong doing.” [Sk 61]

“Double-soled”: two surfaces. “Triple-soled”: three surfaces. “Multi-soled leather footwear”: starting from four surfaces, it is called (that).

Now at that time the Group-of-six monks wore entirely blue/green leather footwear. …

They wore entirely yellow leather footwear. …

They wore entirely blood-red leather footwear. …

They wore entirely crimson leather footwear. …

They wore entirely black leather footwear. …

They wore entirely orange leather footwear. …

They wore entirely beige leather footwear. …

People criticized and complained and spread it about, “Just like householders who partake of sensuality.”

They reported the matter to the Blessed One.

“Leather footwear that is entirely blue/green should not be worn. Leather footwear that is entirely yellow should not be worn. Leather footwear that is entirely blood-red should not be worn. Leather footwear that is entirely crimson should not be worn. Leather footwear that is entirely black should not be worn. Leather footwear that is entirely orange should not be worn. Leather footwear that is entirely beige should not be worn. Whoever should wear it: an offense of wrong doing.”

Now at that time the Group-of-six monks were wearing leather footwear with blue/green straps.

They wore leather footwear with yellow straps.

They wore leather footwear with blood-red straps.

They wore leather footwear with crimson straps.

They wore leather footwear with black straps.

They wore leather footwear with orange straps.

They wore leather footwear with beige straps.

People criticized and complained and spread it about, “Just like householders who partake of sensuality.”

They reported the matter to the Blessed One.

“Leather footwear with blue/green straps should not be worn. Leather footwear with yellow straps should not be worn. Leather footwear with blood-red straps should not be worn. Leather footwear with crimson straps should not be worn. Leather footwear with black straps should not be worn. Leather footwear with orange straps should not be worn. Leather footwear with beige straps should not be worn. Whoever should wear it: an offense of wrong doing.”

Now at that time the Group-of-six monks wore leather footwear with heel-coverings.

They wore leather boots.

Greek leather footwear is called ‘puṭabaddhā’, which covers all of the foot [leg] from the knee down.

They wore leather shoes.

They wore leather footwear stuffed with cotton [or kapok].

They wore leather footwear decorated with partridge [or quail] wings.

They wore leather footwear with straps in the shape of rams’ horns.

They wore leather footwear with straps in the shape of goats’ horns.

They wore leather footwear with straps in the shape of scorpion tails.

They wore leather footwear with peacock feathers sown around.

They wore decorated leather footwear.

People criticized and complained and spread it about, “Just like householders who partake of sensuality.”

They reported the matter to the Blessed One.

“Leather footwear with heel-coverings should not be worn. Leather boots should not be worn. Leather shoes should not be worn. Leather footwear stuffed with cotton [or kapok] should not be worn. Leather footwear decorated with partridge [or quail] wings should not be worn. Leather footwear with straps in the shape of rams’ horns should not be worn. Leather footwear with straps in the shape of goats’ horns should not be worn. Leather footwear with straps in the shape of scorpion tails should not be worn. Leather footwear with peacock feathers sown around should not be worn. Decorated leather footwear should not be worn. Whoever should wear it: an offense of wrong doing.”

Now at that time the Group-of-six monks wore leather footwear embellished with lion skin.

They wore leather footwear embellished with tiger skin.

They wore leather footwear embellished with leopard skin.

They wore leather footwear embellished with black antelope skin.

They wore leather footwear embellished with otter skin.

They wore leather footwear embellished with cat skin.

They wore leather footwear embellished with squirrel skin.

They wore leather footwear embellished with flying fox skin.

People criticized and complained and spread it about, “Just like householders who partake of sensuality.”

They reported the matter to the Blessed One.

“Leather footwear embellished with lion skin should not be worn. Leather footwear embellished with tiger skin should not be worn. Leather footwear embellished with leopard skin should not be worn. Leather footwear embellished with black antelope skin should not be worn. Leather footwear embellished with otter skin should not be worn. Leather footwear embellished with cat skin should not be worn. Leather footwear embellished with squirrel skin should not be worn. Leather footwear embellished with flying fox skin should not be worn. Whoever should wear it: an offense of wrong doing.”

Then the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & robes—entered Rājagaha for alms with a certain monk as his attendant.

Then the monk, hobbling along, followed behind the Blessed One.

A certain lay follower who had put on multi-soled leather footwear saw the Blessed One, coming in the distance. On seeing him, he took off his leather footwear and went to the Blessed One. On arrival, having bowed down to the Blessed One, he went to the monk.

On arrival, he bowed down to him and said,

“Venerable sir, why is the master hobbling along?”

“Friend, my feet are split.”

“Take (my) leather footwear, venerable sir.”

“Enough, friend. The Blessed One has prohibited multi-soled leather footwear.”

[The Buddha:] “Monk, accept that leather footwear.”

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, I allow multi-soled leather footwear that has been cast off (or thrown away). But new multi-soled leather footwear should not be worn. Whoever should wear it: an offense of wrong doing.”

Now on that occasion the Blessed One was doing walking meditation without wearing leather footwear out in the open.

(Thinking,) “The Teacher is doing walking meditation without wearing leather footwear,” the senior monks did walking meditation without wearing leather footwear.

The Group-of-six monks—as the Teacher was doing walking meditation without wearing leather footwear and the senior monks were also doing walking meditation without wearing leather footwear—did walking meditation wearing leather footwear.

Those monks who were modest … criticized and complained and spread it about:

“How can the Group-of-six monks—as the Teacher is doing walking meditation without wearing leather footwear, and the senior monks are also doing walking meditation without wearing leather footwear—do walking meditation wearing leather footwear?”

Then the monks reported the matter to the Blessed One.

“Is it true, monks, as they say, that the Group-of-six monks—as the Teacher is doing walking meditation without wearing leather footwear, and the senior monks are also doing walking meditation without wearing leather footwear—do walking meditation wearing leather footwear?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked them, “Monks, how can these worthless men—as the Teacher is doing walking meditation without wearing leather footwear, and the senior monks are also doing walking meditation without wearing leather footwear—do walking meditation wearing leather footwear?

“Even those householders, clad in white—on account of the skill by which they make a living—dwell with respect, deference, and courtesy for their teachers.

“So now let your light shine forth, so that you—who have gone forth in such a well-taught Dhamma & Discipline—will dwell with respect, deference, and courtesy for your teachers and those with a teacher’s seniority, and for your preceptors and those with a preceptor’s seniority.

In reference to “For your teachers” etc., “Going-forth teacher, Acceptance teacher, Dependence teacher, Reciting teacher”: These four are also teachers here. For one who has not completed a Rains, one with six rains has the seniority of a teacher. Likewise, for one with one Rains, one with seven Rains; for one with two Rains, one with eight Rains; for one with three Rains, one with nine Rains; for one with four Rains, one with ten Rains. These also have the seniority of a teacher. And close friends of one’s preceptor, his monastic companions, or anyone who is senior to one by ten Rains: All of these are called those with a preceptor’s seniority.

“Monks, this neither inspires faith in the faithless …”

Having rebuked him and given a Dhamma talk, he addressed the monks:

“Monks, when one’s teacher, one with a teacher’s seniority, one’s preceptor, (or) one with a preceptor’s seniority is doing walking meditation without wearing leather footwear, one should not do walking meditation wearing leather footwear. Whoever should wear it: an offense of wrong doing.

“And one should not wear leather footwear in a monastery. Whoever should wear it: an offense of wrong doing.”

Now at that time a certain monk was afflicted with corns.

The monks, supporting him, took him out to urinate and defecate.

Then the Blessed One, wandering on a tour of the lodgings, saw the monks, supporting the monk, taking him out to urinate and defecate. On seeing them, he went to the monks and, on arrival, said to them, “Monks, what disease does this monk have?”

“Lord, this venerable one is afflicted with corns. Supporting him, we are taking him out to urinate and defecate.”

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, I allow one whose feet are painful or one whose feet are split or one who is afflicted with corns to wear leather footwear.”

Now at that time the monks would get up on beds and benches with unwashed feet. The cloth1 and the lodgings got dirty.

1. cīvaraṁ here seems to refer to the cloth covering on the bed or bench, such as a sitting or sleeping cloth.

They reported the matter to the Blessed One.

“I allow you, when thinking, ‘I will now get up on a bed or a bench1,’ to wear leather footwear.”

1. This seems to mean that he thinks, ‘Soon I will have to get up on a bed or bench so I should wear sandals beforehand so as not to get my feet dirty.’

Now at that time the monks, when going to the Uposatha building or the meeting place at night, would walk into a stump or step on a splinter in the darkness. Their feet were in pain.

They reported the matter to the Blessed One.

“I allow you to wear leather footwear in a monastery, and (I allow) a torch, a lamp, and a walking stick.” [BMC]

Now on that occasion the Group-of-six monks, getting up as the night was ending, put on wooden footwear and walked back and forth in the open—making a great noise, a great racket, a clattering noise—engaging in many kinds of bestial topics of conversation:

conversation about kings, robbers, ministers of state, armies, alarms, battles, food, drink, clothing, furniture, garlands, scents, relatives, vehicles, villages, towns, cities, the countryside, women, men, heroes, the gossip of the street and the well, tales of the dead, tales of diversity, the creation of the world and of the sea, talk of whether things exist or not, [BMC]

and they stepped on insects and killed them, and made monks fall from concentration.

Those monks who were modest … criticized and complained and spread it about:

“How can the Group-of-six monks, getting up as the night is ending, put on wooden footwear and walk back and forth in the open—making a great noise, a great racket, a clattering noise—engaging in many kinds of bestial topics of conversation: conversation about kings, robbers … talk of whether things exist or not,

“and step on insects and kill them, and make monks fall from concentration?”

Then the monks reported the matter to the Blessed One.

“Is it true, monks, as they say, that the Group-of-six monks, getting up as the night is ending, put on wooden footwear and walk back and forth in the open—making a great noise, a great racket, a clattering noise—engaging in many kinds of bestial topics of conversation: conversation about kings, robbers … talk of whether things exist or not,

“and step on insects and kill them, and make monks fall from concentration?”

“It’s true, O Blessed One.”

Having rebuked him and given a Dhamma talk, he addressed the monks:

“Wooden footwear should not be worn. Whoever should wear it: an offense of wrong doing.”

Then the Blessed One, having stayed at Rājagaha as long as he liked, set out on a wandering tour toward Bārāṇasī, and traveling by stages, arrived at Bārāṇasī.

At Bārāṇasī, the Blessed One stayed in the Game Reserve at Isipatana.

Now at that time the Group-of-six monks, (thinking,) “The Blessed One has prohibited wooden footwear,” had them cut (leaves) from young palmyra trees and wore palmyra-leaf footwear. The young palmyra trees, being cut, withered.

People criticized and complained and spread it about, “How can these Sakyan-son contemplatives have them cut (leaves) from young palmyra trees and wear palmyra-leaf footwear? The young palmyra trees, being cut, are withering. The Sakyan-son contemplatives are harming one-facultied life.”

The monks heard the people criticizing and complaining and spreading it about.

Then the monks reported the matter to the Blessed One.

“Monks, is it true, as they say, that the Group-of-six monks had them cut (leaves) from young palmyra trees and wore palmyra-leaf footwear, so that the young palmyra trees, being cut, are withering?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked them, “Monks, how can these worthless men have them cut (leaves) from young palmyra trees and wear palmyra-leaf footwear, so that the young palmyra trees, being cut, wither? People perceive trees to have a soul.”

“Monks, this neither inspires faith in the faithless ...”

Having rebuked him and given a Dhamma talk, he addressed the monks:

“Palmyra-leaf footwear should not be worn. Whoever should wear it: an offense of wrong doing.”

Now at that time the Group-of-six monks, (thinking,) “The Blessed One has prohibited palmyra-leaf footwear,” had them cut (leaves) from young bamboo plants and wore bamboo-leaf footwear. The young bamboo plants, being cut, withered.

People criticized and complained and spread it about, “How can these Sakyan-son contemplatives have them cut (leaves) from young bamboo plants and wear bamboo-leaf footwear? The young bamboo plants, being cut, are withering. The Sakyan-son contemplatives are harming one-facultied life.”

The monks heard the people criticizing and complaining and spreading it about.

Then the monks reported the matter to the Blessed One. …

“Bamboo-leaf footwear should not be worn. Whoever should wear it: an offense of wrong doing.”

Then the Blessed One, having stayed at Bārāṇasī as long as he liked, set out on a wandering tour toward Bhaddiya, and traveling by stages, arrived at Bhaddiya.

At Bhaddiya, the Blessed One stayed in Jāti’s Grove.

Now at that time the Bhaddiya monks lived devoted to various kinds of footwear decoration: They made footwear (woven) of grass or had it made; they made footwear (woven) of muñja grass or had it made; they made footwear (woven) of reeds or had it made; they made footwear (woven) of marshy date-palm or had it made; they made footwear (woven) of kamala grass or had it made; they made footwear (knitted) from wool or had it made. They neglected recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment.

Those monks who were modest … criticized and complained and spread it about:

“How can the Bhaddiya monks live devoted to various kinds of footwear decoration? They make footwear (woven) of grass or have it made; they make footwear (woven) of muñja grass or have it made; they make footwear (woven) of reeds or have it made; they make footwear (woven) of marshy date-palm or have it made; they make footwear (woven) of kamala grass or have it made; they make footwear (knitted) from wool or have it made. They neglect recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment!”

Then the monks reported the matter to the Blessed One.

“Monks, is it true, as they say, that the Bhaddiya monks live devoted to various kinds of footwear decoration: (that) they make footwear (woven) of grass or have it made; they make footwear (woven) of muñja grass or have it made; they make footwear (woven) of reeds or have it made; they make footwear (woven) of marshy date-palm or have it made; they make footwear (woven) of kamala grass or have it made; they make footwear (knitted) from wool or have it made; they neglect recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked them, “Monks, how can these worthless men live devoted to various kinds of footwear decoration? They make footwear (woven) of grass or have it made; they make footwear (woven) of muñja grass or have it made; they make footwear (woven) of reeds or have it made; they make footwear (woven) of marshy date-palm or have it made; they make footwear (woven) of kamala grass or have it made; they make footwear (knitted) from wool or have it made. They neglect recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment.”

“Monks, this neither inspires faith in the faithless ...”

Having rebuked him and given a Dhamma talk, he addressed the monks:

“Footwear (woven) of grass should not be worn. Footwear (woven) of muñja grass should not be worn. Footwear (woven) of reeds should not be worn. Footwear (woven) of marshy date-palm should not be worn. Footwear (woven) of kamala-grass should not be worn. Footwear (knitted) from wool should not be worn.

“Footwear made with gold should not be worn. Footwear made with silver should not be worn. Footwear made with gems should not be worn. Footwear made with lapis lazuli should not be worn. Footwear made with crystal should not be worn. Footwear made with bronze should not be worn. Footwear made with glass (mirrors) should not be worn. Footwear made with tin should not be worn. Footwear made with lead should not be worn. Footwear made with copper should not be worn. Whoever should wear it: an offense of wrong doing.

“Any non-leather footwear that is meant for walking should not be worn. Whoever should wear it: an offense of wrong doing. I allow three kinds of non-leather footwear if fixed permanently in place1 and not meant for walking: defecation footrests, urination footrests, and washing footrests. [BMC]

1. This could also mean that it always stays on that place, like bathroom slippers that are meant to stay in the bathroom. Then the examples would refer to slippers for defecating, urinating, and washing.

Then the Blessed One, having stayed at Bhaddiya as long as he liked, set out on a wandering tour toward Sāvatthī, and traveling by stages, arrived at Sāvatthī.

At Sāvatthī, the Blessed One stayed in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

Now on that occasion the Group-of-six monks—as cattle were crossing at the Aciravatī River—grabbed them by their horns, grabbed them by their ears, grabbed them by their dewlaps [necks], grabbed them by their tails, mounted on their backs, touched their sexual organs with lustful thoughts [intention], and dunked young female calves, killing them.

People criticized and complained and spread it about, “How can these Sakyan-son contemplatives—as cattle are crossing—grab them by their horns, grab them by their ears, grab them by their dewlaps [necks], grab them by their tails, mount on their backs, touch their sexual organs with lustful thoughts, and dunk young female calves, killing them, just like householders partaking of sensuality?”

The monks heard the people criticizing and complaining and spreading it about.

Then the monks reported the matter to the Blessed One.

“Is it true, monks, as they say …”

“It’s true, O Blessed One.” …

Having rebuked them, …

Having given a Dhamma talk, he addressed the monks:

“One should not grab cattle by their horns. One should not grab them by their ears. One should not grab them by their dewlaps. One should not grab them by their tails. One should not mount on their backs. Whoever should mount (one): an offense of wrong doing.

“And one should not touch their sexual organs with lustful thoughts. Whoever touches (one): a grave offense. [BMC: 1 2]

“One should not kill a young female calf. Whoever kills (one) should be dealt with in accordance with the rule (Pc 61).”

Now at that time the Group-of-six monks rode in vehicles: yoked by a woman [i.e., driving] with a man inside (as a passenger), or yoked by a man with a woman inside (as a passenger).

“itthiyuttenā”: “yoked to a cow1”. “purisantarenā”: “with a man as the driver/trainer”. “purisayuttenā”: “yoked to a bull”. “itthantarenā”: “with a woman as the driver/trainer”.

Suppose there were a chariot on level ground at four crossroads, yoked to thoroughbreds, waiting with whips lying ready, so that a dexterous driver, a trainer of tamable horses, might mount and—taking the reins with his left hand and the whip with his right—drive out & back, to whatever place & by whichever road he liked.

People criticized and complained and spread it about, “Just like the festival at the Ganges.”

They reported the matter to the Blessed One.

“Monks, one should not ride in a vehicle. Whoever should ride: an offense of wrong doing.”

Now on that occasion a certain monk was in the Kosalan countryside, going to Sāvatthī to see the Blessed One, and got sick along the road.

Then the monk came down from the road and sat down at the root of a certain tree.

On seeing the monk, people said to him, “Venerable sir, where is the master going?”

“Sāvatthī is where I’m going, friends—to see the Blessed One.”

“Come, venerable sir, lets go.”

“I can’t, friends. I’m sick.”

“Come, venerable sir, get in a vehicle.”

“Enough, friends. The Blessed One has prohibited vehicles.”

Anxious, he didn’t get in the vehicle.

Then the monk, having gone to Sāvatthī, reported the matter to the monks.

The monks reported the matter to the Blessed One.

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Monks, I allow a vehicle for one who is ill.”

Then the thought occurred to the monks, “Yoked by a woman [i.e., driving], or yoked by a man?”

They reported the matter to the Blessed One.

“Monks, I allow a cart yoked by a man [i.e., driving] and a hand cart.” [BMC]

“Yoked by a man /to a bull”: In this case, (if it’s) yoked to a bull, let the driver be a woman or a man: it’s allowable. But let women or men pull the hand cart: It’s still allowable.

Now on that occasion a certain monk—because of the jolting of the vehicle—became even more unwell.

They reported the matter to the Blessed One.

“Monks, I allow a sedan-chair and a hammock sedan-chair.”

Now at that time the Group-of-six monks used high and great furnishings for reclining: a dais, a throne, a long-haired coverlet, a decorated coverlet, a white spread made of animal hair, a wool coverlet with floral designs, a blanket of cotton batting, a wool coverlet decorated with animals, a wool covering with fleece on both sides, a wool covering with the fleece on one side, a silken sheet decorated with jewels (fringed with silver or gold), a dancer’s carpet, an elephant-back rug, a horse-back rug, a chariot rug, a spread of black antelope skins, a sheet of kadali-deer hide, a bed with a canopy above, a bed with red cushions at either end.

People wandering on a tour of the dwellings, on seeing them, criticized and complained and spread it about, “Just like householders who partake of sensuality.”

They reported the matter to the Blessed One.

“One should not use high and great furnishings for reclining: a dais, a throne, a long-haired coverlet, a decorated coverlet, a white spread made of animal hair, a wool coverlet with floral designs, a blanket of cotton batting, a wool coverlet decorated with animals, a wool covering with fleece on both sides, a wool covering with the fleece on one side), a silken sheet decorated with jewels (fringed with silver or gold), a dancer’s carpet, an elephant-back rug, a horse-back rug, a chariot rug, a spread of black antelope skins, a sheet of kadali-deer hide, a bed with a canopy above, a bed with red cushions at either end. Whoever should use them: an offense of wrong doing.”

Now at that time the Group-of-six monks, (thinking,) “The Blessed One has prohibited high and great furnishings for reclining,” used large skins, (such as) a lion skin, a tiger skin, a leopard skin.

These were cut to the size of a bed, cut to the size of a bench, laid out on the inner side of a bed, laid out on the outer side of a bed, laid out on the inner side of a bench, laid out on the outer side of a bench.

People wandering on a tour of the dwellings, on seeing them, criticized and complained and spread it about, “Just like householders who partake of sensuality.”

They reported the matter to the Blessed One.

“Large skins, (such as) a lion skin, a tiger skin, a leopard skin, should not be used. Whoever should use them: an offense of wrong doing.” [BMC]

Now at that time the Group-of-six monks, (thinking,) “The Blessed One has prohibited large skins,” used cow-hides.

These were cut to the size of a bed, cut to the size of a bench, laid out on the inner side of a bed, laid out on the outer side of a bed, laid out on the inner side of a bench, laid out on the outer side of a bench.

A certain evil monk was intimate with the family of a certain evil lay follower (for alms).

Then the evil monk, early in the morning—having adjusted his under robe and taking his bowl & robes—went to the residence of the evil lay follower and, on arrival, sat down on a seat laid out.

Then the evil lay follower went to the evil monk and, on arrival, having bowed down to the evil monk, sat to one side.

Now at that time the evil lay follower had a calf—young, handsome, good-looking, striking, marked like a leopard cub.

Then the evil monk stared intently at the calf.

The evil lay follower said to him, “Venerable sir, why is the master staring intently at this calf?”

“I could use this calf’s hide, friend.”

Then the evil lay follower, having killed the calf, removed the hide and gave it to the evil monk.

Then the evil monk, wrapping the hide in his outer robe, left.

Then the cow, longing for her calf, followed along behind the evil monk.

The monks said to him, “Friend, why it this cow following along behind you?”

“Friends, I don’t know why this cow is following along behind me.”

Now on that occasion the evil monk’s outer robe was stained with blood.

The monks said to him, “But friend, what happened to your outer robe?”

Then the evil monk reported the matter to the monks.

“But friend, did you incite (another) to kill a living being?”

“Yes, friends.”

Those monks who were modest … criticized and complained and spread it about:

“How can a monk incite (another) to kill a living being? Hasn’t the Blessed One criticized, through many lines of reasoning, the killing of living beings, and praised refraining from the killing of living beings?”

Then the monks reported the matter to the Blessed One.

Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked the evil monk:

“Monk, is it true, as they say, that you incited (another) to kill a living being?”

“It’s true, O Blessed One.”

The Buddha, the Blessed One, rebuked him, “Worthless man, how can you incite (another) to kill a living being? Haven’t I criticized, through many lines of reasoning, the killing of living beings, and praised refraining from the killing of living beings?”

“Worthless man, this neither inspires faith in the faithless ...”

Having rebuked him and given a Dhamma talk, he addressed the monks:

“One should not incite (another) to kill a living being. Whoever should incite is to be dealt with in accordance with the rule (Pr 1 / Pc 61).”

“And one should not make use of a cow-hide. Whoever should make use of one: an offense of wrong doing.

“One should not make use of any hide. Whoever should make use of one: an offense of wrong doing.” [BMC Mv.V.13.13]

Now on that occasion people had beds and benches upholstered with skins/hides or tied together with leather (strips).

The monks, anxious, didn’t sit down.

They reported the matter to the Blessed One.

“Monks, I allow one to sit on what has been made for householders, but not to lie down on it.”

Now on that occasion the dwellings were bound1 with skin/hide bands.

1. It is unclear whether this was for decoration, for repair, or a construction technique.

The monks, anxious, didn’t sit down.

They reported the matter to the Blessed One.

“Monks, I allow one to sit on the amount of hide used for binding.”

Now at that time the Group-of-six monks would enter the village wearing leather footwear.

People criticized and complained and spread it about, “Just like householders who partake of sensuality.”

They reported the matter to the Blessed One.

Monks, one should not enter a village while wearing leather footwear. Whoever should enter: an offense of wrong doing.”

Now on that occasion a certain monk was sick. He couldn’t enter the village without leather footwear.

They reported the matter to the Blessed One.

”Monks, I allow that a sick monk enter a village while wearing leather footwear.”

And on that occasion Ven. Mahā Kaccāna was living among the Avantīs on Papāte [Precipice] Mountain near the Osprey Habitat.

And at that time the lay follower Soṇa Kuṭikaṇṇa was a supporter of Ven. Mahā Kaccāna.

So he went to Ven. Mahā Kaccāna and on arrival, having bowed down to him, sat to one side.

As he was sitting there he said to Ven. Mahā Kaccāna,

“Venerable sir, as I understand the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. Give me the Going-forth, Master Mahā Kaccāna!”

When this was said, Ven. Mahā Kaccāna said to the lay follower Soṇa Kuṭikaṇṇa, “It’s hard, Soṇa, to live the life-long, sleeping-alone, one-meal-a-day holy life.

“Please, right there as you are a householder, devote yourself to the message of the Awakened Ones and to the proper-time [i.e., Uposatha day], sleeping-alone, one-meal-a-day holy life.”

And so Soṇa Koṭikaṇṇa’s aspiration for going forth subsided.

Then a second time, Soṇa Kuṭikaṇṇa …

Then a third time, Soṇa Kuṭikaṇṇa went to Ven. Mahā Kaccāna and on arrival, having bowed down to Ven. Mahā Kaccāna, sat to one side.

As he was sitting there he said to Ven. Mahā Kaccāna,

“Venerable sir, as I understand the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. Give me the Going-forth, Master Mahā Kaccāna!”

So Ven. Mahā Kaccāna gave Soṇa Koṭikaṇṇa the going-forth.

Now at that time Avantī and the Southern Route [The Deccan] had few monks.

So only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten Saṅgha of monks—did Ven. Mahā Kaccāna give the Acceptance to Ven. Soṇa.

Then, after having completed the Rains, as he was alone in seclusion, this train of thought appeared to Ven. Soṇa’s awareness:

“I’ve simply heard that the Blessed One is like this and like this. I haven’t seen him face-to-face. I would go to see the Blessed One, worthy and rightly self-awakened, if my preceptor would give me permission.”

So, leaving seclusion in the late afternoon, he went to Ven. Mahā Kaccāna and, on arrival, having bowed down to him, sat to one side.

As he was sitting there, he said to Ven. Mahā Kaccāna,

“Just now, venerable sir, as I was alone in seclusion, this train of thought appeared to my awareness:

“‘I’ve simply heard that the Blessed One is like this and like this. I haven’t seen him face-to-face. I would go to see the Blessed One, worthy and rightly self-awakened, if my preceptor would give me permission.’ Venerable sir, I would go to see the Blessed One, worthy and rightly self-awakened, if my preceptor would give me permission.’”

“Good, Soṇa. Very good. Go, Soṇa, to see the Blessed One, worthy and rightly self-awakened.

“You will see the Blessed One who is serene & inspires serene confidence, his senses at peace, his mind at peace, one who has attained the utmost tranquility & poise, tamed, guarded, his senses restrained, a Great One.

“On seeing him, show reverence with your head to his feet in my name, (saying,) ‘Lord, my preceptor, Ven. Mahā Kaccāna, shows reverence with his head to your feet.’

“Also say, ‘Lord, Avantī and the Southern Route [The Deccan] have few monks. Only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten Saṅgha of monks—did I obtain the Acceptance.

“‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route.

“‘Lord, in Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle. Perhaps the Blessed One would allow multi-soled leather footwear in Avantī and the Southern Route.

“‘Lord, in Avantī and the Southern Route, the people give importance to bathing; they are water-bathers. Perhaps the Blessed One would allow regular bathing in Avantī and the Southern Route.

“‘Lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. Lord, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin.

“‘Perhaps the Blessed One would allow, in Avantī and the Southern Route, hide-coverings: sheepskin, goatskin, deerskin.

“‘Lord, at this time people give robe-cloth for monks who have gone outside of the (monastery) territory, (saying,) “We give this robe-cloth to so-and-so.” Coming back, they inform them, “This robe-cloth was given by people named so-and-so.” Anxious, they don’t consent to it, (thinking,) “May we not have a nissaggiya.” Perhaps the Blessed One would establish a procedure in regard to robe-cloth.’”

Responding, “As you say, venerable sir,” to Ven. Mahā Kaccāna, he got up from his seat, bowed down to him, and circumambulated him, keeping him to his right. Then he put his lodgings in order and, taking his robes & bowl, set out on a wandering tour toward Sāvatthī.

Traveling by stages, he arrived at Sāvatthī, went to Jeta’s Grove, Anāthapiṇḍika’s Monastery, and went to the Blessed One. On arrival, he bowed to the Blessed One and sat to one side.

Then the Blessed One addressed Ven. Ānanda, “Ānanda, prepare lodgings for this incoming monk.”

Then Ven. Ānanda, (thinking,) “For anyone about whom the Blessed One directs me, ‘Ānanda, prepare lodgings for this incoming monk,’ the Blessed One wants to stay in the same lodging with that monk. The Blessed One wants to stay in the same lodging with Ven. Soṇa,” prepared lodgings for Ven. Soṇa in the dwelling that the Blessed One was staying in.

Then the Blessed One, having spent most of the night out in the open, entered the dwelling.

Ven. Soṇa also having spent most of the night out in the open, entered the dwelling.

Then the Blessed One, getting up as the night was ending, invited Ven. Soṇa, “May the Dhamma occur to you, monk, to speak it.”

Responding, “As you say, lord,” to the Blessed One, Ven. Soṇa chanted the entire Aṭṭhaka Vagga.

The Blessed One, at the conclusion of Ven. Soṇa’s chanting, expressed high approval: “Good, monk. Very good. You have learned the Aṭṭhaka Vagga (verses) well, have considered them well, have borne them well in mind. You have a fine delivery, clear & faultless, that makes the meaning intelligible. How many Rains do you have, monk?”

“I have one Rains, Blessed One.”

“But why did you take so long (to ordain)?”

“For a long time, lord, I have seen the drawbacks in sensuality, but the household life is confining with many duties, many things to be done.”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

“Seeing the drawbacks of the world,

knowing the state without acquisitions,

a noble one doesn’t find joy in evil,

in evil

a clean one doesn’t find joy.”

Then Ven. Soṇa, (thinking,) “The Blessed One approves of me. This is the time for my preceptor’s message,” got up from his seat, arranged his upper robe over one shoulder, and putting his head down at the Blessed One’s feet, said to him,

“Lord, my preceptor, Ven. Mahā Kaccāna, shows reverence with his head to your feet.

“He also says, ‘Lord, Avantī and the Southern Route [The Deccan] have few monks. Only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten community of monks—did (Ven. Soṇa) obtain the Acceptance.

“‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route.

“‘Lord, in Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle. Perhaps the Blessed One would allow multi-soled leather footwear in Avantī and the Southern Route.

“‘Lord, in Avantī and the Southern Route, the people give importance to bathing; they are water-bathers. Perhaps the Blessed One would allow regular bathing in Avantī and the Southern Route.

“‘Lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. Lord, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin.

“‘Perhaps the Blessed One would allow, in Avantī and the Southern Route, hide-coverings: sheepskin, goatskin, deerskin.

“‘Lord, at this time people give robe-cloth for monks who have gone outside of the (monastery) territory, (saying,) “We give this to so-and-so.” Coming back, they inform them, “This robe-cloth was given by people named so-and-so.” Anxious, they don’t consent to it, (thinking,) “May we not have a nissaggiya.” Perhaps the Blessed One would establish a procedure in regard to robe-cloth.”’

Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:

“Avantī and the Southern Route have few monks. Monks, I allow, in all outlying districts, Acceptance by a group with a Vinaya expert as the fifth. [Mv.IX.4.1]

“In this case, these are outlying districts: In the east, there is a town called Kajaṅgala. Beyond that is Mahāsāla. Beyond that are outlying districts. Inside that is in the Middle.

“In the southeast, there is a river called the Sallavatī. Beyond that are outlying districts. Inside that is in the Middle.

“In the south, there is a town called Setakaṇṇika. Beyond that are outlying districts. Inside that is in the Middle.

“In the west, there is a brahman village called Thūna. Beyond that are outlying districts. Inside that is in the Middle.

“In the north, there is a mountain called Usīraddhaja. Beyond that are outlying districts. Inside that is in the Middle.

“Monks, I allow, in all such outlying districts, Acceptance by a group with a Vinaya expert as the fifth.

“In Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle.

“Monks, I allow, in all outlying districts, multi-soled leather footwear. [BMC]

“In Avantī and the Southern Route, the people give importance to bathing; they are water-bathers.

“Monks, I allow, in all outlying districts, regular bathing. [Pc 57 BMC]

“In Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. Monks, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin.

“Monks, I allow, in all outlying districts, hide-coverings: sheepskin, goatskin, deerskin. [BMC]

“And there is the case where people give robe-cloth for monks who have gone outside the territory, (saying,), ‘I give this robe-cloth for so-and-so.’ I allow that one consent to it, and there is no counting of the time-span as long as it has not come to his hand.” [BMC: 1 2 3 4 5]

The Leather Khandhaka, the fifth, (is finished).

In this khandhaka there are sixty-three cases.

The King of Magadha,

Soṇa, the leader of 80,000

Sāgata, on Vulture Peak,

displayed many marvels.

Acceptance, exerting, they split,

a vīṇa, single-soled,

blue/green, yellow, blood-red,

crimson, and black.

Orange and beige,

and with straps: He prohibited them.

Heel-coverings, boots, and shoes.

cotton, partridge, rams, and goats.

Scorpion, peacock, decorated,

lion, tiger, and leopard,

black antelope, otter, and cat,

squirrel and flying fox—

they were embellished.

Split, leather footwear, and corns,

(un-)washed, stumps, clacking,

palmyra, bamboo, and also grass:

muñja, reeds, and marshy date-palm.

Kamala grass, wool, and gold,

silver, gems, lapis lazuli,

crystal, bronze, and glass,

tin, lead, and copper.

A cow, a vehicle, and a sick (monk),

yoked by a man [with a bull], a sedan chair,

furnishings for reclining, large skins,

with cow-hide, the evil (monk).

Householders’ (furnishings), with leather straps,

they entered, the sick one.

Mahā Kaccāna, Soṇa,

the Aṭṭhaka Vagga, chanted,

Acceptance with the fifth,

multi-soled, regular bathing.

He allowed hide-coverings,

no counting of the time-span until.

The leader granted these five requests

to the Elder Soṇa.