V CAMMAKKHANDHAKO THE LEATHER KHANDHAKA

September 20, 2021 Dhamma Paññā 65 Views THE MAHĀVAGGA

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V cammakkhandhako

V cammakkhandhako

The Leather Khandhaka

147. soṇakoḷivisavatthu (Mv.V.1.1)

The Story of Soṇa Koḷivisa

[1] tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate.	Now on that occasion the Buddha, the Blessed One, was staying near Rājagaha on Vulture Peak Mountain.
tena kho pana samayena rājā māgadho seniyo bimbisāro asītiyā gāmikasahassesu [ME: gāmasahassesu] issariyādhipaccaṁ rajjaṁ kāreti.	And at that time King Seniya Bimbisāra of Magadha was ruling the kingdom—a dominion of 80,000 villagers.
tena kho pana samayena campāyaṁ soṇo nāma koḷiviso seṭṭhiputto sukhumālo hoti.	At that time in Campā there was a son of a good family named Soṇa Koḷivisa—delicate, a money-lender’s son.
tassa pādatalesu lomāni jātāni honti.	There was hair growing even on the soles of his feet.
athakho rājā māgadho seniyo bimbisāro tāni asītiṁ gāmikasahassāni sannipātāpetvā kenacideva karaṇīyena soṇassa koḷivisassa santike dūtaṁ pāhesi āgacchatu soṇo icchāmi soṇassa āgatanti.	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.”
(Mv.V.1.2) athakho soṇassa koḷivisassa mātāpitaro soṇaṁ koḷivisaṁ etadavocuṁ rājā te tāta soṇa pāde dakkhitukāmo mā kho tvaṁ tāta soṇa yena rājā tena pāde abhippasāreyyāsi rañño purato pallaṅkena nisīda nisinnassa te rājā pāde dakkhissatīti.	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.”
athakho soṇaṁ koḷivisaṁ sivikāya ānesuṁ.	Then they brought Soṇa Koḷivisa on a sedan-chair.
athakho soṇo koḷiviso yena rājā māgadho seniyo bimbisāro tenupasaṅkami upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ abhivādetvā rañño purato pallaṅkena nisīdi.	He went to King Seniya Bimbisāra and, on arrival, having bowed down to him, sat down cross-legged in front of him.
addasā kho rājā māgadho seniyo bimbisāro soṇassa koḷivisassa pādatalesu lomāni jātāni.	King Seniya Bimbisāra of Magadha saw the hair growing on Soṇa Koḷivisa’s feet.
(Mv.V.1.3) athakho rājā māgadho seniyo bimbisāro tāni asītiṁ gāmikasahassāni diṭṭhadhammike atthe anusāsitvā uyyojesi tumhe khvattha bhaṇe mayā diṭṭhadhammike atthe anusāsitā gacchatha bhagavantaṁ payirūpāsatha so no bhagavā samparāyike atthe anusāsissatīti.	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.”
athakho tāni asīti gāmikasahassāni yena gijjhakūṭo pabbato tenupasaṅkamiṁsu.	So the 80,000 villagers went to Vulture Peak Mountain.
(Mv.V.1.4) tena kho pana samayena āyasmā sāgato bhagavato upaṭṭhāko hoti.	Now at that time Ven. Sāgata was the Blessed One’s attendant.
athakho tāni asīti gāmikasahassāni yenāyasmā sāgato tenupasaṅkamiṁsu upasaṅkamitvā āyasmantaṁ sāgataṁ etadavocuṁ imāni bhante asīti gāmikasahassāni idhūpasaṅkantāni bhagavantaṁ dassanāya sādhu mayaṁ bhante labheyyāma bhagavantaṁ dassanāyāti.	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.”
tenahi tumhe āyasmanto muhuttaṁ idheva tāva hotha yāvāhaṁ bhagavantaṁ paṭivedemīti.	“In that case, stay right here for a moment, sirs, while I tell the Blessed One.”
(Mv.V.1.5) athakho āyasmā sāgato tesaṁ asītiyā gāmikasahassānaṁ purato pekkhamānānaṁ pāṭikāya nimmujjitvā bhagavato purato ummujjitvā bhagavantaṁ etadavoca imāni bhante asīti gāmikasahassāni idhūpasaṅkantāni bhagavantaṁ dassanāya yassadāni bhante bhagavā kālaṁ maññatīti.	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.”
tenahi tvaṁ sāgata vihārappacchāyāyaṁ āsanaṁ paññāpehīti.	“In that case, Sāgata, lay out a seat in the shade of the dwelling.”
(Mv.V.1.6) evaṁ bhanteti kho āyasmā sāgato bhagavato paṭissuṇitvā pīṭhaṁ gahetvā bhagavato purato nimmujjitvā tesaṁ asītiyā gāmikasahassānaṁ purato pekkhamānānaṁ pāṭikāya ummujjitvā vihārappacchāyāyaṁ āsanaṁ paññāpesi.	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.
athakho bhagavā vihārā nikkhamitvā vihārappacchāyāyaṁ paññatte āsane nisīdi.	Then the Blessed One came out of the dwelling and sat down on the seat laid out in the shade of the dwelling.
(Mv.V.1.7) athakho tāni asīti gāmikasahassāni yena bhagavā tenupasaṅkamiṁsu upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.	The 80,000 villagers went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
athakho tāni asīti gāmikasahassāni āyasmantaṁyeva sāgataṁ samannāharanti no tathā bhagavantaṁ.	But the 80,000 villagers were still focused on Ven. Sāgata, not as much on the Blessed One.
athakho bhagavā tesaṁ asītiyā gāmikasahassānaṁ cetasā cetoparivitakkamaññāya āyasmantaṁ sāgataṁ āmantesi tenahi tvaṁ sāgata bhiyyoso mattāya uttarimanussadhammaṁ iddhipāṭihāriyaṁ dassehīti.	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.”
evaṁ bhanteti kho āyasmā sāgato bhagavato paṭissuṇitvā vehāsaṁ abbhuggantvā ākāse antalikkhe caṅkamatipi tiṭṭhatipi nisīdatipi seyyaṁpi kappeti padhūpāyatipi pajjalatipi antaradhāyatipi.	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.
(Mv.V.1.8) athakho āyasmā sāgato ākāse antalikkhe anekavihitaṁ uttarimanussadhammaṁ iddhipāṭihāriyaṁ dassetvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca satthā me bhante bhagavā sāvakohamasmi satthā me bhante bhagavā sāvakohamasmīti.	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.”
athakho tāni asīti gāmikasahassāni acchariyaṁ vata bho abbhutaṁ vata bho sāvako [ME: sāvakopi] hi nāma evaṁmahiddhiko bhavissati evaṁmahānubhāvo aho nūna satthāti bhagavantaṁyeva samannāharanti no tathā āyasmantaṁ sāgataṁ.	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.
(Mv.V.1.9) athakho bhagavā tesaṁ asītiyā gāmikasahassānaṁ cetasā cetoparivitakkamaññāya anupubbīkathaṁ kathesi seyyathīdaṁ dānakathaṁ sīlakathaṁ saggakathaṁ kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ nekkhamme ānisaṁsaṁ pakāsesi.	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.
yadā te bhagavā aññāsi kallacitte muducitte vinīvaraṇacitte udaggacitte pasannacitte atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā taṁ pakāsesi dukkhaṁ samudayaṁ nirodhaṁ maggaṁ.	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.
seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya evameva tesaṁ asītiyā gāmikasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi yaṅkiñci samudayadhammaṁ sabbantaṁ nirodhadhammanti.	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.”
(Mv.V.1.10) te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṁkathā vesārajjappattā aparappaccayā satthu sāsane bhagavantaṁ etadavocuṁ	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,
abhikkantaṁ bhante abhikkantaṁ bhante seyyathāpi bhante nikkujjitaṁ vā ukkujjeyya paṭicchannaṁ vā vivareyya mūḷhassa vā maggaṁ ācikkheyya andhakāre vā telappajjotaṁ dhāreyya cakkhumanto rūpāni dakkhantīti evameva bhagavatā anekapariyāyena dhammo pakāsito	“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.
ete mayaṁ bhante bhagavantaṁ saraṇaṁ gacchāma dhammañca bhikkhusaṅghañca upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṅgateti.	“We go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks. “May the Blessed One remember us as lay followers who has gone for refuge from this day forward, for life.”

soṇassa pabbajjā (Mv.V.1.11)

Soṇa’s Going-forth

[2] athakho soṇassa koḷivisassa etadahosi yathā yathā kho ahaṁ bhagavatā dhammaṁ desitaṁ ājānāmi nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyanti.	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.”
athakho tāni asīti gāmikasahassāni bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.	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.
(Mv.V.1.12) athakho soṇo koḷiviso acirapakkantesu asītiyā gāmikasahassesu yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	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.
ekamantaṁ nisinno kho soṇo koḷiviso bhagavantaṁ etadavoca yathā yathāhaṁ bhante bhagavatā dhammaṁ desitaṁ ājānāmi nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ icchāmahaṁ bhante kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ pabbājetu maṁ bhante bhagavāti.	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.”
alattha kho soṇo koḷiviso bhagavato santike pabbajjaṁ alattha upasampadaṁ.	So Soṇa Koḷivisa obtained the Going-forth in the Blessed One’s presence; he obtained Acceptance.
acirupasampanno ca panāyasmā soṇo sītavane viharati.	Not long after his acceptance, Ven. Soṇa was staying in the Cool Grove. [AN 6:55]
(Mv.V.1.13) tassa accāraddhaviriyassa caṅkamato pādā bhijjiṁsu.	As he practiced walking meditation with over-aroused persistence, his feet split.
caṅkamo lohitena phuṭṭho hoti seyyathāpi gavāghātanaṁ.	The walking path was covered in blood as if cows had been slaughtered.
athakho āyasmato soṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi ye kho keci bhagavato sāvakā āraddhaviriyā viharanti ahantesaṁ aññataro atha ca pana me nānupādāya āsavehi cittaṁ vimuccati saṁvijjanti kho pana me kule bhogā sakkā bhoge ca bhuñjituṁ puññāni ca kātuṁ yannūnāhaṁ hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyanti.	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 & make merit. What if I were to return to the lower life, enjoy wealth, and make merit?”
(Mv.V.1.14) athakho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya seyyathāpi nāma balavā puriso sammiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ sammiñjeyya evameva gijjhakūṭe pabbate antarahito sītavane pāturahosi.	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 Wood.
athakho bhagavā sambahulehi bhikkhūhi saddhiṁ senāsanacārikaṁ āhiṇḍanto yenāyasmato soṇassa caṅkamo tenupasaṅkami.	Then the Blessed One, walking on an inspection tour of the lodgings with several monks, went to Ven. Soṇa’s walking path.
addasā kho bhagavā āyasmato soṇassa caṅkamaṁ lohitena phuṭṭhaṁ disvāna bhikkhū āmantesi kassa nvāyaṁ bhikkhave caṅkamo lohitena phuṭṭho seyyathāpi gavāghātananti.	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?”
(Mv.V.1.15) āyasmato bhante soṇassa accāraddhaviriyassa caṅkamato pādā bhijjiṁsu tassāyaṁ caṅkamo lohitena phuṭṭho seyyathāpi gavāghātananti.	“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.”
athakho bhagavā yenāyasmato soṇassa vihāro tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.	Then the Blessed One went to Ven. Soṇa’s dwelling and, on arrival, sat down on a seat laid out.
āyasmāpi kho soṇo bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	Ven. Soṇa, after bowing down to the Blessed One, also sat to one side.
ekamantaṁ nisinnaṁ kho āyasmantaṁ soṇaṁ bhagavā etadavoca nanu te soṇa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi ye kho keci bhagavato sāvakā āraddhaviriyā viharanti ahantesaṁ aññataro atha ca pana me nānupādāya āsavehi cittaṁ vimuccati saṁvijjanti kho pana me kule bhogā sakkā bhoge ca bhuñjituṁ puññāni ca kātuṁ yannūnāhaṁ hīnāyāvattitvā bhoge ca bhuñjeyyaṁ puññāni ca kareyyanti.	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 & make merit. What if I were to, return to the lower life, enjoy wealth, and make merit?’”
evaṁ bhanteti.	“Yes, lord.”
taṁ kiṁ maññasi soṇa kusalo tvaṁ pubbe āgārikabhūto vīṇāya tantissareti.	“Now what do you think, Soṇa? Before, when you were a house-dweller, were you skilled at playing the vīṇā?”
evaṁ bhanteti.	“Yes, lord.”
taṁ kiṁ maññasi soṇa yadā te vīṇāya tantiyo accāyikā honti apinu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vāti.	“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 hetaṁ bhanteti.	“No, lord.”
(Mv.V.1.16) taṁ kiṁ maññasi soṇa yadā te vīṇāya tantiyo atisithilā honti apinu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vāti.	“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 hetaṁ bhanteti.	“No, lord.”
taṁ kiṁ maññasi soṇa yadā te vīṇāya tantiyo neva accāyikā honti nātisithilā same guṇe patiṭṭhitā apinu te vīṇā tasmiṁ samaye saravatī vā hoti kammaññā vāti.	“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?”
evaṁ bhanteti.	“Yes, lord.”
evameva kho soṇa accāraddhaviriyaṁ uddhaccāya saṁvattati atilīnaviriyaṁ kosajjāya saṁvattati	“In the same way, Soṇa, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness.
(Mv.V.1.17) tasmātiha tvaṁ soṇa viriyasamataṁ adhiṭṭhāhi indriyānañca samataṁ paṭivijjha tattha ca nimittaṁ gaṇhāhīti.	“Thus you should determine the right pitch for your persistence, attune the pitch of the faculties (to that), and there pick up your theme.”
evaṁ bhanteti kho āyasmā soṇo bhagavato paccassosi.	“Yes, lord,” Ven. Soṇa responded to the Blessed One.
athakho bhagavā āyasmantaṁ soṇaṁ iminā ovādena ovaditvā seyyathāpi nāma balavā puriso sammiñjitaṁ vā bāhaṁ pasāreyya pasāritaṁ vā bāhaṁ sammiñjeyya evameva sītavane āyasmato soṇassa pamukhe antarahito gijjhakūṭe pabbate pāturahosi.	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 Wood and appeared on Vulture Peak Mountain.
(Mv.V.1.18) athakho āyasmā soṇo aparena samayena viriyasamataṁ adhiṭṭhāsi indriyānañca samataṁ paṭivijjhi tattha ca nimittaṁ aggahesi.	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.
athakho āyasmā soṇo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti tadanuttaraṁ brahmacariyapariyosānaṁ diṭṭhe va dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi khīṇā jāti vusitaṁ brahmacariyaṁ kataṁ karaṇīyaṁ nāparaṁ itthattāyāti abbhaññāsi.	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.”
aññataro ca panāyasmā soṇo arahataṁ ahosi.	And thus Ven. Soṇa became another one of the arahants.
(Mv.V.1.19) [3] athakho āyasmato soṇassa arahattaṁ pattassa etadahosi yannūnāhaṁ bhagavato santike aññaṁ byākareyyanti.	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?”
athakho āyasmā soṇo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	So he then went to the Blessed One and, on arrival, having bowed down to him, sat to one side.
ekamantaṁ nisinno kho āyasmā soṇo bhagavantaṁ etadavoca	As he was sitting there he said to the Blessed One:
(Mv.V.1.20) yo so bhante bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto so chaṭṭhānāni adhimutto hoti nekkhammādhimutto hoti pavivekādhimutto hoti abyāpajjhādhimutto hoti upādānakkhayādhimutto hoti taṇhakkhayādhimutto hoti asammohādhimutto hoti	“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.
(Mv.V.1.21) siyā kho pana bhante idhekaccassa āyasmato evamassa kevalaṁ saddhāmattakaṁ nūna ayamāyasmā nissāya nekkhammādhimuttoti na kho panetaṁ bhante evaṁ daṭṭhabbaṁ	“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.
khīṇāsavo bhante bhikkhu vusitavā katakaraṇīyo karaṇīyamattānaṁ asamanupassanto katassa vā paṭicayaṁ	“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.
khayā rāgassa vītarāgattā nekkhammādhimutto hoti khayā dosassa vītadosattā nekkhammādhimutto hoti khayā mohassa vītamohattā nekkhammādhimutto hoti	“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.
(Mv.V.1.22) siyā kho pana bhante idhekaccassa āyasmato evamassa lābhasakkārasilokaṁ nūna ayamāyasmā nikāmayamāno pavivekādhimuttoti na kho panetaṁ bhante evaṁ daṭṭhabbaṁ	“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.
khīṇāsavo bhante bhikkhu vusitavā katakaraṇīyo karaṇīyamattānaṁ asamanupassanto katassa vā paṭicayaṁ	“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.
khayā rāgassa vītarāgattā pavivekādhimutto hoti khayā dosassa vītadosattā pavivekādhimutto hoti khayā mohassa vītamohattā pavivekādhimutto hoti	“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.
(Mv.V.1.23) siyā kho pana bhante idhekaccassa āyasmato evamassa sīlabbataparāmāsaṁ nūna ayamāyasmā sārato paccāgacchanto abyāpajjhādhimuttoti na kho panetaṁ bhante evaṁ daṭṭhabbaṁ	“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.
khīṇāsavo bhante bhikkhu vusitavā katakaraṇīyo karaṇīyamattānaṁ asamanupassanto katassa vā paṭicayaṁ	“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.
khayā rāgassa vītarāgattā abyāpajjhādhimutto hoti khayā dosassa vītadosattā abyāpajjhādhimutto hoti khayā mohassa vītamohattā abyāpajjhādhimutto hoti	“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.
(Mv.V.1.24) khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti khayā dosassa vītadosattā upādānakkhayādhimutto hoti khayā mohassa vītamohattā upādānakkhayādhimutto hoti	“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.
khayā rāgassa vītarāgattā taṇhakkhayādhimutto hoti khayā dosassa vītadosattā taṇhakkhayādhimutto hoti khayā mohassa vītamohattā taṇhakkhayādhimutto hoti	“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.
khayā rāgassa vītarāgattā asammohādhimutto hoti khayā dosassa vītadosattā asammohādhimutto hoti khayā mohassa vītamohattā asammohādhimutto hoti	“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.
(Mv.V.1.25) evaṁ sammāvimuttacittacittassa [ME: evaṃ sammā vimuttacittassa] bhante bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati	“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.
bhusā cepi sotaviññeyyā saddā …	“And even if powerful sounds cognizable by the ear …
ghānaviññeyyā gandhā …	“aromas cognizable by the nose …
jivhāviññeyyā rasā …	“flavors cognizable by the tongue …
kāyaviññeyyā phoṭṭhabbā …	“tactile sensations cognizable by the body…
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati	“(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.
(Mv.V.1.26) seyyathāpi bhante selo pabbato acchiddo asusiro ekaghano puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya	“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.
pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi .pe.	“And then from the west there were to come a powerful storm of wind & rain …
uttarāya cepi disāya āgaccheyya bhusā vātavuṭṭhi .pe.	“And then from the north there were to come a powerful storm of wind & rain …
dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya	“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.
evameva kho bhante evaṁ sammāvimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassati	“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.
bhusā cepi sotaviññeyyā saddā …	“And even if powerful sounds cognizable by the ear …
ghānaviññeyyā gandhā …	“aromas cognizable by the nose …
jivhāviññeyyā rasā …	“flavors cognizable by the tongue …
kāyaviññeyyā phoṭṭhabbā …	“tactile sensations cognizable by the body…
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti nevassa cittaṁ pariyādiyanti amissīkatamevassa cittaṁ hoti ṭhitaṁ āneñjappattaṁ vayañcassānupassatīti.	“(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.
(Mv.V.1.27) [4] nekkhammaṁ adhimuttassa pavivekañca cetaso abyāpajjhādhimuttassa upādānakkhayassa ca	“When one’s awareness is dedicated to renunciation, seclusion, non-afflictiveness, the ending of clinging,
taṇhakkhayādhimuttassa asammohañca cetaso disvā āyatanuppādaṁ sammā cittaṁ vimuccati	the ending of craving, & non-deludedness, seeing the arising of the sense media, the mind is rightly released.
tassa sammāvimuttassa santacittassa bhikkhuno katassa paṭicayo natthi karaṇīyaṁ na vijjati.	For that monk, rightly released, his mind at peace, there’s nothing to be done, nothing to add to what’s done.
selo yathā ekaghano vātena na samīrati evaṁ rūpā rasā saddā gandhā phassā ca kevalā iṭṭhā dhammā aniṭṭhā ca nappavedhenti tādino ṭhitaṁ cittaṁ vippamuttaṁ vayañcassānupassatīti.	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.”

148. diguṇādiupāhanapaṭikkhepo (Mv.V.1.28)

The Prohibition Against Double-soled Leather Footwear, etc. [BMC]

[5] athakho bhagavā bhikkhū āmantesi evaṁ kho bhikkhave kulaputtā aññaṁ byākaronti attho ca vutto attā ca anupanīto atha ca panidhekacce moghapurisā hasamānakaṁ maññe aññaṁ byākaronti te pacchā vighātaṁ āpajjantīti.	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.”
(Mv.V.1.29) athakho bhagavā āyasmantaṁ soṇaṁ āmantesi tvaṁ khosi soṇa sukhumālo anujānāmi te soṇa ekapalāsikaṁ upāhananti.	Then the Blessed One addressed Ven. Soṇa, “Soṇa, you are delicate. I allow you single-soled leather footwear.”
ahaṁ kho bhante asītisakaṭavāhe hiraññaṁ ohāya agārasmā anagāriyaṁ pabbajito sattahatthikañca anīkaṁ	“Lord, having abandoned eighty cartloads of gold and a guard with seven elephants, I went forth from the home life into homelessness.
[ME inserts: athāhaṁ bhante ekapalāsikaṁ ce upāhanaṁ pariharissāmi] tassa me bhavissanti vattāro soṇo koḷiviso asītisakaṭavāhe hiraññaṁ ohāya agārasmā anagāriyaṁ pabbajito sattahatthikañca anīkaṁ sodānāyaṁ ekapalāsikāsu upāhanāsu sattoti	“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 troops with seven elephants, went forth from the home life into homelessness. But now he’s attached to single-soled leather footwear.’
(Mv.V.1.30) sace bhagavā bhikkhusaṅghassa anujānissati ahaṁpi paribhuñjissāmi no ce bhagavā bhikkhusaṅghassa anujānissati ahaṁpi na paribhuñjissāmīti.	“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.”
athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
anujānāmi bhikkhave ekapalāsikaṁ upāhanaṁ na bhikkhave diguṇā upāhanā dhāretabbā na tiguṇā upāhanā dhāretabbā na gaṇaṅgaṇupāhanā dhāretabbā yo dhāreyya āpatti dukkaṭassāti.	“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]
diguṇāti dvipaṭalā. tiguṇāti tipaṭalā. gaṇaṅguṇūpāhanāti catupaṭalato paṭṭhāya vuccati.	“Double-soled”: two surfaces. “Triple-soled”: three surfaces. “Multi-soled leather footwear”: starting from four surfaces, it is called (that).

149. sabbanīlikādipaṭikkhepo (Mv.V.2.1)

The Prohibition Against Entirely Blue/Green (Leather Footwear), etc. [BMC]

[6] tena kho pana samayena chabbaggiyā bhikkhū sabbanīlikā upāhanāyo dhārenti .pe.	Now at that time the Group-of-six monks wore entirely blue/green leather footwear. …
sabbapītikā upāhanāyo dhārenti.	They wore entirely yellow leather footwear. …
sabbalohitikā upāhanāyo dhārenti.	They wore entirely blood-red leather footwear. …
sabbamañjeṭṭhikā upāhanāyo dhārenti.	They wore entirely crimson leather footwear. …
sabbakaṇhā upāhanāyo dhārenti.	They wore entirely black leather footwear. …
sabbamahāraṅgarattā upāhanāyo dhārenti.	They wore entirely orange leather footwear. …
sabbamahānāmarattā upāhanāyo dhārenti.	They wore entirely beige leather footwear. …
manussā ujjhāyanti khīyanti vipācenti seyyathāpi gihī kāmabhoginoti.	People criticized and complained and spread it about, “Just like householders who partake of sensuality.”
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
na bhikkhave sabbanīlikā upāhanā dhāretabbā na sabbapītikā upāhanā dhāretabbā na sabbalohitikā upāhanā dhāretabbā na sabbamañjeṭṭhikā upāhanā dhāretabbā na sabbakaṇhā upāhanā dhāretabbā na sabbamahāraṅgarattā upāhanā dhāretabbā na sabbamahānāmarattā upāhanā dhāretabbā yo dhāreyya āpatti dukkaṭassāti.	“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. 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.”
(Mv.V.2.2) tena kho pana samayena chabbaggiyā bhikkhū nīlakavaddhikā upāhanāyo dhārenti.	Now at that time the Group-of-six monks were wearing leather footwear with blue/green straps.
pītakavaddhikā upāhanāyo dhārenti.	They wore leather footwear with yellow straps.
lohitakavaddhikā upāhanāyo dhārenti.	They wore leather footwear with blood-red straps.
mañjeṭṭhikavaddhikā upāhanāyo dhārenti.	They wore leather footwear with crimson straps.
kaṇhavaddhikā upāhanāyo dhārenti.	They wore leather footwear with black straps.
mahāraṅgarattavaddhikā upāhanāyo dhārenti.	They wore leather footwear with orange straps.
mahānāmarattavaddhikā upāhanāyo dhārenti.	They wore leather footwear with beige straps.
manussā ujjhāyanti khīyanti vipācenti seyyathāpi gihī kāmabhoginoti.	People criticized and complained and spread it about, “Just like householders who partake of sensuality.”
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
na bhikkhave nīlakavaddhikā upāhanā dhāretabbā na pītakavaddhikā upāhanā dhāretabbā na lohitakavaddhikā upāhanā dhāretabbā na mañjiṭṭhikāvaddhikā upāhanā dhāretabbā na kaṇhavaddhikā upāhanā dhāretabbā na mahāraṅgarattavaddhikā upāhanā dhāretabbā na mahānāmarattavaddhikā upāhanā dhāretabbā yo dhāreyya āpatti dukkaṭassāti.	“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.”
(Mv.V.2.3) tena kho pana samayena chabbaggiyā bhikkhū khallakavaddhā upāhanāyo dhārenti.	Now at that time the Group-of-six monks wore leather footwear with heel-coverings.
puṭavaddhā upāhanāyo dhārenti.	They wore leather boots.
puṭabaddhāti yonakaupāhanā vuccati, yā yāvajaṅghato sabbapādaṁ paṭicchādeti.	Greek leather footwear is called “puṭabaddhā”, which covers all of the foot [leg] from the knee down.
pāliguṇṭhimā upāhanāyo dhārenti.	They wore leather shoes.
tūlapuṇṇikā upāhanāyo dhārenti.	They wore leather footwear stuffed with cotton [or kapok].
tittirapattikā upāhanāyo dhārenti.	They wore leather footwear decorated with partridge [or quail] wings.
meṇḍavisāṇavaddhikā upāhanāyo dhārenti.	They wore leather footwear with straps in the shape of rams’ horns.
ajavisāṇavaddhikā upāhanāyo dhārenti.	They wore leather footwear with straps in the shape of goats’ horns.
vicchikāḷikā upāhanāyo dhārenti.	They wore leather footwear with straps in the shape of scorpion tails.
morapiñjaparisibbitā upāhanāyo dhārenti.	They wore leather footwear with peacock feathers sown around.
citrā upāhanāyo dhārenti.	They wore decorated leather footwear.
manussā ujjhāyanti khīyanti vipācenti seyyathāpi gihī kāmabhoginoti.	People criticized and complained and spread it about, “Just like householders who partake of sensuality.”
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
na bhikkhave khallakavaddhā upāhanā dhāretabbā na puṭavaddhā 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 morapiñjaparisibbitā upāhanā dhāretabbā na citrā upāhanā dhāretabbā yo dhāreyya āpatti dukkaṭassāti.	“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.”
(Mv.V.2.4) tena kho pana samayena chabbaggiyā bhikkhū sīhacammaparikkhaṭā upāhanāyo dhārenti.	Now at that time the Group-of-six monks wore leather footwear embellished with lion skin.
byagghacammaparikkhaṭā upāhanāyo dhārenti.	They wore leather footwear embellished with tiger skin.
dīpicammaparikkhaṭā upāhanāyo dhārenti.	They wore leather footwear embellished with leopard skin.
ajinacammaparikkhaṭā upāhanāyo dhārenti.	They wore leather footwear embellished with black antelope skin.
uddacammaparikkhaṭā upāhanāyo dhārenti.	They wore leather footwear embellished with otter skin.
majjāricammaparikkhaṭā upāhanāyo dhārenti.	They wore leather footwear embellished with cat skin.
kāḷakacammaparikkhaṭā upāhanāyo dhārenti.	They wore leather footwear embellished with squirrel skin.
ulūkacammaparikkhaṭā [ME: luvakacammaparikkhaṭā] upāhanāyo dhārenti.	They wore leather footwear embellished with flying fox skin.
manussā ujjhāyanti khīyanti vipācenti seyyathāpi gihī kāmabhoginoti.	People criticized and complained and spread it about, “Just like householders who partake of sensuality.”
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
na bhikkhave sīhacammaparikkhaṭā upāhanā dhāretabbā na byagghacammaparikkhaṭā upāhanā dhāretabbā na dīpicammaparikkhaṭā upāhanā dhāretabbā na ajinacammaparikkhaṭā upāhanā dhāretabbā na uddacammaparikkhaṭā upāhanā dhāretabbā na majjāricammaparikkhaṭā upāhanā dhāretabbā na kāḷakacammaparikkhaṭā upāhanā dhāretabbā na ulūkacammaparikkhaṭā upāhanā dhāretabbā yo dhāreyya āpatti dukkaṭassāti.	“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.”

150. omukkaguṇaṅguṇūpāhanānujānanā (Mv.V.3.1)

The Allowance of Cast-off Multi-soled Leather Footwear [BMC]

[7] athakho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi aññatarena bhikkhunā pacchāsamaṇena.	Now on that occasion the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & outer robe—entered Rājagaha for alms with a certain monk as his attendant.
athakho so bhikkhu khañjamāno bhagavantaṁ piṭṭhito piṭṭhito anubandhi.	Then the monk, hobbling along, followed behind the Blessed One.
addasā kho aññataro upāsako gaṇaṅgaṇupāhanaṁ ārohitvā bhagavantaṁ dūrato va āgacchantaṁ disvāna upāhanā orohitvā yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā yena so bhikkhu tenupasaṅkami	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.
upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā etadavoca	On arrival, he bowed down to him and said,
(Mv.V.3.1) kissa bhante ayyo khañjatīti.	“Venerable sir, why is the master hobbling along?”
pādā me āvuso phālitāti.	“Friend, my feet are split.”
gaṇha bhante upāhanāyoti.	“Take (my) leather footwear, venerable sir.”
alaṁ āvuso paṭikkhittā bhagavatā gaṇaṅgaṇupāhanāti.	“Enough, friend. The Blessed One has prohibited multi-soled leather footwear.”
gaṇhāhetā bhikkhu upāhanāyoti.	[The Buddha:] “Monk, accept that leather footwear.”
athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
anujānāmi bhikkhave omukkaṁ gaṇaṅgaṇupāhanaṁ na bhikkhave navā gaṇaṅgaṇupāhanā dhāretabbā yo dhāreyya āpatti dukkaṭassāti.	“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.”

151. ajjhārāme upāhanapaṭikkhepo (Mv.V.4.1)

The Prohibition Against Leather Footwear in a Monastery [BMC: 1 2]

[8] tena kho pana samayena bhagavā ajjhokāse anupāhano caṅkamati.	Now on that occasion the Blessed One was doing walking meditation without wearing leather footwear out in the open.
satthā anupāhano caṅkamatīti therā bhikkhū anupāhanā caṅkamanti.	(Thinking,) “The Teacher is doing walking meditation without wearing leather footwear,” the senior monks did walking meditation without wearing leather footwear.
chabbaggiyā bhikkhū satthari anupāhane caṅkamamāne theresupi bhikkhūsu anupāhanesu caṅkamamānesu saupāhanā caṅkamanti.	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.
ye te bhikkhū appicchā .pe. te ujjhāyanti khīyanti vipācenti	Those monks who were modest … criticized and complained and spread it about:
kathaṁ hi nāma chabbaggiyā bhikkhū satthari anupāhane caṅkamamāne theresupi bhikkhūsu anupāhanesu caṅkamamānesu saupāhanā caṅkamissantīti.	“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?”
(Mv.V.4.2) athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.	Then the monks reported the matter to the Blessed One.
saccaṁ kira bhikkhave chabbaggiyā bhikkhū satthari anupāhane caṅkamamāne theresupi bhikkhūsu anupāhanesu caṅkamamānesu saupāhanā caṅkamantīti.	“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?”
saccaṁ bhagavāti.	“It’s true, O Blessed One.”
vigarahi buddho bhagavā kathaṁ hi nāma te bhikkhave moghapurisā satthari anupāhane caṅkamamāne theresupi bhikkhūsu anupāhanesu caṅkamamānesu saupāhanā caṅkamissanti	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?
ime hi nāma bhikkhave gihino odātavasanā abhijīvanikassa sippassa kāraṇā ācariyesu sagāravā sappatissā sabhāgavuttikā viharissanti	“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.
(Mv.V.4.3) idha kho taṁ bhikkhave sobhetha yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu sagāravā sappatissā sabhāgavuttikā vihareyyātha	“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.
ācariyesūtiādimhi pabbajjācariyo, upasampadācariyo, nissayācāriyo, uddesācariyoti ime cattāropi idha ācariyā eva. avassikassa chabbasso ācariyamatto. so hi catuvassakāle taṃ nissāya vacchati; evaṃ ekavassassa sattavasso, duvassassa aṭṭhavasso, tivassassa navavasso, catuvassassa dasavasso. imepi ācariyamattā eva. upajjhāyassa sandiṭṭhasambhattā pana sahāyabhikkhū, ye vā pana keci dasahi vassehi mahantatarā te sabbepi upajjhāyamattā nāma.	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.
netaṁ bhikkhave appasannānaṁ vā pasādāya .pe.	“Monks, this neither inspires faith in the faithless …”
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi	Having rebuked him and given a Dhamma talk, he addressed the monks:
na bhikkhave ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu anupāhanesu caṅkamamānesu saupāhanena caṅkamitabbaṁ yo caṅkameyya āpatti dukkaṭassa	“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.
na bhikkhave ajjhārāme upāhanā dhāretabbā yo dhāreyya āpatti dukkaṭassāti.	“And one should not wear leather footwear in a monastery. Whoever should wear it: an offense of wrong doing.”
(Mv.V.5.1) [9] tena kho pana samayena aññatarassa bhikkhuno pādakhīlābādho hoti.	Now at that time a certain monk was afflicted with corns.
bhikkhū taṁ bhikkhuṁ pariggahetvā uccāraṁpi passāvaṁpi nikkhāmenti.	The monks, supporting him, took him out to urinate and defecate.
addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū taṁ bhikkhuṁ pariggahetvā uccāraṁpi passāvaṁpi nikkhāmente disvāna yena te bhikkhū tenupasaṅkami upasaṅkamitvā te bhikkhū etadavoca kiṁ imassa bhikkhave bhikkhuno ābādhoti.	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?”
(Mv.V.5.2) imassa bhante āyasmato pādakhīlābādho imaṁ mayaṁ pariggahetvā uccāraṁpi passāvaṁpi nikkhāmemāti.	“Lord, this venerable one is afflicted with corns. Supporting him, we are taking him out to urinate and defecate.”
[10] athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
anujānāmi bhikkhave yassa pādā vā dukkhā pādā vā phālitā pādakhīlābādho vā upāhanaṁ dhāretunti.	“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.”
(Mv.V.6.1) tena kho pana samayena bhikkhū adhotehi pādehi mañcaṁpi pīṭhaṁpi abhirūhanti cīvarampi senāsanampi dussati.	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.
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
anujānāmi bhikkhave idāni mañcaṁ vā pīṭhaṁ vā abhirūhissāmīti upāhanaṁ dhāretunti.	“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.’
(Mv.V.6.2) tena kho pana samayena bhikkhū rattiyā uposathaggaṁpi sannisajjaṁpi gacchantā andhakāre khāṇuṁpi kaṇṭakaṁpi akkamanti pādā dukkhā honti.	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.
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
anujānāmi bhikkhave ajjhārāme upāhanaṁ dhāretuṁ ukkaṁ padīpaṁ kattaradaṇḍanti.	“I allow you to wear leather footwear in a monastery, and (I allow) a torch, a lamp, and a walking stick.” [BMC]

152. kaṭṭhapādukādipaṭikkhepo (Mv.V.6.3)

The Prohibition Against Wooden Shoes, etc. [BMC]

tena kho pana samayena chabbaggiyā bhikkhū rattiyā paccūsasamayaṁ paccuṭṭhāya kaṭṭhapādukāyo abhirūhitvā ajjhokāse caṅkamanti uccāsaddā mahāsaddā khaṭakhaṭasaddā anekavihitaṁ tiracchānakathaṁ kathentā seyyathīdaṁ	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:
rājakathaṁ corakathaṁ mahāmattakathaṁ senākathaṁ bhayakathaṁ yuddhakathaṁ annakathaṁ pānakathaṁ vatthakathaṁ sayanakathaṁ mālākathaṁ gandhakathaṁ ñātikathaṁ yānakathaṁ gāmakathaṁ nigamakathaṁ nagarakathaṁ janapadakathaṁ itthīkathaṁ purisakathaṁ sūrakathaṁ visikhākathaṁ kumbhaṭṭhānakathaṁ pubbapetakathaṁ nānattakathaṁ lokakkhāyikaṁ samuddakkhāyikaṁ itibhavābhavakathaṁ iti vā	conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not, [BMC]
kīṭakaṁpi akkamitvā mārenti bhikkhūpi samādhimhā cāventi.	and they stepped on insects and killed them, and made monks fall from concentration.
(Mv.V.6.4) ye te bhikkhū appicchā .pe. te ujjhāyanti khīyanti vipācenti	Those monks who were modest … criticized and complained and spread it about:
kathaṁ hi nāma chabbaggiyā bhikkhū rattiyā paccūsasamayaṁ paccuṭṭhāya kaṭṭhapādukāyo abhirūhitvā ajjhokāse caṅkamissanti uccāsaddā mahāsaddā khaṭakhaṭasaddā anekavihitaṁ tiracchānakathaṁ kathentā seyyathīdaṁ rājakathaṁ corakathaṁ .pe. itibhavābhavakathaṁ iti vā	“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,
kīṭakaṁpi akkamitvā māressanti bhikkhūpi samādhimhā cāvessantīti.	“and step on insects and kill them, and make monks fall from concentration?”
athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.	Then the monks reported the matter to the Blessed One.
saccaṁ kira bhikkhave chabbaggiyā bhikkhū rattiyā paccūsasamayaṁ paccuṭṭhāya kaṭṭhapādukāyo abhirūhitvā ajjhokāse caṅkamanti uccāsaddā mahāsaddā khaṭakhaṭasaddā anekavihitaṁ tiracchānakathaṁ kathentā seyyathīdaṁ rājakathaṁ corakathaṁ .pe. itibhavābhavakathaṁ iti vā	“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,
kīṭakaṁpi akkamitvā mārenti bhikkhūpi samādhimhā cāventīti.	“and step on insects and kill them, and make monks fall from concentration?”
saccaṁ bhagavāti .pe.	“It’s true, O Blessed One.”
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi	Having rebuked him and given a Dhamma talk, he addressed the monks:
na bhikkhave kaṭṭhapādukā dhāretabbā yo dhāreyya āpatti dukkaṭassāti.	“Wooden footwear should not be worn. Whoever should wear it: an offense of wrong doing.”
(Mv.V.7.1) [11] athakho bhagavā rājagahe yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi anupubbena cārikaṁ caramāno yena bārāṇasī tadavasari.	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.
tatra sudaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.	At Bārāṇasī, the Blessed One stayed in the Game Reserve at Isipatana.
tena kho pana samayena chabbaggiyā bhikkhū bhagavatā kaṭṭhapādukā paṭikkhittāti tālataruṇe chedāpetvā tālapattapādukāyo dhārenti tāni tālataruṇāni chinnāni milāyanti.	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.
manussā ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā tālataruṇe chedāpetvā tālapattapādukāyo dhāressanti tālataruṇāni chinnāni milāyanti ekindriyaṁ samaṇā sakyaputtiyā jīvaṁ viheṭhentīti.	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.”
assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.	The monks heard the people criticizing and complaining and spreading it about.
athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.	Then the monks reported the matter to the Blessed One.
saccaṁ kira bhikkhave chabbaggiyā bhikkhū tālataruṇe chedāpetvā tālapattapādukāyo dhārenti tāni tālataruṇāni chinnāni milāyantīti.	“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?”
saccaṁ bhagavāti.	“It’s true, O Blessed One.”
vigarahi buddho bhagavā kathaṁ hi nāma te bhikkhave moghapurisā tālataruṇe chedāpetvā tālapattapādukāyo dhāressanti tāni tālataruṇāni chinnāni milāyanti jīvasaññino hi bhikkhave manussā rukkhasmiṁ	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.”
netaṁ bhikkhave appasannānaṁ vā pasādāya .pe.	“Monks, this neither inspires faith in the faithless …”
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi	Having rebuked him and given a Dhamma talk, he addressed the monks:
na bhikkhave tālapattapādukā dhāretabbā yo dhāreyya āpatti dukkaṭassāti.	“Palmyra-leaf footwear should not be worn. Whoever should wear it: an offense of wrong doing.”
(Mv.V.7.3) tena kho pana samayena chabbaggiyā bhikkhū bhagavatā tālapattapādukā paṭikkhittāti veḷutaruṇe chedāpetvā veḷupattapādukāyo dhārenti tāni veḷutaruṇāni chinnāni milāyanti.	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.
manussā ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā veḷutaruṇe chedāpetvā veḷupattapādukāyo dhāressanti tāni veḷutaruṇāni chinnāni milāyanti ekindriyaṁ samaṇā sakyaputtiyā jīvaṁ viheṭhentīti.	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.”
assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.	The monks heard the people criticizing and complaining and spreading it about.
athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ .pe.	Then the monks reported the matter to the Blessed One. …
na bhikkhave veḷupattapādukā dhāretabbā yo dhāreyya āpatti dukkaṭassāti.	“Bamboo-leaf footwear should not be worn. Whoever should wear it: an offense of wrong doing.”
(Mv.V.8.1) [12] athakho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena bhaddiyaṁ tena cārikaṁ pakkāmi anupubbena cārikaṁ caramāno yena bhaddiyaṁ tadavasari.	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.
tatra sudaṁ bhagavā bhaddiye viharati jātiyāvane.	At Bhaddiya, the Blessed One stayed in Jāti’s Grove.
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.	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.
(Mv.V.8.2) ye te bhikkhū appicchā .pe. te ujjhāyanti khīyanti vipācenti	Those monks who were modest … criticized and complained and spread it about:
kathaṁ hi 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 adhipaññanti.	“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!”
athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.	Then the monks reported the matter to the Blessed One.
saccaṁ kira bhikkhave 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 adhipaññanti.	“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?”
saccaṁ bhagavāti.	“It’s true, O Blessed One.”
vigarahi buddho bhagavā kathaṁ hi nāma te bhikkhave moghapurisā 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 adhipaññaṁ	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.”
netaṁ bhikkhave appasannānaṁ vā pasādāya .pe.	“Monks, this neither inspires faith in the faithless …”
(Mv.V.8.3) vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi	Having rebuked him and given a Dhamma talk, he addressed the monks:
na bhikkhave tiṇapādukā dhāretabbā na muñjapādukā dhāretabbā na pabbajapādukā dhāretabbā na hintālapādukā dhāretabbā na kamalapādukā dhāretabbā na kambalapādukā dhāretabbā	“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.
na sovaṇṇamayā pādukā dhāretabbā na rūpiyamayā pādukā dhāretabbā na maṇimayā pādukā dhāretabbā na veḷuriyamayā pādukā dhāretabbā na phalikamayā pādukā dhāretabbā na kaṁsamayā pādukā dhāretabbā na kācamayā pādukā dhāretabbā na tipumayā pādukā dhāretabbā na sīsamayā pādukā dhāretabbā na tambalohamayā pādukā dhāretabbā yo dhāreyya āpatti dukkaṭassa	“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.
na ca bhikkhave kāci saṅkamanīyā pādukā dhāretabbā yo dhāreyya āpatti dukkaṭassa anujānāmi bhikkhave tisso pādukāyo dhuvaṭṭhāniyā asaṅkamanīyāyo vaccapādukaṁ passāvapādukaṁ ācamanapādukanti.	“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.
(Mv.V.9.1) [13] athakho bhagavā bhaddiye yathābhirantaṁ viharitvā yena sāvatthī tena cārikaṁ pakkāmi anupubbena cārikaṁ caramāno yena sāvatthī tadavasari.	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.
tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.	At Sāvatthī, the Blessed One stayed in Jeta’s Grove, Anāthapiṇḍika’s Monastery.
tena kho pana samayena chabbaggiyā bhikkhū aciravatiyā nadiyā gāvīnaṁ tarantīnaṁ visāṇesupi gaṇhanti kaṇṇesupi gaṇhanti gīvāyapi gaṇhanti cheppāyapi gaṇhanti piṭṭhiṁpi abhirūhanti rattacittāpi aṅgajātaṁ chupanti vacchatarīpi ogāhetvā mārenti.	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.
(Mv.V.9.2) manussā ujjhāyanti khīyanti vipācenti kathaṁ hi nāma samaṇā sakyaputtiyā gāvīnaṁ tarantīnaṁ visāṇesupi gahessanti kaṇṇesupi gahessanti gīvāyapi gahessanti cheppāyapi gahessanti piṭṭhiṁpi abhirūhissanti rattacittāpi aṅgajātaṁ chupissanti vacchatarīpi ogāhetvā māressanti seyyathāpi gihī kāmabhoginoti.	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?”
assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khīyantānaṁ vipācentānaṁ.	The monks heard the people criticizing and complaining and spreading it about.
athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.	Then the monks reported the matter to the Blessed One.
[ME inserts: … pe … saccaṁ kira, bhikkhave, … pe …	“Is it true, monks, as they say …”
saccaṁ bhagavāti … pe …	“It’s true, O Blessed One.” …
(Mv.V.9.3) vigarahitvā … pe …	Having rebuked them, …
dhammiṁ kathaṁ katvā bhikkhū āmantesi]	Having given a Dhamma talk, he addressed the monks:
na bhikkhave gāvīnaṁ visāṇesu gahetabbaṁ na kaṇṇesu gahetabbaṁ na gīvāya gahetabbaṁ na cheppāya gahetabbaṁ na piṭṭhi abhirūhitabbā yo abhirūheyya āpatti dukkaṭassa	“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.
na ca bhikkhave rattacittena aṅgajātaṁ chupitabbaṁ yo chupeyya āpatti thullaccayassa	“And one should not touch their sexual organs with lustful thoughts. Whoever touches (one): a grave offense. [BMC: 1 2]
na vacchatarī māretabbā yo māreyya yathādhammo kāretabboti.	“One should not kill a young female calf. Whoever kills (one) should be dealt with in accordance with the rule (Pc 61).”

153. yānādipaṭikkhepo (Mv.V.9.4)

The Prohibition Against Vehicles, etc. [BMC]

[14] tena kho pana samayena chabbaggiyā bhikkhū yānena yāyanti itthīyuttenapi purisantarena purisayuttenapi itthantarena.	Now at that time the Group-of-six monks rode in vehicles: yoked by a woman1 [driving] with a man inside (as a passenger), or yoked by a man with a woman inside (as a passenger).
1. According to the Commentary, yutta, “yoked”, refers to the animal and antarena “inside”, refers to the charioteer. Although itthi and purisa can refer to feminine and masculine qualities in general (as in grammatical categories), it seems odd to use the same word for “cow” and “woman”, as with “bull” and “man”. Also, it’s hard to imagine why the sex of the animal would be an important issue in the rule given below—more worth mentioning than that of the driver, for that matter—as the monk doesn’t even touch it.
itthiyuttenāti dhenuyuttena. purisantarenāti purisasārathinā. purisayuttenāti goṇayuttena. itthantarenāti itthisārathinā.	“itthiyuttenā”: “yoked to a cow”. “purisantarenā”: “with a man as the charioteer”. “purisayuttenā”: “yoked to a bull”. “itthantarenā”: “with a woman as the charioteer”.
manussā ujjhāyanti khīyanti vipācenti seyyathāpi gaṅgāmahiyāyāti.	People criticized and complained and spread it about, “Just like the festival at the Ganges.”
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
na bhikkhave yānena yāyitabbaṁ yo yāyeyya āpatti dukkaṭassāti.	“Monks, one should not ride in a vehicle. Whoever should ride: an offense of wrong doing.”
(Mv.V.10.1) tena kho pana samayena aññataro bhikkhu kosalesu janapadesu sāvatthiṁ gacchanto bhagavantaṁ dassanāya antarāmagge gilāno hoti.	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.
athakho so bhikkhu maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.	Then the monk came down from the road and sat down at the root of a certain tree.
manussā taṁ bhikkhuṁ passitvā etadavocuṁ kahaṁ bhante ayyo gamissatīti.	On seeing the monk, people said to him, “Venerable sir, where is the master going?”
sāvatthiṁ kho ahaṁ āvuso gamissāmi bhagavantaṁ dassanāyāti.	“Sāvatthī is where I’m going, friends—to see the Blessed One.”
(Mv.V.10.2) ehi bhante gamissāmāti.	“Come, venerable sir, lets go.”
nāhaṁ āvuso sakkomi gilānomhīti.	“I can’t, friends. I’m sick.”
ehi bhante yānaṁ abhirūhāti.	“Come, venerable sir, get in a vehicle.”
alaṁ āvuso paṭikkhittaṁ bhagavatā yānanti.	“Enough, friends. The Blessed One has prohibited vehicles.”
kukkuccāyanto yānaṁ nābhirūhi.	Anxious, he didn’t get in the vehicle.
athakho so bhikkhu sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.	Then the monk, having gone to Sāvatthī, reported the matter to the monks.
bhikkhū bhagavato etamatthaṁ ārocesuṁ.	The monks reported the matter to the Blessed One.
athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
anujānāmi bhikkhave gilānassa yānanti.	“Monks, I allow a vehicle for one who is ill.”
(Mv.V.10.3) athakho bhikkhūnaṁ etadahosi itthīyuttaṁ nu kho purisayuttaṁ nu khoti.	Then the thought occurred to the monks, “Yoked by a woman [driving], or by a man?”
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
anujānāmi bhikkhave purisayuttaṁ hatthavaṭṭakanti.	“Monks, I allow a cart yoked by a man [i.e., driving] and a hand cart.” [BMC]
purisayuttaṁ hatthavaṭṭakanti ettha purisayuttaṁ itthisārathi vā hotu, purisasārathi vā vaṭṭati. hatthavaṭṭakaṁ pana itthiyo vā vaṭṭentu purisā vā, vaṭṭatiyeva.	“Yoked by a man /to a bull”: In this case, (if it’s) yoked to a bull, let the charioteer be a woman or a man: it’s allowable. But let a woman or a man pull the hand cart: It’s still allowable.
tena kho pana samayena aññatarassa bhikkhuno yānugghāṭena bāḷhataraṁ aphāsu ahosi.	Now on that occasion a certain monk—because of the jolting of the vehicle—became even more unwell.
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
anujānāmi bhikkhave sivikaṁ pāṭaṅkinti.	“Monks, I allow a sedan-chair and a hammock sedan-chair.”

154. uccāsayanamahāsayanapaṭikkhepo (Mv.V.10.4)

The Prohibition Against High and Luxurious Seats/Beds [BMC]

[15] tena kho pana samayena chabbaggiyā bhikkhū uccāsayanamahāsayanāni dhārenti seyyathīdaṁ āsandiṁ pallaṅkaṁ goṇakaṁ cittakaṁ paṭikaṁ paṭilikaṁ tūlikaṁ vikatikaṁ uddhalomiṁ ekantalomiṁ kaṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇiṁ kaddalimigapavarapaccatharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ.	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 embroidered with jewels (woven with silver or gold threads), 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.
manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khīyanti vipācenti seyyathāpi gihī kāmabhoginoti.	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.”
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
(Mv.V.10.4) na bhikkhave uccāsayanamahāsayanāni dhāretabbāni seyyathīdaṁ āsandi pallaṅko goṇako cittako paṭikā paṭalikā tūlikā vikatikā uddhalomī ekantalomī kaṭissaṁ koseyyaṁ kuttakaṁ hatthattharaṁ assattharaṁ rathattharaṁ ajinappaveṇi kaddalimigapavarapaccattharaṇaṁ sauttaracchadaṁ ubhatolohitakūpadhānaṁ yo dhāreyya āpatti dukkaṭassāti.	“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 embroidered with jewels (woven with silver or gold threads), 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.”

155. sabbacammapaṭikkhepo (Mv.V.10.6)

The Prohibition Against All Skins/Hides

[16] tena kho pana samayena chabbaggiyā bhikkhū bhagavatā uccāsayanamahāsayanāni paṭikkhittānīti mahācammāni dhārenti sīhacammaṁ byagghacammaṁ dīpicammaṁ.	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.
tāni mañcappamāṇenapi chinnāni honti pīṭhappamāṇenapi chinnāni honti antopi mañce paññattāni honti bahipi mañce paññattāni honti antopi pīṭhe paññattāni honti bahipi pīṭhe paññattāni honti.	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.
manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khīyanti vipācenti seyyathāpi gihī kāmabhoginoti.	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.”
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
na bhikkhave mahācammāni dhāretabbāni sīhacammaṁ byagghacammaṁ dīpicammaṁ yo dhāreyya āpatti dukkaṭassāti.	“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]
(Mv.V.10.7) [17] tena kho pana samayena chabbaggiyā bhikkhū bhagavatā mahācammāni paṭikkhittānīti gocammāni dhārenti.	Now at that time the Group-of-six monks, (thinking,) “The Blessed One has prohibited large skins,” used cow-hides.
tāni mañcappamāṇenapi chinnāni honti pīṭhappamāṇenapi chinnāni honti antopi mañce paññattāni honti bahipi mañce paññattāni honti antopi pīṭhe paññattāni honti bahipi pīṭhe paññattāni honti.	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.
aññataropi pāpabhikkhu aññatarassa pāpupāsakassa kulupako hoti.	A certain evil monk was intimate with the family of a certain evil lay follower (for alms).
athakho so pāpabhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa pāpupāsakassa nivesanaṁ tenupasaṅkami upasaṅkamitvā paññatte āsane nisīdi.	Then the evil monk, early in the morning—having adjusted his under robe and taking his bowl & outer robe—went to the residence of the evil lay follower and, on arrival, sat down on a seat laid out.
athakho so pāpupāsako yena pāpabhikkhu tenupasaṅkami upasaṅkamitvā taṁ pāpabhikkhuṁ abhivādetvā ekamantaṁ nisīdi.	Then the evil lay follower went to the evil monk and, on arrival, having bowed down to the evil monk, sat to one side.
(Mv.V.10.8) tena kho pana samayena tassa pāpupāsakassa vacchako hoti taruṇo abhirūpo dassanīyo pāsādiko citro seyyathāpi dīpicchāpo.	Now at that time the evil lay follower had a calf—young, handsome, good-looking, striking, marked like a leopard cub.
athakho so pāpabhikkhu taṁ vacchakaṁ sakkaccaṁ upanijjhāyati.	Then the evil monk stared intently at the calf.
athakho so pāpupāsako taṁ pāpabhikkhuṁ etadavoca kissa bhante ayyo imaṁ vacchakaṁ sakkaccaṁ upanijjhāyatīti.	The evil lay follower said to him, “Venerable sir, why is the master staring intently at this calf?”
attho me āvuso imassa vacchakassa cammenāti.	“I could use this calf’s hide, friend.”
athakho so pāpupāsako taṁ vacchakaṁ vadhitvā cammaṁ vidhūnitvā tassa pāpabhikkhuno adāsi.	Then the evil lay follower, having killed the calf, removed the hide and gave it to the evil monk.
athakho so pāpabhikkhu taṁ cammaṁ saṅghāṭiyā paṭicchādetvā agamāsi.	Then the evil monk, wrapping the hide in his outer robe, left.
(Mv.V.10.9) athakho sā gāvī vacchagiddhinī taṁ pāpabhikkhuṁ piṭṭhito piṭṭhito anubandhi.	Then the cow, longing for her calf, followed along behind the evil monk.
bhikkhū evamāhaṁsu kissa tyāyaṁ āvuso gāvī piṭṭhito piṭṭhito anubaddhāti.	The monks said to him, “Friend, why it this cow following along behind you?”
ahaṁpi kho āvuso na jānāmi kena myāyaṁ gāvī piṭṭhito piṭṭhito anubaddhāti.	“Friends, I don’t know why this cow is following along behind me.”
tena kho pana samayena tassa pāpabhikkhuno saṅghāṭi lohitena makkhitā hoti.	Now on that occasion the evil monk’s outer robe was stained with blood.
bhikkhū evamāhaṁsu ayaṁ pana te āvuso saṅghāṭi kiṁ katāti.	The monks said to him, “But friend, what happened to your outer robe?”
athakho so pāpabhikkhu bhikkhūnaṁ etamatthaṁ ārocesi.	Then the evil monk reported the matter to the monks.
kiṁ pana tvaṁ āvuso pāṇātipāte samādapesīti.	“But friend, did you incite (another) to kill a living being?”
evaṁ āvusoti.	“Yes, friends.”
ye te bhikkhū appicchā .pe. te ujjhāyanti khīyanti vipācenti	Those monks who were modest … criticized and complained and spread it about:
kathaṁ hi nāma bhikkhu pāṇātipāte samādapessati nanu bhagavatā anekapariyāyena pāṇātipāto garahito pāṇātipātā veramaṇī pasatthāti.	“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?”
(Mv.V.10.10) athakho te bhikkhū bhagavato etamatthaṁ ārocesuṁ.	Then the monks reported the matter to the Blessed One.
[18] athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ pāpabhikkhuṁ paṭipucchi	Then the Blessed One, with regard to this cause, to this incident, had the monks assembled and asked the evil monk:
saccaṁ kira tvaṁ bhikkhu pāṇātipāte samādapesīti.	“Monk, is it true, as they say, that you incited (another) to kill a living being?”
saccaṁ bhagavāti.	“It’s true, O Blessed One.”
vigarahi buddho bhagavā kathaṁ hi nāma tvaṁ moghapurisa pāṇātipāte samādapessasi nanu mayā moghapurisa anekapariyāyena pāṇātipāto garahito pāṇātipātā veramaṇī pasatthā	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?”
netaṁ moghapurisa appasannānaṁ vā pasādāya .pe.	“Worthless man, this neither inspires faith in the faithless …”
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi	Having rebuked him and given a Dhamma talk, he addressed the monks:
na bhikkhave pāṇātipāte samādapetabbaṁ yo samādapeyya yathādhammo kāretabbo.	“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).”
na ca bhikkhave gocammaṁ dhāretabbaṁ yo dhāreyya āpatti dukkaṭassa.	“And one should not make use of a cow-hide. Whoever should make use of one: an offense of wrong doing.
na bhikkhave kiñci cammaṁ dhāretabbaṁ yo dhāreyya āpatti dukkaṭassāti.	“One should not make use of any hide. Whoever should make use of one: an offense of wrong doing.” [BMC Mv.V.13.13]

156. gihivikatānuññātādi (Mv.V.11.1)

The Allowance for What is Arranged by Householders [BMC]

tena kho pana samayena manussānaṁ mañcaṁpi pīṭhaṁpi cammonaddhāni honti cammavinaddhāni.	Now on that occasion people had beds and benches upholstered with skins/hides or tied together with leather (strips).
bhikkhū kukkuccāyantā nābhinisīdanti.	The monks, anxious, didn’t sit down.
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
anujānāmi bhikkhave gihivikataṁ abhinisīdituṁ na tveva abhinipajjitunti.	“Monks, I allow one to sit on what has been made for householders, but not to lie down on it.”
tena kho pana samayena vihārā cammabandhehi ogumphiyanti.	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.
bhikkhū kukkuccāyantā nābhinisīdanti.	The monks, anxious, didn’t sit down.
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
anujānāmi bhikkhave bandhanamattaṁ abhinisīditunti.	“Monks, I allow one to sit on the amount of hide used for binding.”
(Mv.V.12.1) [19] tena kho pana samayena chabbaggiyā bhikkhū saupāhanā gāmaṁ pavisanti.	Now at that time the Group-of-six monks would enter the village wearing leather footwear.
manussā ujjhāyanti khīyanti vipācenti seyyathāpi gihī kāmabhoginoti.	People criticized and complained and spread it about, “Just like householders who partake of sensuality.”
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
na bhikkhave saupāhanena gāmo pavisitabbo yo paviseyya āpatti dukkaṭassāti.	Monks, one should not enter a village while wearing leather footwear. Whoever should enter: an offense of wrong doing.”
tena kho pana samayena aññataro bhikkhu gilāno hoti na sakkoti vinā upāhanena gāmaṁ pavisituṁ.	Now on that occasion a certain monk was sick. He couldn’t enter the village without leather footwear.
bhagavato etamatthaṁ ārocesuṁ.	They reported the matter to the Blessed One.
anujānāmi bhikkhave gilānena bhikkhunā saupāhanena gāmaṁ pavisitunti.	”Monks, I allow that a sick monk enter a village while wearing leather footwear.”

157. soṇakuṭikaṇṇavatthu (Mv.V.13.1)

The Story of Soṇa Kuṭīkaṇṇa [Ud 5:6]

[20] tena kho pana samayena āyasmā mahākaccāno avantīsu viharati kuraraghare papāte pabbate.	And on that occasion Ven. Mahā Kaccāna was living among the Avantīs on Papāte [Precipice] Mountain near the Osprey Habitat.
tena kho pana samayena soṇo upāsako kuṭikaṇṇo āyasmato mahākaccānassa upaṭṭhāko hoti.	And at that time the lay follower Soṇa Kuṭikaṇṇa was a supporter of Ven. Mahā Kaccāna.
athakho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi.	So he went to Ven. Mahā Kaccāna and on arrival, having bowed down to him, sat to one side.
ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca	As he was sitting there he said to Ven. Mahā Kaccāna,
yathā yathāhaṁ bhante ayyena mahākaccānena dhammaṁ desitaṁ ājānāmi nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ icchāmahaṁ bhante kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ pabbājetu maṁ bhante ayyo mahākaccānoti.	“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!”
(Mv.V.13.2) evaṁ vutte āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ etadavoca dukkaraṁ kho soṇa yāvajīvaṁ ekaseyyaṁ ekabhattaṁ brahmacariyaṁ carituṁ	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.
iṅgha tvaṁ soṇa tattheva agārikabhūto buddhānaṁ sāsanaṁ anuyuñja kālayuttaṁ ekaseyyaṁ ekabhattaṁ brahmacariyanti.	“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.”
athakho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭippassambhi.	And so Soṇa Koṭikaṇṇa’s aspiration for going forth subsided.
dutiyampi kho soṇo upāsako kuṭikaṇṇo .pe.	Then a second time, Soṇa Kuṭikaṇṇa …
tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi.	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.
ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca	As he was sitting there he said to Ven. Mahā Kaccāna,
yathā yathāhaṁ bhante ayyena mahākaccānena dhammaṁ desitaṁ ājānāmi nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ icchāmahaṁ bhante kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ pabbājetu maṁ bhante ayyo mahākaccānoti.	“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!”
athakho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ pabbājesi.	So Ven. Mahā Kaccāna gave Soṇa Koṭikaṇṇa the going-forth.
tena kho pana samayena avantidakkhiṇāpatho appabhikkhuko hoti.	Now at that time Avantī and the Southern Route [The Deccan] had few monks.
athakho āyasmā mahākaccāno tiṇṇaṁ vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ soṇaṁ upasampādesi.	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.

158. mahākaccānassa pañcavaraparidassanā (Mv.V.13.3)

Mahā Kaccāna’s Five-fold Request

athakho āyasmato soṇassa vassaṁ vutthassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi	Then, after having completed the Rains, as he was alone in seclusion, this train of thought appeared to Ven. Soṇa’s awareness:
sutoyeva kho me so bhagavā ediso ca ediso cāti na ca mayā sammukhā diṭṭho gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ sace maṁ upajjhāyo anujāneyyāti.	“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 & rightly self-awakened, if my preceptor would give me permission.”
athakho āyasmā soṇo sāyaṇhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi.	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.
ekamantaṁ nisinno kho āyasmā soṇo āyasmantaṁ mahākaccānaṁ etadavoca	As he was sitting there, he said to Ven. Mahā Kaccāna,
(Mv.V.13.4) idha mayhaṁ bhante rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi	“Just now, venerable sir, as I was alone in seclusion, this train of thought appeared to my awareness:
sutoyeva kho me so bhagavā ediso ca ediso cāti na ca mayā sammukhā diṭṭho gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ sace maṁ upajjhāyo anujāneyyāti gaccheyyāhaṁ bhante taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ sace maṁ upajjhāyo anujānātīti.	“‘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 & rightly self-awakened, if my preceptor would give me permission.’ Venerable sir, I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.’”
sādhu sādhu soṇa gaccha tvaṁ soṇa taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ dakkhissasi	“Good, Soṇa. Very good. Go, Soṇa, to see the Blessed One, worthy & rightly self-awakened.
(Mv.V.13.5) tvaṁ soṇa taṁ bhagavantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathamanuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ	“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.
tenahi tvaṁ soṇa mama vacanena bhagavato pāde sirasā vanda upajjhāyo me bhante āyasmā mahākaccāno bhagavato pāde sirasā vandatīti	“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.’
evañca vadehi avantidakkhiṇāpatho bhante appabhikkhuko tiṇṇaṁ me vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātāpetvā upasampadaṁ alatthaṁ	“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.
appevanāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṁ anujāneyya	“‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route.
(Mv.V.13.6) avantidakkhiṇāpathe bhante kaṇhuttarā bhūmi kharā gokaṇṭakahatā appevanāma bhagavā avantidakkhiṇāpathe gaṇaṅgaṇupāhanaṁ anujāneyya	“‘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.
avantidakkhiṇāpathe bhante nahānagarukā manussā udakasuddhikā appevanāma bhagavā avantidakkhiṇāpathe dhuvanahānaṁ anujāneyya	“‘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.
avantidakkhiṇāpathe bhante cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ seyyathāpi bhante majjhimesu janapadesu eragu moragu majjāru jantu evameva kho bhante avantidakkhiṇāpathe cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ	“‘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.
appevanāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya eḷakacammaṁ ajacammaṁ migacammaṁ	“‘Perhaps the Blessed One would allow, in Avantī and the Southern Route, hide-coverings: sheepskin, goatskin, deerskin.
(Mv.V.13.7) etarahi bhante manussā nissīmagatānaṁ bhikkhūnaṁ cīvaraṁ denti imaṁ cīvaraṁ itthannāmassa demāti te āgantvā ārocenti itthannāmehi te āvuso manussehi cīvaraṁ dinnanti te kukkuccāyantā na sādiyanti mā no nissaggiyaṁ ahosīti appevanāma bhagavā cīvare pariyāyaṁ ācikkheyyāti.	“‘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.”’
evaṁ bhanteti kho āyasmā soṇo āyasamto mahākaccānassa paṭissuṇitvā uṭṭhāyāsanā āyasmantaṁ mahākaccānaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthī tena pakkāmi	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 and bowl, set out on a wandering tour toward Sāvatthī.
(Mv.V.13.8) anupubbena yena sāvatthī jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.	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.
athakho bhagavā āyasmantaṁ ānandaṁ āmantesi imassa ānanda āgantukassa bhikkhuno senāsanaṁ paññāpehīti.	Then the Blessed One addressed Ven. Ānanda, “Ānanda, prepare lodgings for this incoming monk.”
athakho āyasmā ānando yassa kho maṁ bhagavā āṇāpeti imassa ānanda āgantukassa bhikkhuno senāsanaṁ paññāpehīti icchati bhagavā tena bhikkhunā saddhiṁ ekavihāre vatthuṁ icchati bhagavā āyasmatā soṇena saddhiṁ ekavihāre vatthunti yasmiṁ vihāre bhagavā viharati tasmiṁ vihāre āyasmato soṇassa senāsanaṁ paññāpesi.	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.
(Mv.V.13.9) [21] athakho bhagavā bahudeva rattiṁ ajjhokāse vītināmetvā vihāraṁ pāvisi.	Then the Blessed One, having spent most of the night out in the open, entered the dwelling.
āyasmāpi kho soṇo bahudeva rattiṁ ajjhokāse vītināmetvā vihāraṁ pāvisi.	Ven. Soṇa also having spent most of the night out in the open, entered the dwelling.
athakho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ soṇaṁ ajjhesi paṭibhātu taṁ bhikkhu dhammo bhāsitunti.	Then the Blessed One, getting up as the night was ending, invited Ven. Soṇa, “May the Dhamma occur to you, monk, to speak it.”
evaṁ bhanteti kho āyasmā soṇo bhagavato paṭissuṇitvā sabbāneva aṭṭhakavaggikāni sarena abhāsi.	Responding, “As you say, lord,” to the Blessed One, Ven. Soṇa chanted the entire Aṭṭhaka Vagga.
athakho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhānumodi sādhu sādhu bhikkhu suggahitāni kho te bhikkhu aṭṭhakavaggikāni sumanasikatāni sūpadhāritāni kalyāṇiyāsi vācāya samannāgato vissaṭṭhāya anelagalāya atthassa viññāpaniyā kativassosi tvaṁ bhikkhūti.	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?”
ekavasso ahaṁ bhagavāti.	“I have one Rains, Blessed One.”
kissa pana tvaṁ bhikkhu evaṁciraṁ akāsīti.	“But why did you take so long (to ordain)?”
(Mv.V.13.10) ciraṁ diṭṭho me bhante kāmesu ādīnavo apica sambādhā gharāvāsā bahukiccā bahukaraṇīyāti.	“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.”
athakho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi	Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
disvā ādīnavaṁ loke ñatvā dhammaṁ nirūpadhiṁ ariyo na ramatī pāpe pāpe na ramatī sucīti.	“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.”
(Mv.V.13.11) [22] athakho āyasmā soṇo paṭisammodati kho maṁ bhagavā ayaṁ khvassa kālo yaṁ me upajjhāyo paridassīti uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca	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,
upajjhāyo me bhante āyasmā mahākaccāno bhagavato pādesu sirasā vandati	“Lord, my preceptor, Ven. Mahā Kaccāna, shows reverence with his head to your feet.
evañca vadeti avantidakkhiṇāpatho bhante appabhikkhuko tiṇṇaṁ me vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātāpetvā upasampadaṁ alatthaṁ	“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.
appevanāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṁ anujāneyya	“‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route.
avantidakkhiṇāpathe bhante kaṇhuttarā bhūmi kharā gokaṇṭakahatā appevanāma bhagavā avantidakkhiṇāpathe gaṇaṅgaṇupāhanaṁ anujāneyya	“‘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.
avantidakkhiṇāpathe bhante nahānagarukā manussā udakasuddhikā appevanāma bhagavā avantidakkhiṇāpathe dhuvanahānaṁ anujāneyya	“‘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.
avantidakkhiṇāpathe bhante cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ seyyathāpi bhante majjhimesu janapadesu eragu moragu majjāru jantu evameva kho bhante avantidakkhiṇāpathe cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ	“‘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.
appevanāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya eḷakacammaṁ ajacammaṁ migacammaṁ	“‘Perhaps the Blessed One would allow, in Avantī and the Southern Route, hide-coverings: sheepskin, goatskin, deerskin.
etarahi bhante manussā nissīmagatānaṁ bhikkhūnaṁ cīvaraṁ denti imaṁ cīvaraṁ itthannāmassa demāti te āgantvā ārocenti itthannāmehi te āvuso manussehi cīvaraṁ dinnanti te kukkuccāyantā na sādiyanti mā no nissaggiyaṁ ahosīti appevanāma bhagavā cīvare pariyāyaṁ ācikkheyyāti.	“‘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.”’
[23] athakho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi	Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
avantidakkhiṇāpatho bhikkhave appabhikkhuko anujānāmi bhikkhave sabbapaccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṁ.	“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]
(Mv.V.13.12) tatrīme paccantimā janapadā puratthimāya disāya kajaṅgalaṁ nāma nigamo tassa parena mahāsālā tato parā paccantimā janapadā orato majjhe.	“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.
puratthimadakkhiṇāya disāya sallavatī nāma nadī tato parā paccantimā janapadā orato majjhe.	“In the southeast, there is a river called the Sallavatī. Beyond that are outlying districts. Inside that is in the Middle.
dakkhiṇāya disāya setakaṇṇikaṁ nāma nigamo tato parā paccantimā janapadā orato majjhe.	“In the south, there is a town called Setakaṇṇika. Beyond that are outlying districts. Inside that is in the Middle.
pacchimāya disāya thūnaṁ nāma brāhmaṇagāmo tato parā paccantimā janapadā orato majjhe.	“In the west, there is a brahman village called Thūna. Beyond that are outlying districts. Inside that is in the Middle.
uttarāya disāya usīraddhajo nāma pabbato tato parā paccantimā janapadā orato majjhe.	“In the north, there is a mountain called Usīraddhaja. Beyond that are outlying districts. Inside that is in the Middle.
anujānāmi bhikkhave evarūpesu paccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṁ.	“Monks, I allow, in all such outlying districts, Acceptance by a group with a Vinaya expert as the fifth.
(Mv.V.13.13) avantidakkhiṇāpathe bhikkhave kaṇhuttarā bhūmi kharā gokaṇṭakahatā	“In Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle.
anujānāmi bhikkhave sabbapaccantimesu janapadesu gaṇaṅgaṇupāhanaṁ.	“Monks, I allow, in all outlying districts, multi-soled leather footwear. [BMC]
avantidakkhiṇāpathe bhikkhave nahānagarukā manussā udakasuddhikā	“In Avantī and the Southern Route, the people give importance to bathing; they are water-bathers.
anujānāmi bhikkhave sabbapaccantimesu janapadesu dhuvanahānaṁ.	“Monks, I allow, in all outlying districts, regular bathing. [Pc 57 BMC]
avantidakkhiṇāpathe bhikkhave cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ seyyathāpi bhikkhave majjhimesu janapadesu eragu moragu majjāru jantu evameva kho bhikkhave avantidakkhiṇāpathe cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ	“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.
anujānāmi bhikkhave sabbapaccantimesu janapadesu cammāni attharaṇāni eḷakacammaṁ ajacammaṁ migacammaṁ.	“Monks, I allow, in all outlying districts, hide-coverings: sheepskin, goatskin, deerskin. [BMC]
idha pana bhikkhave manussā nissīmagatānaṁ bhikkhūnaṁ cīvaraṁ denti imaṁ cīvaraṁ itthannāmassa demāti anujānāmi bhikkhave sādituṁ na tāva taṁ gaṇanupagaṁ yāva na hatthaṁ gacchatīti.	“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]
cammakkhandhakaṁ pañcamaṁ.	The Leather Khandhaka, the fifth, (is finished).
imamhi khandhake vatthū tesaṭṭhī.	In this khandhaka there are sixty-three cases.