Tripiṭaka Mahāvagga
The Great Division
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Tena samayena buddho bhagavā rājagahe viharati gijjhakūṭe pabbate.
At one time the Buddha was staying on the Vulture Peak at Rājagaha.
Tena kho pana samayena rājā māgadho seniyo bimbisāro asītiyā gāmasahassesu issariyādhipaccaṁ rajjaṁ kāreti.
At that time King Seniya Bimbisāra of Magadha ruled over eighty thousand villages,
Tena kho pana samayena campāyaṁ soṇo nāma koḷiviso seṭṭhiputto sukhumālo hoti.
and at Campā there was a wealthy merchant who had a son called Soṇa Koḷivisa. He had been raised in great comfort,
Tassa pādatalesu lomāni jātāni honti.
so much so that he had hairs growing on the soles of his feet.
Atha kho rājā māgadho seniyo bimbisāro tāni asīti gāmikasahassāni sannipātāpetvā kenacideva karaṇīyena soṇassa koḷivisassa santike dūtaṁ pāhesi—
On one occasion, King Bimbisāra had the chiefs of those eighty thousand villages gathered because of some business. He then sent a message to Soṇa,
Atha kho soṇassa koḷivisassa mātāpitaro soṇaṁ koḷivisaṁ etadavocuṁ—
Soṇa’s parents said to him,
Atha kho soṇo koḷiviso yena rājā māgadho seniyo bimbisāro tenupasaṅkami, upasaṅkamitvā rājānaṁ māgadhaṁ seniyaṁ bimbisāraṁ abhivādetvā rañño purato pallaṅkena nisīdi.
and Soṇa went to King Bimbisāra. Upon arrival, he bowed to the king and sat down cross-legged in front of him.
Addasā kho rājā māgadho seniyo bimbisāro soṇassa koḷivisassa pādatalesu lomāni jātāni.
The king saw the hairs growing on the soles of his feet.
Atha kho rājā māgadho seniyo bimbisāro tāni asīti gāmikasahassāni diṭṭhadhammike atthe anusāsitvā uyyojesi—
Then, after instructing those eighty thousand chiefs in worldly matters, the king dismissed them, saying,
“tumhe khvattha, bhaṇe, mayā diṭṭhadhammike atthe anusāsitā;
“I’ve instructed you in worldly matters.
Atha kho tāni asīti gāmikasahassāni yena gijjhakūṭo pabbato tenupasaṅkamiṁsu.
Those village chiefs then went to the Vulture Peak.
Tena kho pana samayena āyasmā sāgato bhagavato upaṭṭhāko hoti.
There they approached Venerable Sāgata, who at that time was the Buddha’s attendant.
Atha kho tāni asīti gāmikasahassāni yenāyasmā sāgato tenupasaṅkamiṁsu, upasaṅkamitvā āyasmantaṁ sāgataṁ etadavocuṁ—
They said to him,
“imāni, bhante, asīti gāmikasahassāni idhūpasaṅkantāni bhagavantaṁ dassanāya;
“Venerable, these eighty thousand chiefs have come to visit the Buddha.
“Tena hi tumhe āyasmanto muhuttaṁ idheva tāva hotha, yāvāhaṁ bhagavantaṁ paṭivedemī”ti.
“Well then, please wait here for a moment, while I announce you to the Buddha.”
Atha kho āyasmā sāgato tesaṁ asītiyā gāmikasahassānaṁ purato pekkhamānānaṁ pāṭikāya nimujjitvā bhagavato purato ummujjitvā bhagavantaṁ etadavoca—
Then, while those village chiefs were watching, he sunk into the stone slab he was standing on and emerged in front of the Buddha. He said to the Buddha,
“imāni, bhante, asīti gāmikasahassāni idhūpasaṅkantāni bhagavantaṁ dassanāya;
“Sir, eighty thousand village chiefs have come to visit you.
“Tena hi tvaṁ, sāgata, vihārapacchāyāyaṁ āsanaṁ paññapehī”ti.
“Well then, Sāgata, prepare a seat in the shade of the dwelling.”
kho āyasmā sāgato bhagavato paṭissuṇitvā pīṭhaṁ gahetvā bhagavato purato nimujjitvā tesaṁ asītiyā gāmikasahassānaṁ purato pekkhamānānaṁ pāṭikāya ummujjitvā vihārapacchāyāyaṁ āsanaṁ paññapeti.
He took a bench, sunk down in front of the Buddha, and as those village chiefs were watching, he once more emerged from that stone slab. He then prepared a seat in the shade of the dwelling,
Atha kho bhagavā vihārā nikkhamitvā vihārapacchāyāyaṁ paññatte āsane nisīdi.
after which the Buddha came out and sat down.
Atha kho tāni asīti gāmikasahassāni yena bhagavā tenupasaṅkamiṁsu, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu.
Those eighty thousand chiefs approached the Buddha, bowed, and sat down.
Atha kho tāni asīti gāmikasahassāni āyasmantaṁyeva sāgataṁ samannāharanti, no tathā bhagavantaṁ.
But they were preoccupied with Sāgata, not with the Buddha.
Atha kho bhagavā tesaṁ asītiyā gāmikasahassānaṁ cetasā cetoparivitakkamaññāya āyasmantaṁ sāgataṁ āmantesi—
After reading their minds, the Buddha said to Sāgata,
“tena hi tvaṁ, sāgata, bhiyyoso mattāya uttari manussadhammaṁ iddhipāṭihāriyaṁ dassehī”ti.
“Well then, Sāgata, show us more superhuman abilities, more wonders of supernormal power.”
“Evaṁ, bhante”ti kho āyasmā sāgato bhagavato paṭissuṇitvā vehāsaṁ abbhuggantvā ākāse antalikkhe caṅkamatipi, tiṭṭhatipi, nisīdatipi, seyyampi kappeti, dhūmāyatipi pajjalatipi, antaradhāyatipi.
Saying, “Yes, sir,” he rose up in the air, walked back and forth in space, and he stood, sat down, and lay down there. He emitted smoke and fire, and then disappeared.
Atha kho āyasmā sāgato ākāse antalikkhe anekavihitaṁ uttari manussadhammaṁ iddhipāṭihāriyaṁ dassetvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—
After this display of supernormal powers, he bowed down at the feet of the Buddha, and said,
Satthā me, bhante, bhagavā;
sāvakohamasmī”ti.
Atha kho tāni asīti gāmikasahassāni “acchariyaṁ vata bho, abbhutaṁ vata bho.
Those eighty thousand chiefs thought, “It’s astonishing and amazing
Sāvakopi nāma evaṁ mahiddhiko bhavissati, evaṁ mahānubhāvo, aho nūna satthā”ti bhagavantaṁyeva samannāharanti, no tathā āyasmantaṁ sāgataṁ.
that even a disciple should be so powerful and mighty. Imagine what the teacher must be like!” Now they paid attention to the Buddha, not to Sāgata.
Atha kho bhagavā tesaṁ asītiyā gāmikasahassānaṁ cetasā cetoparivitakkamaññāya anupubbiṁ kathaṁ kathesi, seyyathidaṁ—
Having read their minds, the Buddha gave those eighty thousand chiefs a progressive talk—
dānakathaṁ sīlakathaṁ saggakathaṁ, kāmānaṁ ādīnavaṁ okāraṁ saṅkilesaṁ, nekkhamme ānisaṁsaṁ pakāsesi.
on generosity, morality, and heaven; on the downside, degradation, and defilement of worldly pleasures; and he revealed the benefits of renunciation.
Yadā te bhagavā aññāsi kallacitte, muducitte, vinīvaraṇacitte, udaggacitte, pasannacitte, atha yā buddhānaṁ sāmukkaṁsikā dhammadesanā, taṁ pakāsesi—
When the Buddha knew that their minds were ready, supple, without hindrances, joyful, and confident, he revealed the teaching unique to the Buddhas:
Seyyathāpi nāma suddhaṁ vatthaṁ apagatakāḷakaṁ sammadeva rajanaṁ paṭiggaṇheyya;
Just as a clean and stainless cloth absorbs dye properly,
evamevaṁ tesaṁ asītiyā gāmikasahassānaṁ tasmiṁyeva āsane virajaṁ vītamalaṁ dhammacakkhuṁ udapādi—
so too, while they were sitting right there, those eighty thousand village chiefs experienced the stainless vision of the Truth:
“yaṁ kiñci samudayadhammaṁ sabbaṁ taṁ nirodhadhamman”ti.
“Anything that has a beginning has an end.”
Te diṭṭhadhammā pattadhammā viditadhammā pariyogāḷhadhammā tiṇṇavicikicchā vigatakathaṅkathā vesārajjappattā aparappaccayā satthusāsane bhagavantaṁ etadavocuṁ—
They had seen the Truth, had reached, understood, and penetrated it. They had gone beyond doubt and uncertainty, had attained to confidence, and had become independent of others in the Teacher’s instruction. They then said to the Buddha,
Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya—
Just as one might set upright what’s overturned, or reveal what’s hidden, or show the way to one who’s lost, or bring a lamp into the darkness so that
evamevaṁ bhagavatā anekapariyāyena dhammo pakāsito.
just so has the Buddha made the Teaching clear in many ways.
Upāsake no bhagavā dhāretu ajjatagge pāṇupete saraṇaṁ gate”ti.
Please accept us as lay followers who have gone for refuge for life.”
“yathā yathā kho ahaṁ bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ;
“The way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure as a polished conch shell.
yannūnāhaṁ kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajeyyan”ti.
Why don’t I cut off my hair and beard, put on the ocher robes, and go forth into homelessness?”
Atha kho tāni asīti gāmikasahassāni bhagavato bhāsitaṁ abhinanditvā anumoditvā uṭṭhāyāsanā bhagavantaṁ abhivādetvā padakkhiṇaṁ katvā pakkamiṁsu.
When those eighty-four thousand chiefs had rejoiced and expressed their appreciation for the Buddha’s teaching, they got up from their seats, bowed down, circumambulated the Buddha with their right sides toward him, and left.
Atha kho soṇo koḷiviso acirapakkantesu tesu asītiyā gāmikasahassesu yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
Soon after they had left, Soṇa approached the Buddha, bowed, sat down,
“yathā yathāhaṁ, bhante, bhagavatā dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
“Sir, the way I understand the Buddha’s Teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure as a polished conch shell.
Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
I want to cut off my hair and beard, put on the ocher robes, and go forth into homelessness.
Alattha kho soṇo koḷiviso bhagavato santike pabbajjaṁ, alattha upasampadaṁ.
Soṇa received the going forth and the full ordination in the Buddha’s presence.
Acirupasampanno ca panāyasmā soṇo sītavane viharati.
Soon after his ordination, while staying in Cool Grove,
Tassa accāraddhavīriyassa caṅkamato pādā bhijjiṁsu.
Venerable Soṇa practiced walking meditation with so much energy that his feet cracked.
Caṅkamo lohitena phuṭo hoti, seyyathāpi gavāghātanaṁ.
His walking path became covered in blood, like a slaughterhouse.
Atha kho āyasmato soṇassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
Then, while reflecting in private, he thought,
“ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro.
“I’m one of the Buddha’s energetic disciples,
Atha ca pana me nānupādāya āsavehi cittaṁ vimuccati.
yet my mind isn’t freed from the corruptions through letting go.
sakkā bhoge ca bhuñjituṁ, puññāni ca kātuṁ.
Yannūnāhaṁ hīnāyāvattitvā bhoge ca bhuñjeyyaṁ, puññāni ca kareyyan”ti.
Why don’t I return to the lower life, enjoy wealth, and make merit?”
Atha kho bhagavā āyasmato soṇassa cetasā cetoparivitakkamaññāya—
Just then the Buddha read Soṇa’s mind.
seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—gijjhakūṭe pabbate antarahito sītavane pāturahosi.
And, as a strong man might bend or stretch his arm, the Buddha disappeared from the Vulture Peak and appeared in Cool Grove.
Atha kho bhagavā sambahulehi bhikkhūhi saddhiṁ senāsanacārikaṁ āhiṇḍanto yenāyasmato soṇassa caṅkamo tenupasaṅkami.
Soon afterwards as the Buddha and a number of monks were walking about the dwellings, they came to Soṇa’s walking path.
Addasā kho bhagavā āyasmato soṇassa caṅkamaṁ lohitena phuṭaṁ, disvāna bhikkhū āmantesi—
The Buddha looked at it and asked the monks,
“kassa nvāyaṁ, bhikkhave, caṅkamo lohitena phuṭo, seyyathāpi gavāghātanan”ti?
“Whose walking path is this? It’s covered in blood, like a slaughterhouse.”
“Āyasmato, bhante, soṇassa accāraddhavīriyassa caṅkamato pādā bhijjiṁsu.
They told him what had happened.
Tassāyaṁ caṅkamo lohitena phuṭo, seyyathāpi gavāghātanan”ti.
Atha kho bhagavā yenāyasmato soṇassa vihāro tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi.
The Buddha then went up to Soṇa’s dwelling and sat down on the prepared seat.
“nanu te, soṇa, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
“Soṇa, while reflecting in private, didn’t you think,
‘ye kho keci bhagavato sāvakā āraddhavīriyā viharanti, ahaṁ tesaṁ aññataro.
‘I’m one of the Buddha’s energetic disciples,
Atha ca pana me nānupādāya āsavehi cittaṁ vimuccati.
yet my mind isn’t freed from the corruptions through letting go.
sakkā bhoge ca bhuñjituṁ, puññāni ca kātuṁ.
Yannūnāhaṁ hīnāyāvattitvā bhoge ca bhuñjeyyaṁ, puññāni ca kareyyan’”ti?
Why don’t I return to the lower life, enjoy wealth, and make merit’?”
“Taṁ kiṁ maññasi, soṇa, kusalo tvaṁ pubbe agārikabhūto vīṇāya tantissare”ti?
“Well, let me ask you, Soṇa: when you were previously a householder, weren’t you a skilled lute player?”
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo accāyatā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti, kammaññā vā”ti?
“When the strings were too tight, was the lute in tune and easy to play?”
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo atisithilā honti, api nu te vīṇā tasmiṁ samaye saravatī vā hoti, kammaññā vā”ti?
“When the strings were too loose, was the lute in tune and easy to play?”
“Taṁ kiṁ maññasi, soṇa, yadā te vīṇāya tantiyo neva accāyatā honti nātisithilā, same guṇe patiṭṭhitā, api nu te vīṇā tasmiṁ samaye saravatī vā hoti, kammaññā vā”ti?
“But when the strings were neither too tight nor too loose, but set to a balanced tension, was the lute then in tune and easy to play?”
“Evameva kho, soṇa, accāraddhavīriyaṁ uddhaccāya saṁvattati, atilīnavīriyaṁ kosajjāya saṁvattati.
“Just so, Soṇa, too much energy leads to restlessness and too little to laziness.
Tasmātiha tvaṁ, soṇa, vīriyasamataṁ adhiṭṭhaha, indriyānañca samataṁ paṭivijjha, tattha ca nimittaṁ gaṇhāhī”ti.
So apply a balanced energy and bring about an evenness in the spiritual faculties. And that is where you should take up the meditation object.”
Atha kho bhagavā āyasmantaṁ soṇaṁ iminā ovādena ovaditvā—seyyathāpi nāma balavā puriso samiñjitaṁ vā bāhaṁ pasāreyya, pasāritaṁ vā bāhaṁ samiñjeyya; evameva—sītavane āyasmato soṇassa sammukhe antarahito gijjhakūṭe pabbate pāturahosi.
Then, as a strong man might bend or stretch his arm, the Buddha disappeared from the presence of Soṇa in Cool Grove and appeared on the Vulture Peak.
Atha kho āyasmā soṇo aparena samayena vīriyasamataṁ adhiṭṭhāsi, indriyānañca samataṁ paṭivijjhi, tattha ca nimittaṁ aggahesi.
Soon Soṇa applied a balanced energy and brought about an evenness in his spiritual faculties, which is where he took up his meditation object.
Atha kho āyasmā soṇo, eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto, na cirasseva—yassatthāya kulaputtā sammadeva agārasmā anagāriyaṁ pabbajanti, tadanuttaraṁ—brahmacariyapariyosānaṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja vihāsi.
He then stayed by himself, secluded, heedful, energetic, and diligent. In no long time in this very life, he realized with his own insight the supreme goal of the spiritual life for which gentlemen rightly go forth into homelessness.
“Khīṇā jāti, vusitaṁ brahmacariyaṁ, kataṁ karaṇīyaṁ, nāparaṁ itthattāyā”ti abhiññāsi.
He understood that birth had come to an end, that the spiritual life had been fulfilled, that the job had been done, that there was no further state of existence.
Aññataro ca panāyasmā soṇo arahataṁ ahosi.
And Venerable Soṇa became one of the perfected ones.
“yannūnāhaṁ bhagavato santike aññaṁ byākareyyan”ti.
“Why don’t I declare perfect insight to the Buddha?”
Atha kho āyasmā soṇo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
He then went to the Buddha, bowed, sat down,
“yo so, bhante, bhikkhu arahaṁ khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anuppattasadattho parikkhīṇabhavasaṁyojano sammadaññāvimutto, so chaṭṭhānāni adhimutto hoti—
“Sir, a monk who is a perfected one—who has ended the corruptions, fulfilled the spiritual life, done the job, put down the burden, realized the true goal, cut the bond to existence, gained release by right insight—he is committed to six things:
nekkhammādhimutto hoti, pavivekādhimutto hoti, abyāpajjādhimutto hoti, upādānakkhayādhimutto hoti, taṇhakkhayādhimutto hoti, asammohādhimutto hoti.
to renunciation, seclusion, harmlessness, the end of grasping, the end of craving, and non-confusion.
‘kevalaṁ saddhāmattakaṁ nūna ayamāyasmā nissāya nekkhammādhimutto’ti, na kho panetaṁ, bhante, evaṁ daṭṭhabbaṁ.
‘No doubt this venerable is committed to renunciation simply because of faith.’ But this would be the wrong way to look at it.
Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṁ asamanupassanto katassa vā paṭicayaṁ khayā rāgassa vītarāgattā nekkhammādhimutto hoti, khayā dosassa vītadosattā nekkhammādhimutto hoti, khayā mohassa vītamohattā nekkhammādhimutto hoti.
The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to renunciation because of the ending of sensual desire, because he is without sensual desire. He is committed to renunciation because of the ending of ill will, because he is without ill will. He is committed to renunciation because of the ending of confusion, because he is without confusion.
‘lābhasakkārasilokaṁ nūna ayamāyasmā nikāmayamāno pavivekādhimutto’ti.
‘No doubt this venerable is committed to seclusion because he desires material support, honor, and praise.’
Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṁ asamanupassanto katassa vā paṭicayaṁ, khayā rāgassa vītarāgattā pavivekādhimutto hoti, khayā dosassa vītadosattā pavivekādhimutto hoti, khayā mohassa vītamohattā pavivekādhimutto hoti.
The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to seclusion because of the ending of sensual desire, because he is without sensual desire. He is committed to seclusion because of the ending of ill will, because he is without ill will. He is committed to seclusion because of the ending of confusion, because he is without confusion.
‘sīlabbataparāmāsaṁ nūna ayamāyasmā sārato paccāgacchanto abyāpajjādhimutto’ti.
‘No doubt this venerable is committed to non-harming because he falls back on adhering to virtue and vows as the essence.’
Khīṇāsavo, bhante, bhikkhu, vusitavā, katakaraṇīyo, karaṇīyamattānaṁ asamanupassanto katassa vā paṭicayaṁ, khayā rāgassa vītarāgattā abyāpajjādhimutto hoti, khayā dosassa vītadosattā abyāpajjādhimutto hoti, khayā mohassa vītamohattā abyāpajjādhimutto hoti.
The monk who has ended the corruptions, who has fulfilled the spiritual life and done the job, doesn’t see anything to be done in himself, nor anything that needs improving. He is committed to harmlessness because of the ending of sensual desire, because he is without sensual desire. He is committed to harmlessness because of the ending of ill will, because he is without ill will. He is committed to harmlessness because of the ending of confusion, because he is without confusion.
Khayā rāgassa vītarāgattā upādānakkhayādhimutto hoti, khayā dosassa vītadosattā upādānakkhayādhimutto hoti, khayā mohassa vītamohattā upādānakkhayādhimutto hoti.
He is committed to the end of grasping, to the end of craving, and to non-confusion because of the ending of sensual desire, because he is without sensual desire.
Khayā rāgassa vītarāgattā taṇhakkhayādhimutto hoti, khayā dosassa vītadosattā taṇhakkhayādhimutto hoti, khayā mohassa vītamohattā taṇhakkhayādhimutto hoti.
He is committed to the end of grasping, to the end of craving, and to non-confusion because of the ending of ill will, because he is without ill will.
Khayā rāgassa vītarāgattā asammohādhimutto hoti, khayā dosassa vītadosattā asammohādhimutto hoti, khayā mohassa vītamohattā asammohādhimutto hoti.
He is committed to the end of grasping, to the end of craving, and to non-confusion because of the ending of confusion, because he is without confusion.
Evaṁ sammā vimuttacittassa, bhante, bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti.
Sir, for a monk who is fully freed in this way, even if he sees compelling sights, his mind is not overpowered by them.
Amissīkatamevassa cittaṁ hoti, ṭhitaṁ āneñjappattaṁ, vayañcassānupassati.
It remains unaffected, steady, and unshakeable, and he observes its disappearance.
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;
or experiences compelling mental phenomena, his mind is not overpowered by them.
amissīkatamevassa cittaṁ hoti, ṭhitaṁ āneñjappattaṁ, vayañcassānupassati.
It remains unaffected, steady, and unshakeable, and he observes its disappearance.
Seyyathāpi, bhante, selo pabbato acchiddo asusiro ekagghano, puratthimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya;
It’s just like a granite mountain, a single, solid mass without cracks. It doesn’t shake or tremble when a powerful rainstorm arrives from any direction.
pacchimāya cepi disāya āgaccheyya bhusā vātavuṭṭhi …pe…
uttarāya cepi disāya …pe…
dakkhiṇāya cepi disāya āgaccheyya bhusā vātavuṭṭhi, neva naṁ saṅkampeyya na sampakampeyya na sampavedheyya;
evameva kho, bhante, evaṁ sammā vimuttacittassa bhikkhuno bhusā cepi cakkhuviññeyyā rūpā cakkhussa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;
The mind of the monk who is fully freed in this way is just like that.
amissīkatamevassa cittaṁ hoti, ṭhitaṁ āneñjappattaṁ, vayañcassānupassati.
Bhusā cepi sotaviññeyyā saddā …pe…
ghānaviññeyyā gandhā …
jivhāviññeyyā rasā …
kāyaviññeyyā phoṭṭhabbā …
manoviññeyyā dhammā manassa āpāthaṁ āgacchanti, nevassa cittaṁ pariyādiyanti;
amissīkatamevassa cittaṁ hoti, ṭhitaṁ āneñjappattaṁ, vayañcassānupassatī”ti.
2. Diguṇādiupāhanapaṭikkhepa
2. The prohibition against sandals with double-layered soles, etc.
“evaṁ kho, bhikkhave, kulaputtā aññaṁ byākaronti, attho ca vutto, attā ca anupanīto.
“It’s in this way that a gentleman declares perfect insight. The matter is spoken of, but the person isn’t mentioned.
Atha ca panidhekacce moghapurisā hasamānakaṁ maññe aññaṁ byākaronti, te pacchā vighātaṁ āpajjantī”ti.
Still some foolish men here seem to declare perfect insight just for fun. Soon enough they experience distress.”
Anujānāmi te, soṇa, ekapalāsikaṁ upāhanan”ti.
I allow you to use sandals with single-layered soles.”
“Ahaṁ kho, bhante, asītisakaṭavāhe hiraññaṁ ohāya agārasmā anagāriyaṁ pabbajito, sattahatthikañca anīkaṁ.
“When I went forth into homelessness, sir, I left behind eighty cartloads of gold coins and a troop of seven elephants.
Athāhaṁ, bhante, ekapalāsikañce upāhanaṁ pariharissāmi, tassa me bhavissanti vattāro ‘soṇo koḷiviso asītisakaṭavāhe hiraññaṁ ohāya agārasmā anagāriyaṁ pabbajito, sattahatthikañca anīkaṁ.
If I were to walk around in sandals with single-layered soles, some people would say, ‘Soṇa left all this behind when he went forth,
So dānāyaṁ ekapalāsikāsu upāhanāsu satto’ti.
and now he’s attached to sandals with single-layered soles.’
Sace bhagavā bhikkhusaṅghassa anujānissati ahampi paribhuñjissāmi;
If you allow them to the Sangha of monks, I too will use them.
no ce bhagavā bhikkhusaṅghassa anujānissati, ahampi na paribhuñjissāmī”ti.
If not, I won’t use them either.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
The Buddha then gave a teaching and addressed the monks:
Na, bhikkhave, diguṇā upāhanā dhāretabbā.
But you shouldn’t wear sandals with double-layered soles,
Tena kho pana samayena chabbaggiyā bhikkhū sabbanīlikā upāhanāyo dhārenti …pe…
Soon afterwards the monks from the group of six wore entirely blue sandals,
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
“Na, bhikkhave, sabbanīlikā upāhanā dhāretabbā …pe…
“You shouldn’t wear sandals that are entirely blue,
na sabbapītikā upāhanā dhāretabbā, na sabbalohitikā upāhanā dhāretabbā, na sabbamañjiṭṭhikā upāhanā dhāretabbā, na sabbakaṇhā upāhanā dhāretabbā, na sabbamahāraṅgarattā upāhanā dhāretabbā, na sabbamahānāmarattā upāhanā dhāretabbā.
entirely yellow, entirely red, entirely magenta, entirely black, entirely orange, or entirely beige.
Tena kho pana samayena chabbaggiyā bhikkhū nīlakavaddhikā upāhanāyo dhārenti …pe…
At that time the monks from the group of six wore sandals with blue straps,
pītakavaddhikā upāhanāyo dhārenti, lohitakavaddhikā upāhanāyo dhārenti, mañjiṭṭhikavaddhikā upāhanāyo dhārenti, kaṇhavaddhikā upāhanāyo dhārenti, mahāraṅgarattavaddhikā upāhanāyo dhārenti, mahānāmarattavaddhikā upāhanāyo dhārenti.
yellow straps, red straps, magenta straps, black straps, orange straps, and beige straps.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, nīlakavaddhikā upāhanā dhāretabbā …pe… na pītakavaddhikā upāhanā dhāretabbā, na lohitakavaddhikā upāhanā dhāretabbā, na mañjiṭṭhikavaddhikā upāhanā dhāretabbā, na kaṇhavaddhikā upāhanā dhāretabbā, na mahāraṅgarattavaddhikā upāhanā dhāretabbā, na mahānāmarattavaddhikā upāhanā dhāretabbā.
“You shouldn’t wear sandals with blue straps, yellow straps, red straps, magenta straps, black straps, orange straps, or beige straps.
Tena kho pana samayena chabbaggiyā bhikkhū khallakabaddhā upāhanāyo dhārenti …pe… puṭabaddhā upāhanāyo dhārenti, pāliguṇṭhimā upāhanāyo dhārenti, tūlapuṇṇikā upāhanāyo dhārenti, tittirapattikā upāhanāyo dhārenti, meṇḍavisāṇavaddhikā upāhanāyo dhārenti, ajavisāṇavaddhikā upāhanāyo dhārenti, vicchikāḷikā upāhanāyo dhārenti, morapiñchaparisibbitā upāhanāyo dhārenti, citrā upāhanāyo dhārenti.
At that time the monks from the group of six wore sandals containing leather, enclosing the shin and the foot, covering the foot, stuffed with cotton, looking like partridge feathers, having straps like ram horns, having straps like goat horns, having straps like scorpion claws, decorated with a peacock’s tail feather, and decorated in various ways.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, khallakabaddhā upāhanā dhāretabbā …pe…
“You shouldn’t wear sandals containing leather,
na puṭabaddhā upāhanā dhāretabbā, na pāliguṇṭhimā upāhanā dhāretabbā, na tūlapuṇṇikā upāhanā dhāretabbā, na tittirapattikā upāhanā dhāretabbā, na meṇḍavisāṇavaddhikā upāhanā dhāretabbā, na ajavisāṇavaddhikā upāhanā dhāretabbā, na vicchikāḷikā upāhanā dhāretabbā, na morapiñchaparisibbitā upāhanā dhāretabbā, na citrā upāhanā dhāretabbā.
enclosing the shin and the foot, covering the foot, stuffed with cotton, looking like partridge feathers, having straps like ram horns, having straps like goat horns, having straps like scorpion claws, decorated with a peacock’s tail feather, or decorated in various ways.
Tena kho pana samayena chabbaggiyā bhikkhū sīhacammaparikkhaṭā upāhanāyo dhārenti …pe… byagghacammaparikkhaṭā upāhanāyo dhārenti, dīpicammaparikkhaṭā upāhanāyo dhārenti, ajinacammaparikkhaṭā upāhanāyo dhārenti, uddacammaparikkhaṭā upāhanāyo dhārenti, majjāracammaparikkhaṭā upāhanāyo dhārenti, kāḷakacammaparikkhaṭā upāhanāyo dhārenti, luvakacammaparikkhaṭā upāhanāyo dhārenti.
At that time the monks from the group of six wore sandals decorated with lionskin, tiger skin, leopard skin, deerskin, otter skin, cat skin, squirrel skin, and bat skin.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
Bhagavato etamatthaṁ ārocesuṁ.
“Na, bhikkhave, sīhacammaparikkhaṭā upāhanā dhāretabbā …pe…
“You shouldn’t wear sandals decorated with lionskin,
na byagghacammaparikkhaṭā upāhanā dhāretabbā, na dīpicammaparikkhaṭā upāhanā dhāretabbā, na ajinacammaparikkhaṭā upāhanā dhāretabbā, na uddacammaparikkhaṭā upāhanā dhāretabbā, na majjāracammaparikkhaṭā upāhanā dhāretabbā, na kāḷakacammaparikkhaṭā upāhanā dhāretabbā, na luvakacammaparikkhaṭā upāhanā dhāretabbā.
tiger skin, leopard skin, deerskin, otter skin, cat skin, squirrel skin, or bat skin.
4. Omukkaguṇaṅguṇūpāhanānujānana
4. The allowance for second-hand sandals with multi-layered soles
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya rājagahaṁ piṇḍāya pāvisi, aññatarena bhikkhunā pacchāsamaṇena.
One morning the Buddha robed up, took his bowl and robe, and entered Rājagaha for almsfood together with an attendant monk.
Atha kho so bhikkhu khañjamāno bhagavantaṁ piṭṭhito piṭṭhito anubandhi.
As the attendant followed behind the Buddha, he was limping.
Addasā kho aññataro upāsako guṇaṅguṇūpāhanā ārohitvā bhagavantaṁ dūratova āgacchantaṁ;
A certain lay follower wearing sandals with multi-layered soles saw the Buddha coming.
disvā upāhanā ārohitvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṁ abhivādetvā yena so bhikkhu tenupasaṅkami;
He removed his sandals, approached the Buddha, and bowed.
upasaṅkamitvā taṁ bhikkhuṁ abhivādetvā etadavoca—
He then bowed to the attendant monk and asked him,
“Alaṁ, āvuso, paṭikkhittā bhagavatā guṇaṅguṇūpāhanā”ti.
“Thanks, but the Buddha has prohibited sandals with multi-layered soles.”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, omukkaṁ guṇaṅguṇūpāhanaṁ.
“I allow second-hand sandals with multi-layered soles.
Na, bhikkhave, navā guṇaṅguṇūpāhanā dhāretabbā.
But you shouldn’t wear new sandals with multi-layered soles.
Tena kho pana samayena bhagavā ajjhokāse anupāhano caṅkamati.
On one occasion the Buddha was doing walking meditation outside without sandals.
“Satthā anupāhano caṅkamatī”ti—
Chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamanti.
but not the monks from the group of six.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,
“kathañhi nāma chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamissantī”ti.
“How can the monks from the group of six do walking meditation with their sandals on when the Teacher and the senior monks do it without?”
“saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamantī”ti?
“Is it true, monks, that the monks from the group of six do this?”
kathañhi nāma te, bhikkhave, moghapurisā, satthari anupāhane caṅkamamāne, theresupi bhikkhūsu anupāhanesu caṅkamamānesu, saupāhanā caṅkamissanti.
“How can those foolish men do walking meditation with their sandals on when the Teacher and the senior monks do it without?
Ime hi nāma, bhikkhave, gihī odātavatthavasanakā abhijīvanikassa sippassa kāraṇā ācariyesu sagāravā sappatissā sabhāgavuttikā viharissanti.
Even the householders who wear white are respectful and deferential toward their teachers for teaching them the profession by which they make a living.
Idha kho taṁ, bhikkhave, sobhetha, yaṁ tumhe evaṁ svākkhāte dhammavinaye pabbajitā samānā ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu agāravā appatissā asabhāgavuttikā vihareyyātha.
And you who have gone forth on such a well-proclaimed spiritual path will shine if you’re respectful and deferential toward your teachers, your preceptors, or those of an equivalent standing.
“na, bhikkhave, ācariyesu ācariyamattesu upajjhāyesu upajjhāyamattesu anupāhanesu caṅkamamānesu saupāhanena caṅkamitabbaṁ.
“You shouldn’t do walking meditation with your sandals on when your teachers, your preceptors, or those of equivalent standing do it without.
Na ca, bhikkhave, ajjhārāme upāhanā dhāretabbā.
And you shouldn’t wear sandals within a monastery.
Tena kho pana samayena aññatarassa bhikkhuno pādakhilābādho hoti.
Soon afterwards a certain monk was afflicted with a corn on his foot.
Taṁ bhikkhū pariggahetvā uccārampi passāvampi nikkhāmenti.
The monks had to hold him while he urinated and defecated.
Addasā kho bhagavā senāsanacārikaṁ āhiṇḍanto te bhikkhū taṁ bhikkhuṁ pariggahetvā uccārampi passāvampi nikkhāmente, disvāna yena te bhikkhū tenupasaṅkami, upasaṅkamitvā te bhikkhū etadavoca—
Just then, the Buddha was walking about the dwellings and saw this. He went up to those monks and said to them,
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“anujānāmi, bhikkhave, yassa pādā vā dukkhā, pādā vā phalitā, pādakhilo vā ābādho upāhanaṁ dhāretun”ti.
“I allow you to wear sandals if your feet are painful or cracked, or you have a corn on your foot.”
Tena kho pana samayena bhikkhū adhotehi pādehi mañcampi pīṭhampi abhiruhanti;
Then the monks made use of the beds and benches with dirty feet.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ‘idāni mañcaṁ vā pīṭhaṁ vā abhiruhissāmī’ti upāhanaṁ dhāretun”ti.
“When you know that you are about to make use of a bed or a bench, I allow you to wear sandals.”
Tena kho pana samayena bhikkhū rattiyā uposathaggampi sannisajjampi gacchantā andhakāre khāṇumpi kaṇṭakampi akkamanti; pādā dukkhā honti.
Then, when the monks were walking to the observance hall or to a meeting in the dark of night, they stepped on stumps and thorns, hurting their feet.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, ajjhārāme upāhanaṁ dhāretuṁ, ukkaṁ, padīpaṁ, kattaradaṇḍan”ti.
“I allow you to wear sandals within a monastery, and also to use a torch, a lamp, and a walking stick.”
Tena kho pana samayena chabbaggiyā bhikkhū rattiyā paccūsasamayaṁ paccuṭṭhāya kaṭṭhapādukāyo abhiruhitvā ajjhokāse caṅkamanti, uccāsaddā mahāsaddā khaṭakhaṭasaddā, anekavihitaṁ tiracchānakathaṁ kathentā, seyyathidaṁ—
At one time the monks from the group of six got up early in the morning, put on wooden shoes, and walked back and forth outside, making a loud clacking noise. And they talked about all sorts of worldly things:
rājakathaṁ, corakathaṁ, mahāmattakathaṁ, senākathaṁ, bhayakathaṁ, yuddhakathaṁ, annakathaṁ, pānakathaṁ, vatthakathaṁ, sayanakathaṁ, mālākathaṁ, gandhakathaṁ, ñātikathaṁ, yānakathaṁ, gāmakathaṁ, nigamakathaṁ, nagarakathaṁ, janapadakathaṁ, itthikathaṁ, sūrakathaṁ, visikhākathaṁ, kumbhaṭṭhānakathaṁ, pubbapetakathaṁ, nānattakathaṁ, lokakkhāyikaṁ, samuddakkhāyikaṁ, itibhavābhavakathaṁ iti vā;
about kings, gangsters, and officials; about armies, dangers, and battles; about food, drink, clothes, and beds; about garlands and perfumes; about relatives, vehicles, villages, towns, and countries; about women and heroes; gossip; about the departed; about various trivialities; about the world and the sea; about being this or that.
kīṭakampi akkamitvā mārenti, bhikkhūpi samādhimhā cāventi.
They stepped on and killed insects, and they disturbed the monks in the stillness of meditation.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,
“kathañhi nāma chabbaggiyā bhikkhū rattiyā paccūsasamayaṁ paccuṭṭhāya kaṭṭhapādukāyo abhiruhitvā ajjhokāse caṅkamissanti, uccāsaddā mahāsaddā khaṭakhaṭasaddā anekavihitaṁ tiracchānakathaṁ kathentā, seyyathidaṁ—
“How can the monks from the group of six act like this?”
rājakathaṁ, corakathaṁ …pe…
itibhavābhavakathaṁ iti vā, kīṭakampi akkamitvā māressanti, bhikkhūpi samādhimhā cāvessantī”ti.
“saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū rattiyā paccūsasamayaṁ paccuṭṭhāya kaṭṭhapādukāyo abhiruhitvā ajjhokāse caṅkamanti, uccāsaddā mahāsaddā khaṭakhaṭasaddā, anekavihitaṁ tiracchānakathaṁ kathentā, seyyathidaṁ—
“Is it true, monks, that the monks from the group of six are acting like this?”
rājakathaṁ, corakathaṁ …pe…
itibhavābhavakathaṁ iti vā, kīṭakampi akkamitvā mārenti, bhikkhūpi samādhimhā cāventī”ti?
Atha kho bhagavā rājagahe yathābhirantaṁ viharitvā yena bārāṇasī tena cārikaṁ pakkāmi.
When the Buddha had stayed at Rājagaha for as long as he liked, he set out wandering toward Benares.
Tatra sudaṁ bhagavā bārāṇasiyaṁ viharati isipatane migadāye.
he stayed in the deer park at Isipatana.
tālataruṇe chedāpetvā tālapattapādukāyo dhārenti;
they took cuttings from young palm trees and wore shoes made of palm leaves.
“kathañhi nāma samaṇā sakyaputtiyā tālataruṇe chedāpetvā tālapattapādukāyo dhāressanti;
“How can the Sakyan monastics act like this?
tāni tālataruṇāni chinnāni milāyanti;
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people
“saccaṁ kira, bhikkhave, chabbaggiyā bhikkhū tālataruṇe chedāpetvā tālapattapādukāyo dhārenti;
“Is it true, monks, that the monks from the group of six are acting like this?”
tāni tālataruṇāni chinnāni milāyantī”ti?
kathañhi nāma te, bhikkhave, moghapurisā tālataruṇe chedāpetvā tālapattapādukāyo dhāressanti;
“How can those foolish men have cuttings made from young palm trees and wear shoes made of palm leaves,
“bhagavatā tālapattapādukā paṭikkhittā”ti—
the Buddha had prohibited shoes made of palm leaves,
veḷutaruṇe chedāpetvā veḷupattapādukāyo dhārenti.
the monks from the group of six had cuttings made from young bamboo and wore shoes made of bamboo leaves.
“kathañhi nāma samaṇā sakyaputtiyā veḷutaruṇe chedāpetvā veḷupattapādukāyo dhāressanti.
“How can the Sakyan monastics act like this?
Tāni veḷutaruṇāni chinnāni milāyanti.
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people
Atha kho bhagavā bārāṇasiyaṁ yathābhirantaṁ viharitvā yena bhaddiyaṁ tena cārikaṁ pakkāmi.
When the Buddha had stayed at Benares for as long as he liked, he set out wandering toward Bhaddiya.
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.
At that time the monks in Bhaddiya were fond of various kinds of nice shoes. They made shoes of grass, reed, fishtail-palm leaves, and wool, and they had them made. As a consequence, they neglected recitation, questioning, the higher morality, the higher mind, and the higher wisdom.
Ye te bhikkhū appicchā …pe… te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized them,
“kathañhi nāma bhaddiyā bhikkhū anekavihitaṁ pādukamaṇḍanānuyogamanuyuttā viharissanti, tiṇapādukaṁ karissantipi kārāpessantipi, muñjapādukaṁ karissantipi kārāpessantipi, pabbajapādukaṁ karissantipi kārāpessantipi, hintālapādukaṁ karissantipi kārāpessantipi, kamalapādukaṁ karissantipi kārāpessantipi, kambalapādukaṁ karissantipi kārāpessantipi, riñcissanti uddesaṁ paripucchaṁ adhisīlaṁ adhicittaṁ adhipaññan”ti.
“How can the monks in Bhaddiya do this?”
“saccaṁ kira, bhikkhave, bhaddiyā bhikkhū anekavihitaṁ pādukamaṇḍanānuyogamanuyuttā viharanti, tiṇapādukaṁ karontipi kārāpentipi …pe…
“Is it true, monks, that the monks in Bhaddiya do this?”
riñcanti uddesaṁ paripucchaṁ adhisīlaṁ adhicittaṁ adhipaññan”ti?
kathañhi nāma te, bhikkhave, moghapurisā anekavihitaṁ pādukamaṇḍanānuyogamanuyuttā viharissanti, tiṇapādukaṁ karissantipi kārāpessantipi …pe…
“How can those foolish men be fond of various kinds of nice shoes …
riñcissanti uddesaṁ paripucchaṁ adhisīlaṁ adhicittaṁ adhipaññaṁ.
and neglect recitation, questioning, the higher morality, the higher mind, and the higher wisdom?
“na, bhikkhave, tiṇapādukā dhāretabbā, na muñjapādukā dhāretabbā, na pabbajapādukā dhāretabbā, na hintālapādukā dhāretabbā, na kamalapādukā dhāretabbā, na kambalapādukā dhāretabbā, na sovaṇṇamayā pādukā dhāretabbā, na rūpiyamayā pādukā dhāretabbā, na maṇimayā pādukā dhāretabbā, na veḷuriyamayā pādukā dhāretabbā, na phalikamayā pādukā dhāretabbā, na kaṁsamayā pādukā dhāretabbā, na kācamayā pādukā dhāretabbā, na tipumayā pādukā dhāretabbā, na sīsamayā pādukā dhāretabbā, na tambalohamayā pādukā dhāretabbā.
“You shouldn’t wear shoes made of grass, reed, fishtail-palm leaves, or wool; or shoes made with gold, silver, gems, beryl, crystal, bronze, glass, tin, lead, or copper.
Anujānāmi, bhikkhave, tisso pādukā dhuvaṭṭhāniyā asaṅkamaniyāyo—
I allow three kinds of foot stands that are fixed in place and immobile:
vaccapādukaṁ, passāvapādukaṁ, ācamanapādukan”ti.
foot stands for defecating, foot stands for urinating, and foot stands for restroom ablutions.”
Atha kho bhagavā bhaddiye yathābhirantaṁ viharitvā yena sāvatthi tena cārikaṁ pakkāmi.
When the Buddha had stayed at Bhaddiya for as long as he liked, he set out wandering toward Sāvatthī.
Tatra sudaṁ bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme.
he stayed in the Jeta Grove, Anāthapiṇḍika’s Monastery.
Tena kho pana samayena chabbaggiyā bhikkhū aciravatiyā nadiyā gāvīnaṁ tarantīnaṁ visāṇesupi gaṇhanti, kaṇṇesupi gaṇhanti, gīvāyapi gaṇhanti, cheppāpi gaṇhanti, piṭṭhimpi abhiruhanti, rattacittāpi aṅgajātaṁ chupanti, vacchatarimpi ogāhetvā mārenti.
At this time, the monks from the group of six would grab cattle as they were crossing the Aciravatī river—by the horns, the ears, the neck, and the tail—and they would mount their backs and, motivated by lust, would touch their genitals. They even killed a calf by submerging it.
“kathañhi nāma samaṇā sakyaputtiyā gāvīnaṁ tarantīnaṁ visāṇesupi gahessanti …pe…
“How can the Sakyan monastics act like this?
seyyathāpi gihī kāmabhogino”ti.
They’re just like householders who indulge in worldly pleasures!”
Assosuṁ kho bhikkhū tesaṁ manussānaṁ ujjhāyantānaṁ khiyyantānaṁ vipācentānaṁ.
The monks heard the complaints of those people
“na, bhikkhave, gāvīnaṁ visāṇesu gahetabbaṁ, na kaṇṇesu gahetabbaṁ, na gīvāya gahetabbaṁ, na cheppāya gahetabbaṁ, na piṭṭhi abhiruhitabbā.
“You shouldn’t grab cattle by the horns, the ears, the neck, or the tail, and you shouldn’t mount their backs.
Yo abhiruheyya, āpatti dukkaṭassa.
If you do mount their backs, you commit an offense of wrong conduct.
Na ca, bhikkhave, rattacittena aṅgajātaṁ chupitabbaṁ.
And you shouldn’t touch their genitals motivated by lust.
Yo māreyya, yathādhammo kāretabbo”ti.
If you do, you should be dealt with according to the rule.”
Tena kho pana samayena chabbaggiyā bhikkhū yānena yāyanti, itthiyuttenapi purisantarena, purisayuttenapi itthantarena.
At that time the monks from the group of six traveled in vehicles, sometimes pulled by a female animal with a man driving, at other times pulled by a male animal with a woman driving.
Tena kho pana samayena aññataro bhikkhu kosalesu janapade sāvatthiṁ gacchanto bhagavantaṁ dassanāya antarāmagge gilāno hoti.
Soon afterwards a monk who was traveling through the Kosalan country on his way to visit the Buddha at Sāvatthī became sick.
Atha kho so bhikkhu maggā okkamma aññatarasmiṁ rukkhamūle nisīdi.
He stepped off the path and sat down at the foot of a tree.
“Sāvatthiṁ kho ahaṁ, āvuso, gamissāmi bhagavantaṁ dassanāyā”ti.
“I’m going to Sāvatthī to visit the Buddha.”
“Alaṁ, āvuso, paṭikkhittaṁ bhagavatā yānan”ti kukkuccāyanto yānaṁ nābhiruhi.
“Thank you, but the Buddha has prohibited us from traveling in vehicles.”
Atha kho so bhikkhu sāvatthiṁ gantvā bhikkhūnaṁ etamatthaṁ ārocesi.
He did not accept because he was afraid of wrongdoing. Then, when he arrived at Sāvatthī, he told the monks what had happened.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena aññatarassa bhikkhuno yānugghātena bāḷhataraṁ aphāsu ahosi.
Soon afterwards a certain monk was even more uncomfortable when jolted around in a vehicle.
Bhagavato etamatthaṁ ārocesuṁ.
Tena kho pana samayena chabbaggiyā bhikkhū uccāsayanamahāsayanāni dhārenti, seyyathidaṁ—
At that time the monks from the group of six used high and luxurious beds, such as:
āsandiṁ, pallaṅkaṁ, gonakaṁ, cittakaṁ, paṭikaṁ, paṭalikaṁ, tūlikaṁ, vikatikaṁ, uddhalomiṁ, ekantalomiṁ, kaṭṭissaṁ, koseyyaṁ, kuttakaṁ, hatthattharaṁ, assattharaṁ, rathattharaṁ, ajinapaveṇiṁ, kadalimigapavarapaccattharaṇaṁ, sauttaracchadaṁ, ubhatolohitakūpadhānanti.
high couches, luxurious couches, long-fleeced woolen rugs, multi-colored woolen rugs, white woolen rugs, red woolen rugs, cotton-down quilts, woolen rugs decorated with the images of predatory animals, woolen rugs with long fleece on one side, woolen rugs with long fleece on both sides, sheets of silk embroidered with gems, silken sheets, woolen rugs like a dancer’s rug, elephant-back rugs, horse-back rugs, carriage-seat rugs, rugs made of black antelope hide, exquisite sheets made of <i lang='pi' translate='no'>kadalī</i>-deer hide, seats with canopies, seats with red cushions at each end.
Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—
When people walking about the dwellings saw this, they complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
“Na, bhikkhave, uccāsayanamahāsayanāni dhāretabbāni, seyyathidaṁ—
“You shouldn’t use high and luxurious beds, such as:
āsandi, pallaṅko, gonako, cittako, paṭikā, paṭalikā, tūlikā, vikatikā, uddhalomi, ekantalomi, kaṭṭissaṁ, koseyyaṁ, kuttakaṁ, hatthattharaṁ, assattharaṁ, rathattharaṁ, ajinapaveṇi, kadalimigapavarapaccattharaṇaṁ, sauttaracchadaṁ, ubhatolohitakūpadhānaṁ.
high couches, luxurious couches, long-fleeced woolen rugs, multi-colored woolen rugs, white woolen rugs, red woolen rugs, cotton-down quilts, woolen rugs decorated with the images of predatory animals, woolen rugs with long fleece on one side, woolen rugs with long fleece on both sides, sheets of silk embroidered with gems, silken sheets, woolen rugs like a dancer’s rug, elephant-back rugs, horse-back rugs, carriage-seat rugs, rugs made of black antelope hide, exquisite sheets made of <i lang='pi' translate='no'>kadalī</i>-deer hide, seats with canopies, seats with red cushions at each end.
Tena kho pana samayena chabbaggiyā bhikkhū—
Soon afterwards when the monks from the group of six heard that
“bhagavatā uccāsayanamahāsayanāni paṭikkhittānīti—
the Buddha had prohibited high and luxurious beds,
mahācammāni dhārenti, sīhacammaṁ byagghacammaṁ dīpicammaṁ.
they used luxurious skins: lionskins, tiger skins, and leopard skins.
Tāni mañcappamāṇenapi chinnāni honti, pīṭhappamāṇenapi chinnāni honti, antopi mañce paññattāni honti, bahipi mañce paññattāni honti, antopi pīṭhe paññattāni honti, bahipi pīṭhe paññattāni honti.
They cut them to fit their beds and benches, and used them both there and elsewhere.
Manussā vihāracārikaṁ āhiṇḍantā passitvā ujjhāyanti khiyyanti vipācenti—
When people walking about the dwellings saw this, they complained and criticized them,
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
“Na, bhikkhave, mahācammāni dhāretabbāni, sīhacammaṁ byagghacammaṁ dīpicammaṁ.
“You shouldn’t use luxurious skins: lionskins, tiger skins, or leopard skins.
Tena kho pana samayena chabbaggiyā bhikkhū—
Soon afterwards when the monks from the group of six heard that
Tāni mañcappamāṇenapi chinnāni honti, pīṭhappamāṇenapi chinnāni honti, antopi mañce paññattāni honti, bahipi mañce paññattāni honti, antopi pīṭhe paññattāni honti, bahipi pīṭhe paññattāni honti.
They cut them to fit their beds and benches, and used them both there and elsewhere.
Aññataropi pāpabhikkhu aññatarassa pāpupāsakassa kulūpako hoti.
At this time a certain bad monk was associating with the family of a bad lay follower.
Atha kho so pāpabhikkhu pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya yena tassa pāpupāsakassa nivesanaṁ tenupasaṅkami, upasaṅkamitvā paññatte āsane nisīdi.
One morning that monk robed up, took his bowl and robe, and went to that lay follower’s house, where he sat down on the prepared seat.
Atha kho so pāpupāsako yena so pāpabhikkhu tenupasaṅkami, upasaṅkamitvā taṁ pāpabhikkhuṁ abhivādetvā ekamantaṁ nisīdi.
The lay follower approached the monk, bowed, and sat down.
Tena kho pana samayena tassa pāpupāsakassa vacchako hoti taruṇako abhirūpo dassanīyo pāsādiko citro, seyyathāpi dīpicchāpo.
At that time that lay follower had a beautiful young calf with variegated hide, just like a young leopard.
Atha kho so pāpabhikkhu taṁ vacchakaṁ sakkaccaṁ upanijjhāyati.
When the bad monk stared at that calf,
“kissa, bhante, ayyo imaṁ vacchakaṁ sakkaccaṁ upanijjhāyatī”ti?
Atha kho so pāpupāsako taṁ vacchakaṁ vadhitvā cammaṁ vidhunitvā tassa pāpabhikkhuno pādāsi.
The bad lay follower then slaughtered the calf, skinned it, and gave the skin to the bad monk.
Atha kho so pāpabhikkhu taṁ cammaṁ saṅghāṭiyā paṭicchādetvā agamāsi.
The monk hid the skin under his outer robe and left.
Atha kho sā gāvī vacchagiddhinī taṁ pāpabhikkhuṁ piṭṭhito piṭṭhito anubandhi.
The mother-cow, longing for her calf, followed behind him.
“Ahampi kho, āvuso, na jānāmi kena myāyaṁ gāvī piṭṭhito piṭṭhito anubandhī”ti.
he said he did not know.
Tena kho pana samayena tassa pāpabhikkhuno saṅghāṭi lohitena makkhitā hoti.
But his outer robe was smeared with blood,
“Kiṁ pana tvaṁ, āvuso, pāṇātipāte samādapesī”ti?
they asked, “So did you encourage someone to kill?”
Ye te bhikkhū appicchā te ujjhāyanti khiyyanti vipācenti—
The monks of few desires complained and criticized him,
“kathañhi nāma bhikkhu pāṇātipāte samādapessati, nanu bhagavatā anekapariyāyena pāṇātipāto garahito, pāṇātipātā veramaṇī pasatthā”ti.
“How can a monk encourage someone to kill? Hasn’t the Buddha in many ways criticized killing and praised abstention from killing?”
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe bhikkhusaṅghaṁ sannipātāpetvā taṁ pāpabhikkhuṁ paṭipucchi—
Soon afterwards the Buddha had the Sangha gathered and questioned that bad monk:
“saccaṁ kira tvaṁ, bhikkhu, pāṇātipāte samādapesī”ti?
“Is it true, monk, that you encouraged someone to kill?”
kathañhi nāma tvaṁ, moghapurisa, pāṇātipāte samādapessasi, nanu mayā, moghapurisa, anekapariyāyena pāṇātipāto garahito, pāṇātipātā veramaṇī pasatthā.
“Foolish man, how can you encourage someone to kill? Haven’t I in many ways criticized killing and praised abstention from killing?
vigarahitvā dhammiṁ kathaṁ katvā bhikkhū āmantesi—
After rebuking him, the Buddha gave a teaching and addressed the monks:
Yo samādapeyya, yathādhammo kāretabbo.
If you do, you should be dealt with according to the rule.
Tena kho pana samayena manussānaṁ mañcampi pīṭhampi cammonaddhāni honti, cammavinaddhāni.
At that time people’s beds and benches were upholstered and covered with skin.
Bhikkhū kukkuccāyantā nābhinisīdanti.
Being afraid of wrongdoing, the monks did not sit on them.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gihivikataṁ abhinisīdituṁ, na tveva abhinipajjitun”ti.
“I allow you to sit down on what belongs to a householder, but not to lie down on it.”
Tena kho pana samayena vihārā cammavaddhehi ogumphiyanti.
The dwellings were held together by straps of leather.
Bhikkhū kukkuccāyantā nābhinisīdanti.
Being afraid of wrongdoing, the monks did not sit down.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, bandhanamattaṁ abhinisīditun”ti.
“I allow you to sit down against a mere binding made of skin.”
Tena kho pana samayena chabbaggiyā bhikkhū saupāhanā gāmaṁ pavisanti.
At that time the monks from the group of six entered the village wearing sandals.
“seyyathāpi gihī kāmabhogino”ti.
“They’re just like householders who indulge in worldly pleasures!”
“Na, bhikkhave, saupāhanena gāmo pavisitabbo.
“You shouldn’t enter the village wearing sandals.
Tena kho pana samayena aññataro bhikkhu gilāno hoti, na sakkoti vinā upāhanena gāmaṁ pavisituṁ.
Soon afterwards a certain sick monk was unable to go to the village without sandals.
Bhagavato etamatthaṁ ārocesuṁ.
“Anujānāmi, bhikkhave, gilānena bhikkhunā saupāhanena gāmaṁ pavisitun”ti.
“I allow sick monks to enter the village wearing sandals.”
Tena kho pana samayena āyasmā mahākaccāno avantīsu viharati kuraraghare papatake pabbate.
At one time Venerable Mahākaccāna was staying in Avantī on Papataka Hill at Kuraraghara.
Tena kho pana samayena soṇo upāsako kuṭikaṇṇo āyasmato mahākaccānassa upaṭṭhāko hoti.
At that time the lay follower Soṇa Kuṭikaṇṇa was his supporter.
Atha kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi.
On one occasion Soṇa went to Mahākaccāna, bowed, sat down,
“yathā yathāhaṁ, bhante, ayyena mahākaccānena dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
“Venerable, the way I understand your teaching, it’s not easy for one who lives at home to lead the spiritual life perfectly complete and pure as a polished conch shell.
Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
I wish to cut off my hair and beard, put on the ocher robes, and go forth into homelessness.
(…) “Dukkaraṁ kho, soṇa, yāvajīvaṁ ekaseyyaṁ ekabhattaṁ brahmacariyaṁ carituṁ.
“It’s difficult, Soṇa, to live the spiritual life all one’s life, eating one meal a day and sleeping by oneself.
Iṅgha tvaṁ, soṇa, tattheva agārikabhūto buddhānaṁ sāsanaṁ anuyuñja, kālayuttaṁ ekaseyyaṁ ekabhattaṁ brahmacariyan”ti.
So follow the Buddhas’ instruction while remaining as a householder. At suitable times you can eat one meal a day, sleep by yourself, and abstain from sexuality.”
Atha kho soṇassa upāsakassa kuṭikaṇṇassa yo ahosi pabbajjābhisaṅkhāro so paṭippassambhi.
As a result, Soṇa’s intention to go forth died down.
Dutiyampi kho soṇo upāsako kuṭikaṇṇo …pe…
A second time Soṇa asked Mahākaccāna for the going forth, but got the same response.
tatiyampi kho soṇo upāsako kuṭikaṇṇo yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi.
A third time he asked for the going forth
Ekamantaṁ nisinno kho soṇo upāsako kuṭikaṇṇo āyasmantaṁ mahākaccānaṁ etadavoca—
“yathā yathāhaṁ, bhante, ayyena mahākaccānena dhammaṁ desitaṁ ājānāmi, nayidaṁ sukaraṁ agāraṁ ajjhāvasatā ekantaparipuṇṇaṁ ekantaparisuddhaṁ saṅkhalikhitaṁ brahmacariyaṁ carituṁ.
Icchāmahaṁ, bhante, kesamassuṁ ohāretvā kāsāyāni vatthāni acchādetvā agārasmā anagāriyaṁ pabbajituṁ.
Pabbājetu maṁ, bhante, ayyo mahākaccāno”ti.
Atha kho āyasmā mahākaccāno soṇaṁ upāsakaṁ kuṭikaṇṇaṁ pabbājesi.
and Mahākaccāna finally relented.
Tena kho pana samayena avantidakkhiṇāpatho appabhikkhuko hoti.
At that time in the southern region of Avantī, there were few monks.
Atha kho āyasmā mahākaccāno tiṇṇaṁ vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātāpetvā āyasmantaṁ soṇaṁ upasampādesi.
Only after three years, with much trouble and difficulty, was Mahākaccāna able to gather a sangha of ten monks from here and there to give the full ordination to Venerable Soṇa.
12. Mahākaccānassapañcavaraparidassana
12. The making known of the five favors for Mahākaccāna
Atha kho āyasmato soṇassa vassaṁvuṭṭhassa rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
After completing the rainy-season residence, Soṇa was reflecting in private:
“sutoyeva kho me so bhagavā ediso ca ediso cāti, na ca mayā sammukhā diṭṭho, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ, sace maṁ upajjhāyo anujāneyyā”ti.
“I’ve heard that the Buddha is like this and like that, but I haven’t seen this for myself. If my preceptor allows me, I shall go and visit the Buddha, the Perfected One, the fully Awakened One.”
Atha kho āyasmā soṇo sāyanhasamayaṁ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṁ mahākaccānaṁ abhivādetvā ekamantaṁ nisīdi.
Coming out from seclusion, Soṇa went to Mahākaccāna, bowed, sat down,
Ekamantaṁ nisinno kho āyasmā soṇo āyasmantaṁ mahākaccānaṁ etadavoca—
and told him what he had thought.
“idha mayhaṁ, bhante, rahogatassa paṭisallīnassa evaṁ cetaso parivitakko udapādi—
‘sutoyeva kho me so bhagavā ediso ca ediso cāti, na ca mayā sammukhā diṭṭho, gaccheyyāhaṁ taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ, sace maṁ upajjhāyo anujāneyyā’ti;
gaccheyyāhaṁ, bhante, taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ, sace maṁ upajjhāyo anujānātī”ti.
Gaccha tvaṁ, soṇa, taṁ bhagavantaṁ dassanāya arahantaṁ sammāsambuddhaṁ.
Please go and visit the Buddha, the Perfected and fully Awakened One.
Dakkhissasi tvaṁ, soṇa, taṁ bhagavantaṁ pāsādikaṁ pasādanīyaṁ santindriyaṁ santamānasaṁ uttamadamathasamathaṁ anuppattaṁ dantaṁ guttaṁ yatindriyaṁ nāgaṁ.
You will see someone who is pleasing to the eye and inspiring confidence; who is peaceful in mind and faculties; who is attained to the supreme subduing and calm; who is tamed, guarded, and restrained in his senses—a great being.
Tena hi tvaṁ, soṇa, mama vacanena bhagavato pāde sirasā vanda—
Then, Soṇa, in my name, pay respect with your head at the Buddha’s feet and say,
‘upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandatī’ti.
‘Sir, my preceptor, Venerable Mahākaccāna, pays respect with his head at the Buddha’s feet.’
‘avantidakkhiṇāpatho, bhante, appabhikkhuko, tiṇṇaṁ me vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātāpetvā upasampadaṁ alatthaṁ;
‘In the southern region of Avantī, sir, there are few monks. Only after three years, with much trouble and difficulty, was it possible to gather a sangha of ten monks from here and there to give me the full ordination.
appeva nāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṁ anujāneyya.
Would the Buddha allow a smaller group of monks to give the full ordination in Avantī?
Avantidakkhiṇāpathe, bhante, kaṇhuttarā bhūmi kharā gokaṇṭakahatā;
In Avantī the ground is dark and hard, made rough by the hooves of cattle.
appeva nāma bhagavā avantidakkhiṇāpathe guṇaṅguṇūpāhanaṁ anujāneyya.
Would the Buddha allow sandals with multi-layered soles in Avantī?
Avantidakkhiṇāpathe, bhante, nahānagarukā manussā udakasuddhikā;
In Avantī people value bathing and cleanliness.
appeva nāma bhagavā avantidakkhiṇāpathe dhuvanahānaṁ anujāneyya.
Would the Buddha allow unrestricted bathing in Avantī?
Avantidakkhiṇāpathe, bhante, cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ.
In Avantī sheepskins, goatskins, and deerskins are used as rugs,
Seyyathāpi, bhante, majjhimesu janapadesu eragū moragū majjārū jantū;
just as <i lang='pi' translate='no'>eragu</i> grass, chaff-flower grass, <i lang='pi' translate='no'>majjāru</i> grass, and <i lang='pi' translate='no'>jantu</i> grass are used in the central Ganges plain.
evameva kho, bhante, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ;
appeva nāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya, eḷakacammaṁ ajacammaṁ migacammaṁ.
Would the Buddha allow sheepskins, goatskins, and deerskins as rugs in Avantī?
Etarahi, bhante, manussā nissīmagatānaṁ bhikkhūnaṁ cīvaraṁ denti—
At present people give robe-cloth to monks who are outside the monastery zone, saying,
“itthannāmehi te, āvuso, manussehi cīvaraṁ dinnan”ti te kukkuccāyantā na sādiyanti—
“Such-and-such people have given you robe-cloth.” But being afraid of wrongdoing, they don’t accept, thinking,
appeva nāma bhagavā cīvare pariyāyaṁ ācikkheyyā’”ti.
Would the Buddha point out a way to deal with robe-cloth?’”
kho āyasmā soṇo āyasmato mahākaccānassa paṭissutvā uṭṭhāyāsanā āyasmantaṁ mahākaccānaṁ abhivādetvā padakkhiṇaṁ katvā senāsanaṁ saṁsāmetvā pattacīvaramādāya yena sāvatthi tena pakkāmi.
He got up from his seat, bowed down, and circumambulated Mahākāccāna with his right side toward him. He then put his dwelling in order, took his bowl and robe, and set out for Sāvatthī.
Anupubbena yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdi.
When he eventually arrived, he went to the Jeta Grove, Anāthapiṇḍika’s Monastery where he approached the Buddha, bowed, and sat down.
“imassa, ānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī”ti.
“Ānanda, please prepare a resting place for this newly-arrived monk.”
“yassa kho maṁ bhagavā āṇāpeti, ‘imassa, ānanda, āgantukassa bhikkhuno senāsanaṁ paññāpehī’ti, icchati bhagavā tena bhikkhunā saddhiṁ ekavihāre vatthuṁ, icchati bhagavā āyasmatā soṇena saddhiṁ ekavihāre vatthun”ti—
“When the Buddha says this, it means he wishes to stay in the same dwelling as Venerable Soṇa.”
yasmiṁ vihāre bhagavā viharati tasmiṁ vihāre āyasmato soṇassa senāsanaṁ paññāpesi.
And he prepared a resting place for Soṇa in the Buddha’s dwelling.
Atha kho bhagavā bahudeva rattiṁ ajjhokāse vītināmetvā vihāraṁ pāvisi.
Then, after spending much of the night outside, the Buddha entered the dwelling,
Atha kho bhagavā rattiyā paccūsasamayaṁ paccuṭṭhāya āyasmantaṁ soṇaṁ ajjhesi—
Rising early in the morning, the Buddha said to Soṇa,
“Evaṁ, bhante”ti kho āyasmā soṇo bhagavato paṭissuṇitvā sabbāneva aṭṭhakavaggikāni sarena abhāsi.
Saying, “Yes, sir,” he chanted the entire Chapter of Eights.
Atha kho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhānumodi—
When he was finished, the Buddha said,
Suggahitāni kho te, bhikkhu, aṭṭhakavaggikāni, sumanasikatāni sūpadhāritāni.
You have learned the Chapter of Eights well. You have remembered it well.
Kalyāṇiyāpi vācāya samannāgato, vissaṭṭhāya, anelagalāya, atthassa viññāpaniyā.
And you have a good voice—it’s clear, articulate, and gets the meaning across.
“Kissa pana tvaṁ, bhikkhu, evaṁ ciraṁ akāsī”ti?
“But why did it take you so long to go forth?”
“Ciraṁ diṭṭho me, bhante, kāmesu ādīnavo, api ca sambādhā gharāvāsā bahukiccā bahukaraṇīyā”ti.
“Well, I have long seen the downside of worldly pleasures. Still, because household life is crowded and busy, I was not able to leave.”
Atha kho bhagavā etamatthaṁ viditvā tāyaṁ velāyaṁ imaṁ udānaṁ udānesi—
Seeing the significance of this, the Buddha uttered a heartfelt exclamation:
“paṭisammodati kho maṁ bhagavā, ayaṁ khvassa kālo yaṁ me upajjhāyo paridassī”ti—
“The Buddha approves of me! This is the time to bring up what my preceptor said.”
uṭṭhāyāsanā ekaṁsaṁ uttarāsaṅgaṁ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṁ etadavoca—
He got up from his seat, arranged his upper robe over one shoulder, bowed down at the Buddha’s feet, and said,
“upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, evañca vadeti avantidakkhiṇāpatho, bhante, appabhikkhuko.
“Sir, my preceptor, Venerable Mahākaccāna, pays respect with his head at the Buddha’s feet.” He then repeated everything Mahākaccāna had asked him to say.
Tiṇṇaṁ me vassānaṁ accayena kicchena kasirena tato tato dasavaggaṁ bhikkhusaṅghaṁ sannipātāpetvā upasampadaṁ alatthaṁ, appeva nāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṁ anujāneyya.
Avantidakkhiṇāpathe, bhante, kaṇhuttarā bhūmi kharā gokaṇṭakahatā;
appeva nāma bhagavā avantidakkhiṇāpathe guṇaṅguṇūpāhanaṁ anujāneyya.
Avantidakkhiṇāpathe, bhante, nahānagarukā manussā udakasuddhikā, appeva nāma bhagavā avantidakkhiṇāpathe dhuvanahānaṁ anujāneyya.
Avantidakkhiṇāpathe, bhante, cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ.
Seyyathāpi, bhante, majjhimesu janapadesu eragū moragū majjārū jantū;
evameva kho, bhante, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ;
appeva nāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya, eḷakacammaṁ ajacammaṁ migacammaṁ.
Etarahi, bhante, manussā nissīmagatānaṁ bhikkhūnaṁ cīvaraṁ denti—
‘imaṁ cīvaraṁ itthannāmassa demā’ti.
Te āgantvā ārocenti—
‘itthannāmehi te, āvuso, manussehi cīvaraṁ dinnan’ti.
Te kukkuccāyantā na sādiyanti—
‘mā no nissaggiyaṁ ahosī’ti;
appeva nāma bhagavā cīvare pariyāyaṁ ācikkheyyā”ti.
Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—
Soon afterwards the Buddha gave a teaching and addressed the monks:
“avantidakkhiṇāpatho, bhikkhave, appabhikkhuko.
“In the southern region of Avantī there are few monks.
Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṁ.
Outside the central Ganges plain, I allow the full ordination to be given by a group of five, including one expert on the Monastic Law.
Tatrime paccantimā janapadā—
In this regard, the following is outside the central Ganges plain:
puratthimāya disāya gajaṅgalaṁ nāma nigamo, tassa parena mahāsālā, tato parā paccantimā janapadā, orato majjhe;
In the eastern direction there is a town called <i lang='pi' translate='no'>Gajaṅgala</i>, with another town called <i lang='pi' translate='no'>Mahāsālā</i> just after it. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain.
puratthimadakkhiṇāya disāya sallavatī nāma nadī, tato parā paccantimā janapadā, orato majjhe;
In the south-eastern direction there is a river called <i lang='pi' translate='no'>Sallavatī</i>. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain.
dakkhiṇāya disāya setakaṇṇikaṁ nāma nigamo, tato parā paccantimā janapadā, orato majjhe;
In the southern direction there is a town called <i lang='pi' translate='no'>Setakaṇṇika</i>. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain.
pacchimāya disāya thūṇaṁ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe;
In the western direction there is a brahmin village called <i lang='pi' translate='no'>Thūṇa</i>. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain.
uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe.
In the northern direction there is a mountain called <i lang='pi' translate='no'>Usīraddhaja</i>. Beyond it is outside the central Ganges plain. On the near side of it is the central Ganges plain.
Anujānāmi, bhikkhave, evarūpesu paccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṁ.
Avantidakkhiṇāpathe, bhikkhave, kaṇhuttarā bhūmi kharā gokaṇṭakahatā.
In Avantī the ground is dark and hard, made rough by the hooves of cattle.
Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu guṇaṅguṇūpāhanaṁ.
Outside the central Ganges plain, I allow sandals with multi-layered soles.
Avantidakkhiṇāpathe, bhikkhave, nahānagarukā manussā udakasuddhikā.
In Avantī people value bathing and cleanliness.
Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu dhuvanahānaṁ.
Outside the central Ganges plain, I allow unrestricted bathing.
Avantidakkhiṇāpathe, bhikkhave, cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ.
In Avantī sheepskins, goatskins, and deerskins are used as rugs,
Seyyathāpi, bhikkhave, majjhimesu janapadesu eragū moragū majjārū jantū;
just as <i lang='pi' translate='no'>eragu</i> grass, chaff-flower grass, <i lang='pi' translate='no'>majjāru</i> grass, and <i lang='pi' translate='no'>jantu</i> grass are used in the central Ganges plain.
evameva kho, bhikkhave, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ.
Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu cammāni attharaṇāni, eḷakacammaṁ ajacammaṁ migacammaṁ.
Outside the central Ganges plain, I allow rugs of sheepskin, goatskin, and deerskin.
Idha pana, bhikkhave, manussā nissīmagatānaṁ bhikkhūnaṁ cīvaraṁ denti—
And it may be that people give robe-cloth to monks who are outside the monastery zone, saying,
Anujānāmi, bhikkhave, sādituṁ, na tāva taṁ gaṇanūpagaṁ yāva na hatthaṁ gacchatī”ti.
I allow you to accept it and not start counting the days until you receive it in your hands.”