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Theravāda Collection on Monastic Law The Great Division The chapter on skins
1. The account of Soṇa Koḷivisa

At one time the Buddha was staying on the Vulture Peak at Rājagaha. At that
time King Seniya Bimbisāra of Magadha ruled over eighty thousand villages,
and at Campā there was a wealthy merchant who had a son called Soṇa
Koḷivisa. He had been raised in great comfort, so much so that he had hairs
growing on the soles of his feet. On one occasion, King Bimbisāra had the
chiefs of those eighty thousand villages gathered because of some business. He
then sent a message to Soṇa, asking him to come. Soṇa’s parents said to
him, “Soṇa, the king wishes to see your feet, but don’t point them at
him. If you just sit down cross-legged in front him, he’ll be able to see
them.” They then sent him away on a palanquin, and Soṇa went to King
Bimbisāra. Upon arrival, he bowed to the king and sat down cross-legged in
front of him. The king saw the hairs growing on the soles of his feet. Then,
after instructing those eighty thousand chiefs in worldly matters, the king
dismissed them, saying, “I’ve instructed you in worldly matters. Now go
and visit the Buddha. He will instruct us about the afterlife.” Those
village chiefs then went to the Vulture Peak. There they approached Venerable
Sāgata, who at that time was the Buddha’s attendant. They said to him,
“Venerable, these eighty thousand chiefs have come to visit the Buddha. May
we please see him?” “Well then, please wait here for a moment, while I
announce you to the Buddha.” Then, while those village chiefs were watching,
he sunk into the stone slab he was standing on and emerged in front of the
Buddha. He said to the Buddha, “Sir, eighty thousand village chiefs have
come to visit you. What would you like to do?” “Well then, Sāgata,
prepare a seat in the shade of the dwelling.” “Yes, sir.” He took a
bench, sunk down in front of the Buddha, and as those village chiefs were
watching, he once more emerged from that stone slab. He then prepared a seat
in the shade of the dwelling, after which the Buddha came out and sat down.
Those eighty thousand chiefs approached the Buddha, bowed, and sat down. But
they were preoccupied with Sāgata, not with the Buddha. After reading their
minds, the Buddha said to Sāgata, “Well then, Sāgata, show us more
superhuman abilities, more wonders of supernormal power.” Saying, “Yes,
sir,” he rose up in the air, walked back and forth in space, and he stood,
sat down, and lay down there. He emitted smoke and fire, and then disappeared.
After this display of supernormal powers, he bowed down at the feet of the
Buddha, and said, “Sir, you’re my teacher, and I’m your disciple.”
Those eighty thousand chiefs thought, “It’s astonishing and amazing that
even a disciple should be so powerful and mighty. Imagine what the teacher
must be like!” Now they paid attention to the Buddha, not to Sāgata. Having
read their minds, the Buddha gave those eighty thousand chiefs a progressive
talk—on generosity, morality, and heaven; on the downside, degradation, and
defilement of worldly pleasures; and he revealed the benefits of renunciation.
When the Buddha knew that their minds were ready, supple, without hindrances,
joyful, and confident, he revealed the teaching unique to the Buddhas:
suffering, its origin, its end, and the path. Just as a clean and stainless
cloth absorbs dye properly, so too, while they were sitting right there, those
eighty thousand village chiefs experienced the stainless vision of the Truth:
“Anything that has a beginning has an end.” They had seen the Truth, had
reached, understood, and penetrated it. They had gone beyond doubt and
uncertainty, had attained to confidence, and had become independent of others
in the Teacher’s instruction. They then said to the Buddha, “Wonderful,
sir, wonderful! Just as one might set upright what’s overturned, or reveal
what’s hidden, or show the way to one who’s lost, or bring a lamp into the
dark so that one with eyes might see what’s there—just so has the Buddha
made the Teaching clear in many ways. We go for refuge to the Buddha, the
Teaching, and the Sangha of monks. Please accept us as lay followers who have
gone for refuge for life.” The going forth of Soṇa Koḷivisa But Soṇa
thought, “The way I understand the Buddha’s Teaching, it’s not easy for
one who lives at home to lead the spiritual life perfectly complete and pure
as a polished conch shell. Why don’t I cut off my hair and beard, put on the
ocher robes, and go forth into homelessness?” When those eighty-four
thousand chiefs had rejoiced and expressed their appreciation for the
Buddha’s teaching, they got up from their seats, bowed down, circumambulated
the Buddha with their right sides toward him, and left. Soon after they had
left, Soṇa approached the Buddha, bowed, sat down, and said, “Sir, the way
I understand the Buddha’s Teaching, it’s not easy for one who lives at
home to lead the spiritual life perfectly complete and pure as a polished
conch shell. I want to cut off my hair and beard, put on the ocher robes, and
go forth into homelessness. Please give me the going forth.” Soṇa received
the going forth and the full ordination in the Buddha’s presence. Soon after
his ordination, while staying in Cool Grove, Venerable Soṇa practiced
walking meditation with so much energy that his feet cracked. His walking path
became covered in blood, like a slaughterhouse. Then, while reflecting in
private, he thought, “I’m one of the Buddha’s energetic disciples, yet
my mind isn’t freed from the corruptions through letting go. But my family
is wealthy. Why don’t I return to the lower life, enjoy wealth, and make
merit?” Just then the Buddha read Soṇa’s mind. And, as a strong man
might bend or stretch his arm, the Buddha disappeared from the Vulture Peak
and appeared in Cool Grove. Soon afterwards as the Buddha and a number of
monks were walking about the dwellings, they came to Soṇa’s walking path.
The Buddha looked at it and asked the monks, “Whose walking path is this?
It’s covered in blood, like a slaughterhouse.” They told him what had
happened. The Buddha then went up to Soṇa’s dwelling and sat down on the
prepared seat. Soṇa bowed and sat down, and the Buddha said to him,
“Soṇa, while reflecting in private, didn’t you think, ‘I’m one of
the Buddha’s energetic disciples, yet my mind isn’t freed from the
corruptions through letting go. But my family is wealthy. Why don’t I return
to the lower life, enjoy wealth, and make merit’?” “Yes, sir.”
“Well, let me ask you, Soṇa: when you were previously a householder,
weren’t you a skilled lute player?” “Yes.” “When the strings were
too tight, was the lute in tune and easy to play?” “No.” “When the
strings were too loose, was the lute in tune and easy to play?” “No.”
“But when the strings were neither too tight nor too loose, but set to a
balanced tension, was the lute then in tune and easy to play?” “Yes.”
“Just so, Soṇa, too much energy leads to restlessness and too little to
laziness. So apply a balanced energy and bring about an evenness in the
spiritual faculties. And that is where you should take up the meditation
object.” “Yes, sir.” Then, as a strong man might bend or stretch his
arm, the Buddha disappeared from the presence of Soṇa in Cool Grove and
appeared on the Vulture Peak. Soon Soṇa applied a balanced energy and
brought about an evenness in his spiritual faculties, which is where he took
up his meditation object. He then stayed by himself, secluded, heedful,
energetic, and diligent. In no long time in this very life, he realized with
his own insight the supreme goal of the spiritual life for which gentlemen
rightly go forth into homelessness. He understood that birth had come to an
end, that the spiritual life had been fulfilled, that the job had been done,
that there was no further state of existence. And Venerable Soṇa became one
of the perfected ones. He then thought, “Why don’t I declare perfect
insight to the Buddha?” He then went to the Buddha, bowed, sat down, and
said: “Sir, a monk who is a perfected one—who has ended the corruptions,
fulfilled the spiritual life, done the job, put down the burden, realized the
true goal, cut the bond to existence, gained release by right insight—he is
committed to six things: to renunciation, seclusion, harmlessness, the end of
grasping, the end of craving, and non-confusion. A venerable here might think,
‘No doubt this venerable is committed to renunciation simply because of
faith.’ But this would be the wrong way to look at it. The monk who has
ended the corruptions, who has fulfilled the spiritual life and done the job,
doesn’t see anything to be done in himself, nor anything that needs
improving. He is committed to renunciation because of the ending of sensual
desire, because he is without sensual desire. He is committed to renunciation
because of the ending of ill will, because he is without ill will. He is
committed to renunciation because of the ending of confusion, because he is
without confusion. A venerable here might think, ‘No doubt this venerable is
committed to seclusion because he desires material support, honor, and
praise.’ But this would be the wrong way to look at it. The monk who has
ended the corruptions, who has fulfilled the spiritual life and done the job,
doesn’t see anything to be done in himself, nor anything that needs
improving. He is committed to seclusion because of the ending of sensual
desire, because he is without sensual desire. He is committed to seclusion
because of the ending of ill will, because he is without ill will. He is
committed to seclusion because of the ending of confusion, because he is
without confusion. A venerable here might think, ‘No doubt this venerable is
committed to non-harming because he falls back on adhering to virtue and vows
as the essence.’ But this would be the wrong way to look at it. The monk who
has ended the corruptions, who has fulfilled the spiritual life and done the
job, doesn’t see anything to be done in himself, nor anything that needs
improving. He is committed to harmlessness because of the ending of sensual
desire, because he is without sensual desire. He is committed to harmlessness
because of the ending of ill will, because he is without ill will. He is
committed to harmlessness because of the ending of confusion, because he is
without confusion. He is committed to the end of grasping, to the end of
craving, and to non-confusion because of the ending of sensual desire, because
he is without sensual desire. He is committed to the end of grasping, to the
end of craving, and to non-confusion because of the ending of ill will,
because he is without ill will. He is committed to the end of grasping, to the
end of craving, and to non-confusion because of the ending of confusion,
because he is without confusion. Sir, for a monk who is fully freed in this
way, even if he sees compelling sights, his mind is not overpowered by them.
It remains unaffected, steady, and unshakeable, and he observes its
disappearance. Even if he hears compelling sounds, smells compelling odors,
tastes compelling flavors, touches compelling objects, or experiences
compelling mental phenomena, his mind is not overpowered by them. It remains
unaffected, steady, and unshakeable, and he observes its disappearance. It’s
just like a granite mountain, a single, solid mass without cracks. It
doesn’t shake or tremble when a powerful rainstorm arrives from any
direction. The mind of the monk who is fully freed in this way is just like
that. For one committed to renunciation And to seclusion of the mind, For one
committed to harmlessness And to the end of grasping, For one committed to the
end of craving And to clarity of mind, Having seen the arising of the senses,
Their mind is fully freed. For one who is fully freed, The monastic with a
peaceful mind, There is nothing to improve And nothing to be done. Just as a
single, solid rock, Is unshaken by the wind, So too, all sights, and sounds,
Smells, tastes, and touches, And mental objects, good or bad, Cannot move that
kind of person. Their mind is free and steady, And they observe it as it
disappears.” 2. The prohibition against sandals with double-layered soles,
etc. Then the Buddha addressed the monks: “It’s in this way that a
gentleman declares perfect insight. The matter is spoken of, but the person
isn’t mentioned. Still some foolish men here seem to declare perfect insight
just for fun. Soon enough they experience distress.” The Buddha then said to
Soṇa, “Soṇa, you were brought up in great comfort. I allow you to use
sandals with single-layered soles.” “When I went forth into homelessness,
sir, I left behind eighty cartloads of gold coins and a troop of seven
elephants. If I were to walk around in sandals with single-layered soles, some
people would say, ‘Soṇa left all this behind when he went forth, and now
he’s attached to sandals with single-layered soles.’ If you allow them to
the Sangha of monks, I too will use them. If not, I won’t use them
either.” The Buddha then gave a teaching and addressed the monks: “I allow
sandals with single-layered soles. But you shouldn’t wear sandals with
double-layered soles, with triple-layered soles, or with multi-layered soles.
If you do, you commit an offense of wrong conduct.”

3. The prohibition against what is entirely blue, etc. Soon afterwards the
monks from the group of six wore entirely blue sandals, entirely yellow
sandals, entirely red sandals, entirely magenta sandals, entirely black
sandals, entirely orange sandals, and entirely beige sandals. People
complained and criticized them, “They’re just like householders who
indulge in worldly pleasures!” They told the Buddha. “You shouldn’t wear
sandals that are entirely blue, entirely yellow, entirely red, entirely
magenta, entirely black, entirely orange, or entirely beige. If you do, you
commit an offense of wrong conduct.” At that time the monks from the group
of six wore sandals with blue straps, yellow straps, red straps, magenta
straps, black straps, orange straps, and beige straps. People complained and
criticized them, “They’re just like householders who indulge in worldly
pleasures!” “You shouldn’t wear sandals with blue straps, yellow straps,
red straps, magenta straps, black straps, orange straps, or beige straps. If
you do, you commit an offense of wrong conduct.” At that time the monks from
the group of six wore sandals containing leather, enclosing the shin and the
foot, covering the foot, stuffed with cotton, looking like partridge feathers,
having straps like ram horns, having straps like goat horns, having straps
like scorpion claws, decorated with a peacock’s tail feather, and decorated
in various ways. People complained and criticized them, “They’re just like
householders who indulge in worldly pleasures!” “You shouldn’t wear
sandals containing leather, enclosing the shin and the foot, covering the
foot, stuffed with cotton, looking like partridge feathers, having straps like
ram horns, having straps like goat horns, having straps like scorpion claws,
decorated with a peacock’s tail feather, or decorated in various ways. If
you do, you commit an offense of wrong conduct.” At that time the monks from
the group of six wore sandals decorated with lionskin, tiger skin, leopard
skin, deerskin, otter skin, cat skin, squirrel skin, and bat skin. People
complained and criticized them, “They’re just like householders who
indulge in worldly pleasures!” “You shouldn’t wear sandals decorated
with lionskin, tiger skin, leopard skin, deerskin, otter skin, cat skin,
squirrel skin, or bat skin. If you do, you commit an offense of wrong
conduct.”

4. The allowance for second-hand sandals with multi-layered soles One morning
the Buddha robed up, took his bowl and robe, and entered Rājagaha for
almsfood together with an attendant monk. As the attendant followed behind the
Buddha, he was limping. A certain lay follower wearing sandals with
multi-layered soles saw the Buddha coming. He removed his sandals, approached
the Buddha, and bowed. He then bowed to the attendant monk and asked him,
“Venerable, why are you limping?” “Because my feet are cracked.”
“Well then, take these sandals.” “Thanks, but the Buddha has prohibited
sandals with multi-layered soles.” But the Buddha said, “Please take the
sandals.” Soon afterwards the Buddha gave a teaching and addressed the
monks: “I allow second-hand sandals with multi-layered soles. But you
shouldn’t wear new sandals with multi-layered soles. If you do, you commit
an offense of wrong conduct.”

5. The prohibition against sandals inside a monastery On one occasion the
Buddha was doing walking meditation outside without sandals. The senior monks
followed his example, but not the monks from the group of six. The monks of
few desires complained and criticized them, “How can the monks from the
group of six do walking meditation with their sandals on when the Teacher and
the senior monks do it without?” They told the Buddha. … “Is it true,
monks, that the monks from the group of six do this?” “It’s true,
sir.” The Buddha rebuked them … “How can those foolish men do walking
meditation with their sandals on when the Teacher and the senior monks do it
without? Even the householders who wear white are respectful and deferential
toward their teachers for teaching them the profession by which they make a
living. And you who have gone forth on such a well-proclaimed spiritual path
will shine if you’re respectful and deferential toward your teachers, your
preceptors, or those of an equivalent standing. This will affect people’s
confidence …” After rebuking them … the Buddha gave a teaching and
addressed the monks: “You shouldn’t do walking meditation with your
sandals on when your teachers, your preceptors, or those of equivalent
standing do it without. If you do, you commit an offense of wrong conduct. And
you shouldn’t wear sandals within a monastery. If you do, you commit an
offense of wrong conduct.”

Soon afterwards a certain monk was afflicted with a corn on his foot. The
monks had to hold him while he urinated and defecated. Just then, the Buddha
was walking about the dwellings and saw this. He went up to those monks and
said to them, “What illness does this monk have?” “He has a corn on his
foot, sir. That’s why we do this for him.” Soon afterwards the Buddha gave
a teaching and addressed the monks: “I allow you to wear sandals if your
feet are painful or cracked, or you have a corn on your foot.”

Then the monks made use of the beds and benches with dirty feet. Their robes
and the furniture got dirty. “When you know that you are about to make use
of a bed or a bench, I allow you to wear sandals.” Then, when the monks were
walking to the observance hall or to a meeting in the dark of night, they
stepped on stumps and thorns, hurting their feet. “I allow you to wear
sandals within a monastery, and also to use a torch, a lamp, and a walking
stick.” 6. The prohibition against wooden shoes, etc. At one time the monks
from the group of six got up early in the morning, put on wooden shoes, and
walked back and forth outside, making a loud clacking noise. And they talked
about all sorts of worldly things: about kings, gangsters, and officials;
about armies, dangers, and battles; about food, drink, clothes, and beds;
about garlands and perfumes; about relatives, vehicles, villages, towns, and
countries; about women and heroes; gossip; about the departed; about various
trivialities; about the world and the sea; about being this or that. They
stepped on and killed insects, and they disturbed the monks in the stillness
of meditation. The monks of few desires complained and criticized them, “How
can the monks from the group of six act like this?” They told the Buddha.
… “Is it true, monks, that the monks from the group of six are acting like
this?” “It’s true, sir.” … After rebuking them … the Buddha gave a
teaching and addressed the monks: “You shouldn’t wear wooden shoes. If you
do, you commit an offense of wrong conduct.”

When the Buddha had stayed at Rājagaha for as long as he liked, he set out
wandering toward Benares. When he eventually arrived, he stayed in the deer
park at Isipatana. When the monks from the group of six heard that the Buddha
had prohibited wooden shoes, they took cuttings from young palm trees and wore
shoes made of palm leaves. The trees withered. People complained and
criticized them, “How can the Sakyan monastics act like this? They are
harming one-sensed life.” The monks heard the complaints of those people and
they told the Buddha. … “Is it true, monks, that the monks from the group
of six are acting like this?” “It’s true, sir.” The Buddha rebuked
them … “How can those foolish men have cuttings made from young palm trees
and wear shoes made of palm leaves, with the trees withering as a consequence?
People regard trees as conscious. This will affect people’s confidence
…” After rebuking them … the Buddha gave a teaching and addressed the
monks: “You shouldn’t wear shoes made of palm leaves. If you do, you
commit an offense of wrong conduct.” When they heard that the Buddha had
prohibited shoes made of palm leaves, the monks from the group of six had
cuttings made from young bamboo and wore shoes made of bamboo leaves. The
bamboo withered. People complained and criticized them, “How can the Sakyan
monastics act like this? They are harming one-sensed life.” The monks heard
the complaints of those people and they told the Buddha. … “… People
regard trees as conscious … You shouldn’t wear shoes made of bamboo
leaves. If you do, you commit an offense of wrong conduct.”

When the Buddha had stayed at Benares for as long as he liked, he set out
wandering toward Bhaddiya. When he eventually arrived, he stayed in the
Jātiyā Grove. At that time the monks in Bhaddiya were fond of various kinds
of nice shoes. They made shoes of grass, reed, fishtail-palm leaves, and wool,
and they had them made. As a consequence, they neglected recitation,
questioning, the higher morality, the higher mind, and the higher wisdom. The
monks of few desires complained and criticized them, “How can the monks in
Bhaddiya do this?” They told the Buddha. … “Is it true, monks, that the
monks in Bhaddiya do this?” “It’s true, sir.” The Buddha rebuked them
… “How can those foolish men be fond of various kinds of nice shoes …
and neglect recitation, questioning, the higher morality, the higher mind, and
the higher wisdom? This will affect people’s confidence …” After
rebuking them … the Buddha gave a teaching and addressed the monks: “You
shouldn’t wear shoes made of grass, reed, fishtail-palm leaves, or wool; or
shoes made with gold, silver, gems, beryl, crystal, bronze, glass, tin, lead,
or copper. If you do, you commit an offense of wrong conduct. And you
shouldn’t use shoes. If you do, you commit an offense of wrong conduct. I
allow three kinds of foot stands that are fixed in place and immobile: foot
stands for defecating, foot stands for urinating, and foot stands for restroom
ablutions.”

When the Buddha had stayed at Bhaddiya for as long as he liked, he set out
wandering toward Sāvatthī. When he eventually arrived, he stayed in the Jeta
Grove, Anāthapiṇḍika’s Monastery. At this time, the monks from the
group of six would grab cattle as they were crossing the Aciravatī river—by
the horns, the ears, the neck, and the tail—and they would mount their backs
and, motivated by lust, would touch their genitals. They even killed a calf by
submerging it. People complained and criticized them, “How can the Sakyan
monastics act like this? They’re just like householders who indulge in
worldly pleasures!” The monks heard the complaints of those people and they
told the Buddha. … “Is it true, monks …” “It’s true, sir.” …
After rebuking them … the Buddha gave a teaching and addressed the monks:
“You shouldn’t grab cattle by the horns, the ears, the neck, or the tail,
and you shouldn’t mount their backs. If you do mount their backs, you commit
an offense of wrong conduct. And you shouldn’t touch their genitals
motivated by lust. If you do, you commit a serious offense. And you
shouldn’t kill a calf. If you do, you should be dealt with according to the
rule.” 7. The prohibition against vehicles, etc. At that time the monks from
the group of six traveled in vehicles, sometimes pulled by a female animal
with a man driving, at other times pulled by a male animal with a woman
driving. People complained and criticized them, “You’d think they were at
the Ganges festival!” They told the Buddha. “You shouldn’t travel in a
vehicle. If you do, you commit an offense of wrong conduct.”

Soon afterwards a monk who was traveling through the Kosalan country on his
way to visit the Buddha at Sāvatthī became sick. He stepped off the path and
sat down at the foot of a tree. People saw him and said to him, “Venerable,
where are you going?” “I’m going to Sāvatthī to visit the Buddha.”
“Please come with us.” “I can’t. I’m sick.” “Then please come
inside the vehicle.” “Thank you, but the Buddha has prohibited us from
traveling in vehicles.” He did not accept because he was afraid of
wrongdoing. Then, when he arrived at Sāvatthī, he told the monks what had
happened. They in turn told the Buddha. “I allow a vehicle when you’re
sick.” The monks thought, “Pulled by a female or by a male?” “I allow
a rickshaw pulled by men.” Soon afterwards a certain monk was even more
uncomfortable when jolted around in a vehicle. “I allow a palanquin and a
litter.” 8. The prohibition against high and luxurious beds At that time the
monks from the group of six used high and luxurious beds, such as: high
couches, luxurious couches, long-fleeced woolen rugs, multi-colored woolen
rugs, white woolen rugs, red woolen rugs, cotton-down quilts, woolen rugs
decorated with the images of predatory animals, woolen rugs with long fleece
on one side, woolen rugs with long fleece on both sides, sheets of silk
embroidered with gems, silken sheets, woolen rugs like a dancer’s rug,
elephant-back rugs, horse-back rugs, carriage-seat rugs, rugs made of black
antelope hide, exquisite sheets made of <i lang='pi'
translate='no'>kadalī</i>-deer hide, seats with canopies, seats with red
cushions at each end. When people walking about the dwellings saw this, they
complained and criticized them, “They’re just like householders who
indulge in worldly pleasures!” They told the Buddha. “You shouldn’t use
high and luxurious beds, such as: high couches, luxurious couches,
long-fleeced woolen rugs, multi-colored woolen rugs, white woolen rugs, red
woolen rugs, cotton-down quilts, woolen rugs decorated with the images of
predatory animals, woolen rugs with long fleece on one side, woolen rugs with
long fleece on both sides, sheets of silk embroidered with gems, silken
sheets, woolen rugs like a dancer’s rug, elephant-back rugs, horse-back
rugs, carriage-seat rugs, rugs made of black antelope hide, exquisite sheets
made of <i lang='pi' translate='no'>kadalī</i>-deer hide, seats with
canopies, seats with red cushions at each end. If you do, you commit an
offense of wrong conduct.” 9. The prohibition against all skins Soon
afterwards when the monks from the group of six heard that the Buddha had
prohibited high and luxurious beds, they used luxurious skins: lionskins,
tiger skins, and leopard skins. They cut them to fit their beds and benches,
and used them both there and elsewhere. When people walking about the
dwellings saw this, they complained and criticized them, “They’re just
like householders who indulge in worldly pleasures!” They told the Buddha.
“You shouldn’t use luxurious skins: lionskins, tiger skins, or leopard
skins. If you do, you commit an offense of wrong conduct.” Soon afterwards
when the monks from the group of six heard that the Buddha had prohibited
luxurious skins, they used cattle hides. They cut them to fit their beds and
benches, and used them both there and elsewhere. At this time a certain bad
monk was associating with the family of a bad lay follower. One morning that
monk robed up, took his bowl and robe, and went to that lay follower’s
house, where he sat down on the prepared seat. The lay follower approached the
monk, bowed, and sat down. At that time that lay follower had a beautiful
young calf with variegated hide, just like a young leopard. When the bad monk
stared at that calf, the lay follower asked him why. He replied, “I need the
skin of that calf.” The bad lay follower then slaughtered the calf, skinned
it, and gave the skin to the bad monk. The monk hid the skin under his outer
robe and left. The mother-cow, longing for her calf, followed behind him. When
the monks asked him why, he said he did not know. But his outer robe was
smeared with blood, and so they said, “What happened to your outer robe?”
When he told them what had happened, they asked, “So did you encourage
someone to kill?” “Yes.” The monks of few desires complained and
criticized him, “How can a monk encourage someone to kill? Hasn’t the
Buddha in many ways criticized killing and praised abstention from killing?”
They then told the Buddha. Soon afterwards the Buddha had the Sangha gathered
and questioned that bad monk: “Is it true, monk, that you encouraged someone
to kill?” “It’s true, sir.” … “Foolish man, how can you encourage
someone to kill? Haven’t I in many ways criticized killing and praised
abstention from killing? This will affect people’s confidence …” After
rebuking him, the Buddha gave a teaching and addressed the monks: “You
shouldn’t make others kill. If you do, you should be dealt with according to
the rule. And you shouldn’t use cattle hide. If you do, you commit an
offense of wrong conduct. And you shouldn’t use any kind of skin. If you do,
you commit an offense of wrong conduct.”

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

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

11. The account of Soṇa Kuṭikaṇṇa At one time Venerable Mahākaccāna
was staying in Avantī on Papataka Hill at Kuraraghara. At that time the lay
follower Soṇa Kuṭikaṇṇa was his supporter. On one occasion Soṇa went
to Mahākaccāna, bowed, sat down, and said, “Venerable, the way I
understand your teaching, it’s not easy for one who lives at home to lead
the spiritual life perfectly complete and pure as a polished conch shell. I
wish to cut off my hair and beard, put on the ocher robes, and go forth into
homelessness. Please give me the going forth.” “It’s difficult, Soṇa,
to live the spiritual life all one’s life, eating one meal a day and
sleeping by oneself. So follow the Buddhas’ instruction while remaining as a
householder. At suitable times you can eat one meal a day, sleep by yourself,
and abstain from sexuality.” As a result, Soṇa’s intention to go forth
died down. A second time Soṇa asked Mahākaccāna for the going forth, but
got the same response. A third time he asked for the going forth and
Mahākaccāna finally relented. At that time in the southern region of
Avantī, there were few monks. Only after three years, with much trouble and
difficulty, was Mahākaccāna able to gather a sangha of ten monks from here
and there to give the full ordination to Venerable Soṇa. 12. The making
known of the five favors for Mahākaccāna After completing the rainy-season
residence, Soṇa was reflecting in private: “I’ve heard that the Buddha
is like this and like that, but I haven’t seen this for myself. If my
preceptor allows me, I shall go and visit the Buddha, the Perfected One, the
fully Awakened One.” Coming out from seclusion, Soṇa went to
Mahākaccāna, bowed, sat down, and told him what he had thought.
Mahākaccāna said, “Well thought, Soṇa! Please go and visit the Buddha,
the Perfected and fully Awakened One. You will see someone who is pleasing to
the eye and inspiring confidence; who is peaceful in mind and faculties; who
is attained to the supreme subduing and calm; who is tamed, guarded, and
restrained in his senses—a great being. Then, Soṇa, in my name, pay
respect with your head at the Buddha’s feet and say, ‘Sir, my preceptor,
Venerable Mahākaccāna, pays respect with his head at the Buddha’s feet.’
And then say this: ‘In the southern region of Avantī, sir, there are few
monks. Only after three years, with much trouble and difficulty, was it
possible to gather a sangha of ten monks from here and there to give me the
full ordination. Would the Buddha allow a smaller group of monks to give the
full ordination in Avantī? In Avantī the ground is dark and hard, made rough
by the hooves of cattle. Would the Buddha allow sandals with multi-layered
soles in Avantī? In Avantī people value bathing and cleanliness. Would the
Buddha allow unrestricted bathing in Avantī? In Avantī sheepskins,
goatskins, and deerskins are used as rugs, just as <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. Would the Buddha allow sheepskins,
goatskins, and deerskins as rugs in Avantī? At present people give robe-cloth
to monks who are outside the monastery zone, saying, “We give this
robe-cloth to so-and-so.” When those monks return to the monastery, they are
told, “Such-and-such people have given you robe-cloth.” But being afraid
of wrongdoing, they don’t accept, thinking, “We might commit an offense
entailing relinquishment.” Would the Buddha point out a way to deal with
robe-cloth?’” Soṇa replied, “Yes, sir.” He got up from his seat,
bowed down, and circumambulated Mahākāccāna with his right side toward him.
He then put his dwelling in order, took his bowl and robe, and set out for
Sāvatthī. When he eventually arrived, he went to the Jeta Grove,
Anāthapiṇḍika’s Monastery where he approached the Buddha, bowed, and
sat down. The Buddha said to Venerable Ānanda, “Ānanda, please prepare a
resting place for this newly-arrived monk.” Ānanda thought, “When the
Buddha says this, it means he wishes to stay in the same dwelling as Venerable
Soṇa.” And he prepared a resting place for Soṇa in the Buddha’s
dwelling. Then, after spending much of the night outside, the Buddha entered
the dwelling, as did Soṇa. Rising early in the morning, the Buddha said to
Soṇa, “Recite a teaching, monk.” Saying, “Yes, sir,” he chanted the
entire Chapter of Eights. When he was finished, the Buddha said, “Well done,
Soṇa, well done. You have learned the Chapter of Eights well. You have
remembered it well. And you have a good voice—it’s clear, articulate, and
gets the meaning across. How long have you been a monk?” “One year,
sir.” “But why did it take you so long to go forth?” “Well, I have
long seen the downside of worldly pleasures. Still, because household life is
crowded and busy, I was not able to leave.” Seeing the significance of this,
the Buddha uttered a heartfelt exclamation: “Having seen the downside of the
world, Knowing the Truth beyond ownership, The noble one doesn’t delight in
the bad; In the bad, the pure one doesn’t delight.” Soṇa thought, “The
Buddha approves of me! This is the time to bring up what my preceptor said.”
He got up from his seat, arranged his upper robe over one shoulder, bowed down
at the Buddha’s feet, and said, “Sir, my preceptor, Venerable
Mahākaccāna, pays respect with his head at the Buddha’s feet.” He then
repeated everything Mahākaccāna had asked him to say. Soon afterwards the
Buddha gave a teaching and addressed the monks: “In the southern region of
Avantī there are few monks. Outside the central Ganges plain, I allow the
full ordination to be given by a group of five, including one expert on the
Monastic Law. In this regard, the following is outside the central Ganges
plain: 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. 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. 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. 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. 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. In Avantī the
ground is dark and hard, made rough by the hooves of cattle. Outside the
central Ganges plain, I allow sandals with multi-layered soles. In Avantī
people value bathing and cleanliness. Outside the central Ganges plain, I
allow unrestricted bathing. In Avantī sheepskins, goatskins, and deerskins
are used as rugs, just as <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.
Outside the central Ganges plain, I allow rugs of sheepskin, goatskin, and
deerskin. And it may be that people give robe-cloth to monks who are outside
the monastery zone, saying, ‘We give this robe-cloth to so-and-so.’ I
allow you to accept it and not start counting the days until you receive it in
your hands.” The fifth chapter on skins is finished. This is the summary:
“The king of Magadha and Soṇa, Eighty thousand chiefs; Sāgata on the
Vulture Peak, Showed much that was super-human. Going forth, energetic, they
cracked, Lute, single-layered soles; Blue, yellow, red, Magenta, and just
black. Orange, beige, And he prohibited straps; Leather, and enclosing,
covering, Cotton, partridge, ram, goat. Scorpion, peacock, and various, Lion,
and tiger, leopard; Deer, otter, and cat, Squirrel, bat, decorated. Cracked,
sandals, corn, Washed, stumps, clacking; Palm, bamboo, and just grass, Reed,
fish-tail palm. Grass, wool, gold, Silver, gems, beryl; Crystal, bronze, and
glass, Tin, and lead, copper. Cow, vehicle, and sick, Pulled by men,
palanquin; Beds, luxurious skins, And the bad one with a cattle hide. Of
householders, straps of leather, They enter, being sick; Mahākaccāyana,
Soṇa, Chanted the Chapter of Eights. Full ordination through five,
Multi-layered, unrestricted bathing; He allowed rugs made of skin, Not start
the counting until; The leader did these five favors, For Soṇa, the senior
monk.” In this chapter there are sixty-three topics. The chapter on skins is
finished.
    — PLI-TV-KD5 — Bhikkhu Brahmali (CC0-1.0)