Dg Kd 5Leather

– FOUR-PART VINAYA

LEATHER

1. THE CAUSES AND CONDITIONS OF SOṆA-KOLIVĪSA

1. The Two Feet

At one time, the Blessed One was dwelling at the city of Rājagṛha. Now at that time, in the city of Campā, there was the son of a great elder, whose personal name was Soṇa-kolivīsa. The parents of Soṇa-kolivīsa had given birth to only one child, and so they cherished him greatly.

From childhood to adulthood he had grown accustomed to a life of ease and comfort; his feet had never once trodden upon the bare ground, and hair had grown on the soles of his feet. The King of Magadha heard that in the city of Campā there was the son of a great elder named Soṇa-kolivīsa, whose parents had given birth to only one child and cherished him greatly, that from childhood to adulthood he had grown accustomed to a life of ease and comfort, that his feet had never once trodden upon the bare ground, and that hair had grown on the soles of his feet.

The King wished to see him, and so he issued an order to the lord of the city of Campā, directing that the elders all bring their sons to the presence of the King. The lord of the city of Campā commanded the elders to bring their sons to the presence of the King of Magadha. When they arrived, they prostrated themselves at the feet of the King, then stood to one side and addressed the King:

"Your Majesty wishes to see the sons of the great elders of the city of Campā. Here is one who from childhood to adulthood has grown accustomed to a life of ease and comfort; his parents cherish him greatly, his feet have never once trodden upon the bare ground, and hair has grown on the soles of his feet. May the King grant permission for cloth to be spread upon the ground."

The King gave permission for cloth to be spread upon the ground. The son of the elder named Soṇa-kolivīsa then had cloth spread upon the ground, walked forward to the presence of the King, and bowed his head in reverence. The King saw the hair on the soles of his feet. His heart was filled with great joy, and he at once bestowed upon them benefits for this present life, saying:

"I have granted you benefits for this present life. The Blessed One is presently dwelling on Gṛdhrakūṭa Mountain in the city of Rājagṛha. You may go there to behold and pay homage to him. He will grant you that which is of benefit for lives to come."

At that time, the lord of the city of Campā and the elders, having heard the King's words, set out together for Gṛdhrakūṭa Mountain. At that moment, the Elder Svāgata, who was the attendant of the Buddha, was seated upon a great boulder at a certain place. The lord of the city of Campā approached the Elder Svāgata and asked:

"Where is the Blessed One at present? We wish to come before the Tathāgata."

Svāgata said:

"Please wait a moment! Elder, allow me to inform the Buddha."

The Elder Svāgata then vanished from the boulder, and in an instant—as quickly as a man of great strength might flex and extend his arm—he appeared before the Buddha and said:

"The elder of Campā wishes to come before the Blessed One."

The Buddha said:

"Go to the cool hall and spread out the sitting mat. I shall come there."

Svāgata obeyed the instruction, spread the sitting mat, then returned to the presence of the Buddha, prostrated himself at the Buddha's feet, stood to one side, and said:

"I have spread the sitting mat. Now is the proper time."

The Blessed One then came out of his dwelling, went and sat upon the prepared seat, and said to Svāgata:

"Invite the elder of Campā to come."

The Elder Svāgata then vanished from before the Buddha, and in an instant—as quickly as a man of strength might flex and extend his arm—he was already present at the boulder.

When the elder saw this, he exclaimed in praise:

"Truly this has never been seen before! The disciples of the Blessed One possess such supernormal powers—how much more so the Tathāgata himself."

Svāgata said:

"Venerable Elder, now is the proper time."

The lord of the city of Campā came to the presence of the Buddha, bowed his head in reverence, then withdrew and sat to one side. The Blessed One then, by way of skillful means, taught the Dharma for the lord of the city of Campā and the sons of the elders. He taught the Dharma concerning generosity, concerning the observance of precepts, and concerning rebirth in the heavens. Right there in their seats they attained the purity of the Dharma-eye, saw the Dharma, obtained the Dharma, and reached the fruit of realization, no longer subject to regression. They said to the Buddha:

"Venerable One, from this day forward we take refuge in the Buddha, the Dharma, and the Sangha. We humbly beseech the Blessed One to receive us as upāsakas, who throughout our lives will refrain from taking life, and likewise from drinking intoxicants."

The son of the elder named Soṇa-kolivīsa, sitting in the assembly, thought to himself: "Having heard the Buddha's teaching, I see that living at home together with wife and children, it is difficult to cultivate the pure conduct. Now I should follow the Buddha, request the shaving of my beard and hair, and go forth from home to practice the Way." And so he waited with the intention of remaining until the assembly dispersed.

At that time, the lord of the city of Campā, having heard the Blessed One teach the various Dharmas by way of skillful means, gave rise to a mind of great joy, then rose from his seat, made obeisance, circumambulated the Buddha, and took his leave. The son of the elder named Soṇa-kolivīsa came back, approached the presence of the Buddha, bowed his head in reverence, then withdrew and stood to one side, and said to the Blessed One:

"Just now I heard the Buddha say that living at home together with wife and children, one can scarcely cultivate the pure conduct. Now I wish to follow the Blessed One, and I request that my beard and hair be shaved, that I may go forth from home to practice the Way."

The Buddha asked Soṇa-kolivīsa:

"Have your parents given their permission?"

Soṇa-kolivīsa replied:

"Blessed One, my parents have not yet given their permission."

The Buddha instructed:

"If your parents do not give their permission, the Tathāgata will not receive you into homelessness."

Soṇa-kolivīsa said:

"I shall find a way to obtain my parents' permission."

The Buddha instructed:

"Now is the proper time."

Soṇa-kolivīsa then returned to the city of Campā, went to his parents, and said:

"Just now I heard the Buddha say that living at home together with wife and children, one cannot cultivate the pure conduct. Now I wish to follow the Buddha, shave my beard and hair, and go forth from home to practice the Way. I ask that my parents give their permission."

The parents of Soṇa-kolivīsa said:

"The going forth is exceedingly difficult. Being a śramaṇa is by no means easy either. It would be better for you to live at home, enjoy the pleasures of affection, and perform meritorious deeds according to your wishes. There is no need to go forth."

Soṇa-kolivīsa heard his parents speak thus, yet persisted in making his request a second time and a third time in the same manner, and would not desist. Although Soṇa-kolivīsa made his request three times in this way, his parents still refused. At that point, Soṇa-kolivīsa rose from his seat, sat down upon the bare ground, and declared:

"From this day forward, I shall not bathe, I shall not anoint myself with fragrant unguents, I shall not drink water, I shall not eat. Either I shall die, or I shall go forth."

One day passed without eating, and so it continued until five days had passed without eating. The relatives and friends of Soṇa-kolivīsa heard that Soṇa-kolivīsa wished to follow the Buddha, shave his beard and hair, and go forth to practice the Way, but that his parents had not permitted it, and that he had now gone without food for five days. The kinsfolk and close friends of Soṇa-kolivīsa then came to him and said:

"Arise, Soṇa-kolivīsa. Go and bathe, anoint yourself with fragrant unguents, eat and drink, and perform meritorious deeds according to your wishes. Going forth is by no means easy. Being a śramaṇa is also very difficult. Come now, do not go forth any longer."

Soṇa-kolivīsa heard his kinsfolk and close friends speak thus, yet remained firm in his resolve. Thereupon the friends of Soṇa-kolivīsa went to his parents and said:

"Allow Soṇa-kolivīsa to go forth and practice the Way. If he is happy living the homeless life, you will still see him often. If he is no longer happy with the homeless life, he will return home. But if Soṇa-kolivīsa were to die, what then?"

The parents of Soṇa-kolivīsa, having heard this, said:

"Very well then, let him go forth as he wishes."

Soṇa-kolivīsa, having heard his parents' permission, thought to himself: "Now I am this emaciated and weak; I cannot manage eating only one meal a day. I must first restore my strength a little." When Soṇa-kolivīsa had somewhat recovered his health, he went to his parents and said:

"Now I wish to go forth."

His parents said:

"Now is the proper time."

Soṇa-kolivīsa then went to the presence of the Blessed One on Gṛdhrakūṭa Mountain in the city of Rājagṛha, bowed his head in reverence, then stood to one side, and said to the Buddha:

"My parents have given me permission to go forth and practice the Way. I humbly beseech the Buddha to receive me, that I may receive the full ordination."

The Buddha then received him into homelessness and administered the full ordination.

At that time, the parents of Soṇa-kolivīsa established seven relay stations for horses in the interval between the two cities, so that hot food could be delivered to Soṇa-kolivīsa in time. When the hour came, Soṇa-kolivīsa would offer this food to the senior monks, and then himself enter the city to go on alms-round. The parents of Soṇa-kolivīsa heard that their son was offering this food to the bhikkhus and going himself on alms-round, and so from that time forward they ceased sending food.

2. The Taut Lute String

At that time, Soṇa-kolivīsa went to dwell by the Tapodā River, in the Śītavana forest, and applied himself with diligent effort to walking meditation, until the soles of his feet bled, and the ground of the meditation path became covered with blood, like a slaughterhouse. Soṇa-kolivīsa, dwelling in a secluded place, reflected thus: "Now I have been diligent and energetic in my practice; among the disciples of the Buddha there is none who surpasses me. Why have I not attained liberation from the āsavas? My family possesses wealth; I could live happily and perform meritorious deeds according to my wishes. Perhaps I should relinquish the precepts, return home, and no longer continue in the practice of the Way."

At that time, the Blessed One, knowing the thoughts in Soṇa's mind, in an instant—like a strong man flexing and extending his arm—traveled from Gṛdhrakūṭa to the Sītavana forest. He saw the walking-meditation path with the ground stained with blood like a slaughterhouse. Though he already knew, he nonetheless asked the monks:

"Who has been walking in meditation here, that the ground is stained with blood like a slaughterhouse?"

The monks said to the Buddha:

"The monk Soṇa has been diligently and energetically practicing walking meditation, and his feet have been bleeding, so the ground is stained with blood in this way."

The Buddha instructed that Soṇa be summoned. A monk, in obedience to the Buddha's instruction, went to where Soṇa was and said:

"The Blessed One summons you."

Upon hearing the Buddha's summons, Soṇa went to where the Buddha was, paid homage by prostrating at his feet, and withdrew to sit to one side. Though the Buddha already knew, he deliberately asked:

"Just now, while you were alone in a secluded place, did you think: 'I have been diligent and energetic in my practice; among the disciples of the Buddha, there is no one who surpasses me. Why have I not yet attained liberation free from the āsavas? My family has wealth; I could live pleasantly and at will perform meritorious deeds. Perhaps I should relinquish the precepts, return home, and no longer continue on the path.' Was it truly so?"

"Reverently, Blessed One, it was truly so."

The Blessed One said:

"Now I shall ask you something. Answer freely as you wish. When you were still at home, did you enjoy playing the lute?"

"Blessed One, it is so; when I was still at home, I enjoyed playing the lute."

"Soṇa, when the strings of the lute are too taut, is the sound good?"

"Blessed One, no."

"Soṇa, when the strings of the lute are too slack, is the sound good?"

"Blessed One, no."

"Soṇa, when the strings of the lute are neither too slack nor too taut, is the sound good?"

"Blessed One, the sound is good."

The Blessed One said:

"It is the same way, Soṇa. If one's effort is excessive, it leads to restlessness. If effort is too little, it gives rise to laziness. One should apply effort in a balanced manner with respect to the faculties."

After Soṇa heard the Buddha's brief admonition, he went alone to a secluded place, applied himself diligently and energetically, his mind free from distraction, keeping himself wakeful in the first and last watches of the night, cultivating his own mind, practicing the qualities conducive to enlightenment so as to fulfill the aim of one who has gone forth. Before long he attained the fruit; in that very life he realized the supreme pure conduct, knowing: "Birth is ended; the holy life is established; what had to be done has been done; there will be no more rebirth." Soṇa attained the path of arhatship.

3. The Six Joys of One Who Has Gained Confidence Through Understanding

After Soṇa had attained the path of arhatship, he went to where the Blessed One was, paid homage by prostrating at his feet, stood to one side, and said to the Buddha:

"If a monk has attained arhatship and has completely purified all the āsavas, that monk abides in joy in six respects: joy in renunciation, joy in the absence of ill will, joy in a tranquil life, joy in the extinction of craving, joy in the extinction of the aggregates of clinging, and joy in the absence of delusion. If a monk has attained arhatship and has purified all the āsavas, that monk abides in joy in these six respects. Blessed One, is there any case in which one may attain joy in renunciation without relying on faith?"

"One should not entertain the thought that without relying on faith there can be joy in renunciation, so as to attain the path of arhatship, to fully purify the āsavas, to extinguish desire, to be free from desire, to extinguish aversion, to be free from aversion, to extinguish delusion, to be free from delusion."

"Blessed One, is there any case in which one may attain joy in the absence of ill will without relying on the observance of precepts?"

"One should not entertain the thought that without relying on the observance of precepts there can be joy in the absence of ill will, so as to attain the path of arhatship, to fully purify the āsavas, to extinguish desire, to be free from desire, to extinguish aversion, to be free from aversion, to extinguish delusion, to be free from delusion."

"Blessed One, is there any case in which one may attain joy in tranquility without having abandoned material gains?"

"One should not entertain the thought that without abandoning material gains there can be joy in tranquility, so as to attain the path of arhatship, to fully purify the āsavas, to extinguish desire, to be free from desire, to extinguish aversion, to be free from aversion, to extinguish delusion, to be free from delusion.

"It is through joy in the extinction of craving, joy in the extinction of the aggregates of clinging, and joy in the absence of delusion that one attains the path of arhatship, fully purifies the āsavas, extinguishes desire, is free from desire, extinguishes aversion, is free from aversion, extinguishes delusion, is free from delusion.

"Such a monk, whose mind is liberated from the āsavas—with regard to visible forms cognized through the eye, both the liberation through wisdom and the liberation of mind are undefiled. Consciousness does not mingle with variegated forms; he dwells in the fourth dhyāna. With the ear, nose, tongue, body, and mind, it is the same.

"Blessed One, it is like a great mountain of solid rock, intact, unpierced, without a crack. If from the east there comes a great storm of wind and rain, the mountain is not moved or shaken. From the south, west, and north it is the same. Likewise, Blessed One, if a monk has attained the path of arhatship, his mind has been liberated, and all the āsavas have been fully purified—with regard to visible forms cognized through the eye, both the liberation through wisdom and the liberation of mind are undefiled, consciousness does not mingle with variegated forms, he dwells in the fourth dhyāna—with the ear, nose, tongue, body, and mind, it is the same."

Having spoken thus, he then recited a verse:

After Soṇa had recited this verse and received the Buddha's confirmation, he rose from his seat, paid homage to the Buddha by prostrating at his feet, and took his leave.

Not long after Soṇa had departed, the Buddha said to the monks:

"One should note the attainment of the path in this way: speak only in terms of the meaning, and do not state outright that one has attained. Do not be like those foolish monks who rejoice and declare their attainment, only to find later that they have not actually attained anything, thereby causing themselves needless affliction."

One day, Soṇa came to where the Buddha was, paid homage by prostrating at his feet, and withdrew to sit to one side. The Buddha said to Soṇa:

"By nature you are accustomed to comfort and not accustomed to walking on foot. I permit you to wear single-soled sandals within the monastery."

Soṇa then said to the Buddha:

"I have already relinquished five royal elephant trains and gone forth to practice the path. If I now wear single-soled sandals, there will inevitably be those who laugh and say, 'Soṇa gave up five royal elephant trains and went forth to practice the path, yet he is still attached to single-soled sandals.' If the Blessed One permits all monks to use them, then I too will use them."

The Buddha silently gave his assent. And on account of this circumstance, he assembled the community of monks, taught the Dharma to the monks in accordance with it, praised the dhutaṅga practices, fewness of wants, contentment, and delight in renunciation through countless skillful means, and then said to the monks:

"In order to protect the body, protect the robe, and protect the bed and bedding, I permit the wearing of single-soled sandals within the monastery."

At that time, the monks wore single-soled sandals, and before long the sandals wore through and became damaged. The Buddha permitted the use of bark or leather to patch them, and thread to stitch them. If the stitching broke, sinew or hair could be used to sew them back together. As there arose the need for an awl to pierce the leather, the monks informed the Buddha. The Buddha permitted the use of an awl for that purpose.

2. THE CAUSES AND CONDITIONS OF SOṆAKUṬIKAṆṆA

1. The Saṅgha at the Border Region

At that time, the Venerable Mahāmahākaccāyana was dwelling on the slopes of Mount Kuraraghara in the country of Avantī, together with the lay follower Soṇakuṭikaṇṇa and his servants.

At that time, Soṇakuṭikaṇṇa thought to himself:

"As the Buddha has taught, if I live as a householder together with wife and children, I cannot cultivate a life of purity. I should shave off my hair and beard and go forth to practice the path."

Soṇakuṭikaṇṇa then went to where Mahākaccāyana was and said:

"I have heard the Buddha's teaching that if one lives as a householder together with wife and children, one cannot cultivate a life of purity. I humbly request that the Venerable One permit me to go forth and receive the higher ordination."

Kaccāyana said:

"Going forth is a very difficult matter. Being a renunciant is not easy either. You should remain as a householder, protect the Buddhist precepts, and practice in accordance with the Buddha's teachings according to your circumstances."

Soṇakuṭikaṇṇa made the request three times. Seeing his sincerity after three entreaties, the Venerable Mahākaccāyana allowed him to go forth, but it was not until three years had passed that he was able to receive the higher ordination. Why was this? Because there were not enough members of the Saṅgha—a full ten monks were required. Not long after Soṇakuṭikaṇṇa had received the precepts, he attained the path of arhatship. He noted his attainment of the path in the manner described before.

At that time, Soṇa-Kuṭikaṇṇa heard that the Buddha was endowed with meritorious marks of adornment, that his faculties were calm and tranquil, supremely tamed, like a king of elephants, like a pool of clear, still water, and that all who heard of him were filled with joy. Wishing to go and pay his respects to the Buddha, he went to the place of Mahā-Kaccāyana and said:

"I have heard such qualities of the Buddha, and I wish to go and pay my respects to the Tathāgata, the Unattached One, the Perfectly Enlightened One."

Mahā-Kaccāyana said:

"The Buddha's qualities are indeed as you have described."

Mahā-Kaccāyana then continued:

"On my behalf, go to the Buddha, prostrate yourself with your head at his feet, and inquire after the Blessed One: 'Is the Blessed One in good health, able to come and go freely? Is he free from illness and at ease?' Then present the following five matters to the Blessed One:

"1. In the country of Avantī there are few bhikkhus, so that conferring the higher ordination is difficult, and it takes three years to organize. Why is this so? Because there are not ten members of the Saṅgha. From now on, may the Blessed One please grant a skillful means whereby the higher ordination in the country of Avantī may be conferred with ease.

"2. Avantī has much thorny ground and gravel; sandals of a single layer are easily worn out and torn. May the Blessed One please permit the wearing of sandals of two layers.

"3. In Avantī, the people are fond of bathing. May the Blessed One please permit bhikkhus to bathe regularly.

"4. In other regions there are fine kinds of bedding such as iḷīyanadhā, mora, moramora, and kulāva. In the country of Avantī, hides are also used as bedding—goatskin, sheepskin, and deerskin. May the Blessed One please permit the use of hide as bedding.

"5. There are bhikkhus who travel to other localities. Afterward, robes arrive at their former dwelling place, and they dare not accept them, fearing to incur a nissaggiya offense. May the Blessed One please grant a skillful means by which they may be permitted to accept them."

Bhikkhu Soṇa-Kuṭikaṇṇa, having heard Mahā-Kaccāyana speak, accepted these instructions in silence, rose from his seat, paid reverent homage by bowing his head to the elder's feet, circumambulated him, and took his leave. Soṇa-Kuṭikaṇṇa learned that the Blessed One was residing at Gijjhakūṭa Mountain near Rājagaha. Taking his three robes and bowl with him, he went to the place of the Buddha, prostrated himself with his head at the Buddha's feet, and sat to one side. The Buddha then consoled him by asking:

"Is your dwelling pleasant? Do you suffer any difficulty in obtaining food?"

Soṇa-Kuṭikaṇṇa told the Buddha that his dwelling was pleasant and that he suffered no difficulty in obtaining food. The Buddha then said to the Venerable Ānanda:

"Prepare a resting place for the visiting bhikkhu."

The Venerable Ānanda, understanding on his own that it was the Blessed One's usual custom to have a visiting bhikkhu rest together with him—this being the reason he had told Ānanda to prepare a place—complied with the Buddha's instruction, entered the room where the Buddha rested, and prepared a seat facing the Buddha's seat. He then returned to the Buddha's presence, prostrated himself with his head at the Buddha's feet, stood to one side, and said to the Blessed One:

"I have prepared a resting place for the visiting bhikkhu. With your permission, I shall now invite the guest to enter."

The Blessed One then rose and entered the room, taking his seat. Soṇa-Kuṭikaṇṇa entered the room together with the Buddha and sat in the seat facing him. After sitting quietly for a short while, the Blessed One said to Soṇa-Kuṭikaṇṇa:

"Can you expound the Dhamma?"

Soṇa-Kuṭikaṇṇa, hearing the Buddha's words, thereupon recited before the Buddha the "Sixteen Stanzas," neither adding nor omitting, neither corrupting them; his voice was clear, the sections and phrases were in proper order and comprehensible. At that time the Blessed One thought: "Excellent! This bhikkhu has recited the sixteen stanzas of the Dhamma without increase, without decrease, without corruption; his voice is clear, the sections and phrases are in proper order and comprehensible." The Buddha then asked Soṇa-Kuṭikaṇṇa:

"What were you doing before this?"

Soṇa-Kuṭikaṇṇa replied:

"For a long time I have seen that sensual desire is dangerous and harmful. Yet receiving the higher ordination has been extremely difficult. One must wait three years. Why is this? Because there are not ten members of the Saṅgha."

Soṇa-Kuṭikaṇṇa thought that the time had now come to present to the Blessed One the five matters that his preceptor Mahā-Kaccāyana had charged him to convey. Soṇa-Kuṭikaṇṇa said to the Buddha:

"My preceptor Mahā-Kaccāyana has charged me to bow my head in reverence at the feet of the Blessed One on his behalf and to inquire after the Blessed One's health: 'Is the Blessed One in good health, able to come and go freely? Is he free from illness and at ease?'"

Soṇa-Kuṭikaṇṇa then presented the five matters as described above to the Blessed One. The Blessed One expressed his approval by remaining silent.

Early the following morning, the Buddha, taking this occasion as cause and condition, assembled the community of bhikkhus, and in accordance with the bhikkhus' dispositions he taught the Dhamma, praising with countless skillful means the practice of the ascetic disciplines, dignified deportment, fewness of wishes, contentment, and delight in seclusion. He then said to the bhikkhus:

"In the country of Avantī, if the fifth person is one who upholds the Vinaya, the higher ordination is permitted to proceed. In other places where the same circumstance arises, it is likewise permitted. Those other places are as follows: To the east there is a country called White Wood Grove—beyond that country it is permitted. To the south there is a stūpa called Pure Virtue—beyond that stūpa it is permitted. To the west there is a mountain called Ekasāla, the Dwelling of the Sages—beyond that mountain it is permitted. To the north there is a country called Pillar—beyond that country it is permitted. In places beyond these, if the fifth person is one who upholds the Vinaya, ordination is permitted.

"In the country of Avantī, the wearing of sandals of two layers is permitted.

"In the country of Avantī, regular bathing is permitted.

"In that country, the use of hides of goat, sheep, and deer as bedding is permitted.

"Bhikkhus are permitted to accept robes for ten days. Beyond that limit, they should be relinquished. After relinquishing, they should confess the offense."

2. Regulations Concerning Leather

i. General Regulations Regarding Sandals

At that time, a bhikkhu received a pair of sandals that had been mended with leather. Being not far from the Buddha, he tore them apart and destroyed them, fearing to incur the offense of wearing sandals of two layers. The Blessed One, though knowing, still asked that bhikkhu:

"Why did you tear apart and destroy those sandals?"

The bhikkhu replied:

"Because I feared committing the offense of wearing sandals of two layers."

The Buddha said:

"Sandals that are worn through and damaged may be mended with a second layer."

Some bhikkhus received a kind of hide that had not yet been tanned. The Buddha said:

"It is permitted to tan the hide to make it soft. Either tan it yourself to make it soft, or have someone else make it soft, and then cut it to make single-layer sandals."

When a knife was needed, the Buddha permitted keeping a knife. When a board was needed, the Buddha permitted keeping a board. When sinew, hair, leather thread, and the like were needed, the Buddha permitted keeping all of these. When scissors were needed, the Buddha permitted keeping scissors. When a blade became dull, sharpening was permitted, and keeping a whetstone was permitted.

At that time, bhikkhus left scattered about their knives, awls, sinew, hair, leather thread, and scissors, having no place to store them. The Buddha said:

"It is permitted to make a bag to hold them. Or bamboo may be woven into a basket; or tree bark may be fashioned into a basket. It is permitted to use a wool pouch to cover the outside. Any one of ten kinds of cloth may be used to make the pouch."

Some bhikkhus used leather to make it. The Buddha said:

"Leather must not be used to make it."

Some bhikkhus placed new robes on top of sandals and then sat down, soiling the robes. The Buddha said:

"New robes must not be placed on top of sandals and then sat upon. Bhikkhus must also not sit on leather. Except in the country of Avantī."

Some bhikkhus placed their sandals in front of them and then went to sleep; dogs took them away in their mouths. The Buddha said:

"Sandals must not be placed in front and then slept. They should be covered with grass, or the two soles should be placed facing each other and stored beneath the sitting cloth."

A bhikkhu placed his sandals to one side and went to sleep. Rolling over, he lay upon the sandals, and with a conscientious mind became anxious, fearing he had committed the offense of sleeping on leather. The Buddha said:

"There is no offense."

A bhikkhu placed his sandals inside his bowl and carried them that way. Other bhikkhus seeing this were disgusted. The Buddha said:

"Sandals must not be placed inside the bowl. The bowl should be kept clean."

A bhikkhu held both his sandals and his bowl in one hand. Other bhikkhus seeing this were disgusted. The Buddha said:

"Sandals and bowl must not be held together in one hand. The bowl should be held in one hand and the sandals carried in the other."

Some bhikkhus waded through muddy water and were unable to lift their robes. The robes fell into the muddy water. The Buddha said:

"It is permitted to hook the sandals with the fingers. The bowl may be held in the palm of the hand. One hand may then be used to lift the robe."

ii. Types of Leather

Some bhikkhus in the country of Kosala were traveling among the villages. They arrived at a village where there was no bhikkhu's dwelling. They passed the night at the house of a potter, near the place where clay was kneaded, where there were animal hides. The bhikkhus slept on top of them, and in the morning, seeing this, they feared they had committed the offense of sleeping on leather. The Buddha said:

"There is no offense."

The group of six bhikkhus stored large hides such as those of lions, tigers, leopards, otters, wild cats, kāḷa animals, and foxes. The bhikkhus reported this to the Buddha. The Buddha said:

"No large hides whatsoever may be kept."

The group of six monks sat on high and large beds, or sat alone on rope beds, wooden beds, ivory beds, spread with horse hide or elephant hide; cotton mattresses, multi-colored bedding, cushions, and various types of otter fur used as padding. The monks reported this to the Buddha. The Buddha instructed:

"One must not sit on high and large beds, nor use otter fur as padding."

The monks went to the homes of laypeople. The laypeople spread fine, broad, high beds for the monks and invited them to sit. The monks said:

"The Buddha does not permit us to sit on high and large beds."

The laypeople replied:

"We have no other beds."

The monks reported this to the Buddha. The Buddha instructed:

"You are permitted to sit. Except for beds made of precious materials, in laypeople's homes you are permitted to sit on them."

The monks went to the homes of laypeople. The laypeople spread leather beds and simple beds for the monks. The monks were apprehensive and dared not sit, thinking: "The Buddha has not permitted us to sit on animal hides, except in the land of Assapura-Avantī." The laypeople said:

"We have no other beds."

The monks reported this to the Buddha. The Buddha instructed:

"You are permitted to sit in laypeople's homes."

The monks went to the homes of laypeople. The laypeople spread rope beds and long wooden benches. The monks were apprehensive and dared not sit, because the Buddha had not permitted them to sit together with senior monks on the same bed. The laypeople said:

"We do not have enough room for each person to sit on a separate bed."

The monks reported this to the Buddha. The Buddha instructed:

"You are permitted to sit together in laypeople's homes."

The monks went to the homes of laypeople. The laypeople spread leather cushions. The monks felt apprehensive, thinking: "The Buddha does not permit sitting on hides."

The laypeople said:

"We have no other seating."

The monks reported this to the Buddha. The Buddha instructed:

"You are permitted to sit in laypeople's homes."

At that time, Ven. Bandhananda, son of the Sākyas, had as a donor a certain cowherd. Early in the morning, Bandhananda put on his robe and went to the donor's home and arranged a seat. At that time, the cowherd came and sat to listen to the Dharma. Bandhananda, son of the Sākyas, skillfully taught him the Dharma and by various means of encouragement made the donor very joyful, and so asked:

"Is there anything the Venerable requires?"

Bandhananda said:

"Never mind. I need nothing. This offering is already sufficient."

The donor again said:

"Please, Venerable, do say what you need."

Bandhananda said:

"Never mind. I need nothing. Even if I said it, you would not be able to provide it!"

The donor said:

"Please, Venerable, do say it; I will make the offering."

Not far away there was a spotted calf. Bandhananda said:

"I want that hide."

The donor said:

"Please wait a moment, Venerable, while I slaughter it."

He immediately slaughtered the calf and stripped off the hide to offer to Bandhananda. Having received the hide, Bandhananda rose from his seat and carried it away. The mother cow lowed piteously and followed Bandhananda all the way to the gate of Jetavana. The monks saw this and asked:

"Why is this cow lowing and following you?"

Bandhananda said:

"This is the hide of its calf. I am carrying it away, so it follows me."

The monks reported this to the Buddha. The Buddha instructed:

"One must not ask for raw hides. If one does so, one shall be dealt with according to the Dharma."

iii. Articles made of leather

1. The monks were apprehensive and dared not wear a float to cross a river. The Buddha instructed:

"It is permitted."

The monks grabbed the tails of buffalo to wade across a river. After crossing, they realized the buffalo was female and felt apprehensive. The Buddha instructed:

"There is no offense. However, from now on, one should not grab a female buffalo's tail to cross a river."

The monks dared not sit on a leather raft to cross a river. The Buddha instructed:

"You are permitted to sit on it."

The monks were apprehensive and dared not sit on a leather boat to cross a river. The Buddha instructed:

"You are permitted to sit on a leather boat to cross a river. You may sit or lie down as you wish."

2. The monks used leather to make knife sheaths but did not cover the blades with anything, and the knives became damaged. The Buddha instructed:

"One should use soft wool, or cotton, or thick leather to cover the blade."

The monks kept footwear of double-layered leather. The Buddha instructed:

"One must not keep double-layered leather footwear."

The monks kept kāṇaphullā footwear. The Buddha instructed:

"One must not keep kāṇaphullā footwear."

A monk was traveling on the road together with a layman of the Kosala country, and his feet were pierced by something sharp, causing bleeding so severe that he could not walk. The layman, seeing this, offered his own footwear to the monk. The monk was apprehensive, fearing an offense through using kāṇaphullā footwear, and dared not accept it. The Buddha instructed:

"In such a circumstance as this, you are permitted to make use of it."

The group of six monks kept footwear made of spiraling horn. The Buddha instructed:

"One must not keep footwear made of spiraling horn."

The monks kept footwear made of deer horn. The Buddha instructed:

"One must not keep footwear made of deer horn."

The monks kept ālālī footwear. The Buddha instructed:

"One must not keep such footwear."

The group of six monks used multi-colored leather as straps for their footwear. The Buddha instructed:

"One must not keep such footwear."

The group of six monks used silk cloth as straps for their footwear. The Buddha instructed:

"One must not keep such footwear."

The group of six monks kept phullabhadda footwear. The Buddha instructed:

"One must not keep such footwear."

The group of six monks wore caṇṭaselī footwear. The Buddha instructed:

"One must not keep such footwear."

The group of six monks wore footwear braided on both sides. The Buddha instructed:

"One must not keep such footwear."

The group of six monks wore footwear with many straps. The Buddha instructed:

"One must not keep such footwear."

The group of six monks wore footwear of scroll-like shape. The Buddha instructed:

"One must not keep such footwear."

The group of six monks wore footwear made of thick hide, lion skin, tiger skin, leopard skin, otter skin, wildcat skin, multi-colored skin, and fox skin. The Buddha instructed:

"None of those kinds of hides may be kept."

The group of six monks used thick hide to edge their footwear, or used it as straps, or used it to mend. The Buddha instructed:

"One must not use it for edging, straps, or mending."

The group of six monks wore blue-colored footwear. The Buddha instructed:

"One must not keep such footwear."

The group of six monks used blue color to edge their footwear, or used it as straps or for mending. The Buddha instructed:

"One must not use blue color to edge footwear, make straps, or mend."

The group of six monks wore yellow-colored footwear. The Buddha instructed:

"One must not wear such footwear."

The group of six monks wore footwear edged with yellow, or used yellow for straps or mending. The Buddha instructed:

"One must not use footwear, straps, or mending edged with yellow."

The group of six monks wore red-colored footwear. The Buddha instructed:

"One must not wear red-colored footwear; the same applies to straps and mending."

The group of six monks wore white-colored footwear. The Buddha instructed:

"One must not wear white-colored footwear; the same applies to edged straps and edged mending."

The group of six monks wore footwear resembling peacock feathers. The Buddha instructed:

"One must not do such a thing."

The group of six monks wore brocade-colored footwear. The Buddha instructed:

"One must not use such footwear."

A certain monk received footwear that had already been made in a brocade color. The Buddha instructed:

"One must not keep it; if the color is removed, one is permitted to keep it."

The group of six monks wore footwear padded with fine wool. The Buddha instructed:

"One must not keep such footwear."

The group of six monks wore footwear padded with cotton. The Buddha instructed:

"One must not keep such footwear."

The group of six monks used silk to pad their footwear. The Buddha instructed:

"One must not keep or use such footwear."

The group of six monks used bala grass, bāsa grass, sāla grass, and handāla grass to pad their footwear. The Buddha instructed:

"One must not keep such footwear."

"O group of six monks, you are foolish men. What I have forbidden, you continue to do in other forms. From now on, all types of padded footwear must not be kept or used."

At that time, the monks encountered rainy weather which made their feet muddy, soiled their sitting cloths, and dirtied their bodies and sleeping mats. The Buddha permitted them, for the sake of protecting their bodies and sitting cloths, to wear rush-grass sandals within the monastery for washing their feet. When wearing rush-grass sandals to wash their feet, water entered the sandals, soiling their feet, sitting cloths, bodies, and sleeping mats. The Buddha permitted the use of bark or leather attached beneath the heels.

3. At that time, in the country of Sāvatthī, the group of six monks wore wooden clogs made of kambala grass. The Buddha instructed:

"One must not make clogs from those four types of grass, nor wear them."

When the Buddha was residing at Rājagaha, the group of six monks stripped bark from tāla trees to make sandals, causing the trees to wither and die. The laypeople saw this and together expressed their criticism: "The recluses, sons of the Sakyans, are shameless—they destroy living things and yet say they know the true Dhamma. They strip bark from tāla trees to make sandals, causing the trees to dry up and die. What kind of true Dhamma is that?" The monks reported this to the Buddha. The Buddha said:

"This must not be done."

When the Blessed One was residing in the country of Kosambi, the group of six monks wore wooden sandals and walked about like horses, the noise disturbing those who were sitting in meditation. The monks reported this to the Buddha. The Buddha said:

"Wooden sandals must not be worn."

The monks, being apprehensive, did not dare wear sandals into the lavatory, and did not dare wear sandals to wash their feet. The Buddha said:

"Except for walking on the road—in the above-mentioned cases, they may be worn."

The Blessed One was residing in the country of Sāgala. At that time, the monk Vesāli Vajjiputta wore sandals made of gold and sandals made of silver. The Buddha said:

"These must not be worn."

He then wore sandals made of lapis lazuli. The Buddha said:

"These must not be used."

He made and wore sandals made of precious jewels. The Buddha said:

"These must not be worn."

He then wore sandals made of fine precious wood. The Buddha said:

"These must not be worn."

The Buddha further said:

"You are a foolish person. I forbid one thing, and you quickly acquire other things to wear. From now on, all types of sandals must not be worn."

4. The Blessed One was residing in the country of Vesāli. At that time, the group of six monks wore footwear while walking in kinhin together with the Buddha. The Buddha said to the monks:

"Even disciples who study under lay craftsmen outside the Order show reverence toward their teachers. But these six monks are foolish persons who wear footwear while walking in kinhin together with the Buddha."

The Buddha further said:

"From now on, all such footwear must not be worn in this manner."

At that time, the group of six monks, in the presence of their preceptor, those of the same standing as the preceptor, their teachers, and those of the same standing as the teachers, would walk in kinhin in good places while their fellow monks of the preceptor's standing walked in inferior places. They themselves walked on high ground while those of the preceptor's standing walked on low ground. They went ahead while those of the preceptor's standing went behind. While speaking with those of the preceptor's standing and walking in kinhin, they would wear their robes reversed, wrap the robe around their neck, drape the robe over their head, drape it over both shoulders, and wear footwear. The monks reported this to the Buddha. The Buddha said:

"One must not let the preceptor, those of the same standing as the preceptor, or the teacher and those of the same standing as the teacher walk in inferior places while one walks in good places—nor, up to and including wearing footwear, must any of these things be done."

The group of six monks, in the presence of the preceptor, those of the same standing as the preceptor, the teacher, and those of the same standing as the teacher, would drape the robe over both shoulders, wear footwear, and when there was something to be offered or received, would not bare the right shoulder nor remove their footwear. The monks reported this to the Buddha. The Buddha said:

"This must not be done."

The Buddha said:

"From now on, when in the presence of the preceptor, those of the same standing as the preceptor, the teacher, and those of the same standing as the teacher, one must bare the right shoulder, remove footwear, and only then make an offering or a receipt."

When monks were in the home of laypeople and, in the presence of the preceptor, those of the same standing as the preceptor, the teacher, and those of the same standing as the teacher, had something to offer or receive, baring the right shoulder and removing footwear caused their form to be exposed. The monks reported this to the Buddha. The Buddha said:

"In the home of laypeople, in the presence of the preceptor, those of the same standing as the preceptor, the teacher, and those of the same standing as the teacher, it is not necessary to bare the right shoulder nor to remove footwear when there is something to be offered or received."

At that time, a monk was walking along the road together with another monk. One monk came to the other to request water. The monks thought: "The Buddha has not permitted wearing footwear when there is something to be offered or received." The other monk then removed his footwear in order to fetch water, and as a result his footwear was lost. The monks reported this to the Buddha. The Buddha said:

"It is permitted, while traveling on the road, to wear footwear at will when there is something to be offered or received."

A monk, at dusk, came to another monk to request water. The other thought: "The Buddha has not permitted wearing footwear when there is something to be offered or received." At that time, the dwelling place was far from where the water was to be fetched; although fearing venomous creatures, that monk still removed his footwear and went to fetch the water, and was bitten on the foot by a venomous creature, causing pain and distress. The monks reported this to the Buddha. The Buddha said:

"After the sun has set, if one must go far to fetch water and fears venomous creatures, it is permitted to wear footwear when there is something to be offered or received."

The group of six monks, upon seeing the preceptor, those of the same standing as the preceptor, the teacher, and those of the same standing as the teacher, did not rise to welcome them. The monks reported this to the Buddha. The Buddha said:

"One should rise to greet them. Except when eating or performing the act of making food allowable by the residual-food procedure, or when ill—in which case one should say: 'Venerable Sir, please be understanding; on account of such-and-such a reason I am unable to rise and welcome you.'"

The preceptor is the one who confers the precepts upon oneself. Those of the same standing as the preceptor are those who have completed ten Rains retreats.

There are five kinds of teacher: the teacher for going forth, the teacher for receiving the precepts, the instructing teacher, the teaching teacher, and the teacher of reliance.

The teacher for going forth is the one who guides one in going forth from household life.

The teacher for receiving the precepts is the one who performs the kammavācā at the time of one's ordination.

The instructing teacher is the one who teaches one the rules of deportment.

The teaching teacher is the one from whom one learns the suttas, recites them, follows the path of practice, or has even a single verse of four lines explained.

The teacher of reliance is the one on whom one depends for dwelling, even for a single night.

Those of the same standing as the teacher are those who have completed five Rains retreats, except for the teacher of reliance.

5. The dwelling of the monks should be swept and cleaned. After sweeping, if dust still remains, mud should be applied over it. After applying mud, if it is still dirty, a mat should be spread over it. The mat may be of yeli'andā, maula, maumaula, kulau, or any one of the ten types of cloth.

The monks walked on the mats without washing their feet. The Buddha said:

"A foot-wiper should be placed at the door. If the feet are still not clean, water for washing the feet should be placed outside the door."

After monks washed their feet, they stepped onto the mat before their feet were dry, causing the mat to deteriorate and rot. The Buddha said:

"Before the feet are dry, one must not step onto the mat. If there is urgent business, wipe the feet on the knee, or wipe the soles together, or wipe with the hand, or wipe with something coarse."

The monks, having to wash their feet repeatedly when offering or receiving something for the preceptor, those of the same standing as the preceptor, the teacher, and those of the same standing as the teacher, found it very wearisome and reported this to the Buddha. The Buddha said:

"From now on, if there is something to be offered or received for the preceptor, those of the same standing as the preceptor, the teacher, and those of the same standing as the teacher, it is permitted to use a bronze tray, a serving tray, or a low table. All necessary items and food should be placed upon it, and then offered all at once."

A monk had sores on the soles of his feet and encountered rainy weather. The monks supported him toward the lavatory and he fell and lay in the mud in great distress. The monks reported this to the Buddha. The Buddha said:

"It is permitted, for the protection of the body, the protection of the robes, and the protection of the bedding, to wear single-layered sandals within the monastery grounds."

When traveling on the road, having something to offer or receive for the preceptor, those of the same standing as the preceptor, the teacher, and those of the same standing as the teacher, monks found it wearisome to have to bare the right shoulder and remove footwear. The monks reported this to the Buddha. The Buddha said:

"If on the road there is something to be offered or received for the preceptor, those of the same standing as the preceptor, the teacher, and those of the same standing as the teacher, one should raise it above the head or upon the shoulder to make the offering or receipt."

6. The Buddha was at Sāvatthī. At that time, the group of six monks wore footwear when entering the village. The laypeople saw this and all expressed their criticism: "The recluses, sons of the Sakyans, say they know the true Dhamma. Yet they enter the village wearing footwear, just like a King or a King's great minister. What kind of true Dhamma is that?" The monks reported this to the Buddha. The Buddha said:

"Footwear must not be worn when entering the village."

Ill monks, being apprehensive, did not dare wear footwear when entering the village. The monks reported this to the Buddha. The Buddha said:

"It is permitted for ill monks to wear footwear when entering the village."

The group of six monks used illness as a pretext to wear footwear when entering the village. Other monks who saw them said: "Did the Buddha permit wearing footwear into the village?"

Those monks said:

"We are ill."

The monks asked:

"What illness?"

Those monks said:

"Venerable elders, did the Buddha not say that if someone is even briefly displeased, that is called illness? Therefore we use illness as our pretext."

The monks reported this to the Buddha. The Buddha said:

"Illness must not be used as a pretext to wear footwear when entering the village."

At that time, the Elder Pilindavaccha had a painful heel and needed to wear sandals that covered the heel. The monks reported this to the Buddha, and the Buddha permitted wearing sandals that covered the heel. The Elder Pilindavaccha, while traveling on the road, had poor eyesight, and his toes were injured by stones and gravel. The monks reported this to the Buddha. The Buddha said:

"Sandals that cover the toes are permitted."

Pilindavaccha had many friends; while traveling together on the road, he received much barley, wheat, lentils, and rice. The monks, uncertain and not daring to accept these, reported to the Buddha. The Buddha said:

"You may accept them."

The monks, having accepted them, did not know where to keep them, and reported to the Buddha. The Buddha said:

"You may keep them in a bag or a cloth."

The Elder Pilindavaccha, while traveling on the road, received milk, oil, honey, and sugar. The monks did not dare accept these and reported to the Buddha. The Buddha said:

"You may accept them."

Having accepted them, they did not know where to keep them and reported to the Buddha. The Buddha said:

"Use a shallow bowl placed inside a small bowl or a medium bowl to receive them. The shallow bowl is placed inside the small bowl, the small bowl is placed inside the medium bowl, and the medium bowl is placed inside the large bowl."

The monks did not know whether the medium bowl, with the shallow bowl inside the small bowl and the small bowl inside the medium bowl, needed to be formally relinquished or not, and reported to the Buddha. The Buddha said:

"It does not need to be formally relinquished."

7. The Elder Pilindavaccha was old and frail and could no longer travel on foot, and reported this to the Buddha. The Buddha said:

"A hand-drawn cart, a palanquin, or a horse-drawn carriage is permitted. However, it must not be drawn by a woman, a female ox or cow, or a mare; these must not be used."

Pilindavaccha, while traveling on the road, had someone offer him a type of cart; he did not dare accept it and reported to the Buddha. The Buddha permitted him to accept it.

Again, someone offered a leather-covered cart; he did not dare accept it and reported to the Buddha. The Buddha permitted him to accept it, using one of the ten kinds of cloth to cover the leather portion.

Again, someone offered a cart woven with leather; he did not dare accept it and reported to the Buddha. The Buddha permitted him to accept it, on the condition that leather thongs and hair cords be removed; other types of cords were acceptable.

The monks needed cart shafts and reported to the Buddha; the Buddha permitted them to be made.

The monks needed cart-binding ropes and reported to the Buddha. The Buddha permitted them to be made. If the rope broke, it was permitted to make one from leather.

If the shoulders ached from carrying the palanquin, it was permitted to make a cushion for padding. If the back ached as well, it was also permitted to make a cushion for padding. At that time, not knowing who should carry it, they reported to the Buddha. The Buddha said:

"A monk, or a worker in the monastery, or a layman or a novice may carry it. If a cart is received, the same applies. If the cart is made of leather, one of the ten kinds of cloth should be used to cover the leather before using it. If a cart woven with leather is received, leather thongs and hair cords are to be removed; the rest may be used." The monks did not know who should pull it and reported to the Buddha. The Buddha said:

"A monk, or a worker in the monastery, or a layman or a novice may pull it."

The Elder Pilindavaccha received a monastery caretaker. The Buddha said:

"It is permitted to keep him."

8. At that time, the group of six monks made leather beds and single leather couches. The monks reported to the Buddha. The Buddha said:

"These must not be kept."

They then made leather mattresses, leather pillows, leather sleeping mats, and leather floor coverings. When spread on the ground, insects were born in them; when brought indoors, they produced a foul smell. The monks reported to the Buddha. The Buddha said:

"These must not be kept."

At that time, a brahmin who had gone forth as an ascetic used deer hide as a foot-wiping mat and placed it at the door. The Buddha said:

"It is permitted to keep this."

The monks carried water, and the water-carrying ropes frequently broke. The Buddha said:

"It is permitted to use leather to make the carrying rope. If the bucket is damaged, the Buddha permitted using leather to make it. If the rope breaks, the Buddha permitted making it from leather."

Door cords frequently broke; the Buddha permitted making them from leather. When opening and closing doors, the hands were hurt; the Buddha permitted using a large piece of leather to cover the spot.

A door bolt would not turn; the Buddha permitted placing a piece of leather there. If the bolt at the top was damaged, the Buddha permitted lacing it with leather. If it squeaked, the same applied.

The legs of rope-beds and wooden beds were damaged; the Buddha permitted lacing them with leather.

Some monks had injured feet; the Buddha permitted covering the wound with a large piece of leather until it healed, and then removing it.

A monk's roofing rope broke; the Buddha permitted making it from leather.

Window cords frequently broke; the Buddha permitted making them from horsehair or other fiber.

9. The group of six monks kept leather bags for carrying bowls, leather bags for sandals, and leather bags for needles and thread. The monks reported to the Buddha. The Buddha said:

"These must not be kept in that manner."

At that time, a carpenter who had gone forth and become a monk kept a leather bag to hold his tools. The Buddha said:

"This must not be kept."

A carpenter who had gone forth and become a monk may not store any of his tools. The Sangha received timber for making utensils and reported to the Buddha; the Buddha permitted keeping them. Not knowing what to use them to store, they reported to the Buddha. The Buddha said:

"The ten kinds of cloth may be stored in them at will."

A monk's vessels for oil and milk were left exposed. The Buddha said:

"It is permitted to cover them with wet leather. If insects bite through it, apply mud over it."

A monk received a leather oil container decorated with floral designs; uncertain, he did not dare keep it. The Buddha permitted keeping it.

A monk received a horn oil container; uncertain, he did not dare keep it. The Buddha permitted keeping it. If the top, bottom, or side was punctured, it was permitted to bind it with leather.

10. When the Blessed One was residing at Rājagaha, at that time a monk was wounded in the foot by a sharp piece of wood and needed soft sandals. The Buddha permitted their use.

At that time, the Buddha and the Venerable Ānanda went to the Sītavana forest, not far from the charnel ground, and saw a valuable pair of double-soled sandals. The Blessed One, knowing the situation, still asked Ānanda:

"Why did you not take those sandals?"

The Venerable Ānanda said:

"I was afraid of violating the rule against double-soled sandals."

The Buddha said:

"Regarding them as discarded refuse, you may take them."

A monk, while traveling on the road not far from a charnel ground, saw thick skin from a corpse that had been threaded onto a piece of wood. He stripped it off, brought it back to his cell, and cut it into a pair of single-soled sandals. There was a foul smell in the cell. The other monks asked:

"Why is there a foul smell in the cell?"

The monk explained the matter to the other monks. The monks reported to the Buddha. The Buddha said:

"Human skin must not be kept. If it is kept, one commits a thullaccaya offense. Furthermore, other kinds of impure and repulsive skins must not be kept; if kept, one commits a dukkaṭa offense."

11. At that time, a monk arrived from a cold country with cracked feet. He came before the Buddha, paid homage at the Buddha's feet, and stood to one side. The Buddha, knowing the situation, still asked:

"Why are your feet cracked?"

He reported to the Buddha:

"I have come from a cold region, and so my feet have cracked."

The Buddha asked the monk:

"In that country, what do people wear on their feet?"

The monk replied:

"They wear leather sandals of the purāṇa type."

The Buddha said:

"Such sandals are permitted. If socks are needed, socks are permitted. You may go to a layman or a layman's wife who is not a relative to ask for them. Extra pairs must not be kept. If extra pairs are kept, the matter shall be dealt with according to the rule."

The group of six monks made leather belts. The Buddha said:

"Leather must not be used for belts or meditation cords."

A monk kept leather goods. The Buddha said:

"These must not be kept."

A monk used leather to make a hat. The Buddha said:

"This must not be done."

A monk made a kaṃsuthāna from leather. The Buddha said:

"This must not be done."

Monks did not wipe their sandals clean, so their feet became dirty and their sleeping mats became soiled. The Buddha said:

"Sandals must be wiped clean."

Monks put on sandals before their feet were dry, causing the sandals to rot and decay. The Buddha said:

"This must not be done."

Monks did not regularly wash the foot-wiping cloth. Other monks saw it was dirty and felt disgusted. The Buddha said:

"It should be washed."

Having washed it, they did not wring it out or dry it, and insects were born in it. The Buddha said:

"After washing, it should be wrung out and dried."

---

Vietnamese translation: Bhikkhu Thích Đỗng Minh and Thích Đức Thắng. Four-Part Vinaya, Part One.

Chinese translation: Tripiṭaka masters Buddhayaśas and Zhu Fonian.

Revised and annotated by: Bhikkhu Thích Nguyên Chứng

(Chinese translation, fascicles 1–21; Vietnamese translation, volumes 1 and 2)

Buddhist Studies Editorial Committee, 2002