Lzh Mi Bu Vb Sk 84Sandals

Sandals — Upāhanāruḷha

Comparative Vinaya — Chinese · No. Lzh Mi Bu Vb Sk 84

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Source Status

The original text of this vinaya item, numbered Lzh Mi Bu Vb Sk 84 in the Chinese Comparative Vinaya within the Sectarian Canonical Texts tradition, has not yet been directly collated against the full source text in the present data system. Therefore, the presentation below is an AI interpretation constructed entirely from the descriptive information provided, together with general knowledge of the genre of Buddhist sectarian vinaya literature. This is not a translation of the original scripture, and readers should consult the original Chinese text for the most accurate and complete information.

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Context

The Chinese Comparative Vinaya is an important scholarly editorial work, intended to systematize and compare the training rules of various Buddhist schools through extant Chinese texts. In Buddhist vinaya literature, rules are classified by topic and by the gravity of the offense. Item Sk 84 belongs to the Sekhiya category, namely training rules connected with deportment, etiquette, and the daily conduct of monastics. This is a group of training rules concerned with outward form; they do not lead to offenses against the major precepts, yet they are important for maintaining dignity, mindfulness, and the respect of the Sangha before the wider community.

The title Upāhanāruḷha (Sanskrit/Pāli) means “mounted on sandals” or “wearing sandals,” and the Vietnamese title is Sandals, indicating that this training rule concerns the use of footwear in certain contexts by monastics.

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Content Identifiable from the Descriptive Information

From the term Upāhanāruḷha and the position Sk 84 within the structure of sectarian vinaya, it can be determined that this training rule concerns the rule on wearing or putting on sandals by a bhikkhu, specifically in what circumstances this is permitted, in what circumstances it is not permitted, and what conduct is appropriate when one has or does not have sandals on one’s feet.

In Buddhist vinaya collections generally, the matter of footwear is mentioned in considerable detail, reflecting the practical life of monastics in different geographical and climatic regions. Common principles include: not wearing sandals in sacred places or when standing before elders, not wearing sandals when entering a settlement if doing so troubles lay followers, and not allowing footwear to become overly ornamented in a way that gives rise to distraction or conceit.

The term “ruḷha” in the source language means “mounted upon” or “stepped onto,” suggesting that this training rule especially emphasizes the act of placing the feet on sandals, that is, the actual use of sandals, rather than merely owning or storing them. This is a typical approach in Buddhist vinaya: it enters into the specific details of conduct and does not stop at general rules, so as to help monastics practice mindfulness even in the smallest actions of daily life.

Because the full source text has not been collated, the specific details concerning the persons to whom it applies, the conditions for an offense, the form of confession, or the handling according to each school still cannot be determined precisely from the present descriptive information.

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Meaning for Practice

The training rule concerning sandals, though it may sound small and worldly, in fact contains considerable depth of training in the Buddhist spirit. First of all, it expresses the principle of mindfulness in every movement: the monastic is encouraged to be fully aware of every step, every motion, and every small choice in daily living. This is precisely the foundation of practice: not allowing the mind to drift into unconscious habit.

Second, having a clear rule concerning sandals reflects the concern of Buddhist vinaya for the relationship between the Sangha and the lay community. The deportment of monastics directly affects society’s faith in and respect for the Sangha jewel. Wearing sandals in the right place and at the right time is an expression of tact, humility, and awareness of the surrounding circumstances.

Third, Sekhiya training rules such as this remind practitioners that the path of liberation is not separate from concrete daily life. Through the small one penetrates the great: one who can maintain mindfulness in every step is practicing concentration and wisdom in the very midst of ordinary life.

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Collation Note

The present descriptive information provides only the title and number of the training rule; the full Chinese source text has not yet been collated in this system. Researchers who wish to understand the training rule Upāhanāruḷha — Sk 84 more deeply should directly consult the Chinese text in the corresponding Comparative Vinaya, and may also compare equivalent versions in the vinaya collections of the various transmitted schools, in order to understand both the areas of agreement and the points of difference among the traditions in their formulation of this specific training rule.