彌沙塞部和醯五分律

THE FIVE-PART VINAYA OF THE MAHĪŚĀSAKA SCHOOL — VOLUME 21

VOLUME 21
Part 3: ON THE DHARMAS OF ORDINATION, THE UPOSATHA, THE RAINS RETREAT, THE PAVARANA, ROBES, LEATHER FOOTWEAR, FOOD AND DRINK, ETC.

Section 5: ON THE DHARMA OF ROBES (Continued)

At that time, the country of the Sakyans still observed its ancient customs and did not permit people of different clans to marry one another. King Prasenajit desired a woman of their clan. Relying on the strength of his army, he sent an envoy to warn them: “If you do not allow me to marry one of your women, I will destroy your country.”

The members of the Sakya clan deliberated together: “What expedient plan should we adopt so that we may escape this tyranny without violating the ancient customs of our country?” They unanimously chose a beautiful slave girl of graceful bearing, adorned her with the finest ornaments in the world, declared her to be a woman of the Sakya clan, and gave her to the King. Having reached this decision, they informed King Prasenajit, who prepared all the wedding gifts and brought her back with him.

She later gave birth to a son of handsome appearance. The King ordered the physiognomists to name him according to his marks. The physiognomists said: “The King originally used his might to marry this child’s mother. In accordance with that meaning, the child should be named Virudhaka.”

When the boy reached the age of eight, the King wished to invite a teacher to instruct Virudhaka. The King thought: “Of all the arts, archery is foremost. Throughout Jambudvipa, only the Sakya clan excels in it. When the Buddha was still a bodhisattva, he could shoot an arrow a distance of one yojana and one krosa. Mahanama could shoot an arrow one yojana, and even the least skilled archer among them could shoot no less than one krosa. I should send the boy to his maternal relatives to study.” The King then ordered a great minister, together with the prince’s young attendants, to escort him to Mahanama to receive instruction in archery.

At that time, the members of the Sakya clan had just constructed a great hall and had agreed among themselves: “First we must make offerings to the Buddha and His disciples; only afterward may we ourselves occupy it.” Prince Virudhaka and his retinue hastily entered the hall to amuse themselves. When the Sakyans saw this, they became angry and reviled him: “Son of a lowly slave girl! We do not regard you as an excellent field of merit. Why do you dare enter before the Blessed One has come and taken His seat?”

Prince Virudhaka became enraged and ordered one of his attendants: “Remember this well. When I become King, remind me of it.” Having said this, the prince departed. Afterward, the Sakyans tore down the great hall and rebuilt it on fresh ground. When the work was complete, they invited the Buddha and the Sangha inside, made offerings to them, and expounded the wondrous Dharma. Once Prince Virudhaka had completed his training in archery, he returned to the city of Sravasti.

While still young, Virudhaka succeeded to the throne, and he appointed all his former fellow students to important offices. The great minister who had previously been commanded to remember the incident reported to the King: “Does Your Majesty remember how the Sakyans reviled you on that occasion?”

The King said, “I remember.”

The minister again said, “If you do not take revenge now, for what time are you waiting?”

Upon hearing these words, the King immediately ordered: “Marshal the four divisions of the army to go and wage war against the Sakya clan.”

When the Blessed One learned of this, He hastened to the roadside and sat beside a Sakya tree, a kind of tree that provided no shade. Seeing the Buddha from afar, the King descended from his chariot and approached on foot. He bowed his head and face reverently at the Buddha’s feet and said: “Venerable Blessed One, there are many fine trees. Why are You sitting beneath a tree that provides no shade?”

The Blessed One replied, “The shade of one’s kin is the most delightful shade.”

The King understood the Buddha’s meaning—that He had extended His compassion to the Sakya clan—and therefore withdrew his army and returned. A second time, that great minister addressed the King as before, and the King again ordered the armed forces to prepare to wage war against the Sakyans.

The Buddha clearly knew that the Sakyans could not escape the past karma whose consequences they now had to face, and therefore He did not appear. When the Sakyans heard that King Virudhaka was coming to attack their country, they too marshaled the four divisions of their army and went forth to resist him. From a distance of one yojana, they shot arrows into the enemy army: some arrows passed close by their ears; some severed their hair; some shaved away all the hair of their heads and beards, leaving not a single hair of their beards or eyebrows; and all the enemy’s implements of war were destroyed, yet no one’s skin or flesh was injured.

King Virudhaka asked the ministers at his sides, “How far away are the Sakyans from here?”

The ministers replied, “One yojana away.”

The King became greatly afraid and said: “The armies have not yet engaged, yet matters are already like this. How much more so when we confront them directly! Our army is certain to be defeated. It would be best to withdraw.”

At that time, a great minister said: “The Sakyans all observe the five precepts. They would rather die than harm anyone. Your Majesty should advance and need not fear defeat.”

The King followed his advice and ordered the army to advance. The Sakyans withdrew into the city, closed its gates, and defended themselves. King Virudhaka sent an envoy to proclaim: “Open the city gates at once and you will be pardoned. If you wait until I breach the city, not one person will escape death.”

At that time, the Venerable Maudgalyayana heard that King Virudhaka intended to breach the city of the Sakyans and said to the Buddha: “May the Buddha permit me to conjure an iron cage and cover the entire great city with it.”

The Buddha told Maudgalyayana: “Although you possess spiritual powers, how could you alter these causes and conditions of fixed karmic retribution?” Because of this, the Buddha spoke this verse:

At that time, when the Sakyans saw how numerous the enemy forces were, some said, “Open the city gates so that our lives may be preserved,” while others said, “Even if we die, we must hold fast and defend the city.” They wavered without reaching agreement, and so they had to cast ballots, with the minority submitting to the majority. At that time, Mara Papiyan aided the faction that favored opening the city gates. Thus, in seven ballots, the faction favoring the opening of the gates received more votes each time, and the city gates were opened.

After King Virudhaka captured the city, he ordered the three armies: “Kill every member of the Sakya clan. If anyone is not a Sakyan, take care not to harm that person.” Thirty kotis of Sakyans, hearing this, each took up reeds and fled, saying: “I am one who cuts grass for the Sakya clan.” The soldiers guarding the city gates believed their words and allowed them to escape.

Mahanama hastened to King Virudhaka. Because he was the King’s maternal grandfather, King Virudhaka asked him respectfully, “Grandfather, what do you seek?”

Mahanama said, “Please do not kill any more of my kinsmen.”

The King said, “That cannot be granted. You may ask for something else.”

Mahanama then said: “Please allow the members of the Sakya clan to flee from the time I submerge beneath the water until the time I rise again, and do not kill them during that interval.”

King Virudhaka thought: “The span of a single breath beneath the water is brief. Why should I not grant this?” The King therefore agreed.

Mahanama then loosened his hair, submerged beneath the water, and tied his hair to the root of a tree underwater, so that he did not rise again. When a considerable time had passed, the King found this strange and sent someone to dive into the water and investigate. It was then discovered that Mahanama had died after tying his hair to the root of the tree. The envoy reported this to the King, and the King praised him, saying: “Only now do I understand that, for the sake of his kinsmen, he did not spare even his own life!”

The King immediately ordered the three armies: “Anyone who continues to kill the Sakyans will be severely punished under military law.”

At that time, when the bhiksus heard that King Virudhaka had massacred the people of the Sakyan country, they reported it to the Buddha. The Buddha told the bhiksus: “King Virudhaka is foolish. Seven days from now, he will undergo retribution for harming the teacher who instructed him; throughout the King’s retinue, the elders

Even the lowly all shared the same fate. When King Virudhaka heard the Buddha speak thus, he thought: “The Buddha’s words are never false.” The king reflected: “Among other forms of suffering, one might still be able to escape; I fear only being burned by fire.” He therefore boarded boats with his retinue and entered the Ajiravati River. When the seven-day period had elapsed, the river suddenly rose with terrifying force, sinking the boats, and everyone perished together.

The surviving members of the Sakya clan, having been stripped of all their clothing, went to the bhikkhus and said: “We are members of the Sakya clan and relatives of the Blessed One. Please give us a few robes.” The bhikkhus did not dare give them any, thinking: “The Buddha has not permitted us to give robes to members of the Sakya clan.” They reported this to the Buddha. The Buddha said: “You are permitted to give them robes.” There were also five-precept upasakas who had met with the same circumstances.

They went to the bhikkhus to borrow robes, but the bhikkhus did not dare lend them any, saying: “The Buddha has not permitted us to lend robes to upasakas.” They reported this to the Buddha. The Buddha said: “You are permitted to lend them robes. If they return them, accept them; if they do not return them, let the robes be theirs.”

At that time, Bhaddananda entered the rains retreat in two places for the sake of offerings made for the rains retreat. The bhikkhus reported this to the Buddha. The Buddha said: “He should receive half a share at each place.”

At that time, while traveling, the bhikkhus did not dare lift up their robes, so the robes dragged upon the ground and became soiled. They reported this to the Buddha. The Buddha said: “You should not do this.

Whoever transgresses commits a dukkata offense. You should make bags in which to keep them.” The bhikkhus made the bags excessively long and reported this to the Buddha. The Buddha said: “You should not do this.

At most, they should reach the navel in front and the waist at the back.” The bhikkhus used precious materials to make robe bags and reported this to the Buddha. The Buddha said: “You should not do this. They should be sewn from coarse material.” Some bhikkhus, while traveling, asked others to carry their robes or carried robes for others, and either lost their own robes or lost the robes of others.

They reported this to the Buddha. The Buddha said: “You should not do this. If you ask someone to carry your robes, you must first open them and count them in that person’s presence.

If you carry another person’s robes, you must likewise inspect them beforehand.” The bhikkhus filled the bags with robes and then sewed the openings shut, making it difficult to retrieve the robes when they wished to do so. They reported this to the Buddha. The Buddha said: “You should not do this.

You should make cords with which to tie them. If the contents are not ordinarily taken out for use, you are permitted to sew the bags shut.” The bhikkhus stored kambala cloth and cotton cloth together in one place, so insects arose and gnawed them until they were ruined. They reported this to the Buddha.

The Buddha said: “You should keep the cotton cloth separate from the kambala cloth and place within them kuthila fragrance, navila fragrance, and fragrant green wood. These fragrances cause insects of every kind to keep away.” Later, the bhikkhus mistakenly took one another’s robes and reported this to the Buddha. The Buddha said: “You should inscribe your names upon them or make identifying marks.

If a bhikkhu deposits a robe and does not return to retrieve it for twelve years, the Sangha should assemble, appraise its value, and assign it for the use of the Sangha of the four quarters. If that bhikkhu later returns, he should be reimbursed from the property of the Sangha of the four quarters; it is even better if he does not accept reimbursement.” At that time, Venerable Ananda received a robe but did not use it.

He accepted it on behalf of Venerable Sariputta and sent a bhikkhu to deliver it to Venerable Sariputta. That bhikkhu thought: “The elder Sariputta is fortunate and receives many offerings, whereas I have no robe. I shall now assume that he consents to my taking it.” Having taken the robe, he put it on.

Later, doubt arose in him, and he reported the matter to the Buddha. The Buddha said: “Although the other bhikkhu had accepted the robe, he had not yet relinquished it. Therefore, to assume that the bhikkhu to whom it was given consented to one’s taking and formally accepting it does not constitute a proper taking and acceptance.

If one assumes that the bhikkhu to whom it is to be given consents to one’s taking and formally accepting it, that constitutes a proper taking and acceptance.” Venerable Ananda later received a belt but did not use it. He accepted it on behalf of Anuruddha and likewise sent a bhikkhu to deliver it, saying: “This belt now belongs to Anuruddha.” That bhikkhu formed the same thought as before and took it. Later, doubt arose in him, and he reported the matter to the Buddha.

The Buddha said: “Since he had said that it belonged to Anuruddha, he had thereby relinquished it. If one assumes that the bhikkhu to whom it was given consents to one’s taking and formally accepting it, this is called a proper taking for formal acceptance. If one assumes that the bhikkhu who was sent to deliver it consents to one’s taking and formally accepting it, this does not constitute a proper taking for formal acceptance.”

At that time, the bhikkhus did not wear under-robes against their bodies, so their robes were stained by impurities and gnawed to ruin by mice. They reported this to the Buddha. The Buddha said: “You should not do this. Whoever transgresses commits a dukkata offense.”

At that time, the group of six bhikkhus made under-robes of various sizes, some like a sanghati and others like a nivāsana. They reported this to the Buddha. The Buddha said: “You should not make them in this manner.

You should make them in three sizes. The largest should reach from the top of the head to the ankles; when extended, it should cover the entire left arm, and when folded over, its edges should be even. The medium size should reach from the top of the head to the middle of the lower legs; it should cover the left arm, and when folded over, it should reach evenly to the wrist.

The smallest should reach from the top of the head to the knees; when extended, it should cover the left arm, and when folded over, it should reach halfway to the elbow.” The bhikkhus did not use under-robes but covered the whole right arm as well, so their entire robes were stained by impurities and gnawed by mice. They reported this to the Buddha. The Buddha said: “You should not do this.”

Some bhikkhus, when receiving scripture instruction or paying respects to their preceptors and acaryas, wore their robes draped over one shoulder, allowing them to trail upon the ground. When they arose and walked at night, they were unable to lift the robes and left them lying upon the ground, where they became soiled. They reported this to the Buddha.

The Buddha said: “When receiving scripture instruction or paying respects, you should wear the robe draped over the left shoulder and keep it clear of the ground. When rising at night, you should lift it, open it out, and arrange it so that it does not become soiled by the ground.” The bhikkhus did not mend their torn robes and reported this to the Buddha. The Buddha said: “You should mend them.” They did not know who should do the mending.

The Buddha said: “During the four months of winter and the three months of summer, the person using the robe should mend it.”

Some bhikkhus dwelling in aranyas departed without putting away the Sangha’s bedding, allowing it to decay. They reported this to the Buddha. The Buddha said: “You should entrust it to someone in a village.

If there is no place where it can be entrusted, you should return it to the owner of the dwelling. If you have doubts or fear the people of the village, you should move everything away or relocate it to a safe place.” The bhikkhus did not go back to see whether any bedding had been left behind or dropped along the way. They reported this to the Buddha.

The Buddha said: “You should go back and check.” After the bedding had been brought to a safe place, newly arrived bhikkhus were not given rooms in which to dwell, nor were they given rooms in which to store robes and other articles. They reported this to the Buddha. The Buddha said: “They must be provided with sufficient rooms.

If the former dwelling has not been reestablished, they should use the present dwelling. If it is later reestablished, other articles should be returned in exchange. If everything has been exhausted and nothing remains, the bhikkhus dwelling there should each contribute something, whether little or much.” Some bhikkhus took the bedding from one room for use in another room.

The bhikkhus responsible for the rooms reproached them, saying: “Why do you take property from my room for use in another room? You are not allowed to remove it from here.” They reported this to the Buddha. The Buddha said: “You should not do this.” Some visiting bhikkhus wished to visit their teachers and receive scripture instruction, and they took the bedding from their lodging to another room.

The bhikkhus responsible for the rooms refused permission. They reported this to the Buddha. The Buddha said: “You should first inform the bhikkhus of your own room.

It is well if they give permission, but even if they do not, you may still take it with you. If you then travel far away, you should return it to the original room.”

Some bhikkhus wore the Sangha’s robes into the warming room and the place where food was prepared, when entering the Sangha’s dining place, and around the privy. The robes were stained and permeated with smoke. They reported this to the Buddha. The Buddha said: “You should not do this.”

Some sick bhikkhus needed to wear such robes when going to various places but did not dare do so. They reported this to the Buddha. The Buddha said: “Those who are ill are permitted to wear them to other places, but they must protect them with the utmost care. Under no circumstances may they wear them when going to urinate or defecate.”

At that time, the group of six bhikkhus wore upper and lower robes and carried a strip of cloth five fingerbreadths wide, regarding these as equivalent to the three robes, and entered the village,

The bhikkhus saw this and questioned them: “Has the Blessed One not laid down a prohibition that one may not enter a village without wearing the three robes?” The Group of Six bhikkhus then pointed to the cloth and said, “Here are my complete three robes.” When the elder bhikkhus heard of this, they rebuked them and reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and asked the Group of Six bhikkhus, “Did you actually do this?” They replied, “Yes, Blessed One.” After rebuking them in various ways, the Buddha told the bhikkhus: “You should not do this. Whoever violates this commits a duṣkṛta. From now on, I permit three robes to be made—an upper, a middle, and a lower robe—according to the measurements of the robe worn next to the body.”
At one dwelling place, the Sangha received robes that could be divided. One bhikkhu brought them onto the boundary ground and, by himself, took them and formally adopted them for his own use. The bhikkhus reported this to the Buddha. The Buddha said: “You should not do this. Whoever violates this commits a duṣkṛta. They should be divided among the Sangha members who are present.”
There was an elder bhikkhu traveling through the countryside with other bhikkhus. Among them were visiting bhikkhus and resident bhikkhus. They received robes that ought to be divided, but there were too few to distribute among them all, so they reported the matter to the Buddha. The Buddha said: “The resident bhikkhus should say to the visiting bhikkhus, ‘Venerable ones, these robes are too few to divide.’ If the visiting bhikkhus say, ‘Let us formally accept them together and give them to you,’ then the resident bhikkhus should keep them. If they say, ‘We will not yield even a single thread to one another,’ then they should divide them together. The same applies when visiting bhikkhus speak to resident bhikkhus.”
A bhikkhu took a robe that had been spread over a grave. When the owner of the grave saw that the robe was missing, he asked people to investigate: “Who took the robe from my grave?” Someone said, “The bhikkhus took it.” The man then became angry and disparaged them, saying, “The bhikkhus have stolen the robe of my deceased sage.” When the elder bhikkhus heard this, they reported it to the Buddha. The Buddha said: “You should not do this. If the inhabitants of a village have moved away and robes remain afterward, I permit you to take them while regarding them as refuse-rag robes.”
The same applied when bhikkhus took banners and canopies from a shrine to a deity.
Some bhikkhus went to a battlefield and took the robes of the dead. The soldiers criticized them, saying, “These bhikkhus want us to kill many people.” When the elder bhikkhus heard this, they reported it to the Buddha. The Buddha said: “You should not do this.”
Some bhikkhus had few acquaintances and wished to go to a battlefield to take the robes of the dead, but they did not dare to go. They reported this to the Buddha. The Buddha said: “I permit you to go and take them after the soldiers have departed.”
After the soldiers had gone, some laypeople gathered the bones for burial. Seeing that all the corpses had been stripped bare and could not be identified, they reproached the bhikkhus, saying, “Why did the bhikkhus strip the robes from our relatives? Had their clothing remained, we could have recognized them.” The bhikkhus reported this to the Buddha.

The Buddha said: “I permit you to take them when no one sees you.” The same applies to taking robes at a place of execution. Some bhikkhus took the robes of the dead and, without discoloring them, made them into bhikkhus’ robes and wore them. When laypeople saw them, they said, “These are the robes of our relatives,” and came forward weeping and wailing.

The bhikkhus reported this to the Buddha. The Buddha said: “You should first discolor them immediately and only then make them into bhikkhus’ robes and wear them. Any iron articles should quickly be made into large bowls, small bowls, door hooks, or other implements.”
There was a very wealthy household that was robbed by bandits. Unable to carry everything away, the bandits hid some of the goods in a rubbish heap, intending to return for them the next day. Because they did not dare approach during daylight, they watched from a distance and waited.

A bhikkhu gathering refuse-rag robes came to the rubbish heap where the goods were hidden. Seeing the corner of a robe protruding, he pulled the robe out. From afar, the bandits called, “Venerable sir, do not take our property!” Soldiers patrolling for robbers heard them, realized that they were bandits, bound and arrested them, and escorted them to the government office.

The official ordered them all to be executed. As the bandits were led away in bonds, they said in anguish, “If the bhikkhu had not taken my robe, how could the patrolling soldiers have discovered us? Thus it is the bhikkhu who has killed us, and no one else.” The bhikkhus reported this to the Buddha.

The Buddha said: “If, when you pull something up, you find that it is heavy, you should not take it.”
Some bhikkhus walked through crossroads and alleyways looking down at the ground. When laypeople saw them, some said that they were looking for money, while others said that they were looking for refuse-rag robes. A disciple of another sect wrapped money in a robe and left it in the middle of the road. When a bhikkhu saw it, he picked it up and carried it away. The man then said to everyone, “The bhikkhus truly are looking for money.” The bhikkhus reported this matter to the Buddha. The Buddha said: “You should not take anything found wrapped up at a crossroads or in an alleyway.”
A bhikkhu who needed a robe went to a charnel ground and saw a recently deceased woman with a box placed before her head. Thinking that the box was empty, the bhikkhu took it back to the dwelling place. When he opened it, he saw that it contained women’s ornaments. Not knowing what to do, he reported the matter to the Buddha. The Buddha said: “Before taking such a thing, you should open it and look inside. If you take it without first looking, you commit a duṣkṛta.”
Some bhikkhus were traveling along the same road as a follower of another sect. The follower of the other sect was killed by bandits, and the bhikkhus took his robe. Without discoloring it, they made it into a bhikkhu’s robe. When other followers of that sect saw it, they said, “This is a robe belonging to our community. The bhikkhus must have killed him and then taken it.” The bhikkhus reported this matter to the Buddha. The Buddha said: “You should not take it. If you have already taken it, you should immediately discolor it and only then make it into a bhikkhu’s robe.”
Some bhikkhus of few desires and contentment would not accept robes offered by householders. The lay devotees discussed the matter: “By what means can we induce those bhikkhus to accept the robes we offer? We should tear them or scorch them slightly, then place them here and there at crossroads and in alleyways. When those bhikkhus enter the village, we shall say, ‘Teachers, look around, and if you see anything, take it.’” They then acted according to their discussion. When those bhikkhus saw the robes, they thought, “We do not accept robes offered by householders. The lay devotees must surely have done this for our sake.” They reported the matter to the Buddha. The Buddha said: “You should take them while regarding them as refuse-rag robes.”
A bhikkhu died, and the other bhikkhus laid him on his back in the middle of the courtyard without covering him with a robe. His male organ was exposed and swollen. When laypeople saw it, they disparaged them, saying, “The Sakyan ascetics do not practice the holy life; that is why his male organ is so large.” The bhikkhus reported this matter to the Buddha. The Buddha said: “You should not lay a body on its back and leave it exposed. You must cover it with a robe. Whoever violates this commits a duṣkṛta.”
A corpulent bhikkhu died, and the bhikkhus placed his body on living grass. Fat flowed from the body and killed the living grass. When followers of other sects saw this, they disparaged them, saying, “The Sakyan ascetics claim that they cultivate loving-kindness, yet why do they now harm living grass?” The bhikkhus reported this to the Buddha. The Buddha said: “You should not place a corpse upon living things. You should bury or cremate it, or place it upon stone.”
A bhikkhu drowned, and his robes and bowl were hanging from a tree branch within the boundary. When the bhikkhus saw them, they thought, “Robes and bowls found within the Sangha’s boundary belong to the Sangha,” and did not dare to take them. They reported this to the Buddha.

The Buddha said: “I permit you to take them as refuse-rag robes.” The bhikkhus did not know how many kinds of refuse-rag robes there were, so they reported this to the Buddha. The Buddha said: “There are ten kinds of refuse-rag robes: old robes discarded when a king assumes the throne; robes from a charnel ground; robes spread over a grave; robes found in alleyways; old robes discarded by a newly married woman; robes used when a woman marries to signify her chastity; robes of a woman who has given birth; robes chewed by cattle; robes gnawed by mice; and robes scorched by fire.”
At that time, some bhikkhus wore robes of brilliant colors. Laypeople disparaged them, and the matter was reported to the Buddha. The Buddha said: “You should not wear robes of brilliant colors. Whoever violates this commits a duṣkṛta.”
A bhikkhu kept a rain-bathing cloth that was less than five cubits long. The matter was reported to the Buddha. The Buddha said: “A rain-bathing cloth must not be less than five cubits long. Whoever violates this commits a pācittiya.”
At that time, during the rains retreat, some lay devotees had their daughter’s head shaved and consequently offered robes to the Sangha. After the bhikkhus accepted them, they wished to convert them into finished goods offered for the rains retreat, so they reported the matter to the Buddha. The Buddha said: “You should not do this. This is called”

offerings made according to the occasion should be distributed by the Sangha presently in residence; whoever violates this commits a Dukkata offense.

There were bhikkhus who, having previously received three robes without relinquishing them, received other robes. Because the robes previously received had already been formally assigned in trust or given to another person, they later recalled the matter and reported it to the Buddha. The Buddha said: “This may be called receiving them again, and it may also be called assigning them in trust or giving them to another person. An offense of Dukkata is committed only when they have not been relinquished.”

At that time, some bhikkhus had robes entailing Nissaggiya that they had neither relinquished nor confessed, but the robes were burned by fire, swept away by water, stolen by robbers, or destroyed. Not knowing what to do, they reported this to the Buddha. The Buddha said: “This itself constitutes relinquishment; they need only perform the act of confessing the Pacittiya offense.”

At that time, bhikkhus kept robes without formally assigning them in trust and reported this to the Buddha. The Buddha said: “You should not do so. Whoever violates this commits a Dukkata offense.”

At one dwelling place, the Sangha received brocade as an offering for the bhikkhus. Not knowing what to do with it, they reported this to the Buddha. The Buddha said: “You should accept it and use it to adorn the stupa, make requisites for the stupa, or make requisites for the Sangha.”

At one dwelling place, when the Sangha wished to distribute robes, a bhikkhu of few desires did not accept a share but asked only for a belt, a meditation strap, a cap, and a water-straining bag. The bhikkhus reported this to the Buddha. The Buddha said: “These should be given to him.” After they had been given, he again demanded a share, and they reported this to the Buddha. The Buddha said: “Before distributing the goods, you should ask: ‘Venerable, will you accept a share or not?’ If he says, ‘I will accept one,’ it should be distributed equally. If he says, ‘I need a belt and so forth,’ one-third of a share should be given to him. If he demands more afterward, it should not be given.”

A bhikkhu possessed a hook, and the Sangha of the four directions had a sanghati that they wished to exchange for it. The bhikkhus did not dare permit the exchange and reported this to the Buddha. The Buddha said: “I permit the exchange. If the hook is more valuable, the Sangha should compensate the bhikkhu. If the sanghati is more valuable, the bhikkhu should compensate the Sangha. If he is poor and has nothing with which to compensate the Sangha, or if he is of few desires and content, it may still be given to him. The same applies to other kinds of robes.”

At that time, the bhikkhu Revata suffered from cold feet. He went to a brahmin and asked for a kambala cloth with which to wrap his feet. Having asked for it, he became doubtful and thought: “The Blessed One has established a precept forbidding us to ask for robes from those who are not relatives.” Not knowing what to do, he reported this to the Buddha.

The Buddha said: “For such reasons, I permit you to ask for the kinds of cloth that need to be used, such as coverings for the heels, coverings for the calves and shoulders, head coverings, and cloths for wiping the hands, face, and body.” At that time, bhikkhus took robes belonging to the Sangha, the Sangha of the four directions, or a stupa, or belonging to persons who had not given their consent, assuming that consent had been granted.

They reported this to the Buddha. The Buddha said: “You should not do so. Only with regard to one’s preceptor, acarya, fellow disciples of the same preceptor or acarya, one’s disciples, and others who have given consent may one assume consent and take something.”

Some bhikkhus, while still alive, said concerning the distribution of their robes and possessions: “After I die, give this robe or possession to so-and-so; use this robe or possession for such-and-such a purpose.” This was reported to the Buddha. The Buddha said: “You should not do so. Whoever violates this commits a Dukkata offense. Such a gift does not constitute a valid gift, and such a designation of use does not constitute a valid designation.”

At that time, Venerable Ananda frequently visited the household of the Licchavi Lu-di. Later, he arrived when Lu-di was not at home and, assuming consent, took a precious cotton cloth. Nevertheless, doubt and remorse arose in him, and he thought: “The Buddha has not yet permitted us to assume the consent of laypeople and take robes.” He reported this to the Buddha.

The Buddha said: “I also permit you to assume the consent of laypeople and take robes.” At that time, bhikkhus were separated from their rain-bathing cloths and did not know which robe they should wear while bathing. They reported this to the Buddha. The Buddha said: “For five reasons one may be separated from one’s rain-bathing cloth: when it is not raining, when there is no suspicion that it may rain, when one is not wading across a river, when taking food while ill, and when the sewing has not yet been completed.

For five reasons one may leave one’s sanghati in another’s keeping: when it is raining, when there is a suspicion that it may rain, when wading across a river, when taking food while ill, and when the sewing has not yet been completed.”

At one dwelling place, the Sangha wished to distribute robes. A visiting bhikkhu arrived, and because the bhikkhus had received only a few robes, they wished to proceed with the distribution. They reported this to the Buddha. The Buddha said: “Even if what has been received is worth no more than a single belt, it should still be distributed. If it is too little to be divided, a motion and one proclamation should be made to give it to a bhikkhu who has no robe.” One bhikkhu should announce:

“Venerable Sangha, please listen. This Sangha has received robes or non-robe goods and now gives them all to the bhikkhu so-and-so. If the time is appropriate for the Sangha, may the Sangha approve. This is the motion.”

“Venerable Sangha, please listen. This Sangha has received robes or non-robe goods...” continuing through the words: “Whoever does not consent, let him speak.”

“The Sangha has consented to give the robes to the bhikkhu so-and-so. The Sangha consents and is therefore silent. Thus do I understand this matter.”

Section 6: ON THE RULES CONCERNING LEATHER FOOTWEAR

The Buddha was staying in the city of Sravasti. At that time, Venerable Mahakatyayana was in the country of Assaka-Avanti, dwelling on Mount Paluta. In that country there was a householder named Srona-kot耳, who had faith and delight in the Buddha-Dharma and regularly made offerings to the bhikkhus.

Having seen the Dharma and attained the fruit, he took refuge in the Three Jewels and undertook the Five Precepts, and he frequently entered the Sangha’s monastery to hear the Dharma. At that time, while alone in a secluded place, Srona-kot耳 thought: “As the Buddha has taught, household life is defiled and entangling, and one cannot fully cultivate the pure life within it; going forth is free from attachments, like empty space!

Why should I not enter the unconditioned Dharma, shave off my hair and beard, go forth, and train in the Way?” Having thought thus, early the next morning he went to Venerable Katyayana, bowed his head at the venerable one’s feet, fully explained his thoughts, and requested to go forth and receive full ordination. Venerable Katyayana said: “Household life is defiled and entangling, exactly as you have said. Only by going forth can one fully meet the conditions for the pure cultivation of the holy life, sitting alone beneath a tree and eating one meal a day.

But because you have always lived in wealth and honor, this will be extremely difficult for you.” Having heard this, Srona-kot耳 returned home. After this had occurred three times, Venerable Katyayana saw that his aspiration was resolute and allowed him to go forth. Because there were not ten members of the Sangha in that country, he had to remain a novice for six years.

Venerable Katyayana then used his spiritual powers to assemble ten members of the Sangha from other countries so that Srona-kot耳 could receive full ordination. After receiving ordination, Srona-kot耳 thought: “I have heard that the Tathagata is the Worthy One, the Perfectly Enlightened One, but I have not yet had the honor of seeing him. I should now go and pay my respects to the Blessed One.” Having thought thus, he went to Venerable Katyayana, bowed his head at the venerable one’s feet, and asked permission to go and attend upon the Buddha.

Venerable Katyayana said: “Excellent! I rejoice in your intention. You should depart at once.

On my behalf, you may inquire after the Blessed One’s well-being and request five things from the Buddha:

1. In the country of Assaka-Avanti there were not ten members of the Sangha, so Srona-kot耳 had to remain a novice for six years and could not receive full ordination. Only after Venerable Katyayana used his spiritual powers to assemble members of the Sangha from other countries was he able to receive it. I respectfully ask the Blessed One to permit full ordination in this country even when ten members of the Sangha are not available.

2. This country has many stones and thorns. I ask the Blessed One to permit the bhikkhus of this country to wear footwear with double-layered soles.

3. The people of this country use hides spread upon the ground as seats and bedding. I ask the Blessed One to permit the bhikkhus of this country to use hides spread upon the ground.

4. The people of this country bathe every day. I ask the Blessed One to permit the bhikkhus in this country to bathe daily.

5. A bhikkhu entrusted a robe to a bhikkhu in another region. Before the robe arrived, another bhikkhu informed the intended recipient about it. The recipient became doubtful and feared that he might commit the offense of keeping an extra robe. I ask the Blessed One to dispel this bhikkhu’s doubt.”

Srona-kot耳 obeyed his teacher’s instructions and set out. When he reached the Buddha, he bowed his head at the Buddha’s feet and conveyed to the Blessed One the greetings of his preceptor and original teacher. The Buddha said to Venerable Ananda: “Spread out bedding for the visiting bhikkhu to rest upon.” Venerable Ananda thought: “The Buddha wishes this bhikkhu to share

rest, you should have my sleeping place prepared.” Thereupon, it was immediately prepared in the Buddha’s chamber.

The Buddha and Ức-nhĩ rested in the same chamber. During the first watch and the middle watch of the night, they remained silent and did not converse. Toward the last watch, the Buddha thought: “This son of a good family is restrained and disciplined in his deportment. I should have him teach the Dharma.” The Buddha then said: “You may teach the Dharma.” Obeying, Ức-nhĩ recited the scripture of the sixteen sections of meaning. When he had finished, he stood silently. The Buddha said: “Excellent! Can everyone in your country recite as you do?” Ức-nhĩ replied: “There are those who surpass me!”

The Buddha further asked: “Why did you remain in that country for so long without coming to see me?”

Ức-nhĩ replied: “I recognize that fault. Because certain conditions intervened, I could not come sooner.”

On that occasion, the Blessed One spoke this verse:

At that time, Ức-nhĩ thought: “My preceptor instructed me to request five matters from the Buddha. Now is the proper time.” He then addressed the Buddha concerning them. The following morning, the Buddha assembled the Sangha of bhikshus and said to Ức-nhĩ: “You may repeat the five matters requested by the Venerable Ca-chiên-diên.” Ức-nhĩ then repeated them.

The Buddha praised in many ways those of few desires and those who are content; he praised the precepts and those who uphold them. He then told the bhikshus: “From now on, in the country of A-thấp-ba-a-vân-đầu and in all frontier regions where bhikshus are scarce, I permit five Vinaya-holding bhikshus to confer full ordination. In places covered with gravel, stones, and thorns, I also permit the wearing of sandals with double-layered soles.

In places where various kinds of hides are available, I also permit sleeping furnishings to be made of hide. In places where bathing is necessary, I also permit it. If a bhikshu sends a robe to a bhikshu elsewhere, even though the latter bhikshu has already heard and knows of it, until the robe comes into his hands he does not commit the offense of keeping an extra robe.”

At that time, the bhikshus made sandals in many different designs and colors. This matter was reported to the Buddha. The Buddha said: “It is not permitted to make sandals of unusual shapes or colors. Whoever violates this incurs a duṣkṛta offense.”

A bhikshu made sandals from horsehide, elephant hide, and human skin. This was reported to the Buddha. The Buddha said: “It is not permitted. If human skin is used, a sthūlātyaya offense is incurred; if horsehide or elephant hide is used, a duṣkṛta offense is incurred.”

At that time, Bạt-nan-đà regularly visited a cattle-herding household. Wearing his robe and carrying his bowl, he went to that house. The family had a calf with a mottled coat. Bạt-nan-đà gazed intently at it, became covetous, and wished that he might obtain the calf’s hide to make a sleeping mat.

The owner asked: “Why does the Master stare so intently at this calf?”

Bạt-nan-đà said: “This calf has a lovely mottled coat that could be made into a sleeping mat.”

The owner immediately said: “Venerable sir, you regularly attend to affairs for our household. Why would I begrudge this calf and not offer it to you?”

The owner then killed the calf in front of its mother and took its hide as an offering. After receiving the hide, Bạt-nan-đà carried it back to the Sangha’s dwelling. The mother cow followed behind, bellowing in grief. Distressed, the bhikshus asked: “Why is this cow following you and bellowing so sorrowfully?”

Bạt-nan-đà replied: “I do not know.”

The bhikshus asked again: “This cow follows you and not anyone else. How can you not know?”

Only then did Bạt-nan-đà tell them the truth. The bhikshus rebuked him and reported the matter to the Buddha. On account of this incident, the Buddha assembled the Sangha of bhikshus and asked Bạt-nan-đà: “Did you truly do this?”

He replied: “Blessed One, it is true.”

After rebuking him in many ways, the Buddha told the bhikshus: “From now on, it is not permitted to keep any kind of hide.”

Later, the bhikshus needed a small piece of hide but did not dare use one. They reported this to the Buddha. The Buddha said: “I permit the use of a small piece of hide.”

Some bhikshus, returning from outside, stepped upon the Sangha’s sleeping furnishings with muddy and unclean feet. This was reported to the Buddha. The Buddha said: “I permit sandals to be worn when entering and leaving.”

Some elderly and sick bhikshus were traveling with companions through a dangerous place. Being slow, they could not keep up. Their companions said: “Venerable sirs, walk quickly, lest you be robbed.”

They replied: “We are old and sick and cannot keep up.”

Their companions said: “There are elephants, horses, donkeys, camels, and ox carts here. You may ride one to continue your journey.”

The bhikshus did not dare do so and reported the matter to the Buddha. The Buddha said: “From now on, I permit elderly and sick bhikshus to ride animals, except that they must not ride female animals.”

Some laypeople offered the Sangha a palanquin made of hide. The bhikshus did not dare accept it and reported the matter to the Buddha. The Buddha said: “I also permit you to accept it, but replace the hide with another kind of cloth.”

Some laypeople separately offered a hide palanquin to a senior bhikshu. The senior bhikshu did not dare accept it and reported the matter to the Buddha. The Buddha said: “I also permit it to be accepted separately, but the hide must likewise be replaced as stated above.”

Elderly and sick senior bhikshus wished to enter villages by palanquin but did not dare do so. They reported the matter to the Buddha. The Buddha said: “I permit it.”

They did not know whom they should have carry it and reported this to the Buddha. The Buddha said: “Have attendants carry it.”

Some bhikshus in a dangerous place wished to cross a river, but there was no boat. A cattle herder driving his cattle across the river told them that they could cross by holding on to the cattle’s tails. The bhikshus did not dare do so and reported the matter to the Buddha. The Buddha said: “I permit you to hold on to them.”

At that time, the group of six bhikshus crossed the river holding the tail of a cow and thrust their hands into one of its sores. This was reported to the Buddha. The Buddha said: “It is not permitted to cross a river while holding the tail of a female animal.”

Some bhikshus wished to cross a river, but there were no animals whose tails they could hold. Not knowing what to do, they reported the matter to the Buddha. The Buddha said: “I permit you to bind grasses and wood together to make a raft for crossing. From now on, I permit the bhikshus to provide flotation devices, whether made of goatskin or cowhide. Both the local Sangha and the Sangha of the four directions should provide them.”

The Buddha was staying in the city of Vương-xá. At that time, King Bình-sa ruled the two countries of Ma-kiệt and Ương Già, which contained forty-two thousand villages. Among all the eminent people there, none failed to have faith in the Buddha, Dharma, and Sangha, except for the son of a householder in the city of Chiêm-bà named Thủ-lâu-na. He was extremely wealthy and possessed two hundred million coins, so the people of that time called him Thủ-lâu-na Two Hundred Million.

He had enjoyed comfort from the moment of his birth. His hands and feet were soft, and hair grew on the soles of his feet. King Bình-sa thought: “Within my realm, only Two Hundred Million has no faith in the Buddha’s Dharma. What should I do to cause him to have faith? If I go to his house, he will be alarmed. If I summon him here, he will surely become suspicious and afraid. I should notify the sixty eminent families in the city of Chiêm-bà to attend the Crown Prince’s wedding ceremony. On the occasion of this gathering, I shall guide him toward the Dharma.”

Having thought thus, the King issued the notification. At that time, Thủ-lâu-na’s relatives said to the King: “Two Hundred Million has never set foot upon the ground. Hair grows on the soles of his feet like the hair on his head, so he cannot obey the command to come. We ask the King to grant a special exemption to this one person.”

The King said: “He may ride an elephant, a horse, a carriage, or a palanquin.”

His relatives replied: “His body is extremely delicate, and he cannot travel even by those means.”

The King said: “His presence is required at the Crown Prince’s wedding ceremony. His relatives are permitted to employ every possible means to bring him here.”

The relatives discussed the matter together: “The only remaining method is to dig a canal navigable by boat and convey him only a few miles each day so that he will not become exhausted. In this way, we may respectfully obey the King’s command.”

They then followed this plan and brought Two Hundred Million to the city of Vương-xá. His relatives said to the King: “Two Hundred Million has just arrived. We ask that he be permitted to follow the same manner of living as at home.”

The King asked: “What is his manner of living at home?”

They replied: “Your Majesty, cloth is spread upon the ground, and he walks upon it.”

The King said: “So be it,” and immediately gave the order. Fine cloth was also spread over a seat, and Thủ-lâu-na was made to sit upon it. The King asked: “Is it true that on the soles of your feet there is

“Does hair truly grow there or not?”

He replied, “Your Majesty, it truly does.”

The King said, “I wish to see it.”

Twenty Koṭis replied, “Please send someone you trust to examine it.”

The King said, “I wish to see it with my own eyes.”

Twenty Koṭis replied, “May Your Majesty permit me to extend my leg.”

The King said, “You may.”

Twenty Koṭis then extended his leg and showed it to the King. Just as rumored, light radiated from the hair, preventing the King’s eyes from examining it closely. A rare sense of wonder arose in the King, and he thought, “My kingdom must possess great merit and virtue for a person of such merit and virtue to have been born here.”

The King looked to either side. Previously, there had been three great householders before him; now, including Twenty Koṭis, there were four. The King asked, “How much wealth does each of you possess, such that you are called householders?”

The first said, “The sum of money and property I possess is thirteen koṭis.”

The second said, “I possess fourteen koṭis.”

The third said, “I possess fourteen koṭis and, in addition, a priceless maṇi jewel.”

Twenty Koṭis said, “I possess twenty koṭis, as well as five hundred maṇi jewels and a precious couch adorned with maṇi jewels.”

The King asked Twenty Koṭis, “How did you acquire such wealth?”

Twenty Koṭis replied, “This wealth was not left to me by my parents, nor did I acquire it through commerce. I slept in a lofty pavilion, and when I awoke, I found it before me.”

On hearing this, the King was exceedingly astonished and unable to understand it. He thought, “Only the Buddha can know the merit and virtue of this man; no one else can comprehend it.” The King immediately prepared his carriage and went to the Buddha. Bowing his head in reverence at the Buddha’s feet, he said, “Blessed One! Twenty Koṭis possesses five hundred maṇi jewels and a precious couch adorned with maṇi jewels. Where did they come from?”

The Buddha said, “Formerly, this man dwelt in the Tuṣita heaven, where five hundred heavenly maidens cherished and revered him greatly. Afterward, when he was born here, all the heavenly maidens thought, ‘Where has our heavenly prince now been born?’ Using their heavenly eyes, they looked and saw that he had been born here. Each brought a maṇi jewel, and they transformed the precious couch upon which he had formerly reclined so that it accorded with his present body. They placed these things before him and departed.”

After hearing the Buddha’s teaching, the King paid reverence and took his leave. Returning to the city of Campā, he assembled sixty eminent men and proclaimed, “I now appoint Twenty Koṭis as the foremost householder in that city. You must honor him.”

The King then said to Twenty Koṭis and the sixty men, “I am your king. Governing and transforming you according to the Dharma, I have worked with you for your benefit in this present life. The Buddha, the Blessed One, is now dwelling on Mount Gṛdhrakūṭa. We should all go there to seek benefit for future lives.”

They all obeyed and went there. At that time, the Elder Ta-kiệt-đà was in the mountain, walking in meditation upon a stone terrace. The householders approached him and said, “Venerable sir, please inform the Buddha on our behalf that Twenty Koṭis and sixty householders from the city of Campā wish to visit and inquire after the Blessed One.”

While standing on the stone terrace, Ta-kiệt-đà vanished before the householders and appeared before the Buddha, to whom he reported the entire matter. The Buddha said, “You may return ahead of me to the stone terrace and prepare a seat. I shall come afterward.”

Obeying the instruction, Ta-kiệt-đà disappeared before the Buddha and reappeared on the stone terrace before the householders, where he prepared a seat for the Buddha. The Buddha, maintaining his customary deportment, came afterward on foot. The householders thought, “This bhikṣu possesses great supernormal powers. He vanishes and reappears upon the stone terrace as easily as one enters water.” When the Blessed One appeared, walking with serene composure, they were filled with the utmost reverence.

The Blessed One arrived and sat upon the prepared seat. It is the customary practice of all Buddhas first to cause people to give rise to joyful minds and only afterward to teach the Dharma. The Buddha said to Ta-kiệt-đà, “Rise and fan the Buddha.”

Obeying the instruction, Ta-kiệt-đà rose and fanned him for a short while. He then manifested various supernormal transformations, as Uruvilvā Kāśyapa had done, and returned before the Buddha. Bowing his head in reverence at the Buddha’s feet, he said, “The Buddha is my great teacher, and I am the Buddha’s disciple.” He said this three times and then returned to his former seat.

At that time, the householders thought, “If even a disciple possesses such supernormal powers, how much more must the Tathagata, the Worthy One, the Perfectly Enlightened One possess!” They then turned toward the Buddha and gazed upon him intently.

The Buddha taught them the sublime Dharma, showing them its benefits and causing them to rejoice… up to and including: suffering, its arising, its cessation, and the path. While still seated, they all attained the pure Dharma-eye and received the Three Refuges and the Five Precepts.

Twenty Koṭis rose from his seat and approached the Buddha barefoot. He bowed his head in reverence, whereupon the Buddha smiled. Ta-kiệt-đà thought, “For what cause and condition does the Buddha smile?” Having thought this, he rose from his seat, bared his right shoulder, knelt, and asked the Buddha, “For what cause and condition does the Buddha now smile?”

The Buddha said to Ta-kiệt-đà, “Only now, after ninety-one kalpas, have the feet of this Twenty Koṭis touched the ground.”

Ta-kiệt-đà then asked, “For what cause and condition did the feet of Twenty Koṭis not touch the ground for ninety-one kalpas?”

The Buddha said, “In a past age, a Buddha, a Blessed One named Vipaśyin appeared in the world. His royal father governed a city twelve yojanas long and seven yojanas wide. Its population was numerous, and its people lived securely, prosperously, and happily. The Buddha Vipaśyin dwelt there together with a complete great Sangha of 68,000 bhikṣus, all of whom were arhats. Every day, the King invited the Buddha and the Sangha to receive a meal in the palace.

“At that time, there was among the multitude a man named Su-tỳ-xa. Together with the others, he went before the King and said, ‘Your Majesty is now performing meritorious deeds. We pray that you permit us to participate in them.’

“The King said, ‘The Buddha and the Sangha together comprise 68,000 people. I fear that you will be unable to prepare adequately and may instead inconvenience the Sangha.’

“They again said to the King, ‘We are capable of undertaking it ourselves. We ask Your Majesty to grant permission.’

“The King said, ‘Excellent!’ Yet the King still feared that they might fail to prepare everything in time, so he ordered food to be prepared as usual. If they failed to provide everything, that food would be used. However, because their offerings surpassed the King’s food for many days in succession, the food prepared by the King was ultimately not served.

“Su-tỳ-xa made offerings in turn. He ordered people to excavate and level the road, spread soft earth over it, and coat it with fragrant clay. On both sides, they erected eighty precious pillars, set multicolored maṇi jewels atop the pillars, hung banners of various colors, and stretched multicolored canopies over the entire route. Along the road, they placed various beverages. Within the residence, they prepared 68,000 seats, one for each bhikṣu, and used five hundred cauldrons to cook soup for the offering. They presented each bhikṣu with two lengths of fine cotton cloth and a pair of leather sandals. They also built a dwelling for the Sangha of the four directions and spread the floor throughout with exquisitely fine bedding.

“Su-tỳ-xa of that time is now Twenty Koṭis. From then onward, the blessings he enjoyed were equal to those of humans in the heavens, without any difference. Had he not now encountered me, the feet of Twenty Koṭis would still not have touched the ground.”

At that time, Twenty Koṭis knelt and said to the Buddha, “Please permit me to leave the household life and receive full ordination.”

The Buddha asked, “Have your parents given their permission?”

He replied, “No.”

The Buddha said, “One whose parents have not given permission may not leave the household life.”

Twenty Koṭis said, “I shall return home and ask my parents’ permission.”

The Buddha said, “Excellent. Now is the proper time.”

Twenty Koṭis then reverently bowed at the Buddha’s feet, circumambulated him to the right, and returned to the city of Campā. He said to his parents, “I now wish to leave the household life and train in the Way.”

His mother said, “Stop! Stop! Why must you leave the household life? Your father and I have only you. Even in death, we would not wish to be separated from you; how, then, could we endure separation while still alive?”

Now my household possesses immeasurable wealth, jewels, servants, fields, and houses. You may freely perform meritorious deeds and enjoy the pleasures of the five desires.” Twenty-Koṭis earnestly implored them three times before obtaining his parents’ consent. He then went before his mother, reverently bowed at her feet, circumambulated her three times to the right, and returned to the Buddha.

Bowing with his head at the Buddha’s feet, he knelt and said: “My mother has given her permission. I beseech the Buddha to allow me to leave the household life and receive the full ordination.” The Buddha said: “Come, bhikkhu! Leave the household life and receive the full ordination.

Cultivate the holy life extensively, and I shall teach the Dharma by which the roots of suffering may be entirely ended.” When the Buddha spoke these words, Twenty-Koṭis’ hair and beard fell away by themselves, a saṅghāṭi appeared upon his body, and an alms bowl rested in his hands.

Not long after going forth, he diligently practiced walking meditation in the Śītavana Grove. His feet became wounded and bled, and birds followed behind to feed upon the blood. Twenty-Koṭis thought: “Among the Buddha’s disciples, none surpasses me in diligence, yet I have still not exhausted the roots of suffering. Fortunately, my family possesses abundant wealth. I could return to lay life and delight in performing meritorious deeds.”

The Buddha knew his thought and descended from Mount Gṛdhrakūṭa. Seeing the birds pecking at the blood, he asked the Venerable Ānanda: “Why is there blood here, with birds contending to eat it?” The Venerable Ānanda replied: “Twenty-Koṭis practices walking meditation here. His feet were wounded and bled, so the birds are contending to eat the blood.”

The Blessed One immediately went to that place and asked Twenty-Koṭis: “Did you truly have such a thought?”

He replied: “Blessed One, it is true that I had such a thought.”

The Buddha asked again: “I shall now ask you a question. Answer as you see fit. When you lived at home, were you skilled at playing the lute?”

He replied: “Yes, Blessed One.”

The Buddha asked: “When its strings were too tight, was the lute’s sound pleasing?”

He replied: “No, Blessed One.”

The Buddha asked: “When its strings were too loose, was its sound good?”

He replied: “It was not good.”

The Buddha asked: “Then how must the strings be adjusted for the lute to produce a pleasing sound?”

He replied: “Blessed One, only when they are neither too tight nor too loose is the lute’s sound pleasing.”

The Buddha said: “It is likewise in my teaching. How can the path be attained through either excessive urgency or excessive laxity? Practice diligently in moderation, and before long you will exhaust the roots of suffering.”

After hearing the Buddha’s words, Twenty-Koṭis immediately extinguished all the outflows there on the walking-meditation path. Because the soles of Twenty-Koṭis’ feet had been wounded, the Buddha told the bhikkhus: “I now permit Twenty-Koṭis to wear single-soled leather sandals.”

Twenty-Koṭis said to the Buddha: “Blessed One, I renounced twenty koṭis in money, five hundred precious maṇi jewels, one precious maṇi bed, twenty wives, and innumerable female attendants. If I now wear single-soled leather sandals, people will reproach me, saying: ‘He abandoned such wealth, yet he still covets the privilege of wearing single-soled leather sandals.’ If the Blessed One permits all bhikkhus to wear them, then I shall wear them.”

The Buddha then praised those of few desires and those who know contentment, praised the precepts, and praised those who uphold the precepts. He told the bhikkhus: “From now on, I permit bhikkhus to wear single-soled leather sandals.”

Some bhikkhus wore double-soled leather sandals. This was reported to the Buddha. The Buddha said: “I do not permit this. Whoever violates this incurs a duṣkṛta offense.”

At that time, the group of six bhikkhus wore leather sandals while practicing walking meditation either before or behind their preceptors and ācāryas. Other bhikkhus imitated them. The bhikkhus reported this to the Buddha. The Buddha said: “One should not wear leather sandals in the presence of one’s preceptor or ācārya. Whoever violates this incurs a duṣkṛta offense. If there is a reason, wearing leather sandals in the presence of one’s preceptor or ācārya is not an offense. If the ground is covered with thorns, sharp grass, stones, or gravel, or if one is ill, or if it is dark, wearing them is also not an offense.”

At that time, the bhikkhus wore clogs made of gold, silver, ivory, and stone. When laypeople saw them, they criticized them, saying: “These bhikkhus are like the king’s great ministers. They constantly speak of having few desires and knowing contentment, yet now they indulge in boundless extravagance. They truly lack the conduct of śramaṇas and destroy the Dharma of śramaṇas.”

When the elder bhikkhus heard this, they reproved them in various ways and then reported the matter to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “From now on, I do not permit you to wear clogs or sandals of this kind. Whoever violates this incurs a duṣkṛta offense.”

The Buddha was staying at Vaiśālī. There was a damp dwelling place where leather sandals became wet, grew infested with worms, and decayed. The bhikkhus reported this to the Buddha. The Buddha said: “I permit the bhikkhus to wear sandals made of babā grass, śilā grass, mañju grass, luśi grass, and so forth.”

The bhikkhus wore them while wading through water, after which their feet became soaked. They reported this to the Buddha. The Buddha said: “I permit rawhide to be used to line the soles.”

Some bhikkhus wore wooden clogs and wooden shoes within the Sangha’s monastery. Their clattering noise disturbed the bhikkhus who were practicing meditation. Moreover, one bhikkhu wearing wooden clogs went to urinate at night and stepped upon a snake, killing it. This was reported to the Buddha. On account of this matter, the Buddha assembled the Bhikkhu Sangha and told the bhikkhus: “From now on, I do not permit wooden clogs or wooden shoes to be worn. Whoever violates this incurs a duṣkṛta offense. Because they are not places where one habitually walks about, I permit clogs to be worn in three places: the place for defecation, the place for urination, and the place for washing the feet.”

Some bhikkhus wore leather sandals padded with tūla. This was reported to the Buddha. The Buddha said: “You should not do this. Whoever violates this incurs a duṣkṛta offense.”

Some bhikkhus developed sores on their toes from the pointed tips of their leather sandals. This was reported to the Buddha, and the Buddha permitted soft material to be used as padding at the pointed tips. Some bhikkhus’ heels became cracked. This was reported to the Buddha. The Buddha said: “I permit bear fat to be applied and bearskin to be wrapped around them.”

At that time, Pilindavatsa always maintained right mindfulness while walking and did not notice that his toes had been injured. Seeing this, the Buddha told the bhikkhus: “From now on, I permit bhikkhus to wear pūla shoes.”

The bhikkhus made their pūla shoes too deep. The laypeople criticized them, saying: “These bhikkhus wear pūla shoes like our boots.” This was reported to the Buddha. The Buddha said: “The boots should not be made too deep. I permit them to extend above the ankles.”

Some bhikkhus made them like boots. The laypeople criticized them as before. This was reported to the Buddha. The Buddha said: “They should be open in front.”

Some bhikkhus wore decorated shoes. This was reported to the Buddha. The Buddha said: “You should not wear such shoes. Whoever violates this incurs a duṣkṛta offense. If you receive them, I permit you to discolor them before wearing them.”

At that time, the Venerable Revata was traveling among the people in the country of Dabba. The snow and cold froze into ice, injuring his feet. When he reached Jetavana, he bowed with his head at the Buddha’s feet and then withdrew to sit at one side. The Buddha asked: “Why are your feet in such a condition?” Revata explained the matter in detail.

The Buddha asked: “Do the people of that country wear anything on their feet?”

Revata replied: “The people there wear pūla shoes and leather sandals.”

The Buddha praised in various ways the practice of having few desires and knowing contentment, praised the precepts, and praised those who uphold the precepts. He then told the bhikkhus: “From now on, in countries where there is snow and cold, I permit pūla shoes and leather sandals to be worn. Whatever kinds of footwear the people of a country wear, I also permit you to wear.”

Some bhikkhus walked through snow and cold, and their feet were damaged by the freezing snow. They reported this to the Buddha. The Buddha said: “I permit cream and bear fat to be applied, and boots to be made of bearskin.”

Some bhikkhus traveling on the road did not know what to use to carry their provisions. They reported this to the Buddha. The Buddha said: “I permit bags to be made from sheepskin, cowhide, deerskin, and cotton cloth.”

Some bhikkhus used leather bags to hold food, and the bags became filthy. They reported this to the Buddha. The Buddha said: “They should be cleaned.” The bhikkhus then washed the leather bags, but when they hung them out to dry, the bags deteriorated and worms appeared. They reported this to the Buddha. The Buddha said: “Leather bags should not be washed. They should be turned inside out and wiped. If they become clean, that is good; if not, they should not be used.”

There were bhikkhus whose dwelling place was in the araṇya

They kept leather bedding. When wild beasts caught its scent, they came and killed the bhikkhus. The bhikkhus reported this to the Buddha. The Buddha said: “In an aranya dwelling, leather bedding should not be used. It should be given to residences in villages and used as a mat in places where there is urgent need.”

Some bhikkhus were walking behind the Buddha. Their feet were pierced by thorns, and they could not continue. When laypeople saw them, they said: “Venerable ones! The Buddha has already gone far ahead. Why do you not walk quickly to catch up with him?”

They replied: “We stepped on thorns and cannot walk.”

The laypeople said: “Could you wear footwear?”

The bhikkhus did not dare to wear it. They went forward and reported the matter to the Buddha. The Buddha said: “I permit you to wear it.”

A bhikkhu found leather sandals in a charnel ground but did not dare to take them. He reported this to the Buddha. The Buddha said: “I permit you to take them.”

A bhikkhu obtained leather sandals of various kinds and colors but did not dare to take them. He reported this to the Buddha. The Buddha said: “Except for human skin, horsehide, and elephant hide, I permit you to take all others. Their original colors should be altered. If their original colors cannot be altered, they may be worn within the Sangha compound but should not be worn outside.”

Some bhikkhus received new leather sandals but did not dare to accept them. They reported this to the Buddha. The Buddha said: “I permit you to accept them. Have a kappiya carry them seven steps, and then wear them.”

Some bhikkhus did not know whom to ask to mend their torn leather sandals and Pula shoes. They reported this to the Buddha. The Buddha said: “You should ask someone to mend them. If no one can be found, a bhikkhu may mend them himself. I also permit you to acquire a large awl, a small awl, a large knife, a small knife, and cord for mending leather.”

Some bhikkhus mended leather sandals and other articles for bhikkhus who held corrupt views. They reported this to the Buddha. The Buddha said: “You should not do such work for people of that kind. You should do it for those who possess a sense of shame and wish to train in the precepts.”

The bhikkhus did not know what to use to hold their leatherworking tools. They reported this to the Buddha. The Buddha said: “A leather bag should be used to hold them.”

THE FIVE-PART VINAYA OF THE MAHISASAKA SCHOOL