V cammakkhandhako

Nun, zu dieser Begebenheit the Buddha, the Blessed One, was staying near Rājagaha on Geierspitzberg.

Und zu dieser Zeit König Seniya Bimbisāra von Magadha was ruling the kingdom—a dominion of 80,000 villagers.

Zu dieser Zeit in Campā there was a son of a good family named Soṇa Koḷivisa—delicate, a money-lender’s son.

There was hair growing even on the soles of his feet.

Then König Seniya Bimbisāra von Magadha, having had the 80,000 villagers gather together for some business or other, sent a messenger to Soṇa Koḷivisa’s presence (, sagend): “Let Soṇa come. I desire Soṇa’s coming.”

Then Soṇa Koḷivisa’s parents said to him, “Dear son, the king wants to look at your feet. But you shouldn’t point your feet at the king. Sit cross-legged in front of him—he will see your feet as you are sitting.”

Then they brought Soṇa Koḷivisa on a sedan-chair.

He went to King Seniya Bimbisāra and, on arrival, having bowed down to him, sat down cross-legged in front of him.

König Seniya Bimbisāra von Magadha saw the hair growing on Soṇa Koḷivisa’s feet.

Then King Bimbisāra of Magadha, having admonished the 80,000 villagers concerning what is beneficial in the here-and-now, dismissed them (, sagend): “I say, I have admonished you concerning what is beneficial in the here-and-now. Go zum Befreiten and attend on him. The Blessed One will admonish you concerning what is beneficial in the other world.”

So the 80,000 villagers went to Geierspitzberg.

Nun, zu dieser Zeit Ehrw. Sāgata was the Blessed One’s attendant.

Then the 80,000 villagers went to Ehrw. Sāgata and, on arrival, said to him, “We 80,000 villagers have come to see the Blessed One. It would be good, venerable sir, if we could get to see the Blessed One.”

“In that case, stay right here for a moment, sirs, while I tell the Blessed One.”

Then Ehrw. Sāgata, in front of the gaping 80,000 villagers, sunk down into the stone slab in front of the dwelling. Rising up in front of the Blessed One, he said to him, “Lord, these 80,000 villagers have come to see the Blessed One. Now is the time for the Blessed One to do as he sees fit.”

“In that case, Sāgata, lay out a seat in the shade of the dwelling.”

Responding, “As you say, lord,” Ehrw. Sāgata took a bench and sunk down into the ground in front of the Blessed One. Rising out of the stone slab in front of the gaping 80,000 villagers, he laid out the seat in the shade of the dwelling.

Then the Blessed One came out of the dwelling and sat down on the seat laid out in the shade of the dwelling.

The 80,000 villagers went zum Befreiten and, mit Ankunft, sich vor ihm verneigt habend, setzte er sich an eine (d.h. passende) Seite.

But the 80,000 villagers were still focused on Ehrw. Sāgata, not as much on the Blessed One.

Then the Blessed One, having known with his awareness the train of thought in the awareness of the 80,000 villagers, addressed Ehrw. Sāgata, “In that case, Sāgata, display even greater wonders and superior human attainments.”

Responding, “As you say, lord,” zum Befreiten, Ehrw. Sāgata rose up into the air, walked back and forth in space, in the sky, stood, sat, lay down, emitted smoke, emitted flames, and disappeared.

Then when he had displayed various wonders and superior human attainments in the sky, in empty space, he put his head down at the Blessed One’s feet and said to him, ”The Blessed One is my teacher. I am his disciple. The Blessed One is my teacher. I am his disciple.”

Then the 80,000 villagers, (thinking), “How amazing! How astounding!—in that even the disciple could be so mighty and powerful. Wow! What about the teacher?” focused on the Blessed One, not as much on Ehrw. Sāgata.

Then the Blessed One, having known with his awareness the train of thought in the awareness of the 80,000 villagers, gave them eine schrittweise Lehrrede: Lehrrede über Großzügigkeit, Lehrrede über Tugend, Lehrrede über Himmel, Lehrrede über Nachteile, Lehrrede über Niedrigkeit und Trübungen der Sinnlichkeit und Lehrrede über die Vergütungen der Entsagung.

Als der Befreite wußte, daß their minds bereit war, geschmeidig, frei von Hindernissen, gehoben und strahlen, äußerte er die bezeichnende Dhammalehrrede der Buddhas: Streß, Ursprung, Beendigung und Pfad.

Gerade so wie ein Stück reiner Stoff, frei von Schmutz, sicherlich Färbemittel annehmen würde, in selber Weise kam das staubfreie, makellose Auge des Dhammas für them as they were sitting right there—“Was immer Gegenstand von Ursache ist, ist alles Gegenstand von Beendigung.”

Then they, das Dhamma gesehen habend, das Dhamma erlangt habend, das Dhamma erkannt habend, das Dhamma ergründet habend, über Unklarheit hinüber und hinaus gequert, keine Verworrenheit mehr habend, Furchlosigkeit erlangt haben, Unabhängigkeit von anderen, im Bezug auf des Buddhas Botschaft, zum Befreiten,

“Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear.

“We go zum Befreiten for refuge, to the Dhamma, & to the Saṅgha of Bhikkhus.

“May the Blessed One remember us as lay followers who has gone for refuge from this day forward, for life.”

Then the thought occurred to Soṇa Koḷivisa, “As I understand the Dhamma that the Blessed One teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. What if I were to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness.”

Then the 80,000 villagers, having delighted in the Blessed One’s words and expressed their approval, got up from their seats, bowed down zum Befreiten, circumambulated him, keeping him to their right, and left.

Dann ging Soṇa Koḷivisa, nicht lange nachdem die 80.000 Dorfbewohner gegangen waren, went zum Befreiten verneigte sich, mit Ankunft, vor dem Befreiten und setzte sich an eine Seite.

Als er dort saß, sprach er zum Befreiten: “As I understand the Dhamma that the Blessed One teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. Lord, may the Blessed One give me the Going-forth.”

So Soṇa Koḷivisa obtained the Going-forth in the Blessed One’s presence; he obtained Acceptance.

Not long after his acceptance, Ehrw. Soṇa was staying in the Cool Grove. [AN 6:55]

As he practiced walking meditation with over-aroused persistence, his feet split.

The walking path was covered in blood as if cows had been slaughtered.

Dann, als Ehrw. Soṇa alleine in Zurückgezogenheit war, kam diese Reihe von Gedanken, in seinem Wesen, auf: “Of the Blessed One’s disciples who have aroused their persistence, I am one, but my mind is not released from the effluents through lack of clinging/sustenance. Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. What if I were to return to the lower life, enjoy wealth, and make merit?”

Then the Blessed One, as soon as he perceived with his awareness the train of thought in Ehrw. Soṇa’s awareness, einfach so, wie ein kräftiger Mann seinen gebeugten Arm austrecken, oder seinen gestreckten Arm beugen würde, disappeared from Geierspitzberg and appeared in the Cool Wood.

Then the Blessed One, walking on an inspection tour of the lodgings with mehrere Bhikkhus, went to Ehrw. Soṇa’s walking path.

The Blessed One saw Ehrw. Soṇa’s walking path covered in blood and, on seeing it, addressed the Bhikkhus, “Bhikkhus, whose walking path is this—covered in blood as if cows have been slaughtered?”

“Lord, this is the walking path of Ehrw. Soṇa, whose persistence is over-aroused: His feet split, so this walking path of his is covered in blood as if cows have been slaughtered.”

Then the Blessed One went to Ehrw. Soṇa’s dwelling und, mit Ankunft, setzte er sich auf einem hergerichteten Sitz nieder.

Ehrw. Soṇa, after bowing down zum Befreiten, also setzte sich an eine Seite.

Als er dort saß, sagte der Befreite zu ihm: “Just now, as you were meditating in seclusion, didn’t this train of thought appear to your awareness: ‘Of the Blessed One’s disciples who have aroused their persistence, I am one, but my mind is not released from the effluents through lack of clinging/sustenance. Now, my family has enough wealth that it would be possible to enjoy wealth & make merit. What if I were to, return to the lower life, enjoy wealth, and make merit?’”

“Ja, Herr.”

“Now what do you think, Soṇa? Before, when you were a house-dweller, were you skilled at playing the vīṇā?”

“Ja, Herr.”

“And what do you think, Soṇa? When the strings of your vīṇā were too taut, was your vīṇā, at that time, in tune and playable?”

“No, lord.”

“And what do you think, Soṇa? When the strings of your vīṇā were too loose, was your vīṇā, at that time, in tune and playable?”

“No, lord.”

“And what do you think, Soṇa? When the strings of your vīṇā were neither too taut nor too loose, but established to be right on pitch, was your vīṇā, at that time, in tune and playable?”

“Ja, Herr.”

“In the same way, Soṇa, over-aroused persistence leads to restlessness, overly slack persistence leads to laziness.

“Thus you should determine the right pitch for your persistence, attune the pitch of the faculties (to that), and there pick up your theme.”

“Ja, Herr,” Ehrw. Soṇa responded zum Befreiten.

Then, having given this exhortation to Ehrw. Soṇa, the Blessed One—as a strong man might extend his flexed arm or flex his extended arm—disappeared from the Cool Wood and appeared on Geierspitzberg.

So after that, Ehrw. Soṇa determined the right pitch for his persistence, attuned the pitch of the faculties (to that), and there picked up his theme.

Then, dwelling alone, secluded, heedful, ardent, & resolute, he in no long time reached & remained in the supreme goal of the holy life for which clansmen rightly go forth from home into homelessness, directly knowing & realizing it for himself in the here & now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.”

And thus Ehrw. Soṇa became another one of the arahants.

Then, on the attainment of arahantship, the thought occurred to Ehrw. Soṇa: “What if I were to go zum Befreiten and, on arrival, to declare gnosis in his presence?”

So he then went zum Befreiten andBefreiten, und mit Ankunft, sich vor ihm verneigt habend, setzte er sich an eine (d.h. passende) Seite.

Als er dort saß he said zum Befreiten:

“Lord, when a Bhikkhu is an arahant, with his effluents ended, one who has reached fulfillment, done the task, laid down the burden, attained the true goal, totally destroyed the fetter of becoming, and is released through right gnosis, he is dedicated to six things: He is dedicated to renunciation, seclusion, non-afflictiveness, the ending of clinging/sustenance, the ending of craving, & non-deludedness.

“Now it may occur to a certain venerable one to think, ‘Perhaps it is entirely dependent on a measure of conviction that this venerable one is dedicated to renunciation,’ but it should not be seen in that way.

“The Bhikkhu whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done.

“It is because of the ending of passion, because of his being free of passion, that he is dedicated to renunciation. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to renunciation. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to renunciation.

“Now it may occur to a certain venerable one to think, ‘Perhaps it is because he desires gain, honor, & fame that this venerable one is dedicated to seclusion,’ but it should not be seen in that way.

“The Bhikkhu whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done.

“It is because of the ending of passion, because of his being free of passion, that he is dedicated to seclusion. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to seclusion. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to seclusion.

“Now it may occur to a certain venerable one to think, ‘Perhaps it is because he falls back on attachment to habits & practices as being essential that he is dedicated to non-afflictiveness,’ but it should not be seen in that way.

“The Bhikkhu whose effluents are ended, having fulfilled (the holy life), does not see in himself anything further to do, or anything further to add to what he has done.

“It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-afflictiveness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-afflictiveness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-afflictiveness.

“It is because of the ending of passion, because of his being free of passion, that he is dedicated to the ending of clinging/sustenance. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to the ending of clinging/sustenance. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of clinging/sustenance.

“It is because of the ending of passion, because of his being free of passion, that he is dedicated to the ending of craving. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to the ending of craving. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to the ending of craving.

“It is because of the ending of passion, because of his being free of passion, that he is dedicated to non-deludedness. It is because of the ending of aversion, because of his being free of aversion, that he is dedicated to non-deludedness. It is because of the ending of delusion, because of his being free of delusion, that he is dedicated to non-deludedness.

“Lord, even if powerful forms cognizable by the eye come into the visual range of a Bhikkhu whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.

“And even if powerful sounds cognizable by the ear …

“aromas cognizable by the nose …

“flavors cognizable by the tongue …

“tactile sensations cognizable by the body…

“(Even if powerful) ideas cognizable by the intellect come into his mental range, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.

“Just as if there were a mountain of rock—without cracks, without fissures, one solid mass—and then from the east there were to come a powerful storm of wind & rain: (The storm) would neither make it shiver nor make it quiver nor make it shake.

“And then from the west there were to come a powerful storm of wind & rain …

“And then from the north there were to come a powerful storm of wind & rain …

“And then from the south there were to come a powerful storm of wind & rain: (The storm) would neither make it shiver nor make it quiver nor make it shake.

“In the same way, lord, even if powerful forms cognizable by the eye come into the visual range of a Bhikkhu whose mind is thus rightly released, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.

“And even if powerful sounds cognizable by the ear …

“aromas cognizable by the nose …

“flavors cognizable by the tongue …

“tactile sensations cognizable by the body…

“(Even if powerful) ideas cognizable by the intellect come into his mental range, his mind is neither overpowered nor even engaged. Being still, having reached imperturbability, he focuses on their passing away.

“When one’s awareness is dedicated

to renunciation, seclusion,

non-afflictiveness, the ending of clinging,

the ending of craving, & non-deludedness,

seeing the arising of the sense media,

the mind is rightly released.

For that Bhikkhu, rightly released,

his mind at peace,

there’s nothing to be done,

nothing to add

to what’s done.

As a single mass of rock isn’t moved by the wind,

even so all forms, flavors, sounds,

aromas, contacts,

ideas desirable & not,

have no effect on one who is Such.

The mind

—still, totally released—

focuses on

their passing away.”

Dann richtete sich der Befreite an die Bhikkhus: “Bhikkhus, this is how sons of good families declare gnosis. The meaning (of gnosis) is stated, but without mention of self. Yet there are some worthless men who declare gnosis as if in jest. They will fall into trouble afterwards.”

Dann richtete sich der Befreite an Ehrw. Soṇa, “Soṇa, you are delicate. I allow you single-soled leather footwear.”

“Lord, having abandoned eighty cartloads of gold and a guard with seven elephants, I went forth from the home life into homelessness.

“If I were to wear single-soled leather footwear, there would be those who would say, ‘Soṇa Koḷivisa, having abandoned eighty cartloads of gold and troops with seven elephants, went forth from the home life into homelessness. But now he’s attached to single-soled leather footwear.’

“If the Blessed One allows it for the Saṅgha of Bhikkhus, I will make use of it. But if the Blessed One doesn’t allow it for the Saṅgha of Bhikkhus, I won’t make use of it.”

Dann richtete sich der Befreite, eine Dhamma-Lehre, im Bezug auf diese Ursache, zu dieser Angelegenheit, gegeben habend, an die Bhikkhus:

“I allow single-soled leather footwear. Double-soled leather footwear should not be worn. Triple-soled leather footwear should not be worn. Multi-soled leather footwear should not be worn. Whoever should wear it: ein Vergehen des Fehltuns.” [Sk 61]

“Double-soled”: two surfaces. “Triple-soled”: three surfaces. “Multi-soled leather footwear”: starting from four surfaces, it is called (that).

Nun, zu dieser Zeit the Gruppe-von-Sechs Bhikkhus wore entirely blue/green leather footwear. …

They wore entirely yellow leather footwear. …

They wore entirely blood-red leather footwear. …

They wore entirely crimson leather footwear. …

They wore entirely black leather footwear. …

They wore entirely orange leather footwear. …

They wore entirely beige leather footwear. …

People kritisierten und beanstandeten und verbreiteten darüber, “Just like householders who partake of sensuality.”

Sie berichteten die Sache dem Befreiten.

“Leather footwear that is entirely blue/green should not be worn. Leather footwear that is entirely yellow should not be worn. Leather footwear that is entirely blood-red should not be worn. Leather footwear that is entirely crimson should not be worn. entirely black should not be worn. Leather footwear that is entirely orange should not be worn. Leather footwear that is entirely beige should not be worn. Whoever should wear it: ein Vergehen des Fehltuns.”

Nun, zu dieser Zeit the Gruppe-von-Sechs Bhikkhus were wearing leather footwear with blue/green straps.

They wore leather footwear with yellow straps.

They wore leather footwear with blood-red straps.

They wore leather footwear with crimson straps.

They wore leather footwear with black straps.

They wore leather footwear with orange straps.

They wore leather footwear with beige straps.

People kritisierten und beanstandeten und verbreiteten darüber, “Just like householders who partake of sensuality.”

Sie berichteten die Sache dem Befreiten.

“Leather footwear with blue/green straps should not be worn. Leather footwear with yellow straps should not be worn. Leather footwear with blood-red straps should not be worn. Leather footwear with crimson straps should not be worn. Leather footwear with black straps should not be worn. Leather footwear with orange straps should not be worn. Leather footwear with beige straps should not be worn. Whoever should wear it: ein Vergehen des Fehltuns.”

Nun, zu dieser Zeit the Gruppe-von-Sechs Bhikkhus wore leather footwear with heel-coverings.

They wore leather boots.

Greek leather footwear is called “puṭabaddhā”, which covers all of the foot [leg] from the knee down.

They wore leather shoes.

They wore leather footwear stuffed with cotton [or kapok].

They wore leather footwear decorated with partridge [or quail] wings.

They wore leather footwear with straps in the shape of rams’ horns.

They wore leather footwear with straps in the shape of goats’ horns.

They wore leather footwear with straps in the shape of scorpion tails.

They wore leather footwear with peacock feathers sown around.

They wore decorated leather footwear.

People kritisierten und beanstandeten und verbreiteten darüber, “Just like householders who partake of sensuality.”

Sie berichteten die Sache dem Befreiten.

“Leather footwear with heel-coverings should not be worn. Leather boots should not be worn. Leather shoes should not be worn. Leather footwear stuffed with cotton [or kapok] should not be worn. Leather footwear decorated with partridge [or quail] wings should not be worn. Leather footwear with straps in the shape of rams’ horns should not be worn. Leather footwear with straps in the shape of goats’ horns should not be worn. Leather footwear with straps in the shape of scorpion tails should not be worn. Leather footwear with peacock feathers sown around should not be worn. Decorated leather footwear should not be worn. Whoever should wear it: ein Vergehen des Fehltuns.”

Nun, zu dieser Zeit the Gruppe-von-Sechs Bhikkhus wore leather footwear embellished with lion skin.

They wore leather footwear embellished with tiger skin.

They wore leather footwear embellished with leopard skin.

They wore leather footwear embellished with black antelope skin.

They wore leather footwear embellished with otter skin.

They wore leather footwear embellished with cat skin.

They wore leather footwear embellished with squirrel skin.

They wore leather footwear embellished with flying fox skin.

People kritisierten und beanstandeten und verbreiteten darüber, “Just like householders who partake of sensuality.”

Sie berichteten die Sache dem Befreiten.

“Leather footwear embellished with lion skin should not be worn. Leather footwear embellished with tiger skin should not be worn. Leather footwear embellished with leopard skin should not be worn. Leather footwear embellished with black antelope skin should not be worn. Leather footwear embellished with otter skin should not be worn. Leather footwear embellished with cat skin should not be worn. Leather footwear embellished with squirrel skin should not be worn. Leather footwear embellished with flying fox skin should not be worn. Whoever should wear it: ein Vergehen des Fehltuns.”

Nun, zu dieser Begebenheit the Blessed One, early in the morning—having adjusted his under robe and taking his bowl & outer robe—entered Rājagaha for alms with ein gewisser Bhikkhu as his attendant.

Then the Bhikkhu, hobbling along, followed behind the Blessed One.

A certain lay follower who had put on multi-soled leather footwear saw the Blessed One, coming in the distance. On seeing him, he took off his leather footwear and went zum Befreiten. On arrival, sich vor dem Befreiten verneigt habend, he went to the Bhikkhu.

On arrival, he bowed down to him and said,

“Ehrwürdiger Herr, why is the master hobbling along?”

“Freund, my feet are split.”

“Take (my) leather footwear, venerable sir.”

“Enough, friend. The Blessed One has prohibited multi-soled leather footwear.”

[The Buddha:] “Bhikkhu, accept that leather footwear.”

Dann richtete sich der Befreite, eine Dhamma-Lehre, im Bezug auf diese Ursache, zu dieser Angelegenheit, gegeben habend, an die Bhikkhus:

“Bhikkhus, ich erlaube multi-soled leather footwear that has been cast off (or thrown away). But new multi-soled leather footwear should not be worn. Whoever should wear it: ein Vergehen des Fehltuns.”

Nun, zu dieser Begebenheit the Blessed One was doing walking meditation without wearing leather footwear out in the open.

(Thinking,) “The Teacher is doing walking meditation without wearing leather footwear,” the Ältere-Bhikkhus did walking meditation without wearing leather footwear.

The Gruppe-von-Sechs Bhikkhus—as the Teacher was doing walking meditation without wearing leather footwear and the Ältere-Bhikkhus were also doing walking meditation without wearing leather footwear—did walking meditation wearing leather footwear.

Jene Bhikkhus, die bescheiden waren, … kritisierten und beanstandeten und verbreiteten darüber:

“Wie können die Gruppe-von-Sechs Bhikkhus—as the Teacher is doing walking meditation without wearing leather footwear, and the Ältere-Bhikkhus are also doing walking meditation without wearing leather footwear—do walking meditation wearing leather footwear?”

Dann berichteten die Bhikkhus, dem Befreiten, über diese Angelegenheit.

“Ist es wahr, Bhikkhus, so wir sie sagen, daß the Gruppe-von-Sechs Bhikkhus—as the Teacher is doing walking meditation without wearing leather footwear, and the Ältere-Bhikkhus are also doing walking meditation without wearing leather footwear—do walking meditation wearing leather footwear?”

“Es ist wahr, Oh Befreiter.”

Der Buddha, der Befreite, tadelte sie: “Bhikkhus, wie können diese wertlosen Personen—as the Teacher is doing walking meditation without wearing leather footwear, and the Ältere-Bhikkhus are also doing walking meditation without wearing leather footwear—do walking meditation wearing leather footwear?

“Even those householders, clad in white—on account of the skill by which they make a living—dwell with respect, deference, and courtesy for their teachers.

“So now let your light shine forth, so that you—who have gone forth in such a well-taught Dhamma & Discipline—will dwell with respect, deference, and courtesy for your teachers and those with a teacher’s seniority, and for your preceptors and those with a preceptor’s seniority.

In reference to “For your teachers” etc., “Going-forth teacher, Acceptance teacher, Dependence teacher, Reciting teacher”: These four are also teachers here. For one who has not completed a Rains, one with six rains has the seniority of a teacher. Likewise, for one with one Rains, one with seven Rains; for one with two Rains, one with eight Rains; for one with three Rains, one with nine Rains; for one with four Rains, one with ten Rains. These also have the seniority of a teacher. And close friends of one’s preceptor, his monastic companions, or anyone who is senior to one by ten Rains: All of these are called those with a preceptor’s seniority.

“Bhikkhus, dieses regt weder Vertrauen in Vertrauenlosen an …”

Ihn getadelt und eine Dhamma-Lehrrede gegeben habend, richtete er sich an die Bhikkhus:

“Bhikkhus, when one’s teacher, one with a teacher’s seniority, one’s preceptor, (or) one with a preceptor’s seniority is doing walking meditation without wearing leather footwear, one should not do walking meditation wearing leather footwear. Whoever should wear it: ein Vergehen des Fehltuns.

“And one should not wear leather footwear in a monastery. Whoever should wear it: ein Vergehen des Fehltuns.”

Nun, zu dieser Zeit ein gewisser Bhikkhu was afflicted with corns.

The Bhikkhus, supporting him, took him out to urinate and defecate.

Then the Blessed One, wandering on a tour of the lodgings, saw the Bhikkhus, supporting the Bhikkhu, taking him out to urinate and defecate. On seeing them, he went to the Bhikkhus and, on arrival, said to them, “Bhikkhus, what disease does this Bhikkhu have?”

“Lord, this venerable one is afflicted with corns. Supporting him, we are taking him out to urinate and defecate.”

Dann richtete sich der Befreite, eine Dhamma-Lehre, im Bezug auf diese Ursache, zu dieser Angelegenheit, gegeben habend, an die Bhikkhus:

“Bhikkhus, ich erlaube one whose feet are painful or one whose feet are split or one who is afflicted with corns to wear leather footwear.”

Nun, zu dieser Zeit the Bhikkhus would get up on beds and benches with unwashed feet. The cloth1 and the lodgings got dirty.

1. cīvaraṁ here seems to refer to the cloth covering on the bed or bench, such as a sitting or sleeping cloth.

Sie berichteten die Sache dem Befreiten.

“I allow you, when thinking, ‘I will now get up on a bed or a bench1,’ to wear leather footwear.”

1. This seems to mean that he thinks, ‘Soon I will have to get up on a bed or bench so I should wear sandals beforehand so as not to get my feet dirty.’

Nun, zu dieser Zeit the Bhikkhus, when going to the Uposatha building or the meeting place at night, would walk into a stump or step on a splinter in the darkness. Their feet were in pain.

Sie berichteten die Sache dem Befreiten.

“I allow you to wear leather footwear in a monastery, and (I allow) a torch, a lamp, and a walking stick.” [BMC]

Nun, zu dieser Begebenheit the Gruppe-von-Sechs Bhikkhus, getting up as the night was ending, put on wooden footwear and walked back and forth in the open—making a great noise, a great racket, a clattering noise—engaging in many kinds of bestial topics of conversation:

conversation about kings, robbers, & ministers of state; armies, alarms, & battles; food & drink; clothing, furniture, garlands, & scents; relatives; vehicles; villages, towns, cities, the countryside; women & heroes; the gossip of the street & the well; tales of the dead; tales of diversity, the creation of the world & of the sea; talk of whether things exist or not, [BMC]

and they stepped on insects and killed them, and made Bhikkhus fall from concentration.

Jene Bhikkhus, die bescheiden waren, … kritisierten und beanstandeten und verbreiteten darüber:

“Wie können die Gruppe-von-Sechs Bhikkhus, getting up as the night is ending, put on wooden footwear and walk back and forth in the open—making a great noise, a great racket, a clattering noise—engaging in many kinds of bestial topics of conversation: conversation about kings, robbers … talk of whether things exist or not,

“and step on insects and kill them, and make Bhikkhus fall from concentration?”

Dann berichteten die Bhikkhus, dem Befreiten, über diese Angelegenheit.

“Ist es wahr, Bhikkhus, so wir sie sagen, daß the Gruppe-von-Sechs Bhikkhus, getting up as the night is ending, put on wooden footwear and walk back and forth in the open—making a great noise, a great racket, a clattering noise—engaging in many kinds of bestial topics of conversation: conversation about kings, robbers … talk of whether things exist or not,

“and step on insects and kill them, and make Bhikkhus fall from concentration?”

“Es ist wahr, Oh Befreiter.”

Ihn getadelt und eine Dhamma-Lehrrede gegeben habend, richtete er sich an die Bhikkhus:

“Wooden footwear should not be worn. Whoever should wear it: ein Vergehen des Fehltuns.”

Dann begab sich der Befreite, in * geblieben gewesen at Rājagaha solange er wollte, auf eine Wanderschaft, * entgegen, auf Bārāṇasī, und in Abschnitten reisend, kam er in * an. at Bārāṇasī.

At Bārāṇasī, the Blessed One stayed in the Game Reserve at Isipatana.

Nun, zu dieser Zeit the Gruppe-von-Sechs Bhikkhus, (thinking,) “The Blessed One has prohibited wooden footwear,” had them cut (leaves) from young palmyra trees and wore palmyra-leaf footwear. The young palmyra trees, being cut, withered.

People kritisierten und beanstandeten und verbreiteten darüber, “Wie können diese Sakyan-Sohn-Besinnlichen have them cut (leaves) from young palmyra trees and wear palmyra-leaf footwear? The young palmyra trees, being cut, are withering. The Sakyan-Sohn-Besinnlichen are harming one-facultied life.”

Die Bhikkhus hörten die Leute kritisieren und beanstanden und darüber verbreiten.

Dann berichteten die Bhikkhus, dem Befreiten, über diese Angelegenheit.

“Bhikkhus, ist es wahr, so wie sie sagen, daß the Gruppe-von-Sechs Bhikkhus had them cut (leaves) from young palmyra trees and wore palmyra-leaf footwear, so that the young palmyra trees, being cut, are withering?”

“Es ist wahr, Oh Befreiter.”

Der Buddha, der Befreite, tadelte sie: “Bhikkhus, wie können diese wertlosen Personen have them cut (leaves) from young palmyra trees and wear palmyra-leaf footwear, so that the young palmyra trees, being cut, wither? People perceive trees to have a soul.”

“Bhikkhus, dieses regt weder Vertrauen in den Vertrauenslosen ...”

Ihn getadelt und eine Dhamma-Lehrrede gegeben habend, richtete er sich an die Bhikkhus:

“Palmyra-leaf footwear should not be worn. Whoever should wear it: ein Vergehen des Fehltuns.”

Nun, zu dieser Zeit the Gruppe-von-Sechs Bhikkhus, (thinking,) “The Blessed One has prohibited palmyra-leaf footwear,” had them cut (leaves) from young bamboo plants and wore bamboo-leaf footwear. The young bamboo plants, being cut, withered.

People kritisierten und beanstandeten und verbreiteten darüber, “Wie können diese Sakyan-Sohn-Besinnlichen have them cut (leaves) from young bamboo plants and wear bamboo-leaf footwear? The young bamboo plants, being cut, are withering. The Sakyan-Sohn-Besinnlichen are harming one-facultied life.”

Die Bhikkhus hörten die Leute kritisieren und beanstanden und darüber verbreiten.

Dann berichteten die Bhikkhus, dem Befreiten, über diese Angelegenheit. …

“Bamboo-leaf footwear should not be worn. Whoever should wear it: ein Vergehen des Fehltuns.”

Dann begab sich der Befreite, in * geblieben gewesen at Bārāṇasī solange er wollte, auf eine Wanderschaft, * entgegen, auf Bhaddiya, und in Abschnitten reisend, kam er in * an. at Bhaddiya.

At Bhaddiya, the Blessed One stayed in Jāti’s Grove.

Nun, zu dieser Zeit the Bhaddiya Bhikkhus lived devoted to various kinds of footwear decoration: They made footwear (woven) of grass or had it made; they made footwear (woven) of muñja grass or had it made; they made footwear (woven) of reeds or had it made; they made footwear (woven) of marshy date-palm or had it made; they made footwear (woven) of kamala grass or had it made; they made footwear (knitted from) wool or had it made. They neglected recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment.

Jene Bhikkhus, die bescheiden waren, … kritisierten und beanstandeten und verbreiteten darüber:

“Wie können die Bhaddiya Bhikkhus live devoted to various kinds of footwear decoration? They make footwear (woven) of grass or have it made; they make footwear (woven) of muñja grass or have it made; they make footwear (woven) of reeds or have it made; they make footwear (woven) of marshy date-palm or have it made; they make footwear (woven) of kamala grass or have it made; they make footwear (knitted from) wool or have it made. They neglect recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment!”

Dann berichteten die Bhikkhus, dem Befreiten, über diese Angelegenheit.

“Bhikkhus, ist es wahr, so wie sie sagen, daß the Bhaddiya Bhikkhus live devoted to various kinds of footwear decoration: (that) they make footwear (woven) of grass or have it made; they make footwear (woven) of muñja grass or have it made; they make footwear (woven) of reeds or have it made; they make footwear (woven) of marshy date-palm or have it made; they make footwear (woven) of kamala grass or have it made; they make footwear (knitted from) wool or have it made; they neglect recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment?”

“Es ist wahr, Oh Befreiter.”

Der Buddha, der Befreite, tadelte sie: “Bhikkhus, wie können diese wertlosen Personen live devoted to various kinds of footwear decoration? They make footwear (woven) of grass or have it made; they make footwear (woven) of muñja grass or have it made; they make footwear (woven) of reeds or have it made; they make footwear (woven) of marshy date-palm or have it made; they make footwear (woven) of kamala grass or have it made; they make footwear (knitted from) wool or have it made. They neglect recitation, cross-questioning, (and training in) heightened virtue, heightened mind, and heightened discernment.”

“Bhikkhus, dieses regt weder Vertrauen in den Vertrauenslosen ...”

Ihn getadelt und eine Dhamma-Lehrrede gegeben habend, richtete er sich an die Bhikkhus:

“Footwear (woven) of grass should not be worn. Footwear (woven) of muñja grass should not be worn. Footwear (woven) of reeds should not be worn. Footwear (woven) of marshy date-palm should not be worn. Footwear (woven) of kamala-grass should not be worn. Footwear (knitted from) wool should not be worn.

“Footwear made with gold should not be worn. Footwear made with silver should not be worn. Footwear made with gems should not be worn. Footwear made with lapis lazuli should not be worn. Footwear made with crystal should not be worn. Footwear made with bronze should not be worn. Footwear made with glass (mirrors) should not be worn. Footwear made with tin should not be worn. Footwear made with lead should not be worn. Footwear made with copper should not be worn. Whoever should wear it: ein Vergehen des Fehltuns.

“Any non-leather footwear that is meant for walking should not be worn. Whoever should wear it: ein Vergehen des Fehltuns. I allow three kinds of non-leather footwear if fixed permanently in place1 and not meant for walking: defecation footrests, urination footrests, and washing footrests. [BMC]

1. This could also mean that it always stays on that place, like bathroom slippers that are meant to stay in the bathroom. Then the examples would refer to slippers for defecating, urinating, and washing.

Dann begab sich der Befreite, in * geblieben gewesen at Bhaddiya solange er wollte, auf eine Wanderschaft, * entgegen, auf Sāvatthī, und in Abschnitten reisend, kam er in * an. at Sāvatthī.

At Sāvatthī, the Blessed One stayed in Jeta’s Grove, Anāthapiṇḍika’s Monastery.

Nun, zu dieser Begebenheit the Gruppe-von-Sechs Bhikkhus—as cattle were crossing at the Aciravatī River—grabbed them by their horns, grabbed them by their ears, grabbed them by their dewlaps [necks], grabbed them by their tails, mounted on their backs, touched their sexual organs with lustful thoughts [intention], and dunked young female calves, killing them.

People kritisierten und beanstandeten und verbreiteten darüber, “Wie können diese Sakyan-Sohn-Besinnlichen—as cattle are crossing—grab them by their horns, grab them by their ears, grab them by their dewlaps [necks], grab them by their tails, mount on their backs, touch their sexual organs with lustful thoughts, and dunk young female calves, killing them, just like householders partaking of sensuality?”

Die Bhikkhus hörten die Leute kritisieren und beanstanden und darüber verbreiten.

Dann berichteten die Bhikkhus, dem Befreiten, über diese Angelegenheit.

“Ist es wahr, Bhikkhus, as they say …”

“Es ist wahr, Oh Befreiter.” …

Having rebuked them, …

Having given a Dhamma talk, richtete er sich an die Bhikkhus:

“One should not grab cattle by their horns. One should not grab them by their ears. One should not grab them by their dewlaps. One should not grab them by their tails. One should not mount on their backs. Whoever should mount (one): ein Vergehen des Fehltuns.

“And one should not touch their sexual organs with lustful thoughts. Whoever touches (one): a grave offense. [BMC: 1 2]

“One should not kill a young female calf. Whoever kills (one) should be dealt with in accordance with the rule (Pc 61).”

Nun, zu dieser Zeit the Gruppe-von-Sechs Bhikkhus rode in vehicles: yoked by a woman1 [driving] with a man inside (as a passenger), or yoked by a man with a woman inside (as a passenger).

“itthiyuttenā”: “yoked to a cow”. “purisantarenā”: “with a man as the charioteer”. “purisayuttenā”: “yoked to a bull”. “itthantarenā”: “with a woman as the charioteer”.

People kritisierten und beanstandeten und verbreiteten darüber, “Just like the festival at the Ganges.”

Sie berichteten die Sache dem Befreiten.

“Bhikkhus, one should not ride in a vehicle. Whoever should ride: ein Vergehen des Fehltuns.”

Nun, zu dieser Begebenheit ein gewisser Bhikkhu was am Land von Kosalan, going to Sāvatthī to see the Blessed One, and got sick along the road.

Then the Bhikkhu came down from the road and sat down at the root of a certain tree.

On seeing the Bhikkhu, people said to him, “Ehrwürdiger Herr, where is the master going?”

“Sāvatthī is where I’m going, friends—to see the Blessed One.”

“Come, venerable sir, lets go.”

“I can’t, friends. I’m sick.”

“Come, venerable sir, get in a vehicle.”

“Enough, friends. The Blessed One has prohibited vehicles.”

Anxious, he didn’t get in the vehicle.

Then the Bhikkhu, having gone to Sāvatthī, reported the matter to the Bhikkhus.

Die Bhikkhus berichteten die Sachlage an den Befreiten.

Dann richtete sich der Befreite, eine Dhamma-Lehre, im Bezug auf diese Ursache, zu dieser Angelegenheit, gegeben habend, an die Bhikkhus:

“Bhikkhus, ich erlaube a vehicle for one who is ill.”

Dann kam den Bhikkhus der Gedanke auf: “Yoked by a woman [driving], or by a man?”

Sie berichteten die Sache dem Befreiten.

“Bhikkhus, ich erlaube a cart yoked by a man [i.e., driving] and a hand cart.” [BMC]

“Yoked by a man /to a bull”: In this case, (if it’s) yoked to a bull, let the charioteer be a woman or a man: it’s allowable. But let a woman or a man pull the hand cart: It’s still allowable.

Nun, zu dieser Begebenheit ein gewisser Bhikkhu—because of the jolting of the vehicle—became even more unwell.

Sie berichteten die Sache dem Befreiten.

“Bhikkhus, ich erlaube a sedan-chair and a hammock sedan-chair.”

Nun, zu dieser Zeit the Gruppe-von-Sechs Bhikkhus used high and great furnishings for reclining: a dais, a throne, a long-haired coverlet, a decorated coverlet, a white spread made of animal hair, a wool coverlet with floral designs, a blanket of cotton batting, a wool coverlet decorated with animals, a wool covering with fleece on both sides, a wool covering with the fleece on one side, a silken sheet embroidered with jewels (woven with silver or gold threads), a dancer’s carpet, an elephant-back rug, a horse-back rug, a chariot rug, a spread of black antelope skins, a sheet of kadali-deer hide, a bed with a canopy above, a bed with red cushions at either end.

People wandering on a tour of the dwellings, on seeing them, kritisierten und beanstandeten und verbreiteten darüber, “Just like householders who partake of sensuality.”

Sie berichteten die Sache dem Befreiten.

“One should not use high and great furnishings for reclining: a dais, a throne, a long-haired coverlet, a decorated coverlet, a white spread made of animal hair, a wool coverlet with floral designs, a blanket of cotton batting, a wool coverlet decorated with animals, a wool covering with fleece on both sides, a wool covering with the fleece on one side, a silken sheet embroidered with jewels (woven with silver or gold threads), a silken sheet decorated with jewels (fringed with silver or gold), a dancer’s carpet, an elephant-back rug, a horse-back rug, a chariot rug, a spread of black antelope skins, a sheet of kadali-deer hide, a bed with a canopy above, a bed with red cushions at either end. Whoever should use them: ein Vergehen des Fehltuns.”

Nun, zu dieser Zeit the Gruppe-von-Sechs Bhikkhus, (thinking,) “The Blessed One has prohibited high and great furnishings for reclining,” used large skins, (such as) a lion skin, a tiger skin, a leopard skin.

These were cut to the size of a bed, cut to the size of a bench, laid out on the inner side of a bed, laid out on the outer side of a bed, laid out on the inner side of a bench, laid out on the outer side of a bench.

People wandering on a tour of the dwellings, on seeing them, kritisierten und beanstandeten und verbreiteten darüber, “Just like householders who partake of sensuality.”

Sie berichteten die Sache dem Befreiten.

“Large skins, (such as) a lion skin, a tiger skin, a leopard skin, should not be used. Whoever should use them: ein Vergehen des Fehltuns.” [BMC]

Nun, zu dieser Zeit the Gruppe-von-Sechs Bhikkhus, (thinking,) “The Blessed One has prohibited large skins,” used cow-hides.

These were cut to the size of a bed, cut to the size of a bench, laid out on the inner side of a bed, laid out on the outer side of a bed, laid out on the inner side of a bench, laid out on the outer side of a bench.

A certain evil Bhikkhu was intimate with the family of a certain evil lay follower (for alms).

Then the evil Bhikkhu, early in the morning—having adjusted his under robe and taking his bowl & outer robe—went to the residence of the evil lay follower und, mit Ankunft, setzte er sich auf einem hergerichteten Sitz nieder.

Then the evil lay follower went to the evil Bhikkhu and, on arrival, having bowed down to the evil Bhikkhu, setzte sich an eine Seite.

Nun, zu dieser Zeit the evil lay follower had a calf—young, handsome, good-looking, striking, marked like a leopard cub.

Then the evil Bhikkhu stared intently at the calf.

The evil lay follower said to him, “Ehrwürdiger Herr, why is the master staring intently at this calf?”

“I could use this calf’s hide, friend.”

Then the evil lay follower, having killed the calf, removed the hide and gave it to the evil Bhikkhu.

Then the evil Bhikkhu, wrapping the hide in his outer robe, left.

Then the cow, longing for her calf, followed along behind the evil Bhikkhu.

Die Bhikkhus sagten zu ihm: “Freund, why it this cow following along behind you?”

“Friends, I don’t know why this cow is following along behind me.”

Nun, zu dieser Begebenheit the evil Bhikkhu’s outer robe was stained with blood.

Die Bhikkhus sagten zu ihm: “But friend, what happened to your outer robe?”

Then the evil Bhikkhu reported the matter to the Bhikkhus.

“But friend, did you incite (another) to kill a living being?”

“Yes, friends.”

Jene Bhikkhus, die bescheiden waren, … kritisierten und beanstandeten und verbreiteten darüber:

“How can a Bhikkhu incite (another) to kill a living being? Hasn’t the Blessed One criticized, through many lines of reasoning, the killing of living beings, and praised refraining from the killing of living beings?”

Dann berichteten die Bhikkhus, dem Befreiten, über diese Angelegenheit.

Dann hatte der Befreite, im Bezug auf diese Ursache, zu dieser Angelegenheit, had the Bhikkhus assembled and asked the evil Bhikkhu:

“Bhikkhu, Ist es wahr, so wir sie sagen, daß you incited (another) to kill a living being?”

“Es ist wahr, Oh Befreiter.”

Der Buddha, der Befreite, tadelte ihn: “Wertloser Mann, wie könnt Ihr incite (another) to kill a living being? Haven’t I criticized, through many lines of reasoning, the killing of living beings, and praised refraining from the killing of living beings?”

“Wertloser Mann, dieses regt weder Vertrauen in den Vertrauenslosen ...”

Ihn getadelt und eine Dhamma-Lehrrede gegeben habend, richtete er sich an die Bhikkhus:

“One should not incite (another) to kill a living being. Whoever should incite is to be dealt with in accordance with the rule (Pr 1 / Pc 61).”

“And one should not make use of a cow-hide. Whoever should make use of one: ein Vergehen des Fehltuns.

“One should not make use of any hide. Whoever should make use of one: ein Vergehen des Fehltuns.” [BMC Mv.V.13.13]

Nun, zu dieser Begebenheit people had beds and benches upholstered with skins/hides or tied together with leather (strips).

The Bhikkhus, anxious, didn’t sit down.

Sie berichteten die Sache dem Befreiten.

“Bhikkhus, ich erlaube one to sit on what has been made for householders, but not to lie down on it.”

Nun, zu dieser Begebenheit the dwellings were bound1 with skin/hide bands.

1. It is unclear whether this was for decoration, for repair, or a construction technique.

The Bhikkhus, anxious, didn’t sit down.

Sie berichteten die Sache dem Befreiten.

“Bhikkhus, ich erlaube one to sit on the amount of hide used for binding.”

Nun, zu dieser Zeit the Gruppe-von-Sechs Bhikkhus would enter the village wearing leather footwear.

People kritisierten und beanstandeten und verbreiteten darüber, “Just like householders who partake of sensuality.”

Sie berichteten die Sache dem Befreiten.

Bhikkhus, one should not enter a village while wearing leather footwear. Whoever should enter: ein Vergehen des Fehltuns.”

Nun, zu dieser Begebenheit ein gewisser Bhikkhu was sick. He couldn’t enter the village without leather footwear.

Sie berichteten die Sache dem Befreiten.

”Bhikkhus ich erlaube, daß a sick Bhikkhu enter a village while wearing leather footwear.”

And on that occasion Ehrw. Mahā Kaccāna was living among the Avantīs on Papāte [Precipice] Mountain near the Osprey Habitat.

Und zu dieser Zeit the lay follower Soṇa Kuṭikaṇṇa was a supporter of Ehrw. Mahā Kaccāna.

So he went to Ehrw. Mahā Kaccāna and on arrival, having bowed down to him, setzte sich an eine Seite.

Als er dort saß he said to Ehrw. Mahā Kaccāna,

“Ehrwürdiger Herr, as I understand the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. Give me the Going-forth, Master Mahā Kaccāna!”

When this was said, Ehrw. Mahā Kaccāna said to the lay follower Soṇa Kuṭikaṇṇa, “It’s hard, Soṇa, to live the life-long, sleeping-alone, one-meal-a-day holy life.

“Please, right there as you are a householder, devote yourself to the message of the Awakened Ones and to the proper-time [i.e., Uposatha day], sleeping-alone, one-meal-a-day holy life.”

And so Soṇa Koṭikaṇṇa’s aspiration for going forth subsided.

Then a second time, Soṇa Kuṭikaṇṇa …

Then a third time, Soṇa Kuṭikaṇṇa went to Ehrw. Mahā Kaccāna and on arrival, having bowed down to Ehrw. Mahā Kaccāna, setzte sich an eine Seite.

Als er dort saß he said to Ehrw. Mahā Kaccāna,

“Ehrwürdiger Herr, as I understand the Dhamma that Master Mahā Kaccāna teaches, it’s not easy living at home to live the holy life totally perfect, totally pure, like a polished shell. I want to shave off my hair & beard, put on the ochre robes, and go forth from the household life into homelessness. Give me the Going-forth, Master Mahā Kaccāna!”

So Ehrw. Mahā Kaccāna gave Soṇa Koṭikaṇṇa the going-forth.

Nun, zu dieser Zeit Avantī and the Southern Route [The Deccan] had few Bhikkhus.

So only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten Saṅgha of Bhikkhus—did Ehrw. Mahā Kaccāna give the Acceptance to Ehrw. Soṇa.

Then, after having completed the Rains, as he was alone in seclusion, this train of thought appeared to Ehrw. Soṇa’s awareness:

“I’ve simply heard that the Blessed One is like this and like this. I haven’t seen him face-to-face. I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.”

So, leaving seclusion in the late afternoon, he went to Ehrw. Mahā Kaccāna andBefreiten, und mit Ankunft, sich vor ihm verneigt habend, setzte er sich an eine (d.h. passende) Seite.

Als er dort saß, he said to Ehrw. Mahā Kaccāna,

“Just now, venerable sir, as I was alone in seclusion, this train of thought appeared to my awareness:

“‘I’ve simply heard that the Blessed One is like this and like this. I haven’t seen him face-to-face. I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.’ Ehrwürdiger Herr, I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.’”

“Good, Soṇa. Very good. Go, Soṇa, to see the Blessed One, worthy & rightly self-awakened.

“You will see the Blessed One who is serene & inspires serene confidence, his senses at peace, his mind at peace, one who has attained the utmost tranquility & poise, tamed, guarded, his senses restrained, a Great One.

“On seeing him, show reverence with your head to his feet in my name (, sagend): ‘Lord, my preceptor, Ehrw. Mahā Kaccāna, shows reverence with his head to your feet.’

“Also say, ‘Lord, Avantī and the Southern Route [The Deccan] have few Bhikkhus. Only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten Saṅgha of Bhikkhus—did I obtain the Acceptance.

“‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route.

“‘Lord, in Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle. Perhaps the Blessed One would allow multi-soled leather footwear in Avantī and the Southern Route.

“‘Lord, in Avantī and the Southern Route, the people give importance to bathing; they are water-bathers. Perhaps the Blessed One would allow regular bathing in Avantī and the Southern Route.

“‘Lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. Lord, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin.

“‘Perhaps the Blessed One would allow, in Avantī and the Southern Route, hide-coverings: sheepskin, goatskin, deerskin.

“‘Lord, at this time people give robe-cloth for Bhikkhus who have gone outside of the (monastery) territory (, sagend): “We give this robe-cloth to so-and-so.” Coming back, they inform them, “This robe-cloth was given by people named so-and-so.” Anxious, they don’t consent to it, (thinking,) “May we not have a nissaggiya.” Perhaps the Blessed One would establish a procedure in regard to robe-cloth.”’

Responding, “As you say, venerable sir,” to Ehrw. Mahā Kaccāna, he got up from his seat, bowed down to him, and circumambulated him, keeping him to his right. Then he put his lodgings in order and, taking his robes and bowl, set out on a wandering tour toward Sāvatthī.

Traveling by stages, he arrived at Sāvatthī, went to Jeta’s Grove, Anāthapiṇḍika’s Monastery, and went zum Befreiten. On arrival, he bowed zum Befreiten and setzte sich an eine Seite.

Dann richtete sich der Befreite an Ehrw. Ānanda, “Ānanda, prepare lodgings for this incoming Bhikkhu.”

Then Ehrw. Ānanda, (thinking,) “For anyone about whom the Blessed One directs me, ‘Ānanda, prepare lodgings for this incoming Bhikkhu,’ the Blessed One wants to stay in the same lodging with that Bhikkhu. The Blessed One wants to stay in the same lodging with Ehrw. Soṇa,” prepared lodgings for Ehrw. Soṇa in the dwelling that the Blessed One was staying in.

Then the Blessed One, having spent most of the night out in the open, entered the dwelling.

Ehrw. Soṇa also having spent most of the night out in the open, entered the dwelling.

Then the Blessed One, getting up as the night was ending, invited Ehrw. Soṇa, “May the Dhamma occur to you, Bhikkhu, to speak it.”

Responding, “As you say, lord,” zum Befreiten, Ehrw. Soṇa chanted the entire Aṭṭhaka Vagga.

The Blessed One, at the conclusion of Ehrw. Soṇa’s chanting, expressed high approval: “Good, Bhikkhu. Very good. You have learned the Aṭṭhaka Vagga (verses) well, have considered them well, have borne them well in mind. You have a fine delivery, clear & faultless, that makes the meaning intelligible. How many Rains do you have, Bhikkhu?”

“I have one Rains, Blessed One.”

“But why did you take so long (to ordain)?”

“For a long time, lord, I have seen the drawbacks in sensuality, but the household life is confining with many duties, many things to be done.”

Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:

“Seeing the drawbacks of the world,

knowing the state without acquisitions,

a noble one doesn’t find joy in evil,

in evil

a clean one doesn’t find joy.”

Then Ehrw. Soṇa, (thinking,) “The Blessed One approves of me. This is the time for my preceptor’s message,” got up from his seat, arranged his upper robe over one shoulder, and putting his head down at the Blessed One’s feet, said to him,

“Lord, my preceptor, Ehrw. Mahā Kaccāna, shows reverence with his head to your feet.

“He also says, ‘Lord, Avantī and the Southern Route [The Deccan] have few Bhikkhus. Only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten community of Bhikkhus—did (Ehrw. Soṇa) obtain the Acceptance.

“‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route.

“‘Lord, in Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle. Perhaps the Blessed One would allow multi-soled leather footwear in Avantī and the Southern Route.

“‘Lord, in Avantī and the Southern Route, the people give importance to bathing; they are water-bathers. Perhaps the Blessed One would allow regular bathing in Avantī and the Southern Route.

“‘Lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. Lord, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin.

“‘Perhaps the Blessed One would allow, in Avantī and the Southern Route, hide-coverings: sheepskin, goatskin, deerskin.

“‘Lord, at this time people give robe-cloth for Bhikkhus who have gone outside of the (monastery) territory (, sagend): “We give this to so-and-so.” Coming back, they inform them, “This robe-cloth was given by people named so-and-so.” Anxious, they don’t consent to it, (thinking,) “May we not have a nissaggiya.” Perhaps the Blessed One would establish a procedure in regard to robe-cloth.”’

Dann richtete sich der Befreite, eine Dhamma-Lehre, im Bezug auf diese Ursache, zu dieser Angelegenheit, gegeben habend, an die Bhikkhus:

“Avantī and the Southern Route have few Bhikkhus. Bhikkhus, ich erlaube, in all outlying districts, Acceptance by a group with a Vinaya expert as the fifth. [Mv.IX.4.1]

“In this case, these are outlying districts: In the east, there is a town called Kajaṅgala. Beyond that is Mahāsāla. Beyond that are outlying districts. Inside that is in the Middle.

“In the southeast, there is a river called the Sallavatī. Beyond that are outlying districts. Inside that is in the Middle.

“In the south, there is a town called Setakaṇṇika. Beyond that are outlying districts. Inside that is in the Middle.

“In the west, there is a brahman village called Thūna. Beyond that are outlying districts. Inside that is in the Middle.

“In the north, there is a mountain called Usīraddhaja. Beyond that are outlying districts. Inside that is in the Middle.

“Bhikkhus, ich erlaube, in all such outlying districts, Acceptance by a group with a Vinaya expert as the fifth.

“In Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle.

“Bhikkhus, ich erlaube, in all outlying districts, multi-soled leather footwear. [BMC]

“In Avantī and the Southern Route, the people give importance to bathing; they are water-bathers.

“Bhikkhus, ich erlaube, in all outlying districts, regular bathing. [Pc 57 BMC]

“In Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin. Bhikkhus, just as in the Middle Country (we use) eraka grass, moragū grass, majjāru grass, and jantu grass: In the same way, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin.

“Bhikkhus, ich erlaube, in all outlying districts, hide-coverings: sheepskin, goatskin, deerskin. [BMC]

“And there is the case where people give robe-cloth for Bhikkhus who have gone outside the territory (, sagend):, ‘I give this robe-cloth for so-and-so.’ Bhikkhus, ich erlaube, daß one consent to it, and there is no counting of the time-span as long as it has not come to his hand.” [BMC: 1 2 3 4 5]

The Leather Khandhaka, the fifth, (is finished).

In this khandhaka there are sixty-three cases.

The King of Magadha,

Soṇa, the leader of 80,000

Sāgata, on Vulture Peak,

displayed many marvels.

Acceptance, exerting, they split,

a vīṇa, single-soled,

blue/green, yellow, blood-red,

crimson, and black.

Orange and beige,

and with straps: He prohibited them.

Heel-coverings, boots, and shoes.

cotton, partridge, rams, and goats.

Scorpion, peacock, decorated,

lion, tiger, and leopard,

black antelope, otter, and cat,

squirrel and flying fox—

they were embellished.

Split, leather footwear, and corns,

(un-)washed, stumps, clacking,

palmyra, bamboo, and also grass:

muñja, reeds, and marshy date-palm.

Kamala grass, wool, and gold,

silver, gems, lapis lazuli,

crystal, bronze, and glass,

tin, lead, and copper.

A cow, a vehicle, and a sick (Bhikkhu),

yoked by a man [with a bull], a sedan chair,

furnishings for reclining, large skins,

with cow-hide, the evil (Bhikkhu).

Householders’ (furnishings), with leather straps,

they entered, the sick one.

Mahā Kaccāna, Soṇa,

the Aṭṭhaka Vagga, chanted,

Acceptance with the fifth,

multi-soled, regular bathing.

He allowed hide-coverings,

no counting of the time-span until.

The leader granted these five requests

to the Elder Soṇa.