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Khematto Bhikkhu - english
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Atha kho āyasmato soṇassa vassaṃvuṭṭhassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – "sutoyeva kho me so bhagavā ediso ca ediso cāti, na ca mayā sammukhā diṭṭho, gaccheyyāhaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ, sace maṃ upajjhāyo anujāneyyā"ti.
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Then as the venerable Soṇa was keeping the rains and meditating in seclusion, a reasoning arose in his mind thus: “I have only heard that this Lord is such and such a one, but I have not seen him face to face. I would go and see this Lord, the perfected, the all-awakened one, if a preceptor would allow me.”
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Then, after having completed the Rains, as he was alone in seclusion, this train of thought appeared to Ven. 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.”
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Atha kho āyasmā soṇo sāyanhasamayaṃ paṭisallānā vuṭṭhito yenāyasmā mahākaccāno tenupasaṅkami, upasaṅkamitvā āyasmantaṃ mahākaccānaṃ abhivādetvā ekamantaṃ nisīdi.
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Then the venerable Soṇa, emerging from seclusion towards the evening, approached the venerable Kaccāna the Great; having approached, having greeted the venerable Kaccāna the Great, he sat down at a respectful distance.
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So, leaving seclusion in the late afternoon, he went to Ven. Mahā Kaccāna and, on arrival, having bowed down to him, sat to one side.
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Ekamantaṃ nisinno kho āyasmā soṇo āyasmantaṃ mahākaccānaṃ etadavoca – "idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi – 'suto yeva kho me so bhagavā ediso ca ediso cāti, na ca mayā sammukhā diṭṭho, gaccheyyāhaṃ taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ, sace maṃ upajjhāyo anujāneyyā'ti; gaccheyyāhaṃ, bhante, taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ, sace maṃ upajjhāyo anujānātī"ti.
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As he was sitting down at a respectful distance, the venerable Soṇa spoke thus to the venerable Kaccāna the Great: “Now, as I, honoured sir, was meditating in seclusion, a reasoning arose in my mind thus: ‘I have only heard that this Lord is such and such a one, but I have not seen him face to face. I would go to see this Lord, the perfected, the all-awakened one, if a preceptor would allow me.’ I, honoured sir, would go to see this Lord, the perfected, the all-awakened one, if the preceptor allows me.”
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As he was sitting there, he said to Ven. 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.’ Venerable sir, I would go to see the Blessed One, worthy & rightly self-awakened, if my preceptor would give me permission.’”
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"Sādhu sādhu, soṇa.
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“Good, it is good, Soṇa.
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“Good, Soṇa. Very good.
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Gaccha tvaṃ, soṇa, taṃ bhagavantaṃ dassanāya arahantaṃ sammāsambuddhaṃ.
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Do you, Soṇa, go to see this Lord, the perfected, the all-awakened one.
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Go, Soṇa, to see the Blessed One, worthy & rightly self-awakened.
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Dakkhissasi tvaṃ, soṇa, taṃ bhagavantaṃ pāsādikaṃ pasādanīyaṃ santindriyaṃ santamānasaṃ uttamadamathasamathaṃ amanuppattaṃ dantaṃ guttaṃ yatindriyaṃ nāgaṃ.
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“You, Soṇa, will see this Lord, who is pleasant and inspires one to be pleased, who is calmed in his sense-organs, calmed in mind, who has attained the uttermost taming and peace, the hero tamed, guarded, controlled in his sense-organs.
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“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.
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Tena hi tvaṃ, soṇa, mama vacanena bhagavato pāde sirasā vanda – 'upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandatī"'ti.
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Well then, do you, Soṇa, in my name salute the Lord’s feet with your head, saying: ‘Lord, my preceptor, the venerable Kaccāna the Great, salutes the Lord’s feet with his head’,
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“On seeing him, show reverence with your head to his feet in my name, (saying,) ‘Lord, my preceptor, Ven. Mahā Kaccāna, shows reverence with his head to your feet.’
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Evañca vadehi – "avantidakkhiṇāpatho, bhante, appabhikkhuko, tiṇṇaṃ me vassānaṃ accayena kicchena kasirena tato tato dasavaggaṃ bhikkhusaṅghaṃ sannipātāpetvā upasampadaṃ alatthaṃ; appeva nāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṃ anujāneyya.
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and then speak thus: ‘Lord, the southern region of Avantī is short of monks. At the end of three years (he), with difficulty, with trouble, having had convened for me from here and there an Order of monks consisting of ten, I received ordination. Perhaps the Lord would allow ordination by a smaller group in the southern region of Avantī.
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“Also say, ‘Lord, Avantī and the Southern Route [The Deccan] have few monks. Only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten Saṅgha of monks—did I obtain the Acceptance. “‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route.
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Avantidakkhiṇāpathe, bhante, kaṇhuttarā bhūmi kharā gokaṇṭakahatā; appeva nāma bhagavā avantidakkhiṇāpathe guṇaṅguṇūpāhanaṃ anujāneyya.
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“‘Lord, in the southern region of Avantī the surface-soil is dark, hard, trampled by the hooves of cattle. Perhaps the Lord would allow sandals with many linings in the southern region of Avantī.
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“‘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.
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Avantidakkhiṇāpathe, bhante, nahānagarukā manussā udakasuddhikā; appeva nāma bhagavā avantidakkhiṇāpathe dhuvanahānaṃ anujāneyya.
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Lord, in the southern region of Avantī people attach importance to bathing, to purification by water. Perhaps the Lord would allow constant bathing in the southern region of Avantī.
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“‘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.
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Avantidakkhiṇāpathe, bhante, cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ.
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Lord, in the southern region of Avantī hides (are used as) coverings: sheep-hide, goat-hide, deer-hide.
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“‘Lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin.
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Seyyathāpi, bhante, majjhimesu janapadesu eragū moragū majjārū [majjhārū (ka.)] jantū, evameva kho, bhante, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ; appeva nāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya, eḷakacammaṃ ajacammaṃ migacammaṃ.
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As, Lord, in the middle districts, eragu, moragu, majjhāru, jantu (are used), so, Lord, in the southern region of Avantī hides (are used as) coverings. Perhaps the Lord would allow hides (to be used as) coverings in the southern region of Avantī: sheep-hide, goat-hide, deer-hide.
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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.
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Etarahi, bhante, manussā nissīmagatānaṃ bhikkhūnaṃ cīvaraṃ denti – 'imaṃ cīvaraṃ itthannāmassa demā"'ti.
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“‘At present, Lord, people give robe-material to monks who have gone outside the boundaries, saying: “We are giving this robe-material for so and so.”
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“‘Lord, at this time people give robe-cloth for monks who have gone outside of the (monastery) territory, (saying,) “We give this robe-cloth to so-and-so.”
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Te āgantvā ārocenti – 'itthannāmehi te, āvuso, manussehi cīvaraṃ dinna'nti te kukkuccāyantā na sādiyanti – 'mā no nissaggiyaṃ ahosī'ti; appeva nāma bhagavā cīvare pariyāyaṃ ācikkheyyā"ti.
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When these have come back (the others) announce: “Your reverences, robe-material was given for you by the people so and so”. But these, being scrupulous, do not consent to it, thinking: “Let there not be an offence involving forfeiture for us.” Perhaps the Lord would explain the procedure in regard to robe-material.’ ”
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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.”’
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"Evaṃ, bhante"ti kho āyasmā soṇo āyasmato mahākaccānassa paṭissutvā uṭṭhāyāsanā āyasmantaṃ mahākaccānaṃ abhivādetvā padakkhiṇaṃ katvā senāsanaṃ saṃsāmetvā pattacīvaramādāya yena sāvatthi tena pakkāmi.
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“Yes, honoured sir”, and the venerable Soṇa having spoken in assent to the venerable Kaccāna the Great, rising from his seat, having greeted the venerable Kaccāna the Great, having kept his right side towards him, having packed away his lodging, taking his bowl and robe, set out for Sāvatthī.
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Responding, “As you say, venerable sir,” to Ven. 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.
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Anupubbena yena sāvatthi jetavanaṃ anāthapiṇḍikassa ārāmo yena bhagavā tenupasaṅkami, upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi.
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In due course he approached Sāvatthī, the Jeta Grove, Anāthapiṇḍika’s monastery, the Lord; having approached, having greeted the Lord, he sat down at a respectful distance.
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Traveling by stages, he arrived at Sāvatthī, went to Jeta’s Grove, Anāthapiṇḍika’s Monastery, and went to the Blessed One. On arrival, he bowed to the Blessed One and sat to one side.
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Atha kho bhagavā āyasmantaṃ ānandaṃ āmantesi – "imassa, ānanda, āgantukassa bhikkhuno senāsanaṃ paññāpehī"ti.
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Then the Lord addressed the venerable Ānanda, saying: “Ānanda, make ready a lodging for this incoming monk”.
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Then the Blessed One addressed Ven. Ānanda, “Ānanda, prepare lodgings for this incoming monk.”
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Atha kho āyasmā ānando – "yassa kho maṃ bhagavā āṇāpeti, 'imassa, ānanda, āgantukassa bhikkhuno senāsanaṃ paññāpehī'ti, icchati bhagavā tena bhikkhunā saddhiṃ ekavihāre vatthuṃ, icchati bhagavā āyasmatā soṇena saddhiṃ ekavihāre vatthu"nti – yasmiṃ vihāre bhagavā viharati tasmiṃ vihāre āyasmato soṇassa senāsanaṃ paññāpesi.
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Then the venerable Ānanda thought: “The Lord desires to stay in the same dwelling-place together with this monk, the Lord desires to stay in the same dwelling-place together with the venerable Soṇa; it is he in regard to whom the Lord enjoined me, saying: ‘Ānanda, make ready a lodging for this incoming monk’,” and he made ready a lodging for the venerable Soṇa in that dwelling-place where the Lord was staying.
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Then Ven. Ānanda, (thinking,) “For anyone about whom the Blessed One directs me, ‘Ānanda, prepare lodgings for this incoming monk,’ the Blessed One wants to stay in the same lodging with that monk. The Blessed One wants to stay in the same lodging with Ven. Soṇa,” prepared lodgings for Ven. Soṇa in the dwelling that the Blessed One was staying in.
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258.Atha kho bhagavā bahudeva rattiṃ ajjhokāse vītināmetvā vihāraṃ pāvisi.
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Then the Lord, having spent a great part of that night in the open air, entered the dwelling-place.
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Then the Blessed One, having spent most of the night out in the open, entered the dwelling.
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Āyasmāpi kho soṇo bahudeva rattiṃ ajjhokāse vītināmetvā vihāraṃ pāvisi.
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The venerable Soṇa also, having spent a great part of that night in the open air, entered the dwelling-place.
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Ven. Soṇa also having spent most of the night out in the open, entered the dwelling.
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Atha kho bhagavā rattiyā paccūsasamayaṃ paccuṭṭhāya āyasmantaṃ soṇaṃ ajjhesi – "paṭibhātu taṃ, bhikkhu, dhammo bhāsitu"nti.
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Then the Lord, getting up in the night towards dawn, requested the venerable Soṇa, saying: “May (some) dhamma occur to you to speak, monk.”
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Then the Blessed One, getting up as the night was ending, invited Ven. Soṇa, “May the Dhamma occur to you, monk, to speak it.”
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"Evaṃ, bhante"ti kho āyasmā soṇo bhagavato paṭissuṇitvā sabbāneva aṭṭhakavaggikāni sarena abhāsi.
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“Very well, Lord”, and the venerable Soṇa, having replied in assent to the Lord, spoke from memory everything belonging to the Divisions in the Eights.
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Responding, “As you say, lord,” to the Blessed One, Ven. Soṇa chanted the entire Aṭṭhaka Vagga.
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Atha kho bhagavā āyasmato soṇassa sarabhaññapariyosāne abbhānumodi – "sādhu, sādhu, bhikkhu.
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Then the Lord at the end of the venerable Soṇa’s recital expressed his approbation saying: “Good, it is good, monk, that by you, monk,
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The Blessed One, at the conclusion of Ven. Soṇa’s chanting, expressed high approval: “Good, monk. Very good.
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Suggahitāni kho te, bhikkhu, aṭṭhakavaggikāni, sumanasikatāni sūpadhāritāni.
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the Divisions in the Eights are well learnt, well attended to, well reflected upon,
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You have learned the Aṭṭhaka Vagga (verses) well, have considered them well, have borne them well in mind.
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Kalyāṇiyāpi vācāya samannāgato, vissaṭṭhāya, anelagalāya [aneḷagalāya (ka.)], atthassa viññāpaniyā.
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and that you are endowed with lovely speech, distinct, without hoarseness, so as to make the meaning clear.
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You have a fine delivery, clear & faultless, that makes the meaning intelligible.
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Kativassosi tvaṃ, bhikkhū"ti?
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Of how many years’ standing are you, monk? ”
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How many Rains do you have, monk?”
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"Ekavassohaṃ, bhagavā"ti.
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“I, Lord, am of one year’s standing.”
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“I have one Rains, Blessed One.”
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"Kissa pana tvaṃ, bhikkhu, evaṃ ciraṃ akāsī"ti?
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“But what have you, monk, done thus long? ”
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“But why did you take so long (to ordain)?”
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"Ciraṃ diṭṭho me, bhante, kāmesu ādīnavo, api ca sambādhā gharāvāsā bahukiccā bahukaraṇīyā"ti.
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“For long, Lord, I have seen peril in pleasures of the senses, but household lives are crowded, there is much to be done, much business.”
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“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.”
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Atha kho bhagavā etamatthaṃ viditvā tāyaṃ velāyaṃ imaṃ udānaṃ udānesi –
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Then the Lord, having understood this matter, at that time uttered this utterance:
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Then, on realizing the significance of that, the Blessed One on that occasion exclaimed:
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[udā. 46 udānepi] "Disvā ādīnavaṃ loke, ñatvā dhammaṃ nirūpadhiṃ;
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“Having seen peril in the world, having known dhamma without attachment, /
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“Seeing the drawbacks of the world, knowing the state without acquisitions,
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Ariyo na ramatī pāpe, pāpe na ramatī sucī"ti.
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the noble one delights not in evil, the pure one delights in instruction.”
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a noble one doesn’t find joy in evil, in evil a clean one doesn’t find joy.”
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Atha kho āyasmā soṇo – paṭisammodati kho maṃ bhagavā, ayaṃ khvassa kālo yaṃ me upajjhāyo paridassīti – uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca – "upajjhāyo me, bhante, āyasmā mahākaccāno bhagavato pāde sirasā vandati, evañca vadeti avantidakkhiṇāpatho, bhante, appabhikkhuko.
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Then the venerable Soṇa, thinking: “The Lord is much pleased with me, this is the time for that for which the preceptor prepared me,” rising from his seat, having arranged his upper robe over one shoulder, having inclined his head to the Lord’s feet, spoke thus:“Lord, my preceptor, the venerable Kaccāna the Great, salutes the Lord’s feet with his head, and speaks thus: ‘The southern region of Avantī, Lord …
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Then Ven. 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, Ven. Mahā Kaccāna, shows reverence with his head to your feet. “He also says, ‘Lord, Avantī and the Southern Route [The Deccan] have few monks.
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Tiṇṇaṃ me vassānaṃ accayena kicchena kasirena tato tato dasavaggaṃ bhikkhusaṅghaṃ sannipātāpetvā upasampadaṃ alatthaṃ, appeva nāma bhagavā avantidakkhiṇāpathe appatarena gaṇena upasampadaṃ anujāneyya.
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( as in Kd.5.13.5, Kd.5.13.6)
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Only after three years—having gathered from here & there with hardship & difficulty a quorum-of-ten community of monks—did (Ven. Soṇa) obtain the Acceptance. “‘Perhaps the Blessed One would allow the Acceptance by a smaller quorum in Avantī and the Southern Route.
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Avantidakkhiṇāpathe, bhante, kaṇhuttarā bhūmi kharā gokaṇṭakahatā; appeva nāma bhagavā avantidakkhiṇāpathe guṇaṅguṇūpāhanaṃ anujāneyya.
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“‘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.
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Avantidakkhiṇāpathe, bhante, nahānagarukā manussā udakasuddhikā, appeva nāma bhagavā avantidakkhiṇāpathe dhuvanahānaṃ anujāneyya.
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“‘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.
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Avantidakkhiṇāpathe, bhante, cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ.
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“‘Lord, in Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin.
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Seyyathāpi, bhante, majjhimesu janapadesu eragū moragū majjārū jantū, evameva kho, bhante, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ; appeva nāma bhagavā avantidakkhiṇāpathe cammāni attharaṇāni anujāneyya, eḷakacammaṃ ajacammaṃ migacammaṃ.
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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.
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Etarahi, bhante, manussā nissīmagatānaṃ bhikkhūnaṃ cīvaraṃ denti – 'imaṃ cīvaraṃ itthannāmassa demā'ti.
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“‘Lord, at this time people give robe-cloth for monks who have gone outside of the (monastery) territory, (saying,) “We give this to so-and-so.”
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Te āgantvā ārocenti – 'itthannāmehi te, āvuso, manussehi cīvaraṃ dinna'nti.
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Coming back, they inform them, “This robe-cloth was given by people named so-and-so.”
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Te kukkuccāyantā na sādiyanti – 'mā no nissaggiyaṃ ahosī'ti; appeva nāma bhagavā cīvare pariyāyaṃ ācikkheyyā"ti.
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… perhaps the Lord would explain the procedure in regard to robe-material’.”
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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.”’
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259.Atha kho bhagavā etasmiṃ nidāne etasmiṃ pakaraṇe dhammiṃ kathaṃ katvā bhikkhū āmantesi – "avantidakkhiṇāpatho, bhikkhave, appabhikkhuko.
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Then the Lord, on this occasion, in this connection, having given reasoned talk, addressed the monks, saying: “Monks, the southern region of Avantī is short of monks.
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Then the Blessed One, having given a Dhamma talk with regard to this cause, to this incident, addressed the monks:
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Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṃ.
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I allow, monks, in all border districts ordination by a group with, as fifth, an expert on discipline.
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“Avantī and the Southern Route have few monks. Monks, I allow, in all outlying districts, Acceptance by a group with a Vinaya expert as the fifth. [Mv.IX.4.1]
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Tatrime paccantimā janapadā – puratthimāya disāya gajaṅgalaṃ [kajaṅgalaṃ (sī. syā.)] nāma nigamo, tassa parena mahāsālā, tato parā paccantimā janapadā, orato majjhe; puratthimadakkhiṇāya disāya sallavatī [salalavatī (sī.)] nāma nadī, tato parā paccantimā janapadā, orato majjhe; dakkhiṇāya disāya setakaṇṇikaṃ nāma nigamo, tato parā paccantimā janapadā, orato majjhe; pacchimāya disāya thūṇaṃ nāma brāhmaṇagāmo, tato parā paccantimā janapadā, orato majjhe; uttarāya disāya usīraddhajo nāma pabbato, tato parā paccantimā janapadā, orato majjhe.
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“For this purpose, these are the border districts: the little town called Kajaṅgala is in the eastern direction, beyond it is Mahāsālā, further than that are border districts, on this side are the middle (districts). The river called Sallavatī is in the south-eastern direction, further than that are border districts, on this side are the middle (districts). The little town called Setakaṇṇika is in the southern direction, further than that are border districts, on this side are the middle (districts). The brahmin village called Thūna is in the western direction, further than that are border districts, on this side are the middle (districts). The mountain slope called Usīraddhaja is in the northern direction, further than that are border districts, on this side are the middle (districts).
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“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.
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Anujānāmi, bhikkhave, evarūpesu paccantimesu janapadesu vinayadharapañcamena gaṇena upasampadaṃ.
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I allow, monks, in such border districts as these, ordination by a group with, as fifth, an expert on discipline.
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“Monks, I allow, in all such outlying districts, Acceptance by a group with a Vinaya expert as the fifth.
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Avantidakkhiṇāpathe, bhikkhave, kaṇhuttarā bhūmi kharā gokaṇṭakahatā.
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“In the southern region of Avantī, monks, the surface-soil is dark, hard, trampled by the hooves of cattle.
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“In Avantī and the Southern Route the ground has black surface soil, it’s rough, scarred by the hooves of cattle.
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Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu guṇaṅguṇūpāhanaṃ.
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I allow, monks, in all border districts, sandals with many linings.
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“Monks, I allow, in all outlying districts, multi-soled leather footwear.
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Avantidakkhiṇāpathe, bhikkhave, nahānagarukā manussā udakasuddhikā.
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In the southern region of Avantī, monks, people attach importance to bathing, to purification by water.
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“In Avantī and the Southern Route, the people give importance to bathing; they are water-bathers.
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Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu dhuvanahānaṃ.
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I allow, monks, in all border districts, constant bathing.
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“Monks, I allow, in all outlying districts, regular bathing. [Pc 57BMC]
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Avantidakkhiṇāpathe, bhikkhave, cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ.
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In the southern region of Avantī, monks, hides (are used as) coverings: sheep-hide, goat-hide, deer-hide.
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“In Avantī and the Southern Route, (they use) hide-coverings: sheepskin, goatskin, deerskin.
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Seyyathāpi, bhikkhave, majjhimesu janapadesu eragū moragū majjārū jantū, evameva kho, bhikkhave, avantidakkhiṇāpathe cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ.
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As, monks, in the middle districts eragu, moragu, majjhāra, jantu (are used), so, monks, in the southern region of Avantī hides (are used as) coverings: sheep-hide, goat-hide, deer-hide.
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Monks, 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.
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Anujānāmi, bhikkhave, sabbapaccantimesu janapadesu cammāni attharaṇāni, eḷakacammaṃ ajacammaṃ migacammaṃ.
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I allow, monks, in all border districts, hides (to be used as) coverings: sheep-hide, goat-hide, deer-hide.
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“Monks, I allow, in all outlying districts, hide-coverings: sheepskin, goatskin, deerskin.
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Idha pana, bhikkhave, manussā nissīmagatānaṃ bhikkhūnaṃ cīvaraṃ denti – 'imaṃ cīvaraṃ itthannāmassa demā'ti.
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And moreover, monks, people give robe-material for monks who have gone outside the boundaries, saying: ‘We are giving this robe-material for so and so’.
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“And there is the case where people give robe-cloth for monks who have gone outside the territory, (saying,), ‘I give this robe-cloth for so-and-so.’
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Anujānāmi, bhikkhave, sādituṃ, na tāva taṃ gaṇanūpagaṃ yāva na hatthaṃ gacchatī"ti.
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I allow you, monks, to consent (to it). That reckoning is not necessary until it reaches the hand.”
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I allow that one consent to it, and there is no counting of the time-span as long as it has not come to his hand.” [BMC: 12345]
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Mahākaccānassa pañcavaraparidassanā niṭṭhitā.
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Mahā Kaccāna’s Five-fold Request is finished.
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Cammakkhandhako pañcamo.
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The Leather Khandhaka, the fifth, (is finished).
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