Great Product I.VIETNAMESE TRANSLATE ENGLISH BY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH. Animal Skin Chapter At that time, the Blessed One was staying at Rajagaha, on Mount Gijjhakūṭa. At that time, King Seniya Bimbisāra of Magadha ruled the kingdom by supreme rulership over eighty thousand villages. At that time, in the country of Campā, the son of a great rich man named Soṇa Koḷivīsa was a slender man. On the soles of his feet there are hairs growing. At that time, King Seniya Bimbisāsa of Magadha, having summoned the eighty thousand village chiefs for some business, sent messengers to Soṇa Koḷivīsa (saying): - "Come Soṇa. I want Soṇa's arrival." At that time, Soṇa Koḷivīsa's parents told Soṇa Koḷivīsa this: – "Dear Soṇa, the king wishes to see your feet. Beloved Soṇa, do not straighten your feet towards the king. Sit down cross-legged in front of the king, and when you've sat down, the king will see your feet." Then they took Soṇa Koḷivīsa in a palanquin. Then Soṇa Koḷivīsa went to see King Seniya Bimbisāra of Magadha, on arrival respectfully saluted King Seniya Bimbisāra of Magadha and sat down cross-legged in front of him. King Seniya Bimbisāra of Magadha saw hairs growing on the soles of Soṇa Koḷivīsa's feet. Then King Seniya Bimbisāra of Magadha gave instructions about the benefits of the present time to the eighty thousand heads of that village, and then dismissed (saying): - "Here, gentlemen, I have received you from me. only about the benefits in the present life. Gentlemen, go and serve the Blessed One. That Blessed One will teach us about benefits in the future life." Then those eighty thousand village chiefs went to Mount Gijjhakūṭa. At that time, the Venerable Sāgata was the attendant of the Blessed One. At that time, those eighty thousand village chiefs went to the venerable Sagata, and after arriving said this to the venerable Sagata: "Sir, eighty thousand of these village chiefs have come here to see the Buddha. Ton. Sir, it would be nice if we could see the Blessed One." "If so, gentlemen, please stay right here for a moment, and wait for me to inform the Blessed One." Then the venerable Sāgata, who had disappeared in front of the eighty thousand heads of the village, who had disappeared in front of him, appeared in front of the Blessed One and said this to the Blessed One: - "Venerable sir, eight These ten thousand village heads came here to see the Blessed One. Venerable sir, now please think about the time of that." “If that is so, Sāgata, then arrange your seat in the shade of the abode.” “Your Excellency, please.” Venerable Sāgata listened to the Blessed One, took the chair, disappeared in front of the Blessed One, and appeared on the steps before the eighty thousand heads of the village who were watching intently, and then arranged a seat in the shade. of the shelter. Then the Blessed One came out from the residence and sat down on the seat arranged in the shade of the residence. At that time, those eighty thousand village chiefs went to see the Blessed One, and on arrival, having bowed down to the Blessed One, sat down to one side. After that, those eighty thousand village chiefs only turned their minds to the venerable Sāgata himself, but the Blessed One was not like that. At that time, the Blessed One, knowing with his mind the thoughts and thoughts of those eighty thousand village chiefs, said to the venerable Sagata, "If so, Sāgata, you should display the wonder of the supernatural powers. more noble law.” “Your Excellency, please.” Then the venerable Sāgata listened to the Blessed One, flew up into the air, walked back and forth in the expanse of the sky, then stood up, then sat down, then lay down, then puffed out smoke, then glowed, and then disappeared. After that, having displayed the wonder of the divine powers as superior human dharma in various ways in the expanse of the sky, the venerable Sāgata knelt down at the feet of the Blessed One and told the Blessed One “Venerable sir, the Blessed One is my teacher, I am a disciple. Venerable sir, the Blessed One is my teacher, I am my disciple." At that time, those eighty thousand village chiefs (thinking): “Wonderful! It's rather extraordinary! Because the disciple still has this great divine power, this great majesty, the guru must have more than that!" then turned his mind to the Blessed One himself, but the venerable Sāgata was not like that. At that time, the World-Honored One, after knowing with his mind the thoughts and thoughts of those eighty thousand village chiefs, taught the Dharma in order of classes. That is, he gave a lecture on generosity, a lecture on the precepts, a lecture on the heavens, the harmful pollution of sensual pleasures, the benefits of renunciation. When the World-Honored One knew that these people had minds that were ready, malleable, free from obstacles, directed upwards, and with pure faith, he displayed the teaching of the Dharma that had been revealed by the Buddhas: Suffering, Origin, and Cessation. , Dao. Just as a clean, unstained cloth can be dyed in its entirety; similarly, on that very seat, the unblemished, unblemished Dharma eye arose to those eighty thousand village chiefs: "Whatever has the nature to be born, all of it has a nature. destroy.” Then, having seen the Dharma, attained the Dharma, understood the Dharma, penetrated the Dharma, doubt was gone, hesitation was gone, and the master's faith in the Dharma was achieved. , no longer needing the help of others, these people said to the Blessed One this: - "Venerable sir, how wonderful! Sir, this is wonderful! Venerable sir, like a man who can turn an object upside down, open a hidden object, show the way to the lost, bring back an oil lamp in the dark (thinking): “Those who have eyes will seeing shapes; similarly, the Dharma has been pointed out by the Blessed One by many means. Venerable sir, we here take refuge in the Blessed One, the Dhamma, and the Order of Bhikkhus. May the Blessed One accept us as male lay people who have taken refuge from this day until the end of our lives." At that time, Soṇa Koḷivīsa had this idea in mind: "As far as I understand the Dharma taught by the Blessed One, it is not an easy thing for someone living at home to practice the holy life fully. full enough, completely pure like a shaved conch shell, or should I shave off my beard and hair, put on casa-colored robes, and leave home to live without a home?" Then, having been delighted and satisfied with the Buddha's teaching, those eighty thousand village chiefs arose from their seats, bowed to the Blessed One, turned their right shoulders around, and went out. go. After that, when the eighty thousand village chiefs had not long left, Soṇa Koḷivīsa went to meet the Blessed One, after arriving, having bowed down to the Blessed One, sat down to one side. Having sat down to one side, Soṇa Koḷivīsa said to the Blessed One: - "Venerable sir, as far as I understand the Dharma taught by the Blessed One, it is not an easy thing to do for a living person. stay at home to practice the holy life fully, completely, completely clean like a shaved snail shell. Sir, I want to shave off my hair and beard, wear casa-colored robes, leave home to live without a home. Venerable sir, please allow me to leave home. And when he was not long as a monk, Venerable Soṇa lived in the Sīta forest. While he was walking with excessive effort, his feet were torn. The menstrual line becomes covered with blood like a slaughtering place for cattle. Then the Venerable Soṇa, while meditating in a secluded place, had a thought like this: "I am one of the disciples of the Blessed One who lives with diligence, but his mind we still cling and are not liberated from defilements. Moreover, in our family we have assets, we can use those assets and do meritorious deeds. Or should I return to the lowly life and use these possessions and do meritorious deeds?” At that time, the Blessed One, after knowing with his mind the venerable Soṇa's thoughts and thoughts, was like a strong man who could stretch out his shrunken arm or retract his shrunken arm. stretched out, similarly he disappeared at Mount Gijjhakūṭa and appeared in the Sīta grove. Then, while walking with many bhikkhus around the residences, the Blessed One approached the path of the venerable Soṇa. The Blessed One saw that Venerable Soṇa's path was covered with blood. After seeing it, he said to the bhikkhus: - "Bhikkhus, whose route is covered with blood like this? like a place to kill cattle?” – “Venerable Sir, Venerable Soṇa was walking with excessive diligence and effort, so his feet were torn. This blood-stained passage belongs to him, like a place where cattle are slaughtered." Then the Blessed One went to the Venerable Soṇa's residence, and after arriving, sat down on the seat arranged. Venerable Soṇa paid homage to the Blessed One and sat down to one side. When the venerable Soṇa had sat down to one side, the Blessed One said this to the venerable Soṇa: - "Soa, did you, while meditating in a secluded place, have this contemplation: 'I am one of the disciples of the Blessed One who lives with diligence and effort, but my mind is still clinging and is not liberated from the taints. Moreover, we have assets in our family, we can use those assets and do meritorious deeds; Or should I go back to the low life and use those possessions and do meritorious deeds?'” – “That's right, Venerable Sir.” – “Soṇa, what do you think about this: Were you not familiar with the tone of the strings of the Pipa when you were a layman?”[1] – “Yes, venerable sir. " “What do you think about this, Soṇa: When the strings on your pipa are too tight, is it not at that time that your pipa is sound or suitable for use?” "Sir, that's not true." – “Soṇa, what do you think of this: When the strings on your pipa are too loose, is it not at that time that your lute is sounding or suitable for use?” "Sir, that's not true." “What do you think about this, So:a: When the strings of your pixie are neither too tight nor too loose, set to a neutral level, Was your pixie at that time sound or suitable for use?" “Your Majesty, that is correct.” “In the same way, Soṇa, too much effort leads to confusion, and too sluggish effort leads to laziness. So, Soṇa, here you must determine the evenness of diligence, must grasp the balance of powers, and there you must hold the seal." “Your Excellency, please.” Venerable Soṇa answered the Blessed One. Then, having instructed the Venerable Soṇa with that teaching, then just as a man of strength can stretch out a shrunken arm or can retract an outstretched arm, Similarly, in the forest of Sīta, the Blessed One disappeared in front of the venerable Soṇa and appeared on Mount Gijjhakūṭa. Then Venerable Soṇa determined the evenness of diligence, mastered the balance of powers, and there obtained the seal. At that time, Venerable Soṇa, while living alone, isolated, without laziness, effort, and determination, soon in this present life, through his superior knowledge, realized, attained, and abiding in that supreme point is the ultimate goal of the holy life, for this purpose the sons of noble families leave home in a righteous way and live without home. He knows that: "Rebirth is exhausted, the holy life has been lived, what should be done has been done, there is nothing else (to do) with this being (Arahant)." And among the Arahants there was one more, the Venerable Soṇa. Then, having attained Arahantship, the Venerable Soṇa had this thought: "Or should I announce this realization in the presence of the Blessed One?" At that time, the Venerable Soṇa went to see the Blessed One, after arriving, bowed down to the Blessed One and sat down to one side. Having sat down to one side, Venerable Soṇa said to the Blessed One this: “Venerable sir, which bhikkhu is an Arahant, has an opium or is exhausted, lives the holy life, has done what was to be done, the burden has been laid down, the good goal has been attained Having attained, the bondage to existence has been eradicated, has been liberated through right realization, he has accomplished six things: he has attained renunciation, he has attained enlightenment. separation, he has attained non-harming, he has attained the cessation of clinging, he has attained the cessation of attachment, he has attained the cessation of delusion. Venerable sir, it is possible that a certain venerable here will have an idea like this: "Could it be that this venerable has achieved renunciation solely through faith?" Sir, that should not be viewed as such. Sir, a bhikkhu who has or has been exhausted, lives according to the holy life, the things to be done have been done, no longer considers his own need to do or the accumulation of (work) done, through the cessation of craving and having no longer craving oneself achieved renunciation, through the cessation of anger and without anger oneself attained renunciation, through the cessation of end of delusion and I am no longer delusional but have achieved renunciation. Venerable sir, it is possible that a certain venerable here will have an idea like this: "Could it be that this venerable has achieved renunciation while still coveting profit, respect, and honor?" Sir, that should not be viewed as such. Sir, a bhikkhu who has a contraband or has been exhausted, lives according to the holy life, the things to be done have been done, no longer considers his own to-do or the accumulation of (work) done, through the cessation of craving and having no longer craving oneself achieved renunciation, through the cessation of anger and no longer aversion oneself attained renunciation, through the cessation of end of delusion and I am no longer delusional but have achieved renunciation. Venerable sir, it is possible here that a certain venerable will have an idea like this: "Could it be that this venerable has achieved non-harming while returning to clinging to the precepts and the practice from within? ?” Sir, that should not be viewed as such. Sir, a bhikkhu who has or has been exhausted, lives according to the holy life, the things to be done have been done, no longer considers his own need to do or the accumulation of (work) done, through the cessation of craving and having no longer craving oneself attained non-harming, through the cessation of anger and no longer aversion oneself attained non-harming, thanks to the cessation of delusion and oneself no longer delusion but have achieved non-harm. —(as above)— Through the cessation of craving and the cessation of attachment oneself, the cessation of clinging has been achieved, thanks to the cessation of anger and no longer aversion oneself has achieved the cessation of attachment, thanks to the cessation of delusion and no longer delusion oneself has achieved the cessation of attachment player. —(as above)— Through the cessation of craving and the cessation of attachment oneself, the cessation of attachment has been achieved, through the cessation of anger and the absence of anger oneself has attained The cessation of attachment is achieved through the cessation of delusion and by not being delusional, one has achieved the cessation of attachment. —(as above)— Through the cessation of craving and the absence of craving oneself, the cessation of delusion has been achieved, through the cessation of anger and the absence of anger oneself has achieved the cessation of delusion, thanks to the cessation of delusion and the absence of delusion itself, has achieved no longer delusion. Venerable sir, for a bhikkhu whose mind is completely liberated, if forms are cognizable by the eye, even if prominent, entering the eye-sphere cannot invade his mind, because his mind he is undisturbed, stable, attains to immobility, and he observes the passing away of that. If sounds are cognized by the ear… scents are cognized by the nose…taste is cognized by the tongue…contacts cognizable by the body… dhammas are cognized by the mind, though prominent. Entering the mind element also does not invade his mind, because his mind is undisturbed, stable, attains immobility, and he observes its passing away. Venerable sir, just like a rock without crevices, without holes, immediately dives one block, if there is a violent storm coming from the east, it cannot shake it, cannot shake it cannot shock. If there is a heavy rainstorm coming from the west… If there is a fierce rainstorm coming from the north… If there is a fierce rainstorm coming from the south, it cannot shake it, it cannot be shaken move, can't shake. Similarly, venerable sir, for a bhikkhu whose mind is completely liberated, if forms cognizable by the eye, even if prominent, entering the eye-sphere cannot penetrate his mind because for his mind is undisturbed, stable, attaining immobility, and he observes the passing away of that. For one whose mind has attained renunciation and renunciation, who has attained non-harming, and whose mind has attained the cessation of clinging, whose mind has attained the cessation of craving and non-delusion, then seeing the arising of the sense bases (the six senses and their objects), (his) mind is rightly completely liberated . Đối với vị khưu đã được hoàn toàn giải thoát một cách đúng đắn, có tâm thanh tịnh ấy, thì không có sự tích lũy của (việc) đã làm, việc cần làm không được biết đến. Just as a mountain of rock sinks into one mass unmoved by the wind, so do all forms, tastes, sounds, smells, tactile sensations, and desirable and undesirable phenomena do not vibrate. Such is his stabilized, liberated mind, and he observes its passing away ." Then the Blessed One said to the bhikkhus: - "Bhikkhus, sons of famous families proclaim such realization. The results were stated, but not stated. Furthermore, in this case I think that there are some fools who claim to be joking around, who later fall into ruin." Then the Blessed One said to the venerable Soṇa: - "Soṇa, you are a slim person. Hey Soṇa, for you I allow (use) single-layer sandals.” “Venerable sir, I have given up eighty carts of solid gold and seven elephants and have left home to live without a home. Venerable sir, now if I were to wear single-layer sandals, people would say of me: 'Soṇa Koḷivīsa has given up the solid gold of eighty carts with a herd of seven elephants and has left home to live. homeless. Now he himself clings to single-layer sandals.' If the World-Honored One allows the assembly of monks, I will use it; If the Blessed One did not allow the assembly of bhikkhus, I would not use it either." At that time, the World-Honored One, on account of that fact, gave a Dharma talk and said to the bhikkhus: - "Bhikkhus, I allow (use) single-layer sandals. Bhikkhus, it is not advisable to wear two-layer sandals, not to wear three-layer sandals, not to wear multi-layered sandals; Whoever carries it is guilty of dukkaṭa ." At that time, the monks of the group of Six Masters wore sandals of all green color, (as above)― wore sandals of all yellow colors, sandals of all red (blood) colors, and sandals of all colors. purple, wears all-black sandals, wears all burgundy-dyed sandals, wears all-pink dyed sandals. People complain, criticize, and disparage, saying: – "It's like lay people enjoying sex." They reported the matter to the Blessed One. “Bhikkhus, it is not advisable to wear sandals that are all green, — (as above) — sandals that are all yellow, should not wear sandals that are all red (blood), should not be worn sandals that are all purple, should not wear sandals that are all black, should not wear sandals dyed all burgundy, should not wear sandals dyed all pink; Whoever carries it is guilty of dukkaṭa ." At that time, the monks of the group of Six Masters were wearing sandals with blue laces, — (as above) — wearing sandals with yellow laces, wearing sandals with red laces (blood), wear purple lace-up sandals, black lace-up sandals, burgundy-dyed lace-up sandals, pink-dyed lace-up sandals. People complain, criticize, and disparage, saying: – "It's like the lay people enjoying their lust." They reported the matter to the Blessed One. “Bhikkhus, it is not advisable to wear sandals with blue laces, — (as above) — not to wear sandals with yellow laces, not to wear sandals with red laces (blood). ), should not wear sandals with purple laces, should not wear sandals with black laces, should not wear sandals with burgundy laces, should not wear sandals with dyed laces pink; Whoever carries it is guilty of dukkaṭa ." At that time, the monks of the group of Six Masters wore sandals that covered their heels, — (as above) — sandals that covered their knees, sandals that covered their shins, and slippers of cotton wool, Wear sandals like the wings of a partridge, wear sandals with sheep's horns, wear sandals with goat horns, wear sandals with scorpion tails, wear sandals sewn with peacock feathers, wear pairs shoes of all kinds. People complain, criticize, and disparage, saying: – "It's like the lay people enjoying their lust." They reported the matter to the Blessed One. “Bhikkhus, it is not advisable to wear sandals that cover the heels, — (as above) — not to wear sandals that cover the knees, not to wear sandals that cover the shins, not to wear sandals. cotton lining, should not wear sandals that resemble the wings of partridges, should not wear sandals with sheep's horns, should not wear sandals with goat horns, should not wear sandals with scorpion tails, should not wear sandals with peacock feather stitching, should not wear sandals of all kinds; Whoever carries it is guilty of dukkaṭa ." At that time, the monks of the group of Six Masters wore sandals lined with lion skin, — (as above) — sandals surrounded by tiger skin, and sandals surrounded by leopard skin. , wears deerskin rimmed sandals, otter rimmed sandals, cat skin rimmed sandals, squirrel rimmed sandals, sandals rimmed with owl skin. People complain, criticize, and disparage, saying: – "It's like the lay people enjoying their lust." They reported the matter to the Blessed One. “Bhikkhus, it is not advisable to wear sandals surrounded by lion skin, — (as above) — not to wear sandals surrounded by tiger skin, not to wear sandals that are fringed with tiger skin. leopard skin, don't wear sandals that are fringed with deer skin, shouldn't wear sandals that are rimmed with otter skin, shouldn't wear sandals that are fringed with cat skin, shouldn't wear sandals fringed with squirrel skin, sandals with owl skin trim should not be worn; Whoever carries it is guilty of dukkaṭa ." Then in the morning, the Blessed One put on his robe, took his bowl and robe, and went into Rajagaha to beg for alms with a certain monk as his attendant. At that time, that bhikkhu limped and followed closely behind the Blessed One. There was a male lay follower who, after putting on a pair of multi-layered sandals, saw the Blessed One walking from afar. After seeing him, he took off his sandals and approached the Blessed One, and after arriving he bowed down. The Blessed One then approached that monk, and having bowed down to him, said this: "Sir, why do you limp?" – “Friend, my feet are torn.” “Sir, take the sandals.” “Hey lord, stop it. The multi-layered sandals were forbidden by the Blessed One.” (The World-Honored One said): - "Bhikkhu, accept these sandals." Then the World-Honored One, on account of that fact, gave a Dharma talk and said to the bhikkhus: - "Bhikkhus, I permit (use) slippers of the multi-layered type that have been discarded. The Bhikkhus, it is not advisable to wear new multi-layered sandals; Whoever carries it is guilty of dukkaṭa ." At that time, the Blessed One was walking in the open air without wearing sandals. The elder bhikkhus (thinking): "The Master walks without sandals," so he does not wear sandals when walking. While the Master goes on a walking tour without wearing sandals, while the Elder Bhikkhus do not wear sandals, the Bhikkhu khưu group of the Six Masters walks with sandals. Bhikkhus with little desire, they complain, criticize, and disparage, saying: - "Why is it that while the Master is walking on walking tour, he does not wear sandals, while the elder bhikkhus do not wear sandals when walking on walking tour? , the Bhikkhu khưu group of the Six Masters again walking with sandals?" Then those bhikkhus reported the matter to the Blessed One. “Bhikkhus, it is said that while the Master is walking without sandals, and while the Elder Bhikkhus are walking without sandals, the monks of the group of Six Masters are walking with sandals on. Is that right?” "That's right, Venerable Sir." The Blessed One reprimanded him, saying, "Bhikkhus, why is it that while the Master is walking without sandals, and while the Elder Bhikkhus are walking without sandals, these fools do not wear sandals? Do you wear sandals when you go on business? Bhikkhus, even lay people who wear white cloth for professional reasons to support their lives live with reverence, obedience, and harmony toward their teachers. Here, bhikkhus, make yourselves radiant that you are being ordained in the Dhamma and Discipline so well preached, how can you live without reverence, without submission? Is there a harmonious treatment for teachers, for their teacher equivalents, for their preceptors, for their priest equivalents? This, bhikkhus, does not give confidence to those who do not have faith, ―(as above)― After reprimanding him, he gave a Dhamma talk and said to the monks: - "Bhikkhus, , while the teachers teach, the equivalent of the teacher, the priest, the equivalent of the priest is walking without wearing sandals, should not walk with sandals; whoever carries it is guilty of dukkaṭa . The Bhikkhu khưu, in the monastery should not wear sandals; Whoever carries it is guilty of dukkaṭa ." At that time, there was a certain bhikkhu suffering from a tumor on his foot. The bhikkhus carried the bhikkhu outside for defecation as well as urination. The Blessed One, while walking around the residences, saw those bhikkhus carrying him outside for defecation and urination. After seeing them, he approached them. , after coming, said to those monks: - "Bhikkhus, what disease does this bhikkhu have?" “Venerable sir, this venerable has a tumor on his foot. We carry this person outside for defecation as well as urination.” Then the World-Honored One, on account of that fact, gave a Dhamma talk and said to the monks: "Bhikkhus, I allow you to have sore feet, or to have torn feet. , or have tumor disease in the foot is wearing sandals.” At that time, the bhikkhus stepped onto the bed and chair with unwashed feet, leaving the robe and the seat dirty. They reported the matter to the Blessed One. – “Bhikkhus, it is permissible for me to wear sandals thinking: 'Now I will step onto a bed or chair.'” At that time, the bhikkhus, while going to the Uposatha house as well as to the meeting at night, kicked at the stump of a tree, (stepped on) sharp thorns that hurt their feet. They reported the matter to the Blessed One. “Bhikkhus, in the monastery grounds I allow the use of sandals, torches, lamps, and sticks for props.” At that time, after waking up at dawn of the night, the Bhikkhus from the group of Six Masters, wearing wooden clogs, went out to meditate in the open air, while speaking loudly, loudly, with loud sounds of gossip Children have diverse nature such as: stories of kings, stories of thieves, stories of officials, stories of the army, horror stories, war stories, stories of food, stories of water, stories of cloth, stories of beds, flower stories, fragrance stories, relatives stories, cars stories, village stories, town stories, city stories, country stories, women stories, men stories, hero stories, road stories, warehouse stories mysteries, ghost stories, miscellaneous stories, prophecies of the world, prophecies of the sea, things that will and will not happen like this or like thisThey both trampled and killed insects and damaged the monks in meditation. The monks have little desire, they complain, criticize, and disparage that: - "Why do the monks of the group of Six Masters, after waking up at dawn of the night, bring wooden clogs to go on business trips in the city? Outside, they also speak loudly, loudly, with loud noises about bullshit of a variety of nature such as: stories of kings, stories of thieves, ―(as above)―, things that will happen and will not happen. Thus, or thus, do you both trample and kill insects while corrupting the bhikkhus' meditation?" Then those bhikkhus reported the matter to the Blessed One. “Bhikkhus, it is said that the bhikkhus of the group of Six Masters, after getting up at dawn in the night, wearing wooden clogs, walking in the open air, still spoke loudly, loudly, with noisy sounds about bullshit stories of a variety of nature such as: stories of kings, stories of thieves, ―(as above)― things that will and won't happen like this or like this, you just trampled and killed a con The insect has just damaged the bhikkhus' meditation, isn't that right?" "That's right, Venerable Sir." The Buddha, the World-Honored One, reprimanded that: ― (as above)― After reprimanding, he gave a Dharma talk and then told the monks that: -The Bhikkhus should not wear wooden clogs; Whoever carries it is guilty of dukkaṭa ." After that, having dwelt at Rajagaha as he pleased, the Blessed One went on a journey towards Bārāṇasī. While traveling sequentially, he came to the city of Bārāīasī. There in the city of Bārāīasī, the Blessed One dwelt at Isipatana, in the deer garden. At that time, the monks of the Six Masters (thinking): "The wooden clogs are forbidden by the Blessed One," so they cut down the young palm trees and put on clogs made of palm leaves. . The young palm trees are cut down and become wilted. The people complained, criticized, and decried, saying: - "Why did the Sakyan recluses cut down young palm trees and wear clogs made of palm leaves, causing the young palm trees to be damaged? Chop become withered? Sakyamuni samanas harm the life of a single-sensory species." The bhikkhus have heard the people complain, criticize, and disparage. Then those bhikkhus reported the matter to the Blessed One. "Bhikkhus, it is said that the monks of the group of Six Masters cut down young jasmine trees and put on clogs made of jasmine leaves, so that the young jasmine trees that were cut down become wilted. so right?" "That's right, Venerable Sir." The Buddha, the Blessed One, reprimanded him, saying, "Bhikkhus, why do these fools chop down young jaggery trees and wear clogs made of jaggery leaves so that the jaggery trees are still young? chopped and withered. Because, bhikkhus, the people think that there is life in the trunk of a tree. This, bhikkhus, does not give confidence to those who do not have faith, ―(as above)― After reprimanding him, he gave a Dhamma talk and said to the monks: - "Bhikkhus, , should not wear clogs made of jaggery leaves; Whoever carries it is guilty of dukkaṭa ." At that time, the monks of the Six Masters (thinking): "The clogs made of palm leaves have been forbidden by the Blessed One," so they cut down the young bamboos and put on clogs made of wood. bamboo leaves. Young bamboo trees that are cut down become withered. The people complained, criticized, and decryed, saying: - "Why do the Sakyan monks cut down young bamboos and then wear clogs made of bamboo leaves, so that the young bamboo trees that have been cut down become old trees? droopy? Sakyamuni samanas harm the life of a single-sensory species." The bhikkhus heard the people complaining, criticizing, decrying. Then those bhikkhus reported the matter to the Blessed One. ― (as above)― “Bhikkhus, you should not wear clogs made of bamboo leaves; Whoever carries it is guilty of dukkaṭa ." Then, having dwelt at Bārāṇasī as he pleased, the Blessed One went on a journey towards Bhaddiya. While traveling sequentially, he arrived at Bhaddiya. At that place in the city of Bhaddiya, the Blessed One dwelt in the Jātiya forest. At that time, the bhikkhus of Bhaddiya lived diligently and attached themselves to the adorning of shoes in many ways: They made and told the shoemaker to make shoes out of grass, they did it themselves and told the man to make shoes out of grass. paintings, you make them yourself and tell people to make shoes out of reed grass, you make them yourself and tell people to make shoes with nipa palm wool shoes. They neglect recitation, study, increase in morality, increase in mind, increase in wisdom. Bhikkhus with little desire, they complain, criticize, and disparage, saying: - "Why do the bhikkhus of Bhaddiya live diligently and attached themselves to adorning their shoes in many ways: They do it themselves: and tell him to make shoes out of grass, you make them yourself and tell him to make shoes out of thatch, you make them yourself and tell him to make shoes out of reed grass, you make them yourself and tell him to make shoes out of nipa palm, you They did it themselves and told him to make shoes out of lotus root, and they did it themselves and told him to make shoes out of wool. Do you neglect recitation, study, increase in morality, increase in mind, increase in wisdom?" Then those bhikkhus reported the matter to the Blessed One. “Bhikkhus, it is said that the bhikkhus of Bhaddiya live diligently and attached to the adorning of shoes in many ways: They make and tell someone to make shoes out of grass, they do it themselves and tell someone to do it. grass shoes, you made them yourself and told people to make shoes out of reed grass, you made them yourself and told you to make shoes out of nipa palm trees, you made them yourself and told people to make shoes out of lotus roots, you made them yourself and tell the shoemaker of wool. Are you neglecting the recitation, the study, the higher morality, the higher mind, the higher wisdom?" "That's right, Venerable Sir." The Buddha, the Blessed One, reprimanded: - "Bhikkhus, why do these fools live so diligently and attached to adorning their shoes in so many ways. They made and told him to make shoes out of grass, they made and told him to make shoes out of thatch, they made and told him to make shoes out of reed grass, they made and told him to make shoes out of nipa palm, they made and told him to make shoes shoes made of lotus root, they made and told him to make shoes out of wool. Do they neglect recitation, study, increase in morality, increase in mind, increase in wisdom? This, bhikkhus, does not give confidence to those who do not have faith, ―(as above)― After reprimanding him, he gave a Dharma talk and said to the monks: – “Bhikkhus, , should not wear shoes made of grass, should not wear shoes made of grass, should not wear shoes made of reed grass, should not wear shoes made of nipa palm, should not wear shoes made of lotus root, should not wear shoes made of wool, should not wear shoes made of gold, should not wear shoes of silver, should not wear shoes of jade, should not wear shoes of jade, should not wear shoes made of crystal, should not wear shoes made of brass, should not wear shoes made of glass, should not wear shoes made of tin, should not wear shoes made of lead, should not wear shoes made of copper; Whoever wears it commits a crime dukkaṭa. The bhikkhus, should not wear any kind of shoes for walking; whoever carries it is guilty of dukkaṭa . Monks, I allow three types of shoes to be placed in a certain place, which cannot be moved: shoes for the urinal, shoes for the latrine, and shoes for rinsing the mouth. Then, having dwelt at Bhaddiya as he pleased, the Blessed One went on a journey towards Sāvatthi. While traveling sequentially, he arrived at Sāvatthi. At that place in the city of Sāvatthi, the Blessed One dwelt at Jetavana, the monastery of Anāthapiika. At that time the bhikkhus of the group of Six Masters took hold of the horns of the cows wading across the Aciravati River, the ears and ears, the neck, the tail, the riders riding. On their backs, they touch the genitals infected with craving, they drown the heifers and kill them. The people complained, criticized, and decryed, saying: - "Why do the Sakyan recluses grasp the horns of the cows wading across the Aciravati River, they grab the ears, they grab them? your neck, you grab hold of the tail, you ride it on your back, you touch the genitals infected with craving, you drown the heifers and kill them like lay people enjoying their lust?" The bhikkhus heard the people complaining, criticizing, decrying. Then those bhikkhus reported the matter to the Blessed One. – “Bhikkhus, is it true that ―(as above)― is true?” "That's right, Venerable Sir." – “The Blessed One rebuked that: ―(as above)― After reprimanding him, he gave a Dharma talk and said to the monks: – “Bhikkhus, it is not advisable to grasp the horns, should not be grasped. grasp the ears, should not grab the neck, should not grasp the tail, should not ride on the backs of cows; Whoever rides on it is guilty of dukkaṭa . Should not touch the genitals due to the mind infected; Anyone who touches them is guilty of thullaccaya . Heifers should not be killed; Whoever kills should act according to the Dharma.”[2] At that time, the Bhikkhu khưu group of the Six Masters moved by cart pulled by cows with the male charioteer sitting in the middle, or pulled by bulls with the female charioteer sitting in the middle. People complain, criticize, decry that: - "It's like festivals in the Gaṅgā and Mah.” regions." They reported the matter to the Blessed One. ― (as above)― “Bhikkhus, you should not move by car; Whoever moves is guilty of dukkaṭa ." At that time, in the land of Kosala, there was a certain monk who was going to Sāvatthi to see the Blessed One, who was sick in the middle of the road. At that time, that monk left the road and sat down at the foot of a certain tree. The people, after seeing that monk, said this: - "Sir, where are you going?" “Friends, I will go to Sāvatthi to see the Blessed One.” “Sir, come here, we will go together.” – “Friends, I cannot (go). I'm sick." “Sir, come here. Get in the car.” “Hey buddies, stop it. The vehicle has been forbidden by the Blessed One.” While hesitating, he did not climb into the car. Then that bhikkhu went to Sāvatthi and told the incident to the bhikkhus. The bhikkhus reported the matter to the Blessed One. ― (as above)― "Bhikkhus, I permit (use) the vehicle for the sick." At that time the bhikkhus had this thought: "So drawn by children? Or is it pulled by a male?” They reported the matter to the Blessed One. – “Bhikkhus, I allow to be pulled by a male, (and allow) a cart to be pulled by hand.” At that time there was a certain bhikkhu who was further upset by the shock of the car. They reported the matter to the Blessed One. ― (as above) "Bhikkhus, I allow (use) a palanquin, a chair to carry." At that time, the bhikkhus of the group of Six Masters used high lying and large beds such as: couches, fur seats, long wool rugs, multicolored fur rugs, white wool rugs, flower tapestries, cotton rugs, woven rugs with many animal figures, rugs with feathers on top, rugs with fur on one corner, jeweled rugs, silk rugs, large dancing rugs, elephant body rugs, living rugs horse body, carriage mat, leopard skin carpet, precious deerskin rug, covered carpet on top and with red pillows at the ends. People, while walking around the shelters, saw that they complained, criticized, and disparaged that: - "It's like the lay people enjoy sex." They reported the matter to the Blessed One. ―(as above)― "Bhikkhus, it is not advisable, bhikkhus, to use high and large beds such as sofas, chairs with fur cushions, long woolen rugs, multicolored wool rugs, wool rugs. white, flower tapestries, cotton rugs, woven rugs with many animal shapes, rugs with feathers on top, rugs with fur on one corner, tapestries with golden yarn, silk rugs, large dancing rugs, elephant body rugs , horse body mats, car mats, leopard skin carpets, precious deerskin rugs, carpets covered on top and red at both ends; Whoever uses it commits a crimedukkaṭa.” At that time, the bhikkhus of the Six Masters (thinking): "The high lying place and the large lying place are forbidden by the Blessed One" should use the large animal skins of lions, tigers, and skins. leopard. The skins are cut to the size of the bed, they are cut to the size of the chair, they are placed in the inner bed, they are arranged in the outer bed, they are arranged in the inner seat, They are placed in the seats outside. People, while walking around the shelters, saw that they complained, criticized, and disparaged that: - "It's like the lay people enjoy sex." They reported the matter to the Blessed One. ― (as above)― “Monks, should not use the large animal skins are lion skins, tiger skins, leopard skins; whoever uses it is guilty of dukkaṭa ." At that time, the monks of the Six Masters (thinking): "The great animal skins were forbidden by the Blessed One" should use cowhides. The cowhides are cut to the size of the bed, they are cut to the size of the chair, they are placed in the inner bed, they are arranged in the outer bed, they are arranged in the inner seat , they are placed in the seats outside. There was a certain bad bhikkhu who used to hang out with that bad layman. Then in the morning that bad monk put on his robe, took his bowl and robe, and went to the bad layman's house, and on arrival sat down on the seat arranged. Then the bad layman went to the bad bhikkhu, having bowed down to him, sat down to one side. At that time, that bad layman had a calf that was young, beautiful, beatiful, pretty, multi-colored, like a baby panther. Then that bad bhikkhu looked carefully at that calf. Then the bad layman said this to the evil bhikkhu: "Sir, why are you looking at that calf so closely?" “Hey, friend, I have something to do with this calf’s skin.” At that time, that evil lay person killed that calf, stripped the skin, and presented it to that evil monk. Then the bad monk covered the skin with two layers of robes and left. At that time, that cow remembered the calf and followed behind that bad bhikkhu. The bhikkhus said this: - "Venerable sir, why does this cow keep following you?" – “Venerables, I also don’t know why this cow keeps following me?” At that time, the double robe of that evil monk was stained with blood. The bhikkhus said thus: - "Venerable sir, what is wrong with this double robe of yours?" At that time, that bad bhikkhu told the incident to the bhikkhus. – “Venerable, did you incite others to take their lives?” "That's right, venerables." The bhikkhus have little desire, they complain, criticize, and disparage, saying: - "Why does a bhikkhu incite others to take life? Isn't the killing of life rebuked in many ways by the Blessed One, and the renunciation of the killing of life commended?" Then those bhikkhus reported the matter to the Blessed One. At that time, the World-Honored One, on account of that fact, summoned an assembly of bhikkhus and asked that evil monk: - "Bhikkhu, I heard that you instigated others to take their lives, is that true?” "That's right, Venerable Sir." The Buddha, the World-Honored One, reprimanded him, saying, "You fool, why do you incite others to take their lives? Isn't the killing of life rebuked in many ways by me, and the renunciation of taking life commended? This foolish man, this does not bring faith to those who do not have faith, ― (as above)― After reprimanding him, he gave a Dharma talk and said to the monks: - "Hey, bhikkhus. , should not incite others to kill lives, those who instigate should be treated according to the Dharma.[3] And, bhikkhus, cowhide should not be used; Whoever uses it is guilty of dukkaṭa . And, bhikkhus, no skin of any kind should be used; whoever uses it is guilty of dukkaṭa ." At that time, the beds and chairs of the people were padded with leather and covered with leather. The bhikkhus hesitated to sit up. They reported the matter to The Ton. “Bhikkhus, I allow you to sit on a seat prepared by lay people, but not to lie down.” At that time, the shelters were tied with leather straps. The bhikkhus hesitated to sit up. They reported the matter to the Blessed One.- "Bhikkhus, I allow you to sit on the thing that is tied (by leather straps)." At that time, the Bhikkhu khưu group Lu Master went into the village wearing sandals. People complain, criticize, and disparage, saying: – "It's like lay people enjoying sex." They reported the matter to the Blessed One. – “Bhikkhus, you should not go into the village wearing sandals; Anyone who enters is guilty of dukkaṭa ." At that time there was a certain monk who was ill and could not enter the village without sandals. They reported the matter to the Blessed One. "Bhikkhus, I allow a bhikkhu who is ill to enter the village wearing sandals." At that time the venerable Mahākaccāyana was living in the country of Avanti, in the city of Kuraraghara, at Mount Papāta. At that time, the male lay follower Soṇa Kuṭikaṇṇa was the protector of the venerable Mahākaccāyana. At that time, male lay follower Soṇa Kuṭikaṇṇa went to meet the venerable Mahākaccāyana, after arriving, he bowed down to the venerable Mahākaccāyana and sat down to one side. Having sat down to one side, male lay follower Soṇa Kuṭikaṇṇa said to the venerable Mahākaccāyana: – “Sir, as far as I understand the Dharma taught by the venerable Mahākaccāyana, it is not an easy thing to do for the venerable Mahākaccāyana. with people living at home to practice the holy life fully, completely, completely clean like a shaved snail shell. Sir, I want to shave off my hair and beard, put on casa-colored robes, leave home to live without a home. Sir, please, Venerable Mahākaccāyana, let me leave home." “It is hard work, Soa, to practice the holy life, to sleep alone, to eat one meal for the rest of your life. So, Soṇa, right here, being a layperson, At that time, the male layman Soṇa Ku namika muốna's desire to leave home was tempered. On the second time, male lay follower Soṇa Kuṭikaṇṇa ― (as above)― On the third time, male lay follower Soṇa Kuṭikaṇṇa went to meet the venerable Mahākaccāyana, after arriving, he bowed to the venerable Mahākaccāyana and sat down to one side. Having sat down to one side, male lay follower Soṇa Kuṭikaṇṇa said to the venerable Mahākaccāyana: – “Venerable sir, as far as I understand the Dharma taught by the venerable Mahākaccāyana, it is not an easy thing to do for the venerable Mahākaccāyana. with people living at home to practice the holy life fully, completely, completely clean like a shaved snail shell. Sir, I want to shave off my hair and beard, wear casa-colored robes, leave home to live without a home. Venerable sir, please, venerable Mahākaccāyana, let me leave home." At that time, the Venerable Mahākaccāyana gave the male layman Soṇa Ku namikaṇṇa ordination. At that time there were few bhikkhus in Avanti and the southern region. At that time, the venerable Mahākaccāyana, after three years of hard work, summoned a congregation of ten bhikkhus from one place to another and gave the Venerable Soṇa a higher rank. Then, having lived through the rainy season, the Venerable Soṇa, while meditating in a secluded place, had such a thought arose: "I have heard of that Blessed One: 'The one who like this and like this,' but I haven't seen it face to face. So I should go and see the Blessed One, that Arahant, the Perfectly Enlightened One, if the priest allows me." Then in the evening, the Venerable Soṇa came out of his meditation and went to meet the Venerable Mahākaccāyana, after arriving, he bowed down to the Venerable Mahākaccāyana and sat down to one side. Having sat down to one side, the Venerable Soṇa said to the Venerable Mahākaccāyana: – “Sir, here I was meditating in a secluded place, a thought like this arose: 'I have been heard of that Blessed One: 'One like this and like this,' but I have not seen it with my face. So I should go and see that Blessed One, the Fully Enlightened Arahant, if the priest allows me.' Sir, should I go and see the Blessed One, that Arahant, the Perfectly Enlightened One, if the priest allows me?" – “Hey Soṇa, very good, very good. Go, So,a, to see the Blessed One, that Arahant, the Perfectly Enlightened One. You will find, Soṇa, that the Blessed One is likable, trustworthy, If so, Soṇa, then you should bow your head to the Blessed One's feet with my words: 'Venerable sir, my priest, the venerable Mahākaccāyana, bows down to the Blessed One's feet. .' Then you should say thus: 'Venerable sir, there are few bhikkhus in Avanti and the southern region. After three years of hard work, I summoned an assembly of ten bhikkhus from one place to another and accomplished my cultivation to the next level. Perhaps in Avanti and the southern region of the Buddha, it is advisable to allow less group training to be promoted. Venerable sir, in Avanti and the southern region, the ground is darker, solid, trampled by the hooves of cows. Perhaps in Avanti and the southern region the Blessed One should allow (use) multi-layered sandals. Venerable Sir, in Avanti and the southern region people attach great importance to bathing and being purified by water. Perhaps in Avanti and the southern region of the Blessed One, frequent bathing should be allowed. Venerable sir, in Avanti and the southern region animal skins such as sheepskins, goatskins, and deerskins are used as linens. It is the same, sir, as in the central countries (grasses) eragu , moragu , majjāru , jantu (underlayings), sir, likewise in Avanti and the southern region of the Animal skins such as sheepskins, goatskins, and deerskins are used for lining. Perhaps in Avanti and in the southern region the Blessed One should allow animal skins such as sheepskins, goatskins, and deerskins to be used as linens. Venerable sir, now people offer robes to bhikkhus who have gone out of bounds (saying): 'We offer this robe to the name (like this).' When they returned, they announced (to the bhikkhus) that: 'Venerables, this robe has been offered to you by people named (like this).' They hesitated to accept (saying): 'Do not let us be guilty of nissaggiya .' Perhaps the World-Honored One should show the way about him." “Your Excellency, please.” After answering Venerable Mahākaccāyana, Venerable Soṇa got up from his seat, paid homage to Venerable Mahākaccāyana, directed his right shoulder around, then arranged a place to stay, took his bowl and robe, and departed towards Sāvatthi. In sequence, he went to Sāvatthi, Jetavana, Anāthapiṇḍika's monastery, met the Blessed One, on arrival, having bowed down to the Blessed One, sat down at one side. At that time, the Blessed One said to the venerable Ānanda: "Please, Ānanda, arrange a place for this returning monk." At that time, the venerable Ānanda (thinking): "In regard to whom did the Blessed One order me: 'O Nàynanda, arrange a residence for this returning bhikkhu'? Did the Blessed One wish to stay in the same residence as that bhikkhu? Did the Blessed One wish to stay in the same residence as the venerable Soṇa?" then arranged a place to stay for the venerable So tronga in the residence where the Blessed One was staying. Then, having spent most of the night outdoors, the Blessed One entered the residence. Venerable Soṇa, after spending most of the night outdoors, also entered the residence. Then, having awoken at dawn, the Blessed One asked the Venerable Soṇa: - "Bhikkhu, I hope there is a Dhamma lesson that you can teach." “Your Excellency, please.” After replying to the Blessed One, Venerable Soṇa gave a complete lecture on the entire Group Eight chapter in a coherent manner. Then, at the end of the Venerable Soṇa's coherent discourse, the Blessed One praised him: - "Bhikkhu, good, very good! Bhikkhu, the Group Eight has been well studied by you, well thought out, and well remembered. You have a smooth, clear voice, without difficulty, with clear meaning. Monks, how many years have you (left home)?" "Venerable One, I have one year." "Bhikkhu, why are you doing so late?" “Venerable sir, I have long seen the harm in sensual pleasures, but since the home life has many obstacles, there are many duties, there are many things to do.” Then, having understood this fact, the Blessed One at that time uttered this inspired word: “ Having seen the harm in the world, having understood that the Dharma does not lead to rebirth, the Noble One does not delight in evil, the pure one does not delight in evil .” At that time, the Venerable Soṇa (thinking): "The Blessed One is pleased with me, now is the time for what my priest has carefully instructed" so he got up from his seat and put on his upper robe. shoulder, knelt down at the feet of the Blessed One, and said to the Blessed One this: "Venerable sir, my priest, the venerable Mahākaccāyana, bows down to the Blessed One's feet and say like this: 'Venerable sir, there are few bhikkhus in Avanti and the southern region. After three years of hard work, I summoned an assembly of ten bhikkhus from one place to another and accomplished my cultivation to the next level. Perhaps in Avanti and the southern region of the Buddha, it is advisable to allow less group training to be promoted. Venerable sir, in Avanti and in the southern regions the ground is darker, solid, trampled by the hooves of an ox. Perhaps in Avanti and the southern region the Blessed One should allow (use) multi-layered sandals. Venerable Sir, in Avanti and the southern region people attach great importance to bathing and being purified by water. Perhaps in Avanti and the southern region of the Blessed One, frequent bathing should be allowed. Venerable sir, in Avanti and the southern region animal skins such as sheepskins, goatskins, and deerskins are used as linens. It is the same, sir, as in the central countries (grasses) eragu , moragu , majjāru , jantu (underlayings), sir, likewise in Avanti and the southern region of the Animal skins such as sheepskins, goatskins, and deerskins are used for lining. Perhaps in Avanti and in the southern region the Blessed One should allow animal skins such as sheepskins, goatskins, and deerskins to be used as linens. Venerable sir, now people offer robes to bhikkhus who have gone out of bounds (saying): 'We offer this robe to the name (like this).' When they returned, they announced (to the bhikkhus) that: 'Venerables, this robe has been offered to you by people named (like this).' They hesitated to accept (saying): 'Do not let us be guilty of nissaggiya .' Perhaps the World-Honored One should show the way about him." At that time, the World-Honored One, on this occasion, gave a Dharma talk and said to the monks: "Bhikkhus, there are few monks in Avanti and the southern region. Bhikkhus, in all the borderlands I allow the cultivation of the higher ranks with the group having the fifth position who is well versed in the Law. In that case, these countries are borderlands: To the east there is a town called Kajaṅgala, beyond that is Mahāsālā, henceforth the frontier countries, from there again central center. To the southeast, there is a river called Salalavatī, henceforth the borderlands, and from there the center. To the south, there was a town called Setakaṇṇika, henceforth borderlands, and then central. To the west, there was a brahmin village called Tha, from then on the borderlands, from there on the center. To the north, there is a mountain called Usīraddhaja, henceforth the borderlands, from there the center. Bhikkhus, in such borderlands I permit the cultivation of a higher rank with a group where the fifth is one who is well versed in the Law. Monks, in Avanti and in the southern region the ground is darker, solid, and trampled by the hooves of an ox. Monks, I allow (use) sandals of many layers in all border countries. Monks, in the land of Avanti and in the southern region people attach great importance to bathing and being cleansed by water. Bhikkhus, I permit regular bathing in all the borderlands. Monks, in Avanti and in the southern region animal skins such as sheepskins, goatskins, and deerskins are used as linens. It is the same, bhikkhus, in the central states (grasses) eragu , moragu , majjāru , and jantu (underclothes), bhikkhus, likewise in Avanti and In the southern region, animal skins such as sheepskin, goat skin, and deer skin were used for lining. Monks, I allow animal skins such as sheepskins, goatskins, and deerskins to be used as bedding in all the border countries. Bhikkhus, in the case of people offering robes to bhikkhus who have gone beyond the boundary (saying): 'We offer this robe to a name (like this).' Bhikkhus, I allow consent, until the hand has not yet counted (the days have been kept)." The end of the Animal Skin chapter is the fifth chapter . –OoOoo– In this chapter there are sixty-three facts . Summary of this chapter The king of Magadha, and Soṇa Koḷivīsa, eighty thousand village chiefs, (the venerable) Sāgata of Gijjhakūṭa displayed many noble Dharmas . The ordination, the (feet) was torn by effort, the lute, (sandals) one layer, blue, yellow, red (blood), purple, and even black . Purple, pink, and banned laces, heel covers, knee covers, shin guards, cotton linings, chicken wings, sheep horns, and goats . (Slippers with) scorpion tails, peacock feathers, and all kinds, (sandals) lined with the skins of lions, tigers, and leopards, deer, otters, and cats, squirrels, and owls . (foot) torn, sandals, tumor, unwashed, (stepped on) stump, (sound) noisy, (slipper made of leaves) palm tree, bamboo tree, and grass, thatched grass , reed grass , and water coconut . (Slippers made of) lotus root, wool, gold, silver, jasper, jade, crystal, brass, and glass, tin, lead, and bronze . The cow, the cart, the sick one, is pulled by the bull, the seats, the beds, the hides of the big animals, with the hides of the oxen, and the wicked . Of lay people, tied with leather straps, those who enter, those who are ill, the venerable Mahākaccāyana, the Soṇa, Group of Eight coherently . The practice of ascending to the top with five flavors, slippers with many layers, frequent bathing, allowed leather carpets, not counting the days. The Leader gave these five privileges to the elder Soṇa .”END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).GOLDEN AMITABHA MONASTERY=VIETNAMESE BUDDHIST NUN=THICH CHAN TANH.AUSTRALIA,SYDNEY.27/5/2021.