1. Now at that time the Bhikkhus sewed their robes together after tearing the
cloth with their hands 2; and the robes became jagged.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a blade and of a sheath (for the blade)
made of felt 3.'
Now at that time a blade with a haft to it 4 had come into the possession of the
Samgha.
They told this matter to the Blessed One.
p. 91
'I allow you, O Bhikkhus, the use of a blade with a haft to it.'
Now at that time the Khabbaggiya Bhikkhus used various kinds of long handles to
their blades, made of silver, and made of gold.
People murmured (&c., as usual, down to) They told this matter to the Blessed
One.
'You are not, O Bhikkhus, to use various kinds of handles to your blades.
Whosoever does so, shall be guilty of a dukkata. I allow you, O Bhikkhus, the
use of handles to your blades made of bone, or ivory. or horn, or of the na la
reed, or of bamboo, or hard wood, or of lac, or of the shells of fruit, or of
bronze, or of the centre of the chank-shell 1:
2. Now at that time the Bhikkhus sewed their robes with quills or bits of bamboo
rind, and the robes were badly sewn.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of needles.'
The needles got blunted 2.
'I allow you, O Bhikkhus, the use of a needle-case made of bamboo 3.'
Even in the needle-cases the needles became blunt.
p. 92
'I allow you, O Bhikkhus, to fill the cases with chunam 1.
Even in the chunam the needles became blunt.
'I allow you, O Bhikkhus, to fill the cases with barley-meal 2.'
Even in the barley-meal the needles became blunt.
'I allow you, O Bhikkhus, the use of powdered stone 3.'
Even in the powdered stone the needles became blunt.
'I allow you, O Bhikkhus, to mix (the powder) with beeswax 4.'
The powder still did not cohere.
'I allow you, O Bhikkhus, to mix sipâtika gum 5 with the powder 6.'
3. Now at that time the Bhikkhus sewed their robes together by planting stakes
here and there, and uniting them (with strings). The robes became out of shape
7.'
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a Kathina 8,
p. 93
and that you are to sew the robes together after tying down Kathina-strings here
and there.'
They spread out the Kathina on uneven (ground), and the Kathina fell to pieces
1.
'You are not, O Bhikkhus, to spread out the Kathina on uneven (ground).
Whosoever does so, shall be guilty of a dukkata.'
They spread out the Kathina on the ground, and the Kathina became dirty.
'I allow you, O Bhikkhus, the use of a grass-mat.'
The edge of the Kathina decayed through age.
'I allow you, O Bhikkhus, to strengthen it by a doubling or a binding along the
edge 2.
The Kathina was not large enough 3.
'I allow you, O Bhikkhus, the use of a
p. 94
danda-kathina 1, of a pidalaka 1, of a ticket, of binding strings, and of
binding threads 2; and that you sew your robes together after binding them
therewith.'
The interstices between the threads became irregular in length 3.
'I allow you, O Bhikkhus, the use of little marks (of the leaf of the talipot
palm, or such-like things) 4.'
The threads became crooked.
'I allow you, O Bhikkhus, the use of false threads (laid along the cloth to show
where it is to be cut or sewn) 5.'
4. Now at that time the Bhikkhus got on to the Kathina with unwashen feet, or
wet feet, or with their shoes on 6, and the Kathina was soiled.
They told this matter to the Blessed One.
'You are not, O Bhikkhus, to get on to the Kathina with unwashen feet, or with
wet feet, or with your shoes on. Whosoever does so, shall be guilty of a
dukkata.'
5. Now at that time the Bhikkhus, when sewing
p. 95
their robes, held the stuff with their fingers, and their fingers were hurt.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a thimble 1.'
Now at that time the Khabbaggiya Bhikkhus used various kinds of thimbles; gold
ones, and silver ones.
People murmured, &c. The Bhikkhus heard, &c. They told this matter to the
Blessed One.
'You are not, O Bhikkhus, to use various kinds of thimbles. Whosoever does so,
shall be guilty of a dukkata. I allow you, O Bhikkhus, thimbles made of bone, or
ivory, or horn, or of the na la reed, or of bamboo, or of hard wood, or of lac,
or of the shells of fruit, or of bronze, or of the centre of the chank-shell 2.'
Now at that time the needles, and scissors, and thimbles got lost.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a box or drawer 3 in the workshop.'
They got crowded together in the workshop box. They told this matter to the
Blessed One.
'I allow you, O Bhikkhus, the use of a thimble bag (to carry the thimbles about
in).'
They had no shoulder-strap.
p. 96
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a shoulder-strap, or of a piece of string,
to tie the bags on with 1.'
6 2. Now at that time the Bhikkhus, when sewing their robes in the open air,
were distressed by heat and by cold.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, the use of a hall or of a shed for the Kathina:
The Kathina hall had too low a basement, and it was inundated with water.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to make it with a high basement 3.'
The facing (of the basement) fell in.
'I allow you, O Bhikkhus, to line the basement with facing of three kinds
4--brick facing, stone facing, or wooden facing.'
They found difficulty in getting up into it.
'I allow you, O Bhikkhus, the use of stairs of three kinds--brick stairs, stone
stairs, or wooden stairs.'
As they were going up them they fell off.
'I allow you, O Bhikkhus, the use of a balustrade 5.'
p. 97
Straw and plaster fell (from the walls and roof) into the Kathina-hall.
'I allow you, O Bhikkhus, to first cover over (the walls and roof with skins 1),
and then plaster them within and without. (And I allow the use of) whitewash,
and blacking, and red colouring 2, and wreath-work, and creeper-work, and bone
hooks, and cupboards 3, and bamboos to hang robes on, and strings to hang robes
on.'
7. Now at that time the Bhikkhus, when they had sewn the robes together, left
the Kathina as it was, and went away; and the robes were eaten by rats and white
ants.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to fold up the Kathina.
The Kathina came to pieces.
p. 98
'I allow you, O Bhikkhus, to fold up the Kathina in a cow-hide (?) 1.'
The Kathina got uncovered.
'I allow you, O Bhikkhus, the use of strings to tie it up with.'
Now at that time the Bhikkhus went away, putting the Kathina up against the wall
or a pillar; and the Kathina, falling over, was broken.
They told this matter to the Blessed One.
'I allow you, O Bhikkhus, to hang it on a stake of the wall,. or on a hook 2.'
Footnotes
90:2 Vipatetvâ. The three MSS. read vippâdetvâ, the same corrected to
vipphâdetvâ, and vipphâmetvâ. M for L is a common-mistake in Sinhalese MSS., and
the correct reading may possibly be vipphâletvâ, if it is not vipphâtetvâ, as
suggested in H.O.'s note, vol. v, p. 259.
90:3 Namatakan ti satthaka-vethanakam pilotika-khandam (B.). The word occurs
again below at V, 19, I, V, 27, I, and X, 10, 4 (where the nuns are forbidden to
use it). Namata is felt; and nâmatika-aṅga, the wearing of felt, is inserted by
some Sanskrit Buddhist writers in the list of Dhutaṅgas. (Burnout, Introduction,
&c., p. 306.)
90:4 Danda-satthakan ti vippalikam vâ aññam pi vâ yam kiñki dandam yogetvâ
kata-satthakam (B.). Compare danda-kathinam at V, II, 3, and danda-parissâvanam
at V, 13, 3.
91:1 This list is given in the Mahâvagga VI, 12, 1 (where see our notes), as the
materials of which ointment-boxes may be made; and below, V, 11, 5, of thimbles.
91:2 Kannakitâ hontî ti malagga-kitâ (B.). Mala may probably here. mean 'rust,'
if the needles were made of iron. Kannakitâ, 'spoiled,' is used of plastered
walls and the floors of a Vihâra at Mahâvagga I, 25, 15 = Kullavagga VIII, 1, 3;
and pamsu-kitâ occurs just below in our present passage. Compare also the note
on vikannam in the following section.
91:3 Sûki-nâlikam. On these needle-cases compare the Introductory Story to the
10th Gâtaka. It is Pâkittiya to have them made of ivory, horn, or bone. (80th
Pâkittiya, but they are there called Sûki-gharam.)
92:1 Kinnena kunnena (B.).
92:2 Satthuyâ ti halidda-missakena pittha-kunnena (B.).
92:3 Saritakan ti pâsâna-kunnam vukkati (B.).
92:4 Madhu-sitthakena sâretun ti madhu-sitthakena makkhetum (B.).
92:5 The use of this gum for medicine purposes is allowed at Mahâvagga VI, 7,
where see our note. The present use is again mentioned below, V, 27, I.
92:6 Sarita-sibbâtikan ti madhu-sitthaka-pilotikam (B.).
92:7 Vikannam hoti. See the note on this expression at Mahâvagga VI, 21, I. The
'robes' were lengths of cloth, and 'out of shape' (vikannam) must mean either
that one side was larger than the other, so that each corner (kanno) was not a
right angle, or perhaps that each edge (kanno) was not straight.
92:8 What Kathina may meats in this connection is not exactly p. 93 clear to us,
but it is evidently a sort of framework, or bench, for the tailors to lay out
their work upon. Our notes above on the 1st Nissaggiya and on Mahâvagga VII, 1,
3, refer to a different and secondary use of the word in the Kathina
ceremonies--so-called doubtless because the Kathina-dussa (the supply of cloth
to be dyed, sewn, and made up into robes, and distributed, on one and the same
day) was to be so sewn with the aid of the Kathina here referred to. Buddhaghosa
says here, Kathinan ti nisseni pi tattha attharita-katasâraka-kilañkanam
aññataram pi kathinam vukkati yâya dupatta-kîvaram sibbenti kathine kîvaram pi
bandhanti. On Dupatta, see Mahâvagga VIII, 14, I.
The use of obandhitvâ (in reference to the Kathina), in opposition to
sambandhitvâ (in reference to the mere stakes), is worthy of notice.
93:1 Paribhiggati. Perhaps we should translate, 'did not hold together.' See the
last section.
93:2 Anuvâtam paribhandam. See Mahâvagga VII, 1, 5, VIII, 21, Kullavagga V, 9,
4, VI, 17, I, XI, I, 14, and our notes there.
93:3 Kathinam na ppahotî ti dîghassa bhikkhuno pamânena katam kathinam tattha
rassassa bhikkhuno kîvaram patthariyamânam na ppahoti auto yeva hoti (B.).
94:1 On these terms, which we do not attempt to translate, see Buddhaghosa's
notes as quoted by H.O. at p. 317 of the edition of the text. The first seems to
be a Kathina with a cross-bar, but danda at V, 11, 1, and V, 13, 3, means
handle.
94:2 Vinandhana-raggum vinandhana-suttakam. See Buddhaghosa's notes loc. cit.,
and compare Mahâvagga V, 11.
94:3 Visamâ honti ti kâki khuddakâ honti kâki mahantâ (B.). Sutta here probably
means those threads or strings just referred to by which the stuff was to be
tied on to the Kathina.
94:4 Kalimbhakam: so explained by Buddhaghosa, loc. cit.
94:5 Mogha-suttakam. Buddhaghosa says, 'the making of a mark with a green
thread, as carpenters do on wood with a black thread.' Compare also our notes 2
and 3 on Mahâvagga VII, 1, 5.
94:6 The whole section is repeated in the text at length for each of these three
cases.
95:1 Patiggaho, 'receptacle' for the finger. See our note above on V, 10, 3,
where the same word means a waste-tub. For other secondary uses of the word, see
Gâtaka I, 146, II, 9, 26. Buddhaghosa says here, patiggahan ti aṅguli-kosakam.
95:2 So of ointment-boxes, Mahâvagga VII, 12, 1; and of scissors, above, V, 1,
1.
95:3 Âsevana-(sic)vitthakam nâma yam kiñki pâtîi-kaṅgotakâdi (B.).
96:1 See our note above on V, 9, 4.
96:2 The whole of this paragraph is repeated below, though not in the same
order, of the Kaṅkama or cloister, and of the Gantâghara, or bath-house. (See V,
14, 2, 3.)
96:3 That is, to build it on a raised platform, the technical term for which is
kaya.
96:4 See our note below on V, 14, 3. The whole passage recurs of the lining of a
well at V, 16, 2, and of Vihâras themselves at VI, 3, 3.
96:5 Âlambana-bâham. At Mahâ-sudassana Sutta I, 59, there is p. 97 a description
of flights of stairs (sopânâ), each of which had thambhâ, evidently posts or
banisters; sûkiyo, apparently cross-bars let in to these banisters; and unhîsam,
either a head-line running along the top of the banisters, or a figure-head at
the lower end of such a head-line. (See Rh. D.'s 'Buddhist Suttas,' p. 262.)
This and the previous paragraphs are repeated below, V, 14, 2, of the Kaṅkama.
97:1 See Mahâvagga V, 11, where the same technical term (ogumpheti) is used.
Buddhaghosa's note is given at p. 317 of the text. See also V, 14, 3, below.
97:2 Geruka-parikammam. This reading, and not gerika, is confirmed by VI, 3, 1,
VI, 17, 1, where the two previous words also occur. On this mode of preparing
walls and floors, see our note below on VI, 20.
97:3 Pañka-patikam or -patthikam, a term of doubtful signification which recurs,
together with all the previous words, in the Old Commentary on the 19th
Pâkittiya. Compare pañka-prastha in BR. The word is perhaps however connected
with Sanskrit pattikâ, as kela-pattikam at V, 21, 2 undoubtedly is. It occurs
below, in a similar connection, at VI, 3, 1.
98:1 Go-ghamsikâya. Compare pâda-ghamsani at 22. 1; and on the use of samharati
in a similar connection, see VI, 2, 7.
98:2 Nâga-dante. See the note on Mallaka at Kullavagga V, I, 4.
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