Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And when they had arrived, they saluted the Blessed One, and took their seats on one side. 2. Now it is the custom of the blessed Buddhas to greet kindly Bhikkhus who have just arrived. And the Blessed One said to those Bhikkhus?: ‘Do things go well with you, O Bhikkhus? Do Kuru, Paiéala, &c., which are the last eight of the sixteen kingdoms in the stock list above referred to. Probably the literal meaning of Pasheyya is ‘ western’ (Sans. pratyawé). In the Suttavibhanga (P&fittiya 34) merchants are mentioned who are travelling from Ragagaha to the Pafiy4loka, which must mean ‘the western country,’ just as Pafiyarama (Dfpav. 17, 11) means ‘the western Arima.’ 1 Udaka-samgahe ’ti udakena samgahite ghasite samsasthe thale ka ninne 4a ekodakibhite ’ti attho (B.). * Compare IV, 1, 8, and foll. L 2 148 MAHAVAGGA. VIL, 1, 3- you get enough to support yourselves with? Have you kept Vassa well, in unity, and in concord, and without quarrel, and have you not suffered from want of food ?’ ‘Things go well with us, Lord; we get enough to support ourselves with, Lord; we have kept Vassa, Lord, in unity, and in concord, and without quarrel, and have not suffered from want of food. When we were on our way, Lord, about thirty Pa¢Leyyaka Bhikkhus, to SAvatthi to visit the Blessed One, we were unable to reach Savatthi in time (&c., as in § 1, down to:). And when, after three months, Lord, we had completed our Vassa residence, and had held our Pavdraz4, we have made our way, while the rain was falling, and the waters were gathering, and the swamps were forming; and our robes were all drenched ; and we have become weary.’ 3. Then the Blessed One in that connection, having delivered a religious discourse, addressed the Bhikkhus, and said!: 1 As has been remarked in a previous note (to the first Nissaggiya Paittiya Rule) some of the details of these Ka¢Aina ordinances are at present difficult to understand. But the general meaning of them is already clear. Immediately after the Pavaraw4, the ceremony by which the Vassa residence is closed, there follows a distribution of the robes belonging to the local Samgha, (that is, the portion of the Order dwelling within one boundary,) to the particular Bhikkhus composing the Samgha. This distribution commences with the ka/Ain-atthara, atthara, ‘spreading out,’ not being used here literally for spreading out on the ground or otherwise, but in a secondary, juristic sense. And the act performed receives the technical name atthara by a process of putting a part for the whole, the spreading out in the sun (see our note, p. 18) for the whole ceremony. We translate the term according to the context, sometimes by ‘ spreading out,’ sometimes by ‘ ceremony, sometimes by ‘ dedication.’ VII, 1, 3. THE KATHINA CEREMONIES. I 3 49 ‘I prescribe, O Bhikkhus, that the Kasfina ceremony shall be performed by Bhikkhus when
218) for the whole ceremony. We translate the term according to the context, sometimes by ‘ spreading out,’ sometimes by ‘ ceremony, sometimes by ‘ dedication.’ VII, 1, 3. THE KATHINA CEREMONIES. I 3 49 ‘I prescribe, O Bhikkhus, that the Kasfina ceremony shall be performed by Bhikkhus when The Ka/shina, literally ‘hard,’ is the stock of cotton cloth provided by the faithful to be made up into robes for the use of the Samgha during the ensuing year. The whole of this cotton cloth must be dyed, sewn together, and made into robes, and then formally declared to be (not only common property, Sam ghika, but) available for immediate distribution—all on one and the same day. The object of this was that the Samgha, or at least a quorum of the Samgha, being able to be present throughout, there would be less chance of any mistake by which what was intended equally for all might come to be unequally divided among a few. All the Brethren who have kept their Vassa within the limits of the district within which the particular Samgha lives (and therefore technically called an 4v4sa, ‘residence’), and who have taken part in the Pavaraaa, are entitled to share in the distribution. (Buddhaghosa says, ‘Ettha kathinattharam ke labhanti ke na labhanti. Ganavasena tava pakkhima-kofiy4 patika gana (for at least five must be present to make a Pavdrana legal, MahAvagga IX, 4,1)... . vuéthavassavasena purimikdya vassam upagantva pa‘hama-pavaranaya pavarité labhanti.’) There can of course be no ka/Ain-atthara if there is no ka/hina; and, under certain restrictions laid down in the Nissaggiya Pakittiya Rules, laymen were allowed to give robes for the special use of a particular Bhikkhu. If, however, a layman was desirous of giving the much more meritorious gift of a Ka/Aina to the whole community, then he is to present the cloth in the early morning to a properly constituted meeting of the Samgha, and the Kashina ceremony has to be gone through. All the Brethren living within the boundary have to be present, and to take part in the work of making the cotton cloth up into robes ; and if there is any danger of the work not being concluded before the day is over, even the most senior Bhikkhus, or the most revered for their learning or insight, must lend a hand. Then follows the distribution so far only as is set forth in the next section (§ 4) and in the note to it. Now it would often happen that, at the end of the rainy season of Vassa, the last year’s robes of some of the Bhikkhus would be worn out. And yet no laymen would come forward to give a Ka/shina until some time after the Vassa residence had closed. But 150 MAHAVAGGA. VII, 1, 3- they have completed their Vassa. And five things are allowable to you, O Bhikkhus, after the Ka¢hina ceremony has been held—going for alms to the houses of people who have not invited you’, going
3But 150 MAHAVAGGA. VII, 1, 3- they have completed their Vassa. And five things are allowable to you, O Bhikkhus, after the Ka¢hina ceremony has been held—going for alms to the houses of people who have not invited you’, going if any one did offer a KasAina, and the ceremony was duly performed, then each Bhikkhu had a right to supply his actual needs from the robes made out of the KasAina. He need not do so at once. His want might not be pressing, or might not even arise till afterwards. During such an interval the five privileges (Anisams4) mentioned in this section (§ 3) are accorded to the Bhikkhus, though they would be against the rules in force during the rest of the year. ; But if the Bhikkhu kept on postponing his choice would the privileges accorded by this section hold good even during the whole year? Could the Bhikkhu, by his mere abstention, thus bring about a practical abrogation of the general rules? Not so, for the five privileges are in their turn suspended by any one of the eight things mentioned below in § 7. We may add that at the present time in Burma and Ceylon, the robes for the Bhikkhus are usually provided in accordance with the rules regulating gifts to particular Bhikkhus. But the gift of a Kashina is still by no means uncommon. See Spence Hardy’s ‘Eastern Monachism,’ pp. 121 and foll. There is probably, however, very seldom any necessity for the Bhikkhus to avail themselves of any of the five privileges, except the last. 1 This privilege is one of the exceptions allowed, in the P&timokkha, to the 46th Pafittiya. Bhikkhus were allowed, as a general rule, to pass through a village, with their alms-bowls in their hands, in order to give any disciple who wished to do so the opportunity of giving them food. (To describe this procedure by our word ‘begging,’ as is so often done, is, to say the least, misleading.) The 46th Paittiya lays down, in certain circumstances, a restriction on this general rule. The present section removes that restriction during the period of Kashin-atthara ; in order, according to Buddhaghosa (see the note on P4&. 46), to prevent the stock of robes falling short. That is, apparently, with the hope that a freer intercourse than usual between Bhikkhus and laity might lead to a gift of a KasAina when it was urgently required. Here Buddhaghosa says simply, ‘ Anamanta-Aéro ’ti yava kashinam na uddhariyati tava andmantetv4.’ Amanteti must be equal to Apuékhati. Compare Béhtlingk-Roth under 4mantrana. VII, 1, 4. THE KATHINA CEREMONIES. I5I for alms without wearing the usual set of three robes!, going for alms in a body of four or more ?, possessing as many robes as are ‘wanted °, and whatever number of robes shall have come to hand, that shall belong to them (that is, to the Bhikkhus entitled, by residence and otherwise, to share in the distribution *). ‘And thus, O Bhikkhus, is the Kazhina to be dedicated. 4. ‘Let a learned, competent Bhikkhu proclaim
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And when they had arrived, they saluted the Blessed One, and took their seats on one side. 2. Now it is the custom of the blessed Buddhas to greet kindly Bhikkhus who have just arrived. And the Blessed One said to those Bhikkhus?: ‘Do things go well with you, O Bhikkhus? Do Kuru, Paiéala, &c., which are the last eight of the sixteen kingdoms in the stock list above referred to. Probably the literal meaning of Pasheyya is ‘ western’ (Sans. pratyawé). In the Suttavibhanga (P&fittiya 34) merchants are mentioned who are travelling from Ragagaha to the Pafiy4loka, which must mean ‘the western country,’ just as Pafiyarama (Dfpav. 17, 11) means ‘the western Arima.’ 1 Udaka-samgahe ’ti udakena samgahite ghasite samsasthe thale ka ninne 4a ekodakibhite ’ti attho (B.). * Compare IV, 1, 8, and foll. L 2 148 MAHAVAGGA. VIL, 1, 3- you get enough to support yourselves with? Have you kept Vassa well, in unity, and in concord, and without quarrel, and have you not suffered from want of food ?’ ‘Things go well with us, Lord; we get enough to support ourselves with, Lord; we have kept Vassa, Lord, in unity, and in concord, and without quarrel, and have not suffered from want of food. When we were on our way, Lord, about thirty Pa¢Leyyaka Bhikkhus, to SAvatthi to visit the Blessed One, we were unable to reach Savatthi in time (&c., as in § 1, down to:). And when, after three months, Lord, we had completed our Vassa residence, and had held our Pavdraz4, we have made our way, while the rain was falling, and the waters were gathering, and the swamps were forming; and our robes were all drenched ; and we have become weary.’ 3. Then the Blessed One in that connection, having delivered a religious discourse, addressed the Bhikkhus, and said!: 1 As has been remarked in a previous note (to the first Nissaggiya Paittiya Rule) some of the details of these Ka¢Aina ordinances are at present difficult to understand. But the general meaning of them is already clear. Immediately after the Pavaraw4, the ceremony by which the Vassa residence is closed, there follows a distribution of the robes belonging to the local Samgha, (that is, the portion of the Order dwelling within one boundary,) to the particular Bhikkhus composing the Samgha. This distribution commences with the ka/Ain-atthara, atthara, ‘spreading out,’ not being used here literally for spreading out on the ground or otherwise, but in a secondary, juristic sense. And the act performed receives the technical name atthara by a process of putting a part for the whole, the spreading out in the sun (see our note, p. 18) for the whole ceremony. We translate the term according to the context, sometimes by ‘ spreading out,’ sometimes by ‘ ceremony, sometimes by ‘ dedication.’ VII, 1, 3. THE KATHINA CEREMONIES. I 3 49 ‘I prescribe, O Bhikkhus, that the Kasfina ceremony shall be performed by Bhikkhus when
218) for the whole ceremony. We translate the term according to the context, sometimes by ‘ spreading out,’ sometimes by ‘ ceremony, sometimes by ‘ dedication.’ VII, 1, 3. THE KATHINA CEREMONIES. I 3 49 ‘I prescribe, O Bhikkhus, that the Kasfina ceremony shall be performed by Bhikkhus when The Ka/shina, literally ‘hard,’ is the stock of cotton cloth provided by the faithful to be made up into robes for the use of the Samgha during the ensuing year. The whole of this cotton cloth must be dyed, sewn together, and made into robes, and then formally declared to be (not only common property, Sam ghika, but) available for immediate distribution—all on one and the same day. The object of this was that the Samgha, or at least a quorum of the Samgha, being able to be present throughout, there would be less chance of any mistake by which what was intended equally for all might come to be unequally divided among a few. All the Brethren who have kept their Vassa within the limits of the district within which the particular Samgha lives (and therefore technically called an 4v4sa, ‘residence’), and who have taken part in the Pavaraaa, are entitled to share in the distribution. (Buddhaghosa says, ‘Ettha kathinattharam ke labhanti ke na labhanti. Ganavasena tava pakkhima-kofiy4 patika gana (for at least five must be present to make a Pavdrana legal, MahAvagga IX, 4,1)... . vuéthavassavasena purimikdya vassam upagantva pa‘hama-pavaranaya pavarité labhanti.’) There can of course be no ka/Ain-atthara if there is no ka/hina; and, under certain restrictions laid down in the Nissaggiya Pakittiya Rules, laymen were allowed to give robes for the special use of a particular Bhikkhu. If, however, a layman was desirous of giving the much more meritorious gift of a Ka/Aina to the whole community, then he is to present the cloth in the early morning to a properly constituted meeting of the Samgha, and the Kashina ceremony has to be gone through. All the Brethren living within the boundary have to be present, and to take part in the work of making the cotton cloth up into robes ; and if there is any danger of the work not being concluded before the day is over, even the most senior Bhikkhus, or the most revered for their learning or insight, must lend a hand. Then follows the distribution so far only as is set forth in the next section (§ 4) and in the note to it. Now it would often happen that, at the end of the rainy season of Vassa, the last year’s robes of some of the Bhikkhus would be worn out. And yet no laymen would come forward to give a Ka/shina until some time after the Vassa residence had closed. But 150 MAHAVAGGA. VII, 1, 3- they have completed their Vassa. And five things are allowable to you, O Bhikkhus, after the Ka¢hina ceremony has been held—going for alms to the houses of people who have not invited you’, going
3But 150 MAHAVAGGA. VII, 1, 3- they have completed their Vassa. And five things are allowable to you, O Bhikkhus, after the Ka¢hina ceremony has been held—going for alms to the houses of people who have not invited you’, going if any one did offer a KasAina, and the ceremony was duly performed, then each Bhikkhu had a right to supply his actual needs from the robes made out of the KasAina. He need not do so at once. His want might not be pressing, or might not even arise till afterwards. During such an interval the five privileges (Anisams4) mentioned in this section (§ 3) are accorded to the Bhikkhus, though they would be against the rules in force during the rest of the year. ; But if the Bhikkhu kept on postponing his choice would the privileges accorded by this section hold good even during the whole year? Could the Bhikkhu, by his mere abstention, thus bring about a practical abrogation of the general rules? Not so, for the five privileges are in their turn suspended by any one of the eight things mentioned below in § 7. We may add that at the present time in Burma and Ceylon, the robes for the Bhikkhus are usually provided in accordance with the rules regulating gifts to particular Bhikkhus. But the gift of a Kashina is still by no means uncommon. See Spence Hardy’s ‘Eastern Monachism,’ pp. 121 and foll. There is probably, however, very seldom any necessity for the Bhikkhus to avail themselves of any of the five privileges, except the last. 1 This privilege is one of the exceptions allowed, in the P&timokkha, to the 46th Pafittiya. Bhikkhus were allowed, as a general rule, to pass through a village, with their alms-bowls in their hands, in order to give any disciple who wished to do so the opportunity of giving them food. (To describe this procedure by our word ‘begging,’ as is so often done, is, to say the least, misleading.) The 46th Paittiya lays down, in certain circumstances, a restriction on this general rule. The present section removes that restriction during the period of Kashin-atthara ; in order, according to Buddhaghosa (see the note on P4&. 46), to prevent the stock of robes falling short. That is, apparently, with the hope that a freer intercourse than usual between Bhikkhus and laity might lead to a gift of a KasAina when it was urgently required. Here Buddhaghosa says simply, ‘ Anamanta-Aéro ’ti yava kashinam na uddhariyati tava andmantetv4.’ Amanteti must be equal to Apuékhati. Compare Béhtlingk-Roth under 4mantrana. VII, 1, 4. THE KATHINA CEREMONIES. I5I for alms without wearing the usual set of three robes!, going for alms in a body of four or more ?, possessing as many robes as are ‘wanted °, and whatever number of robes shall have come to hand, that shall belong to them (that is, to the Bhikkhus entitled, by residence and otherwise, to share in the distribution *). ‘And thus, O Bhikkhus, is the Kazhina to be dedicated. 4. ‘Let a learned, competent Bhikkhu proclaim
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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