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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1‘And thus, O Bhikkhus, is the Kazhina to be dedicated. 4. ‘Let a learned, competent Bhikkhu proclaim 1 This privilege is granted as a relaxation of the and Nissaggiya. Buddhaghosa says, ‘ Asam4d4na-é4ro ’ti ti-kivaram asamfdaya Aaranam Mvara-vippavaso kappissatiti attho.’ Compare Mah4vagga VIII, 23, 3. It will be seen that the wording of the Patimokkha Rule is not inconsistent with the rule laid down here. * This is a relaxation of the 32nd PAsittiya, and is mentioned in that rule. * This would seem to be a relaxation of the rst P&sittiya. Though it is not referred to there in terms, it is implied in the clause by which the operation of the rule is postponed till after the Kashina has been ‘taken up,’ i.e. till each Bhikkhu has actually received his share, or otherwise lost his claim to it. Till that has taken place, a Bhikkhu may use (temporarily, and without actually appropriating them) as many robes as he likes. _B. says, ‘ YAvadattha-Aivaran ti y4vat4 ivarena attho tavatakam anadhis‘hitam avikappitam (compare Sutta-vibhanga Niss. I, 3, 1) kappissatfti attho.’ * That is, according to Buddhaghosa, either those belonging to a Bhikkhu who has died, or those belonging to the Samgha in any way. This shows that at the division not only the robes made out of the gift of a Kassina were to be included, but whatever robes had not been given as intended specially for some one Bhikkhu. As to the actual practice now in Ceylon, compare Spence Hardy, loc. cit. Buddhaghosa says here: ‘Yo 4a tattha sivar-uppido tattha kashinatthata-sima4ya mataka-Aivaram va hotu samgham uddissa dinnam v4 samghikena tatr’ uppadena 4bhatam v4 yena kenati 4karena yam samghikam kivaram uppaggati tam tesam bhavissatiti attho.’ The use of the pronoun nesam at the end of the rule is awkward, following after vo; but the meaning as translated is not open to doubt. 152 MAHAVAGGA, VIL, 1, 5. the following #atti before the Samgha: “ This Ka/¢/ina-cloth has become the property of the Samgha. If the Samgha is ready, let the Samgha hand over the Ka/ina-cloth to such and such a Bhikkhu to spread out the Kathina. This is the #atti. Let the Samgha, reverend Sirs, hear me. This Ka¢finacloth has become the property of the Samgha. The Samgha hands it over to such and ‘such a Bhikkhu to spread out the Kadina. If the Samgha approves of the handing over of the Ka/sina to such and such a Bhikkhu for spreading it out, let it remain silent. The Samgha approves thereof. Therefore does it remain silent. Thus I understand 1.” 5. ‘Now thus, O Bhikkhus, has the Ka¢#ina ceremony been duly held; and thus has it not been duly held?
2The Samgha approves thereof. Therefore does it remain silent. Thus I understand 1.” 5. ‘Now thus, O Bhikkhus, has the Ka¢#ina ceremony been duly held; and thus has it not been duly held? 1 This formula is one of those included in the collection entitled Kammavakam. It appears from Minayeff (Pratimoksha, pp. 75, 76) that the Bhikkhu so appointed superintends the processes of dyeing, sewing, &c. When the new robes are ready for wear, he lays aside one of his old robes which has been worn out (pakkuddharitv4), and chooses for himself one of the new ones (navam adhiffhahitv4), saying as he does so, ‘imaya samgh4sya (or, as the case may be, uttarasangena, antaravasakena) ka‘hinam atthardmi.’ This speech shows the technical application of the verb attharati in this connection. He then points out the remaining robes to the Bhikkhus there present, specifying which he thinks fit for the elder, and which for the younger members of the Order (Theras and Navakas); but not assigning further any particular robes to particular Bhikkhus. Finally he calls upon the Samgha for their formal approval of his procedure (compare the closing words of §§ 5, 6). But when they have given it, the distribution is not atanend. The time has only come when each of the Bhikkhus can transmute his claim to an undivided share into the actual possession of a divided share. Until he does so, the Kashina privileges set out in § 3 are allowed to him. * The formal permission to each Bhikkhu to take his share is VII, 1, 5. THE KATHINA CEREMONIES. 153 ‘When, O Bhikkhus, has it not been duly held ?’ ‘The Ka¢hina ceremony has not been duly held when the stuff has only been marked (for the purposes of measurement): when it has only been washed: when it has only been calculated (to see how many robes it will make): when it has only been cut out: when it has only been pieced together ?: when it has only been sewn in lengths*: when it has only been marked‘: when it has only been made strong (in the seams)*: when it has only not completed by any one of the following acts having been performed. The technical terms of the tailor’s craft are, as will be seen, by no means easy to follow. 1 Ullikhita-matten4 ’ti dighato 4a puthulato 4a pamana- . gahama-mattena. Pam4sam hi ganhanto tassa tassa padesassa safigdnanattham nakhadihi va paridkhedam dassento ullikhati, nalafAdisu va ghamsati. Tasm4 tam pamaza-gahazam ullikhita-~mattan ti vuéfati (B.). 2 Bandhana-matten4 ti mogha-suttak-4ropana-mattena (B.). Mogha-suttak4ni, ‘false threads,’ are threads put in the cloth to show where it is to be cut or sewn. See Buddhaghosa on Xullavagga V, 11, 3 (p. 317 of H. O.’s edition). Our clause therefore means temporarily pieced together as the commencement of the tailoring work.
3Mogha-suttak4ni, ‘false threads,’ are threads put in the cloth to show where it is to be cut or sewn. See Buddhaghosa on Xullavagga V, 11, 3 (p. 317 of H. O.’s edition). Our clause therefore means temporarily pieced together as the commencement of the tailoring work. > Ova/fiya (sic) -karana-matten4’ti mogha-suttakinusdrena digha-sibbita-mattena (B.). Sewn in lengths along the lines of the false threads mentioned in the last note. The word occurs also in Mah4vagga VIII, 14, 2; and in Kullavagga V, 1, 2 we are told that the XAabbaggiya Bhikkhus ovaéfikam dharenti. Buddhaghosa says there vigghita-karanam ovasfik4. 4 By joining on a little piece of cloth, Kasdusa-karanamatten4 ’ti muddiya-pa/fa-bandhana-mattena, says Buddhaghosa. 5 Da/hi-karama-mattena ’ti dve Aimilikayo (MS. Ailimikayo) ekato katva sibbita-mattena: athavd pas/hama-éimilikaé gha/fetva thapita hoti, ka/hina-sdi/akam tass4 ku#shi-dimilikam katva sappita- (read sibbita-) mattena ’ti pi attho. Maha-paddariyam pakati- Aivarassa upassaya-danené ’ti vuttam. Kurundiyam pakatipasfa- Kivaram dupasfam katum kuééhi-Aimilikam alliyapana-mattend ’ti vuttam (B.). On Aimilika compare Minayeff’s ‘Pratimoksha,’ p. 87. 154 MAHAVAGGA. VII, 1, been strengthened by a braid! or by a binding? along the back, or by being doubled in parts*: when it has only been put into the dye‘: when the decision (by the presiding Bhikkhu, as to which robes he will take for himself)'has been made (but not been carried out®): when there has been talk (about the merit acquired by presenting the Samgha with cloth, and the donor has been induced thereby to show his liberality *): when the gift is only a temporary one’: when the ceremony has been postponed *: * Anuvata-karana-mattené ’ti pi//hi-anuvata-4ropana-mattena (B.). Compare VIII, 21, 1. 3 Paribhazda-karaza-matten4 ti kuéssi-anuvata-4ropanamattena (B,). Compare VIII, 21, 1. 5 Ovasfheyya (sic) -karaza-matten4 ‘ti 4&gantuka-pa//’- &ropana-mattena: kashina-Aivarato va pasfam gahetva afifiasmim akashina-Aivare pa//-dropana-mattena (B.). * Kambala-maddana-matten4 ’ti ekavdram yeva ragane pakkhittena danta-vazmena pandu-palasa-vamnena va: sake pana sakim vi dvikkhattum v4 rattam (MS. ra/fhum) pi saruppam hoti vatfati (B,). * Or perhaps, according to some commentators, when it has been decided to accept the gift as a Kashina, that is, when it has been decided that the cloth is of a suitable kind to make robes out of. Buddhaghosa says: Nimitta-katen4 ’ti imin@ dussena kashinam attharissimiti evam nimittakatena. Ettakam eva Parivare vuttam. A/thakathdsu pana ayam sffako sundaro, sakk4 imina kashinam attharitun ti evam nimittakatam katva laddhené ‘ti attho. Compare below, § 6, for this and the two following words, the meaning of which is very doubtful.
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.
1‘And thus, O Bhikkhus, is the Kazhina to be dedicated. 4. ‘Let a learned, competent Bhikkhu proclaim 1 This privilege is granted as a relaxation of the and Nissaggiya. Buddhaghosa says, ‘ Asam4d4na-é4ro ’ti ti-kivaram asamfdaya Aaranam Mvara-vippavaso kappissatiti attho.’ Compare Mah4vagga VIII, 23, 3. It will be seen that the wording of the Patimokkha Rule is not inconsistent with the rule laid down here. * This is a relaxation of the 32nd PAsittiya, and is mentioned in that rule. * This would seem to be a relaxation of the rst P&sittiya. Though it is not referred to there in terms, it is implied in the clause by which the operation of the rule is postponed till after the Kashina has been ‘taken up,’ i.e. till each Bhikkhu has actually received his share, or otherwise lost his claim to it. Till that has taken place, a Bhikkhu may use (temporarily, and without actually appropriating them) as many robes as he likes. _B. says, ‘ YAvadattha-Aivaran ti y4vat4 ivarena attho tavatakam anadhis‘hitam avikappitam (compare Sutta-vibhanga Niss. I, 3, 1) kappissatfti attho.’ * That is, according to Buddhaghosa, either those belonging to a Bhikkhu who has died, or those belonging to the Samgha in any way. This shows that at the division not only the robes made out of the gift of a Kassina were to be included, but whatever robes had not been given as intended specially for some one Bhikkhu. As to the actual practice now in Ceylon, compare Spence Hardy, loc. cit. Buddhaghosa says here: ‘Yo 4a tattha sivar-uppido tattha kashinatthata-sima4ya mataka-Aivaram va hotu samgham uddissa dinnam v4 samghikena tatr’ uppadena 4bhatam v4 yena kenati 4karena yam samghikam kivaram uppaggati tam tesam bhavissatiti attho.’ The use of the pronoun nesam at the end of the rule is awkward, following after vo; but the meaning as translated is not open to doubt. 152 MAHAVAGGA, VIL, 1, 5. the following #atti before the Samgha: “ This Ka/¢/ina-cloth has become the property of the Samgha. If the Samgha is ready, let the Samgha hand over the Ka/ina-cloth to such and such a Bhikkhu to spread out the Kathina. This is the #atti. Let the Samgha, reverend Sirs, hear me. This Ka¢finacloth has become the property of the Samgha. The Samgha hands it over to such and ‘such a Bhikkhu to spread out the Kadina. If the Samgha approves of the handing over of the Ka/sina to such and such a Bhikkhu for spreading it out, let it remain silent. The Samgha approves thereof. Therefore does it remain silent. Thus I understand 1.” 5. ‘Now thus, O Bhikkhus, has the Ka¢#ina ceremony been duly held; and thus has it not been duly held?
2The Samgha approves thereof. Therefore does it remain silent. Thus I understand 1.” 5. ‘Now thus, O Bhikkhus, has the Ka¢#ina ceremony been duly held; and thus has it not been duly held? 1 This formula is one of those included in the collection entitled Kammavakam. It appears from Minayeff (Pratimoksha, pp. 75, 76) that the Bhikkhu so appointed superintends the processes of dyeing, sewing, &c. When the new robes are ready for wear, he lays aside one of his old robes which has been worn out (pakkuddharitv4), and chooses for himself one of the new ones (navam adhiffhahitv4), saying as he does so, ‘imaya samgh4sya (or, as the case may be, uttarasangena, antaravasakena) ka‘hinam atthardmi.’ This speech shows the technical application of the verb attharati in this connection. He then points out the remaining robes to the Bhikkhus there present, specifying which he thinks fit for the elder, and which for the younger members of the Order (Theras and Navakas); but not assigning further any particular robes to particular Bhikkhus. Finally he calls upon the Samgha for their formal approval of his procedure (compare the closing words of §§ 5, 6). But when they have given it, the distribution is not atanend. The time has only come when each of the Bhikkhus can transmute his claim to an undivided share into the actual possession of a divided share. Until he does so, the Kashina privileges set out in § 3 are allowed to him. * The formal permission to each Bhikkhu to take his share is VII, 1, 5. THE KATHINA CEREMONIES. 153 ‘When, O Bhikkhus, has it not been duly held ?’ ‘The Ka¢hina ceremony has not been duly held when the stuff has only been marked (for the purposes of measurement): when it has only been washed: when it has only been calculated (to see how many robes it will make): when it has only been cut out: when it has only been pieced together ?: when it has only been sewn in lengths*: when it has only been marked‘: when it has only been made strong (in the seams)*: when it has only not completed by any one of the following acts having been performed. The technical terms of the tailor’s craft are, as will be seen, by no means easy to follow. 1 Ullikhita-matten4 ’ti dighato 4a puthulato 4a pamana- . gahama-mattena. Pam4sam hi ganhanto tassa tassa padesassa safigdnanattham nakhadihi va paridkhedam dassento ullikhati, nalafAdisu va ghamsati. Tasm4 tam pamaza-gahazam ullikhita-~mattan ti vuéfati (B.). 2 Bandhana-matten4 ti mogha-suttak-4ropana-mattena (B.). Mogha-suttak4ni, ‘false threads,’ are threads put in the cloth to show where it is to be cut or sewn. See Buddhaghosa on Xullavagga V, 11, 3 (p. 317 of H. O.’s edition). Our clause therefore means temporarily pieced together as the commencement of the tailoring work.
3Mogha-suttak4ni, ‘false threads,’ are threads put in the cloth to show where it is to be cut or sewn. See Buddhaghosa on Xullavagga V, 11, 3 (p. 317 of H. O.’s edition). Our clause therefore means temporarily pieced together as the commencement of the tailoring work. > Ova/fiya (sic) -karana-matten4’ti mogha-suttakinusdrena digha-sibbita-mattena (B.). Sewn in lengths along the lines of the false threads mentioned in the last note. The word occurs also in Mah4vagga VIII, 14, 2; and in Kullavagga V, 1, 2 we are told that the XAabbaggiya Bhikkhus ovaéfikam dharenti. Buddhaghosa says there vigghita-karanam ovasfik4. 4 By joining on a little piece of cloth, Kasdusa-karanamatten4 ’ti muddiya-pa/fa-bandhana-mattena, says Buddhaghosa. 5 Da/hi-karama-mattena ’ti dve Aimilikayo (MS. Ailimikayo) ekato katva sibbita-mattena: athavd pas/hama-éimilikaé gha/fetva thapita hoti, ka/hina-sdi/akam tass4 ku#shi-dimilikam katva sappita- (read sibbita-) mattena ’ti pi attho. Maha-paddariyam pakati- Aivarassa upassaya-danené ’ti vuttam. Kurundiyam pakatipasfa- Kivaram dupasfam katum kuééhi-Aimilikam alliyapana-mattend ’ti vuttam (B.). On Aimilika compare Minayeff’s ‘Pratimoksha,’ p. 87. 154 MAHAVAGGA. VII, 1, been strengthened by a braid! or by a binding? along the back, or by being doubled in parts*: when it has only been put into the dye‘: when the decision (by the presiding Bhikkhu, as to which robes he will take for himself)'has been made (but not been carried out®): when there has been talk (about the merit acquired by presenting the Samgha with cloth, and the donor has been induced thereby to show his liberality *): when the gift is only a temporary one’: when the ceremony has been postponed *: * Anuvata-karana-mattené ’ti pi//hi-anuvata-4ropana-mattena (B.). Compare VIII, 21, 1. 3 Paribhazda-karaza-matten4 ti kuéssi-anuvata-4ropanamattena (B,). Compare VIII, 21, 1. 5 Ovasfheyya (sic) -karaza-matten4 ‘ti 4&gantuka-pa//’- &ropana-mattena: kashina-Aivarato va pasfam gahetva afifiasmim akashina-Aivare pa//-dropana-mattena (B.). * Kambala-maddana-matten4 ’ti ekavdram yeva ragane pakkhittena danta-vazmena pandu-palasa-vamnena va: sake pana sakim vi dvikkhattum v4 rattam (MS. ra/fhum) pi saruppam hoti vatfati (B,). * Or perhaps, according to some commentators, when it has been decided to accept the gift as a Kashina, that is, when it has been decided that the cloth is of a suitable kind to make robes out of. Buddhaghosa says: Nimitta-katen4 ’ti imin@ dussena kashinam attharissimiti evam nimittakatena. Ettakam eva Parivare vuttam. A/thakathdsu pana ayam sffako sundaro, sakk4 imina kashinam attharitun ti evam nimittakatam katva laddhené ‘ti attho. Compare below, § 6, for this and the two following words, the meaning of which is very doubtful.
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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