Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of needles.’ The needles got blunted *. ‘T allow you, O Bhikkhus, the use of a needlecase made of bamboo 8.’ Even in the needle-cases the needles became blunt. 1 This list is given in the MahAvagga VI, 12, 1 (where see our notes), as the materials of which ointment-boxes may be made; and below, V, 11, 5, of thimbles. * Kannakita hontf ti malagga-kitad (B.). Mala may probably here mean ‘rust,’ if the needles were made of iron. Kannakit4, ‘spoiled,’ is used of plastered walls and the floors of a Vihara at Mahdvagga I, 25, 15=Xullavagga VIII, 1, 3; and pamsu-kit4 occurs just below in our present passage. Compare also the note on vikannam in the following section. * Sfii#i-na/ikam. On these needle-cases compare the Introductory Story to the 20th Gataka. It is P&éittiya to have them ~ made of ivory, horn, or bone. (8oth Padittiya, but they are there called SQ4i-gharam.) 92 KULLAVAGGA. V, 11, 3. ‘I allow you, O Bhikkhus, to fill the cases with chunam '. Even in the chunam the needles became blunt. ‘I allow you, O Bhikkhus, to fill the cases with barley-meal *.’ 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 *,’ The powder still did not cohere. ‘I allow you, O Bhikkhus, to mix sipa¢ika gum & with the powder °’ 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’.’ They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a Ka¢dina’, 1 Kinnena kunnena (B.). ? Satthuyé ti halidda-missakena pi/éha-kunnena (B.). * Saritakan ti pasdna-kuznam vukfati (B.). * Madhu-sitthakena saretun ti madhu-sitthakena makkhetum (B.). ® The use of this gum for medicine purposes is allowed at Mahavagga VI, 7, where see our note. The present use is again mentioned below, V, 27, 1. * Sarita-sibb&/ikan ti madhu-sitthaka-pilotikam (B.). 7 Vikannam hoti. See the note on this expression at Mah4vagga VI, 21,1. The ‘robes’ were lengths of cloth, and ‘ out of shape’ (vikanmam) must mean either that one side was larger ’ than the other, so that each corner (kano) was not a right angle, or perhaps that each edge (kano) was not straight. * What Ka/hina may mean in this connection is not exactly V, 11,3. ON THE DAILY LIFE OF THE BHIKKHUS. 93 and that you are to sew the robes together after tying down Ka/&ina-strings here and there.’ They spread out the Ka¢dina on uneven (ground), and the Ka/¢fina fell to pieces’. ‘You are not, O Bhikkhus, to spread out the Ka¢kina on uneven (ground). Whosoever does so, shall be guilty of a dukkaZa.’ They spread out the Ka/fina on the ground, and the Ka¢Aina became dirty. ‘I allow you, O Bhikkhus, the use of a grass-mat.’
2‘You are not, O Bhikkhus, to spread out the Ka¢kina on uneven (ground). Whosoever does so, shall be guilty of a dukkaZa.’ They spread out the Ka/fina on the ground, and the Ka¢Aina became dirty. ‘I allow you, O Bhikkhus, the use of a grass-mat.’ The edge of the Ka¢hina decayed through age. ‘I allow you, O Bhikkhus, to strengthen it by a doubling or a binding along the edge *. The Ka¢Aina was not large enough °. ‘I allow you, O Bhikkhus, the use of a danda- 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 Mah4vagga VII, 1, 3, refer to a different and secondary use of the word in the Kaésina ceremonies— so-called doubtless because the Ka/hina-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 Ka/fina here referred to. Buddhaghosa says here, Ka/Ainan ti nisseni pi tattha attharita-kafasdraka-kilafiéanam afinataram pi ka/hinam vukkati yaya dupaéfa-Aivaram sibbenti kashine Atvaram pi bandhanti. On Dupa//a, see Mahfvagga VIII, 14, 1. The use of obandhitvé4 (in reference to the Ka/Aina), in opposition to sambandhitva (in reference to the mere stakes), is worthy of notice. 1 Paribhiggati. Perhaps we should translate, ‘did not hold together.’ See the last section. 7 Anuvatam paribhandam. See Mahavagga VII, 1, 5, VIII, 21, KXullavagga V, 9, 4, VI, 17, 1, XI, 1, 14, and our notes there. * Kathinam na ppahott ti dighassa bhikkhuno pamamena katam kafshinam tattha rassassa bhikkhuno Aivaram patthariyam4nam na ppahoti anto yeva hoti (B.). 94 KULLAVAGGA. V, 11, 4. ka¢hina!, of a pidalaka’, of a ticket, of binding strings, and of binding threads *; and that you sew your robes together after binding them therewith.’ The interstices between the threads became irregular in length*. ‘I allow you, O Bhikkhus, the use of little marks (of the leaf of the talipot palm, or such-like things)*.’ The threads became crooked. ‘IT 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 Ka¢fina with unwashen feet, or wet feet, or with their shoes on §, and the Ka¢ina was soiled. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to get on to the Kad¢hina with unwashen feet, or with wet feet, or with your shoes on. Whosoever does so, shall be guilty of a dukka¢a.’ 5. Now at that time the Bhikkhus, when sewing 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 Ka/Aina with a cross-bar, but damda at V, 11,1, and V, 13, 3, means handle. * Vinandhana-raggum vinandhana-suttakam. See Buddhaghosa’s notes loc. cit., and compare Mahfvagga V, 11.
3O. at p. 317 of the edition of the text. The first seems to be a Ka/Aina with a cross-bar, but damda at V, 11,1, and V, 13, 3, means handle. * Vinandhana-raggum vinandhana-suttakam. See Buddhaghosa’s notes loc. cit., and compare Mahfvagga V, 11. * Visam4 honti ti k&#i khuddaka honti k44i mahanté (B.). Sutta here probably means those threads or strings just referred to by which the stuff was to be tied on to the Ka/hina. ‘ Kalimbhakam: so explained by Buddhaghosa, loc. cit. ® 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 Mahavagga VII, I, 5. * The whole section is repeated in the text at length for each of these three cases. V, 11, g. ON THE DAILY LIFE OF THE BHIKKHUS. 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 ?.’ Now at that time the Azdabbaggiya 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 dukkaéa. I allow you, O Bhikkhus, thimbles made of bone, or ivory, or horn, or of the naZa 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 ® 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. 1 Pasiggaho, ‘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 GAtaka I, 146, II, 9, 26. Buddhaghosa says here, pa/iggahan ti anguli-kosakam. * So of ointment-boxes, Mah4vagga VII, 12, 1; and of scissors, above, V, 11, ¥. s Asevana-(sic)vitthakam nama yam kinhi pAti-kango/akAdi (B.). 96 KULLAVAGGA. V, 11, 6. They told this matter to the Blessed One. ‘IT allow you, O Bhikkhus, the use of a shoulderstrap, or of a piece of string, to tie the bags on with?’ 62, 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 Ka¢4Zina. The Kaé¢&ina 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 *.’ The facing (of the basement) fell in.
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.
1They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of needles.’ The needles got blunted *. ‘T allow you, O Bhikkhus, the use of a needlecase made of bamboo 8.’ Even in the needle-cases the needles became blunt. 1 This list is given in the MahAvagga VI, 12, 1 (where see our notes), as the materials of which ointment-boxes may be made; and below, V, 11, 5, of thimbles. * Kannakita hontf ti malagga-kitad (B.). Mala may probably here mean ‘rust,’ if the needles were made of iron. Kannakit4, ‘spoiled,’ is used of plastered walls and the floors of a Vihara at Mahdvagga I, 25, 15=Xullavagga VIII, 1, 3; and pamsu-kit4 occurs just below in our present passage. Compare also the note on vikannam in the following section. * Sfii#i-na/ikam. On these needle-cases compare the Introductory Story to the 20th Gataka. It is P&éittiya to have them ~ made of ivory, horn, or bone. (8oth Padittiya, but they are there called SQ4i-gharam.) 92 KULLAVAGGA. V, 11, 3. ‘I allow you, O Bhikkhus, to fill the cases with chunam '. Even in the chunam the needles became blunt. ‘I allow you, O Bhikkhus, to fill the cases with barley-meal *.’ 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 *,’ The powder still did not cohere. ‘I allow you, O Bhikkhus, to mix sipa¢ika gum & with the powder °’ 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’.’ They told this matter to the Blessed One. ‘I allow you, O Bhikkhus, the use of a Ka¢dina’, 1 Kinnena kunnena (B.). ? Satthuyé ti halidda-missakena pi/éha-kunnena (B.). * Saritakan ti pasdna-kuznam vukfati (B.). * Madhu-sitthakena saretun ti madhu-sitthakena makkhetum (B.). ® The use of this gum for medicine purposes is allowed at Mahavagga VI, 7, where see our note. The present use is again mentioned below, V, 27, 1. * Sarita-sibb&/ikan ti madhu-sitthaka-pilotikam (B.). 7 Vikannam hoti. See the note on this expression at Mah4vagga VI, 21,1. The ‘robes’ were lengths of cloth, and ‘ out of shape’ (vikanmam) must mean either that one side was larger ’ than the other, so that each corner (kano) was not a right angle, or perhaps that each edge (kano) was not straight. * What Ka/hina may mean in this connection is not exactly V, 11,3. ON THE DAILY LIFE OF THE BHIKKHUS. 93 and that you are to sew the robes together after tying down Ka/&ina-strings here and there.’ They spread out the Ka¢dina on uneven (ground), and the Ka/¢fina fell to pieces’. ‘You are not, O Bhikkhus, to spread out the Ka¢kina on uneven (ground). Whosoever does so, shall be guilty of a dukkaZa.’ They spread out the Ka/fina on the ground, and the Ka¢Aina became dirty. ‘I allow you, O Bhikkhus, the use of a grass-mat.’
2‘You are not, O Bhikkhus, to spread out the Ka¢kina on uneven (ground). Whosoever does so, shall be guilty of a dukkaZa.’ They spread out the Ka/fina on the ground, and the Ka¢Aina became dirty. ‘I allow you, O Bhikkhus, the use of a grass-mat.’ The edge of the Ka¢hina decayed through age. ‘I allow you, O Bhikkhus, to strengthen it by a doubling or a binding along the edge *. The Ka¢Aina was not large enough °. ‘I allow you, O Bhikkhus, the use of a danda- 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 Mah4vagga VII, 1, 3, refer to a different and secondary use of the word in the Kaésina ceremonies— so-called doubtless because the Ka/hina-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 Ka/fina here referred to. Buddhaghosa says here, Ka/Ainan ti nisseni pi tattha attharita-kafasdraka-kilafiéanam afinataram pi ka/hinam vukkati yaya dupaéfa-Aivaram sibbenti kashine Atvaram pi bandhanti. On Dupa//a, see Mahfvagga VIII, 14, 1. The use of obandhitvé4 (in reference to the Ka/Aina), in opposition to sambandhitva (in reference to the mere stakes), is worthy of notice. 1 Paribhiggati. Perhaps we should translate, ‘did not hold together.’ See the last section. 7 Anuvatam paribhandam. See Mahavagga VII, 1, 5, VIII, 21, KXullavagga V, 9, 4, VI, 17, 1, XI, 1, 14, and our notes there. * Kathinam na ppahott ti dighassa bhikkhuno pamamena katam kafshinam tattha rassassa bhikkhuno Aivaram patthariyam4nam na ppahoti anto yeva hoti (B.). 94 KULLAVAGGA. V, 11, 4. ka¢hina!, of a pidalaka’, of a ticket, of binding strings, and of binding threads *; and that you sew your robes together after binding them therewith.’ The interstices between the threads became irregular in length*. ‘I allow you, O Bhikkhus, the use of little marks (of the leaf of the talipot palm, or such-like things)*.’ The threads became crooked. ‘IT 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 Ka¢fina with unwashen feet, or wet feet, or with their shoes on §, and the Ka¢ina was soiled. They told this matter to the Blessed One. ‘You are not, O Bhikkhus, to get on to the Kad¢hina with unwashen feet, or with wet feet, or with your shoes on. Whosoever does so, shall be guilty of a dukka¢a.’ 5. Now at that time the Bhikkhus, when sewing 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 Ka/Aina with a cross-bar, but damda at V, 11,1, and V, 13, 3, means handle. * Vinandhana-raggum vinandhana-suttakam. See Buddhaghosa’s notes loc. cit., and compare Mahfvagga V, 11.
3O. at p. 317 of the edition of the text. The first seems to be a Ka/Aina with a cross-bar, but damda at V, 11,1, and V, 13, 3, means handle. * Vinandhana-raggum vinandhana-suttakam. See Buddhaghosa’s notes loc. cit., and compare Mahfvagga V, 11. * Visam4 honti ti k&#i khuddaka honti k44i mahanté (B.). Sutta here probably means those threads or strings just referred to by which the stuff was to be tied on to the Ka/hina. ‘ Kalimbhakam: so explained by Buddhaghosa, loc. cit. ® 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 Mahavagga VII, I, 5. * The whole section is repeated in the text at length for each of these three cases. V, 11, g. ON THE DAILY LIFE OF THE BHIKKHUS. 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 ?.’ Now at that time the Azdabbaggiya 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 dukkaéa. I allow you, O Bhikkhus, thimbles made of bone, or ivory, or horn, or of the naZa 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 ® 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. 1 Pasiggaho, ‘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 GAtaka I, 146, II, 9, 26. Buddhaghosa says here, pa/iggahan ti anguli-kosakam. * So of ointment-boxes, Mah4vagga VII, 12, 1; and of scissors, above, V, 11, ¥. s Asevana-(sic)vitthakam nama yam kinhi pAti-kango/akAdi (B.). 96 KULLAVAGGA. V, 11, 6. They told this matter to the Blessed One. ‘IT allow you, O Bhikkhus, the use of a shoulderstrap, or of a piece of string, to tie the bags on with?’ 62, 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 Ka¢4Zina. The Kaé¢&ina 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 *.’ The facing (of the basement) fell in.
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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