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Fifth Khandhaka. Chapter 11

11.

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 Sa"m"gha.

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 "Kh"abbaggiya 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 dukka"t"a. 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.

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'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 sip"t"ika 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 Ka"th"ina 8,

p. 93

and that you are to sew the robes together after tying down Ka"th"ina-strings here and there.
'

They spread out the Ka"th"ina on uneven (ground), and the Ka"th"ina fell to pieces 1.

'You are not, O Bhikkhus, to spread out the Ka"th"ina on uneven (ground). Whosoever does so, shall be guilty of a dukka"t"a.'

They spread out the Ka"th"ina on the ground, and the Ka"th"ina became dirty.

'I allow you, O Bhikkhus, the use of a grass-mat.'

The edge of the Ka"th"ina decayed through age.

'I allow you, O Bhikkhus, to strengthen it by a doubling or a binding along the edge 2.

The Ka"th"ina was not large enough 3.

'I allow you, O Bhikkhus, the use of a

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da"n"d"a-ka"th"ina 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 Ka"th"ina with unwashen feet, or wet feet, or with their shoes on 6, and the Ka"th"ina was soiled.

They told this matter to the Blessed One.

'You are not, O Bhikkhus, to get on to the Ka"th"ina with unwashen feet, or with wet feet, or with your shoes on. Whosoever does so, shall be guilty of a dukka"t"a.'

5. Now at that time the Bhikkhus, when sewing

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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 "Kh"abbaggiya Bhikkhus used various kinds of thimbles; gold ones, and silver ones.

People murmured, &c. The Bhikkhus heard, 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 Ka"th"ina.

The Ka"th"ina came to pieces.

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'I allow you, O Bhikkhus, to fold up the Ka"th"ina in a cow-hide (?) 1.'

The Ka"th"ina 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 Ka"th"ina up against the wall or a pillar; and the Ka"th"ina, 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
Vipa"t"etv. The three MSS. read vippdetv, the same corrected to vipphdetv, and vipphmetv. M for L is a common-mistake in Sinhalese MSS., and the correct reading may possibly be vipphletv, if it is not vipph"t"etv, as suggested in H.O.'s note, vol. v, p. 259.

90:3
Namatakan ti satthaka-ve"th"anaka"m" pilotika-kha"n"d"a"m" (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 nmatika-aga, the wearing of felt, is inserted by some Sanskrit Buddhist writers in the list of Dhutagas. (Burnout, Introduction, &c., p. 306.)

90:4
Da"n"d"a-satthakan ti vippalika"m" v a"a"m" pi v ya"m" ki"k"i da"n"d"a"m" yo"g"etv kata-satthaka"m" (B.). Compare da"n"d"a-"k"a"th"ina"m" at V, Ii, 3, and da"n"d"a-parissvana"m" at V, 13, 3.

91:1
This list is given in the Mahvagga 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
Ka"n"n"akit hont ti malagga-kit (B.). Mala may probably here. mean 'rust,' if the needles were made of iron. Ka"n"n"akit, 'spoiled,' is used of plastered walls and the floors of a Vihra at Mahvagga I, 25, 15 = \"K"ullavagga Viii, 1, 3; and pa"m"su-kit occurs just below in our present passage. Compare also the note on vika"n"n"a"m" in the following section.

91:3 S
\"k"i-n"li"ka"m". On these needle-cases compare the Introductory Story to the 10th "G"taka. It is P"k"ittiya to have them made of ivory, horn, or bone. (80th P"k"ittiya, but they are there called S"k"i-ghara"m".)

92:1
Ki"n"n"ena "k"u"n"n"ena (b.).

92:2
Satthuy ti halidda-missakena pi"t"th"a-ku"n"n"ena (b.).

92:3
Saritakan ti psna-ku"n"n"a"m" vu"k"k"ati (b.).

92:4
Madhu-sitthakena sretun ti madhu-sitthakena makkhetu"m" (b.).

92:5
The use of this gum for medicine purposes is allowed at Mahvagga VI, 7, where see our note. The present use is again mentioned below, V, 27, I.

92:6
Sarita-sibb"t"ikan ti madhu-sitthaka-pilotika"m" (b.).

92:7
Vika"n"n"a"m" hoti. See the note on this expression at Mahvagga Vi, 21, I. The 'robes' were lengths of cloth, and 'out of shape' (vika"n"n"a"m") must mean either that one side was larger than the other, so that each corner (ka"n"n"o) was not a right angle, or perhaps that each edge (ka"n"n"o) was not straight.

92:8
What Ka"th"ina 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 Mahvagga Vii, 1, 3, refer to a different and secondary use of the word in the Ka"th"ina ceremonies--so-called doubtless because the Ka"th"ina-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"th"ina here referred to. Buddhaghosa says here, Ka"th"inan ti nisse"n"i pi tattha attharita-ka"t"asraka-kila"k"ana"m" a"atara"m" pi ka"th"ina"m" vu"k"k"ati yya dupa"t"t"a-"k"vara"m" sibbenti ka"th"ine "k"vara"m" pi bandhanti. On Dupa"t"t"a, see Mahvagga Viii, 14, I.

The use of obandhitv (in reference to the Ka"th"ina), in opposition to sambandhitv (in reference to the mere stakes), is worthy of notice.

93:1
Paribhi"g"g"ati. Perhaps we should translate, 'did not hold together.' See the last section.

93:2
Anuvta"m" paribha"n"d"a"m". See Mahvagga Vii, 1, 5, Viii, 21, \"K"ullavagga V, 9, 4, Vi, 17, I, Xi, I, 14, and our notes there.

93:3
Ka"th"ina"m" na ppahot ti dghassa bhikkhuno pam"n"ena kata"m" ka"th"ina"m" tattha rassassa bhikkhuno "k"vara"m" patthariyamna"m" 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 Ka"th"ina with a cross-bar, but da"n"d"a at V, 11, 1, and V, 13, 3, means handle.

94:2
Vinandhana-ra"g"g"u"m" vinandhana-suttaka"m". See Buddhaghosa's notes loc. cit., and compare Mahvagga V, 11.

94:3
Visam honti ti k"k"i khuddak honti k"k"i mahant (B.). Sutta here probably means those threads or strings just referred to by which the stuff was to be tied on to the Ka"th"ina.

94:4
Ka"li"mbhaka"m": so explained by Buddhaghosa, loc. cit.

94:5
Mogha-suttaka"m". 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 Mahvagga Vii, 1, 5.

94:6
The whole section is repeated in the text at length for each of these three cases.

95:1
Pa"t"iggaho, '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 "G"taka I, 146, Ii, 9, 26. Buddhaghosa says here, pa"t"iggahan ti aguli-kosaka"m".

95:2
So of ointment-boxes, Mahvagga Vii, 12, 1; and of scissors, above, V, 1, 1.

95:3
sevana-(sic)vitthaka"m" nma ya"m" ki"k"i pti-"k"ago"t"akdi (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 "K"akama or cloister, and of the "G"antghara, 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 "k"aya.

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 Vihras themselves at Vi, 3, 3.

96:5
lambana-bha"m". At Mah-sudassana Sutta I, 59, there is p. 97 a description of flights of stairs (sopn), each of which had thambh, evidently posts or banisters; s"k"iyo, apparently cross-bars let in to these banisters; and u"n"hsa"m", 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 "K"akama.

97:1
See Mahvagga 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-parikamma"m". 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
Pa"k"a-pa"t"ika"m" or -pa"t"th"ika"m", a term of doubtful signification which recurs, together with all the previous words, in the Old Commentary on the 19th P"k"ittiya. Compare pa"k"a-prastha in B"R". The word is perhaps however connected with Sanskrit pa"t"t"ik, as "k"ela-pattikam at V, 21, 2 undoubtedly is. It occurs below, in a similar connection, at Vi, 3, 1.

98:1
Go-gha"m"sikya. Compare pda-gha"m"sani at 22. 1; and on the use of sa"m"harati in a similar connection, see Vi, 2, 7.

98:2
Nga-dante. See the note on Mallaka at "K"ullavagga V, I, 4.
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