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1. Now at that time the Bhikkhus sewed their robes together after tearing the cloth with their hands^[1]; 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^[2].'

Now at that time a blade with a haft to it^[3] had come into the possession of the 厂补峁僩丑补.

They told this matter to the Blessed One.

'I allow you, O Bhikkhus, the use of a blade with a haft to it.'

Now at that time the Chabbaggiya 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 诲耻办办补峁璦. 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^[4]:

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^[5].

'I allow you, O Bhikkhus, the use of a needle-case made of bamboo^[6].'

Even in the needle-cases the needles became blunt.

'I allow you, O Bhikkhus, to fill the cases with chunam^[7].

Even in the chunam the needles became blunt.

'I allow you, O Bhikkhus, to fill the cases with barley-meal^[8].'

Even in the barley-meal the needles became blunt.

'I allow you, O Bhikkhus, the use of powdered stone^[9].'

Even in the powdered stone the needles became blunt.

'I allow you, O Bhikkhus, to mix (the powder) with beeswax^[10].'

The powder still did not cohere.

'I allow you, O Bhikkhus, to mix sip膩峁璱ka gum^[11] with the powder^[12].'

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^[13].'

They told this matter to the Blessed One.

'I allow you, O Bhikkhus, the use of a 碍补峁环颈苍补^[14], and that you are to sew the robes together after tying down 碍补峁环颈苍补-strings here and there.'

They spread out the 碍补峁环颈苍补 on uneven (ground), and the 碍补峁环颈苍补 fell to pieces^[15].

'You are not, O Bhikkhus, to spread out the 碍补峁环颈苍补 on uneven (ground). Whosoever does so, shall be guilty of a 诲耻办办补峁璦.'

They spread out the 碍补峁环颈苍补 on the ground, and the 碍补峁环颈苍补 became dirty.

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

The edge of the 碍补峁环颈苍补 decayed through age.

'I allow you, O Bhikkhus, to strengthen it by a doubling or a binding along the edge^[16].

The 碍补峁环颈苍补 was not large enough^[17].

'I allow you, O Bhikkhus, the use of a 诲补峁囜笉补-办补峁环颈苍补^[18], of a pidalaka^[18], of a ticket, of binding strings, and of binding threads^[19]; and that you sew your robes together after binding them therewith.'

The interstices between the threads became irregular in length^[20].

'I allow you, O Bhikkhus, the use of little marks (of the leaf of the talipot palm, or such-like things)^[21].'

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)^[22].'

4. Now at that time the Bhikkhus got on to the 碍补峁环颈苍补 with unwashen feet, or wet feet, or with their shoes on^[23], and the 碍补峁环颈苍补 was soiled.

They told this matter to the Blessed One.

'You are not, O Bhikkhus, to get on to the 碍补峁环颈苍补 with unwashen feet, or with wet feet, or with your shoes on. Whosoever does so, shall be guilty of a 诲耻办办补峁璦.'

5. Now at that time the Bhikkhus, when sewing 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^[24].'

Now at that time the Chabbaggiya 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 诲耻办办补峁璦. 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^[25].'

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^[26] 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. 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^[27].'

6^[28]. 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 碍补峁环颈苍补:

The 碍补峁环颈苍补 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^[29].'

The facing (of the basement) fell in.

'I allow you, O Bhikkhus, to line the basement with facing of three kinds^[30]鈥攂rick 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鈥攂rick 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^[31].' Straw and plaster fell (from the walls and roof) into the 碍补峁环颈苍补-hall.

'I allow you, O Bhikkhus, to first cover over (the walls and roof with skins^[32]), and then plaster them within and without. (And I allow the use of) whitewash, and blacking, and red colouring^[33], and wreath-work, and creeper-work, and bone hooks, and cupboards^[34], 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 碍补峁环颈苍补 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 碍补峁环颈苍补.

The 碍补峁环颈苍补 came to pieces.

'I allow you, O Bhikkhus, to fold up the 碍补峁环颈苍补 in a cow-hide (?)^[35].'

The 碍补峁环颈苍补 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 碍补峁环颈苍补 up against the wall or a pillar; and the 碍补峁环颈苍补, 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^[36].'

Footnotes and references:

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[1]:

Vipa峁璭tv膩. The three MSS. read vipp膩detv膩, the same corrected to vipph膩detv膩, and vipph膩metv膩. M for L is a common-mistake in Sinhalese MSS., and the correct reading may possibly be vipph膩letv膩, if it is not vipph膩峁璭tv膩, as suggested in H.O.'s note, vol. v, p. 259.

[2]:

Namatakan ti satthaka-ve峁環anaka峁� pilotika-kha峁囜笉a峁� (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 n膩matika-a峁単a, the wearing of felt, is inserted by some Sanskrit Buddhist writers in the list of Dhuta峁単as. (Burnout, Introduction, &c., p. 306.)

[3]:

Da峁囜笉a-satthakan ti vippalika峁� v膩 a帽帽a峁� pi v膩 ya峁� ki帽ci da峁囜笉a峁� yojetv膩 kata-satthaka峁� (B.). Compare da峁囜笉a-ca峁環ina峁� at V, II, 3, and da峁囜笉a-pariss膩vana峁� at V, 13, 3.

[4]:

This list is given in the Mah膩vagga VI, 12, 1 (where see our notes), as the materials of which ointment-boxes may be made; and below, V, 11, 5, of thimbles.

[5]:

Ka峁囜箛akit膩 hont墨 ti malagga-kit膩 (B.). Mala may probably here. mean 'rust,' if the needles were made of iron. Ka峁囜箛akit膩, 'spoiled,' is used of plastered walls and the floors of a Vih膩ra at Mah膩vagga I, 25, 15 = Cullavagga VIII, 1, 3; and pa峁僺u-kit膩 occurs just below in our present passage. Compare also the note on vika峁囜箛a峁� in the following section.

[6]:

S奴ci-n膩岣穒ka峁�. On these needle-cases compare the Introductory Story to the 10th J膩taka. It is P膩cittiya to have them made of ivory, horn, or bone. (80th P膩cittiya, but they are there called S奴ci-ghara峁�.)

[7]:

Ki峁囜箛ena cu峁囜箛ena (B.).

[8]:

Satthuy膩 ti halidda-missakena pi峁�峁環a-ku峁囜箛ena (B.).

[9]:

Saritakan ti p膩s膩na-ku峁囜箛a峁� vuccati (B.).

[10]:

Madhu-sitthakena s膩retun ti madhu-sitthakena makkhetu峁� (B.).

[11]:

The use of this gum for medicine purposes is allowed at Mah膩vagga VI, 7, where see our note. The present use is again mentioned below, V, 27, I.

[12]:

Sarita-sibb膩峁璱kan ti madhu-sitthaka-pilotika峁� (B.).

[13]:

Vika峁囜箛a峁� hoti. See the note on this expression at Mah膩vagga VI, 21, I. The 'robes' were lengths of cloth, and 'out of shape' (vika峁囜箛a峁�) must mean either that one side was larger than the other, so that each corner (ka峁囜箛o) was not a right angle, or perhaps that each edge (ka峁囜箛o) was not straight.

[14]:

What 碍补峁环颈苍补 may meats in this connection is not exactly 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 Mah膩vagga VII, 1, 3, refer to a different and secondary use of the word in the 碍补峁环颈苍补 ceremonies--so-called doubtless because the 碍补峁环颈苍补-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 碍补峁环颈苍补 here referred to. Buddhaghosa says here, 碍补峁环颈苍补n ti nisse峁噄 pi tattha attharita-ka峁璦s膩raka-kila帽cana峁� a帽帽atara峁� pi ka峁環ina峁� vuccati y膩ya dupa峁�峁璦-c墨vara峁� sibbenti ka峁環ine c墨vara峁� pi bandhanti. On Dupa峁�峁璦, see Mah膩vagga VIII, 14, I.

[15]:

Paribhijjati. Perhaps we should translate, 'did not hold together.' See the last section.

[16]:

Anuv膩ta峁� paribha峁囜笉a峁�. See Mah膩vagga VII, 1, 5, VIII, 21, Cullavagga V, 9, 4, VI, 17, I, XI, I, 14, and our notes there.

[17]:

碍补峁环颈苍补峁� na ppahot墨 ti d墨ghassa bhikkhuno pam膩峁噀na kata峁� ka峁環ina峁� tattha rassassa bhikkhuno c墨vara峁� patthariyam膩na峁� na ppahoti auto yeva hoti (B.).

[18]:

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 碍补峁环颈苍补 with a cross-bar, but da峁囜笉a at V, 11, 1, and V, 13, 3, means handle.

[19]:

Vinandhana-rajju峁� vinandhana-suttaka峁�. See Buddhaghosa's notes loc. cit., and compare Mah膩vagga V, 11.

[20]:

Visam膩 honti ti k膩ci khuddak膩 honti k膩ci mahant膩 (B.). Sutta here probably means those threads or strings just referred to by which the stuff was to be tied on to the 碍补峁环颈苍补.

[21]:

Ka岣穒mbhaka峁�: so explained by Buddhaghosa, loc. cit.

[22]:

Mogha-suttaka峁�. 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 Mah膩vagga VII, 1, 5.

[23]:

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

[24]:

Pa峁璱ggaho, '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 J膩taka I, 146, II, 9, 26. Buddhaghosa says here, pa峁璱ggahan ti a峁単uli-kosaka峁�.

[25]:

So of ointment-boxes, Mah膩vagga VII, 12, 1; and of scissors, above, V, 1, 1.

[26]:

膧sevana-(sic)vitthaka峁� n膩ma ya峁� ki帽ci p膩t墨i-ca峁単o峁璦k膩di (B.).

[27]:

See our note above on V, 9, 4.

[28]:

The whole of this paragraph is repeated below, though not in the same order, of the Ca峁卥ama or cloister, and of the Jant膩ghara, or bath-house. (See V, 14, 2, 3.)

[29]:

That is, to build it on a raised platform, the technical term for which is caya.

[30]:

See our note below on V, 14, 3. The whole passage recurs of the lining of a well at V, 16, 2, and of Vih膩ras themselves at VI, 3, 3.

[31]:

膧lambana-b膩ha峁�. At Mah膩-sudassana Sutta I, 59, there is a description of flights of stairs (sop膩n膩), each of which had thambh膩, evidently posts or banisters; s奴ciyo, apparently cross-bars let in to these banisters; and u峁噃墨sa峁�, 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 Ca峁卥ama.

[32]:

See Mah膩vagga 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.

[33]:

Geruka-parikamma峁�. 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.

[34]:

Pa帽ca-pa峁璱ka峁� or -pa峁�峁環ika峁�, a term of doubtful signification which recurs, together with all the previous words, in the Old Commentary on the 19th P膩cittiya. Compare pa帽ca-prastha in BR. The word is perhaps however connected with Sanskrit pa峁�峁璱k膩, as cela-pattikam at V, 21, 2 undoubtedly is. It occurs below, in a similar connection, at VI, 3, 1.

[35]:

Go-gha峁僺ik膩ya. Compare p膩da-gha峁僺ani at 22. 1; and on the use of sa峁僪arati in a similar connection, see VI, 2, 7.

[36]:

N膩ga-dante. See the note on Mallaka at Cullavagga V, I, 4.