English
"nakedness, grass-fiber robe, bark-fiber robe, hair blanket, yak-tail blanket, owl-feather garment, deer-skin garment" these are forbidden by the Blessed One as offenses of grave fault, being adopted by other sects. There, "nakedness" means the state of being naked, being without clothes. "Grass-fiber robe" means a robe made by weaving grass. "Bark-fiber robe" means the bark cloth of ascetics. "Bark-plate robe" means a robe made by sewing bark-plates shaped like planks. "Hair blanket" means a blanket made by weaving hair. "Yak-tail blanket" means a blanket made by weaving yak tails. "Owl-feather garment" means a lower garment made from owl feathers. "Deer-skin garment" means a deer skin with hair and hooves. These, being the emblems of other sects, are known as non-robes, and thus are not mentioned here by the teacher. But the book, being obscure, mentions them and then mentions all dark blue and other colors as objects of minor offense. Since it is said, "or they should be given in the middle of a three-patch robe," it is established that it is permissible to wear a three-patch robe. And it shows that such unsuitable colored patches should be made between three-patch and other multi-patch robes. A "jacket" is a garment worn over the body after putting it on from the head. Therefore it is said, "having torn, dyed, and used." it is fitting.” “Veṭhana” means a head-wrap. “Tirīṭa” means a diadem. To show its distinction, it says, “But a tirīṭaka,” and so on. The Discussion on the Investigation of Robes In the Discussion on the Investigation of Robes, it is said, “Ananda, monks, is wise; Ananda, monks, is greatly discerning. For he will understand the meaning in detail of what I have spoken in brief, and he will make a ‘kusa,’ and he will make an ‘aḍḍhakusa,’ and he will make a ‘maṇḍala,’ and he will make an ‘aḍḍhamaṇḍala,’ and he will make a ‘vivaṭṭa,’ and he will make an ‘anuvivaṭṭa,’ and he will make a ‘gīveyyaka,’ and he will make a ‘jaṅgheyyaka,’ and he will make a ‘bāhanta,’ and it will be cut, rough with a knife, suitable for ascetics, and undesirable to enemies” (Mahāva. 345). According to this saying, having heard the Buddha’s brief statement, “Ananda, do you see the Magadhan field, bound by furrows, bound by ridges, bound by boundaries, bound by crossroads?” Venerable Ananda arranged robes for many monks in accordance with the Buddha’s intention. Similarly, even now, such a robe should be arranged. Therein, “acchibaddha” means bound like square fields. “Pāḷibaddha” means bound by long boundaries in length and width. “Mariyādabaddha” means bound by short boundaries in between. “Siṅghāṭakabaddha” means bound by crossroads where one boundary intersects another, meaning it is in the shape of a cross. “Yatra hi nāma” means whoever. In “kusimpi nāma” and so on, “kusī” is a term for long strips in length and width, such as those for windbreaks. “Aḍḍhakusī” is the name for short strips in between. “Maṇḍala” is the large circle in each section of a five-piece robe. “Aḍḍhamaṇḍala” is the small circle. “Vivaṭṭa” is the middle section sewn by combining a maṇḍala and an aḍḍhamaṇḍala. “Anuvivaṭṭa” are the two sections on either side of it. “Gīvey” "Yakanti" means a supplementary strip sewn on at the neck-covering place for strengthening. "Jaṅgheyyakanti" means a strip similarly sewn on at the leg-covering place. These are names for the strips at the neck and leg places. "Bāhantanti" means one piece on each side of the outer folds. Thus, this is considered in a five-piece robe. Or, "anuvivaṭṭanti" is the name for the four pieces, two on one side and two on the other side of the fold. "Bāhantanti" means the two ends that stand outwards, gathered and placed over the arm by one wearing a robe of the proper size; this is their name. This very method is stated in the Mahāaṭṭhakathā, as found in the commentary (Mahāva. Aṭṭha. 345). The Story of Sewing Robes In the story of sewing robes with a pole-frame: At that time, monks would drive stakes here and there, tie them, and sew robes, but the robes would be crooked. They reported this matter to the Blessed One. "I allow, monks, a kathina-frame and kathina-ropes. Tie them here and there and sew robes." They would spread the kathina-frame on uneven ground, and the kathina-frame would break... (etc.)... "Monks, a kathina-frame should not be spread on uneven ground. Whoever spreads it incurs an offense of wrong-doing." They would spread the kathina-frame on the ground, and the kathina-frame would become dusty. "I allow, monks, a grass mat." The inside of the kathina-frame would wear out. "I allow, monks, to put a covering against the wind." The kathina-frame was not sufficient. "I allow, monks, to sew robes by tying a pole-frame, a split bamboo, a stick, a tying-rope, and tying-thread." The seams would be uneven. "I allow, monks, a measuring-frame." The threads would be crooked. "I allow, monks, a marking-thread." At that time, monks would step on the kathina-frame with unwashed feet, and the kathina-frame would become soiled. They reported this matter to the Blessed One. "Not Monks, the kathina should not be trodden upon with unwashed feet. Whoever should tread upon it, there is an offense of dukkata. Now at that time, monks were treading upon the kathina with wet feet, and the kathina was spoiled. They reported this matter to the Blessed One: "Monks, the kathina should not be trodden upon with wet feet. Whoever should tread upon it, there is an offense of dukkata." Now at that time, monks were treading upon the kathina with sandals on, and the kathina was spoiled. They reported this matter to the Blessed One: "Monks, the kathina should not be trodden upon with sandals on. Whoever should tread upon it, there is an offense of dukkata." Now at that time, when monks were sewing robes, they would hold them with their fingers, and their fingers would hurt. They reported this matter to the Blessed One: "I allow, monks, a holder." Now at that time, the group of six monks were keeping various kinds of holders, made of gold, made of silver. People complained, grumbled, criticized: "Just like householders who enjoy sensual pleasures!" They reported this matter to the Blessed One: "Monks, various kinds of holders should not be kept. Whoever should keep them, there is an offense of dukkata." "I allow, monks, one made of bone... ...one made of conch shell." Now at that time, needles, knives, and holders were getting lost. They reported this matter to the Blessed One: "I allow, monks, a needle-case." The needle-cases were cluttered. They reported this matter to the Blessed One: "I allow, monks, a holder-bag." It did not have a shoulder strap... ...I allow, monks, a shoulder strap, a tying string." Now at that time, when monks were sewing robes in the open air, they suffered from cold and heat. They reported this matter to the Blessed One: "I allow, monks, a kathina hall, a kathina pavilion." The kathina hall had a low foundation, it was covered with water. They reported this matter to the Blessed One: "I allow, monks, a high..." To make a small base. The pile falls down. I allow, monks, to pile up three piles: a brick pile, a stone pile, a wood pile. As they climb, they are troubled. I allow, monks, three stairs: brick stairs, stone stairs, wood stairs. As they climb, they fall down. I allow, monks, a handrail. In the Kathina hall, grass dust falls. I allow, monks, having plastered it, to make it whitewashed, black-colored, with red-ochre work, garland work, creeper work, makara-tooth design, five-stripes, robe-ropes. At that time, monks, having sewn robes, left the kathina just as it was, and it was eaten by mice and ants. They reported this matter to the Blessed One – I allow, monks, to store the kathina. The kathina breaks apart. I allow, monks, to store the kathina in a cow-dung plastered container. The kathina gets entangled. I allow, monks, a binding rope. At that time, monks, having hung the kathina on walls or pillars, departed, and the kathina fell down and broke. They reported this matter to the Blessed One – I allow, monks, to hang it on wall-pegs or elephant-tusk pegs. This Pāli text comes from the Khuddakavatthukhandhaka. "Kathina" means a ladder, or one of the mats, rush-mats, or felt-rugs to be spread there. "Kathina-rope" is that by which, when sewing a double-layered robe, they fasten the robe to the kathina. "The kathina is not enough" means that a kathina made to the measure of a tall monk is not enough when a robe for a short monk is spread out; it is too short, meaning it does not reach the frame. "Frame-kathina" means that I allow to tie another ladder in its middle, to the measure of a short monk. "Bidalaka" means folding a mat at the edge to the measure of the frame-kathina and making it double. "Salāka" means a double-layered robe a stick for inserting into its interior. "Binding rope" means a rope for binding a small ladder together with a large ladder. "Binding thread" means a thread for binding a robe to a small ladder. "Having bound, to sew the robe" means to bind the robe there with that thread and sew it. "They are uneven" means some are small, some are large. "Kaḷimbhaka" means anything like a palm leaf used for marking a measure. "Moghasuttaka" means a marking with a turmeric thread, like the black thread carpenters use on wood. "They receive with a finger" means they cover the needle's point with a finger. "They receive" means a finger-stall. "Āvesanavitthaka" means anything like a basket or a small box. "High ground" means "I allow to make high ground by piling up earth." "Having removed the covering, to plaster inside and out" means to remove the roof, make a strong frame, and plaster it with clay both inside and out. "With a goghaṃsikā" means to insert a bamboo or a wooden pole inside and gather it together with that. "Binding rope" means "a binding rope for that which is gathered in such a way."