Vinaya Texts, Part II: The Mahâvagga V–X, Kullavagga I–III — SBE Vol. 17 (1882)
English·1879–1910·trans. T. W. Rhys Davids & Hermann Oldenberg·256 passages
The text · part 5 of 13
VI, 37, 1-
387,
1. Now the Blessed One, when he had stayed at Kusinara as long as he thought fit, went on, on his pilgrimage to Atum4, with a great company of the Bhikkhus, with two hundred and fifty Bhikkhus. And at that time there was dwelling at Atum4 a certain man, who had entered the Order in his old age, and who had previously been a barber ?. He had two sons, handsome?, skilled in discourse °, able, fully educated in all the arts which belonged to the barbers’ craft handed down to them by their teachers ¢,
2. Now this dotard® heard the news: ‘The Blessed One, they say, is coming to Atum4 with
1 This man is identified by the tradition with the Subhadda mentioned in the accounts of the Great Decease, and of the First Council. See Rh. D.’s note on Mah4-parinibbfina Sutta VI, 40.
? Buddhaghosa understands this word, which he reads differently, as meaning ‘sweet-voiced.’ Mazuk4 (sic) ti madhura-vazana. We follow the ordinary meaning of matigu.
® Here again Buddhaghosa gives a technical meaning to the word, unsupported by the derivation. He says, Pasibhaneyyaka& tisake sippe paAbh4na-sampann4. This agrees with Childers’s rendering (sub voce) of Gataka I, 60; but compare Sig4lov4da Sutta, ed. Grimblot, p. 309.
* On the idiomatic phrase sakam Akariyakam, compare Mah&parinibbana Sutta III, 7, 8 (text ed. Childers, pp. 24 and following).
5 Literally, ‘this man who had gone forth (from the household state into the homeless life of the Order) in his old age.’ But it is impossible to repeat this long phrase throughout the narrative as is done in the Pali, where the meaning of the phrase is expressed by one compound. As the Pali word vuddha-pabbagito connotes contempt, and even censure (men entering the Order in their old age being often represented as incapable of appreciating even the simplest principles of the ‘doctrine and discipline’), the use of the word ‘dotard’ in our translation seems to retain the spirit of the Pali epithet, while avoiding the inconvenient length of a literal version,p. 141 a great company of the Bhikkhus, with two hundred and fifty Bhikkhus.’ Then that dotard spake thus to his sons: ‘They say the Blessed One is coming, my children, to Atum4 with a great company of Bhikkhus, with two hundred and fifty Bhikkhus. Go, therefore, my children, and taking your barbers’ lad* with you, collect in quart pots from house to house, salt, and oil, and rice, and meal. And we will prepare congey for the Blessed One when he has arrived.’
3. Very good, Father, said they, and (did so). And when people saw those young men, of pleasing appearance, and skilful in discourse, so acting, then even those who were not willing to be Ied into joining in the act were led to join in it; and being so led, they gave abundantly. So the young men collected a great quantity of salt, and oil, and rice, and meal.
So the young men collected a great quantity of salt, and oil, and rice, and meal.
4. And the Blessed One in due course arrived in his journey at Atum4; and there at Atuma the Blessed One stayed at the Threshing-floor. And that dotard, when the night was far spent, had much congey made ready, and offered it to the Blessed One, saying, ‘May the Blessed One accept the congey at my hands.’
Now the Tath4gatas sometimes ask about what they know; sometimes they do not ask about what they know. They understand the right time when to ask, and they understand the right time when not to ask. The Tathagatas put questions full of
1 TAta, not tata. It will be seen that Childers is wrong in supposing that the plural form is always used when more than one person is addressed.
* Khura-bhandam ; not ‘shaving materials ;’ compare hatthibhando and assa-bhando at Mahavagga I, 61, and below, § 5.
p. 142
sense, not void of sense: to what is void of sense, the bridge is pulled down for the Tathagatas. For two purposes the blessed Buddhas put questions to the Bhikkhus—when they intend to preach the Truth, and when they intend to institute a rule of conduct to their disciples!. And the Blessed One spake thus to that dotard, ‘Whence, O Bhikkhu, is this congey ?’
. Then that dotard informed the Blessed One of the whole matter.
5. The Blessed Buddha rebuked him, saying, ‘This is improper, O foolish one, not according to rule, unsuitable, unworthy of a Samaza, unbecoming, and ought not to be done. How can you, O foolish one, having gone forth (from the world into the Order), instigate others to do what is unlawful. This will not conduce, O foolish one, to the conversion of the unconverted.’
And when he had rebuked him, and had delivered a religious discourse, he addressed the Bhikkhus, and said: ‘One who has gone forth ought not, O Bhikkhus, to instigate others to an unlawful act *. Whosoever does so, is guilty of a dukka¢a. And one, O Bhikkhus, who has formerly been a barber ‘is not to keep a barber’s boy. Whosoever does so, is guilty of a dukka/a.’
38.
Ji And when the Blessed One had ttarried at Atumé as long as he thought fit, he went on his
1 See Mahavagga I, 31, 5. ? Unlawful, because one Bhikkhu may not beg for others, and it is unlawful for those others to accept things thus procured.
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journey towards S4vatthi. And in due course, journeying straight on, he arrived at SAvatthi, and there, at SAvatthi, the Blessed One stayed in the Arama of Anatha-pindika.
Now at that time there was in SAvatthi great abundance of solid food in the shape of fruits. And the question arose among the Bhikkhus, ‘ Has, now, the Blessed One permitted the use of fruits as solid food, or has he not ?’
They told this thing to the Blessed One.
‘I allow -you, O Bhikkhus, all solid food in the shape of fruits.’
39.
And the question arose among the Bhikkhus, ‘ Has, now, the Blessed One permitted the use of fruits as solid food, or has he not ?’
They told this thing to the Blessed One.
‘I allow -you, O Bhikkhus, all solid food in the shape of fruits.’
39.
1. Now at that time, seedlings belonging to the Samgha grew upon private ground, and seedlings belonging to private persons grew upon ground which was the property of the Samgha.
They told this thing to the Blessed One.
‘Of seedlings belonging to the Samgha, grown upon private ground, half the produce, O Bhikkhus, you may have, when you have given a part to the private owner. Of seedlings belonging to a private person, grown upon ground the property of the Samgha, you may have the use, when you have given a part to the private owner!’
40.
1. Now at that time there used to arise among the Bhikkhus a fear lest they should offend in
1 Buddhaghosa explains the ‘ part’ (bh&gam) as the twelfth part, which, he says, is in accordance with the ancient custom of India. Used absolutely, as in this passage, bh4ga usually means ‘half.’
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some particular or other, they thinking, ‘Has this been permitted by the Blessed One, or has it not ?’
They told this thing to the Blessed One.
‘Whatsoever, O Bhikkhus, has not been disallowed by me in the words, “ This beseems you not,” then, if that thing is in accord with what is unlawful, and is contrary to what is lawful, that is not lawful. Whatsoever has not been disallowed by me with the words, “This beseems you not,” then, if that thing is in aceord with what is lawful, and is contrary to what is unlawful, that is lawful. .
‘And whatsoever, O Bhikkhus, has not been allowed by me with the words, “ This beseems you,” then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is not lawful. Whatsoever has not been allowed by me with the words, “This beseems you,” then, if that thing is in accord with what is lawful, and is contrary to what is unlawful, that is lawful 1’
2. Then the Bhikkhus thought: ‘Is food that may be eaten till the first watch of the night* lawful, or not, when mixed with food that ought to be eaten before noon on the same day? Is food that may be eaten at any time within seven days ® lawful, or not, when mixed with food that ought to be eaten before noon on the same day? Is food that may be eaten at any time during life* lawful, or not, when mixed with food that ought to be eaten
1 The formal expressions referred to in these two paragraphs are precisely the expressions to which, in the Book of the Great Decease VI, 40, and in the Xullavagga XI, 1, 1, Subhadda is stated to have taken such serious objection.
® This refers to certain medicines; see Mahfvagga VI, 1, 5.
* This also refers to certain medicines; see the 23rd Nissaggiya.
* What this refers to is unknown to us.
p. 145
® This refers to certain medicines; see Mahfvagga VI, 1, 5.
* This also refers to certain medicines; see the 23rd Nissaggiya.
* What this refers to is unknown to us.
p. 145
before noon on the same day? Is food that may be eaten at any time within seven days lawful, or not, when mixed with food that may be eaten at any time during life? Is food that may be eaten at any time during life lawful, or not, when mixed with food that may be eaten at any time within seven days ?’
They told this thing to the Blessed One.
3. ‘ Food that may be eaten up to the first watch of the night, or food that may be eaten at any time within seven days, or food that may be eaten at any time during life, is lawful, O Bhikkhus, when mixed with food that ought to be eaten before noon on the same day, up till noon-time, and it is not lawful after noon-time. Food that may be eaten at any time within seven days, or food that may be eaten at any time during life, is lawful, O Bhikkhus,—when it has been mixed with food that may be eaten up to the first watch of the night,—up till the first watch of the night, and is not lawful after the first watch of the night. Food that may be eaten at any time during life, is lawful, O Bhikkhus,—when it has been mixed with food that may be eaten at any time within seven days,—at any time within seven days, and is not lawful beyond seven days?.’
Here ends the sixth Khandhaka on Medicaments.
1 Buddhaghosa says that this holds good if the two are so mixed that the taste (rasu) has become one (sambhinna). If the two are not so mixed, then they may be divided, and the part allowable during the longer period may be enjoyed up to the end of that period. See I, 20,9; V, 2,1; VI,16, 3; VIII, 1, 24, and the notes there.
[17] L
p. 1
SEVENTH KHANDHAKA.
(THE KATHINA CEREMONIES.)
1.
1. Nowat that time the Blessed One was staying at Savatthi, in the Getavana, Andthapizdika’s.Grove. And at that time about thirty Pa¢Zeyyaka Bhikkhus},
1 Buddhaghosa says, ‘ Pa¢heyya (the Berlin MS. reads Paveyya) is the name ofa kingdom situated to the west of the Kosala country. This passage refers to Bhikkhus who dwelt there. The Bhattavag giya Theras (so the Berlin MS.; query Satta-vaggiya), who were brothers of the Kosala king, sons of the same father, are here alluded to.’
reads Paveyya) is the name ofa kingdom situated to the west of the Kosala country. This passage refers to Bhikkhus who dwelt there. The Bhattavag giya Theras (so the Berlin MS.; query Satta-vaggiya), who were brothers of the Kosala king, sons of the same father, are here alluded to.’
But with which of the many kingdoms ‘to the west of the Kosala country’ are we to identify PasAeyya? The word does not occur in the stock list, found in different parts of the P4li Pisakas, of the sixteen Maha-ganapadé ; that is to say, Anga, Magadha, KAsi, Kosala, Vaggi, Malla, Ketiya, Vamsa, Kuru, Pavi#dla, Makkha, Sfrasena, Assaka, Avanti, Gandhéra, Kamboga. The account of the Council at Ves4li gives us a hint as to the right answer to the above question ; for the Thera Sambhiita, who took part in that Council, is called a Pasheyyaka in Kullavagga XII, 2, 7, and is also said at ullavagga XII, 1, 8 to have lived Ahogange Pabbate. The position of this hill is further described in the Mahdavamsa as being on the upper Ganges—uddhagangfya.... Ahogangamhi pabbate (p. 39, ed. Turnour). Then again in Xullavagga XII,1,7 the Thera Yasa, when wishing to put himself in communication with the Bhikkhus in PasAeyya and in other places, goes to Kosambi as the most convenient meeting-place for Bhikkhus coming from the East. The other places mentioned in that passage in juxta-position with Pasheyya would seem to-show that Pasheyya, with Pafina, Avanti, and Dakkhiz4patha, is one of the principal divisions into which India, as then known, was divided; and that it includes most, if not all, of the great westerly kingdoms ofp. 147 who were all dwellers in the forest, all living on alms, all dressed in rags from the dust heap, all having only three robes each, when they were on the way to SAvatthi to visit the Blessed One, at the time when the period for entering upon Vassa was at hand, were unable to reach SAvatthi in time to spend the Vassa there, and stayed at Saketa on. the way for the Vassa. And they spent the period of Vassa in discomfort, thinking, ‘Our Blessed One is staying near us, six leagues from here, and we are not able to visit the Blessed One.’
And when, after three months, those Bhikkhus had completed their Vassa residence, and had held their Pavd4raz4, they went on to the place where the Blessed One was, at SAvatthi, in the Getavana, Anathapizdika’s Grove, while the rain was falling, and the waters were gathering!, and the swamps were forming, and their robes were all drenched, and they were weary. And when they had arrived, they saluted the Blessed One, and took their seats on one side.
2. Now it is the custom of the blessed Buddhas to greet kindly Bhikkhus who have just arrived. And the Blessed One said to those Bhikkhus?:
‘Do things go well with you, O Bhikkhus? Do
And when they had arrived, they saluted the Blessed One, and took their seats on one side.
2. Now it is the custom of the blessed Buddhas to greet kindly Bhikkhus who have just arrived. And the Blessed One said to those Bhikkhus?:
‘Do things go well with you, O Bhikkhus? Do
Kuru, Paiéala, &c., which are the last eight of the sixteen kingdoms in the stock list above referred to. Probably the literal meaning of Pasheyya is ‘ western’ (Sans. pratyawé). In the Suttavibhanga (P&fittiya 34) merchants are mentioned who are travelling from Ragagaha to the Pafiy4loka, which must mean ‘the western country,’ just as Pafiyarama (Dfpav. 17, 11) means ‘the western Arima.’
you get enough to support yourselves with? Have you kept Vassa well, in unity, and in concord, and without quarrel, and have you not suffered from want of food ?’
‘Things go well with us, Lord; we get enough to support ourselves with, Lord; we have kept Vassa, Lord, in unity, and in concord, and without quarrel, and have not suffered from want of food. When we were on our way, Lord, about thirty Pa¢Leyyaka Bhikkhus, to SAvatthi to visit the Blessed One, we were unable to reach Savatthi in time (&c., as in § 1, down to:). And when, after three months, Lord, we had completed our Vassa residence, and had held our Pavdraz4, we have made our way, while the rain was falling, and the waters were gathering, and the swamps were forming; and our robes were all drenched ; and we have become weary.’
3. Then the Blessed One in that connection, having delivered a religious discourse, addressed the Bhikkhus, and said!:
1 As has been remarked in a previous note (to the first Nissaggiya Paittiya Rule) some of the details of these Ka¢Aina ordinances are at present difficult to understand. But the general meaning of them is already clear. Immediately after the Pavaraw4, the ceremony by which the Vassa residence is closed, there follows a distribution of the robes belonging to the local Samgha, (that is, the portion of the Order dwelling within one boundary,) to the particular Bhikkhus composing the Samgha. This distribution commences with the ka/Ain-atthara, atthara, ‘spreading out,’ not being used here literally for spreading out on the ground or otherwise, but in a secondary, juristic sense. And the act performed receives the technical name atthara by a process of putting a part for the whole, the spreading out in the sun (see our note, p. 18) for the whole ceremony. We translate the term according to the context, sometimes by ‘ spreading out,’ sometimes by ‘ ceremony, sometimes by ‘ dedication.’
VII, 1, 3. THE KATHINA CEREMONIES. I 3 49
‘I prescribe, O Bhikkhus, that the Kasfina ceremony shall be performed by Bhikkhus when
18) for the whole ceremony. We translate the term according to the context, sometimes by ‘ spreading out,’ sometimes by ‘ ceremony, sometimes by ‘ dedication.’
VII, 1, 3. THE KATHINA CEREMONIES. I 3 49
‘I prescribe, O Bhikkhus, that the Kasfina ceremony shall be performed by Bhikkhus when
The Ka/shina, literally ‘hard,’ is the stock of cotton cloth provided by the faithful to be made up into robes for the use of the Samgha during the ensuing year. The whole of this cotton cloth must be dyed, sewn together, and made into robes, and then formally declared to be (not only common property, Sam ghika, but) available for immediate distribution—all on one and the same day. The object of this was that the Samgha, or at least a quorum of the Samgha, being able to be present throughout, there would be less chance of any mistake by which what was intended equally for all might come to be unequally divided among a few. All the Brethren who have kept their Vassa within the limits of the district within which the particular Samgha lives (and therefore technically called an 4v4sa, ‘residence’), and who have taken part in the Pavaraaa, are entitled to share in the distribution.
(Buddhaghosa says, ‘Ettha kathinattharam ke labhanti ke na labhanti. Ganavasena tava pakkhima-kofiy4 patika gana (for at least five must be present to make a Pavdrana legal, MahAvagga IX, 4,1)... . vuéthavassavasena purimikdya vassam upagantva pa‘hama-pavaranaya pavarité labhanti.’)
There can of course be no ka/Ain-atthara if there is no ka/hina; and, under certain restrictions laid down in the Nissaggiya Pakittiya Rules, laymen were allowed to give robes for the special use of a particular Bhikkhu. If, however, a layman was desirous of giving the much more meritorious gift of a Ka/Aina to the whole community, then he is to present the cloth in the early morning to a properly constituted meeting of the Samgha, and the Kashina ceremony has to be gone through. All the Brethren living within the boundary have to be present, and to take part in the work of making the cotton cloth up into robes ; and if there is any danger of the work not being concluded before the day is over, even the most senior Bhikkhus, or the most revered for their learning or insight, must lend a hand. Then follows the distribution so far only as is set forth in the next section (§ 4) and in the note to it.
Now it would often happen that, at the end of the rainy season of Vassa, the last year’s robes of some of the Bhikkhus would be worn out. And yet no laymen would come forward to give a Ka/shina until some time after the Vassa residence had closed. Butp. 150 they have completed their Vassa. And five things are allowable to you, O Bhikkhus, after the Ka¢hina ceremony has been held—going for alms to the houses of people who have not invited you’, going
But
p. 150
they have completed their Vassa. And five things are allowable to you, O Bhikkhus, after the Ka¢hina ceremony has been held—going for alms to the houses of people who have not invited you’, going if any one did offer a KasAina, and the ceremony was duly performed, then each Bhikkhu had a right to supply his actual needs from the robes made out of the KasAina. He need not do so at once. His want might not be pressing, or might not even arise till afterwards. During such an interval the five privileges (Anisams4) mentioned in this section (§ 3) are accorded to the Bhikkhus, though they would be against the rules in force during the rest of the year. ;
But if the Bhikkhu kept on postponing his choice would the privileges accorded by this section hold good even during the whole year? Could the Bhikkhu, by his mere abstention, thus bring about a practical abrogation of the general rules? Not so, for the five privileges are in their turn suspended by any one of the eight things mentioned below in § 7.
We may add that at the present time in Burma and Ceylon, the robes for the Bhikkhus are usually provided in accordance with the rules regulating gifts to particular Bhikkhus. But the gift of a Kashina is still by no means uncommon. See Spence Hardy’s ‘Eastern Monachism,’ pp. 121 and foll. There is probably, however, very seldom any necessity for the Bhikkhus to avail themselves of any of the five privileges, except the last.
1 This privilege is one of the exceptions allowed, in the P&timokkha, to the 46th Pafittiya. Bhikkhus were allowed, as a general rule, to pass through a village, with their alms-bowls in their hands, in order to give any disciple who wished to do so the opportunity of giving them food. (To describe this procedure by our word ‘begging,’ as is so often done, is, to say the least, misleading.) The 46th Paittiya lays down, in certain circumstances, a restriction on this general rule. The present section removes that restriction during the period of Kashin-atthara ; in order, according to Buddhaghosa (see the note on P4&. 46), to prevent the stock of robes falling short. That is, apparently, with the hope that a freer intercourse than usual between Bhikkhus and laity might lead to a gift of a KasAina when it was urgently required.
Here Buddhaghosa says simply, ‘ Anamanta-Aéro ’ti yava kashinam na uddhariyati tava andmantetv4.’ Amanteti must be equal to Apuékhati. Compare Béhtlingk-Roth under 4mantrana.
VII, 1, 4. THE KATHINA CEREMONIES. I5I
for alms without wearing the usual set of three robes!, going for alms in a body of four or more ?, possessing as many robes as are ‘wanted °, and whatever number of robes shall have come to hand, that shall belong to them (that is, to the Bhikkhus entitled, by residence and otherwise, to share in the distribution *).
‘And thus, O Bhikkhus, is the Kazhina to be dedicated.
4. ‘Let a learned, competent Bhikkhu proclaim
‘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.
p. 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?
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?
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
p. 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.
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.
> 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.
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 *:
* 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.
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.
® Buddhaghosa: Parikatha-katené ’ti kasAinam nama datum vasfati, ka/kina-dayako bahu-pufiviam pasavatiti evam parikathaya upp4ditena, Kaskinam nama ati-ukkasiham va/fati: mAtaram pi na vifinapetum va/fati: 4kdsato otinza-sadisam eva vaffati.
7 Buddhaghosa simply says: kukku-katené ’ti tavak4likena. The last word means ‘only for a time, temporary, on loan;’ see Gataka I, 121, 393, and Xullavagga X, 16,1; but the explanation is not clear. According to the Abhidh4na-ppadipika kukku is a measure of length.
when the ceremony has had to be abandoned (because it has lasted through the night) !: when the ceremony has fallen through (from other causes)*: when (in the formal choice by the presiding Bhikkhu) the upper robes have been left out, or the under robes, or the waist-cloths: when any one of the five parts of the robe have been omitted in the cutting out?: when the ceremony has been presided over by more than one Bhikkhu*. And even when the Kadina ceremony has (otherwise) been normally performed, if (the Samgha) ratifying the distribution, be other than the (whole Samgha) dwelling within the boundary, then also the Ka¢kina ceremony has not been duly held °.
‘In these cases, O Bhikkhus, the Ka/s/ina ceremony has not been duly held.
6. ‘And when, O Bhikkhus, has the Kad¢Zina ceremony been duly held ?’
‘When the robes have been made out of new a nikaya-sannidhi 4a. ‘Tattha tadah’ eva akatva shapetva karanam karana-sannidhi; samgho agga kashina-dussam labhitva puna-divase deti ayam nigaya-sannidhi (B.).
* Akappa-katené ’ti anadinna-kappa-bindhuné (B.), which we do not understand. Perhaps we should read binduna.
® Afifatra pavikakena va atireka-pafdakena v4 ’ti pafika v4 atirekani va khandani katva mahd-mandala-addha-mandalani dassetva katen’ eva va/fati. Evam hi samandali-katam hoti. Tam thapetva afifena akkhinnakena va dvi-tti-katu-khandena va na vasfati (B.). On these five parts of the robe compare below, Mahdvagga VIII, ra, 2.
‘ Avfiatra puggalassa atthfra “ti puggalassa attharam thapetva na afifiena samghassa v4 gamassa v4 attharena atthatam hoti (B.). The official ‘distributor’ (attharaka) must be a single person, not a gaa, or the Samgha.
® See the note on § 4, and below, VIII, 23.
p. 7
‘ Avfiatra puggalassa atthfra “ti puggalassa attharam thapetva na afifiena samghassa v4 gamassa v4 attharena atthatam hoti (B.). The official ‘distributor’ (attharaka) must be a single person, not a gaa, or the Samgha.
® See the note on § 4, and below, VIII, 23.
p. 7
cotton-cloth, or as good as new, or out of cloth?, or out of (rags) taken from the dust-heap’, or out of odd bits picked up in the bazaar *: when the decision (by the presiding Bhikkhu as to which robes he will take for himself) has not (merely) been made (but carried out): when there has been no talk about (the merit acquired by offering a Ka/Aina): when the gift is not merely a temporary one: when the ceremony has not been postponed: when it has not been necessary to abandon the ceremony: when the ceremony has not fallen through: when (in the choice made by the presiding Bhikkhu) the upper robes have not been left out, nor the under robes, nor the waist-cloths: when not one of the five parts of the robe have been omitted in the cutting out: when (the ceremony has been presided over) by one Bhikkhu. And also when, after the Ka¢#ina ceremony has been (otherwise) normally performed, the ratification has been given by the (whole Samgha) dwelling within the boundary.
‘In these cases, O Bhikkhus, the Ka/¢fina ceremony has been duly held.’
24. 1. 7. ‘Now when, O Bhikkhus, is the Ka¢hina (that is to say, the privileges allowed after the Ka/fina ceremony) suspended ?
* The new chapter should have begun here, and not with the next section as printed in the text.
p. 157
‘There are, O Bhikkhus, these eight grounds! for the suspension of the Kad¢hina (privileges) ?—the ground depending on (the Bhikkhus) having gone away, on (his robe being ready) finished, on his resolve (not to have it finished), on (his robe) having been destroyed, on his having heard (of the general suspension of the privileges of the whole Samgha), on the lapse of expectation (that a special gift of a robe would be made to him), on his having gone beyond the boundary (of the Samgha to whom the Kafkina was given), on the common suspension (of the Kaf¢hina privileges of the whole Samgha).
* M4tiké ’ti mataro ganettiyo ’ti attho(B.). So also in VIII, 14.
* M4tiké ’ti mataro ganettiyo ’ti attho(B.). So also in VIII, 14.
® The discussion of these eight grounds of the suspension of the five KasAina privileges is closely connected with the description in the 13th chapter of the two so-called Palibodhas. Palibodha seems to mean the continued existence of a claim on the Bhikkhu’s side to a share in the distribution of the Ka/Aina. Two conditions are necessary to the validity of this claim; the first touching the Bhikkhu’s domicile (Av4sa), the second the state of his wardrobe (4ivara). He must remain within the boundary (sim4) of the Samgha to whom the KafAina has been given; or if he has left it, then he must have the intention of returning, the animus revertendi. And secondly, he must be in actual want of robes. If either of these conditions fail, then the Bhikkhu is apalibodha in respect of the 4v4sa or the Aivara respectively. If he is apalibodha in both respects, then there follows the suspension of the Ka/Aina privileges, the kas#Ain-uddh4ra, or kafhin-ubbh§ra, so far as he is concerned.
So the eight grounds of the suspension of the privileges referred to in our present section (chap. 1. 7) either refer to the Bhikkhu’s domicile or to the state of his robes, or to ways in which his case falls within the general suspension of privileges of the whole Samgha. Each of the eight cases is explained in detail in the following sections, except the sixth ground, which is specially treated of afterwards in chapters 8 andg. See the note on the title at the end of this chapter, and compare further our note on the first Nissaggiya Pakittiya.
r58 MAHAVAGGA. VI, 2, 1:
2.1. ‘A Bhikkhu, after the Ka¢Aina ceremony has been held}, takes a robe ready for wear, and goes away, thinking, “I will come back.”
‘ That Bhikkhu’s Kadina privileges are suspended en the ground of his having gone away.
‘A Bhikkhu, after the Ka¢Aina ceremony has been held, takes a robe and goes away. And when he had got beyond the boundary he thinks, “I will have the robe made up here, and will never go back.” And he gets the robe made up.
‘That Bhikkhu’s Ka¢fina privileges are suspended on the ground of his having a robe ready for wear.
‘A Bhikkhu, after the Ka¢Zina ceremony has been held, takes a robe and goes away. And when he has got beyond the boundary he thinks, “I will neither have the robe made up, nor will I go back.”
‘That Bhikkhu’s Kaéina privileges are suspended on the ground of his having so decided.
‘A Bhikkhu, after the Ka¢Zina ceremony has been held, takes a robe and goes away. And when he has got beyond the boundary he thinks, “I will have the robe made up here,.and will never go back.” And he has the robe made up. And as the robe is being made up for him, it is spoilt.
‘That Bhikkhu’s Ka¢hina privileges are suspended on the ground of the robe being so spoilt.
And when he has got beyond the boundary he thinks, “I will have the robe made up here,.and will never go back.” And he has the robe made up. And as the robe is being made up for him, it is spoilt.
‘That Bhikkhu’s Ka¢hina privileges are suspended on the ground of the robe being so spoilt.
2. ‘A Bhikkhu, after the Ka¢dina ceremony has been held, takes a robe and goes away, thinking, “I will come back.” When he has got beyond the boundary he has that robe made up. When his robe has thus been made up he bears the news, “The Ka¢dina, they say, has been suspended in that district ?.”
* Literally, ‘ whose Ka/Aina has been spread out.’
p. 159
‘That Bhikkhu’s Ka¢dina privileges are suspended on the ground of his having heard that news..
‘A Bhikkhu, after the Ka¢sina ceremony has been held, takes a robe and goes away, thinking, “I will come back.” And when he has got beyond the boundary he has that robe made up. . And then, after it has been made up, he postpones his return until the (general) suspension of privileges has taken . place.
‘That Bhikkhu’s Kad/ina privileges are suspended on the ground of his being beyond the boundary.
‘A Bhikkhu, after the Ka¢Aina ceremony has been held, takes a robe and goes away, thinking, “I will come back.” And when he has got beyond the boundary he has that robe made up. And then, when it has been made up, he postpones his return until the very moment when the (general) suspension of privileges takes place’.
‘That Bhikkhu’s Ka/¢Aina privileges are suspended on the ground of the common suspension (of the privileges of the whole Samgha).’
End of the section entitled Adaya-sattaka*.
3. ‘A Bhikkhu, after the Ka¢Zina ceremony has been
1 In the table of contents (p. 266) sambhuxAti is replaced by sambhoti. Abhisambhuseyyam occurs in Burnouf’s ‘ Lotus,’ &c., Pp. 313. 7.
% That is, ‘the seven cases in which he takes a robe away.’ The eighth case is explained below in chapters 8, 9.
p. 4
held, takes with him a robe ready for wear, and goes away, &c.?’
End of the section entitled Sam4d4ya-sattaka?
4,
‘A Bhikkhu, after the Ka¢/ina ceremony has been held, takes a robe not ready, and goes away. And when he has got beyond the boundary he thinks, “] will have the robe made up here, and will never go back ;” and he gets the robe made up, &c.®’
End of the section entitled Ada ya-Ahakka‘.
5.
‘A Bhikkhu, after the Ka¢Zina ceremony has been held, takes with him a robe not ready, and goes away, &c. 5’
End of the section entitled Sam4daya-khakka®.
1 This chapter is word for word identical with chap. 2: only instead of ‘takes’ (Adaya) read ‘takes with him’ (samadaya). We cannot say what different meaning these two words are intended to convey.
3 That is, ‘the seven cases in which he takes a robe with him.’
1 This chapter is word for word identical with chap. 2: only instead of ‘takes’ (Adaya) read ‘takes with him’ (samadaya). We cannot say what different meaning these two words are intended to convey.
3 That is, ‘the seven cases in which he takes a robe with him.’
® Six of the seven cases specified in chap. 2 (with the exception of the first of the seven) are repeated here in the same words, with the only difference that instead of ‘takes a robe’ it is said here ‘takes a robe not ready.’ The first case is necessarily omitted, because it is essential to that case, that the Bhikkhu going away takes with him a robe ready for wear.
4 ‘The six cases in which he takes a robe away.’
5 As in chap. 4. For ‘takes’ read ‘takes with him.’ See the note at chap. 3.
° «The six cases in which he takes a robe with him.’
p. 161
6,
1. ‘A Bhikkhu, after the Ka¢Zina ceremony has been held, takes a robe, and goes away. And when he has got beyond the boundary he thinks, “I will have the robe made up here, and will never go back.” And he gets the robe made up.
‘That Bhikkhu’s Ka/Aina privileges are suspended on the ground of his having a robe ready for wear, &c.?
2. ‘A Bhikkhu, after the Ka¢hina ceremony has been held, takes a robe and goes away, thinking, “I will never come back.” And when he has got beyond the boundary he thinks, “1 will have the robe made up here.” And he gets the robe made up, &c. ?
3. ‘A Bhikkhu, after the Ka/Zina ceremony has been held, takes a robe and goes away, without taking a resolution ; he neither thinks “I will come back,” nor does he think “I will not come back.” And when he has got beyond the boundary, &c.®
4. ‘A Bhikkhu, after the Katina ceremony has been held, takes a robe and goes away, thinking,
* This case is word for word identical with the second case in chap. 2.1. After it follow the third and fourth case of chap. 2. 1, which it is unnecessary to print here again in full extent. The triad of these cases is repeated here in order to serve as a basis for the variations which are to follow in §§ 2, 3.
* The triad of § 1 is repeated here, with the difference, as is seen from the opening clauses which we have fully printed, that the Bhikkhu, before he has got beyond the boundary, and not afterwards as in § 1, resolves upon not returning to the Avasa.
® The whole triad as in.§1. The only difference between § 3 and § 1 consists in the following words being added in § 3 in each of the three cases, ‘ without taking a resolution; he neither thinks “T will come back,” nor does he think “I will not come back.”’
(17] M
p. 7
“I will come back.” And when he has got beyond the boundary, &c.?’
7. ‘A Bhikkhu, after the Ka¢/ina ceremony has been held, takes a robe with him and goes away, &c.*’
End of the Adaya- (‘ Taking away’) Bhawavara.
8.
“I will come back.” And when he has got beyond the boundary, &c.?’
7. ‘A Bhikkhu, after the Ka¢/ina ceremony has been held, takes a robe with him and goes away, &c.*’
End of the Adaya- (‘ Taking away’) Bhawavara.
8.
1. ‘A Bhikkhu, after the Ka¢Zina ceremony has been held, goes away with the expectation of getting a robe (presented). And when he has got beyond the boundary, &c. And he adopts such a course of action as may lead to his expectation being realised. But he obtains a robe where he had not expected it,and does not obtain it where he had expected it. And he thinks, “I will have the robe made up here, and will never go back.” And he gets the robe made up.
‘ That Bhikkhu’s Kaddina privileges are suspended on the ground of his having a robe ready for wear.
‘A Bhikkhu, after the Ka¢/ina ceremony has beenp. 163 held (&c., as in the preceding case). And he thinks, “J will neither have the robe made up, nor will I go back.”
1 Supply here the whole triad as in §1, the words ‘thinking “I will come back”’ being constantly added. After this triad follow three other cases which are exactly identical with the three contained in chap. 2. 2.
* The whole chapter 6 is repeated here tliree times, the first time replacing the words ‘takes a robe’ by ‘takes a robe with him’ (comp. chap. 3); the second time replacing ‘takes a robe’ by ‘takes a robe not ready’ (comp. chap. 4); and the third time with these two modifications combined (comp. chap. 5).
‘ That Bhikkhu’s Ka/Aina privileges are suspended on the ground of his having so decided.
‘A Bhikkhu, after the Ka¢Aina ceremony has been held, &c. And he thinks, “I will have the robe made up here, and will never go back.” And he has the robe made up. And as the robe is being: made up for him, it is spoilt.
‘That Bhikkhu’s Ka¢hina privileges are suspended on the ground of the robe being so spoilt.
‘That Bhikkhu’s Ka/Zina privileges are suspended on the ground of the lapse of that expectation.’
2, 3.
End of the section entitled An4s4-do/asaka %,
9.
1. ‘A Bhikkhu, after the Ka¢sina ceremony has been held, goes away with the expectation of getting
* §§ 2, 3 stand exactly in the same relation to §1 in which chap. 6. 2, 3 stand to chap. 6. 1.
* <The twelve cases (in which the robe is received) against expectation.” M 2
p. 2
‘A Bhikkhu, after the Ka¢sina ceremony has been held, goes away with the expectation of getting
* §§ 2, 3 stand exactly in the same relation to §1 in which chap. 6. 2, 3 stand to chap. 6. 1.
* <The twelve cases (in which the robe is received) against expectation.” M 2
p. 2
a robe (presented), thinking, “I will come back.” And when he has got beyond the boundary, he devotes himself to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it. And he thinks, “I will have the robe made up here, and will never go back,” &c.!
2. ‘A Bhikkhu, after the Katina ceremony has been held, goes away with the expectation of getting a robe (presented), thinking, “I will come back.” And when he has got beyond the boundary, he hears the news: “The Ka¢fina, they say, has been suspended in that district.” And he thinks, “ Since the Ka¢dina has been suspended in that district, I will devote myself here to obtaining the gift I am expecting.” And he adopts such action as may lead to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it. And he thinks, “I will have the robe made up here, and will never go back,” &c.?
3. ‘A Bhikkhu, after the Ka¢dina ceremony has been held, goes away with the expectation of getting a robe (presented), thinking, “I will come back.” And when he has got beyond the boundary, he adopts such action as may lead to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it, and he has that robe made up.
1 Here follows the same development into the four cases of ni/Aanantika, sanni/fhanantika, ndsanantika, and As4vakkhedika kashinuddhara, as in chap. 8. 1.
* Supply here the same four cases as in the preceding paragraph or in chap. 8.1. ;
p. 165
When that robe has thus been made up he hears the news, “The KasAina, they say, has. been suspended in that district.”
‘That Bhikkhu’s Kaf¢hina privileges are suspended on the ground of his having heard that news.
‘A Bhikkhu, after the Ka¢/ina ceremony has been held, goes away with the expectation of getting a robe, thinking, “I will come back.” And when he has got beyond the boundary, he thinks, “I will. devote myself to obtaining that expected gift, and will never go back.” And he cares for that expected gift, but his expectation collapses:
‘That Bhikkhu’s Kaf¢hfina privileges are suspended on the ground of the lapse of that expec- - tation.
devote myself to obtaining that expected gift, and will never go back.” And he cares for that expected gift, but his expectation collapses:
‘That Bhikkhu’s Kaf¢hfina privileges are suspended on the ground of the lapse of that expec- - tation.
‘A Bhikkhu, after the Ka/Zina ceremony has been held, goes away with the expectation of getting a robe, thinking, “I will come back.” And when he has got beyond the boundary, he devotes himself to the realisation of his expectation, and he obtains a robe where he had expected it, and does not obtain one where he had not expected it, and he has that robe made up. And then, after it has. been made up, he postpones his return until the (general) suspension of privileges has taken place.
‘That Bhikkhu’s Ka¢Aina privileges are suspended on the ground of his being beyond the boundary.
‘A Bhikkhu, after the Ka¢ina ceremony has been held (&c., as in the preceding case, down to:) And then, after it has been made up, he postpones his return until the very moment when the (general) suspension of privileges takes place.
p. 10
‘That Bhikkhu’s Ka¢4ina privileges are suspended on the ground of the common suspension.’
End of the section entitled As4-do/asaka}.
10.
‘A Bhikkhu, after the Ka¢Zina ceremony has been held, goes away on some business. And when he has got beyond the boundary, he conceives the expectation of getting a robe (presented). And he * devotes himself to the realisation of his expectation, and he obtains, &c.?’
End of the Karamztya-do/asaka *.
11.
1. ‘A Bhikkhu, after the Ka¢Aina ceremony has been held, goes away travelling to the (four) quarters (of the world‘), guarding® his claim to a share in the robes. When he is so travelling, the Bhikkhus ask him: “ Where have you kept Vassa, friend, and where have you your share in the robes ?”
‘He replies: “I have kept Vassa in such and such
1 «The twelve cases (in which the robe is received) as expected.’
2 See chap. 8.1. The same three times four cases are specified here as in chap. 8; only the opening clauses of each case, which we have printed above, are different from those in chap. 8.
5 « The twelve cases of (the Bhikkhu’s going away on) business.’
* Comp. II, 21, 1.
> Apatinayam4na, comp. apaéiti, apatita.
p. 167
a residence, and there I have my share in the robes.”
‘They say to him: “Go, friend, and bring your robe hither; we will make it up for you here.”
‘And he goes to that residence and asks the Bhikkhus: “Where is the portion of robes due to me, friends ?” ;
‘They reply: “Here it is, friend; where are you going ?”
‘He says: “I will go to such and such a residence ; there the Bhikkhus will make up the robe for me.”
‘They answer: “ Nay, friend, do not go; we will make up the robe for you here.”
‘And he thinks, “I will have the robe made up here, and will not go back (to that other place),” &t.?
2. ‘A Bhikkhu, after the Ka¢Aina ceremony has been held, goes away travelling (&c., as in § 1, down to:) “ Here itis, friend.” And he takes that robe and sets out for that residence. On the way some Bhikkhus ask him: “ Friend, where are you going ?”
‘He says: “I intend to go to such and such a residence; there the Bhikkhus will make up the robe for me.”
‘They answer: “Nay, friend, do not go; we will . make up the robe for you here.”
‘And he thinks, “I will have the robe made up here, and will not go back (to that other place),” &c.?
3. ‘A Bhikkhn, after the Ka/Aina ceremony has been held, goes away travelling (&c., as in § 1, down to :) “ Here it is, friend.” And he takes that robe, and sets out for that residence. And when going
1 Here follow the three cases as given in chap. 6. 1, in the usual way. 3 The usual three cases; see the preceding note.
p. 12
to that residence, he thinks, “I will have the robe made up here, and will not go back (to that place),” &e.V
End of the Apafinana-navaka *..
12,
‘A Bhikkhu intent on finding a comfortable place (to live in), after the Ka¢AZina ceremony has been held, takes. a robe, and goes away, thinking, “I will go to such and such a residence; if it is comfortable there, I will remain there; if it is not, I will go to such and such a. residence ; if it is camfortable there, I will remain there; if it is not, I will go to. such and such a residence; if it is comfortable there, I will remain there ; if it is not, I will go back.”
‘When he has got beyond the boundary, he thinks, “T will have the robe made up here, and will never go back,” &c.°’
End of the five cases. of the Bhikkhu intent on comfort..
13.
1. ‘On two conditions, O Bhikkhus, the claim (of a Bhikkhu to a share in the distribution) of the
5 The usual three cases as before, and then the two cases of the simatikkantika ka/Akinuddh4ara and the saha bhikkhOhi ka/kinuddhara, which run as may be seen from chap. 2. 2 (the two last cases there) or from chap. 9. 3.
p. 169
Ka¢hina continues to exist, and on the failing of these two conditions it is lost}.
‘And which are the two conditions, O Bhikkhus, for the continued existence of that claim? The condition regarding the residence, and the condition regarding the robe.
3.
p. 169
Ka¢hina continues to exist, and on the failing of these two conditions it is lost}.
‘And which are the two conditions, O Bhikkhus, for the continued existence of that claim? The condition regarding the residence, and the condition regarding the robe.
‘And which, O Bhikkhus, is the condition regarding the residence ? A Bhikkhu, O Bhikkhus, goes away (for a time), when it is raining or storming, with the intention of returning to that residence. In this case, O Bhikkhus, the condition regarding the residence is fulfilled. And which, O Bhikkhus, is the condition that regards the robe? A Bhikkhu’s robe, O Bhikkhus, is not made up, or not ready, or his expectation of getting a robe has ceased. In this case, O Bhikkhus, the condition regarding the robe is fulfilled. These, O Bhikkhus, are the two conditions for the continued existence of the claim.
2. ‘And which, O Bhikkhus, is the failing of the two conditions by which the claim is lost? The failing of the condition regarding the residence, and the failing of the condition regarding the robe.
‘And in which case,O Bhikkhus, does the condition regarding the residence fail ?
‘A Bhikkhu, O Bhikkhus, goes away from the residence, giving it up, turning away from it with contempt, abandoning it, with the intention of not returning. In this case, O Bhikkhus, the condition regarding the residence fails. And in which case, O Bhikkhus, does the condition regarding the robe
1 Literally, there are two Palibodhas of the Ka¢Aina and two Apalibodhas. On the subject discussed in this chapter—the Palibodhas—see the note on chap. 1. 7.
p. 170
fail? A Bhikkhu’s robe, O Bhikkhus, has been made up, or spoilt, or lost, or burnt, or ‘his expectation of getting a robe thas ceased. In these cases, O Bhikkhus, the condition regarding the robe fails. This is the failing of the two conditions, O Bhikkhus, by which the claim is lost.’
End.of the seventh Khandhaka, the Kadfinakhandhaka,
p. 171
EIGHTH KHANDHAKA.
(THE DRESS OF THE BHIKKHUS.)
1,
1. At that time the blessed Buddha dwelt at RAégagaha,in the Veduvana, in the Kalandaka-nivapa. At that time Ves4li was an opulent, prosperous town, populous, crowded with people, abundant with food!; there were seven thousand seven hundred and seven storeyed buildings, and seven thousand seven hundred and seven pinnacled buildings, and seven thousand seven hundred and seven pleasure grounds (Ar4mas),and seven thousand seven hundred and seven lotus-ponds. There was also the courtezan AmbapAlika*, who was beautiful, graceful, pleasant, gifted with the highest beauty of complexion, well versed in dancing, singing, and lute-playing, much visited by desirous people. She asked fifty (kahapazas) for one night. Through that person Vesalt became more and more flourishing.