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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1Ettakam 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. * Sannidhi-katen4’ti ettha duvidho sannidhi ; karaza-sannidhi VII, 1, 6. THE KATHINA CEREMONIES. 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.). 1 Nissaggiyen4 ’ti ratti-nissaggiyena. Parivare pi, vuttam nissaggiyam nama kayiram4ne arunam udriyatiti (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. 156 MAHAVAGGA. VII, 1, 7.
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. 156 MAHAVAGGA. VII, 1, 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 ? ? Pilosikay4 ’ti hata-vatthaka-sa/akena (B.). 2 Pamsukulena ’ti te-visatiya khettesu uppanna-pamsukulena. 5 Papanikené ’ti 4pana-dvare patita-pilofikam gahetva ka/shinatth4ya deti, tendpi va//atiti attho (B.). Compare VIII, 14, 2.- * The new chapter should have begun here, and not with the next section as printed in the text. VI, 1, 7. THE KATHINA CEREMONIES. 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.
3* 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.
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.
1Ettakam 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. * Sannidhi-katen4’ti ettha duvidho sannidhi ; karaza-sannidhi VII, 1, 6. THE KATHINA CEREMONIES. 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.). 1 Nissaggiyen4 ’ti ratti-nissaggiyena. Parivare pi, vuttam nissaggiyam nama kayiram4ne arunam udriyatiti (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. 156 MAHAVAGGA. VII, 1, 7.
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. 156 MAHAVAGGA. VII, 1, 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 ? ? Pilosikay4 ’ti hata-vatthaka-sa/akena (B.). 2 Pamsukulena ’ti te-visatiya khettesu uppanna-pamsukulena. 5 Papanikené ’ti 4pana-dvare patita-pilofikam gahetva ka/shinatth4ya deti, tendpi va//atiti attho (B.). Compare VIII, 14, 2.- * The new chapter should have begun here, and not with the next section as printed in the text. VI, 1, 7. THE KATHINA CEREMONIES. 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.
3* 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.
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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