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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1And 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.’ VIE, 3. THE KATHINA CEREMONIES. 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. 160 MAHAVAGGA. VII, 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.’
21 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.’ VII, 6, 4 THE KATHINA CEREMONIES. 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 162 MAHAVAGGA, ~ VII, 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.
3“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 been 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). VII, 9, 1. THE KATHINA CEREMONIES. 163 held (&c., as in the preceding case). And he thinks, “J will neither have the robe made up, nor will I go back.” ‘ 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. * ©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, he thinks, “ I will adopt here such a course of action as may lead to my expectation being realised, and will never go back.” And he devotes himself to obtaining that expected gift, but his expectation comes to nothing. ‘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 2 164 MAHAVAGGA. VII, 9, 2.
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.
1And 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.’ VIE, 3. THE KATHINA CEREMONIES. 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. 160 MAHAVAGGA. VII, 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.’
21 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.’ VII, 6, 4 THE KATHINA CEREMONIES. 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 162 MAHAVAGGA, ~ VII, 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.
3“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 been 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). VII, 9, 1. THE KATHINA CEREMONIES. 163 held (&c., as in the preceding case). And he thinks, “J will neither have the robe made up, nor will I go back.” ‘ 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. * ©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, he thinks, “ I will adopt here such a course of action as may lead to my expectation being realised, and will never go back.” And he devotes himself to obtaining that expected gift, but his expectation comes to nothing. ‘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 2 164 MAHAVAGGA. VII, 9, 2.
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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