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Romanised transliteration as printed by the translator, not the original script. This is what we hold.
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. 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. ; VII, 9, 3. THE KATHINA CEREMONIES. 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.
2devote 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. 166 _ MAHAVAGGA. VII, 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. VII, 115 3 THE KATHINA CEREMONIES. 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.?
32. ‘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. 168 MAHAVAGGA. VII, 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 1 The same three cases as before. ? ©The nine cases in which he guards (his.claim).’ 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. VII, 13, 2. THE KATHINA CEREMONIES, 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.
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.
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. 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. ; VII, 9, 3. THE KATHINA CEREMONIES. 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.
2devote 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. 166 _ MAHAVAGGA. VII, 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. VII, 115 3 THE KATHINA CEREMONIES. 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.?
32. ‘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. 168 MAHAVAGGA. VII, 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 1 The same three cases as before. ? ©The nine cases in which he guards (his.claim).’ 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. VII, 13, 2. THE KATHINA CEREMONIES, 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.
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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