Vinaya Texts
Translated from the Pāli by
T. W. Rhys Davids
and
Hermann Oldenberg
Oxford, the Clarendon Press
[1881]
Vol. XVII of The Sacred Books of the East
This work is in the Public Domain.
Reformatted from the Internet Sacred Text Archive version scanned and formatted by Christopher M. Weimer
The Mahāvagga
Seventh Khandhaka
The Kathina Ceremonies
1.
1.1 Now at that time the Blessed One was staying at Sāvatthi, in the Getavana, Anāthapindika's Grove. And at that time about thirty Pātheyyaka Bhikkhus[1], [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 Sāvatthi to visit the Blessed One, at the time when the period for entering upon Vassa was at hand, were unable to reach Sāvatthi in time to spend the Vassa there, and stayed at Sāketa 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 Pavāranā, they went on to the place where the Blessed One was, at Sāvatthi, in the Getavana, Anāthapindika's Grove, while the rain was falling, and the waters were gathering[2], 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.
1.2 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[3]:
Do things go well with you, O Bhikkhus? Do [148] 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 Pātheyyaka Bhikkhus, to Sāvatthi to visit the Blessed One, we were unable to reach Sāvatthi in time (&c., as in § 1, down to:). And when, after three months, Lord, we had completed our Vassa residence, and had held our Pavāranā, 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.'
1.3 Then the Blessed One in that connection, having delivered a religious discourse, addressed the Bhikkhus, and said[4]:
[149] 'I prescribe, O Bhikkhus, that the Kathina ceremony shall be performed by Bhikkhus when [150] they have completed their Vassa. And five things are allowable to you, O Bhikkhus, after the Kathina ceremony has been held--going for alms to the houses of people who have not invited you[5], going [151] for alms without wearing the usual set of three robes[6], going for alms in a body of four or more[7], possessing as many robes as are wanted[8], 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 [9]).
'And thus, O Bhikkhus, is the Kathina to be dedicated.
1.4 'Let a learned, competent Bhikkhu proclaim [152] the following ñatti before the Saṅgha: "This Kathina-cloth has become the property of the Saṅgha. If the Saṅgha is ready, let the Saṅgha hand over the Kathina-cloth to such and such a Bhikkhu to spread out the Kathina. This is the ñatti. Let the Saṅgha, reverend Sirs, hear me. This Kathina-cloth has become the property of the Saṅgha. The Saṅgha hands it over to such and such a Bhikkhu to spread out the Kathina. If the Saṅgha approves of the handing over of the Kathina to such and such a Bhikkhu for spreading it out, let it remain silent. The Saṅgha approves thereof. Therefore does it remain silent. Thus I understand[10]."
1.5 'Now thus, O Bhikkhus, has the Kathina ceremony been duly held; and thus has it not been duly held[11].
[153] When, O Bhikkhus, has it not been duly held?'
The Kathina ceremony has not been duly held when the stuff has only been marked (for the purposes of measurement)[12]: 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[13]: when it has only been sewn in lengths[14]: when it has only been marked[15]:when it has only been made strong (in the seams)[16]: when it has only [154] been strengthened by a braid[17] or by a binding[18] along the back, or by being doubled in parts[19]: when it has only been put into the dye[20]: when the decision (by the presiding Bhikkhu, as to which robes he will take for himself) has been made (but not been carried out[21]): when there has been talk (about the merit acquired by presenting the Saṅgha with cloth, and the donor has been induced thereby to show his liberality[22]): when the gift is only a temporary one[23]: when the ceremony has been postponed[24]: [155] when the ceremony has had to be abandoned (because it has lasted through the night)[25]: when the ceremony has fallen through (from other causes)[26]: 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[27]: when the ceremony has been presided over by more than one Bhikkhu[28]. And even when the Kathina ceremony has (otherwise) been normally performed, if (the Saṅgha) ratifying the distribution, be other than the (whole Saṅgha) dwelling within the boundary, then also the Kathina ceremony has not been duly held[29].
'In these cases, O Bhikkhus, the Kathina ceremony has not been duly held.
1.6 'And when, O Bhikkhus, has the Kathina ceremony been duly held?'
'When the robes have been made out of new [156] cotton-cloth, or as good as new, or out of cloth[30], or out of (rags) taken from the dust-heap[31], or out of odd bits picked up in the bazaar[32]: 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 Kathina): 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 Kathina ceremony has been (otherwise) normally performed, the ratification has been given by the (whole Saṅgha) dwelling within the boundary.
'In these cases, O Bhikkhus, the Kathina ceremony has been duly held.'
2.[33]
2.1 Now when, O Bhikkhus, is the Kathina (that is to say, the privileges allowed after the Kathina ceremony) suspended?
[157] 'There are, O Bhikkhus, these eight grounds[34] for the suspension of the Kathina (privileges)[35]--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 Saṅgha), 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 Saṅgha to whom the Kathina was given), on the common suspension (of the Kathina privileges of the whole Saṅgha).
[158] 2.2 'A Bhikkhu, after the Kathina ceremony has been held[36], takes a robe ready for wear, and goes away, thinking, "I will come back."
'That Bhikkhu's Kathina privileges are suspended on the ground of his having gone away.
'A Bhikkhu, after the Kathina 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 Kathina privileges are suspended on the ground of his having a robe ready for wear.
A Bhikkhu, after the Kathina 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 Kathina privileges are suspended on the ground of his having so decided.
'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away. And when he has got beyond the boundary he chinks, "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 Kathina privileges are suspended on the ground of the robe being so spoilt.
2.3 'A Bhikkhu, after the Kathina 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 Kathina, they say, has been suspended in that district[36]."
[159] "That Bhikkhu's Kathina privileges are suspended on the ground of his having heard that news.
A Bhikkhu, after the Kathina 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 Kathina privileges are suspended on the ground of his being beyond the boundary.
'A Bhikkhu, after the Kathina 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[37].
'That Bhikkhu's Kathina privileges are suspended on the ground of the common suspension (of the privileges of the whole Saṅgha).'
End of the section entitled Âdāya-sattaka[38].
3.
3.1 'A Bhikkhu, after the Kathina ceremony has been [160] held, takes with him a robe ready for wear, and goes away, &c.[39]'
End of the section entitled Samādāya-sattaka[40].
4.
4.1 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe not ready, 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, &c.[41]'
End of the section entitled Âdāya-khakka[42].
5.
5.1 A Bhikkhu, after the Kathina ceremony has been held, takes with him a robe not ready, and goes away, &c.[43]'
End of the section entitled Samādāya-khakka[44].
6.
6.1 'A Bhikkhu, after the Kathina 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 Kathina privileges are suspended on the ground of his having a robe ready for wear, &c.[45]
6.2 'A Bhikkhu, after the Kathina 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, "I will have the robe made up here." And he gets the robe made up, &c.[46]
6.3 'A Bhikkhu, after the Kathina 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.[47]
6.4 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe and goes away, thinking, [162] "I will come back." And when he has got beyond the boundary, &c.[48]'
7.
7.1 'A Bhikkhu, after the Kathina ceremony has been held, takes a robe with him and goes away, &c.[49]'
End of the Âdāya- ('Taking away') Bhānavāra.
8.
8.1 'A Bhikkhu, after the Kathina 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 realized. 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 Kathina privileges are suspended on the ground of his having a robe ready for wear.
'A Bhikkhu, after the Kathina ceremony has been [163] held (&c., as in the preceding case). And he thinks, "I will neither have the robe made up, nor will I go back."
'That Bhikkhu's Kathina privileges are suspended on the ground of his having so decided.
'A Bhikkhu, after the Kathina 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 Kathina privileges are suspended on the ground of the robe being so spoilt.
'A Bhikkhu, after the Kathina 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 realized, and will never go back." And he devotes himself to obtaining that expected gift, but his expectation comes to nothing.
'That Bhikkhu's Kathina privileges are suspended on the ground of the lapse of that expectation.'
End of the section entitled Anāsā-dolasaka[51].
9.
9.1 'A Bhikkhu, after the Kathina ceremony has been held, goes away with the expectation of getting [164] 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.[52]
9.2 'A Bhikkhu, after the Kathina 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 Kathina, they say, has been suspended in that district." And he thinks, "Since the Kathina 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.[53]
9.3 'A Bhikkhu, after the Kathina 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. [165] When that robe has thus been made up he hears the news, "The Kathina, they say, has been suspended in that district."
That Bhikkhu's Kathina privileges are suspended on the ground of his having heard that news.
'A Bhikkhu, after the Kathina 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 Kathina privileges are suspended on the ground of the lapse of that expectation.
'A Bhikkhu, after the Kathina 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 Kathina privileges are suspended on the ground of his being beyond the boundary.
'A Bhikkhu, after the Kathina 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] 'That Bhikkhu's Kathina privileges are suspended on the ground of the common suspension.'
End of the section entitled Âsā-dolasaka[54].
10.
10.1 'A Bhikkhu, after the Kathina 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.[55]'
End of the Karanîya-dolasaka[56].
11.
11.1 'A Bhikkhu, after the Kathina ceremony has been held, goes away travelling to the (four) quarters (of the world[57]), guarding[58] 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 [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)," &c.[59]
11.2 'A Bhikkhu, after the Kathina 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. 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.[60]
11.3 'A Bhikkhu, after the Kathina 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 [168] to that residence, he thinks,. "I will have the robe made up here, and will not go back (to that place)," &c.[61]'
End of the Apakinana-navaka[62].
12.
12.1 'A Bhikkhu intent on finding a comfortable place (to live in), after the Kathina 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 comfortable 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, "I will have the robe made up here, and will never go back," &c.[63]'
End of the five cases of the Bhikkhu intent on comfort.
13.
13.1 'On two conditions, O Bhikkhus, the claim (of a Bhikkhu to a share in the distribution) of the [169] Kathina continues to exist, and on the failing of these two conditions it is lost[64].
'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.
13.2 '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 [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 has 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 Kathina-khandhaka.
[1] Buddhaghosa says, Pātheyya (the Berlin MS. reads Pāveyya) is the name of a kingdom situated to the west of the Kosala country. This passage refers to Bhikkhus who dwelt there. The Bhattavaggiya 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 Pātheyya? The word does not occur in the stock list, found in different parts of the Pāli Pi.itakas, of the sixteen Mahā-ganapadā; that is to say, Aṅga, Magadha, Kāsi, Kosala, Vaggi, Malla, Ketiya, Vamsa, Kuru, Pañkāla, Makkha, Sûrasena, Assaka, Avanti, Gandhāra, Kamboga. The account of the Council at Vesālî gives us a hint as to the right answer to the above question; for the Thera Sambhûta, who took part in that Council, is called a Pātheyyaka in Kullavagga XII, 2, 7, and is also said at Kullavagga XII, 1, 8 to have lived Ahogaṅge Pabbate. The position of this hill is further described in the Mahāvamsa as being on the upper Ganges--uddhagaṅgāya . . . . Ahogaṅgamhi pabbate (p. 39, ed. Turnour). Then again in Kullavagga XII, 1, 7 the Thera Yasa, when wishing to put himself in communication with the Bhikkhus in Pātheyya and in other places, goes to Kosambî as the most convenient meeting-place for Bhikkhus coming from the East. The other places mentioned in that passage in juxta-position with Pātheyya would seem to show that Pātheyya, with Pākîna, Avanti, and Dakkhināpatha, 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 of Kuru, Pañkāla, &c., which are the last eight of the sixteen kingdoms in the stock list above referred to. Probably the literal meaning of Pātheyya is 'western' (Sans. pratyañk). In the Suttavibhaṅga (Pākittiya 34) merchants are mentioned who are travelling from Rāgagaha to the Patiyāloka, which must mean 'the western country,' just as Patiyārāma (Dîpav. 17, 11) means 'the western Ârāma.'
[2] Udaka-samgahe ’ti udakena samgahite ghatite samsatthe thale ka ninne ka ekodakibhûte ’ti attho (B.).
[3] Compare IV, I, 8, and foll.
[4] As has been remarked in a previous note (to the first Nissaggiya Pākittiya Rule) some of the details of these Kathina ordinances are at present difficult to understand. But the general meaning of them is already clear. Immediately after the Pavāranā, the ceremony by which the Vassa residence is closed, there follows a distribution of the robes belonging to the local Saṅgha, (that is, the portion of the Order dwelling within one boundary,) to the particular Bhikkhus composing the Saṅgha. This distribution commences with the kathin-atthāra, atthāra, '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 atthāra 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.'
The Kathina, literally 'hard,' is the stock of cotton cloth provided by the faithful to be made up into robes for the use of the Saṅgha 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, Samghika, but) available for immediate distribution--all on one and the same day. The object of this was that the Saṅgha, or at least a quorum of the Saṅgha, 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 Saṅgha lives (and therefore technically called an āvāsa, 'residence'), and who have taken part in the Pavāranā, are entitled to share in the distribution.
(Buddhaghosa says, 'Ettha kathinatthāram ke labhanti ke na labhanti. Ganavasena tāva pakkhima-kotiyā pañka ganā (for at least five must be present to make a Pavāranā legal, Mahāvagga IX, 4, r) . . . . vutthavassavasena purimikāya vassam upagantvā pathama-pavāranāya pavāritā labhanti.')
There can of course be no kathin-atthāra if there is no kathina; and, under certain restrictions laid down in the Nissaggiya Pākittiya 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 Kathina to the whole community, then he is to present the cloth in the early morning to a properly constituted meeting of the Saṅgha, and the Kathina 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 Kathina until some time after the Vassa residence had closed. But if any one did offer a Kathina, and the ceremony was duly performed, then each Bhikkhu had a right to supply his actual needs from the robes made out of the Kathina. 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 (Anisamsā) 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 Kathina 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.
[5] This privilege is one of the exceptions allowed, in the Pātimokkha, to the 46th Pākittiya. 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 Pākittiya lays down, in certain circumstances, a restriction on this general rule. The present section removes that restriction during the period of Kathin-atthāra; in order, according to Buddhaghosa (see the note on Pāk. 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 Kathina when it was urgently required.
Here Buddhaghosa says simply, 'Anāmanta-kāro ’ti yāva kathinam na uddhariyati tāva anāmantetvā: Âmanteti must be equal to āpukkhati. Compare Böhtlingk-Roth under āmantrana.
[6] This privilege is granted as a relaxation of the 2nd Nissaggiya. Buddhaghosa says, 'Asamādāna-kāro ’ti ti-kivaram asamādāya karanam kîvara-vippavāso kappissatîti attho.' Compare Mahāvagga VIII, 23, 3. It will be seen that the wording of the Pātimokkha Rule is not inconsistent with the rule laid down here.
[7] This is a relaxation of the 32nd Pākittiya, and is mentioned in that rule.
[8] This would seem to be a relaxation of the 1st Pākittiya. 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 Kathina 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, 'Yāvadattha-kîvaran ti yāvatā kivarena attho tāvatakam anadhitthitam avikappitam (compare Sutta-vibhaṅga Niss. I, 3, 1) kappissatîti attho:
[9] That is, according to Buddhaghosa, either those belonging to a Bhikkhu who has died, or those belonging to the Saṅgha in any way. This shows that at the division not only the robes made out of the gift of a Kathina 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 ka tattha kîvar-uppādo tattha kathinatthata-sîmāya mataka-kîvaram vā hotu samgham uddissa dinnam vā samghikena tatr’ uppādena ābhatam vā yena kenaki ākārena yam samghikam kîvaram uppaggati tam tesam bhavissatîti 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.
[10] This formula is one of those included in the collection entitled Kammavākam. It appears from Minayeff (Prātimoksha, 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 (pak.uddharitvā), and chooses for himself one of the new ones (navam adhitthahitvā), saying as he does so, 'imāya samghātiyā (or, as the case may be, uttarāsaṅgena, antaravāsakena) kathinam attharāmi.' 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 Saṅgha for their formal approval of his procedure (compare the closing words of §§5, 6). But when they have given it, the distribution is not at an end. 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 Kathina privileges set out in § 3 are allowed to him.
[11] The formal permission to each Bhikkhu to take his share is 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.
[12] Ullikhita-mattenā ’ti dîghato ka puthulato ka pamāna-gahana-mattena. Pamānam hi ganhanto tassa tassa padesassa sañgānanattham nakhādîhi vā parikkhedam dassento ullikhati, nalātādîsu vā ghamsati. Tasmā tam pamāna-gahanam ullikhita-mattan ti vukkati (B.).
[13] Bandhana-mattenā ’ti mogha-suttak-āropana-mattena (B.). Mogha-suttakāni, 'false threads,' are threads put in the cloth to show where it is to be cut or sewn. See Buddhaghosa on Kullavagga V, II, 3 (p. 317 of H. O.'s edition). Our clause therefore means temporarily pieced together as the commencement of the tailoring work.
[14] Ovattiya (sic) -karana-mattenā ’ti mogha-suttakānusārena dîgha-sibbita-mattena (B.). Sewn in lengths along the lines of the false threads mentioned in the last note. The word occurs also in Mahāvagga VIII, 14, 2; and in Kullavagga V, 1, 2 we are told that the Khabbaggiya Bhikkhus ovattikam dhārenti. Buddhaghosa says there vigghita-karanam ovattikā.
[15] By joining on a little piece of cloth. Kandusa-karana-mattenā ’ti muddiya-patta-bandhana-mattena, says Buddhaghosa.
[16] Dalhi-karana-mattenā ’ti dve kimilikāyo (MS. kilimikāyo) ekato katvā sibbita-mattena: athavā pathama-kimilikā ghattetvā thapitā hoti, kathina-sātakam tassā kukkhi-kimilikam katvā sappita-(read sibbita-) mattenā ’ti pi attho. Mahā-pakkariyam pakatikîvarassa upassaya-dānenā ’ti vuttam. Kurundiyam pakatipatta kîvaram dupattam kātum kukkhi-kimilikam alliyāpana-mattenā ’t vuttam (B.). On kimilikā compare Minayeff's 'Prātimoksha,' p. 87.
[17] Anuvāta-karana-mattenā ’ti pitthi-anuvāta-āropana-mattena (B.). Compare VIII, 2 1, I.
[18] Paribhanda-karana-mattenā ’ti kukkhi-anuvāta-āropana-mattena (B.). Compare VIII, 21, I.
[19] Ovattheyya (sic) -karana-mattenā ’ti āgantuka-patt’-āropana-mattena: kathina-kîvarato vā pattam gahetvā aññasmim akathina-kîvare patt’-āropana-mattena (B.).
[20] Kambala-maddana-mattenā ’ti ekavāram yeva ragane pakkhittena danta-vannena pandu-palāsa-vannena vā: sake pana sakim vā dvikkhattum vā rattam (MS. ratthum) pi saruppam hoti vattati (B.).
[21] Or perhaps, according to some commentators, when it has been decided to accept the gift as a Kathina, that is, when it has been decided that the cloth is of a suitable kind to make robes out of. Buddhaghosa says: Nimitta-katenā ’ti iminā dussena kathinam attharissāmîti evam nimittakatena. Ettakam eva Parivāre vuttam. Atthakathāsu pana ayam sātako sundaro, sakkā iminā kathinam attharitun ti evam nimittakatam katvā laddhenā ’ti attho. Compare below, § 6, for this and the two following words, the meaning of which is very doubtful.
[22] Buddhaghosa: Parikathā-katenā ’ti kathinam nāma dātum vattati, kathina-dāyako bahu-puññam pasavatîti evam parikathāya uppāditena. Kathinam nāma ati-ukkattham vattati: mātaram pi na viñnāpetum vattati: ākāsato otinna-sadisam eva vattati.
[23] Buddhaghosa simply says: kukku-katenā ’ti tāvakālikena. The last word means 'only for a time, temporary, on loan;' see Gātaka I, 121, 393, and Kullavagga X, 16, 1; but the explanation is not clear. According to the Abhidhāna-ppadîpikā kukku is a measure of length.
[24] Sannidhi-katenā ’ti ettha duvidho sannidhi; karana-sannidhi ka nikaya-sannidhi ha. Tattha tadah’ eva akatvā thapetvā karanam karana-sannidhi; samgho agga kathina-dussam labhitvā puna-divase deti ayam nikaya-sannidhi (B.).
[25] Nissaggiyenā ’ti ratti-nissaggiyena. Parivāre pi vuttam nissaggiyam nāma kayiramāne arunam udriyatîti (B.).
[26] Akappa-katenā ’ti anādinna-kappa-bindhunā (B.), which we do not understand. Perhaps we should read bindunā.
[27] Aññatra pañkakena vā atireka-pañkakena vā ’ti pañka vā atirekāni vā khandāni katvā mahā-mandala-addha-mandalāni dassetvā katen’ eva vattati. Evam hi samandali-katam hoti. Tam thapetvā aññena akkhinnakena vā dvi-tti-katu-khandena vā na vattati (B.). On these five parts of the robe compare below, Mahāvagga VIII, 12,2.
[28] Aññatra puggalassa atthārā ’ti puggalassa atthāram thapetvā na aññena samghassa vā ganassa vā atthārena atthatam hoti (B.). The official 'distributor' (atthāraka) must be a single person, not a gana, or the Saṅgha.
[29] See the note on § 4, and below, VIII, 23.
[30] Pilotikāyā ’ti hata-vatthaka-sātakena(B.).
[31] Pamsukulenā ’ti te-vîsatiyā khettesu uppanna-pamsukulena.
[32] Pāpanikenā ’'ti āpana-dvāre patita-pilotikam gahetvā kathinatthāya deti, tenāpi vattatîti attho (B.). Compare VIII, 14, 2.
[33] The new chapter should have begun here, and not with the next section as printed in the text.
[34] Mātikā ’ti mātaro ganettiyo ’ti attho(B.). So also in VIII, 14.
[35] The discussion of these eight grounds of the suspension of the five Kathina 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 Kathina. Two conditions are necessary to the validity of this claim; the first touching the Bhikkhu's domicile (āvāsa), the second the state of his wardrobe (kîvara). He must remain within the boundary (sîmā) of the Saṅgha to whom the Kathina 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 āvāsa or the kîvara respectively. If he is apalibodha in both respects, then there follows the suspension of the Kathina privileges, the kathin-uddhāra, or kathin-ubbhāra, 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 Saṅgha, 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 and 9. See the note on the title at the end of this chapter, and compare further our note on the first Nissaggiya Pākittiya.
[36] Literally, 'whose Kathina has been spread out.'
[37] In the table of contents (b. 266) sambhunāti is replaced by sambhoti. Abhisambhuneyyam occurs in Burnouf's 'Lotus,' &c., p. 313.
[38] That is, 'the seven cases in which he takes a robe away.' The eighth case is explained below in chapters 8, 9.
[39] This chapter is word for word identical with chap. 2: only instead of 'takes' (ādāya) read 'takes with him' (samādāya). We cannot say what different meaning these two words are intended to convey.
[40] That is, 'the seven cases in which he takes a robe with him.'
[41] 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.
[42] 'The six cases in which he takes a robe away.'
[43] As in chap. 4. For 'takes' read 'takes with him.' See the note at chap. 3.
[44] 'The six cases in which he takes a robe with him.'
[45] 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.
[46] 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 āvāsa.
[47] 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 "I will come back," nor does he think "I will not come back."'
[48] 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.
[49] The whole chapter 6 is repeated here three 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).
[50] §§ 2, 3 stand exactly in the same relation to § 1 in which chap. 6. 2, 3 stand to chap. 6. 1.
[51] 'The twelve cases (in which the robe is received) against expectation.'
[52] Here follows the same development into the four cases of nitthānantika, sannitthānantika, nāsanantika, and āsāvakkhedika kathinuddhāra, as in chap. 8. 1.
[53] Supply here the same four cases as in the preceding paragraph or in chap. 8. 1.
[54] 'The twelve cases (in which the robe is received) as expected.'
[55] 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.
[56] 'The twelve cases of (the Bhikkhu's going away on) business.'
[57] Comp. II, 21, 1.
[58] Apakinayamāna, comp. apakiti; apakita.
[59] Here follow the three cases as given in chap. 6. 1, in the usual way.
[60] The usual three cases; see the preceding note.
[61] The same three cases as before.
[62] 'The nine cases in which he guards (his claim).'
[63] The usual three cases as before, and then the two cases of the sîmātikkantika kathinuddhāra and the saha bhikkhûhi kathinuddhāra, which run as may be seen from chap. 2. 2 (the two last cases there) or from chap. 9. 3.
[64] Literally, there are two Palibodhas of the Kathina and two Apalibodhas. On the subject discussed in this chapter--the Palibodhas--see the note on chap. 1. 7.
