Seventh Khandhaka. Chapter 2
2 4.
1. 7. Now when, O Bhikkhus, is the Ka"th"ina (that is to say, the privileges allowed after the Ka"th"ina ceremony) suspended?
p. 157
'There are, O Bhikkhus, these eight grounds 1 for the suspension of the Ka"th"ina (privileges) 2--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 Sa"m"gha), 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 Sa"m"gha to whom the Ka"th"ina was given), on the common suspension (of the Ka"th"ina privileges of the whole Sa"m"gha).
p. 158
2. 1. 'A Bhikkhu, after the Ka"th"ina ceremony has been held 1, takes a robe ready for wear, and goes away, thinking, "I will come back."
'That Bhikkhu's Ka"th"ina privileges are suspended on the ground of his having gone away.
'A Bhikkhu, after the Ka"th"ina 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"th"ina privileges are suspended on the ground of his having a robe ready for wear.
A Bhikkhu, after the Ka"th"ina 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 Ka"th"ina privileges are suspended on the ground of his having so decided.
'A Bhikkhu, after the Ka"th"ina 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 Ka"th"ina privileges are suspended on the ground of the robe being so spoilt.
2. 'A Bhikkhu, after the Ka"th"ina 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"th"ina, they say, has been suspended in that district 1."
p. 159
'That Bhikkhu's Ka"th"ina privileges are suspended on the ground of his having heard that news.
A Bhikkhu, after the Ka"th"ina 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 Ka"th"ina privileges are suspended on the ground of his being beyond the boundary.
'A Bhikkhu, after the Ka"th"ina 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 1.
'That Bhikkhu's Ka"th"ina privileges are suspended on the ground of the common suspension (of the privileges of the whole Sa"m"gha).'
"End of the section entitled dya-sattaka 2.
Footnotes
156:4 The new chapter should have begun here, and not with the next section as printed in the text.
157:1 Mtik 'ti mtaro "g"anettiyo 'ti attho(B.). So also in Viii, 14.
157:2 The discussion of these eight grounds of the suspension of the five Ka"th"ina 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"th"ina. Two conditions are necessary to the validity of this claim; the first touching the Bhikkhu's domicile (vsa), the second the state of his wardrobe ("k"vara). He must remain within the boundary (sm) of the Sa"m"gha to whom the Ka"th"ina 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 vsa or the "k"vara respectively. If he is apalibodha in both respects, then there follows the suspension of the Ka"th"ina privileges, the ka"th"in-uddhra, or ka"th"in-ubbhra, 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 Sa"m"gha, 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 P"k"ittiya.
158:1 Literally, 'whose Ka"th"ina has been spread out.'
159:1 In the table of contents (b. 266) sambhu"n"ti is replaced by sambhoti. Abhisambhu"n"eyya"m" occurs in Burnouf's 'Lotus,' &c., p. 313.
159:2 That is, 'the seven cases in which he takes a robe away.' The eighth case is explained below in chapters 8, 9.
1. 7. Now when, O Bhikkhus, is the Ka"th"ina (that is to say, the privileges allowed after the Ka"th"ina ceremony) suspended?
p. 157
'There are, O Bhikkhus, these eight grounds 1 for the suspension of the Ka"th"ina (privileges) 2--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 Sa"m"gha), 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 Sa"m"gha to whom the Ka"th"ina was given), on the common suspension (of the Ka"th"ina privileges of the whole Sa"m"gha).
p. 158
2. 1. 'A Bhikkhu, after the Ka"th"ina ceremony has been held 1, takes a robe ready for wear, and goes away, thinking, "I will come back."
'That Bhikkhu's Ka"th"ina privileges are suspended on the ground of his having gone away.
'A Bhikkhu, after the Ka"th"ina 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"th"ina privileges are suspended on the ground of his having a robe ready for wear.
A Bhikkhu, after the Ka"th"ina 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 Ka"th"ina privileges are suspended on the ground of his having so decided.
'A Bhikkhu, after the Ka"th"ina 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 Ka"th"ina privileges are suspended on the ground of the robe being so spoilt.
2. 'A Bhikkhu, after the Ka"th"ina 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"th"ina, they say, has been suspended in that district 1."
p. 159
'That Bhikkhu's Ka"th"ina privileges are suspended on the ground of his having heard that news.
A Bhikkhu, after the Ka"th"ina 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 Ka"th"ina privileges are suspended on the ground of his being beyond the boundary.
'A Bhikkhu, after the Ka"th"ina 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 1.
'That Bhikkhu's Ka"th"ina privileges are suspended on the ground of the common suspension (of the privileges of the whole Sa"m"gha).'
"End of the section entitled dya-sattaka 2.
Footnotes
156:4 The new chapter should have begun here, and not with the next section as printed in the text.
157:1 Mtik 'ti mtaro "g"anettiyo 'ti attho(B.). So also in Viii, 14.
157:2 The discussion of these eight grounds of the suspension of the five Ka"th"ina 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"th"ina. Two conditions are necessary to the validity of this claim; the first touching the Bhikkhu's domicile (vsa), the second the state of his wardrobe ("k"vara). He must remain within the boundary (sm) of the Sa"m"gha to whom the Ka"th"ina 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 vsa or the "k"vara respectively. If he is apalibodha in both respects, then there follows the suspension of the Ka"th"ina privileges, the ka"th"in-uddhra, or ka"th"in-ubbhra, 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 Sa"m"gha, 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 P"k"ittiya.
158:1 Literally, 'whose Ka"th"ina has been spread out.'
159:1 In the table of contents (b. 266) sambhu"n"ti is replaced by sambhoti. Abhisambhu"n"eyya"m" occurs in Burnouf's 'Lotus,' &c., p. 313.
159:2 That is, 'the seven cases in which he takes a robe away.' The eighth case is explained below in chapters 8, 9.
