Mahavagga, Khandaka 7, Chapter 2

A Bhikkhu, after the Kaṭhina 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 Kaṭhina privileges are suspended on the ground of his having so decided.

'A Bhikkhu, after the Kaṭhina 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 Kaṭhina privileges are suspended on the ground of the robe being so spoilt.

2. 'A Bhikkhu, after the Kaṭhina 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 Kaṭhina, they say, has been suspended in that district^[4]."

''That Bhikkhu's Kaṭhina privileges are suspended on the ground of his having heard that news.

A Bhikkhu, after the Kaṭhina 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 Kaṭhina privileges are suspended on the ground of his being beyond the boundary.

'A Bhikkhu, after the Kaṭhina 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^[5].

'That Bhikkhu's Kaṭhina privileges are suspended on the ground of the common suspension (of the privileges of the whole Saṃgha).'

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End of the section entitled Ādāya-sattaka^[6].

Footnotes and references:

[1]:

The new chapter should have begun here, and not with the next section as printed in the text.

[2]:

Mātikā ’ti mātaro janettiyo ’ti attho(B.). So also in VIII, 14.

[3]:

The discussion of these eight grounds of the suspension of the five Kaṭhina 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 Kaṭhina. 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 (cīvara). He must remain within the boundary (sīmā) of the Saṃgha to whom the Kaṭhina 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 cīvara respectively. If he is apalibodha in both respects, then there follows the suspension of the Kaṭhina privileges, the kaṭhin-uddhāra, or kaṭhin-ubbhāra, so far as he is concerned.

[4]:

Literally, 'whose Kaṭhina has been spread out.'

[5]:

In the table of contents (b. 266) sambhuṇāti is replaced by sambhoti. Abhisambhuṇeyyaṃ occurs in Burnouf's 'Lotus,' &c., p. 313.

[6]:

That is, 'the seven cases in which he takes a robe away.' The eighth case is explained below in chapters 8, 9.