1. 7. Now when, O Bhikkhus, is the Kathina (that is to say, the privileges
allowed after the Kathina ceremony) suspended?
p. 157
'There are, O Bhikkhus, these eight grounds 1 for the suspension of the Kathina
(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 Samgha), 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 Samgha to whom the Kathina was given), on the common suspension (of the
Kathina privileges of the whole Samgha).
p. 158
2. 1. 'A Bhikkhu, after the Kathina ceremony has been held 1, 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. '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 1."
p. 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 1.
'That Bhikkhu's Kathina privileges are suspended on the ground of the common
suspension (of the privileges of the whole Samgha).'
__________________
End of the section entitled Âdâya-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 Mâtikâ ’ti mâtaro ganettiyo ’ti attho(B.). So also in VIII, 14.
157:2 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 (âvâsa), the second the state of his wardrobe (kîvara).
He must remain within the boundary (sîmâ) of the Samgha 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 âvâsa or the kîvara respectively. If he is apalibodha in both respects, then
there follows the suspension of the Kathina privileges, the kathin-uddhâra, or
kathin-ubbhâra, 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 Samgha, 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
Pâkittiya.
158:1 Literally, 'whose Kathina has been spread out.'
159:1 In the table of contents (b. 266) sambhunâti is replaced by sambhoti.
Abhisambhuneyyam 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.
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