Theravāda Vinayapiṭaka

Khandhaka (Mahāvagga)

7. Kaṭhina

Allowance for Kaṭhina

At that time the awakened one, the Lord was staying at Sāvatthī in the Jeta Grove in Anāthapiṇḍika’s monastery. Now at that time as many as thirty monks of Pāvā, all forest-dwellers, all almsmen, all wearers of rag-robes, all wearers of the three robes, going to Sāvatthī so as to see the Lord when the beginning of the rains was approaching, were unable to reach Sāvatthī for the beginning of the rains; they entered upon the rains on the way, at Sāketa. They spent the rains in a state of longing, thinking: “The Lord is staying close to us, six yojanas from here, but we are not getting a chance to see the Lord.”

Then these monks having, after the lapse of three months, kept the rains, after the Invitation had been carried out, while the god was raining, while waters were gathering, while swamps were forming, with drenched robes and in a state of weariness approached Sāvatthī, the Jeta Grove, Anāthapiṇḍika’s monastery, the Lord; having approached, having greeted the Lord, they sat down at a respectful distance.

Now it is the custom for awakened ones, for Lords to exchange friendly greetings with in-coming monks. So the Lord spoke thus to these monks:

“I hope, monks, that things went well with you, I hope you had enough to support life, I hope that, in unity, being on friendly terms and harmonious, you spent a comfortable rainy season and did not go short of almsfood?”

“Things did go well with us, Lord, we had enough to support life, Lord, and in unity we, Lord, being on friendly terms and harmonious, spent the rainy season and did not go short of almsfood. Here are we, Lord, as many as thirty monks of Pāvā, coming to Sāvatthī so as to see the Lord, (but) when the beginning of the rains was approaching, we were unable to reach Sāvatthī for the beginning of the rains; we entered on the rains on the way, at Sāketa. We spent the rains, Lord, in a state of longing for you, thinking: ‘The Lord is staying close to us, six yojanas from here, but we are not getting a chance to see the Lord.’ Then we, Lord, having, after the lapse of three months, kept the rains, and after the Invitation had been carried out, while the god was raining, while waters were gathering, while swamps were forming, with drenched robes and in a state of weariness came along on the journey.”

Then the Lord, on this occasion, having given dhamma-talk addressed the monks, saying:

I allow you, monks, to make up kaṭhina-cloth when monks have completed the rains. Five (things) will be allowable to you, monks, when the kaṭhina-cloths have been made up: going (to families for alms) without having asked for permission, walking (for alms) not taking the three robes, a group-meal, a as many robes as you require, and whatever robe-material accrues there, that will be for them. These five (things) will be allowable to you, monks, when the kaṭhina-cloths have been made. And thus, monks, should kaṭhina-cloth be made:

“The Order should be informed by an experienced, competent monk, saying: ‘Honoured sirs, let the Order listen to me. This material for kaṭhina-cloth has accrued to the Order. If it seems right to the Order, the Order should give this material for kaṭhina-cloth to the monk so and so for making kaṭhina-cloth. This is the motion. Honoured sirs, let the Order listen to me. This material for kaṭhina-cloth has accrued to the Order. The Order is giving this material for kaṭhina-cloth to the monk so and so for making kaṭhina-cloth. If the giving of this material for kaṭhina-cloth to the monk so and so for making kaṭhina-cloth is pleasing to the venerable ones, let them be silent. He to whom it is not pleasing should speak. This material for kaṭhina-cloth is given by the Order to the monk so and so for making kathiṇa-cloth. It is pleasing to the Order, therefore they are silent. Thus do I understand this.

“Monks, kaṭhina-cloth becomes made thus, not made thus. And how, monks, does kaṭhina-cloth become not made? kaṭhina-cloth does not become made only by marking it, kaṭhina-cloth does not become made only by washing it; kaṭhina-cloth does not become made only by calculating (the number of) robes (that it will make); kaṭhina-cloth does not become made only by cutting it; kaṭhina-cloth does not become made only by tacking it; kaṭhina-cloth does not become made only by making the lengths; kaṭhina-cloth does not become made only by marking with a piece of cloth; kaṭhina-cloth does not become made only by strengthening the work; kaṭhina-cloth does not become made only by making a braiding; kaṭhina-cloth does not become made only by making a binding; kaṭhina-cloth does not become made only by patching; kaṭhina-cloth does not become made only by dyeing the garment; kaṭhina-cloth does not become made by insinuation; kaṭhina-cloth does not become made by roundabout talking; kaṭhina-cloth does not become made by its being temporary; kaṭhina-cloth does not become made by postponement; kaṭhina-cloth does not become made if it has to be abandoned; kaṭhina-cloth does not become made if it is not made allowable; kaṭhina-cloth does not become made if it is (made) except for the outer cloak; kaṭhina-cloth does not become made if it is (made) except for the upper robe; kaṭhina-cloth does not become made if it is (made) except for the inner robe; kaṭhina-cloth does not become made unless five parts or more than five parts (of kaṭhina-cloth) are cut out, are hemmed together on that same day; kaṭhina-cloth does not become made unless the making is by an individual. And even if kaṭhina-cloth comes to be quite properly made, but if no one gives thanks for it standing outside the boundary, thus also kaṭhina-cloth comes to be not made. And thus, monks, does kaṭhina-cloth come to be not made.

“And how, monks, does kaṭhina-cloth come to be made? Kaṭhina-cloth comes to be made when it is unsoiled; kaṭhina-cloth comes to be made when what is allowable is unsoiled; kaṭhina-cloth comes to be made when it is (made) out of pieces of cloth; kaṭhina-cloth comes to be made when it is (made) out of rag-robes; kaṭhina-cloth comes to be made when it is (made) out of (bits picked up near) a shop; kaṭhina-cloth comes to be made if there is no insinuation; kaṭhina-cloth comes to be made if there is no roundabout talking; kaṭhina-cloth comes to be made if it is not temporary; kaṭhina-cloth comes to be made if there is no postponement; kaṭhina-cloth comes to be made if it has not to be abandoned; kaṭhina-cloth comes to be made if it is made allowable; kaṭhina-cloth comes to be made if there is the outer cloak; kaṭhina-cloth comes to be made if there is the upper robe; kaṭhina-cloth comes to be made if there is the inner robe; kaṭhina-cloth comes to be made if five parts or more than five parts are cut out, are hemmed together on that same day; kaṭhina-cloth comes to be made if the making is by an individual. And if kaṭhina-cloth comes to be quite properly made, and if one gives thanks for it standing on the boundary, kaṭhina-cloth thus also comes to be made. And thus, monks, does kaṭhina-cloth come to be made.

“And how, monks, do the kaṭhina (privileges) become removed? Monks, there are these eight grounds for the removal of the kaṭhina (privileges): that depending on (a monk) going away; that depending on (his robe) being settled; that depending on his resolves (not to have it made up and not to come back); that depending on (the robe) being lost; that depending on his hearing (of the general removal of the privileges in the residence to which he has gone); (that depending on) the disappointment of his expectation (that a special gift of a robe would be made to him); that depending on his having crossed the boundary; (that depending on) the removal (of the kaṭhina privileges) together with (those of the other monks)”.

Seven on bringing

“A monk, after kaṭhina-cloth has been made, taking a robe that is made up, goes away, thinking: “I will not come back”. That monk’s kaṭhina (privileges) are removed because of his going away.A monk, after kaṭhina-cloth has been made, taking robe-material goes away. When he has gone outside the boundary, it occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robes) being settled.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away. When he has gone outside the boundary it occurs to him: “I will not get this robe-material made up nor will I come back”. That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away. When he has gone outside the boundary it occurs to him: “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (the robe-material) being lost.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away, thinking, “I will come back”. When he has gone outside the boundary he gets that robe-material made up; when that robe has been made up, he hears: “The kaṭhina (privileges) are removed in this residence.” That monk’s kaṭhina (privileges) are removed because of his hearing (this news).

A monk, after kaṭhina-cloth has been made, taking robe material, goes away, thinking, “I will come back”. When he has gone outside the boundary he gets that robe-material made up; when that robe has been made up, he, thinking again and again, “I will come back”, spends the time outside (the boundary) until the kaṭhina (privileges) are removed. That monk’s kaṭhina (privileges) are removed because of his having crossed the boundary.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away, thinking, “I will come back”. When he has gone outside the boundary he gets that robe-material made up; when that robe is made up, he, thinking again and again, “I will come back”, (his return) coincides with the removal of the kaṭhina (privileges). That monk’s kaṭhina (privileges) are removed together with (those of the other) monks.

Told are the seven cases on Taking.

Seven on taking

A monk, after kaṭhina-cloth has been made, taking with him a robe that is made up, goes away, thinking, “I will not come back”. That monk’s kaṭhina (privileges) are removed because of his going away …

Told are the seven cases on Taking with him.

Six on bringing

A monk, after kaṭhina-cloth has been made, taking a robe that is imperfectly executed, goes away. When he has gone outside the boundary it occurs to him: “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up. That monk’s kaṭhina, (privileges) are removed because of (his robe) being settled … = Kd.7.2; read taking a robe that is imperfectly executed instead of taking a robe … That monk’s kaṭhina (privileges) are removed together with (those of the other) monks.

Told are the six cases on Taking

Six on taking

A monk, after kaṭhina-cloth has been made, taking with him a robe that is imperfectly executed, goes away. When he has gone outside the boundary it occurs to him: “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robe) being settled … = Kd.7.3; read taking with him a robe that is imperfectly executed instead of taking with him a robe That monk’s kaṭhina (privileges) are removed together with (those of the other) monks.

The six cases on Taking with him

Fifty on bringing

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away. When he has gone outside the boundary it occurs to him: “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robe) being settled …

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away, thinking, “I will not come back”. When he has gone outside the boundary it occurs to him: “I will get this robe-material made up here”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robe) being settled.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away, thinking, “I will not come back”. When he has gone outside the boundary it occurs to him, “I will not get this robe-material made up”. That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away, thinking, “I will not come back”. When he has gone outside the boundary it occurs, to him, “I will get this robe-material made up here”, and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (the robe) being lost.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away without having determined, for it neither occurs to him that “I will come back” nor does it occur to him that “I will not come back”. When he has gone outside the boundary it occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robe) being settled.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away without having determined, for it neither occurs to him that “I will come back”, nor does it occur to him that “I will not come back”. When he has gone outside the boundary, it occurs to him: “I will not get this robe-material made up, nor will I come back”. That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away without having determined, for it neither occurs to him that “I will come back”, nor does it occur to him that “I will not come back”. When he has gone outside the boundary it occurs to him: “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up; but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (his robe) being lost.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away, thinking, “I will come back”. When he has gone outside the boundary it occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robes) being settled.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away, thinking, “I will come back”. When he has gone outside the boundary it occurs to him, “I will not get this robe-material made up, nor will I come back”. That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away, thinking, “I will come back.” When he has gone outside the boundary it occurs to him, “I will get this robe-material made up here, I will not come back,” and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (his robe) being lost.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away, thinking, “I will come back”. When he has gone outside the boundary he gets that robe-material made up. When that robe is made up he hears, “The kaṭhina (privileges) are removed in this residence.” That monk’s kaṭhina (privileges) are removed because of his hearing this news).

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away, thinking, “I will come back”. When he has gone outside the boundary he gets that robe-material made up. When that robe is made up, he, thinking again and again, “I will come back,” spends the time outside (the boundary) until the kaṭhina (privileges) are removed. That monk’s kaṭhina (privileges) are removed because of his having crossed the boundary.

A monk, after kaṭhina-cloth has been made, taking robe-material, goes away, thinking, “I will come back”. When he has gone outside the boundary he gets that robe-material made up. When that robe is made up, he, thinking again and again, “I will come back,” (his return) coincides with the removal of the kaṭhina (privileges). That monk’s kaṭhina (privileges) are removed together with (those of the other) monks.

Fifty on taking, etc.

A monk, after kaṭhina-cloth has been made, taking with him robe-material, goes away … it should be given in full thus, like the portion on “going away, taking” … A monk, after kaṭhina-cloth is made, taking a robe that is imperfectly executed, goes away … it should be given in full thus, like the portion on “going away, taking with him” … A monk, after kaṭhina-cloth is made, taking with him a robe that is imperfectly executed, goes away …

Fifty on taking what is imperfectly executed

= Kd.7.6; read taking with him a robe that is imperfectly executed instead of taking robe-material … That monk’s kaṭhina (privileges) are removed together with (those of the other) monks.

Told is the Portion for Repeating on Taking

Twelve cases contrary to expectation

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe. When he has gone outside the boundary he attends to that expectation of a robe; he obtains one contrary to his expectation, he does not obtain one in accordance with his expectation. It occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robe) being settled.

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe … It occurs to him, “I will not get this robe-material made up, nor will I come back”. That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk, after kaṭhina-cloth has been made … It occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (the robe) being lost.

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe. When he has gone outside the boundary, it occurs to him, “I will attend to this expectation of a robe here, I will not come back”, and he attends to that expectation of a robe, but that expectation of a robe is disappointed for him. That monk’s kaṭhina (privileges) are removed because of the disappointment of his expectation.

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe, thinking, “I will not come back”. When he has gone outside the boundary he attends to that expectation of a robe; he obtains one contrary to his expectation, he does not obtain one in accordance with his expectation. It occurs to him, “I will get this robe-material made up here”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robes) being settled.

A monk, after kaṭhina-cloth has been made … It occurs to him, “I will not get this robe-material made up”. That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk, after kaṭhina-cloth has been made … It occurs to him, “I will get this robe-material made up here”, and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (the robe) being lost.

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe, thinking, “I will not come back”. When he has gone outside the boundary, it occurs to him, “I will attend to this expectation of a robe here”, and he attends to that expectation of a robe, but that expectation of a robe is disappointed for him. That monk’s kaṭhina (privileges) are removed because of the disappointment of his expectation.

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe, (but) without having determined, for it neither occurs to him, “I will come back”, nor does it occur to him, “I will not come back”. When he has gone outside the boundary he attends to that expectation of a robe; he obtains one contrary to his expectation, he does not obtain one in accordance with his expectation. It occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robe) being settled.

A monk, after kaṭhina-cloth has been made … It occurs to him, “I will not get this robe-material made up, nor will I come back”. That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk, after kaṭhina-cloth has been made … It occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (the robe) being lost.

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe, (but) without having determined, for it neither occurs to him, “I will come back”, nor does it occur to him, “I will not come back”. When he has gone outside the boundary, it occurs to him, “I will attend to this expectation of a robe here, I will not come back”, and he attends to that expectation of a robe, but that expectation of a robe is disappointed for him. That monk’s kaṭhina (privileges) are removed because of the disappointment of his expectation.

Told are the twelve cases on Contrary to Expectation.

Twelve cases in accordance with expectation

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe, thinking, “I will come back”. When he has gone outside the boundary he attends to that expectation of a robe; he obtains one in accordance with his expectation, he does not obtain one contrary to his expectation. It occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robes) being settled.

A monk … It occurs to him, “I will not have this robe-material made up, nor will I come back”. That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk … It occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (his robe) being lost.

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe, thinking, “I will come back”. When he has gone outside the boundary it occurs to him, “I will attend to this expectation of a robe here, I will not come back and he attends to that expectation of a robe, but that expectation of a robe is disappointed for him. That monk’s kaṭhina (privileges) are removed because of the disappointment of his expectation.

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe, thinking, “I will come back”. When he has gone outside the boundary he hears that “In this residence the kaṭhina (privileges) are removed”. It occurs to him, “Inasmuch as in this residence the kaṭhina (privileges) are removed, I will attend to this expectation of a robe here”, and he attends to that expectation of a robe; he obtains one in accordance with his expectation, he does not obtain one contrary to his expectation. It occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robes) being settled.

A monk … It occurs to him, “I will not get this robe-material made up, nor will I come back”. That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk … It occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (his robe) being lost.

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe, thinking, “I will come back” … It occurs to him, “I will attend to this expectation of a robe here, I will not come back”, and he attends to that expectation of a robe, but that expectation of a robe is disappointed for him. That monk’s kaṭhina (privileges) are removed because of the disappointment of his expectation.

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe, thinking, “I will come back”. When he has gone outside the boundary he attends to that expectation of a robe; he obtains one in accordance with his expectation, he does not obtain one contrary to his expectation. He gets that robe-material made up; when that robe is made up, he hears, “The kaṭhina (privileges) are removed in this residence”. That monk’s kaṭhina (privileges) are removed because of his hearing (this news).

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe, thinking, “I will come back”. When he has gone outside the boundary, it occurs to him, “I will attend to this expectation of a robe, I will not come back”, and he attends to that expectation of a robe, but that expectation of a robe is disappointed for him. That monk’s kaṭhina (privileges) are removed because of the disappointment of his expectation.

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe, thinking, “I will come back”. When he has gone outside the boundary, he attends to that expectation of a robe; he obtains one in accordance with his expectation, he does not obtain one contrary to his expectation. He gets that robe-material made up; when that robe is made up, he, thinking again and again, “I will come back”, spends the time outside (the boundary) until the kaṭhina (privileges) are removed. That monk’s kaṭhina (privileges) are removed because of his having crossed the boundary.

A monk, after kaṭhina-cloth has been made, goes away with the expectation of a robe, thinking, “I will come back”. When he has gone outside the boundary he attends to that expectation of a robe; he obtains one in accordance with his expectation, he does not obtain one contrary to his expectation. He gets that robe-material made up; when that robe is made up, he, thinking again and again, “I will come back”, (his return) coincides with the removal of the kaṭhina (privileges). That monk’s kaṭhina (privileges) are removed together with (those of the other) monks.

Told are the twelve cases on In accordance with Expectation

Twelve on business

A monk, after kaṭhina-cloth has been made, goes away on some business. When he has gone outside the boundary there arises the expectation of a robe. He attends to that expectation of a robe; he obtains one contrary to his expectation, he does not obtain one in accordance with his expectation It occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robe) being settled.

A monk … It occurs to him, “I will not get this robe-material made up, nor will I come back”. That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk … It occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (his robe) being lost.

A monk, after kaṭhina-cloth has been made, goes away on some business. When he has gone outside the boundary there arises the expectation of a robe. It occurs to him, “I will attend to this expectation of a robe here, I will not come back”, and he attends to that expectation of a robe, but that expectation of a robe is disappointed for him. That monk’s kaṭhina (privileges) are removed because of the disappointment of his expectation.

A monk, after kaṭhina-cloth has been made, goes away on some business, thinking, “I will not come back”. When he has gone outside the boundary there arises the expectation of a robe. He attends to that expectation of a robe; he obtains one contrary to his expectation, he does not obtain one in accordance with his expectation. It occurs to him, “I will get this robe-material made up here”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robes) being settled.

A monk … It occurs to him, “I will not get this robe-material made up”. That monk’s kaṭhina (privileges) are removed because of his resolve.

A monk … It occurs to him, “I will get this robe-material made up here”, and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (his robe) being lost.

A monk, after kaṭhina-cloth has been made, goes away on some business, thinking, “I will not come back”. When he has gone outside the boundary there arises the expectation of a robe. It occurs to him, “I will attend to this expectation of a robe here”, and he attends to that expectation of a robe, but that expectation of a robe is disappointed for him. That monk’s kaṭhina (privileges) are removed because of the disappointment of his expectation.

A monk, after kaṭhina-cloth has been made, goes away on some business, (but) without having determined, for it neither occurs to him, “I will come back”, nor does it occur to him, “I will not come back”. When he has gone outside the boundary there arises the expectation of a robe. He attends to that expectation of a robe; he obtains one contrary to his expectation, he does not obtain one in accordance with his expectation. It occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robes) being settled.

A monk … It occurs to him, “I will not get this robe-material made up, nor will I come back”. That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk … It occurs to him, “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (his robe) being lost.

A monk, after kaṭhina-cloth has been made, goes away on some business, (but) without having determined, for it neither occurs to him, “I will come back”, nor does it occur to him, “I will not come back”. When he has gone back outside the boundary there arises the expectation of a robe. It occurs to him, “I will attend to this expectation of a robe here, I will not come back”, and he attends to that expectation of a robe, but that expectation of a robe is disappointed for him. That monk’s kaṭhina (privileges) are removed because of the disappointment of his expectation.

Told are the twelve cases on Business.

Nine cases on without collecting

A monk, after kaṭhina-cloth has been made, goes away, travelling to distant parts, without collecting his share of the robe-material. While he is thus travelling to distant parts, monks ask him, “Where have you, your reverence, spent the rains, and where is your share of the robe-material?”

He speaks thus, “I spent the rains in such and such a residence, and my share of the robe-material is there.”

These speak thus, “Go, your reverence, fetch that robe-material. We will make up that robe-material for you here.”

He, going to that residence, asks the monks: “Where, your reverences, is my-share of the robe-material?”

These speak thus: “This, your reverence, is your share of the robe-material. Where are you going?”

He speaks thus: “I am going to such and such a residence. The monks will make up the robe-material for me there.”

These speak thus: “No, your reverence, do not go; we will make up the robe-material for you here.”

It occurs to him: “I will get this robe-material made up here, I will not come back,” and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robes) being settled.

A monk … That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk … That monk’s kaṭhina (privileges) are removed because of (his robe) being lost.

A monk, after kaṭhina-cloth has been made, goes away, travelling to distant parts without collecting his share of the robe-material …

“This, your reverence, is your share of the robe-material.”

He, taking that robe-material, goes to that residence. On the way (some) monks ask him: “Your reverence, where are you going?”

He speaks thus: “I am going to such and such a residence. The monks will make up the robe-material for me there.”

These speak thus: “No, your reverence, do not go; we will make up the robe-material for you here.”

It occurs to him: “I will get this robe-material made up here, I will not come back,” and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robes) being settled.

A monk … It occurs to him: “I will not get this robe-material made up, nor will I come back.” That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk … It occurs to him: “I will get this robe-material made up here, I will not come back,” and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (his robe) being lost.

A monk, after kaṭhina-cloth has been made, goes away, travelling to distant parts without collecting his share of the robe-material …

“This, your reverence, is your share of the robe-material.”

He, taking the robe-material, goes to that residence; while he is going to that residence, it occurs to him: “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robes) being settled.

A monk … It occurs to him: “I will not get this robe-material made up, nor will I come back.” That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk … It occurs to him: “I will get this robe-material made up here, I will not come back”, and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (his robe) being lost.

Told are the nine cases on Without collecting.

Five on living in comfort

A monk, one who lives in comfort, after kaṭhina-cloth has been made, taking robe-material, goes away, thinking, “I will go to such and such a residence; if there comes to be comfort for me there, I will stay, but if there does not come to be comfort for me, I will go to such and such a residence; if there comes to be comfort for me there, I will stay, but if there does not come to be comfort for me, I will go to such and such a residence; if there comes to be comfort for me there, I will stay, but if there does not come to be comfort for me, I will come back”. When he has gone outside the boundary, it occurs to him: “I will get this robe-material made up here, I will not come back,” and he gets that robe-material made up. That monk’s kaṭhina (privileges) are removed because of (his robes) being settled.

A monk … When he has gone outside the boundary, it occurs to him, “I will not get this robe-material made up, nor will I come back”. That monk’s kaṭhina (privileges) are removed because of his resolves.

A monk … When he has gone outside the boundary, it occurs to him: “I will get this robe-material made up here, I will not come back,” and he gets that robe-material made up, but while that robe-material is being made up, it is lost. That monk’s kaṭhina (privileges) are removed because of (his robe) being lost.

A monk … When he has gone outside the boundary, he has that robe-material made up; when that robe-material is made up, he, thinking again and again, “I will come back”, spends the time outside (the boundary) until the kaṭhina (privileges) are removed. That monk’s kaṭhina (privileges) are removed because of his having crossed the boundary.

A monk … When he has gone outside the boundary, he has that robe-material made up; when that robe-material is made up, he, thinking again and again, “I will come back (his return) coincides with the removal of the kaṭhina (privileges). That monk’s kaṭhina (privileges) are removed together with (those of the other) monks.

Told are the five cases on Living in comfort.

On obstacles and not-obstacles

“Monks, there are these two impediments, these two non-impediments to (the removal of) the kaṭhina (privileges). And what, monks, are the two impediments to (the removal of) the kaṭhina (privileges)? The residence-impediment and the robes-impediment. And how, monks, does the residence-impediment come to be? Monks, in this case a monk who is either staying in or who is longing for that residence, goes away, thinking, ‘I will come back’. Thus, monks, does the residence-impediment come to be. And how, monks, does the robes-impediment come to be? Monks, in this case, a monk’s robe-material comes to be not made up or it is imperfectly executed or the expectation of a robe is not fulfilled. Thus, monks, does the robes-impediment come to be. Monks, these are the two impediments to (the removal of) the kaṭhina (privileges).

“And what, monks, are the two non-impediments to (the removal of) the kaṭhina (privileges)? The residence-non-impediment and the robes-non-impediment. And how, monks, does the residence-non-impediment come to be? In this case, monks, a monk goes away from that residence because of giving up, because of renunciation, because of sacrifice, because of indifference, thinking, ‘I will not come back’. Thus, monks, does the residence-non-impediment come to be. And how, monks, does the robes-non-impediment come to be? In this case, monks, a monk’s robe-material comes to be made up or it is lost or destroyed or burnt or the expectation of a robe is disappointed. Thus, monks, does the robes-non-impediment come to be. These, monks, are the two non-impediments to (the removal of) the kaṭhina (privileges).”

The Section on kaṭhina: the Seventh.

In this Section are twelve items, the words of abridgement are one hundred and eighteen. This is its key:

Thirty monks of Pāvā stayed longing in Sāketa,
at the end of the rains they went
with drenched (robes) to see the Conqueror. /
This item of kaṭhina-cloth, and the five things called allowable:
Without asking permission, nor taking three robes,
a joint-meal likewise, /
As much as is required, and one that accrues will be for the makers.
The motion, and just what is made and just what is not made. /
Marking, washing, and calculating, and cutting, tacking,
making lengths, using a piece of cloth, and strengthening, braiding, /
Binding, patching, dyeing, talk with hints, temporary,
postponement, abandonment,
not (made) if it is not allowable, but for these three, /
Unless five parts or more when they are cut out are hemmed together,
not (made) unless by an individual,
if properly (made) he gives thanks standing outside the boundary: /
kaṭhina-cloth comes to be not made,
thus it is taught by the awakened one.
Unsoiled, when what is allowable (is unsoiled),
pieces of cloth, rags, and bits near a shop, /
Not insinuation, nor roundabout talking,
not temporary and no postponement,
not abandoned, made allowable,
and inasmuch as it is for (a set of) three robes, /
If five parts or more are cut out and hemmed together,
if the making is by an individual,
if properly (made) he gives thanks standing on the boundary: /
Thus the making of kaṭhina-cloth.
Eight grounds for removal:
that depending on going away,
on being settled, on resolve and on loss, /
On hearing, on disappointment of an expectation,
over the boundary,
and the eighth is with the removal (of other monks’).
Taking a robe that is made up, he goes away, thinking,
“I will not come back”, /
His kaṭhina (privileges) become removed
because of his going away.
Taking robe-material he goes away, when he is outside the boundary, he thinks, /
“I will have it made up here,
I will not come back”;
his kaṭhina (privileges) are removed because of (his robes) being settled.
Taking it, when he is outside the boundary, he intends,
thinking, “Neither that nor will I come back”, /
His kaṭhina (privileges) become removed depending on that of resolve.
Taking robe-material he goes away, when he is outside the boundary, he thinks, /
“I will have it made up here, I will not come back,” but while it is being made up, it is lost;
his kaṭhina (privileges) become removed depending on that of loss. /
Taking it, he goes away, thinking, “I will come back”,
and has the robe-material made up outside,
when the robe has been made up,
he hears that the kaṭhina (privileges) are removed there; /
His kaṭhina (privileges) become removed
depending on that of hearing.
Taking it, be goes away, thinking, “I will come back”,
and has the robe-material made up outside, /
When the robe has been made up, (staying) outside
he does not go back
until the removal of the kaṭhina (privileges);
his kaṭhina (privileges) become removed
depending on that of having crossed the boundary. /
Taking it, he goes away, thinking, “I will come back”,
and has the robe-material made up outside,
when the robe has been made up,
thinking, “I will come back”,
(his return) coincides with the removal of the kaṭhina (privileges); /
The removal of his kaṭhina (privileges) is because it occurs with (that of) the other monks.
Taking and taking with him, the going away is seven times sevenfold. /
There is no sixfold going away,
(the robes) imperfectly executed depending on “going away”.
Taking it, this arises, “I will have it made up
when I am outside the boundary”; /
Settled and resolves and loss, these three.
Taking it, thinking, “I will not come back”,
“I am making it up outside the boundary”; /
Settled, then resolves, then loss, this is three (fold).
Without having determined, for it does not (occur) to him,
the threefold meaning below. /
Taking it, he goes away, thinking, “I will come back”,
“I am making it up outside the boundary”,
thinking, “I will not come back”, he gets it made up;
his kaṭhina (privileges) are removed
because of (his robes) being settled. /
Resolves and loss, hearing, having crossed the boundary,
it may arise with (those of the other) monks;
thus there is going away fifteen times. /
Taking with him, imperfectly executed,
taking it with him likewise again,
these are four turns where all is fifteen-fold. /
And contrary to expectation, in accordance with expectation,
and business, these three.
One should understand this from what has been said: there are three that are each twelve (-fold). /
Here are nine on “without collecting”,
there is a set of five on comfort;
impediments, non-impediments;
the key is made from what has been said.