Theravāda Collection on Monastic Law Theravāda Vinayapiṭaka
The Great Division Mahāvagga

The chapter on the robe-making ceremony 7. Kathinakkhandhaka

1. The allowance for a robe-making ceremony 1. Kathinānujānana

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. At that time thirty monks from Pāvā—all wilderness dwellers, almsfood-only eaters, rag-robe wearers, and three-robe owners—were traveling to Sāvatthī to visit the Buddha. Because the entry to the rainy-season residence was approaching, they were unable to reach Sāvatthī, Tena kho pana samayena tiṁsamattā pāveyyakā bhikkhū, sabbe āraññikā sabbe piṇḍapātikā sabbe paṁsukūlikā sabbe tecīvarikā sāvatthiṁ āgacchantā bhagavantaṁ dassanāya upakaṭṭhāya vassūpanāyikāya nāsakkhiṁsu sāvatthiyaṁ vassūpanāyikaṁ sambhāvetuṁ; and they entered the rains residence at Sāketa while still on their way. antarāmagge sākete vassaṁ upagacchiṁsu. They spent the rains residence discontented, thinking, “The Buddha is only 80 kilometers away, yet we don’t get to see him.” Te ukkaṇṭhitarūpā vassaṁ vasiṁsu—āsanneva no bhagavā viharati ito chasu yojanesu, na ca mayaṁ labhāma bhagavantaṁ dassanāyāti.

When they had completed the rainy-season residence and done the invitation ceremony at the end of the three months, it was raining, with water and mud everywhere. As they traveled to Sāvatthī, they were exhausted, their robes soaked. Atha kho te bhikkhū vassaṁvuṭṭhā, temāsaccayena katāya pavāraṇāya, deve vassante, udakasaṅgahe udakacikkhalle okapuṇṇehi cīvarehi kilantarūpā

When they arrived at Sāvatthī, they went to Anāthapiṇḍika’s Monastery, bowed to the Buddha, and sat down. yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo, yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Since it is the custom for Buddhas to greet newly-arrived monks, Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ.

the Buddha said to them, Atha kho bhagavā te bhikkhū etadavoca—“I hope you’re keeping well, monks, I hope you’re getting by? “kacci, bhikkhave, khamanīyaṁ, kacci yāpanīyaṁ, I hope you had a comfortable rains, that you lived together in peace and harmony, and got almsfood without trouble?” kacci samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti?

“We’re keeping well, sir, we’re getting by. “Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; We had a comfortable rains, lived together in peace and harmony, and had no trouble getting almsfood.” samaggā ca mayaṁ, bhante, sammodamānā avivadamānā vassaṁ vasimhā, na ca piṇḍakena kilamimhā. They told the Buddha what had happened during the rains and while traveling to Sāvatthī. Idha mayaṁ, bhante, tiṁsamattā pāveyyakā bhikkhū sāvatthiṁ āgacchantā bhagavantaṁ dassanāya upakaṭṭhāya vassūpanāyikāya nāsakkhimhā sāvatthiyaṁ vassūpanāyikaṁ sambhāvetuṁ, antarāmagge sākete vassaṁ upagacchimhā. Te mayaṁ, bhante, ukkaṇṭhitarūpā vassaṁ vasimhā—‘āsanneva no bhagavā viharati ito chasu yojanesu, na ca mayaṁ labhāma bhagavantaṁ dassanāyā’ti. Atha kho mayaṁ, bhante, vassaṁvuṭṭhā, temāsaccayena katāya pavāraṇāya, deve vassante, udakasaṅgahe udakacikkhalle okapuṇṇehi cīvarehi kilantarūpā addhānaṁ āgatā”ti.

Soon afterwards the Buddha gave a teaching and addressed the monks: Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“I allow monks who have completed the rainy-season residence to participate in a robe-making ceremony. “anujānāmi, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ kathinaṁ attharituṁ. Once you have participated in the robe-making ceremony, five things are allowable for you: Atthatakathinānaṁ vo, bhikkhave, pañca kappissanti—going without informing, going without taking, eating in a group, as much robe-cloth as you need, and whatever robe-cloth is given there is for you. anāmantacāro, asamādānacāro, gaṇabhojanaṁ, yāvadatthacīvaraṁ, yo ca tattha cīvaruppādo so nesaṁ bhavissatīti.

Atthatakathinānaṁ vo, bhikkhave, imāni pañca kappissanti.

And the robe-making ceremony should be performed like this. Evañca pana, bhikkhave, kathinaṁ attharitabbaṁ. A competent and capable monk should inform the Sangha: Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Please, venerables, I ask the Sangha to listen. ‘Suṇātu me, bhante, saṅgho. This cloth has been given to the Sangha for the robe-making ceremony. Idaṁ saṅghassa kathinadussaṁ uppannaṁ. If the Sangha is ready, it should give this cloth to monk so-and-so to perform the robe-making ceremony. Yadi saṅghassa pattakallaṁ, saṅgho imaṁ kathinadussaṁ itthannāmassa bhikkhuno dadeyya kathinaṁ attharituṁ. This is the motion. Esā ñatti.

Please, venerables, I ask the Sangha to listen. Suṇātu me, bhante, saṅgho. This cloth has been given to the Sangha for the robe-making ceremony. Idaṁ saṅghassa kathinadussaṁ uppannaṁ. The Sangha gives this cloth to monk so-and-so to perform the robe-making ceremony. Saṅgho imaṁ kathinadussaṁ itthannāmassa bhikkhuno deti kathinaṁ attharituṁ. Any monk who approves of giving this cloth to monk so-and-so to perform the robe-making ceremony should remain silent. Yassāyasmato khamati imassa kathinadussassa itthannāmassa bhikkhuno dānaṁ kathinaṁ attharituṁ, so tuṇhassa; Any monk who doesn’t approve should speak up. yassa nakkhamati, so bhāseyya.

The Sangha has given this cloth to monk so-and-so to perform the robe-making ceremony. Dinnaṁ idaṁ saṅghena kathinadussaṁ itthannāmassa bhikkhuno kathinaṁ attharituṁ. The Sangha approves and is therefore silent. I’ll remember it thus.’ Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.

Evaṁ kho, bhikkhave, atthataṁ hoti kathinaṁ, evaṁ anatthataṁ.

And, monks, how has the robe-making ceremony not been performed? Kathañca pana, bhikkhave, anatthataṁ hoti kathinaṁ? The robe-making ceremony hasn’t been performed merely by marking the cloth, Na ullikhitamattena atthataṁ hoti kathinaṁ, merely by washing the cloth, na dhovanamattena atthataṁ hoti kathinaṁ, merely by planning the robe, na cīvaravicāraṇamattena atthataṁ hoti kathinaṁ, merely by cutting the cloth, na chedanamattena atthataṁ hoti kathinaṁ, merely by tacking the cloth, na bandhanamattena atthataṁ hoti kathinaṁ, merely by sewing a hem, na ovaṭṭiyakaraṇamattena atthataṁ hoti kathinaṁ, merely by marking with a strip of cloth, na kaṇḍusakaraṇamattena atthataṁ hoti kathinaṁ, merely by strengthening, na daḷhīkammakaraṇamattena atthataṁ hoti kathinaṁ, merely by adding a border lengthwise, na anuvātakaraṇamattena atthataṁ hoti kathinaṁ, merely by adding a border crosswise, na paribhaṇḍakaraṇamattena atthataṁ hoti kathinaṁ, merely by patching, na ovaddheyyakaraṇamattena atthataṁ hoti kathinaṁ, merely by partial dyeing; na kambalamaddanamattena atthataṁ hoti kathinaṁ, nor has it been performed if a monk has made an indication, na nimittakatena atthataṁ hoti kathinaṁ, if a monk has given a hint, na parikathākatena atthataṁ hoti kathinaṁ, if the robe-cloth has been borrowed, na kukkukatena atthataṁ hoti kathinaṁ, if it has been stored, na sannidhikatena atthataṁ hoti kathinaṁ, if it is to be relinquished, na nissaggiyena atthataṁ hoti kathinaṁ, if it hasn’t been marked, na akappakatena atthataṁ hoti kathinaṁ, if it’s not an outer robe na aññatra saṅghāṭiyā atthataṁ hoti kathinaṁ, or an upper robe na aññatra uttarāsaṅgena atthataṁ hoti kathinaṁ, or a sarong; na aññatra antaravāsakena atthataṁ hoti kathinaṁ, nor has it been performed if the robe hasn’t been made on that very day with five or more cut sections with panels, na aññatra pañcakena vā atirekapañcakena vā tadaheva sañchinnena samaṇḍalīkatena atthataṁ hoti kathinaṁ, if the robe-making ceremony wasn’t performed by an individual, na aññatra puggalassa atthārā atthataṁ hoti kathinaṁ; or if the robe-making ceremony has been performed correctly but the appreciation for the ceremony was expressed outside the monastery zone. sammā ce atthataṁ hoti kathinaṁ, tañce nissīmaṭṭho anumodati, evampi anatthataṁ hoti kathinaṁ. In this way the robe-making ceremony hasn’t been performed. Evaṁ kho, bhikkhave, anatthataṁ hoti kathinaṁ.

And how has the robe-making ceremony been performed? Kathañca, bhikkhave, atthataṁ hoti kathinaṁ? The robe-making ceremony has been performed if the cloth is brand new, if it’s nearly new, if it’s old, if it’s a rag, if it’s from a shop; it has been performed if a monk hasn’t made an indication, if a monk hasn’t given a hint, if the robe-cloth hasn’t been borrowed, if it hasn’t been stored, if it’s not to be relinquished, if it has been marked, if it’s an outer robe or an upper robe or a sarong; it has been performed if the robe has been made on that very day with five or more cut sections with panels, if the robe-making ceremony was performed by an individual, if the robe-making ceremony has been performed correctly and if the appreciation for the ceremony was expressed inside the monastery zone. Ahatena atthataṁ hoti kathinaṁ, ahatakappena atthataṁ hoti kathinaṁ, pilotikāya atthataṁ hoti kathinaṁ, paṁsukūlena atthataṁ hoti kathinaṁ, pāpaṇikena atthataṁ hoti kathinaṁ, animittakatena atthataṁ hoti kathinaṁ, aparikathākatena atthataṁ hoti kathinaṁ, akukkukatena atthataṁ hoti kathinaṁ, asannidhikatena atthataṁ hoti kathinaṁ, anissaggiyena atthataṁ hoti kathinaṁ, kappakatena atthataṁ hoti kathinaṁ, saṅghāṭiyā atthataṁ hoti kathinaṁ, uttarāsaṅgena atthataṁ hoti kathinaṁ, antaravāsakena atthataṁ hoti kathinaṁ, pañcakena vā atirekapañcakena vā tadaheva sañchinnena samaṇḍalīkatena atthataṁ hoti kathinaṁ, puggalassa atthārā atthataṁ hoti kathinaṁ; sammā ce atthataṁ hoti kathinaṁ, tañce sīmaṭṭho anumodati, evampi atthataṁ hoti kathinaṁ. In this way the robe-making ceremony has been performed. Evaṁ kho, bhikkhave, atthataṁ hoti kathinaṁ.

And how does the robe season come to an end? Kathañca, bhikkhave, ubbhataṁ hoti kathinaṁ? There are these eight key phrases for when the robe season ends: Aṭṭhimā, bhikkhave, mātikā kathinassa ubbhārāya—when he departs from the monastery, when the robe is finished, when he makes a decision, when the robe-cloth is lost, when he hears about the end of the robe season, when an expectation of more robe-cloth is disappointed, when he is outside the monastery zone, ending together.” pakkamanantikā, niṭṭhānantikā, sanniṭṭhānantikā, nāsanantikā, savanantikā, āsāvacchedikā, sīmātikkantikā, sahubbhārā”ti.

2. The group of seven on “takes” 2. Ādāyasattaka

A monk who has participated in the robe-making ceremony takes a finished robe and leaves the monastery, thinking, “I won’t return.” Bhikkhu atthatakathino katacīvaraṁ ādāya pakkamati—“na paccessan”ti. For that monk the robe season ends when he departs from the monastery. Tassa bhikkhuno pakkamanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati—“paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he hears that they have made an end to the robe season in that monastery. So katacīvaro suṇāti “ubbhataṁ kira tasmiṁ āvāse kathinan”ti. For that monk the robe season ends when he hears about the end of the robe season. Tassa bhikkhuno savanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati—“paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. So katacīvaro—“paccessaṁ paccessan”ti—bahiddhā kathinuddhāraṁ vītināmeti. For that monk the robe season ends while he is outside the monastery zone. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati—“paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. So katacīvaro—“paccessaṁ paccessan”ti—sambhuṇāti kathinuddhāraṁ. For that monk the robe season ends together with the other monks. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

The group of seven on “takes” is finished. Ādāyasattakaṁ niṭṭhitaṁ.

3. The group of seven on “with” 3. Samādāyasattaka

A monk who has participated in the robe-making ceremony leaves the monastery with a finished robe, thinking, “I won’t return.” Bhikkhu atthatakathino katacīvaraṁ samādāya pakkamati “na paccessan”ti. For that monk the robe season ends when he departs from the monastery. Tassa bhikkhuno pakkamanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth. Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth. Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth. Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth, thinking, “I’ll return.” Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati—“paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he hears that they have made an end to the robe season in that monastery. So katacīvaro suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. For that monk the robe season ends when he hears about the end of the robe season. Tassa bhikkhuno savanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth, thinking, “I’ll return.” Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati—“paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. So katacīvaro—“paccessaṁ paccessan”ti—bahiddhā kathinuddhāraṁ vītināmeti. For that monk the robe season ends while he is outside the monastery zone. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth, thinking, “I’ll return.” Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati—“paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. So katacīvaro—“paccessaṁ paccessan”ti—sambhuṇāti kathinuddhāraṁ. For that monk the robe season ends together with the other monks. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

The group of seven on “with” is finished. Samādāyasattakaṁ niṭṭhitaṁ.

4. The group of six on “takes” 4. Ādāyachakka

A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery. Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery. Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery. Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ na paccessan”ti. He has the robe made, So taṁ cīvaraṁ kāreti. but it is lost while being made. Tassaṁ taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery, thinking, “I’ll return.” Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he hears that So katacīvaro suṇāti—they have made an end to the robe season in that monastery. “ubbhataṁ kira tasmiṁ āvāse kathinan”ti. For that monk the robe season ends when he hears about the end of the robe season. Tassa bhikkhuno savanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery, thinking, “I’ll return.” Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. So katacīvaro “paccessaṁ paccessan”ti bahiddhā kathinuddhāraṁ vītināmeti. For that monk the robe season ends while he is outside the monastery zone. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery, thinking, “I’ll return.” Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. So katacīvaro “paccessaṁ paccessan”ti sambhuṇāti kathinuddhāraṁ. For that monk the robe season ends together with the other monks. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

The group of six on “takes” is finished. Ādāyachakkaṁ niṭṭhitaṁ.

5. The group of six on “with” 5. Samādāyachakka

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he hears that they have made an end to the robe season in that monastery. So katacīvaro suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. For that monk the robe season ends when he hears about the end of the robe season. Tassa bhikkhuno savanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. So katacīvaro “paccessaṁ paccessan”ti bahiddhā kathinuddhāraṁ vītināmeti. For that monk the robe season ends while he is outside the monastery zone. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. So katacīvaro “paccessaṁ paccessan”ti sambhuṇāti kathinuddhāraṁ. For that monk the robe season ends together with the other monks. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

The group of six on “with” is finished. Samādāyachakkaṁ niṭṭhitaṁ.

6. The group of fifteen on “takes” 6. Ādāyapannarasaka

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

The group of three is finished. Tikaṁ.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I won’t return.” Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “na paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I won’t return.” Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “na paccessan”ti. When he is outside the monastery zone, he thinks, “I won’t make a robe.” Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I won’t return.” Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “na paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

The group of three is finished. Tikaṁ.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. He has not decided whether he will return or not. Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati anadhiṭṭhitena; nevassa hoti “paccessan”ti, na panassa hoti “na paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. He has not decided whether he will return or not. Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati anadhiṭṭhitena; nevassa hoti “paccessan”ti, na panassa hoti “na paccessan”ti. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. He has not decided whether he will return or not. Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati anadhiṭṭhitena; nevassa hoti “paccessan”ti, na panassa hoti “na paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

The group of three is finished. Tikaṁ.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he hears that they have made an end to the robe season in that monastery. So katacīvaro suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. For that monk the robe season ends when he hears about the end of the robe season. Tassa bhikkhuno savanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. So katacīvaro “paccessaṁ paccessan”ti—bahiddhā kathinuddhāraṁ vītināmeti. For that monk the robe season ends while he is outside the monastery zone. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. So katacīvaro—“paccessaṁ paccessan”ti sambhuṇāti kathinuddhāraṁ. For that monk the robe season ends together with the other monks. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

The group of six is finished. The group of fifteen on “takes” is finished. Chakkaṁ. Ādāyapannarasakaṁ.

7. The group of fifteen on “with”, etc. 7. Samādāyapannarasakādi

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth. … Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati …pe….

(To be expanded in detail as in the section on “takes”, <a href='https://suttacentral.net/pli-tv-kd7#6.1.1'>Kd 7:6.1.1</a>–6.4.23.) (Ādāyavārasadisaṁ evaṁ vitthāretabbaṁ.)

The group of fifteen on “takes an unfinished”

(To be expanded in detail as in the section on “with”, <a href='https://suttacentral.net/pli-tv-kd7#7.1.1'>Kd 7:7.1.1</a>–7.1.2 = <a href='https://suttacentral.net/pli-tv-kd7#6.1.1'>Kd 7:6.1.1</a>–6.4.23.) (Samādāyavārasadisaṁ evaṁ vitthāretabbaṁ.)

8. The group of fifteen on “with an unfinished” 8. Vippakatasamādāyapannarasaka

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

The group of three is finished. Tikaṁ.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I won’t return.” Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “na paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I won’t return.” Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “na paccessan”ti. When he is outside the monastery zone, he thinks, “I won’t make a robe.” Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I won’t return.” Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “na paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

The group of three is finished. Tikaṁ.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. He has not decided whether he will return or not. Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. He has not decided whether he will return or not. Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. He has not decided whether he will return or not. Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

The group of three is finished. Tikaṁ.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. So katacīvaro—“paccessaṁ paccessan”ti bahiddhā kathinuddhāraṁ vītināmeti. For that monk the robe season ends while he is outside the monastery zone. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. When he is outside the monastery zone, he has the robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. So katacīvaro “paccessaṁ paccessan”ti sambhuṇāti kathinuddhāraṁ. For that monk the robe season ends together with the other monks. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

The group of six is finished. The group of fifteen on “with” is finished. Chakkaṁ. Samādāyapannarasakaṁ.

The section for recitation on “takes” is finished. Ādāyabhāṇavāro.

9. The group of twelve on “not as expected” 9. Anāsādoḷasaka

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. Bhikkhu atthatakathino cīvarāsāya pakkamati. When he is outside the monastery zone, he deals with that expectation. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. He gets robe-cloth, but not what he had expected. Anāsāya labhati, āsāya na labhati. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. Bhikkhu atthatakathino cīvarāsāya pakkamati. When he is outside the monastery zone, he deals with that expectation. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. He gets robe-cloth, but not what he had expected. Anāsāya labhati, āsāya na labhati. He thinks, “I won’t make a robe, and I won’t return.” Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. Bhikkhu atthatakathino cīvarāsāya pakkamati. When he is outside the monastery zone, he deals with that expectation. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. He gets robe-cloth, but not what he had expected. Anāsāya labhati, āsāya na labhati. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. Bhikkhu atthatakathino cīvarāsāya pakkamati. When he is outside the monastery zone, he thinks, “I’ll deal with that expectation right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvarāsaṁ payirupāsissaṁ, na paccessan”ti. He then deals with that expectation, but it is disappointed. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. For that monk the robe season ends when the expectation is disappointed. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I won’t return.” Bhikkhu atthatakathino cīvarāsāya pakkamati “na paccessan”ti. When he is outside the monastery zone, he deals with that expectation. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. He gets robe-cloth, but not what he had expected. Anāsāya labhati, āsāya na labhati. He thinks, “I’ll make the robe right here.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I won’t return.” Bhikkhu atthatakathino cīvarāsāya pakkamati “na paccessan”ti. When he is outside the monastery zone, he deals with that expectation. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. He gets robe-cloth, but not what he had expected. Anāsāya labhati, āsāya na labhati. He thinks, “I won’t make a robe.” Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I won’t return.” Bhikkhu atthatakathino cīvarāsāya pakkamati “na paccessan”ti. When he is outside the monastery zone, he deals with that expectation. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. He gets robe-cloth, but not what he had expected. Anāsāya labhati, āsāya na labhati. He thinks, “I’ll make the robe right here.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I won’t return.” Bhikkhu atthatakathino cīvarāsāya pakkamati “na paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll deal with that expectation right here.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvarāsaṁ payirupāsissan”ti. He then deals with that expectation, but it is disappointed. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. For that monk the robe season ends when the expectation is disappointed. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. He has not decided whether he will return or not. Bhikkhu atthatakathino cīvarāsāya pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. When he is outside the monastery zone, he deals with that expectation. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. He gets robe-cloth, but not what he had expected. Anāsāya labhati, āsāya na labhati. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. He has not decided whether he will return or not. Bhikkhu atthatakathino cīvarāsāya pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. When he is outside the monastery zone, he deals with that expectation. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. He gets robe-cloth, but not what he had expected. Anāsāya labhati, āsāya na labhati. He thinks, “I won’t make a robe, and I won’t return.” Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. He has not decided whether he will return or not. Bhikkhu atthatakathino cīvarāsāya pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. When he is outside the monastery zone, he deals with that expectation. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. He gets robe-cloth, but not what he had expected. Anāsāya labhati, āsāya na labhati. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. He has not decided whether he will return or not. Bhikkhu atthatakathino cīvarāsāya pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll deal with that expectation right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvarāsaṁ payirupāsissaṁ, na paccessan”ti. He then deals with that expectation, but it is disappointed. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. For that monk the robe season ends when the expectation is disappointed. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

The group of twelve on “not as expected” is finished. Anāsādoḷasakaṁ niṭṭhitaṁ.

10. The group of twelve on “as expected” 10. Āsādoḷasaka

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. When he is outside the monastery zone, he deals with that expectation, So bahisīmagato taṁ cīvarāsaṁ payirupāsati. getting what he had expected. Āsāya labhati, anāsāya na labhati. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. When he is outside the monastery zone, he deals with that expectation, So bahisīmagato taṁ cīvarāsaṁ payirupāsati. getting what he had expected. Āsāya labhati, anāsāya na labhati. He thinks, “I won’t make a robe, and I won’t return.” Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. When he is outside the monastery zone, he deals with that expectation, So bahisīmagato taṁ cīvarāsaṁ payirupāsati. getting what he had expected. Āsāya labhati, anāsāya na labhati. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. When he is outside the monastery zone, he hears that they have made an end to the robe season in that monastery. So bahisīmagato suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. He thinks, “Since they have made an end to the robe season in that monastery, I’ll deal with that expectation right here.” Tassa evaṁ hoti—“yato tasmiṁ āvāse ubbhataṁ kathinaṁ, idhevimaṁ cīvarāsaṁ payirupāsissan”ti. He then deals with that expectation, getting what he had expected. So taṁ cīvarāsaṁ payirupāsati. Āsāya labhati, anāsāya na labhati. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. When he is outside the monastery zone, he hears that they have made an end to the robe season in that monastery. So bahisīmagato suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. He thinks, “Since they have made an end to the robe season in that monastery, I’ll deal with that expectation right here.” Tassa evaṁ hoti—“yato tasmiṁ āvāse ubbhataṁ kathinaṁ, idhevimaṁ cīvarāsaṁ payirupāsissan”ti. He then deals with that expectation, getting what he had expected. So taṁ cīvarāsaṁ payirupāsati. Āsāya labhati, anāsāya na labhati. He thinks, “I won’t make a robe, and I won’t return.” Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. When he is outside the monastery zone, he hears that they have made an end to the robe season in that monastery. So bahisīmagato suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. He thinks, “Since they have made an end to the robe season in that monastery, I’ll deal with that expectation right here.” Tassa evaṁ hoti—“yato tasmiṁ āvāse ubbhataṁ kathinaṁ, idhevimaṁ cīvarāsaṁ payirupāsissan”ti. He then deals with that expectation, getting what he had expected. So taṁ cīvarāsaṁ payirupāsati. Āsāya labhati, anāsāya na labhati. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. When he is outside the monastery zone, he hears that they have made an end to the robe season in that monastery. So bahisīmagato suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. He thinks, “Since they have made an end to the robe season in that monastery, I’ll deal with that expectation right here. I won’t return.” Tassa evaṁ hoti—“yato tasmiṁ āvāse ubbhataṁ kathinaṁ, idhevimaṁ cīvarāsaṁ payirupāsissaṁ, na paccessan”ti. He then deals with that expectation, but it is disappointed. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. For that monk the robe season ends when the expectation is disappointed. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

The group of twelve on “as expected” is finished. Āsādoḷasakaṁ niṭṭhitaṁ.

11. The group of twelve on business 11. Karaṇīyadoḷasaka

A monk who has participated in the robe-making ceremony leaves the monastery on some business. Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati. When he is outside the monastery zone, he comes to expect more robe-cloth. Tassa bahisīmagatassa cīvarāsā uppajjati. He deals with that expectation. He gets robe-cloth, but not what he had expected. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati. When he is outside the monastery zone, he comes to expect more robe-cloth. Tassa bahisīmagatassa cīvarāsā uppajjati. He deals with that expectation. He gets robe-cloth, but not what he had expected. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. He thinks, “I won’t make a robe, and I won’t return.” Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati. When he is outside the monastery zone, he comes to expect more robe-cloth. Tassa bahisīmagatassa cīvarāsā uppajjati. He deals with that expectation. He gets robe-cloth, but not what he had expected. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati. When he is outside the monastery zone, he comes to expect more robe-cloth. Tassa bahisīmagatassa cīvarāsā uppajjati. He thinks, “I’ll deal with that expectation right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvarāsaṁ payirupāsissaṁ, na paccessan”ti. He then deals with that expectation, but it is disappointed. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. For that monk the robe season ends when the expectation is disappointed. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery on some business, thinking, “I won’t return.” Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati “na paccessan”ti. When he is outside the monastery zone, he comes to expect more robe-cloth. Tassa bahisīmagatassa cīvarāsā uppajjati. He deals with that expectation. He gets robe-cloth, but not what he had expected. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. He thinks, “I’ll make the robe right here.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery on some business, thinking, “I won’t return.” Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati “na paccessan”ti. When he is outside the monastery zone, he comes to expect more robe-cloth. Tassa bahisīmagatassa cīvarāsā uppajjati. He deals with that expectation. He gets robe-cloth, but not what he had expected. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. He thinks, “I won’t make a robe.” Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery on some business, thinking, “I won’t return.” Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati “na paccessan”ti. When he is outside the monastery zone, he comes to expect more robe-cloth. Tassa bahisīmagatassa cīvarāsā uppajjati. He deals with that expectation. He gets robe-cloth, but not what he had expected. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. He thinks, “I’ll make the robe right here.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery on some business, thinking, “I won’t return.” Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati “na paccessan”ti. When he is outside the monastery zone, he comes to expect more robe-cloth. Tassa bahisīmagatassa cīvarāsā uppajjati. He thinks, “I’ll deal with that expectation right here.” Tassa evaṁ hoti—“idhevimaṁ cīvarāsaṁ payirupāsissan”ti. He then deals with that expectation, but it is disappointed. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. For that monk the robe season ends when the expectation is disappointed. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. He has not decided whether he will return or not. Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. When he is outside the monastery zone, he comes to expect more robe-cloth. Tassa bahisīmagatassa cīvarāsā uppajjati. He deals with that expectation. He gets robe-cloth, but not what he had expected. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. He has not decided whether he will return or not. Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. When he is outside the monastery zone, he comes to expect more robe-cloth. Tassa bahisīmagatassa cīvarāsā uppajjati. He deals with that expectation. He gets robe-cloth, but not what he had expected. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. He thinks, “I won’t make a robe, and I won’t return.” Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. He has not decided whether he will return or not. Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. When he is outside the monastery zone, he comes to expect more robe-cloth. Tassa bahisīmagatassa cīvarāsā uppajjati. He deals with that expectation. He gets robe-cloth, but not what he had expected. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. He has not decided whether he will return or not. Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. When he is outside the monastery zone, he comes to expect more robe-cloth. Tassa bahisīmagatassa cīvarāsā uppajjati. He thinks, “I’ll deal with that expectation right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvarāsaṁ payirupāsissaṁ, na paccessan”ti. He then deals with that expectation, but it is disappointed. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. For that monk the robe season ends when the expectation is disappointed. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

The group of twelve on business is finished. Karaṇīyadoḷasakaṁ niṭṭhitaṁ.

12. The group of nine on “without taking” 12. Apavilāyananavaka

A monk who has participated in the robe-making ceremony leaves the monastery for a different region without taking his share of robe-cloth. Bhikkhu atthatakathino disaṅgamiko pakkamati cīvarapaṭivīsaṁ apavilāyamāno. When he has gone to that region, the monks there ask him, “Where did you complete the rains residence? Where’s your share of robe-cloth?” Tamenaṁ disaṅgataṁ bhikkhū pucchanti—“kahaṁ tvaṁ, āvuso, vassaṁvuṭṭho, kattha ca te cīvarapaṭivīso”ti? He replies, “I completed the rains residence in such-and-such a monastery. That’s where my share of robe-cloth is.” So evaṁ vadeti—“amukasmiṁ āvāse vassaṁvuṭṭhomhi. Tattha ca me cīvarapaṭivīso”ti. They say, “Go and get that robe-cloth, and we’ll make a robe for you.” Te evaṁ vadanti—“gacchāvuso, taṁ cīvaraṁ āhara, mayaṁ te idha cīvaraṁ karissāmā”ti. He then goes to that monastery and asks the monks, “Where’s my share of the robe-cloth?” So taṁ āvāsaṁ gantvā bhikkhū pucchati—“kahaṁ me, āvuso, cīvarapaṭivīso”ti? They reply, “This is your share. Where are you going?” Te evaṁ vadanti—“ayaṁ te, āvuso, cīvarapaṭivīso; kahaṁ gamissasī”ti? He says, “I’m going to such-and-such a monastery. The monks there will make me a robe.” So evaṁ vadeti—“amukaṁ nāma āvāsaṁ gamissāmi, tattha me bhikkhū cīvaraṁ karissantī”ti. They say, “There’s no need to go. We’ll make a robe for you here.” Te evaṁ vadanti—“alaṁ, āvuso, mā agamāsi. Mayaṁ te idha cīvaraṁ karissāmā”ti. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery for a different region … Bhikkhu atthatakathino disaṅgamiko pakkamati …pe… “I won’t make a robe, and I won’t return.” “nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery for a different region … Bhikkhu atthatakathino disaṅgamiko pakkamati …pe… “I’ll make the robe right here. I won’t return.” “idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery for a different region without taking his share of robe-cloth. Bhikkhu atthatakathino disaṅgamiko pakkamati cīvarapaṭivīsaṁ apavilāyamāno. When he has gone to that region, the monks there ask him, “Where did you complete the rains residence? Where’s your share of robe-cloth?” Tamenaṁ disaṅgataṁ bhikkhū pucchanti—“kahaṁ tvaṁ, āvuso, vassaṁvuṭṭho, kattha ca te cīvarapaṭivīso”ti? He replies, “I completed the rains residence in such-and-such a monastery. That’s where my share of robe-cloth is.” So evaṁ vadeti—“amukasmiṁ āvāse vassaṁvuṭṭhomhi, tattha ca me cīvarapaṭivīso”ti. They say, “Go and get that robe-cloth, and we’ll make a robe for you.” Te evaṁ vadanti—“gacchāvuso, taṁ cīvaraṁ āhara, mayaṁ te idha cīvaraṁ karissāmā”ti. He then goes to that monastery and asks the monks, “Where’s my share of the robe-cloth?” So taṁ āvāsaṁ gantvā bhikkhū pucchati—“kahaṁ me, āvuso, cīvarapaṭivīso”ti? They reply, “This is your share.” Te evaṁ vadanti—“ayaṁ te, āvuso, cīvarapaṭivīso”ti. He takes that robe-cloth and sets out for the other monastery. So taṁ cīvaraṁ ādāya taṁ āvāsaṁ gacchati. While he is on his way, monks ask him, “Where are you going?” Tamenaṁ antarāmagge bhikkhū pucchanti—“āvuso, kahaṁ gamissasī”ti? He says, “I’m going to such-and-such a monastery. The monks there will make me a robe.” So evaṁ vadeti—“amukaṁ nāma āvāsaṁ gamissāmi, tattha me bhikkhū cīvaraṁ karissantī”ti. They say, “There’s no need to go. We’ll make a robe for you here.” Te evaṁ vadanti—“alaṁ, āvuso, mā agamāsi, mayaṁ te idha cīvaraṁ karissāmā”ti. He thinks, “I’ll make the robe right here. I won’t return.” Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery for a different region without taking his share of robe-cloth. Bhikkhu atthatakathino disaṅgamiko pakkamati cīvarapaṭivīsaṁ apavilāyamāno. When he has gone to that region, the monks there ask him, “Where did you complete the rains residence? Where’s your share of robe-cloth?” Tamenaṁ disaṅgataṁ bhikkhū pucchanti—“kahaṁ tvaṁ, āvuso, vassaṁvuṭṭho, kattha ca te cīvarapaṭivīso”ti? He replies, “I completed the rains residence in such-and-such a monastery. That’s where my share of robe-cloth is.” So evaṁ vadeti—“amukasmiṁ āvāse vassaṁvuṭṭhomhi, tattha ca me cīvarapaṭivīso”ti. They say, “Go and get that robe-cloth, and we’ll make a robe for you.” Te evaṁ vadanti—“gacchāvuso, taṁ cīvaraṁ āhara, mayaṁ te idha cīvaraṁ karissāmā”ti. He then goes to that monastery and asks the monks, “Where’s my share of the robe-cloth?” So taṁ āvāsaṁ gantvā bhikkhū pucchati—“kahaṁ me, āvuso, cīvarapaṭivīso”ti? They reply, “This is your share.” Te evaṁ vadanti—“ayaṁ te, āvuso, cīvarapaṭivīso”ti. He takes that robe-cloth and sets out for the other monastery. So taṁ cīvaraṁ ādāya taṁ āvāsaṁ gacchati. While he is on his way, monks ask him, “Where are you going?” Tamenaṁ antarāmagge bhikkhū pucchanti—“āvuso, kahaṁ gamissasī”ti? He says, “I’m going to such-and-such a monastery. The monks there will make me a robe.” So evaṁ vadeti—“amukaṁ nāma āvāsaṁ gamissāmi, tattha me bhikkhū cīvaraṁ karissantī”ti. They say, “There’s no need to go. We’ll make a robe for you here.” Te evaṁ vadanti—“alaṁ, āvuso, mā agamāsi, mayaṁ te idha cīvaraṁ karissāmā”ti. He thinks, “I won’t make a robe, and I won’t return.” Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony leaves the monastery for a different region without taking his share of robe-cloth. Bhikkhu atthatakathino disaṅgamiko pakkamati cīvarapaṭivīsaṁ apavilāyamāno. When he has gone to that region, the monks there ask him, “Where did you complete the rains residence? Where’s your share of robe-cloth?” Tamenaṁ disaṅgataṁ bhikkhū pucchanti—“kahaṁ tvaṁ, āvuso, vassaṁvuṭṭho, kattha ca te cīvarapaṭivīso”ti? He replies, “I completed the rains residence in such-and-such a monastery. That’s where my share of robe-cloth is.” So evaṁ vadeti—“amukasmiṁ āvāse vassaṁvuṭṭhomhi, tattha ca me cīvarapaṭivīso”ti. They say, “Go and get that robe-cloth, and we’ll make a robe for you.” Te evaṁ vadanti—“gacchāvuso, taṁ cīvaraṁ āhara, mayaṁ te idha cīvaraṁ karissāmā”ti. He then goes to that monastery and asks the monks, “Where’s my share of the robe-cloth?” So taṁ āvāsaṁ gantvā bhikkhū pucchati—“kahaṁ me, āvuso, cīvarapaṭivīso”ti? They reply, “This is your share.” Te evaṁ vadanti—“ayaṁ te, āvuso, cīvarapaṭivīso”ti. He takes that robe-cloth and returns to the other monastery. So taṁ cīvaraṁ ādāya taṁ āvāsaṁ gacchati. When he has arrived, he thinks, “I’ll make the robe right here. I won’t return.” Tassa taṁ āvāsaṁ gatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

The group of nine on “without taking” is finished. Apavilāyananavakaṁ niṭṭhitaṁ.

13. The group of five on “meditation going well” 13. Phāsuvihārapañcaka

A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, Bhikkhu atthatakathino phāsuvihāriko cīvaraṁ ādāya pakkamati—“I’ll go to such-and-such a monastery. “amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll return.” tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made. So taṁ cīvaraṁ kāreti. For that monk the robe season ends when the robe is finished. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, Bhikkhu atthatakathino phāsuvihāriko cīvaraṁ ādāya pakkamati—“I’ll go to such-and-such a monastery. “amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll return.” tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessan”ti. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. For that monk the robe season ends when he makes that decision. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. Bhikkhu atthatakathino phāsuvihāriko cīvaraṁ ādāya pakkamati—“amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll return.” tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessan”ti. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. He then has the robe made, but it is lost while being made. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. For that monk the robe season ends when the robe-cloth is lost. Tassa bhikkhuno nāsanantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. Bhikkhu atthatakathino phāsuvihāriko cīvaraṁ ādāya pakkamati—“amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll return.” tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessan”ti. When he is outside the monastery zone, he has a robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. So katacīvaro—“paccessaṁ paccessan”ti bahiddhā kathinuddhāraṁ vītināmeti. For that monk the robe season ends while he is outside the monastery zone. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. Bhikkhu atthatakathino phāsuvihāriko cīvaraṁ ādāya pakkamati—“amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; If my meditation goes well there, I’ll stay. If not, I’ll return.” tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessan”ti. When he is outside the monastery zone, he has a robe made. So bahisīmagato taṁ cīvaraṁ kāreti. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. So katacīvaro “paccessaṁ paccessan”ti sambhuṇāti kathinuddhāraṁ. For that monk the robe season ends together with the other monks. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

The group of five on “meditation going well” is finished. Phāsuvihārapañcakaṁ niṭṭhitaṁ.

14. Discussion on obstacles and removal of obstacles 14. Palibodhāpalibodhakathā

“Monks, there are two obstacles for the ending of the robe season: Dveme, bhikkhave, kathinassa palibodhā, dve apalibodhā. Katame ca, bhikkhave, dve kathinassa palibodhā? the monastery obstacle and the robe obstacle. Āvāsapalibodho ca cīvarapalibodho ca. What’s the monastery obstacle? Kathañca, bhikkhave, āvāsapalibodho hoti? A monk stays in that monastery or he leaves intending to return. Idha, bhikkhave, bhikkhu vasati vā tasmiṁ āvāse, sāpekkho vā pakkamati “paccessan”ti. Evaṁ kho, bhikkhave, āvāsapalibodho hoti. What’s the robe obstacle? Kathañca, bhikkhave, cīvarapalibodho hoti? A monk hasn’t made a robe, or he hasn’t finished it, or he’s expecting more robe-cloth. Idha, bhikkhave, bhikkhuno cīvaraṁ akataṁ vā hoti vippakataṁ vā, cīvarāsā vā anupacchinnā. Evaṁ kho, bhikkhave, cīvarapalibodho hoti. Ime kho, bhikkhave, dve kathinassa palibodhā.

There are two removals of obstacles for the ending of the robe season: Katame ca, bhikkhave, dve kathinassa apalibodhā? the removal of the monastery obstacle and the removal of the robe obstacle. Āvāsaapalibodho ca cīvaraapalibodho ca. What’s the removal of the monastery obstacle? Kathañca, bhikkhave, āvāsaapalibodho hoti? A monk leaves that monastery without intending to return. Idha, bhikkhave, bhikkhu pakkamati tamhā āvāsā cattena vantena muttena anapekkho “na paccessan”ti. Evaṁ kho, bhikkhave, āvāsaapalibodho hoti. What’s the removal of the robe obstacle? Kathañca, bhikkhave, cīvaraapalibodho hoti? A monk has made a robe; or the robe-cloth is lost, destroyed, or burned; or his expectation of more robe-cloth is disappointed.” Idha, bhikkhave, bhikkhuno cīvaraṁ kataṁ vā hoti, naṭṭhaṁ vā vinaṭṭhaṁ vā daḍḍhaṁ vā, cīvarāsā vā upacchinnā. Evaṁ kho, bhikkhave, cīvaraapalibodho hoti. Ime kho, bhikkhave, dve kathinassa apalibodhā”ti.

The seventh chapter on the robe-making ceremony is finished. Kathinakkhandhako niṭṭhito sattamo.

This is the summary: Tassuddānaṁ

“Thirty monks from Pāva, Tiṁsa pāveyyakā bhikkhū, Stayed discontented in Sāketa; sāketukkaṇṭhitā vasuṁ; Completed the rains, with soaked, Vassaṁvuṭṭhokapuṇṇehi, Went to see the Victor. agamuṁ jinadassanaṁ.
This is the basis for the robe-making ceremony, Idaṁ vatthu kathinassa, And five things are allowable; kappissanti ca pañcakā; Without informing, going without taking, Anāmantā asamācārā, Just so eating in a group. tatheva gaṇabhojanaṁ.
And as much as you need, the given, Yāvadatthañca uppādo, Is for those who have participated in the robe-making ceremony; atthatānaṁ bhavissati; Motion, just thus performed, Ñatti evatthatañceva, Just thus not performed. evañceva anatthataṁ.
Marking, and just washing, Ullikhi dhovanā ceva, And planning, cutting; vicāraṇañca chedanaṁ; Tacking, hem, strip of cloth, Bandhano vaṭṭi kaṇḍusa, Strengthening, border lengthwise. daḷhīkammānuvātikā.
Border crosswise, patch, Paribhaṇḍaṁ ovaddheyyaṁ, Dyeing, indication, hint; maddanā nimittaṁ kathā; Borrowed, stored, to be relinquished, Kukku sannidhi nissaggi, Not marked, apart from those three. na kappaññatra te tayo.
Apart from five or more, Aññatra pañcātireke, With cut sections with panels; sañchinnena samaṇḍalī; Not apart from an individual, correctly, Nāññatra puggalā sammā, He appreciates outside the monastery zone. nissīmaṭṭhonumodati.
The robe-making ceremony is not performed, Kathinānatthataṁ hoti, Thus it was taught by the Buddha; evaṁ buddhena desitaṁ; Brand new, nearly new, old, Ahatākappapiloti, Rag, and from a shop. paṁsu pāpaṇikāya ca.
Without indication, without hint, Animittāparikathā, And not borrowed, not stored; akukku ca asannidhi; Not to be relinquished, marked, Anissaggi kappakate, And so with the three robes. tathā ticīvarena ca.
Five or more, Pañcake vātireke vā, Cut sections made with panels; chinne samaṇḍalīkate; Performed by an individual, correctly, Puggalassatthārā sammā, He appreciates inside the monastery zone. sīmaṭṭho anumodati.
In this way is the robe-making ceremony performed, Evaṁ kathinattharaṇaṁ, Eight key phrases for ending; ubbhārassaṭṭhamātikā; Departing, finished, Pakkamananti niṭṭhānaṁ, And decision, lost. sanniṭṭhānañca nāsanaṁ.
Hearing, disappointed expectation, Savanaṁ āsāvacchedi, Monastery zone, ending together as the eighth; sīmā sahubbhāraṭṭhamī; Takes a finished robe, Katacīvaramādāya, He goes, thinking, “I won’t return.” “na paccessan”ti gacchati.
So, for him the robe season ends, Tassa taṁ kathinuddhāro, When he departs; hoti pakkamanantiko; He goes taking robe-cloth, Ādāya cīvaraṁ yāti, Outside the monastery zone he thinks: nissīme idaṁ cintayi.
“I’ll make it. I won’t return.” “Kāressaṁ na paccessan”ti, For him the robe season ends when it’s finished; niṭṭhāne kathinuddhāro; Takes outside the monastery zone, thinking, “Just not, Ādāya nissīmaṁ neva, And I won’t return.” “na paccessan”ti mānaso.
So, for him the robe season ends, Tassa taṁ kathinuddhāro, When he decides; sanniṭṭhānantiko bhave; He goes taking robe-cloth, Ādāya cīvaraṁ yāti, Outside the monastery zone he thinks: nissīme idaṁ cintayi.
“I’ll make it. I won’t return.” “Kāressaṁ na paccessan”ti, While making it, it is lost; kayiraṁ tassa nassati; So, for him the robe season ends, Tassa taṁ kathinuddhāro, When it is lost. bhavati nāsanantiko.
Taking it, he goes, thinking, “I’ll return”, Ādāya yāti “paccessaṁ”, He has the robe made outside; bahi kāreti cīvaraṁ; When his robe is finished, he hears, Katacīvaro suṇāti, There the robe season has ended. ubbhataṁ kathinaṁ tahiṁ.
So, for him the robe season ends, Tassa taṁ kathinuddhāro, When he hears about it; bhavati savanantiko; Taking it, he goes, thinking, “I’ll return”, Ādāya yāti “paccessaṁ”, He has the robe made outside. bahi kāreti cīvaraṁ.
When the robe is finished, outside, Katacīvaro bahiddhā, He remains until the robe season ends; nāmeti kathinuddhāraṁ; So, for him the robe season ends, Tassa taṁ kathinuddhāro, When he is outside the monastery zone. sīmātikkantiko bhave.
Taking it, he goes, thinking, “I’ll return”, Ādāya yāti “paccessaṁ”, He has the robe made outside; bahi kāreti cīvaraṁ; When the robe is finished, thinking, “I’ll return”, Katacīvaro paccessaṁ, The robe season ends together with. sambhoti kathinuddhāraṁ.
So, for him the robe season ends, Tassa taṁ kathinuddhāro, Together with the monks; saha bhikkhūhi jāyati; And takes, with, Ādāya ca samādāya, Seven with sevenfold outcome. sattasattavidhā gati.
There is no ending by departing, Pakkamanantikā natthi, The outcome in the unfinished set of six; chakke vippakate gati; Takes, outside the monastery zone, Ādāya nissīmagataṁ, “I’ll make”, he produces. kāressaṁ iti jāyati.
Finished, and decision, Niṭṭhānaṁ sanniṭṭhānañca, Lost, these three; nāsanañca ime tayo; Taking it, he goes, thinking, “I won’t return”, Ādāya “na paccessan”ti, “I’ll make outside the monastery zone”. bahisīme karomiti.
Finished, also decision, Niṭṭhānaṁ sanniṭṭhānampi, Also lost, these three; nāsanampi idaṁ tayo; Not decided, he does not think, Anadhiṭṭhitena nevassa, Below is the threefold method. heṭṭhā tīṇi nayāvidhi.
Taking it, he goes, thinking, “I’ll return”, Ādāya yāti paccessaṁ, When outside the monastery zone, thinking, “I’ll make”; bahisīme karomiti; “I’ll not return”, he has it made, “Na paccessan”ti kāreti, The robe season ends when the robe is finished. niṭṭhāne kathinuddhāro.
Decision, and lost, Sanniṭṭhānaṁ nāsanañca, Hearing, outside the monastery zone; savanasīmātikkamā; Together with the monks, Saha bhikkhūhi jāyetha, Thus is the outcome of the fifteen. evaṁ pannarasaṁ gati.
With, unfinished, Samādāya vippakatā, Thus again with; samādāya punā tathā; These four sections, Ime te caturo vārā, Are all fifteenfold. sabbe pannarasavidhi.
And not as expected, as expected, Anāsāya ca āsāya, And business those three; karaṇīyo ca te tayo; By this method one should here understand, Nayato taṁ vijāneyya, Three, twelve, twelve. tayo dvādasa dvādasa.
Here the nine on without taking, Apavilānā navettha, Fivefold on good meditation there; phāsu pañcavidhā tahiṁ; Obstacles, removal of obstacles, Palibodhāpalibodhā, The summary is made from this method.” uddānaṁ nayato katanti.

In this chapter there are one hundred and eighteen topics by means of groups of twelve with repetition. Imamhi khandhake vatthū doḷasakapeyyālamukhāni ekasataṁ aṭṭhārasa.

The chapter on the robe-making ceremony is finished. Kathinakkhandhako niṭṭhito.

English Translation

Pāli Text

Theravāda Collection on Monastic Law
The Great Division

The chapter on the robe-making ceremony

1. The allowance for a robe-making ceremony

At one time the Buddha was staying at Sāvatthī in the Jeta Grove, Anāthapiṇḍika’s Monastery. At that time thirty monks from Pāvā—all wilderness dwellers, almsfood-only eaters, rag-robe wearers, and three-robe owners—were traveling to Sāvatthī to visit the Buddha. Because the entry to the rainy-season residence was approaching, they were unable to reach Sāvatthī, and they entered the rains residence at Sāketa while still on their way. They spent the rains residence discontented, thinking, “The Buddha is only 80 kilometers away, yet we don’t get to see him.”

When they arrived at Sāvatthī, they went to Anāthapiṇḍika’s Monastery, bowed to the Buddha, and sat down. Since it is the custom for Buddhas to greet newly-arrived monks,

the Buddha said to them, “I hope you’re keeping well, monks, I hope you’re getting by? I hope you had a comfortable rains, that you lived together in peace and harmony, and got almsfood without trouble?”

“We’re keeping well, sir, we’re getting by. We had a comfortable rains, lived together in peace and harmony, and had no trouble getting almsfood.” They told the Buddha what had happened during the rains and while traveling to Sāvatthī.

Soon afterwards the Buddha gave a teaching and addressed the monks:

“I allow monks who have completed the rainy-season residence to participate in a robe-making ceremony. Once you have participated in the robe-making ceremony, five things are allowable for you: going without informing, going without taking, eating in a group, as much robe-cloth as you need, and whatever robe-cloth is given there is for you.

And the robe-making ceremony should be performed like this. A competent and capable monk should inform the Sangha:

‘Please, venerables, I ask the Sangha to listen. This cloth has been given to the Sangha for the robe-making ceremony. If the Sangha is ready, it should give this cloth to monk so-and-so to perform the robe-making ceremony. This is the motion.

Please, venerables, I ask the Sangha to listen. This cloth has been given to the Sangha for the robe-making ceremony. The Sangha gives this cloth to monk so-and-so to perform the robe-making ceremony. Any monk who approves of giving this cloth to monk so-and-so to perform the robe-making ceremony should remain silent. Any monk who doesn’t approve should speak up.

The Sangha has given this cloth to monk so-and-so to perform the robe-making ceremony. The Sangha approves and is therefore silent. I’ll remember it thus.’

And, monks, how has the robe-making ceremony not been performed? The robe-making ceremony hasn’t been performed merely by marking the cloth, merely by washing the cloth, merely by planning the robe, merely by cutting the cloth, merely by tacking the cloth, merely by sewing a hem, merely by marking with a strip of cloth, merely by strengthening, merely by adding a border lengthwise, merely by adding a border crosswise, merely by patching, merely by partial dyeing; nor has it been performed if a monk has made an indication, if a monk has given a hint, if the robe-cloth has been borrowed, if it has been stored, if it is to be relinquished, if it hasn’t been marked, if it’s not an outer robe or an upper robe or a sarong; nor has it been performed if the robe hasn’t been made on that very day with five or more cut sections with panels, if the robe-making ceremony wasn’t performed by an individual, or if the robe-making ceremony has been performed correctly but the appreciation for the ceremony was expressed outside the monastery zone. In this way the robe-making ceremony hasn’t been performed.

And how has the robe-making ceremony been performed? The robe-making ceremony has been performed if the cloth is brand new, if it’s nearly new, if it’s old, if it’s a rag, if it’s from a shop; it has been performed if a monk hasn’t made an indication, if a monk hasn’t given a hint, if the robe-cloth hasn’t been borrowed, if it hasn’t been stored, if it’s not to be relinquished, if it has been marked, if it’s an outer robe or an upper robe or a sarong; it has been performed if the robe has been made on that very day with five or more cut sections with panels, if the robe-making ceremony was performed by an individual, if the robe-making ceremony has been performed correctly and if the appreciation for the ceremony was expressed inside the monastery zone. In this way the robe-making ceremony has been performed.

And how does the robe season come to an end? There are these eight key phrases for when the robe season ends: when he departs from the monastery, when the robe is finished, when he makes a decision, when the robe-cloth is lost, when he hears about the end of the robe season, when an expectation of more robe-cloth is disappointed, when he is outside the monastery zone, ending together.”

2. The group of seven on “takes”

A monk who has participated in the robe-making ceremony takes a finished robe and leaves the monastery, thinking, “I won’t return.” For that monk the robe season ends when he departs from the monastery.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he hears that they have made an end to the robe season in that monastery. For that monk the robe season ends when he hears about the end of the robe season.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. For that monk the robe season ends while he is outside the monastery zone.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. For that monk the robe season ends together with the other monks.

The group of seven on “takes” is finished.

3. The group of seven on “with”

A monk who has participated in the robe-making ceremony leaves the monastery with a finished robe, thinking, “I won’t return.” For that monk the robe season ends when he departs from the monastery.

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he hears that they have made an end to the robe season in that monastery. For that monk the robe season ends when he hears about the end of the robe season.

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. For that monk the robe season ends while he is outside the monastery zone.

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. For that monk the robe season ends together with the other monks.

The group of seven on “with” is finished.

4. The group of six on “takes”

A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he hears that they have made an end to the robe season in that monastery. For that monk the robe season ends when he hears about the end of the robe season.

A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. For that monk the robe season ends while he is outside the monastery zone.

A monk who has participated in the robe-making ceremony takes an unfinished robe and leaves the monastery, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. For that monk the robe season ends together with the other monks.

The group of six on “takes” is finished.

5. The group of six on “with”

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he hears that they have made an end to the robe season in that monastery. For that monk the robe season ends when he hears about the end of the robe season.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. For that monk the robe season ends while he is outside the monastery zone.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. For that monk the robe season ends together with the other monks.

The group of six on “with” is finished.

6. The group of fifteen on “takes”

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

The group of three is finished.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I won’t make a robe.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

The group of three is finished.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. He has not decided whether he will return or not. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. He has not decided whether he will return or not. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery. He has not decided whether he will return or not. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

The group of three is finished.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. For that monk the robe season ends while he is outside the monastery zone.

A monk who has participated in the robe-making ceremony takes robe-cloth and leaves the monastery, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. For that monk the robe season ends together with the other monks.

The group of six is finished. The group of fifteen on “takes” is finished.

7. The group of fifteen on “with”, etc.

A monk who has participated in the robe-making ceremony leaves the monastery with robe-cloth. …

(To be expanded in detail as in the section on “takes”, <a href='https://suttacentral.net/pli-tv-kd7#6.1.1'>Kd 7:6.1.1</a>–6.4.23.)

The group of fifteen on “takes an unfinished”

8. The group of fifteen on “with an unfinished”

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

The group of three is finished.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I won’t make a robe.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

The group of three is finished.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. He has not decided whether he will return or not. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. He has not decided whether he will return or not. When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe. He has not decided whether he will return or not. When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

The group of three is finished.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. For that monk the robe season ends while he is outside the monastery zone.

A monk who has participated in the robe-making ceremony leaves the monastery with an unfinished robe, thinking, “I’ll return.” When he is outside the monastery zone, he has the robe made. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. For that monk the robe season ends together with the other monks.

The group of six is finished. The group of fifteen on “with” is finished.

The section for recitation on “takes” is finished.

9. The group of twelve on “not as expected”

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. When he is outside the monastery zone, he thinks, “I’ll deal with that expectation right here. I won’t return.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I won’t return.” When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I won’t return.” When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I won’t make a robe.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I won’t return.” When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I won’t return.” When he is outside the monastery zone, he thinks, “I’ll deal with that expectation right here.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. He has not decided whether he will return or not. When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. He has not decided whether he will return or not. When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. He has not decided whether he will return or not. When he is outside the monastery zone, he deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth. He has not decided whether he will return or not. When he is outside the monastery zone, he thinks, “I’ll deal with that expectation right here. I won’t return.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed.

The group of twelve on “not as expected” is finished.

10. The group of twelve on “as expected”

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he deals with that expectation, getting what he had expected. He thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he deals with that expectation, getting what he had expected. He thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he deals with that expectation, getting what he had expected. He thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he thinks, “I’ll deal with that expectation right here. I won’t return.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he hears that they have made an end to the robe season in that monastery. He thinks, “Since they have made an end to the robe season in that monastery, I’ll deal with that expectation right here.” He then deals with that expectation, getting what he had expected. He thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he hears that they have made an end to the robe season in that monastery. He thinks, “Since they have made an end to the robe season in that monastery, I’ll deal with that expectation right here.” He then deals with that expectation, getting what he had expected. He thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he hears that they have made an end to the robe season in that monastery. He thinks, “Since they have made an end to the robe season in that monastery, I’ll deal with that expectation right here.” He then deals with that expectation, getting what he had expected. He thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he hears that they have made an end to the robe season in that monastery. He thinks, “Since they have made an end to the robe season in that monastery, I’ll deal with that expectation right here. I won’t return.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he deals with that expectation, getting what he had expected. He then has the robe made. When the robe has been made, he hears that they have made an end to the robe season in that monastery. For that monk the robe season ends when he hears about the end of the robe season.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he thinks, “I’ll deal with that expectation right here. I won’t return.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he deals with that expectation, getting what he had expected. He then has the robe made. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. For that monk the robe season ends while he is outside the monastery zone.

A monk who has participated in the robe-making ceremony leaves the monastery while expecting more robe-cloth, thinking, “I’ll return.” When he is outside the monastery zone, he deals with that expectation, getting what he had expected. He then has the robe made. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. For that monk the robe season ends together with the other monks.

The group of twelve on “as expected” is finished.

11. The group of twelve on business

A monk who has participated in the robe-making ceremony leaves the monastery on some business. When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. When he is outside the monastery zone, he comes to expect more robe-cloth. He thinks, “I’ll deal with that expectation right here. I won’t return.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed.

A monk who has participated in the robe-making ceremony leaves the monastery on some business, thinking, “I won’t return.” When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery on some business, thinking, “I won’t return.” When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I won’t make a robe.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery on some business, thinking, “I won’t return.” When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony leaves the monastery on some business, thinking, “I won’t return.” When he is outside the monastery zone, he comes to expect more robe-cloth. He thinks, “I’ll deal with that expectation right here.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. He has not decided whether he will return or not. When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. He has not decided whether he will return or not. When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. He has not decided whether he will return or not. When he is outside the monastery zone, he comes to expect more robe-cloth. He deals with that expectation. He gets robe-cloth, but not what he had expected. He thinks, “I’ll make the robe right here. I won’t return.” He has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony leaves the monastery on some business. He has not decided whether he will return or not. When he is outside the monastery zone, he comes to expect more robe-cloth. He thinks, “I’ll deal with that expectation right here. I won’t return.” He then deals with that expectation, but it is disappointed. For that monk the robe season ends when the expectation is disappointed.

The group of twelve on business is finished.

12. The group of nine on “without taking”

A monk who has participated in the robe-making ceremony leaves the monastery for a different region without taking his share of robe-cloth. When he has gone to that region, the monks there ask him, “Where did you complete the rains residence? Where’s your share of robe-cloth?” He replies, “I completed the rains residence in such-and-such a monastery. That’s where my share of robe-cloth is.” They say, “Go and get that robe-cloth, and we’ll make a robe for you.” He then goes to that monastery and asks the monks, “Where’s my share of the robe-cloth?” They reply, “This is your share. Where are you going?” He says, “I’m going to such-and-such a monastery. The monks there will make me a robe.” They say, “There’s no need to go. We’ll make a robe for you here.” He thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery for a different region … “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery for a different region … “I’ll make the robe right here. I won’t return.” He then has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony leaves the monastery for a different region without taking his share of robe-cloth. When he has gone to that region, the monks there ask him, “Where did you complete the rains residence? Where’s your share of robe-cloth?” He replies, “I completed the rains residence in such-and-such a monastery. That’s where my share of robe-cloth is.” They say, “Go and get that robe-cloth, and we’ll make a robe for you.” He then goes to that monastery and asks the monks, “Where’s my share of the robe-cloth?” They reply, “This is your share.” He takes that robe-cloth and sets out for the other monastery. While he is on his way, monks ask him, “Where are you going?” He says, “I’m going to such-and-such a monastery. The monks there will make me a robe.” They say, “There’s no need to go. We’ll make a robe for you here.” He thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony leaves the monastery for a different region without taking his share of robe-cloth. When he has gone to that region, the monks there ask him, “Where did you complete the rains residence? Where’s your share of robe-cloth?” He replies, “I completed the rains residence in such-and-such a monastery. That’s where my share of robe-cloth is.” They say, “Go and get that robe-cloth, and we’ll make a robe for you.” He then goes to that monastery and asks the monks, “Where’s my share of the robe-cloth?” They reply, “This is your share.” He takes that robe-cloth and sets out for the other monastery. While he is on his way, monks ask him, “Where are you going?” He says, “I’m going to such-and-such a monastery. The monks there will make me a robe.” They say, “There’s no need to go. We’ll make a robe for you here.” He thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony leaves the monastery for a different region without taking his share of robe-cloth. When he has gone to that region, the monks there ask him, “Where did you complete the rains residence? Where’s your share of robe-cloth?” He replies, “I completed the rains residence in such-and-such a monastery. That’s where my share of robe-cloth is.” They say, “Go and get that robe-cloth, and we’ll make a robe for you.” He then goes to that monastery and asks the monks, “Where’s my share of the robe-cloth?” They reply, “This is your share.” He takes that robe-cloth and returns to the other monastery. When he has arrived, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

The group of nine on “without taking” is finished.

13. The group of five on “meditation going well”

A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made. For that monk the robe season ends when the robe is finished.

A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he thinks, “I won’t make a robe, and I won’t return.” For that monk the robe season ends when he makes that decision.

A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he thinks, “I’ll make the robe right here. I won’t return.” He then has the robe made, but it is lost while being made. For that monk the robe season ends when the robe-cloth is lost.

A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he has a robe made. When the robe has been made, he still thinks, “I’ll return,” but he remains outside the monastery zone until the end of the robe season. For that monk the robe season ends while he is outside the monastery zone.

A monk who has participated in the robe-making ceremony and whose meditation is going well takes his robe-cloth and leaves the monastery, thinking, “I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll go to such-and-such a monastery. If my meditation goes well there, I’ll stay. If not, I’ll return.” When he is outside the monastery zone, he has a robe made. When the robe has been made, he still thinks, “I’ll return,” and they reach the end of the robe season together. For that monk the robe season ends together with the other monks.

The group of five on “meditation going well” is finished.

14. Discussion on obstacles and removal of obstacles

“Monks, there are two obstacles for the ending of the robe season: the monastery obstacle and the robe obstacle. What’s the monastery obstacle? A monk stays in that monastery or he leaves intending to return. What’s the robe obstacle? A monk hasn’t made a robe, or he hasn’t finished it, or he’s expecting more robe-cloth.

There are two removals of obstacles for the ending of the robe season: the removal of the monastery obstacle and the removal of the robe obstacle. What’s the removal of the monastery obstacle? A monk leaves that monastery without intending to return. What’s the removal of the robe obstacle? A monk has made a robe; or the robe-cloth is lost, destroyed, or burned; or his expectation of more robe-cloth is disappointed.”

The seventh chapter on the robe-making ceremony is finished.

This is the summary:

“Thirty monks from Pāva, Stayed discontented in Sāketa; Completed the rains, with soaked, Went to see the Victor.
This is the basis for the robe-making ceremony, And five things are allowable; Without informing, going without taking, Just so eating in a group.
And as much as you need, the given, Is for those who have participated in the robe-making ceremony; Motion, just thus performed, Just thus not performed.
Marking, and just washing, And planning, cutting; Tacking, hem, strip of cloth, Strengthening, border lengthwise.
Border crosswise, patch, Dyeing, indication, hint; Borrowed, stored, to be relinquished, Not marked, apart from those three.
Apart from five or more, With cut sections with panels; Not apart from an individual, correctly, He appreciates outside the monastery zone.
The robe-making ceremony is not performed, Thus it was taught by the Buddha; Brand new, nearly new, old, Rag, and from a shop.
Without indication, without hint, And not borrowed, not stored; Not to be relinquished, marked, And so with the three robes.
Five or more, Cut sections made with panels; Performed by an individual, correctly, He appreciates inside the monastery zone.
In this way is the robe-making ceremony performed, Eight key phrases for ending; Departing, finished, And decision, lost.
Hearing, disappointed expectation, Monastery zone, ending together as the eighth; Takes a finished robe, He goes, thinking, “I won’t return.”
So, for him the robe season ends, When he departs; He goes taking robe-cloth, Outside the monastery zone he thinks:
“I’ll make it. I won’t return.” For him the robe season ends when it’s finished; Takes outside the monastery zone, thinking, “Just not, And I won’t return.”
So, for him the robe season ends, When he decides; He goes taking robe-cloth, Outside the monastery zone he thinks:
“I’ll make it. I won’t return.” While making it, it is lost; So, for him the robe season ends, When it is lost.
Taking it, he goes, thinking, “I’ll return”, He has the robe made outside; When his robe is finished, he hears, There the robe season has ended.
So, for him the robe season ends, When he hears about it; Taking it, he goes, thinking, “I’ll return”, He has the robe made outside.
When the robe is finished, outside, He remains until the robe season ends; So, for him the robe season ends, When he is outside the monastery zone.
Taking it, he goes, thinking, “I’ll return”, He has the robe made outside; When the robe is finished, thinking, “I’ll return”, The robe season ends together with.
So, for him the robe season ends, Together with the monks; And takes, with, Seven with sevenfold outcome.
There is no ending by departing, The outcome in the unfinished set of six; Takes, outside the monastery zone, “I’ll make”, he produces.
Finished, and decision, Lost, these three; Taking it, he goes, thinking, “I won’t return”, “I’ll make outside the monastery zone”.
Finished, also decision, Also lost, these three; Not decided, he does not think, Below is the threefold method.
Taking it, he goes, thinking, “I’ll return”, When outside the monastery zone, thinking, “I’ll make”; “I’ll not return”, he has it made, The robe season ends when the robe is finished.
Decision, and lost, Hearing, outside the monastery zone; Together with the monks, Thus is the outcome of the fifteen.
With, unfinished, Thus again with; These four sections, Are all fifteenfold.
And not as expected, as expected, And business those three; By this method one should here understand, Three, twelve, twelve.
Here the nine on without taking, Fivefold on good meditation there; Obstacles, removal of obstacles, The summary is made from this method.”

In this chapter there are one hundred and eighteen topics by means of groups of twelve with repetition.

The chapter on the robe-making ceremony is finished.

Theravāda Vinayapiṭaka
Mahāvagga

7. Kathinakkhandhaka

1. Kathinānujānana

Tena samayena buddho bhagavā sāvatthiyaṁ viharati jetavane anāthapiṇḍikassa ārāme. Tena kho pana samayena tiṁsamattā pāveyyakā bhikkhū, sabbe āraññikā sabbe piṇḍapātikā sabbe paṁsukūlikā sabbe tecīvarikā sāvatthiṁ āgacchantā bhagavantaṁ dassanāya upakaṭṭhāya vassūpanāyikāya nāsakkhiṁsu sāvatthiyaṁ vassūpanāyikaṁ sambhāvetuṁ; antarāmagge sākete vassaṁ upagacchiṁsu. Te ukkaṇṭhitarūpā vassaṁ vasiṁsu—āsanneva no bhagavā viharati ito chasu yojanesu, na ca mayaṁ labhāma bhagavantaṁ dassanāyāti.

Atha kho te bhikkhū vassaṁvuṭṭhā, temāsaccayena katāya pavāraṇāya, deve vassante, udakasaṅgahe udakacikkhalle okapuṇṇehi cīvarehi kilantarūpā

yena sāvatthi jetavanaṁ anāthapiṇḍikassa ārāmo, yena bhagavā tenupasaṅkamiṁsu; upasaṅkamitvā bhagavantaṁ abhivādetvā ekamantaṁ nisīdiṁsu. Āciṇṇaṁ kho panetaṁ buddhānaṁ bhagavantānaṁ āgantukehi bhikkhūhi saddhiṁ paṭisammodituṁ.

Atha kho bhagavā te bhikkhū etadavoca—“kacci, bhikkhave, khamanīyaṁ, kacci yāpanīyaṁ, kacci samaggā sammodamānā avivadamānā phāsukaṁ vassaṁ vasittha, na ca piṇḍakena kilamitthā”ti?

“Khamanīyaṁ, bhagavā, yāpanīyaṁ, bhagavā; samaggā ca mayaṁ, bhante, sammodamānā avivadamānā vassaṁ vasimhā, na ca piṇḍakena kilamimhā. Idha mayaṁ, bhante, tiṁsamattā pāveyyakā bhikkhū sāvatthiṁ āgacchantā bhagavantaṁ dassanāya upakaṭṭhāya vassūpanāyikāya nāsakkhimhā sāvatthiyaṁ vassūpanāyikaṁ sambhāvetuṁ, antarāmagge sākete vassaṁ upagacchimhā. Te mayaṁ, bhante, ukkaṇṭhitarūpā vassaṁ vasimhā—‘āsanneva no bhagavā viharati ito chasu yojanesu, na ca mayaṁ labhāma bhagavantaṁ dassanāyā’ti. Atha kho mayaṁ, bhante, vassaṁvuṭṭhā, temāsaccayena katāya pavāraṇāya, deve vassante, udakasaṅgahe udakacikkhalle okapuṇṇehi cīvarehi kilantarūpā addhānaṁ āgatā”ti.

Atha kho bhagavā etasmiṁ nidāne etasmiṁ pakaraṇe dhammiṁ kathaṁ katvā bhikkhū āmantesi—

“anujānāmi, bhikkhave, vassaṁvuṭṭhānaṁ bhikkhūnaṁ kathinaṁ attharituṁ. Atthatakathinānaṁ vo, bhikkhave, pañca kappissanti—anāmantacāro, asamādānacāro, gaṇabhojanaṁ, yāvadatthacīvaraṁ, yo ca tattha cīvaruppādo so nesaṁ bhavissatīti.

Atthatakathinānaṁ vo, bhikkhave, imāni pañca kappissanti.

Evañca pana, bhikkhave, kathinaṁ attharitabbaṁ. Byattena bhikkhunā paṭibalena saṅgho ñāpetabbo—

‘Suṇātu me, bhante, saṅgho. Idaṁ saṅghassa kathinadussaṁ uppannaṁ. Yadi saṅghassa pattakallaṁ, saṅgho imaṁ kathinadussaṁ itthannāmassa bhikkhuno dadeyya kathinaṁ attharituṁ. Esā ñatti.

Suṇātu me, bhante, saṅgho. Idaṁ saṅghassa kathinadussaṁ uppannaṁ. Saṅgho imaṁ kathinadussaṁ itthannāmassa bhikkhuno deti kathinaṁ attharituṁ. Yassāyasmato khamati imassa kathinadussassa itthannāmassa bhikkhuno dānaṁ kathinaṁ attharituṁ, so tuṇhassa; yassa nakkhamati, so bhāseyya.

Dinnaṁ idaṁ saṅghena kathinadussaṁ itthannāmassa bhikkhuno kathinaṁ attharituṁ. Khamati saṅghassa, tasmā tuṇhī, evametaṁ dhārayāmī’ti.

Evaṁ kho, bhikkhave, atthataṁ hoti kathinaṁ, evaṁ anatthataṁ.

Kathañca pana, bhikkhave, anatthataṁ hoti kathinaṁ? Na ullikhitamattena atthataṁ hoti kathinaṁ, na dhovanamattena atthataṁ hoti kathinaṁ, na cīvaravicāraṇamattena atthataṁ hoti kathinaṁ, na chedanamattena atthataṁ hoti kathinaṁ, na bandhanamattena atthataṁ hoti kathinaṁ, na ovaṭṭiyakaraṇamattena atthataṁ hoti kathinaṁ, na kaṇḍusakaraṇamattena atthataṁ hoti kathinaṁ, na daḷhīkammakaraṇamattena atthataṁ hoti kathinaṁ, na anuvātakaraṇamattena atthataṁ hoti kathinaṁ, na paribhaṇḍakaraṇamattena atthataṁ hoti kathinaṁ, na ovaddheyyakaraṇamattena atthataṁ hoti kathinaṁ, na kambalamaddanamattena atthataṁ hoti kathinaṁ, na nimittakatena atthataṁ hoti kathinaṁ, na parikathākatena atthataṁ hoti kathinaṁ, na kukkukatena atthataṁ hoti kathinaṁ, na sannidhikatena atthataṁ hoti kathinaṁ, na nissaggiyena atthataṁ hoti kathinaṁ, na akappakatena atthataṁ hoti kathinaṁ, na aññatra saṅghāṭiyā atthataṁ hoti kathinaṁ, na aññatra uttarāsaṅgena atthataṁ hoti kathinaṁ, na aññatra antaravāsakena atthataṁ hoti kathinaṁ, na aññatra pañcakena vā atirekapañcakena vā tadaheva sañchinnena samaṇḍalīkatena atthataṁ hoti kathinaṁ, na aññatra puggalassa atthārā atthataṁ hoti kathinaṁ; sammā ce atthataṁ hoti kathinaṁ, tañce nissīmaṭṭho anumodati, evampi anatthataṁ hoti kathinaṁ. Evaṁ kho, bhikkhave, anatthataṁ hoti kathinaṁ.

Kathañca, bhikkhave, atthataṁ hoti kathinaṁ? Ahatena atthataṁ hoti kathinaṁ, ahatakappena atthataṁ hoti kathinaṁ, pilotikāya atthataṁ hoti kathinaṁ, paṁsukūlena atthataṁ hoti kathinaṁ, pāpaṇikena atthataṁ hoti kathinaṁ, animittakatena atthataṁ hoti kathinaṁ, aparikathākatena atthataṁ hoti kathinaṁ, akukkukatena atthataṁ hoti kathinaṁ, asannidhikatena atthataṁ hoti kathinaṁ, anissaggiyena atthataṁ hoti kathinaṁ, kappakatena atthataṁ hoti kathinaṁ, saṅghāṭiyā atthataṁ hoti kathinaṁ, uttarāsaṅgena atthataṁ hoti kathinaṁ, antaravāsakena atthataṁ hoti kathinaṁ, pañcakena vā atirekapañcakena vā tadaheva sañchinnena samaṇḍalīkatena atthataṁ hoti kathinaṁ, puggalassa atthārā atthataṁ hoti kathinaṁ; sammā ce atthataṁ hoti kathinaṁ, tañce sīmaṭṭho anumodati, evampi atthataṁ hoti kathinaṁ. Evaṁ kho, bhikkhave, atthataṁ hoti kathinaṁ.

Kathañca, bhikkhave, ubbhataṁ hoti kathinaṁ? Aṭṭhimā, bhikkhave, mātikā kathinassa ubbhārāya—pakkamanantikā, niṭṭhānantikā, sanniṭṭhānantikā, nāsanantikā, savanantikā, āsāvacchedikā, sīmātikkantikā, sahubbhārā”ti.

2. Ādāyasattaka

Bhikkhu atthatakathino katacīvaraṁ ādāya pakkamati—“na paccessan”ti. Tassa bhikkhuno pakkamanantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati—“paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro suṇāti “ubbhataṁ kira tasmiṁ āvāse kathinan”ti. Tassa bhikkhuno savanantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati—“paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro—“paccessaṁ paccessan”ti—bahiddhā kathinuddhāraṁ vītināmeti. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati—“paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro—“paccessaṁ paccessan”ti—sambhuṇāti kathinuddhāraṁ. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

Ādāyasattakaṁ niṭṭhitaṁ.

3. Samādāyasattaka

Bhikkhu atthatakathino katacīvaraṁ samādāya pakkamati “na paccessan”ti. Tassa bhikkhuno pakkamanantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati—“paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. Tassa bhikkhuno savanantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati—“paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro—“paccessaṁ paccessan”ti—bahiddhā kathinuddhāraṁ vītināmeti. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati—“paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro—“paccessaṁ paccessan”ti—sambhuṇāti kathinuddhāraṁ. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

Samādāyasattakaṁ niṭṭhitaṁ.

4. Ādāyachakka

Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassaṁ taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. Tassa bhikkhuno savanantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro “paccessaṁ paccessan”ti bahiddhā kathinuddhāraṁ vītināmeti. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro “paccessaṁ paccessan”ti sambhuṇāti kathinuddhāraṁ. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

Ādāyachakkaṁ niṭṭhitaṁ.

5. Samādāyachakka

Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. Tassa bhikkhuno savanantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro “paccessaṁ paccessan”ti bahiddhā kathinuddhāraṁ vītināmeti. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro “paccessaṁ paccessan”ti sambhuṇāti kathinuddhāraṁ. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

Samādāyachakkaṁ niṭṭhitaṁ.

6. Ādāyapannarasaka

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Tikaṁ.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “na paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “na paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “na paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko kathinuddhāro.

Tikaṁ.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati anadhiṭṭhitena; nevassa hoti “paccessan”ti, na panassa hoti “na paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati anadhiṭṭhitena; nevassa hoti “paccessan”ti, na panassa hoti “na paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Tikaṁ.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. Tassa bhikkhuno savanantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro “paccessaṁ paccessan”ti—bahiddhā kathinuddhāraṁ vītināmeti. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

Bhikkhu atthatakathino cīvaraṁ ādāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro—“paccessaṁ paccessan”ti sambhuṇāti kathinuddhāraṁ. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

Chakkaṁ. Ādāyapannarasakaṁ.

7. Samādāyapannarasakādi

Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati …pe….

(Ādāyavārasadisaṁ evaṁ vitthāretabbaṁ.)

(Samādāyavārasadisaṁ evaṁ vitthāretabbaṁ.)

8. Vippakatasamādāyapannarasaka

Tikaṁ.

Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “na paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “na paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Tikaṁ.

Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Tikaṁ.

Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino vippakatacīvaraṁ samādāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro—“paccessaṁ paccessan”ti bahiddhā kathinuddhāraṁ vītināmeti. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

Chakkaṁ. Samādāyapannarasakaṁ.

Ādāyabhāṇavāro.

9. Anāsādoḷasaka

Bhikkhu atthatakathino cīvarāsāya pakkamati. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvarāsaṁ payirupāsissaṁ, na paccessan”ti. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati “na paccessan”ti. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati “na paccessan”ti. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati “na paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvarāsaṁ payirupāsissan”ti. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvarāsaṁ payirupāsissaṁ, na paccessan”ti. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

Anāsādoḷasakaṁ niṭṭhitaṁ.

10. Āsādoḷasaka

Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Āsāya labhati, anāsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Āsāya labhati, anāsāya na labhati. Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvarāsaṁ payirupāsissaṁ, na paccessan”ti. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. So bahisīmagato suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. Tassa evaṁ hoti—“yato tasmiṁ āvāse ubbhataṁ kathinaṁ, idhevimaṁ cīvarāsaṁ payirupāsissan”ti. So taṁ cīvarāsaṁ payirupāsati. Āsāya labhati, anāsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. So bahisīmagato suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. Tassa evaṁ hoti—“yato tasmiṁ āvāse ubbhataṁ kathinaṁ, idhevimaṁ cīvarāsaṁ payirupāsissan”ti. So taṁ cīvarāsaṁ payirupāsati. Āsāya labhati, anāsāya na labhati. Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. So bahisīmagato suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. Tassa evaṁ hoti—“yato tasmiṁ āvāse ubbhataṁ kathinaṁ, idhevimaṁ cīvarāsaṁ payirupāsissaṁ, na paccessan”ti. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Āsāya labhati, anāsāya na labhati. So taṁ cīvaraṁ kāreti. So katacīvaro suṇāti—“ubbhataṁ kira tasmiṁ āvāse kathinan”ti. Tassa bhikkhuno savanantiko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Āsāya labhati, anāsāya na labhati. So taṁ cīvaraṁ kāreti. So katacīvaro “paccessaṁ paccessan”ti—bahiddhā kathinuddhāraṁ vītināmeti. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

Bhikkhu atthatakathino cīvarāsāya pakkamati “paccessan”ti. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Āsāya labhati, anāsāya na labhati. So taṁ cīvaraṁ kāreti. So katacīvaro “paccessaṁ paccessan”ti—sambhuṇāti kathinuddhāraṁ. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

Āsādoḷasakaṁ niṭṭhitaṁ.

11. Karaṇīyadoḷasaka

Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati. Tassa bahisīmagatassa cīvarāsā uppajjati. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati. Tassa bahisīmagatassa cīvarāsā uppajjati. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati. Tassa bahisīmagatassa cīvarāsā uppajjati. Tassa evaṁ hoti—“idhevimaṁ cīvarāsaṁ payirupāsissaṁ, na paccessan”ti. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati “na paccessan”ti. Tassa bahisīmagatassa cīvarāsā uppajjati. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati “na paccessan”ti. Tassa bahisīmagatassa cīvarāsā uppajjati. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati “na paccessan”ti. Tassa bahisīmagatassa cīvarāsā uppajjati. Tassa evaṁ hoti—“idhevimaṁ cīvarāsaṁ payirupāsissan”ti. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. Tassa bahisīmagatassa cīvarāsā uppajjati. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. Tassa bahisīmagatassa cīvarāsā uppajjati. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino kenacideva karaṇīyena pakkamati anadhiṭṭhitena; nevassa hoti—“paccessan”ti, na panassa hoti—“na paccessan”ti. Tassa bahisīmagatassa cīvarāsā uppajjati. Tassa evaṁ hoti—“idhevimaṁ cīvarāsaṁ payirupāsissaṁ, na paccessan”ti. So taṁ cīvarāsaṁ payirupāsati. Tassa sā cīvarāsā upacchijjati. Tassa bhikkhuno āsāvacchediko kathinuddhāro.

Karaṇīyadoḷasakaṁ niṭṭhitaṁ.

12. Apavilāyananavaka

Bhikkhu atthatakathino disaṅgamiko pakkamati cīvarapaṭivīsaṁ apavilāyamāno. Tamenaṁ disaṅgataṁ bhikkhū pucchanti—“kahaṁ tvaṁ, āvuso, vassaṁvuṭṭho, kattha ca te cīvarapaṭivīso”ti? So evaṁ vadeti—“amukasmiṁ āvāse vassaṁvuṭṭhomhi. Tattha ca me cīvarapaṭivīso”ti. Te evaṁ vadanti—“gacchāvuso, taṁ cīvaraṁ āhara, mayaṁ te idha cīvaraṁ karissāmā”ti. So taṁ āvāsaṁ gantvā bhikkhū pucchati—“kahaṁ me, āvuso, cīvarapaṭivīso”ti? Te evaṁ vadanti—“ayaṁ te, āvuso, cīvarapaṭivīso; kahaṁ gamissasī”ti? So evaṁ vadeti—“amukaṁ nāma āvāsaṁ gamissāmi, tattha me bhikkhū cīvaraṁ karissantī”ti. Te evaṁ vadanti—“alaṁ, āvuso, mā agamāsi. Mayaṁ te idha cīvaraṁ karissāmā”ti. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino disaṅgamiko pakkamati …pe… “nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino disaṅgamiko pakkamati …pe… “idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko kathinuddhāro.

Bhikkhu atthatakathino disaṅgamiko pakkamati cīvarapaṭivīsaṁ apavilāyamāno. Tamenaṁ disaṅgataṁ bhikkhū pucchanti—“kahaṁ tvaṁ, āvuso, vassaṁvuṭṭho, kattha ca te cīvarapaṭivīso”ti? So evaṁ vadeti—“amukasmiṁ āvāse vassaṁvuṭṭhomhi, tattha ca me cīvarapaṭivīso”ti. Te evaṁ vadanti—“gacchāvuso, taṁ cīvaraṁ āhara, mayaṁ te idha cīvaraṁ karissāmā”ti. So taṁ āvāsaṁ gantvā bhikkhū pucchati—“kahaṁ me, āvuso, cīvarapaṭivīso”ti? Te evaṁ vadanti—“ayaṁ te, āvuso, cīvarapaṭivīso”ti. So taṁ cīvaraṁ ādāya taṁ āvāsaṁ gacchati. Tamenaṁ antarāmagge bhikkhū pucchanti—“āvuso, kahaṁ gamissasī”ti? So evaṁ vadeti—“amukaṁ nāma āvāsaṁ gamissāmi, tattha me bhikkhū cīvaraṁ karissantī”ti. Te evaṁ vadanti—“alaṁ, āvuso, mā agamāsi, mayaṁ te idha cīvaraṁ karissāmā”ti. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino disaṅgamiko pakkamati cīvarapaṭivīsaṁ apavilāyamāno. Tamenaṁ disaṅgataṁ bhikkhū pucchanti—“kahaṁ tvaṁ, āvuso, vassaṁvuṭṭho, kattha ca te cīvarapaṭivīso”ti? So evaṁ vadeti—“amukasmiṁ āvāse vassaṁvuṭṭhomhi, tattha ca me cīvarapaṭivīso”ti. Te evaṁ vadanti—“gacchāvuso, taṁ cīvaraṁ āhara, mayaṁ te idha cīvaraṁ karissāmā”ti. So taṁ āvāsaṁ gantvā bhikkhū pucchati—“kahaṁ me, āvuso, cīvarapaṭivīso”ti? Te evaṁ vadanti—“ayaṁ te, āvuso, cīvarapaṭivīso”ti. So taṁ cīvaraṁ ādāya taṁ āvāsaṁ gacchati. Tamenaṁ antarāmagge bhikkhū pucchanti—“āvuso, kahaṁ gamissasī”ti? So evaṁ vadeti—“amukaṁ nāma āvāsaṁ gamissāmi, tattha me bhikkhū cīvaraṁ karissantī”ti. Te evaṁ vadanti—“alaṁ, āvuso, mā agamāsi, mayaṁ te idha cīvaraṁ karissāmā”ti. Tassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino disaṅgamiko pakkamati cīvarapaṭivīsaṁ apavilāyamāno. Tamenaṁ disaṅgataṁ bhikkhū pucchanti—“kahaṁ tvaṁ, āvuso, vassaṁvuṭṭho, kattha ca te cīvarapaṭivīso”ti? So evaṁ vadeti—“amukasmiṁ āvāse vassaṁvuṭṭhomhi, tattha ca me cīvarapaṭivīso”ti. Te evaṁ vadanti—“gacchāvuso, taṁ cīvaraṁ āhara, mayaṁ te idha cīvaraṁ karissāmā”ti. So taṁ āvāsaṁ gantvā bhikkhū pucchati—“kahaṁ me, āvuso, cīvarapaṭivīso”ti? Te evaṁ vadanti—“ayaṁ te, āvuso, cīvarapaṭivīso”ti. So taṁ cīvaraṁ ādāya taṁ āvāsaṁ gacchati. Tassa taṁ āvāsaṁ gatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino disaṅgamiko pakkamati …pe… “nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Apavilāyananavakaṁ niṭṭhitaṁ.

13. Phāsuvihārapañcaka

Bhikkhu atthatakathino phāsuvihāriko cīvaraṁ ādāya pakkamati—“amukaṁ nāma āvāsaṁ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino phāsuvihāriko cīvaraṁ ādāya pakkamati—“amukaṁ nāma āvāsaṁ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessan”ti. Tassa bahisīmagatassa evaṁ hoti—“nevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. Tassa bhikkhuno sanniṭṭhānantiko kathinuddhāro.

Bhikkhu atthatakathino phāsuvihāriko cīvaraṁ ādāya pakkamati—“amukaṁ nāma āvāsaṁ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro—“paccessaṁ paccessan”ti bahiddhā kathinuddhāraṁ vītināmeti. Tassa bhikkhuno sīmātikkantiko kathinuddhāro.

Bhikkhu atthatakathino phāsuvihāriko cīvaraṁ ādāya pakkamati—“amukaṁ nāma āvāsaṁ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, amukaṁ nāma āvāsaṁ gamissāmi; tattha me phāsu bhavissati vasissāmi, no ce me phāsu bhavissati, paccessan”ti. So bahisīmagato taṁ cīvaraṁ kāreti. So katacīvaro “paccessaṁ paccessan”ti sambhuṇāti kathinuddhāraṁ. Tassa bhikkhuno saha bhikkhūhi kathinuddhāro.

Phāsuvihārapañcakaṁ niṭṭhitaṁ.

14. Palibodhāpalibodhakathā

Dveme, bhikkhave, kathinassa palibodhā, dve apalibodhā. Katame ca, bhikkhave, dve kathinassa palibodhā? Āvāsapalibodho ca cīvarapalibodho ca. Kathañca, bhikkhave, āvāsapalibodho hoti? Idha, bhikkhave, bhikkhu vasati vā tasmiṁ āvāse, sāpekkho vā pakkamati “paccessan”ti. Evaṁ kho, bhikkhave, āvāsapalibodho hoti. Kathañca, bhikkhave, cīvarapalibodho hoti? Idha, bhikkhave, bhikkhuno cīvaraṁ akataṁ vā hoti vippakataṁ vā, cīvarāsā vā anupacchinnā. Evaṁ kho, bhikkhave, cīvarapalibodho hoti. Ime kho, bhikkhave, dve kathinassa palibodhā.

Katame ca, bhikkhave, dve kathinassa apalibodhā? Āvāsaapalibodho ca cīvaraapalibodho ca. Kathañca, bhikkhave, āvāsaapalibodho hoti? Idha, bhikkhave, bhikkhu pakkamati tamhā āvāsā cattena vantena muttena anapekkho “na paccessan”ti. Evaṁ kho, bhikkhave, āvāsaapalibodho hoti. Kathañca, bhikkhave, cīvaraapalibodho hoti? Idha, bhikkhave, bhikkhuno cīvaraṁ kataṁ vā hoti, naṭṭhaṁ vā vinaṭṭhaṁ vā daḍḍhaṁ vā, cīvarāsā vā upacchinnā. Evaṁ kho, bhikkhave, cīvaraapalibodho hoti. Ime kho, bhikkhave, dve kathinassa apalibodhā”ti.

Kathinakkhandhako niṭṭhito sattamo.

Tassuddānaṁ

Tiṁsa pāveyyakā bhikkhū, sāketukkaṇṭhitā vasuṁ; Vassaṁvuṭṭhokapuṇṇehi, agamuṁ jinadassanaṁ.
Idaṁ vatthu kathinassa, kappissanti ca pañcakā; Anāmantā asamācārā, tatheva gaṇabhojanaṁ.
Yāvadatthañca uppādo, atthatānaṁ bhavissati; Ñatti evatthatañceva, evañceva anatthataṁ.
Ullikhi dhovanā ceva, vicāraṇañca chedanaṁ; Bandhano vaṭṭi kaṇḍusa, daḷhīkammānuvātikā.
Paribhaṇḍaṁ ovaddheyyaṁ, maddanā nimittaṁ kathā; Kukku sannidhi nissaggi, na kappaññatra te tayo.
Aññatra pañcātireke, sañchinnena samaṇḍalī; Nāññatra puggalā sammā, nissīmaṭṭhonumodati.
Kathinānatthataṁ hoti, evaṁ buddhena desitaṁ; Ahatākappapiloti, paṁsu pāpaṇikāya ca.
Animittāparikathā, akukku ca asannidhi; Anissaggi kappakate, tathā ticīvarena ca.
Pañcake vātireke vā, chinne samaṇḍalīkate; Puggalassatthārā sammā, sīmaṭṭho anumodati.
Evaṁ kathinattharaṇaṁ, ubbhārassaṭṭhamātikā; Pakkamananti niṭṭhānaṁ, sanniṭṭhānañca nāsanaṁ.
Savanaṁ āsāvacchedi, sīmā sahubbhāraṭṭhamī; Katacīvaramādāya, “na paccessan”ti gacchati.
Tassa taṁ kathinuddhāro, hoti pakkamanantiko; Ādāya cīvaraṁ yāti, nissīme idaṁ cintayi.
“Kāressaṁ na paccessan”ti, niṭṭhāne kathinuddhāro; Ādāya nissīmaṁ neva, “na paccessan”ti mānaso.
Tassa taṁ kathinuddhāro, sanniṭṭhānantiko bhave; Ādāya cīvaraṁ yāti, nissīme idaṁ cintayi.
“Kāressaṁ na paccessan”ti, kayiraṁ tassa nassati; Tassa taṁ kathinuddhāro, bhavati nāsanantiko.
Ādāya yāti “paccessaṁ”, bahi kāreti cīvaraṁ; Katacīvaro suṇāti, ubbhataṁ kathinaṁ tahiṁ.
Tassa taṁ kathinuddhāro, bhavati savanantiko; Ādāya yāti “paccessaṁ”, bahi kāreti cīvaraṁ.
Katacīvaro bahiddhā, nāmeti kathinuddhāraṁ; Tassa taṁ kathinuddhāro, sīmātikkantiko bhave.
Ādāya yāti “paccessaṁ”, bahi kāreti cīvaraṁ; Katacīvaro paccessaṁ, sambhoti kathinuddhāraṁ.
Tassa taṁ kathinuddhāro, saha bhikkhūhi jāyati; Ādāya ca samādāya, sattasattavidhā gati.
Pakkamanantikā natthi, chakke vippakate gati; Ādāya nissīmagataṁ, kāressaṁ iti jāyati.
Niṭṭhānaṁ sanniṭṭhānañca, nāsanañca ime tayo; Ādāya “na paccessan”ti, bahisīme karomiti.
Niṭṭhānaṁ sanniṭṭhānampi, nāsanampi idaṁ tayo; Anadhiṭṭhitena nevassa, heṭṭhā tīṇi nayāvidhi.
Ādāya yāti paccessaṁ, bahisīme karomiti; “Na paccessan”ti kāreti, niṭṭhāne kathinuddhāro.
Sanniṭṭhānaṁ nāsanañca, savanasīmātikkamā; Saha bhikkhūhi jāyetha, evaṁ pannarasaṁ gati.
Samādāya vippakatā, samādāya punā tathā; Ime te caturo vārā, sabbe pannarasavidhi.
Anāsāya ca āsāya, karaṇīyo ca te tayo; Nayato taṁ vijāneyya, tayo dvādasa dvādasa.
Apavilānā navettha, phāsu pañcavidhā tahiṁ; Palibodhāpalibodhā, uddānaṁ nayato katanti.

Imamhi khandhake vatthū doḷasakapeyyālamukhāni ekasataṁ aṭṭhārasa.

Kathinakkhandhako niṭṭhito.

Theravāda Collection on Monastic Law Theravāda Vinayapiṭaka
The Great Division Mahāvagga