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 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. 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 will 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 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. 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 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 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” 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. (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.) 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 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. 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 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 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 … “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 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. 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. 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—“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. 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. 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 taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko 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. 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. Chakkaṁ. Ādāyapannarasakaṁ.

7. Samādāyapannarasakādi Bhikkhu atthatakathino cīvaraṁ samādāya pakkamati …pe…. (Ādāyavārasadisaṁ evaṁ vitthāretabbaṁ.) Bhikkhu atthatakathino vippakatacīvaraṁ ādāya pakkamati. Tassa bahisīmagatassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa bhikkhuno niṭṭhānantiko kathinuddhāro …pe…. (Samādāyavārasadisaṁ evaṁ vitthāretabbaṁ.) 8. Vippakatasamādāyapannarasaka 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. 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. Bhikkhu atthatakathino vippakatacīvaraṁ samādāya 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 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. 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 taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko 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. 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. 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. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko 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. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko 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. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko 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. So bahisīmagato taṁ cīvarāsaṁ payirupāsati. Āsāya labhati, anāsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko 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 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 taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko 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. 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 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. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko 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. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko 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. So taṁ cīvarāsaṁ payirupāsati. Anāsāya labhati, āsāya na labhati. Tassa evaṁ hoti—“idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko 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 …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. 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. Bhikkhu atthatakathino disaṅgamiko pakkamati …pe… “idhevimaṁ cīvaraṁ kāressaṁ, na paccessan”ti. So taṁ cīvaraṁ kāreti. Tassa taṁ cīvaraṁ kayiramānaṁ nassati. Tassa bhikkhuno nāsanantiko 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. 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 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.