aṣṭau mātṛkāpadāni kaṭhinoddhārāya saṃvarttante katame ‹’›ṣṭau prakramaṇaṃ niṣṭhāpanaṃ sanniṣṭhāpanaṃ nāśanaṃ śravaṇaṃ sīmātikrāntaṃ āśācchedakaṃ kaṭhinoddhāram evāṣṭamam* (7) {na} prakramaṇāntikaḥ kaṭhinoddhārā niṣṭhāpanāntikaḥ sanniṣṭhāpanāntikaḥ nāśanāntikaḥ śravaṇāntikaḥ sīmātikrāntikaḥ āśācchedakaḥ kaṭhinoddhāram evāṣṭamam*
prakramaṇāntikaḥ kaṭhinoddhāraḥ katamaḥ yathāpi tad bhikṣur ā{kīrṇaḥ}stīrṇakaṭhinād āvāsāt* akṛtacīvaro ‹’›ni(8)ṣṭhitacīvaraḥ samādāya pātracīvaraṃ bahissīmāṃ prakramaty apunarāgamanāya tasya prakramaṇāntikaḥ kaṭhinoddhāraḥ
niṣṭhāpana{ẖ}‹āntikaḥ› kaṭhinoddhāraẖ katamaḥ yathāpi tad bhikṣur āstīrṇakaṭhinād āvāsād akṛtacīvaro ‹’›niṣṭhitacīvaraḥ bahissīmāṃ prakrāmati pratyeṣ‹y›āmi cī(9)varaṃ kariṣyāmīti tasyaivaṃ bhavati na haiva pratyeṣ‹y›āmy api tu cīvaraṃ kariṣyāmīti tasya niṣṭhāpanāntikaḥ kaṭhinoddhāraḥ
sanniṣṭhāpanāntikaḥ kaṭhinoddhāraẖ katamaḥ yathāpi tad bhikṣur āstīrṇakaṭhinād āvāsād akṛtacīvaro ‹’›niṣṭhitacīvaraḥ bahissīmāṃ prakrāmati pratyeṣyā(10)mi cīvaraṃ kariṣyāmīti ● tasyaivaṃ bhavati na haiva pratyeṣyāmi nāpi cīvaraṃ kariṣyāmīti tasya sanniṣṭhāpanāntikaḥ kaṭhinoddhāraḥ ||
nāśanāntikaḥ kaṭhinoddhāraẖ katamaḥ yathāpi tad bhikṣur āstīrṇakaṭhinād āvāsād akṛta(c)ī(varo) ‹’›(ni)ṣṭhitacīvaraḥ bahissīmāṃ prakrāmati pratyeṣyā(v1)mi cīvaraṃ kariṣyāmīti | ‹tasyaivaṃ bhavati na haiva pratyeṣyāmi api tu cīvaraṃ kariṣyāmīti› sa tad ārabhate ārabdhaṃ tu naśyati tasya nāśanāntikaḥ kaṭhinoddhāraḥ
śravaṇāntikaḥ kaṭhinoddhāraẖ katamaḥ yathāpi tad bhikṣuḥ āstīrṇakaṭhinād āvāsād akṛtacīvaro ‹’›niṣṭhitacīvaraḥ bahissīmāṃ prakrāmataḥ pratyeṣyāmi cīvaraṃ kariṣyāmī(2)ti samagreṇa ca saṃghena kaṭhinam uddhṛtaṃ sa śṛṇoti samagreṇa ca saṃghena kaṭhinam uddhṛtam iti śrutvā cābhyanumodate sādhūddhṛtaṃ suṣṭhūddhṛtam iti ● tasya śravaṇāntikaẖ kaṭhinoddhāraḥ
sīmātikrāntikaḥ kaṭhinoddhāraẖ katamaḥ yathāpi tad bhikṣur āstīrṇakaṭhinād āvāsād a(3)kṛtacīvaro ‹’›niṣṭhitacīvaro bahiḥsīmāṃ prakrāmati ● pratyeṣyāmi na pratyeṣyāmīti sīmāṃ cātikrāmati tasya sīmātikrāntikaḥ kaṭhinoddhāraḥ
āśācchedakaḥ kaṭhinoddhāraẖ katamaḥ yathāpi tad bhikṣur āstīrṇakaṭhinād āvāsād akṛtacīvaro ‹’›niṣṭhitacīvaro bahiḥsīmāṃ prakrā(4)mati pratyeṣyāmi cīvaraṃ kariṣyāmīti tasya yā sā cīvarapratyāśā sā sarveṇa sarvaṃ samucchidyate tasyāśācchedakaḥ ‹kaṭhinoddhāraḥ›
kaṭhinoddhāra evāṣṭamaẖ katamaḥ yathāpi tad bhikṣur āstīrṇakaṭhinād āvāsād akṛtacīvaro ‹’›niṣṭhitacīvaro bahiḥsīmāṃ prakrāmati cāgatya kaṭhinoddhāraṃ (5) pratyanubhavati tasya kaṭhinodhāra evāṣṭamaḥ || ||
ma mo brgyad kyi gźis sra brkyaṅ phyuṅ bar gyur te | brgyad gaṅ źe na | soṅ (3) ba daṅ | rdzogs pa daṅ | ṅes pa daṅ | ñams pa daṅ | thos pa daṅ | mtshams ’das pa daṅ | re thag chad pa daṅ | brgyad pa ni sra brkyaṅ phyuṅ ba ñid de | soṅ ba’i mtha’ can gyis sra brkyaṅ phyuṅ ba daṅ | rdzogs pa’i mtha’ can daṅ | ṅes pa’i mtha’ can daṅ | (4) ñams pa’i mtha’ can daṅ | thos pa’i mtha’ can daṅ | mtshams ’das pa dag | re thag chad pa daṅ | brgyad pa ni sra brkyaṅ phyuṅ zin ba ñid yin no ||
soṅ ba'i mtha' can gyi sra brkyaṅ phyuṅ ba gaṅ źe na | ’di lta ste dge sloṅ sra brkyaṅ btiṅ ba’i gnas nas chos gos ma byas (5) chos gos ma zin phar chos gos daṅ ltuṅ bzed blaṅs te | phyir mi ’og bar mtshams kyi phyi rol du soṅ ba de’i ni soṅ ba’i mtha’ can gyi sra brkyaṅ phyuṅ ba yin no ||
rdzogs pa’i mtha’ can gyi sra brkyaṅ phyuṅ ba gaṅ źe na | ’di lta sta dge sloṅ sra brkyaṅ btiṅ ba’i gnas nas chos gos ma (6) byas chos gos ma zin par mtshams kyis phyi rol du soṅ nas phyir ’oṅ źiṅ chos gos bya’o sñam pa las de ’di sñam du sems te | bdag slar mi ’oṅ ste ’on kyaṅ chos gos bya’o sñam pa de’i ni rdzogs pa’i mtha’ can gyi sra brkyaṅ phyuṅ ba yin no ||
ṅes pa’i mtha’ can gyi sra brkyaṅ phyuṅ (7) ba gaṅ źen | ’di lta ste dge sloṅ stsar brkyaṅ btiṅ pa’i gnas nas chos gos ma byas chos gos ma zin par mtshams kyi phyi rol du soṅ nas slar ’oṅ źiṅ chos gos bya’o sñam pa las de ’di sñam du sems te | slar mi ’oṅ źiṅ chos gos kyaṅ mi bya’o sñam pa de’i ni ṅes pa’i (121a1) mtha’ can gyi sra brkyaṅ phyuṅ pa yin no ||
ñams pa’i mtha’ can gyi sra brkyaṅ phyuṅ ba gaṅ źe na | ’di lta ste dge sloṅ sra brkyaṅ btiṅ ba’i gnas nas chos gos ma byas chos gos ma zin par mtshams kyi phyi rol du soṅ nas slar ’oṅ źiṅ chos gos bya’o sñam pa las de ’di sñam du (2) sems te slar yaṅ mi ’og la chos gos kyaṅ mi bya’o sñam nas | des de rtsom źiṅ brtsams pa daṅ | ñams pa de’i ni ñams pa’i mtha’ can gyi sra brkyaṅ phyuṅ ba yin no ||
thos pa’i mtha’ can gyi sra brkyaṅ phyuṅ ba gaṅ źen | śid lta ste dge sloṅ sra brkyaṅ btiṅ ba’i gnas nas chos ges ma (3) byas chos gos ma zin par mtshams kyi phyi rol du soṅ nas slar ’oṅs te chos gos bya’o sñam pa las | dge ’dun mthun pas sra brkyaṅ phyuṅ la des dge ’dun mthun pas sra brkyaṅ phyuṅ ṅo źes thos so || thos nas kyaṅ legs par phyuṅ ṅo || śin tu phyuṅ ṅo źes rjes su yi raṅ ba byas (4) pa de’i ni thos pa’i mtha’ can gyi sra brkyaṅ phyuṅ ba yin no ||
mtshams ’das pa pa’i sra brkyaṅ phyuṅ ba gaṅ źe na | ’di lta ste dge sloṅ sra brkyaṅ btiṅ ba’i gnas nas chos gos ma byas chos gos ma zin par phyir ’oṅ ṅa ma mi ’oṅ sñam pa las | mtshams kyi phyi rol tu soṅ ba (5) de’i ni mtshams ’das pa pa’i sra brkyaṅ phyuṅ ba yin no ||
re thag chad pa pa’i sra brkyaṅ phyuṅ ba gaṅ źe na | ’di lta ste dge sloṅ sra brkyaṅ btiṅ ba’i gnas na sa chos gos ma byas chos gos ma thin par mtshams kyi phyi rol du soṅ nas slar ’oṅ źiṅ chos gos bya’o sñam pa las | de’i chos (6) gos re ba gaṅ yin pa de thams cad du tshad pa de’i ni re thag tshad pa pa’i sra brkyaṅ phyuṅ pa yin no ||
brgyad pa sra brkyaṅ phyuṅ ba ñid gaṅ źe na | ’di lta ste dge sloṅ sra brkyaṅ btiṅ ba’i gnas nas chos gos ma byas chos gos ma zin par mtshams kyi phyi rol du soṅ ba las de yaṅ slar ’oṅs śiṅ sra (7) brkyaṅ phyuṅ ba ñams su myoṅ ba de’i ni brgyad ba sra brkyaṅ byuṅ ba ñid yin no | ||
出羯恥那衣相。本有八種。云何爲八攝頌曰
初決去不定 決定失去衣
聞出出界疑 望斷同心出
云何決去失。如有苾芻。同在一處。受羯恥那衣。作衣已竟。於此無戀心。遂持衣鉢。欲往餘方。出界外。更不擬來。決意出者。是名決去失。
云何不定失。如有苾芻。同在一處。受羯恥那衣。未作衣。遂出界外求衣。或未作衣。或已作半。於此利物。及以住處。或有戀。或無戀。或有望。或無望。更擬還作衣。或起疑念。是名不定失
云何決定失。如有苾芻。同在一處。受羯恥那衣。未作衣。遂出界外求衣。作如是念。還來作衣。復作是念。我今出去。更不復來。亦復不能造支伐羅。是名決定失
云何失去失。如有苾芻。同在一處。受羯恥那衣。未作衣。出界外造支伐羅。起首作衣。遂失其衣。是名失去失
云何聞出失。如有苾芻。同在一處。受羯恥那衣。未作衣。出界外求衣。念言迴還。我當作衣。去後大衆遂便出衣。彼聞出羯恥那衣。心生隨喜。善哉出衣。是名聞出失。
云何出界疑失。如有苾芻。同在一處。受羯恥那衣。未作衣。苾芻自念。出界作支伐羅。若了若不了。或還不還。生如是心。出界便失。
云何望斷失。如有苾芻。同在一處。受羯恥那衣作衣。作衣未竟。出界求覓。擬還作衣。既至彼方。求衣不得。望心斷絶。是名望斷失。云何同心出。如有苾芻。同在一處。受羯恥那衣作衣。出界外求衣。後還來住處。共衆作白二法出衣。是名同心。
No counterpart
There are eight summary points for the suspension of the kaṭhina. What are the eight? The ground of having gone away, the ground of having finished (making robes), the ground of having determined (not to have one's robe made up nor to come back), the ground of the destruction (of the robes that one ·has started to make), the ground of having heard (that the kathina has been sus pended by the whole saṃgha), the ground of having crossed the limits (of one's monastery), the ground of having been disappointed with regard to his expectation (of coming back and making his robe), the ground of the same suspension of the kaṭhina ceremony (with the other monks). The kaṭhina is suspended for departure, for finishing, for determination, for loss, for report-hearing, for boundary-passing, for disappointment of expectation, and in the eighth place, for the same suspension of the kaṭhina (with the other monks.)
How is the kaṭhina suspended for departure? For instance, if a monk whose robes have not been made up nor finished goes with his bowl and outer robe out of his monastery where kaṭhina cloth is spread, not intending to come back; his kaṭhina is suspended for departure.
How is the kaṭhina suspended for finishing? For instance, if a monk whose robes have not been made up nor finished goes out of his monastery where kaṭhina is spread, thinking that he will come back and make up his robe; later on he takes a notion that he will not come back but will make up his robe. His kaṭhina is suspended for finishing.
How is the kaṭhina suspended for determination? For instance, if a monk whose robes have not been made up nor finished goes out of his monastery where kaṭhina is spread, thinking that he will come back and make up his robe; later on he takes a notion that he will not come back nor will he make up his robe. His kaṭhina is suspended for determination.
How is the kaṭhina suspended for loss? For instance, if a monk whose robes have not been made up nor finished goes out of the monastery where kaṭhina-cloth is spread, thinking that he will come back and will make up his robe; he starts that, but what he has started is lost. His kaṭhina is suspended for loss.
How is the kaṭhina suspended for report-hearing? For instance, if a monk whose robes have not been made up nor finished goes out of his monastery where kaṭhina is spread, thinking that he will come back and will make up his robe; and the kaṭhina is suspended by the whole saṃgha. He hears that the kaṭhina is suspended by the whole saṃgha. And having heard he approves, saying "it is well and properly suspended." His kaṭhina is suspended for report-hearing.
How is the kaṭhina suspended for boundary-passing? For instance, if a monk whose robes have not been made up nor finished goes out of his monastery where kaṭhina is spread, whether or not he thinks he will come back, if he passes the boundary, his kaṭhina is suspended for boundary-crossing.
How is the eighth case, the same suspension of kaṭhina (with the other monks)? For instance, if a monk whose robes have not been made up nor finished goes out of the limits of his monastery where kaṭhina is spread. Having come back he participates in the suspension of the kaṭhina. He has the same suspension of kaṭhina (with the other monks).
In the rest of the text, the formulas of §§ 29-32 (also, towards the end, § 28) are repeated with modifications, some of which are purely verbal and trifling. All this part is found in the Tibetan translation, and to it corresponds on the whole the Pali Mahāvagga 7.3-12. Chinese SV and DH have similar sections. But it has no correspondant in MI, nor even in the Chinese translations of MSV. Pali has 136 sections in 13 groups. Chinese SV has 166 sections, DH has rr8 sections; both are divided into 12 groups.
