English
decorated with takkola and other fruits. Removing them, washing them, they are to be consumed for life. The same method applies to ginger and other things given mixed in gruel, and to licorice sticks and other things given mixed in oil. Thus, whatever is of unmixed flavor, even if received together, washing it or peeling it so that it is pure, it is allowable to consume it according to its time. But if it is of mixed flavor, it is not allowable. For it is for a limited time. It, mixed in taste with them, brings the three, such as yāmakālika, to its own nature. Yāmakālika brings the two, such as sattāhakālika, to its own nature. Sattāhakālika, mixed with itself, brings yāvajīvika to its own nature. Therefore, with that received on that day, whether received on that day or received previously, yāvajīvika is allowable for seven days. With that received for two days, for six days; with that received for three days, for five days... and so on... with that received for seven days, it is allowable only for that day. This should be understood. For this very reason, it was said, "What is received is allowable for seven days," instead of saying, "Monks, yāvajīvika received on that day with sattāhakālika." Here, transgressions regarding kāla, yāma, and sattāha should be understood as offenses according to the training rules concerning untimely food and stored medicines. Among these four kinds of allowable things, only these two, yāvakālika and yāmakālika, are to be kept inside and are subject to storage rules. Sattāhakālika and yāvajīvika are allowable to be placed even in an unallowable hut, and they do not create a storage offense. The rest is clear everywhere. The commentary on the Chapter on Medicines is concluded. 7. The Chapter on Kathina The Story of the Permission for Kathina 306. In the Kathina Chapter – "Pāveyyakā" means residents of the Pāveyya country. Pāveyya is a country in the western part of Kosala; thus, it is said "residents there." This is an appellation for the Bhaddavaggī Elders, who were half-brothers of the King of Kosala. Among them, the eldest was an Anāgāmī, the youngest a Sotāpanna; not one was an Arahant or a worldling. "Āraññikā" means forest-dwellers by virtue of undertaking the dhutaṅga practices; not merely by dwelling in the forest. The same principle applies to their being alms-gatherers and so on. This is said by way of the chief (practice). These (monks), however, practiced all thirteen dhutaṅgas. "Udakasaṅgahe" means collected, joined, mixed with water; the meaning is that both high ground and low ground become one with water. "Udakacikkhalla" means a place trodden again and again. e, a muddy puddle that splashes up to the seat, that is the meaning of such a puddle. "With water-filled" means filled with water. Their robes, it is said, were thick. Water that fell on them did not flow through due to their thickness, but remained as if in a sealed container. Therefore it is said, "with water-filled robes." "With flood-filled" is also a reading. "We lived the Rains without quarreling." Here, due to the lack of suitable lodging in a new place, and due to their longing to see the Buddha, those bhikkhus did not live comfortably. Therefore, they did not say, "We lived the Rains comfortably, without quarreling." "Having given a Dhamma talk," the Blessed One gave those bhikkhus a talk on the beginningless. All of them, at the end of the talk, attained arahantship and flew up into the air from where they were sitting and departed. Referring to that, it is said, "having given a Dhamma talk." Then the Blessed One, thinking, "If the Kathina had been established, these bhikkhus, leaving one robe behind, would not have been so weary coming with their inner and outer robes. And the Kathina establishment has been approved by all Buddhas," wishing to authorize the Kathina, addressed the bhikkhus. And having addressed them, he said, "I allow, bhikkhus," and so on. There, "for those for whom the Kathina has been spread," the "vo" is merely a particle, meaning "for those for whom the Kathina has been spread." If this is so, then later "that will be theirs" is appropriate. Or, "vo" is indeed a possessive word. Here, "that will be theirs" means that robe-material will belong to those for whom the Kathina has been spread. There, "going without invitation" means that as long as the Kathina is not taken up, it will be permissible to go without invitation; there will be no offense according to the rule of conduct. "Going without taking up" means going without taking up the three robes; the separation from robes will be permissible. "Group meal" means a group meal will also be permissible. "As many robes as needed" means as many robes as are needed, not formally adopted or determined, will be permissible. This is the meaning. And what is meant by "the arising of a robe there"? It means that whatever Sanghika robe arises, whether it be a dead man's robe on the boundary of the spread Kathina, or one given to the Sangha, or one brought about by the Sanghika arising there, by whatever means, that will belong to them. "And how, bhikkhus, should the Kathina be spread?" Here, who obtains the Kathina spreading, and who does not? By calculation, at the lowest limit, five persons obtain it; up to a hundred thousand, too. Below five, they do not obtain it. By residence during the rains, those who entered the rains retreat in the former period and made their first invitation obtain it. Those whose rains retreat was cut short, or who entered in the latter period, do not obtain it. Even those who resided in another monastery do not obtain it. This is stated in the Mahāpaccari. However, for those who entered in the former period, all are quorum-completers; they do not obtain the benefits. The benefits are only for the others. If those who entered in the former period are four, or three, or two, or one, the Kathina should be spread by making the others quorum-completers. If four bhikkhus entered, and one novice has completed the rains, if he receives ordination in the latter period, he is both a quorum-completer and obtains the benefits. Three bhikkhus and two novices, two bhikkhus and three novices, one bhikkhu and four novices— the same method applies here. If those who entered in the former period are not skilled in spreading the Kathina, elders skilled in spreading and reciters of the Khandhaka should be sought and brought. They will recite the Kammavācā, have the Kathina spread, and having eaten the alms, they will go. But the benefits are only for the others. By whom given is the Kathina valid? It is valid if given by anyone, whether a deva or a human, or by one of the five co-religionists. There is a duty for the Kathina giver. If, not knowing it, he asks, "Bhante, how should the Kathina be given?" he should be told thus: "A robe sufficient for one of the three robes, a strong At the time of offering the cloth, it is proper to give the cloth saying, "We give the Kathina robe." For its preparation, so many needles, so much thread, so much dye, and for so many bhikkhus who are preparing it, it is proper to give gruel and food. Even by the one who spreads the Kathina, the Kathina that has arisen righteously and properly, the proper procedure should be known. For a cloth brought directly from the weaver's house, smeared with starch, is not proper; a dirty cloth is also not proper. Therefore, having received the Kathina cloth, having washed it well, having prepared needles and other robe-making tools, together with many bhikkhus, having sewn it on that very day, having finished the sewing work, having dyed it, having given the mark, the Kathina should be spread. If, while that one is not yet spread, another Kathina cloth is brought, and many other Kathina-merit-objects are given, by whomever much merit is given, by his property alone it should be spread. The other one should be advised and made to understand somehow. But by whom should the Kathina be spread? By him to whom the Sangha gives the Kathina robe. But to whom should it be given by the Sangha? To him who has a worn-out robe. If there are many with worn-out robes, it should be given to the elder. Even among the elders, to the great person who is able to make the robe and spread it on that very day, it should be given. If the elder is not able, but a younger one is able, it should be given to him. Moreover, it is proper for the Sangha to show favor to the Mahāthera. Therefore, it should be said, "Venerable sir, please take it, we will make it and give it." Among the three robes, for whichever is worn out, for that purpose it should be given. Naturally, for a double-layered robe, it should be given for a double layer. Even if his single-layered robe is thick, and the Kathina cloth is thin, for suitability, it should be given enough for a double layer. Even to one who says, "If I don't get it, I will wear a single layer," it is proper to give a double layer. But to one who is of a greedy nature, it should not be given. By him also, "Having spread the Kathina..." having sewn it later, I will make two robes,” it should not be taken. But to whom it is given, by what method it should be given, to show that, beginning with “And thus, monks, the kathina should be spread,” the giving ritual chant, “May the venerable ones listen to me,” and so on, was first spoken. When the kathina has been given in this way, if that kathina cloth is already completely prepared, that is good. If it is not completely prepared, “I am an elder,” or “I am learned,” it is not permissible for even one person not to do it; all should gather together and complete the washing, sewing, and dyeing. For this kathina observance is praised by the Buddha. In the past, Padumuttara Bhagavā also performed the kathina observance. His chief disciple, named Sujāta Thera, received the kathina, and the Teacher, sitting with sixty-eight hundred thousand monks, performed it.