English
Having taken the kathina that has been completed and finished, the monk who spreads it should spread the kathina according to the method stated in the Parivāra, beginning with: “If he wishes to spread the kathina with the outer robe, the old outer robe should be put aside, the new outer robe should be determined. The declaration ‘With this outer robe I spread the kathina’ should be made.” And having spread it, “That monk who spread the kathina, approaching the Saṅgha, making his upper robe over one shoulder, raising his joined hands, should say this: ‘Venerable sirs, the kathina of the Saṅgha has been spread, the spreading of the kathina is righteous, please approve.’ Those monks who approve, making their upper robe over one shoulder, raising their joined hands, should say this: ‘Friends, the kathina of the Saṅgha has been spread, the spreading of the kathina is righteous, we approve.’” In this way, according to the method stated in the Parivāra, it should be made to be approved, and by the others it should be approved. Thus, for all, the kathina is spread. For it is said in the Parivāra: “For two individuals the kathina is spread: for the one who spreads and for the one who approves.” (Pari. 403). Again it is said: “The Saṅgha does not spread the Kathina, The Gaṇa does not spread the Kathina, An individual spreads the Kathina. With the Saṅgha’s approval, With the Gaṇa’s approval, When an individual spreads it, It is spread for the Saṅgha, It is spread for the Gaṇa, It is spread for the individual, It is a Kathina spread.” (Pari. 414). Now, when the Kathina has been spread, if the donors, with the Kathina robe, bring other benefits and say, “We give this to him by whom our Kathina was received,” and give it, the community of bhikkhus has no authority over it. But if they give it without consideration and depart, the community of bhikkhus has authority. Therefore, if the Kathina spreader’s other robes are also worn out, the Saṅgha should, after informing him, give him cloths for their benefit as well. However, only one Kammavācā is required. The remaining Kathina benefits, if they are strong cloths, should be given according to the Vassāvāsikaṭṭhitikā (rule for those who have observed the rains retreat). If there is no ṭhitikā, they should be given starting from the seat of the elders. Heavy articles should not be divided. If, however, there are many monasteries within one boundary, all the bhikkhus should be assembled and the Kathina should be spread in one place; it is not proper to spread it separately in each. 308. Now, to show in detail the method of how the Kathina is spread and how it is not spread, having said, “And thus, bhikkhus, the Kathina is spread, and thus it is not spread,” the twenty-four ways, such as “not merely by marking,” which describe the characteristics of not being spread, both the improper and the major reasons, are shown first. Thereafter, showing the characteristics of being spread, seventeen ways, such as “spread without being cut,” are shown. In the Parivāra too, this very characteristic is stated: “The Kathina is not spread in twenty-four ways, the Kathina is spread in seventeen ways.” There, “merely by marking” means merely by taking the measurement of length and width. For when one takes a measurement, to identify that particular area, one makes a division with nails or other means. Showing, he scrapes, or rubs on the forehead and so on. Therefore, that taking of measure is called "merely scraped". Merely by washing: merely by washing the kathina cloth. Merely by considering the robe: "Let it be five pieces, or seven, or nine, or eleven," merely by considering thus. Merely by cutting: merely by cutting the cloth as considered. Merely by tying: merely by applying the temporary threads. Merely by making long stitches: merely by sewing long stitches according to the temporary threads. Merely by making the hem: merely by attaching the hem-strip. Merely by strengthening: merely by sewing two patches together. Or else, the first patch is joined and placed, and the kathina cloth is sewn by making it the belly-patch for that. This is also the meaning. In the Mahāpaccari, it is said: "by giving the support-strip to the ordinary robe." But in the Kurundi, it is said: "merely by attaching the belly-patch to make the ordinary hem-bound robe into a double-layered one." Merely by making the back-strip: merely by applying the back-strip. Merely by making the side-strip: merely by applying the belly-strip. Merely by making the additional strip: merely by applying the incoming strip. Or by taking a strip from the kathina robe, merely by applying a strip to another non-kathina robe. Merely by rubbing the blanket: by putting it into the dye just once, with a tooth-color or a pale-leaf color. But if, even dyed once or twice, it is suitable, it is permissible. Merely by marking: "With this cloth I will spread the kathina," merely by marking thus. Indeed, just this much is stated in the Parivāra. But in the commentaries, it is said: "This cloth is beautiful, it is possible to spread the kathina with it," by obtaining it after making such a marking act. Merely by discussing: "It is permissible to give kathina, the giver of kathina produces much merit," merely by producing it through such discussion. Kathina, indeed, is extremely excellent. It is not proper to inform even the mother; it is proper as if it has descended from the sky. By "kukkukata" means temporary. By "sannidhikata" here are two kinds of accumulation: accumulation by making and accumulation by storing. Therein, not doing it at that very time but keeping it to be done is accumulation by making. The Sangha receives the Kathina cloth today and gives it on the next day; this is accumulation by storing. By "nissaggiya" means that which is to be relinquished at night. It is also said in the Parivara: "That which is to be relinquished is when dawn rises while it is being made." By "akappakata" means without an adopted kappabindu (mark of propriety). In "except for the Sanghati" and so on, except for the Sanghati, upper robe, and inner robe, that which is spread with another covering, etc., is considered not spread. By "except with five or more than five" means it is proper only when made by cutting into five or more pieces and showing large and small circles. Thus it is made with circles; except for that, it is not proper with an uncut piece or with two, three, or four pieces. By "except for a person's spread" means except for a person's spread, it is not spread by another spread of the Sangha or a group. "One standing outside the boundary approves" means one standing outside the boundary of the upacara (precinct) approves. 309. By "ahata" means unused. By "ahatakappa" means like unused, washed once or twice. By "pilotika" means a worn-out cloth garment. By "paṃsukūla" means a rag found in the twenty-three fields. It is also said in the Kurundi and Mahapaccari: "by a Paṃsukūlika bhikkhu, a robe made from cloths obtained by wandering for rags." By "pāpaṇika" means one who takes a rag fallen at the shop door and gives it for the Kathina; that is also proper, is the meaning. The rest should be understood by reversing what has been said. In this place, however, "How many dhammas arise with the spreading of the Kathina?" and so on is stated in many commentaries; all of that is already included in the Pali of the Parivara, therefore, it should be understood according to the method given there. For it is not said here. by which something of the one who spread the Kathina is lost. 310. Having thus shown the spreading of the Kathina, now to show its removal, it is said, "And how, monks, is the Kathina removed?" and so on. Therein, "mātikā" means mothers; the meaning is "producers." For these eight are the producers of the Kathina's removal. Among them, "pakkamanaṃ anto assāti pakkamanantikā" means that departure is within it. Thus, the rest should also be understood. Story of the Seven Removals 311. "Na paccessanti" means they will not return, they will not come back. In this removal by departure, first the impediment of the robe is cut off, then the impediment of the dwelling. For when one departs thus, the impediment of the robe is cut off within the boundary itself, and the impediment of the dwelling is cut off upon crossing the boundary. This is also stated in the Parivāra: "The Kathina removal by departure, was taught by the Kinsman of the Sun; And this I will explain, the impediment of the robe is cut off first; Afterwards, the impediment of the dwelling is cut off." "Cīvaraṃ ādāya" means taking an unmade robe. "Bahisīmagatassa" means for one who has gone to another neighboring monastery. "Evaṃ hotīti" means having seen comfort in the dwelling or good companionship in that monastery, it is thus. In this removal by completion, the impediment of the dwelling is cut off first, for it is cut off as soon as the thought "I will not return" arises. This is also stated: "The Kathina removal by completion, was taught by the Kinsman of the Sun; And this I will explain, the impediment of the dwelling is cut off first; When the robe is completed, the impediment of the robe is cut off." By this method, the meaning should be understood in the division of the remaining topics as well. But this is the distinction: "In the removal by resolution, both impediments are cut off simultaneously as soon as the thought 'I will not make this robe, I will not return' arises." For this is stated: "The Kathina removal by resolution, was taught by the Kinsman of the Sun; And this I will explain, both impediments are cut off without prior or later." Thus, the cutting off of impediments in all Kathina removals. should be known. But since it can be known by this method mentioned and by its coming in the retinue, therefore it is not stated in detail. This is the summary here: At the end of the residence,