English
From which root (dhātu) and with which suffix (paccaya) is the word "Kathina" formed? The Tīkā teachers explain it without considering the root and suffix, merely as an unanalyzable primary word. Therefore, this word is called a pure conventional name, an unanalyzable primary word. How is this understood? Because in all three Vinaya Tīkās (Sārattha. Ṭī. Mahāvagga 3.306; Vi. Vi. Ṭī. Mahāvagga 2.306; Vajira. Ṭī. Mahāvagga 306; Kaṅkhā. Abhi. Ṭī. Kathinasikkhāpadavaṇṇanā) it is explained only as "the meaning is 'firm'." And its firmness, "because it is capable of including the five benefits," is merely its causal phrase. Or, the word "Kathina" is formed from the root "katha" with the suffix "ina." How? From "katha saṅgahaṇe" (to gather, to collect), its l At the meaning of "it gathers, not allowing the five benefits of the perception of a strong element to go elsewhere," or by the rule "ina everywhere," or by the word "ca" in "supato ca," making the "ina" suffix, moving it to the next syllable, the form is made from the word "kathina" at the beginning of its derivation. If it is asked, "How is it understood?" It is understood based on the passage in the Kaṅkhāvitaraṇī Ṭīkā which says, "by the meaning of gathering." Or it is formed from the root "kaṭha" (to live with difficulty) by making the "ina" suffix. This meaning is understood because it is stated in the Abhidhānappadīpikā Ṭīkā: "kaṭha" (to live with difficulty), a root ending in the second letter of the cerebral class, "ina." Many scholars, however, taking only this passage, say and write, "The word 'kathina' ends only in the second letter of the cerebral class, not the dental class." But it should not be said so absolutely. Why? In the Abhidhānappadīpikā Ṭīkā, it is said with reference to the word 'kaṭhina' as an adjective in the sense of 'hard', not as a noun in the usage of the Dispensation. Therefore it says, "the group of five in 'hard'." However, in many Pāli commentaries and other books, the word 'kathina' as a noun in the usage of the Buddha's Dispensation is mostly found to be dental. And for that very reason, in the Abhidhānappadīpikā Ṭīkā itself, in the section on letter changes, 'kathina' (with dental 't') is also mentioned. Or it is formed from the root 'kattha' (to praise) by making the 'ina' suffix, and then changing the conjoined 'ttha' to a simple 'tha'. This meaning is understood from the statement "silāgha katthane" in the commentary on the Silāghādi Sutta, and from its description in the Saddanīti as "katthanaṃ pasaṃsana" (praise is commendation). And this statement accords with the commentary's statement (Mahāva. Aṭṭha. 306): "Indeed, this Kathina practice is praised by the Buddha." Teachers, however, by considering "the root kaṭha and the suffix ina," state the meaning as "kaṭha to be firm." That is found in the commentaries (Sārattha. Ṭī. Mahāvagga 3.306; Vi. Vi. Ṭī. Mahāvagga 2.306; Vajira. Ṭī. Mahāvagga 306; Kaṅkhā. Abhi. Ṭī. Kathinasik... (description of the rule) Without considering the statement "the meaning is firm," it might have been said, taking the reason "due to its ability to include the five benefits" as the meaning itself. But that is only the cause of firmness. How should the etymological analysis be done? This word "kathina" is a noun in four categories, a pure noun among five nouns, a conventional pure noun among four pure nouns, an unanalyzable root word among two types of root words, therefore, no etymological analysis should be done. For it has been said – "Conventional nouns, verbs, particles, and prefixes, as well as vocatives; Among these six, no etymological analysis is done." This meaning is understood from the commentaries' statement "kathina... the meaning is firm." Or else, it is "kathina" because it holds and gathers the five benefits, not allowing them to go elsewhere. This verbal meaning is understood according to the text of the Vinayatthamañjūsā as stated. Or else, "kathina" is one who lives with difficulty, like a tree. Its essence is "kathina," firmness. That which has this (firmness) is "kathina." The term was coined by changing the 'ṭha' sound to 'tha' to form "kathina." This method accords with the explanation of the root meaning "kaṭha" in the sense of "living with difficulty" and with the commentary's statement "the meaning is firm due to its ability to include the five benefits." This should be seen. Or else, it is "kathina" because it is spoken of, praised, and commended by the Buddhas and others. This method accords with the explanation of the root meaning "kattha" in the sense of "praise" and with the Aṭṭhakathā's statement "this Kathina observance is indeed praised by the Buddhas." This should be seen. Here, in brief, The teacher, without considering the meaning of the word, but asking only about the purpose, explained, "Who obtains the right to spread the Kathina? Who does not obtain it?" Here, "who obtains" means "who accomplishes." "Five persons obtain it" means "five persons accomplish it." Indeed, for the Kathina robe, the donors are four at the last count, and one is the recipient. "There, monks, that four-fold Sangha of monks, excluding three acts: ordination, invitation, and rehabilitation," as stated in the Campeyya Khandhaka, should be understood as not requiring a five-fold Sangha. "Having invited at the first invitation" is said to show the state of having resided during the rains, without having cut off the rains-residence, because it is possible for those who have resided during the rains, even if not invited due to an obstacle, to spread the Kathina. Therefore, it is not said, "or those not invited," but only, "or those whose rains-residence is cut off, or those who arrived at the last count, do not obtain it." "Even those who have resided during the rains in another monastery do not obtain it" means that those who have resided during the rains in another monastery in a different boundary do not obtain the right to spread the Kathina in this monastery. "All" refers to those whose rains-residence is cut off, and so on; those who have not arrived are also included there. "Benefits" refers to the Kathina benefits robe. Indeed, only one spread robe is called the Kathina robe; the remaining robes or cloths are called Kathina benefits. For it will be said, "The remaining Kathina benefits, being strong and established, should be given according to the rule of the rains-residence." "Others" refers to those who arrived at the first count. If he ordains at the last count, he becomes a quorum member and obtains the benefits. By this, the rains-residence of novices is permitted. For he obtains the benefits because he entered the rains-residence at the first count, but he becomes a quorum member because he ordained at the last count. If those who arrived at the first count are not skilled in spreading the Kathina, and so on, then "a monk skilled in the eight qualities is worthy of spreading the Kathina," according to the Vinaya-vinicchaya. And (Vin. VI. 2704) since it is said, if one is skilled in meaning and Dhamma, one should spread it oneself. If not, others skilled in meaning and Dhamma should be sought and brought, showing that without doing so, it is not proper to spread the kathina. By the causative verb "having caused the kathina to be spread," it is shown that the elders who have come from outside should not spread the kathina themselves, but having arranged all preliminary duties, the bhikkhus who entered the rains retreat earlier within the boundary should be made to spread it. Otherwise, one spreads the kathina, and another receives the benefit, which is not fitting. For it will be said, "The benefit, however, belongs only to the others." "And having eaten the gift" means having eaten the gift of food and drink, which is edible and consumable. For they do not receive a gift of cloth. Where it is proper to give, saying "We give the kathina robe," it should be said, "We give this kathina robe to the Sangha." For thus it accords with the motion (Vin. Mahavagga 307), "This kathina cloth has arisen for the Sangha." And yet, because of prior familiarity, even if "to the Sangha" is not said, the recipient is clear, so it might be unsaid. Here some teachers say, "Even if 'to the Sangha' is not said, what is given at the proper time is Sanghika (for the Sangha)." In that regard, it should be said, "Not everything given at the proper time is Sanghika." If it is asked, "How is this understood?" "That which is given even at the proper time, either as 'This is a non-seasonal robe for the Sangha,' or to an individual with 'I give this to you,' and so on, that is called a non-seasonal robe," as it is stated in the Kaṅkhāvitaraṇī (Kaṅkhā. Atthakatha, Akālacīvarasikkhāpadavaṇṇanā), it is understood that it can also be personal. Therefore, what is given, even by speaking the name in absence, or by placing it at the feet in presence, is personal, not Sanghika. For it is said in the commentary (Mahavagga Atthakatha 379), "He gives to an individual" means "I give this robe to so-and-so," thus in absence, or by placing it at the feet, "Venerable sir, I give this to you," thus. or gives in person. If it is thus personal, should that robe be distributed to the Saṅgha or not? That person, if desirous of distributing it to the Saṅgha of his own co-residents and pupils, or to another Saṅgha of fellow Dhamma-followers, may distribute it. If not desirous of distributing it, he should not be told by anyone, "Distribute it!" If it is asked, "How is this understood?" It is understood from its coming in the commentaries that "Indeed, what is given specifically to a person should not be distributed by anyone." But some teachers say thus: "Because it is said (Pari. 408) that 'the Saṅgha is one root of the Kathina,' even if given specifically to a person, it belongs to the Saṅgha, it is Saṅghika. Just as when it is said, 'I give to the boundary, I give to the dwelling,'