English
"Gotami, give to the Sangha; when given to the Sangha, both I will be honored and the Sangha" (M.N. 3.376) spoken by the Blessed One, is to be seen as followed. It is permissible to give gruel and food to bhikkhus who are performing the work. This was said because it was asked, so there is no fault. But if not asked, it is not permissible to say this. "A cloth smeared with mud" refers to an unwashed garment. By "having washed it well," and so on, it shows the preparation of the spreading. By washing, sewing, dyeing, and cutting, the examining, cutting, and binding are also shown. By showing the spreading, the taking back and the determination are also shown. "Having prepared needles and other requisites for robe-making, with many bhikkhus" this, however, is an illustration of the requisites for sewing. "Immediately" this, however, was said to prevent accumulation of work. On the very day the donor receives the cloth, it should be given by the Sangha to the bhikkhu who is to spread it. If not given thus, there is an accumulation of stores. The spreader, too, on the very day he receives it from the Sangha, should spread the kathina. If not done thus, there is an accumulation of work. "And it gives many other beneficial things." By this, it shows that only the cloth to be spread is called the kathina cloth, and other cloths, even many, are called kathina benefits. And by this, it clarifies that "kathina benefits" refer to the cloths themselves, not their value. If value were meant, then it should have been said, "it gives many beneficial kathina cloths." But it was not said thus, instead it was said, "it gives many kathina benefit cloths." From this, it is known that "value is not meant." Therefore, the state of having many benefits should not be taken in terms of value, but rather in terms of the cloths themselves. "The other" means another donor. Thus, thus Having advised, he should be made to understand, saying: "Lay follower, a gift, from the time it is given to the Sangha, is of great fruit, of great benefit. The spreading (of the Kathina cloth), however, was permitted by the Blessed One for the benefit of the bhikkhus. Therefore, whether it is obtained by motion or not obtained, it is indeed of great fruit." or "Lay follower, this donor also gives to the Sangha, and you also give to the Sangha. And by the Blessed One – 'Whoever, being virtuous, gives a gift to the virtuous; obtained righteously, with a mind full of faith; firmly believing in the great fruit of kamma; that gift, indeed, we declare to be of vast fruit.' (MN 3.382) – it was said. Therefore, from the time it is given to the Sangha, it is indeed of great fruit." Having said these and similar things, he should be made to understand. The Sangha gives the Kathina robe to whomever, by that bhikkhu the Kathina should be spread – this is the connection. The bhikkhu who has a worn-out robe, to him it should be given – this is the connection. In this place, now, bhikkhus – "Acceptance and suitability, motion and announcement; the kappabindu, revocation, determination and spreading; assignment and approval – this is the procedure in Kathina." – Having brought forth this verse, they first perform the acceptance of the Kathina robe and the inquiry into its suitability with the Kathina-giving formal act. That seems inappropriate. If it is asked, "Why?" "A person endowed with eight factors is capable of spreading the Kathina; he knows the preliminary act, knows the revocation, knows the determination, knows the spreading, knows the matrix, knows the impediment, knows the removal, knows the advantages" – in the Parivāra Pāli (Pari. 409), and "A bhikkhu skilled in eight things, is worthy of spreading the Kathina; preliminary act, revocation, determination, spreading, and the matrix; impediment and removal, and these eight are the advantages." (Vin. Vin. 2704, 2706) – and because they are not included among the eight factors mentioned in the Vinayavinicchaya treatise, "The preliminary act is comprised of seven things: washing, examining, cutting, binding, by sewing, by dyeing, by making fit" in the Parivāra Pāḷi (Pari. 408), "Washing and examining, cutting and binding; Sewing, dyeing, making fit, are called preliminary duties." (Vi. Vi. 2707) – And because they are not included among the seven preliminary duties mentioned in the Vinayavinicchaya treatise. Not only are they not included in the treatises, but also the reasoning is not seen. How so? "Acceptance" (paṭiggahaṇa) is what the Buddha spoke of concerning the four kinds of things to be consumed, such as "things for a limited time," in the context of "Whatever bhikkhu eats food not given through the mouth, except water and tooth-sticks, commits an offense of expiation" (Pāci. 265), not concerning robes. But even if it is given by placing it at the foot, or given indirectly, it is still received. For it is said in the commentary (Mahāva. Aṭṭha. 379): "One gives this robe to so-and-so, either indirectly in this way, or by placing it at the foot and saying 'This is yours' directly in this way." Therefore, there is no act of "acceptance" (paṭiggahaṇa). When a robe is given by the donor, merely the Sangha's mental consent is the measure. And they perform the "suitability inquiry" thus: When one bhikkhu asks, "Venerable Sangha, when the kathina has arrived for the Sangha, for which person is it suitable?", one bhikkhu states a name and says, "It is suitable for the elder so-and-so." And they speak of "suitability" taking it to mean for wearing as an undergarment and an outer robe. In this statement, the reasoning should be sought from the perspective of sound, meaning, and intention. How so? From the perspective of sound, the plural should be used only when there is a distinction of groups, not when there is no distinction. Thus, from the perspective of sound. And the word "suitable" should be spoken only in the sense of "appropriate," not in the sense of "for wearing as an undergarment and an outer robe." Thus, from the perspective of meaning. And the Sangha gives this robe to a person to spread the kathina, not for wearing as an undergarment and an outer robe. For it is said in the Pāḷi (Mahāva. 307): "The Sangha gives this kathina cloth to the bhikkhu so-and-so to spread the kathina." Therefore, a reason should be sought. The verse beginning "And the receiving is suitable" is not found anywhere in the Pāli, nor in the commentaries or sub-commentaries. Therefore, one should proceed in the manner stated here. If there are many bhikkhus with worn robes, it should be given to the elder. This is said in accordance with the Pāli rule (Cūḷava. 311): "And, bhikkhus, a Sangha robe should not be withheld from an elder. Whoever withholds it, there is an offense of dukkaṭa." This is because the kathina robe is for the Sangha. By this same method, it is established that even if there are strong robes for all, it should be given to the elder. "Among the elders... should be given" is said to explain the reason for the action. Therefore, it is said, "If an elder," and so on. For even if a younger one explains the reason for the action, and the Sangha performs the anumodanā after the kathina is spread, the Sangha gains five benefits. Moreover, by "Apicāti," and so on, the duty to be performed by the Sangha is shown. The order of speech should be done thus: When the kathina cloth has been received, and the Sangha has assembled within the sīmā, one bhikkhu should say: "Venerable sirs, this kathina cloth has arisen for the Sangha. To which bhikkhu should the Sangha give this kathina cloth to spread the kathina?" Then another should say: "To him who has a worn robe." Then the first should say: "Are there many bhikkhus with worn robes?" or "There are no bhikkhus with worn robes here." Then another should say: "Then to the elder." Again, the first should say: "Who is the elder here?" Then the other should say: "The bhikkhu named so-and-so." Again, the first should say: "Can that bhikkhu make the robe and spread it on that very day?" Then the other should say: "He can," or "The Sangha will support the Mahāthera." Again, the first should say: "Is that Mahāthera endowed with eight qualities?" Then the other should say: "Yes, he is endowed." Then, when it is said, "Good, it should certainly be given to him," a competent and capable bhikkhu should inform the Sangha. And here, "Venerable sirs, for the Sangha," and so on. The request: "May the Sangha, venerable sirs, listen to me. This Kathina cloth has arisen for the Sangha. If it is suitable for the Sangha, may the Sangha give this Kathina cloth to the monk of such-and-such a name to spread the Kathina." This accords with this motion text. "To him who has worn-out robes," and so on. "By the Sangha, to whom?" and so on. "By the Sangha, to whom should it be given? To him who has worn-out robes," and so on. This accords with the commentary statement (Mahāva. Aṭṭha. 306). "That great elder is endowed with eight qualities," and so on. "A person endowed with eight qualities is capable of spreading the Kathina," and so on. This should be understood as according with the Parivāra text (Pari. 409). But to whom it is given, it should be given by a motion-second formal act, this is the connection. By this, due to the gravity of this Kathina-giving act, it should not be given by mere announcement, this meaning is revealed. The distinction between grave and light (acts) will become clear in the discourse on the determination of acts and non-acts. But when the Kathina has been given in this way, the declaration should be revoked, the determination should be made, the speech should be broken, this is the connection. If that Kathina cloth is already completely prepared, by this it is shown that Kathina cloth is not merely an ordinary cloth, but also a robe for which the seven preliminary tasks have been completed. Therefore, when a completed robe is given,