English
With the fulfillment of the cause, there is the fulfillment of the result. Therefore, in that commentary statement, no contradiction with the scriptures arises. Also in the Vinayavinicchaya Commentary, because there is a point to be questioned by others in the commentary statement, "Who obtains the Kathina spreading, and who does not? By way of counting, at the minimum, five people obtain it, even up to a hundred thousand, but below five, they do not obtain it," to resolve that question, the commentator stated the passage: "This was said with reference to the act of the Sangha giving the Kathina robe to the monk who is the spreader." If it is asked, "How should it be questioned?" O Commentator, "At the lowest limit, five... "It is suitable for five people" This statement, does it refer to the act of spreading the kathina, such as "With this outer robe, I spread the kathina," which is the cause of the five benefits? Or does it refer to the act of giving the kathina cloth, which is the cause of the spreading? How is the explanation? O good sir, "It is suitable for five people at the lowest limit" This statement was not said by the Aṭṭhakathā teacher referring to the act of spreading, such as "With this outer robe, I spread the kathina," which is the cause of the five benefits. Rather, it was said referring to the act of giving the kathina cloth, which is the cause of the spreading. The meaning here is this: The spreading of the kathina is only possible with the cloth given by the one who spreads it to the Saṅgha, it is not possible with a robe received as a standing gift or with a personal robe. And that act of giving the kathina cloth is accomplished only when there are five bhikkhus: four givers of the kathina cloth, and one recipient. It is not accomplished with fewer than that. Therefore, at the lowest limit, it is suitable for five. When the cause is accomplished, the result is accomplished. And for that very reason, instead of saying directly "the act of giving the kathina cloth was said," it says "referring to it" in a metaphorical sense. When explained in this way, there is no contradiction in the Aṭṭhakathā statement between its earlier and later parts. And it should be understood that the Ṭīkā statement is not contradictory to the Aṭṭhakathā statement. It also accords with this Vinaya characteristic: "A consecrated sīmā (boundary) was permitted by the Blessed One for the performance of Saṅgha acts such as apalokana (announcement)." However, the act of spreading the kathina, such as "With this outer robe, I spread the kathina," is not included among the four Saṅgha acts like apalokana. It is a personal act, like adhiṭṭhāna (determination), which is the cause for obtaining the five benefits. Therefore, it should be done within the inner upacāra sīmā, which is the field for the vassa-upanāyika (entering the rains retreat). Therefore, if there is no consecrated sīmā within the inner upacāra sīmā, one must go to a consecrated sīmā in the outer upacāra sīmā or to a place within the range of a water-boundary (udakukkhepa) where it is possible to receive it, and perform the ñatti-dutiya kamma (formal motion with a second announcement) for the kathina cloth. ...having given, and having come back to the monastery, the spreading of the Kathina cloth done by former teachers within the inner precinct boundary, that should be seen as well done. If, not taking this, it is held that a ñatti-dutiya kamma (motion with a second declaration) must be done only within the pure precinct boundary, then the disciples and their disciples, following the view of those venerable ones, might perform acts like the announcement of a monastery donation for permanent residence, or ñatti-kamma (motion) like Uposatha and Pavāraṇā, or ñatti-dutiya kamma like the demarcation of a boundary, or ñatti-catuttha kamma (motion with four declarations) like Upasampadā (ordination), only within the precinct boundary. Doing so, they would create a great tangle, a great thicket, a great unevenness in the Buddha's dispensation. Therefore, to prevent that, we have brought forth and spoken of many reasons, both from logic and from tradition. Having shown respect for the Teaching, In accordance with the True Dhamma; The decision made by me, May good people ponder it well. Thinking it over and over, If it is fitting, may they accept; If not fitting, may they not accept, Disciples of the Perfectly Enlightened One. Beyond this, teachers bring forth other supporting reasons, but responding to them would be too extensive. The fact that the four Sangha-kamma are performed within the precinct boundary has already been stated before. Therefore, that statement should be kept in mind, without doubt, and upheld. When it is said that the declaration "I spread the Kathina with this outer robe" should be made, is the Kathina spread by this much of a verbal declaration, or must some other bodily action be performed? No, it must not be performed. Indeed, by this much of a verbal declaration alone, the Kathina is spread. For it is said in the Parivāra (Pari. 408): "The spreading is comprised of one dhamma, by a verbal declaration." Having thus shown the spreading of the Kathina, and showing the act of causing approval and the approval itself, it begins with "by that Kathina spreader," and so on. There, by which bhikkhu the Kathina was spread with the verbal declaration "I spread the Kathina with this outer robe," and so on, by him, "from the spreading of the Kathina, fifteen dhammas arise," as stated in the Parivāra (Pari. 403). Because of the Kathina's spreading, five benefits have come. Then why does he make the Saṅgha rejoice? Although for the monk who spreads it, five benefits have come, for the Saṅgha, however, they have not come. Therefore, for the coming of the Saṅgha's benefits, he makes the Saṅgha rejoice. And the Saṅgha performs the rejoicing. When this is done, benefits have come for both. This is said in the Parivāra (pari. 403): "The Kathina is spread for two persons: for the one who spreads it, and for the one who rejoices." And here, if there is a monk older than the Kathina-spreader in that Saṅgha, by the method stated here, the spreader should say "Bhante," the rejoicer "Āvuso." If, however, the Kathina-spreader monk is older than all, he should say "Āvuso," the others "Bhante." And so for the remaining two methods. Thus, the Kathina is spread for all. Among these Saṅgha members, those who, in that monastery, entered the Rains Retreat by the earlier date, and concluded it with the first Pavāraṇā, only they are allowed to rejoice. Those whose Rains Retreat was broken, or who entered by the later date, or who spent the Rains Retreat in another monastery, do not receive it. And those who do not rejoice, do not receive the benefit. Having thus shown the Kathina's spreading, now, to show the division of robes, he says, "When the Kathina is thus spread," and so on. There, if a benefit is brought along with the Kathina robe, by this, only one spread robe is called the Kathina robe. From that, any other robe brought along with it, all such robes are called Kathina-benefit robes, he shows. For he will say, "Strong determinations regarding the remaining Kathina benefits," and so on. By this it is known: "Here, the benefit is the cloth itself, not its value. Many other cloths brought along with the Kathina cloth should be spread, not by the great value of the Kathina cloth." The Community of Monks is not the master. Only the monk who spread the Kathina is the master. Why? Because it was considered by the donors. The Community of Monks is it master? Because it was not considered by the donors, and it was given to the Sangha by the original donor. Regarding the remaining benefits of the Kathina, it refers to the robes of the remaining Kathina benefits from the robes given to him. "Strong robes" means that it is proper to give the Kathina robe to be spread, either new or like new. But for the benefit robe, it is proper to give according to one's ability and strength, whether old or new, weak or strong. Therefore, when weak robes are given by the community according to their turn, they are not helpful to the bhikkhu who receives them. Therefore, the intention is that strong robes, suitable for use, should be given. "To be given according to the turn of those who have kept the Rains" means that after setting aside those bhikkhus who received the Rains-residence robe, they should be given in order, starting from below them. "Starting from the seat of the elders" means that among the bhikkhus who are in that Kathina-spreading boundary, they should be given starting from the eldest bhikkhu. The taking of seats, however, is made with reference to those seated according to seniority. This shows that the Kathina benefits for the Rains-residence are treated equally. "Heavy goods should not be divided" means that heavy goods like beds and chairs, brought along with the Kathina robe, should not be divided. The meaning is that they should be used only as Sangha property. The determination of heavy goods will become clear in the next story. However, there is something to be said in this place. What is it? Now bhikkhus divide the Kathina benefit robes by drawing lots. That does not seem proper. Why, if you ask? Because of the statement: "Strong robes for the remaining Kathina benefits should be given according to the turn of those who have kept the Rains; if there is no turn, they should be given starting from the seat of the elders." If that is the case, where should lots be drawn? For robes kept in the storehouse. How is this understood, if you ask? "It becomes abundant" means it becomes a large pile, the storehouse cannot hold it. "By those present" means by those within the inner precinct boundary. "To divide" means to announce the time and divide in order... ...thus, in this way... When the special robes are spread out,