1. Participated in the robe-making ceremony, etc. 1. Kathinaatthatādi

Who has not participated in the robe-making ceremony? Kassa kathinaṁ anatthataṁ? Who has participated in the robe-making ceremony? Kassa kathinaṁ atthataṁ? How has the robe-making ceremony not been performed? Kinti kathinaṁ anatthataṁ? How has the robe-making ceremony been performed? Kinti kathinaṁ atthataṁ?

Who has not participated in the robe-making ceremony? Kassa kathinaṁ anatthatanti?

Two kinds of people: Dvinnaṁ puggalānaṁ anatthataṁ hoti kathinaṁ—those who have not performed the robe-making ceremony and those who have not expressed their appreciation. anatthārakassa ca ananumodakassa ca. Imesaṁ dvinnaṁ puggalānaṁ anatthataṁ hoti kathinaṁ.

Who has participated the robe-making ceremony? Kassa kathinaṁ atthatanti?

Two kinds of people: Dvinnaṁ puggalānaṁ atthataṁ hoti kathinaṁ—those who have performed the robe-making ceremony and those who have expressed their appreciation. atthārakassa ca anumodakassa ca. Imesaṁ dvinnaṁ puggalānaṁ atthataṁ hoti kathinaṁ.

How has the robe-making ceremony not been performed? Kinti kathinaṁ anatthatanti?

There are twenty-four ways in which the robe-making ceremony has not been performed: Catuvīsatiyā ākārehi anatthataṁ hoti kathinaṁ,

The robe-making ceremony has not been performed merely by marking the cloth, na ullikhitamattena atthataṁ hoti kathinaṁ, merely by washing the cloth, na dhovanamattena atthataṁ hoti kathinaṁ, merely by planning the robe, na cīvaravicāraṇamattena atthataṁ hoti kathinaṁ, merely by cutting the cloth, na chedanamattena atthataṁ hoti kathinaṁ, merely by tacking the cloth, na bandhanamattena atthataṁ hoti kathinaṁ, merely by sewing a hem, na ovaṭṭiyakaraṇamattena atthataṁ hoti kathinaṁ, merely by marking with a strip of cloth, na kaṇḍusakaraṇamattena atthataṁ hoti kathinaṁ, merely by strengthening, na daḷhīkammakaraṇamattena atthataṁ hoti kathinaṁ, merely by adding a border lengthwise, na anuvātakaraṇamattena atthataṁ hoti kathinaṁ, merely by adding a border crosswise, na paribhaṇḍakaraṇamattena atthataṁ hoti kathinaṁ, merely by patching, na ovaddheyyakaraṇamattena atthataṁ hoti kathinaṁ, merely by partial dyeing; na kambalamaddanamattena atthataṁ hoti kathinaṁ, nor has it been performed if a monk has made an indication, na nimittakatena atthataṁ hoti kathinaṁ, if a monk has given a hint, na parikathākatena atthataṁ hoti kathinaṁ, if the robe-cloth has been borrowed, na kukkukatena atthataṁ hoti kathinaṁ, if it has been stored, na sannidhikatena atthataṁ hoti kathinaṁ, if it is to be relinquished, na nissaggiyena atthataṁ hoti kathinaṁ, if it has not been marked, na akappakatena atthataṁ hoti kathinaṁ, if it is not an outer robe na aññatra saṅghāṭiyā atthataṁ hoti kathinaṁ, or an upper robe na aññatra uttarāsaṅgena atthataṁ hoti kathinaṁ, or a sarong; na aññatra antaravāsakena atthataṁ hoti kathinaṁ, nor has it been performed if the robe has not been made on that very day with five or more cut sections with panels, na aññatra pañcakena vā atirekapañcakena vā tadaheva sañchinnena samaṇḍalīkatena atthataṁ hoti kathinaṁ, if the robe-making ceremony was not performed by an individual, na aññatra puggalassa atthārā atthataṁ hoti kathinaṁ, or if the robe-making ceremony has been performed correctly but the appreciation for the ceremony was expressed outside the monastery zone. sammā ce atthataṁ hoti kathinaṁ, tañce nissīmaṭṭho anumodati. Evampi anatthataṁ hoti kathinaṁ.

Making an indication: one makes an indication, thinking, Nimittakammaṁ nāma nimittaṁ karoti—“I’ll perform the robe-making ceremony with this cloth.” “iminā dussena kathinaṁ attharissāmī”ti. Hinting: one gives a hint, thinking, Parikathā nāma parikathaṁ karoti—“With this hint, I’ll make a cloth for the robe-making ceremony appear.” “imāya parikathāya kathinadussaṁ nibbattessāmī”ti. Borrowed: a gift not to be taken as one’s own is so called. Kukkukataṁ nāma anādiyadānaṁ vuccati. Stored: there are two kinds of storing: Sannidhi nāma dve sannidhiyo—storing for the purpose of making and storing for the purpose of accumulation. karaṇasannidhi vā nicayasannidhi vā. To be relinquished: dawn arrives while it is being made. Nissaggiyaṁ nāma kayiramāne aruṇaṁ uṭṭhahati. Imehi catuvīsatiyā ākārehi anatthataṁ hoti kathinaṁ.

How has the robe-making ceremony been performed? Kinti kathinaṁ atthatanti?

The robe-making ceremony has been performed through seventeen aspects: Sattarasahi ākārehi atthataṁ hoti kathinaṁ. The robe-making ceremony has been performed if the cloth is brand new, if it is nearly new, if it is old, if it is a rag, if it is from a shop; it has been performed if a monk has not made an indication, if a monk has not given a hint, if the robe-cloth has not been borrowed, if it has not been stored, if it is not to be relinquished, if it has been marked, if it is an outer robe or an upper robe or a sarong; it has been performed if the robe has been made on that very day with five or more cut sections with panels, if the robe-making ceremony was performed by an individual, if the robe-making ceremony has been performed correctly and if the appreciation for the ceremony was expressed inside the monastery zone. Ahatena atthataṁ hoti kathinaṁ, ahatakappena atthataṁ hoti kathinaṁ, pilotikāya atthataṁ hoti kathinaṁ, paṁsukūlena atthataṁ hoti kathinaṁ, pāpaṇikena atthataṁ hoti kathinaṁ, animittakatena atthataṁ hoti kathinaṁ, aparikathākatena atthataṁ hoti kathinaṁ, akukkukatena atthataṁ hoti kathinaṁ, asannidhikatena atthataṁ hoti kathinaṁ, anissaggiyena atthataṁ hoti kathinaṁ, kappakatena atthataṁ hoti kathinaṁ, saṅghāṭiyā atthataṁ hoti kathinaṁ, uttarāsaṅgena atthataṁ hoti kathinaṁ, antaravāsakena atthataṁ hoti kathinaṁ, pañcakena vā atirekapañcakena vā tadaheva sañchinnena samaṇḍalīkatena atthataṁ hoti kathinaṁ, puggalassa atthārā atthataṁ hoti kathinaṁ, sammā ce atthataṁ hoti kathinaṁ, tañce sīmaṭṭho anumodati, evampi atthataṁ hoti kathinaṁ. Imehi sattarasahi ākārehi atthataṁ hoti kathinaṁ.

How many things are produced together with the participation in the robe-making ceremony? Saha kathinassa atthārā kati dhammā jāyanti? Fifteen things: Saha kathinassa atthārā pannarasa dhammā jāyanti—eight key phrases, two obstacles, and five benefits. aṭṭha mātikā, dve palibodhā, pañcānisaṁsā. Saha kathinassa atthārā ime pannarasa dhammā jāyanti.

2. The proximity condition for the robe-making ceremony, etc. 2. Kathinaanantarapaccayādi

Which things are a condition for effort by being a proximity condition, an immediacy condition, a support condition, a decisive support condition, a pre-arising condition, a post-arising condition, and a co-arising condition? Payogassa katame dhammā anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo, purejātapaccayena paccayo, pacchājātapaccayena paccayo, sahajātapaccayena paccayo?

Which things are a condition for the prior duties by being a proximity condition … Pubbakaraṇassa katame dhammā anantarapaccayena paccayo …pe… Which things are a condition for relinquishment … paccuddhārassa katame dhammā … Which things are a condition for determining … adhiṭṭhānassa katame dhammā … Which things are a condition for participating in the robe-making ceremony … atthārassa katame dhammā … Which things are a condition for the key phrases and the obstacles … mātikānañca palibodhānañca katame dhammā … Which things are a condition for the object by being a proximity condition, an immediacy condition, a support condition, a decisive support condition, a pre-arising condition, a post-arising condition, and a co-arising condition? vatthussa katame dhammā anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo, purejātapaccayena paccayo, pacchājātapaccayena paccayo, sahajātapaccayena paccayo?

The prior duties are a condition for effort by being a proximity condition, an immediacy condition, a support condition, and a decisive support condition. Pubbakaraṇaṁ payogassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo. Effort is a condition for the prior duties by being a pre-arising condition. Payogo pubbakaraṇassa purejātapaccayena paccayo. The prior duties are a condition for effort by being a post-arising condition. Pubbakaraṇaṁ payogassa pacchājātapaccayena paccayo. The fifteen things are a condition by being a co-arising condition. Pannarasa dhammā sahajātapaccayena paccayo.

Relinquishment is a condition for the prior duties by being a proximity condition, an immediacy condition, a support condition, and a decisive support condition. Paccuddhāro pubbakaraṇassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo. The prior duties are a condition for relinquishment by being a pre-arising condition. Pubbakaraṇaṁ paccuddhārassa purejātapaccayena paccayo. Relinquishment is a condition for the prior duties by being a post-arising condition. Paccuddhāro pubbakaraṇassa pacchājātapaccayena paccayo. The fifteen things are a condition by being a co-arising condition. Pannarasa dhammā sahajātapaccayena paccayo.

Determining is a condition for relinquishment by being a proximity condition, an immediacy condition, a support condition, and a decisive support condition. Adhiṭṭhānaṁ paccuddhārassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo. Relinquishment is a condition for determining by being a pre-arising condition. Paccuddhāro adhiṭṭhānassa purejātapaccayena paccayo. Determining is a condition for relinquishment by being a post-arising condition. Adhiṭṭhānaṁ paccuddhārassa pacchājātapaccayena paccayo. The fifteen things are a condition by being a co-arising condition. Pannarasa dhammā sahajātapaccayena paccayo.

Performing the robe-making ceremony is a condition for determining by being a proximity condition, an immediacy condition, a support condition, and a decisive support condition. Atthāro adhiṭṭhānassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo. Determining is a condition for performing the robe-making ceremony by being a pre-arising condition. Adhiṭṭhānaṁ atthārassa purejātapaccayena paccayo. Performing the robe-making ceremony is a condition for determining by being a post-arising condition. Atthāro adhiṭṭhānassa pacchājātapaccayena paccayo. The fifteen things are a condition by being a co-arising condition. Pannarasa dhammā sahajātapaccayena paccayo.

The key phrases and the obstacles are a condition for performing the robe-making ceremony by being a proximity condition, an immediacy condition, a support condition, and a decisive support condition. Mātikā ca palibodhā ca atthārassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo. Performing the robe-making ceremony is a condition for the key phrases and the obstacles by being a pre-arising condition. Atthāro mātikānañca palibodhānañca purejātapaccayena paccayo. The key phrases and the obstacles are a condition for performing the robe-making ceremony by being a post-arising condition. Mātikā ca palibodhā ca atthārassa pacchājātapaccayena paccayo. The fifteen things are a condition by being a co-arising condition. Pannarasa dhammā sahajātapaccayena paccayo.

Expectation and non-expectation are a condition for the object by being a proximity condition, an immediacy condition, a support condition, and a decisive support condition. Āsā ca anāsā ca vatthussa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo. The object is a condition for expectation and non-expectation by being a pre-arising condition. Vatthu āsānañca anāsānañca purejātapaccayena paccayo. Expectation and non-expectation are a condition for the object by being a post-arising condition. Āsā ca anāsā ca vatthussa pacchājātapaccayena paccayo. The fifteen things are a condition by being a co-arising condition. Pannarasa dhammā sahajātapaccayena paccayo.

3. The details on the source of the prior duties, etc. 3. Pubbakaraṇanidānādivibhāga

What is the source, the origin, the birth, the arising, the production, the origination of the prior duties? Pubbakaraṇaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavaṁ, kiṁsambhāraṁ, kiṁsamuṭṭhānaṁ? What is the source, the origin, the birth, the arising, the production, the origination of relinquishment? Paccuddhāro kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavo, kiṁsambhāro, kiṁsamuṭṭhāno? What is the source, the origin, the birth, the arising, the production, the origination of determining? Adhiṭṭhānaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavaṁ, kiṁsambhāraṁ, kiṁsamuṭṭhānaṁ? What is the source, the origin, the birth, the arising, the production, the origination of performing the robe-making ceremony? Atthāro kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavo, kiṁsambhāro, kiṁsamuṭṭhāno? What is the source, the origin, the birth, the arising, the production, the origination of the key phrases and the obstacles? Mātikā ca palibodhā ca kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavā, kiṁsambhārā kiṁsamuṭṭhānā? What is the source, the origin, the birth, the arising, the production, the origination of expectation and non-expectation? Āsā ca anāsā ca kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavā, kiṁsambhārā, kiṁsamuṭṭhānā?

The prior duties have effort as their source, origin, birth, arising, production, and origination. Pubbakaraṇaṁ payoganidānaṁ, payogasamudayaṁ, payogajātikaṁ, payogapabhavaṁ, payogasambhāraṁ, payogasamuṭṭhānaṁ. Relinquishment has the prior duties as its source, origin, birth, arising, production, and origination. Paccuddhāro pubbakaraṇanidāno, pubbakaraṇasamudayo, pubbakaraṇajātiko, pubbakaraṇapabhavo, pubbakaraṇasambhāro, pubbakaraṇasamuṭṭhāno. Determining has relinquishment as its source, origin, birth, arising, production, and origination. Adhiṭṭhānaṁ paccuddhāranidānaṁ, paccuddhārasamudayaṁ, paccuddhārajātikaṁ, paccuddhārapabhavaṁ, paccuddhārasambhāraṁ, paccuddhārasamuṭṭhānaṁ. Performing the robe-making ceremony has determining as its source, origin, birth, arising, production, and origination. Atthāro adhiṭṭhānanidāno, adhiṭṭhānasamudayo, adhiṭṭhānajātiko, adhiṭṭhānapabhavo, adhiṭṭhānasambhāro, adhiṭṭhānasamuṭṭhāno. The Key Terms and the obstacles have participating in the robe-making ceremony as their source, origin, birth, arising, production, and origination. Mātikā ca palibodhā ca atthāranidānā, atthārasamudayā, atthārajātikā, atthārapabhavā, atthārasambhārā, atthārasamuṭṭhānā. Expectation and non-expectation have the key phrases and the obstacles as their source, origin, birth, arising, production, and origination. Āsā ca anāsā ca vatthunidānā, vatthusamudayā, vatthujātikā, vatthupabhavā, vatthusambhārā, vatthusamuṭṭhānā.

What is the source, the origin, the birth, the arising, the production, the origination of effort? Payogo kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavo, kiṁsambhāro, kiṁsamuṭṭhāno, … of the prior duties? pubbakaraṇaṁ …pe… … of relinquishment? paccuddhāro … … of determining? adhiṭṭhānaṁ … … of performing the robe-making ceremony? atthāro … … of the key phrases and the obstacles? mātikā ca palibodhā ca … … of the object? vatthu … What is the source, the origin, the birth, the arising, the production, the origination of expectation and non-expectation? āsā ca anāsā ca kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavā, kiṁsambhārā, kiṁsamuṭṭhānā?

Effort has causes as its source, origin, birth, arising, production, and origination. Payogo hetunidāno, hetusamudayo, hetujātiko, hetupabhavo, hetusambhāro, hetusamuṭṭhāno. The prior duties … Pubbakaraṇaṁ …pe… Relinquishment … paccuddhāro … Determining … adhiṭṭhānaṁ … Performing the robe-making ceremony … atthāro … The key phrases and the obstacles … mātikā ca palibodhā ca … The object … vatthu … Expectation and non-expectation have causes as their source, origin, birth, arising, production, and origination. āsā ca anāsā ca hetunidānā, hetusamudayā, hetujātikā, hetupabhavā, hetusambhārā, hetusamuṭṭhānā.

What is the source, the origin, the birth, the arising, the production, the origination of effort? Payogo kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavo, kiṁsambhāro, kiṁsamuṭṭhāno? … of the prior duties? Pubbakaraṇaṁ …pe… … of relinquishment? paccuddhāro … … of determining? adhiṭṭhānaṁ … … of performing the robe-making ceremony? atthāro … … of the key phrases and the obstacles? mātikā ca palibodhā ca … … of the object? vatthu … What is the source, the origin, the birth, the arising, the production, the origination of expectation and non-expectation? āsā ca anāsā ca kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavā, kiṁsambhārā, kiṁsamuṭṭhānā?

Effort has conditions as its source, origin, birth, arising, production, and origination. Payogo paccayanidāno, paccayasamudayo, paccayajātiko, paccayapabhavo, paccayasambhāro, paccayasamuṭṭhāno. The prior duties … Pubbakaraṇaṁ …pe… Relinquishment … paccuddhāro … Determining … adhiṭṭhānaṁ … Performing the robe-making ceremony … atthāro … The key phrases and the obstacles … mātikā ca palibodhā ca … The object … vatthu … Expectation and non-expectation have conditions as their source, origin, birth, arising, production, and origination. āsā ca anāsā ca paccayanidānā, paccayasamudayā, paccayajātikā, paccayapabhavā, paccayasambhārā, paccayasamuṭṭhānā.

How many things are grouped with the prior duties? Pubbakaraṇaṁ katihi dhammehi saṅgahitaṁ? Seven things: Pubbakaraṇaṁ sattahi dhammehi saṅgahitaṁ. washing, planning, cutting, tacking, sewing, dyeing, and marking. Dhovanena, vicāraṇena, chedanena, bandhanena, sibbanena, rajanena, kappakaraṇena—pubbakaraṇaṁ imehi sattahi dhammehi saṅgahitaṁ.

How many things are grouped with relinquishment? Paccuddhāro katihi dhammehi saṅgahito? Three things: Paccuddhāro tīhi dhammehi saṅgahito—the outer robe, the upper robe, and the sarong. saṅghāṭiyā, uttarāsaṅgena, antaravāsakena.

How many things are grouped with determining? Adhiṭṭhānaṁ katihi dhammehi saṅgahitaṁ? Three things: Adhiṭṭhānaṁ tīhi dhammehi saṅgahitaṁ—the outer robe, the upper robe, and the sarong. saṅghāṭiyā, uttarāsaṅgena, antaravāsakena.

How many things are grouped with performing the robe-making ceremony? Atthāro katihi dhammehi saṅgahito? One thing: Atthāro ekena dhammena saṅgahito—breaking into speech. vacībhedena.

How many roots does the robe-making ceremony have, how many objects, and how many grounds? Kathinassa kati mūlāni, kati vatthūni, kati bhūmiyo? The robe-making ceremony has one root: Kathinassa ekaṁ mūlaṁ—the Sangha. saṅgho; It has three objects: tīṇi vatthūni—the outer robe, the upper robe, and the sarong. saṅghāṭi, uttarāsaṅgo, antaravāsako; It has six grounds: cha bhūmiyo—linen, cotton, silk, wool, sunn hemp, and hemp. khomaṁ, kappāsikaṁ, koseyyaṁ, kambalaṁ, sāṇaṁ, bhaṅgaṁ.

What is the beginning, the middle, and the end of the robe-making ceremony? Kathinassa ko ādi, kiṁ majjhe, kiṁ pariyosānaṁ? The prior duties are the beginning, the performing is the middle, the robe-making ceremony is the end. Kathinassa pubbakaraṇaṁ ādi, kriyā majjhe, atthāro pariyosānaṁ.

What sort of person is unable to perform the robe-making ceremony? Katihaṅgehi samannāgato puggalo abhabbo kathinaṁ attharituṁ? What sort of person is able to perform the robe-making ceremony? Katihaṅgehi samannāgato puggalo bhabbo kathinaṁ attharituṁ? A person who has eight qualities is unable to perform the robe-making ceremony. Aṭṭhahaṅgehi samannāgato puggalo abhabbo kathinaṁ attharituṁ. A person who has eight qualities is able to perform the robe-making ceremony. Aṭṭhahaṅgehi samannāgato puggalo bhabbo kathinaṁ attharituṁ.

What are the eight qualities of a person who is unable to perform the robe-making ceremony? Katamehi aṭṭhahaṅgehi samannāgato puggalo abhabbo kathinaṁ attharituṁ? They do not know the prior duties, relinquishment, determining, the robe-making ceremony, the key phrases, the obstacles, the ending of the robe season, or the benefits. Pubbakaraṇaṁ na jānāti, paccuddhāraṁ na jānāti, adhiṭṭhānaṁ na jānāti, atthāraṁ na jānāti, mātikaṁ na jānāti, palibodhaṁ na jānāti, uddhāraṁ na jānāti, ānisaṁsaṁ na jānāti—

imehi aṭṭhahaṅgehi samannāgato puggalo abhabbo kathinaṁ attharituṁ. What are the eight qualities of a person who is able to perform the robe-making ceremony? Katamehi aṭṭhahaṅgehi samannāgato puggalo bhabbo kathinaṁ attharituṁ? They know the prior duties, relinquishment, determining, the robe-making ceremony, the key phrases, the obstacles, the ending of the robe season, and the benefits. Pubbakaraṇaṁ jānāti, paccuddhāraṁ jānāti, adhiṭṭhānaṁ jānāti, atthāraṁ jānāti, mātikaṁ jānāti, palibodhaṁ jānāti, uddhāraṁ jānāti, ānisaṁsaṁ jānāti—imehi aṭṭhahaṅgehi samannāgato puggalo bhabbo kathinaṁ attharituṁ.

For how many kinds of people is the robe-making ceremony not effective? Katinaṁ puggalānaṁ kathinatthārā na ruhanti? For how many kinds of people is the robe-making ceremony effective? Katinaṁ puggalānaṁ kathinatthārā ruhanti? It is not effective for three kinds of people. Tiṇṇaṁ puggalānaṁ kathinatthārā na ruhanti. It is effective for three kinds of people. Tiṇṇaṁ puggalānaṁ kathinatthārā ruhanti.

For which three kinds of people is it not effective? Katamesaṁ tiṇṇaṁ puggalānaṁ kathinatthārā na ruhanti? For one who expresses their appreciation outside the monastery zone; for one who does not express their appreciation verbally; for one who expresses it verbally, but does not inform anyone. Nissīmaṭṭho anumodati, anumodento na vācaṁ bhindati, vācaṁ bhindanto na paraṁ viññāpeti—

imesaṁ tiṇṇaṁ puggalānaṁ kathinatthārā na ruhanti. For which three kinds of people is it effective? Katamesaṁ tiṇṇaṁ puggalānaṁ kathinatthārā ruhanti? For one who expresses their appreciation inside the monastery zone; for one who expresses their appreciation verbally; for one who expresses it verbally and informs someone. Sīmaṭṭho anumodati, anumodento vācaṁ bhindati, vācaṁ bhindanto paraṁ viññāpeti—imesaṁ tiṇṇaṁ puggalānaṁ kathinatthārā ruhanti.

How many kinds of robe-making ceremonies are invalid? Kati kathinatthārā na ruhanti? How many kinds of robe-making ceremonies are valid? Kati kathinatthārā ruhanti? Three kinds of robe-making ceremonies are invalid. Tayo kathinatthārā na ruhanti. Three kinds of robe-making ceremonies are valid. Tayo kathinatthārā ruhanti. What are the three kinds of robe-making ceremonies that are invalid? Katame tayo kathinatthārā na ruhanti? The object fails; the timing fails; the making fails. Vatthuvipannañceva hoti, kālavipannañca, karaṇavipannañca—ime tayo kathinatthārā na ruhanti. What are the three kinds of robe-making ceremonies that are valid? Katame tayo kathinatthārā ruhanti? The object succeeds; the timing succeeds; the making succeeds. Vatthusampannañceva hoti, kālasampannañca, karaṇasampannañca—ime tayo kathinatthārā ruhanti.

4. The details on what is to be known about the robe-making ceremony, etc. 4. Kathinādijānitabbavibhāga

The robe-making ceremony is to be known. Participation in the robe-making ceremony is to be known. The month of the robe-making ceremony is to be known. Failure of the robe-making ceremony is to be known. Success of the robe-making ceremony is to be known. The giving of an indication is to be known. A hint is to be known. Borrowing is to be known. Storing is to be known. Relinquishment is to be known. Kathinaṁ jānitabbaṁ, kathinatthāro jānitabbo, kathinassa atthāramāso jānitabbo, kathinassa atthāravipatti jānitabbā, kathinassa atthārasampatti jānitabbā, nimittakammaṁ jānitabbaṁ, parikathā jānitabbā, kukkukataṁ jānitabbaṁ, sannidhi jānitabbā, nissaggiyaṁ jānitabbaṁ.

The robe-making ceremony is to be known: Kathinaṁ jānitabbanti

“the robe-making ceremony” is the grouping and coming together of just those things—their name, appellation, label, terminology, wording, designation. tesaññeva dhammānaṁ saṅgaho samavāyo nāmaṁ nāmakammaṁ nāmadheyyaṁ nirutti byañjanaṁ abhilāpo yadidaṁ kathinanti.

The month of the robe-making ceremony is to be known: Kathinassa atthāramāso jānitabboti

the last month of the rainy season. vassānassa pacchimo māso jānitabbo.

Failure of the robe-making ceremony is to be known: Kathinassa atthāravipatti jānitabbāti

the robe-making ceremony fails in twenty-four ways. catuvīsatiyā ākārehi kathinassa atthāravipatti jānitabbā.

Success of the robe-making ceremony is to be known: Kathinassa atthārasampatti jānitabbāti

The robe-making ceremony is successful through seventeen aspects. sattarasahi ākārehi kathinassa atthārasampatti jānitabbā.

The giving of an indication is to be known: Nimittakammaṁ jānitabbanti

one makes an indication, thinking, “I’ll perform the robe-making ceremony with this cloth.” nimittaṁ karoti iminā dussena kathinaṁ attharissāmīti.

A hint is to be known: Parikathā jānitabbāti

one gives a hint, thinking, “With this hint, I’ll make a cloth for the robe-making ceremony appear.” parikathaṁ karoti imāya parikathāya kathinadussaṁ nibbattessāmīti.

Borrowing is to be known: Kukkukataṁ jānitabbanti

a gift not to be taken as one’s own. anādiyadānaṁ jānitabbaṁ.

Storing is to be known: Sannidhi jānitabbāti

there are two kinds of storing: for the purpose of making and for the purpose of accumulation. dve sannidhiyo jānitabbā—karaṇasannidhi vā nicayasannidhi vā.

Relinquishment is to be known: Nissaggiyaṁ jānitabbanti

dawn arrives while it is being made. kariyamāne aruṇaṁ uṭṭhahati.

Participation in the robe-making ceremony is to be known: Kathinatthāro jānitabboti

If cloth has been given to the Sangha for the robe-making ceremony, how should the Sangha proceed? How should the one who performs the robe-making ceremony proceed? How should one who expresses their appreciation proceed? sace saṅghassa kathinadussaṁ uppannaṁ hoti, saṅghena kathaṁ paṭipajjitabbaṁ, atthārakena kathaṁ paṭipajjitabbaṁ, anumodakena kathaṁ paṭipajjitabbaṁ.

The Sangha should give the cloth, through a legal procedure consisting of one motion and one announcement, to the monk who is performing the robe-making ceremony. The monk who is performing the robe-making ceremony should wash the cloth, iron it, plan it, cut it, sew it, dye it, mark it, and then perform the robe-making ceremony. Saṅghena ñattidutiyena kammena kathinatthārakassa bhikkhuno dātabbaṁ, tena kathinatthārakena bhikkhunā tadaheva dhovitvā vimajjitvā vicāretvā chinditvā sibbetvā rajitvā kappaṁ katvā kathinaṁ attharitabbaṁ. If he wishes to perform the robe-making ceremony with an outer robe, he should relinquish his old outer robe and then determine the new one. Sace saṅghāṭiyā kathinaṁ attharitukāmo hoti, porāṇikā saṅghāṭi paccuddharitabbā, navā saṅghāṭi adhiṭṭhātabbā. He should then say, “I perform the robe-making ceremony with this outer robe.” Imāya saṅghāṭiyā kathinaṁ attharāmīti vācā bhinditabbā. If he wishes to perform the robe-making ceremony with an upper robe, he should relinquish his old upper robe and then determine the new one. Sace uttarāsaṅgena kathinaṁ attharitukāmo hoti, porāṇako uttarāsaṅgo paccuddharitabbo, navo uttarāsaṅgo adhiṭṭhātabbo. He should then say, “I perform the robe-making ceremony with this upper robe.” Iminā uttarāsaṅgena kathinaṁ attharāmīti vācā bhinditabbā. If he wishes to perform the robe-making ceremony with a sarong, he should relinquish his old sarong and then determine the new one. Sace antaravāsakena kathinaṁ attharitukāmo hoti, porāṇako antaravāsako paccuddharitabbo, navo antaravāsako adhiṭṭhātabbo. He should then say, “I perform the robe-making ceremony with this sarong.” Iminā antaravāsakena kathinaṁ attharāmīti vācā bhinditabbā.

After approaching the Sangha, that monk who is performing the robe-making ceremony should arrange his upper robe over one shoulder, raise his joined palms, and say: Tena kathinatthārakena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—“Venerable sirs, the Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. Please express your appreciation.” “atthataṁ, bhante, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodathā”ti. The monks who are expressing their appreciation should arrange their upper robes over one shoulder, raise their joined palms, and say: Tehi anumodakehi bhikkhūhi ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—“The Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. We express our appreciation.” “atthataṁ, āvuso, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodāmā”ti.

Or: after approaching several monks, that monk who is performing the robe-making ceremony should arrange his upper robe over one shoulder, raise his joined palms, and say: Tena kathinatthārakena bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassu vacanīyā—“Venerable sirs, the Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. Please express your appreciation.” “atthataṁ, bhante, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodathā”ti. The monks who are expressing their appreciation should arrange their upper robes over one shoulder, raise their joined palms, and say: Tehi anumodakehi bhikkhūhi ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—“The Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. We express our appreciation.” “atthataṁ, āvuso, saṅghassa kathinaṁ, dhammiko kathinatthāro anumodāmā”ti.

Or: after approaching a single monk, that monk who is performing the robe-making ceremony should arrange his upper robe over one shoulder, raise his joined palms, and say: Tena kathinatthārakena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—“The Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. Please express your appreciation.” “atthataṁ, āvuso, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodāhī”ti. The monk who is expressing his appreciation should arrange his upper robe over one shoulder, raise his joined palms, and say: Tena anumodakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—“The Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. I express my appreciation.” “atthataṁ, āvuso, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodāmī”ti.

5. The robe-making ceremony for an individual 5. Puggalassevakathinatthāra

“Does the Sangha perform the robe-making ceremony? Does a group perform the robe-making ceremony? Does an individual perform the robe-making ceremony?” Saṅgho kathinaṁ attharati, gaṇo kathinaṁ attharati, puggalo kathinaṁ attharatīti? “The Sangha does not perform the robe-making ceremony, nor does a group, but an individual does.” Na saṅgho kathinaṁ attharati, na gaṇo kathinaṁ attharati, puggalo kathinaṁ attharatīti. If the Sangha does not perform the robe-making ceremony, nor a group, but an individual does, then Hañci na saṅgho kathinaṁ attharati, na gaṇo kathinaṁ attharati, puggalo kathinaṁ attharati. the Sangha has not performed the robe-making ceremony, nor has a group, but an individual has. Saṅghassa anatthataṁ hoti kathinaṁ, gaṇassa anatthataṁ hoti kathinaṁ, puggalassa atthataṁ hoti kathinaṁ.

“Does the Sangha recite the Monastic Code? Does a group recite the Monastic Code? Does an individual recite the Monastic Code?” Saṅgho pātimokkhaṁ uddisati gaṇo pātimokkhaṁ uddisati puggalo pātimokkhaṁ uddisatīti? “The Sangha does not recite the Monastic Code, nor does a group, but an individual does.” Na saṅgho pātimokkhaṁ uddisati, na gaṇo pātimokkhaṁ uddisati, puggalo pātimokkhaṁ uddisatīti. If the Sangha does not recite the Monastic Code, nor a group, but an individual does, then Hañci na saṅgho pātimokkhaṁ uddisati, na gaṇo pātimokkhaṁ uddisati, puggalo pātimokkhaṁ uddisati. the Sangha has not recited the Monastic Code, nor has a group, but an individual has. Saṅghassa anuddiṭṭhaṁ hoti pātimokkhaṁ, gaṇassa anuddiṭṭhaṁ hoti pātimokkhaṁ, puggalassa uddiṭṭhaṁ hoti pātimokkhaṁ.

“Yet when an individual recites to unite the Sangha, to unite the group, then the Monastic Code has been recited by the Sangha, by the group, and by the individual. Saṅghassa sāmaggiyā gaṇassa sāmaggiyā puggalassa uddesā saṅghassa uddiṭṭhaṁ hoti pātimokkhaṁ, gaṇassa uddiṭṭhaṁ hoti pātimokkhaṁ, puggalassa uddiṭṭhaṁ hoti pātimokkhaṁ. It is in this way that the Sangha does not perform the robe-making ceremony, nor does a group, but an individual does. Evameva na saṅgho kathinaṁ attharati, na gaṇo kathinaṁ attharati, puggalo kathinaṁ attharati. Yet when an individual performs the robe-making ceremony, and the Sangha expresses its appreciation, the group expresses its appreciation, then the robe-making ceremony has been performed by the Sangha, by the group, and by the individual.” Saṅghassa anumodanāya gaṇassa anumodanāya puggalassa atthārā saṅghassa atthataṁ hoti kathinaṁ, gaṇassa atthataṁ hoti kathinaṁ, puggalassa atthataṁ hoti kathinanti.

6. Questions and answers regarding the obstacles 6. Palibodhapañhābyākaraṇa

“The robe season ends when one departs from the monastery. Pakkamanantiko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I ask you: Etañca tāhaṁ pucchāmi, Which obstacle is removed first? Katamo palibodho paṭhamaṁ chijjati.

The robe season ends when one departs from the monastery. Pakkamanantiko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I answer you: Etañca tāhaṁ vissajjissaṁ, The robe obstacle is removed first. Cīvarapalibodho paṭhamaṁ chijjati; The monastery obstacle is removed when one goes outside the monastery zone. Tassa saha bahisīmagamanā, Āvāsapalibodho chijjati.

The robe season ends when the robe is finished. Niṭṭhānantiko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I ask you: Etañca tāhaṁ pucchāmi, Which obstacle is removed first? Katamo palibodho paṭhamaṁ chijjati.

The robe season ends when the robe is finished. Niṭṭhānantiko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I answer you: Etañca tāhaṁ vissajjissaṁ, The monastery obstacle is removed first. Āvāsapalibodho paṭhamaṁ chijjati; The robe obstacle is removed when the robe is finished. Cīvare niṭṭhite cīvarapalibodho chijjati.

The robe season ends when he makes that decision. Sanniṭṭhānantiko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I ask you: Etañca tāhaṁ pucchāmi, Which obstacle is removed first? Katamo palibodho paṭhamaṁ chijjati.

The robe season ends when he makes that decision. Sanniṭṭhānantiko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I answer you: Etañca tāhaṁ vissajjissaṁ, The two obstacles are removed simultaneously. Dve palibodhā apubbaṁ acarimaṁ chijjanti.

The robe season ends when the robe-cloth is lost. Nāsanantiko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I ask you: Etañca tāhaṁ pucchāmi, Which obstacle is removed first? Katamo palibodho paṭhamaṁ chijjati.

The robe season ends when the robe-cloth is lost. Nāsanantiko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I answer you: Etañca tāhaṁ vissajjissaṁ, The monastery obstacle is removed first. Āvāsapalibodho paṭhamaṁ chijjati; The robe obstacle is removed when the robe-cloth is lost. Cīvare naṭṭhe cīvarapalibodho chijjati.

The robe season ends when he hears about the end of the robe season. Savanantiko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I ask you: Etañca tāhaṁ pucchāmi, Which obstacle is removed first? Katamo palibodho paṭhamaṁ chijjati.

The robe season ends when he hears about the end of the robe season. Savanantiko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I answer you: Etañca tāhaṁ vissajjissaṁ, The robe obstacle is removed first. Cīvarapalibodho paṭhamaṁ chijjati; The monastery obstacle is removed when one hears about the end of the robe season. Tassa saha savanena, Āvāsapalibodho chijjati.

The robe season ends when the expectation is disappointed. Āsāvacchediko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I ask you: Etañca tāhaṁ pucchāmi, Which obstacle is removed first? Katamo palibodho paṭhamaṁ chijjati.

The robe season ends when the expectation is disappointed. Āsāvacchediko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I answer you: Etañca tāhaṁ vissajjissaṁ, The monastery obstacle is removed first. Āvāsapalibodho paṭhamaṁ chijjati; The robe obstacle is removed when the expectation of more robe-cloth is disappointed. Cīvarāsāya upacchinnāya cīvarapalibodho chijjati.

The robe season ends while he is outside the monastery zone. Sīmātikkamanantiko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I ask you: Etañca tāhaṁ pucchāmi, Which obstacle is removed first? Katamo palibodho paṭhamaṁ chijjati.

The robe season ends while he is outside the monastery zone. Sīmātikkamanantiko kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I answer you: Etañca tāhaṁ vissajjissaṁ, The robe obstacle is removed first. Cīvarapalibodho paṭhamaṁ chijjati; The monastery obstacle is removed when one is outside the monastery zone. Tassa bahisīme āvāsapalibodho chijjati.

The robe season ends together. Sahubbhāro kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I ask you: Etañca tāhaṁ pucchāmi, Which obstacle is removed first? Katamo palibodho paṭhamaṁ chijjati.

The robe season ends together. Sahubbhāro kathinuddhāro, So said the Kinsman of the Sun. Vutto ādiccabandhunā; And about this I answer you: Etañca tāhaṁ vissajjissaṁ, The two obstacles are removed simultaneously.” Dve palibodhā apubbaṁ acarimaṁ chijjantīti.

“How many kinds of endings of the robe season depend on the Sangha? Kati kathinuddhārā saṅghādhīnā? How many kinds of endings of the robe season depend on an individual? Kati kathinuddhārā puggalādhīnā? How many kinds of endings of the robe season depend neither on the Sangha nor on an individual? Kati kathinuddhārā neva saṅghādhīnā na puggalādhīnā?

One kind of ending of the robe season depends on the Sangha: Eko kathinuddhāro saṅghādhīno—when the robe season ends midway. antarubbhāro. Four kinds of endings of the robe season depend on an individual: Cattāro kathinuddhārā puggalādhīnā—when one departs from the monastery, when the robe is finished, when one makes a decision, and when one is outside the monastery zone. pakkamanantiko, niṭṭhānantiko, sanniṭṭhānantiko, sīmātikkamanantiko. Four kinds of endings of the robe season depend neither on the Sangha nor on an individual: Cattāro kathinuddhārā neva saṅghādhīnā na puggalādhīnā—when the robe-cloth is lost, when one hears about the end of the robe season, when an expectation of more robe-cloth is disappointed, and when the robe season ends together. nāsanantiko, savanantiko, āsāvacchediko, sahubbhāro.

How many kinds of endings of the robe season happen inside the monastery zone? Kati kathinuddhārā antosīmāya uddhariyyanti? How many kinds of endings of the robe season happen outside the monastery zone? Kati kathinuddhārā bahisīmāya uddhariyyanti? How many kinds of endings of the robe season may happen either inside or outside the monastery zone? Kati kathinuddhārā siyā antosīmāya uddhariyyanti siyā bahisīmāya uddhariyyanti?

Two kinds of endings of the robe season happen inside the monastery zone: Dve kathinuddhārā antosīmāya uddhariyyanti—when the robe season ends midway, and when the robe season ends together. antarubbhāro, sahubbhāro. Three kinds of endings of the robe season happen outside the monastery zone: Tayo kathinuddhārā bahisīmāya uddhariyyanti—when one departs from the monastery, when one hears about the end of the robe season, and when one is outside the monastery zone. pakkamanantiko, savanantiko, sīmātikkamanantiko. Four kinds of endings of the robe season may happen inside or outside the monastery zone: Cattāro kathinuddhārā siyā antosīmāya uddhariyyanti siyā bahisīmāya uddhariyyanti—when the robe is finished, when one makes a decision, when the robe-cloth is lost, and when an expectation of more robe-cloth is disappointed. niṭṭhānantiko, sanniṭṭhānantiko, nāsanantiko, āsāvacchediko.

How many kinds of endings of the robe season arise together and end together? Kati kathinuddhārā ekuppādā ekanirodhā? How many kinds of endings of the robe season arise together and end separately? Kati kathinuddhārā ekuppādā nānānirodhā?

Two kinds of endings of the robe season arise together and end together: Dve kathinuddhārā ekuppādā ekanirodhā—when the robe season ends midway, and when the robe season ends together. antarubbhāro, sahubbhāro. The rest of the endings of the robe season arise together but end separately.” Avasesā kathinuddhārā ekuppādā nānānirodhāti.

The robe-making ceremony is finished. Kathinabhedo niṭṭhito.