Tripiṭaka 16. Kathinabheda
The robe-making ceremony
Tip — double-click any Pāli word to look it up in the dictionary.
anatthārakassa ca ananumodakassa ca.
those who have not performed the robe-making ceremony and those who have not expressed their appreciation.
Imesaṁ dvinnaṁ puggalānaṁ anatthataṁ hoti kathinaṁ.
atthārakassa ca anumodakassa ca.
those who have performed the robe-making ceremony and those who have expressed their appreciation.
Imesaṁ dvinnaṁ puggalānaṁ atthataṁ hoti kathinaṁ.
Catuvīsatiyā ākārehi anatthataṁ hoti kathinaṁ,
There are twenty-four ways in which the robe-making ceremony has not been performed:
na ullikhitamattena atthataṁ hoti kathinaṁ,
The robe-making ceremony has not been performed merely by marking the cloth,
na nimittakatena atthataṁ hoti kathinaṁ,
nor has it been performed if a monk has made an indication,
na aññatra pañcakena vā atirekapañcakena vā tadaheva sañchinnena samaṇḍalīkatena 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 puggalassa atthārā atthataṁ hoti kathinaṁ,
if the robe-making ceremony was not performed by an individual,
sammā ce atthataṁ hoti kathinaṁ, tañce nissīmaṭṭho anumodati.
or if the robe-making ceremony has been performed correctly but the appreciation for the ceremony was expressed outside the monastery zone.
Evampi anatthataṁ hoti kathinaṁ.
“iminā dussena kathinaṁ attharissāmī”ti.
“I’ll perform the robe-making ceremony with this cloth.”
“imāya parikathāya kathinadussaṁ nibbattessāmī”ti.
“With this hint, I’ll make a cloth for the robe-making ceremony appear.”
Kukkukataṁ nāma anādiyadānaṁ vuccati.
Borrowed: a gift not to be taken as one’s own is so called.
karaṇasannidhi vā nicayasannidhi vā.
storing for the purpose of making and storing for the purpose of accumulation.
Nissaggiyaṁ nāma kayiramāne aruṇaṁ uṭṭhahati.
To be relinquished: dawn arrives while it is being made.
Imehi catuvīsatiyā ākārehi anatthataṁ hoti kathinaṁ.
Sattarasahi ākārehi atthataṁ hoti kathinaṁ.
The robe-making ceremony has been performed through seventeen aspects:
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.
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.
Imehi sattarasahi ākārehi atthataṁ hoti kathinaṁ.
Saha kathinassa atthārā kati dhammā jāyanti?
How many things are produced together with the participation in the robe-making ceremony?
Saha kathinassa atthārā ime pannarasa dhammā jāyanti.
Payogassa katame dhammā anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo, purejātapaccayena paccayo, pacchājātapaccayena paccayo, sahajātapaccayena paccayo?
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?
Pubbakaraṇassa katame dhammā anantarapaccayena paccayo …pe…
Which things are a condition for the prior duties by being a proximity condition …
atthārassa katame dhammā …
Which things are a condition for participating in the robe-making ceremony …
mātikānañca palibodhānañca katame dhammā …
Which things are a condition for the key phrases and the obstacles …
vatthussa katame dhammā anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo, purejātapaccayena paccayo, pacchājātapaccayena paccayo, sahajātapaccayena paccayo?
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?
Pubbakaraṇaṁ payogassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena 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.
Payogo pubbakaraṇassa purejātapaccayena paccayo.
Effort is a condition for the prior duties by being a pre-arising condition.
Pubbakaraṇaṁ payogassa pacchājātapaccayena paccayo.
The prior duties are a condition for effort by being a post-arising condition.
Pannarasa dhammā sahajātapaccayena paccayo.
The fifteen things are a condition by being a co-arising condition.
Paccuddhāro pubbakaraṇassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena 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.
Pubbakaraṇaṁ paccuddhārassa purejātapaccayena paccayo.
The prior duties are a condition for relinquishment by being a pre-arising condition.
Paccuddhāro pubbakaraṇassa pacchājātapaccayena paccayo.
Relinquishment is a condition for the prior duties by being a post-arising condition.
Pannarasa dhammā sahajātapaccayena paccayo.
The fifteen things are a condition by being a co-arising condition.
Adhiṭṭhānaṁ paccuddhārassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo.
Determining is a condition for relinquishment by being a proximity condition, an immediacy condition, a support condition, and a decisive support condition.
Paccuddhāro adhiṭṭhānassa purejātapaccayena paccayo.
Relinquishment is a condition for determining by being a pre-arising condition.
Adhiṭṭhānaṁ paccuddhārassa pacchājātapaccayena paccayo.
Determining is a condition for relinquishment by being a post-arising condition.
Pannarasa dhammā sahajātapaccayena paccayo.
The fifteen things are a condition by being a co-arising condition.
Atthāro adhiṭṭhānassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena 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.
Adhiṭṭhānaṁ atthārassa purejātapaccayena paccayo.
Determining is a condition for performing the robe-making ceremony by being a pre-arising condition.
Atthāro adhiṭṭhānassa pacchājātapaccayena paccayo.
Performing the robe-making ceremony is a condition for determining by being a post-arising condition.
Pannarasa dhammā sahajātapaccayena paccayo.
The fifteen things are a condition by being a co-arising condition.
Mātikā ca palibodhā ca atthārassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena 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.
Atthāro mātikānañca palibodhānañca purejātapaccayena paccayo.
Performing the robe-making ceremony is a condition for the key phrases and the obstacles by being a pre-arising condition.
Mātikā ca palibodhā ca atthārassa pacchājātapaccayena paccayo.
The key phrases and the obstacles are a condition for performing the robe-making ceremony by being a post-arising condition.
Pannarasa dhammā sahajātapaccayena paccayo.
The fifteen things are a condition by being a co-arising condition.
Āsā ca anāsā ca vatthussa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena 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.
Vatthu āsānañca anāsānañca purejātapaccayena paccayo.
The object is a condition for expectation and non-expectation by being a pre-arising condition.
Āsā ca anāsā ca vatthussa pacchājātapaccayena paccayo.
Expectation and non-expectation are a condition for the object by being a post-arising condition.
Pannarasa dhammā sahajātapaccayena paccayo.
The fifteen things are a condition by being a co-arising condition.
Pubbakaraṇaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavaṁ, kiṁsambhāraṁ, kiṁsamuṭṭhānaṁ?
What is the source, the origin, the birth, the arising, the production, the origination of the prior duties?
Paccuddhāro kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavo, kiṁsambhāro, kiṁsamuṭṭhāno?
What is the source, the origin, the birth, the arising, the production, the origination of relinquishment?
Adhiṭṭhānaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavaṁ, kiṁsambhāraṁ, kiṁsamuṭṭhānaṁ?
What is the source, the origin, the birth, the arising, the production, the origination of determining?
Atthāro kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavo, kiṁsambhāro, kiṁsamuṭṭhāno?
What is the source, the origin, the birth, the arising, the production, the origination of performing the robe-making ceremony?
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 the key phrases and the obstacles?
Āsā ca anāsā 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?
Pubbakaraṇaṁ payoganidānaṁ, payogasamudayaṁ, payogajātikaṁ, payogapabhavaṁ, payogasambhāraṁ, payogasamuṭṭhānaṁ.
The prior duties have effort as their source, origin, birth, arising, production, and origination.
Paccuddhāro pubbakaraṇanidāno, pubbakaraṇasamudayo, pubbakaraṇajātiko, pubbakaraṇapabhavo, pubbakaraṇasambhāro, pubbakaraṇasamuṭṭhāno.
Relinquishment has the prior duties as its source, origin, birth, arising, production, and origination.
Adhiṭṭhānaṁ paccuddhāranidānaṁ, paccuddhārasamudayaṁ, paccuddhārajātikaṁ, paccuddhārapabhavaṁ, paccuddhārasambhāraṁ, paccuddhārasamuṭṭhānaṁ.
Determining has relinquishment as its source, origin, birth, arising, production, and origination.
Atthāro adhiṭṭhānanidāno, adhiṭṭhānasamudayo, adhiṭṭhānajātiko, adhiṭṭhānapabhavo, adhiṭṭhānasambhāro, adhiṭṭhānasamuṭṭhāno.
Performing the robe-making ceremony has determining as its source, origin, birth, arising, production, and origination.
Mātikā ca palibodhā ca atthāranidānā, atthārasamudayā, atthārajātikā, atthārapabhavā, atthārasambhārā, atthārasamuṭṭhānā.
The Key Terms and the obstacles have participating in the robe-making ceremony as their source, origin, birth, arising, production, and origination.
Āsā ca anāsā ca vatthunidānā, vatthusamudayā, vatthujātikā, vatthupabhavā, vatthusambhārā, vatthusamuṭṭhānā.
Expectation and non-expectation have the key phrases and the obstacles as their source, origin, birth, arising, production, and origination.
Payogo kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavo, kiṁsambhāro, kiṁsamuṭṭhāno,
What is the source, the origin, the birth, the arising, the production, the origination of effort?
āsā ca anāsā 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?
Payogo hetunidāno, hetusamudayo, hetujātiko, hetupabhavo, hetusambhāro, hetusamuṭṭhāno.
Effort has causes as its source, origin, birth, arising, production, and origination.
āsā ca anāsā ca hetunidānā, hetusamudayā, hetujātikā, hetupabhavā, hetusambhārā, hetusamuṭṭhānā.
Expectation and non-expectation have causes as their source, origin, birth, arising, production, and origination.
Payogo kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavo, kiṁsambhāro, kiṁsamuṭṭhāno?
What is the source, the origin, the birth, the arising, the production, the origination of effort?
āsā ca anāsā 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?
Payogo paccayanidāno, paccayasamudayo, paccayajātiko, paccayapabhavo, paccayasambhāro, paccayasamuṭṭhāno.
Effort has conditions as its source, origin, birth, arising, production, and origination.
āsā ca anāsā ca paccayanidānā, paccayasamudayā, paccayajātikā, paccayapabhavā, paccayasambhārā, paccayasamuṭṭhānā.
Expectation and non-expectation have conditions as their source, origin, birth, arising, production, and origination.
Dhovanena, vicāraṇena, chedanena, bandhanena, sibbanena, rajanena, kappakaraṇena—
washing, planning, cutting, tacking, sewing, dyeing, and marking.
pubbakaraṇaṁ imehi sattahi dhammehi saṅgahitaṁ.
Atthāro katihi dhammehi saṅgahito?
How many things are grouped with performing the robe-making ceremony?
Kathinassa kati mūlāni, kati vatthūni, kati bhūmiyo?
How many roots does the robe-making ceremony have, how many objects, and how many grounds?
khomaṁ, kappāsikaṁ, koseyyaṁ, kambalaṁ, sāṇaṁ, bhaṅgaṁ.
linen, cotton, silk, wool, sunn hemp, and hemp.
Kathinassa ko ādi, kiṁ majjhe, kiṁ pariyosānaṁ?
What is the beginning, the middle, and the end of the robe-making ceremony?
Kathinassa pubbakaraṇaṁ ādi, kriyā majjhe, atthāro pariyosānaṁ.
The prior duties are the beginning, the performing is the middle, the robe-making ceremony is the end.
Katihaṅgehi samannāgato puggalo abhabbo kathinaṁ attharituṁ?
What sort of person is unable to perform the robe-making ceremony?
Katihaṅgehi samannāgato puggalo bhabbo kathinaṁ attharituṁ?
What sort of person is able to perform the robe-making ceremony?
Aṭṭhahaṅgehi samannāgato puggalo abhabbo kathinaṁ attharituṁ.
A person who has eight qualities is unable to perform the robe-making ceremony.
Aṭṭhahaṅgehi samannāgato puggalo bhabbo kathinaṁ attharituṁ.
A person who has eight qualities is able to perform the robe-making ceremony.
Katamehi aṭṭhahaṅgehi samannāgato puggalo abhabbo kathinaṁ attharituṁ?
What are the eight qualities of a person who is unable to perform the robe-making ceremony?
Pubbakaraṇaṁ na jānāti, paccuddhāraṁ na jānāti, adhiṭṭhānaṁ na jānāti, atthāraṁ na jānāti, mātikaṁ na jānāti, palibodhaṁ na jānāti, uddhāraṁ na jānāti, ānisaṁsaṁ na jānāti—
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.
imehi aṭṭhahaṅgehi samannāgato puggalo abhabbo kathinaṁ attharituṁ.
Katamehi aṭṭhahaṅgehi samannāgato puggalo bhabbo kathinaṁ attharituṁ?
What are the eight qualities of a person who is able to perform the robe-making ceremony?
Pubbakaraṇaṁ jānāti, paccuddhāraṁ jānāti, adhiṭṭhānaṁ jānāti, atthāraṁ jānāti, mātikaṁ jānāti, palibodhaṁ jānāti, uddhāraṁ jānāti, ānisaṁsaṁ jānāti—
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.
imehi aṭṭhahaṅgehi samannāgato puggalo bhabbo kathinaṁ attharituṁ.
Katinaṁ puggalānaṁ kathinatthārā na ruhanti?
For how many kinds of people is the robe-making ceremony not effective?
Katinaṁ puggalānaṁ kathinatthārā ruhanti?
For how many kinds of people is the robe-making ceremony effective?
Katamesaṁ tiṇṇaṁ puggalānaṁ kathinatthārā na ruhanti?
For which three kinds of people is it not effective?
Nissīmaṭṭho anumodati, anumodento na vācaṁ bhindati, vācaṁ bhindanto na paraṁ viññāpeti—
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.
imesaṁ tiṇṇaṁ puggalānaṁ kathinatthārā na ruhanti.
Katamesaṁ tiṇṇaṁ puggalānaṁ kathinatthārā ruhanti?
For which three kinds of people is it effective?
Sīmaṭṭho anumodati, anumodento vācaṁ bhindati, vācaṁ bhindanto paraṁ viññāpeti—
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.
imesaṁ tiṇṇaṁ puggalānaṁ kathinatthārā ruhanti.
Katame tayo kathinatthārā na ruhanti?
What are the three kinds of robe-making ceremonies that are invalid?
Vatthuvipannañceva hoti, kālavipannañca, karaṇavipannañca—
The object fails; the timing fails; the making fails.
ime tayo kathinatthārā na ruhanti.
Katame tayo kathinatthārā ruhanti?
What are the three kinds of robe-making ceremonies that are valid?
Vatthusampannañceva hoti, kālasampannañca, karaṇasampannañca—
The object succeeds; the timing succeeds; the making succeeds.
ime tayo kathinatthārā ruhanti.
4. Kathinādijānitabbavibhāga
4. The details on what is to be known about the robe-making ceremony, etc.
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. 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.
tesaññeva dhammānaṁ saṅgaho samavāyo nāmaṁ nāmakammaṁ nāmadheyyaṁ nirutti byañjanaṁ abhilāpo yadidaṁ kathinanti.
“the robe-making ceremony” is the grouping and coming together of just those things—their name, appellation, label, terminology, wording, designation.
catuvīsatiyā ākārehi kathinassa atthāravipatti jānitabbā.
the robe-making ceremony fails in twenty-four ways.
sattarasahi ākārehi kathinassa atthārasampatti jānitabbā.
The robe-making ceremony is successful through seventeen aspects.
nimittaṁ karoti iminā dussena kathinaṁ attharissāmīti.
one makes an indication, thinking, “I’ll perform the robe-making ceremony with this cloth.”
parikathaṁ karoti imāya parikathāya kathinadussaṁ nibbattessāmīti.
one gives a hint, thinking, “With this hint, I’ll make a cloth for the robe-making ceremony appear.”
dve sannidhiyo jānitabbā—karaṇasannidhi vā nicayasannidhi vā.
there are two kinds of storing: for the purpose of making and for the purpose of accumulation.
sace saṅghassa kathinadussaṁ uppannaṁ hoti, saṅghena kathaṁ paṭipajjitabbaṁ, atthārakena kathaṁ paṭipajjitabbaṁ, anumodakena kathaṁ paṭipajjitabbaṁ.
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?
Saṅghena ñattidutiyena kammena kathinatthārakassa bhikkhuno dātabbaṁ, tena kathinatthārakena bhikkhunā tadaheva dhovitvā vimajjitvā vicāretvā chinditvā sibbetvā rajitvā kappaṁ katvā kathinaṁ attharitabbaṁ.
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.
Sace saṅghāṭiyā kathinaṁ attharitukāmo hoti, porāṇikā saṅghāṭi paccuddharitabbā, navā saṅghāṭi adhiṭṭhātabbā.
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.
Imāya saṅghāṭiyā kathinaṁ attharāmīti vācā bhinditabbā.
He should then say, “I perform the robe-making ceremony with this outer robe.”
Sace uttarāsaṅgena kathinaṁ attharitukāmo hoti, porāṇako uttarāsaṅgo paccuddharitabbo, navo uttarāsaṅgo adhiṭṭhātabbo.
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.
Iminā uttarāsaṅgena kathinaṁ attharāmīti vācā bhinditabbā.
He should then say, “I perform the robe-making ceremony with this upper robe.”
Sace antaravāsakena kathinaṁ attharitukāmo hoti, porāṇako antaravāsako paccuddharitabbo, navo antaravāsako adhiṭṭhātabbo.
If he wishes to perform the robe-making ceremony with a sarong, he should relinquish his old sarong and then determine the new one.
Iminā antaravāsakena kathinaṁ attharāmīti vācā bhinditabbā.
He should then say, “I perform the robe-making ceremony with this sarong.”
Tena kathinatthārakena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—
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:
“atthataṁ, bhante, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodathā”ti.
“Venerable sirs, the Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. Please express your appreciation.”
Tehi anumodakehi bhikkhūhi ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—
The monks who are expressing their appreciation should arrange their upper robes over one shoulder, raise their joined palms, and say:
“atthataṁ, āvuso, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodāmā”ti.
“The Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. We express our appreciation.”
Tena kathinatthārakena bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassu vacanīyā—
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:
“atthataṁ, bhante, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodathā”ti.
“Venerable sirs, the Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. Please express your appreciation.”
Tehi anumodakehi bhikkhūhi ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—
The monks who are expressing their appreciation should arrange their upper robes over one shoulder, raise their joined palms, and say:
“atthataṁ, āvuso, saṅghassa kathinaṁ, dhammiko kathinatthāro anumodāmā”ti.
“The Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. We express our appreciation.”
Tena kathinatthārakena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—
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:
“atthataṁ, āvuso, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodāhī”ti.
“The Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. Please express your appreciation.”
Tena anumodakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—
The monk who is expressing his appreciation should arrange his upper robe over one shoulder, raise his joined palms, and say:
“atthataṁ, āvuso, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodāmī”ti.
“The Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. I express my appreciation.”
Saṅgho kathinaṁ attharati, gaṇo kathinaṁ attharati, puggalo kathinaṁ attharatīti?
“Does the Sangha perform the robe-making ceremony? Does a group perform the robe-making ceremony? Does an individual perform the robe-making ceremony?”
Na saṅgho kathinaṁ attharati, na gaṇo kathinaṁ attharati, puggalo kathinaṁ attharatīti.
“The Sangha does not perform the robe-making ceremony, nor does a group, but an individual does.”
Hañci na saṅgho kathinaṁ attharati, na gaṇo kathinaṁ attharati, puggalo kathinaṁ attharati.
If the Sangha does not perform the robe-making ceremony, nor a group, but an individual does, then
Saṅghassa anatthataṁ hoti kathinaṁ, gaṇassa anatthataṁ hoti kathinaṁ, puggalassa atthataṁ hoti kathinaṁ.
the Sangha has not performed the robe-making ceremony, nor has a group, but an individual has.
Saṅgho pātimokkhaṁ uddisati gaṇo pātimokkhaṁ uddisati puggalo pātimokkhaṁ uddisatīti?
“Does the Sangha recite the Monastic Code? Does a group recite the Monastic Code? Does an individual recite the Monastic Code?”
Na saṅgho pātimokkhaṁ uddisati, na gaṇo pātimokkhaṁ uddisati, puggalo pātimokkhaṁ uddisatīti.
“The Sangha does not recite the Monastic Code, nor does a group, but an individual does.”
Hañci na saṅgho pātimokkhaṁ uddisati, na gaṇo pātimokkhaṁ uddisati, puggalo pātimokkhaṁ uddisati.
If the Sangha does not recite the Monastic Code, nor a group, but an individual does, then
Saṅghassa anuddiṭṭhaṁ hoti pātimokkhaṁ, gaṇassa anuddiṭṭhaṁ hoti pātimokkhaṁ, puggalassa uddiṭṭhaṁ hoti pātimokkhaṁ.
the Sangha has not recited the Monastic Code, nor has a group, but an individual has.
Saṅghassa sāmaggiyā gaṇassa sāmaggiyā puggalassa uddesā saṅghassa uddiṭṭhaṁ hoti pātimokkhaṁ, gaṇassa uddiṭṭhaṁ 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.
Evameva na saṅgho kathinaṁ attharati, na gaṇo kathinaṁ attharati, puggalo kathinaṁ attharati.
It is in this way that the Sangha does not perform the robe-making ceremony, nor does a group, but an individual does.
Saṅghassa anumodanāya gaṇassa anumodanāya puggalassa atthārā saṅghassa atthataṁ hoti kathinaṁ, gaṇassa atthataṁ hoti kathinaṁ, puggalassa atthataṁ hoti kathinanti.
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.”
Tassa saha bahisīmagamanā,
The monastery obstacle is removed when one goes outside the monastery zone.
Āvāsapalibodho chijjati.
Cīvare niṭṭhite cīvarapalibodho chijjati.
The robe obstacle is removed when the robe is finished.
Cīvare naṭṭhe cīvarapalibodho chijjati.
The robe obstacle is removed when the robe-cloth is lost.
Savanantiko kathinuddhāro,
The robe season ends when he hears about the end of the robe season.
Savanantiko kathinuddhāro,
The robe season ends when he hears about the end of the robe season.
Tassa saha savanena,
The monastery obstacle is removed when one hears about the end of the robe season.
Āvāsapalibodho chijjati.
Cīvarāsāya upacchinnāya cīvarapalibodho chijjati.
The robe obstacle is removed when the expectation of more robe-cloth is disappointed.
Tassa bahisīme āvāsapalibodho chijjati.
The monastery obstacle is removed when one is outside the monastery zone.
Kati kathinuddhārā saṅghādhīnā?
“How many kinds of endings of the robe season depend on the Sangha?
Kati kathinuddhārā puggalādhīnā?
How many kinds of endings of the robe season depend on an individual?
Kati kathinuddhārā neva saṅghādhīnā na puggalādhīnā?
How many kinds of endings of the robe season depend neither on the Sangha nor on an individual?
Cattāro kathinuddhārā puggalādhīnā—
Four kinds of endings of the robe season depend on an individual:
pakkamanantiko, niṭṭhānantiko, sanniṭṭhānantiko, sīmātikkamanantiko.
when one departs from the monastery, when the robe is finished, when one makes a decision, and when one is outside the monastery zone.
Cattāro kathinuddhārā neva saṅghādhīnā na puggalādhīnā—
Four kinds of endings of the robe season depend neither on the Sangha nor on an individual:
nāsanantiko, savanantiko, āsāvacchediko, sahubbhāro.
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.
Kati kathinuddhārā antosīmāya uddhariyyanti?
How many kinds of endings of the robe season happen inside the monastery zone?
Kati kathinuddhārā bahisīmāya uddhariyyanti?
How many kinds of endings of the robe season happen outside the monastery zone?
Kati kathinuddhārā siyā antosīmāya uddhariyyanti siyā bahisīmāya uddhariyyanti?
How many kinds of endings of the robe season may happen either inside or outside the monastery zone?
Dve kathinuddhārā antosīmāya uddhariyyanti—
Two kinds of endings of the robe season happen inside the monastery zone:
antarubbhāro, sahubbhāro.
when the robe season ends midway, and when the robe season ends together.
Tayo kathinuddhārā bahisīmāya uddhariyyanti—
Three kinds of endings of the robe season happen outside the monastery zone:
pakkamanantiko, savanantiko, sīmātikkamanantiko.
when one departs from the monastery, when one hears about the end of the robe season, and when one is outside the monastery zone.
Cattāro kathinuddhārā siyā antosīmāya uddhariyyanti siyā bahisīmāya uddhariyyanti—
Four kinds of endings of the robe season may happen inside or outside the monastery zone:
niṭṭhānantiko, sanniṭṭhānantiko, nāsanantiko, āsāvacchediko.
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.
Kati kathinuddhārā ekuppādā ekanirodhā?
How many kinds of endings of the robe season arise together and end together?
Kati kathinuddhārā ekuppādā nānānirodhā?
How many kinds of endings of the robe season arise together and end separately?
Dve kathinuddhārā ekuppādā ekanirodhā—
Two kinds of endings of the robe season arise together and end together:
antarubbhāro, sahubbhāro.
when the robe season ends midway, and when the robe season ends together.
Avasesā kathinuddhārā ekuppādā nānānirodhāti.
The rest of the endings of the robe season arise together but end separately.”