The Compendium The robe-making ceremony 1. Participated in the robe-making ceremony, etc.

Who has not participated in the robe-making ceremony? Who has participated in the robe-making ceremony? How has the robe-making ceremony not been performed? How has the robe-making ceremony been performed?

Who has not participated in the robe-making ceremony? Two kinds of people: those who have not performed the robe-making ceremony and those who have not expressed their appreciation.

Who has participated the robe-making ceremony? Two kinds of people: those who have performed the robe-making ceremony and those who have expressed their appreciation.

How has the robe-making ceremony not been performed? There are twenty-four ways in which the robe-making ceremony has not been performed: The robe-making ceremony has not been performed merely by marking the cloth, merely by washing the cloth, merely by planning the robe, merely by cutting the cloth, merely by tacking the cloth, merely by sewing a hem, merely by marking with a strip of cloth, merely by strengthening, merely by adding a border lengthwise, merely by adding a border crosswise, merely by patching, merely by partial dyeing; nor has it been performed if a monk has made an indication, if a monk has given a hint, if the robe-cloth has been borrowed, if it has been stored, if it is to be relinquished, if it has not been marked, if it is not an outer robe or an upper robe or a sarong; nor has it been performed if the robe has not been made on that very day with five or more cut sections with panels, if the robe-making ceremony was not performed by an individual, or if the robe-making ceremony has been performed correctly but the appreciation for the ceremony was expressed outside the monastery zone.

Making an indication: one makes an indication, thinking, “I’ll perform the robe-making ceremony with this cloth.” Hinting: one gives a hint, thinking, “With this hint, I’ll make a cloth for the robe-making ceremony appear.” Borrowed: a gift not to be taken as one’s own is so called. Stored: there are two kinds of storing: storing for the purpose of making and storing for the purpose of accumulation. To be relinquished: dawn arrives while it is being made.

How has the robe-making ceremony been performed? The robe-making ceremony has been performed through seventeen aspects: 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.

How many things are produced together with the participation in the robe-making ceremony? Fifteen things: eight key phrases, two obstacles, and five benefits.

2. The proximity condition for the robe-making ceremony, etc. 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? Which things are a condition for the prior duties by being a proximity condition … Which things are a condition for relinquishment … Which things are a condition for determining … Which things are a condition for participating in the robe-making ceremony … Which things are a condition for the key phrases and the obstacles … 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?

The prior duties are a condition for effort by being a proximity condition, an immediacy condition, a support condition, and a decisive support condition. Effort is a condition for the prior duties by being a pre-arising condition. The prior duties are a condition for effort by being a post-arising condition. The fifteen things are a condition by being a co-arising condition. Relinquishment is a condition for the prior duties by being a proximity condition, an immediacy condition, a support condition, and a decisive support condition. The prior duties are a condition for relinquishment by being a pre-arising condition. Relinquishment is a condition for the prior duties by being a post-arising condition. The fifteen things are a condition by being a co-arising condition. Determining is a condition for relinquishment by being a proximity condition, an immediacy condition, a support condition, and a decisive support condition. Relinquishment is a condition for determining by being a pre-arising condition. Determining is a condition for relinquishment by being a post-arising condition. The fifteen things are a condition by being a co-arising condition. 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. Determining is a condition for performing the robe-making ceremony by being a pre-arising condition. Performing the robe-making ceremony is a condition for determining by being a post-arising condition. The fifteen things are a condition by being a co-arising condition. 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. Performing the robe-making ceremony is a condition for the key phrases and the obstacles by being a pre-arising condition. The key phrases and the obstacles are a condition for performing the robe-making ceremony by being a post-arising condition. The fifteen things are a condition by being a co-arising condition. 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. The object is a condition for expectation and non-expectation by being a pre-arising condition. Expectation and non-expectation are a condition for the object by being a post-arising condition. The fifteen things are a condition by being a co-arising condition.

3. The details on the source of the prior duties, etc. What is the source, the origin, the birth, the arising, the production, the origination of the prior duties? What is the source, the origin, the birth, the arising, the production, the origination of relinquishment? What is the source, the origin, the birth, the arising, the production, the origination of determining? What is the source, the origin, the birth, the arising, the production, the origination of performing the robe-making ceremony? What is the source, the origin, the birth, the arising, the production, the origination of the key phrases and the obstacles? What is the source, the origin, the birth, the arising, the production, the origination of expectation and non-expectation?

The prior duties have effort as their source, origin, birth, arising, production, and origination. Relinquishment has the prior duties as its source, origin, birth, arising, production, and origination. Determining has relinquishment as its source, origin, birth, arising, production, and origination. Performing the robe-making ceremony has determining as its source, origin, birth, arising, production, and origination. The Key Terms and the obstacles have participating in the robe-making ceremony as their source, origin, birth, arising, production, and origination. Expectation and non-expectation have the key phrases and the obstacles as their source, origin, birth, arising, production, and origination.

What is the source, the origin, the birth, the arising, the production, the origination of effort? … of the prior duties? … of relinquishment? … of determining? … of performing the robe-making ceremony? … of the key phrases and the obstacles? … of the object? What is the source, the origin, the birth, the arising, the production, the origination of expectation and non-expectation?

Effort has causes as its source, origin, birth, arising, production, and origination. The prior duties … Relinquishment … Determining … Performing the robe-making ceremony … The key phrases and the obstacles … The object … Expectation and non-expectation have causes as their source, origin, birth, arising, production, and origination.

What is the source, the origin, the birth, the arising, the production, the origination of effort? … of the prior duties? … of relinquishment? … of determining? … of performing the robe-making ceremony? … of the key phrases and the obstacles? … of the object? What is the source, the origin, the birth, the arising, the production, the origination of expectation and non-expectation?

Effort has conditions as its source, origin, birth, arising, production, and origination. The prior duties … Relinquishment … Determining … Performing the robe-making ceremony … The key phrases and the obstacles … The object … Expectation and non-expectation have conditions as their source, origin, birth, arising, production, and origination.

How many things are grouped with the prior duties? Seven things: washing, planning, cutting, tacking, sewing, dyeing, and marking.

How many things are grouped with relinquishment? Three things: the outer robe, the upper robe, and the sarong.

How many things are grouped with determining? Three things: the outer robe, the upper robe, and the sarong.

How many things are grouped with performing the robe-making ceremony? One thing: breaking into speech.

How many roots does the robe-making ceremony have, how many objects, and how many grounds? The robe-making ceremony has one root: the Sangha. It has three objects: the outer robe, the upper robe, and the sarong. It has six grounds: linen, cotton, silk, wool, sunn hemp, and hemp.

What is the beginning, the middle, and the end of the robe-making ceremony? The prior duties are the beginning, the performing is the middle, the robe-making ceremony is the end.

What sort of person is unable to perform the robe-making ceremony? What sort of person is able to perform the robe-making ceremony? A person who has eight qualities is unable to perform the robe-making ceremony. A person who has eight qualities is able to perform the robe-making ceremony. What are the eight qualities of a person who is unable to perform the robe-making ceremony? 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. What are the eight qualities of a person who is able to perform the robe-making ceremony? 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.

For how many kinds of people is the robe-making ceremony not effective? For how many kinds of people is the robe-making ceremony effective? It is not effective for three kinds of people. It is effective for three kinds of people. For which three kinds of people is it not effective? 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. For which three kinds of people is it effective? 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.

How many kinds of robe-making ceremonies are invalid? How many kinds of robe-making ceremonies are valid? Three kinds of robe-making ceremonies are invalid. Three kinds of robe-making ceremonies are valid. What are the three kinds of robe-making ceremonies that are invalid? The object fails; the timing fails; the making fails. What are the three kinds of robe-making ceremonies that are valid? The object succeeds; the timing succeeds; the making succeeds.

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

The robe-making ceremony is to be known: “the robe-making ceremony” is the grouping and coming together of just those things—their name, appellation, label, terminology, wording, designation.

The month of the robe-making ceremony is to be known: the last month of the rainy season.

Failure of the robe-making ceremony is to be known: the robe-making ceremony fails in twenty-four ways.

Success of the robe-making ceremony is to be known: The robe-making ceremony is successful through seventeen aspects.

The giving of an indication is to be known: one makes an indication, thinking, “I’ll perform the robe-making ceremony with this cloth.”

A hint is to be known: one gives a hint, thinking, “With this hint, I’ll make a cloth for the robe-making ceremony appear.”

Borrowing is to be known: a gift not to be taken as one’s own.

Storing is to be known: there are two kinds of storing: for the purpose of making and for the purpose of accumulation.

Relinquishment is to be known: dawn arrives while it is being made.

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

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. 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. He should then say, “I perform the robe-making ceremony with this outer robe.” 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. He should then say, “I perform the robe-making ceremony with this upper robe.” If he wishes to perform the robe-making ceremony with a sarong, he should relinquish his old sarong and then determine the new one. He should then say, “I perform the robe-making ceremony with this sarong.” 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: “Venerable sirs, the Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. Please express your appreciation.” The monks who are expressing their appreciation should arrange their upper robes over one shoulder, raise their joined palms, and say: “The Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. We express our appreciation.” 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: “Venerable sirs, the Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. Please express your appreciation.” The monks who are expressing their appreciation should arrange their upper robes over one shoulder, raise their joined palms, and say: “The Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. We express our appreciation.” 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: “The Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. Please express your appreciation.” The monk who is expressing his appreciation should arrange his upper robe over one shoulder, raise his joined palms, and say: “The Sangha’s robe-making ceremony has been performed. The robe-making ceremony is legitimate. I express my appreciation.”

5. The robe-making ceremony for an individual “Does the Sangha perform the robe-making ceremony? Does a group perform the robe-making ceremony? Does an individual perform the robe-making ceremony?” “The Sangha does not perform the robe-making ceremony, nor does a group, but an individual does.” If the Sangha does not perform the robe-making ceremony, nor a group, but an individual does, then the Sangha has not performed the robe-making ceremony, nor has a group, but an individual has. “Does the Sangha recite the Monastic Code? Does a group recite the Monastic Code? Does an individual recite the Monastic Code?” “The Sangha does not recite the Monastic Code, nor does a group, but an individual does.” If the Sangha does not recite the Monastic Code, nor a group, but an individual does, then the Sangha has not recited the Monastic Code, nor has a group, but an individual has. “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. It is in this way that the Sangha does not perform the robe-making ceremony, nor does a group, but an individual does. 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.”

6. Questions and answers regarding the obstacles “The robe season ends when one departs from the monastery. So said the Kinsman of the Sun. And about this I ask you: Which obstacle is removed first?

The robe season ends when one departs from the monastery. So said the Kinsman of the Sun. And about this I answer you: The robe obstacle is removed first. The monastery obstacle is removed when one goes outside the monastery zone.

The robe season ends when the robe is finished. So said the Kinsman of the Sun. And about this I ask you: Which obstacle is removed first?

The robe season ends when the robe is finished. So said the Kinsman of the Sun. And about this I answer you: The monastery obstacle is removed first. The robe obstacle is removed when the robe is finished.

The robe season ends when he makes that decision. So said the Kinsman of the Sun. And about this I ask you: Which obstacle is removed first?

The robe season ends when he makes that decision. So said the Kinsman of the Sun. And about this I answer you: The two obstacles are removed simultaneously.

The robe season ends when the robe-cloth is lost. So said the Kinsman of the Sun. And about this I ask you: Which obstacle is removed first?

The robe season ends when the robe-cloth is lost. So said the Kinsman of the Sun. And about this I answer you: The monastery obstacle is removed first. The robe obstacle is removed when the robe-cloth is lost.

The robe season ends when he hears about the end of the robe season. So said the Kinsman of the Sun. And about this I ask you: Which obstacle is removed first?

The robe season ends when he hears about the end of the robe season. So said the Kinsman of the Sun. And about this I answer you: The robe obstacle is removed first. The monastery obstacle is removed when one hears about the end of the robe season.

The robe season ends when the expectation is disappointed. So said the Kinsman of the Sun. And about this I ask you: Which obstacle is removed first?

The robe season ends when the expectation is disappointed. So said the Kinsman of the Sun. And about this I answer you: The monastery obstacle is removed first. The robe obstacle is removed when the expectation of more robe-cloth is disappointed.

The robe season ends while he is outside the monastery zone. So said the Kinsman of the Sun. And about this I ask you: Which obstacle is removed first?

The robe season ends while he is outside the monastery zone. So said the Kinsman of the Sun. And about this I answer you: The robe obstacle is removed first. The monastery obstacle is removed when one is outside the monastery zone.

The robe season ends together. So said the Kinsman of the Sun. And about this I ask you: Which obstacle is removed first?

The robe season ends together. So said the Kinsman of the Sun. And about this I answer you: The two obstacles are removed simultaneously.”

“How many kinds of endings of the robe season depend on the Sangha? How many kinds of endings of the robe season depend on an individual? How many kinds of endings of the robe season depend neither on the Sangha nor on an individual? One kind of ending of the robe season depends on the Sangha: when the robe season ends midway. Four kinds of endings of the robe season depend on an individual: when one departs from the monastery, when the robe is finished, when one makes a decision, and when one is outside the monastery zone. Four kinds of endings of the robe season depend neither on the Sangha nor on an individual: 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. How many kinds of endings of the robe season happen inside the monastery zone? How many kinds of endings of the robe season happen outside the monastery zone? How many kinds of endings of the robe season may happen either inside or outside the monastery zone? Two kinds of endings of the robe season happen inside the monastery zone: when the robe season ends midway, and when the robe season ends together. Three kinds of endings of the robe season happen outside the monastery zone: when one departs from the monastery, when one hears about the end of the robe season, and when one is outside the monastery zone. Four kinds of endings of the robe season may happen inside or outside the monastery zone: 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.

How many kinds of endings of the robe season arise together and end together? How many kinds of endings of the robe season arise together and end separately? Two kinds of endings of the robe season arise together and end together: when the robe season ends midway, and when the robe season ends together. The rest of the endings of the robe season arise together but end separately.”

The robe-making ceremony is finished.

This is the summary:

“Who has, how, fifteen, Things, source, and cause; Condition, grouped with, roots, And beginning, persons who perform the robe-making ceremony.

For three, three, to be known, The robe-making ceremony, and with recitation; Obstacles, depend on, in a monastery zone, And with arise and end.”

Parivāra 16. Kathinabheda 1. Kathinaatthatādi

Kassa kathinaṁ anatthataṁ? Kassa kathinaṁ atthataṁ? Kinti kathinaṁ anatthataṁ? Kinti kathinaṁ atthataṁ?

Kassa kathinaṁ anatthatanti? Dvinnaṁ puggalānaṁ anatthataṁ hoti kathinaṁ—anatthārakassa ca ananumodakassa ca. Imesaṁ dvinnaṁ puggalānaṁ anatthataṁ hoti kathinaṁ.

Kassa kathinaṁ atthatanti? Dvinnaṁ puggalānaṁ atthataṁ hoti kathinaṁ—atthārakassa ca anumodakassa ca. Imesaṁ dvinnaṁ puggalānaṁ atthataṁ hoti kathinaṁ.

Kinti kathinaṁ anatthatanti? Catuvīsatiyā ākārehi anatthataṁ hoti kathinaṁ, na ullikhitamattena atthataṁ hoti kathinaṁ, na dhovanamattena atthataṁ hoti kathinaṁ, na cīvaravicāraṇamattena atthataṁ hoti kathinaṁ, na chedanamattena atthataṁ hoti kathinaṁ, na bandhanamattena atthataṁ hoti kathinaṁ, na ovaṭṭiyakaraṇamattena atthataṁ hoti kathinaṁ, na kaṇḍusakaraṇamattena atthataṁ hoti kathinaṁ, na daḷhīkammakaraṇamattena atthataṁ hoti kathinaṁ, na anuvātakaraṇamattena atthataṁ hoti kathinaṁ, na paribhaṇḍakaraṇamattena atthataṁ hoti kathinaṁ, na ovaddheyyakaraṇamattena atthataṁ hoti kathinaṁ, na kambalamaddanamattena atthataṁ hoti kathinaṁ, na nimittakatena atthataṁ hoti kathinaṁ, na parikathākatena atthataṁ hoti kathinaṁ, na kukkukatena atthataṁ hoti kathinaṁ, na sannidhikatena atthataṁ hoti kathinaṁ, na nissaggiyena atthataṁ hoti kathinaṁ, na akappakatena atthataṁ hoti kathinaṁ, na aññatra saṅghāṭiyā atthataṁ hoti kathinaṁ, na aññatra uttarāsaṅgena atthataṁ hoti kathinaṁ, na aññatra antaravāsakena atthataṁ hoti kathinaṁ, na aññatra pañcakena vā atirekapañcakena vā tadaheva sañchinnena samaṇḍalīkatena atthataṁ hoti kathinaṁ, na aññatra puggalassa atthārā atthataṁ hoti kathinaṁ, sammā ce atthataṁ hoti kathinaṁ, tañce nissīmaṭṭho anumodati. Evampi anatthataṁ hoti kathinaṁ.

Nimittakammaṁ nāma nimittaṁ karoti—“iminā dussena kathinaṁ attharissāmī”ti. Parikathā nāma parikathaṁ karoti—“imāya parikathāya kathinadussaṁ nibbattessāmī”ti. Kukkukataṁ nāma anādiyadānaṁ vuccati. Sannidhi nāma dve sannidhiyo—karaṇasannidhi vā nicayasannidhi vā. Nissaggiyaṁ nāma kayiramāne aruṇaṁ uṭṭhahati. Imehi catuvīsatiyā ākārehi anatthataṁ hoti kathinaṁ.

Kinti kathinaṁ atthatanti? Sattarasahi ākārehi atthataṁ hoti kathinaṁ. 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.

Saha kathinassa atthārā kati dhammā jāyanti? Saha kathinassa atthārā pannarasa dhammā jāyanti—aṭṭha mātikā, dve palibodhā, pañcānisaṁsā. Saha kathinassa atthārā ime pannarasa dhammā jāyanti.

2. Kathinaanantarapaccayādi Payogassa katame dhammā anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo, purejātapaccayena paccayo, pacchājātapaccayena paccayo, sahajātapaccayena paccayo? Pubbakaraṇassa katame dhammā anantarapaccayena paccayo …pe… paccuddhārassa katame dhammā … adhiṭṭhānassa katame dhammā … atthārassa katame dhammā … mātikānañca palibodhānañca katame dhammā … vatthussa katame dhammā anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo, purejātapaccayena paccayo, pacchājātapaccayena paccayo, sahajātapaccayena paccayo?

Pubbakaraṇaṁ payogassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo. Payogo pubbakaraṇassa purejātapaccayena paccayo. Pubbakaraṇaṁ payogassa pacchājātapaccayena paccayo. Pannarasa dhammā sahajātapaccayena paccayo. Paccuddhāro pubbakaraṇassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo. Pubbakaraṇaṁ paccuddhārassa purejātapaccayena paccayo. Paccuddhāro pubbakaraṇassa pacchājātapaccayena paccayo. Pannarasa dhammā sahajātapaccayena paccayo. Adhiṭṭhānaṁ paccuddhārassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo. Paccuddhāro adhiṭṭhānassa purejātapaccayena paccayo. Adhiṭṭhānaṁ paccuddhārassa pacchājātapaccayena paccayo. Pannarasa dhammā sahajātapaccayena paccayo. Atthāro adhiṭṭhānassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo. Adhiṭṭhānaṁ atthārassa purejātapaccayena paccayo. Atthāro adhiṭṭhānassa pacchājātapaccayena paccayo. Pannarasa dhammā sahajātapaccayena paccayo. Mātikā ca palibodhā ca atthārassa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo. Atthāro mātikānañca palibodhānañca purejātapaccayena paccayo. Mātikā ca palibodhā ca atthārassa pacchājātapaccayena paccayo. Pannarasa dhammā sahajātapaccayena paccayo. Āsā ca anāsā ca vatthussa anantarapaccayena paccayo, samanantarapaccayena paccayo, nissayapaccayena paccayo, upanissayapaccayena paccayo. Vatthu āsānañca anāsānañca purejātapaccayena paccayo. Āsā ca anāsā ca vatthussa pacchājātapaccayena paccayo. Pannarasa dhammā sahajātapaccayena paccayo.

3. Pubbakaraṇanidānādivibhāga Pubbakaraṇaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavaṁ, kiṁsambhāraṁ, kiṁsamuṭṭhānaṁ? Paccuddhāro kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavo, kiṁsambhāro, kiṁsamuṭṭhāno? Adhiṭṭhānaṁ kiṁnidānaṁ, kiṁsamudayaṁ, kiṁjātikaṁ, kiṁpabhavaṁ, kiṁsambhāraṁ, kiṁsamuṭṭhānaṁ? Atthāro kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavo, kiṁsambhāro, kiṁsamuṭṭhāno? Mātikā ca palibodhā ca kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavā, kiṁsambhārā kiṁsamuṭṭhānā? Āsā ca anāsā ca kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavā, kiṁsambhārā, kiṁsamuṭṭhānā?

Pubbakaraṇaṁ payoganidānaṁ, payogasamudayaṁ, payogajātikaṁ, payogapabhavaṁ, payogasambhāraṁ, payogasamuṭṭhānaṁ. Paccuddhāro pubbakaraṇanidāno, pubbakaraṇasamudayo, pubbakaraṇajātiko, pubbakaraṇapabhavo, pubbakaraṇasambhāro, pubbakaraṇasamuṭṭhāno. Adhiṭṭhānaṁ paccuddhāranidānaṁ, paccuddhārasamudayaṁ, paccuddhārajātikaṁ, paccuddhārapabhavaṁ, paccuddhārasambhāraṁ, paccuddhārasamuṭṭhānaṁ. Atthāro adhiṭṭhānanidāno, adhiṭṭhānasamudayo, adhiṭṭhānajātiko, adhiṭṭhānapabhavo, adhiṭṭhānasambhāro, adhiṭṭhānasamuṭṭhāno. Mātikā ca palibodhā ca atthāranidānā, atthārasamudayā, atthārajātikā, atthārapabhavā, atthārasambhārā, atthārasamuṭṭhānā. Āsā ca anāsā ca vatthunidānā, vatthusamudayā, vatthujātikā, vatthupabhavā, vatthusambhārā, vatthusamuṭṭhānā.

Payogo kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavo, kiṁsambhāro, kiṁsamuṭṭhāno, pubbakaraṇaṁ …pe… paccuddhāro … adhiṭṭhānaṁ … atthāro … mātikā ca palibodhā ca … vatthu … āsā ca anāsā ca kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavā, kiṁsambhārā, kiṁsamuṭṭhānā?

Payogo hetunidāno, hetusamudayo, hetujātiko, hetupabhavo, hetusambhāro, hetusamuṭṭhāno. Pubbakaraṇaṁ …pe… paccuddhāro … adhiṭṭhānaṁ … atthāro … mātikā ca palibodhā ca … vatthu … āsā ca anāsā ca hetunidānā, hetusamudayā, hetujātikā, hetupabhavā, hetusambhārā, hetusamuṭṭhānā.

Payogo kiṁnidāno, kiṁsamudayo, kiṁjātiko, kiṁpabhavo, kiṁsambhāro, kiṁsamuṭṭhāno? Pubbakaraṇaṁ …pe… paccuddhāro … adhiṭṭhānaṁ … atthāro … mātikā ca palibodhā ca … vatthu … āsā ca anāsā ca kiṁnidānā, kiṁsamudayā, kiṁjātikā, kiṁpabhavā, kiṁsambhārā, kiṁsamuṭṭhānā?

Payogo paccayanidāno, paccayasamudayo, paccayajātiko, paccayapabhavo, paccayasambhāro, paccayasamuṭṭhāno. Pubbakaraṇaṁ …pe… paccuddhāro … adhiṭṭhānaṁ … atthāro … mātikā ca palibodhā ca … vatthu … āsā ca anāsā ca paccayanidānā, paccayasamudayā, paccayajātikā, paccayapabhavā, paccayasambhārā, paccayasamuṭṭhānā.

Pubbakaraṇaṁ katihi dhammehi saṅgahitaṁ? Pubbakaraṇaṁ sattahi dhammehi saṅgahitaṁ. Dhovanena, vicāraṇena, chedanena, bandhanena, sibbanena, rajanena, kappakaraṇena—pubbakaraṇaṁ imehi sattahi dhammehi saṅgahitaṁ.

Paccuddhāro katihi dhammehi saṅgahito? Paccuddhāro tīhi dhammehi saṅgahito—saṅghāṭiyā, uttarāsaṅgena, antaravāsakena.

Adhiṭṭhānaṁ katihi dhammehi saṅgahitaṁ? Adhiṭṭhānaṁ tīhi dhammehi saṅgahitaṁ—saṅghāṭiyā, uttarāsaṅgena, antaravāsakena.

Atthāro katihi dhammehi saṅgahito? Atthāro ekena dhammena saṅgahito—vacībhedena.

Kathinassa kati mūlāni, kati vatthūni, kati bhūmiyo? Kathinassa ekaṁ mūlaṁ—saṅgho; tīṇi vatthūni—saṅghāṭi, uttarāsaṅgo, antaravāsako; cha bhūmiyo—khomaṁ, kappāsikaṁ, koseyyaṁ, kambalaṁ, sāṇaṁ, bhaṅgaṁ.

Kathinassa ko ādi, kiṁ majjhe, kiṁ pariyosānaṁ? Kathinassa pubbakaraṇaṁ ādi, kriyā majjhe, atthāro pariyosānaṁ.

Katihaṅgehi samannāgato puggalo abhabbo kathinaṁ attharituṁ? Katihaṅgehi samannāgato puggalo bhabbo kathinaṁ attharituṁ? Aṭṭhahaṅgehi samannāgato puggalo abhabbo kathinaṁ attharituṁ. Aṭṭhahaṅgehi samannāgato puggalo bhabbo kathinaṁ attharituṁ. Katamehi aṭṭhahaṅgehi samannāgato puggalo abhabbo kathinaṁ attharituṁ? 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. Katamehi aṭṭhahaṅgehi samannāgato puggalo bhabbo kathinaṁ attharituṁ? Pubbakaraṇaṁ jānāti, paccuddhāraṁ jānāti, adhiṭṭhānaṁ jānāti, atthāraṁ jānāti, mātikaṁ jānāti, palibodhaṁ jānāti, uddhāraṁ jānāti, ānisaṁsaṁ jānāti—imehi aṭṭhahaṅgehi samannāgato puggalo bhabbo kathinaṁ attharituṁ.

Katinaṁ puggalānaṁ kathinatthārā na ruhanti? Katinaṁ puggalānaṁ kathinatthārā ruhanti? Tiṇṇaṁ puggalānaṁ kathinatthārā na ruhanti. Tiṇṇaṁ puggalānaṁ kathinatthārā ruhanti. Katamesaṁ tiṇṇaṁ puggalānaṁ kathinatthārā na ruhanti? Nissīmaṭṭho anumodati, anumodento na vācaṁ bhindati, vācaṁ bhindanto na paraṁ viññāpeti—imesaṁ tiṇṇaṁ puggalānaṁ kathinatthārā na ruhanti. Katamesaṁ tiṇṇaṁ puggalānaṁ kathinatthārā ruhanti? Sīmaṭṭho anumodati, anumodento vācaṁ bhindati, vācaṁ bhindanto paraṁ viññāpeti—imesaṁ tiṇṇaṁ puggalānaṁ kathinatthārā ruhanti.

Kati kathinatthārā na ruhanti? Kati kathinatthārā ruhanti? Tayo kathinatthārā na ruhanti. Tayo kathinatthārā ruhanti. Katame tayo kathinatthārā na ruhanti? Vatthuvipannañceva hoti, kālavipannañca, karaṇavipannañca—ime tayo kathinatthārā na ruhanti. Katame tayo kathinatthārā ruhanti? Vatthusampannañceva hoti, kālasampannañca, karaṇasampannañca—ime tayo kathinatthārā ruhanti.

4. Kathinādijānitabbavibhāga Kathinaṁ jānitabbaṁ, kathinatthāro jānitabbo, kathinassa atthāramāso jānitabbo, kathinassa atthāravipatti jānitabbā, kathinassa atthārasampatti jānitabbā, nimittakammaṁ jānitabbaṁ, parikathā jānitabbā, kukkukataṁ jānitabbaṁ, sannidhi jānitabbā, nissaggiyaṁ jānitabbaṁ.

Kathinaṁ jānitabbanti tesaññeva dhammānaṁ saṅgaho samavāyo nāmaṁ nāmakammaṁ nāmadheyyaṁ nirutti byañjanaṁ abhilāpo yadidaṁ kathinanti.

Kathinassa atthāramāso jānitabboti vassānassa pacchimo māso jānitabbo.

Kathinassa atthāravipatti jānitabbāti catuvīsatiyā ākārehi kathinassa atthāravipatti jānitabbā.

Kathinassa atthārasampatti jānitabbāti sattarasahi ākārehi kathinassa atthārasampatti jānitabbā.

Nimittakammaṁ jānitabbanti nimittaṁ karoti iminā dussena kathinaṁ attharissāmīti.

Parikathā jānitabbāti parikathaṁ karoti imāya parikathāya kathinadussaṁ nibbattessāmīti.

Kukkukataṁ jānitabbanti anādiyadānaṁ jānitabbaṁ.

Sannidhi jānitabbāti dve sannidhiyo jānitabbā—karaṇasannidhi vā nicayasannidhi vā.

Nissaggiyaṁ jānitabbanti kariyamāne aruṇaṁ uṭṭhahati.

Kathinatthāro jānitabboti sace saṅghassa kathinadussaṁ uppannaṁ hoti, saṅghena kathaṁ paṭipajjitabbaṁ, atthārakena kathaṁ paṭipajjitabbaṁ, anumodakena kathaṁ paṭipajjitabbaṁ.

Saṅghena ñattidutiyena kammena kathinatthārakassa bhikkhuno dātabbaṁ, tena kathinatthārakena bhikkhunā tadaheva dhovitvā vimajjitvā vicāretvā chinditvā sibbetvā rajitvā kappaṁ katvā kathinaṁ attharitabbaṁ. Sace saṅghāṭiyā kathinaṁ attharitukāmo hoti, porāṇikā saṅghāṭi paccuddharitabbā, navā saṅghāṭi adhiṭṭhātabbā. Imāya saṅghāṭiyā kathinaṁ attharāmīti vācā bhinditabbā. Sace uttarāsaṅgena kathinaṁ attharitukāmo hoti, porāṇako uttarāsaṅgo paccuddharitabbo, navo uttarāsaṅgo adhiṭṭhātabbo. Iminā uttarāsaṅgena kathinaṁ attharāmīti vācā bhinditabbā. Sace antaravāsakena kathinaṁ attharitukāmo hoti, porāṇako antaravāsako paccuddharitabbo, navo antaravāsako adhiṭṭhātabbo. Iminā antaravāsakena kathinaṁ attharāmīti vācā bhinditabbā. Tena kathinatthārakena bhikkhunā saṅghaṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—“atthataṁ, bhante, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodathā”ti. Tehi anumodakehi bhikkhūhi ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—“atthataṁ, āvuso, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodāmā”ti. Tena kathinatthārakena bhikkhunā sambahule bhikkhū upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassu vacanīyā—“atthataṁ, bhante, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodathā”ti. Tehi anumodakehi bhikkhūhi ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—“atthataṁ, āvuso, saṅghassa kathinaṁ, dhammiko kathinatthāro anumodāmā”ti. Tena kathinatthārakena bhikkhunā ekaṁ bhikkhuṁ upasaṅkamitvā ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—“atthataṁ, āvuso, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodāhī”ti. Tena anumodakena bhikkhunā ekaṁsaṁ uttarāsaṅgaṁ karitvā añjaliṁ paggahetvā evamassa vacanīyo—“atthataṁ, āvuso, saṅghassa kathinaṁ, dhammiko kathinatthāro, anumodāmī”ti.

5. Puggalassevakathinatthāra Saṅgho kathinaṁ attharati, gaṇo kathinaṁ attharati, puggalo kathinaṁ attharatīti? Na saṅgho kathinaṁ attharati, na gaṇo kathinaṁ attharati, puggalo kathinaṁ attharatīti. Hañci na saṅgho kathinaṁ attharati, na gaṇo kathinaṁ attharati, puggalo kathinaṁ attharati. Saṅghassa anatthataṁ hoti kathinaṁ, gaṇassa anatthataṁ hoti kathinaṁ, puggalassa atthataṁ hoti kathinaṁ. Saṅgho pātimokkhaṁ uddisati gaṇo pātimokkhaṁ uddisati puggalo pātimokkhaṁ uddisatīti? Na saṅgho pātimokkhaṁ uddisati, na gaṇo pātimokkhaṁ uddisati, puggalo pātimokkhaṁ uddisatīti. Hañci na saṅgho pātimokkhaṁ uddisati, na gaṇo pātimokkhaṁ uddisati, puggalo pātimokkhaṁ uddisati. Saṅghassa anuddiṭṭhaṁ hoti pātimokkhaṁ, gaṇassa anuddiṭṭhaṁ hoti pātimokkhaṁ, puggalassa uddiṭṭhaṁ hoti pātimokkhaṁ. Saṅghassa sāmaggiyā gaṇassa sāmaggiyā puggalassa uddesā saṅghassa uddiṭṭhaṁ hoti pātimokkhaṁ, gaṇassa uddiṭṭhaṁ hoti pātimokkhaṁ, puggalassa uddiṭṭhaṁ hoti pātimokkhaṁ. Evameva na saṅgho kathinaṁ attharati, na gaṇo kathinaṁ attharati, puggalo kathinaṁ attharati. Saṅghassa anumodanāya gaṇassa anumodanāya puggalassa atthārā saṅghassa atthataṁ hoti kathinaṁ, gaṇassa atthataṁ hoti kathinaṁ, puggalassa atthataṁ hoti kathinanti.

6. Palibodhapañhābyākaraṇa Pakkamanantiko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ pucchāmi, Katamo palibodho paṭhamaṁ chijjati.

Pakkamanantiko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ vissajjissaṁ, Cīvarapalibodho paṭhamaṁ chijjati; Tassa saha bahisīmagamanā, Āvāsapalibodho chijjati.

Niṭṭhānantiko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ pucchāmi, Katamo palibodho paṭhamaṁ chijjati.

Niṭṭhānantiko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ vissajjissaṁ, Āvāsapalibodho paṭhamaṁ chijjati; Cīvare niṭṭhite cīvarapalibodho chijjati.

Sanniṭṭhānantiko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ pucchāmi, Katamo palibodho paṭhamaṁ chijjati.

Sanniṭṭhānantiko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ vissajjissaṁ, Dve palibodhā apubbaṁ acarimaṁ chijjanti.

Nāsanantiko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ pucchāmi, Katamo palibodho paṭhamaṁ chijjati.

Nāsanantiko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ vissajjissaṁ, Āvāsapalibodho paṭhamaṁ chijjati; Cīvare naṭṭhe cīvarapalibodho chijjati.

Savanantiko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ pucchāmi, Katamo palibodho paṭhamaṁ chijjati.

Savanantiko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ vissajjissaṁ, Cīvarapalibodho paṭhamaṁ chijjati; Tassa saha savanena, Āvāsapalibodho chijjati.

Āsāvacchediko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ pucchāmi, Katamo palibodho paṭhamaṁ chijjati.

Āsāvacchediko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ vissajjissaṁ, Āvāsapalibodho paṭhamaṁ chijjati; Cīvarāsāya upacchinnāya cīvarapalibodho chijjati.

Sīmātikkamanantiko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ pucchāmi, Katamo palibodho paṭhamaṁ chijjati.

Sīmātikkamanantiko kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ vissajjissaṁ, Cīvarapalibodho paṭhamaṁ chijjati; Tassa bahisīme āvāsapalibodho chijjati.

Sahubbhāro kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ pucchāmi, Katamo palibodho paṭhamaṁ chijjati.

Sahubbhāro kathinuddhāro, Vutto ādiccabandhunā; Etañca tāhaṁ vissajjissaṁ, Dve palibodhā apubbaṁ acarimaṁ chijjantīti.

Kati kathinuddhārā saṅghādhīnā? Kati kathinuddhārā puggalādhīnā? Kati kathinuddhārā neva saṅghādhīnā na puggalādhīnā? Eko kathinuddhāro saṅghādhīno—antarubbhāro. Cattāro kathinuddhārā puggalādhīnā—pakkamanantiko, niṭṭhānantiko, sanniṭṭhānantiko, sīmātikkamanantiko. Cattāro kathinuddhārā neva saṅghādhīnā na puggalādhīnā—nāsanantiko, savanantiko, āsāvacchediko, sahubbhāro. Kati kathinuddhārā antosīmāya uddhariyyanti? Kati kathinuddhārā bahisīmāya uddhariyyanti? Kati kathinuddhārā siyā antosīmāya uddhariyyanti siyā bahisīmāya uddhariyyanti? Dve kathinuddhārā antosīmāya uddhariyyanti—antarubbhāro, sahubbhāro. Tayo kathinuddhārā bahisīmāya uddhariyyanti—pakkamanantiko, savanantiko, sīmātikkamanantiko. Cattāro kathinuddhārā siyā antosīmāya uddhariyyanti siyā bahisīmāya uddhariyyanti—niṭṭhānantiko, sanniṭṭhānantiko, nāsanantiko, āsāvacchediko.

Kati kathinuddhārā ekuppādā ekanirodhā? Kati kathinuddhārā ekuppādā nānānirodhā? Dve kathinuddhārā ekuppādā ekanirodhā—antarubbhāro, sahubbhāro. Avasesā kathinuddhārā ekuppādā nānānirodhāti.

Kathinabhedo niṭṭhito.

Tassuddānaṁ

Kassa kinti pannarasa, dhammā nidānahetu ca; Paccayasaṅgahamūlā, ādi ca atthārapuggalā.

Tiṇṇaṁ tayo jānitabbaṁ, atthāraṁ uddesena ca; Palibodhādhinā sīmāya, uppādanirodhena cāti.