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When property belonging to the Saṅgha is given by an appointed person, or by those instructed, or by monastery attendants, etc., and when property belonging to laypeople is given by the owner or by one instructed, if one takes it by saying "Give a share to another person" (who is not present), it is a debt for the goods. If one takes it when given by another (unauthorized person), one must pay the price of the goods. If it is given by one not appointed or not instructed, and one takes it by saying "Give another share too" or by calculating false years, one must immediately pay the price of the goods. If one takes it in this way when given by others (unauthorized), it is a debt for the goods. But if it is caused to be given by the owner saying "Give it to this one," or given by oneself, it is well given. This is the essence from all the Aṭṭhakathā decisions. Even for one who has entered for alms, the share of rice should be taken only by one standing within the boundary of the precinct. But if the donors say, "Venerable sirs, please take it even for those outside the precinct boundary; they will come and consume it," then it is permissible to take it even for those within the village area. The Pāḷi and the commentaries, having observed, the wise one; the Saṅgha's requisites thus, distributes with heedfulness. Thus, in the Compendium of Vinaya Decisions Beyond the Pāḷi, in all aspects, the Discourse on Decisions Regarding the Distribution of the Four Requisites is concluded. 29. Discourse on Decisions Regarding the Spreading of the Kathina Robe 226. Here, regarding the Kathina (Mahāva. Comm. 306), who are allowed to spread the Kathina, and who are not? By way of number, at the minimum, five people are allowed; up to a hundred thousand (or more) are also allowed, but fewer than five are not. By way of having completed the Rains Retreat, those who entered the Rains Retreat in the early period and made their first invitation (Pavāraṇā) are allowed. Those whose Rains Retreat was broken, or who entered in the later period, are not allowed. It is stated in the Mahāpaccariya that "Even those who completed the Rains Retreat in another monastery are not allowed." But for those who entered in the early period, all who complete the quorum... they do not gain the advantage; the advantage belongs to the others. If four, three, two, or one have arrived in the first period, the kathina should be spread by making the others the quorum. If four monks have arrived, and one novice has completed a year, if he is ordained in the latter period, he becomes a quorum member and gains the advantage. Three monks and two novices, two monks and three novices, one monk and four novices— the same method applies here. If those who arrived in the first period are not skilled in spreading the kathina, elder monks skilled in spreading, who are reciters of the Khandhaka, should be sought and brought. Having recited the kammavācā, and having had the kathina spread, and having eaten the alms, they will go; but the advantage belongs to the others. By whom given is a kathina valid? It is valid if given by any deity or human, or by any one of five co-religionists. There is a duty for the kathina giver. If, not knowing it, he asks, "Venerable sir, how should a kathina be given?" He should be told thus: "It is valid to give a cloth sufficient for one of the three robes at sunrise, saying, 'We give this kathina robe.' For its preparation, it is valid to give so many needles, so much thread, so much dye, and gruel and food to so many monks who are doing the preparation." The kathina spreader, too, when spreading a kathina that has arisen lawfully and rightly, should know the duty. Indeed, a cloth smeared with paste brought directly from the weaver's house is not valid, nor is a dirty cloth valid. Therefore, having received the kathina spreading cloth, having washed it thoroughly, having prepared needles and other robe-making implements, having sewn it that very day with many monks, having dyed the finished needlework, having given the kappabindu, the kathina should be spread. If, while it is not yet spread, another kathina cloth is brought, and many other kathinas He gives things for advantages. He who gives many advantages, with his property it should be spread. The other should be advised and made to understand in various ways. But by whom should the Kathina be spread? By him to whom the Sangha gives the Kathina robe. But to whom should it be given by the Sangha? To him who has a worn-out robe. If there are many with worn-out robes, it should be given to the elder. Even among elders, to him who is a great person, and can make and spread the robe that very day, to him it should be given. If the elder cannot, and a younger one can, to him it should be given. Moreover, it is proper for the Sangha to show favor to the Mahāthera. Therefore it should be said: "Venerable sirs, you take it, we will make it and give it." Among the three robes, for whichever is worn out, for that purpose it should be given. Naturally, for a double-layered robe, it should be given for a double layer. Even if his single-layered robe is thick, and the Kathina cloths are thin, for suitability, it should be given as much as is sufficient for a double layer. Even to one who says, "If I don't get it, I will wear a single layer," it is proper to give a double layer. But to one who is by nature greedy, to him it should not be given. Nor should it be taken by him, thinking, "After spreading the Kathina, I will later unsew it and make two robes." But to him to whom it is given, for him— "May the Sangha, venerable sirs, listen to me. This Kathina cloth has arisen for the Sangha. If it is suitable for the Sangha, may the Sangha give this Kathina cloth to the bhikkhu of such-and-such a name to spread the Kathina. This is the motion." "May the Sangha, venerable sirs, listen to me. This Kathina cloth has arisen for the Sangha. The Sangha gives this Kathina cloth to the bhikkhu of such-and-such a name to spread the Kathina. To which venerable one it is agreeable that this Kathina cloth be given to the bhikkhu of such-and-such a name to spread the Kathina, let him be silent. To whom it is not agreeable, let him speak." "This Kathina cloth has been given by the Sangha to the bhikkhu of such-and-such a name to spread the Kathina. It is agreeable to the Sangha, therefore it is silent. Thus do I hold it." (Mahāva. 307) – Thus it should be given with the second Kammavācā. When the Kathina robe is thus given, if that Kathina cloth is already fully prepared, that is skillful. If it is not fully prepared, it is not permissible for even one person to say, "I am an elder" or "I am learned" and not do it. All must gather together and complete the washing, sewing, and dyeing. This Kathina practice, indeed, is praised by the Buddha. In the past, Padumuttara Bhagavā also performed the Kathina practice. His chief disciple, named Sujāta Thera, received the Kathina. The Teacher, sitting with sixty-eight hundred thousand bhikkhus, performed it. Having received the Kathina, which has been completed and finished, if the bhikkhu who is spreading it wishes to spread the Kathina with the outer robe (saṅghāṭi), the old outer robe must be removed, the new outer robe must be determined, and the declaration, "With this outer robe, I spread the Kathina," must be made. If he wishes to spread the Kathina with the upper robe (uttarāsaṅga), the old upper robe must be removed, the new upper robe must be determined, and the declaration, "With this upper robe, I spread the Kathina," must be made. If he wishes to spread the Kathina with the inner robe (antaravāsaka), the old inner robe must be removed, the new inner robe must be determined, and the declaration, "With this inner robe, I spread the Kathina," must be made. Then (Pari. 413) that bhikkhu who spread the Kathina, approaching the Saṅgha, arranging his upper robe over one shoulder, and raising his clasped hands, should say this: "The Kathina has been spread by the Saṅgha, venerable sirs. The spreading of the Kathina is righteous. Please approve." Those bhikkhus who are approving, arranging their upper robes over one shoulder, and raising their clasped hands, should say this: "The Kathina has been spread by the Saṅgha, friends. The spreading of the Kathina is righteous. We approve." That bhikkhu who spread the Kathina, approaching many bhikkhus, arranging his upper robe over one shoulder having made the añjali, he should be told thus: "The Kathina, venerable sirs, has been spread for the Sangha. The spreading of the Kathina is righteous. Rejoice!" By those monks who rejoice, having placed the upper robe over one shoulder, having made the añjali, he should be told thus: "The Kathina, friends, has been spread for the Sangha. The spreading of the Kathina is righteous. We rejoice." By that monk who spread the Kathina, having approached one monk, having placed the upper robe over one shoulder, having made the añjali, he should be told thus: "The Kathina, friend, has been spread for the Sangha. The spreading of the Kathina is righteous. Rejoice!" By that monk who rejoices, having placed the upper robe over one shoulder, having made the añjali, he should be told thus: "The Kathina, friend, has been spread for the Sangha. The spreading of the Kathina is righteous. I rejoice." Thus for all, the Kathina is spread. And this is said in the Parivāra: "The Kathina is spread for two individuals: for the one who spreads it, and for the one who rejoices." Again it is said: "The Sangha does not spread the Kathina. The group does not spread the Kathina. An individual spreads the Kathina. By the Sangha's rejoicing, by the group's rejoicing, by the individual's spreading, the Kathina is spread for the Sangha. The Kathina is spread for the group. The Kathina is spread for the individual." However, when the Kathina is thus spread, if the donors, along with the Kathina robe,