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there is an offense of wrong-doing." (Mahāvagga 163) Thus, it is understood that one who possesses excellent qualities, capable of rendering service to the Sangha even if come from outside the boundary, should be given support. Therefore, one should not reject them by saying, "They are not of our group, they are not of our lineage or tradition, they are not our familiar acquaintance," and so forth. For group-identity and such are not the measure; the measure is only the quality of being very helpful as stated. For from the moment of making harmony, one becomes of the same group. Thus, the Blessed One permitted co-residence by making harmony, even for those who follow the suspended, who have different views and co-residence, by giving up their views; and for those who have performed the three kinds of suspension-actions, who have different actions and co-residence, by reinstating them. However, it is not proper to support an shameless person, even if they are learned. For such a one increases the assembly of the shameless and diminishes the assembly of the conscientious. But one who causes quarrels should be expelled even from the monastery. Thus, it is said in the commentary (Pāci. Aṭṭha. 128): "Only one who causes quarrels and disputes may be expelled from the entire Sangha-monastery. For such a one, having gained a faction, might even split the Sangha. But the shameless and others should be expelled only from their own dwelling place; it is not proper to expel them from the entire Sangha-monastery." One should not support a disagreeable person who lacks the essence of harmony, such as reverence for elders. For it is said: "There is no purpose in such a disagreeable person residing in one monastery or one precinct; therefore, their residence is forbidden everywhere." (Pāci. Aṭṭha. 122) Therefore, whether one is a resident or a visitor, whether one belongs to one's own group or another group, a bhikkhu who is learned and virtuous should be supported. For it was said by the Blessed One: "One who is learned, upholds the Dhamma, wise, a disciple of the Buddha; like a pure Jambonada gold, who would not praise him? Even the devas praise him, he is praised even by Brahmā." (A.N. 4.6) This is a decision regarding the giving of a dwelling by the Sangha within the boundary. It is for a monk who is endowed with qualities such as being of great service and distinction, who carries the burden of the Sangha, making it comfortable for him to reside. But when the elder of the Sangha, due to old age and weakness, or afflicted by illness, or desiring solitude, does not wish to look after the community, and wishes to give it to another, or wishing for no quarrels or disputes after his passing, desires to entrust it to his pupils and so on, then it should not be given by his own authority. This monastery belongs to the Sangha. Therefore, having assembled the Sangha and explained the reason, a person endowed with qualities of great service and distinction should be chosen. Then the Sangha, without resorting to the four wrong courses, having chosen a person who is modest, virtuous, learned, and desirous of training, in accordance with the Blessed One's intention, declares, "This monk is suitable for this monastery." If the Great Elder also approves of him, then this is skillful. If he does not approve, and wishes to give it to a person who is his own burden, but lacks the aforementioned qualities. In such a case, the Sangha does not go by way of desire, but the individual does. Therefore, the monastery should be given only with the Sangha's approval. But if the Sangha, having received some material gain, wishes to give it to a monk who lacks the aforementioned qualities, but an individual wishes to give it to a monk who possesses the aforementioned qualities, in accordance with the Blessed One's intention, then, considering that the individual is also included in the Sangha, the monastery should be given with the approval of that individual who acts in accordance with the Dhamma, not with the approval of the Sangha. For it is said in the commentary: "If the Sangha, having received something, does not prevent it due to attachment to gain, (but) one monk..." restrains, that monk is indeed the master. For in the Sangha's affairs, whoever performs a righteous act, that one is indeed the master. For it has been said – From desire, from hatred, from fear, from delusion; Whoever transgresses the Dhamma; His fame declines; Like the moon in the dark fortnight. From desire, from hatred, from fear, from delusion; Whoever does not transgress the Dhamma; His fame increases; Like the moon in the bright fortnight. But when the elder, without saying anything, has gone according to his kamma, and the Sangha does not consider anyone, then, if the Sangha's monastery in that region is without monks and empty, any teacher who desires the growth of the Dispensation should thus encourage the monks within the boundary: "Venerable sirs, do not act in this way. Among the monks within the boundary, choose a person endowed with many beneficial qualities. Having chosen and found such a person, let the united Sangha make the monastery suitable for permanent residence and give it to that person. If you do not find one among the monks within the boundary, then choose among the monks outside the boundary. Having chosen among the monks outside the boundary, and if a person endowed with the aforementioned qualities is found, bring that person within the boundary and, with the permission of the Sangha within the boundary, make the monastery suitable for permanent residence and give it to him. For by acting thus, venerable sirs, relying on a person endowed with the ten topics of discourse – namely, discourse on fewness of wishes, discourse on contentment, discourse on effacement, discourse on seclusion, discourse on the arousal of energy, discourse on morality, discourse on concentration, discourse on wisdom, discourse on liberation, and discourse on the knowledge and vision of liberation – you will hear Dhamma never heard before, you will clarify Dhamma heard before, you will dispel doubt, you will straighten your views, you will gladden your minds. Following the alms-round of such a conscientious, amiable, learned, and training-desiring monk, they will grow in faith, they will grow in morality, they will grow in learning." ...they will grow in generosity, they will grow in wisdom." This is stated in the Visuddhimagga (Visuddhi. 1.14): "Who is a good friend, a suitable resort, endowed with the ten qualities of talk, by relying on whom one hears what was unheard, purifies what was heard, overcomes doubt, straightens one's view, and gladdens one's mind? Or by following whom one grows in faith, grows in virtue, grows in learning, grows in generosity, grows in wisdom? This is called a suitable resort." Thus, having encouraged and given a Dhamma talk, a permanent residence should be given by the Sangha within the boundary. Thus, desiring the growth Of the Buddha's teaching, The wise monk, very pure, Made a good decision about residences. Thus, in the Vinayālaṅkāra, which is an explanation of the Vinayasaṅgaha, The Ornament of the Discourse on the Decision about Residences. 29. Discourse on the Decision about the Spreading of the Kathina Robe 226. Having thus spoken about the decision concerning the distribution of the four requisites, now, in order to speak about the decision concerning the Kathina, it is said: "Here, what is Kathina?" What is Kathina there? It is a collective designation. For, in ultimate reality, there is no single phenomenon called Kathina. It is merely a collective designation, a collection and combination of those mental and material phenomena, such as monks who have resided for the previous Rains, a Sangha of not less than five, the robe month, and a robe arisen righteously and properly, when these mental and material phenomena arise. How is this meaning to be known? Because it is stated in the Parivāra Pāli (Pari. 412): "The collection, the combination, the name, the naming, the appellation, the expression, the designation, the declaration of those very phenomena, that is Kathina." And because it is stated in the Commentary (Pari. Aṭṭha. 412): "'Of those very phenomena' means the coming together, the mixing of those phenomena, such as material form, etc., when they exist, Kathina is said to be. By 'name, naming,' etc., it is shown that 'Kathina' is merely a name for many phenomena, and not a single phenomenon in ultimate reality." , "in those phenomena like form, etc.," meaning monks who have resided for the previous rainy season, a Sangha not less than five, the robe month, a robe arisen by Dhamma and by right means— in such form and formless phenomena. "Being" means existing. "Mixed state" means being mixed, merely a collective designation. Therefore, it shows that "no single phenomenon exists in the ultimate sense." This is to be known as it is stated in the Vimativinodanī (Vi. Vi. Ṭī. Parivāra 2.412). For what reason is it called Kathina? For the reason of firmness. Why is it firm? Because it is capable of including the five benefits, namely, going without informing, going without taking leave, eating in groups, having robes as much as one wants, and the arising of robes wherever one wants. Indeed, it is stated in the Sāratthadīpanī (Sārattha. Ṭī. Mahāvagga 3.306), "the meaning is 'firm' because it is capable of including the five benefits," and similarly in the Vimativinodanī (Vi. Vi. Ṭī. Mahāvagga 2.306) and the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 306). Or, for what reason is it called Kathina? For the reason of gathering. How does it gather? It gathers the five benefits, not allowing them to go elsewhere; it collects and takes them. Indeed, it is stated in the Vinayatthamañjūsā (Kaṅkhā. Abhi. Ṭī. Kathinasikkhāpadavaṇṇanā), "Kathina for the reason of gathering the five benefits, not allowing them to go elsewhere."