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a blade of kusa grass should be dropped, because it is stated in the commentary (Mahāva. Aṭṭha. 343). Therefore, it should be distributed in the manner stated in this commentary; this is our acceptance. But some bhikkhus, when one robe is not enough for each one, exchange the robe, take an improper object, and distribute it. That is indeed very coarse. Others also, because some robes are expensive and some are inexpensive, and it is not possible to make them equal in value, do it in that way. That too is coarse. Indeed, in that case, even in exchanging with an improper object, even in examining it, even in taking a share, there is an offense. Some, saying "Kathina is difficult to manage," do not spread it (perform the ceremony), but manage it personally, according to their own inclination. But if it was given by the donors to an individual only, and not relinquished by the individual to the Sangha, in that case, it seems proper as it is their own property. But if it was given to the Sangha or to a group, or even if given to an individual, it was relinquished to the Sangha or to a group, in that case, it would be improper as it belongs to the Sangha or the group. Others, however, thinking it is difficult to manage what is received as Kathina, saying "We do not receive it as Kathina, we receive it as Vassāvāsika (rainy season residence gift)," manage it as they please. That too is improper. Indeed, even Vassāvāsika, if given to the Sangha, is Sanghika (belonging to the Sangha). If given to an individual, is Puggala (belonging to the individual). If you ask, "How is this understood?" "But if a rag-robe wearer resides in their dwelling, and seeing him arrived, they say, 'We give you a Vassāvāsika,' he should inform the Sangha. If those families do not wish to give to the Sangha, and say, 'We give it to you only,' a bhikkhu who shares the same lineage should be told, 'Perform the duty and receive it,' but for the rag-robe wearer, this is not proper," because it is stated in the commentary (Cūḷava. Aṭṭha. 318; Vi. Saṅga. Aṭṭha. 219). Vassāvāsika is of two kinds: faith-based... By means of gifts and what arises from them. Indeed, it is said in the commentary: "Thus, regarding gifts of faith, the donor people should be asked. But regarding what arises from that, the stewards should be asked." Even the Vassa-residence (robe) given out of faith is of two kinds: for a monastery, or not for a monastery. This is said in the commentary: "But the Elder Mahāpaduma said, 'It should not be done thus. For people give requisites for the maintenance of their own dwelling. Therefore, other bhikkhus should enter there.' And, 'But for those who have no dwelling, and only give requisites, it is allowable to accept their requisites in a dwelling not for the Vassa-residence.'" That which arises from that, called Vassa-residence (robe), is what arises from things given into the hands of the stewards for the purpose of consuming allowable items. This is also said in the commentary: "For from what is given into the hands of the stewards with the words 'consume allowable goods,' whatever is allowable from that, all of it is permitted to be consumed." Thus, even the Vassa-residence robe, formerly, mostly they gave to the Sangha itself. Therefore, when it is said "We give a Kathina robe," it should be accepted as a Kathina robe. When it is said "We give a Vassa-residence (robe)," it should be accepted as a Vassa-residence robe. Why? Because of the saying: "As the donors say, so should one act." If, without saying anything, something is placed in the hand or at the foot, and the person leaves, what should be done? In that case, if one knows: "This item is intended for a cetiya, or for the Sangha, or for another individual," it should be accepted for their purpose. If one knows: "It is intended for me," it should be accepted for oneself. This is said in the Parivāra as "nine unrighteous gifts," etc. If one knows nothing, then what is placed in one's hand or at one's foot without anything being said, becomes personal to that person. For nothing intended for a cetiya, etc., without... or places it in the bhikkhu's hand or at his feet. This is stated in the Samantapāsādikā: "Giving to a person means 'I give this robe to so-and-so' thus, either indirectly, or placing it at his feet and saying 'Venerable sir, I give this to you' thus, either directly, and so on." "It is said that it should be divided in the manner stated in this commentary." How should it be divided? "Since it is stated that the remaining advantages of the kathina should be given to those with strong resolve according to the order of the rains-residence," those bhikkhus who did not receive a rains-residence robe in that year, should be given one robe or one cloth each, starting from the lowest. Then, if there are robes or cloths remaining, a second share should be given, starting from the seat of the elders. When the robes or cloths are exhausted, the rains-residence and so on of the last one who received should be noted. Not only the cloths given on that kathina day itself are called kathina advantages, but also the robes given to the Sangha up to the removal of the kathina, and the robes brought by the monastery attendants from the Sangha's produce there, are indeed kathina advantages. Therefore, when such robes arise, they should be taken again and again, starting from the lowest of the bhikkhu whose rains-residence was noted as mentioned. "If there is no order, they should be given starting from the seat of the elders," (Mahāva. Aṭṭha. 306) according to this saying, due to the non-arising of rains-residence robes in that year, or even if they arise, due to not being taken according to an order, if there is no rains-residence order, all bhikkhus in that designated area who are to receive kathina advantages should be seated in order, and making an order starting from the seat of the elders, one robe or one cloth should be given to each bhikkhu. Even when giving to a junior bhikkhu of the Sangha, the great elders may come, it should not be said, "Venerable sir, it is given to those of twenty years, your turn has passed," the order Having set aside, having given to them, afterwards it should be given by seniority. But in the second part, when the elder's seat is ascended, for those who came later, the first part is not obtained. From the second part, it should be given by seniority of years. This consideration of seniority should be taken from the discourse on the distribution of the four requisites (Vinaya Saṅgaha Aṭṭhakathā 202). Indeed, sirs, some robes for the Kathina benefits are expensive, and some are inexpensive. How can there be equality in value if one is given to each? It is said: In the distribution of robes from the storehouse, equality of value should be desired. For thus it is said in the Robe Chapter (Mahāvagga 343): "Now at that time, there was an abundance of robes in the Sangha's storehouse. They reported this matter to the Blessed One – 'I allow, monks, to distribute by the Sangha present... (etc.)' Then it occurred to the monks who were distributing robes: 'How indeed should the robes be distributed?' They reported this matter to the Blessed One – 'I allow, monks, first to select, to weigh, to make distinctions of quality, to count the monks, to form groups, and to set aside portions of robes.'" And in the Commentary (Mahāvagga Aṭṭhakathā 343): "'To select' means having chosen the cloths thus: 'This is thick, this is fine, this is dense, this is thin, this is used, this is unused, this is so much in length, this is so much in width.' 'To weigh' means having made a determination of value thus: 'This is worth so much, this is worth so much.' 'To make distinctions of quality' means if each person receives a robe worth ten (coins), that is good. If not, that which is worth nine or eight (coins) should be tied together with another worth one (coin) and two (coins) respectively, and by this method, equal portions should be set aside – this is the meaning. 'To count the monks and form groups' means if, when giving to each individually, the day is not sufficient, then counting ten monks and forming one group with ten portions of robes, one bundle Having done so, I allow to set aside a share of robes thus," is the meaning. "When shares of robes are thus set aside, a straw should be cast," it is said. By this it is known: "In the distribution of robes from the storehouse, equality of value should be desired, and a straw should be cast." But in this distribution of robes from the Kathina benefits, equality of value should not be desired, and a straw should not be cast. For thus it is said in the Kathina Khandhaka Commentary: "When the Kathina is thus spread, if the donors, along with the Kathina robe, bring benefits and say, 'We give it to him by whom our Kathina was received,' the community of monks has no authority. But if they give without consideration and depart, the community of monks has authority. Therefore, if the remaining robes of the Kathina spreader are also worn out, the community, having announced it, should give cloths for their use as well. But only one formal act (kammavācā) is sufficient. The strong cloths among the remaining Kathina benefits should be given according to the seniority of the Rains-resident. If there is no such seniority, they should be given starting from the seat of the elder," it is said. It is not said, "having made a valuation" or "a straw should be cast." By this it is known: "The Kathina benefit robes should be given either according to the seniority of the Rains-resident or starting from the most senior. Neither equality of value should be made, nor a straw cast." But now, since they have not been given as Rains-residence, and no Rains-residence seniority has been established, and from the Kathina-spread robe, and from the cloth given for the remaining robes of the Kathina spreader,