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the strong cloths among the remaining Kathina benefits should be given, starting from the most senior, one cloth to each monk. Among these, the better ones should be given to the more senior. If it is asked, "How is this understood?" "On the last day of the Rains-retreat, if, after announcing the time, someone brings a ten-cubit cloth and gives it as a Rains-residence gift to the assembled community, if the newcomer is the elder of the community of monks, it should be given to him. The junior... If there is, the monk who is in agreement should address the elder of the Sangha: 'If, venerable sir, you wish, release the first portion and take this cloth.' It should not be given to one who does not release. But if, having released what was previously taken, he takes it, it should be given. By this same method, starting from the second elder, it should be rotated and given to the newcomer in the place of the bowl. If those who entered the rains retreat for the first time received two, three, four, or five cloths, each cloth received, by this same method, should be caused to be released and given until it is equal for the newcomer. But when it is equal for him, the remaining portion should be given to the elder's seat. Thus, in the commentary on the Khandhaka on dwellings, and in the Vimativinodanī, which is a commentary on that, it is stated: 'If the newcomer is a monk' means a newcomer monk who arrived later when the robes had been taken. 'In the place of the bowl' means in the place due by seniority. 'Those who entered the rains retreat for the first time' means those who entered the rains retreat with the last invitation to the rains retreat even before the arrival of the newcomer. 'Each cloth received' means each cloth that came from the donors. And in the Vajirabuddhiṭīkā, it is stated: 'Having released the first portion' means 'if this is more valuable than the first cloth taken.' Thus it is understood. Thus, in the commentary and sub-commentaries, regarding the giving of rains-residence robes, it is stated that a more valuable cloth brought later should be rotated starting from the great elder, and if they do not wish it, it should be given to the monk who arrived later, who is due by seniority. Therefore, it is understood that the better and better should be given to the senior. 'If those who entered the rains retreat for the first time received two, three, four, or five cloths' is stated only by the number of cloths, and not by the value. And since the kathina benefit cloth is of the nature of a rains-residence cloth, the kathina benefit cloths should be distributed only by the number of cloths, not by equal value. and they are to be seen, and for that very reason it is said: "He who gives many kathina-merit robes, it should be spread with his own." For many kathina-merit robes are helpful to the Saṅgha at the time of distribution. From Pāli commentaries and others, Having led to the decision stated; May the wise reflect On my kathina robe. Having reflected again and again, If it is suitable, may they uphold it; If unsuitable, may they seek Another reason from this. "And whatever robe-produce is there, that will be theirs," because the Buddha stated that the robes, the kathina-spread, belong to the bhikkhus, other items like alms-food given to the Saṅgha, apart from robes, become the property of the Saṅgha, whether they are within the boundary of the precinct or are newly arrived. Thus it is said in the commentary: "Having had the kathina spread and having eaten the alms, they will depart, but the merit belongs to the others." Relying on the passage "I allow, bhikkhus, to give novices half a share," they give novices only half a share of the kathina-merit robe, but it should not be done this way. Only the unseasonal robe kept in the storehouse should be given to novices as half a share. But the seasonal robe, such as the kathina-merit robe for the rainy season, should be given equally. This is said in the commentary on the Robe-Section: "Regarding 'half a share for novices,' here, those novices who are independent and do not perform the duties to be done for the community of bhikkhus, who are suitable for instruction and questioning, and who perform only the duties to their preceptors and teachers, and not to others, to these alone should half a share be given. But those who perform the duties to be done for the community of bhikkhus both before and after meals, to them an equal share should be given. And this should be done with the unseasonal robe that arose at a later time and was kept in the storehouse. it was said, “the kālacīvara, however, should be given at the same time.” Have the novices indeed entered the Rains-residence, so that they may obtain the benefits? Yes, they have entered, it is said. How is this understood? “Then four bhikkhus have entered, one novice has completed the Rains-residence, if he receives ordination in the latter part, he becomes a quorum for the Sangha, and obtains benefits,” due to this statement in the Commentary (Mahāva. Aṭṭha. 306), and in the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 306), “one who is ordained in the latter part can even make the first pavāraṇā, and is a Rains-resident, and obtains benefits,” due to this statement, the Rains-residence of novices is allowed. “Novices obtain the benefits of the kathina,” so they say. Among the benefits of the kathina arising from that, if the monastery workers purchase robes with rice, etc., or purchase rice, etc., with robes, how should one proceed there? It should be done according to the existing goods at the time of distribution. For thus it is said in the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 306), “when robes are purchased with rice, etc., arising from that, those robes belong only to those who have spread the kathina. But when rice, etc., are purchased with robes, it is said that those belong to everyone.” “But if there are many monasteries in one sīmā,” which sīmā is intended here? The upacāra-sīmā (precinct boundary). For it is in the upacāra-sīmā that the distribution of Sangha gains, etc., is accomplished. This is said in the Vajirabuddhiṭīkā (Vajira. Ṭī. Mahāvagga 306), “‘in the sīmā where the kathina is spread’ is said with reference to the upacāra-sīmā, because there is no arising from that in a baddha-sīmā (consecrated boundary) for one who is in an upacāra-sīmā regarding the share of dead bhikkhus’ robes, etc., this should be understood as ‘the upacāra-sīmā is intended’.” Having thus shown the spreading of the kathina, and without showing the removal of the mātikā-palibodha (restrictions of the kathina) which are agreeable to the Sangha, in the end, to show the benefits, it says, “For those who have spread the kathina, O bhikkhus,” etc. There, the eight kinds of mātikā are: pakkamanantikā (ending with departure), niṭṭhānan (ending with completion) There are seven ways of lifting the Kathina: by departure, by completion, by resolution, by destruction, by hearing, by exceeding the boundary, and by simultaneous lifting. Here, a monk who has spread the Kathina, taking a robe that has been completed, departs, thinking, "I will not return to this monastery." For that monk, the Kathina is lifted simply by his exceeding the boundary of the precinct. He does not obtain the five benefits. This lifting of the Kathina, since his departure itself is its end, is called "lifting by departure." A monk who has spread the Kathina, taking his share of the robe which is not yet completed, goes to another monastery. When he is outside the boundary of the precinct, he thinks, "I will make this robe in this monastery itself, and I will not return to the old monastery." So he makes that robe while outside the boundary. For that monk, when that robe is completed, the Kathina is lifted. This lifting of the Kathina, since the completion of the robe itself is its end, is called "lifting by completion." A monk who has spread the Kathina, taking an unmade robe, departs. When he is outside the boundary of the precinct, he thinks, "I will not make this robe, and I will not return to the old monastery." For that monk, by that resolution, the Kathina is lifted. This lifting of the Kathina, since his resolution itself is its end, is called "lifting by resolution." A monk who has spread the Kathina, taking an unmade robe, departs. When he is outside the boundary, he thinks, "I will make this robe right here, and I will not return to the old monastery." While he is making that robe, it is destroyed by thieves or others, it is ruined by fire or others. The Kathina is lifted. This lifting of the Kathina, since its destruction itself is its end, is called "lifting by destruction." A monk who has spread the Kathina, taking an unmade robe, departs, thinking, "I will return to this monastery." When he is outside the boundary, he thinks, "I will make this robe right here." When he has made the robe, he hears, "The Kathina has been lifted by the Sangha in the monastery." By that mere hearing, his Kathina is lifted. This lifting of the Kathina... The kathina's removal, its hearing is the end, thus it is called 'ending with hearing'. A bhikkhu who has received the kathina goes elsewhere for a new robe. When he has gone outside the boundary, it occurs to him thus: "Here, right outside the boundary, I will wait for the new robe, I will not return to the monastery." So he waits there for that new robe. Not obtaining that new robe, his hope for a robe is cut off. For that reason, the kathina of that bhikkhu is removed. This kathina removal, because it involves the cutting off of hope, is called 'ending with cutting off of hope'. A bhikkhu who has received the kathina, taking an unmade robe, departs, thinking "I will return to this monastery." Having gone outside the boundary, he makes that robe. That bhikkhu, having made the robe, thinking "I will return to the monastery," spends the time for the kathina's removal