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that is merely their opinion, because it is said in the Campeyya Khandhaka (Mahāva. 388): “Therein, monks, this group of four monks, excluding three acts: ordination, invitation, and rehabilitation.” “Therefore” means because it is allowed for those who completed the previous rains based on having completed the rains, and because it is valid for five persons by the very last limit, therefore. “Wherein” means in which monastery. “Benefit” means the kathina benefits such as going without invitation. But if four monks entered the rains retreat, If one novice of full age receives higher ordination in the western direction, he becomes a quorum-completer, and obtains benefit. Three bhikkhus, two novices, two bhikkhus, three novices, one bhikkhu, four novices— here too, the same method applies. By the declaration-followed-by-motion formula stated in the Khandhaka: “May the Sangha hear me, venerable sirs. 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 declaration. May the Sangha hear me, venerable sirs. 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 whichever 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, by the declaration-followed-by-motion formula stated in the Kathina Khandhaka. "Worthy of spreading the Kathina" means capable of spreading the Kathina. And he should be understood as endowed with eight qualities, such as knowing the preliminary duties. For it is said in the Vinayavinicchaya: “A bhikkhu skilled in the eight qualities is worthy of spreading the Kathina.” And in the Parivāra (Pari. 409) it is said: “A person endowed with eight qualities is capable of spreading the Kathina. With which eight qualities is a person endowed to be capable of spreading the Kathina? He knows the preliminary duties, he knows the withdrawal, he knows the determination, he knows the spreading, he knows the matrix, he knows the impediment, he knows the removal, he knows the benefits. A person endowed with these eight qualities is capable of spreading the Kathina.” And here, "preliminary duties" means washing, examining, cutting, binding, sewing, dyeing The act of making. Reclaiming is the reclaiming of old robes and so on. Designation is the designation of the Kathina robe. Spreading is the spreading of the Kathina. Categories are the eight categories. Obstacles are the two obstacles: the obstacle of dwelling and the obstacle of robes. Taking up is the departure and so on. Advantages are the five advantages. Moreover, what is said in the Samantapāsādikā (Mahāva. Aṭṭha. 306): “By whom should the Kathina be spread? By him to whom the Sangha gives the Kathina robe. To whom should the Sangha give it? To him who has old robes. If there are many with old robes, it should be given to the elder. Among the elders, to him who is a great person and can make the robe and spread it on that very day, to him it should be given. If the elder cannot, but a younger one can, to him it should be given. Or, it is proper for the Sangha to show favor to the Mahāthera, therefore, it should be said: ‘Venerable Sir, please accept it, we will make it and give it’,” that too should be given only after taking it, being worthy of spreading the Kathina. When giving, whichever of the three robes is old, that should be given for that purpose. 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 cloth is thin, it should be given enough for a double layer, for suitability. Even to one who says: “Not obtaining, I wear a single layer,” it is proper to give a double layer. But to one who is greedy by nature, it should not be given. Nor should he, after spreading the Kathina, later sew it and take it, saying: “I will make two robes.” By him: by that monk who spreads the Kathina. On that very day: on that same day. Having cut five or more pieces: just as for the three robes, such as the five-piece robe and so on, there are five pieces or more, such as seven or more pieces, in the manner of large and half-large sections, so having cut. And when that Kathina robe is being made, "I am an elder" or "I am learned" even by one, it is not allowed not to do. For one not doing out of disrespect, there is a dukkaṭa. Therefore, by all, having assembled, the washing, cutting, sewing, and dyeing must be completed. Therefore it is said: "The remaining bhikkhus also must be his companions." "It is a completed robe" means the kathina cloth is one with all preparations finished. By the very last division, even the inner robe must be cut and made, otherwise, there is a failure of spreading. As it is said – "And how, bhikkhus, is the kathina not spread? The kathina is not spread merely by scratching it... ...nor unless it is cut on that very day with five or more pieces." (Mahāva. 308) Therefore it is said: "That which is uncut and unsewn is not permissible." "By that bhikkhu" means by the bhikkhu who spreads (the kathina). "Must be spread" means the spreading must be done. And indeed, it should be understood that this is the breaking of the word (declaration). As it is said – "If one desires to spread the kathina with a double-robe, the old double-robe must be withdrawn, the new double-robe must be determined, the declaration 'With this double-robe I spread the kathina' must be made." (Pari. 413) (This is) an elaboration. Referring to the difference in address "Venerable Sir, friend" and "Approve, approve!" it is said "and for the elders," etc. Having thus shown the method to be practiced by the spreader, now, to show the method to be practiced by the approvers, "by them also," etc., is said. "We approve" is said out of respect for oneself. Although it is said thus, still, for one person, it is not permissible to say "We approve," they say one should say "I approve." It should be examined and taken. Now, to show the benefits of kathina, considering the ground, he says "even among those who have spent the previous rains," etc. There, "for them alone" means for the spreader and the approvers alone. For this is said in the Parivāra: "The kathina is spread for two persons: for the spreader and for the approver." (pari. 403). These are the eighteen approvers. "From that time onwards" means from the time of the approval of the spread. "Until the removal of the Kathina" means not only during the robe season, but also by one of the eight categories or by an internal removal, until the removal of the Kathina, they obtain five benefits. But once it is removed, they do not obtain them— this is the meaning. Now, to show these five benefits in their true nature, it says, "unannounced travel," and so on. Therein, "unannounced travel" means for a monk who has been invited to one of the five kinds of food, to go to families without asking permission. "Not taking up the robe" means not taking up the robe designated by name; it means leaving one of the three robes designated by name anywhere and letting the sun rise elsewhere— this is the meaning. It is called "separation from the robe." "As many robes as needed" means wearing as many robes as are needed, undesignated and unassigned; it means keeping a robe beyond ten days—this is the meaning. "Food for the group" is group food. Here, "group" means four or more monks. It means receiving together one of the five kinds of food, such as rice, obtained by their request or invitation— this is the meaning. "And whatever robe arises there" means whatever communal robe arises within that Kathina-spread boundary— be it a robe from a deceased monk, or given for the Sangha, or brought by communal production there, by whatever means— that will belong to them—this is the meaning. Therefore, it says, "and the robe that arises for the Sangha in that dwelling." "However, whatever bowls or other requisites arise for the Sangha there, those belong to everyone. But if cloth is purchased with the produce there, such as rice, those cloths belong only to those who have spread the Kathina. However, if rice and so on are purchased with cloths, those belong to everyone," this is stated in the commentary. But even this is not a robe arising from the time of purchase. This should be seen as well-said. But those who speak of what is not beneficial, except for the non-observance of the robe in the robe month, obtain the remaining advantages among these five advantages. If the non-observance were also obtained, the bhikkhus from Paveyyaka, having spent the rains, would not approach the Blessed One with robes full of mud. Since that is not obtained, even in the robe month, they approached the Blessed One having observed the robe. Thus, having shown the spreading of the kathina, now showing the removal, it is said: "This kathina..." and so on. There, "mātikā" means mothers, meaning generators. For these eight generate the kathina removal. Among them, "pakkamanantikā" means that departure is within it. Thus, the others should also be understood. There, the bhikkhu who is a beneficial speaker, taking the kathina robe, being indifferent in that dwelling, departs, saying, "I will not return." For him, departing thus, the kathina removal occurs by the mere exceeding of the boundary. Thus, it should be understood as the kathina removal by departure. But the one who departs taking a robe of advantage, having gone outside the boundary, thinks thus: "I will make this here;