四分律刪繁補闕行事鈔 1.545

1.545

Third, distinguishing among persons.
First, explaining the recipient, and second, the keeper.
The Dharmaguptaka Vinaya states: It is not received without being in the presence of the saṃgha (referring to one who has sent chanda). If there are perils, or if one lacks the saṅghāṭī, or if the saṃgha receives the robe in accordance with the Dharma while that person resides outside the boundary, all are invalid. The Samantapāsādikā states: Those in the early varṣā may receive it; those in the late varṣā, those who broke varṣā, or monks from a different boundary cannot receive the privileges. If the monks in this location are few, fewer than five persons, one may invite monks from outside the boundary in advance to make up the number for a valid receipt; those monks from a different boundary do not receive the privileges. If a residence has four bhikṣus and one śrāmaṇera, and the varṣā is about to end, conferring the full ordination upon the śrāmaṇera allows him to make up the number for a valid receipt. The newly ordained one also obtains the five privileges. One bhikṣu and four śrāmaṇeras are treated likewise (because the śrāmaṇeras have the merit of sitting during the varṣā). If a residence has five persons who do not understand how to receive the robe, they may invite monks from a different boundary who know the Dharma to perform the karman for receiving the robe; the outsiders themselves cannot receive it. The Daśādhyāya-vinaya states: When monks of different boundaries wish to receive the robe but cannot do so, each dissolves their own original boundary, establishes a common boundary, receives it, and afterwards demarcates separately. For those who relinquish, the relinquishment is valid; those who do not relinquish rely on the privileges. Persons who have committed a saṃghāvaśeṣa, persons undergoing parivāsa, śrāmaṇeras undergoing repentance, and expelled persons cannot validly receive it.
Second, explaining the keeper of the robe.
The Daśādhyāya-vinaya states: The keeper of the robe is endowed with the five virtues of not having bias, knowing what can and cannot be received, with clear discernment. The Samantapāsādikā states: If many people bring merit robes, one robe should be received; the rest are treated like light property and should be distributed; heavy property belongs to the cāturdiśa-saṃgha. If the donor says that three robes should be completely given to the robe keeper, one follows the donor's intention. When granting the kaṭhina robe by karman to one whose robes are worn out, if there are many with worn-out robes, give it to the eldest among those with worn-out robes; if there are many elderly, give it to the one with the most varṣā seniority among the elderly; it must not be given to a stingy person. The Commentary on the Vinayavibhāṣā states: At the initial demarcation of varṣā, whoever wishes to receive the kaṭhina robe must announce to the saṃgha: 'I wish to receive the robe.' The saṃgha observes whether this person has few entanglements, does not easily lose robes, has never been greedy in amassing wealth, and possesses compassion and a fondness for practicing generosity; then the saṃgha grants permission. If he is not like this, permission should not be granted.