Pelliot chinois 3113

Regarding the equipment for luxury robes and the rules for not losing the privilege of the robe During the Kaṭhina period, monks are permitted to be separated from their three robes without committing an offense. "Losing the robe" refers to the expiration of this special privilege.. In the midst of water, if a few people draw water, even at night; or as some say, within the constant flow of a river, one must not stop or bury [the boundary].

The markers for the boundary are determined by eight trees, seven intervals, and sixty-two steps. These serve to partition the surface. If we discuss the Pavāraṇā sheds Pavāraṇā (self-correction) is the ceremony held at the end of the rainy season retreat; "sheds" refers to the temporary structures or designated areas for this rite., there are fifteen types:

1. Where the Sangha is absent, and the two times are not listed.
2. Fruit trees, where the trees are interconnected; it is permitted for someone to guard them, and the interior is restricted by a screen.
3. Where gaps are established by ten fingers' width A traditional unit of measurement in the Vinaya., specifically screened; if in a place with fruit, it must be treated four times over.
4. Where the establishment is constant.
5. Where the middle is not yet reached.
6. Where practitioners walk a great distance and return; the interior is double-screened.
7. If the area is insufficient, six types of boundaries are listed; the boundary is for the time of return and the location.
8. A wooden boundary; "middle" refers to the markers of the fields where one stays.
9. A screened boundary; after the screening, the time is fixed to the location.
10. A room boundary; a place where many scattered repairs are made.
11. A house boundary; where numbers are stored in six locations.
12. An island boundary; involving lakes or rivers; if one studies there, even if the time passes, one does not lose the robe privilege.
13. A well boundary; involving secret paths and irrigation; if one stays overnight and places their robe there, they do not lose the privilege during their stay.
14. [Missing in original sequence]
15. A boundary where there are many people, or a small sea, or the sands and stones of the south. Bulrushes A path through the surging waves. These two boundaries are established by name.

There are two types of "reaches" likely referring to coastal or river reaches at the boundary's edge. When people of three types arrive, seeking a common residence, they establish the Kaushambi original: 憍薩彌 (Qiāosàmí). This likely refers to a legal precedent or specific tradition regarding the Kaṭhina robe from the city of Kosambi. foundation. If there are people within the boundary together with the monastery, or if they are outside the boundary, or if they are not in order, the boundary may be large or slightly different. If they merge into one later, it follows the Kaushambi extension.

If within a large boundary there is a monastery, and the outside of the boundary is not confused and does not flow together, then later scriptures mention villages like Tangmai and Yicun.

According to the Vinaya Vinaya: The code of monastic discipline., if there is no established Law Dharma-rule, and one is within a village, the robe is protected. Because this matter is not yet according to the Law, the "Path" is considered the Law. It does not matter if there is a village or not; the Law of the Vinaya flows through. If a village existed first, one follows the Law and later establishes the unified "Golden Cloister."

If an outsider has not yet entered, the rule states that the head of the teaching is not within the boundary. If one departs from the village, a new boundary path is made. If there is a village marker, and the village acts improperly, it is called an "Empty Kaṭhina." According to the meaning, one seeks the Kaṭhina through the village marker. If it is not a Kaṭhina, the robes are not yet relinquished.

If a person enters and the robe is not under the Kaṭhina boundary, and they stay within the riverbed, the robes accumulate merit to the limits of the village. If the village is gone, or if the markers of the teaching are not established, it is not a robe boundary. This is fixed. Therefore, next we remove the robes and the deep Kaṭhina teachings. This is the ultimate discussion.

Question: When there is a village, can one borrow it first? How is the Kaṭhina removed?
Answer: According to the Vinaya, it does not matter if it exists or not. One first observes the surroundings, then relinquishes the robe. If the relinquishing of the robe follows the Law, one can first establish the Kaṭhina markers. If one speaks of the method of removal, and says it follows the previous village markers, the current Law is not the Kaṭhina.

Regarding the Taking of the Kaṭhina: The Vinaya says if a village existed previously, first observe the surroundings and rely on the previous clothing. If one takes the Kaṭhina outside the boundary, that is the "True Kaṭhina." Because it is a new Law, it is called the "Path Kaṭhina Boundary." If it is doubled, it is a new name and does not depend on the boundary. Among those who follow the Law, the witnesses manage the matter. In harmony, they follow the Law to modify and fix the robes. If the various parts of the body are too short or mismatched, it is decided by the Law.

Between the Kaṭhina and the village boundaries: one follows the markers of the village. The village boundary is the Kaṭhina boundary. Furthermore, when many people divide the merit, they obtain the boundary. Regarding the village, if one enters the village against the flow:
According to the Vinaya, at the very beginning, there is a gap of one Kaṭhina. The "Faithful Kaṭhina" robe follows the Law. Furthermore, if one acts as a boundary companion, and the place fully has the Kaṭhina, the boundary is within the path.

Question: Regarding staying overnight with the Kaṭhina robe?
Answer: One follows the Law. If there is a gap, one follows the Law. Whether it is Kaṭhina or not, if it is by a river or stream, and the boundary is scattered or the boundaries of the "Color Limit" are fallen, and people do not know the markers: if there are houses in the middle, the robe rule says one must know the method of steps. Whether it is Kaṭhina or not is determined by the "Kaṭhina of Faith." One follows the twelve steps and relies on the gap. If this single gap of the robe is not a village, the markers are few. One can name it the "Kaṭhina of Faith." If the houses are not mismatched, they share the same nature.

There are three types of "Staff Paths":
1. Utilizing the robe boundary and releasing many.
4. The village path in two places, with Kaṭhina markers appearing to be exhausted.

One checks the numbers and followers, then later determines the Natural Kaṭhina of Faith. Those who are not following the Law refuse the boundary and the restricted path of the Kaṭhina. Using the name of the path to differentiate a single interval, the Kaṭhina boundary does not follow the Law. Because of this, within the Kaṭhina boundary, there is a Natural Kaṭhina boundary.

The signs do not necessarily need to be six or seven. For instance, in a village, most are village boundaries. If they are fixed and established and do not rely on each other, or if they are divided according to the Law, then the markers are for the Buddha's Law. The Kaṭhina signs rely on themselves. Afterwards, one marker, once it receives the Kaṭhina, if it rises to refuse the Law, it is the Kaṭhina marker.

Within the curves, one follows the "Bucket Kaṭhina Boundary" and trusts it. Secondly, following the Law, one trusts the Kaṭhina boundary. Because of this boundary Law, within the two, a natural faith arises. The power of the two boundaries is divided; each boundary naturally has a Kaṭhina robe boundary. Because the exterior place does not follow the Law's modification, there is power.

If it is not according to the Law, it is the "Correct Kaṭhina." This "Surging Shape" below creates the Kaṭhina robe markers. Below it creates the Law Kaṭhina, which is also a flowing robe. The judgment of the flow is exhausted by the teaching robe's minimal division. Facing the "Correct Kaṭhina," the Vinaya calls it the "Fixed Kaṭhina." Following the Law provides the strength of the Kaṭhina robe.

The Natural Kaṭhina Robe has "Bridge Stones" upon which the strength is divided. There is an explanation of the markers, as there were errors previously.
Question: Regarding the strength of the Natural Kaṭhina land?
Answer: The robe can be separated like a breast-child Meaning it can be legally separated from the monk's person. If one seeks the division of strength, it is the restricted Law outside the village markers. If that village is not a village, the land outside the markers where the strength is divided is where the "Heart-Governing Stone" is located. The Kaṭhina Stone Boundary is a type of stone boundary.

1. A Natural Kaṭhina that does not disappear. The Vinaya recites that one side has a "Face-Washing Marker." Half of the text says the "Initial Hair Screen." This is also it.
2. Kaṭhina Ponds, etc. Looking at the Kaṭhina's construction, they are shown together. The Kaṭhina exists only within the Kaṭhina; it is not outside. It is also named "Not-Nine."
3. Regarding the markers, the robes must not be mismatched first. When the Kaṭhina is released, the Bhikkhu monk follows his inclination. When the Kaṭhina is descending, the robes are not... loss of text?