毘尼心 1.20

English (machine translation) 1.20

Language: English

1.20.1

There are five rules for entering the assembly. (Practice is not perfected in isolation; it is established by relying on the assembly. Therefore, one should thoroughly understand the rules of the assembly and reverently conform to them. Furthermore, once one's own practice is established and one is capable of suiting the assembly, one must be fully versed in the deportment of governing, rectifying, and investigating.) First, one should enter with a compassionate mind. (One must first produce a mind that delights in the communal Dharma, and only then enter the assembly; there is no room for negligence, or for opposing and troubling the whole assembly, which is unwholesome.) Second, one should humble oneself like a dust-cleaning cloth. (Be humble, reverent, and cautious regarding faults, and do not treat the assembly with disdain.) Third, one should be well aware of sitting down and rising up: if one sees an elder, one should not sit comfortably; if one sees a junior, one should not stand up. (Because a person must accord with the assembly.) Fourth, upon reaching the Saṃgha, one must not engage in miscellaneous talk or discuss worldly affairs; one should either speak the Dharma oneself or invite someone else to speak the Dharma. (Because the assembly relies on the Dharma.) Fifth, if one sees unacceptable matters in the Saṃgha and one's mind cannot bear them, one should remain silent. (So as not to rashly initiate dispute.) There are five kinds of uncanonical silence: 1. If a canonical karman is being performed, yet one's mind disagrees, remaining silent. (Jointly performing a legal act, yet differing in views, unable to speak, yet asking oneself to endure; the harmonious communal act is also not accomplished.) 2. If one has like-minded companions, yet also remains silent and lets it go. (When one has supporters, one should not silently tolerate uncanonical matters.) 3. If one sees a minor offense, yet remains silent and lets it go. (The matter can be redressed, yet one tolerates defiling the assembly.) 4. When performing an act of separate residence, remaining silent. (The Saṃgha performs three suspensions, called separate residence; one must not share the same legal act with him.) 5. When on the ordination platform (sīmā), remaining silent. (When intending to perform a karman, one should call the assembly together, lest by oversight a discordant assembly be formed.) There are five kinds of canonical silence: 1. Seeing another's uncanonical act, yet remaining silent. (An uncanonical karman should by principle be reprimanded and stopped; because the time is not fitting, one grieves that it would throw the assembly into confusion; not agreeing with them, one is blameless.) 2. Failing to find companions, remaining silent. (Being alone in the right while the assembly is wrong, speaking is useless.) 3. When a grave offense is committed, remaining silent. (Initiating a major matter, one fears it will cause disorder in the assembly.) 4. Dwelling together in harmony, remaining silent. (Harmoniously united according to the Dharma, no dissension can be allowed to arise.) 5. Being in the area of common dwelling, remaining silent. (Since everyone is fully gathered, there should be no discord.) One who wishes to adjudicate and decide another's matter must first examine five things: First, examine whether the past matter is true or not. Second, examine whether the outcome will be beneficial or not. Third, examine whether now is a fitting time or not. Fourth, examine whether or not it will cause defilement to the harmonious Saṃgha. Fifth, examine whether one has good companions or not. (Having examined these five things, with a good mind and wholesome thoughts one should rectify the assembly, establish regulations, punish evil persons, and adjudicate the communal legal matters.) A person who decides disputes must possess five virtues: 1. Purity in receiving the precepts. (Fearing offenses with shame and conscience, never distorting the truth.) 2. Much learning. (Broadly understanding texts and meanings, tested and hard to bend.) 3. Broad recitation of the two prātimokṣas with fluency. (Skilled at understanding the Vinaya and the Saṃgha.) 4. Ability to question, ability to answer, ability to canonically instruct, reprimand, suspend, or banish, causing everyone to rejoice. (Fitting, suitable, and well-placed.) 5. Skilled ability to quell disputes. (Skilled in many expedients, settling and putting to rest the matter before them.) One who possesses these five virtues is fit to diligently manage the affairs of the Saṃgha, possessing the virtues of a superintendent. A Vinaya master adjudicating matters for others must possess five virtues: 1. Good knowledge of the characteristics of an offense. 2. Good knowledge of the characteristics of a non-offense. 3. Good knowledge of the characteristics of a light offense. 4. Good knowledge of the characteristics of a grave offense. 5. Good knowledge of decisive judgment without doubt, abiding unwaveringly in the Vinaya. (Possessing these five virtues, one may then adjudicate matters for others.) A reprover of offenses should internally possess five virtues: 1. Knowing the proper time, not at an improper time. (When the matter suits the assembly, reproof responds to the occasion.) 2. Based on truth, not falsehood. (Based on what is seen, heard, or suspected, not framing the other person.) 3. For benefit, not for harm. (In order to cause the other person to correct faults and turn toward good.) 4. Gentle, not harsh. (Rebuking with the words of the Dharma, devoid of harsh speech.) 5. With a compassionate mind, not out of anger. (The intention is to care for them, not to intimidate or harm them.) If one does not consider these five rules, one must not lightly point out or speak of another's faults. It may cause disorder in the assembly, harm the other, or trouble oneself; one must exercise deep caution. An abbot, a karmadāna, or an administrator must possess five virtues: 1. No favoritism. (Not partial to those close to him.) 2. No anger. (Not harsh toward enemies.) 3. No fear. (Not fearing the powerful.) 4. No delusion. (Not deceiving the weak.) 5. Knowing what has been distributed and what has not been distributed. (Skilled at dividing and apportioning.) The affairs of the Saṃgha are weighty, and the benefits achieved are vast. If one can manage them with a good mind without refusing, undertaking hardships according to only these five rules, not seeking reward, not acting for one's own support, not encroaching on another's benefit, and not exalting oneself out of pride, but always producing humility and shame while diligently exerting effort to make offerings to others—for one who can do this, rebirth in heaven is as swift as an arrow shot. There are four kinds of Saṃgha: 1. A Saṃgha of four persons. (Except for pravāraṇā, upasampadā, and rehabilitation from an offense, all other canonical acts may be performed.) 2. A Saṃgha of five persons. (Except for upasampadā and rehabilitation from an offense, all other canonical acts may be performed.) 3. A Saṃgha of ten persons. (Except for rehabilitation from an offense, all other canonical acts may be performed.) 4. A Saṃgha of twenty persons. (All canonical acts may be performed.) There are three kinds of karman: 1. A single-jñapti karman. (The matter is easily made known.) 2. A jñapti-dvitīya-karman. (The matter is deliberated in medium detail.) 3. A jñapti-caturtha-karman. (The matter is difficult, requiring repeated and careful determination.) There are five kinds of uncanonical karman: 1. An uncanonical act with an incomplete assembly. (The karman is invalid, hence called uncanonical; the monks within the sīmā are not fully gathered, hence called incomplete assembly.) 2. An uncanonical act with a complete assembly. (The karman is invalid, yet the monks are all fully gathered.) 3. A canonical act with an incomplete assembly. (Although the karman is validly phrased, the monks are not fully gathered.) 4. A pseudo-canonical act with an incomplete assembly. (Performing a karman by precedent.) 5. A pseudo-canonical act with a complete assembly. Furthermore, merely raising objections without stopping an uncanonical karman is improper; one should perform a canonical karman with a harmonious and complete assembly. There are three things without which a karman is invalid: 1. Not bringing the accusation. 2. Not causing remembrance. 3. Not obtaining a confession. When intending to perform a karman, one must first possess three things: 1. Bringing the accusation. (Pointing out their fault.) 2. Causing remembrance. ('Do you not recognize yourself having done this matter?') 3. Imposing the penalty for the offense. ('You deserve to receive punishment.') There are seven kinds of karman: 1. The karman of reprimand (tarjanīya-karman). (This person creates discord and confusion among the Saṃgha, internally failing to protect the assembly; therefore, this karman is performed to punish them.) 2. The karman of banishment (pravāsanīya-karman). (This person causes ruin and disorder among dānapatis, failing to protect people externally, acting rashly; to cause laypeople who have not yet believed to believe, this karman is performed, expelling them from the settlement.) 3. The karman of dependence (niśraya-karman). (This person insults and dishonors the Saṃgha, internally failing to guard themselves; therefore, this karman is performed to restrict them, commanding them to study the Vinaya and seek out instruction.) 4. The karman of forbidding visits to lay households (utkṣepanīya-karman regarding laypeople / prati-saṃharaṇīya-karman). (This person insults and dishonors dānapatis, failing to guard outsiders; so that laypeople with deep faith may have their faith increased, this karman is performed, restricting that person by not allowing them to go on their own, but sending another virtuous person instead.)

1.20.2

[…] will conciliate, admonish, and apologize.) Fifth is the karman of suspension for not seeing an offense (this person does not believe that there is the substance of bad karma; this is called the view of non-causality. One performs this karman to suspend and cast them outside the Saṃgha, not engaging in Saṃgha affairs together with them). Sixth is the karman of suspension for not repenting [an offense] (this person does not believe that karma can result in retribution; this is called the view of different causality. One performs this karman, keeping them outside the Saṃgha, not engaging in affairs together with them). Seventh is the karman of suspension for not abandoning an evil view (this person does not believe that defilements of sensual desire can obstruct the noble path; this is called wrong view. One performs this karman to cast them outside the Saṃgha, not engaging in affairs together with them). The first four karmans deal with a lack of proper conduct; the latter three suspensions deal with a lack of faith. 'Lack of conduct' means lacking the conduct of internal protection and lacking the conduct of external protection. Within internal protection: the karman of reprimand deals with not protecting the Saṃgha; the karman of niśraya deals with not protecting conduct. Within external protection: the karman of banishment protects the dānapatis who have not yet developed faith so that they give rise to faith; the karman of turning over the bowl (prohibiting visits) protects the dānapatis who already have faith so that it increases. Thus there are four karmans. Next, as for the three suspensions: not believing that the substance of karma belonging to the truth of the origination [of suffering] obstructs the path and possesses the efficacy of bringing retribution—therefore there are the two suspensions of not seeing and not repenting. Defilements serve as supporting conditions—therefore there is the one suspension of not abandoning. Since they do not sever origination, they bring on painful retribution in return; since suffering is not extinguished, [their] cessation is [lost in] impermanence; since they do not seek cessation, they deviate from the path and are useless in training—thus the ritual procedure of suspension is carried out. These seven karmans are methods for punishing people. If they do not accept punishment, one should deal with them by the karman of harsh scolding, driving them out straightaway. There are four ways of corrupting other families: 1. Corrupting other families based on material gain (taking food from that family and giving it to one family while not giving it to another); 2. Corrupting families based on families (taking clothing and items from that family and giving them to one family while not giving them to another); 3. Corrupting families based on relatives and friends (relying on noble and influential dānapatis for the sake of one person and not for another); 4. Corrupting families based on the saṅghārāma (taking Saṃgha goods, fruits, vegetables, etc., and according to one's own desires giving them to one family and not to another). If a bhikṣu commits these four matters, corrupting the pure faith of other dānapatis, one must perform the karman of banishment against him, driving him away from the village. The five practices employed as expedients to cause a schism in the Saṃgha: 1. Wearing rag-robes for one's whole life; 2. Begging for food for one's whole life; 3. Sitting in the open for one's whole life; 4. Not eating ghee or salt for one's whole life; 5. Not eating fish or meat for one's whole life. These five are practices of superior persons, which middling and inferior [practitioners] cannot endure; hearing them initially, they accept them with faith, but later they will inevitably backslide. The first three statements are plausible speech; the latter two statements are false speech. Schism in the Saṃgha employs eighteen points, consisting of nine pairs: 1. Dharma and non-Dharma (conforming to the sūtras and being in accord with principle is called Dharma; contradicting the sūtras and defying principle is called non-Dharma); 2. Vinaya and non-Vinaya (what accords in meaning with the Vinaya is called Vinaya; what departs in meaning from the Vinaya is called non-Vinaya); 3. Offense and non-offense (among the seven categories, when the conditions are fully present, it is called an offense; when conditions are lacking, it is called non-offense); 4. Light and heavy (transgressing an offense of deportment is light; transgressing śīla is a heavy offense); 5. Having remainder and without remainder (saṃghāvaśeṣa and below are having remainder; pārājika is called without remainder); 6. Coarse and non-coarse (sthūlātyaya by expedient means is coarse; the remaining light proscriptive and naturally [unwholesome offenses] are not coarse); 7. Customary practice and non-customary practice (what is permitted is customary practice; what is prohibited is non-practice); 8. Promulgated and non-promulgated (what restricts within bounds by a legal karman is promulgated; illegal separate assemblies that lose measure are non-promulgated); 9. Recited and non-recited (accomplishing the recitation of the precepts in the sixteen kinds of poṣadha, whether extensive or abbreviated, is recited; contradicting this is non-recited). Among these eighteen points: the first two pairs clarify the Dharma of teaching; the next five pairs clarify the Dharma of practice; the last two pairs clarify the Dharma of the community. If it is Dharma and one says it is non-Dharma, or if it is non-Dharma and one says it is Dharma—inverting them like this is called schism. If it is Dharma and one says it is Dharma, or if it is non-Dharma and one says it is non-Dharma—following them like this is called the law of harmony in the Saṃgha; down to 'recited and non-recited', it is also like this. The Saṃgha takes harmony and forbearance as its substance; if views and forbearance differ, it departs from the meaning of harmony. There are two kinds of Saṃgha: 1. The Saṃgha of the Dharma Wheel (those who advance in practice according to the Dharma, transform sentient beings, ascend, and can destroy the defilements abandoned by seeing [the truth]); 2. The Saṃgha of Karman (those who perform ritual actions according to the teachings, thereby completing Saṃgha affairs). There are three kinds of Saṃgha: 1. The true Saṃgha (noble persons); 2. The harmonious Saṃgha (worthy persons); 3. The Saṃgha of nominal designation (ordinary persons). Four disputes: 1. Disputes over speech (disputing the truth or falsehood of principle); 2. Disputes over investigation (seeking out offenses against one another); 3. Disputes over offenses (first, evaluating an offense without certainty; second, mutually committing offenses against one another); 4. Disputes over affairs (disputing whether a karman affair is legal or illegal). Among these four disputes: the first one concerns the Dharma of teaching; the middle two concern the Dharma of practice; the last one concerns the Dharma of the community. Contending with each other is called strife; gathering factions to support one another is called dispute; presenting the case to an adjudicating officer is called pleading; each stating their own reasoning is called litigation. Disputes over speech have four points: 1. What is spoken is consistent in both text and meaning; 2. What is spoken differs in text but is identical in meaning; 3. What is spoken is identical in text but differs in meaning; 4. What is spoken differs in both text and meaning (admonishing them, saying: 'Why must you contest this?'). Among the roots of disputes over investigation, there are six from which disputes arise: 1. Resentful and obstinate, difficult to converse with; 2. Vicious by nature, prone to quarreling and strife; 3. Flattery and deceitfulness; 4. Wrong livelihood; 5. Lacking shame and conscience; 6. Much greed and envy. Based on these six things, disputes over investigation arise. In the Madhyama-āgama, the fundamental conditions of dispute are six: 1. Anger; 2. Malice; 3. Hypocrisy and deceit; 4. Stinginess and envy; 5. Clinging to views; 6. Wrong and extreme views (these roots of disputes over investigation appear in the Mātṛkā). Among the roots of disputes over offenses, there are six places from which offenses arise: 1. There are bodily offenses, not verbal or mental; 2. There are verbal offenses, not bodily or mental; 3. There are bodily and verbal offenses, not mental; 4. There are bodily and mental offenses, not verbal; 5. There are verbal and mental offenses, not bodily; 6. There are verbal and mental offenses [and bodily offenses]. Moreover, the Mātṛkā says: there are mental offenses, not bodily or verbal; as with the precept against [handling] money and treasures, where body and mouth do not receive it, but merely contemplating mentally and generating the thought that it has become one's own constitutes an offense. The seven settlements of disputes (adhikaraṇa-śamatha): 1. Settlement in the presence (pratimukhā-vinaya: applying this method directly in the presence of the person involved, deliberating and harmonizing the matter, whereby it is brought to an end; this single vinaya applies generally to settling all four disputes); 2. Settlement by recollection (smṛti-vinaya: this person is pure, but is falsely slandered by others; he requests a karman from the Saṃgha, certifying that he has not committed the offense, and the dispute is brought to an end; this settles disputes over investigation); 3. Settlement for the non-insane (amūḍha-vinaya: when this person was mad, he violated the precepts; therefore, because of his deranged mind, his offenses were irregular and he did not genuinely commit an offense; he requests a karman from the Saṃgha to bring disputes over investigation to an end); 4. Settlement by voluntary admission (pratijñā-kāraka-vinaya: when others evaluate an offense without certainty, one must take the transgressor's own statement detailing the lightness or heaviness of the offense committed, and punish the offense according to the law, thereby settling disputes over offenses); 5. Settlement by inquiry into specific depravity (yadbhūyasikīya-vinaya / tatsvabhāvaiṣīya-vinaya: also called seeking the marks of the offense; when this person is judged for an offense, his earlier and later statements do not correspond […]

1.20.3

…afterward inform the Saṃgha to perform a karman to penalize that person, lightly revealing the root of what was committed in order to extinguish the dispute of investigation.) Sixth, vinaya by majority decision (also called 'extensively seeking the marks of the offense'. When these people dispute the principles of the Buddha's Dharma, the meaning of the words being broad and profound and not comprehensible by shallow intellects, they assemble broadly venerable ones who understand the Dharma, examine the sūtras and vinaya, take the voting-sticks according to Dharma, and take the majority as the correct doctrine, thereby extinguishing the dispute of speech). Seventh, vinaya like covering with grass (when in a single dwelling the Saṃgha together dispute, offending and conflicting with one another so that it cannot be put in order, at that time the one who guides the assembly should perform a single-jñapti karman to cover and cease the contention, each asking for joy and harmony to hold the poṣadha, thereby extinguishing the dispute of offenses). Among these seven methods of settlement: the first has a distinct substance and a universal function; the remaining six have a universal substance and distinct functions. Among the distinct ones, the first two extinguish disputes involving no offense: recollection [of innocence] for the groundless, and non-insanity for that with grounds. The middle two extinguish disputes involving an offense: self-admission of one's faults, and punishment according to the nature of the offense. The last two extinguish disputes involving both innocence and offense: protection of the Dharma and covering up without protection. Furthermore, among the four kinds of disputes, each has the difficult and the easy. The easy are extinguished using only the vinaya in the presence [of the assembly]; the difficult also employ the other vinayas. Disputes of speech are extinguished by two: the vinaya in the presence [of the assembly] and [the vinaya of] majority decision. First, when disputing the shallow principles of the Hīnayāna, because they are easy to understand, they are extinguished using only the former vinaya. Second, when disputing the profound principles of the Mahāyāna, because they are difficult to understand, they must be extinguished using the vinaya of majority decision. Disputes of investigation are extinguished by three: recollection [of innocence], non-insanity, and punishment according to the nature of the offense. First, the one who investigates has fault, while the one investigated is without offense; hence the vinaya of recollection [of innocence] is needed. Second, both the investigator and the one investigated have offenses; hence the vinaya of non-insanity is needed. Third, the investigator is without fault, while the one investigated has offenses; hence the vinaya of punishment according to the nature of the offense is needed. Disputes of offenses are extinguished by two: settlement by self-admission and covering with grass. The one involves an offense against practice; hence settlement by self-admission is needed. The other involves an offense against the assembly; hence covering with grass is needed. Disputes of business are extinguished by all [seven]. If in the course of a dispute of speech the matter of extinguishing the dispute arises, and one does not assent but turns back to dispute it, one again uses either the vinaya in the presence [of the assembly] or majority decision to extinguish it. If in the course of a dispute of investigation the matter of extinguishing the dispute arises, and one does not assent but turns back to dispute it, one again uses either recollection, non-insanity, or punishment according to the nature of the offense to extinguish it. If a dispute arises over the matter of extinguishing a dispute of offenses, one again uses either self-admission or covering with grass to extinguish it. Other than these three disputes, once the business has been conducted, if they persist in disputing whether the remaining karman procedures are right or wrong, all are subsumed under disputes of speech. Because these seven vinaya methods can extinguish the four disputes, they are called 'settlements'. Five kinds of abridged recitations of the precepts: 1. Having recited the prologue to the precepts, for the remainder one should say, 'The Saṃgha has constantly heard it.' 2. Having recited the four matters, for the remainder one should say, 'The Saṃgha has constantly heard it.' 3. Having recited the thirteen, for the remainder one should say, 'The Saṃgha has constantly heard it.' 4. Having recited the two aniyatas, for the remainder one should say, 'The Saṃgha has constantly heard it.' 5. Having recited the thirty, for the remainder one should say, 'The Saṃgha has constantly heard it.' There are also five kinds, up to: having recited the ninety, for the remainder one should say, 'The Saṃgha has constantly heard it.' (There are also five kinds, up to: having recited the four pratideśanīyas, for the remainder one should say, 'The Saṃgha has constantly heard it.' Combining these makes fifteen kinds of abridged recitations of the precepts.) There are eight difficult circumstances in which abridged recitation of the precepts is permitted: 1. Danger from kings. 2. Danger from bandits. 3. Danger from fire. 4. Danger from water. 5. Danger from illness. 6. Danger from humans. 7. Danger from non-humans. 8. Poisonous vermin. The same applies at the time of pravāraṇā. Three kinds of persons perform poṣadha: either the Saṃgha, a group of many persons, or a single person. There are four kinds of poṣadha: 1. Poṣadha by threefold declaration. 2. Poṣadha of purity. 3. Poṣadha of reciting the prātimokṣa. 4. Pravāraṇā-poṣadha. The eight extraordinary qualities of the pure ocean of the preceptual Dharma: 1. Gradually learning the precepts, all returning to the Buddha's Dharma (like the many streams flowing into the ocean; this praises receiving the ordination). 2. Abiding in the precepts, never violating them even unto death (like the ocean not missing the times of its tides; this praises maintaining the precepts). 3. Eliminating original names, all being called śramaṇas and sons of the Śākya (like the five rivers converging to be called one ocean; this praises the noble cause). 4. Entering the realm of nirvāṇa without remainder, neither increasing nor decreasing (like the ocean neither increasing nor decreasing; this praises the noble fruit). 5. Having the single flavor of liberation (like the ocean having the single flavor of salt). 6. Purity of brahmacarya, not breaking the precepts (like the ocean not harboring a corpse; this clarifies that all evils are forever cast aside). 7. Able to produce the noble qualities and merits of the aids to awakening (like the ocean yielding rare and exotic treasures; this praises the superiority of one's own virtues). 8. Containing the noble Saṃgha-treasure of the four directions and four fruits (like the ocean containing great-bodied living beings; this praises the practitioner's virtue of benefiting others). Five kinds of giving consent (chanda): 1. Giving consent by word. 2. Speaking consent on my behalf. 3. Manifesting bodily gestures. 4. Spoken words. 5. Manifesting bodily gestures and spoken words. There are five kinds of losing consent: 1. The bhikṣu who received the consent dies. 2. Disrobing. 3. Going among a non-Buddhist community. 4. Going among a Saṃgha of a different school. 5. Arriving on the precept platform. The same applies to giving purity; the same also applies to giving pravāraṇā. Three kinds of rains retreats (varṣā): 1. The earlier rains retreat (on the sixteenth day of the fourth month). 2. The later rains retreat (from the seventeenth day of the fourth month until before dawn on the sixteenth day of the fifth month). In the further numerical groups below it says: There are three kinds of rains retreats: the earlier rains retreat, the middle rains retreat, and the later rains retreat. Three kinds of taking days [of leave]: 1. Taking seven days. 2. Taking the procedure exceeding seven days (the Dharmaguptaka-vinaya permits requesting fifteen days; if a distant task is not completed, it permits requesting one month. However, this Daśabhāṇavāra-vinaya permits requesting thirty-nine nights; the Mahāsāṃghika-vinaya permits requesting [leave] until the matter is finished, whereupon one must return). At the beginning of the rains retreat, four things should be performed: 1. Dissolving the boundary. 2. Establishing the boundary. 3. Distributing rooms and bedding. 4. Establishing the rains retreat. At the end of the rains retreat, five things should be performed: 1. Dissolving the boundary. 2. Re-establishing the boundary. 3. Distributing rooms and bedding. 4. Pravāraṇā. 5. Receiving the kathina robe. There are five kinds of persons who do not receive the rains-retreat robe: 1. One who has been suspended. 2. One who does not follow the path. 3. One who dies. 4. One who breaks the rains retreat. 5. One who departs without entrusting authorization, according to the Mahāsāṃghika-vinaya. Two kinds of pravāraṇā: 1. Harmonious pravāraṇā. 2. Individual threefold-declaration pravāraṇā. There are three kinds of persons who perform pravāraṇā: either the Saṃgha, a group of many persons, or a single person. In the month of Kārttika, five privileges are opened: 1. Being allowed to keep surplus property past ten days without declaring it purified. 2. Being allowed to lodge separated from the three robes. 3. Being allowed to eat separately from the assembly.

1.20.4

4. Being allowed to eat in succession (accepting a later invitation behind the back of an earlier invitation). 5. Being allowed to enter a village before a meal or after a meal without entrusting authorization (having already had a place to eat, before midday one is permitted to visit another house without entrusting authorization). Receiving the kathina robe opens five privileges in the same way. The month of Kārttika is the robe-making month. It concludes on the sixteenth day of the late seventh month, [up to] mid-eighth month; making [robes] is permitted at other times.

Linked texts (1)

毘尼心 — Classical Chinese