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གསོ་སྦྱོང་གི་གཞི།

The Chapter on the Restoration Rite

Poṣadhavastu

འདུལ་བ་གཞི་ལས། གསོ་སྦྱོང་གི་གཞི།

’dul ba gzhi las/ gso sbyong gi gzhi

“The Chapter on the Restoration Rite” from The Chapters on Monastic Discipline

Vinayavastu Poṣadhavastu

Toh 1-2

Degé Kangyur, vol. 1 (’dul ba, ka), folios 131.a–221.b

First published 2024

Current version v 1.0.12 (2025)

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co.

Summary

s.1

The Chapter on the Restoration Rite is the second of The Chapters on Monastic Discipline’s seventeen chapters. In it, the Buddha describes a seated yoga, formal protocols, and a rite of restoration that can be observed on the upavasatha (or poṣadha) holiday. After explaining how monks should practice seated yoga, the Buddha consents first to the building of small clusters of meditation residences and later to gradually larger settlements that come to include multistoried meditation halls with scented shrine rooms and rooftop verandas. This chapter also explains how all monks at a monastery must gather fortnightly in the hall or in a place that has been specially demarcated for such purposes within the monastery site’s larger boundary. There, they observe the poṣadha or “restoration rite” by listening to The Prātimokṣa Sūtra recitation and making the appropriate amends for their offenses.

s.2

The present chapter together with The Chapter on Lifting Restrictions and The Chapter on the Rains present the “Three Rites” that are considered central to monastic common living: the Rite of Restoration, the Rite of Lifting Restrictions, and the Rite of Pledging to Settle for the Rains. The regular observance of the “Three Rites” at an officially demarcated monastic site is considered a crucial component in ensuring the integrity of the monastics living there and nearby.

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Acknowledgements

ac.1

This text was translated from Tibetan and checked against the Sanskrit by Robert Miller. Under Dr. Haiyan Hu-von Hinüber’s direction, Maurice Ozaine read a draft of the English translation against Dr. Hu-von Hinüber’s German translation which accompanies her extensive study of the present chapter. Ven. Hejung Seok offered useful comments on the term poṣadha and Pāṇini’s grammar. Matthew Wuethrich served as style and editorial consultant to the translator. Special thanks are due to Dr. Shayne Clarke for the many suggestions and corrections he made to an early draft of the introduction. Thanks also to the 84000 Vinaya team for help in translating key technical terms. Special thanks are due to Dr. Petra Kieffer-Pülz for her corrections and suggestions.

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The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel Rich and John Canti edited the translation and the introduction, and Ven. Konchog Norbu copyedited the text. Sameer Dhingra was in charge of the digital publication process.

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The generous sponsorship of Dakki and Lanita, which helped make the work on this translation possible, is most gratefully acknowledged.

Introduction

Overview

i.1

The Chapters on Monastic Discipline narrates the history of the Buddhist saṅgha as a frame story for its record of rulings on the communal life of Buddhist monks and nuns.1 This grand narrative, as remembered by the compilers of the Mūlasarvāstivāda Vinaya, begins in The Chapter on Going Forth with the early life of the Buddha and the growth of his community. At first, ascetic seekers were simply invited to join the Buddha in living a holy life conducive to liberation. This early saṅgha was still peripatetic and unorganized by any hierarchy. Monks, or more properly “mendicants,”2 wandered the countryside, and as they did so people from faraway places began to seek out the Buddha. When the Buddha heard of one aspirant who had died while on the way to see him to get ordained, he formulated a simple rite by which those who wanted to live the holy life according to the Dharma and Vinaya he had taught could be ordained by monks other than himself.

Structure and Contents

Tīrthika: The Seated Practice of Yoga

Kapphiṇa: A Narrative on the Need for Quorum

The Prātimokṣa Sūtra

The Etymology of Poṣadha

Restoring the Prātimokṣa Vow

Site

The King

Several Repetitions

Translations & Other Studies

The Translation

From The Chapters on Monastic Discipline
The Chapter on the Restoration Rite

Tīrthika

1.1

A summary:

1.2

Tīrthika, the motion,

Consent, seated practice,

Meditation residence, manager,

Acts, and the restoration rite site.85

Tīrthika

1.3

The Blessed Buddha was staying at the Kalandakanivāpa in the Bamboo Grove near Rājagṛha when a great number of lay vow holders from Rājagṛha, who endeavored to see and pay their respects to the Blessed One every morning,86 thought, “The Blessed One has withdrawn into seclusion, as have the dedicated monks, so it is still too early for a visit to see and pay our respects to the Blessed One. Therefore, let us visit the park of another group of wandering mendicant tīrthikas.”

The Motion

Consent

Seated Practice

Meditation Residence

Manager

Acts

Agreeing on the Restoration Rite Site

Kapphiṇa

2.1

A summary:

2.2

Kapphiṇa; consent for robes;

To undo; the small boundary; the large boundary;

To shrink, expand, and undo;

Demarcate; in possession of; and undemarcated,

Villages, the forest, and acts

Are included in this section.148

Kapphiṇa

2.3

The Blessed Buddha was staying at the Kalandakanivāpa in the Bamboo Grove near Rājagṛha.149 The brahmin Kapphiṇa was staying at Senikā Cave near Rājagṛha, together with the saṅgha with whom he had enclosed a site with a shared restoration rite.150 On the fifteenth, a great many monks were seated and assembled at the restoration rite site. The majority were seated and waiting for the venerable brahmin Kapphiṇa. Then Kapphiṇa thought, “Today the saṅgha’s restoration rite falls on the fifteenth. If today, the fifteenth, is also my, the monk Kapphiṇa’s, restoration rite, should I or should I not go to the site of the saṅgha’s restoration rite? Should I or should I not participate in the restoration rite with the saṅgha? Should I or should I not attend the saṅgha’s acts and activities? [F.138.a] Should I or should I not participate with the saṅgha in its acts and activities? The Blessed One has even said:

Robes

Consent to Undo

Consent for the Small Boundary

Consent for the Large Boundary

Consent to Shrink, Expand, and Undo

Demarcate

In Possession Of

Undemarcated

Villages

The Forest

Acts

Site

3.1

A summary:

3.2

Site, the earlier and later part of the rains,

Visiting, travel the countryside,

The night has passed, perform the restoration rite,

And rouse the intention for the restoration rite.173

Site

3.3

A great many monks living at one site assumed the monk so-and-so or the monk so-and-so would lead the Prātimokṣa. But at their restoration rite on the following fifteenth, no monk stepped forth to lead the Prātimokṣa, so the Blessed One said, “The site caretaker, residence caretaker, work caretaker, supplies caretaker, and attendant caretaker, respectively,174 should seek a monk to lead the Prātimokṣa. If they find a monk to lead the Prātimokṣa, then all is well. If they do not, those monks should not stay for another restoration rite at that site.175 They will be guilty of a breach if they stay on.”

The Early Part of the Rains

The Later Part of the Rains

Visiting

Traveling the Countryside

The Night Has Passed, Perform the Restoration Rite

Rouse the Intention for the Restoration Rite

The King

4.1

A summary:

4.2

The king apprehends a monk,

There is business so do not rise,

Giving exemptions to the deranged,

And the ten recollections.

The King Apprehends a Monk

4.3

“If a king, bandit, murderer, brigand, or enemy apprehends a monk on the fifteenth, the day of the restoration rite, the monks should, on behalf of that monk, either go in person or send a messenger to say, ‘As this monk is our fellow brahmacārin, we ask that you release him.’ If he is released, then all is well. If he is not released, a second messenger should be sent to say, ‘As we have some business with this monk, we ask that you please release him.’ If he is released, then all is well. If he is not released, the monks should proceed to an inner circle and perform the restoration rite there.195 Then, the following day, they should endeavor to secure the monk’s freedom. If they so endeavor, then all is well. They will be guilty of a breach if they do not.”

There Is Business So Do Not Rise

Giving Exemptions to the Deranged

The Ten Recollections

Several Repetitions

5.1

A summary:

5.2

Several repetitions:213 incomplete,

Numbers, going, and

The restoration rite of professed purity.

Lack of a Quorum

5.3

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite, they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not yet arrived.’214

Numbers

Going

The Restoration Rite of Professed Purity

Notes

n.1

In the present translation and notes, we often refer to “monks”; this is for textual accuracy, not to exclude nuns from these descriptions. The exact timeline of the foundation of the nuns’ order in relation to the material discussed here is not entirely clear. Nevertheless, it is important to point out that much of this material applies equally to nuns; Tibetan commentators like Butön Rinchen Drup use the verb kha spo ba or spo ba to describe how material for males can be “transferred” to females, for instance. The Indic commentator Dharmamitra even says that, apart from the role of officiant, which must be filled by a monk in the Mūlasarvāstivāda Vinaya, nuns may serve in all positions during the nuns’ ordination ceremony, including preceptress or instructor, that is, support or niśraya‍—this last a term which is rendered in Tibetan as gnas mo, the feminine form of gnas. Dharmamitra Toh 4120, F.77.a: rdzogs par bsnyen pa ni dge slong zhes bya ba’i gnas thams cad du dge slong ma zhes brjod par bya ste/ ’di ltar de gsol ba la sogs pa’i las byed pa zhes bya ba rdzogs par bsnyen pa gsol ba la sogs pa’i las byed pa’i dge slong smos pa gang yin pa’i dge slong las byed pa de ma gtogs pa de las gzhan pa’i gnas bya ste/ su dper na/ gsang ste ston pa dang/ mkhan po la sogs pa dge slong zhes smos pa der dge slong ma zhes brjod par bya’o. The material on nuns is concentrated in the sixth and seventh sections (Tib. sgo) of The Chapter on Minor Matters of Monastic Discipline (Toh 6), e.g., the ordination of nuns on folios 104.b–120.b. See Ven. Jampa Tsedroen’s translation of the main parts of the manual for the nun’s ordination rite on pp. 177–272 of Tsedroen 2020.

n.2

The Sanskrit bhikṣu, or “monk,” has been related to the verbal roots √bhakṣ (“to eat”) and √bhaj (“to accept, partake of, share in, to eat”).

n.3

The Chapter on Going Forth depicts six tīrthika teachers who led large communities of non-Vedic mendicants around the time of the historical Buddha. See The Chapter on Going Forth, 1.226–1.251.

n.4

The “preceptor” (Tib. mkhan po; Skt. upādhyāya) is in charge of a “ward” (Tib. lhan gcig gnas pa; Skt. sārdhaṃvihārin). In the event that the new monk takes a new support, the mentor is called the “support instructor” (Tib. gnas kyi slob dpon; Skt. niśrayācārya) and he is in charge of the “apprentice” (Tib. nye gnas; Skt. antevāsika).

n.5

See The Chapter on Going Forth, 1.648–1.660.

n.6

The late-eighth-century paṇḍita Kalyāṇamitra clarifies that in paying respect, the lay people would pay homage and practice the ascetics’ instructions, i.e., perform a religious observance. Toh 4113, F.308.b: lta dang bsnyen bkur bya ba’i phyir/ zhes bya ba ni phyag bya ba dang/ de’i lung rjes su bsgrub pa’i phyir ro. Kalyāṇamitra is credited as author of six Vinaya commentaries included in the Degé Tengyur: Toh 4110, 4113, 4116, 4130, 4134, and 4135. In his Overview of the Vinaya, Butön Rinchen Drup (F.57.a.6) credits “Kalyāṇamitra, the great Vinayadhara of the Middle Period” (Tib. bar gyi ’dul ba ’dzin pa chen po dge legs bshes bsnyen) as the author of Toh 4110.

n.7

Skt. niṣadyāṃ kriyāṃ poṣadhaṃ ca; Tib. mchis pa dang/ bgyi pa dang/ gso sbyong and also ’dug pa dang/ bya ba dang/ gso sbyong. The formal acts of the saṅgha (Tib. dge ’dun gyi las; Skt. saṅghakarman) are introduced under the heading “protocol” (Tib. bgyi pa and bya ba; Skt. kriyā). The Mūlasarvāstivāda Vinaya presents these formal acts in greater detail in the Karmavastu (The Chapter on Formal Acts of the Saṅgha), chapter 10 of the Vinayavastu. For more, see Toh 4118, Guṇaprabha’s Ekottarakakarmaśataka (Tib. las brgya rtsa gcig), and Yijing’s translation of a related Mūlasarvāstivādin Ekottarakakarmaśataka, Taishō 1453 (根本説一切有部百一羯磨). Though sharing similar content, the two texts are structured differently and Yijing’s translation is considered a canonical rather than a commentarial work. We would like to thank Dr. Shayne Clarke for his observations on Yijing’s translation and for pointing out that the passage here reads Tib. bgyi pa and bya ba; Skt. kriyā, and not Tib. las; Skt. karman.

n.8

See The Chapter on Going Forth, 1.598.

n.84

The Sanskrit reads “monk” in place of “king.”

n.85

The Sanskrit for this index translates as: “Tīrthikas offer poṣadha. / Why does he not observe poṣadha? / They don’t sit if there is division on a site. / May you describe a poṣadha.” In her study of the Poṣadhavastu, Hu-von Hinüber analyzes the Mūlasarvāstivāda Vinaya’s system of uddāna and the ways in which it differs from those of other Vinaya schools. See Hu-von Hinüber 1994, pp. 155–67 and Hu-von Hinüber 2016, p. 101, n. 177. This discrepancy appears to reflect a general pattern for the present text, in which the Sanskrit uddāna read as prose summaries while the Tibetan translations of these indices are lists that do not form complete sentences. Though its relevance to the present textual discrepancy is uncertain, the Tibetan tradition preserves at least two ways of organizing the Mūlasarvāstivāda Vinaya: a canonical tradition of the Kangyur and a commentarial tradition that follows Guṇaprabha’s Vinayasūtravṛtti, in which the canonical tradition’s material is rearranged and presented according to topic. See Hu-von Hinüber 1997a and 1997b and Emms 2012.

n.86

The Sanskrit reads “every day” (divādivam).

n.148

The Sanskrit for this summary translates as: “The boundary is created on account of Kapphiṇa; there [the rule for] robes is agreed upon./ At a site in which no boundary has been demarcated, there occurs expansion and shrinkage,/ Acts, and the five [ways to recite] the Prātimokṣa.”

n.149

The Sanskrit phrase rājagṛhe nidānam, missing in Tibetan, indicates that this portion of the text relates the narrative introduction (Tib. gleng gzhi, Skt. nidāna) of the boundary (Tib. mtshams, Skt. sīmā), which the Buddha first prescribed while resident at the Senikā Cave vihara near Rājagṛha.

n.150

That is, pledge to gather as one saṅgha and perform the restoration rite at the same place (Kalyāṇamitra, F.313.a).

n.173

Hu-von Hinüber notes the last phrase cittotpādena (Tib. sems bskyed pa) does not appear in the Sanskrit and suggests emending it to adhiṣṭhāna, or “resolution.” Hu-von Hinüber’s suggestion captures the purpose of this section, where monks who cannot perform the restoration rite because they lack the necessary quorum of four monks state that they are “making a resolution” (Tib. byin gyis brlab pa; Skt. adhiṣṭhāna) that they will perform the restoration rite when circumstances allow. Note, however, that sems bskyed pa, the Tibetan correlate to cittotpāda, does appear in the relevant place on 3.40, the corresponding Sanskrit folios for which (61, 62, and 63) have been lost.

n.174

“Caretaker” (Tib. bstabs pa; Skt. parihāra): (1) “site caretaker” (Tib. gnas bstabs pa; Skt. vastuparihāra); (2) “residence caretaker” (Tib. gnas mal bstabs pa; Skt. śayanāsanaparihāra); (3) “work caretaker” (Tib. las bstabs pa; Skt. karmaparihāra); (4) “supplies caretaker” (Tib. rnyed pa bstabs pa; Skt. lābhaparihāra); and (5) “attendant caretaker” (Tib. bsnyen bkur ba bstabs pa; Skt. upasthāyakaparihāra). Silk does not record the Sanskrit parihāra or this list of five positions in his excellent study of Buddhist monastic administration. He does, however, note the form Tib. gnas mal stobs pa’i dge slong; Skt. śayanāsanagrāhako bhikṣuḥ; and Ch. fenyoju bichu 分臥具苾芻 from Yijing (Taishō 1445), which is attested in the Tib. and Skt. parallels of The Chapter on the Rains (Toh 1, ch. 4) (Silk 2008, p. 201 and p. 201, n. 15). Schopen translates Tib. gnas mal stobs pa’i dge slong; Skt. śayanāsanagrāhako bhikṣuḥ from Toh 1, ch. 4 as the “monk holder of bedding and seating” (Schopen 2002, p. 364). Silk notices the Skt. and Tib. Mūlasarvāstivāda Vinaya’s mention of the position again in the Kauśāmbakavastu (The Chapter on the Monks of Kauśāmbī, Toh 1, ch. 9), and the Śayanāsanavastu (The Chapter on Residences, Toh 1, ch. 15), where the Skt. śayanāsanagrāhako bhikṣuḥ is translated into Tibetan as gnas mal ’gyed pa’ dge slong, lit. “monk residence distributor.” Silk observes that the Pāli Samantapāsādikā distinguishes between the senāsana-gāhāpaka who distributes “bedding and seating” for the rains retreat and the senāsana-paññapaka, a temporary post filled by resident monks (Silk 2008, p. 108, n. 24). In his comments on Toh 1, ch. 4, Kalyāṇamitra explains that the “monk residence caretaker” must not lose the “bedding and seating” (Tib. mal cha and stan; Skt. śayana and āsana), hence this position may also be translated “monk bedding and seating caretaker” as Schopen and Silk do. See Kalyāṇamitra (F.316.a): gnas mal bstabs pa zhes bya ba ni mal cha dang stan la sogs pa las mi dbral ba’o. Note though that this monk is also in charge of distributing keys to individual “dwellings” (Tib. gnas khang; Skt. layana, but see also vihāra; Ch. 房) and, furthermore, the Tib. gnas mal; Skt. śayana is used to mean “residence” elsewhere in the Mūlasarvāstivāda Vinaya, e.g. “remote residence” (Tib. bas mtha’ gnas mal; Skt. prāntaśayana).

n.175

That is, they should move to another site before the next restoration rite.

n.195

Protocol demands that all monks within the boundary must be together with the saṅgha’s acts by either attending in person or giving their consent. If an apprehended monk is within the boundary, for instance at a monastic site within a town, an inner circle is formed so that the saṅgha can convene without securing a quorum from the apprehended monk who, given his detainment, is unable to give it (Kalyāṇamitra, F.318.a.6).

n.213

This final section does not contain a “summary” (Tib. sdom; Skt. uddāna) like the previous four. Instead, each section concludes with an “intervening summary” (Tib. bar sdom; Skt. antaroddāna).

n.214

Kalyāṇamitra explains that “monks who have not yet arrived” refers to monks who live within the site boundary but have not yet arrived at the restoration rite site. See F.319.a: dge slong gang dag ma lhags pa zhes bya ba ni mtshams kyi nang na gnas pa gang dag las kyi gnas der ma lhags pa dag go.

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Glossary

Types of attestation for names and terms of the corresponding source language

Attested in source text

This term is attested in a manuscript used as a source for this translation.

Attested in other text

This term is attested in other manuscripts with a parallel or similar context.

Attested in dictionary

This term is attested in dictionaries matching Tibetan to the corresponding language.

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

Reconstruction from Tibetan phonetic rendering

This term is a reconstruction based on the Tibetan phonetic rendering of the term.

Reconstruction from Tibetan semantic rendering

This term is a reconstruction based on the semantics of the Tibetan translation.

Source unspecified

This term has been supplied from an unspecified source, which most often is a widely trusted dictionary.

g.1

accept

bzod pa

བཟོད་པ།

kṣam

g.2

act by motion and resolution

gsol ba dang gnyis kyi las

གསོལ་བ་དང་གཉིས་ཀྱི་ལས།

jñāptidvitīyakarman

g.3

act by motion and triple resolution

gsol ba dang bzhi’i las

གསོལ་བ་དང་བཞིའི་ལས།

jñāpticaturthakarman

g.5

agree

blo mthun par byed pa

བློ་མཐུན་པར་བྱེད་པ།

saṃman

g.6

apprentice

nye gnas

ཉེ་གནས།

antevāsika

For at least five years after ordination, monks and nuns must live with or near a monastic mentor or “support” (Tib. gnas; Skt. niśraya). Generally, the preceptor (Tib. mkhan po; Skt. upādhyāya) serves as the new monk or nun’s “support,” in which case the new admit is called a “ward.” But if the mentee wishes to travel while their mentor does not (or vice versa), the ward must take a new support from among the saṅgha elders. The new support is known as the “support instructor” (Tib. gnas kyi slob dpon; Skt. niśrayācārya) while the new monk or nun is known as their “apprentice” (Tib. nye gnas; Skt. antevāsika). See The Chapter on Going Forth (Toh 1, ch. 1, 1.628–1.678).

g.7

attendant

bsnyen bkur

བསྙེན་བཀུར།

upasthāyaka

g.8

Bamboo Grove

’od ma’i tshal

འོད་མའི་ཚལ།

veṇuvana

g.12

boundary

mtshams

མཚམས།

sīmā

A monastic “site” (Tib. gnas; Skt. āvāsa) is demarcated by boundaries set by the saṅgha. Such boundaries are set when first establishing a permanent monastic residence or when demarcating an ad hoc site, where forest-dwelling monks may gather every two weeks to recite The Prātimokṣa Sūtra, for example. A gathering of all the monks within a site’s boundaries constitutes a “complete saṅgha,” which is necessary for enacting formal acts of the saṅgha.

g.13

breach

’gal tshab

འགལ་ཚབ།

atisāra

In the first chapters of The Chapter on Monastic Discipline, Kalyāṇamitra explains “breach” to mean a “misdeed” (Tib. nyes byas; Skt. duṣkṛta) (Toh 4113, F.324.b–325.a). In his comments on The Chapters on Minor Matters of Discipline, however, Śīlapālita cites instances or opinions in which a “breach” refers variously to a saṅgha remnant, a grievous fault, a simple atonement, or a misdeed, before concluding that a breach’s class of offense must be determined according to context: (Toh 4115, F.183.b).

g.14

brigand

phyir rgol ba

ཕྱིར་རྒོལ་བ།

pratyarthika

g.15

caretaker

bstabs pa

བསྟབས་པ།

parihāra

The Chapter on the Restoration Rite introduces five types of caretakers who manage and administer the saṅgha’s movable and immovable property at a monastic site. The five kinds of caretaker (Tib. bstabs pa; Skt. parihāra) are called: (1) “site caretaker” (Tib. gnas bstabs pa; Skt. vastuparihāra), (2) “residence caretaker” (Tib. gnas mal bstabs pa; Skt. śayanāsanaparihāra), (3) “work caretaker” (Tib. las bstabs pa; Skt. karmaparihāra), (4) “supplies caretaker” (Tib. rnyed pa bstabs pa; Skt. lābhaparihāra), and (5) “attendant caretaker” (Tib. bsnyen bkur ba bstabs pa; Skt. upasthāyakaparihāra). (3.3-3.10).

g.18

complete

mthun pa

མཐུན་པ།

samagra

A gathering of all of the monks present within a boundary for an official act of the saṅgha, such as an ordination ceremony. As in, “having secured a quorum” (Tib. mthun par gyur pa; Skt. sāmagrīm prāpya). The Tibetan translation of Kalyāṇamitra’s The Ṭīkā on the Chapters on Monastic Discipline glosses sāmagrī or mthun pa with tshang ba, meaning “complete” (Toh 4113, F.264.b): mthun pa zhes bya ba ni tshang ba’o. Here, the Tibetan term tshang ba presumably renders the Sanskrit samagra, for which Apte gives “all, whole, entire, complete” (Apte 1957, vol. 3, p. 1629). However, according to Edgerton, in Buddhist Hybrid Sanskrit usage, samagra is closer in meaning to the Pāli samagga, or “united, harmonious.” (See samagra in Edgerton p. 560, col. 2). Pāli dictionaries give meanings such as “completeness,” “quorum,” and “unanimity.”

g.19

confessable offense

so sor bshags pa

སོ་སོར་བཤགས་པ།

pratideśanīya

g.21

consent

’dun pa

འདུན་པ།

chanda

Monastics absent from any official act of the saṅgha (except the demarcating of a boundary, which is done to establish a monastic site) must first send word that they consent to any formal actions taken in their absence. Such consent is sent by proxy. If monastics cannot attend the restoration rite or the rite of lifting restrictions, they must convey a profession of their purity as well as their consent to the act. A monastic gives consent so that the saṅgha can have a quorum when performing official acts. A profession of purity is required from all monastics within a boundary before The Prātimokṣa Sūtra can be recited during the restoration rite. See Kalyāṇamitra (F.318.a–b).

g.22

created

byas pa

བྱས་པ།

g.25

dedicated

yid du ’thad pa

ཡིད་དུ་འཐད་པ།

manorama

g.26

defeat

phas pham pa

ཕས་ཕམ་པ།

pārājika

One of five types of offense a monk can incur. A defeat involves a “complete lapse” (Tib. nyams; Skt. vipatti) of the Prātimokṣa Vow, which might be incurred in one of four ways. Hence, a monk must refrain from each of the four defeats. A monk who incurs a defeat may request and be “given a training” (Tib. bslab pa byin pa; Skt. śikṣādatta), which allows him to continue living among the saṅgha in a position subordinate to monks and nuns. If a defeated monk does not request and receive a training, he forfeits his “common living” (Tib. gnas pa; Skt. saṃvāsa) in the saṅgha, that is, his right to a share of the saṅgha’s resources, beginning with dwellings, food, robes, and medicine.

g.28

dwelling

gnas khang

གནས་ཁང་།

layana

g.30

enclosing a site with a shared restoration rite

gso sbyong gcig pa’i gnas kyi sdom pa

གསོ་སྦྱོང་གཅིག་པའི་གནས་ཀྱི་སྡོམ་པ།

g.34

fellow brahmacārin

tshangs pa mtshungs par spyod pa

ཚངས་པ་མཚུངས་པར་སྤྱོད་པ།

sabrahmacārin

g.38

global summary

spyi’i sdom

སྤྱིའི་སྡོམ།

piṇḍoddāna

The content of The Chapters on Monastic Discipline is condensed into metered lists called “summaries” (Tib. sdom; Skt. uddāna) or “verse summaries” (Tib. sdom gyi tshigs su bcad pa; Skt. uddānagāthā). Each chapter has a “global summary,” composed of several topics, which form the basis of subsequent “summaries.” Very occasionally, specific elements of a chapter will be recapitulated in “intervening summaries” (Tib. bar sdom; Skt. antaroddāna).

g.39

grievous fault

nyes pa sbom po

ཉེས་པ་སྦོམ་པོ།

sthūlātyaya

g.40

hall

khyams

ཁྱམས།

prāsāda

The Tib. khyams (Skt. prāsāda) is one of many related terms for an assembly hall that appear in the Kangyur and Tengyur, such as (1) “meditation residence” (Tib. spong khang; Skt. prahāṇaśālā), (2) “multistoried structure” (Tib. khang pa rtseg ma’i khyams; Skt. kūṭāgāraśālā), (3) “temple” (Tib. khang bzangs; Skt. prāsāda), (4) “steps” (Tib. bang rim; Skt. pariṣaṇḍā), and (5) “courtyard” (Tib. ’khor gyi khyams; Skt. maṇḍalavāṭa).

g.42

holy life

tshangs par spyod pa

ཚངས་པར་སྤྱོད་པ།

brahmacarya

Śīlapālita explains that here “holy” (Tib. tshangs pa; Skt. brahman) refers to nirvāṇa, and so, for Buddhists, a life or practice (Tib. spyod pa; Skt. carya) oriented to that end amounts to a “holy life.” See Śīlapālita (Toh 4115, F.43.b): tshangs pa ni mya ngan las ’das pa yin la/ de’i rgyu mtshan du spyod pa ni tshangs par spyod pa ste/ de dang ’gal ba ni mi tshangs par spyod pa’o.

g.43

inner circle

dkyil ’khor

དཀྱིལ་འཁོར།

maṇḍalaka

g.45

Kalandakanivāpa

ka lan da ka’i gnas

ཀ་ལན་ད་ཀའི་གནས།

kalandakanivāpa

g.46

Kapphiṇa

ka bi na

ཀ་བི་ན།

kapphiṇa

g.47

key

lde mig kyog po

ལྡེ་མིག་ཀྱོག་པོ།

kuñcikā

g.50

lay vow holder

dge bsnyen

དགེ་བསྙེན།

upāsaka

g.53

lock

lde mig

ལྡེ་མིག

tāḍaka

g.59

meditation residence

spong khang

སྤོང་ཁང་།

prahāṇaśālā

This term refers both to the dwellings and communal structures like a meditation hall at a monastic site. More literally “shelter for exertion”, Kalyāṇamitra describes this as a “place for the cultivation of samādhi” (F.309.a: spong khang zhes bya ba ni bsam gtan sgom pa’i gnas so). Asaṅga’s Abhidharmasamuccaya uses the Skt. prahāṇa (Tib. spong ba) as “meditation” in the phrase samyakprahāṇa; Tib. yang dag par spong ba. On the Pāli correlate, padhāna, see Paravahera Vajirañāṇa Mahāthera 2022, p. 22.

g.61

misdeed

nyes byas

ཉེས་བྱས།

duṣkṛta

g.62

monastery

gtsug lag khang

གཙུག་ལག་ཁང་།

vihāra

This may refer to (1) the whole monastic residence, i.e. “monastery,” with one or more “meditation residences” (Tib. spong khang; Skt. prahāṇaśālā) or (2) the main hall or temple, (e.g. Tib. khyams; Skt. prāsāda), As an example of the first, Kalyāṇamitra explains that Senikā Cave is the name of a monastery, named after its founder (Kalyāṇamitra, F.313.a): sde can ma’i bug ces bya ba ni gtsug lag gi ming ste/ sde can mas byed du bcug pa’i phyir ro. As for the second, in The Chapter on the Restoration Rite, the Buddha explains that a solitary monk should sweep and repair the temple floor on the upavasatha (The Chapter on the Restoration Rite, 3.38).

g.64

motion

gsol ba

གསོལ་བ།

jñapti
jñāpti

g.65

Mūlasarvāstivāda

gzhi thams cad yod par smra ba’i sde

གཞི་ཐམས་ཅདསྨྲ་བའི་སྡེ།

mūlasarvāstivāda

Literally the “original Sarvāstivāda,” a term thought to have been used as a self-identification by a group within the wider Sarvāstivādin tradition initially clustered around Mathurā and regions to its northwest. If this really was a sub-school, little else is known of it apart from its distinct corpus of vinaya literature‍—the largest of the several vinaya corpora still extant and the only one that has been preserved in Tibetan. See also n.16.

g.66

narrative introduction

gleng gzhi

གླེང་གཞི།

nidāna

g.67

natural

grub pa

གྲུབ་པ།

g.68

offense

ltung ba

ལྟུང་བ།

āpatti

g.70

park

kun dga’ ra ba

ཀུན་དགའ་ར་བ།

ārāma

Definition from the 84000 Glossary of Terms:

Generally found within the limits of a town or city, an ārāma was a private citizen’s park, a pleasure grove, a pleasant garden‍—ārāma, in its etymology, is somewhat akin to what in English is expressed by the term “pleasance.” The Buddha and his disciples were offered several such ārāmas in which to dwell, which evolved into monasteries or vihāras. The term is still found in contemporary usage in names of Thai monasteries.

g.73

path

ལམ།

mārga

g.74

penance

spo ba

སྤོ་བ།

parivāsa

g.80

probation

mgu ba

མགུ་བ།

mānapya

A probation is a remedial act imposed on a monk for having committed a saṅgha remnant. A “penance” (Tib. spo ba; Skt. parivāsa) is imposed, in addition to the probation, if the offense is concealed. The offending monk must ask the saṅgha to give him a penance and/or probation, during which the monk loses five privileges and must perform five menial chores. After completing the penance and/or probation, the saṅgha may “rescind” (Tib. dbyungs ba; Skt. āvarhaṇa) the punishments, thus restoring the monk’s privileges.

g.85

purity

yongs su dag pa

ཡོངས་སུ་དག་པ།

pariśuddhi

A monk’s “purity” is lost when he incurs an offense, but he can restore his purity by confessing and making amends appropriate to that class of offense. All monks on site must profess their purity before The Prātimokṣa Sūtra is recited during the restoration rite. If a monk cannot attend, he must profess his purity through a proxy, who conveys it to the saṅgha. See Kalyāṇamitra (F.318.a–b).

g.87

Rājagṛha

rgyal po’i khab

རྒྱལ་པོའི་ཁབ།

rājagṛha

Definition from the 84000 Glossary of Terms:

The ancient capital of Magadha prior to its relocation to Pāṭaliputra during the Mauryan dynasty, Rājagṛha is one of the most important locations in Buddhist history. The literature tells us that the Buddha and his saṅgha spent a considerable amount of time in residence in and around Rājagṛha‍—in nearby places, such as the Vulture Peak Mountain (Gṛdhrakūṭaparvata), a major site of the Mahāyāna sūtras, and the Bamboo Grove (Veṇuvana)‍—enjoying the patronage of King Bimbisāra and then of his son King Ajātaśatru. Rājagṛha is also remembered as the location where the first Buddhist monastic council was held after the Buddha Śākyamuni passed into parinirvāṇa. Now known as Rajgir and located in the modern Indian state of Bihar.

g.88

recission

dbyung ba

དབྱུང་བ།

āvarhaṇa

A probation is a remedial act imposed on a monk for having committed a saṅgha remnant. A “penance” (Tib. spo ba; Skt. parivāsa) is imposed, in addition to the probation, if the offense is concealed. The offending monk must ask the saṅgha to give him a penance and/or probation, during which the monk loses five privileges and must perform five menial chores. After completing the penance and/or probation, the saṅgha may rescind the punishment, lit. give a “recission” (Tib. dbyungs ba; Skt. āvarhaṇa), thus restoring the monk’s privileges.

g.89

repetition

sbyar ba

སྦྱར་བ།

paryāya

g.90

residence

gnas mal

གནས་མལ།

śayanāsana

The compound term Tib. gnas mal; Skt. śayanāsana comprises the words “dwelling” or “bed” (see Tib. gnas and mal cha; Skt. śayana) and “seating” (Tib. stan; Skt. āsana). In Vinaya usage, it refers to a monastic residence and its furnishings. The “residence caretaker” (Tib. gnas mal bstabs pa; Skt. śayanāsanaparihāra) is in charge of distributing keys for the individual “dwellings” (Tib. gnas khang; Skt. layana) on site. The term “dwelling/residence” (Tib. gnas mal; Skt. śayana) also appears in terms like bas mtha’ gnas mal, Skt. prāntaśayana (“remote residence”) and Tib. dben pa’i gnas mal (“isolated residence”).

g.91

resident monk

dge slong gnyug mar gnas pa

དགེ་སློང་གཉུག་མར་གནས་པ།

naivāsiko bhikṣuḥ

g.92

restoration rite

gso sbyong

གསོ་སྦྱོང་།

poṣadha

A bi-weekly ritual performed on the upavasatha holiday, from which the term poṣadha derives. Monastics are expected to confess most types of offenses without delay and so confessions are generally done prior to the start of the restoration rite. During the rite, monastics affirm that they have confessed and amended for offenses, thereby affirming their “purity,” and thus that of the saṅgha as a whole.

g.93

restoration rite site

gso sbyong gi gnas

གསོ་སྦྱོང་གི་གནས།

poṣadhāmukha

The Sanskrit compound poṣadha-āmukham (lit. “restoration commencement”) was translated into Tibetan as gso sbyong gi gnas (lit. “restoration rite site”). Kalyāṇamitra’s gloss of poṣadhāmukhaṃ clarifies the Tibetan translation gso sbyong gi gnas: “ ‘should agree on a restoration rite site’; that site where the restoration rite will commence is called the ‘restoration rite site.’ The saṅgha should, through a twofold act and motion, agree to hold the restoration rite at that site.” Toh 4113, (F.312.b): gso sbyong gi gnas la blo mthun par bya’o zhes bya ba ni gnas gang du gso sbyong mngon du byed pa’i gnas de ni gso sbyong gi gnas zhes bya ste/ gnas der gso sbyong bya bar dge ’dun gyis gsol ba dang gnyis kyi las kyis blo mthun par bya ba’o.

g.99

saṅgha remnant

dge ’dun lhag ma

དགེ་འདུན་ལྷག་མ།

saṅghāvaśeṣa

One of five types of offense a monk can incur. Second only to a defeat in severity, there are thirteen such offenses. After a monastic incurs a saṅgha remnant, they must complete a “probation” (Skt. mānāpya; Tib. mgu ba) or, if the offense was initially concealed, a “penance” (Skt. parivāsa; Tib. spo ba) followed by probation. During this time, the offending monk loses certain privileges and must perform menial tasks. Upon completion of this period of probation and penance, the saṅgha may then rescind the punishment with an “act of recission” (Tib. dbyung ba’i las; Skt. āvarhaṇa / āvarhaṇakarman).

g.102

Senikā Cave

sde can ma’i phug

སྡེ་ཅན་མའི་ཕུག

senikāguhā

g.105

simple atonement

ltung ba ’ba’ zhig pa

ལྟུང་བ་འབའ་ཞིག་པ།

śuddha-prāyaścittika

g.106

site

gnas

གནས།

āvāsa

A “site” is an area for monastic residence demarcated from surrounding land by a boundary (Tib. mtshams; Skt. sīmā), which is adopted in an official act of the saṅgha who are to reside there. The act along with the different natural and adopted boundaries used to mark the perimeter of a monastic residential site are described in The Chapter on the Restoration Rite. Once a site has been demarcated, other formal acts of saṅgha (such as the rites of restoration, lifting restrictions, and pledging to settle for the rains) may be performed there. Thus, an officially sanctioned monastic “site” is also described as an “allowable place” (Tib. rung ba’i gnas; Skt. kalpikaśālā) in The Chapter on Medicines (Toh 1, ch. 6, 10.14 ff). In secondary scholarship, the Sanskrit āvāsa or “site” has also been translated as “monastic district” and “colony.”

g.111

summary

sdom

སྡོམ།

uddāna

g.112

support

gnas

གནས།

niśraya

A “support” is the preceptor (Tib. mkhan po; Skt. upādhyāya) of a new renunciant or ordained person, who is called the preceptor’s “ward” (Tib. lhan gcig gnas pa; Skt. sārdhaṃvihārin). For at least five years after ordination, new admits to the saṅgha must live with or near a monastic mentor or “support.” If a new monk or nun wishes to travel while their mentor does not (or vice versa), the monk or nun must take a new support from among the saṅgha elders at their final destination. The new support is known as the “support instructor” (Tib. gnas kyi slob dpon; Skt. niśrayācārya) while the new monk or nun is known as their “apprentice” (Tib. nye gnas pa; Skt. antevāsika). See The Chapter on Going Forth (Toh 1, ch. 1, 1.628–1.678).

g.114

tīrthika

mu stegs can

མུ་སྟེགས་ཅན།

tīrthika

Definition from the 84000 Glossary of Terms:

Those of other religious or philosophical orders, contemporary with the early Buddhist order, including Jains, Jaṭilas, Ājīvikas, and Cārvākas. Tīrthika (“forder”) literally translates as “one belonging to or associated with (possessive suffix –ika) stairs for landing or for descent into a river,” or “a bathing place,” or “a place of pilgrimage on the banks of sacred streams” (Monier-Williams). The term may have originally referred to temple priests at river crossings or fords where travelers propitiated a deity before crossing. The Sanskrit term seems to have undergone metonymic transfer in referring to those able to ford the turbulent river of saṃsāra (as in the Jain tīrthaṅkaras, “ford makers”), and it came to be used in Buddhist sources to refer to teachers of rival religious traditions. The Sanskrit term is closely rendered by the Tibetan mu stegs pa: “those on the steps (stegs pa) at the edge (mu).”

g.118

upavasatha

bsnyen gnas

བསྙེན་གནས།

upavasatha

g.122

wandering mendicant

kun du rgyu

ཀུན་དུ་རྒྱུ།

parivrājaka

According to the Āpastamba Dharmasūtra (ca. fourth–fifth c. ʙᴄᴇ), someone who has completed the Brahmanical studentship (Skt. brahmacarya) may go on to live as a wandering mendicant. According to The Chapter on Going Forth, Śāriputra’s brother, Koṣṭhila, became a wandering mendicant among the Lokāyata ascetics of the south where he was known as Dīrghanakha. Later, on returning to Magadha, he went to see his brother and the Buddha, who gave a discourse on nonself that served as the catalyst for the awakening of both Śāriputra and Koṣṭhila. See The Chapter on Going Forth (Toh 1, ch. 1), 1.332-1.363.

g.123

ward

lhan cig gnas pa

ལྷན་ཅིག་གནས་པ།

sārdhaṃvihārin

The Chapter on the Restoration Rite

Toh 1-2

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