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གསོ་སྦྱོང་གི་གཞི།

The Chapter on the Restoration Rite
Glossary

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

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 3 sections- 3 sections
· Overview
· Structure and Contents
+ 5 sections- 5 sections
· Tīrthika: The Seated Practice of Yoga
· Kapphiṇa: A Narrative on the Need for Quorum
+ 3 sections- 3 sections
· The Prātimokṣa Sūtra
· The Etymology of Poṣadha
· Restoring the Prātimokṣa Vow
· Site
· The King
· Several Repetitions
· Translations & Other Studies
tr. The Translation
+ 6 sections- 6 sections
p1. Prologue
1. Tīrthika
+ 8 chapters- 8 chapters
· Tīrthika
· The Motion
· Consent
· Seated Practice
· Meditation Residence
· Manager
· Acts
· Agreeing on the Restoration Rite Site
2. Kapphiṇa
+ 12 chapters- 12 chapters
· Kapphiṇa
· 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
3. Site
+ 7 chapters- 7 chapters
· Site
· 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
4. The King
+ 4 chapters- 4 chapters
· The King Apprehends a Monk
· There Is Business So Do Not Rise
· Giving Exemptions to the Deranged
· The Ten Recollections
5. Several Repetitions
+ 4 chapters- 4 chapters
· Lack of a Quorum
· Numbers
· Going
· The Restoration Rite of Professed Purity
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· Kangyur and Tengyur Sources
· Sanskrit Sources
· Secondary Sources
g. Glossary

s.

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.


ac.

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.

ac.­2

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.

ac.­3

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


i.

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


Text Body

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

p1.

Prologue

[F.131.a]


p1.­1

A global summary of The Chapter on the Restoration Rite:

p1.­2
Tīrthika, Kapphiṇa,
Site, the king,84 and several repetitions.

1.

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


2.

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


3.

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


4.

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


5.

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


n.

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.

b.

Bibliography

Kangyur and Tengyur Sources

gso sbyong gi gzhi (Poṣadhavastu). Toh 1, ch. 2, Degé Kangyur vol. 1 (’dul ba, ka), folios 131.a–221.b.

gso sbyong gi gzhi. bka’ ’gyur (dpe sdur ma) [Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 1, pp. 308–517 and pp. 767–86.

dgag dbye’i gzhi (Pravāraṇāvastu). Toh 1, ch. 3, Degé Kangyur vol. 1 (’dul ba, ka), folios 221.b–237.b.

dbyar gyi gzhi (Varṣāvastu). Toh 1, ch. 4, Degé Kangyur, vol. 1 (’dul ba, ka), folios F.237.b–251.b.

sgra sbyor bam po gnyis pa (Nighaṇṭu) [The Two-Volume Lexicon]. Toh 4347, Degé Tengyur vol. 204 (bstan bcos sna tshogs, co), folios 131.b–160.a.

bye brag tu rtogs par byed pa chen po (Mahāvyutpatti). Toh 4346, Degé Tengyur vol. 204 (sna tshogs, co), folios 1.b–131.a.

Dharmamitra. ’dul ba’i mdo’i rgya cher ’grel pa (Vinaya­sūtraṭīkā). Toh 4120, Degé Tengyur vols. 162–63 (’dul ba, ’u–yu): vol. ’u, folios 1b–388.a; vol. yu, folios 1.b–390.a.

Guṇaprabha. las brgya rtsa gcig pa (Ekottara­karmaśataka). Toh 4118, Degé Tengyur vol. 159 (’dul ba, wu), folios 100.b–259.a.

Guṇaprabha. ’dul ba mdo’i ’grel pa mngon par brjod pa rang gi rnam par bshad pa zhes bya ba (Vinaya­sūtravṛttyabhidhānasva­vyākhyāna-nāma). Toh 4119, Degé Tengyur vols. 160–61 (’dul ba, zhu–zu): vol. zhu, folios 1.b–278.a; vol. zu, folios 1.b–274.a.

Guṇaprabha. ’dul ba’i mdo’i ’grel pa (Vinaya­sūtravṛtti). Toh 4122, Degé Tengyur vol. 165 (’dul ba, lu), folios 1.a–344.a. 

Kalyāṇamitra. ’dul ba gzhi rgya cher ’grel ba (Vinayava­stuṭīkā). Toh 4113, Degé Tengyur vol. 156 (’dul ba, tsu), folios 177.b–326.b. 

Ratnākaraśānti. mdo kun las bdus pa’i bshad pa rin po che snang ba’i rgyan (Sūtrasamuccaya­bhāṣyaratnālokālaṃkāranāma). Toh 3935, Degé Tengyur vol. 115 (mdo ’grel, chi), folios 1b1-61a7.

Śīlapālita. lung phran tshegs kyi rnam par bshad pa (Āgamakṣudraka­vyākhyāna). Toh 4115, Degé Tengyur vol. 158, (’dul ba, dzu), folios 1.b–232.a.

Śūra. so sor thar pa’i mdo’i gzhung ’grel (Prātimokṣa Sūtrapaddhati). Toh 4104, Degé Tengyur vols. 150–51 (’dul ba, du–nu): vol. du, folios 1.b–239.a; vol. nu, folios 1.b–87.b.

Vimalamitra. so sor thar pa’i mdo’i rgya cher ’grel pa ’dul ba kun las btus pa (Pratimokṣasūtraṭīkāvinaya­samuccaya). Toh 4106, Degé Tengyur vols. 152–54 (’dul ba, pu–bu): vol. pu, folios 1.b–312.a; vol. phu, folios 1.b‍—281.a; vol. bu, folios 1.b–150.a.

Vinītadeva. ’dul ba rnam par ’byed pa’i tshig rnam par bshad pa (Vinayavibhaṅgapada­vyākhyāna). Toh 4114, Degé Tengyur vol. 157 (’dul ba, tshu), folios 1.b–207.a.

Sanskrit Sources

Dutt, Nalinaksha. Gilgit Manuscripts, Vol. III, Parts I–IV. Calcutta: Calcutta Oriental Press, 1939–1959.

Guṇaprabha. Vinayasūtra. GRETIL input by Yoshiyasu Yonezawa et al.  

Pradhan, K. P. Abhidharma Samuccaya of Asaṅga. Visva-Bharati, Santiniketan Press, Santiniketan, 1950.

Pradhan, Prahlad, and Aruna Haldar, eds. Abhidharmakośabhāṣyam of Vasubandhu. Tibetan Sanskrit Works Series 8. Patna: K. P. Jayaswal Research Institute, 1967.

Śatapatha Brāhamaṇa. For English translation see Eggeling (1882).

Secondary Sources

84000. The Chapter on Going Forth (Pravrajyāvastu, rab tu ’byung ba’i gzhi, Toh 1, ch. 1). Translated by Robert Miller. Online publication. 84000: Translating the Words of the Buddha, 2018.

84000. Determining the Vinaya: Upāli’s Questions (Vinaya­viniścayopāli­paripṛcchā, ’dul ba rnam par gtan la dbab pa nye bar ’khor gyis zhus pa, Toh 68). Translated by the UCSB Buddhist Studies Translation Group. Online publication. 84000: Translating the Words of the Buddha, 2021.

84000. The Gaṇḍī Sūtra (Gaṇḍīsūtra, gaN+DI’i mdo, Toh 298). Translated by Annie Bien. Online publication. 84000: Translating the Words of the Buddha, 2020.

84000. The Rite for the Protocols Associated with Carrying the Ringing Staff (’khar gsil ’chang ba’i kun spyod pa’i cho ga, Toh 336). Translated by Sarasvatī Translation Team. Online publication. 84000: Translating the Words of the Buddha, 2020.

84000. The Sūtra on the Ringing Staff (’khar gsil gyi mdo, Toh 335). Translated by Sarasvatī Translation Team. Online publication. 84000: Translating the Words of the Buddha, 2020.

84000. The Sūtra on Timings for the Gaṇḍī (Gaṇḍī­samayasūtra, gaN+DI’i mdo, Toh 299). Translated by Lowell Cook. Online publication. 84000: Translating the Words of the Buddha, 2024.

Altenburg, Gerjan Piet. “Rules of Customary Behavior in the Mūlasarvāstivāda-Vinaya. PhD Diss., McMaster University, 2022.

Anālayo, Bhikkhu. Sathirathai: The Direct Path to Realization. Chiang Mai: Silkworm Books, 2003.

Apte, Vaman Shivaram. Revised and Enlarged Edition of Prin. V. S. Apte’s The Practical Sanskrit-English Dictionary. Poona: Prasad Prakashan, 1957.

Bass, Jeffrey Wayne. “Meditation in an Indian Buddhist Code.” PhD diss., UCLA, 2013.

Boesi, Alessandro. “Plant Categories and Types in Tibetan Materia Medica.” The Tibet Journal, vol. XXX no. 4 (Summer 2005), and vol. XXXI no. 1 (Spring 2006): 67–92.

Bourdieu, Pierre (1977). Outline of a Theory of Practice. Cambridge, U.K.: Cambridge University Press, 1977.

Bourdieu, Pierre (1990). The Logic of Practice. Palo Alto, CA: Stanford University Press, 1990.

Brick, David. “Penance: Prāyaścitta. ” In The Oxford History of Hinduism: “Hindu Law.” Oxford: Oxford University Press, 2017. 

Buswell, Robert E., Jr., ed. Encyclopedia of Buddhism. New York: Thomson Gale, 2004.

Butön Rinchen Drup (bu ston rin chen grub). bstan ’gyur gyi dkar chag yid bzhin nor bu dbang gi rgyal po’i phreng ba. In The Collected Works of Bu-Ston, edited by Lokesh Candra, vol. 26 (la), pp. 413–656. International Academy Of Indian Culture, 1965–1971. BDRC MW22106.

Clarke, Shayne (2004). “Vinaya Mātṛkā: Mother of the Monastic Codes, or Just Another Set of Lists? A Response to Frauwallner’s Handling of the Mahāsāṃghika Vinaya.” Indo-Iranian Journal no. 47: 77–120.

Clarke, Shayne (2009). “Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms.” Journal of Indian Philosophy no. 37: 1–43.

Clarke, Shayne (2014). Vinaya Texts, vol. 1: Gilgit Manuscripts in the National Archives of India: Facsimile Edition. Tokyo: The International Research Institute for Advanced Buddhology, Soka University, 2014.

Drakpa Gyaltsen (grags pa rgyal mtshan). bslab pa yongs su sbyong ba’i gzhi gsum cho ga sogs so sor thar pa’i blang dor gyi gnas rnams mdor bsdus [A Summary of Key Prātimokṣa Practices, Including the Three Vastu Rites for Purifying the Precepts]. bkra shis lhun po: Dgon Gzhung, 1996, 43 ff (pp. 473–557).

Dungkar, Lozang Trinlé (blo bzang phrin las dung dkar). dung dkar tshig mdzod chen mo [Dungkar’s Dictionary]. Vols. 1–2. Beijing: Krung go‛i bod rig pa dpe skrun khang (Chinese-Tibetan Studies Publishing House), 2002.

Dutt, Sukumar (1924). Early Buddhist Monachism: 600 B.C.–100 A.D. London: Kegan, Paul, Trench, Trubner & Co., 1924.

Dutt, Sukumar (1962). Buddhist Monks and Monasteries in India. London: George Allen and Unwin, 1962.

Edgerton, Franklin. Buddhist Hybrid Sanskrit Grammar and Dictionary Vol. II: Buddhist Hybrid Sanskrit Dictionary. Online version.

Eggeling, Julius (tr.). English translation of Śatapatha Brāhamaṇa (1882). Online version: Wisdom Library.

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Geshé Tsewang Nyima (dge bshes tshe dbang nyi ma). dam chos ’dul ba gtso gyur gyi gzhung sne mang las btus pa‛i tshig mdzod mun sel sgron me. Taipei: The Corporate Body of the Buddha Educational Foundation, 2009.

Gethin, Rupert. “The Mātikās: Memorization, Mindfulness and the List.” In In the Mirror of Memory: Reflections on Mindfulness and Remembrance in Indian & Tibetan Buddhism. Edited by Janet Gyatso, 149–72. Albany: State University of New York, 1992.

Greene, Eric M. Chan before Chan: Meditation, Repentance, and Visionary Experience in Chinese Buddhism. Honolulu: University of Hawai’i Press, 2021.

Gyalwa Gendun Drub, the Thirteenth Dalai Lama (Tā la’i bla ma 13 thub bstan rgya mtsho). ’dul ba lung sde bzhi mdo rtsa mchan ’grel mtsho ṭik sogs las byung ba’i so thar bslab gzhi’i dgag sgrub gnang mtshams nye mkho’i dbyibs tshad bcas phyag len mthong rgyun ltar dpe ris su bkod pa nyes ltung mun pa ’joms pa’i zla ’od [The Moonlight that Destroys Ignorance of Faults and Offenses: The Traditional Drawings that Illustrate the Shape and Size of the Prohibitions, Prescriptions, Consents, and Boundary Required by the Prātimokṣa Training Precepts, As Given in the Four Vinaya Āgama and Tshonawa’s Ṭīkā, an Annotated Commentary on the Vinayasūtra]. Buddhist Digital Resource Center (BDRC), W1EE45.

Hinüber, Oskar von. “Buddhist Law According to the Theravada-Vinaya. A Survey of Theory and Practice.” The Journal of the International Association of Buddhist Studies 18.1 (1995): 7.

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Hu-von Hinüber, Haiyan (1997a). “On the Sources of Some Entries in the Mahāvyutpatti, A Contribution to Indo-Tibetan Lexicography.” In Untersuchungen zur buddhistsichen Literatur II, Gustav Roth zum 80. Geburtstag gewidmet. Edited by Heinz Bechert und Petra Kieffer-Pülz, 183–199. Göttingen; Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, Beiheft 8, 1997.

Hu-von Hinüber, Haiyan (1997b). “The 17 Titles of the Vinayavastu in the Mahāvyutpatti. Contribution to Indo-Tibetan Lexicography II” in Bauddhavidyāsudhākarah Studies in Honour of Heinz Bechert on the Occasion of His 65th Birthday. Edited by Petra Kieffer-Pülz and Jens-Uwe Hartmann, 339–345. Swisttal-Odendorf; Indica et Tibetica, 30, 1997.

Hu-von Hinüber, Haiyan (2016). Sambhoga. Die Zugehörigkeit zur Ordensgemeinschaft im frühen Jainismus und Buddhismus [Saṃbhoga: The Affiliation with a Religious Order in Early Jainism and Buddhism] in Studia Philologica Buddhica Monograph Series XXXIII. Tokyo: The International Institute for Buddhist Studies, 2016.

Hureau, Sylvie. “Preaching and translating on poṣadha days: Kumārajīva’s role in adapting an Indian ceremony to China.” Journal of the International College for Postgraduate Buddhist Studies, vol. X (2006): 87–119.

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Negi, J. S. bod skad dang legs sbyar gyi tshig mdzod chen mo [Tibetan-Sanskrit Dictionary]. 16 vols. Sarnath: Central Institute of Higher Tibetan Studies, 1993–2005.

Nordrang Orgyen (nor brang o rgyan). gangs can rig brgya’i chos kyi rnam grangs mthong tshad kun las btus pa ngo mtshar ’phrul gyi sde mig chen po [A Great and Wondrous Key: A Compendium of All the Enumerations from the Snow Land’s One Hundred Fields of Knowledge]. Vols. 1–3. Beijing: Krung go’i bod rig pa dpe skrun khang (Chinese-Tibetan Studies Publishing House), 2008.

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g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

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.

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

accept

Wylie:
  • bzod pa
Tibetan:
  • བཟོད་པ།
Sanskrit:
  • kṣam

Monastics are asked to speak up if they cannot “accept” a motion or official act of the saṅgha.

Located in 31 passages in the translation:

  • 1.­77
  • 1.­79
  • 1.­104
  • 1.­106
  • 2.­16
  • 2.­18
  • 2.­22
  • 2.­24
  • 2.­28
  • 2.­30
  • 2.­35
  • 2.­37-38
  • 2.­42
  • 2.­44
  • 2.­48
  • 2.­50
  • 2.­55
  • 2.­57
  • 2.­63
  • 2.­65
  • 2.­70
  • 2.­72
  • 3.­39
  • 4.­29
  • 4.­33
  • 4.­35
  • 4.­54
  • 4.­57
  • n.­2
  • n.­131
g.­2

act by motion and resolution

Wylie:
  • gsol ba dang gnyis kyi las
Tibetan:
  • གསོལ་བ་དང་གཉིས་ཀྱི་ལས།
Sanskrit:
  • jñāpti­dvitīyakarman

An official act of the saṅgha that requires an initial motion followed by the statement of the proposed act. I. B. Horner translates the Pāli correlate as “a vote following directly upon a motion.”

Located in 2 passages in the translation:

  • 1.­98
  • n.­143
g.­3

act by motion and triple resolution

Wylie:
  • gsol ba dang bzhi’i las
Tibetan:
  • གསོལ་བ་དང་བཞིའི་ལས།
Sanskrit:
  • jñāpti­caturthakarman

An official act of the saṅgha that requires an initial motion followed by the statement of the proposed act, repeated three times. Such an act is needed to fully ordain a person and to officially threaten an intransigent monk, for example. I. B. Horner translates the Pāli correlate as “a resolution at which the motion is put three times and then followed by the decision.”

Located in 2 passages in the translation:

  • 1.­98
  • n.­143
g.­4

act of motion alone

Wylie:
  • gsol ba ’ba’ zhig gi las
Tibetan:
  • གསོལ་བ་འབའ་ཞིག་གི་ལས།
Sanskrit:
  • *muktikājñāpti­karman

An official act of the saṅgha in which the motion suffices, with no need to formally state the act. Such an act is employed, for instance, before a candidate for ordination is asked about confidential matters pertaining to his fitness for ordination.

Located in 3 passages in the translation:

  • 4.­53
  • 4.­56
  • n.­207
g.­5

agree

Wylie:
  • blo mthun par byed pa
Tibetan:
  • བློ་མཐུན་པར་བྱེད་པ།
Sanskrit:
  • saṃman

Agreement is reached if all monastics present remain silent when asked to voice objections to a motion or act.

Located in 11 passages in the translation:

  • 1.­102-104
  • 1.­106-107
  • 2.­37-38
  • 2.­66
  • n.­131
  • n.­142
  • g.­93
g.­6

apprentice

Wylie:
  • nye gnas
Tibetan:
  • ཉེ་གནས།
Sanskrit:
  • 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).

Located in 8 passages in the translation:

  • i.­3
  • i.­6
  • 3.­12
  • n.­4
  • n.­158
  • g.­24
  • g.­112
  • g.­123
g.­7

attendant

Wylie:
  • bsnyen bkur
Tibetan:
  • བསྙེན་བཀུར།
Sanskrit:
  • upasthāyaka

Located in 10 passages in the translation:

  • i.­5
  • i.­51
  • 3.­3-7
  • 3.­10
  • n.­174
  • g.­15
g.­8

Bamboo Grove

Wylie:
  • ’od ma’i tshal
Tibetan:
  • འོད་མའི་ཚལ།
Sanskrit:
  • veṇuvana

A grove in Rājagṛha donated to the Buddha by King Bimbisāra. See the 84000 Knowledge Base article Veṇuvana and Kalandakanivāpa.

Located in 3 passages in the translation:

  • 1.­3
  • 2.­3
  • 2.­6
g.­9

bar

Wylie:
  • phred gtan
Tibetan:
  • ཕྲེད་གཏན།
Sanskrit:
  • argala

One of three fasteners, along with levers (Tib. ’khor gtan) and cross bolts (Tib. gnam gzer), that the Buddha allowed to secure doors.

Located in 4 passages in the translation:

  • 1.­28
  • 1.­36
  • 1.­38
  • n.­103
g.­10

be at ease

Wylie:
  • bde ba la reg par gnas pa
Tibetan:
  • བདེ་བ་ལ་རེག་པར་གནས་པ།
Sanskrit:
  • sukha­sparśaviharaṇa

A saṅgha at ease is a properly functioning monastic community, where official acts of the saṅgha, but especially the restoration rite, are observed. Kalyāṇamitra twice glosses the phrase “be at ease.” In the first example, he explains that monks are at ease in the knowledge that so long as they are on site, they will never be considered “separated from” their mantle, which would otherwise entail a fault. In a subsequent gloss, he writes that “to be at ease” means “to obtain purity” and hence “the joy felt due to the remission of one’s offenses.” This describes the state of a monastic who has made amends for their offenses. See Kalyāṇamitra (F.313.b–314.a): dge slong rnams bde ba la reg par gnas pa zhes bya ba ni las ’grub pa dang/ kha na ma tho ba med par ’gyur ba’i phyir ro, and F.318.a: bde ba la reg pa zhes bya ba ni rnam par dag pa thob pa ste/ ltung ba dang bral ba’i rgyus yid yongs su dga’ ba’o.

Located in 30 passages in the translation:

  • i.­36
  • 2.­16
  • 2.­18-19
  • 2.­22
  • 2.­24-26
  • 2.­35
  • 2.­37-38
  • 2.­42
  • 2.­44-45
  • 2.­48
  • 2.­50-52
  • 2.­63
  • 2.­65-66
  • 2.­70
  • 2.­72-74
  • 4.­37
  • 5.­545
  • 5.­547
  • 5.­549
  • n.­157
g.­11

boarding monk

Wylie:
  • gnas pa
Tibetan:
  • གནས་པ།
Sanskrit:
  • āvāsiko bhikṣuḥ

A boarding monk is a short-term occupant who is not familiar with the inner or outer workings of the community.

Located in 1 passage in the translation:

  • n.­152
g.­12

boundary

Wylie:
  • mtshams
Tibetan:
  • མཚམས།
Sanskrit:
  • 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.

Located in 72 passages in the translation:

  • s.­1
  • i.­4
  • 1.­103-104
  • 1.­106-107
  • 2.­12-14
  • 2.­16
  • 2.­18-22
  • 2.­24-28
  • 2.­30-33
  • 2.­35
  • 2.­37-40
  • 2.­42
  • 2.­44-48
  • 2.­50-55
  • 2.­57-61
  • 2.­63
  • 2.­65-67
  • 2.­69-70
  • 2.­72-74
  • 2.­76-77
  • 3.­20
  • 4.­10
  • n.­148-149
  • n.­159
  • n.­170
  • n.­188
  • n.­195-196
  • n.­214
  • g.­21
  • g.­39
  • g.­43
  • g.­18
  • g.­106
g.­13

breach

Wylie:
  • ’gal tshab
Tibetan:
  • འགལ་ཚབ།
Sanskrit:
  • 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).

Located in 247 passages in the translation:

  • i.­63
  • 1.­96
  • 1.­108
  • 2.­20
  • 2.­46
  • 2.­67
  • 2.­76
  • 2.­78
  • 2.­80
  • 3.­3-7
  • 3.­12
  • 3.­19
  • 3.­24
  • 4.­3
  • 4.­9
  • 4.­14
  • 4.­65
  • 4.­72
  • 5.­4
  • 5.­6
  • 5.­10
  • 5.­12
  • 5.­16
  • 5.­18
  • 5.­22
  • 5.­24
  • 5.­28
  • 5.­30
  • 5.­34
  • 5.­36
  • 5.­40
  • 5.­42
  • 5.­46
  • 5.­48
  • 5.­52
  • 5.­54
  • 5.­58
  • 5.­60
  • 5.­64
  • 5.­66
  • 5.­70
  • 5.­72
  • 5.­76
  • 5.­78
  • 5.­82
  • 5.­84
  • 5.­88
  • 5.­90
  • 5.­94
  • 5.­96
  • 5.­100
  • 5.­102
  • 5.­106
  • 5.­108
  • 5.­112
  • 5.­114
  • 5.­118
  • 5.­120
  • 5.­124
  • 5.­126
  • 5.­130
  • 5.­132
  • 5.­136
  • 5.­138
  • 5.­142
  • 5.­144
  • 5.­148
  • 5.­150
  • 5.­154
  • 5.­156
  • 5.­160
  • 5.­162
  • 5.­168
  • 5.­170
  • 5.­172
  • 5.­174
  • 5.­176
  • 5.­178
  • 5.­180
  • 5.­182
  • 5.­184
  • 5.­186
  • 5.­188
  • 5.­190
  • 5.­192
  • 5.­194
  • 5.­196
  • 5.­198
  • 5.­200
  • 5.­202
  • 5.­204
  • 5.­206
  • 5.­208
  • 5.­210
  • 5.­212
  • 5.­214
  • 5.­216
  • 5.­218
  • 5.­220
  • 5.­222
  • 5.­224
  • 5.­226
  • 5.­228
  • 5.­230
  • 5.­232
  • 5.­234
  • 5.­236
  • 5.­238
  • 5.­240
  • 5.­242
  • 5.­244
  • 5.­246
  • 5.­248
  • 5.­250
  • 5.­252
  • 5.­254
  • 5.­256
  • 5.­258
  • 5.­260
  • 5.­262
  • 5.­264
  • 5.­266
  • 5.­268
  • 5.­270
  • 5.­272
  • 5.­274
  • 5.­276
  • 5.­278
  • 5.­280
  • 5.­282
  • 5.­284
  • 5.­286
  • 5.­288
  • 5.­290
  • 5.­292
  • 5.­294
  • 5.­296
  • 5.­298
  • 5.­300
  • 5.­302
  • 5.­304
  • 5.­306
  • 5.­308
  • 5.­310
  • 5.­314
  • 5.­316
  • 5.­318
  • 5.­320
  • 5.­322
  • 5.­324
  • 5.­326
  • 5.­328
  • 5.­330
  • 5.­332
  • 5.­334
  • 5.­336
  • 5.­338
  • 5.­340
  • 5.­342
  • 5.­344
  • 5.­346
  • 5.­348
  • 5.­350
  • 5.­352
  • 5.­354
  • 5.­356
  • 5.­358
  • 5.­360
  • 5.­362
  • 5.­364
  • 5.­366
  • 5.­368
  • 5.­370
  • 5.­372
  • 5.­374
  • 5.­376
  • 5.­378
  • 5.­380
  • 5.­382
  • 5.­384
  • 5.­396
  • 5.­398
  • 5.­400
  • 5.­402
  • 5.­404
  • 5.­408
  • 5.­410
  • 5.­412
  • 5.­414
  • 5.­416
  • 5.­420
  • 5.­422
  • 5.­424
  • 5.­426
  • 5.­428
  • 5.­432
  • 5.­434
  • 5.­436
  • 5.­438
  • 5.­440
  • 5.­444
  • 5.­446
  • 5.­448
  • 5.­450
  • 5.­452
  • 5.­456
  • 5.­458
  • 5.­460
  • 5.­462
  • 5.­464
  • 5.­468
  • 5.­470
  • 5.­472
  • 5.­474
  • 5.­476
  • 5.­480
  • 5.­482
  • 5.­484
  • 5.­486
  • 5.­488
  • 5.­492
  • 5.­494
  • 5.­496
  • 5.­498
  • 5.­500
  • 5.­504
  • 5.­506
  • 5.­508
  • 5.­510
  • 5.­512
  • 5.­516
  • 5.­518
  • 5.­520
  • 5.­522
  • 5.­524
  • 5.­528
  • 5.­530
  • 5.­532
  • 5.­534
  • 5.­536
  • 5.­554-555
  • n.­68
g.­14

brigand

Wylie:
  • phyir rgol ba
Tibetan:
  • ཕྱིར་རྒོལ་བ།
Sanskrit:
  • pratyarthika

Kalyāṇamitra explains that a brigand is a person who seeks to steal another’s belongings (Toh 4113, F.318.a).

Located in 1 passage in the translation:

  • 4.­3
g.­15

caretaker

Wylie:
  • bstabs pa
Tibetan:
  • བསྟབས་པ།
Sanskrit:
  • 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).

Located in 9 passages in the translation:

  • i.­5
  • 3.­3-7
  • 3.­10
  • n.­174
  • g.­90
g.­16

claimed

Wylie:
  • zin pa
Tibetan:
  • ཟིན་པ།
Sanskrit:
  • —

Kalyāṇamitra explains that a “claimed” (zin pa) site means one that is suitable for use (Kalyāṇamitra, F.313.a.1–2).

Located in 6 passages in the translation:

  • 1.­103-104
  • 1.­106-107
  • n.­144-145
g.­17

communicated through the headings

Wylie:
  • thos pas sgrogs pa
Tibetan:
  • ཐོས་པས་སྒྲོགས་པ།
Sanskrit:
  • śrutena śrāvayanti

The expression “communicated through the headings”‍—more literally “announced/proclaimed by the hearing”‍—refers to simply reciting the names of the five types of offense without reciting the specific offenses that comprise those categories. Dharmamitra explains that once the reciter has begun to recite the specific offenses that comprise that type of offense, that section must be recited in full in order to qualify as a proper and complete Prātimokṣa recitation (Toh 4120, vol. yu, F.109.b).

Located in 2 passages in the translation:

  • 2.­84
  • n.­171
g.­18

complete

Wylie:
  • mthun pa
Tibetan:
  • མཐུན་པ།
Sanskrit:
  • 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.”

Located in 316 passages in the translation:

  • i.­23
  • i.­48-49
  • i.­51
  • i.­55
  • i.­61
  • 1.­76
  • 1.­103
  • 1.­108
  • 2.­3
  • 2.­14
  • 2.­20-22
  • 2.­24
  • 2.­27-28
  • 2.­30
  • 2.­33
  • 2.­40
  • 2.­46-48
  • 2.­50
  • 2.­54-55
  • 2.­57
  • 2.­61
  • 2.­67
  • 2.­69-70
  • 2.­72
  • 2.­76
  • 2.­80
  • 2.­82
  • 3.­19
  • 4.­9
  • 4.­32-33
  • 4.­35
  • 5.­3
  • 5.­5
  • 5.­7
  • 5.­9
  • 5.­11
  • 5.­13
  • 5.­15
  • 5.­17
  • 5.­19
  • 5.­21
  • 5.­23
  • 5.­25
  • 5.­27
  • 5.­29
  • 5.­31
  • 5.­33
  • 5.­35
  • 5.­37
  • 5.­39
  • 5.­41
  • 5.­43
  • 5.­45
  • 5.­47
  • 5.­49
  • 5.­51
  • 5.­53
  • 5.­55
  • 5.­57
  • 5.­59
  • 5.­61
  • 5.­63
  • 5.­65
  • 5.­67
  • 5.­69
  • 5.­71
  • 5.­73
  • 5.­75
  • 5.­77
  • 5.­79
  • 5.­81
  • 5.­83
  • 5.­85
  • 5.­87
  • 5.­89
  • 5.­91
  • 5.­93
  • 5.­95
  • 5.­97
  • 5.­99
  • 5.­101
  • 5.­103
  • 5.­105
  • 5.­107
  • 5.­109
  • 5.­111
  • 5.­113
  • 5.­115
  • 5.­117
  • 5.­119
  • 5.­121
  • 5.­123
  • 5.­125
  • 5.­127
  • 5.­129
  • 5.­131
  • 5.­133
  • 5.­135
  • 5.­137
  • 5.­139
  • 5.­141
  • 5.­143
  • 5.­145
  • 5.­147
  • 5.­149
  • 5.­151
  • 5.­153
  • 5.­155
  • 5.­157
  • 5.­159
  • 5.­161
  • 5.­163
  • 5.­167
  • 5.­169
  • 5.­171
  • 5.­173
  • 5.­175
  • 5.­177
  • 5.­179
  • 5.­181
  • 5.­183
  • 5.­185
  • 5.­187
  • 5.­189
  • 5.­191
  • 5.­193
  • 5.­195
  • 5.­197
  • 5.­199
  • 5.­201
  • 5.­203
  • 5.­205
  • 5.­207
  • 5.­209
  • 5.­211
  • 5.­213
  • 5.­215
  • 5.­217
  • 5.­219
  • 5.­221
  • 5.­223
  • 5.­225
  • 5.­227
  • 5.­229
  • 5.­231
  • 5.­233
  • 5.­235
  • 5.­237
  • 5.­239
  • 5.­241
  • 5.­243
  • 5.­245
  • 5.­247
  • 5.­249
  • 5.­251
  • 5.­253
  • 5.­255
  • 5.­257
  • 5.­259
  • 5.­261
  • 5.­263
  • 5.­265
  • 5.­267
  • 5.­269
  • 5.­271
  • 5.­273
  • 5.­275
  • 5.­277
  • 5.­279
  • 5.­281
  • 5.­283
  • 5.­285
  • 5.­287
  • 5.­289
  • 5.­291
  • 5.­293
  • 5.­295
  • 5.­297
  • 5.­299
  • 5.­301
  • 5.­303
  • 5.­305
  • 5.­307
  • 5.­309
  • 5.­313
  • 5.­315
  • 5.­317
  • 5.­319
  • 5.­321
  • 5.­323
  • 5.­325
  • 5.­327
  • 5.­329
  • 5.­331
  • 5.­333
  • 5.­335
  • 5.­337
  • 5.­339
  • 5.­341
  • 5.­343
  • 5.­345
  • 5.­347
  • 5.­349
  • 5.­351
  • 5.­353
  • 5.­355
  • 5.­357
  • 5.­359
  • 5.­361
  • 5.­363
  • 5.­365
  • 5.­367
  • 5.­369
  • 5.­371
  • 5.­373
  • 5.­375
  • 5.­377
  • 5.­379
  • 5.­381
  • 5.­383
  • 5.­393
  • 5.­395
  • 5.­397
  • 5.­399
  • 5.­401
  • 5.­403
  • 5.­405
  • 5.­407
  • 5.­409
  • 5.­411
  • 5.­413
  • 5.­415
  • 5.­417
  • 5.­419
  • 5.­421
  • 5.­423
  • 5.­425
  • 5.­427
  • 5.­429
  • 5.­431
  • 5.­433
  • 5.­435
  • 5.­437
  • 5.­439
  • 5.­441
  • 5.­443
  • 5.­445
  • 5.­447
  • 5.­449
  • 5.­451
  • 5.­453
  • 5.­455
  • 5.­457
  • 5.­459
  • 5.­461
  • 5.­463
  • 5.­465
  • 5.­467
  • 5.­469
  • 5.­471
  • 5.­473
  • 5.­475
  • 5.­477
  • 5.­479
  • 5.­481
  • 5.­483
  • 5.­485
  • 5.­487
  • 5.­489
  • 5.­491
  • 5.­493
  • 5.­495
  • 5.­497
  • 5.­499
  • 5.­501
  • 5.­503
  • 5.­505
  • 5.­507
  • 5.­509
  • 5.­511
  • 5.­513
  • 5.­515
  • 5.­517
  • 5.­519
  • 5.­521
  • 5.­523
  • 5.­525
  • 5.­527
  • 5.­529
  • 5.­531
  • 5.­533
  • 5.­535
  • 5.­555
  • n.­23
  • n.­42
  • n.­61
  • n.­142
  • n.­147
  • n.­161
  • n.­170
  • n.­173
  • n.­195
  • n.­230
  • g.­12
  • g.­21
  • g.­37
  • g.­43
g.­19

confessable offense

Wylie:
  • so sor bshags pa
Tibetan:
  • སོ་སོར་བཤགས་པ།
Sanskrit:
  • pratideśanīya

The fourth and second least severe class of monastic offense. The Buddha prohibited four such acts for monks.

Located in 5 passages in the translation:

  • i.­53
  • i.­57-58
  • g.­68
  • g.­98
g.­20

confessor

Wylie:
  • len pa
Tibetan:
  • ལེན་པ།
Sanskrit:
  • —

The one who receives a monastic’s confession or disclosure of an offense.

Located in 4 passages in the translation:

  • i.­36
  • 4.­44
  • 4.­65
  • 4.­72
g.­21

consent

Wylie:
  • ’dun pa
Tibetan:
  • འདུན་པ།
Sanskrit:
  • 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).

Located in 67 passages in the translation:

  • s.­1
  • i.­5
  • i.­23-24
  • i.­61-62
  • 1.­7
  • 1.­22-23
  • 1.­77
  • 1.­80
  • 1.­107
  • 2.­16
  • 2.­19
  • 2.­21-22
  • 2.­24-26
  • 2.­28
  • 2.­31
  • 2.­35
  • 2.­38
  • 2.­42
  • 2.­45
  • 2.­47-48
  • 2.­50-52
  • 2.­55
  • 2.­58
  • 2.­63
  • 2.­66
  • 2.­69-70
  • 2.­72-74
  • 3.­12
  • 3.­19
  • 4.­6-11
  • 4.­13-15
  • 4.­17
  • 4.­19
  • 4.­21
  • 4.­23
  • 4.­25
  • 4.­31
  • 4.­36
  • 4.­54
  • 4.­57
  • n.­147
  • n.­184
  • n.­195-196
  • n.­198
  • g.­37
  • g.­78
  • g.­119
g.­22

created

Wylie:
  • byas pa
Tibetan:
  • བྱས་པ།
Sanskrit:
  • —

Kalyāṇamitra explains that a “created” (byas pa) site is akin to an abode created by a resident animal (Kalyāṇamitra, F.313.a.1–2).

Located in 7 passages in the translation:

  • 1.­103-104
  • 1.­106-107
  • n.­144-145
  • n.­148
g.­23

cross bolt

Wylie:
  • gnam gzer
Tibetan:
  • གནམ་གཟེར།
Sanskrit:
  • sūcaka

One of the fasteners, along with levers (Tib. ’khor gtan) and bars (Tib. phred gtan), that the Buddha allowed to bar doors and windows.

Located in 7 passages in the translation:

  • 1.­28
  • 1.­37-38
  • n.­103-104
  • g.­9
  • g.­51
g.­24

daily practice

Wylie:
  • nyin mo spyod pa
Tibetan:
  • ཉིན་མོ་སྤྱོད་པ།
Sanskrit:
  • divāvihāra

Kalyāṇamitra explains that “daily practice” refers to engaging in virtuous endeavors (Toh 4113, F.222.b).: nyin mo spyod pa zhes bya ba ni nyin par dge ba’i phyogs byed pa’o. Dharmamitra mentions the “place for daily practice” as the place where monks should gather to listen to Dharma teachings in the night leading up to the restoration rite; Dharmamitra (Toh 4120, vol. yu, F.145.a): tshes bcu bzhi’i nyin mo spyod yul du de skad sbran nas tshes bcu bzhi’i nub mo thams cad tshogs pa na dge slong mdo sde dang ’dul ba dang ma mo ’dzin pa gsol ba btab pa dag gis mtshan thog thag tu kha ton gdon pas chos mnyan pa sbyin par bya’o. Note that Edgerton defines the Skt. divāvihāra as “daily rest” (p. 264, col. 2), as in a siesta. In the Mūalsarvāstivādin sources, however, wards and apprentices are allowed time in the morning and afternoon to cultivate their own practice of recitation and meditation. Wards and apprentices also are depicted spending this time in walking meditation and paying homage to reliquaries.

Located in 2 passages in the translation:

  • 2.­21
  • n.­158
g.­25

dedicated

Wylie:
  • yid du ’thad pa
Tibetan:
  • ཡིད་དུ་འཐད་པ།
Sanskrit:
  • manorama

Kalyāṇamitra explains this to mean being ever mindful of good qualities (Toh 4113, F.133.a).

Located in 1 passage in the translation:

  • 1.­3
g.­26

defeat

Wylie:
  • phas pham pa
Tibetan:
  • ཕས་ཕམ་པ།
Sanskrit:
  • 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.

Located in 12 passages in the translation:

  • i.­24
  • i.­53
  • i.­60
  • 2.­84
  • n.­26
  • n.­68
  • n.­161
  • n.­183
  • g.­27
  • g.­68
  • g.­99
  • g.­110
g.­27

denied the common living

Wylie:
  • gnas par mi bgyid pa
Tibetan:
  • གནས་པར་མི་བགྱིད་པ།
Sanskrit:
  • asaṃvāsika

A monk is denied the “common living” (Tib. gnas pa; Skt. saṃvāsa) after incurring a “defeat” (Tib. phas pham pa; Skt. pārājikā). Here, “common living” denotes a monk’s right to a share of the saṅgha’s resources, beginning with dwellings, food, robes, and medicine. A monk who incurs a defeat may request and be “given a training” (Tib. bslab pa byin pa; Skt. śikṣādatta), which allows him to share in the saṅgha’s common living but in a position subordinate to monks and nuns. If a defeated monk does not request and receive a training, he forfeits his right to the “common living” and hence his livelihood in the saṅgha.

Located in 7 passages in the translation:

  • 3.­27
  • 3.­31
  • 3.­35
  • 4.­17
  • 4.­21
  • 4.­25
  • 5.­553
g.­28

dwelling

Wylie:
  • gnas khang
Tibetan:
  • གནས་ཁང་།
Sanskrit:
  • layana

The common name for a monastic’s living quarters.

Located in 12 passages in the translation:

  • i.­5
  • 1.­23
  • 1.­101
  • n.­94
  • n.­97
  • n.­156
  • n.­174
  • g.­12
  • g.­26
  • g.­27
  • g.­59
  • g.­90
g.­29

earshot

Wylie:
  • rgyang grags
Tibetan:
  • རྒྱང་གྲགས།
Sanskrit:
  • krośa

A common ancient Indian measure which is said to be one-quarter or one-eighth of the distance of a furlong (Tib. dpag tshad; Skt. yojana).

Located in 3 passages in the translation:

  • 2.­80
  • 3.­9
  • n.­232
g.­30

enclosing a site with a shared restoration rite

Wylie:
  • gso sbyong gcig pa’i gnas kyi sdom pa
Tibetan:
  • གསོ་སྦྱོང་གཅིག་པའི་གནས་ཀྱི་སྡོམ་པ།
Sanskrit:
  • —

Located in 22 passages in the translation:

  • 2.­3
  • 2.­12-13
  • 2.­16
  • 2.­18-19
  • 2.­22
  • 2.­24
  • 2.­28
  • 2.­30
  • 2.­42
  • 2.­44-45
  • 2.­48
  • 2.­50
  • 2.­55
  • 2.­57
  • 2.­63
  • 2.­65-66
  • 2.­70
  • 2.­72
g.­31

explain patronage

Wylie:
  • yon bshad
Tibetan:
  • ཡོན་བཤད།
Sanskrit:
  • dakṣiṇādeśa

The monastic recipient of an act of generosity should dedicate the fruits of that generosity on behalf of the patron. Kalyāṇamitra explains that to “explain patronage” (yon bshad pa) means to explain the benefits of generosity after reciting the Three Implements (Kalyāṇamitra, F.312.a.5).

Located in 5 passages in the translation:

  • 1.­92-95
  • n.­140
g.­32

fabricated attempts

Wylie:
  • rtog pa’i nyer bsdogs
Tibetan:
  • རྟོག་པའི་ཉེར་བསྡོགས།
Sanskrit:
  • *vyagra­sāmantaka

See n.­215.

Located in 39 passages in the translation:

  • 5.­4
  • 5.­10
  • 5.­16
  • 5.­22
  • 5.­28
  • 5.­34
  • 5.­40
  • 5.­46
  • 5.­52
  • 5.­58
  • 5.­64
  • 5.­70
  • 5.­76
  • 5.­82
  • 5.­88
  • 5.­94
  • 5.­100
  • 5.­106
  • 5.­112
  • 5.­118
  • 5.­124
  • 5.­130
  • 5.­136
  • 5.­142
  • 5.­148
  • 5.­154
  • 5.­160
  • 5.­400
  • 5.­412
  • 5.­424
  • 5.­436
  • 5.­448
  • 5.­460
  • 5.­472
  • 5.­484
  • 5.­496
  • 5.­508
  • 5.­520
  • 5.­532
g.­33

fabricated preparations

Wylie:
  • rtog pa’i yo byad can
Tibetan:
  • རྟོག་པའི་ཡོ་བྱད་ཅན།
Sanskrit:
  • *vyagra­pariṣkāra

See n.­215.

Located in 39 passages in the translation:

  • 5.­4
  • 5.­10
  • 5.­16
  • 5.­22
  • 5.­28
  • 5.­34
  • 5.­40
  • 5.­46
  • 5.­52
  • 5.­58
  • 5.­64
  • 5.­70
  • 5.­76
  • 5.­82
  • 5.­88
  • 5.­94
  • 5.­100
  • 5.­106
  • 5.­112
  • 5.­118
  • 5.­124
  • 5.­130
  • 5.­136
  • 5.­142
  • 5.­148
  • 5.­154
  • 5.­160
  • 5.­400
  • 5.­412
  • 5.­424
  • 5.­436
  • 5.­448
  • 5.­460
  • 5.­472
  • 5.­484
  • 5.­496
  • 5.­508
  • 5.­520
  • 5.­532
g.­34

fellow brahmacārin

Wylie:
  • tshangs pa mtshungs par spyod pa
Tibetan:
  • ཚངས་པ་མཚུངས་པར་སྤྱོད་པ།
Sanskrit:
  • sabrahmacārin

Someone engaged in the same spiritual path as the protagonist.

Located in 1 passage in the translation:

  • 4.­3
g.­35

furlong

Wylie:
  • dpag tshad
Tibetan:
  • དཔག་ཚད།
Sanskrit:
  • yojana

Definition from the 84000 Glossary of Terms:

A measure of distance sometimes translated as “league,” but with varying definitions. The Sanskrit term denotes the distance yoked oxen can travel in a day or before needing to be unyoked. From different canonical sources the distance represented varies between four and ten miles.

Located in 3 passages in the translation:

  • 3.­9
  • n.­155
  • g.­29
g.­36

gaṇḍī beam

Wylie:
  • gaN+DI
Tibetan:
  • གཎྜཱི།
Sanskrit:
  • gaṇḍī

A wooden beam, sounded like a gong as a summons or marker of time and occasion. In The Chapter on the Restoration Rite, the Buddha states that the gaṇḍī beam may be used in five ways: to summon the saṅgha, for formal acts, for the dead, for meditation, and for danger. See also The Gaṇḍī Sūtra (Toh 298), where the Buddha describes the gaṇḍī beam’s use and characteristics.

Located in 21 passages in the translation:

  • 1.­76
  • 1.­82-83
  • 1.­86-87
  • 1.­103
  • 2.­14
  • 2.­21
  • 2.­27
  • 2.­33
  • 2.­40
  • 2.­47
  • 2.­54
  • 2.­61
  • 2.­69
  • 4.­32
  • n.­135-138
  • g.­57
g.­37

gather at the site

Wylie:
  • gnas bsdu ba
Tibetan:
  • གནས་བསྡུ་བ།
Sanskrit:
  • —

To “gather at the site” in order to do the restoration rite and so on together. If one of the monks on site does not come to the site where an official act of the saṅgha is to be done (or send his consent for the act through a proxy), the saṅgha will not have a quorum, and the act will not be established. See (Toh 4113, F.313.b).

Located in 14 passages in the translation:

  • 2.­16
  • 2.­18-19
  • 2.­24
  • 2.­37
  • 2.­42
  • 2.­44-45
  • 2.­50
  • 2.­63
  • 2.­65-66
  • 2.­72
  • n.­157
g.­38

global summary

Wylie:
  • spyi’i sdom
Tibetan:
  • སྤྱིའི་སྡོམ།
Sanskrit:
  • 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).

Located in 6 passages in the translation:

  • i.­7
  • i.­18
  • i.­61-62
  • p1.­1
  • g.­111
g.­39

grievous fault

Wylie:
  • nyes pa sbom po
Tibetan:
  • ཉེས་པ་སྦོམ་པོ།
Sanskrit:
  • sthūlātyaya

According to Kalyāṇamitra, these are to be confessed, though opinion differs on whether this should be done within the boundary in front of the whole assembly, outside of it, in front of it, behind it, or to a single individual (Toh 4113, F.277.a).

Located in 42 passages in the translation:

  • 5.­8
  • 5.­14
  • 5.­20
  • 5.­26
  • 5.­32
  • 5.­38
  • 5.­44
  • 5.­50
  • 5.­56
  • 5.­62
  • 5.­68
  • 5.­74
  • 5.­80
  • 5.­86
  • 5.­92
  • 5.­98
  • 5.­104
  • 5.­110
  • 5.­116
  • 5.­122
  • 5.­128
  • 5.­134
  • 5.­140
  • 5.­146
  • 5.­152
  • 5.­158
  • 5.­164
  • 5.­394
  • 5.­406
  • 5.­418
  • 5.­430
  • 5.­442
  • 5.­454
  • 5.­466
  • 5.­478
  • 5.­490
  • 5.­502
  • 5.­514
  • 5.­526
  • n.­68
  • n.­161
  • g.­13
g.­40

hall

Wylie:
  • khyams
Tibetan:
  • ཁྱམས།
Sanskrit:
  • 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).

Located in 15 passages in the translation:

  • s.­1
  • i.­5
  • 1.­15
  • 1.­67
  • 1.­81
  • 1.­96
  • 1.­102
  • 3.­38
  • n.­94
  • n.­210
  • g.­41
  • g.­58
  • g.­59
  • g.­62
  • g.­86
g.­41

hall steps

Wylie:
  • khyams
Tibetan:
  • ཁྱམས།
Sanskrit:
  • pariṣanḍā

Kalyāṇamitra describes the “hall steps” as the vihara entrance’s middle level (F.316.a).

Located in 1 passage in the translation:

  • 3.­9
g.­42

holy life

Wylie:
  • tshangs par spyod pa
Tibetan:
  • ཚངས་པར་སྤྱོད་པ།
Sanskrit:
  • 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.

Located in 2 passages in the translation:

  • i.­1
  • n.­141
g.­43

inner circle

Wylie:
  • dkyil ’khor
Tibetan:
  • དཀྱིལ་འཁོར།
Sanskrit:
  • maṇḍalaka

A demarcated area within a larger boundary. An official act of the saṅgha requires (1) a quorum of all monks present within the monastery’s larger boundary, or (2) a quorum of monks within an “inner circle.”

Located in 67 passages in the translation:

  • 2.­27
  • 2.­35
  • 2.­37-38
  • 2.­54-55
  • 2.­57-58
  • 2.­63
  • 2.­65-66
  • 4.­3
  • 5.­172
  • 5.­174
  • 5.­180
  • 5.­182
  • 5.­188
  • 5.­190
  • 5.­196
  • 5.­198
  • 5.­204
  • 5.­206
  • 5.­212
  • 5.­214
  • 5.­220
  • 5.­222
  • 5.­228
  • 5.­230
  • 5.­236
  • 5.­238
  • 5.­244
  • 5.­246
  • 5.­252
  • 5.­254
  • 5.­260
  • 5.­262
  • 5.­268
  • 5.­270
  • 5.­276
  • 5.­278
  • 5.­284
  • 5.­286
  • 5.­292
  • 5.­294
  • 5.­300
  • 5.­302
  • 5.­308
  • 5.­310
  • 5.­318
  • 5.­320
  • 5.­326
  • 5.­328
  • 5.­334
  • 5.­336
  • 5.­342
  • 5.­344
  • 5.­350
  • 5.­352
  • 5.­358
  • 5.­360
  • 5.­366
  • 5.­368
  • 5.­374
  • 5.­376
  • 5.­382
  • 5.­384
  • n.­195
g.­44

jar

Wylie:
  • gdos bu
Tibetan:
  • གདོས་བུ།
Sanskrit:
  • ghaṭikā

The Sanskrit term ghaṭikā, has two meanings, “water-jar, bucket” and “small stick.” For full details see n.­111.

Located in 3 passages in the translation:

  • 1.­47-48
  • n.­111
g.­45

Kalandakanivāpa

Wylie:
  • ka lan da ka’i gnas
Tibetan:
  • ཀ་ལན་ད་ཀའི་གནས།
Sanskrit:
  • kalandaka­nivāpa

Although Tib. bya ka lan da ka gnas pa is, strictly speaking, a translation of the alternative name Kalandakanivāsa, this name is spelled Kalandakanivāpa in this and other chapters of the Vinayavastu where Skt. is extant.

Located in 3 passages in the translation:

  • i.­4
  • 1.­3
  • 2.­3
g.­46

Kapphiṇa

Wylie:
  • ka bi na
Tibetan:
  • ཀ་བི་ན།
Sanskrit:
  • kapphiṇa

The Buddha encourages Kapphiṇa to attend the restoration rite even though he has incurred no offenses. Thereafter, the Buddha then describes how the boundaries of a monastic site are to be demarcated.

Located in 12 passages in the translation:

  • i.­7
  • i.­18-19
  • i.­21
  • i.­23-24
  • 2.­3
  • 2.­6
  • 2.­10-12
  • n.­148
g.­47

key

Wylie:
  • lde mig kyog po
Tibetan:
  • ལྡེ་མིག་ཀྱོག་པོ།
Sanskrit:
  • kuñcikā

Forms part of a pair with “lock” (Tib. lde mig).

Located in 22 passages in the translation:

  • 1.­96
  • 5.­501
  • 5.­503
  • 5.­505
  • 5.­507
  • 5.­509
  • 5.­511
  • 5.­513
  • 5.­515
  • 5.­517
  • 5.­519
  • 5.­521
  • 5.­523
  • 5.­525
  • 5.­527
  • 5.­529
  • 5.­531
  • 5.­533
  • 5.­535
  • n.­174
  • g.­53
  • g.­90
g.­48

key lever

Wylie:
  • dbyug gu skam ka
Tibetan:
  • དབྱུག་གུ་སྐམ་ཀ
Sanskrit:
  • ajapadaka­daṇḍakā

Used for opening windows.

Located in 3 passages in the translation:

  • 1.­38
  • n.­103
  • n.­105
g.­49

lattice

Wylie:
  • seg
Tibetan:
  • སེག
Sanskrit:
  • kiṭaka

Located in 2 passages in the translation:

  • 1.­18-19
g.­50

lay vow holder

Wylie:
  • dge bsnyen
Tibetan:
  • དགེ་བསྙེན།
Sanskrit:
  • upāsaka

A Buddhist lay vow holder holds at least one of the five vows for lay people (upāsaka/upāsikā): refraining from (1) taking life, (2) stealing, (3) making pretense to superhuman qualities, (4) sexual misdeeds or, in some cases, sexual conduct altogether, and (5) intoxicants like alcohol.

Located in 5 passages in the translation:

  • i.­4
  • 1.­3-4
  • 1.­6-7
g.­51

lever

Wylie:
  • ’khor gtan
Tibetan:
  • འཁོར་གཏན།
Sanskrit:
  • cakrikā
  • indrakīla

Śīlapālita, in his commentary on The Minor Matters of Monastic Discipline (Toh 4115, F.21.b), explains, “The lever is a way to prevent the door panels from opening. A small wooden peg, one cubit long, is affixed in the center between two door panels. Because this piece of wood turns like a wheel in order to hold the doors in place, it is called a ‘lever.’ ” This is one of three fasteners, along with cross bolts (Tib. gnam gzer) and bars (Tib. phred gtan), that the Buddha allowed to bar doors.

Located in 7 passages in the translation:

  • 1.­28
  • 1.­37-38
  • n.­103-104
  • g.­9
  • g.­23
g.­52

like-minded

Wylie:
  • lta ba mthun pa
Tibetan:
  • ལྟ་བ་མཐུན་པ།
Sanskrit:
  • samānadṛṣṭi

Located in 6 passages in the translation:

  • 3.­38
  • 4.­28
  • 5.­539
  • 5.­541
  • 5.­543
  • 5.­554
g.­53

lock

Wylie:
  • lde mig
Tibetan:
  • ལྡེ་མིག
Sanskrit:
  • tāḍaka

Forms part of a pair with “key” (Tib. lde mig kyog po).

Located in 19 passages in the translation:

  • 5.­501
  • 5.­503
  • 5.­505
  • 5.­507
  • 5.­509
  • 5.­511
  • 5.­513
  • 5.­515
  • 5.­517
  • 5.­519
  • 5.­521
  • 5.­523
  • 5.­525
  • 5.­527
  • 5.­529
  • 5.­531
  • 5.­533
  • 5.­535
  • g.­47
g.­54

make amends

Wylie:
  • phyir bya
Tibetan:
  • ཕྱིར་བྱ།
Sanskrit:
  • prati√kṛ

Lit. “should make amends.” Monks and nuns must confess offenses and “make amends” for them. The proper procedure for making amends for offenses is described in The Chapter on the Restoration Rite (Toh 1, ch. 2, 4.­47), where the monastic acknowledges the fault and then resolves to refrain from such behavior in the future. In the Tengyur, the Tibetan verb is usually given as phyir bcos pa. In The Chapter on Lifting Restrictions, the Skt. pratikartavyā is rendered in Tibetan as slar bgyi’o, as in the oft-repeated statement, “If I know of or see an offense, I will properly make amends for that offense in accord with the Vinaya” (Toh 1, ch. 3, 1.­32: ltung ba shes zhing mthong na chos bzhin ’dul ba bzhin slar bgyi’o; Skt. jānaṃ paśyann āpattiṃ yathādharmaṃ yathāvinayaṃ pratikariṣye).

Located in 18 passages in the translation:

  • i.­3
  • i.­55
  • 4.­37
  • 4.­47-52
  • 4.­54
  • 4.­56-57
  • 4.­64
  • 4.­71
  • n.­42
  • n.­61
  • n.­205-206
g.­55

mat

Wylie:
  • par thang
Tibetan:
  • པར་ཐང་།
Sanskrit:
  • kālakutha

Located in 5 passages in the translation:

  • 1.­61-62
  • 2.­12
  • n.­120
  • n.­268
g.­56

mātṛkā

Wylie:
  • ma mo
  • ma mo lta bu
Tibetan:
  • མ་མོ།
  • མ་མོ་ལྟ་བུ།
Sanskrit:
  • mātṛkā

In the Mūlasarvāstivāda Vinaya, the basket of abhidharma is called mātṛkā (Tib. ma mo; Eng. “mother”).

Located in 10 passages in the translation:

  • i.­61
  • 3.­8-9
  • 3.­11
  • 4.­47
  • 4.­49
  • 4.­51
  • 4.­56-57
  • n.­179
g.­57

matter at hand

Wylie:
  • dris pa’i tshig
Tibetan:
  • དྲིས་པའི་ཚིག
Sanskrit:
  • pṛṣṭavācika

Before a formal gathering of the saṅgha, the matter at hand requiring the monks’ presence is announced. After this the gaṇḍī beam is struck to summon the monks to the meeting.

Located in 12 passages in the translation:

  • 1.­76
  • 1.­103
  • 2.­14
  • 2.­21
  • 2.­27
  • 2.­33
  • 2.­40
  • 2.­47
  • 2.­54
  • 2.­61
  • 2.­69
  • 4.­32
g.­58

meditation manager

Wylie:
  • spong ba’i zhal ta byed pa
Tibetan:
  • སྤོང་བའི་ཞལ་ཏ་བྱེད་པ།
Sanskrit:
  • prahāṇa­pratijāgraka

This monk manages the meditation residence. Their duties include sprinkling the floor of the meditation hall with water, sweeping it, spreading a fresh paste of dung over it, laying out the seats, cleaning the toilets, sprinkling water over their floor, sweeping them out, spreading a fresh paste of dung over them, and setting out piles of leaves, clods of dirt, earth, and water.

Located in 9 passages in the translation:

  • 1.­70
  • 1.­73
  • 1.­77
  • 1.­79-81
  • 1.­96
  • n.­128
  • n.­141
g.­59

meditation residence

Wylie:
  • spong khang
Tibetan:
  • སྤོང་ཁང་།
Sanskrit:
  • 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.

Located in 14 passages in the translation:

  • s.­1
  • i.­5
  • i.­17
  • 1.­22-24
  • 1.­29
  • 1.­39
  • 1.­63
  • n.­94
  • n.­124
  • g.­40
  • g.­58
  • g.­62
g.­60

meditator

Wylie:
  • spong ba pa
Tibetan:
  • སྤོང་བ་པ།
Sanskrit:
  • prahāṇika

A monastic engaged in the practice of “renunciation” or “abandonment” (Tib. spong ba, Skt. prahāṇa), which is taken to be a synecdoche for “meditation.” In this Chapter on the Restoration Rite, the meditation in question takes the form of a meditation on the impurity of the human body. See also n.­121.

Located in 13 passages in the translation:

  • 1.­49
  • 1.­52
  • 1.­62
  • 1.­70-71
  • n.­111
  • n.­113
  • n.­115-116
  • n.­119
  • n.­121
  • n.­129-130
g.­61

misdeed

Wylie:
  • nyes byas
Tibetan:
  • ཉེས་བྱས།
Sanskrit:
  • duṣkṛta

The fifth and least severe of the five kinds of offense monks might incur. The Buddha spoke of 112 such acts for monks.

Located in 10 passages in the translation:

  • i.­26
  • i.­53
  • i.­57-58
  • n.­68
  • n.­203
  • g.­13
  • g.­50
  • g.­68
  • g.­98
g.­62

monastery

Wylie:
  • gtsug lag khang
Tibetan:
  • གཙུག་ལག་ཁང་།
Sanskrit:
  • 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).

Located in 33 passages in the translation:

  • s.­1
  • i.­3
  • i.­5
  • i.­17
  • 1.­12
  • 3.­38
  • 4.­28
  • 5.­465
  • 5.­467
  • 5.­469
  • 5.­471
  • 5.­473
  • 5.­475
  • 5.­477
  • 5.­479
  • 5.­481
  • 5.­483
  • 5.­485
  • 5.­487
  • 5.­489
  • 5.­491
  • 5.­493
  • 5.­495
  • 5.­497
  • 5.­499
  • n.­122
  • n.­156
  • n.­160
  • n.­182
  • g.­40
  • g.­43
  • g.­102
  • g.­120
g.­63

monk officiant

Wylie:
  • dge slong las byed pa
Tibetan:
  • དགེ་སློང་ལས་བྱེད་པ།
Sanskrit:
  • karmakāraka bhikṣu

The monk officiant serves as “master of ceremonies” during the performing of formal acts of the saṅgha.

Located in 4 passages in the translation:

  • 2.­53-54
  • 2.­62
  • n.­207
g.­64

motion

Wylie:
  • gsol ba
Tibetan:
  • གསོལ་བ།
Sanskrit:
  • jñapti
  • jñāpti

A formal motion to the saṅgha.

Located in 492 passages in the translation:

  • i.­35
  • 1.­76
  • 1.­78
  • 1.­98
  • 1.­103
  • 1.­105
  • 1.­108
  • 2.­15
  • 2.­17
  • 2.­20-21
  • 2.­23
  • 2.­27
  • 2.­29
  • 2.­34
  • 2.­36
  • 2.­41
  • 2.­43
  • 2.­46-47
  • 2.­49
  • 2.­53-54
  • 2.­56
  • 2.­62
  • 2.­64
  • 2.­67
  • 2.­69
  • 2.­71
  • 2.­76
  • 2.­78
  • 2.­80
  • 2.­84
  • 3.­41
  • 4.­31-35
  • 4.­55
  • 4.­58
  • 5.­3-6
  • 5.­8-12
  • 5.­14-18
  • 5.­20-24
  • 5.­26-30
  • 5.­32-36
  • 5.­38-42
  • 5.­44-48
  • 5.­50-54
  • 5.­56-60
  • 5.­62-66
  • 5.­68-72
  • 5.­74-78
  • 5.­80-84
  • 5.­86-90
  • 5.­92-96
  • 5.­98-102
  • 5.­104-108
  • 5.­110-114
  • 5.­116-120
  • 5.­122-126
  • 5.­128-132
  • 5.­134-138
  • 5.­140-144
  • 5.­146-150
  • 5.­152-156
  • 5.­158-162
  • 5.­164
  • 5.­167
  • 5.­169-173
  • 5.­175
  • 5.­177-181
  • 5.­183
  • 5.­185-189
  • 5.­191
  • 5.­193-197
  • 5.­199
  • 5.­201-205
  • 5.­207
  • 5.­209-213
  • 5.­215
  • 5.­217-221
  • 5.­223
  • 5.­225-229
  • 5.­231
  • 5.­233-237
  • 5.­239
  • 5.­241-245
  • 5.­247
  • 5.­249-253
  • 5.­255
  • 5.­257-261
  • 5.­263
  • 5.­265-269
  • 5.­271
  • 5.­273-277
  • 5.­279
  • 5.­281-285
  • 5.­287
  • 5.­289-293
  • 5.­295
  • 5.­297-301
  • 5.­303
  • 5.­305-309
  • 5.­313-319
  • 5.­321-327
  • 5.­329-335
  • 5.­337-343
  • 5.­345-351
  • 5.­353-359
  • 5.­361-367
  • 5.­369-375
  • 5.­377-383
  • 5.­394-404
  • 5.­406-416
  • 5.­418-428
  • 5.­430-440
  • 5.­442-452
  • 5.­454-464
  • 5.­466-476
  • 5.­478-488
  • 5.­490-500
  • 5.­502-512
  • 5.­514-524
  • 5.­526-536
  • 5.­552-554
  • n.­128
  • n.­143
  • n.­170
  • n.­233
  • g.­1
  • g.­2
  • g.­3
  • g.­4
  • g.­5
  • g.­93
g.­65

Mūlasarvāstivāda

Wylie:
  • gzhi thams cad yod par smra ba’i sde
Tibetan:
  • གཞི་ཐམས་ཅདསྨྲ་བའི་སྡེ།
Sanskrit:
  • 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.

Located in 27 passages in the translation:

  • i.­1
  • i.­6
  • i.­14
  • i.­16
  • i.­29-30
  • i.­33
  • i.­37-38
  • i.­40
  • i.­46
  • i.­48
  • i.­50
  • i.­53
  • i.­64
  • n.­1
  • n.­7
  • n.­16
  • n.­34
  • n.­55
  • n.­68
  • n.­85
  • n.­158
  • n.­174
  • g.­56
  • g.­68
  • g.­96
g.­66

narrative introduction

Wylie:
  • gleng gzhi
Tibetan:
  • གླེང་གཞི།
Sanskrit:
  • nidāna

In the Vinaya, a “narrative introduction” explains the who, why, when, and where behind each new monastic rule decreed by the Buddha. In the sūtras, the “narrative introduction” begins, “Thus did I hear at one time. The Blessed One was staying at…”

Located in 5 passages in the translation:

  • i.­35
  • 2.­84
  • n.­40
  • n.­149
  • n.­170
g.­67

natural

Wylie:
  • grub pa
Tibetan:
  • གྲུབ་པ།
Sanskrit:
  • —

Kalyāṇamitra explains that a “natural” (grub pa) site is one whose features formed naturally during the world’s formation (Kalyāṇamitra, F.313.a.1–2).

Located in 7 passages in the translation:

  • 1.­103-104
  • 1.­106-107
  • n.­144-145
  • g.­106
g.­68

offense

Wylie:
  • ltung ba
Tibetan:
  • ལྟུང་བ།
Sanskrit:
  • āpatti

The different offenses monks and nuns may incur are divided into five types: defeats, saṅgha remnants, transgressions, confessable offenses, and misdeeds. Other offenses recorded in the Mūlasarvāstivāda Vinaya are classed under one of the above five.

Located in 69 passages in the translation:

  • s.­1
  • i.­3
  • i.­19
  • i.­23-25
  • i.­28-29
  • i.­35-37
  • i.­51-53
  • i.­56
  • i.­58-59
  • i.­62
  • 2.­84
  • 4.­37
  • 4.­39
  • 4.­47-52
  • 4.­54
  • 4.­56-57
  • 4.­59-60
  • 4.­62
  • 4.­64
  • 4.­66-67
  • 4.­69
  • 4.­71
  • n.­29
  • n.­42
  • n.­44
  • n.­47
  • n.­61
  • n.­68
  • n.­126
  • n.­159
  • n.­164
  • n.­171
  • n.­183
  • n.­202
  • n.­205
  • n.­211
  • g.­10
  • g.­13
  • g.­17
  • g.­19
  • g.­20
  • g.­26
  • g.­46
  • g.­54
  • g.­61
  • g.­73
  • g.­80
  • g.­85
  • g.­88
  • g.­92
  • g.­99
  • g.­105
  • g.­115
g.­69

outside the common living

Wylie:
  • tha dad du gnas pa
Tibetan:
  • ཐ་དད་དུ་གནས་པ།
Sanskrit:
  • nānāsaṃvāsika

Monastics are “outside the common living” of the saṅgha either (1) by dint of the deviant attitudes that they hold, or (2) because they are serving out a suspension imposed by the saṅgha. A monk on suspension must endure a loss of privileges, listed in The Book of Supplements (Toh 7a, F.277.b–278.a). The saṅgha can rescind this suspension and reinstate the monk to full status, unless the monk is intransigent and unrepentant, in which case he remains “outside the common living.”

Located in 7 passages in the translation:

  • 3.­27
  • 3.­31
  • 3.­35
  • 4.­17
  • 4.­21
  • 4.­25
  • 5.­553
g.­70

park

Wylie:
  • kun dga’ ra ba
Tibetan:
  • ཀུན་དགའ་ར་བ།
Sanskrit:
  • 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.

Located in 6 passages in the translation:

  • i.­2
  • i.­4
  • i.­6
  • 1.­3-4
  • g.­116
g.­71

partition

Wylie:
  • gzungs gdab
Tibetan:
  • གཟུངས་གདབ།
Sanskrit:
  • —

Located in 3 passages in the translation:

  • 1.­46
  • 3.­20
  • 4.­10
g.­72

passageway

Wylie:
  • srang btod pa
Tibetan:
  • སྲང་བཏོད་པ།
Sanskrit:
  • suruṅgā

Located in 1 passage in the translation:

  • 1.­23
g.­73

path

Wylie:
  • lam
Tibetan:
  • ལམ།
Sanskrit:
  • mārga

A person attains five paths on the way to awakening. Monastic offenses (Tib. ltung ba; Skt. āpatti) not only prevent the monastic from participating in saṅgha business, they are also said to impede the attainment of these paths.

Located in 6 passages in the translation:

  • i.­26
  • i.­52
  • 1.­16
  • n.­65
  • n.­186
  • g.­34
g.­74

penance

Wylie:
  • spo ba
Tibetan:
  • སྤོ་བ།
Sanskrit:
  • parivāsa

A penance is a remedial act imposed on a monk for having concealed a saṅgha remnant. The monk must ask the saṅgha to give him a penance, during which the monk loses five privileges and must perform five menial chores. After completing the penance, the saṅgha may “rescind” (Tib. dbyungs ba; Skt. āvarhaṇa) the punishment, thus restoring the monk’s privileges.

Located in 5 passages in the translation:

  • i.­59
  • n.­161
  • g.­80
  • g.­88
  • g.­99
g.­75

person labeled a paṇḍaka

Wylie:
  • ma ning
Tibetan:
  • མ་ནིང་།
Sanskrit:
  • paṇḍaka

The five types of persons labeled a paṇḍaka are intersex persons, rhythm-consecutive persons, sexually submissive persons, persons with a cuckold fetish, and persons with a sexual disability. See the glossary definitions for this term and its subcategories in The Chapter on Going Forth (Toh 1, ch. 1).

Located in 6 passages in the translation:

  • 3.­27
  • 3.­31
  • 3.­35
  • 4.­17
  • 4.­21
  • 4.­25
g.­76

person who has undergone castration

Wylie:
  • za ma
Tibetan:
  • ཟ་མ།
Sanskrit:
  • ṣaṇḍha

One of the five types of persons labeled a paṇḍaka (q.v., see also the definition in The Chapter on Going Forth, Toh 1, ch. 1), all of whom are barred from joining the renunciate order. “Persons who have undergone castration” form a subset of the last of the five groups, “persons with a sexual disability” (Tib. nyams pa’i ma ning). Kalyāṇamitra explains that a “person with a sexual disability” is “one whose [reproductive potency] has been impaired through having his male sex organ cut off, etc.” (Kalyaṇamitra F.349.b: nyams pa’i ma ning zhes bya ba ni pho’i dbang po bcad pa la sogs pas nyams par ’gyur ba gang yin pa’o) while “a person who has undergone castration is one whose potency has diminished or lacks seminal fluid due to having undergone castration” (F.249.b: za ma zhes bya ba ni rlig pa phyung ba’i nyes pas mthu nyams pa’am sa bon med pa’o).

Located in 6 passages in the translation:

  • 3.­27
  • 3.­31
  • 3.­35
  • 4.­17
  • 4.­21
  • 4.­25
g.­77

(person with) fabricated aims

Wylie:
  • rtog pas don du gnyer ba
Tibetan:
  • རྟོག་པས་དོན་དུ་གཉེར་བ།
Sanskrit:
  • *vyagrārthin

See n.­215.

Located in 39 passages in the translation:

  • 5.­4
  • 5.­10
  • 5.­16
  • 5.­22
  • 5.­28
  • 5.­34
  • 5.­40
  • 5.­46
  • 5.­52
  • 5.­58
  • 5.­64
  • 5.­70
  • 5.­76
  • 5.­82
  • 5.­88
  • 5.­94
  • 5.­100
  • 5.­106
  • 5.­112
  • 5.­118
  • 5.­124
  • 5.­130
  • 5.­136
  • 5.­142
  • 5.­148
  • 5.­154
  • 5.­160
  • 5.­400
  • 5.­412
  • 5.­424
  • 5.­436
  • 5.­448
  • 5.­460
  • 5.­472
  • 5.­484
  • 5.­496
  • 5.­508
  • 5.­520
  • 5.­532
g.­78

physically communicate

Wylie:
  • lus kyi rnam par rig byed kyis
Tibetan:
  • ལུས་ཀྱི་རྣམ་པར་རིག་བྱེད་ཀྱིས།
Sanskrit:
  • kāyavijñapti

If a monk is unable to attend an official act of the saṅgha, he must send his consent for the act and convey his purity (Tib. yongs su dag pa; Skt. pariśuddhi) through a proxy or intermediary. Such consents and professions may be conveyed either verbally or physically.

Located in 2 passages in the translation:

  • 3.­18
  • 4.­8
g.­79

Prince Jeta’s Grove, Anāthapiṇḍada’s Park

Wylie:
  • rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga’ ra ba
Tibetan:
  • རྒྱལ་བུ་རྒྱལ་བྱེད་ཀྱི་ཚལ་མགོན་མེད་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ།
Sanskrit:
  • jetavanam anāthapiṇḍadasyārāmaḥ

Definition from the 84000 Glossary of Terms:

One of the first Buddhist monasteries, located in a park outside Śrāvastī, the capital of the ancient kingdom of Kośala in northern India. This park was originally owned by Prince Jeta, hence the name Jetavana, meaning Jeta’s grove. The wealthy merchant Anāthapiṇḍada, wishing to offer it to the Buddha, sought to buy it from him, but the prince, not wishing to sell, said he would only do so if Anāthapiṇḍada covered the entire property with gold coins. Anāthapiṇḍada agreed, and managed to cover all of the park except the entrance, hence the name Anāthapiṇḍadasyārāmaḥ, meaning Anāthapiṇḍada’s park. The place is usually referred to in the sūtras as “Jetavana, Anāthapiṇḍada’s park,” and according to the Saṃghabhedavastu the Buddha used Prince Jeta’s name in first place because that was Prince Jeta’s own unspoken wish while Anāthapiṇḍada was offering the park. Inspired by the occasion and the Buddha’s use of his name, Prince Jeta then offered the rest of the property and had an entrance gate built. The Buddha specifically instructed those who recite the sūtras to use Prince Jeta’s name in first place to commemorate the mutual effort of both benefactors.

Anāthapiṇḍada built residences for the monks, to house them during the monsoon season, thus creating the first Buddhist monastery. It was one of the Buddha’s main residences, where he spent around nineteen rainy season retreats, and it was therefore the setting for many of the Buddha’s discourses and events. According to the travel accounts of Chinese monks, it was still in use as a Buddhist monastery in the early fifth century ᴄᴇ, but by the sixth century it had been reduced to ruins.

Located in 1 passage in the translation:

  • 4.­32
g.­80

probation

Wylie:
  • mgu ba
Tibetan:
  • མགུ་བ།
Sanskrit:
  • 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.

Located in 4 passages in the translation:

  • i.­59
  • n.­161
  • g.­88
  • g.­99
g.­81

professed as ascetics

Wylie:
  • dge sbyong du khas che ba rnams
Tibetan:
  • དགེ་སྦྱོང་དུ་ཁས་ཆེ་བ་རྣམས།
Sanskrit:
  • śramaṇa­pratijñāḥ

Those who have pledged to live as monastics.

Located in 1 passage in the translation:

  • 5.­553
g.­82

proper

Wylie:
  • chos dang ldan pa
Tibetan:
  • ཆོས་དང་ལྡན་པ།
Sanskrit:
  • dhārmika

The Sanskrit term dharma, from which dhārmika is derived, here denotes the “proper” or “customary” way of doing things. For example, Kalyāṇamitra explains that a “proper” recitation of The Prātimokṣa Sūtra involves reciting the correct text in the prescribed way on the appropriate days. See Kalyāṇamitra (F.315.b).

Located in 13 passages in the translation:

  • i.­3
  • i.­23-24
  • i.­36
  • i.­63
  • 2.­82
  • n.­161
  • n.­170-171
  • n.­207
  • g.­17
  • g.­54
  • g.­98
g.­83

properly

Wylie:
  • chos bzhin du
Tibetan:
  • ཆོས་བཞིན་དུ།
Sanskrit:
  • yathādharmam

Located in 23 passages in the translation:

  • 1.­96
  • 2.­82
  • 3.­19
  • 3.­24
  • 4.­7
  • 4.­9
  • 4.­11
  • 4.­13-14
  • 4.­37
  • 4.­47-52
  • 4.­54
  • 4.­56-57
  • n.­170
  • n.­194
  • g.­10
  • g.­54
g.­84

pure conduct

Wylie:
  • tshul khrims
Tibetan:
  • ཚུལ་ཁྲིམས།
Sanskrit:
  • śīla

Definition from the 84000 Glossary of Terms:

Morally virtuous or disciplined conduct and the abandonment of morally undisciplined conduct of body, speech, and mind. In a general sense, moral discipline is the cause for rebirth in higher, more favorable states, but it is also foundational to Buddhist practice as one of the three trainings (triśikṣā) and one of the six perfections of a bodhisattva. Often rendered as “ethics,” “discipline,” and “morality.”

Located in 9 passages in the translation:

  • i.­34
  • i.­46-49
  • 3.­12
  • 3.­39
  • 4.­29
  • n.­277
g.­85

purity

Wylie:
  • yongs su dag pa
Tibetan:
  • ཡོངས་སུ་དག་པ།
Sanskrit:
  • 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).

Located in 45 passages in the translation:

  • i.­23
  • i.­35
  • i.­61
  • 2.­5
  • 2.­8
  • 3.­15-21
  • 3.­23-25
  • 3.­27
  • 3.­29
  • 3.­31
  • 3.­33
  • 3.­35
  • 3.­39
  • 3.­41
  • 4.­5-7
  • 4.­11
  • 4.­13
  • 4.­15
  • 4.­17
  • 4.­19
  • 4.­21
  • 4.­23
  • 4.­25
  • 4.­29
  • 4.­31
  • n.­24
  • n.­190
  • n.­192
  • n.­196
  • n.­198
  • g.­10
  • g.­21
  • g.­78
  • g.­92
  • g.­119
g.­86

railing

Wylie:
  • kha khyer
Tibetan:
  • ཁ་ཁྱེར།
Sanskrit:
  • vedikā

The Blessed One ordered railings be built on the second story of meditation halls to prevent monks from falling to the ground. This word can also mean “balcony.”

Located in 1 passage in the translation:

  • 1.­65
g.­87

Rājagṛha

Wylie:
  • rgyal po’i khab
Tibetan:
  • རྒྱལ་པོའི་ཁབ།
Sanskrit:
  • 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.

Located in 8 passages in the translation:

  • 1.­3-4
  • 1.­6-7
  • 2.­3
  • n.­149
  • g.­8
  • g.­102
g.­88

recission

Wylie:
  • dbyung ba
Tibetan:
  • དབྱུང་བ།
Sanskrit:
  • 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.

Located in 3 passages in the translation:

  • i.­59
  • n.­161
  • g.­99
g.­89

repetition

Wylie:
  • sbyar ba
Tibetan:
  • སྦྱར་བ།
Sanskrit:
  • paryāya

Formulaic repetitions, often elided in Sanskrit and Pāli texts, reflecting the oral tradition.

Located in 4 passages in the translation:

  • i.­7
  • i.­63
  • 5.­2
  • n.­83
g.­90

residence

Wylie:
  • gnas mal
Tibetan:
  • གནས་མལ།
Sanskrit:
  • 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”).

Located in 26 passages in the translation:

  • i.­5
  • 1.­15
  • 2.­16
  • 2.­18-19
  • 2.­42
  • 2.­44-45
  • 2.­63
  • 2.­65-66
  • 3.­3-7
  • 3.­10
  • n.­82
  • n.­94
  • n.­156
  • n.­174
  • n.­276
  • g.­12
  • g.­15
  • g.­62
  • g.­106
g.­91

resident monk

Wylie:
  • dge slong gnyug mar gnas pa
Tibetan:
  • དགེ་སློང་གཉུག་མར་གནས་པ།
Sanskrit:
  • naivāsiko bhikṣuḥ

A resident monk is a long-term occupant who is familiar with the inner or outer workings of the community.

Located in 407 passages in the translation:

  • 2.­13-14
  • 2.­16
  • 2.­18
  • 2.­32-33
  • 2.­35
  • 2.­37
  • 2.­39-40
  • 2.­42
  • 2.­44
  • 2.­59
  • 2.­61
  • 2.­63
  • 2.­65
  • 3.­8
  • 4.­59
  • 5.­3-21
  • 5.­23
  • 5.­25
  • 5.­27
  • 5.­29
  • 5.­31
  • 5.­33
  • 5.­35
  • 5.­37
  • 5.­39-56
  • 5.­76
  • 5.­78
  • 5.­80
  • 5.­82
  • 5.­84
  • 5.­86
  • 5.­88
  • 5.­90
  • 5.­92
  • 5.­94
  • 5.­96
  • 5.­98
  • 5.­100
  • 5.­102
  • 5.­104
  • 5.­106
  • 5.­108
  • 5.­110-129
  • 5.­131
  • 5.­133
  • 5.­135
  • 5.­137
  • 5.­139
  • 5.­141
  • 5.­143
  • 5.­145
  • 5.­147-164
  • 5.­167-183
  • 5.­185
  • 5.­187
  • 5.­189
  • 5.­191
  • 5.­193
  • 5.­195
  • 5.­197
  • 5.­199-214
  • 5.­232
  • 5.­234
  • 5.­236
  • 5.­238
  • 5.­240
  • 5.­242
  • 5.­244
  • 5.­246
  • 5.­248
  • 5.­250
  • 5.­252
  • 5.­254
  • 5.­256
  • 5.­258
  • 5.­260
  • 5.­262-295
  • 5.­297
  • 5.­299
  • 5.­301
  • 5.­303
  • 5.­305
  • 5.­307
  • 5.­309
  • 5.­313-321
  • 5.­323
  • 5.­325
  • 5.­327
  • 5.­329-336
  • 5.­346
  • 5.­348
  • 5.­350
  • 5.­352
  • 5.­354
  • 5.­356
  • 5.­358
  • 5.­360-377
  • 5.­379
  • 5.­381
  • 5.­383
  • 5.­387-393
  • 5.­395
  • 5.­397
  • 5.­399
  • 5.­401
  • 5.­403
  • 5.­405
  • 5.­407
  • 5.­409
  • 5.­411
  • 5.­413
  • 5.­415
  • 5.­417
  • 5.­419
  • 5.­421
  • 5.­423
  • 5.­425
  • 5.­427
  • 5.­429
  • 5.­431
  • 5.­433
  • 5.­435
  • 5.­437
  • 5.­439
  • 5.­441
  • 5.­443
  • 5.­445
  • 5.­447
  • 5.­449
  • 5.­451
  • 5.­453
  • 5.­455
  • 5.­457
  • 5.­459
  • 5.­461
  • 5.­463
  • 5.­465-475
  • 5.­477-487
  • 5.­489-499
  • 5.­501-511
  • 5.­513-523
  • 5.­525-535
  • n.­174
  • n.­218-219
  • n.­221-222
  • n.­226-228
  • n.­231
  • n.­236-237
  • n.­239-243
  • n.­255
  • n.­260
  • n.­262-266
  • n.­270-275
g.­92

restoration rite

Wylie:
  • gso sbyong
Tibetan:
  • གསོ་སྦྱོང་།
Sanskrit:
  • 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.

Located in 661 passages in the translation:

  • s.­1
  • i.­4
  • i.­9
  • i.­18-20
  • i.­22-24
  • i.­38
  • i.­46
  • i.­53
  • i.­57-59
  • i.­61-63
  • 1.­4-6
  • 1.­8-9
  • 1.­99
  • 1.­108
  • 2.­3-4
  • 2.­6-7
  • 2.­10-11
  • 2.­20
  • 2.­46
  • 2.­67
  • 2.­76
  • 2.­78
  • 2.­80-82
  • 2.­84
  • 3.­3-7
  • 3.­12-13
  • 3.­17
  • 3.­21
  • 3.­23
  • 3.­37-41
  • 4.­3-4
  • 4.­7
  • 4.­11
  • 4.­13
  • 4.­27-33
  • 4.­35
  • 4.­37
  • 4.­46-52
  • 4.­54-59
  • 4.­66
  • 5.­3-164
  • 5.­167-310
  • 5.­313-384
  • 5.­393-536
  • 5.­539-550
  • 5.­552-554
  • n.­42
  • n.­61
  • n.­87
  • n.­150
  • n.­158
  • n.­161
  • n.­170
  • n.­173
  • n.­175
  • n.­196
  • n.­202-203
  • n.­215
  • n.­218-222
  • n.­226-228
  • n.­230-231
  • n.­233
  • n.­237-243
  • n.­253-254
  • g.­10
  • g.­21
  • g.­24
  • g.­37
  • g.­46
  • g.­85
  • g.­98
  • g.­118
g.­93

restoration rite site

Wylie:
  • gso sbyong gi gnas
Tibetan:
  • གསོ་སྦྱོང་གི་གནས།
Sanskrit:
  • 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.

Located in 20 passages in the translation:

  • i.­3
  • i.­6
  • i.­18
  • i.­61
  • 1.­102-104
  • 1.­106-108
  • 2.­3
  • 2.­10-12
  • 4.­32-33
  • 4.­35
  • n.­142
  • n.­214
  • n.­232
g.­94

ring of dwellings around the meditation hall

Wylie:
  • phyi rol du spong khang chen po
Tibetan:
  • ཕྱི་རོལ་དུ་སྤོང་ཁང་ཆེན་པོ།
Sanskrit:
  • bahirlayana­paṅkti

Located in 2 passages in the translation:

  • 1.­67
  • n.­122
g.­95

ringing staff

Wylie:
  • khar sil
Tibetan:
  • མཁར་སིལ།
Sanskrit:
  • khakkhara

A rather ornate staff carried by Buddhist monks. The metal rings that hang from the top ornament jingle when the monk plants the staff on the ground as he walks. See The Sūtra on the Ringing Staff (Toh 335), where the Buddha allows the carrying of the ringing staff and describes its characteristics, and The Rite for the Protocols Associated with Carrying the Ringing Staff (Toh 336), where the Buddha prescribes the rite of taking up a ringing staff and explains its use.

Located in 2 passages in the translation:

  • 1.­87
  • n.­138
g.­96

rules of customary conduct

Wylie:
  • kun tu spyod pa’i chos
Tibetan:
  • ཀུན་ཏུ་སྤྱོད་པའི་ཆོས།
Sanskrit:
  • āsamudācāriko dharmaḥ

This term is frequently used in the Mūlasarvāstivāda Vinaya to define the rights and responsibilities of positions within the administration of monasteries. It is also used, as here, to stipulate monastics’ regular obligations, from hygiene to training. This word appears in several variants throughout the Kangyur and Tengyur, including rig pa spyod pa can.

Located in 11 passages in the translation:

  • 1.­62
  • 1.­81
  • 1.­96
  • 3.­17
  • 3.­19-20
  • 3.­24
  • 4.­7
  • 4.­9-10
  • 4.­14
g.­97

Saikata

Wylie:
  • bye ma skyes
Tibetan:
  • བྱེ་མ་སྐྱེས།
Sanskrit:
  • saikata

This monk is the central protagonist in the narrative that introduces the exemption on the grounds of being of unsound mind.

Located in 5 passages in the translation:

  • 4.­32-33
  • 4.­35-36
  • n.­199
g.­98

sanction

Wylie:
  • byin gyis brlabs te
Tibetan:
  • བྱིན་གྱིས་བརླབས་ཏེ།
Sanskrit:
  • adhiṣṭhāya

When a monk cannot participate in a proper restoration rite, he must sanction it. This is only a temporary “excusal” though, since the monk pledges to attend the next restoration rite he can. See Kalyāṇamitra F.318.a.2: byin gyis brlab po zhes bya ba ni dus gzhan du bya ba’i phyir dang/ gzhan par bya ba’o. Certain items (such as the three robes and the begging bowl) must also be “sanctioned” by the preceptor at ordination or later by the monastic if they have left them elsewhere overnight. And, citing a passage from The Chapter on the Restoration Rite (Toh 1, ch. 2, 1.­99), Kalyāṇamitra (Toh 4113, F.244.a) explains that every fortnight before performing the restoration rite, if they have not already done so, monastics should scrutinize themselves for things that should be curbed (Tib. bsdam par bya ba; Skt. saṃvara­karaṇīya), that is, subtle mental faults; things that should be confessed (Tib. bshags par bya ba; Skt. deśanīya), that is, simple atonements, confessable offenses, and misdeeds; and things that should be sanctioned (Tib. byin gyis brlab pa; Skt. adhiṣṭheya), that is, saṅgha remnants and transgressions requiring forfeiture.

Located in 10 passages in the translation:

  • 3.­39
  • 4.­29
  • 4.­48-51
  • 4.­54
  • 4.­57
  • n.­42
  • n.­194
g.­99

saṅgha remnant

Wylie:
  • dge ’dun lhag ma
Tibetan:
  • དགེ་འདུན་ལྷག་མ།
Sanskrit:
  • 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).

Located in 16 passages in the translation:

  • i.­24
  • i.­53
  • i.­57
  • i.­59
  • 2.­84
  • n.­44
  • n.­68
  • n.­161
  • n.­203-204
  • g.­13
  • g.­68
  • g.­74
  • g.­80
  • g.­88
  • g.­98
g.­100

screen

Wylie:
  • re lde
Tibetan:
  • རེ་ལྡེ།
Sanskrit:
  • kiliñca

Such screens were probably made from grass or pliable wood, as with wicker.

Located in 2 passages in the translation:

  • 1.­18-19
g.­101

seated practice

Wylie:
  • ’dug pa
Tibetan:
  • འདུག་པ།
Sanskrit:
  • niṣadyā

According to Kalyāṇamitra, this refers to the practice of yoga while seated, i.e. the cultivation of samādhi (Toh 4113, F.308.b).

Located in 15 passages in the translation:

  • i.­4
  • i.­8-10
  • i.­48
  • 1.­4-6
  • 1.­8-9
  • 1.­97
  • 2.­20
  • 2.­46
  • n.­87
  • n.­142
g.­102

Senikā Cave

Wylie:
  • sde can ma’i phug
Tibetan:
  • སྡེ་ཅན་མའི་ཕུག
Sanskrit:
  • senikāguhā

A monastery near Rājagṛha.

Located in 4 passages in the translation:

  • 2.­3
  • 2.­6
  • n.­149
  • g.­62
g.­103

should attend to

Wylie:
  • tron bya ba
Tibetan:
  • ཏྲོན་བྱ་བ།
Sanskrit:
  • prati­jāgartavya

Located in 1 passage in the translation:

  • 1.­8
g.­104

shutters

Wylie:
  • sgo glegs
Tibetan:
  • སྒོ་གླེགས།
Sanskrit:
  • kavāṭikā

This can mean “window shutters” or “door panels.”

Located in 5 passages in the translation:

  • 1.­35-38
  • n.­102
g.­105

simple atonement

Wylie:
  • ltung ba ’ba’ zhig pa
Tibetan:
  • ལྟུང་བ་འབའ་ཞིག་པ།
Sanskrit:
  • śuddha-prāyaścittika

The second of two types of transgression, the third most severe class of monastic offense. The Buddha prohibited ninety such acts for monks.

Located in 7 passages in the translation:

  • i.­53
  • i.­57-58
  • n.­68
  • n.­203
  • g.­13
  • g.­98
g.­106

site

Wylie:
  • gnas
Tibetan:
  • གནས།
Sanskrit:
  • 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.”

Located in 99 passages in the translation:

  • s.­1-2
  • i.­3-5
  • i.­7
  • i.­23-24
  • i.­49
  • i.­61
  • i.­63
  • 1.­104
  • 1.­106-108
  • 2.­3
  • 2.­6
  • 2.­18
  • 2.­22
  • 2.­24-26
  • 2.­28
  • 2.­30
  • 2.­35
  • 2.­37-38
  • 2.­42
  • 2.­44
  • 2.­48
  • 2.­50-53
  • 2.­55
  • 2.­57
  • 2.­63
  • 2.­65
  • 2.­70
  • 2.­72-75
  • 2.­77
  • 2.­79
  • 3.­3-7
  • 3.­10
  • 3.­12
  • 3.­14
  • 3.­37
  • 4.­5
  • 4.­27
  • 4.­52
  • 4.­54
  • 4.­56-57
  • 5.­539-551
  • n.­82
  • n.­85
  • n.­144-145
  • n.­148
  • n.­159
  • n.­161
  • n.­174-175
  • n.­182
  • n.­195-196
  • n.­214
  • n.­276
  • g.­10
  • g.­12
  • g.­15
  • g.­16
  • g.­21
  • g.­22
  • g.­37
  • g.­46
  • g.­59
  • g.­67
  • g.­85
  • g.­90
g.­107

someone living under false pretenses

Wylie:
  • rku thabs su gnas pa
Tibetan:
  • རྐུ་ཐབས་སུ་གནས་པ།
Sanskrit:
  • steyasaṃvāsika

Someone who pretends to have been ordained though they have not.

Located in 5 passages in the translation:

  • 3.­27
  • 3.­31
  • 3.­35
  • 4.­17
  • 4.­21
g.­108

śrāvaka

Wylie:
  • nyan thos
Tibetan:
  • ཉན་ཐོས།
Sanskrit:
  • śrāvaka

Definition from the 84000 Glossary of Terms:

The Sanskrit term śrāvaka, and the Tibetan nyan thos, both derived from the verb “to hear,” are usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily this refers to those disciples of the Buddha who aspire to attain the state of an arhat seeking their own liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering afflicted mental states (kleśa), they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

Located in 2 passages in the translation:

  • i.­26
  • i.­28
g.­109

Śrāvastī

Wylie:
  • mnyan yod
Tibetan:
  • མཉན་ཡོད།
Sanskrit:
  • śrāvastī

Definition from the 84000 Glossary of Terms:

During the life of the Buddha, Śrāvastī was the capital city of the powerful kingdom of Kośala, ruled by King Prasenajit, who became a follower and patron of the Buddha. It was also the hometown of Anāthapiṇḍada, the wealthy patron who first invited the Buddha there, and then offered him a park known as Jetavana, Prince Jeta’s Grove, which became one of the first Buddhist monasteries. The Buddha is said to have spent about twenty-five rainy seasons with his disciples in Śrāvastī, thus it is named as the setting of numerous events and teachings. It is located in present-day Uttar Pradesh in northern India.

Located in 1 passage in the translation:

  • 4.­32
g.­110

Sudinna

Wylie:
  • bzang byin
Tibetan:
  • བཟང་བྱིན།
Sanskrit:
  • sudinna

The monk and “first offender” (Tib. las dang po pa) whose act of sexual intercourse with his former wife led to the Buddha’s declaring sexual intercourse to be a defeat (Tib. phas pham pa; Skt. pārājika).

Located in 3 passages in the translation:

  • i.­27-29
g.­111

summary

Wylie:
  • sdom
Tibetan:
  • སྡོམ།
Sanskrit:
  • uddāna

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).

Located in 14 passages in the translation:

  • 1.­1
  • 2.­1
  • 3.­1
  • 4.­1
  • 5.­1
  • 5.­165
  • 5.­311
  • 5.­385
  • 5.­537
  • n.­148
  • n.­213
  • n.­215
  • n.­229
  • g.­38
g.­112

support

Wylie:
  • gnas
Tibetan:
  • གནས།
Sanskrit:
  • 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).

Located in 9 passages in the translation:

  • i.­2-3
  • i.­23
  • n.­1
  • n.­4
  • n.­47
  • n.­61
  • g.­6
  • g.­123
g.­113

Three Implements

Wylie:
  • rgyud chags gsum pa
Tibetan:
  • རྒྱུད་ཆགས་གསུམ་པ།
Sanskrit:
  • tridaṇḍaka

The practice of paying homage to the Three Jewels, reciting a sūtra, and dedicating merit. According to Kalyāṇamitra, the Three Implements (tridaṇḍaka) are referred to as “implements” because reciting the sublime Dharma is as fundamental or essential to Buddhists as the three implements (a ladle and two funnels) used in fire pūjas are to wandering mendicants (Kalyāṇamitra, F.312.a.3–4).

Located in 4 passages in the translation:

  • 1.­89
  • n.­139-140
  • g.­31
g.­114

tīrthika

Wylie:
  • mu stegs can
Tibetan:
  • མུ་སྟེགས་ཅན།
Sanskrit:
  • 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).”

Located in 15 passages in the translation:

  • i.­7-8
  • 1.­3-4
  • 1.­6
  • 3.­27
  • 3.­31
  • 3.­35
  • 4.­17
  • 4.­21
  • 4.­25
  • 5.­551
  • 5.­553
  • n.­3
  • n.­85
g.­115

transgression requiring forfeiture

Wylie:
  • spong ba’i ltung byed
Tibetan:
  • སྤོང་བའི་ལྟུང་བྱེད།
Sanskrit:
  • naiḥsargikā-pātayantika

One of two types of transgression, the third most severe class of monastic offense. A transgression requiring forfeiture must be sanctioned (Tib. byin gyis brlab pa; Skt. adhiṣṭhāna) while the offending monk forfeits whatever object he possesses in excess of allowances. The Buddha prohibited thirty such acts for monks.

Located in 7 passages in the translation:

  • i.­53
  • i.­57
  • i.­59
  • n.­44
  • n.­203-204
  • g.­98
g.­116

travel the countryside

Wylie:
  • ljongs rgyur ’dong ba
Tibetan:
  • ལྗོངས་རྒྱུར་འདོང་བ།
Sanskrit:
  • janapadacāra

The “countryside” refers to the hamlets and villages where the nonurban populace lived. This phrase reflects the saṅgha’s original practice of wandering the countryside for most of the year before settling in parks for duration of the monsoon.

Located in 2 passages in the translation:

  • i.­2
  • 3.­12
g.­117

Upāli

Wylie:
  • nye ba ’khor
Tibetan:
  • ཉེ་བར་འཁོར།
Sanskrit:
  • upāli

Originally a court barber in Kapilavastu, he went forth as a monk along with other young men of the Śākya royal household and became a great upholder of monastic discipline. He recited the vinaya at the First Council following the Buddha’s passing.

Located in 32 passages in the translation:

  • 2.­53-54
  • 2.­75-84
  • 3.­8-9
  • 3.­25-26
  • 3.­28
  • 3.­30
  • 3.­32
  • 3.­34
  • 3.­36-38
  • 4.­15-16
  • 4.­18
  • 4.­20
  • 4.­22
  • 4.­24
  • 4.­26-28
g.­118

upavasatha

Wylie:
  • bsnyen gnas
Tibetan:
  • བསྙེན་གནས།
Sanskrit:
  • upavasatha

A fast or related observance undertaken during the full or new phase of the moon. The Buddhist Hybrid Sanskrit term poṣadha was derived from the classical Sanskrit term upavasatha and translated into Tibetan both as gso sbyong and as bsnyen gnas, i.e. the monastic restoration rite and the eightfold observance both lay and monastic Buddhists may do on the upavasatha.

Located in 19 passages in the translation:

  • s.­1
  • i.­4
  • i.­8
  • i.­12
  • i.­18-19
  • i.­23
  • i.­25
  • i.­38-41
  • i.­46
  • i.­48
  • i.­50
  • i.­61
  • n.­142
  • g.­62
  • g.­92
g.­119

verbally communicate

Wylie:
  • ngag gi rnam par rig byed kyis
Tibetan:
  • ངག་གི་རྣམ་པར་རིག་བྱེད་ཀྱིས།
Sanskrit:
  • vāgvijñapti

If monastics are unable to attend an official act of the saṅgha, they must send their consent for the act and convey their purity (Tib. yongs su dag pa; Skt. pariśuddhi) through a proxy or intermediary. Such consents and professions may be conveyed either verbally or physically.

Located in 4 passages in the translation:

  • 3.­18-19
  • 4.­8-9
g.­120

visiting monk

Wylie:
  • dge slong glo bur du ’ongs pa
Tibetan:
  • དགེ་སློང་གློ་བུར་དུ་འོངས་པ།
Sanskrit:
  • āgantuko bhikṣuḥ

A distinction is made between monks who are visiting a monastery and those who are long-term residents (i.e., Tib. gnyug mar gnas pa, Skt. naivāsika) and familiar with the inner and outer workings of the community. See Kalyāṇamitra (F.313.b.4–5).

Located in 266 passages in the translation:

  • i.­6
  • 3.­8
  • 4.­66
  • 5.­22
  • 5.­24
  • 5.­26
  • 5.­28
  • 5.­30
  • 5.­32
  • 5.­34
  • 5.­36
  • 5.­38
  • 5.­57-75
  • 5.­77
  • 5.­79
  • 5.­81
  • 5.­83
  • 5.­85
  • 5.­87
  • 5.­89
  • 5.­91
  • 5.­93
  • 5.­95
  • 5.­97
  • 5.­99
  • 5.­101
  • 5.­103
  • 5.­105
  • 5.­107
  • 5.­109
  • 5.­130
  • 5.­132
  • 5.­134
  • 5.­136
  • 5.­138
  • 5.­140
  • 5.­142
  • 5.­144
  • 5.­146
  • 5.­184
  • 5.­186
  • 5.­188
  • 5.­190
  • 5.­192
  • 5.­194
  • 5.­196
  • 5.­198
  • 5.­215-231
  • 5.­233
  • 5.­235
  • 5.­237
  • 5.­239
  • 5.­241
  • 5.­243
  • 5.­245
  • 5.­247
  • 5.­249
  • 5.­251
  • 5.­253
  • 5.­255
  • 5.­257
  • 5.­259
  • 5.­261
  • 5.­296
  • 5.­298
  • 5.­300
  • 5.­302
  • 5.­304
  • 5.­306
  • 5.­308
  • 5.­310
  • 5.­322
  • 5.­324
  • 5.­326
  • 5.­328
  • 5.­337-345
  • 5.­347
  • 5.­349
  • 5.­351
  • 5.­353
  • 5.­355
  • 5.­357
  • 5.­359
  • 5.­378
  • 5.­380
  • 5.­382
  • 5.­384
  • 5.­387-403
  • 5.­405-415
  • 5.­417-427
  • 5.­429-439
  • 5.­441-451
  • 5.­453-463
  • 5.­465
  • 5.­467
  • 5.­469
  • 5.­471
  • 5.­473
  • 5.­475
  • 5.­477
  • 5.­479
  • 5.­481
  • 5.­483
  • 5.­485
  • 5.­487
  • 5.­489
  • 5.­491
  • 5.­493
  • 5.­495
  • 5.­497
  • 5.­499
  • 5.­501
  • 5.­503
  • 5.­505
  • 5.­507
  • 5.­509
  • 5.­511
  • 5.­513
  • 5.­515
  • 5.­517
  • 5.­519
  • 5.­521
  • 5.­523
  • 5.­525
  • 5.­527
  • 5.­529
  • 5.­531
  • 5.­533
  • 5.­535
  • n.­182
  • n.­218
  • n.­220-227
  • n.­236
  • n.­238-240
  • n.­242-243
  • n.­255
  • n.­260
  • n.­262-266
  • n.­270-275
g.­121

walk

Wylie:
  • bcag pa
Tibetan:
  • བཅག་པ།
Sanskrit:
  • —

To walk (present tense: ’chag pa) back and forth in meditation, as in the Zen practice of kinhin.

Located in 6 passages in the translation:

  • 1.­57
  • 1.­59-60
  • 4.­35
  • n.­119
  • g.­95
g.­122

wandering mendicant

Wylie:
  • kun du rgyu
Tibetan:
  • ཀུན་དུ་རྒྱུ།
Sanskrit:
  • 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.

Located in 7 passages in the translation:

  • i.­2
  • i.­4
  • 1.­3-6
  • g.­113
g.­123

ward

Wylie:
  • lhan cig gnas pa
Tibetan:
  • ལྷན་ཅིག་གནས་པ།
Sanskrit:
  • sārdhaṃvihārin

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.

Located in 8 passages in the translation:

  • i.­3
  • i.­6
  • 3.­12
  • n.­4
  • n.­158
  • g.­6
  • g.­24
  • g.­112
g.­124

water jug

Wylie:
  • ril ba spyi blugs
Tibetan:
  • རིལ་བ་སྤྱི་བླུགས།
Sanskrit:
  • kuṇḍikā

A water vessel used for washing.

Located in 18 passages in the translation:

  • 5.­393
  • 5.­395
  • 5.­397
  • 5.­399
  • 5.­401
  • 5.­403
  • 5.­405
  • 5.­407
  • 5.­409
  • 5.­411
  • 5.­413
  • 5.­415
  • 5.­417
  • 5.­419
  • 5.­421
  • 5.­423
  • 5.­425
  • 5.­427
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    84000. The Chapter on the Restoration Rite (Poṣadhavastu, gso sbyong gi gzhi, Toh 1-2). Translated by Robert Miller and team, online publication, 84000: Translating the Words of the Buddha, 2025, 84000.co/translation/toh1-2/UT22084-001-002-glossary.Copy
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