The Chapter on the Restoration Rite
Tīrthika
Toh 1-2
Degé Kangyur, vol. 1 (’dul ba, ka), folios 131.a–221.b
Imprint
First published 2024
Current version v 1.0.7 (2024)
Generated by 84000 Reading Room v2.26.1
84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.
This work is provided under the protection of a Creative Commons CC BY-NC-ND (Attribution - Non-commercial - No-derivatives) 3.0 copyright. It may be copied or printed for fair use, but only with full attribution, and not for commercial advantage or personal compensation. For full details, see the Creative Commons license.
Table of Contents
Summary
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.
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.
Acknowledgements
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.
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.
The generous sponsorship of Dakki and Lanita, which helped make the work on this translation possible, is most gratefully acknowledged.
Text Body
The Chapter on the Restoration Rite
Tīrthika
Tīrthika
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.”
With that, the great number of lay vow holders from Rājagṛha [F.131.b] set out for the park of another group of wandering mendicant tīrthikas. They were delighted to see the wandering mendicant tīrthikas together and, after various expressions of esteem, sat off to one side. One wandering mendicant then said to the other wandering mendicants, “Friends, are we the only ones with a seated practice, a protocol, and a restoration rite? Or do the ascetic sons of the Śākyan have them, too?”
Another wandering mendicant replied, saying to the other wandering mendicants, “Friends, we alone have a seated practice, a protocol, and a restoration rite. The ascetic sons of the Śākyan do not have them.”
The Motion
The great number of lay vow holders from Rājagṛha neither praised what the other group of wandering mendicant tīrthikas had said nor did they repudiate it. Having neither praised nor repudiated it, they then rose from their seats and went to the Blessed One. On reaching him, they bowed at his feet and sat off to one side. Having sat off to one side, these lay vow holders from Rājagṛha related at length everything that had happened while among the other group of wandering mendicant tīrthikas and then appealed to the Blessed One: “O Blessed One! Out of compassion, please establish a seated practice, a protocol, and a restoration rite of our own.”
Consent
By remaining silent, the Blessed One consented to the appeal made by the great number of lay vow holders from Rājagṛha. Understanding the Blessed One’s silence to be consent, the great number of lay vow holders from Rājagṛha praised and rejoiced in the Blessed One’s proclamation before taking their leave from his presence. [F.132.a]
Seated Practice
The Blessed One then said to the monks, “I hereby declare that henceforth monks should attend to a seated practice, a protocol, and a restoration rite.”
Not knowing what a seated practice, a protocol, or a restoration rite ought to be, the monks appealed to the Blessed One, who replied, “Come, monks. The seated practice is called yoga.87 Reflect on this: no matter how you sit or what you do, the whole of this body, from the soles of the feet up to the hair on the crown and all the skin in between, is filled with all sorts of impurities—the hair on the head and face,88 the nails and teeth, the dirt, the grime, and the skin, flesh, bones, sinews, veins, kidneys, heart, spleen, lungs, intestines, colon, stomach, guts, bladder, liver, feces, tears, mucus, oils,89 lymph, marrow, fat, bile, phlegm, pus, blood, brains, meninges, and urine.”
Meditation Residence
After the Blessed One instructed them to engage in yoga, the monks engaged in yoga even when out on their rounds.90 And when they did, they collided with wandering elephants, horses, and infantrymen,91 causing them to trip and fall, prompting those who lacked faith to taunt those noble ones: “Didn’t you see them?”
Told to engage in yoga, the monks appealed to the Blessed One and the Blessed One replied, [F.132.b] “Those who are out on their rounds should not engage in yoga.”
When they engaged in yoga at the monastery gatehouse, they fell asleep, prompting those who lacked faith to taunt those noble ones: “Hey you! Is it your practice to sleep in public?”92
At this the monks appealed to the Blessed One and the Blessed One replied, “You should not engage in yoga at the gatehouse.”
When they engaged in yoga on the terrace93 and those same problems occurred, the Blessed One said, “You should not engage in yoga on the terrace.”
When they practiced in the residence hall,94 they failed to achieve single-pointed attention because noise is a thorn to concentration, so the monks appealed to the Blessed One and the Blessed One replied, “You should not engage in yoga in the residence hall.”
When they went into the forest to practice, and bandits, rogues, lions, tigers, panthers,95 and leopards crossed their paths, the monks appealed to the Blessed One and the Blessed One replied, “You should not engage in yoga in the forest.”
When they practiced on the outskirts of towns, those who lacked faith taunted those noble ones: “Hey you! Are you dead or what?”96
At this the monks appealed to the Blessed One and the Blessed One replied, “You should surround a place with boughs, a lattice, or screens.”
So they surrounded a place with boughs, a lattice, and screens, but those who lacked faith taunted those noble ones: “What is this? A garden for melons and radishes?”
At this the monks appealed to the Blessed One and the Blessed One replied, [F.133.a] “You should surround the place with walls or a ditch.”
So they surrounded the place with walls or ditches, but those who lacked faith taunted those noble ones: “What is this? A garden for lemons and pomegranates?” to which they replied, “We are practicing yoga.”
The monks then appealed to the Blessed One and the Blessed One replied, “I give consent to build a meditation residence.”
Given consent by the Blessed One to build a meditation residence, but not knowing what a meditation residence ought to be like, the monks appealed to the Blessed One and the Blessed One replied, “There are two types of meditation residence: those in small clusters and those in large clusters. The smaller has two dwellings with a passageway in the middle while the larger has ten or twelve dwellings with a passageway in the middle.”97
When the monks built meditation residences, they built them like storerooms,98 that is, without a doorway, so the Blessed One said, “A doorway should be cut out.”
When the monks failed to install doors, the Blessed One said, “Doors should be installed.”
When the doors proved difficult to open, the Blessed One said, “Handles should be affixed to them.”
When the rings of the door handles were found to make noise, the Blessed One said, “A piece of leather should be placed under them.”
When the doors proved difficult to close, the Blessed One said, “A cross bolt, lever, or bar should be installed.”99
When the meditation residences proved dark, the Blessed One said, “A window should be cut out.”
When the windows were cut out too low, bandits, rogues, lions, tigers, and leopards100 got in, so the Blessed One said, “They should not be cut out too low.”
When the windows were cut out too high, the light was not bright enough, [F.133.b] so the Blessed One said, “They should not be cut out too high. Leave two-thirds and cut them out of the remaining third.”
When the monks left the upper two-thirds and cut out of the lower third, the Blessed One said, “Leave the lower two-thirds and cut the windows out of the remaining third above.”
When the monks cut out wide apertures that tapered in, the Blessed One said, “Windows should be shaped like the sea, with a narrow aperture and broad interior.”101
When crows, sparrows, and pigeons flew in, the Blessed One said, “The windows should be latticed.”
When the shutters proved difficult to close, the Blessed One said, “Cross bolts and levers should be installed.”104
When the shutters proved difficult to open, the Blessed One said, “Fashion a key lever105 from wood and use it to open the window, and a bar, a cross bolt, or a lever to close it.”
Since seats were needed in the meditation residence, the Blessed One said, “Fashion a cushion of earth.”
When these proved too hard, the Blessed One said, “Use a stool.”
The Blessed One told the monks to use a stool, but they did not know what such a stool ought to be like, so the Blessed One said, “Make a stool with a frame one cubit long on each side and a woven seat for comfort.”106
Since the monks did not know what weave to use, the Blessed One said, “There are five weaves: sedge, hemp,107 vālvaja grass, paṭa straw, and reed.”108
When the monks found these too hard, the Blessed One said, [F.134.a] “Place a cushion over the seat.”
Since the monks did not know what a seat cushion ought to be like, the Blessed One said, “Sew together two pieces with a perimeter of four cubits, each side one cubit wide, and fill them with fibers.”
Since the monks did not know what fibers to use, the Blessed One said, “There are five types of fiber: arga fiber, kaśika fiber, erakā fiber, baka fiber, and śalmalī fiber.109 Alternatively, the cushion may be filled with one of the following five: wool, hemp, cotton, cloth shreds, or pāmṣu plant fibers.”
When the cushions were filled, all of the fibers shifted to one side, so the Blessed One said, “Using thread, partition it into pockets with crow’s feet seams.”110
Since the monks did not know how to tie such a jar,112 the Blessed One said, “Tie it to the ear with string.”
When the monks prodded them with a stylus-shaped rod, it left wounds, so the Blessed One said, “Use one shaped like a weighing pan.”114
When that still hurt the monks, the Blessed One said, “Once it has been wrapped in a piece of cloth, gently prod with it.”
When the monks still fell asleep, the Blessed One said, “Throw a ball of yarn [at the meditator].”115
When the monks threw balls of yarn in the dark, they went astray, so the Blessed One said, “Attach it to a string and throw it. Then you may draw it back.”
When the monks walked, they did so in a disorderly fashion so the Blessed One said, “Grab hold of the rope.”
When they followed the rope with their hands, the Blessed One said, “Punch a hole [in an object], affix it to the string, and hold on to that as you walk.”119
When they walked in sandals, they made noise, so the Blessed One said, “Do not walk in sandals.”
When the mat became grimy, the Blessed One said, “Monks, I will establish the rules of customary conduct for meditators.121 Monk meditators should wash their feet every three days. Monk meditators should fully embrace the rules of customary conduct I have thus established. If they do not, they will commit a transgression.”
When the monks could no longer fit in the meditation residence, the Blessed One said, “Erect a second story above.”122
When it proved difficult to climb up, the Blessed One said, “Build a staircase.”
When it proved shaky, the Blessed One said, “Fasten it down with iron nails.”
When the monks could still not fit in the meditation hall, the Blessed One said, “Erect a ring of dwellings around the meditation hall.”
Manager
They then left, and on their return127 the Blessed One said, “A monk meditation manager should be appointed.128 For a monk manager, there are five factors that may pertain such that someone not already appointed should not be appointed, and if already appointed should be relieved of that position. What are those five factors? To be driven by desire, driven by aggression, driven by ignorance, driven by fear, and not to know which of the meditators’ needs ought and ought not be attended to.129 If those five factors do pertain to someone not already appointed as monk manager, he should not be appointed, and if already appointed should be relieved of that position.
“For a monk manager, there are five other factors that may pertain such that someone not already appointed should be appointed, and if already appointed should be relieved of that position. What are these five factors? Not to be driven by desire, driven by aggression, driven by ignorance, or driven by fear, and to know which of the meditators’ needs ought and ought not be attended to.130 If these five factors pertain to someone not already appointed as monk manager, he should be appointed, and if already appointed should not be relieved of that position.
“He should be appointed in the following way. To begin, determine whether he is willing to serve by asking:
“ ‘So-and-so, would you be willing to serve as the saṅgha’s meditation manager?’
“If he is willing, he should reply:
“ ‘Yes, I am willing.’
“Then, set up seats and strike the gaṇḍī beam. After informing the monks of the matter at hand, once the entire saṅgha is seated and has a quorum, one monk should make a motion and perform the act as follows:
“ ‘Venerable saṅgha, please listen. The monk so-and-so is willing to serve as the saṅgha’s meditation manager. Therefore, if the time is right and the saṅgha can accept it,131 I ask that the saṅgha give their consent. Once the saṅgha appoints this monk to serve as the saṅgha’s meditation manager, [F.135.b] this monk will serve in such a capacity.’
“ ‘Venerable saṅgha, please listen. The monk so-and-so is willing to serve as the saṅgha’s meditation manager. May this monk therefore be appointed to serve in that capacity. If this monk would serve as the saṅgha’s meditation manager, then I ask that those venerable ones who would appoint and accept this monk to serve in this capacity remain silent. I ask those who cannot so accept it to speak now.’
“In accepting the candidate and giving their consent, the saṅgha appoint the monk so-and-so to serve as the saṅgha’s meditation manager. The monk so-and-so will then serve as the saṅgha’s meditation manager. By thus remaining silent, they assent to the proposed act.
“Monks, I will establish the rules of customary conduct for the monk meditation manager. The monk meditation manager should sprinkle the meditation hall grounds with water, sweep it, spread a fresh paste of dung over it, lay out the seats,132 clean the toilets, sprinkle water over the floor, sweep them out, spread a fresh paste of dung over them, and set out piles of leaves, clods of dirt,133 earth, and water.”134
After the monks went around to each monk and summoned them individually, the Blessed One said, “Rather than summon each monk individually, strike the gaṇḍī beam.”
The monk manager struck a gaṇḍī beam too often,135 and after a time, the local villagers, fearing that bandits had come, donned armor and arrived, shouting, “Noble ones! Where are the bandits?”
“Friends,” they replied, “no bandits have come. This is how we attend to meditation.”
After this, the monks appealed to the Blessed One and the Blessed One said, “Do not strike the gaṇḍī beam too often. The gaṇḍī beam can be used in five ways: to summon the saṅgha, for formal acts, for the dead, for meditation, and for danger.
“To summon the saṅgha, strike in three sustained rolls, each punctuated with three sharp raps. For formal acts, strike in one sustained roll punctuated with three sharp raps.136 For the dead, the muṇḍikā.137 A ringing staff may serve as a gaṇḍī beam for meditation.138 For danger, strike as long as needed.”
When the time came to eat, the monks did as they pleased, so the Blessed One said, “The monks should not simply do as they please when the time to eat comes. Only when they have learned the time may they do as they please. Those who receive their meal from the saṅgha should first wash and then join the saṅgha, while those who go out for alms should first wash their hands and feet and then go to the village for alms.”
When they continued to do as they pleased, the Blessed One said, “Do not simply do as you please. Instead, recite the Three Implements.”139
When they recited too much, the Blessed One said, “Do not recite too much.”
When they recited too little, the Blessed One said, “Do not recite too little, but rather a moderate amount.”
When they failed to explain patronage, the Blessed One said, “Explain patronage.”140
Though the Blessed One told them to explain patronage, they did not know who should do so, so the Blessed One replied, “The saṅgha elder should explain patronage.”
When they explained patronage to an excessive degree, the Blessed One said, “Do not explain patronage to an excessive degree.”
When they explained patronage [F.136.b] too little, the Blessed One said, “Do not explain patronage to an exceedingly meager degree, but rather in a moderate amount.”
When the monk meditation manager had arrived last and left first, the Blessed One said, “The monk meditation manager should arrive first and leave last. If certain events should transpire,141 he should hide the key in an out-of-the-way place and then announce, ‘Venerable ones, I have hidden the key in such and such a place. Use it to open the hall.’ If the monk meditation manager does not properly observe the rules of customary conduct, he will be guilty of a breach.”
Here ends the section on the seated practice.142
Acts
“What are the acts? The saṅgha motion, the act by motion and resolution, and the act by motion and triple resolution.”143
Agreeing on the Restoration Rite Site
“What is the restoration rite? Monks, it is the recitation of The Prātimokṣa Sūtra, which I have taught. From now on, you should recite it every two weeks.”
When the Blessed One told them that The Prātimokṣa Sūtra should be recited every two weeks, they did not know who ought to recite it, so the Blessed One said, “The saṅgha elder should recite The Prātimokṣa Sūtra every two weeks.”
When the Blessed One told them that the saṅgha elder should recite The Prātimokṣa Sūtra every two weeks, the monks gathered in the dwelling. When it did not accommodate them, the monks appealed to the Blessed One and the Blessed One said, “Do not recite it in the dwelling.”
When they recited it in the hall but that too did not accommodate them, the Blessed One said, “The saṅgha should agree on a restoration rite site.”
The Blessed One [F.137.a] told them that the saṅgha should agree on a restoration rite site, but they did not know how to reach agreement, so the Blessed One said, “The saṅgha should agree on a restoration rite site, the whole of which is natural, created, or claimed,144 with one fathom of land between the inner boundary and beyond. Agreement should be reached in the following way: After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the saṅgha is seated and has a quorum, one monk should make a motion and perform the act as follows:
“ ‘Venerable saṅgha, please listen. If the saṅgha should accept this site as a restoration rite site, the whole of which is natural, created, or claimed,145 with one fathom of land between the inner boundary and beyond, then we agree on it as the restoration rite site.’
“Venerable saṅgha, please listen. If, the saṅgha agrees upon this site which has been selected as the restoration rite site—the whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and beyond—as being the restoration rite site—the whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and beyond—then I ask those venerable ones who can accept the agreement that this site—the whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and beyond—should be the restoration rite site, [F.137.b] please remain silent. I ask those who cannot so accept it to speak now.’
“In accepting and giving their consent, the saṅgha agrees on the site as the saṅgha’s restoration rite site—the whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and beyond. By remaining silent, they assent to the proposed act.
“The monks may then sit down at the site the saṅgha has agreed on as the restoration rite site and perform the restoration rite, the lifting of restrictions,146 motions, acts by motion and resolution, and acts by motion and triple resolution. If they do not have a quorum, they will be guilty of a breach.”147 [B12]
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.
———. ’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.
———. ’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.
————. 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.
————. The Gaṇḍī Sūtra (Gaṇḍīsūtra, gaN+DI’i mdo, Toh 298). Translated by Annie Bien. Online publication. 84000: Translating the Words of the Buddha, 2020.
————. 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.
————. 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.
————. The Sūtra on Timings for the Gaṇḍī (Gaṇḍīsamayasūtra, gaN+DI’i mdo, Toh 298). 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.
——— (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.
——— (2009). “Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms.” Journal of Indian Philosophy no. 37: 1–43.
——— (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.
——— (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.
Emms, Christopher. “Evidence for Two Mūlasarvāstivādin Vinaya Traditions in the Gilgit Prātimokṣa-sūtras.” Master’s thesis submitted to McMaster University on Oct. 1, 2012. Open Access Dissertations and Theses Paper 7337.
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.
Hirakawa, Akira. A History of Indian Buddhism: From Sakyamuni to Early Mahayana. Translated by Paul Groner. Hawaii: University of Hawai’i Press, 1990.
Hu-von Hinüber, Haiyan (1994). Das Poṣadhavastu: Vorschriften für die buddhistische Beichtfeier im Vinaya der Mūlasarvāstivādavinaya. Reinbeck: Verlag für Orientalistische Fachpublikationen, 1994.
——— (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.
——— (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.
——— (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.
Monier-Williams, Monier. Monier-Williams Sanskrit-English Dictionary (digitized version).
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.
Paṇchen Sönam Drakpa (paN chen bsod nams grags pa). gso sbyong ji ltar bya ba’i tshul la sbyor ba dngos gzhi mjug gsum dang dmigs bsal dang bcas pa rim par bshad pa. gsung ’bum bsod nams grags pa, vol. 8, pp. 407–17. Drepung Loseling Library Society. BDRC MW23828 80FF1D
Paravahera Vajirañāṇa Mahāthera. Buddhist Meditation in Theory and Practice: A general exposition according to the Pāli Canon of the Theravāda School. Translated by Allan R. Bomhard. Kuala Lumpur: Buddhist Missionary Society, 1974.
Prebish, Charles S. (1974). “The Prātimokṣa Puzzle: Fact versus Fantasy,” Journal of the American Oriental Society 94, no. 2 (1974): 168–76 (online version).
——— (2002). Buddhist Monastic Discipline: The Sanskrit Prātimokṣa Sūtras of the Mahāsāṃghikas and Mūlasarvāstivādins. Delhi: Motilal Banarsidass Publishers, 2002.
Schopen, Gregory (2002). “Counting the Buddha and Local Spirits in a Monastic Ritual of Inclusion for the Rains Retreat.” Journal of Indian Philosophy, vol. 30, no. 4 (2002): 359–88 (online version).
——— (2006). “On Monks and Menial Labors: Some Monastic Accounts of Building Buddhist Monasteries.” In Architetti, Capomastri, Artigiani: L’Organizzazione dei Cantieri e della Produzione Artistica nell’Asia Ellenistica. Edited by P. Callieri, 225–45. Studi Offerti a Domenico Faccenna nel suo 294 Ottantesimo Compleanno (Serie Orientale Roma 100), Rome, 2006.
——— (2010). “On Avoiding Ghosts and Social Censure: Monastic Funerals in the Mūlasarvāstivāda-vinaya.” In Indian Monastic Buddhism: Collected Papers on Textual, Inscriptional, and Archaeological Evidence. Delhi: Motilal Banarsidass Publishers, 2010.
Silk, Jonathan A. Managing Monks: Administrators and Administrative Roles in Indian Monastic Buddhism. Oxford: Oxford University Press, 2008.
Roloff, Carola (Bhikṣuṇī Jampa Tsedroen). The Buddhist Nuns’ Ordination in the Tibetan Canon: Possibilities of the Revival of the Mūlasarvāstivāda Bhikṣuṇī Lineage. Hamburg Buddhist Studies 15. Bochum: Projektverlag, 2020.
Tshalpa Mönlam Dorjé (tshal pa smon lam rdo rje). bstan ’gyur gyi dkar chag sna tshogs nor bu’i phung po. Edited by Jampa Samten (byams pa bsam gtan), Central University of Tibetan Studies, 2016. BDRC W8LS34520.
Tshonawa Sherab Zangpo (mtsho sna ba shes rab bzang po). ’dul ba’i mdo rtsa’i rnam bshad nyi ma’i ’od zer legs bshad lung gi rgya mtsho. Zining: krung go bod rig shes rig, 1993.
Upasak, C. S. Dictionary of Early Buddhist Monastic Terms: Based on Pali Literature. Varanasi: Bharati Prakashan, 1975.
White, David Gordon. The Yoga Sutra of Patanjali: A Biography. Princeton: Princeton University Press, 2014
Vignato, Giuseppi and Satomi Hiyama, Petra Kieffer-Pülz, and Yoko Taniguchi. Traces of the Sarvāstivādins in the Buddhist Monasteries of Kucha. Dev Publishers & Distributors: New Delhi, 2022.
Yamabe, Nobuyoshi. “The Sutra on the Ocean-Like Samādhi of the Visualization of the Buddha: The Interfusion of the Chinese and Indian Cultures in Central Asia as Reflected in a Fifth Century Apocryphal Sūtra.” PhD diss., Yale University, 1999. ProQuest (AAT 9930977)
Yao, Fumi. “On the Name ‘Mūlasarvāstivādin.’ ” Journal of Indian and Buddhist Studies 55, no. 2 (2007): 897.