The Chapter on the Restoration Rite
Kapphiṇa
Toh 1-2
Degé Kangyur, vol. 1 (’dul ba, ka), folios 131.a–221.b
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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. Special thanks are due to Dr. Petra Kieffer-Pülz for her corrections and suggestions.
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
Kapphiṇa
Kapphiṇa
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:
Knowing the brahmin Kapphiṇa’s thoughts, the Blessed One disappeared from the Bamboo Grove and reappeared, seated in front of the revered brahmin Kapphiṇa at Senikā Cave. He said, “Kapphiṇa, is it not true that you, when you retreated into solitude and withdrew into meditation, 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? Should I or should I not participate with the saṅgha in its acts and activities? The Blessed One has even said:
“I did, venerable one.”
“Kapphiṇa, then, if you do not go to the saṅgha’s restoration rite site, who else will go? If you do not participate with the saṅgha in the restoration rite, who else will participate? If you do not attend the saṅgha’s acts and activities, who else will attend? If you do not participate with the saṅgha in its acts and activities, who else will?
“Therefore, Kapphiṇa, do not fail to go to the saṅgha’s restoration rite site. Kapphiṇa, do not fail to participate with the saṅgha in the restoration rite. Kapphiṇa, do not fail to attend the saṅgha’s acts and activities. Kapphiṇa, do not fail to participate with the saṅgha in the saṅgha’s acts and activities.”
The Blessed One then took the revered brahmin Kapphiṇa to the saṅgha’s restoration rite site and sat down on the mat that had been lain before the saṅgha of monks. After sitting down, the Blessed One said to the monks, “I now allow151 that those monks who have enclosed a site with a shared restoration rite may demarcate a large boundary.”
When the Buddha allowed that monks who have enclosed a site with a shared restoration rite may demarcate a large boundary, they did not know how to demarcate a large boundary, so the Blessed One said, “To begin with, boarding or resident monks152 should set firm markers in the four directions to demarcate the large boundary. In the east, choose a firm marker such as a boulder, wall, pillar, [F.139.a] tree, fence, rock crevice, road, or well.153 In the south, west, and north as well, choose a firm marker such as a boulder, wall, pillar, tree, fence, rock crevice, road, or well.
“Then, after the seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, a boarding or a resident monk should announce the firm markers in the four directions that demarcate the large boundary: in the east, south, west, and north, the firm marker is a boulder, wall, pillar, tree, fence, rock crevice, road, well, and so on.
“ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, [F.139.b] the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well.154 Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent and the saṅgha demarcate the large boundary by enclosing a site with a shared restoration rite within the above markers, including the forest155 and including the residence156 but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease.’ 157
“ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers in the four directions they have set to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. If a large boundary is demarcated by the saṅgha who have enclosed a site with a shared restoration rite within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease remain silent, then I ask that those venerable ones who can accept the large boundary that has been demarcated by the saṅgha who have enclosed a site with a shared restoration rite within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease remain silent. [F.140.a] I ask those who cannot so accept it to speak now.’
“In accepting and giving their consent, the large boundary is demarcated by the saṅgha who have enclosed a site with a shared restoration rite within these markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that the saṅgha may gather at the site and be at ease. By remaining silent, they assent to the proposed act.
“The monks may then sit within the large boundary demarcated by the saṅgha and use it for the seated practice, the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.”
Robes
When the monks carried the three robes during their daily practice,158 they were oppressed by the heat, so the monks appealed to the Blessed One and the Blessed One said, “Consent should be given so that all monks are deemed to be in possession of their robes while within the large boundary.159 Consent should be given in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:
“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent that all monks be deemed to be in possession of their robes while within the large boundary so that the saṅgha may gather and be at ease, I ask consent.’
“ ‘Venerable saṅgha, please listen. [F.140.b] A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, I ask those venerable ones who can accept that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at the site and be at ease, to remain silent. I ask those who cannot so accept it to speak now.’
“In accepting this and giving their consent, the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease. By remaining silent, they assent to the proposed act.
Consent to Undo
Among them were monks who did those acts described in the group of four, who did those acts described in the group of five, and who did those acts described in the group of ten.161 When the whole saṅgha gathered, among them were monks whose dedication to virtue had lapsed.162 So the monks appealed to the Blessed One and the Blessed One said, “A small boundary should be demarcated and it should be agreed upon it as the inner circle. First the large boundary should be undone in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, one monk [F.141.a] should make a motion and perform the act as follows:
“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent. I ask that the saṅgha erase and undo the large boundary.’
“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the saṅgha abolishes and undoes the large boundary, I ask those venerable ones who can accept the erasure and undoing of the large boundary to remain silent. I ask those who cannot so accept it to speak now.’
Consent for the Small Boundary
“After that, boarding or resident monks should set firm markers in the four directions to demarcate the small boundary. In the east, south, west, and north, choose a firm marker by planting a teakwood stake, stringing yarn, placing a rock, or digging a furrow.
“After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, boarding or resident monks should announce the firm markers in the four directions that demarcate the small boundary: ‘In the east, [F.141.b] south, west, and north, the following firm markers have been planted: a teakwood stake, strung yarn, a placed rock, or a dug furrow.’
“ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers in the four directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood stake; in the south, strung yarn; in the west, a placed rock; and in the north, a dug furrow. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent and the saṅgha who have enclosed a site with a shared restoration rite demarcate the small boundary within these markers and agree upon it as the small circle, so that the saṅgha may gather at that site and be at ease.’
“ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers in the four directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood stake; in the south, strung yarn; in the west, a placed rock; and in the north, a dug furrow. If the saṅgha demarcates the small boundary within these markers and agrees upon it as the inner circle, [F.142.a] I ask that those venerable ones who can accept the small boundary that the saṅgha has demarcated within these markers and agreed upon it as the inner circle, so that the saṅgha may gather at the site and be at ease, to remain silent. I ask those who cannot accept it to speak now.’
“In accepting and giving their consent, the saṅgha accepts the small boundary thus demarcated within these markers and agrees upon it as the inner circle, so that the saṅgha may gather at that site and be at ease. By remaining silent, they assent to the proposed act.”
Consent for the Large Boundary
“After that, the large boundary should be demarcated. It should be done in the following way. To begin with, boarding or resident monks should set firm markers in the four directions to demarcate the large boundary. In the east, south, west, and north, set firm markers such as a boulder, a wall, a pillar, a tree, a fence, a rock crevice, a road, or a well.163
“Then, after seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, boarding or resident monks should announce the firm markers in the four directions that demarcate the large boundary: in the east, south, west, and north, the firm markers are a boulder, a wall, a pillar, a tree, a fence, a rock crevice, [F.142.b] a road, a well, and so on.
“ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent for the large boundary that the saṅgha who have enclosed a site with a shared restoration rite has demarcated within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease.’
“ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; [F.143.a] in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. If the saṅgha who have enclosed a site with a shared restoration rite demarcates a large boundary within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease remain silent, then I ask that those venerable ones who can accept the large boundary that the saṅgha who have enclosed a site with a shared restoration rite has demarcated within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease remain silent. I ask those who cannot so accept it to speak now.’
“In accepting and giving their consent, the saṅgha who have enclosed a site with a shared restoration rite demarcates the large boundary within these markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that the saṅgha may gather at the site and be at ease. By remaining silent, they assent to the proposed act.
“The monks may then sit within the large boundary demarcated by the saṅgha and use it for the seated practice, the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.
“Then, consent should be given that all monks are deemed to be in possession of their robes while within the large boundary. Consent should be given in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. [F.143.b] Once the entire saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:
“ ‘Venerable saṅgha, please listen. A complete saṅgha who have enclosed a site with a shared restoration rite demarcated the large boundary. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease.’
“ ‘Venerable saṅgha, please listen. A complete saṅgha who have enclosed a site with a shared restoration rite demarcated the large boundary. Therefore, if the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, I ask those venerable ones who can accept that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at the site and be at ease, to remain silent. I ask those who cannot so accept it to speak now.’
“In accepting this and giving their consent, the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease. By remaining silent, they assent to the proposed act.
Consent to Shrink, Expand, and Undo
Upāli asked the Blessed One, [F.144.a] “Honorable One, is it permissible for a single monk officiant to shrink or expand a site with an inner and outer boundary by making a single motion and a single statement of the act?”
“Yes, Upāli, it is. In shrinking, the large boundary becomes the small boundary, and in expanding, the small boundary becomes the large boundary. To begin with, undo the large boundary as well as the small boundary, thus erasing the inner circle. It should be undone in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, position saṅgha at both boundaries. A monk officiant should then plant a piece of wood, a stick, a staff, or a cloth165 before making a motion and performing the act:
“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary and a small boundary on this site and agreed upon it as the inner circle. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent that the saṅgha erase the large boundary and also the small boundary, thereby undoing the inner circle.’
“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary and a small boundary on this site and agreed upon that as the inner circle. If the saṅgha erases both the large boundary and the small boundary, undoing the inner circle, I ask those venerable ones who can accept that erasure of the large boundary as well as the small boundary, and the subsequent undoing of the inner circle, to remain silent. [F.144.b] I ask those who cannot so accept it to speak now.’
“This is the first statement of the act. It should be repeated verbatim a second and third time. In accepting and giving their consent, the saṅgha erases the large boundary as well as the small boundary, thereby undoing the inner circle. By remaining silent, they assent to the proposed act.
Demarcate
“After that, boarding or resident monks should set firm markers in the four directions to demarcate the large boundary. In the east, south, west, and north, choose a firm marker such as a boulder, wall, pillar, tree, fence, rock crevice, road, or well.
“They should then set firm markers in the four directions to demarcate the small boundary. In the east, south, west, and north, they should choose a firm marker by planting a teakwood stake, stringing yarn, placing a rock, or digging a furrow.166
“After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, a boarding or a resident monk should announce the firm markers in the four directions that demarcate the large boundary, announcing that in the east, south, west, and north the firm markers are a boulder, [F.145.a] wall, pillar, tree, fence, rock crevice, road, well, and so on. Then they should announce the firm markers in the four directions that demarcate the small boundary, announcing that in the east, south, west, and north the firm markers that have been planted are a teakwood stake, strung yarn, a placed rock, or a dug furrow.
“Once the saṅgha has taken their places at both boundaries, a monk officiant should plant a piece of wood, a stick, a staff, or a cloth before making a motion and performing the act:
“ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. They have also announced the firm markers in the four directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood stake; in the south, strung yarn; [F.145.b] in the west, a placed rock; and in the north, a dug furrow. Therefore, if the time is right and the saṅgha can accept it, “I ask that the saṅgha give their consent and the saṅgha demarcate the small boundary by enclosing a site with a shared restoration rite within these markers and agree upon it as the small circle, so that monks may gather at the site and be at ease.’
“ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. They have also announced the firm markers in the four directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood stake; in the south, strung yarn; in the west, a placed rock; and in the north, a dug furrow. If a saṅgha who have enclosed a site with a shared restoration rite demarcates a large boundary within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein and their agreement upon a small boundary demarcating the inner circle, so that monks may gather at the site and be at ease remain silent, then I ask that [F.146.a] those venerable ones who can accept the demarcation of the large boundary within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, and their agreement upon a small boundary demarcating the inner circle, so that monks may gather at the site and be at ease, to remain silent. I ask those who cannot so accept it to speak now.’
“In accepting and giving their consent, the saṅgha who have enclosed a site with a shared restoration rite demarcates the large boundary within these markers, including the forest and including the residence but excluding any towns and town outskirts therein and agrees upon a small boundary demarcating the inner circle, so that the saṅgha may gather at the site and be at ease. By remaining silent, they assent to the proposed act.
“The monks may then sit within the large boundary demarcated by the saṅgha and use it for the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.
“If so desired, this is also how it can be expanded or, if that is not desired, how it can be shrunk.”
In Possession Of
“Consent should be given that all monks are deemed to be in possession of their robes while within the large boundary. Consent should be given in the following way. After exiting the small boundary for the large boundary and having arranged seats along the large boundary, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:
“ ‘Venerable saṅgha, please listen. [F.146.b] A complete saṅgha who have enclosed a site with a shared restoration rite demarcated the large boundary. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent. I ask that the saṅgha give consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease.’
“ ‘Venerable saṅgha, please listen. A complete saṅgha who have enclosed a site with a shared restoration rite demarcated the large boundary. Therefore, if the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, I ask those venerable ones who can accept that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at the site and be at ease, to remain silent. I ask those who cannot so accept it to speak now.’
“In accepting this and giving their consent, the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease. By remaining silent, they assent to the proposed act.
“Where the saṅgha has given consent that monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, monks may remain in their upper and lower robes. This need not be regretted.”
Undemarcated
The venerable Upāli asked the Blessed Buddha, “Honorable One, where are the boundaries of a site whose boundaries have not been fixed?”167
“Upāli, if a wall encircles it, then the wall is the boundary. If a wall does not encircle it, [F.147.a] it runs from the gutter up to where the cascade of rain falls.168 The monks who live there should sit there and perform the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.”
Villages
The Forest
The venerable Upāli asked the Blessed Buddha, “Honorable One, where are the boundaries of a site in the forest where there are no villages?”
“Upāli, within earshot. All of the monks who stay within earshot should sit in one place there and perform the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.”
Acts
The venerable Upāli asked the Blessed Buddha, “Honorable One, what type of restoration rite acts are there?”
“Upāli, there are four types: those done improperly without the complete saṅgha; those done improperly by the complete saṅgha; those done properly without the complete saṅgha; and those done properly by the complete saṅgha.170 One of those acts of the restoration rite is proper: that done properly by the complete saṅgha.”
The venerable Upāli asked the Blessed Buddha, “Honorable One, how many ways of reciting The Prātimokṣa Sūtra are there?”
“Upāli, there are five. The saṅgha can be said to have recited The Prātimokṣa Sūtra and performed the restoration rite if, after the motion is made, the narrative introduction is recited and the rest is communicated through the headings.171 The saṅgha can be said to have recited The Prātimokṣa Sūtra and performed the restoration rite if, after the motion is made, the narrative introduction and the four things that constitute a defeat are recited while the rest is communicated through the headings. [F.147.b] The saṅgha can be said to have recited The Prātimokṣa Sūtra and performed the restoration rite if, after the motion is made, the narrative introduction, the four things that constitute a defeat, and the thirteen saṅgha remnants are recited while the rest is communicated through the headings. The saṅgha can be said to have recited The Prātimokṣa Sūtra and performed the restoration rite if, after the motion is made, the narrative introduction, the four things that constitute a defeat, the thirteen saṅgha remnants, and the two undetermined offenses are recited while the rest is communicated through the headings. The full recitation of The Prātimokṣa Sūtra is the fifth.”172
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).
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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.
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