The Chapter on the Restoration Rite
Site
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.
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
Site
Site
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,173 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.174 They will be guilty of a breach if they stay on.”
The Early Part of the Rains
At one site, a great many monks were about to pledge to settle for the earlier part of the rains175 and 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 recitation, so the Blessed One said, “The site caretaker, residence caretaker, work caretaker, [F.148.a] supplies caretaker, and attendant caretaker, respectively, 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 pledge to settle for the earlier part of the rains at that site. They will be guilty of a breach if they make that pledge.”
At one site, a great many monks pledged to settle for the earlier part of the rains and 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, 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 settle for the earlier part of the rains at that site. They will be guilty of a breach if they stay on.”
The Later Part of the Rains
At one site, a great many monks were about to pledge to settle for the later part of the rains176 and 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 recitation, so the Blessed One said, “The site caretaker, residence caretaker, work caretaker, supplies caretaker, and attendant caretaker, respectively, 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 pledge to settle for the later part of the rains at that site. [F.148.b] They will be guilty of a breach if they make that pledge.”
At one site, a great many monks pledged to settle for the later part of the rains and 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 recite the Prātimokṣa, so the Blessed One said, “Those monks should remain at that very site for two months while carefully considering the matter.177 After two months have passed, the site caretaker, residence caretaker, work caretaker, supplies caretaker, and attendant caretaker, respectively, 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. They will be guilty of a breach if they stay on.”
Visiting
The venerable Upāli asked the Blessed Buddha, “Honorable One, what should resident monks do if they hear of the impending arrival of a visiting monk who is an upholder of the sūtras, the vinaya, or the mātṛkā?”178
“Upāli, the monks should go out two and a half furlongs’ distance with parasols, standards, banners, and so on to greet the monk upholder of the sūtras, the vinaya, or the mātṛkā. If they can do so, all is well. If they cannot, they should go out five earshots with parasols, standards, banners, and so on to greet him. If they can do so, all is well. If they cannot, they should go out one half of a furlong, three earshots, one earshot, half of an earshot, or at least to the hall steps179 with parasols, standards, banners, and so on to greet him.
“He should be welcomed with friendly words [F.149.a] and his begging bowl and robes taken. He should be bathed and supplies of oil offered to him and the saṅgha as well.180 The site caretaker, residence caretaker, work caretaker, supplies caretaker, and attendant caretaker should see to him. He should be given an opportunity to listen to the Dharma.181
“If some should say, ‘Venerable one, if these monks have gone forth like us, why do they deserve such reverence while we do not?’ you should reply, ‘These venerable ones are teachers and silents of our dearly departed Teacher’s words. They are broadly learned in and masters of the sūtras, the vinaya, and the mātṛkā, whereas you are not, and therefore they are deserving of reverence.’ ”
Traveling the Countryside
“If monk wards and monk apprentices wish to travel the countryside on the fifteenth, the day of the restoration rite, preceptors and instructors should by no means give them consent to do so. If such a circumstance should come to pass, say, ‘Venerable ones, here, at such and such a site, we have a saṅgha elder, someone to recite the Prātimokṣa, someone with the pure conduct and qualities of a monk. Those of virtuous character are staying so those who have not regretted this site need not regret it while those who have regretted it should banish those feelings.’ They will be guilty of a breach if they do something other than what was instructed.”
The Night Has Passed, Perform the Restoration Rite
Then, on that very fifteenth, the day for the restoration rite, the Blessed One sat down on a seat placed before the saṅgha of monks. Once seated, the Blessed One said to the monks, “Monks, the night has passed, perform the restoration rite.”
One monk then stood up from his seat, took his upper robe from one shoulder, knelt down on his right knee, [F.149.b] turned to the Blessed One and, after bowing with palms pressed together, asked the Blessed One, “Honorable One, what should we do if at a site there is a monk who is sick, suffering, and tormented by illness?”
Though the Blessed One told them to receive his profession of purity, the monks did not know how to do so. The Blessed One said, “One monk may receive professions of purity from one, two, or even a great many monks, so long as he is able to state the name of each monk while among the saṅgha.
“Monks, I will establish the rules of customary conduct by which a monk offers his profession of purity. The monk offering his profession of purity should take his upper robe from one shoulder, take off both sandals, and prostrate according to seniority before squatting with palms pressed together and saying, ‘Venerable ones, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk named so-and-so, who is sick, suffering, and tormented by illness. I therefore profess that I, the monk named so-and-so, who is sick, suffering, and tormented by illness, am pure of hindering qualities.182 I also profess the purity of my restoration rite and profess my purity. I communicate this profession.’
“This should be repeated verbatim a second and third time. If the monk offering his profession of purity physically communicates his profession of purity, his profession of purity should be deemed as having been offered. If the monk offering his profession of purity verbally communicates his profession of purity, his profession of purity should be deemed as having been offered. If he physically and verbally communicates his purity, [F.150.a] his profession of purity should be deemed as having been offered.
“If he does not physically or verbally communicate it, the entire saṅgha should either go to him or the monk should be brought among the saṅgha. They will be guilty of a breach if the entire saṅgha does not go to him or if there is lack of a quorum due to his consent183 not being received among the saṅgha. They will be guilty of a breach if the monk offering his profession of purity follows the rules of customary conduct but his profession is not accepted after being properly received.
“Monks, I will establish the rules of customary conduct for monks who receive the profession of purity. After he has received the profession of purity, the monk who has received the profession of purity should not run, nor should he rush, jump, jump over partitions, jump over ditches, jump onto verandas, sit in the sky above,184 go beyond the boundary, climb a ladder two rungs at a time, climb a staircase two steps at a time, spill over onto a causeway,185 fall asleep, or sit in equipoise. To fall asleep or to sit in equipoise are censured for two reasons: because one suggests disrespect and the other absentmindedness.186
“Then, when the saṅgha elders say, ‘Venerable ones, profess the purity of those who have not come.187 Let their profession be known,’ the monk who has received the profession of purity should sit before the monk seated in front and say, ‘Venerable, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite, for the monk named so-and-so, who is sick, suffering, and tormented by illness, at such and such a place. [F.150.b] The monk named so-and-so, who is sick, suffering, and tormented by illness, at such and such a place, declares that he is pure of hindering qualities. He professes the purity of his restoration rite and professes his purity. Let his profession be known.’
“Alternatively, the monk who has received the profession of purity should stand at the fore of the most senior row among the saṅgha and say, ‘Venerable saṅgha, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite, for the monk named so-and-so, who is sick, suffering, and tormented by illness, at such and such a place. The monk named so-and-so, at such and such a place, declares that he is pure of hindering qualities. He professes the purity of his restoration rite and professes his purity. Let his profession be known.’
“They will be guilty of a breach if the monk receiving the profession of purity follows the rules of customary conduct but his profession is not accepted after being properly received.”
The venerable Upāli asked the Blessed Buddha, “Honorable One, if the monk who has received a profession of purity comes to an end and dies on that very place after receiving a profession of purity, has the profession of purity been received or not?”
“If the monk who has received a profession of purity189 makes an oath professing to be a householder, or makes an oath that he is a novice, a person who has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a matricide, a patricide, someone who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has maliciously drawn blood from a tathāgata, a tīrthika, a convert to a tīrthika order, [F.151.a] someone living under false pretenses, someone outside the common living, or someone denied the common living, has the profession of purity been received or not?”
“Honorable One, if the monk who has received a profession of purity comes to an end and dies while on his way after receiving a profession of purity, has the profession of purity been received or not?”
“If the monk who has received a profession of purity makes an oath professing he is a householder, or makes an oath that he is a novice, a person who has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a matricide, a patricide, someone who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has maliciously drawn blood from a tathāgata, a tīrthika, a convert to a tīrthika order, someone living under false pretenses, someone outside the common living, or someone denied the common living, has the profession of purity been received or not?”
“Honorable One, if the monk who has received a profession of purity receives a profession of purity and then comes to an end and dies while among the saṅgha, has the profession of purity been received or not?”
“[Honorable One,] if the monk who has received a profession of purity makes an oath professing he is a householder, or makes an oath that he is a novice, a person who has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a matricide, a patricide, someone who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has maliciously drawn blood from a tathāgata, a tīrthika, a convert to a tīrthika order, someone living under false pretenses, someone outside the common living, or someone denied the common living, [F.151.b] has the profession of purity been received or not?”
Rouse the Intention for the Restoration Rite
The venerable Upāli asked the Blessed Buddha, “Honorable One, what should a monk who is alone at a site do on the fifteenth, the day of the restoration rite?”
“Upāli, that monk should sprinkle the monastery hall with water, sweep it, spread a fresh paste of dung, set up a lion throne, set out a seat, light a votive lamp, and give the opportunity for the Dharma to be heard.192 Later, he should sit in the highest place around and look in the four directions. If pure, like-minded monks should come, he should say, ‘O venerable ones! Come quickly! It is the fifteenth and the saṅgha’s restoration rite.’
“They should then sit together and perform the restoration rite. If they do so, all is well. If they do not, that monk should sit on his seat and say, ‘Today, the fifteenth, is the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk named so-and-so. I therefore profess that I, the monk named so-and-so, am pure of hindering qualities. I ask that the gods accept my profession of purity. So that I, the monk named so-and-so, may perfect the body of pure conduct, today I sanction the restoration rite.’193
“He should rouse the following intention and recite the words, ‘When I find a saṅgha assembly, I will participate in the full restoration rite together with the saṅgha and listen to the reciter recite The Prātimokṣa Sūtra.’ Repeat these words verbatim a second and third time.
“Where two monks are staying together, they should recite the words just given to one another. Likewise, where three monks are staying together, they should say them one by one in turn to one another. Where four monks are staying together, they should make a motion and then perform the restoration rite. In such a place, a sick monastic’s profession of purity should not be received. Where five or more monks are staying together, they should make a motion and then perform the restoration rite. In such a place, a sick monastic’s profession of purity may also be received. [F.152.a] [B13]
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