The Chapter on the Restoration Rite
The King
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
The King
The King Apprehends a Monk
“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.194 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
Later, on the fifteenth, the Blessed One sat down on a seat placed before the saṅgha of monks and performed the restoration rite by reciting the saṅgha’s Prātimokṣa. The Blessed One then said to the monks, “There is some saṅgha business to attend to so please do not rise for a time.”
One monk then stood up from his seat, took his upper robe from one shoulder, turned to the Blessed One and, after bowing with palms pressed together, asked the Blessed One, “Honorable One, what should we do if the profession of purity made by a monk who is sick, suffering, and tormented by illness at a site is received?”
The Blessed One replied, “That monk should receive the consent of the monk who, because he is pure, has offered his profession of purity.’ ”195 [F.152.b]
Though the Blessed One told them to receive consent, the monks did not know how to do so, so the Blessed One said, “It may be received from one to one, one to two, or to a great many, so long as every monk in the saṅgha can be named. Monks, I will establish the rules of customary conduct by which a monk offers his consent. The monk offering his consent should take his upper robe from one shoulder, take off both sandals, and prostrate to the assembled in order of 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, a monk named so-and-so, who is sick, suffering, and tormented by illness. I therefore profess that I, a monk named so-and-so, who is sick, suffering, and tormented by illness, am pure of hindering qualities. I offer my consent for the saṅgha to properly perform its duties.196 My restoration rite is pure, I give my consent and profess my purity. Let my profession be known.’
“Repeat that verbatim a second and third time. If the monk offering his consent physically communicates his consent, his consent should be announced. If the monk offering his consent verbally communicates his consent, his consent should be announced. If the monk offering his consent both physically and verbally communicates his consent, his consent should be announced.
“If he neither physically nor verbally communicates his consent, the entire saṅgha should 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, [F.153.a] or if there is lack of a quorum due to his not being accepted among the saṅgha. They will be guilty of a breach if the monk offering his consent follows the rules of customary conduct but his consent is not accepted after being properly received.
“Monks, I will establish the rules of customary conduct for monks who receive consent. After he has received consent, the monk who has received consent should not run, nor should he rush, jump, jump over partitions, jump over ditches, jump onto verandas, sit in the sky above, 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, 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.
“Then, when the saṅgha elder says, ‘Announce the consent and professions of purity of those venerable ones who have not come. Let this profession be known,’ the monk who has received the consent sits before the monk seated in front and says, ‘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, who is pure of hindering qualities. He has offered his consent for the saṅgha to properly perform its duties. His restoration rite is also pure, I announce his consent and profession of purity. [F.153.b] Let this announcement be known.’
“Repeat this verbatim a second and third time.
“Alternatively, the monk who has received consent should stand at the end of the line of seniority in the middle of 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, who is pure of hindering qualities. He has offered his consent for the saṅgha to properly perform its duties. His restoration rite is also pure, I announce his consent and profession of purity. Let this announcement be known.’
“They will be guilty of a breach if the monk who has received the consent follows the rules of customary conduct but his announcement is not accepted after being properly received.”
The venerable Upāli asked the Blessed Buddha, “Honorable One, if the monk receiving consent and a profession of purity comes to an end and dies immediately after having received consent and a profession of purity, has the profession of purity been received or not?”
“Honorable One, if the monk receiving consent and a profession of purity197 makes an oath consenting to and professing to being 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?” [F.154.a]
“Honorable One, if the monk receiving consent and a profession of purity comes to an end and dies afterwards while on his way, should the consent and profession of purity be declared received or not?”
“If the monk receiving consent and a profession of purity makes an oath consenting to and professing to being 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?”
“If the monk receiving consent and a profession of purity comes to an end and dies while among the saṅgha after he has received consent and a profession of purity, has the profession of purity been received or not?”
“If the monk receiving consent and a profession of purity makes an oath consenting to and professing to being 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, a person living under false pretenses, [F.154.b] someone who is outside the common living, or someone who is denied the common living, has the profession of purity been received or not?”
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 floor of the monastery with water, sweep it, spread a fresh paste of dung over it, set up a lion throne, set out a seat, light a votive lamp, and give an opportunity for the Dharma to be heard. After that, he should sit in the highest place around and look into 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 is the fifteenth, 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.’
“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.’ That should be repeated 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, [F.155.a] 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 consent and 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 consent and profession of purity can also be received.
Giving Exemptions to the Deranged
The Blessed Buddha was staying at Prince Jeta’s Grove, Anāthapiṇḍada’s park, near Śrāvastī when the venerable Saikata, deranged, his mind disturbed, wandered around naked, sometimes coming to the saṅgha’s restoration rite site and sometimes not. Sometimes he participated with the saṅgha in the restoration rite, and sometimes he did not. Sometimes he attended the saṅgha’s special events and acts, and sometimes he did not. Sometimes he participated with the saṅgha in the saṅgha’s special events and acts, and sometimes he did not. Thus, when the monks found themselves unable to carry out certain acts due to their not having a quorum, they appealed to the Blessed One and the Blessed One replied, “Monks, an exemption for reasons of derangement should be given to the monk Saikata and others like him. It 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 has a quorum, one monk should make a motion and perform the act as follows:
“ ‘Venerable saṅgha, please listen. The monk Saikata,198 deranged, his mind disturbed, wanders around naked, sometimes coming to the saṅgha’s restoration rite site and sometimes not. [F.155.b] Sometimes he participates with the saṅgha in the restoration rite and sometimes he does not. Sometimes he attends the saṅgha’s special events and acts and sometimes he does not. Sometimes he participates with the saṅgha in the saṅgha’s special events and acts and sometimes he does not. Thus, we monks find ourselves unable to carry out certain acts due to our, the monks, not having a quorum. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha grant an exemption. I ask that the saṅgha grant the monk Saikata an exemption for reasons of derangement. If he comes, do not attempt to stop him. If he goes, do not attempt to stop him. Whether the monk Saikata comes or goes, the saṅgha should not be deemed in discord when they perform the saṅgha’s restoration rite, lifting of restrictions, motions, acts by motion and resolution, or acts by motion and triple resolution.’
“ ‘Venerable saṅgha, please listen. The monk Saikata, deranged, his mind disturbed, wanders around naked, sometimes coming to the saṅgha’s restoration rite site and sometimes not. Sometimes he participates with the saṅgha in the restoration rite, and sometimes he does not. Sometimes he attends the saṅgha’s special events and acts, and sometimes he does not. Sometimes he participates with the saṅgha in the saṅgha’s special events and acts, and sometimes he does not. Thus, we monks find ourselves unable to carry out certain acts due to not having a quorum. I ask that the saṅgha grant the monk Saikata an exemption for reasons of derangement. If he comes, do not attempt to stop him. If he goes, [F.156.a] do not attempt to stop him. If he walks away, do not attempt to stop him. I ask those venerable ones who can accept our deeming the saṅgha should not be deemed in discord whether the monk Saikata comes or goes when they perform the saṅgha’s restoration rite, lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution to remain silent. I ask those who cannot so accept it to speak now.’
The Ten Recollections
“If, on the fifteenth, the day of the restoration rite, a monk recalls an offense, that monk should properly make amends for the offense before another monk as follows: he should take his upper robe from one shoulder, take off both sandals, and prostrate to the assembled in order of seniority before squatting with palms pressed together. While squatting before the monk with palms pressed together and head bowed, he should say, ‘Venerable, please listen. I, the monk named so-and-so, have incurred this offense. I, the monk named so-and-so, confess and disclose each and every one of those offenses before you, venerable; I do not conceal them. If I confess and disclose them, I will be at ease. If I do not confess and disclose them, I will not be at ease.’
“That should be repeated verbatim a second and third time.
“The monk should reply, ‘I do.’
“He is then asked, ‘From now on, will you refrain from it?’
“He replies, ‘I will.’
“That should be repeated verbatim a second and third time.
“After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this to be a hindrance to the restoration rite.201 [F.156.b]
“If, on the fifteenth, the day of the restoration rite, a monk is already suspected of or uncertain202 about an offense, he should ask an upholder of the sūtras, the vinaya, or the mātṛkā about it. Once the suspicions and uncertainties regarding the offense have been resolved, he should properly make amends for the offense before another monk. After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
“If, on the fifteenth, the day of the restoration rite, a monk recalls an offense while among the saṅgha, he should sanction203 that offense before another monk by saying, ‘Venerable, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk so-and-so. I, the monk so-and-so, have recalled this and that offense while among the saṅgha. I, the monk so-and-so, sanction this offense in your presence so that I may perform the restoration rite today. I resolve that tomorrow morning I will properly make amends for204 that offense.’ After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
“If, on the fifteenth, the day of the restoration rite, a monk is suspected of or becomes uncertain about an offense while among the saṅgha, he should go before another monk and sanction that offense by saying, ‘Venerable, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk so-and-so. While among the saṅgha, I, the monk so-and-so, have become uncertain about this and that offense. I, the monk so-and-so, sanction this offense in your presence so that I may perform the restoration rite today. Tomorrow morning I will ask an upholder of the sūtras, the vinaya, or the mātṛkā about it and once my doubts and uncertainties regarding the offense have been clarified, [F.157.a] I will properly make amends for the offense.’ After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
“If, on the fifteenth, the day of the restoration rite, the monk reciter of The Prātimokṣa Sūtra recalls an offense while among the saṅgha, that monk should mentally sanction the offense by thinking, ‘Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk so-and-so reciter of The Prātimokṣa Sūtra. I, the monk so-and-so reciter of The Prātimokṣa Sūtra, have recalled this and that offense while among the saṅgha, so I, the monk so-and-so reciter of The Prātimokṣa Sūtra, mentally sanction that offense so that I may perform the restoration rite today. I resolve that tomorrow morning I will properly make amends for that offense.’ After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
“If, on the fifteenth, the day of the restoration rite, the monk reciter of The Prātimokṣa Sūtra becomes suspected of or uncertain about an offense while among the saṅgha, that monk should mentally sanction that offense by thinking, ‘Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk so-and-so charged with reciting The Prātimokṣa Sūtra. I, the monk so-and-so charged with reciting The Prātimokṣa Sūtra, am suspected of and have become uncertain about this and that offense while among the saṅgha, so I, the monk so-and-so charged with reciting The Prātimokṣa Sūtra, mentally sanction that offense so that I may perform the restoration rite today. Tomorrow morning I will ask an upholder of the sūtras, the vinaya, or the mātṛkā about it and once the suspicions and uncertainties regarding the offense have been clarified, I will properly make amends for the offense in accord with the Vinaya.’205 [F.157.b] After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
“If, on the fifteenth, the day of the restoration rite, the entire saṅgha has incurred offenses, some among the monks in whose presence they may later properly make amends should willingly go to another site in order to make amends for the offense in front of a monk.
If they can do so, all is well. If they cannot, those monks should perform an act of motion alone as follows:206
“ ‘Venerable ones, please listen. Today is the fifteenth, the saṅgha’s restoration rite. We, the entire saṅgha, have incurred offenses, and so we should properly make amends for our offenses. Yet there are no monks among us who will willingly go to another site to properly make amends for the offenses in the presence of a monk. Therefore, if the time is right and the saṅgha can accept it, we ask that the saṅgha give their consent. The saṅgha sanctions that offense so that we may perform the restoration rite today. Later, we will properly make amends for those offenses in the presence of a monk.’
“That is the motion. After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
“If, on the fifteenth, the day of the restoration rite, the entire saṅgha is suspected of or becomes uncertain about an offense, some among the monks, having gone to another site where there is a monk in whose presence they may properly make amends for, should willing ask an upholder of the sūtras, the vinaya, or the mātṛkā about them and, once their suspicions and uncertainties about the offense have been clarified, they should properly make amends. If they can do so, all is well. If they cannot, those monks should perform an act of motion alone as follows:
“ ‘Venerable ones, please listen. [F.158.a] Today is the fifteenth, the saṅgha’s restoration rite. We, the entire saṅgha, are suspected of or have become uncertain, yet no monks among us, we who must confess, will willingly go to another site, where they might properly make amends for the offenses after clarifying our doubts and uncertainties regarding the offenses through asking an upholder of the sūtras, the vinaya, or the mātṛkā about them. Therefore, if the time is right and the saṅgha can accept it, we ask that the saṅgha give their consent. The saṅgha sanctions those offenses today so that we may perform the restoration rite. Later, we will ask an upholder of the sūtras, the vinaya, or the mātṛkā about them and once our doubts and uncertainties regarding them have been clarified, we will properly make amends for the offenses.’
“That is the motion. After that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration rite.
“If, on the fifteenth, the day of the restoration rite, the entire saṅgha except one resident monk have incurred offenses, they should say, in the presence of that monk—an acquaintance, a friend, an intimate, or a companion207—‘Venerable, what comes of doing this or that?’
“ ‘Well then, venerable, I too have done this or that.’
“ ‘Venerable, that is the case for the entire saṅgha, apart from you alone.’
“ ‘Then listen. You, venerable, should first make amends for your own offense. Then the entire saṅgha should ask you, “What comes of doing this or that?” ’208
“If he will confess, the confessor should make the confessant confess in a place where the other monks might see and so confess too.209 If that is done, all is well. [F.158.b] If it is not done, the confessor should not prompt the confessant against his will.210 He should not remind him against his will.211 He will be guilty of a breach if he prompts or reminds him against his will.
“If, on the fifteenth, the day of the restoration rite, the entire saṅgha except one visiting monk have incurred offenses, they should say, in the presence of that monk—an acquaintance, a friend, an intimate, or a companion—‘Venerable, what comes of doing this or that?’
“ ‘Well then, venerable, I too have done this or that.’
“ ‘Venerable, that is the case for the entire saṅgha, apart from you alone.’
“ ‘Then listen. You, venerable, should first make amends for your own offense. Then the entire saṅgha should ask you, “What comes of doing this or that?” ’
“If he will confess, the confessor should make the confessant confess in a place where the other monks might see and so confess too. If that is done, all is well. If it is not done, the confessor should not prompt the confessant against his will. He should not remind him against his will. He will be guilty of a breach if he prompts or reminds him against his will.”
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.