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དགག་དབྱེའི་གཞི།

The Chapter on Lifting Restrictions
Notes

Pravāraṇāvastu
འདུལ་བ་གཞི་ལས། དགག་དབྱེའི་གཞི།
’dul ba gzhi las/ dgag dbye’i gzhi
The Chapter on Lifting Restrictions” from The Chapters on Monastic Discipline
Vinayavastu Pravāraṇavastu

Toh 1-3

Degé Kangyur, vol. 1 (’dul ba, ka), folios 221.b–237.b

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 5 sections- 5 sections
· Overview
· Structure and Contents
+ 2 sections- 2 sections
· Lifting Restrictions
· Contingencies
· Adaptations for Nuns
· The Etymology of Pravāraṇa
· The Text
tr. The Translation
+ 6 sections- 6 sections
p. Prologue
1. Lifting Restrictions
+ 4 chapters- 4 chapters
· Consent to Lift Restrictions
· Appointing the Director of Lifting Restrictions
· Categorizing Proper and Improper
· An Act to Tend The Sick
2. Improper
+ 1 chapter- 1 chapter
· In Pledging to Settle, Suspending an Improper Rite, A Lifting of Restrictions Recited Once, and When a Single Repetition Should Be Done
3. Monk
+ 10 chapters- 10 chapters
· Hemorrhoids
· Rains
· King
· The Ascertainment of Sweet Dharmas
· Matters Considered to Act as an Obstacle to the Saṅgha
· A Well-Gathered Assembly
· The King Apprehends a Monk
· The Ten Recollections
· The Seven Arising from Offenses
· The Seven Arising from Prompts
4. Repetition
5. Rains
+ 3 chapters- 3 chapters
· Monks Known to Be Quarrelsome Who Have Pledged to Settle for the Rains Should Be Welcomed on the Fourth Month
· The Ill
· Matters
ab. Abbreviations
n. Notes
b. Bibliography
+ 4 sections- 4 sections
· Kangyur and Tengyur Sources
· Sanskrit Sources
· Chinese Sources
· Secondary Sources
g. Glossary

s.

Summary

s.­1

The Chapter on Lifting Restrictions is the third of The Chapters on Monastic Discipline’s seventeen chapters. It recounts the origins, timing, and procedures for a rite‍—held at the end of the rains retreat as an adjunct to the Rite of Restoration (poṣadha)‍—known as the Rite of Lifting Restrictions (pravāraṇa). During this rite, monastics invite other monastics who have passed the rainy season with them to speak of any unconfessed offenses they have seen, heard, or suspected the inviting monastic of committing during the rains retreat. If a monk thus prompted recalls an offense, he must make amends before the members of the saṅgha can communally verify their purity. This rite helps to ensure harmony in the saṅgha by providing monks with a forum in which they may air and address concerns about their fellow monks’ conduct before they disperse, either to wander the countryside or go to another monastery. This semi-public affirmation of the saṅgha’s purity would also help preserve its reputation among the laypeople. At the conclusion of the rite, goods that have been offered to the saṅgha during the rains are distributed to those monastics who are entitled to a share, that is, those who stayed on site for the duration of the rains.

s.­2

The Rite of Lifting Restrictions is the second of the “Three Rites,” along with the Rite of Restoration and the Rite of Pledging to Settle for the Rains, as set out in The Chapter on the Restoration Rite and The Chapter on the Rains respectively. The regular observance of the “Three Rites” at an officially demarcated monastic site is considered a crucial component in ensuring the integrity of the monastics living there and nearby.


ac.

Acknowledgements

ac.­1

This text was translated from Tibetan and checked against the Sanskrit original and Yijing’s Chinese translation by Robert Miller. Matthew Wuethrich served as style and editorial consultant to the translator. Paul Thomas reviewed the translation against the extant Sanskrit. Ven. Hejung Seok, Dr. Alex von Rospatt, and Dr. Sally Sutherland Goldman all provided useful insight into the term pravāraṇā.

ac.­2

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel Rich and John Canti edited the translation and the introduction, and Ven. Konchog Norbu copyedited the text. André Rodrigues was in charge of the digital publication process.


i.

Introduction

Overview

i.­1

The Chapter on Lifting Restrictions is the third of the seventeen chapters in The Chapters on Monastic Discipline. It recounts the origins, timing, and procedures for the rite of pravāraṇa or “lifting restrictions,” held at the end of the rains retreat as an adjunct to the Rite of Restoration, or poṣadha. Although in practice the rite of lifting restrictions is performed at the end of the rains, months after the rite in which monastics pledge to undertake the rains retreat, the chapters on these two rites appear in reverse order in The Chapters on Monastic Discipline,1 with The Chapter on Lifting Restrictions first, followed by The Chapter on the Rains.2

Structure and Contents

Lifting Restrictions

Contingencies

Adaptations for Nuns

The Etymology of Pravāraṇa

The Text


Text Body

The Translation
From The Chapters on Monastic Discipline
The Chapter on Lifting Restrictions

p.

Prologue

[F.221.b]


p.­1

A global summary24 of The Chapter on Lifting Restrictions:25

p.­2
Lifting restrictions, improper, monk, and
Repetition,26 rains, and the latter.27

1.

Lifting Restrictions

1.­1

A summary:

1.­2
Consent to lift restrictions,
Appointing the director of lifting restrictions,
Categorizing proper and improper, and
An act to tend the sick.

Consent to Lift Restrictions

1.­3

The Blessed Buddha pledged to settle for the rains28 in Śrāvastī, in Prince Jeta’s Grove, Anāthapiṇḍada’s Park. Meanwhile, a great many monks adopted the following rule as they pledged to settle for the rains elsewhere:29 “Venerable ones, [F.222.a] during the rains no monk among us should prompt or remind30 a monk about an offense of pure conduct,31 lapse of view,32 lapse of observance,33 or lapse of livelihood.34 If one among us sees that a water jug or a wash bucket is empty, dry, or without water, he should fill it if he can do so on his own, and then leave it where it belongs. If he cannot do so on his own, he should signal with his hands35 to another monk and, joining hands, put it where it belongs. Then, while keeping silent, they should leave without speaking to one another.”

Appointing the Director of Lifting Restrictions

Categorizing Proper and Improper

An Act to Tend The Sick


2.

Improper

2.­1

An intervening summary:72

2.­2
In pledging to settle,
Suspending an improper rite,
A lifting of restrictions recited once, and
When a single repetition should be done.73

In Pledging to Settle, Suspending an Improper Rite, A Lifting of Restrictions Recited Once, and When a Single Repetition Should Be Done

2.­3

“There is the one proper suspension of the lifting of restrictions and the one improper suspension of the lifting of restrictions; the three proper suspensions of the lifting of restrictions [F.227.a] and the one improper suspension of the lifting of restrictions; and the five proper suspensions of the lifting of restrictions and the one improper suspension of the lifting of restrictions.


3.

Monk

3.­1

For what reason is the lifting of restrictions recited once?

3.­2

An intervening summary:75

3.­3
Hemorrhoids, rains, king,
The ascertainment of sweet dharmas,
Matters considered to act as an obstacle to the saṅgha, and
A well-gathered assembly.

Hemorrhoids

3.­4

“On the fifteenth, the day of lifting restrictions, a great many monks afflicted with hemorrhoids may be seated and have a quorum when the monk who directs the lifting of restrictions thinks, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, but the great many monks sitting who have a quorum are afflicted with hemorrhoids. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, these venerable ones will be ill at ease! Oh dear! I will direct the lifting of restrictions with the lifting of restrictions recited once.’

Rains

King

The Ascertainment of Sweet Dharmas

Matters Considered to Act as an Obstacle to the Saṅgha

A Well-Gathered Assembly

The King Apprehends a Monk

The Ten Recollections

The Seven Arising from Offenses

The Seven Arising from Prompts


4.

Repetition

4.­1

A summary:

4.­2
Many extrapolations, suspending,
Birds, five aspects, the three102 to be done by the traveler,
Lifting restrictions for the pure.103
4.­3

“On the fifteenth, the day of lifting restrictions, five or more resident monks, seated and having a quorum, may think, ‘There are monks who have not yet arrived but it is still valid for us to make a motion and then perform the lifting of restrictions.’

4.­4

“If those monks, with fabricated aims and fabricated preparations, make a motion and then perform the lifting of restrictions, and later a smaller number of resident monks arrive, they too should make a motion and perform the lifting of restrictions. The earlier group of monks will be guilty of a breach because of their fabricated attempts.”


5.

Rains

5.­1

A summary:

5.­2
Even though monks who have pledged
To settle for the rains are known to be quarrelsome,
They should be welcomed with friendly words
Surely on the four month;
The ill, and matters
Make a summary in verse.

Monks Known to Be Quarrelsome Who Have Pledged to Settle for the Rains Should Be Welcomed on the Fourth Month

The Ill

Matters


ab.

Abbreviations

C Choné Kangyur
D Degé Kangyur
H Lhasa (Zhol) Kangyur
K Kangxi Kangyur
L Lithang Kangyur
N Narthang Kangyur
Q Peking Kangyur
Y Yongle Kangyur

n.

Notes

n.­1
For a short summary of The Chapters on Monastic Discipline (Vinayavastu), see the introduction to The Chapter on Going Forth (Toh 1, ch. 1), i.9. For more on the chapter order of The Chapters on Monastic Discipline, see Hu-von Hinüber 1997a and 1997b.
n.­2
In his Vinayasūtra, Guṇāprabha digests these two rites in their temporal sequence, giving his summary of the rains retreat pledge first, followed by the rite of lifting restrictions. See Toh 4117 and Toh 4119.
n.­3
I.e., The Chapters on the Monks of Kauśāmbī (Toh 1, ch. 9), Formal Acts of the Saṅgha (Toh 1, ch. 10), A Group of Troublesome Monks (Toh 1, ch. 11), Types of Persons (Toh 1, ch. 12), Penitents (Toh 1, ch. 13), Suspending the Restoration Rite (Toh 1, ch. 14), and Disputes (Toh 1, ch. 16).
n.­4
But see n.­24.
n.­5
The Degé Kangyur reads seven to eight days (F.223.a.2). Kalyāṇamitra (F.325.a.2) cites the root text as saying “ten days or half a month” but adds that some sources say the period lasts seven or eight days. Like Kalyāṇamitra, Guṇaprabha says there are two positions on when the announcement of the upcoming rite of lifting restrictions is made, one that states seven to eight days beforehand, the other saying ten to fourteen days.
n.­6
The actual rite begins, and must conclude, before dawn on the fifteenth of the Āśvina month for monks who have settled for the earlier part of the rains, or on the fifteenth of the Kārttika month for those who have settled for the later part of the rains.
n.­7
This is the “invitation” or “lifting of restrictions” (Tib. dgag dbye bya ba; Skt. pravāraṇam pravārayitum). Other monks may then “prompt” (Tib. gleng ba; Skt. codanā) him with evidence of or well-grounded suspicion for an offense he has failed to confess.
n.­8
See 1.­26.
n.­9
For more on The Chapter on Disputes, see Borgland 2014. Citing the Pāli parallel to The Chapter on Disputes, the Adhikaraṇasamatha Skandhaka, Ṭhānissaro Bhikkhu explains how the procedure takes place outside of the pavāraṇā rite, during the uposatha (i.e., poṣadha) rite: “If, when the Community has met for the uposatha, Bhikkhu X suspects Bhikkhu Y of having an unconfessed offense, he may bring up the issue before the Pāṭimokkha is recited. The usual pattern is first to make a formal motion, authorizing oneself or another bhikkhu to ask a question about the Vinaya in the assembly. Similarly, the bhikkhu answering the question must be authorized through a formal motion, made by himself or another bhikkhu” (Ṭhānissaro Bhikkhu 2001, p. 11).
n.­10
This order reflects the Buddhist hierarchy of ordination, in descending order: monks, nuns, nun postulants, male novices, and female novices.
n.­11
Khenpo Shenga 2007, p. 275.
n.­12
Venerable Jampa Tsedroen (Roloff 2020) has studied and translated the sections of The Chapter on Minor Matters of Monastic Discipline that present this story and the ensuing ordination rites for nuns as related in the Mūlasarvāstivāda Vinaya. The interested reader is encouraged to seek out the volume, which is freely available online through the Hamburg Buddhist Studies series of the Numata Center for Buddhist Studies.
n.­13
The Chapter on Minor Matters of Monastic Discipline (Toh 6, vol. 11, F.120.a) : deng phan chad ming ’di zhes bya ba’i mkhan mo la mar ’du shes gzhag par bya’o/ /mkhan mos kyang de la bu mor ’du shes gzhag par bya’o/ /deng phan chad khyod kyis mkhan mo la nam ’tsho’i bar du bsnyen bkur byos shig/ mkhan mos kyang khyod la nam ’tsho’i bar du bsnyen bkur byos shig/ deng phan chad ming ’di zhes bya ba khyod kyis ’jigs pa’i dbang du byas shing bla ma dang tshangs pa mtshungs par spyod pa dang/ gnas brtan ma dang/ bar ma dang/ gsar bu rnams la ri mo byos shig/ ming ’di zhes bya ba khyod deng phan chad lung nos shig/ lhogs shig/ kha ton gyis shig.
n.­14
Dharmamitra (Toh 4120, F.77.b) : rdzogs par bsnyen pa la yang ji ltar shes par bya zhe na/ de’i phyir rdzogs par bsnyen pa la ni de gsol ba la sogs pa’i las byed pa las gzhan pa’i ’o zhes bya ba smras te/ rdzogs par bsnyen pa ni dge slong zhes bya ba’i gnas thams cad du dge slong ma zhes brjod par bya ste/ ’di ltar de gsol ba la sogs pa’i las byed pa zhes bya ba rdzogs par bsnyen pa gsol ba la sogs pa’i las byed pa’i dge slong smos pa gang yin pa’i dge slong las byed pa de ma gtogs pa de las gzhan pa’i gnas su dper na/ gsang ste ston pa dang/ mkhan po la sogs pa dge slong zhes smos pa der dge slong ma zhes brjod par bya’o.
n.­15
See Tib. skyes pa’i cho ga nyid bud med la kha spo ba dogs gsal dang bcas pa and sngar skyes pa’i rab byung bsnyen rdzogs kyi cho gar bstan pa de nyid bud med la ’don pa spo ba, respectively, in Butön, vol. 21, F.59.b.1 (p. 258).
n.­16
This term in the Pāli and Mūlasarvāstivādin Vinayas is given with a long ā (compared to the short a of Classical and Epic Sanskrit), which indicates a technical usage, in this case to denote the rite or the event of lifting restrictions.
n.­17
Kalyāṇamitra (F.313.a) : dgag dbye zhes bya ba ni dbyar gnas par khas blangs pa’i dge slong rnams kyis mthong ba dang/ thos pa dang/ dgos pa’i gnas gsum gyis gleng pa’i skabs ’byed pa’o.
n.­18
pravāraṇaṃ zhes bya ba pramuktavāraṇa zhes bya ste/ dbyar gnas par dam bcas pa’i tshe thos pa dang mthong ba dang dgos pas rgol zhing rtsod du mi gnaṅ ba las skabs phye bas na dgag dbye zhes bya.
n.­19
See Heirman 2008 and Kishino 2013 for Yijing and his translations into Chinese.
n.­20
For a history of the excavations, see Clarke’s introduction to Vinaya Texts (2014).
n.­21
Clarke 2014, p. 20.
n.­22
See von Hinüber 2004.
n.­23
Nishimoto (1933–38, vol. 22, pp. 354–67).
n.­24
Here, in place of the usual Tibetan translation spyi sdom, or “global summary,” the Tibetan reads bsdus pa’i sdom, or “inclusive summary.” The Sanskrit for this is not extant but bsdus pa’i sdom is presumably an alternative Tibetan translation of the Skt. piṇḍoddāna, or “global summary.”
n.­25
The extant Sanskrit fragments do not begin until 1.­52 (F.225.b). See the Table of Concordance (p. 49) in Chung 1998. The root text cited by Kalyāṇamitra in his commentary diverges at several points from the extant Tibetan versions cited in the Comparative Edition (dpe bsdur ma). There are several cases in which Kalyāṇamitra’s citations expand on what is found in the extant Tibetan texts and a few instances in which the order of sentences differs. These differences may indicate that the translation of Kalyāṇamitra’s commentary was not revised. See, e.g., F.223.a. Another possibility is that the translation and/or composition of Kalyāṇamitra’s commentary may never have been finished; such variants are relatively rare in his comments on The Chapter on Going Forth and The Chapter on the Restoration Rite, and the commentary comes to an abrupt end in this, the third chapter.
n.­26
The Tibetan here reads zlos though in the corresponding summary below (4.­2), it reads mang po bsgre. In both cases, we may take them to mean a “repetition” or “extrapolation” (Skt. peyāla; P. peyyāla), sections whose content is to be repeated or extrapolated from a similar section that precedes it. In this case, the relevant content must be drawn from The Chapter on the Restoration Rite.
n.­27
The exact referent for the word “latter” (Tib. phyi ma) is not clear. There is no separate section that corresponds to it, Kalyāṇamitra makes no mention of it, and there is no Sanskrit for this first portion of the text to check it against. Most likely it refers to the “later part of the rains.”
n.­28
The phrase “pledged to settle for the rains” here translates the Tib. dbyar bzhugs par dam bzhes, which also appears in the Mūlasarvāstivāda Vinaya as dbyar gnas par khas blang pa, dbyar gnas dam bcas pa, dbyar gnas par zhal gyis bzhes pa, and dbyar gnas par dam bzhes pa. Although Sanskrit parallels are not available in each instance, we take them all to be translations of varṣā (Tib. dbyar, the “rains” or “rainy season”) plus forms of upa√gam, e.g., varṣopagata, varṣāṃ upagacchati. The Tibetan translations of these forms add gnas, which Kalyāṇamitra (F.271.b) seems to gloss as the “site for the rainy season” (Tib. dbyar gyi gnas; Skt. varṣāvāsa): “pledging to observe the rains retreat, that is, first reciting the formula, then pledging to remain at one rains-retreat site” (dbyar gnas par zhal gyis bzhes so zhes bya ba sngags sngon du btang bas dbyar gnas gcig tu gnas par zhal gyis bzhes pa’o). Thus, a literal translation of the Tibetan dbyar gnas dam bcas pa (Skt. varṣopagata) might read “committed to a rainy season site.” The Tibetan-language sources then suggest that Mūlasarvāstivāda Vinaya authors understood upa√gam in a specialized sense, meaning “to pledge or commit,” which is closely related to the more common senses of “to enter into” or “undertake.” Thus, the Tibetan translations emphasize the commitment made to undertake the rains retreat, alluded to by Kalyāṇamitra above. The Pali sources generally take upagacchati and its cognates in this context to mean “to undergo,” “to begin,” or “to undertake.” In his translation of the Vassūpanāyikakkhandaka, Bhikkhu Brahmali renders this with admirable economy and accuracy as “enter the rainy-season residence.” We translate dbyar gnas dam bcas pa as “enter the rains retreat,” “observe the rains retreat,” and “commit to observe the rains retreat” according to context. Note that Yijing’s translations also give typically economical forms (Ch. 夏坐 in The Chapter on Lifting Restrictions and 夏安居 in The Chapter on the Rains) that do not reflect the more expansive Tibetan translations.
n.­29
Translation of the Tib. ljongs zhig tu follows Yijing’s translation “in another place” or 於餘處 (Taishō 1446, 1044c15).
n.­30
Kalyāṇamitra’s glosses of “prompt” and “remind” read, “ ‘Should not prompt,’ that is, announce a fault,” and, “ ‘Should not remind,’ that is, give assistance while [the confessant] is confessing.” See Kalyāṇamitra (F.319.a): gleng bar mi bya zhes bya ba ni nyes pa bsgrags pas so/ /dran par mi bya zhes bya ba ni bshags pa’i dus dang grogs brjod pas so.
n.­31
I.e., of having committed a naturally blameworthy act. Kalyāṇamitra (F.324.b): tshul khrims nyams pa zhes bya ba ni rang bzhin gyis kha na ma tho ba dang bcas pa lhag par spyod pa’o.
n.­32
I.e., of entertaining views of the self. Kalyāṇamitra (F.324.b): lta ba nyams pa zhes bya ba ni bdag tu lta ba la sogs kun tu spyad pa’o.
n.­33
Kalyāṇamitra cites cho ga in place of spyod pa and glosses it as “i.e., having committed an act blameworthy because of having been proscribed.” (Kalyāṇamitra, F.324.b.3–4): cho ga nyams pa zhes bya ba ni bcas pa’i kha na ma tho ba dang bcas pa lhag par spyod pa’o.
n.­34
I.e., a wrong livelihood. Kalyāṇamitra (F.324.b.3–4): ’tsho ba nyams pa zhes bya ba ni log par ’tsho ba’o.
n.­35
While the Tibetan rendering in the versions in all Kangyurs is lag brda’i sgra byas (Degé, F.222.a.2), suggesting that a sound is made with the snap of the fingers or a clapping of the hands, the translation follows Kalyāṇamitra, who gives lag brdas and glosses it with lag pa’i mtshan ma brtan pa (Kalyāṇamitra, F.324.b.5–6). Note that Yijing’s translation reads “to summon with the hands,” 以手喚 (Taishō 1446, 1044c19).
n.­36
This Tibetan says simply ljongs zhig, a “place,” “region,” or “country.”
n.­37
Tib. bsod snyoms kyis kyang brel bar ma gyur to; Skt. na vā stha klāntāḥ piṇḍakena.
n.­38
Kalyāṇamitra cites a slightly different wording in the root text here. Where this chapter reads “living with the enemy,” Tib. gnas mal la dgra dang lhan cig gnas pas, Kalyāṇamitra reads “like befriending the enemy,” which he then explains to mean “remaining silent like when with one’s enemy.” See Kalyāṇamitra (F.324.b): dgra bo dang ’grogs pa bzhin du zhes bya ba ni dgra dang lhan cig ’khod pa bzhin du cang mi smra ba’o.
n.­39
Monks who are not free to confess their offenses cannot be at ease, and since such confessions should not be done publicly, monks who live with non-Buddhists (i.e. without access to a monastic community) cannot be at ease.
n.­40
The problem with vows of silence here is that, in vowing to be silent, the monks were pledging not to confess their own faults and to ignore those of others. So here “silence” is akin to not confessing and hence concealing offenses. Kalyāṇamitra clarifies that a “pledge of silence” is taken as part of temporary discipline adopted for spiritual or training purposes; (F.324.b): mi smra ba zhes bya ba ni tshig med par ’dug pa’o/ /mi smra ba’i yi dam bca’ bar mi bya’o zhes bya ba ni yi dam bca’ ba sngon du btang ste mi smra ba’i brtul zhugs blang bar mi bya’o.
n.­41
This is to inform the people who live nearby that there will be an opportunity to gain merit, a reference to what Kalyāṇamitra calls the “lifting of restrictions on material goods” (Tib. rdzas kyi dgag dbye). See Kalyāṇamitra (F.326.a): dgag dbye bgyir rung ngo zhes bya ba ni mchod pa’i phyir mgron du gnyer du rung ba’o/ /’di ni sbyin par byed pa rnams kyi bsod nams kyi ’du ba’i sgo’i bye brag bstan pa’i phyir bcas te ’di ltar dgag dbye byas pa’i dge slong gi dge ’dun ni dge legs kyi bsam pa can yin pa’i phyir shin tu yongs su dag pa dang byams pa’i sems dang ldan pa’i phyir shin tu dang bar ’gyur ba yin pas de’i phyir bsod nams kyi zhing ches khyad par ’phags pa yin pas de la sbyin pa byin na ’bras bu ches mang por ’gyur ro/ /de’i ’og tu dge tshul rnams la dgag dbye bya’o zhes bya ba ni rdzas kyi dgag dbye byas pa’i ’og tu dgag dbye byed pa des dge tshul rnams la dgag dbye ba’o.
n.­42
Tib. gnas ’cha’ ba’i dge slong; Skt. niśrayagrahaṇo bhikṣuḥ. That is, new monks who are “monk wards” (Tib. dge slong lhan gcig gnas pa; Skt. sārdhaṃvihārī bhikṣuḥ) or “monk apprentices” (Tib. dge slong nye gnas pa; Skt. antevāsiko bhikṣuḥ). For at least five years after ordination, monks and nuns must live with or near a monastic mentor or “support” (Tib. gnas; Skt. niśraya). If a new monk or nun wishes to travel, while their mentor does not, the monk or nun must take a new support at their final destination. See The Chapter on Going Forth (Toh 1, ch. 1, 1.628–1.678). A narrative relayed in The Chapter on Minor Matters of the Discipline describes the rule adopted (Tib. khrims su bca’ ba; Skt. kriyākāra) at one monastery where monks were not allowed to spend even a single night without taking such a support from among the monastery residents or visitors. See The Chapter on Minor Matters of the Discipline (Toh 6, vol. tha; F.72.a) : ji tsam na de gnyis gtsug lag khang du dong ba dang/ de na nub gcig kyang mi gnas par ’dug par mi bya ba’i khrims su bya ba yod. Kalyāṇamitra’s gloss (F.325.a) records a different wording (dge slong gnas par bya ba dag gis) that nevertheless means the same thing: dge slong gnas par bya ba dag gis zhes bya ba ni gnas la rag las pa dag gis te/ mkhan po dang slob dpon la brten pa dag gis zhes pa’i tha tshig go.
n.­43
Tib. dri gtsang khang; Skt. gandhakuṭi. Kalyāṇamitra (F.325.a) elaborates on the preparatory work: mchod pa’i dbang du byas pa zhes bya ba ni mchod pa rtsom pa ste/ gtsug lag khang brgyan pa dang/ khang pa brtsegs pa brtsigs pa dang/ mchod rten dag gso ba dang/ byi dor bya ba la sogs pa’o.
n.­44
Yijing’s translation omits the previous sentence and here reads that the preceptors and instructors should make all “disciples” 有門徒皆 perform the following cleaning tasks (Taishō 1446, 1045.a11–12).
n.­45
In commenting on The Chapter on Going Forth (F.106.b, 4.226), Kalyāṇamitra (F.296.b.4) explains “rich goods” (Tib. snum bag gi rnyed pa) to be rich foods like milk, curd, butter, fish, and dried meat: snum bag gi rnyed pa zhes bya ba ni ’o ma dang zho dang mar dang nya sha dang sha skam mo. Note that Kalyāṇamitra thus seems to be reading snigdhalābha rather than snehalābha (“gifts of fondness”) that one sees elsewhere in the Divyāvadāna. Edgerton defines snehalābha as “an acquisition due to affection (of the giver), a loving gift (on the part of laymen to monks),” and cites Divyāvadāna 336.22: saṃghasya ca snehalābhe saṃpanna āgantukā bhikṣava āgatāḥ. Yijing translates only “offer to the saṅgha” (Taishō 1446, 1045a1: 供養僧伽).
n.­46
Starting on the evening of the fourteenth, the day before the lifting restrictions rite is performed. The upholders of the sūtras, the vinaya, or the mātṛkā should decide what teachings they will discuss based on how much time they have before the act of lifting the restrictions begins before dawn. The act to lift restrictions must be completed before dawn, so they should leave enough time between the end of their talk and dawn to perform the act of lifting restrictions (Kalyāṇamitra, F.325.b.2–3) . Note that Kalyāṇamitra (F.325.b) records chos mnyan pa sbyin par bya’o (“should give a Dharma hearing” i.e. a teaching or recitation) in place of chos bshad par bya (“should explain the Dharma”). See Kalyāṇamitra, F.325.a–b : mtshan thog thag tu chos mnyan pa sbyin par bya’o zhes bya ba ni tshes bcu bzhi la seng ge’i khri brgyan pa bshams nas do nub mtshan thog thag chos mnyan pa ’byung bar ’gyur gyi der tshe dang ldan pa dag gis chags pa sbyin par bya’o zhes spyod yul du brjod nas/ mdo sde dang ’dul ba dang/ ma mo ’dzin pa gsol ba gdab pa dag gis tshes bcu bzhi’i mtshan thog thag tu kha ton du ’don par chos mnyan pa sbyin par bya’o.
n.­47
The extant Sanskrit begins here with tataḥ paścāt pravārako bhikṣuḥ saṃmantavyaḥ.
n.­48
If one monk is able to carry out the act on his own, one monk should be appointed. If a second or third is needed, a second or third can be appointed but no more than three monks should be appointed, because it is not appropriate for an assembly to carry out an act of the assembly (Kalyāṇamitra, F.325.b.5) . For this, the Sanskrit says simply, “Then the restriction-lifter monk should be appointed.”
n.­49
The Sanskrit differs slightly here.
n.­50
The extant Sanskrit drops out briefly after this and picks up again at F.225.b. We have consulted Chung 1998, who provides relevant Sanskrit parallels drawn from other texts. For complete textual concordances, see Clarke 2014.
n.­51
Kalyāṇamitra (F.325.b.5) cites the root text as rtsva ku sha rather than ’jag ma.
n.­52
Kalyāṇamitra explains that the monastics are to hold this grass between their two hands while the act and activities of the ceremony proceed. The meaning of the gesture derives from the grass’s association with purity so that, in holding it, the monastic is declaring that they have made amends for any offenses they have committed and are thus pure. See Kalyāṇamitra, F.325.b : de ni dgag dbye go bar byed pa’i dus na dgag dbye bya ba dang/ dgag dbye byed pa gnyis ka’i lag pas phan tshun nas gzung bar bya ba yin te/ de’ang ji ltar rtswa ku sha ’di dag ’dud par byed pa de bzhin du bdag kyang ltung ba chos bzhin du phyir bya ba’i phyir/ dge slong rnams la ’dud par byed do zhes bya ba ni don ’di bstan pa’i phyir bya’o zhes ’dul ba ’dzin pa dag gi man ngang las shes par bya’o.
n.­53
Following Y, Q, H: gsol ba ’ba’ zhig gi las instead of D: gsol ba ’ba’ zhig gis las.
n.­54
Here, where the Tibetan reads “should stand” (’greng bar bya), Yijing translates “sit squatting” 蹲踞而住 (Taishō 1446, 1045b15–16). Later in the text (1.­48), the Buddha formulates the rules of customary conduct for a monk offering his lifting of restrictions, stipulating that the monk should squat (Tib. tsog por ’dug; Skt. utkuṭukena niṣadya). Dharmamitra states that the monk who directs the lifting of restrictions is to “sit” in the sense of “squat” before each monk, who in turn squat as they take their turn lifting restrictions. Dharmamitra (vol. yu, F.145.b): dgag dbye byas zin gyi bar du dge slong re re’i mdun du ’dug par bya’o zhes bya ba ni/ dgag dbye byed pas dge slong ji snyed la dgag dbye byed par ’gyur ba de snyed kyi dge slong re re’i mdun du ’dug par bya ba ste/ ji ltar dgag dbye bya ba tsog tsog por ’dug cing l+h+wam bud de/ bla gos phrag pa gcig tu byas te ’dug pa de bzhin du dgag dbye byed pa yang ’dug par bya’o.
n.­55
That is, “Tell me what actions are appropriate.” Kalyāṇamitra (F.325.b): gdams su gsol zhes bya ba ni bya bar ’os pa nyid du rjod cig pa’o.
n.­56
That is, “Tell me what actions are inappropriate and not to be done.” Kalyāṇamitra (F.325.b): rjes su bstan pa gsol zhes bya ba ni bya bar mi ’os pa mi bya ba nyid du rjod cig pa’o.
n.­57
To “sit” here means to “squat.” See note n.­54: “the monk who directs the lifting of restrictions should stand in front of the saṅgha elder.”
n.­58
This portion of the rite marks the beginning of “lifting the restrictions on goods” (Tib. rdzas kyi dgag dbye). Here, the monk who directs the lifting of restrictions offers a small object of his own such as a needle or a blade, thereby lifting restrictions on goods offered to the saṅgha. It is during this part of the rite that offerings received by the saṅgha during the rains may be distributed to the individual saṅgha members. See Yijing (Taishō 1446, 1045c09–10) 大徳此等諸物頗得與安居竟人作隨意施不 and Dharmamitra (vol. yu, F.146.b–147.a) : rang gi rdzas gang yang rung ba than khab tsam gyis kyang dge ’dun la rdzas kyi dgag dbye brtsam par bya ste/ de blangs na tshig gis so zhes bya ba ni/ de ltar thams cad kyis legs par dgag dbye mdzad do/ /shin tu dgag dbye med do zhes bsgrubs ma thag tu dgag dbye byed pa des rang gi rdzas kyi dge ’dun la rdzas kyi dgag dbye ba rtsam par bya’o/ /rdzas kyi dgag dbye zhes bya ba ni/ sbyin par bya ba’i rdzas gang la dge ’dun spyan drang ba’o/ /gang yang rung ba zhes bya ba ni/ chung du yang rung ba’o/ /tha na kha ba tsam gyis kyang zhes bya ba ni chung du na khab kyi mtha’ yan chad kyang rung ba’o/ /ji ltar bya zhe na/ de’i phyir de blangs nas tshig gis so zhes bya ba smras te/ dgag dbye byed pa des khab la sogs pa de lag tu blangs nas rgan rims kyi mdun du ’dug ste/ dge ’dun la tshig gis rdzas kyi dgag dbye brtsam par bya’o.
n.­59
Kalyāṇamitra’s commentary ends abruptly on F.326.a in the midst of comments on the “lifting of restrictions on material goods” (Tib. rdzas kyi dgag dbye). No colophon is given and the text even appears to end on an incomplete sentence (F.326.a): rang gi phyogs ma rdzogs par phyogs gzhan la ’jug par mi rigs pas des na dge slong. The Narthang adds sarvamaṅgalaṃ in Tibetan transliteration. Two further textual variations should be noted. First, Kalyāṇamitra comments on the “lifting of restrictions on goods” before glossing the line “nuns, nun postulants, male novices, and female novices should be made to lift restrictions after that,” thus reversing the order in the Kangyur text, the implication being that the nuns, nun postulants, etc. would not receive a portion of the offerings made to the saṅgha. Yijing’s translation, however, confirms the order given in the Kangyur version of The Chapter on Lifting Restrictions, placing the “lifting of restrictions on goods” after both of the two saṅghas, of monks and of nuns, have lifted restrictions (Taishō 1446, 1045c05): 二部僧伽,已作隨意竟.Kalyāṇamitra (F.326.a): de’i ’og tu dge tshul rnams la dgag dbye bya’o zhes bya ba ni rdzas kyi dgag dbye byas pa’i ’og tu dgag dbye byed pa des dge tshul rnams la dgag dbye ba’o/ /de’i ’og tu dge slong ma rnams la dgag dbye bya ba’o zhes bya ba ni dge tshul rnams la dgag dbye byas pa’i ’og tu dgag dbye byas pa des dge slong ma rnams la dgag dbye bya ba’o. And second, Kalyāṇamitra includes a few comments on lines that do not appear in this portion of the received Kangyurs (F.326.a): de tsam gyis nad pa ngal pa dang/ /gnas mal phan phun du ’gyur ba dang/ dus las yol ba dang/ gnod pa ’byung na lan gnyis bzlas so zhes bya ba ni lan gsum bzlas pa de tsam gyis nad pa la ngal ba ’byung ba’am/ gnas mal phan phun du gyur pa byung ngam/ dus las yol ba byung ngam/ gnod pa ’byung ba lta na dgag dbye go bar bya ba’i sngags lan gnyis bzla bar bya’o.
n.­60
The translation follows the Sanskrit: nirgacchati bhikṣavo ratriḥ. The nye’i (or nyes, depending on the Kangyur recension) appears to be extraneous.
n.­61
That is, not to forget any of the monks who have offered their lifting of restrictions.
n.­62
We insert the lines “I, the monk so-and-so, profess that I am pure of hindering qualities. I also profess my purity for the lifting of restrictions” following the Sanskrit and Chinese. Chung (p. 151): so ’ham evaṃnāmā bhikṣuḥ pariśuddham antarāyikair dharmair ātmānaṃ vadāmi. pravāraṇāyāṃ me pāriśuddhim ārocayāmy. ārocitāṃ ca pravedayāmi. Yijing (Taishō 1446, 1045c27–28): 我苾芻某甲,自陳無諸障法,為病患因緣故。彼如法僧事,我今與欲,此所陳事,當為我說. Note, however, that a corresponding formula that includes the lines missing here can be found in the Tibetan Chapter on the Restoration Rite, where a sick monk offers his purity prior to the restoration rite; see Chapter on the Restoration Rite, 3.­16 (vol. ka, F.149.b).
n.­63
Following Y, Q, N, H: dge ’dun gyi nang du instead of D: dge ’dun gyis nang du.
n.­64
I.e., as a divided saṅgha. Chung suggests the Skt. vyagrāḥ (p. 151) here for the Tib. ma tshogs par.
n.­65
Though the phrase “spill over onto a causeway” (Tib. chu lkog ma nub tsam la ’bog par mi bya’o) does not appear here in any of the Kangyur recensions we consulted, we have included it for consistency since it appears in an otherwise identical stencil in The Chapter on the Restoration Rite, 3.­20 (F.152.b–153.b), where the Buddha formulates the duties for receiving consent from and acting as another monk’s proxy. The exact meaning of the phrase chu lkog ma nub tsam is unclear and it does not appear in the Sanskrit. Kalyāṇamitra (F.317.a.7) notes that this is allowed if there is no other path: chu lkog ma nub tsam la ’bog bar mi bya’o zhes bya ba ni ’gro ba’i lam gzhan yod na ste med na ni nyes pa med do.
n.­66
The extant Sanskrit fragments begin here with the recto side of folio 69 in the Gilgit Manuscripts and plate 6.1054 in the Facsimile Edition.
n.­67
This last sentence (Skt. pravāraṇe ’sya chandaṃ ca pravāraṇāṃ cārocayāmi ārocitāṃ ca pravedayāmi) does not appear in Tibetan.
n.­68
The words “the monk who has received a profession of purity” have been added to the translation here to make the question clear.
n.­69
In this case, the only remaining contingency would be if the monk who has received another’s lifting of restrictions were to die while among the saṅgha, in which case the lifting of restrictions should be considered “received” and the monks need not be receive it again. See The Chapter on the Restoration Rite, 3.­25–3.­36 and 4.­15–4.­26.
n.­70
Tib. chos bsgrag par bya; Skt. dharmaśravaṇaṃ dātavyam. This same expression is rendered in Tibetan as chos mnyan pa sbyin par bya’o in The Chapter on the Restoration Rite, 3.­10 Commenting on that passage, Kalyāṇamitra explains that this expression means that everyone on site should willingly embrace the opportunity to listen to the Dharma, set up a lion’s throne, and not talk so as not to create a clamor (Kalyāṇamitra, F.316.a): chos mnyan par bya’o zhes bya ba ni der thams cad kyi spro ba bskyed par bya zhing seng ge’i khri bshams pa la sogs pa thams cad kyis brjod par mi bya ste ca cor ’gyur ba’i phyir ro.
n.­71
The Sanskrit adds pravārayiṣye dṛṣṭena śrutena pariśaṅkayā (Chung 1998, p. 153).
n.­72
This part is marked by an “intervening summary” (Tib. bar sdom; Skt. antaroddāna) rather than the expected “summary” (Tib. sdom; Skt. uddāna). Note that this “intervening summary” covers all of the topics in a single section without even a nidāna, or “narrative introduction.”
n.­73
Our translation is rather uncertain here as the intervening summary speaks of tshig gcig where the body of the text uses brjod pa and lan gcig bzlas pa. Chung 1998, p. 154, gives the Skt. adhārmikaṃ sthāpanīyam | ekavācā pravāraṇā | kasminn ekā hi kā vācā | kriyā upagate hi ca.
n.­74
Yijing (Taishō 1446, 1046b17) 大衆一時都説. According to Dharmamitra, “a lifting of restrictions as an assembly” occurs when a disturbance in the area around a monastic site forces the monks to leave the site. In that case, before departing, the monks who are intent on leaving should inform the foremost monk among those monks within eyesight that they “collectively” or “as an assembly” lift restrictions. Dharmamitra (vol. yu, F.148.a): gnas par mi nus pa nyid yin na spyod yul du gyur ba’i dge slong la tshogs kyi dgag dbye sa go bar bya’o zhes bya ba ni/ gnas par khas blangs pa’i gnas su yul ’khrug pa la sogs pa’i rgyus gnas par mi nus pa nyid yin na de’i tshe rang gi mig lnga’i spyod yul du gyur pa’i dge slong mdun na gnas pa de la dge slong ’gro bar rtsol ba des tshogs kyis dgag dbyes dgag dbye bgyid do zhes go bar byas te ’gro bar bya’o zhes bya ba’i tha tshig go. Upasak explains the “gaṇa-pavāraṇa” of the Pali Vinaya to be “a pavāraṇa performed by a ‘group’ of monks consisting of two or three or four monks, i.e. by a Gaṇa, not by the Saṅgha. The Saṅgha consists of at least five monks” (Upasak 1975, p. 79). See also Viśeṣamitra (F.173.b): de la tshogs kyi dgag dbye bya ba ni ’jigs pa chen po byung na rnam par bltas la/ phan tshun brjod par bya ste/ tshe dang ldan pa dag deng dge ’dun gyi dgag dbye bco lnga pa ste/ ’di dang ’di lta bu’i ’jig pa byung ste/ gang gi tshe dge ’dun tshogs pa rnyed pa dag de’i tshe dge ’dun dang lhan cig dgag dbye brgya’o.
n.­75
The section ‘Monk’ includes first, an ‘intervening summary’ (Tib. bar sdom; antaroddāna) and later a ‘summary’ (Tib. sdom; Skt. uddāna) at 3.­48–3.­49.
n.­76
This is the lone appearance of the term “monk crier” (Tib. sgrogs par byed pa’i dge slong; udghoṣako bhikṣuḥ) in the Tibetan canon. A related term in Pali, anussāvaka bhikkhu, refers to the monk who announces the saṅgha’s acts, which would refer to the “monk who directs the lifting of restrictions” in this text.
n.­77
The translation follows Yijing who writes that these offerings would require the monk crier to pray for the donors. Yijing (Taishō 1446, 1046b27): 令其呪願。苾芻竟夜呪願極大辛苦.
n.­78
Tib. snyan pa snyan par smra ba’i dge slong dag gis chos snyan dgu bton pa. A similar phrase (Tib. snyan pa snyan pa’i chos snyan par byed; Skt. madhuramadhuraṃ dharmaṃ deśayati) is found elsewhere in The Chapters on Monastic Discipline (e.g., The Chapter on Schisms in the Saṅgha, Tib. vol. ga, F.233.b; Skt. Gñoli 1978, p. 61) and The Hundred Deeds (Toh 340), 10.­382; Yijing does not translate this phrase. It is unclear whether “nine” (Tib. dgu) simply means “many” or refers to a specific list of nine teachings. The Yogācārabhūmi mentions “nine types of speaking sweetly that lead to happiness in this and other lives” (’di dang gzhan du bde bar ’gyur ba’i snyan par smra ba rnam pa dgu: Orgyen Nordrang 2008, bar cha, pp. 1989–90), which, in essence, amount to an exhortation to abandon the ten nonvirtues. We might therefore take this phrase to refer to a monk who teaches the laity.
n.­79
Yijing has them simply chanting: 此解三藏苾芻竟夜誦經 (Taishō 1446, 1046c04).
n.­80
The “four matters of dispute” (Tib. rtsod pa’i chos bzhi) may simply refer to the four grounds of dispute (Tib. rtsod pa bzhi) discussed in The Chapter on Disputes: disputes over (1) quarrels (Tib. dgyed phyir rtsod pa; Skt. vivādādhikaraṇa); (2) nonadmonishment (Tib. mi gdams pa’i phyir rtsod pa; Skt. anavavādādhikaraṇa); (3) an offense (Tib. ltung ba’i phyir rtsod pa; Skt. āpattyadhikaraṇa), and (4) formal acts of the saṅgha (Tib. bya ba’i phyir rtsod pa; Skt. kriyādhikaraṇa).
n.­81
The Chapter on Disputes describes the seven means for “quelling” or “settling” a dispute as (1) quell in person (Tib. mngon sum zhi ba; Skt. saṃmukhaṃ śamatha); (2) through recourse to memory (Tib. dran ’dul ’os; Skt. smṛtyāvinaya); (3) dismissing by reason of insanity (Tib. ma myos ’dul ’os; Skt. amūḍhavinaya); (4) by votes (tshul shing dag ni blang ba; Skt. chalākāgrahaṇa); (5) carrying out an investigation into the nature of an issue (Tib. de yi ngo bo tshol gzhug; Skt. tatsvabhāvaiṣīya); (6) by sweeping it under the rug or, more literally, spreading over with grass (Tib. rtswa bkram lta bur ’os pa; Skt. tṛṇaprastāraka); and (7) by taking an oath (Tib. khas blang bar ‘os pa; Skt. pratijñākāraka). See Borgland 2014.
n.­82
This presumably means “builders” or “army engineers.”
n.­83
The Skt. grāmaṃ … nagaraṃ vā nigamaṃ goes in ascending order of size from village to town to city. The Tibetan, however, reads “a town, a city, or the countryside” (Tib. grong/ grong khyer/ yul).
n.­84
The Sanskrit resumes here; see Dutt (1950) Gilgit Manuscripts, F.71.a.
n.­85
Yijing’s translation specifies that these are malevolent spirits lacking faith in the Buddha and his Dharma. Taishō 1446, 1046c24–25: 不信天魔諸惡鬼神.
n.­86
Supplying Tib. nyal khri dag kyang sgyur bar byed; Skt. mañcān api saṃparivartayanti to conform with the stock passages that follow.
n.­87
Gilgit Manuscripts 71.b (6.725).
n.­88
The Tibetan says the monks made a satchel with their robes (Tib. gtur bu; Skt. visikā, vṛṣikā, elsewhere meaning “cushion”: de nas dge slong rnams kyang gtur bu dag tu chos gos rnams thum po byas te thogs nas). The Sanskrit suggests that the monks tied up their pitchers (Tib. ril ba spyi blugs; Skt. kuṇḍī) and their robes (tatra bhikṣubhir cīvaravisikāsu cīvaraṃ ca kuṇḍīṃ baddhvā).
n.­89
Tib. nye du; Skt. jñāti.
n.­90
That is, he should be “invited” to make an accusation against other monks in the rains retreat.
n.­91
“Matter” refers to the incident a monk may be accused of. Sometimes an accusation is made against a monk but the prompter might not identify the monk, in which case the matter is known but the person is not. See 5.­15–5.­20.
n.­92
Tib. bdag nyid du shin tu rnam par dag pa; Skt. ātmaviśuddhi.
n.­93
See The Chapter on the Restoration Rite, 4.­37–4.­72 for these ten, which detail ten different scenarios in which a monastic may confess an offense just prior to the restoration rite. Here, the text is instructing the reader that a monastic may follow these same procedures to confess an offense just prior to the lifting of restrictions.
n.­94
Tib. shes; Skt. pratijānāti; Ch. 憶知.
n.­95
The Sanskrit here reads nāśayitvā (“having removed”), though this is presumably equivalent to a pravāsanīya, or “should be expelled/expulsion” (Tib. bskrad pa; Ch. 擯出).
n.­96
Tib. byin gyis brlab nas; Skt. adhiṣṭhāya. That is, the offending monk discloses his offense, resolves to make amends later, and requests to be excused. Yijing renders this as “afterward, [he] should be punished” (Ch. 後當治罪).
n.­97
Kalyāṇamitra explains that every fortnight before performing the restoration rite, if they have not already done so, monastics should scrutinize themselves for things that should be curbed (Tib. bsdam par bya ba; Skt. saṃvarakaraṇīya), that is, subtle mental faults; things that should be confessed (Tib. bshags par bya ba; Skt. deśanīya), that is, simple atonements, confessable offenses, and misdeeds; and things that should be sanctioned (Tib. byin gyis brlab pa; Skt. adhiṣṭheya), that is, saṅgha remnants and transgressions requiring forfeiture. Kalyāṇamitra (F.244.a) : ’di dang snga ma’i byin gyis brlab pa’i skabs dag tu ha cang yun ring na mi mdzes pas sngags lan re bzlas pas chog ste lan gsum ni mi nyes pa de yang gang zhe na/ de’i phyir bsdam par bya ba dang/ bshags par bya ba dang/ byin gyis brlab par bya ba dag ces bya ba gsungs te/ bsdam par bya ba zhes bya ba ni yid kyi nyes byas phra mo’o/ /bshags par bya ba zhes bya ba ni ltung byed dang/ so sor bshags par bya ba dang/ bshags pa’i nyes byas so/ /byin gyis brlab par bya ba dag ces bya ba ni dge ’dun lhag ma dang/ spang ba’i ltung byed dag go/ /de dag la so sor brtag par bya zhing zhes bya ba ni/ bdag la nyes pa de dag gang byung ba la so sor brtag par bya zhing ngo.
n.­98
The four types of mastery over the Tripiṭaka discussed here and in the next three sentences (uphold, elucidate, skilled in, knowledgeable in) are introduced in the “Support” (Tib. gnas; Skt. niśraya) section of The Chapter on Going Forth, 1.­650–1.­652. See vol. ka, F.66.b–67.b and sūtra 82 (piṭakābhijñatvam) of Guṇaprabha’s Vinayasūtra.
n.­99
Gilgit Manuscripts 73.a (6.728). Note that here, in The Chapter on Lifting Restrictions, the third member “experienced in” (Tib. gzo; Skt. kovida) is phrased slightly differently than in The Chapter on Going Forth, where it is given as “knowledgeable in” (Tib. rig pa; Skt. vida) and appears as the fourth member, following “skilled in” (Tib. mkhas pa; Skt. kuśala).
n.­100
Though the text does not explicitly say so, the list should be understood to continue up to the thirteenth saṅgha remnant.
n.­101
Concerning “to contradict one’s own account” (Tib. gnas nas gnas su sbed pa; Skt. sthānāsthānaṃ saṃkrāmati; Ch. 前引後違), see the Bhikṣuṇī Vinayavibhaṅga (The Analysis of the Nuns’ Monastic Discipline, Toh 5), F.51.b.3: ji ltar gnas nas gnas su sbed pa yin zhe na gnas gang du bzhag pa’i gnas de nas spos nas gnas gzhan du ’jog par byed pa ste de ltar na gnas nas gnas su sbed pa yin no.
n.­102
Reading N, H: gsum for D: gnas.
n.­103
Most of the contents for this summary must be supplied from the previous chapter, as described below.
n.­104
In The Chapter on the Restoration Rite, see the “Several Repetitions” summary verse (Tib. sdom gyi tshig su bcad pa; Skt. uddānagāthā) and related contents at 5.­1–5.­164.
n.­105
Tib. gnod pa’i ched dkyil ’khor; Skt. āpadarthikaḥ maṇḍalakaḥ. This is a smaller site, demarcated by special ad hoc boundaries, established to carry out formal acts of the saṅgha in times of duress.
n.­106
That is, through having won them over by mending their begging bowls and mantles. Tib. mgu zhing rab tu mgu bar byas; Skt. pātracīvareṇāmohayitvā pramohayitvā. Edgerton suggests pramohayitvā be read as pramodayitvā, which accords with the Tibetan. Thus, read pātracīvareṇāmodayitvā pramodayitvā.
n.­107
These conciliatory gestures match the treatment resident monks should extend to visiting monks who uphold the sūtras, the vinaya, or the mātṛkā, as described in The Chapter on the Restoration Rite, which reads, “He should be welcomed with friendly words and his begging bowl and robes taken. He should be bathed and supplies of oil offered to him and the saṅgha as well” (The Chapter on the Restoration Rite, 3.­10). In explaining that passage, Kalyāṇamitra writes, “ ‘Should be bathed,’ should massage and rub and wash with water as appropriate to the season” (F.316.a.6).
n.­108
This too is part of the protocol for receiving a visiting teacher. There, Kalyāṇamitra explains that to “give a hearing of the Dharma” (Tib. chos sgrags par bya; Skt. dharmaśravaṇaṃ dātavyam) is to listen to the visiting monk’s teachings. Everyone on site should happily embrace the opportunity to receive teachings, set up a lion’s throne, and not talk so as not to create a clamor (Kalyāṇamitra, F.316.a).
n.­109
The Indian monsoon season is traditionally said to last for four months; monks may choose to reside for the first or last three of its months. Those who settle for the rains at the onset of the first month would perform the lifting of restrictions just before the start of the fourth month. Those who settle for the rains at the onset of the second month, however, would not perform the lifting of restrictions until the end of the fourth month. The implication here seems to be that the quarrelsome monks entered the rains retreat at the beginning of the monsoon and are expecting to perform the rite of lifting restrictions that very day. The other monks, who fear quarrel and conflict with these monks, are thus advised to make a ruse by performing the restoration rite instead of the rite of lifting restrictions. This may induce the quarrelsome monks to think the others still have one more month of rains retreat, at which point they will perform the rite of lifting restrictions on their own and depart, leaving the harmonious group out of danger and free from adversaries.
n.­110
“Not ill,” i.e. “healthy”; Tib. mi na ba; Skt. aglāna. The translation of the Tib. nad pas mi na ba’i dgag dbye ’jog na is guided by the Skt. glānaḥ aglānasya pravāraṇāṃ sthāpayati.
n.­111
A colophon to the Tibetan text only appears at the very end of The Chapters on Monastic Discipline (Toh 1, ch. 17, vol. nga F.302.a) , but a translation is included here for the benefit of readers while the final chapter remains unpublished. It reads as follows:
May those beautiful flowers that have rained down
From the Great Sage’s moon-like visage
Remain among beings for a long time to come,
Overcoming evil views without being snared.

Translated by the Kāśmirī preceptor Sarvajñādeva, the Indian preceptor Vidyākāraprabha, the Kāśmirī preceptor Dharmākāra, and the translator and monk Palgyi Lhunpo. The Indian preceptor Vidyākāraprabha and the chief editor of translations, the monk Paltsek, retranslated and proofed the text before settling upon the final version.

The Buddha said that acceptance is the supreme hardship, acceptance is the supreme nirvāṇa.
One who harms other renunciants and does violence to them is not an ascetic.

ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgata uvāca, teṣāṃ ca yo nirodha evaṃvadī mahāśramaṇaḥ


b.

Bibliography

Kangyur and Tengyur Sources

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

dgag dbye’i 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. 517–53 and pp. 786–92.

dge slong ma’i ’dul ba rnam par ’byed pa (Bhikṣuṇī­vibhaṅga). Toh 5, Degé Kangyur vol. 9 (’dul ba, ta), folios 25.b–328.a.

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

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.

Viśeṣamitra. ’dul ba bsdus pa (Vinaya­saṃgraha). Toh 4105, Degé Kangyur vol. 146 (’dul ba, nu), folios 88.a–255.b.

Sanskrit Sources

Bagchi, Sitansusekhar. Mūla­sarvāstivāda­vinaya­vastu, 2 vols. Darbhanga: Mithila Research Institute, 1970.

Chung, Jin-il. Die Pravāraṇā in den kanonischen Vinaya-Texten der Mūla­sarvāstivādin und der Sarvāstivādin, Göttingen: Vandenhoeck & Ruprecht, 1998.

Chung, Jin-il, and Klaus Wille. Pravaranavastu. Computer input version based on the edition by Jin-il Chung, Die Pravāraṇā in den kanonischen Vinaya-Texten der Mūla­sarvāstivādin und der Sarvāstivādin: GRETIL version 2020-07-31.

Dutt, Nalinaksha, ed. Gilgit Manuscripts, Vol. III, Part IV. Calcutta: Calcutta Oriental Press, 1950.

Chinese Sources

根本說一切有部毘奈耶隨意事 (Genben shuo yiqie youbu pinaye suiyi shi, Pravāraṇāvastu), Taishō 1446 (CBETA; SAT).

Secondary Sources

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

84000. The Chapter on the Rains (Varsāvastu, dbyar gyi gzhi, Toh 1 ch. 4). Translated by Robert Miller. Online publication. 84000: Translating the Words of the Buddha, 2024.

84000. The Chapter on the Restoration Rite (Poṣadhavastu, gso sbyong gi gzhi, Toh 1 ch. 2). Translated by Robert Miller. Online publication. 84000: Translating the Words of the Buddha, 2024.

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.

Brahmali, Bhikkhu, trans. The Chapter on the Invitation Ceremony (Pavāraṇākkhandhaka). SuttaCentral.

Borgland, Jens Wilhelm. “A Study of the Adhikaraṇavastu: Legal Settlement Procedures of the Mūlasarvāstivāda Vinaya.” PhD diss., Department of Culture Studies and Oriental Languages, University of Oslo, 2014.

Butön Rinchen Drup (bu ston rin chen grub). ’dul ba’i mdo’i rnam par ’byed pa ’dul ba rgya mtsho’i snying po rab tu gsal bar byed pa. In gsung ’bum/ rin chen grub [Delhi reprint of the Zhol xylograph], vol. 21 (zha), pp. 140–730. Delhi: International Academy of Indian Culture, 1965–71. BDRC W22106.

Chung, Jin-il. Die Pravāraṇā in den kanonischen Vinaya-Texten der Mūlasarvāstivādin und der Sarvāstivādin. Göttingen: Vandenhoeck & Ruprecht, 1998.

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

Dungkar Losang Trinlé (dung dkar blo bzang phrin las). dung dkar bod rig pa’i tshig mdzod chen mo [Dungkar’s Dictionary], vols.1–2. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2002.

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 [A Lamp to Dispel Darkness: A Dictionary Drawing on a Variety of Texts but Focusing on the Sublime Vinaya]. Taipei: The Corporate Body of the Buddha Educational Foundation, 2009.

Heirman, Ann. “Indian Disciplinary Rules and the Early Chinese Adepts: A Buddhist Reality.” Journal of the American Oriental Society 128, no. 2 (2008): 257–72.

Hinüber, Oskar von. Untitled review of Die Pravāraṇā in den kanonischen Vinaya-Texten der Mūlasarvāstivādin und der Sarvāstivādin. Journal of the American Oriental Society, vol. 124, no. 4 (Oct.–Dec. 2004): 806–10.

Hu-von Hinüber, Haiyan (1997a). “On the Sources of Some Entries in the Mahāvyutpatti, A Contribution to Indo-Tibetan Lexicography.” In Untersuchungen zur buddhistsichen Literatur II, Gustav Roth zum 80. Geburtstag gewidmet, edited by Heinz Bechert and Petra Kieffer-Pülz, 183–99. Göttingen (Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, Beiheft 8), 1997.

Hu-von Hinüber, Haiyan (1997b). “The 17 Titles of the Vinayavastu in the Mahāvyutpatti. Contribution to Indo-Tibetan Lexicography II.” In Bauddha­vidyāsudhākaraḥ Studies in Honour of Heinz Bechert on the Occasion of His 65th Birthday. Edited by Petra Kieffer-Pülz and Jens-Uwe Hartmann, 339–45. Swisttal-Odendorf (Indica et Tibetica, 30), 1997.

Khenpo Shenga (mkhan po gzhan dga’). ’dul ba mdo rtsa ba’i mchan ’grel(Annotated Commentary on the Vinayasūtra). Chauntra: Dzongsar Chokyi Lodroe College of Dialectics, 2007.

Kishino, Ryoji. “A Study of the Nidāna: An Underrated Canonical Text of the Mūlasarvāstivāda-Vinaya.” PhD diss., University of California at Los Angeles, 2013.

Monier-Williams, Monier. Monier-Williams Sanskrit-English Dictionary (digitized version), 2008.

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

Orgyan Nordrang (o rgyan nor brang). 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 Snowy Land’s One Hundred Fields of Knowledge]. Vols. 1–3. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 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.

Ṭhānissaro Bhikkhu. Buddhist Monastic Code II: The Khandaka Rules Translated & Explained. Valley Center: Metta Forest Monastery, 2001.


g.

Glossary

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

AS

Attested in source text

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

AO

Attested in other text

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

AD

Attested in dictionary

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

AA

Approximate attestation

The attestation of this name is approximate. It is based on other names where the relationship between the Tibetan and source language is attested in dictionaries or other manuscripts.

RP

Reconstruction from Tibetan phonetic rendering

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

RS

Reconstruction from Tibetan semantic rendering

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

SU

Source unspecified

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

g.­1

admonish

Wylie:
  • gdams
Tibetan:
  • གདམས།
Sanskrit:
  • ava√vad AS

Located in 2 passages in the translation:

  • i.­7
  • 1.­32
g.­2

after quashing and suppressing

Wylie:
  • bsgo zhing rab tu bsgo nas
Tibetan:
  • བསྒོ་ཞིང་རབ་ཏུ་བསྒོ་ནས།
Sanskrit:
  • āmardayitvā pramardayitvā AS

Located in 1 passage in the translation:

  • 3.­55
g.­3

apprentice

Wylie:
  • nye gnas
Tibetan:
  • ཉེ་གནས།
Sanskrit:
  • antevāsika AS

For at least five years after ordination, monks and nuns must live with or near a monastic mentor or “support” (Tib. gnas; Skt. niśraya). Generally, the preceptor (Tib. mkhan po; Skt. upādhyāya) serves as the new monk or nun’s “support,” in which case the newly admitted monastic is called a “ward.” But if the mentored monastic wishes to travel while the mentor does not (or vice versa), the ward must take a new support from among the saṅgha elders. The new support is known as the “support instructor” (Tib. gnas kyi slob dpon; Skt. niśrayācārya) while the new monk or nun is known as their “apprentice” (Tib. nye gnas; Skt. antevāsika). See The Chapter on Going Forth (Toh 1, ch. 1, 1.628–1.678).

Located in 3 passages in the translation:

  • n.­42
  • g.­67
  • g.­76
g.­8

Blessed One

Wylie:
  • bcom ldan ’das
Tibetan:
  • བཅོམ་ལྡན་འདས།
Sanskrit:
  • bhagavān AS

Definition from the 84000 Glossary of Terms:

In Buddhist literature, this is an epithet applied to buddhas, most often to Śākyamuni. The Sanskrit term generally means “possessing fortune,” but in specifically Buddhist contexts it implies that a buddha is in possession of six auspicious qualities (bhaga) associated with complete awakening. The Tibetan term‍—where bcom is said to refer to “subduing” the four māras, ldan to “possessing” the great qualities of buddhahood, and ’das to “going beyond” saṃsāra and nirvāṇa‍—possibly reflects the commentarial tradition where the Sanskrit bhagavat is interpreted, in addition, as “one who destroys the four māras.” This is achieved either by reading bhagavat as bhagnavat (“one who broke”), or by tracing the word bhaga to the root √bhañj (“to break”).

Located in 17 passages in the translation:

  • 1.­3
  • 1.­5-6
  • 1.­14
  • 1.­43
  • 1.­45-47
  • 1.­54
  • 1.­58
  • 3.­43-46
  • 3.­51
  • 5.­3
  • g.­42
g.­9

boarding monk

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

A boarding (or visiting) monk is a short-term occupant who is not familiar with the inner or outer workings of the community. See also “resident monk.”

Located in 7 passages in the translation:

  • i.­14
  • 1.­15
  • 5.­9
  • n.­42
  • n.­107-108
  • g.­53
g.­20

hall

Wylie:
  • khyams
Tibetan:
  • ཁྱམས།
Sanskrit:
  • prāsāda AS

The Tib. khyams (Skt. prāsāda) is one of many related terms for an assembly “hall” that appears in the Kangyur and Tengyur, such as (1) “meditation hut/hall” (Tib. spong khang; Skt. prahāṇaśālā), (2) “multistoried structure” (Tib. khang pa rtseg ma’i khyams; Skt. kūṭāgāraśālā), (3) “temple” (Tib. khang bzangs; Skt. prāsāda), (4) “steps” (Tib. bang rim; Skt. pariṣaṇḍa), and (5) “courtyard” (Tib. ’khor gyi khyams; Skt. maṇḍalavāṭa).

Located in 11 passages in the translation:

  • 3.­25-26
  • 3.­28-29
  • 3.­31-32
  • 3.­34-35
  • 3.­37-38
  • g.­32
g.­25

lifting of restrictions

Wylie:
  • dgag dbye
Tibetan:
  • དགག་དབྱེ།
Sanskrit:
  • pravāraṇāṃ pravārayitum AS

During the rite of lifting restrictions, each monk extends an “invitation” or “lifts restrictions” (Tib. dgag dbye bya ba; Skt. pravāraṇam pravārayitum) to the other monks with whom he has passed the rains retreat. These other monks may then “prompt” (Tib. gleng ba; Skt. codanā) his memory of an offense he has failed to confess with evidence or well-grounded suspicion. The Pāli parallel pavāraṇā is generally translated with “inviting, invitation.” We generally use the English “lifting of restrictions” to reflect the Sanskrit original pravāraṇāṃ pravārayitum. Nevertheless, in The Chapter on Lifting Restrictions, “to lift restrictions” means “to invite” and the two can be used interchangeably; see, for instance, our translation of Kalyāṇamitra’s gloss of the term: “ ‘To invite,’ to give the opportunity for monks with whom one has pledged to settle for the rains to speak about what they have seen, heard, or suspected.” Kalyāṇamitra (F.313.a): dgag dbye zhes bya ba ni dbyar gnas par khas blangs pa’i dge slong rnams kyis mthong ba dang/ thos pa dang/ dgos pa’i gnas gsum gyis gleng pa’i skabs ’byed pa’o. Here are parallel uses from The Chapter on Lifting Restrictions in Skt., Tib., and Chinese Sanskrit Pravāraṇavastu (2.3.2.2): utsahase tvam evaṃnāmā saṃghasya pravāraṇāṃ pravārayitum iti. Tibetan (F.223.b): ming ’di zhes bya ba khyod dbyar gnas pa’i dge ’dun la dgag dbye byed par spro’am. Chinese (Taishō 1045a34: 汝某甲。頗能爲夏坐僧伽。以三事見聞疑。爲隨意不.

Located in 133 passages in the translation:

  • s.­2
  • i.­1-2
  • i.­4-7
  • i.­9-15
  • i.­19
  • i.­21
  • 1.­14-17
  • 1.­19
  • 1.­23
  • 1.­25-26
  • 1.­29
  • 1.­32-33
  • 1.­39
  • 1.­43-45
  • 1.­47-56
  • 1.­58-61
  • 1.­65-67
  • 2.­2-6
  • 3.­1
  • 3.­4-47
  • 3.­50-55
  • 4.­2-4
  • 5.­9-18
  • n.­2
  • n.­5
  • n.­7
  • n.­16
  • n.­41
  • n.­46
  • n.­54
  • n.­58-59
  • n.­61-62
  • n.­69
  • n.­93
  • n.­109
  • g.­13
  • g.­51
g.­32

monastery

Wylie:
  • gtsug lag khang
Tibetan:
  • གཙུག་ལག་ཁང་།
Sanskrit:
  • vihāra AS

This may refer to (1) the whole monastic residence, i.e. “monastery,” with one or more “meditation huts” (Tib. spong khang; Skt. prahāṇaśālā) or (2) the main hall or temple, (e.g. Tib. khyams; Skt. prāsāda), As an example of the first, Kalyāṇamitra explains that Senikā Cave is the name of a monastery, named after its founder (Kalyāṇamitra, F.313.a): sde can ma’i bug ces bya ba ni gtsug lag gi ming ste/ sde can mas byed du bcug pa’i phyir ro. As for the second, in The Chapter on the Restoration Rite, the Buddha explains that a solitary monk should sweep and repair the temple floor on the upavasatha (The Chapter on the Restoration Rite, 3.­37).

Located in 19 passages in the translation:

  • s.­1
  • i.­5
  • i.­14
  • 1.­15
  • 1.­59
  • 3.­25-26
  • 3.­28-29
  • 3.­31-32
  • 3.­34-35
  • 3.­37-38
  • n.­42
  • g.­20
  • g.­46
  • g.­54
g.­33

monk

Wylie:
  • dge slong
Tibetan:
  • དགེ་སློང་།
Sanskrit:
  • bhikṣu AS

Definition from the 84000 Glossary of Terms:

The term bhikṣu, often translated as “monk,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term literally means “beggar” or “mendicant,” referring to the fact that Buddhist monks and nuns‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity.

In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a monk follows 253 rules as part of his moral discipline. A nun (bhikṣuṇī; dge slong ma) follows 364 rules. A novice monk (śrāmaṇera; dge tshul) or nun (śrāmaṇerikā; dge tshul ma) follows thirty-six rules of moral discipline (although in other vinaya traditions novices typically follow only ten).

Located in 138 passages in the translation:

  • s.­1
  • i.­2
  • i.­4-9
  • i.­12-14
  • i.­18
  • i.­22
  • i.­25
  • 1.­3-6
  • 1.­8
  • 1.­10-11
  • 1.­13-18
  • 1.­22-23
  • 1.­25-26
  • 1.­32-33
  • 1.­38
  • 1.­45-56
  • 1.­58-61
  • 1.­63-67
  • 3.­4
  • 3.­10
  • 3.­12
  • 3.­14
  • 3.­19-20
  • 3.­25-26
  • 3.­28-29
  • 3.­31-32
  • 3.­42-43
  • 3.­50-53
  • 3.­55
  • 3.­69-70
  • 4.­3-4
  • 5.­3-6
  • 5.­9
  • 5.­11-14
  • n.­6-7
  • n.­10
  • n.­39-40
  • n.­42
  • n.­45
  • n.­48
  • n.­54
  • n.­59
  • n.­61-62
  • n.­65
  • n.­68-69
  • n.­74
  • n.­75-76
  • n.­78
  • n.­88
  • n.­90-91
  • n.­96
  • n.­109
  • n.­111
  • g.­3
  • g.­5
  • g.­9
  • g.­12
  • g.­16
  • g.­21
  • g.­22
  • g.­24
  • g.­25
  • g.­30
  • g.­31
  • g.­32
  • g.­34
  • g.­36
  • g.­51
  • g.­53
  • g.­57
  • g.­58
  • g.­60
  • g.­62
  • g.­63
  • g.­65
  • g.­67
  • g.­70
  • g.­73
  • g.­76
g.­35

monk who directs the lifting of restrictions

Wylie:
  • dgag dbye byed pa’i dge slong
Tibetan:
  • དགག་དབྱེ་བྱེད་པའི་དགེ་སློང་།
Sanskrit:
  • pravārako bhikṣuḥ AS

Located in 28 passages in the translation:

  • i.­5-6
  • i.­8
  • 1.­27
  • 1.­31
  • 1.­34
  • 1.­38
  • 1.­65-67
  • 3.­4
  • 3.­6
  • 3.­8
  • 3.­10
  • 3.­12
  • 3.­14
  • 3.­17
  • 3.­20
  • 3.­23
  • 3.­26
  • 3.­29
  • 3.­32
  • 3.­35
  • 3.­38
  • n.­54
  • n.­57-58
  • n.­76
g.­38

motion

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

A formal motion to the saṅgha.

Located in 12 passages in the translation:

  • i.­6
  • i.­18
  • 1.­22
  • 1.­24
  • 1.­28
  • 1.­30
  • 1.­65-67
  • 4.­3-4
  • n.­9
g.­39

Mūlasarvāstivāda

Wylie:
  • thams cad yod par smra ba’i sde
Tibetan:
  • ཐམས་ཅད་ཡོད་པར་སྨྲ་བའི་སྡེ།
Sanskrit:
  • mūlasarvāstivāda AS

Definition from the 84000 Glossary of Terms:

Some heirs to Sarvāstivādin monastic lineages, initially clustered around Mathurā and regions to its northwest, claimed primacy among the Sarvāstivādins in calling themselves the Mūlasarvāstivādin, or “Original Sarvāstivādins” (Fumi Yao, “On the Name ‘Mūlasarvāstivādin,’ ” Journal of Indian and Buddhist Studies 55, no. 2 (2007): 246–47). Their vinaya, the Mūlasarvāstivāda Vinaya, which was written and compiled in Sanskrit circa the second through the sixth centuries ᴄᴇ, is the longest of all known vinayas.

Unfortunately, the most accurate description of “Mūlasarvāstvādin” is tautological: the Mūlasarvāstivādins are the upholders of the Mūlasarvāstivāda Vinaya, because the only reliable means we have of distinguishing the “Mūlasarvāstivādins” from the Sarvāstivādins is by their respective vinayas‍—the former contains extensive “settings” and avadāna while the latter does not. (See also the entry on Mūlasarvāstivāda Vinaya). Furthermore, the Mūlasarvāstivādins seem to have shared much of their sūtra and abhidharma texts with the Sarvāstivādins. Although other ways of distinguishing them from other nikāya or “ordination lineages” are recorded in Indic texts‍—which were included in the Vinaya section of the Tengyur (Toh 4138–4140)‍—these are, in fact, extracts from śāstra, and the descriptions they give are not entirely consistent.

Located in 12 passages in the translation:

  • i.­2
  • i.­17
  • i.­21
  • i.­28
  • n.­12
  • n.­16
  • n.­28
  • g.­29
  • g.­34
  • g.­41
  • g.­51
  • g.­55
g.­42

narrative introduction

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

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

Located in 2 passages in the translation:

  • i.­4
  • n.­72
g.­49

pledge to settle for the rains

Wylie:
  • dbyar gnas dam bcas pa
Tibetan:
  • དབྱར་གནས་དམ་བཅས་པ།
Sanskrit:
  • varṣopagata AS

The phrase “pledge to settle for the rains” translates the Tib. dbyar bzhugs par dam bzhes, dbyar gnas dam bcas pa, dbyar gnas par khas blang pa, dbyar gnas par zhal gyis bzhes pa, and dbyar gnas par dam bzhes pa. Although Sanskrit parallels are not available in each instance, we take them all to be translations of varṣā (Tib. dbyar, the “rains” or “rainy season”) plus forms of upa√gam, e.g., varṣopagata, varṣāṃ upagacchati. Kalyāṇamitra (F.271.b) explains that “pledging to observe the rains retreat” involves reciting a formula in which one pledges to remain at one site throughout the rains (dbyar gnas par zhal gyis bzhes so zhes bya ba sngags sngon du btang bas dbyar gnas gcig tu gnas par zhal gyis bzhes pa’o). Thus, the Tibetan dbyar gnas dam bca’ bar bya can also be translated, according to context, as “should undertake a rains retreat,” “should observe the rains retreat,” or “should commit to observe the rains retreat.” See also n.­28.

Located in 13 passages in the translation:

  • i.­22-23
  • 1.­3-4
  • 1.­6-7
  • 1.­11-14
  • 5.­3
  • n.­28
  • g.­25
g.­50

Prince Jeta’s Grove, Anāthapiṇḍada’s Park

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

Definition from the 84000 Glossary of Terms:

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

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

Located in 2 passages in the translation:

  • i.­4
  • 1.­3
g.­51

prompt

Wylie:
  • gleng ba
Tibetan:
  • གླེང་བ།
Sanskrit:
  • codanā AS

During the rite of lifting restrictions, each monk extends an “invitation” or “lifts restrictions” (Tib. dgag dbye bya ba; Skt. pravāraṇam pravārayitum) to the other monks with whom he has passed the rains retreat. Other monks may then “prompt” (Tib. gleng ba; Skt. codanā) him with evidence of or well-grounded suspicion for an offense he has failed to confess. The semantic range of the Tib. verb gleng ba (Skt. codanā) in the Mūlasarvāstivāda Vinaya extends from gentle exhortation to reproof and compelling questioning. Hence it may be translated with “to prompt” or even “to accuse,” depending upon context. Kalyāṇamitra gives “should not prompt, that is, announce a fault,” and, “should not remind, that is, add assistance while [the confessant] is confessing”. See Kalyāṇamitra (F.319.a): gleng bar mi bya zhes bya ba ni nyes pa bsgrags pas so/ / dran par mi bya zhes bya ba ni bshags pa’i dus dang grogs brjod pas so. Here, the commentator emphasizes the verbal nature of the act without implying any of the rancor or contentiousness usually associated with the English verb “accuse.” Yijing, the translator of the Mūlasarvāstivāda Vinaya into Chinese, likewise renders the underlying Skt. codanā with yan 言 (Taishō 1044c17), a generic verb for “speak.” The commentator Śura explains that “when [a monk] is made to lift restrictions, [the monk] withdraws to an isolated place on the boundary and, having gathered his recollection and attentiveness, he should ‘prompt’ [the other monk’s memory] with the circumstances of what he has seen, heard, or suspected. If, when thus prompted with the circumstances, [the accused monk] is unable to recall, he should be reminded with the place, time, and circumstances.” Śura (vol. nu, F.76.a): des de la skabs ’byed du bcug ste dus dben pa’i mthar dran pa dang shes bzhin nye bar gzhag ste mthong ba ’am/ thos pa ’am/ dogs pa’i gzhi dang bcas bas gleng bar bya’o/ /de ltar gzhi dang bcas pas glengs pa na ma dran na yul dang/ dus dang/ gzhi gang nas ltung ba byung ba gleng ba pos ji ltar mthong ba ’am/ thos pa ’am/ dogs pa’i sgo nas dran par bya’o. See Dharmamitra (vol. yu, F.348.a–349.a) for comments on Guṇaprabha’s digest.

Located in 9 passages in the translation:

  • i.­2
  • i.­4
  • i.­22
  • 1.­3
  • 1.­11
  • 3.­55
  • n.­7
  • n.­30
  • g.­25
g.­53

resident monk

Wylie:
  • gnyug mar gnas pa
Tibetan:
  • གཉུག་མར་གནས་པ།
Sanskrit:
  • naivāsiko bhikṣuḥ AS

In The Chapter on Lifting Restrictions, a distinction is drawn between “boarding and resident monks” (Tib. gnas pa dang gnyug mar gnas pa’i dge slong rnams). The former, also rendered as “visiting” monks, are short-term occupants who are not familiar with the inner or outer workings of the community. The latter, “resident monks,” are long-term occupants who are familiar with the inner and outer workings of the community. See Kalyāṇamitra (Toh 4113, F.313.b): gnas pa zhes bya ba ni dus thung ngur gnas pa phyi nang gi rgyus mi shes pa’o/ /gnyug mar gnas pa zhes bya ba ni dus yun ring du gnas pa phyi nang gi rgyus shes pa’o.

Located in 9 passages in the translation:

  • i.­14
  • 1.­15
  • 4.­3-5
  • 5.­9
  • n.­42
  • n.­107
  • g.­9
g.­54

rule

Wylie:
  • khrims su bca’ ba
Tibetan:
  • ཁྲིམས་སུ་བཅའ་བ།
Sanskrit:
  • kriyākāra AS

A rule devised to meet specific or local conditions. Tibetan monasteries are governed by a “constitution” (bca’ yig), which is a document that compiles the “rules” (Tib. bca’ khrims) specific to that monastery.

Located in 9 passages in the translation:

  • i.­4
  • 1.­3-4
  • 1.­11-12
  • 1.­53
  • 3.­43
  • n.­42
  • g.­42
g.­66

Śrāvastī

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

Definition from the 84000 Glossary of Terms:

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

Located in 4 passages in the translation:

  • i.­4
  • 1.­3
  • 1.­5
  • g.­45
g.­75

Vinaya

Wylie:
  • ’dul ba
Tibetan:
  • འདུལ་བ།
Sanskrit:
  • vinaya AS

One of the three piṭakas, or “baskets,” of the Buddhist canon, the one dealing specifically with the code of monastic discipline.

Located in 32 passages in the translation:

  • i.­7
  • i.­14
  • i.­17
  • i.­21
  • i.­23
  • i.­28
  • 1.­15
  • 1.­32
  • 3.­12
  • 3.­14
  • 3.­56-61
  • n.­9
  • n.­12
  • n.­16
  • n.­28
  • n.­46
  • n.­74
  • n.­107
  • g.­24
  • g.­29
  • g.­34
  • g.­41
  • g.­42
  • g.­51
  • g.­55
  • g.­60
  • g.­73
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