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དགག་དབྱེའི་གཞི།

The Chapter on Lifting Restrictions
Prologue

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

First published 2024

Current version v 1.0.11 (2025)

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co.

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.

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

The Translation

From The Chapters on Monastic Discipline
The Chapter on Lifting Restrictions

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

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 rains 28 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

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.

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

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.”

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

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.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.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.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.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.

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).

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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.

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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.

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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.

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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.

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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.

Glossary

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

Attested in source text

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

Attested in other text

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

Attested in dictionary

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

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.

Reconstruction from Tibetan phonetic rendering

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

Reconstruction from Tibetan semantic rendering

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

Source unspecified

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

g.1

admonish

gdams

གདམས།

ava√vad AS

g.2

after quashing and suppressing

bsgo zhing rab tu bsgo nas

བསྒོ་ཞིང་རབ་ཏུ་བསྒོ་ནས།

āmardayitvā pramardayitvā AS

g.3

apprentice

nye gnas

ཉེ་གནས།

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).

g.8

Blessed One

bcom ldan ’das

བཅོམ་ལྡན་འདས།

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”).

g.9

boarding monk

gnas pa

གནས་པ།

āvāsiko bhikṣuḥ AS

g.20

hall

khyams

ཁྱམས།

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).

g.25

lifting of restrictions

dgag dbye

དགག་དབྱེ།

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.

g.32

monastery

gtsug lag khang

གཙུག་ལག་ཁང་།

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).

g.33

monk

dge slong

དགེ་སློང་།

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).

g.35

monk who directs the lifting of restrictions

dgag dbye byed pa’i dge slong

དགག་དབྱེ་བྱེད་པའི་དགེ་སློང་།

pravārako bhikṣuḥ AS

g.38

motion

gsol ba

གསོལ་བ།

jñapti AS

g.39

Mūlasarvāstivāda

thams cad yod par smra ba’i sde

ཐམས་ཅད་ཡོད་པར་སྨྲ་བའི་སྡེ།

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.

g.42

narrative introduction

gleng gzhi

གླེང་གཞི།

nidāna AS

g.49

pledge to settle for the rains

dbyar gnas dam bcas pa

དབྱར་གནས་དམ་བཅས་པ།

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.

g.50

Prince Jeta’s Grove, Anāthapiṇḍada’s Park

rgyal bu rgyal byed kyi tshal mgon med zas sbyin gyi kun dga’ ra ba

རྒྱལ་བུ་རྒྱལ་བྱེད་ཀྱི་ཚལ་མགོན་མེད་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ།

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.

g.51

prompt

gleng ba

གླེང་བ།

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.

g.53

resident monk

gnyug mar gnas pa

གཉུག་མར་གནས་པ།

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.

g.54

rule

khrims su bca’ ba

ཁྲིམས་སུ་བཅའ་བ།

kriyākāra AS

g.66

Śrāvastī

mnyan yod

མཉན་ཡོད།

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.

g.75

Vinaya

’dul ba

འདུལ་བ།

vinaya AS

The Chapter on Lifting Restrictions Prologue

Toh 1-3

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The Chapter on Lifting Restrictions
Prologue