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དགག་དབྱེའི་གཞི།

The Chapter on Lifting Restrictions
Lifting Restrictions

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.”

1.­4

The monks, having adopted such a rule, then pledged to settle for the rains there.

1.­5

After the three months of the rains had passed, the great many monks mended their robes. After mending their robes, they took up their begging bowls and robes and, without speaking to one another, set out on the journey to Śrāvastī. Traveling in stages, they eventually arrived in Śrāvastī where, having stored their begging bowls and robes and washed their feet, the great many monks went to the Blessed One. After bowing their heads at the Blessed One’s feet, they sat off to one side.

1.­6

It is natural for blessed buddhas to welcome those monks who come to visit them with the welcoming words, “Monks, where have you come from? Where did you pledge to settle for the rains?” And so the Blessed One welcomed the monks who had come, asking, “Monks, where have you come from? Where did you pledge to settle for the rains?”

1.­7

“Honorable One, we have just now come from such and such a place.36 We pledged to settle for the rains there.” [F.222.b]

1.­8

“Monks, were you at ease in pledging to settle for the rains there? Were you not wearied by seeking alms?”37

1.­9

“No, Honorable One. We were at ease in pledging to settle for the rains. We were not wearied by seeking alms.”

1.­10

“Monks, how is it that you were at ease in pledging to settle for the rains and were not even wearied by seeking alms?”

1.­11

“Honorable One, we, the great many monks here, adopted the following rule as we pledged to settle for the rains there: ‘Venerable ones, during the rains no monk among us should prompt or remind a monk about an offense of pure conduct, lapse of view, lapse of observance, or lapse of livelihood. 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 hands to another monk and, joining hands, put it where it belongs. Then, while keeping silent, they should leave without speaking to one another.’

1.­12

“Honorable One, after adopting such a rule, we pledged to settle for the rains there. Honorable One, that is how we were at ease in pledging to settle for the rains and were not even wearied by seeking alms.”

1.­13

“Deluded beings! Do you think that those who live with the enemy38 can be at ease while pledged to settle for the rains?39 Deluded beings! Not speaking is the tīrthikas’ standard. Therefore, a monk should not pledge silence.40 [F.223.a] A monk will be guilty of a breach if he pledges silence. Moreover, a monk who has pledged to settle for the rains should lift restrictions on the saṅgha regarding the three grounds of what has been seen, heard, or suspected.”

Appointing the Director of Lifting Restrictions

1.­14

The Blessed One had declared, “A monk who has pledged to settle for the rains should lift restrictions on the saṅgha regarding the three grounds of what has been seen, heard, or suspected,” but the monks did not know how to lift restrictions. So, the Blessed One said, “If a lifting of restrictions is to be performed in seven or eight days,41 those in the surrounding towns should be informed that on such and such a day the restrictions on the saṅgha will be lifted.

1.­15

“Those monks who have taken a support42 should energetically prepare ceremonial offerings at the stūpa and the circumambulation path around the stūpa; they should clean and decorate the perfumed sanctuary.43 Boarding and resident monks44 should sweep, sprinkle water over, and spread a fresh paste of dung over the floor of the monastery. Rich goods should be offered to the saṅgha.45 Monks who uphold the sūtras, the vinaya, or the mātṛkā should explain the Dharma throughout the night.46 If they know they will not be able to perform the lifting of restrictions until dawn, they should note the time and do as they please.

1.­16

“Then47 one, two, or several monks should be appointed to direct the lifting of restrictions.48 For a monk who is to direct the lifting of restrictions, there are five factors that may pertain such that someone not already appointed should not be appointed, and if already appointed should be relieved of that position. What are those five factors? To be driven by desire, driven by aggression, driven by ignorance, driven by fear, and not to know a proper from an improper lifting of restrictions. If these five factors pertain to someone not already appointed to direct the lifting of restrictions, he should not be appointed, and if already appointed should be relieved of that position. [F.223.b]

1.­17

“For a monk who is to direct the lifting of restrictions, there are five other factors that may pertain such that someone not already appointed should be appointed, and if already appointed should not be relieved of that position. What are these five factors? Not to be driven by desire, driven by aggression, driven by ignorance, or driven by fear, and to know a proper from an improper lifting of restrictions. If these five factors pertain to someone not already appointed to direct the lifting of restrictions, he should be appointed, and if already appointed should not be relieved of that position.


1.­18

“He should be appointed in the following way: After setting out a seat, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the entire saṅgha is seated and has a quorum, his willingness should be secured first.

1.­19

“ ‘Are you, so-and-so, willing to direct the lifting of restrictions for the saṅgha settled for the rains?’49

1.­20

“He should reply:

1.­21

“ ‘I am willing to do so.’

1.­22

“Then one monk should make a motion and then perform the act:

1.­23

“ ‘Honorable saṅgha, please listen. This monk, so-and-so, is willing to direct the lifting of restrictions for the saṅgha settled for the rains. If the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent. Once the saṅgha appoints this monk to direct the lifting of restrictions, this monk so-and-so who directs the lifting restrictions will become the director of lifting restrictions for the saṅgha settled for the rains.’

1.­24

“That is the motion. The act should be performed in the following way:

1.­25

“ ‘Honorable saṅgha, please listen. The monk so-and-so is willing to direct the lifting of restrictions for the saṅgha settled for the rains. Therefore, should the saṅgha appoint the monk so-and-so to direct the lifting of restrictions for the saṅgha settled for the rains for that purpose, those venerable ones who can accept the appointment of the monk so-and-so to direct the lifting of restrictions should remain silent. Those who cannot accept it should speak now.’

1.­26

“Once the saṅgha has accepted and given consent for the appointment, [F.224.a] the saṅgha has appointed the monk so-and-so to direct the lifting of restrictions for the saṅgha. By thus remaining silent, they assent to the proposed act.50


1.­27

“I will formulate the rules of customary conduct for the monk who directs the lifting of restrictions: The monk who directs the lifting of restrictions should set out grass51 for the saṅgha and then distribute it. If there is only one monk who directs the lifting of restrictions, he should distribute the grass from most senior to most junior. If there are two, one should distribute the grass from most senior while the other does so from the most junior. If there are several of them, one should distribute the grass from most senior, one from the middle, and one from the most junior.52


1.­28

“After that, the saṅgha elder should perform an act by motion alone:53

1.­29

“ ‘Honorable saṅgha, please listen. Today is the fifteenth, the saṅgha’s lifting of restrictions. If the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent. Today the saṅgha will lift restrictions.’

1.­30

“That is the motion.


1.­31

“Then, the monk who directs the lifting of restrictions should stand54 in front of the saṅgha elder, who should say:

1.­32

“ ‘Honorable saṅgha, please listen. Today is the fifteenth, the saṅgha’s lifting of restrictions. As today is also my, the monk so-and-so’s, fifteenth and my lifting of restrictions, I, the monk so-and-so, lift restrictions upon the honorable saṅgha regarding the three grounds of what they have seen, heard, or suspected of me. Venerable ones, please admonish me.55 Venerable ones, please instruct me.56 I ask the venerable ones to care for me. May the saṅgha show compassion and have compassion for me. [F.224.b] If I know of or see an offense, I will properly make amends for that offense in accord with the Vinaya.’

1.­33

“He should repeat this a second and a third time. The saṅgha, down to the newest member, should lift restrictions in the same way, after which the monks who direct the lifting of restrictions should lift restrictions. If there are two monks who direct the lifting of restrictions, they should lift restrictions to one another. If there is only one, he should lift restrictions in front of another monk. Nuns, nun postulants, male novices, and female novices should be made to lift restrictions after that.

1.­34

“After that, the monk who directs the lifting of restrictions should sit57 in front of the most senior and say:

1.­35

“ ‘The saṅgha has lifted restrictions.’

1.­36

“Then everyone should say:

1.­37

“ ‘The restrictions have been properly lifted. The restrictions have been perfectly lifted.’

“If this is said, then all is well. If they do not say this, they will be guilty of a breach.

1.­38

“After that, the monk who directs the lifting of restrictions should take a needle (a blade is also acceptable), sit in front of the senior monk, and say:58

1.­39

“ ‘Honorable ones, let this small thing be admitted in the lifting of restrictions on the saṅgha who have settled for the rains.’

1.­40

“All should say:

1.­41

“ ‘It is well admitted, perfectly admitted.’

1.­42

“Then all of the goods that have been received, no matter how small, should be distributed in their entirety among the saṅgha.”59

Categorizing Proper and Improper

1.­43

The venerable Upāli asked the Blessed Buddha, “Honorable One, how many acts of lifting restrictions are there?”

1.­44

“Upāli, there are four: they are liftings of restrictions without a quorum done improperly, those with a quorum done improperly, those without a quorum done properly, and those with a quorum done properly. Upāli, among these, there is one act of lifting restrictions that is proper and with a quorum‍—that is the lifting of restrictions with a quorum done properly.” [F.225.a]

An Act to Tend The Sick

1.­45

On the fifteenth, the day of lifting restrictions, the Blessed One sat on a seat that had been arranged before the saṅgha of monks. The Blessed One then said to the monks, “Monks, the night is fading. Perform the lifting of restrictions.”60

1.­46

Then a monk rose from his seat, took his upper robe from one shoulder, and, bowing with palms pressed together in the direction of the Blessed One, said to him, “There is a monk, sick, suffering, and tormented by illness, on site. What shall we do about him?”

1.­47

The Blessed One replied, “His lifting of restrictions should be received.” Since the monks did not know how to receive the lifting of restrictions the Blessed One spoke of when he said, “His lifting of restrictions should be received,” the Blessed One said, “One monk may receive the lifting of restrictions from one, two, or even many, so long as he is able to state each of their names.61

1.­48

“I will formulate the rules of customary conduct for a monk offering his lifting of restrictions. A monk offering his lifting of restrictions, having taken his upper robe from one shoulder and removed his sandals, should pay his respects in order of seniority, and then squat. With palms pressed together, he should say:

1.­49

“ ‘Venerable ones, please listen. Today is the fifteenth, the saṅgha’s lifting of restrictions. Today is also the fifteenth, the day of lifting restrictions for me, the monk so-and-so. I, the monk so-and-so, lift restrictions upon the honorable saṅgha regarding the three grounds of what has been seen, heard, or suspected of me. I, the monk so-and-so, profess that I am pure of hindering qualities. I also profess my purity for the lifting of restrictions.62 Let my profession be known.’

1.­50

“That is then said a second and a third time. If the monk offering his lifting of restrictions physically communicates his offer to lift restrictions, the lifting of restrictions should be deemed as having been offered. If he verbally communicates his offer to lift restrictions, the lifting of restrictions should be deemed as having been offered. [F.225.b] If he is unable to physically or verbally communicate his offer to lift restrictions, the entire saṅgha should go to him or, alternatively, the monk should be brought among saṅgha. If the entire saṅgha neither goes to him nor brings that monk among the saṅgha,63 and they lift restrictions without a quorum,64 they will be guilty of a breach.


1.­51

“Monks, I will formulate the rules of customary conduct for a monk who receives a lifting of restrictions. Once he has received a lifting of restrictions, the monk who receives a lifting of restrictionsshould not run, nor should he rush, jump, jump over partitions, jump over ditches, jump onto verandas, sit in the sky above, go beyond the boundary, climb a ladder two rungs at a time, climb a staircase two steps at a time, spill over onto a causeway,65 fall asleep, or sit in equipoise. To fall asleep or to sit in equipoise are censured for two reasons: because one suggests disrespect and the other absentmindedness.

1.­52

“Then, when the saṅgha elder says, ‘Venerable ones, profess the consent and purity of those monks who have not come. Let their profession be known,’ the receiving monk says while seated in front of the nearest monk, ‘Venerable one, please listen. There is a monk, sick, suffering, and tormented by illness, at another site. Today is the fifteenth, the saṅgha’s lifting of restrictions. As it is also the fifteenth, the day of lifting restrictions, for that monk, the monk so-and-so lifts restrictions on the saṅgha regarding the three grounds of what has been seen, heard, or suspected of him,66 [F.226.a] so his restrictions have been lifted. I also announce his consent for the lifting of restrictions. Let this profession be known.’67

1.­53

“They will be guilty of a breach if the monk receiving the lifting of restrictions follows the customary rules of conduct but his profession is not accepted after being properly received.”


1.­54

The venerable Upāli asked the Blessed Buddha, “Honorable One, if the monk who has received a lifting of restrictions were to die immediately after receiving a lifting of restrictions, has the lifting of restrictions been received or not?”

“Upāli, it has not been received and should be received again.”

1.­55

“If the monk who has received a lifting of restrictions68 were to make an oath professing he is a householder, or makes an oath that he is a novice, a person who has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a matricide, a patricide, someone who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has maliciously drawn blood from a tathāgata, a tīrthika, a convert to a tīrthika order, someone living under false pretenses, someone outside the common living, or someone denied the common living, has the lifting of restrictions been received or not?”

“Upāli, it has not been received and should be received again.”

1.­56

“If the monk who has received a lifting of restrictions were to die on the way, has the lifting of restrictions been received or not?”

“Upāli, it has not been received and should be received again.”

1.­57

The remaining contingencies should be expressed at length, as in the earlier Chapter on the Restoration Rite.69


1.­58

The venerable Upāli asked the Blessed Buddha, “Honorable One, what should a monk living alone at a site do on the fifteenth, the day of lifting restrictions?”

1.­59

“Upāli, on the fifteenth, the day of lifting restrictions, that monk should sprinkle the temple floor with water, sweep it, spread a fresh paste of dung over it, set up a lion throne, set out a seat, [F.226.b] and announce as best he can the opportunity to listen to the Dharma.70 After that, he should sit in the highest place around and look into the four directions.

1.­60

“If pure, like-minded monks should come, he should say to them, ‘O venerable ones! Come quickly! It is the fifteenth, the saṅgha’s lifting of restrictions, so let you and I sit together and lift restrictions.’

1.­61

“If this occurs, then all is well. If it does not, then that monk, having sat upon his seat, should rouse the following intention, and say, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions. As it is also the fifteenth, the day of lifting restrictions, for me, I, the monk named so-and-so, sanction my lifting of restrictions. When I find a saṅgha assembly, I will participate in the lifting of restrictions together with the saṅgha assembly.’71

1.­62

“It should be sanctioned a second and a third time.

1.­63

“Where two monks are staying together, they should take turns professing to one another.

1.­64

“Likewise, where three monks are staying together, they should take turns professing to each other.

1.­65

“Where four monks are staying together, they should make a motion and perform the lifting of restrictions. A monk who directs the lifting of restrictions should not be appointed.

1.­66

“Where five monks are staying together, they should make a motion and perform the lifting of restrictions. A monk who directs the lifting of restrictions should be appointed but a sick monk’s lifting of restrictions should not be received.

1.­67

“Where six or more monks are staying together, they should make a motion and perform the lifting of restrictions. A monk who directs the lifting of restrictions should be appointed and a sick monk’s lifting of restrictions should be received.”


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.­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.­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.

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.­4

ascetic

Wylie:
  • dge sbyong
Tibetan:
  • དགེ་སྦྱོང་།
Sanskrit:
  • śramaṇa AS

Definition from the 84000 Glossary of Terms:

A general term applied to spiritual practitioners who live as ascetic mendicants. In Buddhist texts, the term usually refers to Buddhist monastics, but it can also designate a practitioner from other ascetic/monastic spiritual traditions. In this context śramaṇa is often contrasted with the term brāhmaṇa (bram ze), which refers broadly to followers of the Vedic tradition. Any renunciate, not just a Buddhist, could be referred to as a śramaṇa if they were not within the Vedic fold. The epithet Great Śramaṇa is often applied to the Buddha.

Located in 12 passages in the translation:

  • 3.­16-17
  • 3.­20
  • 3.­22-23
  • 3.­26
  • 3.­29
  • 3.­32
  • 3.­35
  • 3.­38
  • n.­111
  • g.­68
g.­5

at ease in pledging to settle for the rains

Wylie:
  • bde ba la reg par dbyar gnas par dam bcas
Tibetan:
  • བདེ་བ་ལ་རེག་པར་དབྱར་གནས་པར་དམ་བཅས།
Sanskrit:
  • sukhasparśaviharaṇa AS

A saṅgha at ease is a properly functioning monastic community, where official acts of the saṅgha, but especially the restoration rite, are observed. Kalyāṇamitra twice glosses the phrase “be at ease.” In the first example, he explains that monks are at ease in the knowledge that so long as they are on site, they will never be considered “separated from” their mantle, which would otherwise entail a fault. In a subsequent gloss, he writes that “to be at ease” means “to obtain purity” and hence “the joy felt due to the remission of one’s offenses.” This describes the state of a monastic who has made amends for their offenses. See Kalyāṇamitra (F.313.b–314.a): dge slong rnams bde ba la reg par gnas pa zhes bya ba ni las ’grub pa dang/ kha na ma tho ba med par ’gyur ba‘i phyir ro, and F.318.a: bde ba la reg pa zhes bya ba ni rnam par dag pa thob pa ste/ ltung ba dang bral ba’i rgyus yid yongs su dga’ ba’ o.

Located in 4 passages in the translation:

  • 1.­8-10
  • 1.­12
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.­12

confessable offense

Wylie:
  • so sor bshags pa
Tibetan:
  • སོ་སོར་བཤགས་པ།
Sanskrit:
  • pratideśanīya AS

The fourth and second least severe class of monastic offense. The Buddha prohibited four such acts for monks.

Located in 6 passages in the translation:

  • 3.­52
  • 3.­62
  • 3.­66
  • 3.­71
  • n.­97
  • g.­57
g.­13

consent

Wylie:
  • ’dun pa
Tibetan:
  • འདུན་པ།
Sanskrit:
  • chanda AS

A monastic absent from any official act of the saṅgha (except the demarcating of a boundary, which is done to establish a monastic site) must first send word they consent to any formal actions taken in their absence. Such consent is sent by proxy. If a monastic cannot attend the Rite of Restoration or the Rite of Lifting Restrictions, they must convey a profession of their purity as well as their consent to the act. A monastic gives consent so that the saṅgha can have a quorum when performing official acts. A profession of purity is required from all monastics within a boundary before the Prātimokṣa Sūtra can be recited during the Rite of Restoration. See Kalyāṇamitra (F.318.a–b).

Located in 2 passages in the translation:

  • 1.­52
  • n.­65
g.­16

defeat

Wylie:
  • pham pa
  • phas pham pa
Tibetan:
  • ཕམ་པ།
  • ཕས་ཕམ་པ།
Sanskrit:
  • pārājika AS

One of five types of offense a monk can incur. A defeat involves a “complete lapse” (Tib. nyams; Skt. vipatti) of the Prātimokṣa Vow, which might be incurred in one of four ways. Hence, a monk must refrain from each of the four defeats. A monk who incurs a defeat may request and be “given a training” (Tib. bslab pa byin pa; Skt. śikṣādatta), which allows him to continue living among the saṅgha in a position subordinate to monks and nuns. If a defeated monk does not request and receive a training, he forfeits his “common living” (Tib. gnas pa; Skt. saṃvāsa) in the saṅgha, that is, his right to a share of the saṅgha’s resources, beginning with dwellings, food, robes, and medicine.

Located in 7 passages in the translation:

  • 3.­52
  • 3.­62-63
  • 3.­71
  • g.­58
  • g.­63
  • g.­71
g.­18

enemy

Wylie:
  • phas kyi rgol ba
Tibetan:
  • ཕས་ཀྱི་རྒོལ་བ།
Sanskrit:
  • pratyamitra AS

Located in 3 passages in the translation:

  • 1.­13
  • 3.­50
  • n.­38
g.­19

gaṇḍī beam

Wylie:
  • gaN+DI
Tibetan:
  • གཎྜཱི།
Sanskrit:
  • gaṇḍī AS

In The Chapter on the Restoration Rite, the Buddha states that the gaṇḍī beam may be used in five ways: to summon the saṅgha, for formal acts, for the dead, for meditation, and for danger. See also The Gaṇḍī Sūtra (Toh 298), where the Buddha describes the gaṇḍī beam’s use and characteristics.

Located in 1 passage in the translation:

  • 1.­18
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.­21

having stored

Wylie:
  • mkhos su phab ste
Tibetan:
  • མཁོས་སུ་ཕབ་སྟེ།
Sanskrit:
  • pratiśāmayya AS

Kalyāṇamitra explains that monks stored their robes and bowls in specified or individual spots in the dwelling. See F.223.b: lhung bzed dang chos gos mkhos su phab nas zhes bya ba ni so sor des pa’i gnas su rnam par bzhag nas so and F.268.b: mkhos su dbab pa zhes bya ba ni gnas khang du ’jug tu gzhug pa’o.

Located in 1 passage in the translation:

  • 1.­5
g.­22

Honorable One

Wylie:
  • btsun pa
Tibetan:
  • བཙུན་པ།
Sanskrit:
  • bhadanta AS

One of the standard epithets of the Buddha Śākyamuni, and also a term of respect used for Buddhist monks, akin to the modern address “bhante.”

Located in 10 passages in the translation:

  • 1.­7
  • 1.­9
  • 1.­11-12
  • 1.­39
  • 1.­43
  • 1.­54
  • 1.­58
  • 3.­43
  • 5.­3
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.­28

make an oath professing he is a householder

Wylie:
  • dbyar gyis ’che
Tibetan:
  • དབྱར་གྱིས་འཆེ།
Sanskrit:
  • āgārikatvaṃ pratijānāti AS

Located in 1 passage in the translation:

  • 1.­55
g.­29

mātṛkā

Wylie:
  • ma mo
  • ma mo lta bu
Tibetan:
  • མ་མོ།
  • མ་མོ་ལྟ་བུ།
Sanskrit:
  • mātṛkā AS

In the Mūlasarvāstivāda Vinaya, mātṛkā (Tib. ma mo, Eng. “mother”) is frequently used as a name for the Basket of Abhidharma.

Located in 12 passages in the translation:

  • i.­14
  • 1.­15
  • 3.­12
  • 3.­14
  • 3.­56-61
  • n.­46
  • n.­107
g.­30

matter at hand

Wylie:
  • dris pa’i tshig
Tibetan:
  • དྲིས་པའི་ཚིག
Sanskrit:
  • pṛṣṭavācika AS

Before a formal gathering of the saṅgha, the matter at hand requiring the monks’ presence is announced. After this the gaṇḍī is struck to summon the monks to the meeting.

Located in 1 passage in the translation:

  • 1.­18
g.­31

misdeed

Wylie:
  • nyes byas
Tibetan:
  • ཉེས་བྱས།
Sanskrit:
  • duṣkṛta AS

The fifth and least severe of the five kinds of offense monks might incur. The Buddha spoke of 112 such acts for monks.

Located in 6 passages in the translation:

  • 3.­52
  • 3.­62
  • 3.­67
  • 3.­71
  • n.­97
  • g.­57
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.­36

monk who has taken a support

Wylie:
  • gnas ’cha’ ba’i dge slong
Tibetan:
  • གནས་འཆའ་བའི་དགེ་སློང་།
Sanskrit:
  • niśrayagrahaṇo bhikṣuḥ AS

Monks and nuns must have a mentor or “support” (Tib. gnas; Skt. niśraya) for five years after ordination. If the preceptor cannot serve as support then the monastic must take support from an elder, who becomes the new monastic’s “support instructor" (Tib. gnas kyi slob dpon; Skt. niśrayācārya).

Located in 1 passage in the translation:

  • 1.­15
g.­37

monk who receives a lifting of restrictions

Wylie:
  • dgag dbye len pa’i dge slong
Tibetan:
  • དགག་དབྱེ་ལེན་པའི་དགེ་སློང་།
Sanskrit:
  • pravāraṇāgrāhako bhikṣuḥ AS

Located in 1 passage in the translation:

  • 1.­51
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.­43

night is fading

Wylie:
  • nam nangs
Tibetan:
  • ནམ་ནངས།
Sanskrit:
  • nirgacchantī rātriḥ AS

The translation follows the Sanskrit: nirgacchati ratri. The Tibetan might be rendered “first light.”

Located in 1 passage in the translation:

  • 1.­45
g.­44

nun

Wylie:
  • dge slong ma
Tibetan:
  • དགེ་སློང་མ།
Sanskrit:
  • bhikṣuṇī AS

Definition from the 84000 Glossary of Terms:

The term bhikṣuṇī, often translated as “nun,” refers to the highest among the eight types of prātimokṣa vows that make one part of the Buddhist assembly. The Sanskrit term bhikṣu (to which the female grammatical ending ṇī is added) literally means “beggar” or “mendicant,” referring to the fact that Buddhist nuns and monks‍—like other ascetics of the time‍—subsisted on alms (bhikṣā) begged from the laity. In the Tibetan tradition, which follows the Mūlasarvāstivāda Vinaya, a bhikṣuṇī follows 364 rules and a bhikṣu follows 253 rules as part of their moral discipline.

For the first few years of the Buddha’s teachings in India, there was no ordination for women. It started at the persistent request and display of determination of Mahāprajāpatī, the Buddha’s stepmother and aunt, together with five hundred former wives of men of Kapilavastu, who had themselves become monks. Mahāprajāpatī is thus considered to be the founder of the nun’s order.

Located in 19 passages in the translation:

  • i.­8
  • i.­15
  • i.­17-18
  • 1.­33
  • 1.­55
  • n.­10
  • n.­12
  • n.­42
  • n.­59
  • g.­3
  • g.­16
  • g.­24
  • g.­27
  • g.­36
  • g.­60
  • g.­63
  • g.­67
  • g.­76
g.­46

perfumed sanctuary

Wylie:
  • dri gtsang khang
Tibetan:
  • དྲི་གཙང་ཁང་།
Sanskrit:
  • gandhakuṭī AS

A special room or shrine dedicated to a buddha, intended as both residence and reliquary. A common feature especially in rock-cut temples.

Located in 1 passage in the translation:

  • 1.­15
g.­47

person labeled a paṇḍaka

Wylie:
  • ma ning
Tibetan:
  • མ་ནིང་།
Sanskrit:
  • paṇḍaka AS

The five types of persons labeled a paṇḍaka are intersex persons, rhythm-consecutive persons, sexually submissive persons, persons with a cuckold fetish, and persons with a sexual disability. See the glossary definitions for this term and its subcategories in The Chapter on Going Forth (Toh 1, ch. 1).

Located in 1 passage in the translation:

  • 1.­55
g.­48

person who has undergone castration

Wylie:
  • za ma
Tibetan:
  • ཟ་མ།
Sanskrit:
  • ṣaṇḍa AS
  • ṣaṇḍha AS

One of the five types of persons labeled a paṇḍaka (q.v., see also the definition in The Chapter on Going Forth, Toh 1, ch. 1), all of whom are barred from joining the renunciate order. “Persons who have undergone castration” form a subset of the last of the five groups, “persons with a sexual disability” (Tib. nyams pa’i ma ning). Kalyāṇamitra explains that a “person with a sexual disability” is “one whose [reproductive potency] has been impaired through having his male sex organ cut off, etc.” (Kalyaṇamitra F.349.b: nyams pa’i ma ning zhes bya ba ni pho’i dbang po bcad pa la sogs pas nyams par ’gyur ba gang yin pa’o) while “a person who has undergone castration is one whose potency has diminished or lacks seminal fluid due to having undergone castration” (F.249.b: za ma zhes bya ba ni rlig pa phyung ba’i nyes pas mthu nyams pa’am sa bon med pa’o).

Located in 1 passage in the translation:

  • 1.­55
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.­55

rules of customary conduct

Wylie:
  • kun tu spyod pa’i chos
Tibetan:
  • ཀུན་ཏུ་སྤྱོད་པའི་ཆོས།
Sanskrit:
  • āsamudācāriko dharmaḥ AS

This term is frequently used in the Mūlasarvāstivāda Vinaya to define the rights and responsibilities of positions within the administration of monasteries. It is also used, as here, to stipulate monastics’ regular obligations, from hygiene to training. This word appears in several variants, including rig pa spyod pa can.

Located in 4 passages in the translation:

  • 1.­27
  • 1.­48
  • 1.­51
  • n.­54
g.­57

sanction

Wylie:
  • byin gyis brlabs
Tibetan:
  • བྱིན་གྱིས་བརླབས།
Sanskrit:
  • adhiṣṭhāya AS

When a monk cannot participate in a proper restoration rite, he must sanction it. This is only a temporary “excusal” though, since the monk pledges to attend the next restoration rite he can. See Kalyāṇamitra F.318.a.2: byin gyis brlab po zhes bya ba ni dus gzhan du bya ba’i phyir dang/ gzhan par bya ba’o. Certain items (such as the three robes and the begging bowl) must also be “sanctioned” by the preceptor at ordination or later by the monk if he has left them elsewhere overnight. And, citing a passage from The Chapter on the Restoration Rite (Toh 1, ch. 2, , 3.­37–3.­41), Kalyāṇamitra (Toh 4113, F.244.a) 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.

Located in 6 passages in the translation:

  • 1.­61-62
  • 3.­52
  • 3.­71
  • n.­97
  • g.­70
g.­58

saṅgha remnant

Wylie:
  • dge ’dun lhag ma
Tibetan:
  • དགེ་འདུན་ལྷག་མ།
Sanskrit:
  • saṃghāvaśeṣa AS

One of five types of offense a monk can incur. Second only to a defeat in severity, there are thirteen such offenses. After monastics incur a saṅgha remnant, they must complete a “probation” (Skt. mānāpya; Tib. mgu ba) or, if the offense was initially concealed, a “penance” (Skt. parivāsa; Tib. spo ba) followed by probation. During this time, the offending monk loses certain privileges and must perform menial tasks. Upon completion of this period of probation and penance, the saṅgha may then rescind the punishment with an “act of recission” (Tib. dbyung ba’i las; Skt. āvarhaṇa / āvarhaṇakarman).

Located in 8 passages in the translation:

  • 3.­52
  • 3.­62
  • 3.­64
  • 3.­71
  • n.­97
  • n.­100
  • g.­57
  • g.­71
g.­61

silence

Wylie:
  • kha rog
Tibetan:
  • ཁ་རོག
Sanskrit:
  • —

Located in 3 passages in the translation:

  • i.­4
  • 1.­13
  • n.­40
g.­62

simple atonement

Wylie:
  • ltung ba ’ba’ zhig pa
Tibetan:
  • ལྟུང་བ་འབའ་ཞིག་པ།
Sanskrit:
  • śuddha-prāyaścittika AS

The second of two types of transgression, the third most severe class of monastic offense. The Buddha prohibited ninety such acts for monks.

Located in 3 passages in the translation:

  • n.­97
  • g.­57
  • g.­69
g.­63

someone denied the common living

Wylie:
  • gnas par mi bgyi ba
Tibetan:
  • གནས་པར་མི་བགྱི་བ།
Sanskrit:
  • asaṃvāsika AS

A monk is denied the “common living” (Tib. gnas pa; Skt. saṃvāsa) after incurring a “defeat” (Tib. phas pham pa; Skt. pārājikā). Here, “common living” denotes a monk’s right to a share of the saṅgha’s resources, beginning with dwellings, food, robes, and medicine. A monk who incurs a defeat may request and be “given a training” (Tib. bslab pa byin pa; Skt. śikṣādatta), which allows him to share in the saṅgha’s common living but in a position subordinate to monks and nuns. If a defeated monk does not request and receive a training, he forfeits his right to the “common living” and hence his livelihood in the saṅgha.

Located in 1 passage in the translation:

  • 1.­55
g.­64

someone living under false pretenses

Wylie:
  • rku thabs su gnas pa
Tibetan:
  • རྐུ་ཐབས་སུ་གནས་པ།
Sanskrit:
  • steyasaṃvāsika AS

Someone who pretends to have been ordained although they have not.

Located in 1 passage in the translation:

  • 1.­55
g.­65

someone outside the common living

Wylie:
  • tha dad du gnas pa
Tibetan:
  • ཐ་དད་དུ་གནས་པ།
Sanskrit:
  • nānāsaṃvāsika AS

A person is outside the “common living” of the saṅgha either (1) by dint of the deviant attitudes that they hold, or (2) because they are serving out a suspension imposed by the saṅgha. A monk on suspension must endure a loss of privileges, listed in The Book of Supplements (Vinayottaragrantha, Toh 7a), F.277.b–278.a. The saṅgha can rescind this suspension and reinstate the monk to full status, unless the monk is intransigent and unrepentant, in which case he remains “outside the common living.”

Located in 1 passage in the translation:

  • 1.­55
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.­67

support

Wylie:
  • gnas
Tibetan:
  • གནས།
Sanskrit:
  • niśraya AS

A “support” is the preceptor (Tib. mkhan po; Skt. upādhyāya) of a new renunciant or ordained person, who is called the preceptor’s “ward” (Tib. lhan gcig gnas pa; Skt. sārdhaṃvihārin). For at least five years after ordination, monastics newly admitted to the saṅgha must live with or near a monastic mentor or “support.” If a new monk or nun wishes to travel while their mentor does not (or vice versa), the monk or nun must take a new support from among the saṅgha elders at their final destination. 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 pa; Skt. antevāsika). See The Chapter on Going Forth (Toh 1, ch. 1, 1.628–1.678).

Located in 6 passages in the translation:

  • i.­15
  • n.­42
  • n.­98
  • g.­3
  • g.­36
  • g.­76
g.­68

tīrthika

Wylie:
  • mu stegs can
Tibetan:
  • མུ་སྟེགས་ཅན།
Sanskrit:
  • tīrthika AS

This term was used in Buddhist texts to refer to contemporary religious or philosophical orders, including Brahmanical traditions as well as non-Brahmanical traditions such as the Jains, Jaṭilas, Ājīvikas, and Cārvākas. Initially, the term tīrthika or tīrthya may have referred to non-Brahmanic ascetic orders. In Buddhist usage, the term generally carries a pejorative connotation and serves as a marker of differentiation between “us” and “them.”

Located in 2 passages in the translation:

  • 1.­13
  • 1.­55
g.­69

transgression

Wylie:
  • ltung byed
Tibetan:
  • ལྟུང་བྱེད།
Sanskrit:
  • pāyantika AS

The category of “transgression” (Tib. ltung byed; Skt. pāyantika; Ch. 波逸底迦) includes “transgressions requiring forfeiture” (Tib. spong ba’i ltung byed; Skt. naihsargikā-pāyantika) and “simple atonements” (Tib. ltung byed ’ba’ zhig pa; Skt. śuddha-prayāścittaka).

Located in 6 passages in the translation:

  • 3.­52
  • 3.­62
  • 3.­65
  • 3.­71
  • g.­62
  • g.­70
g.­70

transgression requiring forfeiture

Wylie:
  • spong ba’i ltung byed
Tibetan:
  • སྤོང་བའི་ལྟུང་བྱེད།
Sanskrit:
  • naiḥsargika­pātayantika AS

One of two types of transgression, the third most severe class of monastic offense. A transgression requiring forfeiture must be sanctioned and whatever object in excess of allowances (Tib. byin gyis brlab pa; Skt. adhiṣṭhāna) must be forfeited. The Buddha prohibited thirty such acts for monks.

Located in 3 passages in the translation:

  • n.­97
  • g.­57
  • g.­69
g.­73

Upāli

Wylie:
  • nye ba ’khor
Tibetan:
  • ཉེ་བ་འཁོར།
Sanskrit:
  • upāli AS

Originally a court barber in Kapilavastu, he went forth as a monk along with other young men of the Śākya royal household and became a great upholder of monastic discipline. He recited the vinaya at the First Council following the Buddha’s passing.

Located in 16 passages in the translation:

  • i.­12
  • 1.­43-44
  • 1.­54-56
  • 1.­58-59
  • 3.­43-47
  • 5.­3-4
  • 5.­9
g.­74

veranda

Wylie:
  • bang rim
Tibetan:
  • བང་རིམ།
Sanskrit:
  • pariṣandā AS

Located in 1 passage in the translation:

  • 1.­51
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
g.­76

ward

Wylie:
  • lhan gcig gnas pa
Tibetan:
  • ལྷན་གཅིག་གནས་པ།
Sanskrit:
  • sārdhaṃvihārin 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.­3
  • g.­67
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