The Chapter on Lifting Restrictions
Monk
Toh 1-3
Degé Kangyur, vol. 1 (’dul ba, ka), folios 221.b–237.b
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Table of Contents
Summary
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.
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.
Acknowledgements
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.
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.
Text Body
The Chapter on Lifting Restrictions
Monk
For what reason is the lifting of restrictions recited once?
Hemorrhoids
“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.’
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.”
Rains
“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, a great many seats may be spread out with no canopy overhead as rain falls or looks as if it will. Considering this, the monk who directs the lifting of restrictions may think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and a great many seats are spread out with no canopy overhead as rain falls or looks as if it will. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, I will not be able to collect the seats without their getting wet! Oh dear! I will [F.228.a] direct the lifting of restrictions with the lifting of restrictions recited once.’
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.”
King
“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, the king, together with his queens, princes, ministers, armed forces, city folk, and country folk, may come to the park, where the king offers the saṅgha a large quantity of cloth and material goods, and the queens, princes, ministers, armed forces, city folk, and country folk too may offer the saṅgha a large quantity of cloth and material goods, so that the monk crier76 would tire from reciting dedications throughout the night.77 Considering this, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and the king, together with his queens, princes, ministers, armed forces, city folk, and country folk, have come to the park. Because the king is offering the saṅgha a large quantity of cloth and material goods, and the queens, princes, ministers, armed forces, city folk, and country folk also is offering the saṅgha a large quantity of cloth and material goods, the monk crier would tire from reciting dedications throughout the night. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, the lifting of restrictions will not be finished before dawn! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.”
The Ascertainment of Sweet Dharmas
“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, the monks who sweetly explain the sweet Dharma may be tired from chanting the nine sweet dharmas78 [F.228.b] throughout the night. Considering this, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and the monks who sweetly explain the sweet Dharma may be tired from chanting the nine sweet dharmas throughout the night. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, the lifting of restrictions will not finish before dawn! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, the monks who uphold the sūtras, those who uphold the vinaya, and those who uphold the mātṛkā may be tired from their expounding upon the Dharma throughout the night.79 Considering this, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and the monks who uphold the sūtras, those who uphold the vinaya, and those who uphold the mātṛkā are tired from their expounding upon the Dharma throughout the night. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, the lifting of restrictions will not finish before dawn! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, a dispute about one of the four matters of dispute may occur among the saṅgha.80 The monks who uphold the sūtras, those who uphold the vinaya, and those who uphold the mātṛkā may be tired from calming, quelling, and quieting disputes by using the seven means to quell disputes.81 [F.229.a] Considering this, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and a dispute about one of the four matters of dispute among the saṅgha has occurred. The monks who uphold the sūtras, those who uphold the vinaya, and those who uphold the mātṛkā are tired from calming, quelling, and quieting disputes by using the seven means to quell disputes. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, the lifting of restrictions will not finish before dawn! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.”
Matters Considered to Act as an Obstacle to the Saṅgha
“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, the king may ready the four branches of his armed forces—elephant corps, cavalry, chariot corps, and infantry—and come to the park’s gates, whence he hurls curses, saying, ‘Sirs! Capture the Śākyan ascetics! Kill them! Bind them! Drive them away! May my elephant handlers, horsemen, charioteers, bricklayers,82 standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!’
“Considering this, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and the king, having readied the four branches of his armed forces—elephant corps, cavalry, chariot corps, and infantry—has arrived at the park’s gates, whence he has hurled curses, [F.229.b] saying, “Sirs! Capture the Śākyan ascetics! Kill them! Bind them! Drive them away! May my elephant handlers, horsemen, charioteers, bricklayers, standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!” If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! Oh dear! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, bandits may, having ransacked a town, a city, or the countryside,83 arrive at the park’s gates, slaughter a bull, a buffalo, or goats, and smear their limbs with blood before sending the monks a messenger who says, ‘Noble ones! Get out! We must camp here.’
“Considering this, the monk who directs the lifting of restrictions might think,84 ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and bandits, having ransacked a town, a city, or the countryside, have arrived at the park’s gates, slaughtered a bull, a buffalo, or goats, and smeared their limbs with blood before sending the monks a messenger who said, “Noble ones! Get out! We must camp here.” If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! I should [F.230.a] direct the lifting of restrictions with the lifting of restrictions recited once.’
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, a childish, foolish, ignorant, and unskilled latecomer might scold, insult, or touch a woman or girl of good family in a village or on the way to a village. Outraged, the local people might arrive at the park’s gates, whence they hurl curses, saying, ‘Sirs! Capture the Śākyan ascetics! Kill them! Bind them! Drive them away! May the king’s elephant handlers, horsemen, charioteers, bricklayers, standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!’
“Considering this, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and a childish, foolish, ignorant, and unskilled latecomer has scolded, insulted, or touched a woman or girl of good family in a village or on the way to a village. Outraged, the local people have arrived at the park’s gates, whence they hurl curses, saying, “Sirs! Capture the Śākyan ascetics! Kill them! Bind them! Drive them away! May the king’s elephant handlers, horsemen, charioteers, bricklayers, standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!” If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, [F.230.b] and my holy living! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
“Another reason for the lifting of restrictions recited once: On the fifteenth, the day of lifting restrictions, a monastery may have been built in a place inhabited by nonhumans.85 A childish, foolish, ignorant, and unskilled latecomer might scatter or throw his feces, urine, phlegm, snot, or vomit, or leave bedding soiled with semen or filth there. Outraged, the nonhumans might then descend upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places.86
“Considering that, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and this monastery has been built in a place inhabited by nonhumans. A childish, foolish, ignorant, and unskilled latecomer has scattered or thrown his feces, urine, phlegm, snot, or vomit, or left bedding soiled with semen or filth here. Outraged, the nonhumans have descended upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once— [F.231.a] that is the reason for the lifting of restrictions recited once.
“Another reason for the lifting of restrictions recited once: A monastery may have been built in a place inhabited by beasts of prey, and a childish, foolish, ignorant, and unskilled latecomer might scatter or throw his feces, urine, phlegm, snot, or vomit, or leave bedding soiled with semen or filth there. Outraged, the beasts of prey might then descend upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places.
“Considering that, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and this monastery has been built in a place inhabited by beasts of prey. A childish, foolish, ignorant, and unskilled latecomer has scattered or thrown his feces, urine, phlegm, snot, or vomit, or left bedding soiled with semen or filth here. Outraged, the beasts of prey have descended upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! I should direct the lifting of restrictions with the lifting of restrictions recited once.’87
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once. [F.231.b]
“Another reason for the lifting of restrictions recited once: A monastery may have been built in a place inhabited by nāgas, and a childish, foolish, ignorant, and unskilled latecomer might scatter or throw his feces, urine, phlegm, snot, or vomit, or leave bedding soiled with semen or filth there. Outraged, the nāgas might then descend upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places.
“Considering that, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions, and this monastery has been built in a place inhabited by nāgas. A childish, foolish, ignorant, and unskilled latecomer has scattered or thrown his feces, urine, phlegm, snot, or vomit, or left bedding soiled with semen or filth here. Outraged, the nāgas have descended upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
“Another reason for the lifting of restrictions recited once: A monastery may be built in a forest, where a fire could break out, burning the town, the city, the capital, and the surroundings, [F.232.a] along with the village, the walkway, the hall, and the gatehouse, pressing in upon the monastery itself and its surroundings.
“Considering that, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions. This monastery has been built in a forest where a fire has broken out, and it is burning the town, the city, the capital, and the surroundings, along with the village, the walkway, the hall, and the gatehouse, pressing in upon the monastery itself and its surroundings. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once. [B16]
“Another reason for the lifting of restrictions recited once: A monastery may have been built in the middle of a marsh, and heavy rains on the steep mountain slopes above could wash away the town, the city, the capital, and the surroundings, along with the village, the walkway, the hall, and the gatehouse, leaving the monastery inundated with water.
“Considering that, the monk who directs the lifting of restrictions might think, ‘Today is the fifteenth, the saṅgha’s lifting of restrictions. This monastery has been built on marshy land, and the heavy rains on the steep mountain slopes above have washed away the town, the city, the capital, and the surroundings, [F.232.b] along with the village, the walkway, the hall, and the gatehouse, leaving the monastery inundated with water. If I direct the lifting of restrictions by reciting the lifting of restrictions three times, it will become a hindrance to my life, my ascetic way, and my holy living! I should direct the lifting of restrictions with the lifting of restrictions recited once.’
“Suppose he then directs the lifting of restrictions with the lifting of restrictions recited once—that is the reason for the lifting of restrictions recited once.
“For what reason is the lifting of restrictions repeated twice? In the event there is no opportunity to repeat the lifting of restrictions three times, in that case the lifting of restrictions is repeated twice.
“For what reason is the lifting of restrictions repeated thrice? Under normal conditions.
“For what reason is there a lifting of restrictions as an assembly? Villagers may flee from danger posed by an army disturbing the forest. In that case, the monks should put their robes into a satchel,88 look at one another, and say, ‘Venerable ones, although today is the fifteenth, the saṅgha’s lifting of restrictions, we will lift restrictions when we have obtained a quorum of saṅgha.’ Then they should leave. This is the reason for the lifting of restrictions as an assembly.”
A Well-Gathered Assembly
Upāli asked the Blessed Buddha, “Honorable One, if the monks make the following rule as they settle for the rains—‘Venerable ones, if a relative89 of any among us should arrive during the rains retreat, the lifting of restrictions should be extended to him’90—Honorable One, should such a lifting of restrictions be extended to him or not?”
“Upāli, it should be extended to him.”
“Should the lifting of restrictions be extended to him if he puts forward a matter but not a person?”91
“Upāli, it should not be extended. Say the following to him: [F.233.a] ‘Venerable one, we are not gathered and in a quorum for this purpose. So why, venerable one, do you put forward a matter but not a person? However, the Blessed One decreed the lifting of restrictions for the purpose of self-purification.92 If you desire this, you may stay and perform the lifting of restrictions.’ ”
“Should the lifting of restrictions be extended to him if he puts forward a person but not a matter?”
“Upāli, it should not be extended. Say the following to him: ‘Venerable one, we are not gathered and in a quorum for this purpose. So why, venerable one, do you put forward a person but not a matter? However, the Blessed One decreed the lifting of restrictions for the purpose of self-purification. If you desire this, you may stay and perform the lifting of restrictions.’ ”
“Should the lifting of restrictions be extended to him if he puts forward a person and a matter?”
“Upāli, it should not be extended. Say the following to him: ‘Venerable one, we are not gathered and in a quorum for this purpose. So why, venerable one, do you put forward a person and a matter? However, the Blessed One decreed the lifting of restrictions for the purpose of self-purification. If you desire this, you may stay and perform the lifting of restrictions.’ ”
“Should a lifting of restrictions be extended to him if he does not put forward a person and a matter?”
“Upāli, it should be extended to him.”
A summary:
The King Apprehends a Monk
“On the fifteenth, the day of lifting restrictions, if a monk has been apprehended by the king, a bandit, a rogue, a murderer, a brigand, or an enemy, the monks should send a messenger to him [F.233.b] with the following message: ‘This monk is our fellow brahmacārin, so release him.’ If he is released, it is well. If he is not, a second messenger should be sent with the following message: ‘This monk has some business with us, so release him.’ If he is released, it is well. If he is not, the monks should enter into the inner circle and perform the lifting of restrictions. On the following day, they should make efforts to secure his emancipation. If efforts are made, it is well. If efforts are not made, they will be guilty of a breach.”
The Ten Recollections
“On the fifteenth, the day of lifting restrictions, if a monk recalls an offense, that monk should properly make amends for the offense before a monk and then restrictions should be lifted. The procedure followed before lifting restrictions should be done as described at length in the group of ten from The Chapter on the Restoration Rite, where the Blessed One declares, ‘I do not declare this a hindrance to the restoration rite.’ ”93
The Seven Arising from Offenses
“On the fifteenth, the day of lifting restrictions, a monk may acknowledge94 an offense. If he acknowledges it to be a defeat, the offending monk should be removed95 and then restrictions lifted. If he acknowledges it to be a saṅgha remnant, restrictions should be lifted after sanctioning it.96 If he acknowledges it to be a transgression, a confessable offense, or a misdeed, he should disclose it and then restrictions should be lifted.
“On the fifteenth, the day of lifting restrictions, after some uncertainty has arisen about some matter, some may believe that the offense is unatonable, while others believe it to be atonable. Those who believe it to be unatonable should remove the offending monk and then restrictions should be lifted. Those who believe it to be atonable should make him make a resolution about it and then restrictions should be lifted.
“On the fifteenth, the day of lifting restrictions, after some uncertainty has arisen about an offense, some may say it is something that should be confessed, while others may say it is something that should be curbed.97 Those who say it is something that should be confessed should receive a confession [F.234.a] and then restrictions should be lifted. Those who say it is something that should be curbed should make him pledge to curb the behavior and then restrictions should be lifted.”
The Seven Arising from Prompts
“On the fifteenth, the day of lifting restrictions, a monk may prompt another monk. If the prompter is not restrained in body and speech, restrictions should be lifted after quashing and suppressing such a prompter. If the prompter is restrained in body but not in speech, restrictions should be lifted after quashing and suppressing such a prompter. If the prompter is restrained in speech but not in body, restrictions should be lifted after quashing and suppressing such a prompter, too.
“If the prompter is restrained in body and speech but he is not an upholder of the sūtras, an upholder of the vinaya, or an upholder of the mātṛkā, restrictions should be lifted after giving orders and instructions to the prompter.98
“If the prompter is restrained in body and speech and he is an upholder of the sūtras, an upholder of the vinaya, and an upholder of the mātṛkā, but is not an elucidator of the sūtras, is not an elucidator of the vinaya, and is not an elucidator of the mātṛkā, restrictions should be lifted after giving orders and instructions to the prompter.
“If the prompter is restrained in body and speech, is an upholder of the sūtras, the vinaya, and the mātṛkā, and is an elucidator of the sūtras, the vinaya, and the mātṛkā, but is not experienced in the sūtras, is not experienced in the vinaya, and is not experienced in the mātṛkā, restrictions should be lifted after giving orders and instructions to the prompter .99
“If the prompter is restrained in body and speech, is a upholder of the sūtras, the vinaya, and the mātṛkā, is an elucidator of the sūtras, the vinaya, and the mātṛkā, is experienced in the sūtras, the vinaya, and the mātṛkā, but is not skilled in the sūtras, is not skilled in the vinaya, and is not skilled in the mātṛkā, [F.234.b] restrictions should be lifted after giving orders and instructions to the prompter.
“If the prompter is restrained in body and speech, is an upholder of the sūtras, the vinaya, and the mātṛkā, is an elucidator of the sūtras, the vinaya, and the mātṛkā, is experienced in the sūtras, the vinaya, and the mātṛkā, is skilled in the sūtras, in the vinaya, and in the mātṛkā, but he knowingly teaches among the saṅgha what is improper to be proper, what is proper to be improper, what is not the vinaya to be the vinaya, and what is the vinaya to not be the vinaya, restrictions should be lifted after giving orders and instructions to the prompter.
“If the prompter is restrained in body and speech, is an upholder of the sūtras, the vinaya, and the mātṛkā, is an elucidator of the sūtras, the vinaya, and the mātṛkā, is experienced in the sūtras, the vinaya, and the mātṛkā, is skilled in the sūtras, the vinaya, and the mātṛkā, and does not knowingly teach among the saṅgha what is improper to be proper, what is proper to be improper, what is not the vinaya to be the vinaya, and what is the vinaya not to be the vinaya, the following should be said to that teacher:
“ ‘Venerable one, tell us who you are prompting. Was it a defeat, a saṅgha remnant, a transgression, a confessable offense, or a misdeed? Did it occur during the night, during the day, while on a path, while off a path, while going, while rising, while sitting, or while lying? Was it a defeat but not a saṅgha remnant, a transgression, a confessable offense, or a misdeed? Or was it a saṅgha remnant but not a defeat, a transgression, [F.235.a] a confessable offense, or a misdeed? Or was it a transgression and not a defeat, a saṅgha remnant, a confessable offense, or a misdeed? Or was it a confessable offense and not a defeat, a saṅgha remnant, a transgression, or a misdeed? Or was it a misdeed and not a defeat, a saṅgha remnant, a transgression, or a confessable offense?
“ ‘If it was a defeat, was it the first and not the second, third, or fourth type of defeat? Or was it the second and not the first, third, or fourth type of defeat? Or was it the third but not the first, second, or fourth type of defeat? Or was it the fourth and not the first, second, or third type of defeat?
“ ‘If it was a saṅgha remnant, was it the first and not the second through the thirteenth type of saṅgha remnant?100 Or was it the thirteenth and not the first, second, third through the twelfth type of saṅgha remnant?
“ ‘If it was a transgression, was it the first and not the second, third, through the ninetieth? Or was it the ninetieth and not the first, second, through the eighty-ninth type of transgression?
“ ‘If it was a confessable offense, was it the first and not the second, third, or fourth? Or was it the second and not the first, third, or fourth? Or was it the third and not the first, second, or fourth? [F.235.b] Or was it the fourth and not the first, second, or third type of confessable offense?
“ ‘If it was a misdeed, was it the first and not the second or third, through the last? Or was it the last and not the first or second, through the penultimate?
“ ‘Was it done during the night but not during the day? Or was it done during the day but not during the night? Was it done while off a path but not while on a path? Was it done while on a path but not while off a path? Was it done while going but not while sitting, rising, or lying? Was it done while sitting but not while going, rising, or lying? Was it done while lying but not while going, rising, or sitting? Or was it done while rising but not while lying, or sitting?’
“If, upon being well and truly cross-examined, counseled, and interrogated in this manner, the prompter contradicts his own account,101 he is not a prompter and the other monk has not been prompted. If, upon being well and truly cross-examined, counseled, and interrogated in this manner, the prompter does not contradict his own account, he is a prompter, and the other monk has been prompted.
“If the prompter does not contradict his own account, the prompted monk has been prompted and so he should be addressed in the following way: ‘Venerable one, describe your physical, verbal, and mental conditions at that time.’
“If he acknowledges it to be a defeat, he should be removed and then the restrictions should be lifted. If he acknowledges it to be a saṅgha remnant, restrictions should be lifted after sanctioning him. If he acknowledges it to be a transgression, a confessable offense, or a misdeed, [F.236.a] he should confess it and restrictions should then be lifted.”
Bibliography
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