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དབྱར་གྱི་གཞི།

The Chapter on the Rains
Notes

Varṣāvastu
འདུལ་བ་གཞི་ལས། དབྱར་གྱི་གཞི།
’dul ba gzhi las/ dbyar gyi gzhi
“The Chapter on the Rains” from The Chapters on Monastic Discipline
Vinayavastu Varṣāvastu

Toh 1-4

Degé Kangyur, vol. 1 (’dul ba, ka), folios 237.b–251.b

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co.

Table of Contents

ti. Title
im. Imprint
co. Contents
s. Summary
ac. Acknowledgements
i. Introduction
+ 4 sections- 4 sections
· Overview
· Structure and Contents
+ 2 sections- 2 sections
· The Rite
· Other Considerations
· Adaptations for Nuns
· The Text
tr. The Translation
+ 4 sections- 4 sections
p. Prologue
1. Settling for the Rains
+ 3 chapters- 3 chapters
· Permission for Settling for the Rains
· Udayana’s Departure
· Seven-Day Leave on Account of Business
2. Food
+ 10 chapters- 10 chapters
· Food
· Medicine
· Nurse
· Women
· Men
· Person Labeled a Paṇḍaka
· Images
· Buried Treasure
· Kin
· Should Leave on Account of Hindrances
3. Interrupting the Rains
+ 3 chapters- 3 chapters
· No Offense for Interrupting the Rains
· Those Who Pledge to Settle
· The Twelve for Earlier and the Twelve for Later
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 the Rains is the fourth of The Chapters on Monastic Discipline’s seventeen chapters. It sets out the Rite of Pledging to Settle for the Rains, in which monastics pledge to remain at a single site for the duration of the varṣā or summer rains. It concludes with a lengthy presentation of cases in which a monastic incurs no offense for interrupting the rains by prematurely leaving a site.

This is the third of the “Three Rites,” along with the Rite of Restoration and the Rite of Lifting Restrictions, which are set out in The Chapter on the Restoration Rite and The Chapter on Lifting Restrictions 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 the Tibetan and checked against the Sanskrit original and Yijing’s Chinese translation by Robert Miller. 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 the Rains is the fourth of the seventeen chapters in The Chapters on Monastic Discipline. It recounts the origins, timing, and procedures for the Rite of Pledging to Settle for the Rains, in which monastics pledge to remain at a single site for the duration of the varṣā or summer rains.

The preceding chapter has set out the Rite of Lifting Restrictions (pravāraṇa), which is 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 described in the present chapter, the chapters on these two rites appear in reverse order in The Chapters on Monastic Discipline.1

Structure and Contents

The Rite

Other Considerations

Adaptations for Nuns

The Text


Text Body

The Translation
From The Chapters on Monastic Discipline
The Chapter on the Rains

p.

Prologue

[F.237.b]


p.­1

A global summary14 of The Chapter on the Rains:

p.­2
Settling for the rains, food,
Interrupting the rains, the five,
Mirage, leaves, roots, sandals,
Rains, and the four leathers.15

1.

Settling for the Rains

1.­1

A summary:

1.­2
Permission for settling for the rains,
Udayana’s departure, and
Seven-day leave
For business.

Permission for Settling for the Rains

1.­3

The Blessed Buddha pledged to settle for the rains in Śrāvastī, in Prince Jeta’s Grove, Anāthapiṇḍada’s Park. Meanwhile, monks traveled and made their way through the countryside during the rains. When those monks who traveled and made their way through the countryside were not cautious, tīrthikas chastised, rebuked, and criticized the heedless and incautious monks,16 saying, “Sirs, the Śākyan ascetics are killers. These men do not balk at, shy away from, or avoid killing, for they travel and wander the countryside during the rains. When they travel and wander the countryside during the rains, they trample swarms of many tiny and minute creatures, thus depriving them of life. Even swallow chicks17 seasonally cower in their nests for the four rainy months. Cowering, they cringe and stay curled up.18 And if these shaven-headed ascetics do not understand even their basic pledges,19 who would give alms to them or even think to do so?”

Udayana’s Departure

Seven-Day Leave on Account of Business


2.

Food

2.­1

A summary:

2.­2
Food, medicine, a nurse;
Women, men, person labeled a paṇḍaka;
Images, buried treasure, kin, and
Should leave on account of hindrances.

Food

2.­3

“A monk who has pledged to settle for the rains might think, ‘I have pledged to settle for the rains at this site, yet there is no one to provide alms. If I get fatigued or die for want of alms, it would be a hindrance to my achieving what I have not yet achieved, [F.245.a] realizing what I have not yet realized, and manifesting what I have not yet manifested. Therefore, I should leave this site.’

Medicine

Nurse

Women

Men

Person Labeled a Paṇḍaka

Images

Buried Treasure

Kin

Should Leave on Account of Hindrances


3.

Interrupting the Rains

3.­1

A summary:

3.­2
No offense for interrupting the rains,
Those who pledge to settle, and
The twelve for the earlier and
The twelve for the later.

No Offense for Interrupting the Rains

3.­3

“A monk who has pledged to settle for the rains might see another monk communicating with, informing, coaching, and recruiting other monks, working to create a schism among the saṅgha.74 Knowing about this, he might think, ‘There is a potential for a schism in the saṅgha at this site during the rains.’75

Those Who Pledge to Settle

The Twelve for Earlier and the Twelve for Later


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. 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.­2
But see n.­24.
n.­3
These three months in Tibetan are dbyar zla ra ba, ’bring po, and tha chung.
n.­4
See Rotman 2008, n. 730. Bhādrapada in Tibetan is khrums kyi zla ba (Mahāvyutpatti 8267) or ston zla ra ba.
n.­5
Some sources say seven to eight days (Khenpo Shenga 2007, p. 263).
n.­6
I.e., with the entire saṅgha of monks staying at a particular site present. The quorum restoration is one of two kinds of restoration described in The Chapter on the Restoration Rite (Toh 1, ch. 2). Quorum restoration refers to the restoration rite held fortnightly on the upavasatha holiday. For more, see the introduction to The Chapter on the Restoration Rite (Toh 1, ch. 2), i.­23 and i.­48.
n.­7
Khenpo Shenga says the sixteenth of Śrāvana is also the sixteenth of the first month of autumn (Khenpo Shenga 2007, p. 263).
n.­8
Our translation “monk residence caretaker” is meant to reflect the broader sense of Tib. gnas mal; Skt. śayana, meaning “residence”, e.g. “remote residence” (Tib. bas mtha’ gnas mal; Skt. prāntaśayana). Note that this monk is responsible for the “dwelling/bedding and seating” (Skt. śayana and āsana). Schopen translates Skt. śayanāsanagrāhako bhikṣuḥ (Tib. gnas mal stobs pa’i dge slong) as the “monk holder of bedding and seating” (Schopen 2002, p. 364). This echoes Kalyāṇamitra, who writes that this monk must not be separated from the “bedding and seating” (Tib. mal cha and stan) (F.316.a): gnas mal bstabs pa zhes bya ba ni mal cha dang stan la sogs pa las mi dbral ba’o. In his excellent study of Buddhist monastic administration, Silk makes reference to the monk in charge of bedding and seats (Tib. gnas mal stobs pa’i dge slong; Skt. śayanāsanagrāhako bhikṣuḥ) and Ch. 分臥具苾芻 (fenyoju bichu) from Yijing (Taishō 1445); see Silk 2008, p. 201 and n. 15. This monk is also in charge of distributing keys to individual “dwellings” (Tib. gnas khang; Skt. layana). The monk residence caretaker is one of five types of “caretaker” (Tib. bstabs pa; Skt. parihāra) introduced in The Chapter on the Restoration Rite (Toh 1, ch. 2, 3.­3): (1) “site caretaker” (Tib. gnas bstabs pa; Skt. vastuparihāra); (2) “residence caretaker” (Tib. gnas mal bstabs pa; Skt. śayanāsanaparihāra); (3) “work caretaker” (Tib. las bstabs pa; Skt. karmaparihāra); (4) “supplies caretaker” (Tib. rnyed pa bstabs pa; Skt. lābhaparihāra); and (5) “attendant caretaker” (Tib. bsnyen bkur ba bstabs pa; Skt. upasthāyakaparihāra).
n.­9
Khenpo Shenga 2007, p. 263. See the introduction and translation of The Chapter on Lifting Restrictions (Toh 1, ch. 3).
n.­10
Residences and their furnishings are the subject of The Chapters on Monastic Discipline’s fifteenth chapter, The Chapter on Bedding and Seating. For a study and translation of the first half of this chapter into English, see Schopen 2000.
n.­11
Tib. skyes pa’i cho ga nyid bud med la kha spo ba dogs gsal dang bcas pa; and sngar skyes pa’i rab byung bsnyen rdzogs kyi cho gar bstan pa de nyid bud med la ’don pa spo ba, respectively, in Butön, vol. 21, F.59.b.1 (p. 258).
n.­12
Dharmamitra (Toh 4120, F.77.b): rdzogs par bsnyen pa la yang ji ltar shes par bya zhe na/ de’i phyir rdzogs par bsnyen pa la ni de gsol ba la sogs pa’i las byed pa las gzhan pa’i ’o zhes bya ba smras te/ rdzogs par bsnyen pa ni dge slong zhes bya ba’i gnas thams cad du dge slong ma zhes brjod par bya ste/ ’di ltar de gsol ba la sogs pa’i las byed pa zhes bya ba rdzogs par bsnyen pa gsol ba la sogs pa’i las byed pa’i dge slong smos pa gang yin pa’i dge slong las byed pa de ma gtogs pa de las gzhan pa’i gnas su dper na/ gsang ste ston pa dang/ mkhan po la sogs pa dge slong zhes smos pa der dge slong ma zhes brjod par bya’o.
n.­13
See Heirman 2008 and Kishino 2013 for Yijing and his translations into Chinese.
n.­14
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.­15
The Chapter on the Rains only treats the first three items mentioned in this index. The other items are discussed in the next chapter, The Chapter on Leather.
n.­16
Tib. mi sbed, perhaps Skt. na chādayati sma. Tib. ma bsrungs pa; Skt. agupta. Yijing has 不善護身 (Taishō 1445, 1041b03).
n.­17
Skt. cātaka. The Vassūpanāyikakkhandako, the Pāli parallel to the present chapter, reads khuddaka, defined as “a small singing bird.” Yijing’s translation contrasts the monks’ wanderings to the nesting of beasts and birds: 不異俗流然諸禽獸 (Taishō 1445, 1041b05).
n.­18
Yijing has 尚居巣穴不遠出外 (Taishō 1445, 1041b06). 
n.­19
Presumably referring to the Prātimokṣa injunction against taking life (Tib. srog bcad pa; Skt. prāṇivadha). Or, if that precept had yet to be formulated, then perhaps referring to ahiṃsa or “nonharming.” Yijing has 既無軌式 (Taishō 1445, 1041b07).
n.­20
The phrase “should pledge to settle for the rains” here translates the Tib. dbyar gnas par dam bca’ bar bya (Skt. varṣā upagantavyam). Close cognates of dbyar gnas dam bca’ ba, presumably simply representing alternative translations of the same Sanskrit forms, appear in the Mūlasarvāstivāda Vinaya, e.g., 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, varṣām 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 a single 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 bca’ bar bya might read “should pledge to a rainy season site.” The Tibetan-language sources thus 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.” The Tibetan translations emphasize the commitment made to undertake the rains retreat, alluded to by Kalyāṇamitra above. Yijing’s Chinese translation reads, “Therefore, I now make a rule that monks settle [or ‘do a retreat’] and stay in one place for three months” 我緣此事,今制苾芻作安居法,於三月中,住在一處 (Taishō 1445, 1041b08–09). Pali sources generally take upagacchati and its cognates in this context to mean “to undergo,” “to begin,” “to undertake.” In his translation of the Vassūpanāyikakkhandaka, Bhikkhu Brahmāli renders this with admirable economy and accuracy as “enter the rainy-season residence.” Thus, the Tibetan dbyar gnas dam bca’ bar bya could 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.” Note that Yijing’s translations also give typically economical forms (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.­21
As Kalyāṇamitra explains in his comments on The Chapter on the Restoration Rite, the “earlier rains” begin on the fifteenth of Āṣāḍha (Tib. dbyar zla ’bring po; P. āsāḷha; Ch. 五月), generally falling in June or July. The “later rains” begin on the fifteenth of Śrāvaṇa (Tib. dbyar zla tha chung; P. sāvaṇa). Kalyāṇamitra (F.316.a): gso sbyong bco lnga pa de nyid la zhes bya ba ni dbyar snga ma nye bar bsgrub pa dbyar zla ’bring po tshes bco lnga la’o/ /dbyar phyi ma zhes bya ba ni dbyar zla tha chungs tshes bcu drug go.
n.­22
The Sanskrit does not say “prompting” but rather “cause strife”: mā paścād antavarṣe raṇam utpādayiṣyati.
n.­23
Yijing: 大師教主先置一籌 (Taishō 1445, 1041c10). Khenpo Shenga, citing the shorter commentary, says an arhat’s tally stick is placed aside at this juncture before the other monks take theirs (Khenpo Shenga 2007, p. 263).
n.­24
Tib. stan gyi steng nas spags te; Skt. ardham āsanaṃ muktvā; Ch. 上座.
n.­25
The Sanskrit reads, “Novices should let their instructor or preceptor take the tally stick. After that, it should be handed down,” presumably to the novice. Tib. dge tshul rnams kyi tshul shing ni slob dpon nam/ mkhan pos blang bar bya’o; Skt. śrāmaṇerāṇām ācāryopapādhyāyaiḥ śalākā grāhayitavyāḥ | tataḥ paścād gaṇayitavyam. Chinese n/a.
n.­26
The Tibetan speaks of “site guardians” or “site caretakers” (Tib. gnas srung rnams kyis), while Yijing translates: 護寺天神籌, “divine spirits that protect the monastery” (Taishō 1445 1041c14). Presumably, the “site caretakers” of the Tibetan tradition refer to local resident spirits. This usage of gnas srung should be distinguished from human gnas bstabs pa or “site caretaker” who come from among the monastery’s residents (Tib. gnyug mar gnas pa; Skt. naivāsika). Following Y, Q, L, C, H: (gnas srung) rnams kyi instead of D: (gnas srung) rnams kyis. On a possible correlate to this term, see khang skyong, which Silk reconstructs as *vihāra-pāla (Silk 2008, p. 140), but Negi, citing Guṇaprabha’s Vinayasūtra, gives as equivalent to upadhivārika.
n.­27
Tib. ’dul ba dang ’gal ba’i nyes byas kyi ltung ba; Skt. vinayātisāriṇīṃ duṣkṛtām āpattiṃ; Ch. 越法罪 (Taishō 1445, 1041c23).
n.­28
That is, this same procedure is followed from most senior to most junior.
n.­29
“Monks who have taken a support” (Tib. gnas ’cha’ ba’i dge slong; Skt. niśrayagrahaṇo bhikṣuḥ) refers to monks in the first five to ten years after ordination, known as “monk wards” (Tib. dge slong lhan gcig gnas pa; Skt. sārdhaṃvihārī bhikṣuḥ) and “monk apprentices” (Tib. dge slong nye gnas pa; Skt. antevāsiko bhikṣuḥ). As typically younger monks, they would have more energy to wash large items of bedding. 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.­30
Tib. spyod yul gyi grong; Skt. gocaragrāma. Yijing: 今此住處有爾許人當依某甲爲施主,依某村坊爲乞食處 (Taishō 1445, 1042a15–1).
n.­31
Yijing’s translation states that the “manager” 營事人 (Tib. zhal ta pa and zhal ta byed pa; Skt. vaiyāpṛtyakara) is responsible for this inspection (Taishō 1445, 1042a17). This “manager” is presumably the monk residence caretaker mentioned above. For more on the monastic position of manager, see Silk 2008, pp. 26–33 and pp. 39–73.
n.­32
Tib. skyabs yod par zhugs te; Skt. channe praviśya; Ch. 入屏處.
n.­33
Tib. tshangs pa mtshungs par spyod pa mkhas pa dag; Skt. vijñāḥ sabrahmacāriṇāḥ; Ch. 同梵行者.
n.­34
So that material comforts do not undermine their monastic vocation.
n.­35
Yijing: 隣近村坊乞食之處 (Taishō 1445, 1042a18).
n.­36
Yijing’s translation states this slightly differently: 不生勞苦, “Will there be enough so that the alms do not run out?” (Taishō 1445, 1042a22).
n.­37
Tib. nang mtshams dang bcas pa’i gnas ’dir; Skt. asminn āvāse antaḥsīme; Yijing 於此住處界内 (Taishō 1445, 1042a28).
n.­38
Tib. gnas ral ba dang ’drums pa bcos pa’i slad du; Skt. khaṇḍaphuṭtapratisaṃskaraṇārtham; Ch. 若有圮裂穿壞, 當修補之.
n.­39
Tib. bdag dbyar ’di na mchis shing dbyar gyi gnas ni ’di lags so; Skt. iha me varṣā iha me varṣāvāsaḥ; Ch. 我於今夏。在此安居.
n.­40
Yijing translates that a monk should not remain outside the boundary overnight: 不應經宿 (Taishō 1445, 1042b06).
n.­41
Tib. de’i khyim na rang gi ’ching ba bag ma blangs nas; Skt. tasya gṛhakaḍatraṃ pratyupasthitam ātmano veṣṭanaṃ; Chinese n/a.
n.­42
Tib. chos gos byas pa dang ldan/chos gos zin pa dang ldan nas; Skt. kṛtacīvarā niṣṭhitacīvarāḥ; Chinese n/a.
n.­43
Neither the Tibetan nor Sanskrit separates the Buddha’s thinking and subsequent speaking of this consent, which one would expect. The English translation therefore follows Yijing’s Chinese, where these two acts are clearly delineated. See Yijing: 因集僧伽,告諸苾芻曰。於安居中有事須去出界外者應請七日乃至一日當去 (Taishō 1445, 1042c06–08).
n.­44
“Nun postulant” (Tib. dge slobs ma; Skt. śikṣamāṇā; Ch. 式叉摩拏) is missing in the Tibetan.
n.­45
Yijing’s translation does not speak of steady alms (Tib. mthun pa’i mchod sbyin brtan po; Skt. dhruvabhikṣā), but rather of providing much excellent food for monks who have nothing to eat or drink. See Yijing: 爲諸苾芻無飮食故多造上味美好飮食 (Taishō 1445, 1042c18–19).
n.­46
Tib. chos kyi grogs mdzod; Skt. dharmasakhi; Ch. 大徳助 (我功徳).
n.­47
Tib. rgyas par bklags sam bton par gyur nas; Skt. vistareṇoddiṣṭaṃ bhavati pravṛttaṃ ca. This may correspond to 略詮 (Taishō 1445, at 1043a04). But here, Yijing’s translation speaks of “writing or copying” the sūtras before making offerings: 若有鄔波索迦,或書寫蘇呾囉,及以修學,或寫摩[口*室]里迦,及以修學,并諸佛語 。既寫了,欲設供,來請苾芻 (Taishō 1445, 1042c29).
n.­48
“Having developed regret”: Tib. ’gyod par gyur nas; Skt. kaukṛtyam utpannaṃ bhavati. Yijing’s translation speaks not of regret but of doubt (除疑) in the shorter or longer explanations (略詮) of the sūtras: 若鄔波索迦,於略詮中并諸有疑,不能決了,欲問苾芻解其義句,設其飲食來請苾芻,為除疑故,得受持七日出界 (Taishō 1445, 1043a04).
n.­49
That is, to adjudicate what is proper and improper with respect to his conduct. Tib. chos dang mthun pa’i phyogs sten par bgyid; Skt. dharmeṇa pakṣaṃ bhajiṣyanti. Yijing’s translation states that the male lay vow holder is motivated by the wish to allay possible dangers to his wife and unborn child and wants to make an offering (供養) to the monks, thereby preventing the saṅgha from turning over their bowls (覆鉢) to him. Yijing: 若鄔波索迦,為妻有娠,恐生災難,欲令母子平安,來請僧伽覆鉢供養 (Taishō 1445, 1043a11). Below, at 1.­73, this same Sanskrit phrase is rendered in Tibetan as chos dang mthun pa’i phyogs dang mthun par bgyid par ’gyur. In the passage corresponding to this latter Tibetan translation, Yijing translates: 共爲佐助 (Taishō 1445, 1043a29).
n.­50
Tib. ’ga’ stsol cig; Skt. vācaṃ dāsyanti. Yijing translates simply “make offerings to the saṅgha.” Yijing: 供養僧伽 (Taishō 1445, 1043a15). This same phrase (Tib. ’ga’ stsol cig) appears again below at 1.­79, this time translating the Sanskrit vācaṃ bhāṣiṣyanti. There, Yijing translates 來請苾芻。爲我説法,及請相看, “Come! Monks! Teach the Dharma for me… up to …please look after me” (Taishō 1445, 1043b05–06).
n.­51
That is, except for those occasions on which monks are invited by the groom or male lay vow holder to receive alms after his wedding.
n.­52
That is, as in the section on a male lay vow holder’s business.
n.­53
Tib. ’byin par ’gyur; Skt. osārayiṣyanti; Ch. 受持. See “act of rescission” (Tib. dbyungs ba’i las; Skt. āvarhaṇakarman).
n.­54
A penance (Tib. spo ba; Skt. parivāsa) is a type of punitive act (Tib. chad pa’i las; Skt. daṇḍakarman) or disciplinary measure (Tib. nan tur gyi las; Skt. praṇidhikarman) imposed on monastics who conceal a saṃghāvaśeṣa offense. The saṅgha issues the penance through an act of motion and triple resolution after the monastic has willingly confessed to the offense (spro ba mthol bshags); see The Chapter on Penitents (Toh 1, ch. 13), F.178.a–179.a. While on penance, which lasts for the same number of days as the time during which the offense was concealed, the offending monastic must act as servant to the saṅgha, thereby purifying the fault of concealment. The specific duties and loss of privileges for a monastic serving a penance are given in The Chapter on Penitents, F.179.a–179.b. If monastics incur a second offense of the same type while on penance, they are given a “repeat penance” (Tib. gzhi nas spo ba; Skt. mūlaparivāsa). If a third offense of the same type is committed, monastics are given “further penance” (Tib. yang gzhi nas spo ba; Skt. mūlāpakarṣaparivāsa). If a fourth offense of the same type is committed, the saṅgha performs a disciplinary act of chastening (Tib. smad pa’i las; Skt. nirgarhaṇīyakarman) on the monastic concerned. After successful completion of the penance, the monastic is returned to good standing through an act of rescission (Tib. dbyung ba’i las; Skt. āvarhaṇa/āvarhaṇakarman) performed by the saṅgha.
n.­55
A probation (Tib. mgu ba; Skt. mānāpya; literally “satisfaction”) is a punishment (Tib. chad pa’i las; Skt. daṇḍakarman) or disciplinary measure (Tib. nan tur gyi las; Skt. praṇidhikarman) imposed on monastics who confess a saṃghāvaśeṣa offense. After the monastic has confessed the offense to a monk of good standing, the saṅgha may issue a probation through an act of motion and triple resolution. The probation entails a demotion (Tib. spyod pa gzhan na gnas pa or sa gzhan du spos pa’i spyod pa; Skt. bhūmyantarasthacaraṇa) in that monastic’s status in the community. This requires the offending monastic to act as servant to the saṅgha for six days in the case of a monk, or a fortnight in the case of nuns. The specific duties and loss of privileges for a monastic serving a probation are given in The Chapter on Penitents (Toh 1, ch. 13), F.179.a–179.b. If that monastic incurs a second offense of the same type while on probation, the first probation is nullified, and the monastic must serve a “repeat probation” (Tib. gzhi nas mgu ba; Skt. mūlamānāpya). If a third offense of the same type is committed, the monastic must serve “further probation” (Tib. yang gzhi nas mgu ba; Skt. mūlāpakarṣamānāpya), eighteen days in the case of a monk and forty-five days in the case of a nun. According to Vimalamitra’s Vinayasamuccaya: “It is called ‘undertaking penance/satisfaction’ because it is the name of a formal act of attendance in which one pleases the whole saṅgha through attendance and the enjoyments of Dharma and material things” (vol. pu, F.153.a).
n.­56
For the eight solemn duties (Tib. lci ba’i chos or bla ma’i chos, Skt. gurudharma) of nuns in the Mūlasarvāstivādin tradition, see glossary.
n.­57
For the six primary duties (Tib. chos drug) and six accompanying duties (Tib. rjes su mthun pa’i chos drug) of a nun, see glossary.
n.­58
Here, “all the above” refers to all the instances of the business of monks mentioned above.
n.­59
Here, “all the above” refers to all the instances of the business of nuns mentioned above.
n.­60
Tib. tshul bzhin ma yin pa’i yid la byed pa’i mtshan ma bzung bar gyur. The Sanskrit reads ayoniśo nimittam udgṛhītam bhavati, for which see ayoniśomanasikāra, meaning the incorrect or superficial attention or mental engagement that fails to see beyond the conditioned forms of things.
n.­61
Tib. nor gyi gter; Skt. nidhāna; Ch. 伏藏.
n.­62
This coy encouragement seems to suggest that generosity and merit-making were the province of laypeople, not monks. It is, in any case, clearly a thinly veiled invitation for the monastic to relinquish their training (Tib. bslab pa; Skt. śikṣā).
n.­63
The relevant passage is actually found in The Chapter on Lifting Restrictions (Toh 1, ch. 3), 3.­14, and reads, “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, grooms, charioteers, bricklayers, standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!’ ”
n.­64
Tib. yul ’khor gzhan nam/ yul gzhan du bros; Skt. pararāṣṭraṃ paraviṣayaṃ niṣpalānaḥ; Ch. 逃走 and 走向餘方 (Taishō 1445, 1044a18).
n.­65
Tib. grong, grong khyer, yul ljongs; Skt. grāma, nagara, janapada; Ch. n/a.
n.­66
See The Chapter on Lifting Restrictions (Toh 1, ch. 3) 3.­17, which reads, “On the fifteenth, the day of lifting restrictions, bandits may, having ransacked a town, a city, or the countryside, 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.’ “
n.­67
See The Chapter on Lifting Restrictions (Toh 1, ch. 3) 3.­22, which reads, “On the fifteenth, the lifting of 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 my elephant handlers, grooms, charioteers, bricklayers, standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!’ ”
n.­68
Tib. mi rnams; Skt. manuṣya. Yijing translates “apprehended by others, tied up by enemies, or scared by nonhumans.” See Yijing: 爲他拘執。怨家繋縛。非人所怖 (Taishō 1445, 1044a17).
n.­69
See The Chapter on Lifting Restrictions (Toh 1, ch. 3) 3.­25, which reads, “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.”
n.­70
Yijing’s translation does not have a corresponding passage here, but this circumstance is covered by his earlier mention of being “scared by nonhumans” (非人所怖) above.
n.­71
See The Chapter on Lifting Restrictions (Toh 1, ch. 3) 3.­31, which reads, “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.”
n.­72
See The Chapter on Lifting Restrictions (Toh 1, ch. 3) 3.­34, which reads, “where a fire could break out, 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.”
n.­73
See The Chapter on Lifting Restrictions (Toh 1, ch. 3) 3.­37, which reads, “and heavy rains on the steep mountain slopes above could wash away the town, the city, the capital, and its surroundings, along with the village, the walkway, the hall, and the gatehouse, leaving the monastery inundated with water.”
n.­74
rtsol zhing de lta de lta bur dge slong rnams la go bar byed/ kun tu go bar byed/ slob par byed/ ’dzin du ’jug par byed cing; Skt. bhikṣur bhikṣuṃ tathātathājñāpayati saṃjñāpayati śikṣayati grāhayati saṃghabhedāya parākrāmati; Ch. 見有苾芻教餘苾芻,或作破僧伽事,并勸眾人及作破僧方便.
n.­75
Tib. gang yang gnas ’dir dbyar gyi nang logs nyid du dge ’dun bye bar ’gyur ba’i gnas ’di yod par mthong nas; Skt. sthānam etad vidyate yat tasminn āvāse tasminn evāntarvarṣe saṃgho bhidyate; Ch. 時彼苾芻便作是念:今於此處,現有破僧伽事.
n.­76
This is missing in the Sanskrit. Yijing’s translation reads 復作是念:「我今於此善說勸化, 彼必不受, 惡對於我: “Even if I speak well and exhort them, they will surely reject it and rebuke me in return” (Taishō 1445, 1044b02–03).
n.­77
See n.­21.
n.­78
Both the Sanskrit and the Chinese have the monk hearing about these sites and then deciding not to stay there, which seems like a better reading than the Tibetan.
n.­79
This translation is tentative. Tib. bdag ’dir gnas kyang rnyed pa ni der zad/ bdag der gnas kyang rnyed pa ni der zad do snyam nas; Skt. tasyaivaṃ bhavati ihāpi me vasataḥ sa eva, tatrāpi me vasataḥ sa eva. See 若有苾芻聞苾芻說餘處三月安居多得利物此苾芻即欲於彼安居。復有苾芻言:「此處亦有利養,彼間亦得利養。既是一種不及往彼。
n.­80
Tib. dam bcas par ma song na; Skt. na prajñāyate; Ch. 不及往彼.
n.­81
This translation is tentative.
n.­82
Presumably, the first six permutations “in which a monk tends to some business” refer to the immediately preceding sections. There, six circumstances are described in which a monk prematurely leaves a site he has settled at for the earlier part of the three months of rains but incurs no offense because he departed to tend to saṅgha business (explained above from 1.­58 to 1.­87). The second six permutations, “in which he does not,” refer to a similar six circumstances in which a monk, for some reason that is not deemed saṅgha business, prematurely leaves a site he has settled at for the earlier part of the three months. And just as monks may settle for the “earlier part of the three months of rains,” they may settle for the “later part of the three months of rains,” hence those two sets of six permutations may also apply to monks who have settled for the later part of the three months of rains.
n.­83
A colophon to the Tibetan text only appears at the very end of The Chapters on Monastic Discipline (Toh 1, ch. 17, vol. nga F.302.a) , but a translation is included here for the benefit of readers while the final chapter remains unpublished. It reads as follows:
May those beautiful flowers that have rained down
From the Great Sage’s moon-like visage
Remain among beings for a long time to come,
Overcoming evil views without being snared.

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

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

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


b.

Bibliography

Kangyur and Tengyur Sources

dbyar gyi gzhi (Varṣāvastu). Toh 1, ch. 4, Degé Kangyur, vol. 1 (’dul ba, ka), folios F.237.b–251.b.

dbyar gyi gzhi (Varṣāvastu). bka’ ’gyur (dpe bsdur 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). 108 volumes. Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–9, vol. 1, pp. 553-585.

Dharmamitra. ’dul ba’i mdo’i rgya cher ’grel pa (Vinayasūtraṭīkā). Toh 4120, Degé Tengyur vols. 162–63 (’dul ba, ’u–yu): vol. ’u, folios 1b–388.a; vol. yu, folios 1.b–390.a.

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

Dutt, Nalinaksha, ed. Gilgit Manuscripts, Vol. III, Parts I-IV. Calcutta: Calcutta Oriental Press, 1939–59.

Shono, Masanori. “A Re-edited text of Varṣāvastu in the Vinayavastu and a Tentative Re-edited Text of the Vārṣikavastu in the Vinayasūtra.” Acta Tibetica et Buddhica, (3) 1-128. Minobu: Minobusan University, 2010.

Chinese Sources

根本説一切有部毘奈耶安居事 (Genben shuo yiqie youbu pinaye anju shi, Varṣāvastu), Taishō 1445 (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 Lifting Restrictions (Pravāraṇāvastu, dgag bye’i gzhi, Toh 1, ch. 3). 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.

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.

Cabezón, José Ignacio. “Homosexuality and Buddhism.” In Homosexuality and World Religions, edited by Arlene Swidler, 81–101. Valley Forge: Trinity Press International, 1993.

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.

Dutt, Sukumar. Early Buddhist Monachism: 600 B.C.–100 A.D. London: Kegan, Paul, Trench, Trubner & Co., 1924.

Geshe 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.

Gyatso, Janet. “One Plus One Makes Three: Buddhist Gender, Monasticism, and the Law of the Non-excluded Middle.” History of Religions 43, no. 2 (November 2003): 89–115.

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.

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 Vianyavastu 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.

Likhitpreechakul, Paisarn. “Semen, Viagra and Paṇḍaka: Ancient Endocrinology and Modern Day Discrimination.” Journal of the Oxford Centre for Buddhist Studies vol. 3 (2012): 91–127.

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.

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Schopen, Gregory (2000). “Hierarchy and Housing in a Buddhist Monastic Code: A Translation of the Śāyanāsanavastu.” Buddhist Literature 2 (2000): 92–196.

Schopen, Gregory (2002). “Counting the Buddha and the Local Spirits In: A Monastic Ritual of Inclusion for the Rains Retreat.” Journal of Indian Philosophy 30 (2002): 359–88.

Silk, Jonathan. Managing Monks: Administrators and Administrative Roles in Indian Buddhist Monasticism. New York: Oxford University Press 2008.

Zwilling, Leonard. “Homosexuality as Seen in Indian Buddhist Texts”. In Buddhism, Sexuality, and Gender, edited by José Ignacio Cabezón, 203–13. New York: State University of New York Press, 1992.


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

act by motion and triple resolution

Wylie:
  • gsol ba dang bzhi las
Tibetan:
  • གསོལ་བ་དང་བཞི་ལས།
Sanskrit:
  • jñāpticaturthakarman AS

A formal act of the saṅgha that requires an initial motion followed by the statement of the proposed act, repeated three times. Such an act is needed to fully ordain a person and to officially threaten an intransigent monk, among other occasions.

Located in 3 passages in the translation:

  • g.­3
  • g.­4
  • g.­5
g.­2

act of censure

Wylie:
  • bsdigs pa’i las
Tibetan:
  • བསྡིགས་པའི་ལས།
Sanskrit:
  • tarjanīyakarman AS

One of five types of disciplinary acts meted out by the saṅgha. This was first imposed on the Pandulohitaka monks for their quarrelsomeness.

Located in 2 passages in the translation:

  • 1.­74-75
g.­3

act of chastening

Wylie:
  • smad pa’i las
Tibetan:
  • སྨད་པའི་ལས།
Sanskrit:
  • nirgarhaṇīyakarman AS

One of five types of disciplinary acts meted out by the saṅgha. A chastening is imposed with an act by motion and triple resolution on a person who repeatedly incurs saṅgha remnant offenses before having finished making amends for previous saṅgha remnant offenses.

Located in 3 passages in the translation:

  • 1.­74-75
  • n.­54
g.­13

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 15 passages in the translation:

  • 1.­3-5
  • 1.­27-31
  • 1.­33
  • 1.­45
  • 1.­47
  • 1.­55-58
g.­27

interrupting the rains

Wylie:
  • dbyar ral
Tibetan:
  • དབྱར་རལ།
Sanskrit:
  • chinnavarṣā AS
  • varṣācheda AS

If a monk does not fulfill his pledge to remain at a site for the duration of the earlier or later rains, his rains retreat has been “interrupted.” Such “interruptions” in the rain retreat violate the pledge to stay in one place.

Located in 5 passages in the translation:

  • s.­1
  • i.­9
  • 3.­6-7
  • 3.­14
g.­36

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 152 passages in the translation:

  • i.­6-10
  • i.­12-13
  • 1.­3-5
  • 1.­8
  • 1.­12-13
  • 1.­15-20
  • 1.­23
  • 1.­26-28
  • 1.­30
  • 1.­32-33
  • 1.­35-36
  • 1.­39
  • 1.­42-47
  • 1.­49
  • 1.­55-70
  • 1.­72-79
  • 1.­81
  • 1.­83
  • 1.­85
  • 1.­87
  • 2.­3
  • 2.­5
  • 2.­7
  • 2.­9-10
  • 2.­12-13
  • 2.­15-16
  • 2.­18
  • 2.­20
  • 2.­22-23
  • 2.­26
  • 2.­28-29
  • 2.­31-32
  • 2.­34-35
  • 2.­38-39
  • 2.­43-44
  • 2.­46-47
  • 2.­49
  • 2.­52
  • 2.­55
  • 2.­58
  • 3.­3-4
  • 3.­6-13
  • 3.­15
  • n.­6
  • n.­8
  • n.­17
  • n.­20
  • n.­23
  • n.­29
  • n.­40
  • n.­45
  • n.­49-51
  • n.­55
  • n.­58
  • n.­62
  • n.­66
  • n.­69
  • n.­71
  • n.­78
  • n.­82-83
  • g.­1
  • g.­2
  • g.­4
  • g.­5
  • g.­6
  • g.­7
  • g.­8
  • g.­10
  • g.­12
  • g.­17
  • g.­27
  • g.­28
  • g.­32
  • g.­34
  • g.­35
  • g.­43
  • g.­47
  • g.­49
  • g.­52
  • g.­53
  • g.­54
  • g.­59
  • g.­62
  • g.­64
  • g.­66
  • g.­68
  • g.­72
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 15 passages in the translation:

  • i.­11
  • i.­13
  • i.­17
  • n.­20
  • n.­56
  • g.­19
  • g.­20
  • g.­31
  • g.­36
  • g.­40
  • g.­41
  • g.­42
  • g.­52
  • g.­59
  • g.­63
g.­45

pledge to settle for the rains

Wylie:
  • dbyar gnas par dam bca’
Tibetan:
  • དབྱར་གནས་པར་དམ་བཅའ།
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 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, varṣām 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.”

Located in 47 passages in the translation:

  • 1.­3-5
  • 1.­18
  • 1.­38-39
  • 1.­44-45
  • 1.­47
  • 1.­49-50
  • 1.­55
  • 2.­3
  • 2.­5
  • 2.­7
  • 2.­9-10
  • 2.­12-13
  • 2.­15-16
  • 2.­18
  • 2.­20
  • 2.­22-23
  • 2.­26
  • 2.­28-29
  • 2.­32
  • 2.­34-35
  • 2.­38-39
  • 2.­43-44
  • 2.­47
  • 2.­49
  • 2.­52
  • 2.­55
  • 2.­58
  • 3.­3-4
  • 3.­6-7
  • n.­20
  • g.­7
  • g.­59
g.­46

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.­61

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 3 passages in the translation:

  • i.­4
  • 1.­3
  • 1.­48
g.­63

summary

Wylie:
  • sdom
Tibetan:
  • སྡོམ།
Sanskrit:
  • uddāna AS

The contents of the Mūlasarvāstivāda Vinaya are summarized in indexical verses, or “summaries.” Each summary contains a list of headwords that index the material to follow. “Global summaries” (Tib. spyi’i sdom and bsdus pa’i sdom; Skt. piṇḍoddāna) generally summarize the entire text. The headwords of a “global summary” are repeated serially, in subordinate “summaries” in a nested hierarchy.

Located in 8 passages in the translation:

  • i.­3-4
  • p.­1
  • 1.­1
  • 2.­1
  • 3.­1
  • n.­1
  • n.­14
g.­67

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 1 passage in the translation:

  • 1.­3
g.­71

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 12 passages in the translation:

  • i.­11
  • i.­13
  • i.­17
  • 1.­25-26
  • n.­20
  • g.­28
  • g.­37
  • g.­40
  • g.­50
  • g.­52
  • g.­63
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