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དབྱར་གྱི་གཞི།

The Chapter on the Rains
Settling for the Rains

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?”

1.­4

The monks reported these events to the Blessed One and the Blessed One replied, [F.238.a] “Therefore, I consent: monks should pledge to settle for the rains.”20

1.­5

Since the monks did not know how to pledge to settle for the rains as the Blessed One had directed when he said that “monks should pledge to settle for the rains,” the Blessed One said, “On the fifteenth day of Āṣāḍha,21 sweep, sprinkle water over, and spread a fresh paste of dung over the temple floor. All the bedding should be gathered together in a single place; do not conceal even small items such as foot-washing basins.

1.­6

“Then a monk residence caretaker should be appointed. For a residence caretaker, 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 which bedding has or has not been dispensed. If those five factors do pertain to someone not already appointed as residence caretaker, he should not be appointed, and if already appointed should be relieved of that position.

1.­7

“For a residence caretaker, there are five other factors that may pertain such that someone not already appointed should be appointed, and if already appointed should 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 which bedding has or has not been dispensed. If these five factors pertain to someone not already appointed as residence caretaker, he should be appointed, and if already appointed should not be relieved of that position.


1.­8

“He should be appointed in the following way: After setting out seating, 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:

1.­9

“ ‘Are you, so-and-so, willing to act as residence caretaker for the saṅgha during the rains?’ [F.238.b]

1.­10

“He replies:

1.­11

“ ‘I am willing to do so.’

1.­12

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

1.­13

“ ‘Honorable saṅgha, please listen. This monk, so-and-so, is willing to act as residence caretaker for the saṅgha during the rains. If the time is right and the saṅgha can accept it, I ask that the saṅgha give their permission. Once the saṅgha appoints this monk to act as residence caretaker for the saṅgha during the rains, this residence caretaker so-and-so will become the residence caretaker for the saṅgha during the rains.’

1.­14

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

1.­15

“ ‘Honorable saṅgha, please listen. This monk residence caretaker, so-and-so, is willing to act as residence caretaker for the saṅgha during the rains. Therefore, once so-and-so has been appointed as residence caretaker for the saṅgha, the residence caretaker so-and-so will act as residence caretaker for the saṅgha during the rains. Those venerable ones who can accept the appointment of the monk so-and-so as the residence caretaker should remain silent. Those who cannot accept it should speak now.’

1.­16

“Once the saṅgha has accepted and given permission for the appointment, the saṅgha has appointed the monk so-and-so as the residence caretaker for the saṅgha. By thus remaining silent, they assent to the proposed act.


1.­17

“I will now formulate the rules of customary conduct for the monk residence caretaker: The monk residence caretaker should fashion for the saṅgha tally sticks that are not bent, crooked, or curved, and that are fragrant and pleasant to the touch. After that, he should rise first in the morning and, having set out the seating, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the entire saṅgha is seated and has a quorum, the monk residence caretaker should anoint the tally sticks with fragrant water, [F.239.a] place them on top of a white cloth laid out in a wicker box, and then place that at the end of the row of senior monks. After that he should announce the rules:

1.­18

“ ‘Honorable saṅgha, please listen. This and that are the rules adopted at this site. Those among you venerable ones who are willing to pledge to settle for the rains according to these rules should take a tally stick. No monk among you should prompt or remind a monk during the rains. If any among you knows something, declare it now. Let there be no prompting later, during the rains.22 If any among you prompts during the rains, the saṅgha shall regard it as a matter to be considered later.’


1.­19

“After that, the monk residence caretaker should distribute the tally sticks, allowing the teacher’s tally stick to be taken first.23 After that, the saṅgha elders should rise partly from their seats,24 take a tally stick, and gently put it down. This process is repeated by all down to the saṅgha’s new monks. The novices’ tally sticks should be taken by their instructor or preceptor.25 After that, those of the site caretakers should also be taken.26 Then, once they have been counted, he should announce the total:

1.­20

“ ‘This many monks have taken tally sticks at this site.’


1.­21

“After that, the monk residence caretaker, having taken up the locks and keys, should sit before the saṅgha elder and say:

1.­22

“ ‘Elder, such and such dwelling is furnished with goods and furnished with robes. Please accept it.’

1.­23

“If he accepts it, the saṅgha elder’s current dwelling should be given to the second eldest in the saṅgha, the dwelling of the second eldest in the saṅgha should be given to the third eldest, and so on down to the saṅgha’s new monks. [F.239.b]

1.­24

“If the saṅgha elder does not accept it, it should be given to the second eldest in the saṅgha. If the second eldest in the saṅgha does not accept it, it should be given to the third eldest.

1.­25

“If the saṅgha elder asks for it after the third eldest in the saṅgha has already accepted it, it should not be given to the elder at his first request, nor should it be given at his second request. It should be given to him at his third request, in which case the saṅgha elder should confess to an offense of misdeed, a violation of the Vinaya.27

1.­26

“The same procedure should likewise be followed down to the new monks.28 If the saṅgha’s third new monk should ask for dwelling after it has been accepted by a newer monk, it should not be given to him at his first request, nor should it be given at his second request. It should be given to him at his third request, at which point the third new monk should confess to an offense of misdeed, a violation of the Vinaya.”


1.­27

After the monks had allocated all the dwellings, some monks who were visitors were left without, so the Blessed One said, “One unallocated dwelling should be held aside for the sake of monks who visit.”

1.­28

After the monks had allocated the gatehouse, the Blessed One said, “Gatehouses should not be allocated.”

1.­29

After the hall had been allocated, the Blessed One said, “The hall should not be allocated.”


1.­30

Crows, sparrows, and pigeons nested in the unoccupied halls, so the Blessed One said, “A monk should be appointed to remove the nests. He should inspect the nests, and if no eggs have been left, they should be removed. If eggs have been left, the nests should be left alone.”

1.­31

Tryambuka and trailāṭaka flies built nests there, so the Blessed One said, “They should be inspected, and if no eggs have been left, the nests should be removed. If eggs have been left, the nests should be tied up with string so that they do not proliferate. [F.240.a]


1.­32

“The bedding should then be allocated. If there are a small number of items, each monk should be given one. If there are a large number of items, they should be given two or three.”

1.­33

Once, some items were so large that the older monks became weary and exhausted from cleaning them, so the Blessed One said, “Those should be given to those who have taken a support.29


1.­34

“Then, the monk residence caretaker should announce the rules:

1.­35

“ ‘No monk shall make use of the saṅgha’s bedding without a ground-spread, which should not be labeled with a name, nor should the ground-spread have patches or be thin. If the material is thick, one layer is permissible; if it is thin, it should have two layers. If any of you make use of the saṅgha’s bedding without authorization, the saṅgha shall regard it as a matter to be considered later.’


1.­36

“The monk residence caretaker should inspect the saṅgha’s bedding every fortnight. If he sees an older monk using the saṅgha’s bedding without authorization, he should inform the saṅgha and then gather it up. If he sees a newer monk doing so, he should inform the newer monk’s preceptor or instructor and then gather it up.


1.­37

“Then, after all have assembled, he should announce the following:

1.­38

“ ‘Tomorrow, the saṅgha will pledge to settle for the rains with so-and-so acting as patron, so-and-so acting as caretaker, and such and such a village serving as alms circuit.’30


1.­39

“The monks31 should then inspect the site and the locale and, after entering seclusion,32 make the pledge to settle for the rains.

1.­40

“How should the site be inspected? By considering, ‘Will there be suffering and distress for the learned fellow brahmacārins,33 who have not yet experienced suffering and distress at this site? If there is, will they be able to quickly pacify it? [F.240.b] Will there be ease and joy for those who have not yet experienced them? If there is, will they be able to guard against ease and joy?34 Will there be someone to nurse us if we fall sick?’


1.­41

“How should the alms circuit be inspected?35 By considering, ‘Will there be alms givers in the village on this alms circuit?36 Will there be someone to nurse those who fall sick, and to provide them with medicine?’


1.­42

“Then, having entered seclusion, the monk residence caretaker should respectfully squat in front of the most senior monk and, with palms pressed together, say:

1.­43

“ ‘Honorable one, please give me your attention. Today is the commencement of the saṅgha’s rains retreat, the sixteenth day of Āṣāḍha. Today is also the commencement of my, the monk so-and-so’s, rains retreat, the sixteenth day of Āṣāḍha. I pledge to settle for the three earlier months of rains at this site within these demarcated boundaries37 with the patron so-and-so, the caretaker so-and-so, and such and such a village as alms circuit for the repair of any breaks or deteriorations at the site.38 My rains retreat will be here. This will be my rains retreat site.’39

1.­44

“That is repeated a second and a third time. This is how monks should make the pledge to settle for the rains. A monk who has pledged to settle for the rains should not go beyond the boundary. If he does, he should not remain there.”40

Udayana’s Departure

1.­45

The Blessed One had said, “A monk who has pledged to settle for the rains should not go beyond the boundary. If he does, he should not remain there.” After that, in the town of Hastibāla there lived a householder named Udayana. Having taken into his house a wife who would serve as his consort,41 he gathered much cloth and much food and sent a messenger to the monks, [F.241.a] saying, “Noble ones! Come, I will give you sustenance.”

1.­46

The monks asked, “How far is the town of Hastibāla?”

“It is about three furlongs.”

1.­47

Wondering whether they could make the round trip if they were to go that very day, they thought about the Blessed One’s statement, “A monk who has pledged to settle for the rains should not go beyond the boundary. If he does, he should not remain there,” and did not go. Udayana then offered much cloth and much food to those monks who had pledged to settle for the rains in the vicinity of the town of Hastibāla.

1.­48

After the three months of the rains had passed, they, with their robes mended and in order,42 took up their begging bowls and robes and set off on the journey to Śrāvastī, until, after traveling by stages, they arrived there.

1.­49

When the resident monks saw them approaching off in the distance, they called out, “Welcome, venerable ones, welcome!” Once the visiting monks had been allowed to rest, the others asked, “Venerable ones, where have you come from just now? Where did you pledge to settle for the rains?”

1.­50

“Venerable ones, we have just now come here from the town of Hastibāla, where we pledged to settle for the rains.”

1.­51

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

1.­52

“Venerable ones, it was so; we were at ease pledging to settle for the rains and were not wearied by seeking alms in the town of Hastibāla.”

1.­53

“Venerable ones, how is it that you were at ease pledging to settle for the rains and were not wearied by seeking alms in the town of Hastibāla?”

1.­54

“Venerable ones, [F.241.b] in the town of Hastibāla there lives a householder named Udayana. Having taken into his house a wife who would serve as his consort, he offered much cloth and much food. Thus it was, venerable ones, that we were at ease pledging to settle for the rains and were not wearied by seeking alms in the town of Hastibāla.”

1.­55

They said, “Venerable ones, that householder also sent us a messenger with the message, ‘Noble ones! Come, I will give you sustenance.’ When we asked how far the town of Hastibāla was, we were told it was just over three furlongs. Then we thought of the Blessed One’s statement, ‘A monk who has pledged to settle for the rains should not go beyond the boundary. If he does, he should not remain there,’ and did not go.”

1.­56

The monks informed the Blessed One of this matter and the Blessed One thought, “Ah! My disciples desire goods of cloth and food, so I will permit them a leave of seven days so that the monks may settle at ease and partake of the donations made by patrons.”

1.­57

Then the Blessed One said,43 “Therefore, I consent: once excused, monks may leave for up to seven days on account of business.”

Seven-Day Leave on Account of Business

1.­58

When the Blessed One said, “Therefore, I consent: once excused, monks may leave for up to seven days on account of business,” the monks did not know what business the Blessed One intended so the monks asked the Blessed One and the Blessed One replied, “A male lay vow holder’s business, a female lay vow holder’s business, a monk’s business, a nun’s business, a nun postulant’s business,44 a male novice’s business, and a female novice’s business.

1.­59

“What is a male lay vow holder’s business? If a male lay vow holder, having taken into his house a wife who would serve as his consort, [F.242.a] prepares much wealth in the form of cloth and food and sends a messenger to the monks with the message, ‘Noble ones! Come, I will give you sustenance,’ a monk may leave on a male lay vow holder’s business after having a seven-day leave sanctioned. This is a male lay vow holder’s business.


1.­60

“Another instance of a male lay vow holder’s business: If a male lay vow holder, who is about to establish a monastery for the saṅgha of monks in the four directions, prepares much wealth in the form of cloth and food and sends a messenger to the monks with the message, ‘Noble ones! Come, I will give you sustenance,’ a monk may leave on a male lay vow holder’s business after having a seven-day leave sanctioned. This is a male lay vow holder’s business.


1.­61

“Another instance of a male lay vow holder’s business: If a male lay vow holder, who is about to offer bedding and seating for that monastery, prepares much wealth in the form of cloth and food and sends a messenger to the monks with the message, ‘Noble ones! Come, I will give you sustenance,’ a monk may leave on a male lay vow holder’s business after having a seven-day leave sanctioned. This is a male lay vow holder’s business.


1.­62

“Another instance of a male lay vow holder’s business: If a male lay vow holder, who is about to establish steady alms for that monastery,45 prepares much wealth in the form of cloth and food and sends a messenger to the monks with the message, ‘Noble ones! Come, I will give you sustenance,’ a monk may leave on a male lay vow holder’s business after having a seven-day leave sanctioned. This is a male lay vow holder’s business.


1.­63

“Another instance of a male lay vow holder’s business: If a male lay vow holder, who is about to build a stūpa for the bodily remains of a tathāgata at that monastery, [F.242.b] prepares much wealth in the form of cloth and food and sends a messenger to the monks with the message, ‘Come! The noble ones should help me with the Dharma,”46 a monk may leave on a male lay vow holder’s business after having a seven-day leave sanctioned. This is a male lay vow holder’s business.


1.­64

“Another instance of a male lay vow holder’s business: If a male lay vow holder, who is about to offer a central pole to be planted, a parasol to be set up, flags to be planted, banners to be affixed, various fragrant perfumes, sandalwood paste, and saffron for that stūpa, prepares much wealth in the form of cloth and food and sends a messenger to the monks with the message, ‘Come! The noble ones should help me with the Dharma,’ a monk may leave on a male lay vow holder’s business after having a seven-day leave sanctioned. This is a male lay vow holder’s business.


1.­65

“Another instance of a male lay vow holder’s business: If a male lay vow holder, having had one or another of the Four Divisions of the Discourses recited in full or in part,47 prepares much wealth in the form of cloth and food and sends a messenger to the monks with the message, ‘Noble ones! Come, I will give you sustenance,’ a monk may leave on a male lay vow holder’s business after having a seven-day leave sanctioned. This is a male lay vow holder’s business.


1.­66

“Another instance of a male lay vow holder’s business: If a male lay vow holder, having developed regret,48 sends a messenger to the monks with the message, ‘Come! The noble ones should relieve me of the regret I have developed,’ a monk may leave on a male lay vow holder’s business after having a seven-day leave sanctioned. This is a male lay vow holder’s business.


1.­67

“Another instance of a male lay vow holder’s business: If a male lay vow holder, having developed a deviant view, sends a messenger to the monks with the message, ‘Come! The noble ones should dispel the deviant view I have developed,’ [F.243.a] a monk may leave on a male lay vow holder’s business after having a seven-day leave sanctioned. This is a male lay vow holder’s business.


1.­68

“Another instance of a male lay vow holder’s business: If the saṅgha is about to turn over their begging bowls to a male lay vow holder, and he sends a messenger to the monks with the message, ‘Come, the noble ones should side with the Dharma,’49 a monk may leave on a male lay vow holder’s business after having a seven-day leave sanctioned. This is a male lay vow holder’s business.


1.­69

“Another instance of a male lay vow holder’s business: If the saṅgha has already turned over their begging bowls to a male lay vow holder, and he sends a messenger to the monks with the message, ‘Come! The noble ones should turn your begging bowls right side up!’ a monk may leave on a male lay vow holder’s business after having a seven-day leave sanctioned. This is a male lay vow holder’s business.


1.­70

“Another instance of a male lay vow holder’s business: If a sick and suffering male lay vow holder who has fallen badly ill sends a messenger to the monks with the message, ‘Noble ones! Come! Give me solace!’50 a monk may leave on a male lay vow holder’s business after having a seven-day leave sanctioned. This is a male lay vow holder’s business.


1.­71

“What is a female lay vow holder’s business? All the above except for the taking of a wife as one’s consort are a female lay vow holder’s business.51


1.­72

“What is a monk’s business? If a monk, who is about to offer a park to the saṅgha of monks in the four directions, prepares much wealth in the form of cloth and food and sends a messenger to the monks with the message, ‘Come! The venerable ones should partake,’ a monk, a monk may leave on a monk’s business after having a seven-day leave sanctioned. This is a monk’s business.


1.­73

“Another instance of a monk’s business: [F.243.b] If a monk, who has built a monastery, offered bedding, and established steady alms at that park; who has built a stūpa for the bodily remains of a tathāgata, and offered a central pole to be planted, a parasol to be set up, flags to be planted, banners to be affixed, various fragrant perfumes, sandalwood paste, and saffron for that stūpa; or who has developed regret or a deviant view about one or another of the Four Divisions of the Discourses, prepares much wealth in the form of cloth and food and sends a messenger to the monks with the message, ‘Come! The venerable ones should dispel the deviant view I have developed,’ a monk, a monk may leave on a monk’s business after having a seven-day leave sanctioned. All these instances of a monk’s business should be expressed at length as above.52


1.­74

“Another instance of a monk’s business: If a saṅgha is about to impose on a monk a punitive act such as an act of censure; an act of chastening; an act of expulsion; an act of reconciliation; or an act of suspension for refusing to acknowledge a fault, for refusing to amend one’s behavior, or for refusing to relinquish deviant views, and the monk sends a messenger to the monks with the message, ‘Come! The venerable ones should side with the Dharma,’ a monk, a monk may leave on a monk’s business after having a seven-day leave sanctioned. This is a monk’s business.


1.­75

“Another instance of a monk’s business: If the saṅgha has already imposed on a monk a punitive act such as an act of censure; an act of chastening; an act of expulsion; an act of reconciliation; or an act of suspension for refusing to acknowledge a fault, for refusing to amend one’s behavior, or for refusing to relinquish deviant views, and the monk sends a messenger to the monks with the message, ‘Come! The venerable ones will rescind the punishment,’’53 [F.244.a] a monk, a monk may leave on a monk’s business after having a seven-day leave sanctioned. This is a monk’s business.


1.­76

“Another instance of a monk’s business: If a monk, having incurred a saṅgha remnant, sends a messenger to the monks with the message, ‘Venerable ones! Come! Please grant a penance,’54 a monk, a monk may leave on a monk’s business after having a seven-day leave sanctioned. This is a monk’s business.


1.­77

“Another instance of a monk’s business: If a monk, having completed his penance, sends a messenger to the monks with the message, ‘Venerable ones! Come! Allow me to serve a probation,’55 a monk, a monk may leave on a monk’s business after having a seven-day leave sanctioned. This is a monk’s business.


1.­78

“Another instance of a monk’s business: If a monk who has served his penance sends a messenger to the monks with the message, ‘Venerable ones! Come! Please grant a rescission,’ a monk, a monk may leave on a monk’s business after having a seven-day leave sanctioned. This is a monk’s business.


1.­79

“Another instance of a monk’s business: If a sick and suffering monk who has fallen badly ill sends a messenger to the monks with the message, ‘Venerable ones! Come! Give me solace!’ a monk, a monk may leave on a monk’s business after having a seven-day leave sanctioned. This is a monk’s business.


1.­80

“What is a nun’s business? All the above, except for the punitive acts, are a nun’s business.


1.­81

“Another instance of a nun’s business is as follows: If a nun who has incurred an offense against her solemn duties56 sends a messenger to the monks with the message, ‘Noble ones! Come! Please grant a fortnight’s probation,’ a monk may leave on a nun’s business after having a seven-day leave sanctioned. [F.244.b] This is a nun’s business.


1.­82

“What is a nun postulant’s business? All the above are the business of a nun postulant.


1.­83

“Another instance of a nun postulant’s business: If a nun postulant who has trained for two years in the six primary and six accompanying duties of her training57 sends a messenger to the monks with the message, ‘Noble ones! Come and grant ordination,’ a monk may leave on a nun postulant’s business after having a seven-day leave sanctioned. This is a nun postulant’s business.


1.­84

“What is a male novice’s business? All the above are the business of a male novice.58


1.­85

“Another instance of a male novice’s business is as follows: If a male novice who has reached the age of twenty sends a messenger to the monks with the message, ‘Noble ones! Come and grant ordination,’ a monk may leave on a male novice’s business after having a seven-day leave sanctioned. This is a male novice’s business.


1.­86

“What is a female novice’s business? All the above are the business of a female novice.59


1.­87

“Another instance of a female novice’s business is as follows: If a female novice who was betrothed but has reached the age of twelve or is a young woman of eighteen sends a messenger to the monks with the message, ‘Noble ones! Come and please grant me the training in the six primary and six accompanying duties,’ a monk may leave on a female novice’s business after having a seven-day leave sanctioned. This is a female novice’s 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.­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.­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.

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.

Rotman, Andy. Divine Stories: Divyāvadāna, Part I. Boston: Wisdom Publications, 2008.

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.­4

act of expulsion

Wylie:
  • bskrad pa’i las
Tibetan:
  • བསྐྲད་པའི་ལས།
Sanskrit:
  • pravāsanīyakarman AS

One of five types of disciplinary acts meted out by the saṅgha. An expulsion is imposed with an act by motion and triple resolution on a person who refuses to stop harassing householders and will not allow the saṅgha to meet to discuss the matter, will not give other monks the opportunity to make an accusation, and will not recognize any offense.

Located in 2 passages in the translation:

  • 1.­74-75
g.­5

act of reconciliation

Wylie:
  • phyir ’gyed pa’i las
Tibetan:
  • ཕྱིར་འགྱེད་པའི་ལས།
Sanskrit:
  • pratisaṃharaṇīyakarman AS

One of five types of disciplinary acts meted out by the saṅgha. A reconciliation is imposed with an act by motion and triple resolution on a monk who has done injury to a householder. The monk is thus made to reconcile with the householder.

Located in 2 passages in the translation:

  • 1.­74-75
g.­6

act of suspension

Wylie:
  • gnas nas dbyung ba’i las
Tibetan:
  • གནས་ནས་དབྱུང་བའི་ལས།
Sanskrit:
  • utkṣepaṇīyakarman AS

One of five types of disciplinary acts meted out by the saṅgha. A monk may be suspended on one of seven grounds: failing to acknowledge a fault; refusing to amend one’s behavior; refusing to relinquish deviant views; being overly belligerent and quarrelsome; creating the circumstances for a quarrel; maintaining overly close relations with nuns, unruly people, or malingerers; and refusing to let go of a dharma matter that has been peacefully resolved.

Located in 2 passages in the translation:

  • 1.­74-75
g.­7

(act of suspension for) refusing to acknowledge a fault

Wylie:
  • mi snang bar gnas nas sbyung ba
Tibetan:
  • མི་སྣང་བར་གནས་ནས་སྦྱུང་བ།
Sanskrit:
  • adarśanāyotkṣepaṇīyaṃ karma AS

Monks and nuns are expected to willingly confess (Tib. spro ba mthol bshags) or admit to any offenses they commit. If they fail to acknowledge wrongdoing when prompted by another monk or nun to do, the saṅgha may suspend them for their recalcitrance.

Located in 2 passages in the translation:

  • 1.­74-75
g.­8

(act of suspension for) refusing to amend one’s behavior

Wylie:
  • phyir mi bchos pa gnas nas dbyung ba
Tibetan:
  • ཕྱིར་མི་བཆོས་པ་གནས་ནས་དབྱུང་བ།
Sanskrit:
  • —

One of five types of disciplinary acts meted out by the saṅgha. A monk may be expelled on one of seven grounds: failing to acknowledge a fault; refusing to amend or rehabilitate one’s behavior; refusing to relinquish deviant views; being overly belligerent and quarrelsome; creating the circumstances for a quarrel; maintaining overly close relations with nuns, unruly people, or malingerers; and refusing to let go of a dharma matter that has been peacefully resolved.

Located in 3 passages in the translation:

  • 1.­74-75
  • g.­6
g.­9

alms circuit

Wylie:
  • spyod yul gyi grong
Tibetan:
  • སྤྱོད་ཡུལ་གྱི་གྲོང་།
Sanskrit:
  • gocaragrāma AS

Located in 3 passages in the translation:

  • 1.­38
  • 1.­41
  • 1.­43
g.­10

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 new admit is called a “ward.” But if the mentee wishes to travel while their 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 4 passages in the translation:

  • n.­29
  • g.­52
  • g.­64
  • g.­72
g.­11

Āṣāḍha

Wylie:
  • dbyar zla ’bring po
Tibetan:
  • དབྱར་ཟླ་འབྲིང་པོ།
Sanskrit:
  • āṣāḍha AS

The month of Āṣāḍha generally falls in June or July, and on its fifteenth day begins the “earlier rains” retreat.

Located in 4 passages in the translation:

  • i.­6
  • 1.­5
  • 1.­43
  • n.­21
g.­12

be at ease

Wylie:
  • bde ba la reg par
Tibetan:
  • བདེ་བ་ལ་རེག་པར།
Sanskrit:
  • sukhaṃ sparśam 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 5 passages in the translation:

  • 1.­51-54
  • 1.­56
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.­14

brahmacārin

Wylie:
  • tshangs par spyod pa
Tibetan:
  • ཚངས་པར་སྤྱོད་པ།
Sanskrit:
  • brahmacārin AS

Śīlapālita explains that here “holy” (Tib. tshangs pa; Skt. brahman) refers to nirvāṇa, and so, for Buddhists, a life or practice (Tib. spyod pa; Skt. carya) oriented to that end amounts to a “holy life.”See Śīlapālita (F.43.b): tshangs pa ni mya ngan las ’das pa yin la/ de’i rgyu mtshan du spyod pa ni tshangs par spyod pa ste/ de dang ’gal ba ni mi tshangs par spyod pa’o.

Located in 1 passage in the translation:

  • 1.­40
g.­15

business

Wylie:
  • bya ba
Tibetan:
  • བྱ་བ།
Sanskrit:
  • karaṇīya AS

Located in 45 passages in the translation:

  • i.­8
  • 1.­57-87
  • 3.­6-7
  • 3.­9-15
  • n.­52
  • n.­58-59
  • n.­82
g.­16

central pole

Wylie:
  • srog shing
Tibetan:
  • སྲོག་ཤིང་།
Sanskrit:
  • iṣikā AS

Central inner pillar or tree trunk that is said to give life to a stūpa or sacred statue.

Located in 2 passages in the translation:

  • 1.­64
  • 1.­73
g.­17

dwelling

Wylie:
  • gnas khang
Tibetan:
  • གནས་ཁང་།
Sanskrit:
  • vihāra AS
  • layana AS

In Skt. also layana, the common name for a monk’s residence. In this translation, we distinguish between “residence” (Tib. gnas mal; Skt. śayanāsana) and “dwelling” (Tib. gnas khang; Skt. layana). Here, “residence” includes the residence’s furnishings, i.e. its “bedding and seating” (also Tib. gnas mal; Skt. śayanāsana). Rendered by Yijing as 房 (Taishō 1041).

Located in 10 passages in the translation:

  • i.­6-7
  • 1.­22-23
  • 1.­26-27
  • n.­8
  • g.­37
  • g.­50
  • g.­52
g.­18

female lay vow holder

Wylie:
  • dge bsnyen ma
Tibetan:
  • དགེ་བསྙེན་མ།
Sanskrit:
  • upāsikā AS

See “male lay vow holder.”

Located in 2 passages in the translation:

  • 1.­58
  • 1.­71
g.­19

female novice

Wylie:
  • dge tshul ma
Tibetan:
  • དགེ་ཚུལ་མ།
Sanskrit:
  • śrāmaṇerī AS

A female who has been inducted into the novitiate (Tib. dge tshul nyid du bsgrub). Female novices in the Mūlasarvāstivādin tradition take ten precepts.

Located in 4 passages in the translation:

  • i.­8
  • 1.­58
  • 1.­86-87
g.­20

Four Divisions of the Discourses

Wylie:
  • mdo sde’i ris bzhi
  • mdo sde ris bzhi
Tibetan:
  • མདོ་སྡེའི་རིས་བཞི།
  • མདོ་སྡེ་རིས་བཞི།
Sanskrit:
  • catvāraḥ sūtranikāyāḥ AS

The Mūlasarvāstivādin tradition groups the Buddha’s discourses into four divisions, also called the Four Āgamas (Tib. mdo sde’i lung sde bzhi): the Dīrghāgama (Tib. lung ring po); the Madhyamāgama (Tib. lung bar ma); the Saṃyuktāgama (Tib. lung dag ldan/ yang dar par ldan pa’i lung); and the Ekottarikāgama (Tib. lung gcig las ’phros pa). They are more familiar to many English-speaking Buddhists through their Pali correlates, the Dīghanikāya, Majjhimanikāya, Samyuttanikāya, and Aṅguttaranikāya‍—often translated as the Long Discourses, Middle-Length Discourses, Connected Discourses, and Numerical Discourses, respectively.

Located in 2 passages in the translation:

  • 1.­65
  • 1.­73
g.­21

furlong

Wylie:
  • dpag tshad
Tibetan:
  • དཔག་ཚད།
Sanskrit:
  • yojana AS

An ancient Indian measure of distance. Variously defined and sometimes translated as “furlong”, a yojana is often said to be the distance cattle can plow without a rest.

Located in 2 passages in the translation:

  • 1.­46
  • 1.­55
g.­22

gaṇḍī beam

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

In The Chapter on the Restoration Rite, 1.­86, 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 3 passages in the translation:

  • 1.­8
  • 1.­17
  • g.­34
g.­24

ground-spread

Wylie:
  • gding ba
Tibetan:
  • གདིང་བ།
Sanskrit:
  • pratyāstaraṇa AS

Located in 1 passage in the translation:

  • 1.­35
g.­25

hall

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

Rendered by Yijing as 下廊簷前(Taishō 1041).

Located in 7 passages in the translation:

  • 1.­29-30
  • 2.­46
  • n.­69
  • n.­71-73
g.­26

Hastibāla

Wylie:
  • glang po che skyong
Tibetan:
  • གླང་པོ་ཆེ་སྐྱོང་།
Sanskrit:
  • hastibāla AS

A town.

Located in 9 passages in the translation:

  • 1.­45-47
  • 1.­50
  • 1.­52-55
  • g.­70
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.­30

male lay vow holder

Wylie:
  • dge bsnyen
Tibetan:
  • དགེ་བསྙེན།
Sanskrit:
  • upāsaka AS

A Buddhist lay vow holder who pledges to refrain from at least one but often all five actions of killing, stealing, pretending to superhuman qualities, committing sexual misconduct, and imbibing intoxicants like alcohol. An additional, optional pledge can be made to complete celibacy.

Located in 18 passages in the translation:

  • i.­8
  • 1.­58-70
  • n.­49
  • n.­51-52
  • g.­18
g.­31

male novice

Wylie:
  • dge tshul
Tibetan:
  • དགེ་ཚུལ།
Sanskrit:
  • śrāmaṇera AS

A male who has been inducted into the novitiate (Tib. dge tshul nyid du bsgrub). Male novices in the Mūlasarvāstivādin tradition take ten precepts.

Located in 4 passages in the translation:

  • i.­8
  • 1.­58
  • 1.­84-85
g.­32

manager

Wylie:
  • zhal ta pa
Tibetan:
  • ཞལ་ཏ་པ།
Sanskrit:
  • vaiyāpṛtyakara AS

A monk in charge of providing for monastery residents and visitors. One of several official administrative or managerial positions at a monastery.

Located in 1 passage in the translation:

  • n.­31
g.­34

matter at hand

Wylie:
  • dris pa’i lan
Tibetan:
  • དྲིས་པའི་ལན།
Sanskrit:
  • pṛṣṭavācika AS

Before a formal gathering of the saṅgha, a gaṇḍī beam is struck and the relevant matter at hand requiring the monks’ presence is announced.

Located in 2 passages in the translation:

  • 1.­8
  • 1.­17
g.­35

monastery

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

In the ancient Indian context, a vihāra was originally a place where the wandering vihārin monks would stay during the monsoon only; these later developed into permanent domiciles for monks. The Tibetan term gtsug lag khang refers to the house or temple where the sacred texts are kept and studied.

Located in 17 passages in the translation:

  • 1.­60-63
  • 1.­73
  • 2.­41
  • 2.­46
  • 2.­51
  • 2.­54
  • 2.­57
  • 3.­6-7
  • n.­26
  • n.­29
  • n.­72-73
  • g.­32
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.­37

monk residence caretaker

Wylie:
  • gnas mal stobs pa’i dge slong
Tibetan:
  • གནས་མལ་སྟོབས་པའི་དགེ་སློང་།
Sanskrit:
  • śayanāsanagrāhako bhikṣuḥ AS

The compound term Tib. gnas mal; Skt. śayanāsana comprises the words “dwelling” or “bed” (see Tib. gnas and mal cha; Skt. śayana) and “seating” (Tib. stan; Skt. āsana). In Vinaya usage, it refers to a monastic residence and its furnishings. The “residence caretaker” (Tib. gnas mal bstabs pa also gnas mal stobs pa; Skt. śayanāsanaparihāra and śayanāsanagrāhaka) is in charge of distributing keys for the individual “dwellings” (Tib. gnas khang; Skt. layana) on site. He must also ensure that no furnishings or bedding (Skt. śayanāsana) are lost. Kalyāṇāmitra (F.316.a): gnas mal bstabs pa zhes bya ba ni mal cha dang stan la sogs pa las mi dbral ba’o. The “residence caretaker” is one of five kinds 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). See also n.­8.

Located in 11 passages in the translation:

  • i.­7
  • 1.­6
  • 1.­15
  • 1.­17
  • 1.­19
  • 1.­21
  • 1.­34
  • 1.­36
  • 1.­42
  • n.­8
  • n.­31
g.­38

motion

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

A formal motion to the saṅgha.

Located in 7 passages in the translation:

  • i.­12
  • 1.­12
  • 1.­14
  • n.­54-55
  • g.­1
  • g.­69
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.­41

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 22 passages in the translation:

  • i.­8
  • i.­11-13
  • 1.­58
  • 1.­80-81
  • n.­55-57
  • n.­59
  • g.­6
  • g.­7
  • g.­8
  • g.­10
  • g.­28
  • g.­42
  • g.­58
  • g.­59
  • g.­64
  • g.­69
  • g.­72
g.­42

nun postulant

Wylie:
  • dge slob ma
Tibetan:
  • དགེ་སློབ་མ།
Sanskrit:
  • śikṣamāṇā AS

A female must spend two years as a nun postulant before taking ordination as a nun. Nun postulants in the Mūlasarvāstivādin tradition observe six primary duties and six secondary duties.

Located in 6 passages in the translation:

  • i.­8
  • 1.­58
  • 1.­82-83
  • n.­44
  • g.­58
g.­43

penance

Wylie:
  • spo ba
Tibetan:
  • སྤོ་བ།
Sanskrit:
  • parivāsa AS

A penance is a remedial act imposed on a monk for having concealed a saṅgha remnant. The monk must ask the saṅgha to give him a penance, during which the monk loses five privileges and must perform five menial chores. After completing the penance, the saṅgha may grant a rescission (q.v.) of the punishment, thus restoring the monk’s privileges. See also n.­54.

Located in 9 passages in the translation:

  • 1.­76-78
  • n.­54-55
  • g.­47
  • g.­49
  • g.­54
  • g.­59
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.­47

probation

Wylie:
  • mgu ba
Tibetan:
  • མགུ་བ།
Sanskrit:
  • mānāpya AS

A remedial act imposed on a monk for having committed a saṅgha remnant. A penance is imposed, in addition to the probation, if the offense is concealed. The offending monk must ask the saṅgha to give him a penance and/or probation, during which the monk loses five privileges and must perform five menial chores. After completing the penance and/or probation, the saṅgha may grant a rescission (q.v.) of the punishments, thus restoring the monk’s privileges. See also n.­55.

Located in 5 passages in the translation:

  • 1.­77
  • 1.­81
  • n.­55
  • g.­49
  • g.­54
g.­48

punitive act

Wylie:
  • chad pa’i las
Tibetan:
  • ཆད་པའི་ལས།
Sanskrit:
  • daṇḍakarman AS

A generic name for disciplinary acts imposed by the saṅgha. See also “disciplinary act” (Tib. nan tur gyi las; Skt. praṇidhikarman).

Located in 4 passages in the translation:

  • 1.­74-75
  • 1.­80
  • n.­54
g.­49

rescission

Wylie:
  • dbyung ba
Tibetan:
  • དབྱུང་བ།
Sanskrit:
  • āvarhaṇa AS

The process by which the saṅgha restores a monk’s status. Following the completion of a probation (a remedial act imposed on a monk for having committed a saṅgha remnant) and/or a penance (imposed in addition to the probation if the offense was concealed), the saṅgha may rescind the punishment, lit. “give a rescission,” thus restoring the monk’s privileges.

Located in 6 passages in the translation:

  • 1.­78
  • n.­53-54
  • g.­43
  • g.­47
  • g.­54
g.­50

residence

Wylie:
  • gnas mal
Tibetan:
  • གནས་མལ།
Sanskrit:
  • śayanāsana AS

The compound term Tib. gnas mal; Skt. śayanāsana comprises the words “dwelling” or “bed” (see Tib. gnas and mal cha; Skt. śayana) and “seating” (Tib. stan; Skt. āsana). In Vinaya usage, it refers to a monastic residence and its furnishings. The “residence caretaker” (Tib. gnas mal bstabs pa; Skt. śayanāsanaparihāra) is in charge of distributing keys for the individual “dwellings” (Tib. gnas khang; Skt. layana) on site. The term “dwelling/residence” (Tib. gnas mal; Skt. śayana) also appears in terms like bas mtha’ gnas mal, Skt. prāntaśayana (“remote residence”) and Tib. dben pa’i gnas mal (“isolated residence”).

Located in 12 passages in the translation:

  • i.­7
  • 1.­6-7
  • 1.­9
  • 1.­13
  • 1.­15-16
  • n.­8
  • n.­10
  • n.­20
  • g.­17
  • g.­37
g.­51

rules adopted

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

The “rules adopted” at a monastic site are unique regulations devised to meet specific or local conditions. Yijing renders this term as both 立制 (Taishō 1445) and 所有制法 (Taishō 1446).

Located in 1 passage in the translation:

  • 1.­18
g.­52

rules of customary conduct

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

This term is used to denote a set of rights and responsibilities specific to one’s station in the saṅgha. The Mūlasarvāstivāda Vinaya contains several different sets of “rules of customary conduct”, e.g. those for monastic wards and apprentices, for forest-dwelling monks, and for monks in different administrative positions at a vihāra.

Located in 1 passage in the translation:

  • 1.­17
g.­53

sanction

Wylie:
  • byin gyis brlabs
Tibetan:
  • བྱིན་གྱིས་བརླབས།
Sanskrit:
  • adhi√sthā 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 monastic if they have left them elsewhere overnight. And, citing a passage from The Chapter on the Restoration Rite (Toh 1, ch. 2, F.151.b–152.a, in our translation 3.­37 et seq.), 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 24 passages in the translation:

  • 1.­59-70
  • 1.­72-79
  • 1.­81
  • 1.­83
  • 1.­85
  • 1.­87
g.­54

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 a monastic incurs 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 rescission” (Tib. dbyung ba’i las; Skt. āvarhaṇa or āvarhaṇakarman).

Located in 6 passages in the translation:

  • 1.­76
  • g.­3
  • g.­43
  • g.­47
  • g.­49
  • g.­53
g.­56

seclusion

Wylie:
  • skyabs yod pa
Tibetan:
  • སྐྱབས་ཡོདཔ།
Sanskrit:
  • channa AS

Located in 2 passages in the translation:

  • 1.­39
  • 1.­42
g.­58

six primary and six accompanying duties of training

Wylie:
  • bslab pa’i chos drug dang rjes su mthun pa’i chos
Tibetan:
  • བསླབ་པའི་ཆོས་དྲུག་དང་རྗེས་སུ་མཐུན་པའི་ཆོས།
Sanskrit:
  • —

The vows of nun postulants consist of six primary vows and six secondary observances, all of which are modeled on the 364 vows of a nun. According to The Explanation of the Nuns’ Discipline (Toh 5), the six primary duties are that a nun postulant must not (1) travel alone on the road, (2) cross a body of water, (3) touch men, (4) stay together with a man, (5) act as a matchmaker, or (6) conceal an offense. The six accompanying duties are that a nun postulant must not (1) handle gold, (2) shave her pubic hair, (3) dig in the earth, (4) cut green grass, (5) eat what has not been properly given and accepted, or (6) eat what has been stored.

Located in 2 passages in the translation:

  • 1.­83
  • 1.­87
g.­59

solemn duties

Wylie:
  • lci ba’i chos
  • bla ma’i chos
Tibetan:
  • ལྕི་བའི་ཆོས།
  • བླ་མའི་ཆོས།
Sanskrit:
  • gurudharma AS

In the Mūlasarvāstivādin tradition, nuns have eight “solemn duties.” In his Saṃskṛtāsaṃskṛtaviniścaya, Daśabalaśrīmitra gives them as (1) women must receive entry into the renunciate order and ordination into the nunhood from the order of monks (in addition to receiving them from the order of nuns); (2) every fortnight, nuns must seek advice and instructions from the order of monks; (3) nuns must not undertake a rains retreat in a place devoid of monks; (4) a nun who has pledged to settle for the rains must confess to both saṅghas the “three grounds”‍—infractions she has seen, heard, or suspected during the rains; (5) nuns must not accuse or remind a monk of a lapse of pure conduct, view, observance, or livelihood; (6) a nun must not show anger toward a monk; (7) a nun who has lapsed in her solemn duties must serve a fortnight penance under both saṅghas; (8) a nun ordained for one hundred years must speak respectfully to, act with honor and palms pressed toward, and stand up together with a monk ordained for one day (Orgyan Nordrang 2008, p. 1763).

Located in 2 passages in the translation:

  • 1.­81
  • n.­56
g.­60

Śrāvaṇa

Wylie:
  • dbyar zla tha chung
Tibetan:
  • དབྱར་ཟླ་ཐ་ཆུང་།
Sanskrit:
  • śrāvaṇa AS

The month of Śrāvaṇa generally falls in July or August, and on its fifteenth day begins the “later rains” retreat.

Located in 1 passage in the translation:

  • n.­21
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.­62

steady alms

Wylie:
  • tsho ba brtan pa
Tibetan:
  • ཚོ་བ་བརྟན་པ།
Sanskrit:
  • dhruvabhikṣā AS

“To establish steady alms,” i.e. to establish an endowment, thereby ensuring that monks have good food and drink. Also rendered “steady alms living” (Tib. mthun pa’i mchod sbyin brtan po; Skt. dhruvabhikṣā).

Located in 3 passages in the translation:

  • 1.­62
  • 1.­73
  • n.­45
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.­64

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, new admits 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 5 passages in the translation:

  • 1.­33
  • n.­29
  • g.­10
  • g.­68
  • g.­72
g.­66

tally stick

Wylie:
  • tshul shing
Tibetan:
  • ཚུལ་ཤིང་།
Sanskrit:
  • śalākā AS

A stick (made of bamboo or another material) distributed to monks and used as a voting ballot or meal ticket. Also used by non-Buddhist orders as an identity certificate.

Located in 12 passages in the translation:

  • i.­7
  • 1.­17-20
  • 3.­9-13
  • n.­23
  • n.­25
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.­68

turn over their begging bowl

Wylie:
  • lhung bzed khas dbub pa
Tibetan:
  • ལྷུང་བཟེད་ཁས་དབུབ་པ།
Sanskrit:
  • pātranikubjana AS

“Turning over the begging bowl” is a formal act of the saṅgha in which the saṅgha agrees to reject the support of a lay vow holder for one of ten reasons, including disparaging a monk, saying unpleasant things about monks, speaking badly about monks, not assisting monks, or opposing their aims, etc. (for these ten, see Preeminent Account of Discipline, Toh 7a, vol. 13, F.45.b). This act may be reversed if relations between the lay vow holder and saṅgha improve.

Located in 1 passage in the translation:

  • 1.­68
g.­70

Udayana

Wylie:
  • ’char ka
Tibetan:
  • འཆར་ཀ
Sanskrit:
  • udayana AS

A householder in the town of Hastibāla.

Located in 4 passages in the translation:

  • i.­8
  • 1.­45
  • 1.­47
  • 1.­54
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
g.­72

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 new admit is called a “ward.” But if the mentee wishes to travel while their 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 1-1), 1.628–1.678.

Located in 4 passages in the translation:

  • n.­29
  • g.­10
  • g.­52
  • g.­64
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    The cultivation of generosity, or dāna—giving voluntarily with a view that something wholesome will come of it—is considered to be a fundamental Buddhist practice by all schools. The nature and quantity of the gift itself is often considered less important.

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