[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Buddhist Sanskrit literature](https://indike.org/pramana/in.bauddha.sanskrit) › [Monastic discipline of the Indian schools](https://indike.org/pramana/in.bauddha.sanskrit.vinaya) › [The Vinaya of the Mūlasarvāstivādins](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada) › [Vinayavastu](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu) › [འདུལ་བ་གཞི](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo) › [The Chapter on Going Forth; The Chapter on the Restoration Rite; The Chapter on Lifting Restrictions; The Chapter on the Rains; The Chapter on Medicines](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000) › 2 # འདལ་བ་གཞ 2 The Chapter on Going Forth; The Chapter on the Restoration Rite; The Chapter on Lifting Restrictions; The Chapter on the Rains; The Chapter on Medicines 2 - **Language:** English ### [2.2](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.2) set out for the park of another group of wandering mendicant tīrthikas. They were delighted to see the wandering mendicant tīrthikas together and, after various expressions of esteem, sat off to one side. One wandering mendicant then said to the other wandering mendicants, “Friends, are we the only ones with a seated practice, a protocol, and a restoration rite? Or do the ascetic sons of the Śākyan have them, too?” Another wandering mendicant replied, saying to the other wandering mendicants, “Friends, we alone have a seated practice, a protocol, and a restoration rite. The ascetic sons of the Śākyan do not have them.” The Motion The great number of lay vow holders from Rājagṛha neither praised what the other group of wandering mendicant tīrthikas had said nor did they repudiate it. Having neither praised nor repudiated it, they then rose from their seats and went to the Blessed One. On reaching him, they bowed at his feet and sat off to one side. Having sat off to one side, these lay vow holders from Rājagṛha related at length everything that had happened while among the other group of wandering mendicant tīrthikas and then appealed to the Blessed One: “O Blessed One! Out of compassion, please establish a seated practice, a protocol, and a restoration rite of our own.” Consent By remaining silent, the Blessed One consented to the appeal made by the great number of lay vow holders from Rājagṛha. Understanding the Blessed One’s silence to be consent, the great number of lay vow holders from Rājagṛha praised and rejoiced in the Blessed One’s proclamation before taking their leave from his presence. ### [2.3](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.3) Seated Practice The Blessed One then said to the monks, “I hereby declare that henceforth monks should attend to a seated practice, a protocol, and a restoration rite.” Not knowing what a seated practice, a protocol, or a restoration rite ought to be, the monks appealed to the Blessed One, who replied, “Come, monks. The seated practice is called yoga.⁸⁷ Reflect on this: no matter how you sit or what you do, the whole of this body, from the soles of the feet up to the hair on the crown and all the skin in between, is filled with all sorts of impurities—the hair on the head and face,⁸⁸ the nails and teeth, the dirt, the grime, and the skin, flesh, bones, sinews, veins, kidneys, heart, spleen, lungs, intestines, colon, stomach, guts, bladder, liver, feces, tears, mucus, oils,⁸⁹ lymph, marrow, fat, bile, phlegm, pus, blood, brains, meninges, and urine.” Meditation Residence After the Blessed One instructed them to engage in yoga, the monks engaged in yoga even when out on their rounds.⁹⁰ And when they did, they collided with wandering elephants, horses, and infantrymen,⁹¹ causing them to trip and fall, prompting those who lacked faith to taunt those noble ones: “Didn’t you see them?” Told to engage in yoga, the monks appealed to the Blessed One and the Blessed One replied, ### [2.4](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.4) “Those who are out on their rounds should not engage in yoga.” When they engaged in yoga at the monastery gatehouse, they fell asleep, prompting those who lacked faith to taunt those noble ones: “Hey you! Is it your practice to sleep in public?”⁹² At this the monks appealed to the Blessed One and the Blessed One replied, “You should not engage in yoga at the gatehouse.” When they engaged in yoga on the terrace⁹³ and those same problems occurred, the Blessed One said, “You should not engage in yoga on the terrace.” When they practiced in the residence hall,⁹⁴ they failed to achieve single-pointed attention because noise is a thorn to concentration, so the monks appealed to the Blessed One and the Blessed One replied, “You should not engage in yoga in the residence hall.” When they went into the forest to practice, and bandits, rogues, lions, tigers, panthers,⁹⁵ and leopards crossed their paths, the monks appealed to the Blessed One and the Blessed One replied, “You should not engage in yoga in the forest.” When they practiced on the outskirts of towns, those who lacked faith taunted those noble ones: “Hey you! Are you dead or what?”⁹⁶ At this the monks appealed to the Blessed One and the Blessed One replied, “You should surround a place with boughs, a lattice, or screens.” So they surrounded a place with boughs, a lattice, and screens, but those who lacked faith taunted those noble ones: “What is this? A garden for melons and radishes?” At this the monks appealed to the Blessed One and the Blessed One replied, ### [2.5](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.5) “You should surround the place with walls or a ditch.” So they surrounded the place with walls or ditches, but those who lacked faith taunted those noble ones: “What is this? A garden for lemons and pomegranates?” to which they replied, “We are practicing yoga.” The monks then appealed to the Blessed One and the Blessed One replied, “I give consent to build a meditation residence.” Given consent by the Blessed One to build a meditation residence, but not knowing what a meditation residence ought to be like, the monks appealed to the Blessed One and the Blessed One replied, “There are two types of meditation residence: those in small clusters and those in large clusters. The smaller has two dwellings with a passageway in the middle while the larger has ten or twelve dwellings with a passageway in the middle.”⁹⁷ When the monks built meditation residences, they built them like storerooms,⁹⁸ that is, without a doorway, so the Blessed One said, “A doorway should be cut out.” When the monks failed to install doors, the Blessed One said, “Doors should be installed.” When the doors proved difficult to open, the Blessed One said, “Handles should be affixed to them.” When the rings of the door handles were found to make noise, the Blessed One said, “A piece of leather should be placed under them.” When the doors proved difficult to close, the Blessed One said, “A cross bolt, lever, or bar should be installed.”⁹⁹ When the meditation residences proved dark, the Blessed One said, “A window should be cut out.” When the windows were cut out too low, bandits, rogues, lions, tigers, and leopards¹⁰⁰ got in, so the Blessed One said, “They should not be cut out too low.” When the windows were cut out too high, the light was not bright enough, ### [2.6](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.6) so the Blessed One said, “They should not be cut out too high. Leave two-thirds and cut them out of the remaining third.” When the monks left the upper two-thirds and cut out of the lower third, the Blessed One said, “Leave the lower two-thirds and cut the windows out of the remaining third above.” When the monks cut out wide apertures that tapered in, the Blessed One said, “Windows should be shaped like the sea, with a narrow aperture and broad interior.”¹⁰¹ When crows, sparrows, and pigeons flew in, the Blessed One said, “The windows should be latticed.” When house- and horseflies flew in, the Blessed One said, “The windows should have shutters.”¹⁰² When wind blew the shutters open, the Blessed One said, “A bar should be installed.”¹⁰³ When the shutters proved difficult to close, the Blessed One said, “Cross bolts and levers should be installed.”¹⁰⁴ When the shutters proved difficult to open, the Blessed One said, “Fashion a key lever¹⁰⁵ from wood and use it to open the window, and a bar, a cross bolt, or a lever to close it.” Since seats were needed in the meditation residence, the Blessed One said, “Fashion a cushion of earth.” When these proved too hard, the Blessed One said, “Use a stool.” The Blessed One told the monks to use a stool, but they did not know what such a stool ought to be like, so the Blessed One said, “Make a stool with a frame one cubit long on each side and a woven seat for comfort.”¹⁰⁶ Since the monks did not know what weave to use, the Blessed One said, “There are five weaves: sedge, hemp,¹⁰⁷ vālvaja grass, paṭa straw, and reed.”¹⁰⁸ When the monks found these too hard, the Blessed One said, ### [2.7](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.7) “Place a cushion over the seat.” Since the monks did not know what a seat cushion ought to be like, the Blessed One said, “Sew together two pieces with a perimeter of four cubits, each side one cubit wide, and fill them with fibers.” Since the monks did not know what fibers to use, the Blessed One said, “There are five types of fiber: arga fiber, kaśika fiber, erakā fiber, baka fiber, and śalmalī fiber.¹⁰⁹ Alternatively, the cushion may be filled with one of the following five: wool, hemp, cotton, cloth shreds, or pāmṣu plant fibers.” When the cushions were filled, all of the fibers shifted to one side, so the Blessed One said, “Using thread, partition it into pockets with crow’s feet seams.”¹¹⁰ When the monks fell asleep while seated, the Blessed One said, “A jar should be tied.” ¹¹¹ Since the monks did not know how to tie such a jar,¹¹² the Blessed One said, “Tie it to the ear with string.” When the monks still fell asleep, the Blessed One said, “Prod \[the meditator\] with a rod.”¹¹³ When the monks prodded them with a stylus-shaped rod, it left wounds, so the Blessed One said, “Use one shaped like a weighing pan.”¹¹⁴ When that still hurt the monks, the Blessed One said, “Once it has been wrapped in a piece of cloth, gently prod with it.” When the monks still fell asleep, the Blessed One said, “Throw a ball of yarn \[at the meditator\].”¹¹⁵ When the monks threw balls of yarn in the dark, they went astray, so the Blessed One said, “Attach it to a string and throw it. Then you may draw it back.” When the monks still fell asleep, the Blessed One said, ### [2.8](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.8) “Place a lamp in front.”¹¹⁶ When they still fell asleep, the Blessed One said, “Sit with one leg extended.”¹¹⁷ When they still fell asleep, the Blessed One said, “Sit with both legs extended.”¹¹⁸ When they still fell asleep, the Blessed One said, “Stand up and walk a bit.” When the monks walked, they did so in a disorderly fashion so the Blessed One said, “Grab hold of the rope.” When they followed the rope with their hands, the Blessed One said, “Punch a hole \[in an object\], affix it to the string, and hold on to that as you walk.”¹¹⁹ When they walked in sandals, they made noise, so the Blessed One said, “Do not walk in sandals.” When their feet got dirty, the Blessed One said, “Lay down a mat.”¹²⁰ When the mat became grimy, the Blessed One said, “Monks, I will establish the rules of customary conduct for meditators.¹²¹ Monk meditators should wash their feet every three days. Monk meditators should fully embrace the rules of customary conduct I have thus established. If they do not, they will commit a transgression.” When the monks could no longer fit in the meditation residence, the Blessed One said, “Erect a second story above.”¹²² When it proved difficult to climb up, the Blessed One said, “Build a staircase.” When the monks fell down, the Blessed One said, “Build a railing.” When it proved shaky, the Blessed One said, “Fasten it down with iron nails.” When the monks could still not fit in the meditation hall, the Blessed One said, “Erect a ring of dwellings around the meditation hall.” When the monks cut out doorways, they could see one another, so the Blessed One said, “The doorways should be offset.¹²³ Build a gatehouse.¹²⁴ Build caves, too.”¹²⁵ When they fell asleep inside, ### [2.9](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.9) the Blessed One said, “Hang a blanket or cloth near the door and sleep there. This need not be regretted.”¹²⁶ Manager They then left, and on their return¹²⁷ the Blessed One said, “A monk meditation manager should be appointed.¹²⁸ For a monk manager, 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 of the meditators’ needs ought and ought not be attended to.¹²⁹ If those five factors do pertain to someone not already appointed as monk manager, he should not be appointed, and if already appointed should be relieved of that position. “For a monk manager, 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 of the meditators’ needs ought and ought not be attended to.¹³⁰ If these five factors pertain to someone not already appointed as monk manager, he should be appointed, and if already appointed should not be relieved of that position. “He should be appointed in the following way. To begin, determine whether he is willing to serve by asking: “ ‘So-and-so, would you be willing to serve as the saṅgha’s meditation manager?’ “If he is willing, he should reply: “ ‘Yes, I am willing.’ “Then, set up seats and strike the gaṇḍī beam. After informing the monks of the matter at hand, once the entire saṅgha is seated and assembled, one monk should make a motion and perform the act as follows: “ ‘Venerable saṅgha, please listen. The monk so-and-so is willing to serve as the saṅgha’s meditation manager. Therefore, if the time is right and the saṅgha can accept it,¹³¹ I ask that the saṅgha give their consent. Once the saṅgha appoints this monk to serve as the saṅgha’s meditation manager, ### [2.10](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.10) this monk will serve in such a capacity.’ “That is the motion. The act is performed in the following way: “ ‘Venerable saṅgha, please listen. The monk so-and-so is willing to serve as the saṅgha’s meditation manager. May this monk therefore be appointed to serve in that capacity. If this monk would serve as the saṅgha’s meditation manager, then I ask that those venerable ones who would appoint and accept this monk to serve in this capacity remain silent. I ask those who cannot so accept it to speak now.’ “In accepting the candidate and giving their consent, the saṅgha appoint the monk so-and-so to serve as the saṅgha’s meditation manager. The monk so-and-so will then serve as the saṅgha’s meditation manager. By thus remaining silent, they assent to the proposed act. “Monks, I will establish the rules of customary conduct for the monk meditation manager. The monk meditation manager should sprinkle the meditation hall grounds with water, sweep it, spread a fresh paste of dung over it, lay out the seats,¹³² clean the toilets, sprinkle water over the floor, sweep them out, spread a fresh paste of dung over them, and set out piles of leaves, clods of dirt,¹³³ earth, and water.”¹³⁴ After the monks went around to each monk and summoned them individually, the Blessed One said, “Rather than summon each monk individually, strike the gaṇḍī beam.” The monk manager struck a gaṇḍī beam too often,¹³⁵ and after a time, the local villagers, fearing that bandits had come, donned armor and arrived, shouting, “Noble ones! Where are the bandits?” “Friends,” they replied, “no bandits have come. This is how we attend to meditation.” “But noble ones, you are signaling violence. ### [2.11](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.11) Where is the meditation here?” After this, the monks appealed to the Blessed One and the Blessed One said, “Do not strike the gaṇḍī beam too often. The gaṇḍī beam can be used in five ways: to summon the saṅgha, for formal acts, for the dead, for meditation, and for danger. “To summon the saṅgha, strike in three sustained rolls, each punctuated with three sharp raps. For formal acts, strike in one sustained roll punctuated with three sharp raps.¹³⁶ For the dead, the muṇḍikā.¹³⁷ A ringing staff may serve as a gaṇḍī beam for meditation.¹³⁸ For danger, strike as long as needed.” When the time came to eat, the monks did as they pleased, so the Blessed One said, “The monks should not simply do as they please when the time to eat comes. Only when they have learned the time may they do as they please. Those who receive their meal from the saṅgha should first wash and then join the saṅgha, while those who go out for alms should first wash their hands and feet and then go to the village for alms.” When they continued to do as they pleased, the Blessed One said, “Do not simply do as you please. Instead, recite the Three Implements.”¹³⁹ When they recited too much, the Blessed One said, “Do not recite too much.” When they recited too little, the Blessed One said, “Do not recite too little, but rather a moderate amount.” When they failed to explain patronage, the Blessed One said, “Explain patronage.”¹⁴⁰ Though the Blessed One told them to explain patronage, they did not know who should do so, so the Blessed One replied, “The saṅgha elder should explain patronage.” When they explained patronage to an excessive degree, the Blessed One said, “Do not explain patronage to an excessive degree.” When they explained patronage ### [2.12](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.12) too little, the Blessed One said, “Do not explain patronage to an exceedingly meager degree, but rather in a moderate amount.” When the monk meditation manager had arrived last and left first, the Blessed One said, “The monk meditation manager should arrive first and leave last. If certain events should transpire,¹⁴¹ he should hide the key in an out-of-the-way place and then announce, ‘Venerable ones, I have hidden the key in such and such a place. Use it to open the hall.’ If the monk meditation manager does not properly observe the rules of customary conduct, he will be guilty of a breach.” Here ends the section on the seated practice.¹⁴² Acts “What are the acts? The saṅgha motion, the act by motion and resolution, and the act by motion and triple resolution.”¹⁴³ Agreeing on the Restoration Rite Site “What is the restoration rite? Monks, it is the recitation of The Prātimokṣa Sūtra, which I have taught. From now on, you should recite it every two weeks.” When the Blessed One told them that The Prātimokṣa Sūtra should be recited every two weeks, they did not know who ought to recite it, so the Blessed One said, “The saṅgha elder should recite The Prātimokṣa Sūtra every two weeks.” When the Blessed One told them that the saṅgha elder should recite The Prātimokṣa Sūtra every two weeks, the monks gathered in the dwelling. When it did not accommodate them, the monks appealed to the Blessed One and the Blessed One said, “Do not recite it in the dwelling.” When they recited it in the hall but that too did not accommodate them, the Blessed One said, “The saṅgha should agree on a restoration rite site.” The Blessed One ### [2.13](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.13) told them that the saṅgha should agree on a restoration rite site, but they did not know how to reach agreement, so the Blessed One said, “The saṅgha should agree on a restoration rite site, the whole of which is natural, created, or claimed,¹⁴⁴ with one fathom of land between the inner boundary and beyond. Agreement should be reached in the following way: After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the saṅgha is seated and assembled, one monk should make a motion and perform the act as follows: “ ‘Venerable saṅgha, please listen. If the saṅgha should accept this site as a restoration rite site, the whole of which is natural, created, or claimed,¹⁴⁵ with one fathom of land between the inner boundary and beyond, then we agree on it as the restoration rite site.’ “That is the motion. The act is performed as follows: “Venerable saṅgha, please listen. If, the saṅgha agrees upon this site which has been selected as the restoration rite site—the whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and beyond—as being the restoration rite site—the whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and beyond—then I ask those venerable ones who can accept the agreement that this site—the whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and beyond—should be the restoration rite site, ### [2.14](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.14) please remain silent. I ask those who cannot so accept it to speak now.’ “In accepting and giving their consent, the saṅgha agrees on the site as the saṅgha’s restoration rite site—the whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and beyond. By remaining silent, they assent to the proposed act. “The monks may then sit down at the site the saṅgha has agreed on as the restoration rite site and perform the restoration rite, the lifting of restrictions,¹⁴⁶ motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform \[an official act\] while being incomplete, they will be guilty of a breach.”¹⁴⁷ Kapphiṇa A summary: ; ; ; ; ; ; ; ; and , , , and Are included in this section.¹⁴⁸ Kapphiṇa The Blessed Buddha was staying at the Kalandakanivāpa in the Bamboo Grove near Rājagṛha.¹⁴⁹ The brahmin Kapphiṇa was staying at Senikā Cave near Rājagṛha, together with the saṅgha with whom he had enclosed a site with a shared restoration rite.¹⁵⁰ On the fifteenth, a great many monks were seated and assembled at the restoration rite site. The majority were seated and waiting for the venerable brahmin Kapphiṇa. Then Kapphiṇa thought, “Today the saṅgha’s restoration rite falls on the fifteenth. If today, the fifteenth, is also my, the monk Kapphiṇa’s, restoration rite, should I or should I not go to the site of the saṅgha’s restoration rite? Should I or should I not participate in the restoration rite with the saṅgha? Should I or should I not attend the saṅgha’s acts and activities? ### [2.15](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.15) Should I or should I not participate with the saṅgha in its acts and activities? The Blessed One has even said: “ ‘The pure always observe the fast. The pure always observe the restoration rite. The pure whose behavior is pure Indeed fulfill their observance.’ “And I am pure, of the greatest purity.” Knowing the brahmin Kapphiṇa’s thoughts, the Blessed One disappeared from the Bamboo Grove and reappeared, seated in front of the revered brahmin Kapphiṇa at Senikā Cave. He said, “Kapphiṇa, is it not true that you, when you retreated into solitude and withdrew into meditation, thought, ‘Today the saṅgha’s restoration rite falls on the fifteenth. If today, the fifteenth, is also my, the monk Kapphiṇa’s, restoration rite, should I or should I not go to the site of the saṅgha’s restoration rite? Should I or should I not participate in the restoration rite with the saṅgha? Should I or should I not attend the saṅgha’s acts and activities? Should I or should I not participate with the saṅgha in its acts and activities? The Blessed One has even said: “ ‘ “The pure always observe the fast. The pure always observe the restoration rite. The pure whose behavior is pure Indeed fulfill their observance.” ’ ### [2.16](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.16) “ ‘And I am pure, of the greatest purity’?” “I did, venerable one.” “Kapphiṇa, then, if you do not go to the saṅgha’s restoration rite site, who else will go? If you do not participate with the saṅgha in the restoration rite, who else will participate? If you do not attend the saṅgha’s acts and activities, who else will attend? If you do not participate with the saṅgha in its acts and activities, who else will? “Therefore, Kapphiṇa, do not fail to go to the saṅgha’s restoration rite site. Kapphiṇa, do not fail to participate with the saṅgha in the restoration rite. Kapphiṇa, do not fail to attend the saṅgha’s acts and activities. Kapphiṇa, do not fail to participate with the saṅgha in the saṅgha’s acts and activities.” The Blessed One then took the revered brahmin Kapphiṇa to the saṅgha’s restoration rite site and sat down on the mat that had been lain before the saṅgha of monks. After sitting down, the Blessed One said to the monks, “I now allow¹⁵¹ that those monks who have enclosed a site with a shared restoration rite may demarcate a large boundary.” When the Buddha allowed that monks who have enclosed a site with a shared restoration rite may demarcate a large boundary, they did not know how to demarcate a large boundary, so the Blessed One said, “To begin with, boarding or resident monks¹⁵² should set firm markers in the four directions to demarcate the large boundary. In the east, choose a firm marker such as a boulder, wall, pillar, ### [2.17](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.17) tree, fence, rock crevice, road, or well.¹⁵³ In the south, west, and north as well, choose a firm marker such as a boulder, wall, pillar, tree, fence, rock crevice, road, or well. “Then, after the seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, a boarding or a resident monk should announce the firm markers in the four directions that demarcate the large boundary: in the east, south, west, and north, the firm marker is a boulder, wall, pillar, tree, fence, rock crevice, road, well, and so on. “Then, one monk should make a motion and perform the act as follows: “ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, ### [2.18](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.18) the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well.¹⁵⁴ Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent and the saṅgha demarcate the large boundary by enclosing a site with a shared restoration rite within the above markers, including the forest¹⁵⁵ and including the residence¹⁵⁶ but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease.’ ¹⁵⁷ “That is the motion. The act is performed as follows: “ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers in the four directions they have set to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. If a large boundary is demarcated by the saṅgha who have enclosed a site with a shared restoration rite within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease remain silent, then I ask that those venerable ones who can accept the large boundary that has been demarcated by the saṅgha who have enclosed a site with a shared restoration rite within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease remain silent. ### [2.19](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.19) I ask those who cannot so accept it to speak now.’ “In accepting and giving their consent, the large boundary is demarcated by the saṅgha who have enclosed a site with a shared restoration rite within these markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that the saṅgha may gather at the site and be at ease. By remaining silent, they assent to the proposed act. “The monks may then sit within the large boundary demarcated by the saṅgha and use it for the seated practice, the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform \[an official act\] while being incomplete, they will be guilty of a breach.” Robes When the monks carried the three robes during their daily practice,¹⁵⁸ they were oppressed by the heat, so the monks appealed to the Blessed One and the Blessed One said, “Consent should be given so that all monks are deemed to be in possession of their robes while within the large boundary.¹⁵⁹ Consent should be given in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, one monk should make a motion and perform the act as follows: “ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent that all monks be deemed to be in possession of their robes while within the large boundary so that the saṅgha may gather and be at ease, I ask consent.’ “That is the motion. The act is performed as follows: “ ‘Venerable saṅgha, please listen. ### [2.20](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.20) A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, I ask those venerable ones who can accept that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at the site and be at ease, to remain silent. I ask those who cannot so accept it to speak now.’ “In accepting this and giving their consent, the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease. By remaining silent, they assent to the proposed act. “Where the saṅgha has granted consent that monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, monks may remain in their upper and lower robes. This need not be regretted.”¹⁶⁰ Consent to Undo Among them were monks who did those acts described in the group of four, who did those acts described in the group of five, and who did those acts described in the group of ten.¹⁶¹ When the whole saṅgha gathered, among them were monks whose dedication to virtue had lapsed.¹⁶² So the monks appealed to the Blessed One and the Blessed One said, “A small boundary should be demarcated and it should be agreed upon it as the inner circle. First the large boundary should be undone in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, one monk ### [2.21](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.21) should make a motion and perform the act as follows: “ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent. I ask that the saṅgha erase and undo the large boundary.’ “That is the motion. The act is performed as follows: “ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the saṅgha abolishes and undoes the large boundary, I ask those venerable ones who can accept the erasure and undoing of the large boundary to remain silent. I ask those who cannot so accept it to speak now.’ “This is the first statement of the act. It should be repeated verbatim a second and third time. In accepting and giving their consent, the saṅgha erases and undoes the large boundary. By remaining silent, they assent to the proposed act.” Consent for the Small Boundary “After that, boarding or resident monks should set firm markers in the four directions to demarcate the small boundary. In the east, south, west, and north, choose a firm marker by planting a teakwood stake, stringing yarn, placing a rock, or digging a furrow. “After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, boarding or resident monks should announce the firm markers in the four directions that demarcate the small boundary: ‘In the east, ### [2.22](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.22) south, west, and north, the following firm markers have been planted: a teakwood stake, strung yarn, a placed rock, or a dug furrow.’ “After that, one monk should make a motion and perform the act as follows: “ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers in the four directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood stake; in the south, strung yarn; in the west, a placed rock; and in the north, a dug furrow. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent and the saṅgha who have enclosed a site with a shared restoration rite demarcate the small boundary within these markers and agree upon it as the small circle, so that the saṅgha may gather at that site and be at ease.’ “That is the motion. The act is performed as follows: “ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers in the four directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood stake; in the south, strung yarn; in the west, a placed rock; and in the north, a dug furrow. If the saṅgha demarcates the small boundary within these markers and agrees upon it as the inner circle, ### [2.23](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.23) I ask that those venerable ones who can accept the small boundary that the saṅgha has demarcated within these markers and agreed upon it as the inner circle, so that the saṅgha may gather at the site and be at ease, to remain silent. I ask those who cannot accept it to speak now.’ “In accepting and giving their consent, the saṅgha accepts the small boundary thus demarcated within these markers and agrees upon it as the inner circle, so that the saṅgha may gather at that site and be at ease. By remaining silent, they assent to the proposed act.” Consent for the Large Boundary “After that, the large boundary should be demarcated. It should be done in the following way. To begin with, boarding or resident monks should set firm markers in the four directions to demarcate the large boundary. In the east, south, west, and north, set firm markers such as a boulder, a wall, a pillar, a tree, a fence, a rock crevice, a road, or a well.¹⁶³ “Then, after seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, boarding or resident monks should announce the firm markers in the four directions that demarcate the large boundary: in the east, south, west, and north, the firm markers are a boulder, a wall, a pillar, a tree, a fence, a rock crevice, ### [2.24](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.24) a road, a well, and so on. “Then, one monk should make a motion and perform the act as follows: “ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent for the large boundary that the saṅgha who have enclosed a site with a shared restoration rite has demarcated within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease.’ “That is the motion. The act is performed as follows: “ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; ### [2.25](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.25) in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. If the saṅgha who have enclosed a site with a shared restoration rite demarcates a large boundary within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease remain silent, then I ask that those venerable ones who can accept the large boundary that the saṅgha who have enclosed a site with a shared restoration rite has demarcated within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease remain silent. I ask those who cannot so accept it to speak now.’ “In accepting and giving their consent, the saṅgha who have enclosed a site with a shared restoration rite demarcates the large boundary within these markers, including the forest and including the residence but excluding any towns and town outskirts therein, so that the saṅgha may gather at the site and be at ease. By remaining silent, they assent to the proposed act. “The monks may then sit within the large boundary demarcated by the saṅgha and use it for the seated practice, the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform \[an official act\] while being incomplete, they will be guilty of a breach. “Then, consent should be given that all monks are deemed to be in possession of their robes while within the large boundary. Consent should be given in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. ### [2.26](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.26) Once the entire saṅgha is seated and assembled, one monk should make a motion and perform the act as follows: “ ‘Venerable saṅgha, please listen. A complete saṅgha who have enclosed a site with a shared restoration rite demarcated the large boundary. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease.’ “That is the motion. The act is performed as follows: “ ‘Venerable saṅgha, please listen. A complete saṅgha who have enclosed a site with a shared restoration rite demarcated the large boundary. Therefore, if the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, I ask those venerable ones who can accept that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at the site and be at ease, to remain silent. I ask those who cannot so accept it to speak now.’ “In accepting this and giving their consent, the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease. By remaining silent, they assent to the proposed act. “Where the saṅgha has given consent that monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, monks may remain in their upper and lower robes.¹⁶⁴ This need not be regretted.” Consent to Shrink, Expand, and Undo Upāli asked the Blessed One, ### [2.27](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.27) “Honorable One, is it permissible for a single monk officiant to shrink or expand a site with an inner and outer boundary by making a single motion and a single statement of the act?” “Yes, Upāli, it is. In shrinking, the large boundary becomes the small boundary, and in expanding, the small boundary becomes the large boundary. To begin with, undo the large boundary as well as the small boundary, thus erasing the inner circle. It should be undone in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, position saṅgha at both boundaries. A monk officiant should then plant a piece of wood, a stick, a staff, or a cloth¹⁶⁵ before making a motion and performing the act: “ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary and a small boundary on this site and agreed upon it as the inner circle. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent that the saṅgha erase the large boundary and also the small boundary, thereby undoing the inner circle.’ “That is the motion. The act is performed as follows: “ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary and a small boundary on this site and agreed upon that as the inner circle. If the saṅgha erases both the large boundary and the small boundary, undoing the inner circle, I ask those venerable ones who can accept that erasure of the large boundary as well as the small boundary, and the subsequent undoing of the inner circle, to remain silent. ### [2.28](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.28) I ask those who cannot so accept it to speak now.’ “This is the first statement of the act. It should be repeated verbatim a second and third time. In accepting and giving their consent, the saṅgha erases the large boundary as well as the small boundary, thereby undoing the inner circle. By remaining silent, they assent to the proposed act. Demarcate “After that, boarding or resident monks should set firm markers in the four directions to demarcate the large boundary. In the east, south, west, and north, choose a firm marker such as a boulder, wall, pillar, tree, fence, rock crevice, road, or well. “They should then set firm markers in the four directions to demarcate the small boundary. In the east, south, west, and north, they should choose a firm marker by planting a teakwood stake, stringing yarn, placing a rock, or digging a furrow.¹⁶⁶ “After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, a boarding or a resident monk should announce the firm markers in the four directions that demarcate the large boundary, announcing that in the east, south, west, and north the firm markers are a boulder, ### [2.29](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.29) wall, pillar, tree, fence, rock crevice, road, well, and so on. Then they should announce the firm markers in the four directions that demarcate the small boundary, announcing that in the east, south, west, and north the firm markers that have been planted are a teakwood stake, strung yarn, a placed rock, or a dug furrow. “Once the saṅgha has taken their places at both boundaries, a monk officiant should plant a piece of wood, a stick, a staff, or a cloth before making a motion and performing the act: “ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. They have also announced the firm markers in the four directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood stake; in the south, strung yarn; ### [2.30](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.30) in the west, a placed rock; and in the north, a dug furrow. Therefore, if the time is right and the saṅgha can accept it, “I ask that the saṅgha give their consent and the saṅgha demarcate the small boundary by enclosing a site with a shared restoration rite within these markers and agree upon it as the small circle, so that monks may gather at the site and be at ease.’ “That is the motion. The act is performed as follows: “ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers they have set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a rock crevice; and in the north, the firm markers are a road and a well. They have also announced the firm markers in the four directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood stake; in the south, strung yarn; in the west, a placed rock; and in the north, a dug furrow. If a saṅgha who have enclosed a site with a shared restoration rite demarcates a large boundary within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein and their agreement upon a small boundary demarcating the inner circle, so that monks may gather at the site and be at ease remain silent, then I ask that ### [2.31](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.31) those venerable ones who can accept the demarcation of the large boundary within the above markers, including the forest and including the residence but excluding any towns and town outskirts therein, and their agreement upon a small boundary demarcating the inner circle, so that monks may gather at the site and be at ease, to remain silent. I ask those who cannot so accept it to speak now.’ “In accepting and giving their consent, the saṅgha who have enclosed a site with a shared restoration rite demarcates the large boundary within these markers, including the forest and including the residence but excluding any towns and town outskirts therein and agrees upon a small boundary demarcating the inner circle, so that the saṅgha may gather at the site and be at ease. By remaining silent, they assent to the proposed act. “The monks may then sit within the large boundary demarcated by the saṅgha and use it for the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform \[an official act\] while being incomplete, they will be guilty of a breach. “If so desired, this is also how it can be expanded or, if that is not desired, how it can be shrunk.” In Possession Of “Consent should be given that all monks are deemed to be in possession of their robes while within the large boundary. Consent should be given in the following way. After exiting the small boundary for the large boundary and having arranged seats along the large boundary, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, one monk should make a motion and perform the act as follows: “ ‘Venerable saṅgha, please listen. ### [2.32](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.32) A complete saṅgha who have enclosed a site with a shared restoration rite demarcated the large boundary. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent. I ask that the saṅgha give consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease.’ “That is the motion. The act is performed as follows: “ ‘Venerable saṅgha, please listen. A complete saṅgha who have enclosed a site with a shared restoration rite demarcated the large boundary. Therefore, if the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, I ask those venerable ones who can accept that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at the site and be at ease, to remain silent. I ask those who cannot so accept it to speak now.’ “In accepting this and giving their consent, the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease. By remaining silent, they assent to the proposed act. “Where the saṅgha has given consent that monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, monks may remain in their upper and lower robes. This need not be regretted.” Undemarcated The venerable Upāli asked the Blessed Buddha, “Honorable One, where are the boundaries of a site whose boundaries have not been fixed?”¹⁶⁷ “Upāli, if a wall encircles it, then the wall is the boundary. If a wall does not encircle it, ### [2.33](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2.33) it runs from the gutter up to where the cascade of rain falls.¹⁶⁸ The monks who live there should sit there and perform the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform \[an official act\] while being incomplete, they will be guilty of a breach.” Villages The venerable Upāli asked the Blessed Buddha, “Honorable One, where is a site that falls within a village’s boundary?”¹⁶⁹ “Upāli, up to the outskirts. The monks who live there should sit there and perform the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they do not reach agreement, they will be guilty of a breach.” The Forest The venerable Upāli asked the Blessed Buddha, “Honorable One, where are the boundaries of a site in the forest where there are no villages?” “Upāli, within earshot. All of the monks who stay within earshot should sit in one place there and perform the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform \[an official act\] while being incomplete, they will be guilty of a breach.” Acts The venerable Upāli asked the Blessed Buddha, “Honorable One, what type of restoration rite acts are there?” “Upāli, there are four types: those done improperly without the complete saṅgha; those done improperly by the complete saṅgha; those done properly without the complete saṅgha; and those done properly by the complete saṅgha.¹⁷⁰ One of those acts of the restoration rite is proper: that done properly by the complete saṅgha.” The venerable Upāli asked the Blessed Buddha, “Honorable One, how many ways of reciting The Prātimokṣa Sūtra are there?” “Upāli, there are five. The saṅgha can be said to have recited The Prātimokṣa Sūtra and performed the restoration rite if, after the motion is made, the narrative introduction is recited and the rest is communicated through the headings.¹⁷¹ The saṅgha can be said to have recited The Prātimokṣa Sūtra and performed the restoration rite if, after the motion is made, the narrative introduction and the four things that constitute a defeat are recited while the rest is communicated through the headings. _First 32 of 182 passages. [Read on](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2)_ ## Linked texts (1) - [འདུལ་བ་གཞི](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo.2.1-2) — Classical Tibetan --- Source: [https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.mulasarvastivada.vinayavastu*bo~en-84000.2) · Pramāṇa