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འདལ་བ་གཞ notes.2: The Chapter on the Restoration Rite

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 notes.2

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The Chapter on the Restoration Rite

notes.2.1

1. In the present translation and notes, we often refer to “monks”; this is for textual accuracy, not to exclude nuns from these descriptions. The exact timeline of the foundation of the nuns’ order in relation to the material discussed here is not entirely clear. Nevertheless, it is important to point out that much of this material applies equally to nuns; Tibetan commentators like Butön Rinchen Drup use the verb kha spo ba or spo ba to describe how material for males can be “transferred” to females, for instance. The Indic commentator Dharmamitra even says that, apart from the role of officiant, which must be filled by a monk in the Mūlasarvāstivāda Vinaya, nuns may serve in all positions during the nuns’ ordination ceremony, including preceptress or instructor, that is, support or niśraya—this last a term which is rendered in Tibetan as gnas mo, the feminine form of gnas. Dharmamitra Toh 4120, F.77.a: rdzogs par bsnyen pa ni dge slong zhes bya ba’i gnas thams cad du dge slong ma zhes brjod par bya ste/ ’di ltar de gsol ba la sogs pa’i las byed pa zhes bya ba rdzogs par bsnyen pa gsol ba la sogs pa’i las byed pa’i dge slong smos pa gang yin pa’i dge slong las byed pa de ma gtogs pa de las gzhan pa’i gnas bya ste/ su dper na/ gsang ste ston pa dang/ mkhan po la sogs pa dge slong zhes smos pa der dge slong ma zhes brjod par bya’o. The material on nuns is concentrated in the sixth and seventh sections (Tib. sgo) of The Chapter on Minor Matters of Monastic Discipline (Toh 6), e.g., the ordination of nuns on folios 104.b–120.b. See Ven. Jampa Tsedroen’s translation of the main parts of the manual for the nun’s ordination rite on pp. 177–272 of Tsedroen 2020.

notes.2.2

2. The Sanskrit bhikṣu, or “monk,” has been related to the verbal roots √bhakṣ (“to eat”) and √bhaj (“to accept, partake of, share in, to eat”).

notes.2.3

3. The Chapter on Going Forth depicts six tīrthika teachers who led large communities of non-Vedic mendicants around the time of the historical Buddha. See The Chapter on Going Forth, 1.226–1.251.

notes.2.4

4. The “preceptor” (Tib. mkhan po; Skt. upādhyāya) is in charge of a “ward” (Tib. lhan gcig gnas pa; Skt. sārdhaṃvihārin). In the event that the new monk takes a new support, the mentor is called the “support instructor” (Tib. gnas kyi slob dpon; Skt. niśrayācārya) and he is in charge of the “apprentice” (Tib. nye gnas; Skt. antevāsika).

notes.2.5

5. See The Chapter on Going Forth, 1.648–1.660.

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6. The late-eighth-century paṇḍita Kalyāṇamitra clarifies that in paying respect, the lay people would pay homage and practice the ascetics’ instructions, i.e., perform a religious observance. Toh 4113, F.308.b: lta dang bsnyen bkur bya ba’i phyir/ zhes bya ba ni phyag bya ba dang/ de’i lung rjes su bsgrub pa’i phyir ro. Kalyāṇamitra is credited as author of six Vinaya commentaries included in the Degé Tengyur: Toh 4110, 4113, 4116, 4130, 4134, and 4135. In his Overview of the Vinaya, Butön Rinchen Drup (F.57.a.6) credits “Kalyāṇamitra, the great Vinayadhara of the Middle Period” (Tib. bar gyi ’dul ba ’dzin pa chen po dge legs bshes bsnyen) as the author of Toh 4110.

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7. Skt. niṣadyāṃ kriyāṃ poṣadhaṃ ca; Tib. mchis pa dang/ bgyi pa dang/ gso sbyong and also ’dug pa dang/ bya ba dang/ gso sbyong. The formal acts of the saṅgha (Tib. dge ’dun gyi las; Skt. saṅghakarman) are introduced under the heading “protocol” (Tib. bgyi pa and bya ba; Skt. kriyā). The Mūlasarvāstivāda Vinaya presents these formal acts in greater detail in the Karmavastu (The Chapter on Formal Acts of the Saṅgha), chapter 10 of the Vinayavastu. For more, see Toh 4118, Guṇaprabha’s Ekottarakakarma­śataka (Tib. las brgya rtsa gcig), and Yijing’s translation of a related Mūlasarvāstivādin Ekottarakakarma­śataka, Taishō 1453 (根本説一切有部百一羯磨). Though sharing similar content, the two texts are structured differently and Yijing’s translation is considered a canonical rather than a commentarial work. We would like to thank Dr. Shayne Clarke for his observations on Yijing’s translation and for pointing out that the passage here reads Tib. bgyi pa and bya ba; Skt. kriyā, and not Tib. las; Skt. karman.

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8. See The Chapter on Going Forth, 1.598.

notes.2.9

9. The Sanskrit gives bhikṣu or “monk” where the Tibetan translation gives rgyal po or “king.”

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10. Kalyāṇamitra says the Buddha explained the seated yoga—i.e. śamathapoṣadha, “restoration through meditation”—first because it is the main poṣadha and also because there is less to explain. Toh 4113, F.308.b: bcom ldan ’das kyis gso sbyong ni rnam pa gnyis su gsungs te/ zhi gnas kyi gso sbyong dang/ mthun pa’i gso sbyong ngo/ /de la gtso bo yin pa’i phyir dang/ brjod par bya ba nyung ba’i phyir je dang por zhi gnas kyi gso sbyong rnam par bshad par bya’o.

notes.2.11

11. See .

notes.2.12

12. The “eight limbs” are (1) yama or inner restraints such as vows; (2) niyama or outer restraints such as obligations and priorities; (3) āsana or postures; (4) prāṇāyāma or breath control; (5) pratyāhāra or withdrawal of the senses; (6) dhāraṇa or focus; (7) dhyāna or absorption; and, finally, (8) samādhi. See White 2014.

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13. Toh 4113, F.308.a: rnal ’byor zhes bya ba ni ting nge ’dzin te lus dran pa nye bar gzhag pa la sogs pa’o. For the use of yoga in the Pāli Tipiṭaka, see Paravahera Vajirañāṇa Mahāthera 2022, p. 22.

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14. Tib. mi sdug pa bsgom pa; Skt. aśubhabhāvanā; P. asubhabhāvanā.

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15. See .

notes.2.16

16. Fumi Yao has argued that “Sarvāstivādin” was most likely an umbrella term encompassing many heirs to Sarvāstivādin lineages, including those who self-identified as Mūlasarvāstivādins or the “Original Sarvāstivādins” (Yao 2007, pp. 246–47). The phrase “(Mūla-)sarvāstivādin” is thus meant to include both the wider Sarvāstivādin traditions and those that identify as the “Original Sarvāstivādins,” i.e., the Mūlasarvāstivādins.

notes.2.17

17. Anālayo 2003, p. 122.

notes.2.18

18. See, for example, the discussion of the Yogalehrbuch in Nobuyoshi Yamabe’s 1999 dissertation, “The Sutra on the Ocean-Like Samādhi of the Visualization of the Buddha: The Interfusion of the Chinese and Indian Cultures in Central Asia as Reflected in a Fifth Century Apocryphal Sūtra.”

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19. On the role of visions and visualization in repentance practices that spread to China, see Greene 2021. See also Yamabe 1999 and Vignato et al. 2022.

notes.2.20

20. See : rtag tu dag pa snying po ste/ / rtag tu dag pa gso sbyong yin/ /gtsang ma’i las ni dag gyur pa/ /de yi brtul zhugs ’grub par ’gyur. Kalyāṇamitra comments (Toh 4113, F.313.b): snying po ste zhes bya ba ni snying po dang ldan pa ste/ tshul khrims yongs su dag pa zhes bya ba’i tha tshig go/ /rtag tu dag pa gso sbyong yin/ /zhes bya ba ni rtag tu rgyud dag pa ni gso sbyong yin no/ /gtsang ma’i las ni dag gyur pa/ /zhes bya ba ni tshul khrims la kha na ma tho ba med pa’o/ /de yin brtul zhugs ’grub par ’gyur/ /zhes bya ba ni spong ba’i mtshan nyid bdun gyi tshul khrims ’grub par ’gyur zhes bya ba ni tha tshig go.

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21. Kalyāṇamitra (F.313.b): mi ’gro bar ma byed par zhes bya ba ni mnan pa’i phyir dgag pa gnyis smos so.

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22. See . Guṇaprabha (fl. sixth–seventh c. ce) states in his digest of the present chapter, “The restoration should be observed on the fifteenth, every fortnight, with The Prātimokṣa Sūtra recitation.” Vin 2.2498: poṣadhaṃ kurvīran pañcadaśyām anvarddhamāsaṃ prātimokṣasūtroddeśena.

notes.2.23

23. The idea of “quorum” is also found in The Chapter on Saṅgha Schisms under the phrase “a saṅgha in which [all] are present” (Tib. dge ’dun mngon sum; Skt. saṃmukhībhūta­saṃgha). See The Chapter on Saṅgha Schisms in Toh 1, ch. 17, vol. ga, F.237.b: dge ’dun mngon sum gang zhe na/ mtshams na gnas pa’i dge slong bya bar ’os pa ji snyed pa de dag thams cad ’dus shing mngon sum du gyur pa dang/ ’dun pa blang bar ’os pa rnams las ’dun pa blangs pa dang/ dge slong rnams ’dus shing mngon sum du gyur kyang mi btub cing gshe ba gang dag gis gshe bar ’os pa rnams mi btub pa med cig mi gse la las dag byed pa ’di ni dge ’dun mngon sum zhes bya’o.

notes.2.24

24. See, e.g., Prebish 2003, p. 57. Prebish, citing Charles Wei-hsun Fu, explains how this social-embeddedness informs but does not comprise the whole of the saṅgha’s moral philosophy: “[T]he Vinaya was as much concerned with the pariśuddhi or complete purity of the community, individually and organizationally, as it was with the specifics of ethical conduct. Under no circumstances should we presume that ethical concerns were superseded in the Vinaya; rather, they were included in a series of tiered concerns that focused on institutional, but not exclusively ethical conduct.”

notes.2.25

25. These categories reflect the way a ruling may require further elaboration or adaptation after it has been adopted, as the present chapter well illustrates. Guṇaprabha discusses these in sūtra 95 of his Sūtras on Monastic Discipline (Toh 4117 Vinayasūtra): utpatti-prajñapti-anuprajñaptiḥ-pratikṣepa-abhyanujñābhijñatvam. Tib. byung ba dang bcas pa dang rjes su bcas pa dang bkag pa dang gnang ba mngon par shes pa nyid do.

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26. This opening narrative begins on F.2.b of Toh 3, immediately following Dharmaśreṣṭhin’s In Praise of Monastic Discipline, and ends with the section on the four defeats on F.3.b.

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27. See Dharmamitra, Toh 4120, vol. yu, F.109.b: brtsams pa’i sde tshan ni rdzogs par bya dgos so zhes bya ba ni/ ་pham par ’gyur ba dang dge ’dun lhag ma dang ma nges pa’i sde tshan ni yang na ni thos pa bsgrags pas bsgrub po.

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28. In their respective catalogs that include the titles of the śāstras available to the authors in fourteenth-century central Tibet, Butön Rinchen Drup (1290–1364) and Tshalpa Mönlam Dorjé (1284–1347) both attribute the authorship of The Guide to The Prātimokṣa Sūtra (Toh 4104) to Lopön Pawo (Tib. slob dpon dpa bo) or Ācārya Śūra, a.k.a. Aśvaghoṣa (Tib. rta dbyangs). See Butön’s bstan ’gyur gyi dkar chag yid bzhin nor bu dbang gi rgyal po’i phreng ba, F.105.b, and bstan ’gyur gyi dkar chag (sna tshogs) nor bu’i phung po. It is not clear which of the two Indian Buddhist authors named Aśvaghoṣa authored the Vinaya commentaries. The ca. second ce poet Aśvaghoṣa is remembered as the author of two long verse masterpieces, the Buddhacarita and the Saundarananda, hailed as early exemplars of the kāvya style. The second Aśvaghoṣa wrote a manual on guru devotion (Skt. Gurupañcāśikā; Tib. bla ma lnga bcu pa). Śūra’s Guide to The Prātimokṣa Sūtra (Toh 4104) glosses key terms in The Prātimokṣa Sūtra in mixed verse and prose. As is not uncommon, Vimalamitra repeats Śūra on F.40.b–41.b of Toh 4106 (Skt. Prātimokṣa Sūtraṭīkā-vinayasamuccaya; Tib. so sor thar pa’i mdo’i rgya cher ’grel pa ’dul ba kun las btus pa). The latter text is Vimalamitra’s three-volume compendium of comments on The Prātimokṣa Sūtra.

notes.2.29

29. According to the narrative given in The Chapter on Going Forth discussed above, the Buddha introduced the system of monastic apprenticeship to address the problem of monks who comported themselves badly or rudely, in a manner not becoming of a mendicant. These behaviors are to be distinguished from those that were deemed actual offenses against the Prātimokṣa Vow. See Prebish 2003 on the growth of The Prātimokṣa Sūtra.

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30. Tib. bslab pa’i gzhi; Skt. śikṣāpada.

notes.2.31

31. See Śūra (Toh 4104, vol. du, F.37.b–38.a): de la bcom ldan ’das mngon par rdzogs par sangs rgyas te/ nyan thos kyi ’khor brnyes nas lo bcu gnyis kyi bar du ni bcom ldan ’das kyi nyan thos kyi dge ’dun la skyon med cing chu bur med de/ bcom ldan ’das kyi nyan thos dge ’dun rnams kyis so sor thar pa’i mdo gdon pa yang mdor bsdus te/ ’di skad ces/ /sdig pa thams cad mi bya ste/ /dge ba phun sum tshogs par bya/ /rang gi sems ni yongs su gdul/ /’di ni sangs rgyas bstan pa yin/ /lus kyi sdom pa legs pa yin/ /ngag gi sdom pa’ang legs pa yin/ /yid kyi sdom pa’ang legs pa ste/ /thams cad du ni sdom pa legs/ /kun tu bsdams pa’i dge slong ni/ /sdug bsngal kun las rab tu ’grol/ /ngag rnams bsrung zhing yid kyis rab bsdams te/ /lus kyis mi dge ba dag mi byed cing/ /las la ma gsum po ’di dag rab sbyangs na/ /drang srong gsungs pa’i lam ni thob par ’gyur/ /zhes bton par gyur pas/ ’dul ba la nyan thos rnams kyi bslab pa’i gzhi bcas pa med do.

notes.2.32

32. Skt. āśravasthānīya; Tib. zag pa’i gnas. This term implies something like a “bad apple” that spoils the bunch.

notes.2.33

33. Śūra (Toh 4104, vol. du, F.38.a):lo bcu gsum pa la bab pa na/ sangs rgyas bcom ldan ’das yul spong byed dag na/ ka lan da ka’i grong na bzhugs pa’i tshe ka lan da ka’i bu bzang byin bcom ldan ’das kyis legs par gsungs pa’i chos ’dul ba la skra dang kha spu bregs te/ gos dur smrig dag bgos nas/ yang dag pa kho nar dad pas khyim nas khyim med par rab tu byung ste/ dgon pa’i spyil bu na ’dug pa rang gi mas bslus nas/ des sngon gyi chung ma dang lhan cig mi tshangs par spyad pa ’khrig pa’i chos bsten te/ zag pa’i gnas lta bu’i chos mang po rnams kyi dang po ka lan da ka’i bu bzang byin gyis mi tshangs par spyad pa’i rkyen gyis byas par gyur nas/ bcom ldan ’das kyis byung ba ’di dang/ gleng gzhi ’di dang/ skabs ’di la dge slong gi dge ’dun bsdu ba mdzad de/ bslab pa bca’ ba’i phan yon bcu yang dag par gzigs pas/ ’dul ba la nyan thos rnams kyi bslab pa’i gzhi bca’ ba mdzad nas/ de phyin chad gleng gzhi re re’i rgyu las bslab pa’i gzhi re re bcas pa’i sgo nas/ ltung ba sde lnga rnam par gzhag pa mdzad nas/ da de dag ji ltar bcas pa bzhin du bshad par bya’o/ /de la gdon par gtogs pa bslab pa’i gzhi thams cad kyi mtshan nyid ni/ gleng gzhi dang/ bslab pa bcas pa dang/ ltung ba rnam par gzhag pas rgyas par ston te.

notes.2.34

34. The following discussion reflects the (Mūla-)sarvāstivādin exegetical tradition’s interpretations. Charles Prebish surveys a variety of etymological explanations of the term prātimokṣa in his 1974 study and translation of The Prātimokṣa Sūtras of the Mahāsāṃghikas and the Mūlasarvāstivādins. Prebish credits Sukumar Dutt with suggesting that the Sanskrit prātimokṣa “lends itself to interpretation as something serving as a bond, the prefix Prati meaning ‘against’ and the root Mokṣa meaning ‘scattering’ ” (Prebish 2002, p. 18). Prebish critically examines the socio-historical evidence for Dutt’s suggestion on pp. 17–24. He concludes that The Prātimokṣa Sūtra may have served in some senses as a bond but finds Dutt’s etymological argument dubious. Note though that the Sanskrit saṃvara reads more readily than prātimokṣa as “bond” or “rule.” Tshonawa, p. 25: bzhi pa sgra bshad pa la gsum ste/ so sor thar pa’i sdom pa/ dang po thar pa’i sdom pa/ thar pa’i thabs kyi sdom pa zhes bya ste/ pra ti so sor thar pa zhes pa ’di la rgya gar skad du/ mok+Sha zhes so.

notes.2.35

35. The following explanation draws on this passage by Śūra (Toh 4104, vol. du, F.2.a–3.a): de la rnam grangs gcig tu na dang por thar pa zhes bya bar ston te/ so sor zhes bya ba ni dang po ste/ dang po sdom pa yang dag par len pa’i tshe na/ gsum la skyabs su ’gro ba’i tshig bzlas nas/ sdom pa yang dag par blang ba’i tshig brjod pa gsum pa’i tha ma la/ sdom pa thob pa ni/ thog mar sdom pa thob pa’i gnas skabs yin pas dang po zhes bya’o/ /thar pa zhes bya ba ni grol ba ste/ de ltar sdom pa dang po thob pa de nyid kyi tshe na sdom pa ma yin pa’i mtshan nyid las grol te/ sdom pa’i mtshan nyid kyis bsdus pa’i rnam par rig byed ma yin pa’i gzugs thob pa ni thar pa zhes bya’o/ /de ltar dang po thar pa’i don de las bstan bcos ’di byung ba’am/ don der bstan bcos ’dir bsdus pas bstan bcos ’di’i ming yang dang por thar pa zhes bya bar sbyar ro/ /yang rnam grangs gzhan du na so sor thar pa zhes bya ba ston to/ so sor zhes bya ba ni rgyud tha dad pa’o/ /thar pa zhes bya ba ni rnam par grol ba ste/ gang zag rgyud tha dad pa gang zhig gis sdom pa yang dag par blangs te/ bslab pa’i gzhi rjes su sgrub par byed pa de nyid ngan ’gro dang ’khor ba las rnam par grol bar ’gyur gyi/ gzhan gyis sdom pa yang dag par blangs te/ bslab pa’i gzhi rjes su bsgrubs pas gzhan rnam par grol bar mi ’gyur bas so sor thar pa zhes bya’o/ /de ltar so sor thar pa’i don de las bstan bcos ’di byung ba’am/ don de bstan bcos ’dir bsdus pas bstan bcos ’di’i ming yang so sor thar pa zhes bya’o/ /yang rnam grangs gzhan du na thar pa’i thabs zhes bya bar ston to/ /so sor zhes bya ba ni phyir zhes bya ste/ thabs kyi don to/ /thar pa zhes bya ba ni nges par ’byung ba ste/ mya ngan las ’das pa’o/ /des na so sor thar pa’i mdo ’di ni nges par ’byung ba thob pa’i thabs kyi phyir gsungs pa ste/ lhag pa’i tshul khrims la brten nas lhag pa’i sems skye la/ lhag pa’i sems la brten nas lhag pa’i shes rab skye ba’i rim gyis nges par ’byung ba thob pa’i thabs su gyur pa’i phyir/ so sor thar pa’i mdo ’di ni nges par ’byung ba’i tshul khrims yin pas thar pa’i thabs zhes bya’o/ /de ltar thar pa’i thabs kyi don de las bstan bcos ’di byung ba’am/ don de bstan bcos ’dir bsdus pas bstan bcos ’di’i ming yang thar pa’i thabs zhes bya ba’o/ /mdo zhes bya ba ni/ don tsam zhig ston pas mdo zhes bya ste/ de ltar na bstan bcos ’di ni dang por thar pa’i mdo zhes bya ba dang/ so sor thar pa’i mdo zhes bya ba dang/ thar pa’i thabs kyi mdo zhes bya ba dag tu ston to.

notes.2.36

36. See, for instance, the rite for receiving the Buddhist lay vow in The Chapter on Going Forth (Toh 1.1, 1.436): de’i ’og tu slob dpon la phyag ’tshal du bcug nas mdun du tsog tsog por ’dug tu bcug ste/ thal mo sbyor du bcug nas des ’di skad ces brjod par bya ste/ btsun pa dgongs su gsol/ bdag ming ’di zhes bgyi ba dus ’di nas bzung ste/ ji srid ’tsho’i bar du rkang gnyis rnams kyi mchog sangs rgyas la skyabs su ’chi’o [mchi’o]/ /’dod chags dang bral ba rnams kyi mchog chos la skyabs su mchi’o/ /tshogs rnams kyi mchog dge ’dun la skyabs su mchi’o/ /bdag ji srid ’tsho’i bar du dge bsnyen du btsun pas gzung du gsol/ de bzhin du lan gnyis lan gsum du bzlas/ tshig gsum pa la slob dpon gyis zhes brjod par bya’o/ /slob dpon gyis thabs yin no zhes brjod par bya’o/ /dge bsnyen gyis legs so zhes brjod par bya’o/ /de ni dge bsnyen gyi sdom pa sbyin pa’o.

notes.2.37

37. See Apte 1957, vol. 2, p. 1067.

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38. The Commentary on the Words of the Vibhaṅga, by Vinītadeva, explains pratimokṣa to mean “initial liberation.” See Toh 4114, F.62.b (’dul ba rnam par ’byed pa’i tshig rnam par bshad pa; Skt. Vinayavibhaṅgapada­vyākhyāna).

notes.2.39

39. The Fifty Fascicles refers to Vimalamitra’s three-volume compendium of comments on The Prātimokṣa Sūtra. The discussion of prātimokṣa’s etymology is found on F.3.a-b of Toh 4106. Tshonawa pp. 25–26: bzhi pa sgra bshad pa la gsum ste/ so sor thar pa’i sdom pa/ dang po thar pa’i sdom pa/ thar pa’i thabs kyi sdom pa zhes bya ste/ pra ti (so sor thar pa zhes pa ’di la rgya gar skad du)/ mok+Sha zhes so/ /de la sgra bshad gsum ste/ pra ti zhes pa so so yin la/ mok+Sha zhes pa thar pa yin pas so sor thar pa zhes bya ste/ tshul khrims bsrung ba’i gang zag so so ngan ’gro dang ’khor ba las thar bar ’gyur gyi/ gzhan gyis tshul khrims bsrungs pas gzhan thar par mi ’gyur ba’i phyir ro/ /pra ti zhes pa dang po yin la/ mok+Sha zhes pa thar pa yin pas dang po thar pa zhes kyang bya ste/ sdom pa thob pa’i skad cig dang po de nyid kyi tshe na/ sngar rang rang gi skabs kyi sdom min yin pa de las thar pa’i phyir ro/ /pra ti zhes pa ni sgra’i rkyen gyis thabs kyi don to/ /mok+Sha zhes pa thar pa yin pas thar pa’i thabs zhes pa ste/ des na thar pa’i thabs kyi sdom pa zhes kyang bya’o/ /sgra bshad de gsum ni bam po lnga bcu pa las bshad do. See Toh 4106, F.3.a–b.

notes.2.40

40. The Prātimokṣa Sūtra’s narrative introduction incorporates a portion of Dharmaśreṣṭhin’s In Praise of the Vinaya Toh 4136, F. 133.b–134.a). Tibetan monastic communities have developed their own liturgies around The Prātimokṣa Sūtra recitation. For an eighteenth-century example, see Paṇchen Sönam Drakpa’s gso sbyong ji ltar bya ba’i tshul la sbyor ba dngos gzhi mjug gsum dang dmigs bsal dang bcas pa rim par bshad pa (pp. 405–15), from his so thar tshul khrims kyi rgyas byed ’dul ba’i legs bshad lung rigs kyi nyi ma.

notes.2.41

41. See Prebish 2002, pp. 52, 53, 63, 65, 75, 93, 95, 107, and 109.

notes.2.42

42. Guṇaprabha explains these preparatory steps: “During the rite of restoration by an assembly, in front of where they will gather for the restoration rite, monks should make amends by scrutinizing themselves for any offenses they have incurred in the two weeks since the last restoration by an assembly rite and either confess, pledge to refrain from, or sanction that offense they recognize” (Guṇaprabha, Toh 4119, F. 210.a.1–2). The textual precedent for this statement by Guṇaprabha can be found in the “King” section of the present chapter, -.

notes.2.43

43. See -

notes.2.44

44. See, e.g., the entries on “Monasticism” and “Repentance and Confession” in the Encyclopedia of Buddhism (Buswell 2004). Some offenses, however, must be sanctioned (Tib. byin gyis brlab par bya ba; Skt. adhiṣṭheya) through a formal act, and thus are to be confessed before the rite. Such acts are, specifically, saṅgha remnants and transgressions requiring forfeiture. See Kalyāṇamitra (F.244.a–b): byin gyis brlab par bya ba dag ces bya ba ni dge ’dun lhag ma dang/ spang ba’i ltung byed dag go.

notes.2.45

45. Tib. bshags sdom.

notes.2.46

46. See Determining the Vinaya: Upāli’s Questions (Toh 68), .

notes.2.47

47. These three components seem to correspond to the last three of the four remedial forces of support, rejection, recommitment, and remedy (Tib. rten gyi stob, rnam par sun ’byin pa’i stobs, nyes pa las slar sdog pa’i stobs, and gnyen po kun tu spyod pa’i stobs). In tantric circles and among later Kadampa (Tib. bka’ gdams pa) teachers of mind training (Tib. blo sbyong), these “four remedial powers” or “four antidotes” (Tib. gnyen po stobs bzhi) were taught to neutralize past karma and mitigate the effects of wrongdoing and offenses.

notes.2.48

48. According to Dutt, “The days of the Full Moon and the New Moon were from the earliest times in India regarded as sacred for sacrificial purposes. The Full Moon and the New Moon are effusively greeted in two hymns of the Atharva-veda. The Vedic sacrifices of Paurnamāsa and Darśa used to be offered on these days. As preliminary to these sacrifices, the preceding days had to be kept holy by the intending sacrificer by fasting or partial abstention from food, as well as by retirement at night into the house in which the sacrificial fire was kept” (Dutt 1924, p. 101).

notes.2.49

49. Śatapatha Brāhamaṇa 1.1.1.7: te ’sya viśve devā gṛhān āgacchanti te ’sya gṛheṣūpavasanti sa upavasathaḥ. English translation by Julius Eggeling (1882), courtesy of the Wisdom Library, Satapatha-brahmana [Sanskrit]. See also Dutt 1924, p. 101.

notes.2.50

50. Entry 7137 reads: bsnyung bar ’dugs pa’am nye bar gso spyong byed, i.e., Skt. upavāsa and, apparently, upoṣadha, where Tib. nye bar renders the Skt. prefix upa while the Tib. gso and sbyong render √puṣ and √dhāv, as explained by the authors of The Two-Volume Lexicon or sgra sbyor bam po gnyis pa. But see also upoṣadhaḥ/gso sbyong ’phags (entry 3556) as the name of a king.

notes.2.51

51. Hu-von Hinüber 1994, p. 1.

notes.2.52

52. Vernacular terms were translated into literary languages such as Sanskrit, Pāli, and different Prakrits, leading to differing results with differing implications. Prakrits are written forms of vernacular language.

notes.2.53

53. Vasubandhu’s Abhidharmakośa and his autocommentary (a.k.a. the Bhāṣya) are said to report the positions on abhidharma issues of Kaśmiri Vaibhāṣika and Sautrāntika monastic scholars, generally affiliated with Sarvāstivādin vinaya lineages.

notes.2.54

54. Here the Skt. poṣadha is rendered in Tibetan as bsnyen gnas: Tib. yan lag brgyad dang ldan pa’i bsnyen gnas; Skt. aṣṭāṅgapoṣadha (or Skt. poṣadhaṃ vratam).

notes.2.55

55. This may mean that those eight precepts are observed for only one day at a time and so can only approach monastic restraint, which in the Mūlasarvāstivādin tradition entails a life-long commitment.

notes.2.56

56. Abhidharmakośa­bhāṣya (Pradhan 1967, 213.25–214.2): arhatāṃ samīpe vasanty anenety upavāsas teṣām anuśikṣaṇāt | yāvaj jīvikasaṃvarasamīpe vasanty anenety apare | alpakuśalamūlānāṃ kuśalamūlapoṣaṇāt poṣadha iti vā | poṣaṃ dadhāti manasaḥ kuśalasya yasmād uktas tato bhagavatā kila poṣadho ’yam iti. In Tibetan translation, chos mngon pa’i mdzod kyi bshad pa (Toh 4090, F.182.a): ’dis dgra bcom pa dag dang nye bar gnas par byed pas na bsnyen gnas te/ de dag gi rjes su slob pa’i phyir ro/ /gzhan dag na re/ ’dis ji srid ’tsho’i bar gyi sdom pa dang nye bar gnas par byed pa’i phyir ro zhes zer ro/ yang na dge ba’i rtsa ba chung ngu rnams kyi dge ba’i rtsa ba gsos ’debs pa’i phyir te/ /gang phyir yid kyi dge ba gsos ’debs de yi phyir/ ’di ni bcom ldan ’das kyis gso sbyong bshad ces grag/ zhes ’byung bas na gso sbyong yin no.

notes.2.57

57. Rather than √dhā, “to foster.”

notes.2.58

58. We take dhava gatiśuddhau to be a mis-citation of sūtra 386 of Pāṇini’s Dhātupāṭha, which reads dhāvu gatiśuddhyoḥ. Our thanks to Ven. Hejung Seok for his assistance with these Pāṇini citations.

notes.2.59

59. poṣadha zhes bya ba poṣa ni puṣṇate dge ba gso zhing rgyas par byed pa la bya/ dha ni dhava gatiśuddhau zhes bya ste/ rgyug pa’am dag par byed pa lta bu la bya/ spyir na dus drug tu khrims brgyad nod pa dang/ dge slong khrims kyi yan lag las nyams pa rnams gso zhing sbyong ba’i ming ste gso sbyong zhes bya (Stok Palace Kangyur, sna tshogs vol. co, F.154.b.6–155.a.2).

notes.2.60

60. gso sbyong zhes bya ba ni tshul khrims gso zhing sbyong ba ste gso bar byed ces bya ba’i tha tshig go (Kalyāṇamitra, F.312.b2–3).

notes.2.61

61. See Vimalamitra, vol. du, F.27.b: gso sbyong zhes bya ba ni bslab pa gsum po dag gso zhing sbyong bar byed pa gnas ste/ de yang rnam pa gnyis te/ mthun pa’i gso sbyong dang/ zhi gnas kyi gso sbyong ngo/ /de la mthun pa’i gso sbyong ni lhag pa’i tshul khrims kyi dbang du byas te/ gnas dang tshogs pa dang cho gas mthun par bya’o/ /zhi gnas kyi gso sbyong ni lhag pa’i sems dang lhag pa’i shes rab kyi dbang du byas te spong ba’i yan lag bsgom pa’o. The text continues: “Furthermore, the restoration by an assembly acts to restrain since it restrains future karma with a dam against improper action, while the śamatha restoration acts to nurture since it is a purification of past karma through meditation. Thus, [these two] are understood to be the restoration by an assembly and śamatha restoration because the Three Trainings are nurtured and purified through the arising of adhicitta on the foundation of adhiśīla and the arising of adhiprajñā on the foundation of adhicitta.” de yang las phyi ma rnams ni mi bya ba’i chu lon gyis bsdams pa yin pas de ni mthun pa’i gso sbyong gis sdom par byed do/ /las snga ma rnams ni bsgom pa’i rnam pas sbyangs pa yin pas de ni zhi gnas kyi gso sbyong gis gso bar byed de des na lhag pa’i tshul khrims la brten te lhag pa’i sems skye la/ lhag pa’i sems la brten te lhag pa’i shes rab skye bas bslab pa gsum po dag gso zhing sbyong ba ni mthun pa’i gso sbyong dang zhi gnas kyi gso sbyong yin par shes par bya’o. Since participation in this rite is mandatory and all participants must first make amends for any offenses they have incurred, the restoration rite serves to purify monastic precepts in support of the training in discipline (Vimalamitra, Toh 4106, vol. pu, F.30.b.3–5).

notes.2.62

62. We have not found any evidence for the restoration through meditation in the Vinayapiṭaka, Aṭṭhakathā, or Ṭīkā preserved in Pāli. Nor have we found any explicit mention of a twofold poṣadha rubric including restoration through meditation in the vinayas in Chinese translation. The role of meditation in repentance rites, however, was well established among medieval Chinese Buddhist communities, on which see, e.g., Greene 2021.

notes.2.63

63. See Brick 2017, p. 315.

notes.2.64

64. Tib. sdig pa, Skt. pāpa; and Tib. ltung ba, Skt. āpatti, respectively.

notes.2.65

65. And also attaining a path to liberation, as explained by Ratnākaraśānti.

notes.2.66

66. Toh 3276 (Skt. Sūtrasamuccaya­bhāṣyaratnālokālaṃkāra; Tib. mdo kun las btus pa’i bshad pa rin po che snang ba’i rgyan), F.327.b: ltung ba ste ltung bar byed pa dang sgrib par byed pa’i phyir te/ sgrib pa ni las dang lam gyi gegs byed pa’i phyir ro/ /lhag ma ni ’gyod pa ste yid la gcags pa’o.

notes.2.67

67. Kalyāṇamitra (F.326.a): chos bzhin zhes bya ba ni ltung ba’i ngo bo nyid las mi ’da’ bar ro/ /’dul ba bzhin zhes bya ba ni ’dul ba bzhin phyir bcos pa las mi ’da’ bar ro.

notes.2.68

68. The following is not an exhaustive enumeration of all the types of offense mentioned in the Mūlasarvāstivāda Vinaya though it would seem that all other offenses can ultimately be classed into one of the following five classes of offense. For example, there are offenses that may temporarily be “undetermined” (Tib. ma nges pa; Skt. aniyata), but ultimately are classed either as saṅgha remnants or transgressions. Furthermore, Mūlasarvāstivādin monastics may also incur a “breach” (Tib. ’gal tshabs; Skt. atisāra), which is a transgression, according to Kalyāṇamitra (F.241.b): ’gal tshabs can zhes bya ba ni nyes pa dang bcas pa ste/ nyes byas kyi ltung ba dang ldan zhes bya ba’i tha tshig go. Śīlapālita, however, records a variety of opinions, including those that consider a “breach” to be a saṅgha remnant, a grievous fault, a simple atonement, and even a misdeed, and concludes that context determines which class a breach belongs to; (Toh 4115, F.183.b): ’gal tshabs can du ’gyur ro zhes bya ba ni ’ga’ zhig tu dge ’dun lhag ma’i gnas ngan len smra ba la sogs pa dang/ ’ga’ zhig tu ji ltar gos kyis bar du chod pa’i bud med kyi yul gyi lus la reg pa bdag gir byed pa’i nyes pa sbom po dang/ kha cig tu myos par byed pa ’thung ba la sogs pa ltung byed ’ba’ zhig pa dang/ kha cig tu gar la sogs pa’i nyes byas dag la ’dir ci rigs par ’gal tshabs can gyi don du blta bar bya’o. There is also a type of offense called a “grievous fault” (Tib. nyes pa sbom po; Skt. sthūlātyaya), as mentioned by Śīlapālita in the previous quote. A “grievous fault” is an “incomplete” sexual act, which would otherwise be classed as a defeat or saṅgha remnant. See Śīlapālita (Toh 4115, F.147.a): nyes pa sbom por ’gyur ro zhes bya ba ’di ni mi tshangs par spyod pa’i pham par gyur pa gcod par byed pa yin no.

notes.2.69

69. Tib. pham pa; Skt. pārājika.

notes.2.70

70. Tib. dge ’dun lhag ma; Skt. saṃghāvaśeṣa. Kalyāṇamitra (F.292.a): dge ’dun lhag ma zhes bya ba ni khu ba ’byin pa la sogs pa ste/ ltung ba de gso ba’i lhag ma dge ’dun tsam zhig la las pa ste/ de sbyar ba’i phyir chad pa’i las dge ’dun las ’thob ces bya ba’i tha tshig go.

notes.2.71

71. Tib. ltung byed; see Skt. pāyantika, pātayantika, prāyaścittika.

notes.2.72

72. Tib. spang ba’i ltung byed; Skt. naiḥsargikā-pātayantika.

notes.2.73

73. Tib. ltung byed ’ba’ zhig pa; Skt. śuddha-prāyaścittika.

notes.2.74

74. Tib. sor bshags; Skt. pratideśanīya.

notes.2.75

75. Tib. nyes byas; Skt. duṣkṛta. The Prātimokṣa Sūtra (Toh 2) describes these as “principles of training” (Tib. bslab pa’i chos; Skt. śaikṣadharma).

notes.2.76

76. For the complete English translation, see The Chapter on Going Forth (1.472): dge slong gang dag de’i las kyi gnas su ’jug par ’gyur ba de dag gis kyang der ’du bar ’gyur ba’i tshe zla ba phyed ’das pa’i nyes pa bsdam par bya ba dang/ bshags par bya ba dang/ byin gyis brlab par bya ba dag la so sor brtag par bya zhing nyes pa shes pa bsdam pa’am/ bshags pa’am/ byin gyis brlabs pas phyir bcos te ’dug par bya’o.

notes.2.77

77. Tib. ltung ba sde lnga; Skt. pañcāpatti­nikāya. Note though that this rubric does not appear explicitly in The Prātimokṣa Sūtras (Toh 2 and 4).

notes.2.78

78. Kalyāṇamitra (F.244.a–b): nyes pa de yang gang zhe na/ de’i phyir bsdam par ad ag dang/ bshags par bya ba dang/ byin gyis brlab par bya ba dag ces bya ba gsungs te/ bsdam par bya ba zhes bya ba ni yid kyi nyes byas phra mo’o/ /bshags par bya ba zhes bya ba ni ltung byed dang/ so sor bshags par bya ba dang/ bshags pa’i nyes byas so/ byin gyis brlab par bya ba dag ces bya ba ni dge ’dun lhag ma dang/ spang ba’i ltung byed dag go.

notes.2.79

79. Kalyāṇamitra (F.244.a–b): ’dir ltung byed la sogs pa bshags par gsungs pa ni nyi ma de nyid la phyir bcos par nus pa yin pas de dag ni byin gyis brlabs pas dag pa nyid du mi ’gyur ro zhes bstan te/ dge ’dun lhag ma dang spang ba dag byin gyis brlabs par gsungs pa ni nyi ma de nyid la phyir bcos pa mi nus pa yin pas byin gyis brlabs pas dag pa nyid du ’gyur ro zhes bstan to.

notes.2.80

80. Pārivāsika­vastu, Toh 1, ch. 13. Punishments meted out on intransigent community members are the subject of three chapters within The Chapters on Monastic Discipline (Toh 1): The Chapter on the Monks of Kauśāmbī (Kauśāmbaka­vastu, Toh 1, ch. 9), The Chapter on a Group of Troublesome Monks (Pāṇḍulohitaka­vastu, Toh 1, ch. 11), and The Chapter on Types of Persons (Pudgalavastu, Toh 1, ch. 12).

notes.2.81

81. Tib. bslab pa byin pa; Skt. śikṣādattaka. For more on the origin of the rehabilitative trainee, or śikṣādattaka, as recounted in The Chapter on Minor Matters of the Discipline (Kṣudrakavastu, Toh 6), see Clarke 2009.

notes.2.82

82. The Pāli Vinaya’s The Chapter on the Restoration Rite—the Uposathakkhandaka—identifies five types of lena or “residence” (Tib. gnas; Skt. layana) that can serve as a restoration site (Pāli uposathāgāra). These five are vihāra, aḍḍhayoga, pāsāda, hammiya, and guhā (Hu-von Hinüber 1994, p. 189). These “five residences” correspond to the five “allowable places” (Skt. kalpikaśālā, Tib. rung ba’i gnas) discussed in The Chapter on Medicines (Toh 1, ch. 6), 10.14 ff. See also Prebish 1974, p. 9.

notes.2.83

83. The text concludes with several lengthy formulaic repetitions (Tib. sbyar ba, Skt. paryāya, P. peyāla). According to Hu-von Hinüber, Sanskrit and Pāli texts generally elide such repetitions, reflecting the oral tradition of old India and Ceylon, whereas Tibetan translators generally chose not to abridge the material (personal communication, June 19, 2016). For a discussion of formulaic repetitions, see Hu-von Hinüber 1994, p. 157. For deviations between the Sanskrit and Tibetan versions of the Poṣadhavastu associated with these, see Hu-von Hinüber 1994, pp. 239–47.

notes.2.84

84. The Sanskrit reads “monk” in place of “king.”

notes.2.85

85. The Sanskrit for this index translates as: “Tīrthikas offer poṣadha. / Why does he not observe poṣadha? / They don’t sit if there is division on a site. / May you describe a poṣadha.” In her study of the Poṣadhavastu, Hu-von Hinüber analyzes the Mūlasarvāstivāda Vinaya’s system of uddāna and the ways in which it differs from those of other Vinaya schools. See Hu-von Hinüber 1994, pp. 155–67 and Hu-von Hinüber 2016, p. 101, n. 177. This discrepancy appears to reflect a general pattern for the present text, in which the Sanskrit uddāna read as prose summaries while the Tibetan translations of these indices are lists that do not form complete sentences. Though its relevance to the present textual discrepancy is uncertain, the Tibetan tradition preserves at least two ways of organizing the Mūlasarvāstivāda Vinaya: a canonical tradition of the Kangyur and a commentarial tradition that follows Guṇaprabha’s Vinaya­sūtravṛtti, in which the canonical tradition’s material is rearranged and presented according to topic. See Hu-von Hinüber 1997a and 1997b and Emms 2012.

notes.2.86

86. The Sanskrit reads “every day” (divādivam).

notes.2.87

87. Yoga, that is, samādhi, e.g., the close placement of mindfulness on the body, etc., according to Kalyāṇamitra (F.308.b). Later in the text (F.312.a.6), Kalyāṇamitra describes this seated practice (’dug pa) as the “śamatha restoration rite” (gzhi gnas kyi gso sbyong).

notes.2.88

88. The Sanskrit gives romāṇi, suggesting body hair instead of facial hair.

notes.2.89

89. The Sanskrit reads “tears, sweat, saliva, mucus, oils.”

notes.2.90

90. Here, “rounds” (Tib. spyod yul; Skt. gocara) refers to “sustenance,” i.e. almsfood.

notes.2.91

91. The translation “infantrymen” (Tib. rkang thang pa, lit. “foot soldiers”) follows Kalyāṇamitra’s gloss: dpung bu chung zhes bya ba ni rkang thang ngo (F.182.a).

notes.2.92

92. Kalyāṇamitra glosses ’du ba with mngon par ’du ba’i gnas (F.309.a). This taunt does not appear in the Sanskrit.

notes.2.93

93. Our translation of Tib. khyams; Skt. prāsāda as “terrace” follows Kalyāṇamitra: khyams zhes bya ba ni gtsug lag khang gi sgo’i bar gyi bang rim mo (F.316.a).

notes.2.94

94. Both the Tib. gnas khang and Skt. layana are grammatically singular here and so we have translated this as “residence hall.” In the description of the meditation residence below, it is translated as “dwelling” since multiple “dwellings” are prescribed.

notes.2.95

95. “Panthers” (Tib. gung) does not appear in the Sanskrit.

notes.2.96

96. This taunt does not appear in the Sanskrit.

notes.2.97

97. In the Thirteenth Dalai Lama’s illustrated Vinaya manual (called The Moonlight that Destroys Ignorance of Faults and Offenses: The Traditional Drawings that Illustrate the Shape and Size of the Prohibitions, Prescriptions, Consents, and Boundary Required by the Prātimokṣa Training Precepts, as Given in the Four Vinaya Āgama and Tshonawa’s Ṭīkā, an Annotated Commentary on the Vinayasūtra), these dwellings are drawn rather flat and without perspective but it is clear that they depict rows of dwellings or “monastic cells” in (from left to right) small clusters of 1–3 dwellings, medium clusters of 4–9 dwellings, and large clusters of 10–12 dwellings. In each case a passage or walkway runs between the dwellings and, in the case of the large cluster of dwellings, they are split into a grid pattern. See F.3.a (BDRC W1EE45):

notes.2.98

98. ‘Storeroom.’ The Tib. sbyang byed pa suggests the Skt. koṣṭhāgāra, a room without doors or windows used for storage. But the Sanskrit here reads yathāgrāhya “free to be taken.” The translation follows the Tibetan, which is contextually more appropriate.

notes.2.99

99. This instruction does not appear in the Sanskrit.

notes.2.100

100. The Sanskrit omits “leopards.”

notes.2.101

101. That is, shaped like an isosceles trapezoid with the shorter base on the exterior side of the hut wall.

notes.2.102

102. Śīlapālita writes, “Shutters is the name given to the wooden board(s) that close the above (i.e. latticed) window” (Toh 4115, F.21.b): sgo glegs ni sgo glegs kyi ming can gyi shing leb ste/ gang gi glo skar gyi sgo gcod par byed pa’o.

notes.2.103

103. The “bar” along with related items in the Thirteenth Dalai Lama’s illustrated Vinaya manual on F.5.a (BDRC W1EE45). From left to right from the middle of the picture: (1) “key lever,” Tib. dbyug gu skam ka; (2) “catch,” Tib. sgo gtan; (3) “doorsill,” Tib. sgo glegs; (4) “ring,” Tib. yang mig; (5) “lever,” Tib. ’khar gtan (’khor gtan); (6) “handle,” Tib. lag gzung; (7) “bar,” Tib. phred gtan; and (8) “cross bolt,” Tib. gnam gzer (also “wooden peg,” Tib. shing gzer).

notes.2.104

104. The above two instructions do not appear in the Sanskrit. Śīlapālita explains what a “lever” is and refers to the “cross bolt” here as the “wooden peg”: “The lever is a way to prevent the door panels from opening. A small wooden peg, one cubit long, is affixed in the center between two door panels. Because this piece of wood turns like a wheel in order to hold the doors in place, it is called a lever.” (Toh 4115, F.21.b): ’khor gtan ni sgo glegs phyir mi phyed pa’i thabs su gyur pa ste/ sgo’i sgo glegs kyi dbus kyi phyogs su khru gang gi tshad kyi shing gzer bus sbyar ba de ’dzin pa’i shing de ’khor lo bzhin yongs su bskor nas gzung bar bya ba de la ’jog par byed pa’i phyir ’khor gtan zhes bya’o.

notes.2.105

105. Śīlapālita writes, “The key lever; a piece of wood shaped like a goat’s leg, which (is used to) make the bolt pass in and out” (Toh 4115, F.21.b): ra’i rkang pa’i rnam pa can gyi shing bu ni dbyug gi skam kha ste/ gang gi phyir des glo skar gyi ’phred gtan ’dzud pa dang ’byin par byed pa’o.

notes.2.106

106. This instruction is missing from the Sanskrit.

notes.2.107

107. This material (Tib. sha na, Skt. śāṇa) is identified variously as hemp, jute, and flax.

notes.2.108

108. The identification of these weaving grasses follows the Sanskrit: bhagavān āha | paṃca vāṇāḥ | muṃjaśāṇavālvajo paṭaḥ sūkṣṃo vetraḥ. Tib. bcom ldan ’das kyis bka’ stsal pa/ shing bal dag ni lnga ste/ arga’i shing bal dang/ ka shika’i shing bal dang/ er ka’i shing bal dang/ spra ba’i shing bal dang/ shal ma li’i shing bal dag yin no/ /gzhan yang lnga ste/ bal dang/ sha na’i shing bal dang/ ras bal dang/ ras ma dang.

notes.2.109

109. Skt. bhagavān āha | paṃca tūlikāni | arkakāśikairakābakaśālmalītūlikāni | aparāṇy api paṃca tūlāni | ūrṇā śanaḥ karpāso nantakāni pāṃsutūlāni. Tib. bcom ldan ’das kyis bka’ stsal pa/ thags ma ni lnga ste/ mun dza’i dang/ sha na’i dang/ gres ma’i dang/ ras ma’i dang/ spa phra mo’i ’o.

notes.2.110

110. The Degé version differs slightly from Kalyāṇamitra’s citation of the root text, which reads mdo mdor srubs bya rog gis gzungs gdab par bya’o (Kalyāṇamitra, F.310.a.5–6).

notes.2.111

111. The instruction “a jar should be tied” does not appear in the Sanskrit. The underlying Sanskrit for “jar” is, apparently, ghaṭikā (Tib. gdos bu). The Skt. ghaṭikā, however, has two meanings, the more common being “water-jar, bucket,” (Apte 1957, vol. 2 p. 683). Specialized water jars were used to mark the passage of time (i.e. a “water clock,” as in Tib. chu tshod). The less common meaning of ghaṭikā is “small stick,” (Edgerton, p. 219, col. 2). This is the meaning that Kalyāṇamitra gives in glossing Tib. gdos bu; Skt. ghaṭikā as “ ‘stick,’ [an item] made from wood or some other substance used to wake individuals from slumber: gdos bu zhes bya ba ni gnyid sel bar byed pa shing la sogs pa las byas pa’i gdos bu’o (F.310.a.6). The commentator Śīlapālita recognizes both meanings in his glosses on the Buddha’s allowing a “jug and ball” (Tib. bum pa dang pho long) to be used in meditation in a narrative in The Chapter on Minor Matters of Monastic Discipline (Toh 6). These are depicted in the same illustration above. Where Toh 6 reads “jug and ball,” the commentator Śīlapālita cites the root text as reading “small jug and ball” (Tib. ril chung and pho long). He describes two types of ghāṭikā: (1) a “small jug” or “water jar” and (2) a “small stick.” We have added the numbers for clarity: “(1) Having filled it with water, tied it to the neck with string, and hung it from the ear, [the small sphere] will shake violently when [the meditator] falls asleep, causing the spillage to splash upon their face, waking them up. (2) Having chipped off a chit-shaped piece of wood a full span [between the extended thumb and little finger] in size, it is either hung from the ear with string or placed on the head when practicing yoga so that when [the meditator] wobbles, it pokes on their limbs.” See Śīlapālita (F.62.a): ril chung zhes bya ba ni ril ba chung ngu chus yongs su bkang ba ske ba la skud pas btags pa rna ba la dpyangs pa na/ gang gi tshe gnyid log par gyur pa rab tu g.yo bar gyur pa de’i tshe yongs su bo ba gdong la babs pa des gnyid sad par ’gyur ro/ /byang bu’i rnam pa can du shing bzhogs pa mtho gang gi tshad du byas pa de yang rnal ’byor gyi dus su skud pas rna ba la dpyangs pa’am/ mgo bo la bzhag na rab tu g.yo ba’i tshe des kyang yan lag gi tshogs la phog pa las gnyid sangs pa’i thabs yin no. In the Thirteenth Dalai Lama’s Vinaya illustrations, a “jar” is shown hanging above the monk’s left shoulder while ball-like objects hang over his right shoulder and from his ears. Meanwhile, the balls hanging from his ears apparently represent the “jug and ball” (Tib. bum pa dang pho long) described by Śīlapālita. But the corresponding legend on F.3.b (BDRC W1EE45) reads, “An example of a jar, a means to wake up [the meditator] if they fall asleep: [The Chapter on the Restoration Rite] says, ‘A jar should be tied.’ ”

notes.2.112

112. The Sanskrit says simply that the stick fell.

notes.2.113

113. Tib. dbyug gu and dbyu gu; Skt. yaṣṭi. This instruction is depicted in the first illustration and legend from the right of F.3.b (BDRC W1EE45) of the Thirteenth Dalai Lama’s illustrations, mentioned in . The legend reads, “A method for waking if [the meditator] lapses into sleep: ‘[The meditator] should be gently prodded with a rod.’ ”

notes.2.114

114. I.e., with a flat end. See the first illustration and legend from the right of F.3.b (BDRC W1EE45) of the Thirteenth Dalai Lama’s illustrations above. The extant Sanskrit is partial, reading: + + chedyā kartavyā; i.e., “A [rod] shaped like a + + should be used.” The Tib. bre of bre’i bcad ’phro lta bur bya’o suggests the Skt. droṇa, which means both “bucket” and “a weight of measure.” Kalyāṇamitra (F.310.a) gives “ ‘shaped like a bucket,’ flat like the bottom of a weighing pan, or bucket” (bre’i bcad ’phro lta bu zhes bya ba ni bre zhes bya ba gzhal snod kyi rnam pa de’i zhabs ltar mnyam pa’o).

notes.2.115

115. This instruction is depicted in the first illustration and legend from the left on F.4.a (BDRC W1EE45) of the Thirteenth Dalai Lama’s illustrations. The legend reads, “A method for waking if [the meditator] lapses into sleep: ‘A ball should be tossed [at the meditator].’ ” Śīlapālita writes, “ ‘Ball,’ a bunch of yarn or string made into a rounded shape that moves back and forth, thus waking up [the meditator].” (Toh 4115, F.62.a): pho long ni skud pa’i tshogs zlum por byas pa des gnyid bsal ba’i phan tshun ’phen par byed pa’o.

notes.2.116

116. This instruction is depicted in the second illustration and legend from the left on F.3.b (BDRC W1EE45) of the Thirteenth Dalai Lama’s illustrations. The legend reads, “An illustration of a lamp, another method of waking [the meditator] if they fall asleep: ‘A lamp should be placed in front [of the meditator].’ ”

notes.2.117

117. This instruction is depicted in the second illustration and legend from the left on F.4.a (BDRC W1EE45) of the Thirteenth Dalai Lama’s illustrations. The legend reads, “If even that does not work, an illustration of extending a single leg: ‘The leg should be released.’ ”

notes.2.118

118. This instruction is depicted in the third illustration and legend from the left on F.4.a (BDRC W1EE45) of the Thirteenth Dalai Lama’s illustrations. The legend reads, “An illustration of extending two legs if even that does not work: ‘The pair of legs [should be released].’ ”

notes.2.119

119. A rope strung along a walkway, which meditators hold as they walk (Kalyāṇamitra, F.310.b). This instruction is depicted in the first illustration and legend from the left on F.3.b (BDRC W1EE45) of the Thirteenth Dalai Lama’s illustrations. The second instruction describes a lead or leash affixed to the rope, as depicted here. The above two instructions do not appear in the Sanskrit.

notes.2.120

120. The mat is depicted on the “recitation walkway” depicted in the first illustration and legend from the left on F.3.b (BDRC W1EE45); see previous note and illustration.

notes.2.121

121. “Meditators” here is a rendering of the Sanskrit and Tibetan terms (see glossary entry) that are used in this context for monks dedicated to the practice of “renunciation” or “abandonment” (Tib. spong ba, Skt. prahāṇa), described in the present chapter as a meditation on the impurity of the human body. Bass (2013, pp. 241–64) argues that this term carries a derogatory connotation in the Mūlasarvāstivāvada Vinaya—specifically, that monks dedicated to the prahāṇa practice often displayed a disregard for personal hygiene, though it should be said that meditators are not depicted in such a derogatory manner in the present chapter. For more on this term, see Schopen 2006 and Altenburg 2022.

notes.2.122

122. In the Thirteenth Dalai Lama’s Vinaya illustrations, a “meditation monastery” (Tib. bsam gtan pa’i gtsug lag khang) is depicted in the first image on the right of F.3.a (BDRC W1EE45). The last inscription paraphrases The Chapter on The Restoration Rite here, where it says that when the monks no longer fit, a “large hall” (Tib. khang mo che) may be built on top of the meditation hall. The third story is a “rooftop pavilion” (Tib. yang thog). This illustration also depicts, the “ring of dwellings around the meditation hall” (Tib. phyi rol du spong khang chen po; Skt. bahirlayana­paṅkti), mentioned below in the text.

notes.2.123

123. Tib. sgo snol mar gdod par bya’o. Dharmamitra glosses Guṇaprabha’s digest of this, making clear that doorways should be offset to allow for privacy, a policy adopted with other monastic buildings as well, such as privies: sgo’i thad kar sgo gdod par mi bya’o zhes bya ba ni/ gnas khang thams cad la sgo gcig gi byang thad du sgo gzhan gdod par mi bya ba’o/ /’di ni de dag nyen kor du ’gyur ba’i sgo dag ’dod cing phan tshun snang nas/ bcom ldan ’das bka’ stsal pa/ sgo dag gzur te gdod par bya’o zhes gsungs pa bsdus pa yin no (vol. yu, F.97.b). This is clearly depicted on F.3.a (BDRC W1EE45) of the Thirteenth Dalai Lama’s Vinaya illustrations:

notes.2.124

124. That is, build a gatehouse for the meditation residence; see Dharmamitra: sgo khang bya’o zhes bya ni/ spong khang la sgo khang bya’o (vol. yu, F.97.b).

notes.2.125

125. Following Dharmamitra: phug kyang ngo zhes bya ba ni/ de’i nyen kor gyi ched du sa phug la sogs pa yang bya ba’o (vol. yu, F.97.b).

notes.2.126

126. Here “regret” (Tib. ’gyod pa; Skt. kaukṛtya) refers to repentance, which acts to purify an offense that has been committed. Thus, in saying, “This need not be regretted,” the Buddha is saying that hanging a blanket or cloth near the door and sleeping there does not constitute an offense. See Kalyāṇamitra (F.269.b): ’gyod pa zhes bya ba ni yid la gcags pa ste/ nyes byas la sogs pa’i ltung ba lhag par sbyang pa’i phyir yid la gcags pa skyes pa gang yin pa’o.

notes.2.127

127. The Sanskrit says “and did not return.”

notes.2.128

128. The saṅgha appoints the monk meditation manager through a twofold act of motion and resolution (Kalyāṇamitra, F.311.a.7): spang ba’i zhal ta byed pa bsgo bar bya ste zhes bya ba ni dge slong spong ba rnams kyi phyir zhal ta byed pa ni spong ba’i zhal ta byed pa zhes bya ba ste/ dge ’dun gyi gsol ba dang gnyis kyi las kyis bsko bar bya’o.

notes.2.129

129. In the Sanskrit, the fifth disqualifying factor is “not knowing whether the meditator is awake or not.” Kalyāṇamitra’s commentary can be read in two ways when he says that not knowing “which of the meditators’ needs ought and ought not be attended to” means being forgetful, since forgetfulness is contrary to mindfulness (Kalyāṇamitra, F.311.b.1).

notes.2.130

130. In the Sanskrit, the fifth factor is to “know whether the meditator is awake or not.”

notes.2.131

131. Lit. “tolerate, bear, or accept” (Tib. bzod; Skt. kṣamate), which Kalyāṇamitra (F.236.b) glosses as “accept, assent, agree” (Tib. ’dod).

notes.2.132

132. “Lay out the seats” does not appear in the Sanskrit.

notes.2.133

133. “Clods of dirt” does not appear in the Sanskrit.

notes.2.134

134. These last four items would be used in place of modern conveniences like toilet paper and for hygienic purposes, as earth and sawdust are sometimes used in outhouses.

notes.2.135

135. See The Gaṇḍī Sūtra (Toh 298), where the Buddha describes the gaṇḍī beam’s use and characteristics.

notes.2.136

136. For formal acts, the Sanskrit says to strike in one sustained roll punctuated with two, not three, sharp raps. Kalyāṇamitra affirms the reading of the Tibetan translation but then notes that some maintain the gaṇḍī beam should be struck in three sustained rolls punctuated by two sharp raps for formal acts (Kalyāṇamitra, F.311.b.4–5).

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