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རབ་ཏུ་འབྱུང་བའི་གཞི།

The Chapter on Going Forth

Pravrajyāvastu

འདུལ་བ་གཞི་ལས། རབ་ཏུ་འབྱུང་བའི་གཞི།

’dul ba gzhi las/ rab tu ’byung ba’i gzhi

“The Chapter on Going Forth” from The Chapters on Monastic Discipline

Vinayavastu Pravrajyāvastu

Toh 1-1

Degé Kangyur, vol. 1 (’dul ba, ka), folios 1.a–131.a.

Translated by Robert Miller and team
under the patronage and supervision of 84000: Translating the Words of the Buddha

First published 2018
Current version v 1.34.21 (2021)
Generated by 84000 Reading Room v2.1.37

84000: Translating the Words of the Buddha is a global non-profit initiative to translate all the Buddha’s words into modern languages, and to make them available to everyone.

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co.

Summary

s.1

“The Chapter on Going Forth” is the first of seventeen chapters in The Chapters on Monastic Discipline, a four-volume work that outlines the statutes and procedures that govern life in a Buddhist monastic community. This first chapter traces the development of the rite by which postulants were admitted into the monastic order, from the Buddha Śākyamuni’s informal invitation to “Come, monk,” to the more elaborate “Present Day Rite.” Along the way, the posts of preceptor and instructor are introduced, their responsibilities defined, and a dichotomy between elders and immature novices described. While the heart of the chapter is a transcript of the “Present Day Rite,” the text is interwoven with numerous narrative asides, depicting the spiritual ferment of the north Indian region of Magadha during the Buddha’s lifetime, the follies of untrained and unsupervised apprentices, and the need for a formal system of tutelage.

ac.

Acknowledgements

ac.1

This translation was carried out from the Tibetan by Robert Miller with the guidance of Geshé Tséwang Nyima. Ven. Lhundup Damchö (Dr. Diana Finnegan) provided her draft translation of the extant Sanskrit portions of this chapter. Dr. Fumi Yao and Maurice Ozaine kindly identified numerous misspellings and mistakes in the glossaries. Both Ven. Damchö and Dr. Yao generously shared their extensive knowledge of the Mūlasarvāstivādin Vinaya and furnished invaluable assistance in researching the translation. Matthew Wuethrich served as style consultant and editor.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha.

ac.2

The generous sponsorship of Zhou Tian Yu, Chen Yi Qin, Irene Tillman, Archie Kao, and Zhou Xun, which helped make the work on this translation possible, is most gratefully acknowledged.

Introduction

The Vinaya

i.1

According to traditional accounts, after the Buddha had entered parinirvāṇa, the elder Kāśyapa proposed that the Blessed One’s teachings be recited for posterity. During the rains retreat at Rājagṛha that followed, Kāśyapa asked the venerable Upāli to recall the Buddha’s pronouncements on monastic discipline and the venerable Ānanda to recite the Buddha’s discourses. One hundred years later, a second council was convened at Vaiśālī to resolve disagreements that had arisen in relation to the code of monastic discipline, or vinaya.1

The Mūlasarvāstivāda Vinaya

The Vinayavastu

The Chapter on Going Forth

Śāriputra and Maudgalyāyana’s Spiritual Search

The Rite of Admission into the Renunciant Order

Admission Criteria

Academic Work and Prior Translations

The Language of Renunciation

The Translation

The Chapters on Monastic Discipline

The Chapter on Going Forth

Prologue

p.1

[F.1.b] In the language of India, this scripture is called Vinayavastu.

In the language of Tibet, it is called Dulwa Shi. [B1]

p.2

Homage to the Three Jewels.

p.3

Homage to him who severed the bonds,

Destroyed the whole host of tīrthikas,

Vanquished the armies of Māra,

And thus discovered this awakening.

Śāriputra

1.1

The Śāriputra section is told over five chapters:

Śāriputra, going forth, refuge, a summary of Upasena’s collection, and a summary of the fives.

Śāriputra

1.2

While the Bodhisattva was dwelling in the Abode of Tuṣita, the King of Aṅga ruled over the lands of Aṅga. Under his rule, the kingdom prospered and thrived, crops were bountiful and the land teemed with animals and people. Meanwhile, King Mahāpadma ruled over the lands of Magadha. Under his rule, the kingdom prospered and thrived, crops were bountiful and the land teemed with animals and people. At times, the King of Aṅga and his armies were dominant. At other times, King Mahāpadma and his armies were dominant.

Going Forth

Granting Ordination

The Early Rite

1.372

Although the Blessed One had decreed, “The saṅgha should allow going forth and grant ordination, they did not know how to do that. So the monks asked the Blessed One about it, and he said, “If a person approaches a monk wishing to go forth, the monk should accept him. Once this is done and the entire saṅgha has assembled, the postulant should don the robes and prostrate to his seniors. The postulant should then kneel with palms joined and ask the saṅgha three times, after which the monk petitioner makes a motion to ratify the motion. The postulant’s going forth is allowed and he is ordained the moment this very act whose fourth member is a motion is accepted.”

The postulant’s request

1.373

The postulant would make the following request:

“Revered saṅgha, please listen. I, [postulant’s name], ask the saṅgha to allow my going forth and grant ordination into the monkhood. [F.48.a] I ask that the compassionate and reverend saṅgha, out of compassion, allow my going forth and confer ordination on me.”

1.374

This would be repeated a second and a third time.

The monk’s request

Acting on the motion

Preceptors and Instructors

The Present Day Ordination Rite

Giving the layperson’s vows and refuge precepts

How to give the layperson’s vows

1.384

This is how to give the layperson’s vows. First, the postulant should prostrate to the Teacher.119 Then, once he has been made to prostrate, have him kneel before the instructor, join his palms together, and say:

1.385

“Reverend, heed me. I, [postulant’s name], will henceforth, for as long as I live, seek refuge in the Buddha, supreme among men; I will seek refuge in the Dharma, supreme among all that is free from attachment; I will seek refuge in the Saṅgha, supreme among communities. For as long as I live, I ask that you, reverend, accept me as a lay brother.”

Pledging to keep the precepts

Going forth

Informing the saṅgha of the wish to go forth

1.393

The postulant should then be directed to the monk petitioner. The monk petitioner asks the preceptor:

“Have you inquired into the private matters?”

A breach occurs if he makes a petition without inquiring.

1.394

The monk petitioner then petitions the saṅgha in the following way. Having laid out sitting mats, he strikes the gaṇḍī beam. Once he has informed the monks with a response to their queries, the entire saṅgha sits; either together in consensus or each in his own dwelling. The postulant is then made to prostrate to the seniormost in the saṅgha before taking his place in a kneeling position, [F.50.a] with palms pressed together. The monk petitioner then addresses the saṅgha with these words:

Requesting the preceptor

Allowing the postulant’s going forth

Becoming a novice

Inducting the postulant into the novitiate

1.410

The postulant is then directed to the monk who will induct him into the novitiate. He again asks the preceptor whether the postulant is without impediments, and if, upon asking, he is, he should be inducted into the novitiate by going for refuge and promising to live as a novice.

1.411

The postulant should be inducted into the novitiate in the following way. The postulant is first made to prostrate to the Teacher. Then he is made to prostrate to and kneel before the instructor. Then, with his palms pressed together, he should say :

Marking the time

The novice investiture

Granting ordination

The opening occasion

1.420

Then, if the novice has reached the age of twenty, the preceptor should give him his begging bowl and robes and request the presence of a monk officiant. The preceptor should also request the presence of the monk who will serve as privy advisor, and that of any other monk who will enter the ceremony site.

1.421

When the monks have gathered there, they should each examine whether they have incurred any offenses in the past half a month that should be refrained from, confessed, [F.52.a] and formally excused.122 Those who recognize such offenses should make reparations by reining them in, confessing them, or having them formally excused before taking their places.

Requesting the preceptor

Taking possession of robes that have already been cut and sewn

Taking possession of robes that have not already been cut and sewn

Displaying the begging bowl

Taking possession of the begging bowl

The privy advisor’s expression of willingness

The motion to act as privy advisor

The inquiry into private matters

Reporting the findings

The ordinand’s request for ordination

The motion to ask about impediments before the saṅgha

Inquiring into impediments before the Saṅgha

The monk officiant’s request to ordain

The motion to act

Marking the time by the length of a shadow

Explaining the different parts of the day and night

Describing the length of the seasons

Explaining the supports

Explaining the offenses

Explaining those things that constitute spiritual practice

Announcing the perfect fulfillment of his greatest desire

Enjoining him to practice the equally applicable ethical code

Enjoining him to bond with his role model in the renunciant life

Enjoining him to dwell in tranquility

Enjoining him to carry out his obligations

Informing him of what he must do to fully understand his unspoken commitments

Enjoining him to heed what he reveres

Enjoining him in the methods together with the instructions that should be practiced

Querying Upasena

Tīrthikas

2.1

A summary:

Tīrthikas, twenty years, and

Novices not yet fifteen.

Tīrthikas

2.2

[F.72.a] The Blessed Buddha was staying at Jetavana, Anāthapiṇḍada’s Park near Śrāvastī, when an elder who was immature, dense, dim-witted, and unskilled allowed a follower of another tīrthika tradition to go forth. The elder granted the tīrthika ordination, sparking a number of disputes between monks. After the tīrthika had offered back his training and returned to his community of tīrthikas, the monks asked the Blessed One about it. This is how he responded: “Monks, look at how that benighted man has turned his back on such a fine and well-proclaimed Dharma and Vinaya and returned to his community of tīrthikas. Monks, it seems to me he is behaving like a dog, wracked by hunger, but refusing fine food and fare and eating excrement instead. Monks, this is how a benighted man acts who turns his back on such a fine and well-proclaimed Dharma and Vinaya and returns to his former community of tīrthikas.”

Twenty Years

Novices Not Yet Fifteen

The Two Novices

3.1

A summary:

The chapters are of two novices,

Those in servitude, debtors,

Those without consent,

Without consultation, ill persons, and the Śākyas.

Two Novices

3.2

The Blessed Buddha was staying at Jetavana, Anāthapiṇḍada’s Park near Śrāvastī, when two of Upananda’s novices, Kaṇṭaka and Mahaka, flirted with, groped, and tickled one another. They acted as a man does with a woman, or as a woman does with a man. Once, when they were behaving like this, the monks asked the Blessed One about it, and the Blessed One thought, “All those shortcomings ensue from monks placing two novices together.”

Those in Servitude

Debtors

Those Without Consent

Without Consultation

Ill persons

Śākyas

Scaring Away a Crow

4.1

A summary:

Scaring away a crow, violators,

Impostors, person labeled a paṇḍaka,

Creatures, tīrthikas,

Matricides, and patricides.

Scaring Away a Crow

4.2

The Blessed Buddha was staying at Jetavana, Anāthapiṇḍada’s Park near Śrāvastī, when the ignorant Virūḍhaka had slaughtered the Śākya inhabitants of Kapilavastu, although they had not been aggressive, antagonistic, or thieving. The two sons of the venerable Ānanda’s younger sister were left orphaned, and were wandering aimlessly when traders from Śrāvastī on their way to Kapilavastu on business recognized the two good-looking lads and asked, “Boys, where are your parents?”

Violators

Impostors

Person labeled a paṇḍaka

Creatures

Saṅgharakṣita and the Shape-Shifting Nāga

The shape-shifting nāga who finds faith in the Dharma

4.111

While the Blessed Buddha was staying at Jetavana, Anāthapiṇḍada’s Park near Śrāvastī, the nāgas thrice felt fiery sand fall from the heavens upon them, reducing their bodies to mere skeletons. After fiery sand thrice fell from the heavens upon a young nāga, reducing his body to that of a mere skeleton, he asked his mother, “Mother, how long must I endure such suffering?”

Saṅgharakṣita brings the Buddha’s teachings to the land of the nāgas

Saṅgharakṣita sees the effects of actions with his own eyes

Saṅgharakṣita’s sermon leads five hundred seers to the truth

Saṅgharakṣita leads an entourage of one thousand to the Buddha

The Blessed One explains the causes for the sights Saṅgharakṣita has seen

The Blessed One explains the reasons for Saṅgharakṣita’s good fortune

The Blessed One explains the reasons for the shape-shifting nāga’s faith

Tīrthikas

Matricides

Patricides

Killing an Arhat

5.1

A summary:

Killing an arhat, causing a schism in the saṅgha,

Maliciously drawing blood, and

Suffering one of the four defeats

And three types of suspension.

Killing an Arhat

5.2

The Blessed Buddha was staying at Jetavana, Anāthapiṇḍada’s Park near Śrāvastī. When, in the thick of Yaṣṭī Grove, the Blessed One established in the truths the King of Magadha, Bimbisāra of the Guilds, along with 80,000 gods and hundreds of thousands of Magadhan brahmins and householders, Bimbisāra had the bells rung throughout his land and this pronouncement was read: “No one shall steal in my lands. If anyone does so, I will banish them and provide recompense from my own stores and treasury.”

Causing a Schism in the Saṅgha

Maliciously Drawing Blood from a Tathāgata

Suffering One of the Four Defeats

Three Types of Suspension

Persons whose hands have been cut off

6.1

An index:

Persons whose hands have been cut off, persons whose legs have been cut off,

Persons with hands of webbed fingers,

Persons with no lips, persons whose bodies have been branded, scarred by a whip, or tattooed,

The very old, the very young,

Persons with mobility impairment, persons with degenerative nerve disorders, persons missing an eye,

Persons whose hands have been cut off, persons with kyphosis, persons of restricted growth,

Persons with goiters, persons with a speech impairment, persons with a hearing impairment,

Persons who use mobility aids, persons with elephantiasis,

Persons worn out by women, persons worn out by burdens,

Persons worn out by the road,

Persons with malabsorption syndromes, and persons with chronic fatigue.

The great seer forbade

People such as this.198

Knowing all, the Perfectly Awakened One,

Whose name denotes truth, proclaimed

That going forth is for the beautiful

And ordination for the pure.

Persons whose hands have been cut off

6.2

The Blessed Buddha was staying at Jetavana, Anāthapiṇḍada’s Park near Śrāvastī. As was their wont, the group of six kept as apprentices anyone whose going forth had been allowed and who had been ordained, but who could not recognize a rogue. Once the apprentices could recognize a rogue, they were entrusted as apprentices to monks of good standing. On the advice of the Teacher, they would on occasion simply look in on their apprentices.

Colophon

c.1

This was translated by the Kashmiri preceptor Sarvajñādeva, the Indian preceptor Vidyākaraprabha, the Kashmiri preceptor Dharmākara, and the translator Bandé Palgyi Lhünpo. It was then revised and finalized by the Indian preceptor Vidyākaraprabha and the managing editor-translator, Bandé Paltsek.201

ap.

Appendix

An Outline of the Present Day Ordination Rite

ap.1

Giving the Layperson’s Vows and Refuge Precepts

How to Give the Layperson’s Vows

Pledging to Keep the Precepts

Going Forth

Informing the Saṅgha of the Wish to Go Forth

Asking the Preceptor

Allowing the Postulant’s Going Forth

Becoming a Novice

Inducting the Postulant into the Novitiate

Marking the Time

Pledging to Keep the Novice Precepts

The Novice Investiture

Granting Ordination

The Opening Occasion

Asking the Preceptor

Sanction for Robes That Have Already Been Cut and Sewn

Sanction for Robes That Have Not Already Been Cut and Sewn

Displaying the Begging Bowl

Sanction for the Begging Bowl

Seeking the Cooperation of the Privy Advisor

Asking the Saṅgha for an Inquiry into Private Matters

The Inquiry into Private Matters

Reporting the Findings

The Ordinand’s Asking for Ordination

The Act to Ask About Impediments Before the Saṅgha

Inquiring into Impediments Before the Saṅgha

The Monk Officiant’s Asking to Ordain

The Motion to Act

Marking the Time by the Length of a Shadow

Explaining the Different Parts of the Day and Night

Describing the Length of the Seasons

Explaining the Supports

Explaining the Offenses

Explaining Those Things That Constitute Spiritual Practice

Announcing the Perfect Fulfillment of His Greatest Desire

Enjoining Him to Practice the Equally Applicable Ethical Code

Enjoining Him to Bond with His Role Model in the Renunciant Life

Enjoining Him to Dwell in Tranquility

Enjoining Him to Carry Out His Obligations

Informing Him of What He Must Do to Fully Understand His Unspoken Commitments

Enjoining Him to Heed What He Reveres

Enjoining Him in How He Must Practice

ab.

Abbreviations

C	Choné
D	Degé
H	Lhasa (Shöl)
J	Lithang
K	Beijing Kangxi
K_Y	Yongle
N	Narthang
S	Stok Palace Manuscript

Notes

n.1

For a summary in English of the First and Second Councils and the subsequent schism in the saṅgha as recounted in The Chapters on Monastic Discipline, see Rockhill (1907, 148–80). For modern scholarship on the councils and the compiling of the Buddhist canon, see Prebish (1974) and Skilling (2009).

n.2

See Nattier and Prebish (1977) on the rise of the different schools, with references to both traditional sources and modern scholarship.

n.3

On the history, dating, and geographical distribution of the Mūlasarvāstivādins and their relation to other schools (especially the Sarvāstivādins), see Frauwallner (1956), Nattier and Prebish (1977), Enomoto (1994), Rosenfeld (2006), Salomon (2006), and Clarke (2004a and forthcoming). The six complete extant codes are the Sarvāstivādin’s Ten Recitations in Chinese with fragmentary Sanskrit; the Mūlasarvāstivādin’s Collection of Four Scriptures in Tibetan and partial Sanskrit and Chinese; the Theravādin’s canonical Suttavibhaṅga, Khandhaka, and Appendices (Parivāra) and paracanonical Pātimokkha and Kammavācanā in Pali; the Dharmaguptaka’s Four Part Vinaya in Chinese and partial Sanskrit; the Mahīśāsaka’s Five Part Vinaya in Chinese; and the Mahāsāṃghika’s Mahāsāṃghika Vinaya in Chinese. See Clarke (2004a, 77–78) and Prebish (2003).

n.4

The Vinayavastu (Toh 1), the Prātimokṣasūtra (Toh 2), the Vinayavibhaṅga (Toh 3), the Bhikṣuṇī Prātimokṣasūtra (Toh 4), the Bhikṣuṇī Vinayavibhaṅga (Toh 5), the Kṣudrakavastu (Toh 6), and two versions of the Uttaragrantha—the incomplete ’dul ba gzhung bla ma (Toh 7) and the complete’dul ba gzhung dam pa (Toh 7a). For more on the Uttaragrantha (’dul ba gzhung dam pa and ’dul ba gzhung bla ma), see Kishino (2007, 1221, and 2013) and Clarke (2012).

n.5

The Mahāsāṃghika Vinaya differs significantly in its structure from the other extant vinayas. See Frauwallner (1956) and Clarke (2004a).

n.6

See Finnegan (2009, 10–28), for an overview of the history, language, and role of narrative in the Mūlasarvāstivāda Vinaya. For readers of German, see Panglung (1981). In English, see also Schopen (2000, 94–99) and, for reference to the inclusion of narrative and sūtra in the Pali vinaya, see von Hinüber (1996).

n.7

See Heirman (2008) and Kishino (2013) for Yijing and his translations into Chinese.

n.8

See Rotman (2008, 15–30) for a discussion of the Divyāvadāna and the Mūlasarvāstivāda Vinaya, and Rotman (2008) and (2017) for English translations of portions of the text.

n.9

For a history of the excavations, see Jettmar (1981, 1–18) and von Hinüber (2014).

n.10

From the vinayapiṭaka, fragments of the Prātimokṣasūtra and Karmavācana were also recovered. See Clarke (2014) for an introduction to the Vinaya manuscripts in Sanskrit found at Gilgit, along with a bibliographical survey and concordances with the Tibetan and Chinese translations; and von Hinüber (2014).

n.11

For a book length presentation of the Khandhakas, see Ṭhānissaro Bhikkhu (2001).

n.12

See Prebish (1994, 22–31) for a summary of each khandaka.

n.13

“The Skandhaka represents to the saṅgha what the Sūtravibhaṅga represents to the individual monk or nun” (Prebish, 1994, 22).

n.14

For a study and edition of this chapter in German, see Eimer (1983).

n.15

For a study, critical edition, and translation of this chapter into German, see Hu-von Hinüber (1994).

n.16

For a study, critical edition, and translation of this chapter into German, see Chung (1998).

n.17

For a study and translation of this chapter into Japanese, see Shono (2007 and 2010).

n.18

For a study and translation of this chapter into Japanese, see Yao (2013).

n.19

For a translation of portions of this chapter into English, see Wu (2014). For a study and translation of the entire chapter into French, see Sobhita (1967).

n.20

For an older study and translation of this chapter into English, see Chang (1957) and for a more recent introduction to this chapter in English, see Matsumura (1996). For a lexical study of its terms, see Matsumura (2007).

n.21

For a study, edition, and translation of this chapter into German, see Yamagiwa (2001).

n.22

For a study and translation of the first half of this chapter into English, see Schopen (2000).

n.23

Csoma de Körös (1836); Banerjee (1957, 101–89); Dutt (1939–59).

n.24

The rites for accepting women into the Buddhist order and inducting them into the novitiate are patterned on the formulas given in the present text, which is explicitly addressed to male candidates. In the Mūlasarvāstivāda Vinaya, the procedures for the ordination of nuns are found in the Kṣudrakavastu. See Jyväsjärvi (2011, 513–19) for a translation of Guṇaprabha’s explanation of how to adapt the rites described in the present text for use in admitting and ordaining women into the Buddhist renunciant order. For a summary of these procedures see Tsedroen and Anālayo (2011, esp. 757–66).

n.25

The opposition between śramaṇa ascetics and brāhmaṇa householders is common in Buddhist literature but also well recognized in Vedic culture; the second-century ʙᴄᴇ grammarian Patañjali chose the phrase śramaṇabrāhmaṇa to illustrate the use of oppositional compounds in Sanskrit (Bailey and Mabbett, 2003, 112–13). See also Jaini (1970).

n.26

Though they are referred to collectively as “six tīrthika teachers,” it is not clear what the designation tīrthya (as it appears in the Gilgit Manuscripts) or its mainstream Sanskrit equivalent tīrthika actually mean. Though the term is used pejoratively in much Buddhist literature, Schopen believes Edgerton was almost certainly right in saying it was originally a neutral term referring to an adherent or founder of any religion (Schopen, 2000, n. 1.18).

n.27

The philosophies of the six tīrthika teachers are also related in the Śrāmaṇyaphala Sūtra, though the account there differs considerably in both its philosophical details and its attribution of ideas from the account given in the present chapter. Claus Vogel (1970) has published a translation and study of the account from the present chapter, while Graeme MacQueen (1978) has published a translation and study of seven surviving editions of the Śrāmaṇyaphala Sūtra, four in Chinese and one each in Pali, Sanskrit, and Tibetan.

n.28

The main body of the biography is contained in the seventeenth and final chapter, the Saṅghabhedavastu. For more on Tibetan biographies that draw on the Vinayavastu, such as Situ Paṇchen Chökyi Jungné’s biography of the Buddha (bdag cag gi ston pa rnam ’dren shA kya’i dbang po’i mdzad pa mdo tsam du legs par bshad pa), see Lin (2011).

n.29

Finnegan (2009, 16).

n.30

Jain scriptures claim Gośālīputra was a pupil of the Mahāvīra who later broke with him to become a prominent Ājīvika teacher; see Basham (1981) and Bronkhorst (2003, 155–57). For more on the Ājīvikas, see Bronkhorst (2003).

n.31

Jaini (1970, 60).

n.32

Bronkhorst (2007, 47) and Bronkhorst (2012, 826).

n.33

See Strong (1989); see also Tatelman (2000, 4–10) and Rotman (2008, 19–22) for more on the term avadāna in the Mūlasarvāstivādin Vinaya.

n.34

See glossary entry “Āgama.”

n.35

Eimer (1983).

n.36

Vogel and Wille (1984, 1992, 1996a, 1996b). Previous editions of the Sanskrit manuscripts were produced by Dutt (1950) and Bagchi (1970).

n.37

Rotman (2017, 135–166). Rotman’s chapter 23 begins at 4.159 in the present translation, but breaks to include, as chapter 24, the shape-shifting nāga passage before returning to the rest of the Saṅgharakṣita story as chapter 25.

n.38

Burnouf (1844, 313–335) and (2010, 310-326); Hiraoka (2007 vol. 2, 1–50); and, for the preamble 4.110 to 4.157, Ware (1938).

n.39

Consider our use of the word “ordination,” for instance. In Catholicism, one “professes” to become a monk and is “ordained” to become a priest. While a monk may become a priest, the two are distinct vocations, the latter being a clerical office with specific rights and responsibilities not shared by unordained monks. Since the Buddhist tradition does not distinguish between monastic and clerical offices, it is misleading and perhaps even incorrect to translate the Tibetan bsnyen par rdzogs pa (Skt. upasaṃpadā) as “ordination.” However, as we have not yet come upon a satisfactory translation for this term, we have decided to follow established precedent. We are indebted to Wulstan Fletcher for his advice on this term.

n.40

In his work, Bronkhorst speaks of Greater Magadha, an area he defines as the Ganges Valley east of the Gaṅgā and Yamunā confluence (Bronkhorst, 2007, 2–3). Over several books, he marshals evidence for its distinctive culture, different from the Vedic society of Kuru-Pañcāla to the west. One of the main features of this Greater Magadhan culture is the preeminence of ascetic (or śramaṇa) orders like the Jains and Ājīvikas concerned with liberation from saṃsāra, which stand in contrast to the householder brahmins whose fire sacrifices are aimed at securing greater prosperity within saṃsāra. See especially Bronkhorst (2007, 2011). See also part one of Samuel (2008).

n.41

Kloppenborg (1983, 159).

n.42

In the Āpastamba Dharmasūtra (ca. fourth or fifth century ʙᴄᴇ), parivrājaka is one of four lifestyles (Skt. āśrama) available to someone who has spent time as an apprentice or a disciple to a religious teacher (Bronkhorst, 1998, 5). See also Dutt (1924, 30–56).

n.43

Though the Buddha famously rejected mortification as a path to liberation, “ascetic” seems the best translation for śramaṇa. “Ascetic” not only reflects the Sanskrit sense of hardship and toil, it is derived from the Greek word for “exercise” (askein), whence the Greek word for “monk” or “hermit” (askētēs), which well reflects the Tibetan dge sbyong.

n.44

Bronkhorst (1998, 66).

n.45

Olivelle (1993, 211).

n.46

Tib. dka’ thub, Skt. tapaḥ. Kalyāṇamitra folio 196.b.4.

n.47

See Bronkhorst (2003) for a discussion of whether Ājīvikas, like Gośālīputra, practiced asceticism.

n.48

Olivelle (1993, 78–80).

n.49

There is some uncertainty in the Tibetan tradition regarding how the author’s name should be rendered in Sanskrit, whether Kalyāṇamitra or Śubhamitra. Tāranātha speaks of the Vinaya master dge legs bshes gnyen, a contemporary of Haribhadra (late eighth century ᴄᴇ), but fails to offer a Sanskrit equivalent for his name (Tāranātha, 2007, 203). Khetsun Zangpo appears to be speaking of the same master when he says the mdo sde ’dzin pa Shu bha mi tra (the sūtra master Śubhamitra) was one of several adherents of the Vijñapti philosophy who contributed to the spread of sūtra and vinaya in the ninth century ᴄᴇ, shortly after Kṛṣṇācārya’s time (Khetsun, 1971, 567). If Khetsun Zangpo is correct in his characterization, it would suggest the mdo sde in the epithet mdo sde ’dzin pa refers to the sūtrapiṭaka and not Sautrāntika tenets, as some have suggested. Six of Kalyāṇamitra’s (or Śubhamitra’s) works on vinaya are included in the Tengyur: the Vinayavastuṭīkā (’dul ba gzhi rgya cher ’grel pa), the Vinayāgamottaraviśeṣāgamapraśnavṛtti (’dul ba lung bla ma’i bye brag lung zhu ba’i ’grel pa), the Pratimokṣavṛttipadapremotpādikā (so sor thar pa’i ’grel tshig dga’ ba bskyed pa), the Śrāmaṇeraśikṣāpadasūtra (dge tshul gyi bslab pa’i gzhi’i mdo), the Vinayapraśnakārikā (’dul ba dri ba’i tshig le’ur byas pa), and the Vinayapraśnaṭīkā (’dul ba dri ba rgya cher ’grel pa) (Prebish, 1994, 105–12).

n.50

Tib. ’dul ba gzhi rgya cher ’grel ba, Skt. Vinayavastuṭīkā. According to Anukul Chandra Banerjee’s Sarvāvastivāda Literature, Kalyāṇamitra gives this text the title lung gzhi’i ’grel pa or Āgamavastuvṛtti in the colophon (Martin, 2011: *Śubhamitra). None of the Degé, Choné, Kangxi, or Narthang editions of this commentary include a colophon; all of them end abruptly after thirteen fascicles. In the commentary itself, however, Kalyāṇamitra refers to his work numerous times as the ’dul ba gzhi rgya cher ’grel ba and identifies himself as the mdo sde ’dzin pa dge legs bshes gnyen (“the sūtra master Kalyāṇamitra”) at the end of his remarks on the second chapter. The lack of a colophon prevents us from identifying the Tibetan translators who executed the translation and the Indian paṇḍitas who oversaw it.

n.51

Such variance, common when texts are transmitted in manuscript form, becomes less common with the adoption of block printing. Recent work by scholars such as Shayne Clarke, Chistopher Emms, and Haiyan Hu-von Hinüber also points to the existence of multiple Mūlasarvāstivādin transmissions, though the nature and extent of their differences is not yet clear. That said, the Tibetan translations of Kalyāṇamitra’s commentary and the Chapter on Going Forth show remarkable agreement, as do the Sanskrit Vinayavastu manuscripts uncovered in Gilgit and the Tibetan translation preserved in the Kangyur.

n.52

The Vinayavastu itself takes up nearly 2,500 pages over four volumes but, since the extant Tibetan translations of Kalyāṇamitra’s Vinayavastuṭīkā are incomplete, it is not clear how long his commentary was in the Sanskrit original. The Vinayavastuṭīkā begins with a detailed, word-by-word commentary on the first chapter that is as long as the chapter itself, 261 pages. By contrast, the commentary on the Vinayavastu’s 180-page second chapter takes only 32 pages. Despite its brevity, Kalyāṇamitra’s commentary to the second chapter is consistent with the material, the structure and terms of which are more straightforward and less diverse than the first chapter. Kalyāṇamitra may have treated the other fifteen chapters as extensively as he did the first chapter or as cursorily as he did the second; given the available material, it is impossible to say more.

n.53

A summary of each of these chapters is given in the introduction.

n.54

Following K_YKN: blags (“heard,” “listened”) instead of D: bklags (“read”) (Pedurma, 722).

n.55

Following K_YJKNC: khongs su chud (“absorbed in thought”) instead of D: khong du chud (“comprehended”) (Pedurma, 722).

n.56

The Buddha saw an opportunity to be reborn in the right family, in the right land, at the right time, with the right patrilineage, and to the right woman (Kalyāṇamitra, folios 183.a.7–183.b.1).

n.57

The “gulf between worlds” refers to the cold hells said to exist between the four continents of ancient Indian cosmology (Kalyāṇamitra, folio 183.b.5–6).

n.58

The Sanskrit fragments of the Pravrajyāvastu recovered from Gilgit begin here. The first complete sentence in Sanskrit begins on the front or recto side of the second folio [S.2.a] (Vogel and Wille, 1992, 71).

n.59

Following S: rtse ’grogs, and HKC (Pedurma, 723): rtsed grogs (playmates), instead of D: rtsen grogs.

n.60

The exact meanings of the last three items in this list are obscure and do not appear in the Sanskrit [S.2.a.2] (Vogel and Wille, 1992, 71). A similar list does however appear in the Divyāvadāna’s “Story of Koṭikarṇa,” where Rotman translates these three as “debts, deposits, and trusts” (Rotman, 2008, 42). Kalyāṇamitra explains that dbyung ba “refers to the ‘yield’ of materials such as bamboo and so forth” (Kalyāṇamitra, folio 184.b.3). In deference to these two sources, we have decided to translate dbyung ba, gzhug pa, gzhag pa here as “expenditures, revenues, and deposits,” terms which are fundamental to finance, a subject likely to figure in a king’s education. The same trope is encountered later in the text [F.14.b], where Śāriputra’s training in reciting the Vedas is described. In that case, we have chosen to follow Geshé Rinchen Ngödrup’s suggestion that these three skills refer to “the way words in Sanskrit are formed or constructed from verbal roots and parsed grammatically.” In that case, we have translated the three as “to exclude, to add, and to leave.”

n.61

Following K_YJKNCH: spyod pa (“conduct”) instead of D: skyod pa (“movement”) (Pedurma, 723).

n.62

According to Geshé Rinchen Ngödrup, this refers to the turbans warriors would wear into battle.

n.63

The eighteen guilds were merchants, potters, garland makers, alcohol sellers, cowherds, barbers, millers, smiths, carpenters, fortune-tellers, weavers, leatherworkers, fishermen, dyers, bamboo-weavers, butchers, hunters, and ox-cart makers (Kalyāṇamitra, folio 185.b.4–6). Guilds were an important factor in urban life, “both in organizing production and in shaping public opinion… Customary usage of the guild (śreṇi-dharma) had the force of law. That the guild also intervened in the private lives of its members is also clear” (Thapar, 1990, 109–10).

n.64

The four Vedas are the Ṛgveda, which contains sacred incantations or mantras; the Sāmaveda, which rearranges the Ṛgveda’s verses into chants or songs; the Yajurveda, which supplements the Sāmaveda’s chants with prose for ritual use; and the Atharvaveda, which has incantations used for more mundane ends (Doniger, 2009, 123-124). The branches of Vedic learning are treatises on precepts, rituals, grammar, prosody, etymology, and astrology (Kalyāṇamitra, folio 186.b.4–5).

n.65

The first four are Vedic sages, ancestors of different brahmin gotras (lineages). The last two may be references to the Pañca Gauḍa and Pañca Drāviḍa, the two main geographical groupings of brahmins, respectively to the north and south of the Vindhya hills, each of which comprises five subgroups.

n.66

On the goal of bodily ascent to heaven, in White (1996) see chapter three, “Embodied Ascent, Meditation & Yogic Suicide.”

n.67

The implements they carry distinguish them as brahmin. The water jugs and ladles they bring would have been used for pūja while the bast robes they wore were made of vālkam/valkala or bark. “Valkala was also manufactured from the fiber of the bark of the trees and was usually worn by the saints. Another name for this was Druma Charma. Valkala cloth was forbidden to the Buddhist monks,” (Jain, 2003, 199). By the fourth century of the common era, the term vālkam was used to designate a certain class of textile that included, in addition to cloth made from tree bark, materials such as kṣauma, or linen (Kumar, 2008, 60).

n.68

In this case, the victor’s prize was akin to an endowment, or a land grant (Skt. brahmadeya) that entitled the recipient to keep the taxes collected from that village. In Chakravarti (1987), see chapter three, “The Gahapati”.

n.69

Following S: rtse ’grogs, and K_YHKN (Pedurma, 725): rtse grogs (playmates) instead of D: rtsen grogs.

n.70

For these last three items, see n.60.

n.71

A materialist philosophy inspired by the Cārvaka (Tib. rgyang ’phen pa). It is called “This Worldly” (Tib. ’jig rten pa, Skt. lokāyata) because of its rejection of rebirth and an afterlife. For more on Lokāyata philosophy see Chattopadhaya (1959).

n.72

The three folio sides 10.b to 11.b of the text contain a verbatim repetition of the passage from 7.a to 8.b, i.e. 1.46 through 1.58 above, beginning, “The brahmins’ students were in the habit…” and ending, “Since all worthy opponents and anyone counted as learned will be close to the king, it is the king I shall see.” The only difference is that in this later passage the “teacher of brahmins” who leads his students to Magadha and the Middle Country is not Māthara but Tiṣya, who—unlike Māthara in the earlier passage—is named twice. The passage in the Sanskrit runs from S.4.b.3 to S.5.a.5 (Vogel and Wille, 1992, 77).

See n.65.

See n.66.

See n.67.

Following K_YJKNCH: lan (“respond,” “answer”) instead of D: len (“take”) (Pedurma, 726).

n.77

Following K_YKCH: glo bur du (“for a short time”) instead of D: blo bur du (“sprung from mind”) (Pedurma, 727).

n.78

Following K_YK: nyams par bgyis (“robbed,” “brought ruin,” “caused to diminish”) instead of D: nyams par bgyid (“robbing,” “bringing ruin,” “causing to diminish”) (Pedurma, 727).

n.79

An early school of Indian grammar, possibly a source for the later grammarian Pāṇini. See Burnell (1875).

n.80

Following NH: dpral (“forehead”) instead of D: ’phral (“incidental,” “immediate”) (Pedurma, 727).

n.81

Following S: rtse ’grogs, and NH (Pedurma, 727): rtse grogs (playmates) instead of D: rtsen grogs.

n.82

That is, the words of the Vedas (Kalyāṇamitra folio 190.b.4–5). Presumably, Upatiṣya is asking about the meaning of the words found in the Ṛgveda’s hymns, which were, as noted earlier, incorporated into the Sāmaveda’s chants and elaborated on in the Yajurveda’s ritual manuals.

n.83

S.6.b.10 ends here with ca pratyupasthito bhavati eṣāṃ trayāṇāṃ (Vogel and Wille, 1992, 81). The Tibetan contains just over one half of a folio of material (Degé folios 15.a.6-16.b.1) before the Sanskrit resumes on S.7.a with sā aṣṭānāṃ vā navānāṃ vā masānāṃ (Vogel and Wille, 1992, 302).

n.84

Following S: rtse ’grogs, K_YK: rtsed grogs, and NH (Pedurma, 728): rtse grogs (playmates) instead of D: rtsen grogs.

n.85

A traditional meter of the Jagatī class consisting of twelve syllables per pāda (Morgan, 2011, 124).

n.86

S.8.a.1-4 are missing from the Gilgit Manuscripts, (Vogel and Wille, 1984, 8).

n.87

As beings are said to be miraculously reborn in the intermediate state, this is taken to be a rejection of the intermediate state (Kalyāṇamitra, folio 198.b.3–4).

n.88

Following K: bag la zhi bar ’gyur (“recede”) instead of D: bag la zha bar ’gyur (Pedurma, 730).

n.89

To Gośālīputra, “causes” refer to internal acts like meditation while “conditions” refer to external acts like listening to teachings (Kalyāṇamitra, folio 201.b.3–4).

n.90

Literally, “unties a knot,” as in “unties a rope to open a door” (Kalyāṇamitra, folio 204.a.7).

n.91

Most likely a reference to the sudarśana cakra, a circular saw-like weapon used by Viṣṇu as mentioned in the Mahābhārata (see Begley, 1973). The use of cakram, or circular throwing blades, in ancient Indian warfare is also well attested.

n.92

One of the main brahmin gotra or patrilineages, the Śāṇḍilya clan traces its origins to the sage Śāṇḍilya. The Kangyur redactions give Śaṇḍila or Śanṭila (Pedurma, 65 and 731) while the Sanskrit at leaf 11.b.1 identifies the clan as the Kauṇḍinya clan (Vogel and Wille, 1984, 12).

n.93

The three phases refer to the three stages of (1) identifying the four truths, (2) understanding how to relate to each of the four truths, and (3) knowing that the respective goals of the four truths have been accomplished; when these three stages are applied to each of the four truths, there are twelve aspects in all. The events around the Buddha’s awakening and teaching that these brief references summarize here, simply as chronological landmarks, are related in much more extensive detail in The Chapter on Schism in the Saṅgha (Toh 1, ch. 17). For this episode of the Buddha’s first teaching of the Four Truths, see The Sūtra of the Wheel of Dharma (Dharmachakra Translation Group, 2018), which is itself an extract from ch. 17.

n.94

The text of this summarized version here is simply lnga pa dang / nye lnga dag, but from the many more expansive accounts it can be surmised that the “group of five” (lnga pa, more often lnga sde, Skt. pañcaka, q.v. in Edgerton, also often called the pañcavargika) refers to the Buddha’s five former companions in ascetic practice—Kauṇḍinya, Aśvajit, Vāṣpa, Mahānāman, and Bhadrika—who received his first teaching and became his first followers; while the “five friends” (nye lnga, elsewhere nye lnga’i sde, see Tāranātha II, folio 28.b et seq.) refers to the five wealthy young Vārāṇasī merchants’ sons, first Yaśas and, following his lead, Pūrṇa, Vimala, Gavāṃpati, and Subāhu, all of whom constituted the first ten bhikṣus to receive ordination.

n.95

The first batch of Sanskrit fragments end on Sanskrit leaf 12.b.10 (Vogel and Wille, 1984, p. 14). The Sanskrit fragments resume with leaf 43.b.1 (see Vogel and Wille, 1996, p. 254), which corresponds to folio 99.b.7 of the present text.

n.96

The passage “who hurts, who wants, who is unhappy” is repeated in the Tibetan text as well. Kalyāṇamitra explains that on first mention, their meaning is to be understood in a straightforward way. He then glosses their second mention as follows, “Some argue that beings hurt because it is hard to escape [the suffering of saṃsāra], they want because there will be no other opportunities to make amends, and they are unhappy because they are subject to harm,” (Kalyāṇamitra, folio 219.a.2–4).

n.97

Another, parallel version of the narrative from this point, with slightly less detail but interesting differences, is to be found in the Mahāsannipātaratnaketudhāraṇī, Toh 138, folio F.188.a et seq. For translation, see Dharmachakra Translation Committee (2020) The Ratnaketu Dhāraṇī.

n.98

The Sanskrit is: ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgato hy avadat | teṣāṃ ca yo nirodha evaṃvādī mahāśramaṇaḥ. This well known and widely quoted stanza, the origin of which is the story in this passage, is sometimes called “the essence of dependent arising” (rten ’brel snying po). The formula in Sanskrit and Pali has acquired the status of a dhāraṇī, and is ubiquitous in Buddhist Asia as a seal at the end of texts, rolled into scrolls in stūpas, or used in rituals (sometimes with oṁ at the beginning and svāhā at the end). See The Sūtra on Dependent Arising (Toh 212), in which the Buddha explains and recommends its use in the construction of stūpas; also Sykes (1856) and Skilling (2003). It should be noted that there are several quite significantly different renderings of the verse in Tibetan—compare, for example, the version in the present text and the one in Toh 212. A considerably expanded version of the same four lines, which exists in Sanskrit as well as in Tibetan translation, can be seen in other texts—for example, in the parallel version of this narrative in the Mahāsannipātaratnaketudhāraṇī, Toh 138, folio 188.b (1.3) et seq. (see n.97).

n.99

Following S and K_YJKC: yid ma rangs (“disappointed”) instead of D: yi ma rangs (Pedurma, 734).

n.100

The somewhat free translation of the second half of this verse follows Kalyāṇamitra’s tentative interpretation of it: that people meant to insult Śāriputra and Maudgalyāyana’s followers by suggesting the Buddha only accepted them because they were the only people left who had not yet converted (Kalyāṇamitra, folio 223.b.5). The verse in the original seems less directed at those monks in particular and more expressive of a sense of general bereavement and grievance directed towards the Buddha himself, which the monks, by way of identifying with their new teacher, might have taken personally. Perhaps what is more important than the correctness of either interpretation is the suggestion that underlies them both, that the Buddha’s order had become the preeminent ascetic (or śramaṇa) order in Rājagṛha.

n.101

See 1.102.

n.102

According to the commentary, Dīrghanakha argued that the self does not endure beyond this life because neither valid perception nor valid inference sees a self as persisting into a future life. Perception cannot see it because objects of perception must be “right in front of us,” which a future self, separated in time and space, cannot be. Nor can inference see it because objects of inference must be abstractions, not “things” like the self. The Buddha’s response suggests that Dīrghanakha’s view is nihilistic, for it holds that the self begins at birth and ends at death, thereby denying continuity from life to life (Kalyāṇamitra, folio 224.a.4–6).

n.103

It is not clear why the Buddha addresses Dīrghanakha / Koṣṭhila as “son of a self-immolator.” Though the gatekeeper at Nālada told Dīrghanakha / Koṣṭhila that his father Māṭhara and his mother had died, the cause of their death is not mentioned. Perhaps Māṭhara’s wife joined her dead husband on his funeral pyre in an act of sati, for which there are mythical precedents and which was regarded as a legitimate path to liberation (White, 1996, 118–21). As Māṭhara and his wife were Śāriputra’s grandparents, the Buddha may well have known, even without his omniscience, how they died. Apart from sati, self-immolation (Skt. agnipraveśa) was practiced as a form of religious suicide in India (Śreyas, 2007, 293–303).

n.104

The index that follows the Buddha’s discourse contains the line, “worldly, ascetics and brahmins.” Apart from this line, each of the other lines in the intra-chapter summary has an explicit, if not verbatim, correlate in the Buddha’s discourse. It seems reasonable then to assume that the three positions on the view of self are those held by worldly persons, ascetics, and brahmins, respectively. Worldly persons adhere to the view that all selves endure. Ascetics (or śramaṇa), here meaning the followers of the Buddha, adhere to the view that no self endures. Brahmins adhere to the view some selves endure but others do not. This interpretation seems more consistent with the text than the one offered by Kalyāṇamitra, who equates these three positions with a belief in an eternal self, the nihilistic denial of any continuity of self from life to life, and a view that mixes eternalism and nihilism (Kalyāṇamitra, folio 226.a.1–2).

n.105

The final section of this passage is rendered following NSK_Y: bdag ni tham cad mi bzod; D reads instead: bdag ni kha cig bzod la kha cig mi bzod.

n.106

Feelings that are finally traced to the five physical senses of sight, hearing, smell, taste, and touch (Kalyāṇamitra, folio 229.b.3–4).

n.107

A neutral feeling experienced, in the absence of other feelings, by mind alone for as long as one lives (Kalyāṇamitra, folio 229.b.6–7).

n.108

A noble disciple greets death with joy and pleasure. His experience of pleasure at that moment is not accompanied by disturbing emotions such as desire (Kalyāṇamitra, folio 230.b.2–6).

n.109

The arhat has not attained omniscience, as the phrase would seem to indicate, but rather the knowledge that he is no longer subject to suffering for he knows he has exhausted all of what causes it to arise (Kalyāṇamitra, folio 231.b.7).

n.110

Although the text in every Kangyur consulted includes this sentence (Pedurma, 2006, 93), it appears to be out of place; the narrative moves on to discuss Śāriputra’s past lives and does not discuss until the very end of this chapter the circumstances that led to Koṣṭhila being named supreme among the Buddha’s monk disciples who had gained the knowledge of perfect discernment.

n.111

The four placements of mindfulness, the four perfect abandonments, the four foundations of miraculous conduct, the five powers, the ten strengths, the seven branches of enlightenment, and the noble eightfold path (Kalyāṇamitra, folio 233.a7–b1).

n.112

That is, he attained the middling enlightenment of a pratyekabuddha and abandoned the causes for his own suffering (Kalyāṇamitra folio 233.b.1–2).

n.113

Knowledge of miraculous objects, the divine ear, states of mind, recollection of former lives, and foreknowledge of death and rebirth (Kalyāṇamitra, folio 235.a.2–3).

n.114

See n.112.

n.115

Inserted following K_YKNH: dgra bcom pa (arhat), omitted in D (Pedurma, 737).

n.116

This informal exchange is known as the “Come, monk” ordination (Tib. tshur shog gi bsnyen par rdzogs pa, Skt. ehibhikṣukā upasaṃpadā).

n.117

The text gives gnas sbyin pa which we have read as a synonym for gnas kyi slob dpon.

n.118

Tib. bslab pa’i gzhi, Skt. śikṣāpada. The “foundations of the training” refer either to the knowledge and stability that conduce to abandoning disturbing emotions or the basic precepts one pledges to uphold when going for refuge, such as refraining from killing (Kalyāṇamitra, folios 237.b.6–8.a.1).

n.119

That is, the Buddha or an image of him.

n.120

In place of “reverend.”

n.121

The term gle ’dams pa, sometimes spelled sle ’dams pa, Skt. saṃbhinnavyañjana, among other categories taken as indicative of gender ambiguity, is said to denote conditions in which the person affected urinates and defecates through the same orifice. This might include certain kinds of fistula, such as a colovesical fistula, involving communication between the urinary tract and rectum, or possibly congenital disorders including certain extreme forms of hypospadias.

n.122

A reference to the five types of offenses a monk may incur (defeats, saṅgha stigmata, transgressions, confessable offenses, and misconduct), each of which must be expunged in its own way. Defeats cannot be expunged. Saṅgha stigmata are expunged through confession to the community followed by a period of probation and penance. Transgressions are of two types, those requiring forfeiture and simple transgressions. Transgressions requiring forfeiture are expunged through communal confession and the forfeiting of the object that caused the offense. Simple transgressions are expunged through participation in the community’s purification. Confessable offenses are expunged through personal confession while misconduct is expunged through resolving to refrain from them in the future (see Dudjom, 1999). According to Kalyāṇamitra, slight mental misconduct must be reined in; transgressions, and confessable offenses should be confessed; while saṅgha stigmata and transgressions requiring forfeiture must be formally excused (Kalyāṇamitra, folio 244.a.4–7).

n.123

The saṅgha is “in concord” (Tib. mthun par gyur pa, Skt. samanuyujya) when all of the monks within a boundary (Tib. mtshams, Skt. sīmā) are either present or have given their consent for an official function such as an ordination ceremony. If it is not possible to gather the entire community together, a quorum may convene in an “inner circle” (Tib. dkyil ’khor, Skt. maṇḍalaka) within a monastery’s boundaries but set off from the rest of the community (Kalyāṇamitra, folio 244.b.3–7).

n.124

This question is asked to ensure that the ordinand’s going forth has been formally allowed and that he has been inducted into the novitiate (Kalyāṇamitra, folio 250.b.6–7).

n.125

As suggested by the prefacing statement “diseases that manifest on the body in these ways,” this is primarily a list of symptoms, not disease names, and has generally been translated as such. Certain symptoms can readily be equated with conditions familiar to modern medicine; for instance, tertian and quartan fevers are usually caused by malaria, and “consumption” is a now obsolete name for tuberculosis. Since several of these symptoms may be caused by a number of different illnesseses, further research is required to reliably determine which illnesses (temporarily or permanently) disqualify a candidate for ordination.

n.126

See n.124.

n.127

See n.125.

n.128

In the Buddha’s time, much like today, the Gangetic plain had three distinct seasons: a cold season, spring, and monsoon, each lasting four months. The cold season ran for four months, roughly from October through January and into February, while spring ran roughly from February through May and into June. The four months of monsoon, itself split into three “seasons” for a total of five “seasons,” ran from June through September.

n.129

The translation follows Schopen but compare NH: lha khang (Eng. “temple,” Skt. vihāra) and K_YJKC: snga gang or SD: snga khang (Pedurma, 742). The reading snga khang is preferred by Schopen, but the meaning is obscure; it is given in Mahāvyutpatti 5548, along with rnga khang, as being the equivalent of Skt. māṭa or māḍa, but the meaning of these terms is also obscure; see Edgerton under māḍa.

n.130

Also possibly “voided urine.” Urine therapy, attested also in the sixth chapter of the Mahavagga, the Theravādin khandaka on medicine, is still practiced in India.

n.131

A monk who violates one of four principal vows and thereby incurs a defeat is expelled from the saṅgha community. He is no longer entitled to participate in communal activities (e.g., the poṣadha purification, the rains retreat, or the relaxation of restrictions that marks the end of the rains retreat, etc.) nor is he entitled to enjoy its perquisites, such as food and lodging (Kalyāṇamitra, folio 258.a.4–5). The Mūlasarvāstivāda Vinaya does, however, allow a defeated monk to remain with the saṅgha as a penitent (Tib. bslab pa sbyin pa; Skt. śikṣādattaka), a lifelong status lower than monks but higher than novices.

n.132

The measure in question here is called a māṣaka (Tib. ma sha ka). SA unit of money worth four gold coins called kākani or potika. Kākani were in turn equivalent to twenty cowrie shells (Kalyāṇamitra, folio 258.b.3–4).

n.133

The final superhuman quality is nirvāṇa. An exalted superhuman quality is a quality shared by the Buddha and his disciples. Specific superhuman qualities refer to the four results of a stream enterer, once-returner, non-returner, and arhat. The states of non-perception and non-discernment are states of absorption in which one does not perceive or discern the five aggregates (Kalyāṇamitra, folio 260.a.7–b.2). These are commonly referred to as form and formless absorptions and can serve as a platform for a contaminated consciousness (in which case it would be a state of non-perception) or an uncontaminated consciousness (in which case it would be a state of non-discernment).

n.134

Knowledge of the four truths, insight into the four truths, and first-hand experience of the four dhyānas through meditation, rather than rebirth in a form realm (Kalyāṇamitra, folios 260.b.6–261.a.2).

n.135

Many sources interpret rnam par ’thor ba to mean “scavenged.” However, this appears to be a misreading of the Tibetan verb zos, which is used to gloss rnam par ’thor ba. While zos is an alternative spelling of the past tense of the verb za ba, “to eat,” in this context, it is bacteria that “eat away” at the corpse and not scavenging animals like hyenas. Kalyāṇamitra describes this stage of decomposition as “the wasting away that occurs at intervals in the flesh” (Kalyāṇamitra, folio 262.b.3). Since zos pa here means “eaten or wasting away,” as in the related verb chud zos, “to go to waste,” rnam par ’thor ba refers not to the scavenged remains of a corpse but to its “breaking apart” or “disintegration.”

n.136

Emotional obscurations and obscurations to meditative absorption (Kalyāṇamitra, folio 264.a.2–3).

n.137

As the Prātimokṣasūtra is recited during the poṣadha purification, this serves as shorthand to indicate that all monks, regardless of seniority, are expected to engage in the same community activities (Kalyāṇamitra, folio 265.a.1–2).

n.138

The monk’s commitments are “unspoken” insofar as the monk has not yet been fully apprised of the details at the time he commits to them (Kalyāṇamitra, folio 266.a.6–7).

n.139

What he is to revere are his monastic precepts (Kalyāṇamitra, folio 266.b.7).

n.140

That is to say they may not make repairs or improvements without permission (Kalyāṇamitra, folio 268.b.1–3).

n.141

Anxiety about an offense helps to purify it (Kalyāṇamitra, folio 269.b.3).

n.142

Following Kalyāṇamitra, read ’phyar for zhig (Kalyāṇamitra, folio 270.b.1). According to Kalyāṇamitra, this is meant to imply one has been insulted.

n.143

Following Kalyāṇamitra, read dge ’dun la spu snyol bar byed for dge ’dun la spu sa la ltung ba lta bur byed (Kalyāṇamitra, folio 270.b.2).

n.144

The saṅgha may impose a temporary probation upon a monk who incurs a saṅgha stigmata offense and does not confess it the same day. If the offense is concealed, they may place him on probation. If the monk incurs the same offense again before the end of his probation and penance, a repeat probation and penance may be imposed. And if the monk offends again before completing a repeat probation and penance, a further probation and further penance may be imposed. During these times, the monk is obliged to perform certain menial tasks and observe a “special demeanor,” which entails, among other things, adopting a position of deference and rejecting honors accorded to monks of good standing. At the successful completion of a probation and penance, the monk can then be reinstated. These disciplinary procedures are known by the trope, “probation, penance, and reinstatement.”

n.145

Monks mark their “monastic age” by the number of rains retreats they have passed.

n.146

In this case, mātṛkā (Tib. ma mo, Eng. “mother”) refers to the Abhidharmapiṭaka. In the Abhidharmapiṭaka, a mātṛkā is “seen not so much as a condensed summary, as the seed from which something grows,” (Gethin, 1992, 161). Though mātṛkā function as indices of important topics that are elaborated on in a given text, they may have played an important role in “birthing” further texts, hence the name, mātṛkā (see Clarke, 2004 and Hirakawa, 1990, chap. 10). “Retains” as in “remembers” (Kalyāṇamitra, folio 273.b.1).

n.147

These three refer to observing the proper bearing or behavior described in the Vinayavibhaṅga, the Vinayavastu and Vinayakṣudraka, and the Prātimokṣa, respectively (Kalyāṇamitra, folio 274.a.7).

n.148

“Trainee” refers to those engaged in training to abandon disturbing emotions through the application of uncontaminated paths, specifically the seven types of noble persons (Kalyāṇamitra, folio 275.a.6). In this case, the “seven types of noble persons” most likely refer to the first seven of the eight “entrants and abiders” (Tib. zhugs gnas brgyad), who have either achieved or are in the process of achieving the results of stream enterer (Tib, rgyun zhugs, Skt. srota āpanna), once-returner (Tib. phyir ’ong, Skt. sakṛdāgāmin), non-returner (Tib. phyir mi ’ong, Skt. anāgāmin), and arhat (Tib. dgra bcom, Skt. arhat).

n.149

Non-trainee refers to arhats, who have abandoned disturbing emotions and thus no longer need to train (Kalyāṇamitra folio 275.b.3).

n.150

An exemplar is one who has one or another of the twenty-one sets of five qualities listed above (Kalyāṇamitra, folio 277.a.7).

n.151

The translation follows Kalyāṇamitra’s commentary, which states that gnas btsal is short for gnas kyi slob dpon btsal (Kalyāṇamitra, folio 277.b.5). As related above, the Buddha decreed that newly ordained monks were not allowed to live independently until they had passed ten years as a monk and possessed one of the twenty-one sets of five qualities described above. Until that time, they were obliged to live as wards of, or apprentices to, a “refuge.” To accept charge of monk apprentices and journeymen, a monk must himself be “a refuge” (Tib. gnas, Skt. niśraya), meaning that he has been ordained at least five or ten years without incurring an offense, and “knowledgeable” (Tib. mkhas, Skt. kuśāla / kovidā), meaning he has at least one of the twenty-one sets of five qualities described in this section. Such a monk is said to have “the qualities of stability and skill” (Tib. brtan mkhas kyi yon tan; see Nyima, 2009, p. 468–70 and Kalyāṇamitra, folio 271.a.5–6). It is probably relevant to note that the qualities of being a refuge may be implied in the Tibetan translation of sthavira or “elder,” gnas brtan.

n.152

Here the Buddha amends his earlier decree that a monk must have passed ten years and possess five qualities to live independently to say that monks who have passed five years and possess five qualities may, indeed should, wander between rains retreats.

n.153

These two circumstances are put to the Buddha to determine which is the more important factor in determining whether a monk should stay in one place or travel between rainy seasons. The Buddha’s answers indicate that both criteria, being ordained for five years and having five qualities, are equally important (Kalyāṇamitra, folio 278.b.1–4).

n.154

Kalyāṇamitra describes these three as: knowledge of previous lives, knowledge of approaching death and birth, and knowledge of the exhaustion of defilements (Kalyāyāṇamitra, folio 278.b.4). However, Guṇaprabha gives another list: knowledge of what a refuge should do, should not do, and how to impose discipline (Guṇaprabha, folio 18.b.1–2).

n.155

The three stains of desirous attachment, aversion, and delusion (Kalyāṇamitra, folio 278.b.4–5).

n.156

Dreadlocked fire-worshippers, or Jaṭilas, were early converts of the Buddha. Many were said to have converted en masse after the Buddha delivered the “Fire Sermon” (Pali Ādittapariyāya Sutta) to Kāśyapa and his followers at Uruvilvā. See the Saṅghabhedavastu (Tib. dge ’dun dbyen gyi gzhi) for the Mūlasarvāstivādin account of their conversion.

n.157

Meaning such a person feels “no attachment to me or mine” (Kalyāṇamitra folio 283.a.1).

n.158

Following N: tsan dan bzhag pa lta bu (as if sandalwood had been applied) instead of D: tsan dan dang ste’ur mnyam pa lta bu (for whom sandalwood is equal to an axe / medical needle) (Pedurma, 747). This reading is supported by Kalyāṇamitra’s commentary (Kalyāṇamitra folio 283.a.2) and a similar passage later in the text that reads: tsan dan zhag lon par bzhag pa lta bur (Degé, folio 77.b.7). The commentary explains the analogy: “Just as sandalwood cools when rubbed on and left overnight, his disturbing emotions have cooled, and hence it is as if sandalwood had been applied” (Kalyāṇamitra, folio 283.a.2).

n.159

Kalyāṇamitra’s commentary contains no mention of the monk’s response to this question. Instead it moves directly on to the second question about razors. The monk’s response may be a later interpolation, which would explain why the father’s appearance is announced twice in the Degé edition of the source text.

n.160

The translation of g-yar bltam (“fill his own mouth”) is speculative.

n.161

All of these are ancient stringed instruments (Kalyāṇamitra, folios 287.a.7–b.1).

n.162

A set of twenty-five sūtras from the Nidānasaṃyukta Sanskrit original were recovered between 1902 and 1914 in Gāndhāra by the German Turfan expeditions and later studied by Tripāṭhī (1962). Glass and Allon (2007, 29–31) report that no Tibetan translation of this work survives.

n.163

Following NH: zhal gyi sgo nas (“from your mouth”) instead of D: zhal gyi sgros nas (“from your lips”) (Pedurma, 752) and Kalyāṇamitra (F.291.b.1).

n.164

Following NH: bstan (short for lung bstan) instead of D: brtan (Pedurma, 752) and Kalyāṇamitra (F.291.b.1.4).

n.165

That is, give rise to the vows (Kalyāṇamitra, folio 292.a.4).

n.166

Following Kalyāṇamitra, read las ’thob for las thos. Kalyāṇamitra (F.292.6–7) explains that “sentence” (Tib. las, Skt. karma) here refers to a “punitive act” (Tib. chad pa’i las, Skt. daṇḍakarman).

n.167

A group of six (Skt. ṣaḍvārgikāḥ, Tib. drug sde) of the Buddha’s disciples—Nanda, Upananda, Udāyin, Aśvaka, Punarvasu, and Chanda (Kalyāṇamitra, folios 292.a.7–b.1)—whose antics and heavy-handed interference prompted a great many of the Buddha’s injunctions on conduct, as recounted in the Vinayavibhaṅga.

n.168

The old-timer is challenging them by pointing out that the Buddha had no preceptor but rather was “self-ordained.” Naturally, this would strike the monks as hubris and spark a sharp reaction.

n.169

The unspoken qualification here is that the person in question participates in these rites under false pretenses, that is, without having been properly ordained. Someone who twice participates in the purification, or any of the other one hundred and one types of saṅgha activities, under false pretenses becomes an impostor. If he does it a third time, he demonstrates his intractability and is henceforth considered “an inveterate impostor” (Kalyāṇamitra, folio 293.a.1–3).

n.170

Strictly speaking, this should read, “I’m a person labeled a paṇḍaka,” but the context makes clear that of the five types of person labeled a paṇḍaka described below, he is an intersex person (Tib. skyes nas ma ning, Skt. jātyāpaṇḍaka) and so the phrase has been translated here accordingly.

n.171

That is, provided they do not demonstrate an interest in having intercourse with others (Kalyāṇamitra, folio 293.a.5–6).

n.172

One of the Four Āgama into which the Mūlasarvāstivādin tradition grouped the Buddha’s early sūtra discourses, the Ekottarikāgama (Tib. lung gcig las ’phros pa) is a collection of the Buddha’s sayings arranged numerically, from one to one hundred (Kalyāṇamitra, folio 293.b.3–5). It is known in the Pali tradition as the Aṅguttara Nikāya. Though the Ekottarikāgama was no longer extant in Kalyāṇamitra’s lifetime, its contents were vaguely known from descriptions in other extant works (Kalyāṇamitra, Extensive Commentary , folio 293.b.4–5). Although Tibetan translators of the later spread of Buddhism (tenth to thirteenth centuries and later) “almost completely ignored the āgama literature” in preference for Mahāyāna sutras, the Ekottarikāgama was apparently translated into Tibetan, as Marcelle Lalou located a reference in the Denkarma (ldan dkar ma) catalog to a translation of the text carried out during Trisong Deutsen’s reign (Glass and Allon, 2007, 31).

n.173

It was not uncommon for individuals, monk and layman both, to “own” temples and monasteries. As owner, these individuals took it upon themselves to provide basic necessities to the residents and arriving monks. See Schopen (2010).

n.174

Apart from the plates, these items are all found among the thirteen “subsistence items” or “essential possessions” (Tib. ’tsho ba’i yo byad, Skt. jīvopāya) allowed to monks by the Buddha (nor brang, 2008, 2805–6).

n.175

Referring presumably to the arriving monks and departing monks hosted at the monastery who, as monks with leave to wander, would have possessed the five qualities discussed earlier, and hence a fair amount of knowledge.

n.176

The benefits and drawbacks of an ocean voyage were broadcast with each call, and with each announcement the ropes were cut, thus initiating the journey (Kalyāṇamitra, folio 295.b.4–6).

n.177

Kalyāṇamitra explains that, at the time of Saṅgharakṣita’s visit, these buddhas had not yet visited these sanctuaries (Tib. dri gtsang khang, Skt. gandhakuṭī). They would, however, serve as residences for these buddhas after our world has been destroyed in the “eon of destruction.”

n.178

These four āgama (Tib. lung), or discourses, still form the core of the Pali canon’s Sūtrapiṭaka. By assigning their recitation and memorization to young nāgas, the shape shifter was taking a concrete step towards establishing the Buddha’s sūtras in the land of the nāgas, the express purpose for abducting Saṅgharakṣita.

n.179

Patronage (Tib. yon, Skt. dakṣiṇā) is an offering made in faith or in payment for ritual services. If a monk observes his vows purely, he may receive, and use, extensive patronage, as much as “one hundred thousand items of clothing, one hundred thousand dishes of food, and five hundred houses,” provided he receives it with “the thought of nirvaṇa” (Kalyāṇamitra, folio 296.b.6–7). However, if he is lax in his observance of his ethics, he is not entitled to patronage and the consequences of seeking it are dire. As the Buddha said in the Vinayavibhaṅga, “For one without pure vows and whose ethics are lax, / It is far better / To eat fiery iron balls / Than alms collected from surrounding communities” (Vinayavibhaṅga, Degé, folio 217.a).

n.180

The explanations of how these beings came to take such forms come below, see 4.278.

n.181

Cow dung is still widely used in India to replaster the walls and floors of rural dwellings. Cow dung is considered sanitary and counted among the “five cow products” (Tib. ba byung lnga, Skt. pañca gavya)—urine, dung, milk, butter, and curd—considered pure and used in certain rituals (dung dkar, 2002, p. 1378).

n.182

The following verse is the first in the Brāhmaṇavarga, the last of thirty-three chapters in the Udānavarga, a collection of verses on various topics attributed to the Buddha. For a study of the edited text in Sanskrit see Bernhard (1965) and for a study of its relation to The Gāndhārī Dharmapada, see Brough (2001).

n.183

Though all versions of the Kangyur read ’byung mi ’gyur (“do not arise”) (Pedurma, 758), the translation follows Kalyāṇamitra’s commentary, which gives ’byang mi ’gyur (“do not purify”) (Kalyāṇamitra, folio 297.b.2).

n.184

The Nagaropama Sutta in the Pali canon’s Aṅguttara Nikāya is a wholly different sūtra from the one cited here, which in Pali is known as the Nagara Sutta and is found in the Saṃyutta Nikāya. For a comparative translation of the Pali Nagara Sutta and the Sanskrit Nagaropama Sūtra, see Tan (2005). A reconstruction and translation of the Sanskrit version of the Nagaropama Sūtra found in Turfan was published and edited by Bongard-Levin et al. (1996).

n.185

The text gives Tib. spyod pa can, Skt. caraka, which we have chosen to render as sādhu following Kalyāṇamitra’s description of the caraka as a “tīrthika-style renunciant” (Kalyāṇamitra, folio 301.a.4–5). Though the use of sādhu here may be anachronistic, it has the proper implications and is reasonably familiar to non-specialists.

n.186

Though all versions of the Kangyur read yang dag par gyur pa (“pure”) (Pedurma, p. 759), the translation follows Kalyāṇamitra’s commentary, which gives yangs par gyur pa (“prodigious”) (Kalyāṇamitra, folio 301.a.7).

n.187

That is, the five realms of gods, humans, animals, spirits, and hell-denizens (Nordrang 2008, 2987).

n.188

Not only is the monk in question an arhat, he also occupies a position of considerable importance at the monastery and thus their treatment of him is both rude and insubordinate.

n.189

Learning the six fields of Vedic knowledge.

n.190

This phrase underlines the meaning of “alms” in Tibetan (bsod snyoms): rather than being simply a charitable offering, by “equalising merit” between the lay donor and the monastic recipient, it affords the opportunity to create links between the individuals concerned as well as between their respective communities.

n.191

Lunar-based calendar systems give precedence to the moon’s phases, leading to a calendar year of 360 days, divided into twelve months of thirty days apiece. Since it takes the earth 365¼ days to make a complete revolution around the sun, lunar calendars must add or subtract days and even months to keep the calendar properly aligned with the earth’s place in its solar orbit.

n.192

If a monk is unable to attend an official saṅgha function such as the purification in person, he must offer his proxy to a competent monk (Tib. yul las byed pa’i dge ’dun) who, when prompted, must repeat a formula three times expressing that the absent monk has no objections and will abide by the acts enacted by the assembly (Nyima, 2009, 408). Further details on such procedures can be found in the Poṣadavastu, the second chapter of the Vinayavastu.

n.193

When the episode of patricide is recounted below on 4.384, the text includes yet another suggestion—“Some said, ‘Drown yourself,’ ”—between jumping off a cliff and strangling oneself.

n.194

Kalyāṇamitra suggests that the virtuous thought that prompted the matricide’s passing from hell to heaven was his allowing the guardians to kill him (Kalyāṇamitra, folio 304.a.3). This served as the precipitating condition to activate the actual karmic cause for his rebirth as a god, his washing the dry sauna, as stated later in the paragraph.

n.195

See n.194.

n.196

The story is told in the Bhaiṣajyavastu. Though all Tibetan versions of “The Chapter on Going Forth” read gzhon nu’i dpe’i mdo sde (Pedurma, p. 764), the translation assumes gzhon nu’i dpe’i mdo’i dpes. This emendation follows an almost identical passage (gzhon nu lta bu’i mdo’i dpes rgyal po gsal rgyal btul nas) from the Tibetan translation of the Avaḍānaśataka cited by Negi (Negi, vol. 12, 2003, 5306). Although in that passage from the Avaḍānaśataka the title was translated into Tibetan as gzhon nu lta bu’i mdo, Peter Skilling has shown that it and the gzhon nu’i dpe’i mdo refer to the same sūtra, known correctly in Sanskrit as the Daharopama Sūtra (Skilling, 1994, 772). The Daharopama Sūtra/ gzhon nu’i dpe’i mdo (Toh 296), which was used to convert King Prasenajit, can be found on folios 295.b–297.a in volume 71 (mdo sde, sha) of the Degé Kangyur, with its erroneous Sanskrit title the Kumāradṛṣṭānta Sūtra. It is one of several short sūtras from the Saṃyuktāgama collection scattered throughout the Tibetan Kangyurs (Glass and Allon, 2007, 31–32).

n.197

Failing to acknowledge an offense is one of seven grounds for suspension. The types of disciplinary acts meted out by the saṅgha are the subject of the Kauśāmbakavastu, Pāṇḍulohitakavāstu, Pudgalavastu, and the Pārivāsikavastu chapters of the Vinayavastu.

n.198

See the Vinayakṣudraka for further conditions that disqualify a person from ordination.

n.199

Either by tattoos or a brand (Kalyāṇamitra, folio 307.b.1–2), received as a mark of punishment.

n.200

Kalyāṇamitra explains this to mean that ordination should be given to those untainted by caste or physical flaws. Caste flaws include belonging to the cobbler caste or outcastes. Physical flaws are of two types, shape and color. Flaws of shape are physical handicaps such as missing limbs and flaws of color refer to things like tattoos or brands (Kalyāṇamitra, folios 308.a.7–b.1).

n.201

This colophon does not actually appear until the end of the entire Vinayavastu (Degé, vol. 4 (’dul ba, nga), folio 302.a). It has been inserted here for ease of reference.

Bibliography

The Translated Text: “The Chapter on Going Forth”

rab tu ’byung ba’i gzhi (Pravrajyāvastu). Toh 1, ch. 1, Degé Kangyur, vol. 1 (’dul ba, ka), folios 1.a–131.a.

rab tu ’byung ba’i gzhi. bka’ ’gyur (dpe sdur ma) [“Pedurma” Comparative Edition of the Kangyur], krung go’i bod rig pa zhib ’jug ste gnas kyi bka’ bstan dpe sdur khang (The Tibetan Tripitaka Collation Bureau of the China Tibetology Research Center). Beijing: krung go’i bod rig pa dpe skrun khang (China Tibetology Publishing House), 2006–2009, vol. 1, pp. 3–308 and pp. 722–67.

Vogel, Claus and Klaus Wille (1984). “Some Hitherto Unidentified Fragments of the Pravrajyāvastu Portion of the Vinayavastu Manuscript Found Near Gilgit,” in Nachrichten der Akademie der Wissenschaften, 1–41. Göttingen: Philologisch-Historische Klasse, 1984.

———(1992). “Some More Fragments of the Pravrajyāvastu Portion of the Vinayavastu Manuscript Found Near Gilgit: Part 1: Saṅgharakṣitāvadāna,” in Sanskrit-Texte aus dem buddhistischen Kanon: Neuentdeckungen und Neueditionen III, edited by Heinz Bechert et al, 65–109. Göttingen: Vandenhoeck & Ruprecht, 1992.

———(1996a). “The Final Leaves of the Pravrajyāvastu Portion of the Vinayavastu Manuscript Found Near Gilgit: Part 1: Saṅgharakṣitāvadāna,” in Sanskrit-Texte aus dem buddhistischen Kanon: Neuentdeckungen und Neueditionen III, edited by G. Bongard-Levin et al, 241–96. Göttingen: Vandenhoeck & Ruprecht, 1996a.

———(1996b). “The Final Leaves of the Pravrajyāvastu Portion of the Vinayavastu Manuscript Found Near Gilgit. Part 2. Nāgakumārāvadāna and a Kučā Fragment of the Upasampadā Section of the Sarvāstivādins,” in Sanskrit-Texte aus dem buddhistischen Kanon: Neuentdeckungen und Neueditionen IV, edited by J. Ching et al, 11–76. Göttingen: Vandenhoeck & Ruprecht, 1996b.

The Commentary to “The Chapter on Going Forth”

Ācārya Kalyāṇamitra. ’dul ba gzhi rgya cher ’grel ba (Vinayavastuṭīkā, “An Extensive Commentary on the Chapters on Monastic Discipline”). Toh 4113, Degé Tengyur, vol. 156 (’dul ba, tsu), folios 177.b–326.b.

Works Cited in Introduction and Endnotes

Tibetan and Sanskrit Reference Works

’dul ba rnam par ’byed pa (Vinayavibhaṅga, “An Analysis of Monastic Discipline”). Toh 2, Degé Kangyur, vols. 5–9 (’dul ba, ca–nya).

Bagchi, Sitansusekhar. Mūlasarvāstivādavinayavastu, 2 vols. Darbhanga: Mithila Research Institute, 1970.

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Dutt, Nalinaksha. Gilgit Manuscripts, vol. III, part I–IV. Calcutta: Calcutta Oriental Press, 1939–59.

Guṇaprabha. ’dul ba’i mdo’i ’grel pa mngon par brjod pa rang gi rnam par bshad pa (Vinayasūtravṛttyabhidhānasvavyākhyāna, “An Autocommentary to the Vinayasūtra”). Toh 4119. Degé Tengyur, vols. 160 and 161 (’dul ba, zhu and zu), folios 1.a–274.a.

Jinamitra and Lui Gyaltsen (klu’i rgyal mtshan, trans.). ’dul ba rnam par ’byed pa’i tshig rnam par bshad pa (Vinayavibhaṅgapadavyākhyāna, “An Explanation of the Words of the Vinayavibhaṅga”). Toh 4114. Degé Tengyur, vol. 157 (’dul ba, tshu), folios 1.a–207.b.7.

Khetsun Zangpo (mkhas btsun bzang po). bdag cag rnams kyi ston mchog don kun grub pa dang de’i rjes ’jug rgya gar pan grub mang po’i rnam par thar pa ngo mtshar padmo’i ’dzum zhal gsar du bzhad pa (“A Biographical Dictionary of Tibet and Tibetan Buddhism, Volume One: The Arhats, Siddhas, and Paṇḍitas of India”). Dharamsala: Library of Tibetan Works and Archives, 1973.

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Glossary

g.1

Abandoned the five branches

yan lag lnga spangs pa

ཡན་ལག་ལྔ་སྤངས་པ།

Buddhas have abandoned five branches or factors that perpetuate saṃsāra: pursuing desires, ill will, lethargy and languor, regret and agitation, and view and doubt.

g.2

Abode of Tuṣita

dga’ ldan gyi gnas

དགའ་ལྡན་གྱི་གནས།

Tuṣitabhavana

One of the heavens of Buddhist cosmology, counted among the six heavens of the desire realm, it is home of future Buddha Maitreya.

g.3

Abscesses

shu ba

ཤུ་བ།

dardgu

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.4

Accept charge of

nye bar gzhag pa
gzung ba

ཉེ་བར་གཞག་པ།
གཟུང་བ།

To accept (e.g., a person) as a novice.

g.5

Accept charge of novices

dge tshul nye bar gzhag pa

དགེ་ཚུལ་ཉེ་བར་གཞག་པ།

g.6

Account for

grangs dag ’debs

གྲངས་དག་འདེབས།

As in to account for the income and allocations of a monastery.

g.7

Act

ལས།

karman

Matters that govern the saṅgha community’s daily life, regular observances (such as the rains retreat and the purification) and special events (like ordination) are ratified by a formal act of the saṅgha. There are one hundred and one such types of formal acts, all of which fall into one of three categories depending on the procedure needed for ratification. An act of motion alone requires only a motion; an act whose second member is a motion require a motion and the statement of the act; while an act whose fourth member is a motion require a motion and three statements of the act.

g.8

Act of censure

bsdigs pa’i las

བསྡིགས་པའི་ལས།

tarjanīyakarman

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

g.9

Act of chastening

smad pa’i las

སྨད་པའི་ལས།

nirgarhaṇīyakarman

One of five types of disciplinary acts meted out by the saṅgha.

g.10

Act of expulsion

bskrad pa’i las

བསྐྲད་པའི་ལས།

pravāsanīyakarman

One of five types of disciplinary acts meted out by the saṅgha.

g.11

Act of motion alone

gsol ba ’ba’ zhig gi las

གསོལ་བ་འབའ་ཞིག་གི་ལས།

muktikājñāptikarman

A formal act of the saṅgha in which the motion suffices, with no need to formally state the act. Such an act is employed before a candidate for ordination is asked about private matters pertaining to his fitness for ordination.

g.12

Act of reconciliation

phyir ’gyed pa’i las

ཕྱིར་འགྱེད་པའི་ལས།

pratisaṃharaṇīyakarman

One of five types of disciplinary acts meted out by the saṅgha.

g.13

Act of suspension

gnas nas dbyung ba’i las

གནས་ནས་དབྱུང་བའི་ལས།

utkṣepaṇīyakarman

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

g.14

Act whose fourth member is a motion

gsol ba dang bzhi’i las

གསོལ་བ་དང་བཞིའི་ལས།

jñāpticaturthakarman

A formal act of the saṅgha that requires an initial motion followed by the statement of the proposed act, repeated three times. Such an act is required for several proceedings—among other occasions, to fully ordain someone, or to officially threaten an intransigent monk.

g.15

Act whose second member is a motion

gsol ba dang gnyis kyi las

གསོལ་བ་དང་གཉིས་ཀྱི་ལས།

jñāptidvitīyakarman

A formal act of the saṅgha that requires an initial motion followed by the statement of the proposed act. Such an act is needed to grant the vows of full ordination to a nun, among other occasions.

g.16

Āgama

lung

ལུང་།

āgama

The Mūlasarvāstivādin tradition grouped the Buddha’s early sūtra discourses into four divisions, or Āgama (Tib. mdo sde’i lung sde bzhi): the Dīrghāgama (Tib. lung ring po), the Madhyamāgama (Tib. lung bar ma), the Ekottarikāgama (Tib. lung gcig las ’phros pa), and the Saṃyuktāgama (Tib. lung dag ldan /yang dar par ldan pa’i lung). They are more familiar to many English-speaking Buddhists through the translations of their Pali correlates: the Dīgha Nikāya, Majjhima Nikāya, Aṅguttara Nikāya, and the Samyutta Nikāya, for which see the Wisdom Publications titles: The Long Discourses of the Buddha, The Middle-Length Discourses of the Buddha, The Numerical Discourses of the Buddha, and The Connected Discourses of the Buddha, respectively.

g.17

Āgati flower

spra ba’i me tog

སྤྲ་བའི་མེ་ཏོག

āgati

Sesbania grandiflora.

g.18

Ajātaśatru

ma skyes dgra

མ་སྐྱེས་དགྲ།

Ajātaśatru

The son of King Bimbisāra.

g.19

Ajita

mi pham

མི་ཕམ།

Ajita

See “Ajita of the hair shawl.”

g.20

Ajita of the hair shawl

mi pham skra’i la ba can

མི་ཕམ་སྐྲའི་ལ་བ་ཅན།

Ajita Keśakambala

One of the six tīrthika teachers contemporaneous with Śākyamuni.

g.21

Ājīvika

kun tu ’tsho ba’i rigs

ཀུན་ཏུ་འཚོ་བའི་རིགས།

Ājīvika

A tīrthika order.

g.22

Allocations

’god pa

འགོད་པ།

g.23

Allow someone to go forth

rab tu dbyung ba

རབ་ཏུ་དབྱུང་བ།

pravrājayati

g.24

Alms

bsod snyoms kyi zas

བསོད་སྙོམས་ཀྱི་ཟས།

piṇḍapāta

An acceptable form of food for a monk, as identified in the Four Supports section of the ordination ritual.

g.25

Always abides by the six spheres

rtag tu gnas pa drug gis gnas pa

རྟག་ཏུ་གནས་པ་དྲུག་གིས་གནས་པ།

To always abide by the six spheres means to always be aware of and attentive to the six objects of visual, auditory, olfactory, gustatory, tactile, and mental consciousness.

g.26

Anal fistula

bkres ngab

བཀྲེས་ངབ།

aṭakkara

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.27

Ānanda

kun dga’

ཀུན་དགའ།

Ānanda

The Buddha’s nephew and attendant who recited the Buddha’s sūtra discourses from memory after the Buddha passed.

g.28

Anantanemi

mu khyud mtha’ yas

མུ་ཁྱུད་མཐའ་ཡས།

Anantanemi

King of Ujjayinī and father of Pradyota.

g.29

Anāthapiṇḍada

mgon med zas sbyin

མགོན་མེད་ཟས་སྦྱིན།

Anāthapiṇḍada

A wealthy patron who donated Jetavana to the saṅgha.

g.30

Anāthapiṇḍada’s Park

mgon med zas sbyin gyi kun dga’ ra ba

མགོན་མེད་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ།

Anāthapiṇḍadārāma

Known also as Jetavana, this was an important early site for the Buddha’s growing community. Anāthapiṇḍada, a wealthy patron of the Buddha, purchased the park, located outside Śrāvasti, at great cost, purportedly covering the ground with gold, and donated it to the saṅgha. It was there that the Buddha spent several rainy seasons and gave discourses there that were later recorded as sūtras. It was also the site for one of the first Buddhist monasteries.

g.31

Anavatapta

mtsho chen po ma dros pa

མཚོ་ཆེན་པོ་མ་དྲོས་པ།

Anavatapta

Name of a lake.

g.32

Aṅga

ang ga

ཨང་ག

Aṅga

A kingdom on the southern bank of the Ganges (in modern day Bihar and Bengal) whose influence waned during the life of Śākyamūni Buddha at the hands of the kings of Magadha. Its capital was at Campā.

g.33

Aparāntin cloth

nyi ’og gi gos

ཉི་འོག་གི་གོས།

aparāntaka

An acceptable form of cloth for a monk, as identified in the Four Supports section of the ordination ritual. Cloth from foreign countries to the west of Magadha, such as Aparānta (also Aparāntaka), an ancient kingdom in western India.

g.34

Apprentice

nye gnas

ཉེ་གནས།

g.35

Apprentice

lhan cig gnas pa

ལྷན་ཅིག་གནས་པ།

sārdhaṃvihārin

A junior monk who lives with and under the guidance of a senior monk.

g.36

Arāḍa Brahmadatta

rtsibs kyis ’phur tshangs byin

རྩིབས་ཀྱིས་འཕུར་ཚངས་བྱིན།

Arāḍa Brahmadatta

King of Śrāvastī and father of Prasenajit.

g.37

Arriving monk

dge slong glo bur du ’ongs pa

དགེ་སློང་གློ་བུར་དུ་འོངས་པ།

āgantukabhikṣu

g.38

Arthritis

rtsib logs tsha ba

རྩིབ་ལོགས་ཚ་བ།

pārśvadāha

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.39

Ascetic

dge sbyong

དགེ་སྦྱོང་།

śramaṇa

Specifically non-Vedic ascetics; śramaṇa ascetics are typically contrasted with brahmin householders.

Ascetic follower

phyi bzhin ’brang ba’i dge sbyong

ཕྱི་བཞིན་འབྲང་བའི་དགེ་སྦྱོང་།

paścācchramaṇa

A kind of apprentice disciple.

g.41

Asthma

dbugs mi bde ba

དབུགས་མི་བདེ་བ།

śvāsa

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.42

Aśvajit

rta thul

རྟ་ཐུལ།

Aśvajit

One of the Five Excellent Companions, with whom Siddhārtha Gautama practiced asceticism near the Nairañjanā River and later heard the Buddha first teach the Four Noble Truths at the Deer Park in Sarnath. He was renowned for his pure conduct and holy demeanor so Buddha sent him to attract Śāriputra and Maudgalyāyana to the order.

g.43

Aśvaka

’gro mgyogs

འགྲོ་མགྱོགས།

Aśvaka

One of the notorious “group of six” monks whose antics and heavy-handed interference prompted a great many of the Buddha’s injunctions on conduct.

g.44

Authorize

bka’ stsal ba

བཀའ་སྩལ་བ།

g.45

Awakening’s seven branches

byang chub kyi yan lag bdun

བྱང་ཆུབ་ཀྱི་ཡན་ལག་བདུན།

saptabodhyaṅa

Mindfulness, discernment, diligence, joy, pliancy, samādhi, and equanimity (Kalyāṇamitra, folios 217.b.6–218.b.2).

g.46

Bamboo Park

’od ma’i tshal

འོད་མའི་ཚལ།

Veṇuvana

The park of Veṇuvana was the first settled residence specifically dedicated to the Buddhist saṅgha, offered to the Buddha by King Bimbisāra of Magadha.

g.47

Banyan Park

n+ya gro d+ha’i kun dga’ ra ba

ནྱ་གྲོ་དྷའི་ཀུན་དགའ་ར་བ།

Nyagrodhārāma

The Buddha’s father, King Śuddhodana, donated this park on the outskirts of the Śākya kingdom of Kapilavastu, in present day Nepal, to the Buddhist community.

g.48

Bar

skyes bu

སྐྱེས་བུ།

A synonym for the wood splint used as a sundial to mark time in ordination ceremonies.

g.49

Bark

shing shun

ཤིང་ཤུན།

valkala

Cloth made from the bark of the valkala tree was worn by Indian ascetics but forbidden to Buddhist monks and nuns.

g.50

Belief in the transient aggregates

’jig tshogs la lta ba

འཇིག་ཚོགས་ལ་ལྟ་བ།

satkākadṛṣṭi

g.51

Bhadrika

bzang ldan

བཟང་ལྡན།

Bhadrika

g.52

Bhāgīrathī

chu klung skal ldan shing rta

ཆུ་ཀླུང་སྐལ་ལྡན་ཤིང་རྟ།

Bhāgīrathī

Another name for the river Gaṇgā, mentioned by the teacher Sañjayin in encouraging Śāriputra and Maudgalyāyana to seek out the Buddha who was born on its banks.

g.53

Bimbī

gzugs can
btsun mo gzugs can

གཟུགས་ཅན།
བཙུན་མོ་གཟུགས་ཅན།

Bimbī
Rājñī Bimbī

The queen, wife of King Mahāpadma and mother of Bimbisāra.

g.54

Bimbisāra

gzugs can snying po

གཟུགས་ཅན་སྙིང་པོ།

Bimbisāra

The king of Magadha and a great patron of Śākyamūni Buddha. His birth coincided with the Buddha’s. His father, mistakenly attributing the brilliant light that marked the Buddha’s birth to the birth of his son by Queen Bimbī (Goldie), named him ‘Essence of Gold.’

g.55

Birth totem gods

lhan cig skyes pa’i lha

ལྷན་ཅིག་སྐྱེས་པའི་ལྷ།

devatā sahajā

Yakṣa and other spirits that appear at the same time a person is born in order to protect them.

g.56

Black begging bowl carriers

lhung bzed nag pa can

ལྷུང་བཟེད་ནག་པ་ཅན།

kālapātrika

A euphemism for those who seek alms, understood to refer to Buddhist monks.

g.57

Blood disorders

khrag nad

ཁྲག་ནད།

rudhira

Illnesses that may be considered an impediment to ordination

See also n.125.

g.58

Body’s most basic feelings

lu kyi mtha’ pa’i tshor ba

ལུ་ཀྱི་མཐའ་པའི་ཚོར་བ།

See n.106.

g.59

Bondmen

lha ’bangs

ལྷ་འབངས།

kalpikāra

Bondmen bound to serve the saṅgha.

g.60

Bondsman

bran

བྲན།

dāsa

Someone born into service, e.g., the children of slaves, serfs, and servants.

g.61

Bone pain

rus pa la zug pa

རུས་པ་ལ་ཟུག་པ།

asthibheda

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.62

Boundary

mtshams

མཚམས།

sīmā

An area demarcated by the saṅgha which then functions as the community’s borders. Such boundaries may be set to define the area monks are confined to during the rains retreat. A gathering of all the monks within these boundaries constitutes a “consensus,” during which formal acts of saṅgha may be performed.

g.63

Bowl

ril ba

རིལ་བ།

bhājana

An implement used by brahmins for pūjā.

g.64

Brahmā

tshangs pa

ཚངས་པ།

Brahmā

An important god in the Vedic pantheon who asked Buddha to teach after his awakening, which led Buddha to seek out his former companions.

g.65

Breach

’gal tshabs can

འགལ་ཚབས་ཅན།

sātisāra

g.66

Buddharakṣita

sangs rgyas ’tsho

སངས་རྒྱས་འཚོ།

Buddharakṣita

A wealthy householder from Śrāvastī who fathered Saṅgharakṣita.

g.67

Burrowed-out crevice

bya skyibs su byas pa

བྱ་སྐྱིབས་སུ་བྱས་པ།

kṛtaprāgbhāra

An acceptable form of shelter for a monk, as identified in the Four Supports section of the ordination ritual.

g.68

Call up

go skon

གོ་སྐོན།

saṃnāhayati

To call up reserves or members of a standing army.

g.69

Campā

tsam pa

ཙམ་པ།

Campā

The capital of Aṅga.

g.70

Captive

brkus pa

བརྐུས་པ།

muṣita

Someone seized and held captive by another government, as with prisoners of war.

g.71

Carbuncles

lhog pa

ལྷོག་པ།

lohaliṅga

Symptom that may be evidence of an illness considered an impediment to ordination. See also n.125.

g.72

Chanda

’dun pa

འདུན་པ།

Chanda

One of the notorious “group of six” monks whose antics and heavy-handed interference prompted a great many of the Buddha’s injunctions on conduct.

g.73

Chapter

gzhi

གཞི།

vastu

g.74

Chattel

btsongs pa

བཙོངས་པ།

vikrīta

Someone obtained through sale.

g.75

Chronic fevers

rtag pa’i rims

རྟག་པའི་རིམས།

nityajvara

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.76

Clemency

bzod pa

བཟོད་པ།

g.77

Cloth of a fitting color

kha dog ran pa

ཁ་དོག་རན་པ།

samavarṇa

An acceptable form of cloth for a monk, as identified in the Four Supports section of the ordination ritual. In this case, a “fitting color” has equal shades of blue, yellow, and saffron while “ill-colored” means exclusively blue, yellow, or saffron.

g.78

Coin

kAr ShA pa Na

ཀཱར་ཥཱ་པ་ཎ།

kārṣāpaṇa

A coin of variable value, sometimes worth as little as a burnt bun and other times equal to twenty gold coins.

g.79

“Come, monk.”

dge slong tshur shog gi bsnyen par rdzogs pa

དགེ་སློང་ཚུར་ཤོག་གི་བསྙེན་པར་རྫོགས་པ།

ehibhikṣukā upasaṃpadā

The informal ordination first employed by the Buddha.

g.80

Competent monk

yul las byed pa’i dge ’dun

ཡུལ་ལས་བྱེད་པའི་དགེ་འདུན།

A monk to whom one may give one’s proxy in case one cannot attend a official saṅgha function.

g.81

Complexes

’dus pa

འདུས་པ།

samnipāta

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.82

Confronted

sems yongs su gtugs

སེམས་ཡོངས་སུ་གཏུགས།

g.83

Consensus

mthun par gyur pa

མཐུན་པར་གྱུར་པ།

samanuyujya

A gathering of all the monks present within a monastery’s boundaries for an official function (such as an ordination ceremony); with consent from any absentee monks. Also rendered here as “in concord.”

Consent

’dun pa

འདུན་པ།

chanda

A monk absent from an official saṅgha function, such as the purification, must send word he will consent to any actions taken in his absence. Such consent is sent by proxy.

g.85

Consult

zhu bar byed pa

ཞུ་བར་བྱེད་པ།

g.86

Convert to a tīrthika order

mu stegs can zhugs pa

མུ་སྟེགས་ཅན་ཞུགས་པ།

tīrthikāvakrāntaka

A person, who though once a Buddhist later converts, barred from joining the renunciate order.

g.87

Cotton cloth

ras gos

རས་གོས།

kārpāsaka

An acceptable form of cloth for a monk, as identified in the Four Supports section of the ordination ritual.

g.88

Cough

lud pa

ལུད་པ།

kāsa

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.89

Countering and undermining to the self

bdag lhan cig rtsod pa ’gyed par ’gyur

བདག་ལྷན་ཅིག་རྩོད་པ་འགྱེད་པར་འགྱུར།

g.90

Credentials

tshul shing

ཚུལ་ཤིང་།

śalākā

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

g.91

Crossed the four rivers

chu bo bzhi las rgal ba

ཆུ་བོ་བཞི་ལས་རྒལ་བ།

caturoghottīrṇa

Buddhas have crossed the rivers of desire, existence, view, and ignorance.

g.92

Daily fevers

rims nyin re ba

རིམས་ཉིན་རེ་བ།

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.93

Daily practice

nyin mo spyod pa

ཉིན་མོ་སྤྱོད་པ།

dinacaryā

g.94

Debunk

rnam par ’tshe ba

རྣམ་པར་འཚེ་བ།

g.95

Defeat

pham pa

ཕམ་པ།

pārājika

The most severe of the five types of offenses a monk can incur. It cannot be expunged and results in the monk’s defrocking, unless the saṅgha sees fit to allow him to engage in rehabilitory training.

g.96

Defilements

zag pa

ཟག་པ།

g.97

Denarii

zong rnying

ཟོང་རྙིང་།

dīnāra

A loanword from the Graeco-Roman denarius, meaning coin.

g.98

Departing monks

dge slong ’gro bar chas pa

དགེ་སློང་འགྲོ་བར་ཆས་པ།

gamikabhikṣu

g.99

Deposits

gzhag pa

གཞག་པ།

A skill taught to brahmins and kings that may relate to finance or grammar.

Deviant views

sdig pa can gyi lta ba

སྡིག་པ་ཅན་གྱི་ལྟ་བ།

pāpadarśana

One of seven grounds for suspension from the saṅgha community.

g.101

Dharmākara

dharmA ka ra

དྷརྨཱ་ཀ་ར།

Dharmākara

Butön includes the Kashmiri preceptor Dharmākara in his list of ninety-three paṇḍitas invited to Tibet to assist in the translation of the Buddhist scriptures. Tāranātha dates Dharmākara to the rule of *Vanapāla, son of Dharmapāla. With Paltsek, he translated two of Kalyāṇamitra’s works on Vinaya, the Vinayapraśnakārikā (’dul ba dri ba’i tshig le’ur byas pa, Toh 4134, Degé Tengyur, vol. SU, folios 70.b.3–74.b.5) and the Vinayapraśnaṭīkā (’dul ba dri ba rgya cher ’grel pa, Toh 4135, Degé Tengyur, vol. SU, folios 74.b.5–132.a.2).

g.102

Dīrghanakha

sen rings

སེན་རིངས།

Dīrghanakha

“He Who Has Long Fingernails,” Koṣṭhila’s name after he joined an order of wandering ascetics to continue his studies of Lokāyata philosophy. He later joined the Buddhist order and was known as Koṣṭhila again.

g.103

Discarded rags

phyag dar

ཕྱག་དར།

saṃkāra

An acceptable type of clothing for a Buddhist monk, as detailed in the Four Supports section.

g.104

Disciple

nyan thos

ཉན་ཐོས།

śrāvaka

g.105

Disciplinary act

nan tur gyi las

ནན་ཏུར་གྱི་ལས།

praṇidhikarman

A formal act of the saṅgha requiring a act whose fourth member is a motion, meted out to a wayward monk or monks. There are five types: acts of censure, chastening, expulsion, reconciliation, and suspension.

g.106

Disintegration

rnam par ’thor ba

རྣམ་པར་འཐོར་བ།

See n.135.

g.107

Dissipation

rims ldang dub pa

རིམས་ལྡང་དུབ་པ།

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.108

Diver

rkyal chen

རྐྱལ་ཆེན།

kaivarta

A member of an oceangoing ship’s crew whose job was to dive for pearls. Can also mean “fisherman.”

g.109

Dreadlocked fire-worshipper

me ba ral pa can

མེ་བ་རལ་པ་ཅན།

jaṭila

The name by which the Jaṭila ascetic order is known in the Vinaya. Jaṭila were early converts of the Buddha. Many were said to have converted en masse after the Buddha delivered the “Fire Sermon” (Pali Ādittapariyāya Sutta) to Kāśyapa and his followers at Uruvilvā. See the Saṅghabhedavastu (Tib. dge ’dun dbyen gyi gzhi) for the Mūlasarvāstivādin account of their conversion.

g.110

Dry rashes

g.ya’

གཡའ།

kaṇḍū

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.111

Dry sauna

bsro khang

བསྲོ་ཁང་།

jentāka

g.112

Dugūla

du gu la’i ras

དུ་གུ་ལའི་རས།

daukūlaka

Also spelled dukula and dugulla, this has been identified differently over the centuries as a kind of bark-fiber cloth, woven silk, linen, and cloth made from cotton grown in Ganda. It is considered an acceptable form of cloth for a monk, as identified in the Four Supports section of the ordination ritual.

g.113

Duplicitous

tha dad du gnas pa

ཐ་དད་དུ་གནས་པ།

nānāsaṃvāsika

The quality of someone who has done something to be removed from a monastery or harbored intentions that contradict the Dharma.

g.114

Early Rite

sngon gyi cho ga

སྔོན་གྱི་ཆོ་ག

purākalpa

The early ordination rite, later adapted to include stricter criteria for admission and introduce the intermediate step, between joining the order and ordination, of induction into the novitiate.

g.115

Earthen cave

sa phug

ས་ཕུག

bhūmiguhā
bhūmigrahā

An acceptable form of shelter for a monk, as identified in the Four Supports section of the ordination ritual.

g.116

Eight branches of the path

lam gyi yan lag brgyad

ལམ་གྱི་ཡན་ལག་བརྒྱད།

aṣṭāṅgamārga

Right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration.

g.117

Ekottarikāgama

lung gcig las ’phros pa

ལུང་གཅིག་ལས་འཕྲོས་པ།

Ekottarikāgama

See n.172.

g.118

Elder

gnas brtan

གནས་བརྟན།

sthavira

A monk who possesses the qualities of stability and skill.

g.119

Elders

gnas brtan gyi sde

གནས་བརྟན་གྱི་སྡེ།

sthavira

One of the eighteen nikāya schools.

g.120

Elephantiasis

rkang ’bam

རྐང་འབམ།

ślīpadin

A physical condition considered an impediment to ordination.

g.121

Emanation

sprul pa

སྤྲུལ་པ།

pratāraṇā

See “shape shifter.”

g.122

Eunuch

za ma

ཟ་མ།

ṣaṇḍha

g.123

Everyday fare

rtag res ’khor

རྟག་རེས་འཁོར།

naityaka

An acceptable form of food for a monk, as identified in the Four Supports section of the ordination ritual.

g.124

Exanthema

’brum phran

འབྲུམ་ཕྲན།

kiṭibha

An illness such as measles or rubella, considered an impediment to ordination.

See also n.125.

g.125

Expenditures

dbyung ba

དབྱུང་བ།

A skill taught to brahmins and kings that may relate to finance or grammar.

Fatigue

ngal ba

ངལ་བ།

klama

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.127

Favorite of the king

rgyal pos bkrabs pa

རྒྱལ་པོས་བཀྲབས་པ།

rājabhaṭa

Such as a courtier. One of the classes of people barred from joining the renunciate order.

g.128

Fearless in four ways

mi ’jigs pa bzhi

མི་འཇིགས་པ་བཞི།

caturvaiśāradya
caturabhaya

Buddhas have no fear in proclaiming that they have achieved perfect buddhahood, exhausted defilements, teach the path of renunciation, and teach precisely what constitutes an obstacle to that path and realization.

g.129

Feasts on the fifth, the eighth, the fourteenth, or the full moon

lnga ston
brgyad ston
bcu bzhi ston
nya ston

ལྔ་སྟོན།
བརྒྱད་སྟོན།
བཅུ་བཞི་སྟོན།
ཉ་སྟོན།

pāñcamika
aṣṭamika
caturdaśika
pāñcadaśika

Feasts falling on these days of the lunar month are considered an acceptable form of food for a monk, as identified in the Four Supports section of the ordination ritual.

g.130

Fellow brahmacārin

tshangs pa mtshungs par spyod pa

ཚངས་པ་མཚུངས་པར་སྤྱོད་པ།

sabrahmacārin

Those who are engaged in the same celibate spiritual path as the protagonist.

g.131

Fevers which last a day

nyin gcig pa

ཉིན་གཅིག་པ།

ekāhika

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.132

Find refuge for

gnas ’char gzhug

གནས་འཆར་གཞུག

g.133

Fine Kāśī cotton

yul ka shi’i ras phran

ཡུལ་ཀ་ཤིའི་རས་ཕྲན།

kāśikasūkṣma

An acceptable form of cloth for a monk, as identified in the Four Supports section of the ordination ritual.

g.134

Fire sacrifice

sbyin sreg

སྦྱིན་སྲེག

In “The Chapter on Going Forth,” this is presumably a reference to Vedic sacrifices, which brahmins offered to, and hence burned in, a sacred fire.

g.135

First-hand experience

reg par spyod pa

རེག་པར་སྤྱོད་པ།

See n.134.

g.136

Fits

brjed byed

བརྗེད་བྱེད།

apasmāra

Epileptic or otherwise, symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.137

Five types of offenses

ltung ba sde lnga

ལྟུང་བ་སྡེ་ལྔ།

pañcāpattinīkāya

The 253 different offenses a monk may incur are divided into five types: defeats, saṅgha stigmata, offenses, transgressions, confessable offenses, and misconduct.

Fluid retention

skya rbab

སྐྱ་རྦབ།

pāṇḍu

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.139

Food and drink fit for a period

thun tshod du rung ba

ཐུན་ཚོད་དུ་རུང་བ།

yāmikāni
yāmikaḥ

One of “the four medicines.” This category of medicine is comprised of juices and selected other strained or pulp-free liquids, which were mainly allowed as they helped to combat the “illness” of thirst. This includes coca (coconut milk), moca (gum of the śālmalī tree), kola (jujube, sour juice or vinegar), aśvattha (juice of leaves of the fig-tree or bodhi tree), udumbara (juice of leaves of the fig-tree), pāruṣika (juice of Frewia Asiatica), mṛdvikā (raisin juice), kharjura (date juice).

g.140

Food fit for a time

dus su rung ba

དུས་སུ་རུང་བ།

kālikāni
kālikaḥ

One of “the four medicines.” “Food fit for a time” is food eaten between dawn and noon, the appropriate time according to the monastic code. It refers mainly to maṇḍa (scum of boiled rice), odana (boiled rice gruel), kulmāsa (sour gruel), and māṃsapūpā (meat cake). It is medicinal in that it is primarily aimed at combating the “illness” of hunger. An acceptable form of medicine for a monk, as identified in the Four Supports section of the ordination ritual.

g.141

Foot of a tree

shing drung

ཤིང་དྲུང་།

vṛkṣamūla

An acceptable form of shelter for a monk, as identified in the Four Supports section of the ordination ritual.

g.142

Foundations of the training

bslab pa’i gzhi

བསླབ་པའི་གཞི།

śikṣāpada

Refers to the knowledge and stability that conduce to abandoning disturbing emotions or the basic precepts one pledges to uphold when going for refuge, such as refraining from killing.

g.143

Four foundations of miraculous conduct

rdzu ’phrul gyi rkang pa bzhi

རྫུ་འཕྲུལ་གྱི་རྐང་པ་བཞི།

catvāra ṛddhipādā

Aspiration, diligence, attention, and analysis.

g.144

Four means of attraction

bsdu ba’i dngos po bzhi

བསྡུ་བའི་དངོས་པོ་བཞི།

catvāri saṃgrahavastūni

Buddhas attract disciples through generosity, speaking pleasantly, consistency in action, and acting altruistically.

g.145

Four Supports

gnas bzhi

གནས་བཞི།

catvāro niśrayaḥ

In getting ordained, a monk pledges to make do with a restricted set of supports that conduce to the holu life. These fall into four categories: clothing, shelter, food, and medicine.

g.146

Full probation

yongs su spo ba

ཡོངས་སུ་སྤོ་བ།

A full probation is imposed when a monk who has incurred a saṅgha stigmata offense nurses for a full night his intention to conceal that offense (Viśeṣamitra, folio 135.b).

Further probation

yang gzhi nas bslang ste mgu bar bya ba

ཡང་གཞི་ནས་བསླང་སྟེ་མགུ་བར་བྱ་བ།

mūlāpakarṣamānāpya
mūlāpakarṣamānātva

Imposed on a monk who incurs a third saṅgha stigmata offense while serving his probation.

g.148

Further probation

yang gzhi nas bslang ste spo ba

ཡང་གཞི་ནས་བསླང་སྟེ་སྤོ་བ།

mūlāpakarṣaparivāsa

Imposed on a monk who incurs a third saṅgha stigmata offense while serving his probation.

g.149

Gandharva

dri za

དྲི་ཟ།

gandharva

The term usually (and elsewhere in this text) refers to a class of non-human beings sometimes known as “celestial musicians.” In this particular context, however, it designates a disembodied sentient being in the intermediate state between death and rebirth, seeking a new body in which to take rebirth.

g.150

Gaṇḍī beam

gaN+D+’i
gaN D+’i

གཎྜྰི།
གཎ་ཌྰི།

gaṇḍī

An elongated, shoulder-held wooden bar (or beam) struck with a wooden striker to call the saṅgha community to assembly.

g.151

Gavāmpati

ba lang bdag

བ་ལང་བདག

Gavāmpati

One of the first to join the Buddha’s order of monks. He followed his friend Yaśas into the Buddhist order.

g.152

Gayāśīrṣa

ga yA mgo

ག་ཡཱ་མགོ

Gayāśīrṣa

Site of a stūpa where the Buddha instructed the thousand monks from Uruvilvā by displaying three miracles, thereby freeing them from the wilds of saṃsāra and establishing them in the utterly final state of perfection and the unsurpassably blissful state of nirvāṇa.

g.153

Ghee

zhun mar

ཞུན་མར།

ājya
ghṛta

An acceptable form of medicine for a monk, as identified in the Four Supports section of the ordination ritual.

g.154

Givers of instruction

gnas sbyin pa

གནས་སྦྱིན་པ།

niśrayadāyaka

A monk who gives you instruction for even a single day. One of five types of instructors named by the Buddha when asked to elaborate on the role of an instructor.

g.155

Go forth

rab tu ’byung ba

རབ་ཏུ་འབྱུང་བ།

pravrajati

To leave the life of a householder and embrace the life of a wandering, renunciant follower of the Buddha.

g.156

Gods of park shrines

kun dga’ ra ba’i lha

ཀུན་དགའ་ར་བའི་ལྷ།

ārāmadeva

g.157

Goiters

lba ba

ལྦ་བ།

galagaṇḍa

A physical condition considered an impediment to ordination.

g.158

Gośālīputra

gnag lhas kyi bu

གནག་ལྷས་ཀྱི་བུ།

Gośālīputra

One of the six tīrthika teachers contemporaneous with Śākyamuni. Teacher and head of the Ājīvika sect.

g.159

Grass hut

rtswa’i spyil bu

རྩྭའི་སྤྱིལ་བུ།

yavasakuṭikā

An acceptable form of shelter for a monk, as identified in the Four Supports section of the ordination ritual.

g.160

Groped

phyar g.yeng

ཕྱར་གཡེང་།

g.161

Group of six

drug sde

དྲུག་སྡེ།

ṣaḍvārgikāḥ

See n.167.

g.162

Gruel

skyo ma

སྐྱོ་མ།

tarpaṇa

An acceptable form of food for a monk, as identified in the Four Supports section of the ordination ritual.

g.163

Hall

khang bzangs

ཁང་བཟངས།

prāsāda

An acceptable form of shelter for a monk, as identified in the Four Supports section of the ordination ritual. Also estate.

g.164

Hemorrhoids

gzhang ’brum

གཞང་འབྲུམ།

arśa
arśāṅgin
arśāṅgikuṣṭa

Symptom that may be evidence of an illness considered an impediment to ordination

See also n.125.

g.165

Hempen cloth

sha na’i ras

ཤ་ནའི་རས།

śaṇaśāṭin

An acceptable form of cloth for a monk, as identified in the Four Supports section of the ordination ritual.

g.166

Hiccoughs

skyigs bu

སྐྱིགས་བུ།

hikkā

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.167

Holy life

tshangs spyod

ཚངས་སྤྱོད།

brahmacarya

A euphemism for celibacy.

g.168

Honey

sbrang rtsi

སྦྲང་རྩི།

mākṣika

An acceptable form of medicine for a monk, as identified in the Four Supports section of the ordination ritual. Also used to translate the Sanskrit “madhu.”

g.169

House

khang pa

ཁང་པ།

bhavana
veśman

An acceptable form of shelter for a monk, as identified in the Four Supports section of the ordination ritual.

g.170

Hut of leaves

lo ma’i spyil bu

ལོ་མའི་སྤྱིལ་བུ།

parṇakuṭikā

An acceptable form of shelter for a monk, as identified in the Four Supports section of the ordination ritual.

g.171

Ill-colored cloth

kha dog ngan pa

ཁ་དོག་ངན་པ།

durvarṇa

g.172

Immature elder

gnas brtan byis pa

གནས་བརྟན་བྱིས་པ།

A monk who has been ordained for at least ten years yet still cannot recite thePrātimokṣasūtraor its supplements and is thus not entitled to grant entry into the order, grant ordination, accept charge of novices, give refuge, or live independently.

g.173

Impediments

bar chad kyi chos

བར་ཆད་ཀྱི་ཆོས།

antarāyikadharma

Personal qualities or circumstances that impede the start of or success in a person’s monastic career.

g.174

Impostor

rku thabs su gnas pa

རྐུ་ཐབས་སུ་གནས་པ།

steyasaṃvāsika

Someone who pretends to have been ordained though they have not. One class of person barred from joining the renunciate order.

g.175

In charge of providing clean drinking water

skom gyi gtsang sbyor

སྐོམ་གྱི་གཙང་སྦྱོར།

pānakavārika

One of several official administrative or managerial positions at a monastery.

g.176

Income

’du ba

འདུ་བ།

g.177

Index

sdom

སྡོམ།

uddāna

g.178

Inducted into the novitiate

dge tshul nyid du nye bar sgrub pa

དགེ་ཚུལ་ཉིད་དུ་ཉེ་བར་སྒྲུབ་པ།

g.179

Inner circle

dkyil ’khor

དཀྱིལ་འཁོར།

maṇḍalaka

A demarcated area within a larger boundary. An official act of the saṅgha requires a “consensus” of all monks present within the monastery’s boundaries or of a quorum of monks within an “inner circle.”

g.180

Instructor

slob dpon

སློབ་དཔོན།

ācārya

Along with the position of preceptor, this is one of two official positions created by the Buddha to ensure that new monks would receive sufficient training. The Buddha specified five types of instructor: instructors of novices, privy advisors, officiants, givers of instruction, and recitation instructors.

g.181

Instructor of novices

dge tshul gyi slob dpon

དགེ་ཚུལ་གྱི་སློབ་དཔོན།

śrāmaṇerācārya

An instructor who grants refuge and the novice precepts. One of five types of instructors named by the Buddha when asked to elaborate on the role of an instructor.

g.182

Intersex person

skyes nas ma ning

སྐྱེས་ནས་མ་ནིང་།

jātipaṇḍaka

Someone born with both male and female sexual organs. One of the five types of person labeled a paṇḍaka, all of whom are barred from joining the renunciate order.

g.183

Investiture

nye bar sgrub pa

ཉེ་བར་སྒྲུབ་པ།

upanaya

The rite by which one is inducted into the novitiate and confirms a candidate’s status as a novice in the Buddhist order of renunciates.

g.184

Invited on a whim

’phral la bos pa

འཕྲལ་ལ་བོས་པ།

autpātika

To be invited to eat on a whim is an acceptable way to receive food for a monk, as identified in the Four Supports section of the ordination ritual.

g.185

Invited to a banquet

mgron du bos pa

མགྲོན་དུ་བོས་པ།

nimantraṇaka

Food served at a banquet to which one has been invited is an acceptable form of food for a monk, as identified in the Four Supports section of the ordination ritual.

g.186

Jaundice

mkhris nad

མཁྲིས་ནད།

pittadoṣa

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.187

Jetavana

rgyal byed kyi tshal

རྒྱལ་བྱེད་ཀྱི་ཚལ།

Jetavana

See “Anāthapiṇḍada’s Park.”

g.188

Jñātiputra

gnyen gyi bu

གཉེན་གྱི་བུ་གཅེར་བུ།

Jñātiputra

See “Jñātiputra, the Nirgrantha.”

g.189

Jñātiputra, the Nirgrantha

gnyen gyi bu gcer bu

གཉེན་གྱི་བུ་གཅེར་བུ།

Nirgrantha Jñātiputra

One of the six tīrthika teachers contemporaneous with Śākyamuni. According to some, one and the same with Mahāvira, the last Tīrthaṅkara of the Jains.

g.190

Junior exemplar

ches gzhon pa

ཆེས་གཞོན་པ།

kaniṣṭha

An exemplar is one who has one or another of the twenty-one sets of five qualities given in “The Chapter on Going Forth.”

g.191

Kakuda Kātyāyana

ka tyA’i bu nog can

ཀ་ཏྱཱའི་བུ་ནོག་ཅན།

Kakuda Kātyāyana

One of the six tīrthika teachers contemporaneous with Śākyamuni. Also rendered here as “Kakuda, a descendant of Kātyāyana.”

g.192

Kalandakanivāpa

ka lan da ka’i gnas

ཀ་ལན་ད་ཀའི་གནས།

Kalandakanivāpa

A place where the Buddha often resided, within the Bamboo Park (Veṇuvana) outside Rajagṛha that had been donated to him. The name is said to have arisen when, one day, King Bimbisāra fell asleep after a romantic liaison in the Bamboo Park. While the king rested, his consort wandered off. A snake (the reincarnation of the park’s previous owner, who still resented the king’s acquisition of the park) approached with malign intentions. Through the king’s tremendous merit, a gathering of kalandaka—crows or other birds according to Tibetan renderings, but some Sanskrit and Pali sources suggest flying squirrels—miraculously appeared and began squawking. Their clamor alerted the king’s consort to the danger, who rushed back and hacked the snake to pieces, thereby saving the king’s life. King Bimbisāra then named the spot Kalandakanivāpa (“Kalandakas’ Feeding Ground”), sometimes (though not in the Vinayavastu) given as Kalandakanivāpa (“Kalandakas’ Abode”) in their honor. The story is told in the Saṅghabhedavastu (Toh 1, ch.17, Degé Kangyur vol.4, folio 77.b et seq.).

g.193

Kālika

nag po

ནག་པོ།

Kālika

The nāga king who lauded Siddhārtha after he gave up his austerities and prepared to sit under the bodhi tree.

g.194

Kanakamuni

gser thub

གསེར་ཐུབ།

Kanakamuni

One of the six buddhas who preceded Śākyamuni in this Fortunate Eon.

g.195

Kaṇṭaka

tsher ma

ཚེར་མ།

Kaṇṭaka

One of Upananda’s two novices whose homoerotic play led the Buddha to forbid allowing two novices to live together.

g.196

Kapilavastu

ser skye’i gnas

སེར་སྐྱེའི་གནས།

Kapilavastu

The Śākya capital, where Siddhārtha Gautama was raised.

g.197

Karpāsī forest

ras bal can gyi tshal

རས་བལ་ཅན་གྱི་ཚལ།

Karpāsīvana

Where Buddha converted a noble band of sixty youths.

g.198

Kāśī

ka shi

ཀ་ཤི།

Kāśī

The old name for Vārāṇasī.

g.199

Kāṣṭhavāṭa

shing thags can

ཤིང་ཐགས་ཅན།

Kāṣṭhavāṭa

Maudgalyāyana’s birthplace.

g.200

Kāśyapa

’od srung

འོད་སྲུང་།

Kāśyapa

One of the Buddha’s principal pupils, who became the Buddha’s successor on his passing. Also the name of the Buddha who preceded Śākyamuni.

g.201

Kāśyapa

’od srung

འོད་སྲུང་།

Kāśyapa

One of the six buddhas who preceded Śākyamuni in this Fortunate Eon. Also the name of the one of the Buddha’s principal pupils.

g.202

Kauṇḍinya

kauN+Di n+ya

ཀཽཎྜི་ནྱ།

Kauṇḍinya

One of the five excellent companions, with whom Siddhārtha Gautama practiced asceticism near the Nairañjanā River and who later heard the Buddha first teach the Four Noble Truths at the Deer Park in Sarnath. Kauṇḍinya immediately realized its import and entered the stream, shortly thereafter becoming an arhat.

g.203

Kauśāmbī

kau shAm bI

ཀཽ་ཤཱམ་བཱི།

Kauśāmbī

Home to a group of troublesome monks who quarreled with monks from Vaiśālī.

g.204

Keeper of the seals

dam bzhag pa
phyag rgya pa

དམ་བཞག་པ།
ཕྱག་རྒྱ་པ།

mudrāvāra

The terms phyag rgya pa and dam bzhag pa are synonyms refering to one of several official administrative or managerial positions at a monastery.

g.205

King of Aṅga

ang ga’i rgyal po

ཨང་གའི་རྒྱལ་པོ།

Aṅgarāja

The King of Aṅga was the pre-eminent ruler in the eastern Gangetic region at the time of the Buddha’s birth. His defeat at the hands of Prince Bimbisāra of Magadha is narrated at the start of the Pravrajyāvastu.

g.206

Known bandit or thief

chom rkun par grags pa

ཆོམ་རྐུན་པར་གྲགས་པ།

One of the classes of people barred from joining the renunciate order.

g.207

Kolita

pang nas skyes

པང་ནས་སྐྱེས།

Kolita

The name given to Maudgalyāyana by his relatives because it seemed to them he had come to them from the lap of the gods.

g.208

Koṣṭhila

stod rings

སྟོད་རིངས།

Koṣṭhila

Maternal uncle of Śāriputra and son of Māṭhara. He went south to study Lokāyata philosophy with Tiṣya. He later returned to study Lokāyata philosophy with an order of wandering ascetics, pledged not to cut his nails so long as he upheld Lokāyata philosophy and became known as Dīrghanakha, “He Who Has Long Fingernails.”

g.209

Koṭampa cloth

ko tam pa’i ras

ཀོ་ཏམ་པའི་རས།

koṭambaka

An acceptable form of cloth for a monk, as identified in the Four Supports section of the ordination ritual. A low-grade cloth made from kotampa fibers or kausheyam silk and linen or cotton weave.

g.210

Krakucchanda

’khor ba ’jig

འཁོར་བ་འཇིག

Krakucchanda

One of the six buddhas who preceded Śākyamuni in this Fortunate Eon.

g.211

Kumārabhṛta, the physician

’tsho byed gzhon nu

འཚོ་བྱེད་གཞོན་ནུ།

Jīvaka Kumārabhṛta

Jīvaka is a title meaning “physician.” Kumārabhṛta means “raised by the prince,” in this case Prince Abhaya, who was said to have fostered the future physician. He was personal physician to King Bimbisāra and the Buddha. He asked that ill persons would not be accepted into the order, for it would prove too great a burden on the king’s treasury, which paid for all the treatment he administered, and his own health.

g.212

Lambswool

be’u phrug

བེའུ་ཕྲུག

saumilakā

An acceptable form of cloth for a monk, as identified in the Four Supports section of the ordination ritual.

g.213

Large piece of cotton

ras yug chen

རས་ཡུག་ཆེན།

paṭaka

“Large” meaning twelve cubits. An acceptable form of cloth for a monk, as identified in the Four Supports section of the ordination ritual.

g.214

Large pustules

’bras

འབྲས།

gaṇḍa

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.215

Latent fever

rims

རིམས།

jvara

Symptom that may be evidence of an illness considered an impediment to ordination.

See also n.125.

g.216

Lay devotee

dge bsnyen

དགེ་བསྙེན།

upāsaka

The Tibetan and Sanskrit forms are gendered, and thus here specifically a male lay devotee, but there are also female lay devotees with the corresponding gendered forms.

g.217

Learned noble disciples

’phags pa nyan thos thos pa dang ldan pa

འཕགས་པ་ཉན་ཐོས་ཐོས་པ་དང་ལྡན་པ།

āryaśrāvakaśrutavāt

g.218

Leprosy

sha bkra

ཤ་བཀྲ།

An illness considered an impediment to ordination. Can translate both sitapuṣpika and kilāsa.

See also n.125.

g.219

Life-force’s most basic feeling

srog gi mtha’ pa’i tshor ba

སྲོག་གི་མཐའ་པའི་ཚོར་བ།

See n.107.

g.220

Lifelong medicines

’tsho ba’i bar du bcang ba

འཚོ་བའི་བར་དུ་བཅང་བ།

yāvajjīvika

There are no limits to the length of time monks are permitted to keep medicine proper. Hence those compounds commonly understood to be medicine proper are literally called “kept lifelong,” that is “lifelong medicines.” These are aimed at combating illnesses that arise from the confluence of factors such as bile, phlegm, and wind. The texts describe these medicines as being made from roots, stems, leaves, flowers, fruits and other plant materials.

g.221

Lifting restrictions

dgag dbye

དགག་དབྱེ།

pravāraṇa

A ceremony in which restrictions adopted for the rains retreat are relaxed, marking its end. Also short for the Vinayavastu’s third chapter on the same.

g.222

Linen

zar ma’i ras

ཟར་མའི་རས།

kṣaumaka

An acceptable form of cloth for a monk, as identified in the Four Supports section of the ordination ritual.

g.223

List of contents

spyi sdom

སྤྱི་སྡོམ།

piṇḍoddāna

g.224

Live independently

mi gnas par ’dug pa

མི་གནས་པར་འདུག་པ།

Literally, “to live where I do not,” where “I” refers to the Buddha.

g.225

Magadha

ma ga d+ha

མ་ག་དྷ།

Magadha

A kingdom on the banks of the Ganges (in the southern part of the modern day Indian state of Bihar), whose capital was at Pāṭaliputra (modern day Patna). During the life of Śākyamuni Buddha, it was the dominant kingdom in north central India and is home to many of the most important Buddhist sites, including Bodh Gayā, Nālandā, and its capital Rājagṛha.

g.226

Mahaka

chen po pa

ཆེན་པོ་པ།

Mahaka

One of Upananda’s two novices whose homoerotic play led the Buddha to forbid allowing two novices to live together.

g.227

Mahānāman

ming chen

མིང་ཆེན།

Mahānāman

One of the Five Excellent Companions, with whom Siddhārtha Gautama practiced asceticism near the Nairañjanā River and who later heard the Buddha first teach the Four Noble Truths at the Deer Park in Sarnath.

g.228

Mahāpadma

pad ma chen po

པད་མ་ཆེན་པོ།

Mahāpadma

King of Magadha at the time of the Buddha’s birth, husband of Queen Bimbī, and father of Bimbisāra.

g.229

Majority

phal chen sde

ཕལ་ཆེན་སྡེ།

Mahāsāṃghika

One of the eighteen nikāya schools.

g.230

Mantle

snam sbyar

སྣམ་སྦྱར།

saṃghāṭi

One of a Buddhist monk’s three robes

g.231

Master of monastic discipline

’dul ba ’dzin pa

འདུལ་བ་འཛིན་པ།

vinayadhara

g.232

Māṭhara

gnas len gyi bu

གནས་ལེན་གྱི་བུ།

Māṭhara

A learned brahmin and author of “Māṭhara’s Treatise.” He was also the grandfather of Upatiṣya, that is Śāriputra.

g.233

Matricide

ma bsad pa

མ་བསད་པ།

mātṛghātaka

One class of person barred from joining the renunciate order.

g.234

Mātṛkā

ma mo

མ་མོ།

mātṛkā

An early name for the abhidharmapiṭaka and also a germinal list or index of topics.

Maudgalyāyana

maud gal gyi bu

མཽད་གལ་གྱི་བུ།

Maudgalyāyana

The greatest miracle worker among the Buddha’s direct disciples. His relatives named him Maudgalyāyana in honor of his being a descendant of Mudgala. Respectfully referred to as Mahāmaudgalyāyana.

g.236

Measure

ma sha ka

མ་ཤ་ཀ

māṣaka

See n.132.

g.237

Medicinal fruits

’bras bu’i sman

འབྲས་བུའི་སྨན།

An acceptable form of medicine for a monk, as identified in the Four Supports section of the ordination ritual.

g.238

Medicinal leaves

lo ma’i sman

ལོ་མའི་སྨན།

viṭapabhaiṣajya

An acceptable form of medicine for a monk, as identified in the Four Supports section of the ordination ritual.