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རབ་ཏུ་འབྱུང་བའི་གཞི།

The Chapter on Going Forth

Pravrajyāvastu

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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

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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 1.34.17 (2020)
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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.

Table of Contents

ti.Title
im.Imprint
co.Contents
s.Summary
ac.Acknowledgements
i.Introduction
+ 10 sections- 10 sections
·The Vinaya
·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
tr.The Chapter on Going Forth
+ 8 sections- 8 sections
p.Prologue
1.Śāriputra
+ 4 chapters- 4 chapters
·Śāriputra
·Going Forth
·Granting Ordination
+ 3 sections- 3 sections
·The Early Rite
+ 3 sections- 3 sections
·The postulant’s petition
·The monk’s petition
·Acting on the petition
·Preceptors and Instructors
·The Present Day Ordination Rite
+ 4 sections- 4 sections
·Giving the layperson’s vows and refuge precepts
+ 2 sections- 2 sections
·How to give the layperson’s vows
·Pledging to keep the precepts
·Going forth
+ 3 sections- 3 sections
·Informing the saṅgha of the wish to go forth
·Petitioning the preceptor
·Allowing the postulant’s going forth
·Becoming a novice
+ 3 sections- 3 sections
·Inducting the postulant into the novitiate
·Marking the time
·The novice investiture
·Granting ordination
+ 29 sections- 29 sections
·The opening occasion
·Petitioning the preceptor
·Sanction for Dharma robes that have already been cut and sewn
·Sanction for Dharma robes that have not already been cut and sewn
·Displaying the begging bowl
·Sanction for the begging bowl
·Seeking the cooperation of the inquirer into confidential matters
·Petitioning the Saṅgha for an inquiry into confidential matters
·The inquiry into confidential matters
·Reporting the findings
·The ordinand’s petition for ordination
·The petition to ask about impediments before the saṅgha
·Inquiring into impediments before the Saṅgha
·The monk officiant’s petition 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 resources
·Explaining the offense
·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 adhere to his role model
·Enjoining him to dwell in tranquility
·Enjoining him to acquire what is needed
·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
·Querying Upasena
2.Tīrthikas
+ 3 chapters- 3 chapters
·Tīrthikas
·Twenty Years
·Novices Not Yet Fifteen
3.The Two Novices
+ 7 chapters- 7 chapters
·Two Novices
·Those in Servitude
·Debtors
·Those Without Consent
·Without Consultation
·Invalids
·Śākyas
4.Scaring Away a Crow
+ 8 chapters- 8 chapters
·Scaring Away a Crow
·Violators
·Impostors
·Paṇḍakas
·Creatures
+ 1 section- 1 section
·Saṅgharakṣita and the Shape-Shifting Nāga
+ 8 sections- 8 sections
·The shape-shifting nāga who finds faith in the Dharma
·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
5.Killing an Arhat
+ 5 chapters- 5 chapters
·Killing an Arhat
·Causing a Schism in the Saṅgha
·Maliciously Drawing Blood from a Tathāgata
·Suffering One of the Four Defeats
·Three Types of Suspension
6.Missing Hands
+ 1 section- 1 section
·Missing Hands
c.Colophon
ap.An Outline of the Present Day Ordination Rite
ab.Abbreviations
n.Notes
b.Bibliography
g.Glossary

s.

Summary

s.­1

“The Chapter on Going Forth” is the first of seventeen chapters in The Chapters on Monastic Discipline, a four-volume work which 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 Buddha Śākyamuni’s informal invitation to “Come, join me,” 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 reliable monks 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.


i.

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 Translation

The Chapters on Monastic Discipline

The Chapter on Going Forth


p.

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.

1.

Śāriputra

1.­1
The Śāriputra section is told over five chapters:
Śāriputra, going forth, granting ordination, querying Upasena, and a summary.

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

1.­371

Although the Blessed One authorized the saṅgha to 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 charge of 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 petition the saṅgha three times, after which the receiving monk makes a motion to ratify the petition. 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 petition

1.­372

The postulant would make the following petition:

“Revered saṅgha, please listen. I, [postulant’s name], petition the saṅgha to allow my going forth and grant ordination into the monkhood. [F.48.a] I ask that the loving and reverend saṅgha, in your love, allow my going forth and confer ordination on me.”

This would be repeated a second and a third time.

The monk’s petition

Acting on the petition

Preceptors and Instructors

The Present Day Ordination Rite

Giving the layperson’s vows and refuge precepts

How to give the layperson’s vows

1.­381

This is how to give the layperson’s vows. First, the postulant prostrates to the Teacher.119 He then prostrates and kneels before the instructor, joins his palms together, and says:

1.­382

“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 devotee.”

Pledging to keep the precepts

Going forth

Informing the saṅgha of the wish to go forth

1.­387

The postulant then turns to the monk who will inform the saṅgha of his desire to go forth. The monk informant asks the preceptor:

“Have you inquired into the confidential matters?”

A serious breach occurs if a petition is made without such inquiry.

1.­388

The monk informant then informs the saṅgha in the following way. He lays out his sleeping mat and strikes the wooden beam. He then properly summons the monks with words of invitation, requesting the presence of the entire saṅgha, either in the usual way or by visiting them in their own dwellings. The monk informant then prostrates to the seniormost in the saṅgha before taking his place in a kneeling position. [F.50.a] With palms pressed together, he informs the saṅgha with these words:

Petitioning the preceptor

Allowing the postulant’s going forth

Becoming a novice

Inducting the postulant into the novitiate

1.­400

The postulant is then directed to the monk who will induct him into the novitiate. The preceptor again asks the postulant whether he is utterly free of impediments, and if he is, the postulant’s induction into the novitiate begins with his going for refuge and promising to live as a novice.

1.­401

This is how the postulant is inducted into the novitiate. The postulant first prostrates to the Teacher, then prostrates to and kneels before the instructor, presses his palms together, and says:

Marking the time

The novice investiture

Granting ordination

The opening occasion

1.­407

When the novice reaches the age of twenty, the preceptor gives him his begging bowl and Dharma robes and requests the presence of a monk officiant. The preceptor also requests the presence of a monk who will inquire into confidential matters, and that of any other monk in the vicinity where the ceremony is to be performed.

1.­408

When the monks in the vicinity have gathered, they each individually investigate whether they have incurred any transgressions in the past half a month that need to be reined in, confessed, [F.52.a] or formally excused.122 Recognizing those transgressions, they make reparations by reining them in, confessing them, or having them formally excused before taking their places.

Petitioning the preceptor

Sanction for Dharma robes that have already been cut and sewn

Sanction for Dharma robes that have not already been cut and sewn

Displaying the begging bowl

Sanction for the begging bowl

Seeking the cooperation of the inquirer into confidential matters

Petitioning the Saṅgha for an inquiry into confidential matters

The inquiry into confidential matters

Reporting the findings

The ordinand’s petition for ordination

The petition to ask about impediments before the saṅgha

Inquiring into impediments before the Saṅgha

The monk officiant’s petition 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 resources

Explaining the offense

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 adhere to his role model

Enjoining him to dwell in tranquility

Enjoining him to acquire what is needed

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

Querying Upasena


2.

Tīrthikas

2.­1

A summary:

Tīrthikas, twenty years, and
Novices not yet fifteen.

Tīrthikas

2.­2

[F.72.a] The Blessed Buddha was resident at the Jetavana, Anāthapiṇḍada’s grove 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


3.

The Two Novices

3.­1

A summary:

The chapters are of two novices,
Those in servitude, debtors,
Those without consent,
Without consultation, invalids, and the Śākyas.

Two Novices

3.­2

The Blessed Buddha was resident at the Jetavana, Anāthapiṇḍada’s grove 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

Invalids

Śākyas


4.

Scaring Away a Crow

4.­1

A summary:

Scaring away a crow, violators,
Impostors, paṇḍakas,
Creatures, tīrthikas,
Matricides, and patricides.

Scaring Away a Crow

4.­2

The Blessed Buddha was resident at the Jetavana, Anāthapiṇḍada’s grove 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

Paṇḍakas

Creatures

Saṅgharakṣita and the Shape-Shifting Nāga

The shape-shifting nāga who finds faith in the Dharma

4.­111

While the Blessed Buddha was resident at the Jetavana, Anāthapiṇḍada’s grove 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


5.

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 resident at the Jetavana, Anāthapiṇḍada’s grove near Śrāvastī. When, in the thick of Yaṣṭī Forest, 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


6.

Missing Hands

6.­1

An index:

Those with missing hands, missing legs,
Those with hands of webbed fingers,
With no lips, whose bodies are marked,
The very old, the very young,
The lame, those with deformed lower parts, those missing an eye,
Missing hands, hunchbacks, dwarves,
Those with goiters, the mute, the deaf,
Those with mobility aids, with elephantiasis,
Those worn out by women, worn out by burdens,
Those people worn out by the road,
With debilitating digestive disorders and cretins.
The great seer forbade
People such as this.200
Knowing all, the Perfectly Awakened One,
Whose name denotes truth, proclaimed
That going forth is for the gracious
And ordination for the pure.

Missing Hands

6.­2

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


c.

Colophon

c.­1

This was translated by the Kashmiri abbot Sarvajñādeva, the Indian abbot Vidyākaraprabha, the Kashmiri abbot Dharmākara, and the translator Bandé Palgyi Lhünpo. It was then revised and finalized by the Indian abbot Vidyākaraprabha and the managing editor-translator, Bandé Paltsek.203


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

Petitioning 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

Petitioning the Preceptor

Sanction for Dharma Robes That Have Already Been Cut and Sewn

Sanction for Dharma Robes That Have Not Already Been Cut and Sewn

Displaying the Begging Bowl

Sanction for the Begging Bowl

Seeking the Cooperation of the Inquirer into Confidential Matters

Petitioning the Saṅgha for an Inquiry into Confidential Matters

The Inquiry into Confidential Matters

Reporting the Findings

The Ordinand’s Petition for Ordination

The Petition to Ask About Impediments Before the Saṅgha

Inquiring into Impediments Before the Saṅgha

The Monk Officiant’s Petition 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 Resources

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 Adhere to His Role Model

Enjoining Him To Dwell in Tranquility

Enjoining Him To Acquire What Is Needed

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

CChoné
DDegé
HLhasa (Shöl)
JLithang
KBeijing Kangxi
KYYongle
NNarthang
SStok Palace Manuscript

n.

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), theBhikṣuṇī 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 shā 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 ritual 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 KYKN: blags (“heard,” “listened”) instead of D: bklags (“read”) (Pedurma, 722).
n.­55
Following KYJKNC: 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 KYJKNCH: 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 funnel and ladles they bring would have been used for pūja while the robes they wore were made of vālkam / valkala or bark. “Valkal was also manufactured from the fibre of the bark of the trees and was usually worn by the saints. Another name for this was Druma Charma. Valkal 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 KYHKN (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).
n.­73
See n.­65.
n.­74
See n.­66.
n.­75
See n.­67.
n.­76
Following KYJKNCH: lan (“respond,” “answer”) instead of D: len (“take”) (Pedurma, 726).
n.­77
Following KYKCH: glo bur du (“for a short time”) instead of D: blo bur du (“sprung from mind”) (Pedurma, 727).
n.­78
Following KYK: 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, KYK: 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 KYJKC: 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 NSKY: 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 KYKNH: dgra bcom pa (arhat), omitted in D (Pedurma, 737).
n.­116
This informal exchange is known as the “Come, join me” 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 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 lapses a monk may incur (defeats, transgressions requiring saṅgha intervention, offenses, transgressions requiring personal confessions, and faults), each of which must be expunged in its own way. Defeats cannot be expunged. Transgressions requiring saṅgha intervention are expunged through confession to the community followed by a period of demotion or probation. Offenses are of two types, those involving forfeiture and simple offenses. Offenses entailing forfeiture are expunged through communal confession and the forfeiting of the object that caused the lapse. Simple offenses are expunged through participation in the community’s purification. Transgressions requiring personal confession are expunged through personal confession while faults are expunged through resolving to refrain from them in the future (see Dudjom, 1999). According to Kalyāṇamitra, slight mental faults must be reined in; offenses, transgressions requiring personal confession, and confessable faults should be confessed; while transgressions requiring saṅgha intervention and offenses entailing 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 NH: lha khang (Eng. “temple,” Skt. vihāra) instead of KYJKC: snga gang or SD: snga khang (Pedurma, 742). The reading snga khang may well be a valid one, 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
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 he may not make repairs or improvements without permission (Kalyāṇamitra, folio 268.b.1–3).
n.­141
Preceptors and instructors serve as important role models to a monk, so, should a monk seriously breach his vows in any way, the thought of his preceptor and instructor helps engender regret for the serious breach, which in turn 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 defeat.
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
Two otherwise identical paragraphs—on a plea not to impose a punishment and, if such a punishment has been meted out, then a plea to commute it, respectively—have been elided into one.
n.­145
The saṅgha may impose a temporary demotion upon a monk who incurs a transgression whose remnant is restored by the saṅgha and does not confess it the same day. If the lapse is concealed, they may place him on probation. If the monk incurs the same lapse again before the end of his demotion or probation, a repeat demotion or probation may be imposed. And if the monk lapses again before completing a repeat demotion or probation, a further demotion or further probation may be imposed. During these times, the monk is obliged to perform certain menial tasks and observe a “special discipline,” which entails adopting a position of deference and rejecting honors accorded to observant or “sound” monks. At the successful completion of a demotion or probation, the monk can then be reinstated. These disciplinary procedures are known by the trope, “demotion, probation, and reinstatement.” In the following two paragraphs the ward or apprentice asks for a reduction in the sentence imposed on his preceptor or instructor. The nature of his plea in this paragraph is somewhat unclear. The wording in all Tibetan recensions is identical (Pedurma, 152). In this case, the ward or apprentice does not appeal for total clemency but only for the imposition of a demotion, suggesting that the preceptor or instructor in question faces probation or worse. The ward or apprentice’s plea thus amounts to a plea for a reduced sentence, as below.
n.­146
Monks mark their “monastic age” by the number of rains retreats they have passed.
n.­147
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.­148
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.­149
“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.­150
Non-trainee refers to arhats, who have abandoned disturbing emotions and thus no longer need to train (Kalyāṇamitra folio 275.b.3).
n.­151
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.­152
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 “reliable instructor.” To oversee wards and apprentices, a monk must himself be “reliable” (Tib. gnas, Skt. niśraya), meaning that he has been ordained at least five or ten years without incurring a fault, 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 knowledge” (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 reliable are implied in the Tibetan translation of sthavira or “elder,” gnas brtan.
n.­153
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.­154
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.­155
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 a more relevant list: knowledge of what a reliable instructor should do, should not do, and how to impose discipline (Guṇaprabha, folio 18.b.1–2).
n.­156
The three stains of desirous attachment, aversion, and delusion (Kalyāṇamitra, folio 278.b.4–5).
n.­157
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.­158
Meaning such a person feels “no attachment to me or mine” (Kalyāṇamitra folio 283.a.1).
n.­159
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.­160
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.­161
The translation of g-yar bltam (“fill his own mouth”) is speculative.
n.­162
All of these are ancient stringed instruments (Kalyāṇamitra, folios 287.a.7–b.1).
n.­163
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.­164
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.­165
Following NH: bstan (short for lung bstan) instead of D: brtan (Pedurma, 752) and Kalyāṇamitra (F.291.b.1.4).
n.­166
That is, give rise to the vows (Kalyāṇamitra, folio 292.a.4).
n.­167
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 sentence” (Tib. chad pa’i las, Skt. daṇḍakarman).
n.­168
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.­169
The retired devotee 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.­170
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.­171
Strictly speaking, this should read, “I’m a paṇḍaka,” but the context makes clear that of the five types of paṇḍaka described below, he is a congenital hermaphrodite (Tib. skyes nas ma ning, Skt. jātyāpaṇḍaka) and so the phrase has been translated here accordingly.
n.­172
That is, provided they do not demonstrate an interest in having intercourse with others (Kalyāṇamitra, folio 293.a.5–6).
n.­173
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.­174
”Trickster” and “shape-shifter” both render Tib. sprul pa. Different words are used to better convey the concept in English.
n.­175
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 visiting monks. See Schopen (2010).
n.­176
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.­177
Referring presumably to the visiting and wanderer 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.­178
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.­179
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.­180
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.­181
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.­182
The explanations of how these beings came to take such forms come below, see 4.­278.
n.­183
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.­184
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.­185
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.­186
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.­187
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.­188
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.­189
That is, the five realms of gods, humans, animals, spirits, and hell-denizens (Nordrang 2008, 2987).
n.­190
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.­191
Learning the six fields of Vedic knowledge.
n.­192
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.­193
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.­194
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.­195
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.­196
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 sweat-chamber, as stated later in the paragraph.
n.­197
See n.­196.
n.­198
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.­199
Failing to acknowledge a fault 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.­200
See the Vinayakṣudraka for further conditions that disqualify a person from ordination.
n.­201
Either by tattoos or a brand (Kalyāṇamitra, folio 307.b.1–2), received as a mark of punishment.
n.­202
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.­203
This colophon does not actually appear until the end of the entire Vinayavastu (Degé, vol. 3 (’dul ba, nga), folio 302.a). It has been inserted here for ease of reference.

b.

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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.

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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.

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Von Hinüber, Oskar (1996). A Handbook of Pāli Literature. Berlin: Walter de Gruyter & Co., 1996.

———(2014). “The Gilgit Manuscripts: An Ancient Buddhist Library in Modern Research.” In From Birch Bark to Digital Data: Advances in Buddhist Manuscript Research, edited by Paul Harrison and Jens-Uwe Hartmann, 79-135. Wien: Österreichische Akademie Der Wissenschaften, 2014.

Walshe, Maurice. The Long Discourses of the Buddha: A Translation of the Dīgha Nikāya. Boston: Wisdom Publications, 1995.

Ware, James R. “The Preamble to the Saṃgha­rakṣitāvadāna.” Harvard Journal of Asiatic Studies 3 (1): 47-67

White, David Gordon. The Alchemical Body: Siddha Traditions in Medieval India. Chicago: The University of Chicago Press, 1996.

Wu, Juan. “Stories of King Bimbisāra and His Son Ajātaśatru in the Cīvaravastu of the Mūla­sarvāsti­vāda-Vinaya and Some Śvetāmbara Jaina Texts.” Studies in Indian Philosophy and Buddhism, 21 (March 2014): 19–47.

Yamagiwa, Nobuyuki, ed. Das Pāṇḍulohitaka­vastu: über die verschiedenen Verfarensweisen der Bestrafung in der buddhistischen Gemeinde: Neuasgabe der Sanskrit-Hanschrift aus Gilgit, tibetischer Text und deutsche Übersetzung. Bonn: Indica-et-Tibetica-Verlag, 2001.

Yao, Fumi. The Bhaiṣajya­vastu of the Mūlasarvāstivāda-vinaya (『根本説一切有部律 薬 事) (Annotated Japanese translation from the Tibetan translation of the Sanskrit original with introduction; comparative table of the extant materials in Sanskrit, Tibetan, and Chinese; and index). Tokyo: Rengo Shuppan, 2013.

Zwilling, Leonard. “Homosexuality as Seen in Indian Buddhist Texts.” In Buddhism, Sexuality, and Gender, edited by José Ignacio Cabezón, 203–15. New York: State University of New York Press, 1992.


g.

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.


1 passage contains this term
  • 1.­229
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.


2 passages contain this term
  • 1.­2
  • 1.­10
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.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­4

Accept charge of

  • nye bar gzhag pa
  • gzung ba
  • ཉེ་བར་གཞག་པ།
  • གཟུང་བ།
  • —

To look after a novice ward or apprentice.


18 passages contain this term
  • 1.­371
  • 1.­380
  • 1.­402
  • 1.­461
  • 1.­546
  • 1.­549
  • 1.­550
  • 1.­551
  • 1.­552
  • 1.­553
  • 1.­554
  • 1.­555
  • 1.­556
  • 1.­557
  • 1.­558
  • 1.­559
  • 1.­560
  • 1.­561
g.­5

Account for

  • grangs dag ’debs
  • གྲངས་དག་འདེབས།
  • —

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


4 passages contain this term
  • i.­28
  • 4.­138
  • 4.­146
  • 4.­147
g.­6

Act

  • las
  • 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 petition; 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.


19 passages contain this term
  • i.­9
  • p.­5
  • 1.­373
  • 1.­379
  • 1.­536
  • 5.­23
  • n.­89
  • n.­194
  • g.­10
  • g.­13
  • g.­14
  • g.­60
  • g.­99
  • g.­100
  • g.­108
  • g.­184
  • g.­251
  • g.­275
  • g.­321
g.­7

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.


3 passages contain this term
  • i.­9
  • 1.­536
  • g.­108
g.­8

Act of chastening

  • smad pa’i las
  • སྨད་པའི་ལས།
  • nirgarhaṇīyakarman

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


3 passages contain this term
  • i.­9
  • g.­108
  • g.­299
g.­9

Act of expulsion

  • bskrad pa’i las
  • བསྐྲད་པའི་ལས།
  • pravāsanīyakarman

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


3 passages contain this term
  • i.­9
  • 1.­536
  • g.­108
g.­10

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 confidential matters pertaining to his fitness for ordination.


4 passages contain this term
  • i.­9
  • 1.­435
  • 1.­463
  • g.­6
g.­11

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.


3 passages contain this term
  • i.­9
  • 1.­536
  • g.­108
g.­12

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 a fault; 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.


8 passages contain this term
  • i.­9
  • p.­5
  • 1.­536
  • 5.­1
  • 5.­24
  • n.­199
  • g.­103
  • g.­108
g.­13

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.


5 passages contain this term
  • i.­9
  • 1.­371
  • 1.­379
  • 1.­518
  • g.­108
g.­14

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.


2 passages contain this term
  • i.­9
  • g.­6
g.­15

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.


7 passages contain this term
  • 4.­172
  • 4.­189
  • 4.­194
  • n.­34
  • n.­173
  • n.­180
  • g.­343
g.­16

Āgati flower

  • spra ba’i me tog
  • སྤྲ་བའི་མེ་ཏོག
  • āgati

Sesbania grandiflora.


2 passages contain this term
  • 4.­130
  • 4.­150
g.­17

Ajātaśatru

  • ma skyes dgra
  • མ་སྐྱེས་དགྲ།
  • Ajātaśatru

The son of King Bimbisāra.


3 passages contain this term
  • 1.­144
  • 1.­145
  • 1.­147
g.­18

Ajita

  • mi pham
  • མི་ཕམ།
  • Ajita

See “Ajita of the hair shawl.”


3 passages contain this term
  • i.­18
  • 1.­190
  • 1.­193
g.­19

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.


3 passages contain this term
  • 1.­177
  • 1.­189
  • g.­18
g.­20

Ājīvika

  • kun tu ’tsho ba’i rigs
  • ཀུན་ཏུ་འཚོ་བའི་རིགས།
  • Ājīvika

A tīrthika order


7 passages contain this term
  • i.­18
  • n.­30
  • n.­40
  • n.­47
  • g.­158
  • g.­265
  • g.­407
g.­21

Allocations

  • ’god pa
  • འགོད་པ།
  • —

5 passages contain this term
  • 4.­138
  • 4.­139
  • 4.­146
  • 4.­147
  • g.­5
g.­22

Allow someone to go forth

  • rab tu dbyung ba
  • རབ་ཏུ་དབྱུང་བ།
  • pravrājayati

5 passages contain this term
  • 1.­205
  • 1.­354
  • 4.­117
  • 6.­4
  • 6.­9
g.­23

Alms

  • bsod snyoms kyi zas
  • བསོད་སྙོམས་ཀྱི་ཟས།
  • piṇḍapāta

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


36 passages contain this term
  • i.­23
  • i.­40
  • 1.­178
  • 1.­186
  • 1.­235
  • 1.­236
  • 1.­262
  • 1.­264
  • 1.­266
  • 1.­270
  • 1.­308
  • 1.­318
  • 1.­325
  • 1.­376
  • 1.­429
  • 1.­495
  • 2.­27
  • 2.­28
  • 3.­11
  • 3.­15
  • 3.­17
  • 3.­25
  • 3.­30
  • 3.­32
  • 3.­54
  • 4.­7
  • 4.­10
  • 4.­119
  • 4.­121
  • 4.­122
  • 4.­275
  • 4.­307
  • 6.­5
  • n.­181
  • n.­192
  • g.­54
g.­24

Always abide 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.


1 passage contains this term
  • g.­24
g.­25

Anal fistula

  • bkres ngab
  • བཀྲེས་ངབ།
  • aṭakkara

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

See also n.­125.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­26

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.


32 passages contain this term
  • i.­1
  • 1.­564
  • 1.­565
  • 1.­566
  • 1.­567
  • 1.­570
  • 1.­571
  • 1.­572
  • 2.­15
  • 2.­17
  • 2.­18
  • 4.­2
  • 4.­3
  • 4.­4
  • 4.­5
  • 4.­7
  • 4.­9
  • 4.­10
  • 4.­11
  • 4.­13
  • 4.­14
  • 4.­15
  • 4.­16
  • 4.­20
  • 4.­22
  • 4.­25
  • 4.­28
  • 4.­30
  • 4.­63
  • 4.­64
  • 4.­80
  • 4.­82
g.­27

Anantanemi

  • mu khyud mtha’ yas
  • མུ་ཁྱུད་མཐའ་ཡས།
  • Anantanemi

King of Ujjayinī and father of Pradyota.


4 passages contain this term
  • 1.­11
  • 1.­13
  • g.­295
  • g.­420
g.­28

Anāthapiṇḍada

  • mgon med zas sbyin
  • མགོན་མེད་ཟས་སྦྱིན།
  • Anāthapiṇḍada

A wealthy patron who donated Jetavana Grove to the saṅgha.


1 passage contains this term
  • g.­29
g.­29

Anāthapiṇḍada’s grove

  • 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.


21 passages contain this term
  • 1.­541
  • 2.­2
  • 2.­13
  • 2.­22
  • 3.­2
  • 3.­7
  • 3.­20
  • 3.­35
  • 3.­48
  • 4.­2
  • 4.­85
  • 4.­100
  • 4.­111
  • 4.­230
  • 4.­317
  • 4.­327
  • 4.­366
  • 5.­2
  • 5.­24
  • 6.­2
  • g.­192
g.­30

Anavatapta

  • mtsho chen po ma dros pa
  • མཚོ་ཆེན་པོ་མ་དྲོས་པ།
  • Anavatapta

Name of a lake.


1 passage contains this term
  • 4.­301
g.­31

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.


7 passages contain this term
  • i.­16
  • 1.­2
  • 1.­4
  • 1.­41
  • 1.­42
  • 1.­91
  • g.­66
g.­32

Aparāntin cloth

  • nyi ’og gi gos
  • ཉི་འོག་གི་གོས།
  • aparāntaka

An acceptable form of cloth for a monk, as identified in the Four Resources 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.


2 passages contain this term
  • i.­9
  • 1.­493
g.­33

Apprentice

  • nye gnas
  • ཉེ་གནས།
  • —

26 passages contain this term
  • s.­1
  • 1.­530
  • 1.­531
  • 1.­532
  • 1.­533
  • 1.­534
  • 1.­535
  • 1.­536
  • 1.­537
  • 1.­538
  • 1.­539
  • 1.­540
  • 1.­549
  • 1.­552
  • 1.­553
  • 1.­554
  • 1.­559
  • 1.­560
  • 3.­63
  • 4.­172
  • n.­42
  • n.­145
  • n.­152
  • g.­4
  • g.­310
  • g.­323
g.­34

Appropriate conduct

  • kun tu spyod pa’i chos
  • ཀུན་ཏུ་སྤྱོད་པའི་ཆོས།
  • samudācāradharma

4 passages contain this term
  • 1.­530
  • 2.­27
  • 3.­15
  • 3.­30
g.­35

Arāḍa Brahmadatta

  • rtsibs kyis ’phur tshangs byin
  • རྩིབས་ཀྱིས་འཕུར་ཚངས་བྱིན།
  • Arāḍa Brahmadatta

King of Śrāvastī and father of Prasenajit.


3 passages contain this term
  • 1.­11
  • 1.­13
  • g.­296
g.­36

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.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­37

Ascetic

  • dge sbyong
  • དགེ་སྦྱོང་།
  • śramaṇa

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

See also n.­25.


46 passages contain this term
  • i.­13
  • i.­36
  • i.­38
  • i.­40
  • i.­41
  • 1.­190
  • 1.­225
  • 1.­226
  • 1.­274
  • 1.­279
  • 1.­280
  • 1.­284
  • 1.­311
  • 1.­376
  • 3.­7
  • 3.­14
  • 3.­18
  • 3.­21
  • 3.­28
  • 3.­33
  • 3.­36
  • 3.­54
  • 3.­61
  • 4.­96
  • 4.­221
  • 4.­223
  • 4.­228
  • 4.­255
  • 4.­317
  • 4.­321
  • 4.­340
  • 4.­355
  • 4.­379
  • 4.­396
  • n.­25
  • n.­40
  • n.­43
  • n.­94
  • n.­100
  • n.­104
  • g.­47
  • g.­105
  • g.­112
  • g.­214
  • g.­407
  • g.­431
g.­38

Ascetic attendant

  • phyi bzhin ’brang ba’i dge sbyong
  • ཕྱི་བཞིན་འབྲང་བའི་དགེ་སྦྱོང་།
  • paścācchramaṇa

A kind of apprentice disciple.


4 passages contain this term
  • 3.­54
  • 4.­167
  • 4.­168
  • 4.­171
g.­39

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.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­40

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.


13 passages contain this term
  • 1.­233
  • 1.­234
  • 1.­235
  • 1.­236
  • 1.­237
  • 1.­240
  • 1.­242
  • 1.­244
  • 1.­255
  • 1.­256
  • 1.­258
  • 4.­94
  • n.­94
g.­41

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.


1 passage contains this term
  • n.­168
g.­42

Authorize

  • bka’ stsal ba
  • བཀའ་སྩལ་བ།
  • —

3 passages contain this term
  • 1.­370
  • 1.­377
  • 1.­378
g.­43

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).


1 passage contains this term
  • 1.­229
g.­44

Bamboo Grove

  • ’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.


9 passages contain this term
  • 1.­225
  • 1.­244
  • 1.­252
  • 1.­255
  • 1.­260
  • 1.­564
  • 3.­57
  • 3.­61
  • g.­198
g.­45

Banyan Grove

  • 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.


1 passage contains this term
  • 3.­76
g.­46

Bar

  • skyes bu
  • སྐྱེས་བུ།
  • —

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


2 passages contain this term
  • 1.­488
  • n.­88
g.­47

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.


3 passages contain this term
  • i.­37
  • 1.­160
  • n.­67
g.­48

Belief in the transient aggregates

  • ’jig tshogs la lta ba
  • འཇིག་ཚོགས་ལ་ལྟ་བ།
  • satkākadṛṣṭi

2 passages contain this term
  • 4.­354
  • 4.­395
g.­49

Bhadrika

  • bzang ldan
  • བཟང་ལྡན།
  • Bhadrika

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.


2 passages contain this term
  • 4.­94
  • n.­94
g.­50

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.


1 passage contains this term
  • 1.­212
g.­51

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.


3 passages contain this term
  • 1.­13
  • g.­52
  • g.­234
g.­52

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.’


37 passages contain this term
  • 1.­13
  • 1.­15
  • 1.­16
  • 1.­18
  • 1.­19
  • 1.­22
  • 1.­23
  • 1.­24
  • 1.­26
  • 1.­31
  • 1.­33
  • 1.­34
  • 1.­35
  • 1.­36
  • 1.­37
  • 1.­39
  • 1.­40
  • 1.­41
  • 1.­42
  • 1.­58
  • 1.­61
  • 1.­85
  • 1.­87
  • 1.­144
  • 1.­145
  • 1.­147
  • 1.­225
  • 5.­2
  • g.­17
  • g.­44
  • g.­51
  • g.­198
  • g.­211
  • g.­216
  • g.­234
  • g.­259
  • g.­465
g.­53

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.


1 passage contains this term
  • 1.­115
g.­54

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.


1 passage contains this term
  • 6.­3
g.­55

Blood disorders

  • khrag nad
  • ཁྲག་ནད།
  • rudhira

Illnesses that may be considered an impediment to ordination

See also n.­125.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­56

Body’s most basic feelings

  • lu kyi mtha’ pa’i tshor ba
  • ལུ་ཀྱི་མཐའ་པའི་ཚོར་བ།
  • —

See n.­106.


1 passage contains this term
  • 1.­301
g.­57

Bondmen

  • lha ’bangs
  • ལྷ་འབངས།
  • kalpikāra

Bondmen bound to serve the saṅgha.


1 passage contains this term
  • 4.­290
g.­58

Bondsman

  • bran
  • བྲན།
  • dāsa

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


2 passages contain this term
  • 1.­444
  • 1.­472
g.­59

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.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­60

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.


2 passages contain this term
  • n.­123
  • g.­184
g.­61

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.


4 passages contain this term
  • 1.­115
  • 1.­204
  • 1.­224
  • 4.­180
g.­62

Brethren

  • 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.


11 passages contain this term
  • i.­24
  • 1.­455
  • 4.­93
  • 4.­139
  • 4.­142
  • 4.­207
  • 4.­213
  • 4.­219
  • 4.­317
  • 4.­321
  • 4.­323
g.­63

Buddharakṣita

  • sangs rgyas ’tsho
  • སངས་རྒྱས་འཚོ།
  • Buddharakṣita

A wealthy householder from Śrāvastī who fathered Saṅgharakṣita.


4 passages contain this term
  • i.­39
  • 4.­166
  • 4.­169
  • 4.­171
g.­64

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 Resources section of the ordination ritual.


1 passage contains this term
  • 1.­498
g.­65

Call up

  • go skon
  • གོ་སྐོན།
  • saṃnāhayati

To call up reserves or members of a standing army.


1 passage contains this term
  • 1.­29
g.­66

Campā

  • tsam pa
  • ཙམ་པ།
  • Campā

The capital of Aṅga.


4 passages contain this term
  • 1.­4
  • 1.­37
  • 1.­39
  • g.­31
g.­67

Captive

  • brkus pa
  • བརྐུས་པ།
  • muṣita

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


2 passages contain this term
  • 1.­444
  • 1.­472
g.­68

Carbuncles

  • lhog pa
  • ལྷོག་པ།
  • lohaliṅga

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


2 passages contain this term
  • 1.­453
  • 1.­481
g.­69

Ceremonial robe

  • snam sbyar
  • སྣམ་སྦྱར།
  • saṃghāṭi

One of a Buddhist monk’s three robes


8 passages contain this term
  • 1.­235
  • 1.­412
  • 1.­419
  • 1.­420
  • 1.­421
  • 4.­130
  • 4.­142
  • g.­404
g.­70

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.


1 passage contains this term
  • n.­168
g.­71

Chapter

  • gzhi
  • གཞི།
  • vastu

60 passages contain this term
  • s.­1
  • i.­6
  • i.­8
  • i.­9
  • i.­10
  • i.­11
  • i.­12
  • i.­14
  • i.­16
  • i.­17
  • i.­20
  • i.­27
  • i.­28
  • i.­31
  • i.­32
  • i.­33
  • i.­35
  • i.­41
  • i.­45
  • i.­46
  • i.­47
  • i.­48
  • p.­5
  • p.­6
  • 1.­1
  • 3.­1
  • 4.­58
  • n.­14
  • n.­15
  • n.­16
  • n.­17
  • n.­18
  • n.­19
  • n.­20
  • n.­21
  • n.­22
  • n.­27
  • n.­28
  • n.­37
  • n.­50
  • n.­52
  • n.­53
  • n.­66
  • n.­68
  • n.­93
  • n.­110
  • n.­130
  • n.­184
  • n.­194
  • n.­198
  • n.­199
  • g.­133
  • g.­195
  • g.­226
  • g.­282
  • g.­310
  • g.­322
  • g.­323
  • g.­331
  • g.­361
g.­72

Chattel

  • btsongs pa
  • བཙོངས་པ།
  • vikrīta

Someone obtained through sale.


2 passages contain this term
  • 1.­444
  • 1.­472
g.­73

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.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­74

Clemency

  • bzod pa
  • བཟོད་པ།
  • —

3 passages contain this term
  • 1.­528
  • 1.­536
  • n.­145
g.­75

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 Resources 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.


1 passage contains this term
  • 1.­493
g.­76

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.


3 passages contain this term
  • 2.­29
  • n.­132
  • g.­101
g.­77

“Come, join me, 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.


5 passages contain this term
  • i.­12
  • i.­20
  • i.­41
  • 1.­369
  • 4.­275
g.­78

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.


1 passage contains this term
  • n.­194
g.­79

Complexes

  • ’dus pa
  • འདུས་པ།
  • samnipāta

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

See also n.­125.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­80

Confronted

  • sems yongs su gtugs
  • སེམས་ཡོངས་སུ་གཏུགས།
  • —

2 passages contain this term
  • 1.­295
  • 4.­186
g.­81

Congenital hermaphrodite

  • skyes nas ma ning
  • སྐྱེས་ནས་མ་ནིང་།
  • jātipaṇḍaka

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


4 passages contain this term
  • 4.­109
  • 4.­110
  • n.­171
  • g.­284
g.­82

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.”

See also n.­123.


6 passages contain this term
  • 1.­409
  • 2.­4
  • n.­123
  • g.­60
  • g.­184
  • g.­413
g.­83

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.


1 passage contains this term
  • 4.­322
g.­84

Consult

  • zhu bar byed pa
  • ཞུ་བར་བྱེད་པ།
  • —

3 passages contain this term
  • 1.­158
  • 1.­404
  • 1.­529
g.­85

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.


3 passages contain this term
  • 1.­444
  • 1.­472
  • 4.­324
g.­86

Cotton cloth

  • ras gos
  • རས་གོས།
  • kārpāsaka

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


2 passages contain this term
  • 1.­327
  • 1.­493
g.­87

Cough

  • lud pa
  • ལུད་པ།
  • kāsa

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

See also n.­125.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­88

Countering and undermining to the self

  • bdag lhan cig rtsod pa ’gyed par ’gyur
  • བདག་ལྷན་ཅིག་རྩོད་པ་འགྱེད་པར་འགྱུར།
  • —

3 passages contain this term
  • 1.­289
  • 1.­291
  • 1.­293
g.­89

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.


1 passage contains this term
  • 4.­321
g.­90

Cretins

  • gta’ gam
  • གཏའ་གམ།
  • kandalīcchinnaka

A person whose growth is stunted and exhibits general sluggishness due to hypothyroidism.


2 passages contain this term
  • 6.­1
  • 6.­10
g.­91

Cripple

  • rten ’phye
  • རྟེན་འཕྱེ།
  • pīṭhasarpin

One who is said to have a physical condition considered an impediment to ordination.


1 passage contains this term
  • 6.­9
g.­92

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.


1 passage contains this term
  • 1.­229
g.­93

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.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­94

Daily practice

  • nyin mo spyod pa
  • ཉིན་མོ་སྤྱོད་པ།
  • dinacaryā

4 passages contain this term
  • 4.­17
  • 4.­18
  • 4.­25
  • 4.­26
g.­95

Debilitating digestive disorders

  • ya za ma zug
  • ཡ་ཟ་མ་ཟུག
  • tālamukta

A physical condition considered an impediment to ordination.


2 passages contain this term
  • 6.­1
  • 6.­10
g.­96

Debunk

  • rnam par ’tshe ba
  • རྣམ་པར་འཚེ་བ།
  • —

3 passages contain this term
  • 1.­289
  • 1.­291
  • 1.­293
g.­97

Defeat

  • pham pa
  • ཕམ་པ།
  • pārājika

The most severe of the five types of transgressions 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.


19 passages contain this term
  • 1.­55
  • 1.­81
  • 1.­448
  • 1.­476
  • 1.­503
  • 1.­505
  • 1.­507
  • 1.­509
  • 1.­510
  • 5.­1
  • 5.­22
  • 5.­23
  • n.­122
  • n.­131
  • n.­142
  • g.­138
  • g.­211
  • g.­290
  • g.­413
g.­98

Defilements

  • zag pa
  • ཟག་པ།
  • —

9 passages contain this term
  • 1.­306
  • 1.­513
  • 2.­18
  • 2.­19
  • n.­155
  • g.­131
  • g.­374
  • g.­397
  • g.­406
g.­99

Demotion

  • spo ba
  • སྤོ་བ།
  • pārivāsa

A period of penance imposed by the saṅgha if a monk incurs a transgression whose remnant is restored by the saṅgha and confesses it straight away. During the period of demotion, the offending monk loses many privileges and is barred from participating in offical acts of the saṅgha, such as ordination ceremonies.

See also n.­145.


14 passages contain this term
  • i.­9
  • p.­5
  • 1.­528
  • 1.­536
  • 1.­537
  • 1.­538
  • n.­122
  • n.­145
  • g.­147
  • g.­148
  • g.­321
  • g.­326
  • g.­381
  • g.­413
g.­100

Demotion, probation, and reinstatement

  • spo mgu dbyung gsum
  • སྤོ་མགུ་དབྱུང་གསུམ།
  • parivāsa, mānāpya, āvarhaṇa

Official acts of saṅgha enacted when a monk incurs a transgression whose remnant is restored by the saṅgha.

See also n.­145.


1 passage contains this term
  • n.­145
g.­101

Denarii

  • zong rnying
  • ཟོང་རྙིང་།
  • dīnāra

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


1 passage contains this term
  • 4.­179
g.­102

Deposits

  • gzhag pa
  • གཞག་པ།
  • —

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

See also n.­60.


2 passages contain this term
  • 1.­16
  • n.­60
g.­103

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.


4 passages contain this term
  • 1.­536
  • 1.­549
  • 5.­24
  • g.­12
g.­104

Dharmākara

  • dharmA ka ra
  • དྷརྨཱ་ཀ་ར།
  • Dharmākara

Butön includes the Kashmiri abbot 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).


2 passages contain this term
  • i.­6
  • c.­1
g.­105

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.


9 passages contain this term
  • i.­38
  • 1.­102
  • 1.­281
  • 1.­282
  • 1.­307
  • 1.­310
  • n.­102
  • n.­103
  • g.­214
g.­106

Discarded rags

  • phyag dar
  • ཕྱག་དར།
  • saṃkāra

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


1 passage contains this term
  • 1.­492
g.­107

Disciple

  • nyan thos
  • ཉན་ཐོས།
  • śrāvaka

27 passages contain this term
  • i.­14
  • 1.­232
  • 1.­259
  • 1.­260
  • 1.­295
  • 1.­296
  • 1.­297
  • 1.­298
  • 1.­312
  • 1.­370
  • 1.­377
  • 3.­59
  • 3.­60
  • 4.­65
  • 4.­71
  • 4.­72
  • 4.­207
  • 4.­213
  • 4.­219
  • 4.­263
  • 4.­282
  • 4.­300
  • 4.­304
  • 5.­18
  • n.­42
  • n.­108
  • n.­110
g.­108

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.


12 passages contain this term
  • i.­9
  • 1.­528
  • 1.­536
  • n.­199
  • g.­7
  • g.­8
  • g.­9
  • g.­11
  • g.­12
  • g.­304
  • g.­321
  • g.­413
g.­109

Disintegration

  • rnam par ’thor ba
  • རྣམ་པར་འཐོར་བ།
  • —

See n.­135.


1 passage contains this term
  • 1.­512
g.­110

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.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­111

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.”


1 passage contains this term
  • 4.­179
g.­112

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.


3 passages contain this term
  • 2.­3
  • 2.­12
  • n.­157
g.­113

Dry rashes

  • g.ya’
  • གཡའ།
  • kaṇḍū

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

See also n.­125.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­114

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 barkfibre 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 Resources section of the ordination ritual.


2 passages contain this term
  • i.­9
  • 1.­493
g.­115

Dwarf

  • mi’u thung
  • མིའུ་ཐུང་།
  • vāmana

A physical condition considered an impediment to ordination.


2 passages contain this term
  • 6.­1
  • 6.­9
g.­116

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.


5 passages contain this term
  • i.­12
  • i.­22
  • i.­23
  • 1.­375
  • 1.­376
g.­117

Earthen cave

  • sa phug
  • ས་ཕུག
  • bhūmiguhā
  • bhūmigrahā

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


1 passage contains this term
  • 1.­498
g.­118

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.


1 passage contains this term
  • 1.­229
g.­119

Ekottarikāgama

  • lung gcig las ’phros pa
  • ལུང་གཅིག་ལས་འཕྲོས་པ།
  • Ekottarikāgama

See n.­173.


6 passages contain this term
  • 4.­119
  • 4.­159
  • 4.­160
  • 4.­161
  • 4.­186
  • g.­15
g.­120

Elder

  • gnas brtan
  • གནས་བརྟན།
  • sthavira

A monk who possesses the qualities of stability and knowledge.


39 passages contain this term
  • i.­1
  • i.­24
  • 1.­521
  • 1.­548
  • 1.­564
  • 1.­566
  • 1.­571
  • 2.­2
  • 4.­15
  • 4.­16
  • 4.­25
  • 4.­87
  • 4.­88
  • 4.­89
  • 4.­91
  • 4.­92
  • 4.­94
  • 4.­95
  • 4.­116
  • 4.­130
  • 4.­131
  • 4.­140
  • 4.­150
  • 4.­151
  • 4.­286
  • 4.­288
  • 4.­289
  • 4.­361
  • 4.­362
  • 4.­363
  • 4.­364
  • 4.­365
  • 4.­402
  • 4.­403
  • 4.­404
  • 4.­406
  • 4.­407
  • 4.­408
  • n.­152
g.­121

Elders

  • gnas brtan gyi sde
  • གནས་བརྟན་གྱི་སྡེ།
  • sthavira

One of the eighteen nikāya schools.


1 passage contains this term
  • i.­2
g.­122

Elephantiasis

  • rkang ’bam
  • རྐང་འབམ།
  • ślīpadin

A physical condition considered an impediment to ordination.


4 passages contain this term
  • 1.­453
  • 1.­481
  • 6.­1
  • 6.­9
g.­123

Emanation

  • sprul pa
  • སྤྲུལ་པ།
  • pratāraṇā

See “shape-shifter.”


1 passage contains this term
  • 4.­127
g.­124

Eunuch

  • za ma
  • ཟ་མ།
  • ṣaṇḍha

2 passages contain this term
  • 1.­444
  • 1.­472
g.­125

Everyday fare

  • rtag res ’khor
  • རྟག་རེས་འཁོར།
  • naityaka

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


1 passage contains this term
  • 1.­496
g.­126

Exanthema

  • ’brum phran
  • འབྲུམ་ཕྲན།
  • kiṭibha

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

See also n.­125.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­127

Expenditures

  • dbyung ba
  • དབྱུང་བ།
  • —

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

See also n.­60.


2 passages contain this term
  • 1.­16
  • n.­60
g.­128

Fatigue

  • ngal ba
  • ངལ་བ།
  • klama

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

See also n.­125.


5 passages contain this term
  • 1.­453
  • 1.­481
  • 4.­203
  • 4.­209
  • 4.­215
g.­129

Fault

  • nyes byas
  • ཉེས་བྱས།
  • duṣkṛta

One of five types of transgressions a monk can incur. These 112 types of fault are the lightest type of transgression. There are expunged through resolving to refrain from them in the future.


17 passages contain this term
  • 1.­63
  • 1.­89
  • 3.­50
  • 3.­51
  • 4.­87
  • 4.­189
  • 4.­205
  • 4.­211
  • 4.­217
  • 4.­222
  • n.­122
  • n.­152
  • n.­199
  • g.­12
  • g.­138
  • g.­310
  • g.­384
g.­130

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.


2 passages contain this term
  • 1.­444
  • 1.­472
g.­131

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.


1 passage contains this term
  • 1.­229
g.­132

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 Resources section of the ordination ritual.


1 passage contains this term
  • 1.­496
g.­133

Fetishist

  • ’khyud nas ldang ba’i ma ning
  • འཁྱུད་ནས་ལྡང་བའི་མ་ནིང་།
  • āsaktaprādurbhāvī paṇḍaka

“The Chapter on Going Forth” defines this as, “One who becomes erect if embraced by another.” Though its exact meaning is not clear, fetishism seems to be implied. One of the five types of paṇḍaka, all of whom are barred from joining the renunciate order.


3 passages contain this term
  • 4.­109
  • 4.­110
  • g.­284
g.­134

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.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­135

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 Resources section of the ordination ritual.


1 passage contains this term
  • 1.­493
g.­136

First-hand experience

  • reg par spyod pa
  • རེག་པར་སྤྱོད་པ།
  • —

See n.­134.


1 passage contains this term
  • 1.­509
g.­137

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.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­138

Five types of transgressions

  • ltung ba sde lnga
  • ལྟུང་བ་སྡེ་ལྔ།
  • pañcāpattinīkāya

The 253 different transgressions a monk may incur are divided into five types: defeats, transgressions whose remnant is restored by the saṅgha, offenses, transgressions requiring personal confession, and faults.

See also n.­122.


6 passages contain this term
  • n.­122
  • g.­97
  • g.­129
  • g.­272
  • g.­292
  • g.­413
g.­139

Fluid retention

  • skya rbab
  • སྐྱ་རྦབ།
  • pāṇḍu

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

See also n.­125.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­140

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).


1 passage contains this term
  • 1.­500
g.­141

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 Resources section of the ordination ritual.


1 passage contains this term
  • 1.­500
g.­142

Foot of a tree

  • shing drung
  • ཤིང་དྲུང་།
  • vṛkṣamūla

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


2 passages contain this term
  • 1.­255
  • 1.­497
g.­143

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.


2 passages contain this term
  • 1.­379
  • n.­118
g.­144

Four foundations of miraculous conduct

  • rdzu ’phrul gyi rkang pa bzhi
  • རྫུ་འཕྲུལ་གྱི་རྐང་པ་བཞི།
  • catvāra ṛddhipādā

Aspiration, diligence, attention, and analysis.


2 passages contain this term
  • 1.­229
  • n.­111
g.­145

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.


1 passage contains this term
  • 1.­229
g.­146

Four resources

  • gnas bzhi
  • གནས་བཞི།
  • catvāro niśrayaḥ

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


59 passages contain this term
  • 1.­491
  • g.­23
  • g.­32
  • g.­64
  • g.­75
  • g.­86
  • g.­106
  • g.­114
  • g.­117
  • g.­125
  • g.­132
  • g.­135
  • g.­141
  • g.­142
  • g.­153
  • g.­159
  • g.­163
  • g.­164
  • g.­166
  • g.­170
  • g.­171
  • g.­173
  • g.­174
  • g.­189
  • g.­190
  • g.­196
  • g.­217
  • g.­219
  • g.­227
  • g.­242
  • g.­243
  • g.­244
  • g.­245
  • g.­248
  • g.­256
  • g.­257
  • g.­258
  • g.­263
  • g.­315
  • g.­319
  • g.­320
  • g.­330
  • g.­332
  • g.­335
  • g.­336
  • g.­366
  • g.­369
  • g.­372
  • g.­379
  • g.­396
  • g.­423
  • g.­435
  • g.­436
  • g.­437
  • g.­445
  • g.­456
  • g.­457
  • g.­458
  • g.­463
g.­147

Full demotion

  • yongs su spo ba
  • ཡོངས་སུ་སྤོ་བ།
  • —

A full demotion is imposed when a monk who has incurred a transgression whose remnant is restored by the saṅgha nurses for a full night his intention to conceal that lapse (Viśeṣamitra, folio 135.b).

See also “demotion” and n.­145.


1 passage contains this term
  • 4.­86
g.­148

Further demotion

  • yang gzhi nas bslang ste spo ba
  • ཡང་གཞི་ནས་བསླང་སྟེ་སྤོ་བ།
  • mūlāpakarṣaparivāsa

Imposed on a monk who incurs a third transgression whose remnant is restored by the saṅgha while serving his demotion.


1 passage contains this term
  • n.­145
g.­149

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 transgression whose remnant is restored by the saṅgha while serving his probation.


1 passage contains this term
  • n.­145
g.­150

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.


1 passage contains this term
  • 1.­116
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.


2 passages contain this term
  • 4.­94
  • g.­464
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.


1 passage contains this term
  • 1.­225
g.­153

Ghee

  • zhun mar
  • ཞུན་མར།
  • ājya
  • ghṛta

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


9 passages contain this term
  • i.­9
  • 1.­16
  • 1.­68
  • 1.­111
  • 1.­124
  • 1.­220
  • 1.­500
  • 4.­170
  • g.­410
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.


2 passages contain this term
  • 1.­379
  • g.­185
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.


139 passages contain this term
  • i.­21
  • i.­37
  • p.­4
  • 1.­102
  • 1.­105
  • 1.­155
  • 1.­158
  • 1.­168
  • 1.­169
  • 1.­170
  • 1.­172
  • 1.­173
  • 1.­212
  • 1.­213
  • 1.­224
  • 1.­225
  • 1.­238
  • 1.­254
  • 1.­277
  • 1.­310
  • 1.­336
  • 1.­337
  • 1.­338
  • 1.­339
  • 1.­342
  • 1.­348
  • 1.­349
  • 1.­354
  • 1.­355
  • 1.­356
  • 1.­362
  • 1.­363
  • 1.­366
  • 1.­367
  • 1.­369
  • 1.­371
  • 1.­373
  • 1.­377
  • 1.­380
  • 1.­387
  • 1.­389
  • 1.­390
  • 1.­392
  • 1.­518
  • 1.­548
  • 2.­2
  • 2.­3
  • 2.­4
  • 2.­5
  • 2.­6
  • 2.­16
  • 2.­23
  • 2.­24
  • 2.­25
  • 2.­26
  • 2.­32
  • 2.­33
  • 2.­34
  • 3.­4
  • 3.­5
  • 3.­7
  • 3.­8
  • 3.­13
  • 3.­14
  • 3.­15
  • 3.­19
  • 3.­21
  • 3.­22
  • 3.­27
  • 3.­28
  • 3.­29
  • 3.­34
  • 3.­36
  • 3.­37
  • 3.­44
  • 3.­45
  • 3.­46
  • 3.­52
  • 3.­56
  • 3.­61
  • 3.­62
  • 3.­67
  • 3.­75
  • 3.­76
  • 3.­85
  • 3.­86
  • 3.­87
  • 4.­12
  • 4.­13
  • 4.­14
  • 4.­15
  • 4.­64
  • 4.­65
  • 4.­69
  • 4.­70
  • 4.­71
  • 4.­78
  • 4.­84
  • 4.­89
  • 4.­98
  • 4.­104
  • 4.­105
  • 4.­108
  • 4.­115
  • 4.­116
  • 4.­117
  • 4.­126
  • 4.­194
  • 4.­264
  • 4.­268
  • 4.­272
  • 4.­274
  • 4.­294
  • 4.­295
  • 4.­296
  • 4.­303
  • 4.­306
  • 4.­317
  • 4.­318
  • 4.­324
  • 4.­343
  • 4.­345
  • 4.­382
  • 4.­385
  • 5.­13
  • 5.­17
  • 5.­18
  • 5.­19
  • 5.­20
  • 5.­21
  • 5.­22
  • 5.­23
  • 5.­24
  • 6.­3
  • 6.­4
  • 6.­6
  • 6.­9
  • ap.­1
  • g.­464
g.­156

Gods of park shrines

  • kun dga’ ra ba’i lha
  • ཀུན་དགའ་ར་བའི་ལྷ།
  • ārāmadeva

1 passage contains this term
  • 1.­115
g.­157

Goiters

  • lba ba
  • ལྦ་བ།
  • galagaṇḍa

A physical condition considered an impediment to ordination.


2 passages contain this term
  • 6.­1
  • 6.­9
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.


8 passages contain this term
  • i.­18
  • i.­38
  • 1.­177
  • 1.­181
  • 1.­185
  • n.­30
  • n.­47
  • n.­89
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 Resources section of the ordination ritual.


2 passages contain this term
  • i.­9
  • 1.­498
g.­160

Groped

  • phyar g.yeng
  • ཕྱར་གཡེང་།
  • —

1 passage contains this term
  • 3.­2
g.­161

Group of six

  • drug sde
  • དྲུག་སྡེ།
  • ṣaḍvārgikāḥ

See n.­168.


25 passages contain this term
  • 4.­88
  • 4.­95
  • 4.­129
  • 4.­130
  • 4.­135
  • 4.­139
  • 4.­143
  • 4.­145
  • 4.­148
  • 4.­149
  • 4.­150
  • 4.­155
  • 4.­159
  • 4.­162
  • 4.­163
  • 4.­164
  • 4.­186
  • 6.­2
  • n.­168
  • g.­41
  • g.­70
  • g.­260
  • g.­303
  • g.­419
  • g.­425
g.­162

Grove

  • kun dga’ ra ba
  • ཀུན་དགའ་ར་བ།
  • ārāma

An ārāma was a private citizen’s garden, generally found within the limits of a town or city.


2 passages contain this term
  • 4.­253
  • g.­28
g.­163

Gruel

  • skyo ma
  • སྐྱོ་མ།
  • tarpaṇa

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


3 passages contain this term
  • 1.­169
  • 1.­496
  • g.­141
g.­164

Hall

  • khang bzangs
  • ཁང་བཟངས།
  • prāsāda

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


3 passages contain this term
  • 1.­498
  • 4.­135
  • 4.­155
g.­165

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.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­166

Hempen cloth

  • sha na’i ras
  • ཤ་ནའི་རས།
  • śaṇaśāṭin

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


1 passage contains this term
  • 1.­493
g.­167

Hermaphrodite

  • mtshan gnyis pa
  • མཚན་གཉིས་པ།
  • ubhayavyañjana

6 passages contain this term
  • 4.­101
  • 4.­102
  • 4.­103
  • 4.­104
  • 4.­106
  • 4.­107
g.­168

Hiccoughs

  • skyigs bu
  • སྐྱིགས་བུ།
  • hikkā

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

See also n.­125.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­169

Holy life

  • tshangs spyod
  • ཚངས་སྤྱོད།
  • brahmacarya

A euphemism for celibacy.


43 passages contain this term
  • i.­20
  • i.­41
  • i.­42
  • i.­43
  • 1.­162
  • 1.­163
  • 1.­164
  • 1.­165
  • 1.­166
  • 1.­167
  • 1.­178
  • 1.­181
  • 1.­185
  • 1.­189
  • 1.­193
  • 1.­197
  • 1.­203
  • 1.­205
  • 1.­213
  • 1.­252
  • 1.­253
  • 1.­254
  • 1.­261
  • 1.­262
  • 1.­301
  • 1.­307
  • 1.­308
  • 1.­310
  • 1.­349
  • 1.­363
  • 1.­367
  • 1.­451
  • 1.­452
  • 1.­479
  • 1.­480
  • 1.­521
  • 3.­43
  • 4.­71
  • 4.­262
  • 4.­268
  • 4.­275
  • 4.­295
  • 4.­313
g.­170

Honey

  • sbrang rtsi
  • སྦྲང་རྩི།
  • mākṣika

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


3 passages contain this term
  • i.­9
  • 1.­220
  • 1.­500
g.­171

House

  • khang pa
  • ཁང་པ།
  • bhavana
  • veśman

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


1 passage contains this term
  • 1.­498
g.­172

Hunchback

  • sgur po
  • སྒུར་པོ།
  • kubja

A physical condition considered an impediment to ordination.


2 passages contain this term
  • 6.­1
  • 6.­9
g.­173

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 Resources section of the ordination ritual.


1 passage contains this term
  • 1.­498
g.­174

Ill-colored cloth

  • kha dog ngan pa
  • ཁ་དོག་ངན་པ།
  • durvarṇa

An acceptable form of cloth for a monk, as identified in the Four Resources 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.


1 passage contains this term
  • 1.­493
g.­175

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, oversee novices, give shelter, or live independently.


1 passage contains this term
  • 1.­562
g.­176

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.


15 passages contain this term
  • i.­27
  • 1.­380
  • 1.­389
  • 1.­390
  • 1.­400
  • 1.­435
  • 1.­457
  • 1.­463
  • 1.­464
  • 1.­465
  • 1.­483
  • 1.­484
  • 1.­485
  • 2.­4
  • ap.­1
g.­177

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.


7 passages contain this term
  • 1.­444
  • 1.­472
  • 4.­1
  • 4.­94
  • 4.­98
  • 4.­99
  • n.­170
g.­178

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.


1 passage contains this term
  • 4.­285
g.­179

In segregation

  • 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.


2 passages contain this term
  • 1.­444
  • 1.­472
g.­180

Income

  • ’du ba
  • འདུ་བ།
  • —

5 passages contain this term
  • 4.­138
  • 4.­139
  • 4.­146
  • 4.­147
  • g.­5
g.­181

Index

  • sdom
  • སྡོམ།
  • uddāna

2 passages contain this term
  • 6.­1
  • n.­104
g.­182

Inducted into the novitiate

  • dge tshul nyid du nye bar sgrub pa
  • དགེ་ཚུལ་ཉིད་དུ་ཉེ་བར་སྒྲུབ་པ།
  • —

4 passages contain this term
  • i.­26
  • 1.­401
  • n.­124
  • g.­188
g.­183

Informed noble disciples

  • ’phags pa nyan thos thos pa dang ldan pa
  • འཕགས་པ་ཉན་ཐོས་ཐོས་པ་དང་ལྡན་པ།
  • āryaśrāvakaśrutavāt

4 passages contain this term
  • 1.­289
  • 1.­291
  • 1.­293
  • 1.­311
g.­184

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.”


4 passages contain this term
  • 1.­409
  • 1.­437
  • 1.­459
  • n.­123
g.­185

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, instructors who inquire into confidential matters, officiants, givers of instruction, and recitation instructors.


46 passages contain this term
  • s.­1
  • i.­19
  • i.­24
  • 1.­376
  • 1.­377
  • 1.­378
  • 1.­379
  • 1.­380
  • 1.­381
  • 1.­383
  • 1.­385
  • 1.­386
  • 1.­401
  • 1.­402
  • 1.­404
  • 1.­405
  • 1.­406
  • 1.­410
  • 1.­411
  • 1.­518
  • 1.­523
  • 1.­529
  • 1.­530
  • 1.­531
  • 1.­532
  • 1.­533
  • 1.­534
  • 1.­535
  • 1.­536
  • 1.­537
  • 1.­538
  • 1.­539
  • 1.­540
  • 1.­567
  • 1.­571
  • 4.­118
  • 4.­119
  • 4.­120
  • 4.­131
  • 4.­151
  • n.­141
  • n.­145
  • g.­154
  • g.­186
  • g.­187
  • g.­317
g.­186

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.


2 passages contain this term
  • 1.­379
  • g.­185
g.­187

Instructor who inquires into confidential matters

  • gsang ste ston pa
  • གསང་སྟེ་སྟོན་པ།
  • raho'nuśāsaka

One of five types of instructors named by the Buddha when asked to elaborate on the role of an instructor.


2 passages contain this term
  • 1.­379
  • g.­185
g.­188

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.


2 passages contain this term
  • 1.­406
  • ap.­1
g.­189

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 Resources section of the ordination ritual.


1 passage contains this term
  • 1.­496
g.­190

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 Resources section of the ordination ritual.


1 passage contains this term
  • 1.­496
g.­191

Jaundice

  • mkhris nad
  • མཁྲིས་ནད།
  • pittadoṣa

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

See also n.­125.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­192

Jetavana

  • rgyal byed kyi tshal
  • རྒྱལ་བྱེད་ཀྱི་ཚལ།
  • Jetavana

See “Anāthapiṇḍada’s grove.”


39 passages contain this term
  • 1.­541
  • 2.­2
  • 2.­13
  • 2.­22
  • 2.­25
  • 3.­2
  • 3.­7
  • 3.­8
  • 3.­15
  • 3.­20
  • 3.­22
  • 3.­29
  • 3.­35
  • 3.­37
  • 3.­48
  • 3.­52
  • 4.­2
  • 4.­4
  • 4.­85
  • 4.­100
  • 4.­104
  • 4.­111
  • 4.­115
  • 4.­130
  • 4.­150
  • 4.­230
  • 4.­317
  • 4.­327
  • 4.­342
  • 4.­353
  • 4.­366
  • 4.­380
  • 4.­394
  • 5.­2
  • 5.­13
  • 5.­24
  • 6.­2
  • g.­28
  • g.­29
g.­193

Jñātiputra

  • gnyen gyi bu
  • གཉེན་གྱི་བུ་གཅེར་བུ།
  • Jñātiputra

See “Jñātiputra, the Nirgrantha.”


2 passages contain this term
  • i.­18
  • i.­42
g.­194

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.


3 passages contain this term
  • 1.­177
  • 1.­197
  • g.­193
g.­195

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.”


1 passage contains this term
  • 1.­562
g.­196

Jute cloth

  • ko tam pa’i ras
  • ཀོ་ཏམ་པའི་རས།
  • koṭambaka

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


1 passage contains this term
  • 1.­493
g.­197

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.”


4 passages contain this term
  • 1.­177
  • 1.­193
  • 1.­194
  • 1.­197
g.­198

Kalandakanivāpa

  • ka lan da ka’i gnas
  • ཀ་ལན་ད་ཀའི་གནས།
  • Kalandakanivāpa

A place where the Buddha often resided, within the Bamboo Grove (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 Grove. 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 Place”), sometimes (though not in the Vinayavastu) given as Kalandakanivāsa (“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.).


6 passages contain this term
  • 1.­244
  • 1.­252
  • 1.­255
  • 1.­564
  • 3.­57
  • g.­198
g.­199

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.


1 passage contains this term
  • 1.­220
g.­200

Kanakamuni

  • gser thub
  • གསེར་ཐུབ།
  • Kanakamuni

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


1 passage contains this term
  • 4.­184
g.­201

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.


1 passage contains this term
  • 3.­2
g.­202

Kapilavastu

  • ser skye’i gnas
  • སེར་སྐྱེའི་གནས།
  • Kapilavastu

The Śākya capital, where Siddhārtha Gautama was raised.


4 passages contain this term
  • 3.­76
  • 4.­2
  • g.­45
  • g.­442
g.­203

Karpāsī forest

  • ras bal can gyi tshal
  • རས་བལ་ཅན་གྱི་ཚལ།
  • Karpāsīvana

Where Buddha converted a noble band of sixty youths.


1 passage contains this term
  • 1.­225
g.­204

Kāśī

  • ka shi
  • ཀ་ཤི།
  • Kāśī

The old name for Vārāṇasī.


1 passage contains this term
  • 4.­73
g.­205

Kāṣṭhavāṭa

  • shing thags can
  • ཤིང་ཐགས་ཅན།
  • Kāṣṭhavāṭa

Maudgalyāyana’s birthplace.


4 passages contain this term
  • 1.­115
  • 1.­129
  • 1.­136
  • 1.­169
g.­206

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.


1 passage contains this term
  • i.­1
g.­207

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.


25 passages contain this term
  • 1.­347
  • 1.­348
  • 1.­349
  • 1.­362
  • 1.­363
  • 1.­366
  • 1.­367
  • 4.­68
  • 4.­69
  • 4.­71
  • 4.­184
  • 4.­207
  • 4.­213
  • 4.­219
  • 4.­282
  • 4.­288
  • 4.­294
  • 4.­295
  • 4.­300
  • 4.­303
  • 4.­306
  • 4.­313
  • g.­306
  • g.­338
  • g.­432
g.­208

Kauṇḍinya

  • kauNDi nya
  • ཀཽཎཌི་ཉ།
  • 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.


3 passages contain this term
  • 4.­94
  • n.­92
  • n.­94
g.­209

Kauśāmbī

  • kau shAm bI
  • ཀཽ་ཤཱམ་བཱི།
  • Kauśāmbī

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


5 passages contain this term
  • i.­9
  • p.­5
  • 1.­11
  • g.­349
  • g.­418
g.­210

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.


1 passage contains this term
  • 4.­286
g.­211

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.


20 passages contain this term
  • 1.­2
  • 1.­3
  • 1.­4
  • 1.­5
  • 1.­6
  • 1.­7
  • 1.­9
  • 1.­19
  • 1.­21
  • 1.­22
  • 1.­24
  • 1.­26
  • 1.­28
  • 1.­29
  • 1.­30
  • 1.­31
  • 1.­35
  • 1.­36
  • 1.­37
  • 1.­39
g.­212

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.


2 passages contain this term
  • 1.­444
  • 1.­472
g.­213

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.


64 passages contain this term
  • i.­14
  • i.­15
  • i.­17
  • i.­20
  • 1.­121
  • 1.­123
  • 1.­124
  • 1.­129
  • 1.­133
  • 1.­136
  • 1.­140
  • 1.­145
  • 1.­146
  • 1.­149
  • 1.­150
  • 1.­152
  • 1.­153
  • 1.­155
  • 1.­156
  • 1.­158
  • 1.­159
  • 1.­162
  • 1.­163
  • 1.­164
  • 1.­165
  • 1.­166
  • 1.­167
  • 1.­168
  • 1.­169
  • 1.­170
  • 1.­173
  • 1.­176
  • 1.­178
  • 1.­179
  • 1.­181
  • 1.­183
  • 1.­185
  • 1.­187
  • 1.­189
  • 1.­191
  • 1.­193
  • 1.­195
  • 1.­197
  • 1.­199
  • 1.­202
  • 1.­203
  • 1.­205
  • 1.­206
  • 1.­207
  • 1.­208
  • 1.­218
  • 1.­219
  • 1.­226
  • 1.­232
  • 1.­233
  • 1.­244
  • 1.­245
  • 1.­250
  • 1.­253
  • 1.­255
  • 1.­258
  • 1.­259
  • 1.­260
  • 1.­261
g.­214

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.”


16 passages contain this term
  • 1.­67
  • 1.­70
  • 1.­71
  • 1.­72
  • 1.­97
  • 1.­98
  • 1.­99
  • 1.­274
  • 1.­278
  • 1.­281
  • 1.­312
  • 1.­365
  • 1.­366
  • n.­103
  • n.­110
  • g.­105
g.­215

Krakucchanda

  • ’khor ba ’jig
  • འཁོར་བ་འཇིག
  • Krakucchanda

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


1 passage contains this term
  • 4.­184
g.­216

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 invalids 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.


3 passages contain this term
  • 3.­58
  • 3.­65
  • 3.­73
g.­217

Lambswool

  • be’u phrug
  • བེའུ་ཕྲུག
  • saumilakā

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


1 passage contains this term
  • 1.­493
g.­218

Lame

  • theng po
  • ཐེང་པོ།
  • khañja

A physical condition considered an impediment to ordination.


2 passages contain this term
  • 6.­1
  • 6.­9
g.­219

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 Resources section of the ordination ritual.


1 passage contains this term
  • 1.­493
g.­220

Large pustules

  • ’bras
  • འབྲས།
  • gaṇḍa

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

See also n.­125.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­221

Latent fever

  • rims
  • རིམས།
  • jvara

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

See also n.­125.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­222

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.


7 passages contain this term
  • i.­25
  • i.­42
  • 1.­380
  • 1.­382
  • 1.­384
  • 1.­386
  • 2.­4
g.­223

Leprosy

  • sha bkra
  • ཤ་བཀྲ།
  • —

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

See also n.­125.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­224

Life-force’s most basic feeling

  • srog gi mtha’ pa’i tshor ba
  • སྲོག་གི་མཐའ་པའི་ཚོར་བ།
  • —

See n.­107.


1 passage contains this term
  • 1.­301
g.­225

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.


1 passage contains this term
  • 1.­500
g.­226

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.


2 passages contain this term
  • i.­9
  • p.­5
g.­227

Linen

  • zar ma’i ras
  • ཟར་མའི་རས།
  • kṣaumaka

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


5 passages contain this term
  • i.­9
  • 1.­493
  • n.­67
  • g.­114
  • g.­196
g.­228

List of contents

  • spyi sdom
  • སྤྱི་སྡོམ།
  • piṇḍoddāna

1 passage contains this term
  • i.­47
g.­229

Live independently

  • nyid kyang mi gnas par ’dug pa
  • ཉིད་ཀྱང་མི་གནས་པར་འདུག་པ།
  • —

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


20 passages contain this term
  • i.­19
  • 1.­546
  • 1.­549
  • 1.­550
  • 1.­551
  • 1.­552
  • 1.­553
  • 1.­554
  • 1.­555
  • 1.­556
  • 1.­557
  • 1.­558
  • 1.­559
  • 1.­560
  • 1.­561
  • n.­152
  • n.­153
  • g.­175
  • g.­323
  • g.­426
g.­230

Lower robe

  • sham thabs
  • mthang gos
  • ཤམ་ཐབས།
  • མཐང་གོས།
  • nivāsana
  • antarvāsa

One of a Buddhist monk’s three robes. The term sham thabs (nivāsana) is the most widespread and is the one used throughout this text, except in 1.­417 and 1.­425 where the alternative term mthang gos (antarvāsa) is used.


13 passages contain this term
  • 1.­235
  • 1.­264
  • 1.­396
  • 1.­417
  • 1.­425
  • 2.­28
  • 3.­11
  • 3.­17
  • 3.­25
  • 3.­32
  • 3.­54
  • 4.­142
  • 6.­6
g.­231

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.


27 passages contain this term
  • s.­1
  • i.­16
  • i.­18
  • 1.­2
  • 1.­3
  • 1.­4
  • 1.­30
  • 1.­41
  • 1.­42
  • 1.­91
  • 1.­225
  • 1.­265
  • 1.­267
  • 1.­271
  • 5.­2
  • 5.­4
  • 5.­5
  • n.­40
  • n.­72
  • g.­31
  • g.­32
  • g.­44
  • g.­52
  • g.­211
  • g.­234
  • g.­259
  • g.­314
g.­232

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.


1 passage contains this term
  • 3.­2
g.­233

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.


2 passages contain this term
  • 4.­94
  • n.­94
g.­234

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.


20 passages contain this term
  • 1.­2
  • 1.­4
  • 1.­5
  • 1.­6
  • 1.­7
  • 1.­9
  • 1.­11
  • 1.­13
  • 1.­22
  • 1.­24
  • 1.­26
  • 1.­29
  • 1.­30
  • 1.­31
  • 1.­34
  • 1.­39
  • 1.­40
  • 1.­41
  • 4.­74
  • g.­51
g.­235

Majority

  • phal chen sde
  • ཕལ་ཆེན་སྡེ།
  • Mahāsāṃghika

One of the eighteen nikāya schools.


1 passage contains this term
  • i.­2
g.­236

Master of monastic discipline

  • ’dul ba ’dzin pa
  • འདུལ་བ་འཛིན་པ།
  • vinayadhara

1 passage contains this term
  • 1.­409
g.­237

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.


28 passages contain this term
  • i.­16
  • 1.­59
  • 1.­60
  • 1.­61
  • 1.­63
  • 1.­64
  • 1.­66
  • 1.­67
  • 1.­69
  • 1.­85
  • 1.­86
  • 1.­87
  • 1.­89
  • 1.­90
  • 1.­91
  • 1.­92
  • 1.­93
  • 1.­94
  • 1.­96
  • 1.­97
  • 1.­108
  • 1.­274
  • 1.­275
  • n.­103
  • g.­214
  • g.­259
  • g.­346
  • g.­408
g.­238

Matricide

  • ma bsad pa
  • མ་བསད་པ།
  • mātṛghātaka

One class of person barred from joining the renunciate order.


9 passages contain this term
  • i.­46
  • 1.­444
  • 1.­472
  • 4.­1
  • 4.­345
  • 4.­347
  • 4.­350
  • 4.­351
  • n.­196
g.­239

Mātṛkā

  • ma mo
  • མ་མོ།
  • mātṛkā

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

See also n.­147.


5 passages contain this term
  • 1.­550
  • 1.­551
  • 1.­552
  • 4.­86
  • 4.­185
g.­240

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.


21 passages contain this term
  • i.­12
  • i.­14
  • i.­42
  • 1.­122
  • 1.­123
  • 1.­127
  • 1.­128
  • 1.­351
  • 1.­361
  • 1.­362
  • 1.­364
  • n.­100
  • g.­40
  • g.­50
  • g.­205
  • g.­213
  • g.­294
  • g.­345
  • g.­391
  • g.­392
  • g.­393
g.­241

Measure

  • ma sha ka
  • མ་ཤ་ཀ
  • māṣaka

See n.­132.


1 passage contains this term
  • 1.­505
g.­242

Medicinal fruits

  • ’bras bu’i sman
  • འབྲས་བུའི་སྨན།
  • —

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


1 passage contains this term
  • 1.­500
g.­243

Medicinal leaves

  • lo ma’i sman
  • ལོ་མའི་སྨན།
  • viṭapabhaiṣajya

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


1 passage contains this term
  • 1.­500
g.­244

Medicinal roots

  • rtsa ba’i sman
  • རྩ་བའི་སྨན།
  • vṛntabhaiṣajya

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


5 passages contain this term
  • 1.­208
  • 1.­500
  • 4.­295
  • 4.­347
  • 4.­387
g.­245

Medicinal stalks

  • sdong bu’i sman
  • སྡོང་བུའི་སྨན།
  • daṇḍabhaṣajya

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


1 passage contains this term
  • 1.­500
g.­246

Menial tasks

  • dman pa’i spyod pa
  • དམན་པའི་སྤྱོད་པ།
  • —

A monk serving a punitive sentence must perform five kinds of menial deeds that entail his adopting the subservient role of a penitent.


1 passage contains this term
  • n.­145
g.­247

Middle Country

  • yul dbus
  • ཡུལ་དབུས།
  • Madhyadeśa

Most of the Buddha’s life and ministry took place in the Middle Country. Its land extended to the Likara Forest in the east; the city of Śarāvatī and the Śarāvatī River in the south; the brahmin towns of Sthūṇa and Upasthūṇa in the west; and Uśīragiri in the north.


20 passages contain this term
  • 1.­43
  • 1.­45
  • 1.­49
  • 1.­51
  • 1.­52
  • 1.­53
  • 1.­55
  • 1.­56
  • 1.­57
  • 1.­70
  • 1.­71
  • 1.­75
  • 1.­77
  • 1.­78
  • 1.­79
  • 1.­81
  • 1.­82
  • 1.­83
  • 1.­409
  • n.­72
g.­248

Molasses

  • bu ram gyi dbu ba
  • བུ་རམ་གྱི་དབུ་བ།
  • phāṇita

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


3 passages contain this term
  • i.­9
  • 1.­500
  • g.­410
g.­249

Monastery

  • gtsug lag khang
  • གཙུག་ལག་ཁང་།
  • vihāra

48 passages contain this term
  • 1.­505
  • 1.­530
  • 2.­13
  • 2.­15
  • 4.­128
  • 4.­129
  • 4.­132
  • 4.­133
  • 4.­136
  • 4.­139
  • 4.­142
  • 4.­143
  • 4.­144
  • 4.­146
  • 4.­148
  • 4.­149
  • 4.­152
  • 4.­153
  • 4.­156
  • 4.­162
  • 4.­163
  • 4.­186
  • 4.­202
  • 4.­203
  • 4.­205
  • 4.­206
  • 4.­208
  • 4.­209
  • 4.­211
  • 4.­212
  • 4.­214
  • 4.­215
  • 4.­217
  • 4.­218
  • 4.­219
  • 4.­346
  • 4.­386
  • n.­123
  • n.­177
  • n.­190
  • g.­5
  • g.­82
  • g.­178
  • g.­179
  • g.­184
  • g.­210
  • g.­250
  • g.­253
g.­250

Monk caretaker

  • dge slong zhal ta byed pa
  • དགེ་སློང་ཞལ་ཏ་བྱེད་པ།
  • vaiyāpṛtyakarabhikṣu

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


6 passages contain this term
  • 4.­134
  • 4.­136
  • 4.­137
  • 4.­145
  • 4.­296
  • 4.­297
g.­251

Monk petitioner

  • zhu ba’i dge slong
  • ཞུ་བའི་དགེ་སློང་།
  • —

The monk who acts as intermediary between a candidate for ordination and the saṅgha.


1 passage contains this term
  • 3.­38
g.­252

Monkhood

  • dge slong gi dngos po
  • དགེ་སློང་གི་དངོས་པོ།
  • bhikṣubhāva

Also, according to certain usage, a phrase used in the Mūlasarvāstivāda Vinaya in praise of monks fully committed to the monastic ideal, as opposed especially to those who merely wear the robes.


31 passages contain this term
  • 1.­261
  • 1.­262
  • 1.­307
  • 1.­308
  • 1.­369
  • 1.­370
  • 1.­372
  • 1.­373
  • 1.­374
  • 1.­502
  • 1.­503
  • 1.­505
  • 1.­507
  • 1.­514
  • 1.­518
  • 2.­3
  • 2.­17
  • 2.­20
  • 2.­21
  • 3.­5
  • 3.­47
  • 3.­55
  • 3.­87
  • 4.­262
  • 4.­272
  • 4.­274
  • 4.­275
  • 5.­18
  • 5.­20
  • 5.­22
  • 5.­24
g.­253

Monks in charge of supplies

  • dge slong rnyed pa stobs pa
  • དགེ་སློང་རྙེད་པ་སྟོབས་པ།
  • lābhagrāhikabhikṣu

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


1 passage contains this term
  • 4.­291
g.­254

Motion

  • gsol ba
  • གསོལ་བ།
  • jñapti

A formal request, e.g. that a postulant be accepted into the renunciate order or that a monk serve as preceptor granting ordination, etc.


7 passages contain this term
  • i.­9
  • 1.­371
  • 1.­375
  • g.­6
  • g.­10
  • g.­13
  • g.­14
g.­255

Motion to act

  • las brjod pa
  • ལས་བརྗོད་པ།
  • karmavācanā

After a petition is put to the saṅgha, a monk other than the petitioner must make a motion to act on the petition.


5 passages contain this term
  • 1.­375
  • 1.­485
  • 1.­486
  • 2.­7
  • ap.­1
g.­256

Mountain cave

  • ri phug
  • རི་ཕུག
  • giriguhā

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


3 passages contain this term
  • 1.­498
  • 4.­300
  • 4.­301
g.­257

Multi-story building

  • khang pa brtsegs pa
  • ཁང་པ་བརྩེགས་པ།
  • kūṭāgāra

An acceptable form of shelter for a monk, as identified in the Four Resources section of the ordination ritual. Also, terraced cottage, tower, pavilion, penthouse, etc.


2 passages contain this term
  • i.­9
  • 1.­498
g.­258

Muslin

  • dar la
  • དར་ལ།
  • aṃśuka

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


1 passage contains this term
  • 1.­493
g.­259

Nālada

  • na la da
  • ན་ལ་ད།
  • Nālada

Śāriputra’s birthplace in Magadha. King Bimbisāra granted Śāriputra’s grandfather Māṭhara and father Tiṣya rights to this village as a victor’s spoils after debates held in his presence.


10 passages contain this term
  • 1.­59
  • 1.­66
  • 1.­85
  • 1.­91
  • 1.­129
  • 1.­140
  • 1.­169
  • 1.­170
  • 1.­274
  • n.­103
g.­260

Nanda

  • dga’ ba
  • དགའ་བ།
  • Nanda

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.


8 passages contain this term
  • 4.­138
  • 4.­141
  • 4.­143
  • 4.­159
  • 4.­162
  • 4.­163
  • 6.­3
  • n.­168
g.­261

Nandā

  • dga’ mo
  • དགའ་མོ།
  • Nandā

One of two sisters who nursed Siddhārtha Gautama after his six years of austerities.


3 passages contain this term
  • 1.­220
  • 1.­225
  • g.­360
g.­262

Nandabalā

  • dga’ stobs
  • དགའ་སྟོབས།
  • Nandabalā

One of two sisters who nursed Siddhārtha Gautama after his six years of austerities.


3 passages contain this term
  • 1.­220
  • 1.­225
  • g.­360
g.­263

Natural crevice

  • bya skyibs su ma byas pa
  • བྱ་སྐྱིབས་སུ་མ་བྱས་པ།
  • akṛtaprāgbhāra

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


1 passage contains this term
  • 1.­498
g.­264

Nausea

  • skyug bro ba
  • སྐྱུག་བྲོ་བ།
  • chardi

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

See also n.­125.


2 passages contain this term
  • 1.­453
  • 1.­481
g.­265

Never squatting

  • tsog pu’i spong ba
  • ཙོག་པུའི་སྤོང་བ།
  • utkuṭukaprahāṇa

A form of asceticism practiced especially by Ājīvikas.


1 passage contains this term
  • 4.­228
g.­266

New monks

  • gsar bu
  • གསར་བུ།
  • navaka

6 passages contain this term
  • i.­23
  • i.­24
  • 1.­567
  • 1.­571
  • g.­185
  • g.­322
g.­267

Nine stages of meditative absorption

  • mthar gyis gnas pa’i snyoms par ’jug pa dgu
  • མཐར་གྱིས་གནས་པའི་སྙོམས་པར་འཇུག་པ་དགུ
  • navānupūrva­vihāra­samāpattaya

The four dhyānas, the four absorptions of the formless realm, and absorption in cessation.


1 passage contains this term
  • 1.­229
g.­268

Nine things that inspire aggression

  • kun nas mnar sems kyi dngos po dgu
  • ཀུན་ནས་མནར་སེམས་ཀྱི་དངོས་པོ་དགུ
  • navāghātavastūni

In his Gateway to Knowledge, Mipham identifies three groups of three thoughts that inspire aggression: (1–3) the thoughts, “This has hurt me,” “This is hurting me,” and “This will hurt me”; (4–6) the thoughts “This has hurt someone dear to me,” “This is hurting someone dear to me,” and “This will hurt someone dear to me”; and (7–9) the thoughts, “This has helped my enemy,” “This helps my enemy,” and “This will help my enemy” (mi pham rgyam mtsho 1978, p. 74).


1 passage contains this term
  • 1.­229
g.­269

Novice

  • dge tshul
  • དགེ་ཚུལ།
  • śrāmaṇera

66 passages contain this term
  • s.­1
  • i.­25
  • i.­39
  • p.­6
  • 1.­400
  • 1.­402
  • 1.­403
  • 1.­405
  • 1.­406
  • 1.­407
  • 1.­412
  • 1.­546
  • 1.­549
  • 1.­550
  • 1.­551
  • 1.­552
  • 1.­553
  • 1.­554
  • 1.­555
  • 1.­556
  • 1.­557
  • 1.­558
  • 1.­559
  • 1.­560
  • 1.­561
  • 2.­1
  • 2.­8
  • 2.­28
  • 2.­29
  • 2.­30
  • 2.­31
  • 2.­32
  • 3.­1
  • 3.­2
  • 3.­3
  • 3.­5
  • 3.­52
  • 3.­54
  • 4.­15
  • 4.­16
  • 4.­17
  • 4.­18
  • 4.­23
  • 4.­25
  • 4.­26
  • 4.­31
  • 4.­63
  • 4.­65
  • 4.­72
  • 4.­285
  • 4.­286
  • 4.­287
  • 4.­288
  • 4.­308
  • 4.­310
  • 4.­311
  • 4.­312
  • 4.­314
  • ap.­1
  • n.­131
  • g.­4
  • g.­186
  • g.­188
  • g.­201
  • g.­232
  • g.­307