• The Collection
  • The Kangyur
  • Discipline
  • Chapters on Monastic Discipline

This rendering does not include the entire published text

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རབ་ཏུ་འབྱུང་བའི་གཞི།

The Chapter on Going Forth
Introduction

Pravrajyāvastu
འདུལ་བ་གཞི་ལས། རབ་ཏུ་འབྱུང་བའི་གཞི།
’dul ba gzhi las/ rab tu ’byung ba’i gzhi
“The Chapter on Going Forth” from The Chapters on Monastic Discipline
Vinayavastu Pravrajyāvastu
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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 1.35.12 (2022)
Generated by 84000 Reading Room v2.17.7

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 Translation
+ 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 request
· The monk’s request
· Acting on the motion
· 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
· Requesting 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
· Requesting the preceptor
· Taking possession of robes that have already been cut and sewn
· Taking possession of robes that have not already been cut and sewn
· Displaying the begging bowl
· Taking possession of the begging bowl
· The privy advisor’s expression of willingness
· The motion to act as privy advisor
· The inquiry into private matters
· Reporting the findings
· The ordinand’s request for ordination
· The motion to ask about impediments before the saṅgha
· Inquiring into impediments before the Saṅgha
· The monk officiant’s request to ordain
· The motion to act
· Marking the time by the length of a shadow
· Explaining the different parts of the day and night
· Describing the length of the seasons
· Explaining the supports
· Explaining the offenses
· Explaining those things that constitute spiritual practice
· Announcing the perfect fulfillment of his greatest desire
· Enjoining him to practice the equally applicable ethical code
· Enjoining him to bond with his role model in the renunciant life
· Enjoining him to dwell in tranquility
· Enjoining him to carry out his obligations
· Informing him of what he must do to fully understand his unspoken commitments
· Enjoining him to heed what he reveres
· Enjoining him in the methods together with the instructions that should be practiced
· Querying Upasena
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
· Ill persons
· Śākyas
4. Scaring Away a Crow
+ 8 chapters- 8 chapters
· Scaring Away a Crow
· Violators
· Impostors
· Person labeled a paṇḍaka
· 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. Persons whose hands have been cut off
+ 1 section- 1 section
· Persons whose hands have been cut off
c. Colophon
ap. An Outline of the Present Day Ordination Rite
ab. Abbreviations
n. Notes
b. Bibliography
+ 3 sections- 3 sections
· The Translated Text: “The Chapter on Going Forth”
· The Commentary to “The Chapter on Going Forth”
· Works Cited in Introduction and Endnotes
+ 2 sections- 2 sections
· Tibetan and Sanskrit Reference Works
· Works Cited in English and Other Languages
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 that outlines the statutes and procedures that govern life in a Buddhist monastic community. This first chapter traces the development of the rite by which postulants were admitted into the monastic order, from the Buddha Śākyamuni’s informal invitation to “Come, monk,” to the more elaborate “Present Day Rite.” Along the way, the posts of preceptor and instructor are introduced, their responsibilities defined, and a dichotomy between elders and immature novices described. While the heart of the chapter is a transcript of the “Present Day Rite,” the text is interwoven with numerous narrative asides, depicting the spiritual ferment of the north Indian region of Magadha during the Buddha’s lifetime, the follies of untrained and unsupervised apprentices, and the need for a formal system of tutelage.


ac.

Acknowledgements

ac.­1

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

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


ac.­2

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


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

i.­2

Shortly after the Second Council, the monastic community split into two factions, “the Elders” (Skt. Sthavira) and “the Majority” (Skt. Mahāsāṃghika). In time, for reasons of discipline, doctrine, or geography, the two factions branched further into eighteen schools. Among these were the Mūlasarvāstivādins.2

i.­3

Although there is, as yet, no scholarly consensus on the exact origins of this school, we know the Mūlasarvāstivādins were well established in northwest India, between Mathura, Kashmir, and Gandhāra, during the Kuṣāṇa Kingdom’s zenith in the second and third centuries ᴄᴇ. We also know that they eventually compiled the longest of the six complete codes of monastic discipline still available to us.3

The Mūlasarvāstivāda Vinaya

i.­4

The Mūlasarvāstivādins’ monastic code is comprised of several texts,4 which Tibetans, the foremost inheritors of this tradition, group into the “Four Scriptural Divisions of the Vinaya”: the Vinayavastu, Vinayavibhaṅga, Kṣudrakavastu, and Uttaragrantha. The Vinayavastu details the statutes and procedures that govern the institutions of monastic community life. The Vinayavibhaṅga narrates the circumstances that prompted the formulation of each of the monastic vows given in the Prātimokṣasūtra. The Kṣudrakavastu discusses miscellaneous minutiae of monastic life under eight headings. The Uttaragrantha, in its complete form, contains eleven texts including Upāli’s questions to the Buddha regarding monastic discipline, along with the Vinītaka, the Nidāna, and the Kathāvastu.

i.­5

Though similar in general outline to most of the other extant monastic codes, the Mūlasarvāstivāda Vinaya is more eclectic in content and character.5 It is no dry legal code or mere vade mecum for disciplinary measures. Instead it is a rich bricolage of stories, discourses, ritual handbooks, community guidelines, and catalogs of monastic discipline, with passages and texts from a diverse range of genres like sūtra, avadāna, and nidāna.6

The Vinayavastu

i.­6

The first of the Mūlasarvāstivāda Vinaya’s four Scriptural Divisions is the Vinayavastu. A partial translation into Chinese, containing at least seven of the chapters, was made by the Chinese monk Yijing, in the late seventh to early eighth centuries ᴄᴇ,7 but the only complete redaction of all seventeen chapters of the Vinayavastu is the ninth-century translation into Tibetan made by Palgyi Lhünpo under the guidance of the Kashmiri preceptor Sarvajñādeva, the Indian preceptor Vidyākaraprabha, and the Kashmiri preceptor Dharmākara. Their work was later proofread and finalized by Vidyākaraprabha and the translator/editor Paltsek.

i.­7

For centuries the Vinayavastu, and indeed much of the Mūlasarvāstivāda Vinaya, was known only through these Tibetan and Chinese translations, or from thematic excerpts like the Divyāvadāna,8 and all Sanskrit manuscripts of the full text appeared to have disappeared without a trace. Then, in 1931, a cowherd from a small village near Gilgit dug up one of many mounds dotting his community’s pasturelands. He was looking for wood, which could sometimes be found at such sites, but instead stumbled upon a large chamber littered with coin-like clay tablets. Thinking he had disturbed a grave, he grew scared and fled. Word of his find spread quickly and before long a more intrepid local went in search of treasure. What he found was a wooden chest of Buddhist manuscripts dating from the fifth or sixth century ᴄᴇ, which wound up in the hands of the district headman in whose possession Sir Aurel Stein found them. After two further excavations and much work by both European and South Asian scholars, Nalinaksha Dutt edited and published the finds as The Gilgit Manuscripts.9 Most of the vinaya manuscripts enshrined in the reliquary near Gilgit come from the Vinayavastu.10

i.­8

Although large portions of the Vinayavastu in Sanskrit were thus recovered in the Gilgit manuscripts, the ninth-century Tibetan translation remains the only complete version known today, and it is primarily on the basis of the Tibetan that the translations to be published here have been, and are being, made. The present translation is of the first chapter, and subsequent chapters will appear in due course.

i.­9

The Vinayavastu is similar in its themes to the Theravādin Khandhaka (Skt. Skandhaka) still extant in Pali.11 Both detail the communal rites, formal procedures, and disciplinary measures that give order and coherence to the monastic community as well as the types of clothes, food, shelter, and medicine allowed community members.12 To appropriate Prebish’s useful explanation of the differences between the Skandhaka and Sūtravibhaṅga13 and apply it here by way of analogy, while the Vinayavibhaṅga describes the vows that govern individual behavior, the Vinayavastu spells out the rules that govern communal behavior. This communal emphasis is immediately apparent when one considers the contents of the Vinayavastu’s seventeen chapters:


1. The Pravrajyāvastu (“The Chapter on Going Forth”) details the development of the rite by which one goes forth and becomes a Buddhist monk.14

2. The Poṣadhavastu (“The Chapter on Purification”) describes the twice-monthly poṣadha ceremony.15

3. The Pravāraṇavastu (“The Chapter on Lifting Restrictions”) describes the pravāraṇa ceremony in which restrictions adopted for the rains retreat are lifted, marking the end of the rains retreat.16

4. The Varṣāvastu (“The Chapter on the Rains”) describes the timing and procedures for the annual rains retreat.17

5. The Carmavastu (“The Chapter on Leather”) details the rules regarding the use of leather hides for clothing, footwear, bedding, and seating.

6. The Bhaiṣajyavastu (“The Chapter on Medicine”) discusses the medicines allowed monastics, such as ghee, sesame oil, honey, and molasses; what monastics should not consume, such as human flesh; and related subjects, such as how medicine should be stored, under what circumstances monastics are allowed to cook for themselves, and how to respond to a hostile doctor.18

7. The Cīvaravastu (“The Chapter on Robes”) describes the types of material suitable to be turned into robes, such as silk, cotton, wool, linen, hemp, dugūla, koṭampa, and Aparāntin cloth, and presents specifications about the shape and form of those robes.19

8. The Kaṭhinavastu (“The Chapter on Turning Cloth into Robes”) describes the rules regulating the acceptance of cloth and turning it into robes.20

9. The Kauśāmbakavastu (“The Chapter on the Monks of Kauśāmbī”) outlines the procedures adopted to arbitrate disputes and allows for expulsion from the saṅgha community. These procedures were formulated in the wake of a major dispute that arose when the monks of Kauśāmbī expelled a group of monks from Vaiśālī.

10. The Karmavastu (“The Chapter on Formal Acts of Saṅgha”) gives a short summary of the one hundred and one different official acts that require the saṅgha community’s sanction. These acts all fall into one of three categories depending on the procedure needed for ratification: acts of motion alone require only a motion; acts whose second member is a motion require a motion followed by the statement of the act; and acts whose fourth member is a motion require a motion followed by the statement of the act, repeated three times.

11. The Pāṇḍulohitakavastu (“The Chapter on a Group of Troublesome Monks”) details the five types of disciplinary acts that may be imposed on intransigent monastics, such as censure, chastening, expulsion, reconciliation, and suspension. Its name derives from the site of a dispute in which quarrelsome monks refused to admit to their guilt.21

12. The Pudgalavastu (“The Chapter on Types of Persons”) details appropriate and inappropriate times for the confession of breaches in discipline.

13. The Pārivāsikavastu (“The Chapter on Probations”) describes how to discipline, through the imposition of probations and penances, a monk who has a incurred saṅgha stigmata offense. This chapter also allows for such a monk’s reinstatement as a full member of the community upon successful completion of a probation and penance.

14. The Poṣadhasthāpanavastu (“The Chapter on the Suspension of the Purification”) describes the circumstances in which the purification may be suspended and details the restrictions on who is allowed to participate in the purification.

15. The Śayanāsanavastu (“The Chapter on Shelter”) discusses the types of shelter suitable for monastics, such as temples, multi-story buildings, verandas, sheds, wooden huts, earthen and rock caves, grass huts, and so on.22

16. The Adhikaraṇavastu (“The Chapter on Disputes”) discusses the seven means to resolve disputes that arise from disagreements over the Buddha’s teachings, reproaches regarding another monk’s conduct, offenses, or acts of saṅgha.

17. The Saṅghabhedavastu (“The Chapter on Schism in the Saṅgha”) narrates at length the Buddha’s youth, awakening, and ministry, as well as the schism prompted by Devadatta.

i.­10

The above are but summaries of each chapter’s ostensible themes. In several cases, most notably the Bhaiṣajyavastu and the Saṅghabhedavastu, avadāna narratives and important events in the Buddha’s life figure far more prominently than any discussion of communal guidelines on medicine, schisms, or the like. Those interested in detailed summaries of each chapter can find them in Csoma de Körös’s Analysis of the Dulva, Banerjee’s Sarvāstivāda Literature, and Dutt’s introductions to his Gilgit Manuscripts.23 For now, suffice it to say that the Vinayavastu has the same eclectic make-up that scholars have come to associate with the Mūlasarvāstivāda Vinaya in general, and that distinguishes it from the other extant monastic codes.

The Translation

i.­11

The first chapter of the Vinayavastu, translated here, is “The Chapter on Going Forth.” It describes how the rite of going forth, the formal rejection of household life and entry into the Buddhist order of renunciants, went from a simple and open invitation extended by the Buddha in person to an elaborate rite with admission criteria that could be performed by any monk with sufficient knowledge and reliability.

i.­12

The chapter can be broadly divided into thirds. The first third of the text (“Śāriputra”) tells the story of Śāriputra and Maudgalyāyana’s spiritual search. It provides the historical background for the rise of the Buddhist order against a backdrop of other renunciant orders active in the eastern Gangetic basin in the fifth century ʙᴄᴇ. The middle third (“Going Forth” through “Querying Upasena”) describes the three stages the admission rite underwent as the order grew, from the earliest “Come, monk” ordinations, through the Early Rite, and on to the Present Day Rite.24 The last third (“Tīrthikas” through “Persons Whose Hands Have Been Cut Off”) describes the circumstances that led to the adoption of the Present Day Rite’s admission criteria.

i.­13

Throughout these three sections a number of important themes can be discerned: the opposition between śramaṇa ascetics and brāhmaṇa householders,25 the existence of a fecund religious scene at the time of the Buddha, the need for official procedures and positions as the Buddhist monastic community grew from an informal group of followers into a spiritual corporation, the importance of a monastic apprenticeship, and the recognition that some people are not suited to life as a Buddhist renunciant.

Śāriputra and Maudgalyāyana’s Spiritual Search

i.­14

“The Chapter on Going Forth” begins in earnest with the story of how Upatiṣya and Kolita came to join the Buddhist order. These two, under the names Śāriputra and Maudgalyāyana, would go on to become the foremost of the Buddha’s disciples. But to begin with they are just young brahmins, well-schooled in Vedic learning and assured of bright futures. In time Upatiṣya proves himself to be a brilliant interpreter of the Vedas, while Kolita, a talented teacher in his own right, is expected to succeed his father as royal priest to the King of Rājagṛha. Though each hears of the other’s reputation from their young brahmin students, they do not meet until the feast of the nāga kings Giri and Valguka, where they recognize one another as kindred spirits. After securing their parents’ consent, they forego their given destinies and set off in search of a renunciant order to join.

i.­15

At the time, Rājagṛha and its surroundings are teeming with renunciant orders, and the two spiritual seekers quickly secure audiences with six of the leading tīrthika teachers.26 The pair questions each teacher about his practice and philosophy, and each is found to teach a ruinous path and rejected.27 Eventually Upatiṣya and Kolita come across the teacher Sañjayin who, they are told, has “withdrawn into seclusion.” Duly impressed, they are won over and join his order upon hearing his philosophy‍—that “the Dharma is truth and non-violence; the peaceful, ageless, immortal, and unwaning state is Brahman.” Before long, however, Sañjayin passes away and the two move on, bringing the first section to a conclusion.

i.­16

On first encounter this section is disorienting. It begins by meandering through an account of the struggle between the kingdoms of Aṅga and Magadha, with a brief interlude describing the Buddha’s birth, before tracing the rise of two brahmins named Māṭhara and Tiṣya. Only after thirty pages of war and genealogy do we meet the two main protagonists. To appreciate the purpose of this long prologue, one must step back to view the Vinayavastu as a whole and understand that interwoven through the text’s seventeen chapters is one of the most extensive biographies of the Buddha available in any language.28 These first episodes, then, are more than mere diversion; they are the first installments of an epic tale that takes shape over the Vinayavastu’s 2,500 pages.

i.­17

From a literary perspective, this first chapter exemplifies the Vinayavastu’s composite nature,29 where history sits embedded between parable and technical manual. While we know almost nothing about by whom, how, or why this text was compiled in this way, this synthesis is not likely to be ad hoc or random. Rather, diverse elements are drawn in and made to serve a range of purposes. The tale of the six tīrthika teachers, for example, fulfills narrative, partisan, and historical ends. Narratively, it explains how Upatiṣya and Kolita eventually came to the Buddha’s order. In its telling, it emphasizes their exacting standards so that their rejection of each teacher’s philosophy and eventual embrace of the Buddha’s implies the superiority of the Buddhist order.

i.­18

Historically speaking, it surveys the spiritual landscape of Greater Magadha at the time of the Buddha. Though the text does not emphasize the connections, scholars have linked several of the tīrthika teachers to the major non-Vedic orders of the day: Jñātiputra is better known as Mahāvīra, leader of the Nirgrantha Jain order and the last Jain Tīrthankara; Gośālīputra was a prominent Ājīvika leader;30 Ajita may have been an important Cārvāka teacher;31 and Pūraṇa has been called the foremost of five hundred Ājīvikas, though the philosophy attributed to him here resembles neither Gośālīputra’s fatalism nor that of the Digambara Jains whom Buddhists sometimes referred to as Ājīvikas.32

The Rite of Admission into the Renunciant Order

i.­19

The second third of the text describes the way the admission rite changed as the Buddha’s renunciant order grew. A short interlude under the heading “Querying Upasena” then spells out the terms of a new monk’s apprenticeship to a more senior monk and provides criteria to determine when a monk is sufficiently established in his ordination to live as a teacher and act as a preceptor or instructor himself.

i.­20

Those familiar with the modern-day ordination rite may be surprised by the original rite’s simplicity. Postulants, personified by Upatiṣya and Kolita in this chapter, would ask the Buddha for permission to join his order. With the words, “Come, monks. Live the holy life,” the Buddha admitted them into his order and ordained them monks. This simple invitation is known as the “ordination by saying, ‘Monk, come.’ ”

i.­21

But as the Buddha’s fame grew, it became less practicable for the Buddha himself to accept and ordain every postulant. While the rite itself was simple enough, anyone wanting to go forth had to see the Buddha in person, which for some meant a long and arduous journey. When the Buddha heard that a postulant coming to see him had died on the way, he permitted the saṅgha to admit new members and ordain them.

i.­22

The monks, not knowing how to admit and ordain postulants, asked the Blessed One about it, and he responded by prescribing a short but formalized rite now known as the “Early Rite.” The new rite required postulants to request the saṅgha three times, after which an officiant monk would move that the saṅgha act on the request. By remaining silent, the saṅgha signaled its assent, and the postulant was formally admitted to the order and ordained a monk.

i.­23

Since the Early Rite permitted monks to accept new members but made no provisions for training them, the new rite solved a logistical problem but did nothing to address an equally, if not more, pressing problem: helping new members establish themselves in a new code of conduct and a new way of life. Consequently, some new monks had no sense of decorum and were poorly behaved. Local brahmins and householders even complained of being harassed by them. The new monks would come to town to beg alms, disheveled and improperly dressed, speaking shrilly in loud voices, behaving wildly, and demanding they be fed.

i.­24

When a monk fell ill and died for lack of someone to nurse him, the elder monks felt obliged to take action. Such gross neglect of one’s fellow brahmacārin was too much and the saṅgha asked the Buddha to intervene. After some consideration, the Buddha created the positions of preceptor and instructor and charged the monks in those roles with the responsibility of ordaining and instructing new monks.

i.­25

But again the monks found themselves in a quandary, not knowing how to admit and ordain postulants, and so again they asked the Buddha. This time, the Buddha prescribed a longer and more formal rite of admission and ordination, with stricter acceptance criteria and a novel division of the community into lay devotees, novices, and monks. This rite pertains to the present day and is known in the tradition as the “Present Day Rite.”

i.­26

The Present Day Rite codified a hierarchy in the Buddhist renunciant order, through which a postulant gains admission into the order, is inducted into the novitiate, and is ordained a monk. An outline of the ritual found in the text is given in the appendix, “An Outline of the Ordination Rite.”

Admission Criteria

i.­27

The final third of the text goes back in time to examine the circumstances that prompted the introduction of a screening process for postulants. The exclusionary criteria, deemed “impediments to ordination,” are all explained by origin stories (Tib. gleng gzhi, Skt. nidāna), as exemplified by the chapter “Creatures.”

i.­28

This chapter, by far the longest in the section, tells the story of Saṅgharakṣita, ostensibly to explain why creatures‍—specifically nāgas that can assume human form‍—are not allowed to join the Buddhist renunciant order. Several lesser origin stories, explaining, for instance, what a monk administrator can be expected to account for and why a monk should not teach without first being asked to do so, are enfolded into the greater story of Saṅgharakṣita and the nāga monk.

i.­29

This section also contains several avadāna, most notably in the story of how a shape-shifting nāga gained the karma to become a monk. Avadāna are didactic stories (or “karmic histories”) that explain a given circumstance in light of the past act that brought it about.33 Other examples of avadāna from this section include what happens when monks fight over food, deface saṅgha property, and withhold food and drink from other monks.

i.­30

The layering does not end there, either. A Vedic seer’s sarcastic remark about Buddhist monks’ propensity to preach at the slightest provocation becomes the pretext for Saṅgharakṣita’s teaching the Nagaropama Sūtra, while Saṅgharakṣita’s efforts to establish the Buddha’s teachings in the land of nāgas becomes a chance to discuss the Sūtra Piṭaka’s “Four Divisions of the Discourses.”34

i.­31

The intertwining of genres seen in Saṅgharakṣita’s story is probably the best example in the present chapter of the Mūlasarvāstivādin Vinaya’s bricolage composition and the way stories, sūtras, and catalogs of monastic discipline are woven into a narrative meant to both instruct and inspire.

Academic Work and Prior Translations

i.­32

In 1983, Helmut Eimer published a critical edition of the Tibetan, and a study in German, of “The Chapter on Going Forth” but did not attempt a translation.35

i.­33

Soon afterwards, in a series of four articles, Claus Vogel and Klaus Wille published a carefully revised edition of the Sanskrit fragments of the Pravrajyāvastu recovered in Gilgit.36 They scrupulously annotated the editorial process to produce an edition that, in contrast to earlier Sanskrit editions, is free of reconstructions and indicates clearly the uncertainties created by damage to, or missing portions of, the original manuscripts. They also incorporated further fragments of the manuscript that had not been definitively identified at the time previous Sanskrit editions were prepared. The fragments fall into two groups: those from the beginning of the chapter (Sanskrit folios 2–12), and those toward the end (folios 43–53). Together these Sanskrit fragments correspond to about one hundred of the 261 pages of the chapter in the Degé Kangyur. To place the fragments in their proper context, Vogel also translated relevant sections of the text, from the Tibetan for the portions corresponding to folios 2–12, and from the Sanskrit for the portions corresponding to folios 43–53.

i.­34

In the present translation, the exact correlations between the Sanskrit and the Tibetan are noted in the form of folio references to Vogel and Wille’s edition (folio numbers preceded by S) as well as the usual folio references to the Tibetan of the Degé (preceded by F).

i.­35

Andy Rotman has translated from Sanskrit many of the avadāna narratives to be found in the Divyāvadāna, a collection of such stories compiled in Nepal and dating probably to the seventeenth century. The individual stories in the Divyāvadāna very closely match equivalent passages in the Vinayavastu or, in some cases, other sections of the Mūlasarvāstivāda Vinaya. In the present first chapter, the only parallels to the Divyāvadāna are the narratives of Saṅgharakṣita and the shape-shifting nāga, which can be found translated in Rotman’s second volume.37 There are several other translations of the same passage from the Divyāvadāna.38

The Language of Renunciation

i.­36

One of the difficulties in translating vinaya texts lies in finding appropriate English equivalents for the language of Buddhist monasticism. In several instances we have borrowed terms from Christianity such as “ordination” and “monk,” even though they may only bear a superficial similarity to their Buddhist analogs.39 Another difficulty lies in the historical fact that the language of Buddhist renunciation was adapted from a body of terms and ideas common among Greater Magadhan ascetic communities in the sixth and fifth centuries ʙᴄᴇ.40 As is to be expected when different religious communities employ the same words, they come to have unique connotations, the most relevant of which we might now consider.

i.­37

First and foremost is the term pravrajyā, which in its widest application referred to the act of “going forth,” that is, renouncing the settled life of a householder to live as a wandering ascetic. In pre-Buddhist India, the act of going forth often took a ritual form and was made dramatically visible “by shaving off the hair and beard and laying aside the layman’s dress, to cover oneself with rags, with bark or hemp, or to wander in the nude.”41 In the present translation, we render pravrajyā (Tib. rab tu ’byung ba) as “to go forth” (or, in a small number of cases, “to join the renunciant order”) while one who goes forth (Tib. rab byung) is a “renunciant.”

i.­38

In the Pravrajyāvastu, we meet several Vedic and non-Vedic ascetics who have undertaken pravrajyā. Some, such as Gośālīputra and the Lokāyata ascetic Dīrghanakha, are described as “wandering mendicants” or parivrājaka,42 but those who join the Buddha’s order are described as śramaṇa, translated here as “ascetic.”43 The term śramaṇa, from the verbal root śram meaning “to toil,” was used to describe non-Vedic ascetics, especially Buddhist and Jain ones.44 In our text, it is applied repeatedly to both the Buddha and his followers, as when an older man posing as a monk challenges the authenticity of the Buddha’s ordained status by asking, “Who is the śramaṇa Gautama’s preceptor?” and in the phrase “the śramaṇa sons of the Śākya.”

i.­39

The Buddha’s followers accepted this as an appropriate designation, as when Śāriputra says to Buddharakṣita, “It is those who issue from people like you that become my śramaṇa attendants.” As the Buddha himself also frequently referred to his community as śramaṇa, it is not surprising that the term chosen to describe “novice” śramaṇa was śrāmaṇera , the diminutive form of śramaṇa.

i.­40

Ascetic sons of the Śākya who ordained were called bhikṣu. This term, too, was used outside the Buddhist tradition. Gautama, the brahmin author of the Gautama Dharmasūtra, gives bhikṣu, meaning “mendicant,” as the third of four lifestyles open to followers of the Vedas.45 In this context, a mendicant was either an ascetic who relied on alms (partly or fully provided by relatives) or a hermit who had severed all ties with his former worldly life.

i.­41

Another phrase that points to a shared language among ascetics is the term brahmacaryā, rendered here as “to live the holy life.” This phrase appears repeatedly in this chapter in stock passages, most significantly in the Buddha’s invitation, “Come, monk. Live the holy life,” and in the remark made by those who have attained arhatship: “My births have come to an end, I have lived the holy life, I have done what needed doing, I will know no lives after this one.”

i.­42

The phrase also figures prominently in Śāriputra and Maudgalyāyana’s questions for the six tīrthika teachers: “What is the result of living the holy life? What are its benefits?” Although the exact meaning of the phrase is never spelled out, the commentator Kalyāṇamitra glosses it as a life of “hardships” or “austerities.”46 Kalyāṇamitra’s interpretation is probably best understood as an explanation of Śāriputra and Maudgalyāyana’s assumptions about what it meant to “live the holy life.” For, as a Jain, Jñātiputra would certainly have equated “the holy life” with austerities, but it is not certain whether any of the other five would have.47 It does, however, seem likely that many of these teachers would have understood “the holy life” to entail celibacy; and that is how the term is now understood in the Buddhist tradition, where a lay devotee who takes a vow of celibacy is described as a brahmacārin upāsaka (Tib. tshangs spyod dge bsnyen).

i.­43

Among followers of the Vedas during the Buddha’s lifetime, brahmacaryā referred to a student’s apprenticeship to a teacher. It was expected that a student live “a holy life,” which implied celibacy.48

The Translation

i.­44

The present translation is based on the Tibetan text in the Degé Kangyur, with reference to the text in other Kangyurs as detailed in the endnotes. Ven. Lhundup Damchö’s draft translation of the extant Sanskrit found in Nalinaksha Dutt’s Gilgit Manuscripts, together with Claus Vogel and Klaus Wille’s revised Sanskrit edition and translation, were used as guides to check for variations between the Tibetan and Sanskrit. Although there are numerous differences between the Tibetan and Sanskrit manuscripts, very few of them bear significantly on the overall understanding of the text. We have chosen to note only the most important divergences and, for the rest, would refer readers to Vogel and Wille’s works.

i.­45

A great many of our translation choices are based on glosses given by the late eighth-century master Kalyāṇamitra49 in his Extensive Commentary on The Chapters of Discipline.50 On the whole, Kalyāṇamitra’s citations mirror the relevant passages from the root text. However, there is enough variation between the root text and his commentary‍—direct quotations purportedly from the root text which have no correlate in any of the Tibetan redactions, important passages of the root text not glossed in the commentary, differences in key terms‍—to suggest Kalyāṇamitra may have been working from a different edition of the Vinayavastu than that which was available to the Tibetan translators and their Indian informants.51 And although it does not bear directly on the present work, it should also be noted that the Tibetan translation of Kalyāṇamitra’s commentary appears to be incomplete. Presumably, Kalyāṇamitra commented on all seventeen chapters of the Vinayavastu, but the Degé, Coné, and Narthang editions of his commentary all end abruptly after the thirteenth fascicle, four pages into his comments on the Vinayavastu’s third chapter, the Pravāraṇāvastu.52

i.­46

The Vinayavastu contains a great deal of repetition. Such repetition ranges in length from short, stock phrases to an entire chapter in which the only change is in the gender of a single character (see “Matricide” and “Patricide”). Aiming to retain the original work’s style and flavor, which may point to its oral origins, in accordance with 84000’s editorial policies we have avoided the temptation to elide these repetitive passages. On the other hand, we have tried in places to help the reader by inserting proper names in places where the original provides only pronouns.

i.­47

Though technically the present work is the first of the Vinayavastu’s seventeen chapters, we have chosen to break the “chapter” into parts based on the list of contents found in the prologue and those parts into chapters based on the indices found at the start of each section.

i.­48

In the chapter on the ordination rite itself, the Tibetan text gives a short heading for each part of the ritual at the end of the relevant section. To assist the reader and conform to English typographical norms, we have placed the heading at the start of the relevant section.

i.­49

In closing, we ask forbearance for whatever mistakes and omissions the translation contains.


The Translation
The Chapters on Monastic Discipline
The Chapter on Going Forth

p.

Prologue

[F.1.b]


p.­1
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.
p.­4
At first to renounce a householder’s concerns and go forth is hard.
For a hedonist to be happy among renunciants is hard.
For the joyful set on perfection to act perfectly is hard.
For a learned wearer of the saffron robes to fall is hard.

1.

Śāriputra

1.­1
The Śāriputra section is told over five chapters:
Śāriputra, going forth, refuge, a summary of Upasena’s collection, and a summary of the fives.

Śāriputra

1.­2

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

Going Forth

Granting Ordination

The Early Rite

The postulant’s request

The monk’s request

Acting on the motion

Preceptors and Instructors

The Present Day Ordination Rite

Giving the layperson’s vows and refuge precepts

How to give the layperson’s vows

Pledging to keep the precepts

Going forth

Informing the saṅgha of the wish to go forth

Requesting the preceptor

Allowing the postulant’s going forth

Becoming a novice

Inducting the postulant into the novitiate

Marking the time

The novice investiture

Granting ordination

The opening occasion

Requesting the preceptor

Taking possession of robes that have already been cut and sewn

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

Displaying the begging bowl

Taking possession of the begging bowl

The privy advisor’s expression of willingness

The motion to act as privy advisor

The inquiry into private matters

Reporting the findings

The ordinand’s request for ordination

The motion to ask about impediments before the saṅgha

Inquiring into impediments before the Saṅgha

The monk officiant’s request to ordain

The motion to act

Marking the time by the length of a shadow

Explaining the different parts of the day and night

Describing the length of the seasons

Explaining the supports

Explaining the offenses

Explaining those things that constitute spiritual practice

Announcing the perfect fulfillment of his greatest desire

Enjoining him to practice the equally applicable ethical code

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

Enjoining him to dwell in tranquility

Enjoining him to carry out his obligations

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

Enjoining him to heed what he reveres

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

Querying Upasena


2.

Tīrthikas

2.­1

A summary:

Tīrthikas, twenty years, and
Novices not yet fifteen.

Tīrthikas

2.­2

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

Twenty Years

Novices Not Yet Fifteen


3.

The Two Novices

3.­1

A summary:

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

Two Novices

3.­2

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

Those in Servitude

Debtors

Those Without Consent

Without Consultation

Ill persons

Śākyas


4.

Scaring Away a Crow

4.­1

A summary:

Scaring away a crow, violators,
Impostors, person labeled a paṇḍaka,
Creatures, tīrthikas,
Matricides, and patricides.

Scaring Away a Crow

4.­2

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

Violators

Impostors

Person labeled a paṇḍaka

Creatures

Saṅgharakṣita and the Shape-Shifting Nāga

The shape-shifting nāga who finds faith in the Dharma

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

Causing a Schism in the Saṅgha

Maliciously Drawing Blood from a Tathāgata

Suffering One of the Four Defeats

Three Types of Suspension


6.

Persons whose hands have been cut off

6.­1

An index:

Persons whose hands have been cut off, persons whose legs have been cut off,
Persons with hands of webbed fingers,
Persons with no lips, persons whose bodies have been branded, scarred by a whip, or tattooed,
The very old, the very young,
Persons with mobility impairment, persons with degenerative nerve disorders, persons missing an eye,
Persons whose hands have been cut off, persons with kyphosis, persons of restricted growth,
Persons with goiters, persons with a speech impairment, persons with a hearing impairment,
Persons who use mobility aids, persons with elephantiasis,
Persons worn out by women, persons worn out by burdens,
Persons worn out by the road,
Persons with malabsorption syndromes, and persons with chronic fatigue.
The great seer forbade
People such as this.198
Knowing all, the Perfectly Awakened One,
Whose name denotes truth, proclaimed
That going forth is for the beautiful
And ordination for the pure.

Persons whose hands have been cut off


c.

Colophon

c.­1

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


ap.
Appendix

An Outline of the Present Day Ordination Rite

ap1.­1
Giving the Layperson’s Vows and Refuge Precepts

How to Give the Layperson’s Vows

Pledging to Keep the Precepts

Going Forth

Informing the Saṅgha of the Wish to Go Forth

Asking the Preceptor

Allowing the Postulant’s Going Forth

Becoming a Novice

Inducting the Postulant into the Novitiate

Marking the Time

Pledging to Keep the Novice Precepts

The Novice Investiture

Granting Ordination

The Opening Occasion

Asking the Preceptor

Sanction for Robes That Have Already Been Cut and Sewn

Sanction for Robes That Have Not Already Been Cut and Sewn

Displaying the Begging Bowl

Sanction for the Begging Bowl

Seeking the Cooperation of the Privy Advisor

Asking the Saṅgha for an Inquiry into Private Matters

The Inquiry into Private Matters

Reporting the Findings

The Ordinand’s Asking for Ordination

The Act to Ask About Impediments Before the Saṅgha

Inquiring into Impediments Before the Saṅgha

The Monk Officiant’s Asking to Ordain

The Motion to Act

Marking the Time by the Length of a Shadow

Explaining the Different Parts of the Day and Night

Describing the Length of the Seasons

Explaining the Supports

Explaining the Offenses

Explaining Those Things That Constitute Spiritual Practice

Announcing the Perfect Fulfillment of His Greatest Desire

Enjoining Him to Practice the Equally Applicable Ethical Code

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

Enjoining Him to Dwell in Tranquility

Enjoining Him to Carry Out His Obligations

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

Enjoining Him to Heed What He Reveres

Enjoining Him in How He Must Practice


ab.

Abbreviations

C Choné
D Degé
H Lhasa (Shöl)
J Lithang
K Beijing Kangxi
KY Yongle
N Narthang
S Stok 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), the Bhikṣuṇī Prātimokṣasūtra (Toh 4), the Bhikṣuṇī Vinayavibhaṅga (Toh 5), the Kṣudrakavastu (Toh 6), and two versions of the Uttaragrantha‍—the incomplete ’dul ba gzhung bla ma (Toh 7) and the complete ’dul ba gzhung dam pa (Toh 7a). For more on the Uttaragrantha (’dul ba gzhung dam pa and ’dul ba gzhung bla ma), see Kishino (2007, 1221, and 2013) and Clarke (2012).
n.­5
The Mahāsāṃghika Vinaya differs significantly in its structure from the other extant vinayas. See Frauwallner (1956) and Clarke (2004a).
n.­6
See Finnegan (2009, 10–28), for an overview of the history, language, and role of narrative in the Mūlasarvāstivāda Vinaya. For readers of German, see Panglung (1981). In English, see also Schopen (2000, 94–99) and, for reference to the inclusion of narrative and sūtra in the Pali vinaya, see von Hinüber (1996).
n.­7
See Heirman (2008) and Kishino (2013) for Yijing and his translations into Chinese.
n.­8
See Rotman (2008, 15–30) for a discussion of the Divyāvadāna and the Mūlasarvāstivāda Vinaya, and Rotman (2008) and (2017) for English translations of portions of the text.
n.­9
For a history of the excavations, see Jettmar (1981, 1–18) and von Hinüber (2014).
n.­10
From the vinayapiṭaka, fragments of the Prātimokṣasūtra and Karmavācana were also recovered. See Clarke (2014) for an introduction to the Vinaya manuscripts in Sanskrit found at Gilgit, along with a bibliographical survey and concordances with the Tibetan and Chinese translations; and von Hinüber (2014).
n.­11
For a book length presentation of the Khandhakas, see Ṭhānissaro Bhikkhu (2001).
n.­12
See Prebish (1994, 22–31) for a summary of each khandaka.
n.­13
“The Skandhaka represents to the saṅgha what the Sūtravibhaṅga represents to the individual monk or nun” (Prebish, 1994, 22).
n.­14
For a study and edition of this chapter in German, see Eimer (1983).
n.­15
For a study, critical edition, and translation of this chapter into German, see Hu-von Hinüber (1994).
n.­16
For a study, critical edition, and translation of this chapter into German, see Chung (1998).
n.­17
For a study and translation of this chapter into Japanese, see Shono (2007 and 2010).
n.­18
For a study and translation of this chapter into Japanese, see Yao (2013).
n.­19
For a translation of portions of this chapter into English, see Wu (2014). For a study and translation of the entire chapter into French, see Sobhita (1967).
n.­20
For an older study and translation of this chapter into English, see Chang (1957) and for a more recent introduction to this chapter in English, see Matsumura (1996). For a lexical study of its terms, see Matsumura (2007).
n.­21
For a study, edition, and translation of this chapter into German, see Yamagiwa (2001).
n.­22
For a study and translation of the first half of this chapter into English, see Schopen (2000).
n.­23
Csoma de Körös (1836); Banerjee (1957, 101–89); Dutt (1939–59).
n.­24
The rites for accepting women into the Buddhist order and inducting them into the novitiate are patterned on the formulas given in the present text, which is explicitly addressed to male candidates. In the Mūlasarvāstivāda Vinaya, the procedures for the ordination of nuns are found in the Kṣudrakavastu. See Jyväsjärvi (2011, 513–19) for a translation of Guṇaprabha’s explanation of how to adapt the rites described in the present text for use in admitting and ordaining women into the Buddhist renunciant order. For a summary of these procedures see Tsedroen and Anālayo (2011, esp. 757–66).
n.­25
The opposition between śramaṇa ascetics and brāhmaṇa householders is common in Buddhist literature but also well recognized in Vedic culture; the second-century ʙᴄᴇ grammarian Patañjali chose the phrase śramaṇabrāhmaṇa to illustrate the use of oppositional compounds in Sanskrit (Bailey and Mabbett, 2003, 112–13). See also Jaini (1970).
n.­26
Though they are referred to collectively as “six tīrthika teachers,” it is not clear what the designation tīrthya (as it appears in the Gilgit Manuscripts) or its mainstream Sanskrit equivalent tīrthika actually mean. Though the term is used pejoratively in much Buddhist literature, Schopen believes Edgerton was almost certainly right in saying it was originally a neutral term referring to an adherent or founder of any religion (Schopen, 2000, n. 1.18).
n.­27
The philosophies of the six tīrthika teachers are also related in the Śrāmaṇyaphala Sūtra, though the account there differs considerably in both its philosophical details and its attribution of ideas from the account given in the present chapter. Claus Vogel (1970) has published a translation and study of the account from the present chapter, while Graeme MacQueen (1978) has published a translation and study of seven surviving editions of the Śrāmaṇyaphala Sūtra, four in Chinese and one each in Pali, Sanskrit, and Tibetan.
n.­28
The main body of the biography is contained in the seventeenth and final chapter, the Saṅghabhedavastu. For more on Tibetan biographies that draw on the Vinayavastu, such as Situ Paṇchen Chökyi Jungné’s biography of the Buddha (bdag cag gi ston pa rnam ’dren shA kya’i dbang po’i mdzad pa mdo tsam du legs par bshad pa), see Lin (2011).
n.­29
Finnegan (2009, 16).
n.­30
Jain scriptures claim Gośālīputra was a pupil of the Mahāvīra who later broke with him to become a prominent Ājīvika teacher; see Basham (1981) and Bronkhorst (2003, 155–57). For more on the Ājīvikas, see Bronkhorst (2003).
n.­31
Jaini (1970, 60).
n.­32
Bronkhorst (2007, 47) and Bronkhorst (2012, 826).
n.­33
See Strong (1989); see also Tatelman (2000, 4–10) and Rotman (2008, 19–22) for more on the term avadāna in the Mūlasarvāstivādin Vinaya.
n.­34
See glossary entry “Āgama.”
n.­35
Eimer (1983).
n.­36
Vogel and Wille (1984, 1992, 1996a, 1996b). Previous editions of the Sanskrit manuscripts were produced by Dutt (1950) and Bagchi (1970).
n.­37
Rotman (2017, 135–166). Rotman’s chapter 23 begins at 4.­172 in the present translation, but breaks to include, as chapter 24, the shape-shifting nāga passage before returning to the rest of the Saṅgharakṣita story as chapter 25.
n.­38
Burnouf (1844, 313–335) and (2010, 310-326); Hiraoka (2007 vol. 2, 1–50); and, for the preamble 4.110 to 4.157, Ware (1938).
n.­39
Consider our use of the word “ordination,” for instance. In Catholicism, one “professes” to become a monk and is “ordained” to become a priest. While a monk may become a priest, the two are distinct vocations, the latter being a clerical office with specific rights and responsibilities not shared by unordained monks. Since the Buddhist tradition does not distinguish between monastic and clerical offices, it is misleading and perhaps even incorrect to translate the Tibetan bsnyen par rdzogs pa (Skt. upasaṃpadā) as “ordination.” However, as we have not yet come upon a satisfactory translation for this term, we have decided to follow established precedent. We are indebted to Wulstan Fletcher for his advice on this term.
n.­40
In his work, Bronkhorst speaks of Greater Magadha, an area he defines as the Ganges Valley east of the Gaṅgā and Yamunā confluence (Bronkhorst, 2007, 2–3). Over several books, he marshals evidence for its distinctive culture, different from the Vedic society of Kuru-Pañcāla to the west. One of the main features of this Greater Magadhan culture is the preeminence of ascetic (or śramaṇa) orders like the Jains and Ājīvikas concerned with liberation from saṃsāra, which stand in contrast to the householder brahmins whose fire sacrifices are aimed at securing greater prosperity within saṃsāra. See especially Bronkhorst (2007, 2011). See also part one of Samuel (2008).
n.­41
Kloppenborg (1983, 159).
n.­42
In the Āpastamba Dharmasūtra (ca. fourth or fifth century ʙᴄᴇ), parivrājaka is one of four lifestyles (Skt. āśrama) available to someone who has spent time as an apprentice or a disciple to a religious teacher (Bronkhorst, 1998, 5). See also Dutt (1924, 30–56).
n.­43
Though the Buddha famously rejected mortification as a path to liberation, “ascetic” seems the best translation for śramaṇa. “Ascetic” not only reflects the Sanskrit sense of hardship and toil, it is derived from the Greek word for “exercise” (askein), whence the Greek word for “monk” or “hermit” (askētēs), which well reflects the Tibetan dge sbyong.
n.­44
Bronkhorst (1998, 66).
n.­45
Olivelle (1993, 211).
n.­46
Tib. dka’ thub, Skt. tapaḥ. Kalyāṇamitra folio 196.b.4.
n.­47
See Bronkhorst (2003) for a discussion of whether Ājīvikas, like Gośālīputra, practiced asceticism.
n.­48
Olivelle (1993, 78–80).
n.­49
There is some uncertainty in the Tibetan tradition regarding how the author’s name should be rendered in Sanskrit, whether Kalyāṇamitra or Śubhamitra. Tāranātha speaks of the Vinaya master dge legs bshes gnyen, a contemporary of Haribhadra (late eighth century ᴄᴇ), but fails to offer a Sanskrit equivalent for his name (Tāranātha, 2007, 203). Khetsun Zangpo appears to be speaking of the same master when he says the mdo sde ’dzin pa Shu bha mi tra (the sūtra master Śubhamitra) was one of several adherents of the Vijñapti philosophy who contributed to the spread of sūtra and vinaya in the ninth century ᴄᴇ, shortly after Kṛṣṇācārya’s time (Khetsun, 1971, 567). If Khetsun Zangpo is correct in his characterization, it would suggest the mdo sde in the epithet mdo sde ’dzin pa refers to the sūtrapiṭaka and not Sautrāntika tenets, as some have suggested. Six of Kalyāṇamitra’s (or Śubhamitra’s) works on vinaya are included in the Tengyur: the Vinayavastuṭīkā (’dul ba gzhi rgya cher ’grel pa), the Vinayāgamottaraviśeṣāgamapraśnavṛtti (’dul ba lung bla ma’i bye brag lung zhu ba’i ’grel pa), the Pratimokṣavṛttipadapremotpādikā (so sor thar pa’i ’grel tshig dga’ ba bskyed pa), the Śrāmaṇeraśikṣāpadasūtra (dge tshul gyi bslab pa’i gzhi’i mdo), the Vinayapraśnakārikā (’dul ba dri ba’i tshig le’ur byas pa), and the Vinayapraśnaṭīkā (’dul ba dri ba rgya cher ’grel pa) (Prebish, 1994, 105–12).
n.­50
Tib. ’dul ba gzhi rgya cher ’grel ba, Skt. Vinayavastuṭīkā. According to Anukul Chandra Banerjee’s Sarvāvastivāda Literature, Kalyāṇamitra gives this text the title lung gzhi’i ’grel pa or Āgamavastuvṛtti in the colophon (Martin, 2011: *Śubhamitra). None of the Degé, Choné, Kangxi, or Narthang editions of this commentary include a colophon; all of them end abruptly after thirteen fascicles. In the commentary itself, however, Kalyāṇamitra refers to his work numerous times as the ’dul ba gzhi rgya cher ’grel ba and identifies himself as the mdo sde ’dzin pa dge legs bshes gnyen (“the sūtra master Kalyāṇamitra”) at the end of his remarks on the second chapter. The lack of a colophon prevents us from identifying the Tibetan translators who executed the translation and the Indian paṇḍitas who oversaw it.
n.­51
Such variance, common when texts are transmitted in manuscript form, becomes less common with the adoption of block printing. Recent work by scholars such as Shayne Clarke, Chistopher Emms, and Haiyan Hu-von Hinüber also points to the existence of multiple Mūlasarvāstivādin transmissions, though the nature and extent of their differences is not yet clear. That said, the Tibetan translations of Kalyāṇamitra’s commentary and the Chapter on Going Forth show remarkable agreement, as do the Sanskrit Vinayavastu manuscripts uncovered in Gilgit and the Tibetan translation preserved in the Kangyur.
n.­52
The Vinayavastu itself takes up nearly 2,500 pages over four volumes but, since the extant Tibetan translations of Kalyāṇamitra’s Vinayavastuṭīkā are incomplete, it is not clear how long his commentary was in the Sanskrit original. The Vinayavastuṭīkā begins with a detailed, word-by-word commentary on the first chapter that is as long as the chapter itself, 261 pages. By contrast, the commentary on the Vinayavastu’s 180-page second chapter takes only 32 pages. Despite its brevity, Kalyāṇamitra’s commentary to the second chapter is consistent with the material, the structure and terms of which are more straightforward and less diverse than the first chapter. Kalyāṇamitra may have treated the other fifteen chapters as extensively as he did the first chapter or as cursorily as he did the second; given the available material, it is impossible to say more.
n.­198
See the Vinayakṣudraka for further conditions that disqualify a person from ordination.
n.­201
This colophon does not actually appear until the end of the entire Vinayavastu (Degé, vol. 4 (’dul ba, nga), folio 302.a). It has been inserted here for ease of reference.

b.

Bibliography

The Translated Text: “The Chapter on Going Forth”

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

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

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‍—‍—‍—(II). bcom ldan ’das thub pa’i dbang po’i mdzad pa mdo tsam brjod pa mthong bas don ldan rab tu dga’ ba dang bcas pas dad pa’i nyin byed phyogs brgyar ’char ba (“The Sun of Confidence That Brings Meaning and Joy On Sight and Illuminates All Directions, a Brief Account of the Deeds of the Blessed Śākyamuni”). In gsung ’bum, vol. 12. Leh: C. Namgyal and Tsewang Taru, 1982-1987.

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______(2003). “Varying the Vinaya: Creative Responses to Modernity.” In Buddhism in the Modern World: Adaptations of an Ancient Tradition, edited by Steven Heine and Charles S. Prebish, 45–73. New York: Oxford University Press, 2003.

Raine, Roberta. “The Translator in Tibetan History: Identity and Influence.” Forum 8, no. 2 (2010): 133–61.

Rockhill, William Woodville. The Life of the Buddha and the Early History of His Order. London: Kegan Paul, Trench, Trübner & Co., 1907.

Rosenfeld, John M. “Prologue: Some Debate Points on Gāndhāran Buddhism and Kuṣāna History.” In Gandharan Buddhism: Archaeology, Art, and Texts, edited by Pia Brancaccio and Kurt Behrendt. Vancouver: University of British Columbia Press, 2006.

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Shono, Masanori. Bukkyo ni okeru uki no toryuseikatsu ni kansuru kisoteki kenkyu – Varṣāvastu no sai-kotei, oyobi dokkai kenyu (“A Fundamental Study on the Rain Retreat in Buddhism – A Re-edition of the Varṣāvastu and Its Annotated Translation”). Osaka, 2007.

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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:

  • 1.­280
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

Links to further resources:

  • 66 related glossary entries
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:

  • 1.­540
  • 1.­568
g.­6

Account for

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

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

5 passages contain this term:

  • i.­28
  • 4.­145
  • 4.­146
  • 4.­156
  • 4.­157
g.­7

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 motion; an act whose second member is a motion require a motion and the statement of the act; while an act whose fourth member is a motion require a motion and three statements of the act.

23 passages contain this term:

  • i.­9
  • p.­5
  • 1.­426
  • 1.­433
  • 1.­513
  • 1.­514
  • 1.­636
  • 5.­23
  • ap1.­1
  • n.­89
  • n.­192
  • g.­11
  • g.­14
  • g.­15
  • g.­60
  • g.­101
  • g.­172
  • g.­241
  • g.­263
  • g.­304
  • g.­305
  • g.­326
  • g.­329

Links to further resources:

  • 1 related glossary entry
g.­8

Act of censure

  • bsdigs pa’i las
  • བསྡིགས་པའི་ལས།
  • tarjanīyakarman

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

3 passages contain this term:

  • i.­9
  • 1.­636
  • g.­101
g.­9

Act of chastening

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

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

3 passages contain this term:

  • i.­9
  • 1.­636
  • g.­101
g.­10

Act of expulsion

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

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

3 passages contain this term:

  • i.­9
  • 1.­636
  • g.­101
g.­11

Act of motion alone

  • gsol ba ’ba’ zhig gi las
  • གསོལ་བ་འབའ་ཞིག་གི་ལས།
  • muktikājñāptikarman

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

5 passages contain this term:

  • i.­9
  • 1.­512
  • 1.­550
  • 1.­576
  • g.­7
g.­12

Act of reconciliation

  • phyir ’gyed pa’i las
  • ཕྱིར་འགྱེད་པའི་ལས།
  • pratisaṃharaṇīyakarman

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

3 passages contain this term:

  • i.­9
  • 1.­636
  • g.­101
g.­13

Act of suspension

  • gnas nas dbyung ba’i las
  • གནས་ནས་དབྱུང་བའི་ལས།
  • utkṣepaṇīyakarman

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

8 passages contain this term:

  • i.­9
  • p.­5
  • 1.­636
  • 5.­1
  • 5.­24
  • n.­197
  • g.­96
  • g.­101
g.­14

Act whose fourth member is a motion

  • gsol ba dang bzhi’i las
  • གསོལ་བ་དང་བཞིའི་ལས།
  • jñāpticaturthakarman

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

5 passages contain this term:

  • i.­9
  • 1.­423
  • 1.­433
  • 1.­618
  • g.­101

Links to further resources:

  • 1 related glossary entry
g.­15

Act whose second member is a motion

  • gsol ba dang gnyis kyi las
  • གསོལ་བ་དང་གཉིས་ཀྱི་ལས།
  • jñāptidvitīyakarman

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

2 passages contain this term:

  • i.­9
  • g.­7

Links to further resources:

  • 1 related glossary entry
g.­16

Āgama

  • lung
  • ལུང་།
  • āgama

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

7 passages contain this term:

  • 4.­185
  • 4.­202
  • 4.­207
  • n.­34
  • n.­172
  • n.­178
  • g.­349
g.­19

Ajita

  • mi pham
  • མི་ཕམ།
  • Ajita

See “Ajita of the hair shawl.”

3 passages contain this term:

  • i.­18
  • 1.­240
  • 1.­243

Links to further resources:

  • 5 related glossary entries
g.­21

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.­152
  • g.­298
  • g.­406

Links to further resources:

  • 4 related glossary entries
g.­24

Alms

  • bsod snyoms
  • བསོད་སྙོམས།
  • piṇḍapāta

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

34 passages contain this term:

  • i.­23
  • i.­40
  • 1.­228
  • 1.­236
  • 1.­286
  • 1.­287
  • 1.­315
  • 1.­317
  • 1.­321
  • 1.­369
  • 1.­376
  • 1.­430
  • 1.­503
  • 1.­595
  • 2.­27
  • 2.­28
  • 3.­11
  • 3.­15
  • 3.­17
  • 3.­25
  • 3.­30
  • 3.­32
  • 3.­54
  • 4.­7
  • 4.­10
  • 4.­121
  • 4.­123
  • 4.­124
  • 4.­320
  • 4.­334
  • 6.­5
  • n.­179
  • n.­190
  • g.­54

Links to further resources:

  • 2 related glossary entries
g.­27

Ānanda

  • kun dga’
  • ཀུན་དགའ།
  • Ānanda

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

32 passages contain this term:

  • i.­1
  • 1.­664
  • 1.­665
  • 1.­666
  • 1.­667
  • 1.­670
  • 1.­671
  • 1.­672
  • 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

Links to further resources:

  • 78 related glossary entries
g.­30

Anāthapiṇḍada’s Park

  • mgon med zas sbyin gyi kun dga’ ra ba
  • མགོན་མེད་ཟས་སྦྱིན་གྱི་ཀུན་དགའ་ར་བ།
  • Anāthapiṇḍadārāma

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

21 passages contain this term:

  • 1.­641
  • 2.­2
  • 2.­13
  • 2.­22
  • 3.­2
  • 3.­7
  • 3.­20
  • 3.­35
  • 3.­48
  • 4.­2
  • 4.­85
  • 4.­101
  • 4.­113
  • 4.­243
  • 4.­330
  • 4.­340
  • 4.­379
  • 5.­2
  • 5.­24
  • 6.­2
  • g.­180

Links to further resources:

  • 14 related glossary entries
g.­32

Aṅga

  • ang ga
  • ཨང་ག
  • Aṅga

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

7 passages contain this term:

  • i.­16
  • 1.­2
  • 1.­4
  • 1.­47
  • 1.­48
  • 1.­116
  • g.­67

Links to further resources:

  • 6 related glossary entries
g.­33

Aparāntin cloth

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

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

2 passages contain this term:

  • i.­9
  • 1.­593
g.­34

Apprentice

  • lhan cig gnas pa
  • ལྷན་ཅིག་གནས་པ།
  • sārdhaṃvihārin

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

28 passages contain this term:

  • s.­1
  • 1.­630
  • 1.­631
  • 1.­632
  • 1.­633
  • 1.­634
  • 1.­635
  • 1.­636
  • 1.­637
  • 1.­638
  • 1.­639
  • 1.­640
  • 1.­649
  • 1.­652
  • 1.­653
  • 1.­654
  • 1.­659
  • 1.­660
  • 4.­185
  • 4.­360
  • 4.­400
  • 4.­415
  • 4.­416
  • 6.­2
  • n.­42
  • n.­151
  • g.­315
  • g.­327

Links to further resources:

  • 1 related glossary entry
g.­38

Ascetic

  • dge sbyong
  • དགེ་སྦྱོང་།
  • śramaṇa

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

See also n.­25.

52 passages contain this term:

  • i.­13
  • i.­36
  • i.­37
  • i.­38
  • i.­40
  • i.­41
  • 1.­240
  • 1.­276
  • 1.­277
  • 1.­325
  • 1.­330
  • 1.­331
  • 1.­335
  • 1.­362
  • 1.­430
  • 1.­602
  • 1.­605
  • 1.­607
  • 1.­614
  • 3.­7
  • 3.­14
  • 3.­18
  • 3.­21
  • 3.­28
  • 3.­33
  • 3.­36
  • 3.­54
  • 3.­61
  • 4.­81
  • 4.­97
  • 4.­234
  • 4.­236
  • 4.­241
  • 4.­268
  • 4.­330
  • 4.­334
  • 4.­353
  • 4.­368
  • 4.­392
  • 4.­409
  • n.­25
  • n.­40
  • n.­43
  • n.­94
  • n.­100
  • n.­104
  • g.­47
  • g.­98
  • g.­105
  • g.­202
  • g.­406
  • g.­432

Links to further resources:

  • 25 related glossary entries
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
  • 1.­200
  • n.­67
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.’

40 passages contain this term:

  • 1.­13
  • 1.­15
  • 1.­16
  • 1.­18
  • 1.­19
  • 1.­23
  • 1.­24
  • 1.­26
  • 1.­28
  • 1.­29
  • 1.­34
  • 1.­37
  • 1.­39
  • 1.­40
  • 1.­41
  • 1.­42
  • 1.­44
  • 1.­45
  • 1.­46
  • 1.­47
  • 1.­48
  • 1.­70
  • 1.­74
  • 1.­107
  • 1.­110
  • 1.­183
  • 1.­184
  • 1.­185
  • 1.­187
  • 1.­276
  • 5.­2
  • g.­18
  • g.­44
  • g.­51
  • g.­186
  • g.­199
  • g.­205
  • g.­222
  • g.­248
  • g.­463

Links to further resources:

  • 17 related glossary entries
g.­61

Bowl

  • ril ba
  • རིལ་བ།
  • bhājana

An implement used by brahmins for pūjā.

53 passages contain this term:

  • 1.­67
  • 1.­104
  • 1.­286
  • 1.­287
  • 1.­313
  • 1.­315
  • 1.­317
  • 1.­321
  • 1.­359
  • 1.­388
  • 1.­389
  • 1.­390
  • 1.­407
  • 1.­454
  • 1.­471
  • 1.­500
  • 1.­501
  • 1.­502
  • 1.­503
  • 1.­506
  • 1.­522
  • 1.­557
  • 1.­580
  • 1.­581
  • 1.­628
  • 1.­630
  • 1.­631
  • 1.­642
  • 1.­643
  • 1.­668
  • 2.­28
  • 3.­11
  • 3.­17
  • 3.­25
  • 3.­32
  • 3.­54
  • 4.­6
  • 4.­7
  • 4.­64
  • 4.­152
  • 4.­196
  • 4.­218
  • 4.­224
  • 4.­230
  • 4.­233
  • 4.­288
  • 4.­291
  • 4.­298
  • 4.­299
  • 4.­325
  • 4.­334
  • 6.­6
  • ap1.­1

Links to further resources:

  • 1 related glossary entry
g.­63

Breach

  • ’gal tshabs can
  • འགལ་ཚབས་ཅན།
  • sātisāra

38 passages contain this term:

  • i.­9
  • 1.­444
  • 1.­447
  • 1.­501
  • 1.­545
  • 1.­574
  • 1.­631
  • 1.­632
  • 1.­633
  • 1.­634
  • 1.­635
  • 1.­636
  • 1.­637
  • 1.­638
  • 1.­639
  • 2.­21
  • 2.­34
  • 3.­3
  • 3.­19
  • 3.­34
  • 3.­56
  • 3.­75
  • 3.­85
  • 4.­84
  • 4.­99
  • 4.­110
  • 4.­128
  • 4.­178
  • 4.­337
  • 4.­358
  • 4.­398
  • 5.­17
  • 5.­19
  • 5.­21
  • 5.­23
  • 6.­8
  • 6.­9
  • 6.­10
g.­64

Buddharakṣita

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

A wealthy householder from Śrāvastī who fathered Saṅgharakṣita.

4 passages contain this term:

  • i.­39
  • 4.­179
  • 4.­182
  • 4.­184
g.­72

Chapter

  • gzhi
  • གཞི།
  • vastu

59 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.­110
  • n.­130
  • n.­182
  • n.­192
  • n.­196
  • n.­197
  • g.­128
  • g.­184
  • g.­215
  • g.­270
  • g.­315
  • g.­326
  • g.­327
  • g.­366
  • g.­370
g.­76

“Come, monk.”

  • dge slong tshur shog gi bsnyen par rdzogs pa
  • དགེ་སློང་ཚུར་ཤོག་གི་བསྙེན་པར་རྫོགས་པ།
  • ehibhikṣukā upasaṃpadā

The informal ordination first employed by the Buddha.

9 passages contain this term:

  • s.­1
  • i.­12
  • i.­20
  • i.­41
  • 1.­313
  • 1.­359
  • 1.­421
  • 4.­288
  • n.­116

Links to further resources:

  • 1 related glossary entry
g.­91

Defeat

  • pham pa
  • ཕམ་པ།
  • pārājika

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

18 passages contain this term:

  • 1.­66
  • 1.­103
  • 1.­533
  • 1.­563
  • 1.­603
  • 1.­605
  • 1.­607
  • 1.­609
  • 1.­610
  • 5.­1
  • 5.­22
  • 5.­23
  • n.­122
  • n.­131
  • g.­131
  • g.­199
  • g.­280
  • g.­348

Links to further resources:

  • 3 related glossary entries
g.­97

Dharmākara

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

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

2 passages contain this term:

  • i.­6
  • c.­1

Links to further resources:

  • 3 related glossary entries
g.­98

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
  • 1.­134
  • 1.­332
  • 1.­333
  • 1.­358
  • 1.­361
  • n.­102
  • n.­103
  • g.­202

Links to further resources:

  • 2 related glossary entries
g.­100

Disciple

  • nyan thos
  • ཉན་ཐོས།
  • śrāvaka

Definition from the 84000 Glossary of Terms:

It is usually defined as “those who hear the teaching from the Buddha and make it heard to others.” Primarily it refers to those disciples of the Buddha who aspire to attain the state of an arhat by seeking self-liberation and nirvāṇa. They are the practitioners of the first turning of the wheel of the Dharma on the four noble truths, who realize the suffering inherent in saṃsāra and focus on understanding that there is no independent self. By conquering disturbing emotions, they liberate themselves, attaining first the stage of stream enterers at the path of seeing, followed by the stage of once-returners who will be reborn only one more time, and then the stage of non-returners who will no longer be reborn into the desire realm. The final goal is to become an arhat. These four stages are also known as the “four results of spiritual practice.”

27 passages contain this term:

  • i.­14
  • 1.­283
  • 1.­310
  • 1.­311
  • 1.­346
  • 1.­347
  • 1.­348
  • 1.­349
  • 1.­363
  • 1.­422
  • 1.­431
  • 3.­59
  • 3.­60
  • 4.­65
  • 4.­71
  • 4.­72
  • 4.­220
  • 4.­226
  • 4.­232
  • 4.­276
  • 4.­295
  • 4.­313
  • 4.­317
  • 5.­18
  • n.­42
  • n.­108
  • n.­110

Links to further resources:

  • 102 related glossary entries
g.­101

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
  • 1.­628
  • 1.­636
  • n.­197
  • g.­8
  • g.­9
  • g.­10
  • g.­12
  • g.­13
  • g.­309
  • g.­329
  • g.­348
g.­108

Dugūla

  • du gu la’i ras
  • དུ་གུ་ལའི་རས།
  • daukūlaka

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

2 passages contain this term:

  • i.­9
  • 1.­593
g.­110

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
  • 1.­429
  • 1.­430
g.­114

Elder

  • gnas brtan
  • གནས་བརྟན།
  • sthavira

A monk who possesses the qualities of stability and skill.

40 passages contain this term:

  • s.­1
  • i.­1
  • i.­24
  • 1.­621
  • 1.­648
  • 1.­664
  • 1.­666
  • 1.­671
  • 2.­2
  • 4.­15
  • 4.­16
  • 4.­25
  • 4.­87
  • 4.­89
  • 4.­90
  • 4.­92
  • 4.­93
  • 4.­95
  • 4.­96
  • 4.­118
  • 4.­132
  • 4.­133
  • 4.­148
  • 4.­160
  • 4.­161
  • 4.­299
  • 4.­301
  • 4.­302
  • 4.­374
  • 4.­375
  • 4.­376
  • 4.­377
  • 4.­378
  • 4.­415
  • 4.­416
  • 4.­417
  • 4.­419
  • 4.­420
  • 4.­421
  • n.­151

Links to further resources:

  • 13 related glossary entries
g.­115

Elders

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

One of the eighteen nikāya schools.

1 passage contains this term:

  • i.­2
g.­116

Elephantiasis

  • rkang ’bam
  • རྐང་འབམ།
  • ślīpadin

A physical condition considered an impediment to ordination.

4 passages contain this term:

  • 1.­540
  • 1.­568
  • 6.­1
  • 6.­9
g.­124

Fellow brahmacārin

  • tshangs pa mtshungs par spyod pa
  • ཚངས་པ་མཚུངས་པར་སྤྱོད་པ།
  • sabrahmacārin

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

11 passages contain this term:

  • i.­24
  • 1.­542
  • 1.­621
  • 4.­94
  • 4.­147
  • 4.­152
  • 4.­220
  • 4.­226
  • 4.­232
  • 4.­334
  • 4.­336

Links to further resources:

  • 1 related glossary entry
g.­128

Fire sacrifice

  • sbyin sreg
  • སྦྱིན་སྲེག
  • —

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

5 passages contain this term:

  • 1.­83
  • 1.­143
  • 1.­159
  • 1.­228
  • n.­40

Links to further resources:

  • 14 related glossary entries
g.­147

Ghee

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

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

9 passages contain this term:

  • i.­9
  • 1.­16
  • 1.­83
  • 1.­143
  • 1.­159
  • 1.­272
  • 1.­600
  • 4.­183
  • g.­409

Links to further resources:

  • 1 related glossary entry
g.­149

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
  • 1.­133
  • 1.­137
  • 1.­195
  • 1.­198
  • 1.­211
  • 1.­212
  • 1.­216
  • 1.­219
  • 1.­220
  • 1.­221
  • 1.­262
  • 1.­263
  • 1.­275
  • 1.­276
  • 1.­289
  • 1.­305
  • 1.­328
  • 1.­361
  • 1.­387
  • 1.­388
  • 1.­389
  • 1.­390
  • 1.­393
  • 1.­399
  • 1.­400
  • 1.­405
  • 1.­406
  • 1.­407
  • 1.­413
  • 1.­414
  • 1.­418
  • 1.­419
  • 1.­421
  • 1.­423
  • 1.­426
  • 1.­431
  • 1.­434
  • 1.­446
  • 1.­448
  • 1.­450
  • 1.­618
  • 1.­648
  • 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
  • 4.­90
  • 4.­99
  • 4.­105
  • 4.­107
  • 4.­110
  • 4.­117
  • 4.­118
  • 4.­119
  • 4.­128
  • 4.­207
  • 4.­277
  • 4.­281
  • 4.­285
  • 4.­287
  • 4.­307
  • 4.­308
  • 4.­309
  • 4.­316
  • 4.­319
  • 4.­330
  • 4.­331
  • 4.­337
  • 4.­356
  • 4.­358
  • 4.­395
  • 4.­398
  • 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
  • ap1.­1
  • g.­462

Links to further resources:

  • 20 related glossary entries
g.­151

Goiters

  • lba ba
  • ལྦ་བ།
  • galagaṇḍa

A physical condition considered an impediment to ordination.

2 passages contain this term:

  • 6.­1
  • 6.­9
g.­152

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
  • 1.­226
  • 1.­231
  • 1.­235
  • n.­30
  • n.­47
  • n.­89
g.­153

Grass hut

  • rtswa’i spyil bu
  • རྩྭའི་སྤྱིལ་བུ།
  • yavasakuṭikā

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

2 passages contain this term:

  • i.­9
  • 1.­598
g.­154

Groped

  • phyar g.yeng
  • ཕྱར་གཡེང་།
  • —

1 passage contains this term:

  • 3.­2
g.­160

Holy life

  • tshangs spyod
  • ཚངས་སྤྱོད།
  • brahmacarya

A euphemism for celibacy.

43 passages contain this term:

  • i.­20
  • i.­41
  • i.­42
  • i.­43
  • 1.­203
  • 1.­204
  • 1.­206
  • 1.­207
  • 1.­209
  • 1.­210
  • 1.­227
  • 1.­228
  • 1.­231
  • 1.­235
  • 1.­239
  • 1.­243
  • 1.­247
  • 1.­253
  • 1.­255
  • 1.­263
  • 1.­303
  • 1.­304
  • 1.­305
  • 1.­312
  • 1.­313
  • 1.­352
  • 1.­358
  • 1.­359
  • 1.­361
  • 1.­400
  • 1.­414
  • 1.­419
  • 1.­536
  • 1.­538
  • 1.­566
  • 1.­567
  • 3.­43
  • 4.­71
  • 4.­275
  • 4.­281
  • 4.­288
  • 4.­308
  • 4.­326

Links to further resources:

  • 21 related glossary entries
g.­161

Honey

  • sbrang rtsi
  • སྦྲང་རྩི།
  • mākṣika

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

3 passages contain this term:

  • i.­9
  • 1.­272
  • 1.­600
g.­165

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.

18 passages contain this term:

  • i.­27
  • 1.­434
  • 1.­446
  • 1.­461
  • 1.­512
  • 1.­544
  • 1.­550
  • 1.­551
  • 1.­552
  • 1.­572
  • 1.­576
  • 1.­577
  • 1.­578
  • 1.­579
  • 1.­580
  • 1.­581
  • 2.­4
  • ap1.­1
g.­166

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:

  • 1.­527
  • 1.­559
  • 4.­1
  • 4.­95
  • 4.­99
  • 4.­100
  • n.­169
g.­170

Index

  • sdom
  • སྡོམ།
  • uddāna

2 passages contain this term:

  • 6.­1
  • n.­104
g.­171

Inducted into the novitiate

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

5 passages contain this term:

  • i.­26
  • 1.­461
  • 1.­462
  • n.­124
  • g.­176
g.­173

Instructor

  • slob dpon
  • སློབ་དཔོན།
  • ācārya

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

51 passages contain this term:

  • s.­1
  • i.­19
  • i.­24
  • 1.­374
  • 1.­391
  • 1.­408
  • 1.­430
  • 1.­431
  • 1.­432
  • 1.­433
  • 1.­434
  • 1.­435
  • 1.­437
  • 1.­440
  • 1.­441
  • 1.­449
  • 1.­450
  • 1.­462
  • 1.­463
  • 1.­466
  • 1.­467
  • 1.­468
  • 1.­475
  • 1.­476
  • 1.­618
  • 1.­623
  • 1.­629
  • 1.­630
  • 1.­631
  • 1.­632
  • 1.­633
  • 1.­634
  • 1.­635
  • 1.­636
  • 1.­637
  • 1.­638
  • 1.­639
  • 1.­640
  • 1.­667
  • 1.­671
  • 4.­120
  • 4.­121
  • 4.­122
  • 4.­133
  • 4.­134
  • 4.­161
  • 4.­162
  • g.­148
  • g.­174
  • g.­303
  • g.­322

Links to further resources:

  • 16 related glossary entries
g.­176

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.

1 passage contains this term:

  • ap1.­1
g.­180

Jetavana

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

See “Anāthapiṇḍada’s Park.”

39 passages contain this term:

  • 1.­641
  • 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
  • 4.­101
  • 4.­105
  • 4.­113
  • 4.­117
  • 4.­132
  • 4.­160
  • 4.­243
  • 4.­330
  • 4.­340
  • 4.­355
  • 4.­366
  • 4.­379
  • 4.­393
  • 4.­407
  • 5.­2
  • 5.­13
  • 5.­24
  • 6.­2
  • g.­29
  • g.­30

Links to further resources:

  • 52 related glossary entries
g.­181

Jñātiputra

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

See “Jñātiputra, the Nirgrantha.”

2 passages contain this term:

  • i.­18
  • i.­42

Links to further resources:

  • 6 related glossary entries
g.­189

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.­190

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.­444

Links to further resources:

  • 18 related glossary entries
g.­194

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

Links to further resources:

  • 54 related glossary entries
g.­197

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.­355
  • g.­418

Links to further resources:

  • 1 related glossary entry
g.­199

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.

22 passages contain this term:

  • 1.­2
  • 1.­3
  • 1.­4
  • 1.­5
  • 1.­6
  • 1.­7
  • 1.­9
  • 1.­19
  • 1.­21
  • 1.­23
  • 1.­25
  • 1.­26
  • 1.­28
  • 1.­29
  • 1.­31
  • 1.­32
  • 1.­33
  • 1.­34
  • 1.­40
  • 1.­41
  • 1.­42
  • 1.­44
g.­201

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.

68 passages contain this term:

  • i.­14
  • i.­15
  • i.­17
  • i.­20
  • 1.­156
  • 1.­158
  • 1.­159
  • 1.­168
  • 1.­172
  • 1.­175
  • 1.­179
  • 1.­185
  • 1.­186
  • 1.­189
  • 1.­190
  • 1.­192
  • 1.­194
  • 1.­195
  • 1.­196
  • 1.­198
  • 1.­200
  • 1.­203
  • 1.­204
  • 1.­205
  • 1.­206
  • 1.­207
  • 1.­208
  • 1.­209
  • 1.­210
  • 1.­211
  • 1.­212
  • 1.­213
  • 1.­214
  • 1.­216
  • 1.­221
  • 1.­225
  • 1.­227
  • 1.­229
  • 1.­231
  • 1.­233
  • 1.­235
  • 1.­237
  • 1.­239
  • 1.­241
  • 1.­243
  • 1.­245
  • 1.­247
  • 1.­249
  • 1.­252
  • 1.­253
  • 1.­255
  • 1.­256
  • 1.­257
  • 1.­258
  • 1.­270
  • 1.­271
  • 1.­277
  • 1.­283
  • 1.­284
  • 1.­295
  • 1.­296
  • 1.­301
  • 1.­304
  • 1.­306
  • 1.­309
  • 1.­310
  • 1.­311
  • 1.­312

Links to further resources:

  • 4 related glossary entries
g.­203

Koṭampa cloth

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

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

2 passages contain this term:

  • i.­9
  • 1.­593
g.­210

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.

5 passages contain this term:

  • i.­25
  • i.­42
  • 1.­438
  • 1.­442
  • 2.­4

Links to further resources:

  • 19 related glossary entries
g.­215

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

Links to further resources:

  • 1 related glossary entry
g.­216

Linen

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

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

5 passages contain this term:

  • i.­9
  • 1.­593
  • n.­67
  • g.­108
  • g.­203
g.­217

List of contents

  • spyi sdom
  • སྤྱི་སྡོམ།
  • piṇḍoddāna

1 passage contains this term:

  • i.­47
g.­219

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
  • 1.­33
  • 1.­47
  • 1.­48
  • 1.­116
  • 1.­276
  • 1.­316
  • 1.­318
  • 1.­322
  • 5.­2
  • 5.­4
  • 5.­5
  • n.­40
  • n.­72
  • g.­32
  • g.­33
  • g.­44
  • g.­52
  • g.­199
  • g.­222
  • g.­248
  • g.­319

Links to further resources:

  • 31 related glossary entries
g.­220

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.­222

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.

22 passages contain this term:

  • 1.­2
  • 1.­4
  • 1.­5
  • 1.­6
  • 1.­7
  • 1.­9
  • 1.­11
  • 1.­13
  • 1.­22
  • 1.­23
  • 1.­26
  • 1.­28
  • 1.­29
  • 1.­32
  • 1.­33
  • 1.­34
  • 1.­38
  • 1.­44
  • 1.­45
  • 1.­47
  • 4.­74
  • g.­51
g.­223

Majority

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

One of the eighteen nikāya schools.

1 passage contains this term:

  • i.­2

Links to further resources:

  • 1 related glossary entry
g.­226

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.

31 passages contain this term:

  • i.­16
  • 1.­72
  • 1.­73
  • 1.­74
  • 1.­75
  • 1.­78
  • 1.­79
  • 1.­81
  • 1.­82
  • 1.­84
  • 1.­108
  • 1.­109
  • 1.­110
  • 1.­111
  • 1.­113
  • 1.­115
  • 1.­116
  • 1.­117
  • 1.­121
  • 1.­122
  • 1.­123
  • 1.­124
  • 1.­125
  • 1.­140
  • 1.­325
  • 1.­326
  • n.­103
  • g.­202
  • g.­248
  • g.­352
  • g.­407
g.­227

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
  • 1.­527
  • 1.­559
  • 4.­1
  • 4.­358
  • 4.­360
  • 4.­363
  • 4.­364
  • n.­194
g.­229

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
  • 1.­157
  • 1.­158
  • 1.­163
  • 1.­165
  • 1.­402
  • 1.­412
  • 1.­413
  • 1.­415
  • n.­100
  • g.­41
  • g.­50
  • g.­193
  • g.­201
  • g.­297
  • g.­351
  • g.­393
  • g.­394
  • g.­395

Links to further resources:

  • 63 related glossary entries
g.­238

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 Supports section of the ordination ritual.

3 passages contain this term:

  • i.­9
  • 1.­600
  • g.­409

Links to further resources:

  • 2 related glossary entries
g.­244

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.

13 passages contain this term:

  • i.­9
  • 1.­423
  • 1.­428
  • 1.­514
  • 1.­548
  • 1.­580
  • 2.­5
  • 2.­6
  • g.­7
  • g.­11
  • g.­14
  • g.­15
  • g.­245
g.­245

Motion to act

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

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

5 passages contain this term:

  • 1.­428
  • 1.­581
  • 1.­582
  • 2.­7
  • ap1.­1
g.­254

New monks

  • gsar bu
  • གསར་བུ།
  • navaka

6 passages contain this term:

  • i.­23
  • i.­24
  • 1.­667
  • 1.­671
  • g.­173
  • g.­326
g.­257

Novice

  • dge tshul
  • དགེ་ཚུལ།
  • śrāmaṇera

53 passages contain this term:

  • s.­1
  • i.­25
  • i.­39
  • p.­6
  • 1.­461
  • 1.­463
  • 1.­464
  • 1.­465
  • 1.­467
  • 1.­469
  • 1.­471
  • 1.­479
  • 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
  • 4.­298
  • 4.­299
  • 4.­300
  • 4.­301
  • 4.­321
  • 4.­323
  • 4.­324
  • 4.­325
  • 4.­327
  • ap1.­1
  • n.­131
  • g.­4
  • g.­174
  • g.­176
  • g.­189
  • g.­220
  • g.­312

Links to further resources:

  • 2 related glossary entries
g.­263

Officiant

  • las byed pa
  • ལས་བྱེད་པ།
  • karmakāraka

The monk that moves the saṅgha act on an aspirant’s request to join the order and be ordained.

17 passages contain this term:

  • i.­22
  • 1.­433
  • 1.­471
  • 1.­508
  • 1.­509
  • 1.­512
  • 1.­546
  • 1.­550
  • 1.­552
  • 1.­574
  • 1.­576
  • 1.­577
  • 1.­578
  • 1.­580
  • 3.­38
  • ap1.­1
  • g.­173
g.­267

Ordain

  • bsnyen par rdzogs pa
  • བསྙེན་པར་རྫོགས་པ།
  • upasaṃpadā

The formal term for granting orders and confirming a candidate as a monk.

10 passages contain this term:

  • i.­21
  • i.­22
  • i.­25
  • 1.­488
  • 3.­6
  • 3.­85
  • 3.­86
  • 4.­119
  • ap1.­1
  • g.­14

Links to further resources:

  • 3 related glossary entries
g.­270

Palgyi Lhünpo

  • dpal gyi lhun po
  • དཔལ་གྱི་ལྷུན་པོ།
  • —

Apart from Butön’s inclusion of Palgyi Lhünpo in his list of translators, there does not appear to be much biographical information available on this ninth-century translator. In addition to his work on the vinaya, Palgyi Lhünpo translated at least two Mahāyāna sūtras (the Buddhapiṭakaduḥśīlanigraha and the Drumakinnararājaparipṛcchā), several chapters of dhāraṇī, and several works in verse included in the Tengyur. The colophons of his translations indicate that Paltsek revised some of his translations, including the Vinayavastu and the Bhikṣuṇī Vinayavibhaṅga, to either complete unfinished work or reflect newly adopted standards.

2 passages contain this term:

  • i.­6
  • c.­1

Links to further resources:

  • 3 related glossary entries
g.­271

Paltsek

  • dpal brtsegs
  • དཔལ་བརྩེགས།
  • —

Paltsek, from the village of Kawa north of Lhasa, was one of Tibet’s preeminent translators. He was one of the first seven Tibetans to be ordained by Śāntarakṣita and is counted as one of Guru Rinpoche’s twenty-five close disciples. In a famous verse by Ngok Lotsawa, Paltsek is named with Chokro Luyi Gyaltsen and Zhang Nanam Yeshé as part of a group of translators whose skills were surpassed only by Vairotsana. He translated works from a wide variety of genres, including sūtra, śāstra, vinaya, and tantra and was an author himself (for a list of his translations and writings, see Martin, 2011). Paltsek was also one of the most important editors of the early period, one of nine translators installed by Trisong Deutsen to supervise the translation of the Tripiṭaka and help catalogue translated works for the first two of three imperial catalogs (the ldan kar ma and bsam yas mchims phu ma catalogs, which were probably the initiative of Tride Songtsen; see Raine, 2010, 8).

6 passages contain this term:

  • i.­6
  • c.­1
  • g.­97
  • g.­270
  • g.­399
  • g.­440

Links to further resources:

  • 18 related glossary entries
g.­275

Patricide

  • pha bsad pa
  • ཕ་བསད་པ།
  • pitṛghātaka

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

12 passages contain this term:

  • i.­46
  • 1.­527
  • 1.­559
  • 4.­1
  • 4.­398
  • 4.­400
  • 4.­403
  • 4.­404
  • 4.­405
  • 4.­409
  • 4.­416
  • n.­193
g.­279

Penance

  • mgu bar bya ba
  • mgu
  • མགུ་བར་བྱ་བ།
  • མགུ
  • mānāpya

A period of penance imposed by the saṅgha if a monk incurs a saṅgha stigmata offense and fails to confess it that same day.

8 passages contain this term:

  • i.­9
  • 1.­638
  • 1.­639
  • 4.­86
  • n.­122
  • n.­144
  • g.­348
  • g.­383
g.­281

Person labeled a paṇḍaka

  • ma ning
  • མ་ནིང་།
  • paṇḍaka

In the Mūlasarvāstivāda Vinaya, the term paṇḍaka (Tib. ma ning) encompasses diverse physiological and behavioral conditions, such as intersexuality, erectile dysfunction, and fetishes that imply an inability to engage in normative sexual behavior. Five different types of person labeled a paṇḍaka are identified in the text (see 4.­111): intersex persons, rhythmic-consecutive persons, sexually submissive persons, persons with a voyeuristic fetish, and persons with a sexual disability (see glossary entries for each). The criteria for being designated a person labeled a paṇḍaka are not strictly physiological, but neither are they grounded exclusively in gender identity or sexual orientation. Person labeled a paṇḍaka is, in effect, a catchall category and, as such, defies easy translations like “neuter,” “androgyne,” “intersexual,” “transgender,” or “paraphiliac.”

See also Gyatso (2003), Cabezón (1993), Zwilling (1992), and Likhitpreechakul (2012).

18 passages contain this term:

  • 1.­527
  • 1.­559
  • 4.­1
  • 4.­102
  • 4.­103
  • 4.­104
  • 4.­105
  • 4.­108
  • 4.­109
  • 4.­110
  • 4.­111
  • 4.­112
  • n.­170
  • g.­175
  • g.­284
  • g.­285
  • g.­335
  • g.­370

Links to further resources:

  • 8 related glossary entries
g.­288

Persons of restricted growth

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

Those with a particular physical condition considered an impediment to ordination.

2 passages contain this term:

  • 6.­1
  • 6.­9
g.­289

Persons who use mobility aids

  • rten ’phye
  • རྟེན་འཕྱེ།
  • pīṭhasarpin

Those who are said to have a particular physical condition considered an impediment to ordination.

2 passages contain this term:

  • 6.­1
  • 6.­9
g.­290

Persons whose bodies have been branded, scarred by a whip, or tattooed

  • lus la rma mtshan can
  • ལུས་ལ་རྨ་མཚན་ཅན།
  • citrāṅga

Those who are marked by brands on bondage or scars from corporal punishment, or tattooed. A physical condition considered an impediment to ordination.