Literally the “original Sarvāstivāda,” a term thought to have been used as a self-identification by a group within the wider Sarvāstivādin tradition initially clustered around Mathurā and regions to its northwest. If this really was a sub-school, little else is known of it apart from its distinct corpus of vinaya literature—the largest of the several vinaya corpora still extant and the only one that has been preserved in Tibetan. See also n.16.
See n.215.
Monastics are asked to speak up if they cannot “accept” a motion or official act of the saṅgha.
An official act of the saṅgha that requires an initial motion followed by the statement of the proposed act. I. B. Horner translates the Pāli correlate as “a vote following directly upon a motion.”
An official act of the saṅgha that requires an initial motion followed by the statement of the proposed act, repeated three times. Such an act is needed to fully ordain a person and to officially threaten an intransigent monk, for example. I. B. Horner translates the Pāli correlate as “a resolution at which the motion is put three times and then followed by the decision.”
An official act of the saṅgha in which the motion suffices, with no need to formally state the act. Such an act is employed, for instance, before a candidate for ordination is asked about confidential matters pertaining to his fitness for ordination.
Agreement is reached if all monastics present remain silent when asked to voice objections to a motion or act.
For at least five years after ordination, monks and nuns must live with or near a monastic mentor or “support” (Tib. gnas; Skt. niśraya). Generally, the preceptor (Tib. mkhan po; Skt. upādhyāya) serves as the new monk or nun’s “support,” in which case the new admit is called a “ward.” But if the mentee wishes to travel while their mentor does not (or vice versa), the ward must take a new support from among the saṅgha elders. The new support is known as the “support instructor” (Tib. gnas kyi slob dpon; Skt. niśrayācārya) while the new monk or nun is known as their “apprentice” (Tib. nye gnas; Skt. antevāsika). See The Chapter on Going Forth (Toh 1, ch. 1, 1.628–1.678).
A grove in Rājagṛha donated to the Buddha by King Bimbisāra. See the 84000 Knowledge Base article Veṇuvana and Kalandakanivāpa.
One of three fasteners, along with levers (Tib. ’khor gtan) and cross bolts (Tib. gnam gzer), that the Buddha allowed to secure doors.
A saṅgha at ease is a properly functioning monastic community, where official acts of the saṅgha, but especially the restoration rite, are observed. Kalyāṇamitra twice glosses the phrase “be at ease.” In the first example, he explains that monks are at ease in the knowledge that so long as they are on site, they will never be considered “separated from” their mantle, which would otherwise entail a fault. In a subsequent gloss, he writes that “to be at ease” means “to obtain purity” and hence “the joy felt due to the remission of one’s offenses.” This describes the state of a monastic who has made amends for their offenses. See Kalyāṇamitra (F.313.b–314.a): dge slong rnams bde ba la reg par gnas pa zhes bya ba ni las ’grub pa dang/ kha na ma tho ba med par ’gyur ba’i phyir ro, and F.318.a: bde ba la reg pa zhes bya ba ni rnam par dag pa thob pa ste/ ltung ba dang bral ba’i rgyus yid yongs su dga’ ba’o.
A boarding monk is a short-term occupant who is not familiar with the inner or outer workings of the community.
A monastic “site” (Tib. gnas; Skt. āvāsa) is demarcated by boundaries set by the saṅgha. Such boundaries are set when first establishing a permanent monastic residence or when demarcating an ad hoc site, where forest-dwelling monks may gather every two weeks to recite The Prātimokṣa Sūtra, for example. A gathering of all the monks within a site’s boundaries constitutes a “complete saṅgha,” which is necessary for enacting formal acts of the saṅgha.
In the first chapters of The Chapter on Monastic Discipline, Kalyāṇamitra explains “breach” to mean a “misdeed” (Tib. nyes byas; Skt. duṣkṛta) (Toh 4113, F.324.b–325.a). In his comments on The Chapters on Minor Matters of Discipline, however, Śīlapālita cites instances or opinions in which a “breach” refers variously to a saṅgha remnant, a grievous fault, a simple atonement, or a misdeed, before concluding that a breach’s class of offense must be determined according to context: (Toh 4115, F.183.b).
Kalyāṇamitra explains that a brigand is a person who seeks to steal another’s belongings (Toh 4113, F.318.a).
The Chapter on the Restoration Rite introduces five types of caretakers who manage and administer the saṅgha’s movable and immovable property at a monastic site. The five kinds of caretaker (Tib. bstabs pa; Skt. parihāra) are called: (1) “site caretaker” (Tib. gnas bstabs pa; Skt. vastuparihāra), (2) “residence caretaker” (Tib. gnas mal bstabs pa; Skt. śayanāsanaparihāra), (3) “work caretaker” (Tib. las bstabs pa; Skt. karmaparihāra), (4) “supplies caretaker” (Tib. rnyed pa bstabs pa; Skt. lābhaparihāra), and (5) “attendant caretaker” (Tib. bsnyen bkur ba bstabs pa; Skt. upasthāyakaparihāra). (3.3-3.10).
Kalyāṇamitra explains that a “claimed” (zin pa) site means one that is suitable for use (Kalyāṇamitra, F.313.a.1–2).
The expression “communicated through the headings”—more literally “announced/proclaimed by the hearing”—refers to simply reciting the names of the five types of offense without reciting the specific offenses that comprise those categories. Dharmamitra explains that once the reciter has begun to recite the specific offenses that comprise that type of offense, that section must be recited in full in order to qualify as a proper and complete Prātimokṣa recitation (Toh 4120, vol. yu, F.109.b).
A gathering of all of the monks present within a boundary for an official act of the saṅgha, such as an ordination ceremony. As in, “having secured a quorum” (Tib. mthun par gyur pa; Skt. sāmagrīm prāpya). The Tibetan translation of Kalyāṇamitra’s The Ṭīkā on the Chapters on Monastic Discipline glosses sāmagrī or mthun pa with tshang ba, meaning “complete” (Toh 4113, F.264.b): mthun pa zhes bya ba ni tshang ba’o. Here, the Tibetan term tshang ba presumably renders the Sanskrit samagra, for which Apte gives “all, whole, entire, complete” (Apte 1957, vol. 3, p. 1629). However, according to Edgerton, in Buddhist Hybrid Sanskrit usage, samagra is closer in meaning to the Pāli samagga, or “united, harmonious.” (See samagra in Edgerton p. 560, col. 2). Pāli dictionaries give meanings such as “completeness,” “quorum,” and “unanimity.”
The fourth and second least severe class of monastic offense. The Buddha prohibited four such acts for monks.
The one who receives a monastic’s confession or disclosure of an offense.
Monastics absent from any official act of the saṅgha (except the demarcating of a boundary, which is done to establish a monastic site) must first send word that they consent to any formal actions taken in their absence. Such consent is sent by proxy. If monastics cannot attend the restoration rite or the rite of lifting restrictions, they must convey a profession of their purity as well as their consent to the act. A monastic gives consent so that the saṅgha can have a quorum when performing official acts. A profession of purity is required from all monastics within a boundary before The Prātimokṣa Sūtra can be recited during the restoration rite. See Kalyāṇamitra (F.318.a–b).
Kalyāṇamitra explains that a “created” (byas pa) site is akin to an abode created by a resident animal (Kalyāṇamitra, F.313.a.1–2).
One of the fasteners, along with levers (Tib. ’khor gtan) and bars (Tib. phred gtan), that the Buddha allowed to bar doors and windows.
Kalyāṇamitra explains that “daily practice” refers to engaging in virtuous endeavors (Toh 4113, F.222.b).: nyin mo spyod pa zhes bya ba ni nyin par dge ba’i phyogs byed pa’o. Dharmamitra mentions the “place for daily practice” as the place where monks should gather to listen to Dharma teachings in the night leading up to the restoration rite; Dharmamitra (Toh 4120, vol. yu, F.145.a): tshes bcu bzhi’i nyin mo spyod yul du de skad sbran nas tshes bcu bzhi’i nub mo thams cad tshogs pa na dge slong mdo sde dang ’dul ba dang ma mo ’dzin pa gsol ba btab pa dag gis mtshan thog thag tu kha ton gdon pas chos mnyan pa sbyin par bya’o. Note that Edgerton defines the Skt. divāvihāra as “daily rest” (p. 264, col. 2), as in a siesta. In the Mūalsarvāstivādin sources, however, wards and apprentices are allowed time in the morning and afternoon to cultivate their own practice of recitation and meditation. Wards and apprentices also are depicted spending this time in walking meditation and paying homage to reliquaries.
Kalyāṇamitra explains this to mean being ever mindful of good qualities (Toh 4113, F.133.a).
One of five types of offense a monk can incur. A defeat involves a “complete lapse” (Tib. nyams; Skt. vipatti) of the Prātimokṣa Vow, which might be incurred in one of four ways. Hence, a monk must refrain from each of the four defeats. A monk who incurs a defeat may request and be “given a training” (Tib. bslab pa byin pa; Skt. śikṣādatta), which allows him to continue living among the saṅgha in a position subordinate to monks and nuns. If a defeated monk does not request and receive a training, he forfeits his “common living” (Tib. gnas pa; Skt. saṃvāsa) in the saṅgha, that is, his right to a share of the saṅgha’s resources, beginning with dwellings, food, robes, and medicine.
A monk is denied the “common living” (Tib. gnas pa; Skt. saṃvāsa) after incurring a “defeat” (Tib. phas pham pa; Skt. pārājikā). Here, “common living” denotes a monk’s right to a share of the saṅgha’s resources, beginning with dwellings, food, robes, and medicine. A monk who incurs a defeat may request and be “given a training” (Tib. bslab pa byin pa; Skt. śikṣādatta), which allows him to share in the saṅgha’s common living but in a position subordinate to monks and nuns. If a defeated monk does not request and receive a training, he forfeits his right to the “common living” and hence his livelihood in the saṅgha.
The common name for a monastic’s living quarters.
A common ancient Indian measure which is said to be one-quarter or one-eighth of the distance of a furlong (Tib. dpag tshad; Skt. yojana).
The monastic recipient of an act of generosity should dedicate the fruits of that generosity on behalf of the patron. Kalyāṇamitra explains that to “explain patronage” (yon bshad pa) means to explain the benefits of generosity after reciting the Three Implements (Kalyāṇamitra, F.312.a.5).
See n.215.
See n.215.
Someone engaged in the same spiritual path as the protagonist.
A measure of distance sometimes translated as “league,” but with varying definitions. The Sanskrit term denotes the distance yoked oxen can travel in a day or before needing to be unyoked. From different canonical sources the distance represented varies between four and ten miles.
A wooden beam, sounded like a gong as a summons or marker of time and occasion. In The Chapter on the Restoration Rite, the Buddha states that the gaṇḍī beam may be used in five ways: to summon the saṅgha, for formal acts, for the dead, for meditation, and for danger. See also The Gaṇḍī Sūtra (Toh 298), where the Buddha describes the gaṇḍī beam’s use and characteristics.
To “gather at the site” in order to do the restoration rite and so on together. If one of the monks on site does not come to the site where an official act of the saṅgha is to be done (or send his consent for the act through a proxy), the saṅgha will not have a quorum, and the act will not be established. See (Toh 4113, F.313.b).
The content of The Chapters on Monastic Discipline is condensed into metered lists called “summaries” (Tib. sdom; Skt. uddāna) or “verse summaries” (Tib. sdom gyi tshigs su bcad pa; Skt. uddānagāthā). Each chapter has a “global summary,” composed of several topics, which form the basis of subsequent “summaries.” Very occasionally, specific elements of a chapter will be recapitulated in “intervening summaries” (Tib. bar sdom; Skt. antaroddāna).
According to Kalyāṇamitra, these are to be confessed, though opinion differs on whether this should be done within the boundary in front of the whole assembly, outside of it, in front of it, behind it, or to a single individual (Toh 4113, F.277.a).
Kalyāṇamitra describes the “hall steps” as the vihara entrance’s middle level (F.316.a).
Śīlapālita explains that here “holy” (Tib. tshangs pa; Skt. brahman) refers to nirvāṇa, and so, for Buddhists, a life or practice (Tib. spyod pa; Skt. carya) oriented to that end amounts to a “holy life.” See Śīlapālita (Toh 4115, F.43.b): tshangs pa ni mya ngan las ’das pa yin la/ de’i rgyu mtshan du spyod pa ni tshangs par spyod pa ste/ de dang ’gal ba ni mi tshangs par spyod pa’o.
A demarcated area within a larger boundary. An official act of the saṅgha requires (1) a quorum of all monks present within the monastery’s larger boundary, or (2) a quorum of monks within an “inner circle.”
The Sanskrit term ghaṭikā, has two meanings, “water-jar, bucket” and “small stick.” For full details see n.111.
Although Tib. bya ka lan da ka gnas pa is, strictly speaking, a translation of the alternative name Kalandakanivāsa, this name is spelled Kalandakanivāpa in this and other chapters of the Vinayavastu where Skt. is extant.
The monk and “first offender” (Tib. las dang po pa) whose act of sexual intercourse with his former wife led to the Buddha’s declaring sexual intercourse to be a defeat (Tib. phas pham pa; Skt. pārājika).
The Buddha encourages Kapphiṇa to attend the restoration rite even though he has incurred no offenses. Thereafter, the Buddha then describes how the boundaries of a monastic site are to be demarcated.
Forms part of a pair with “lock” (Tib. lde mig).
Used for opening windows.
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sgra sbyor bam po gnyis pa (Nighaṇṭu) [The Two-Volume Lexicon]. Toh 4347, Degé Tengyur vol. 204 (bstan bcos sna tshogs, co), folios 131.b–160.a.
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Guṇaprabha. ’dul ba mdo’i ’grel pa mngon par brjod pa rang gi rnam par bshad pa zhes bya ba (Vinayasūtravṛttyabhidhānasvavyākhyāna-nāma). Toh 4119, Degé Tengyur vols. 160–61 (’dul ba, zhu–zu): vol. zhu, folios 1.b–278.a; vol. zu, folios 1.b–274.a.
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