Notes

n.1For a short summary of The Chapters on Monastic Discipline (Vinayavastu), see the introduction to The Chapter on Going Forth (Toh 1, ch. 1), i.­9. For more on the chapter order of The Chapters on Monastic Discipline, see Hu-von Hinüber 1997a and 1997b. In his Vinayasūtra, Guṇāprabha digests these two rites in their temporal sequence, giving his summary of the rains retreat pledge first, followed by the rite of lifting restrictions. See Toh 4117 and Toh 4119.

n.2But see n.­24.

n.3These three months in Tibetan are dbyar zla ra ba, ’bring po, and tha chung.

n.4See Rotman 2008, n. 730. Bhādrapada in Tibetan is khrums kyi zla ba (Mahāvyutpatti 8267) or ston zla ra ba.

n.5Some sources say seven to eight days (Khenpo Shenga 2007, p. 263).

n.6I.e., with the entire saṅgha of monks staying at a particular site present. The quorum restoration is one of two kinds of restoration described in The Chapter on the Restoration Rite (Toh 1, ch. 2). Quorum restoration refers to the restoration rite held fortnightly on the upavasatha holiday. For more, see the introduction to The Chapter on the Restoration Rite (Toh 1, ch. 2), i.­23 and i.­48.

n.7Khenpo Shenga says the sixteenth of Śrāvana is also the sixteenth of the first month of autumn (Khenpo Shenga 2007, p. 263).

n.8Our translation “monk residence caretaker” is meant to reflect the broader sense of Tib. gnas mal; Skt. śayana, meaning “residence”, e.g. “remote residence” (Tib. bas mtha’ gnas mal; Skt. prāntaśayana). Note that this monk is responsible for the “dwelling/bedding and seating” (Skt. śayana and āsana). Schopen translates Skt. śayanāsanagrāhako bhikṣuḥ (Tib. gnas mal stobs pa’i dge slong) as the “monk holder of bedding and seating” (Schopen 2002, p. 364). This echoes Kalyāṇamitra, who writes that this monk must not be separated from the “bedding and seating” (Tib. mal cha and stan) (F.316.a): gnas mal bstabs pa zhes bya ba ni mal cha dang stan la sogs pa las mi dbral ba’o. In his excellent study of Buddhist monastic administration, Silk makes reference to the monk in charge of bedding and seats (Tib. gnas mal stobs pa’i dge slong; Skt. śayanāsanagrāhako bhikṣuḥ) and Ch. 分臥具苾芻 (fenyoju bichu) from Yijing (Taishō 1445); see Silk 2008, p. 201 and n. 15. This monk is also in charge of distributing keys to individual “dwellings” (Tib. gnas khang; Skt. layana). The monk residence caretaker is one of five types of “caretaker” (Tib. bstabs pa; Skt. parihāra) introduced in The Chapter on the Restoration Rite (Toh 1, ch. 2, 3.­3): (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).

n.9Khenpo Shenga 2007, p. 263. See the introduction and translation of The Chapter on Lifting Restrictions (Toh 1, ch. 3).

n.10Residences and their furnishings are the subject of The Chapters on Monastic Discipline’s fifteenth chapter, The Chapter on Bedding and Seating. For a study and translation of the first half of this chapter into English, see Schopen 2000.

n.11Tib. skyes pa’i cho ga nyid bud med la kha spo ba dogs gsal dang bcas pa; and sngar skyes pa’i rab byung bsnyen rdzogs kyi cho gar bstan pa de nyid bud med la ’don pa spo ba, respectively, in Butön, vol. 21, F.59.b.1 (p. 258).

n.12Dharmamitra (Toh 4120, F.77.b): rdzogs par bsnyen pa la yang ji ltar shes par bya zhe na/ de’i phyir rdzogs par bsnyen pa la ni de gsol ba la sogs pa’i las byed pa las gzhan pa’i ’o zhes bya ba smras te/ rdzogs par bsnyen pa ni dge slong zhes bya ba’i gnas thams cad du dge slong ma zhes brjod par bya ste/ ’di ltar de gsol ba la sogs pa’i las byed pa zhes bya ba rdzogs par bsnyen pa gsol ba la sogs pa’i las byed pa’i dge slong smos pa gang yin pa’i dge slong las byed pa de ma gtogs pa de las gzhan pa’i gnas su dper na/ gsang ste ston pa dang/ mkhan po la sogs pa dge slong zhes smos pa der dge slong ma zhes brjod par bya’o.

n.13See Heirman 2008 and Kishino 2013 for Yijing and his translations into Chinese.

n.14Here, in place of the usual Tibetan translation spyi sdom, or “global summary,” the Tibetan reads bsdus pa’i sdom, or “inclusive summary.” The Sanskrit for this is not extant but bsdus pa’i sdom is presumably an alternative Tibetan translation of the Skt. piṇḍoddāna, or “global summary.”

n.15The Chapter on the Rains only treats the first three items mentioned in this index. The other items are discussed in the next chapter, The Chapter on Leather.

n.16Tib. mi sbed, perhaps Skt. na chādayati sma. Tib. ma bsrungs pa; Skt. agupta. Yijing has 不善護身 (Taishō 1445, 1041b03).

n.17Skt. cātaka. The Vassūpanāyikakkhandako, the Pāli parallel to the present chapter, reads khuddaka, defined as “a small singing bird.” Yijing’s translation contrasts the monks’ wanderings to the nesting of beasts and birds: 不異俗流然諸禽獸 (Taishō 1445, 1041b05).

n.18Yijing has 尚居巣穴不遠出外 (Taishō 1445, 1041b06).

n.19Presumably referring to the Prātimokṣa injunction against taking life (Tib. srog bcad pa; Skt. prāṇivadha). Or, if that precept had yet to be formulated, then perhaps referring to ahiṃsa or “nonharming.” Yijing has 既無軌式 (Taishō 1445, 1041b07).

n.20The phrase “should pledge to settle for the rains” here translates the Tib. dbyar gnas par dam bca’ bar bya (Skt. varṣā upagantavyam). Close cognates of dbyar gnas dam bca’ ba, presumably simply representing alternative translations of the same Sanskrit forms, appear in the Mūlasarvāstivāda Vinaya, e.g., dbyar gnas par khas blang pa, dbyar gnas dam bcas pa, dbyar gnas par zhal gyis bzhes pa, and dbyar gnas par dam bzhes pa. Although Sanskrit parallels are not available in each instance, we take them all to be translations of varṣā (Tib. dbyar; “the rains” or “rainy season”) plus forms of upa√gam, e.g., varṣopagata, varṣām upagacchati. The Tibetan translations of these forms add gnas, which Kalyāṇamitra (F.271.b) seems to gloss as the “site for the rainy season” (Tib. dbyar gyi gnas; Skt. varṣāvāsa): “pledging to observe the rains retreat, that is, first reciting the formula, then pledging to remain at a single rains-retreat site” (dbyar gnas par zhal gyis bzhes so zhes bya ba sngags sngon du btang bas dbyar gnas gcig tu gnas par zhal gyis bzhes pa’o). Thus, a literal translation of the Tibetan dbyar gnas dam bca’ bar bya might read “should pledge to a rainy season site.” The Tibetan-language sources thus suggest that Mūlasarvāstivāda Vinaya authors understood upa√gam in a specialized sense, meaning “to pledge” or “commit,” which is closely related to the more common senses of “to enter into” or “undertake.” The Tibetan translations emphasize the commitment made to undertake the rains retreat, alluded to by Kalyāṇamitra above. Yijing’s Chinese translation reads, “Therefore, I now make a rule that monks settle [or ‘do a retreat’] and stay in one place for three months” 我緣此事，今制苾芻作安居法，於三月中，住在一處 (Taishō 1445, 1041b08–09). Pali sources generally take upagacchati and its cognates in this context to mean “to undergo,” “to begin,” “to undertake.” In his translation of the Vassūpanāyikakkhandaka, Bhikkhu Brahmāli renders this with admirable economy and accuracy as “enter the rainy-season residence.” Thus, the Tibetan dbyar gnas dam bca’ bar bya could also be translated, according to context, as “should undertake a rains retreat,” “should observe the rains retreat,” or “should commit to observe the rains retreat.” Note that Yijing’s translations also give typically economical forms (夏坐 in The Chapter on Lifting Restrictions and 夏安居 in The Chapter on the Rains) that do not reflect the more expansive Tibetan translations.

n.21As Kalyāṇamitra explains in his comments on The Chapter on the Restoration Rite, the “earlier rains” begin on the fifteenth of Āṣāḍha (Tib. dbyar zla ’bring po; P. āsāḷha; Ch. 五月), generally falling in June or July. The “later rains” begin on the fifteenth of Śrāvaṇa (Tib. dbyar zla tha chung; P. sāvaṇa). Kalyāṇamitra (F.316.a): gso sbyong bco lnga pa de nyid la zhes bya ba ni dbyar snga ma nye bar bsgrub pa dbyar zla ’bring po tshes bco lnga la’o/ /dbyar phyi ma zhes bya ba ni dbyar zla tha chungs tshes bcu drug go.

n.22The Sanskrit does not say “prompting” but rather “cause strife”: mā paścād antavarṣe raṇam utpādayiṣyati.

n.23Yijing: 大師教主先置一籌 (Taishō 1445, 1041c10). Khenpo Shenga, citing the shorter commentary, says an arhat’s tally stick is placed aside at this juncture before the other monks take theirs (Khenpo Shenga 2007, p. 263).

n.24Tib. stan gyi steng nas spags te; Skt. ardham āsanaṃ muktvā; Ch. 上座.

n.25The Sanskrit reads, “Novices should let their instructor or preceptor take the tally stick. After that, it should be handed down,” presumably to the novice. Tib. dge tshul rnams kyi tshul shing ni slob dpon nam/ mkhan pos blang bar bya’o; Skt. śrāmaṇerāṇām ācāryopapādhyāyaiḥ śalākā grāhayitavyāḥ | tataḥ paścād gaṇayitavyam. Chinese n/a.

n.26The Tibetan speaks of “site guardians” or “site caretakers” (Tib. gnas srung rnams kyis), while Yijing translates: 護寺天神籌, “divine spirits that protect the monastery” (Taishō 1445 1041c14). Presumably, the “site caretakers” of the Tibetan tradition refer to local resident spirits. This usage of gnas srung should be distinguished from human gnas bstabs pa or “site caretaker” who come from among the monastery’s residents (Tib. gnyug mar gnas pa; Skt. naivāsika). Following Y, Q, L, C, H: (gnas srung) rnams kyi instead of D: (gnas srung) rnams kyis. On a possible correlate to this term, see khang skyong, which Silk reconstructs as *vihāra-pāla (Silk 2008, p. 140), but Negi, citing Guṇaprabha’s Vinayasūtra, gives as equivalent to upadhivārika.

n.27Tib. ’dul ba dang ’gal ba’i nyes byas kyi ltung ba; Skt. vinayātisāriṇīṃ duṣkṛtām āpattiṃ; Ch. 越法罪 (Taishō 1445, 1041c23).

n.28That is, this same procedure is followed from most senior to most junior.

n.29“Monks who have taken a support” (Tib. gnas ’cha’ ba’i dge slong; Skt. niśrayagrahaṇo bhikṣuḥ) refers to monks in the first five to ten years after ordination, known as “monk wards” (Tib. dge slong lhan gcig gnas pa; Skt. sārdhaṃvihārī bhikṣuḥ) and “monk apprentices” (Tib. dge slong nye gnas pa; Skt. antevāsiko bhikṣuḥ). As typically younger monks, they would have more energy to wash large items of bedding. See The Chapter on Going Forth (Toh 1, ch. 1), 1.­628–1.­678. A narrative relayed in The Chapter on Minor Matters of the Discipline describes the rule adopted (Tib. khrims su bca’ ba; Skt. kriyākāra) at one monastery where monks were not allowed to spend even a single night without taking such a “support” from among the monastery residents or visitors. See The Chapter on Minor Matters of the Discipline (Toh 6), vol. tha; F.72.a: ji tsam na de gnyis gtsug lag khang du dong ba dang/ de na nub gcig kyang mi gnas par ’dug par mi bya ba’i khrims su bya ba yod. Kalyāṇamitra’s gloss (F.325.a) records a different wording (dge slong gnas par bya ba dag gis) that nevertheless means the same thing: dge slong gnas par bya ba dag gis zhes bya ba ni gnas la rag las pa dag gis te/ mkhan po dang slob dpon la brten pa dag gis zhes pa’i tha tshig go.

n.30Tib. spyod yul gyi grong; Skt. gocaragrāma. Yijing: 今此住處有爾許人當依某甲爲施主，依某村坊爲乞食處 (Taishō 1445, 1042a15–1).

n.31Yijing’s translation states that the “manager” 營 事人 (Tib. zhal ta pa and zhal ta byed pa; Skt. vaiyāpṛtyakara) is responsible for this inspection (Taishō 1445, 1042a17). This “manager” is presumably the monk residence caretaker mentioned above. For more on the monastic position of manager, see Silk 2008, pp. 26–33 and pp. 39–73.

n.32Tib. skyabs yod par zhugs te; Skt. channe praviśya; Ch. 入屏處.

n.33Tib. tshangs pa mtshungs par spyod pa mkhas pa dag; Skt. vijñāḥ sabrahmacāriṇāḥ; Ch. 同梵行者.

n.34So that material comforts do not undermine their monastic vocation.

n.35Yijing: 隣近村坊乞食之處 (Taishō 1445, 1042a18).

n.36Yijing’s translation states this slightly differently: 不生勞苦, “Will there be enough so that the alms do not run out?” (Taishō 1445, 1042a22).

n.37Tib. nang mtshams dang bcas pa’i gnas ’dir; Skt. asminn āvāse antaḥsīme; Yijing 於此住處 界内 (Taishō 1445, 1042a28).

n.38Tib. gnas ral ba dang ’drums pa bcos pa’i slad du; Skt. khaṇḍaphuṭtapratisaṃskaraṇārtham; Ch. 若有圮裂穿壞, 當修補之.

n.39Tib. bdag dbyar ’di na mchis shing dbyar gyi gnas ni ’di lags so; Skt. iha me varṣā iha me varṣāvāsaḥ; Ch. 我於今夏。在此安居.

n.40Yijing translates that a monk should not remain outside the boundary overnight: 不應經宿 (Taishō 1445, 1042b06).

n.41Tib. de’i khyim na rang gi ’ching ba bag ma blangs nas; Skt. tasya gṛhakaḍatraṃ pratyupasthitam ātmano veṣṭanaṃ; Chinese n/a.

n.42Tib. chos gos byas pa dang ldan/chos gos zin pa dang ldan nas; Skt. kṛtacīvarā niṣṭhitacīvarāḥ; Chinese n/a.

n.43Neither the Tibetan nor Sanskrit separates the Buddha’s thinking and subsequent speaking of this consent, which one would expect. The English translation therefore follows Yijing’s Chinese, where these two acts are clearly delineated. See Yijing: 因集僧伽，告諸苾芻曰。於安居中有事須去出界外者應請七日乃至一日當去 (Taishō 1445, 1042c06–08).

n.44“Nun postulant” (Tib. dge slobs ma; Skt. śikṣamāṇā; Ch. 式叉摩拏) is missing in the Tibetan.

n.45Yijing’s translation does not speak of steady alms (Tib. mthun pa’i mchod sbyin brtan po; Skt. dhruvabhikṣā), but rather of providing much excellent food for monks who have nothing to eat or drink. See Yijing: 爲諸苾芻無飮食故多造上味美好飮食 (Taishō 1445, 1042c18–19).

n.46Tib. chos kyi grogs mdzod; Skt. dharmasakhi; Ch. 大徳助 (我功徳).

n.47Tib. rgyas par bklags sam bton par gyur nas; Skt. vistareṇoddiṣṭaṃ bhavati pravṛttaṃ ca. This may correspond to 略詮 (Taishō 1445, at 1043a04). But here, Yijing’s translation speaks of “writing or copying” the sūtras before making offerings: 若有鄔波索迦，或書寫蘇呾囉，及以修學，或寫摩[口*室]里迦，及以修學，并諸佛語 。既寫了，欲設供，來請苾芻 (Taishō 1445, 1042c29).

n.48“Having developed regret”: Tib. ’gyod par gyur nas; Skt. kaukṛtyam utpannaṃ bhavati. Yijing’s translation speaks not of regret but of doubt (除疑) in the shorter or longer explanations (略詮) of the sūtras: 若鄔波索迦，於略詮中并諸有疑，不能決了，欲問苾芻解其義句，設其飲食來請苾芻，為除疑故，得受持七日出界 (Taishō 1445, 1043a04).

n.49That is, to adjudicate what is proper and improper with respect to his conduct. Tib. chos dang mthun pa’i phyogs sten par bgyid; Skt. dharmeṇa pakṣaṃ bhajiṣyanti. Yijing’s translation states that the male lay vow holder is motivated by the wish to allay possible dangers to his wife and unborn child and wants to make an offering (供養) to the monks, thereby preventing the saṅgha from turning over their bowls (覆鉢) to him. Yijing: 若鄔波索迦，為妻有娠，恐生災難，欲令母子平安，來請僧伽覆鉢供養 (Taishō 1445, 1043a11). Below, at 1.­73, this same Sanskrit phrase is rendered in Tibetan as chos dang mthun pa’i phyogs dang mthun par bgyid par ’gyur. In the passage corresponding to this latter Tibetan translation, Yijing translates: 共爲佐助 (Taishō 1445, 1043a29).

n.50Tib. ’ga’ stsol cig; Skt. vācaṃ dāsyanti. Yijing translates simply “make offerings to the saṅgha.” Yijing: 供養僧伽 (Taishō 1445, 1043a15). This same phrase (Tib. ’ga’ stsol cig) appears again below at 1.­79, this time translating the Sanskrit vācaṃ bhāṣiṣyanti. There, Yijing translates 來請苾芻。爲我説法，及請相看, “Come! Monks! Teach the Dharma for me… up to …please look after me” (Taishō 1445, 1043b05–06).

n.51That is, except for those occasions on which monks are invited by the groom or male lay vow holder to receive alms after his wedding.

n.52That is, as in the section on a male lay vow holder’s business.

n.53Tib. ’byin par ’gyur; Skt. osārayiṣyanti; Ch. 受持. See “act of rescission” (Tib. dbyungs ba’i las; Skt. āvarhaṇakarman).

n.54A penance (Tib. spo ba; Skt. parivāsa) is a type of punitive act (Tib. chad pa’i las; Skt. daṇḍakarman) or disciplinary measure (Tib. nan tur gyi las; Skt. praṇidhikarman) imposed on monastics who conceal a saṃghāvaśeṣa offense. The saṅgha issues the penance through an act of motion and triple resolution after the monastic has willingly confessed to the offense (spro ba mthol bshags); see The Chapter on Penitents (Toh 1, ch. 13), F.178.a–179.a. While on penance, which lasts for the same number of days as the time during which the offense was concealed, the offending monastic must act as servant to the saṅgha, thereby purifying the fault of concealment. The specific duties and loss of privileges for a monastic serving a penance are given in The Chapter on Penitents , F.179.a–179.b. If monastics incur a second offense of the same type while on penance, they are given a “repeat penance” (Tib. gzhi nas spo ba; Skt. mūlaparivāsa). If a third offense of the same type is committed, monastics are given “further penance” (Tib. yang gzhi nas spo ba; Skt. mūlāpakarṣaparivāsa). If a fourth offense of the same type is committed, the saṅgha performs a disciplinary act of chastening (Tib. smad pa’i las; Skt. nirgarhaṇīyakarman) on the monastic concerned. After successful completion of the penance, the monastic is returned to good standing through an act of rescission (Tib. dbyung ba’i las; Skt. āvarhaṇa/āvarhaṇakarman) performed by the saṅgha.

n.55A probation (Tib. mgu ba; Skt. mānāpya; literally “satisfaction”) is a punishment (Tib. chad pa’i las; Skt. daṇḍakarman) or disciplinary measure (Tib. nan tur gyi las; Skt. praṇidhikarman) imposed on monastics who confess a saṃghāvaśeṣa offense. After the monastic has confessed the offense to a monk of good standing, the saṅgha may issue a probation through an act of motion and triple resolution. The probation entails a demotion (Tib. spyod pa gzhan na gnas pa or sa gzhan du spos pa’i spyod pa; Skt. bhūmyantarasthacaraṇa) in that monastic’s status in the community. This requires the offending monastic to act as servant to the saṅgha for six days in the case of a monk, or a fortnight in the case of nuns. The specific duties and loss of privileges for a monastic serving a probation are given in The Chapter on Penitents (Toh 1, ch. 13), F.179.a–179.b. If that monastic incurs a second offense of the same type while on probation, the first probation is nullified, and the monastic must serve a “repeat probation” (Tib. gzhi nas mgu ba; Skt. mūlamānāpya). If a third offense of the same type is committed, the monastic must serve “further probation” (Tib. yang gzhi nas mgu ba; Skt. mūlāpakarṣamānāpya), eighteen days in the case of a monk and forty-five days in the case of a nun. According to Vimalamitra’s Vinayasamuccaya: “It is called ‘undertaking penance /satisfaction’ because it is the name of a formal act of attendance in which one pleases the whole saṅgha through attendance and the enjoyments of Dharma and material things” (vol. pu, F.153.a).

n.56For the eight solemn duties (Tib. lci ba’i chos or bla ma’i chos, Skt. gurudharma) of nuns in the Mūlasarvāstivādin tradition, see glossary.

n.57For the six primary duties (Tib. chos drug) and six accompanying duties (Tib. rjes su mthun pa’i chos drug) of a nun, see glossary.

n.58Here, “all the above” refers to all the instances of the business of monks mentioned above.

n.59Here, “all the above” refers to all the instances of the business of nuns mentioned above.

n.60Tib. tshul bzhin ma yin pa’i yid la byed pa’i mtshan ma bzung bar gyur. The Sanskrit reads ayoniśo nimittam udgṛhītam bhavati, for which see ayoniśomanasikāra, meaning the incorrect or superficial attention or mental engagement that fails to see beyond the conditioned forms of things.

n.61Tib. nor gyi gter; Skt. nidhāna; Ch. 伏藏.

n.62This coy encouragement seems to suggest that generosity and merit-making were the province of laypeople, not monks. It is, in any case, clearly a thinly veiled invitation for the monastic to relinquish their training (Tib. bslab pa; Skt. śikṣā).

n.63The relevant passage is actually found in The Chapter on Lifting Restrictions (Toh 1, ch. 3), 3.­14, and reads, “The king may ready the four branches of his armed forces‍—elephant corps, cavalry, chariot corps, and infantry‍—and come to the park’s gates, whence he hurls curses, saying, ‘Sirs! Capture the Śākyan ascetics! Kill them! Bind them! Drive them away! May my elephant handlers, grooms, charioteers, bricklayers, standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!’ ”

n.64Tib. yul ’khor gzhan nam/ yul gzhan du bros; Skt. pararāṣṭraṃ paraviṣayaṃ niṣpalānaḥ; Ch. 逃走 and 走向 餘方 (Taishō 1445, 1044a18).

n.65Tib. grong, grong khyer, yul ljongs; Skt. grāma, nagara, janapada; Ch. n/a.

n.66See The Chapter on Lifting Restrictions (Toh 1, ch. 3) 3.­17, which reads, “On the fifteenth, the day of lifting restrictions, bandits may, having ransacked a town, a city, or the countryside, arrive at the park’s gates, slaughter a bull, a buffalo, or goats, and smear their limbs with blood before sending the monks a messenger who says, ‘Noble ones! Get out! We must camp here.’ “

n.67See The Chapter on Lifting Restrictions (Toh 1, ch. 3) 3.­22, which reads, “On the fifteenth, the lifting of restrictions, a childish, foolish, ignorant, and unskilled latecomer might scold, insult, or touch a woman or girl of good family in a village or on the way to a village. Outraged, the local people might arrive at the park’s gates, whence they hurl curses, saying, ‘Sirs! Capture the Śākyan ascetics! Kill them! Bind them! Drive them away! May my elephant handlers, grooms, charioteers, bricklayers, standard bearers, and battle flag carriers each see that the king’s duties and activities are accomplished!’ ”

n.68Tib. mi rnams; Skt. manuṣya. Yijing translates “apprehended by others, tied up by enemies, or scared by nonhumans.” See Yijing: 爲他拘執。怨家繋縛。非人所怖 (Taishō 1445, 1044a17).

n.69See The Chapter on Lifting Restrictions (Toh 1, ch. 3) 3.­25, which reads, “A childish, foolish, ignorant, and unskilled latecomer might scatter or throw his feces, urine, phlegm, snot, or vomit, or leave bedding soiled with semen or filth there. Outraged, the nonhumans might then descend upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places.”

n.70Yijing’s translation does not have a corresponding passage here, but this circumstance is covered by his earlier mention of being “scared by nonhumans” (非人所怖) above.

n.71See The Chapter on Lifting Restrictions (Toh 1, ch. 3) 3.­31, which reads, “and a childish, foolish, ignorant, and unskilled latecomer might scatter or throw his feces, urine, phlegm, snot, or vomit, or leave bedding soiled with semen or filth there. Outraged, the nāgas might then descend upon the village, the way to the village, the walkway, the hall, or the gatehouse, besieging the monks and forcing them to move from their places.”

n.72See The Chapter on Lifting Restrictions (Toh 1, ch. 3) 3.­34, which reads, “where a fire could break out, burning the town, the city, the capital, and the surroundings, along with the village, the walkway, the hall, and the gatehouse, pressing in upon the monastery itself and its surroundings.”

n.73See The Chapter on Lifting Restrictions (Toh 1, ch. 3) 3.­37, which reads, “and heavy rains on the steep mountain slopes above could wash away the town, the city, the capital, and its surroundings, along with the village, the walkway, the hall, and the gatehouse, leaving the monastery inundated with water.”

n.74rtsol zhing de lta de lta bur dge slong rnams la go bar byed/ kun tu go bar byed/ slob par byed/ ’dzin du ’jug par byed cing; Skt. bhikṣur bhikṣuṃ tathātathājñāpayati saṃjñāpayati śikṣayati grāhayati saṃghabhedāya parākrāmati; Ch. 見有苾芻教餘苾芻，或作破僧伽事，并勸眾人及作破僧方便.

n.75Tib. gang yang gnas ’dir dbyar gyi nang logs nyid du dge ’dun bye bar ’gyur ba’i gnas ’di yod par mthong nas; Skt. sthānam etad vidyate yat tasminn āvāse tasminn evāntarvarṣe saṃgho bhidyate; Ch. 時彼苾芻便作是念:今於此處，現有破僧伽事.

n.76This is missing in the Sanskrit. Yijing’s translation reads 復作是念：「我今於此善說勸化， 彼必不受， 惡對於我: “Even if I speak well and exhort them, they will surely reject it and rebuke me in return” (Taishō 1445, 1044b02–03).

n.77See n.­21.

n.78Both the Sanskrit and the Chinese have the monk hearing about these sites and then deciding not to stay there, which seems like a better reading than the Tibetan.

n.79This translation is tentative. Tib. bdag ’dir gnas kyang rnyed pa ni der zad/ bdag der gnas kyang rnyed pa ni der zad do snyam nas; Skt. tasyaivaṃ bhavati ihāpi me vasataḥ sa eva, tatrāpi me vasataḥ sa eva. See 若有苾芻聞苾芻說餘處三月安居多得利物此苾芻即欲於彼安居。復有苾芻言：「此處亦有利養，彼間亦得利養。既是一種不及往彼。

n.80Tib. dam bcas par ma song na; Skt. na prajñāyate; Ch. 不及往彼.

n.81This translation is tentative.

n.82Presumably, the first six permutations “in which a monk tends to some business” refer to the immediately preceding sections. There, six circumstances are described in which a monk prematurely leaves a site he has settled at for the earlier part of the three months of rains but incurs no offense because he departed to tend to saṅgha business (explained above from 1.­58 to 1.­87). The second six permutations, “in which he does not,” refer to a similar six circumstances in which a monk, for some reason that is not deemed saṅgha business, prematurely leaves a site he has settled at for the earlier part of the three months. And just as monks may settle for the “earlier part of the three months of rains,” they may settle for the “later part of the three months of rains,” hence those two sets of six permutations may also apply to monks who have settled for the later part of the three months of rains.

n.83A colophon to the Tibetan text only appears at the very end of The Chapters on Monastic Discipline (Toh 1, ch. 17, vol. nga F.302.a) , but a translation is included here for the benefit of readers while the final chapter remains unpublished. It reads as follows: May those beautiful flowers that have rained down From the Great Sage’s moon-like visage Remain among beings for a long time to come, Overcoming evil views without being snared. Translated by the Kāśmirī preceptor Sarvajñādeva, the Indian preceptor Vidyākāraprabha, the Kāśmirī preceptor Dharmākāra, and the translator and monk Palgyi Lhunpo. The Indian preceptor Vidyākāraprabha and the chief editor of translations, the monk Paltsek, retranslated and proofed the text before settling upon the final version. The Buddha said that acceptance is the supreme hardship, acceptance is the supreme nirvāṇa. One who harms other renunciants and does violence to them is not an ascetic. ye dharmā hetuprabhavā hetuṃ teṣāṃ tathāgata uvāca, teṣāṃ ca yo nirodha evaṃvadī mahāśramaṇaḥ