Toh 1-2“The Chapter on the Restoration Rite” from The Chapters on Monastic Discipline

Summary

The Chapter on the Restoration Rite is the second of The Chapters on
Monastic Discipline’s seventeen chapters. In it, the Buddha describes a seated yoga, formal protocols, and a rite of
restoration that can be observed on the upavasatha (or poṣadha) holiday. After explaining how monks should practice seated yoga, the Buddha consents first to
the building of small clusters of meditation residences and later to gradually larger settlements that come to include
multistoried meditation halls with scented shrine rooms and rooftop verandas. This chapter also explains how all monks at a
monastery must gather fortnightly in the hall or in a place that has been specially demarcated for such purposes within the
monastery site’s larger boundary. There, they observe the poṣadha or “restoration
rite” by listening to The Prātimokṣa Sūtra recitation and making the appropriate amends for their
offenses.

The present chapter together with The Chapter on Lifting Restrictions and The Chapter on the Rains present the “Three Rites” that are considered central to monastic common living: the Rite of
Restoration, the Rite of Lifting Restrictions, and the Rite of Pledging to Settle for the Rains. The regular observance of the
“Three Rites” at an officially demarcated monastic site is considered a crucial component in ensuring the integrity of the
monastics living there and nearby.

Acknowledgements

This text was translated from Tibetan and checked against the Sanskrit by Robert Miller. Under Dr. Haiyan Hu-von Hinüber’s
direction, Maurice Ozaine read a draft of the English translation against Dr. Hu-von Hinüber’s German translation which
accompanies her extensive study of the present chapter. Ven. Hejung Seok offered useful comments on the term poṣadha and Pāṇini’s grammar. Matthew Wuethrich served as style and editorial
consultant to the translator. Special thanks are due to Dr. Shayne Clarke for the many suggestions and corrections he made to an
early draft of the introduction. Thanks also to the 84000 Vinaya team for help in translating key technical terms. Special thanks are due to Dr. Petra Kieffer-Pülz for her corrections and suggestions.

The translation was completed under the patronage and supervision of 84000: Translating the Words of the Buddha. Nathaniel
Rich and John Canti edited the translation and the introduction, and Ven. Konchog Norbu copyedited the text. Sameer Dhingra was in charge of the
digital publication process.

The generous sponsorship of Dakki and Lanita, which helped make the work on this translation possible, is most gratefully acknowledged.

Introduction

Overview

The Chapters on Monastic Discipline narrates the history of the Buddhist saṅgha as a
frame story for its record of rulings on the communal life of Buddhist monks and nuns. This grand narrative, as
remembered by the compilers of the Mūlasarvāstivāda Vinaya, begins in The Chapter on Going Forth
with the early life of the Buddha and the growth of his community. At first, ascetic seekers were simply invited to join the
Buddha in living a holy life conducive to liberation. This early saṅgha was still peripatetic and unorganized by any
hierarchy. Monks, or more properly “mendicants,” wandered the countryside, and as they did so people from faraway places began to seek out the
Buddha. When the Buddha heard of one aspirant who had died while on the way to see him to get ordained, he formulated a
simple rite by which those who wanted to live the holy life according to the Dharma and Vinaya he
had taught could be ordained by monks other than himself.

Once ordained, though, new monks were left to find their own way, with no monastic mentor or spiritual director to
tutor and teach them. Not surprisingly, with no one to instruct the newly admitted, some Buddhist monks began to gain a reputation for
bad behavior among the influential householders and the other ascetic orders of the day. In response, the Buddha
required that the newly admitted live and train under a monastic elder or “support” for at least five years. The
Chapter on Going Forth depicts monks living both sedentary and itinerant lives, the former staying in huts and
even multistoried buildings built in parks near the main urban and trading centers of the day, while the latter traveled the
countryside, staying on the outskirts of villages and begging alms as they went. Different preferences for these diverging
lifestyles must have led to a dilemma for many monastic mentors and those they were mentoring. A narrative in The
Chapter on Going Forth tells us that when the summer rains came to an end, some monks whose elderly preceptors did
not want to travel the countryside were torn between their obligation to stay with their support and their wish to travel the
countryside like other wandering mendicants. This prompts the Buddha to allow monks in training to seek a new support, whose
lifestyle or instruction better suits them.

In this second chapter, The Chapter on the Restoration Rite, the monastic mentor or
support is never explicitly mentioned. But the chapter does emphasize that a proper monastery has on site at least one
upholder of the sūtras, the vinaya, and the abhidharma—most specifically, someone who knows how to recite The Prātimokṣa Sūtra—so that every two weeks the monks can gather there, listen to the elder recite The Prātimokṣa Sūtra, and make amends for their offenses. Since this knowledge of the sūtras, the
vinaya, and the abhidharma, including knowing how to recite The Prātimokṣa Sūtra, is a quality
attributed to the mentor in The Chapter on Going Forth, it seems clear that
the elder at a restoration rite site described in this chapter would also have at least one or two wards or apprentices living
with and training under him on site.

The Chapter on the Restoration Rite opens on the upavasatha—a holiday fast undertaken during the full or new phase of the moon—with the Buddha staying in a park
within the boundary of a monastic site known as the Kalandakanivāpa. A group of Buddhist lay vow holders wish to pay
respect to the Buddhist saṅgha but, knowing that the
monks will be meditating at that early hour, decide to visit a different park. There, they find a group of wandering
mendicants from a non-Buddhist order with a threefold upavasatha observance consisting of seated meditation, formal protocols,
and a rite to mark the holiday. Impressed, the lay vow holders return to the Kalandakanivāpa, where they enjoin the
Buddha to institute a formal upavasatha observance for Buddhists. The Buddha’s response to this request takes up the remainder
of The Chapter on the Restoration Rite as the Buddha articulates a threefold observance
consisting of “a seated practice, a protocol, and a restoration rite.”

In The Chapter on Going Forth, the Buddha defines the range of acceptable shelter for
monks, praising the foot of a tree as best but also allowing monks to live in multistoried buildings, halls, large estate
buildings, and so on.
Here, in The Chapter on the Restoration Rite, we are given the backstory of how itinerant
Buddhist mendicants encouraged to live at the foot of trees came to live in increasingly elaborate settlements supported by
permanent endowments. According to The Chapter on the Restoration Rite, the monks’ need for a
place to practice meditation undisturbed is what drives the growth of Buddhist monastic settlements. Monks try but fail to
practice meditation in several places before the Buddha consents to the construction of small meditation residences. Small
clusters of huts give way to larger clusters until the Buddha allows a community meditation hall to be built with monastic
dwellings in a three-sided ring around the hall. Eventually, when the monks do not fit even into single-story halls, the
Buddha consents to the building of a second story, and so on. And, since such facilities require management, the Buddha also
consents to the appointment of five kinds of caretakers, who serve as a monastery administrative committee, each with
individual responsibility over the site, the residences and hall, the work roster, the monastery resources and supplies, and
the attendants on site, respectively.

The distinction between preceptor/ward and instructor/apprentice that is introduced in The
Chapter on Going Forth is here augmented with distinctions between resident and occupant monks, as well as
resident and visiting monks. These designations speak to a mobile Buddhist saṅgha and suggest that the freedom of movement
promised after five years to qualified monks was eagerly embraced. Such movement is well documented in both medieval China and
Tibet, where monks traveled for business, pilgrimage, study, and more. The Chapter on the Restoration
Rite picks up from The Chapter on Going Forth, as Buddhist monks living in parks form
communities united around a shared restoration rite site. There, they meet fortnightly to restore their training through
meditation and confession. The compilers of the Mūlasarvāstivāda Vinaya cite numerous difficulties that interfere with the
monks’ ability to meditate as the pretext for the increasingly complex monastic settlements.

Structure and Contents

Like the other chapters of The Chapters on Monastic Discipline, The
Chapter on the Restoration Rite includes a “global summary” or piṇḍoddāna. In this case, the global summary groups the contents of The Chapter on the
Restoration Rite into five sections under the headings Tīrthika, Kapphiṇa, Site, The King, and Several Repetitions.

Tīrthika: The Seated Practice of Yoga

In this first section, Tīrthika, the Buddha prescribes a “seated practice” called “yoga” that is to be done on the
upavasatha:

“Not knowing what a seated practice, a protocol, or a restoration rite ought to be, the monks appealed to the
Blessed One, who replied, ‘Come, monks. The seated practice is called yoga.’ ”

Nowadays, yoga is generally associated with haṭhayoga or one of
its derivatives, which emphasize bodily postures and breath control. But the aṣṭāṅgayoga or “eight-limbed yoga” taught by Patāñjali in the Yogasūtra
includes much more, such as vows, social duties, and obligations. Here, in The Chapter on the Restoration
Rite, yoga refers to the seated practice of meditation or
samādhi. Kalyāṇamitra explains that yoga here refers to samādhi and includes under
its umbrella of meditations the practice of smṛtyupasthāna or
“application of mindfulness”:

“Yoga: samādhi, the close placement of mindfulness on the body and so on.”

For the upavasatha yoga, the practice that the Buddha prescribes in this chapter is a “contemplation of the repulsive”:

“ ‘Reflect on this: No matter how you sit or what you do, the whole of this body, from the soles of the feet up
to the hair on the crown and all the skin in between, is filled with all sorts of impurities—the hair on the head and
face, the nails and teeth, the dirt, the grime, and the skin, flesh, bones, sinews, veins, kidneys, heart, spleen,
lungs, intestines, colon, stomach, guts, bladder, liver, feces, tears, mucus, oils, lymph, marrow, fat, bile, phlegm,
pus, blood, brains, meninges, and urine.’ ”

Bhikkhu Anālayo explains how contemplating the repulsive helps nurture attention and insight, as Ācārya Śūra and
other (Mūla-)sarvāstivādin commentators maintain:

“The purpose of contemplating the nature of the body is to bring its unattractive aspects to the forefront of
one’s attention, thereby placing the attractive aspects previously emphasized in a more balanced context. The aim is a
balanced and detached attitude towards the body. With such a balanced attitude, one sees the body merely as a product
of conditions, a product with which one need not identify.”

Various versions of the contemplation of the repulsive and other yogas are known to have been practiced in
northwest India and Central Asia, including areas populated by Mūlasarvāstivādin monastics. Scholarship has also shown that meditation, and visualization in particular, was often regarded as a
key component of Buddhist repentance practices in these northerly regions.

It is in this section that (as mentioned above) the Buddha takes mercy on the monks—as they struggle with the absence of a
dedicated place to practice yoga, encountering interruptions as they try to meditate in front of the monastery gates, on
the outskirts of town, and then in the jungles and forests—and allows the building of meditation residences, where yoga
can be cultivated free of disturbance. Since facilities need managing, the Buddha then stipulates the duties of a
meditation residence manager.

Kapphiṇa: A Narrative on the Need for Quorum

The second and third components of the Buddhist upavasatha observance—the “protocol” for agreeing on a
“restoration rite site” and the “restoration rite” itself—are introduced in the second section, denoted in the chapter’s
global summary by “Kapphiṇa.”

One upavasatha day, the monk Kapphiṇa, who reckons himself to be pure of all wrongdoing and offenses, wonders
whether he should join the saṅgha in observing the restoration rite. The Buddha intuits Kapphiṇa’s thoughts and appears
before him to remind him that:

“ ‘The pure always observe the fast.

The pure always observe the restoration rite.

The pure whose behavior is pure

Indeed fulfill their observance.’ ”

The Buddha insists that Kapphiṇa attend, which Kalyāṇamitra interprets as rebuking Kapphiṇa. In Kalyāṇamitra’s
interpretation, the Buddha is putting the abstemious but proud monk in line and reminding him of his responsibility to
listen to the The Prātimokṣa Sūtra recitation every two weeks. For the Buddha had already
declared:

“ ‘What is the restoration rite? Monks, it is the recitation of The Prātimokṣa
Sūtra that I have taught. From now on, you should recite it every two weeks.’ ”

Kapphiṇa’s story seems to be a narrative about the need for a quorum—the presence or consent of all monks on
site—during the restoration rite. The
need for a quorum reflects an important function of the restoration rite, which is to affirm the purity of the saṅgha on a
regular basis. Here, for a monk or nun to be “pure” means either (1) that they have not incurred any offenses or (2) that
they have confessed and made amends for them. Many scholars have observed that the saṅgha’s reputation for upstanding
moral conduct was inextricably tied to patronage, that the saṅgha’s purity was the form of currency famously described by
the French sociologist Pierre Bourdieu as “symbolic” and “cultural capital.” That the saṅgha communally affirms its members’
monastic purity every fortnight assures the laity that the saṅgha is the proper recipient of alms—that giving to the
saṅgha will yield desirable karmic fruits—which helps to ensure continued lay support. This was a pressing social concern
for Buddhist monastics, as can be discerned in the narrative that begins this chapter, which portrays a group of laypeople
admiring the upavasatha observances of non-Buddhist ascetic communities.

After the Buddha convinces Kapphiṇa to attend the restoration, the two of them go together to where the other
monks have gathered. There, the Buddha teaches the assembled monks how to demarcate the boundaries of a monastic “site” or
precinct. Once the matter of sites and boundaries has been thoroughly clarified through a series of prescriptions and
supplementary prescriptions, prohibitions, and consents, the Buddha explains that the entire Prātimokṣa
Sūtra does not need to be recited during the restoration rite. Instead, the reciter must recite the opening
narrative to The Prātimokṣa Sūtra. After that, the reciter can choose whether to communicate the
heading—that is, to name only the class, e.g., the four defeats, the thirteen saṅgha remnants, and so on—or to
individually recite each offense in a class. Once the reciter has begun to recite the individual offenses that comprise a
class, he must continue reciting to the end of that class or the recitation will be considered improper. In short, The Prātimokṣa Sūtra must be recited in one of five ways, whether reciting classes simply by
heading or in full. At its simplest, a proper recitation of The Prātimokṣa Sūtra may
therefore be a very abbreviated recitation in which the opening narrative is recited in full followed by the recitation
only of the classes’ names, with no mention of individual offenses.

The Prātimokṣa Sūtra

The commentator Ācārya Śūra tells us that the early saṅgha committed no offenses during the first twelve years of the
Buddha’s ministry. There was thus nothing to confess or amend for, and so no formal rules—that is, no Prātimokṣa Sūtra as we know it—to recite on the upavasatha. Instead, the Buddha would
recite two now-famous verses when the community gathered on the upavasatha. As Śūra recounts:

“The Blessed One’s śrāvaka saṅgha had no faults or ruptures for twelve years after the Blessed One
had perfectly awakened and amassed a following of śrāvaka disciples. The Blessed One would recite the śrāvaka saṅgha’s
prātimokṣa concisely as:

“ ‘Commit not a single misdeed. Gather an abundance of virtue.

Discipline your mind. This is the Buddha’s teaching.

Restraint of the body is noble, restraint of speech is noble, restraint of mind is noble—restraint in all
things is noble.

The monk who is fully restrained is freed from all suffering.

“ ‘Having guarded one’s words and also restrained the mind,

One does not commit bodily nonvirtues.

If these three paths of action are fully mastered,

One will attain the path spoken of by seers.’

“And thus, no śrāvaka training precepts were decreed for the Vinaya.”

Then, in the thirteenth year, Sudinna left the household life and joined the Buddha’s order. Śūra
continues:

“While staying in a grass hut in the forest, Sudinna was misled by his own mother to resort to the unchaste
act of intercourse with his former wife. Seeing that Kalandakaputra Sudinna’s engaging in sex would be the first
of many incidents that could spill over, the
Blessed One gathered the saṅgha of monks on account of this occurrence, this situation, and this circumstance. He,
who saw ten benefits to decreeing training precepts, decreed the śrāvaka training precepts in the Vinaya and from
that point forward presented the five classes of offense by decreeing a training precept for every cause of each
situation.”

Prior to this, Ācārya Śūra tells us, the Prātimokṣa Vow (prātimokṣasaṃvara) did not consist of specific prohibitions. With the decreeing of training precepts,
the generic exhortation to restraint urged by the Buddha becomes a formal Rule with offenses organized into five
classes, and Sudinna’s act becomes the first of 253 specific offenses that Mūlasarvāstivādin monks are to restrain
themselves from.

The exact meaning of the word prāti- in the title Prātimokṣa Sūtra and the related term prātimokṣasaṃvara (“Prātimokṣa Vow”) has been the subject of debate for centuries. Ācārya
Śūra relates the three (Mūla-)sarvāstivādin interpretations in his Guide to The Prātimokṣa
Sūtra. The first interpretation reads prati (with a short a) to mean “first.” Mokṣa here, as in the next two interpretations, means “liberated,” so
pratimokṣa means “first liberated.” Ācārya Śūra explains that
Buddhist vow holders first obtain a vow or saṃvara after repeating a
pledge three times. Thus, a prātimokṣasaṃvara
is the “vow” by which one is “first liberated” from not having that vow. Here, the Sanskrit prefix
prati is apparently used in its sense of “in opposition to,
against, counter,” as suggested
by Ācārya Śūra’s opposition of vow-holding and not vow-holding.

The second interpretation reads prati (with a short a) to mean “individual,” as in “an individual person,” while mokṣa again means “liberation.” This yields the most familiar
interpretation of pratimokṣa, meaning “individually liberated.”
Importantly, however, Ācārya Śūra does not suggest that the Buddhist vow holder cares only for their own “individual
liberation.” He appeals rather to the basic principles of karmic cause and effect; observance of a vow liberates only
the individual vow holder and not others.

The third interpretation reads prāti as a compound prefix
(pra+ati) with a
long ā, which yields the meaning “on account of” and hence, “method.”
Here, mokṣa or “liberation” refers to “freedom,” that is, niryāna or nirvāṇa. Thus,
in the third interpretation, prātimokṣa means that the prātimokṣa is the “method” by which a vow holder is “liberated” from
saṃsāra.

Tshonawa Sherab Zangpo, the thirteenth-century Tibetan authority on the Mūlasarvāstivāda Vinaya, records the
same three etymologies:

“Fourth, regarding etymology, there are three [interpretations] of pratimokṣa [in the compound pratimokṣasaṃvara]:
(1) the vow of individual liberation, (2) the vow of initial liberation, and (3) the vow that is a method for
liberation. Of those three, [the first takes] prati as
“individual” and mokṣa as “liberation,” thus yielding
“individually liberated” in the sense that the person who safeguards pure conduct will themselves, as an
individual, be liberated from the lower realms and saṃsāra; the safeguarding of pure conduct by another [person]
does not liberate some other [person]. [The second takes] prati
as “initial” and mokṣa as “liberation,” thus yielding “initial
liberation” in the sense that one is liberated from one’s former state without the vow from the first moment that
one obtains the vow. [The third takes] prāti grammatically to mean “method” and mokṣa to
mean “liberation,” thus yielding “method of liberation.” Hence, [pratimokṣasaṃvara], in its turn, can be read as “the vow that is the method of liberation.” These
three etymologies are given in the text of The Fifty Fascicles.”

The Etymology of Poṣadha

After The Prātimokṣa Sūtra’s narrative introduction or nidāna has been recited, a motion is made to recite the remainder. Then, the saṅgha elder charged with reciting The Prātimokṣa Sūtra
asks whether any monk present has incurred a fault to which he has not yet confessed. Remaining silent at that point
is taken to be a profession of purity. Monks are again called upon to profess their purity after each class of offense
has been recited. If a monk has an offense to confess, at the appropriate juncture he says:

“ ‘Venerable, please listen. I, the monk named so-and-so, have incurred this offense. I, the monk named
so-and-so, confess and disclose each and every one of those offenses before you, venerable; I do not conceal them.
If I confess and disclose them, I will be at ease. If I do not confess and disclose them, I will not be at
ease.’

“That should be repeated verbatim a second and third time.

“He is then asked, ‘Do you recognize the offense?’

“The monk should reply, ‘I do.’

“He is then asked, ‘From now on, will you refrain from it?’

“He replies, ‘I will.’

“That should be repeated verbatim a second and third time.

“The confessor should then say, ‘That is proper.’

“The confessant should then reply, ‘Excellent.’ ” .

For this reason, the present chapter is sometimes described as “the chapter on confession,” though confession must be followed with a pledge of
restraint. This pattern of confession and
restraint is found also in other classic confession practices like the “Three Sections”
(triskandhaka) rite and tantric Vajrasattva practices. According to the Mūlasarvāstivāda
Vinaya, the monastic should confess to a particular class of offense, acknowledge it to have been wrong, and declare
their intention to restrain themselves from the offense in the future.

In translating the Sanskrit poṣadha (Tib. gso sbyong) as “restoration rite,” we have tried to capture both (1) the
term’s origins in the wider Indian upavasatha observance and (2) the
unique interpretations of poṣadha advanced by Mūlasarvāstivādin
authorities. The Vedas, for instance, prescribe daylong purificatory fasts that culminate in sacrifices on the
upavasatha.
During the fast, the sacrificer refrains from eating, sexual activity, and polluting behaviors in the hopes that the
gods will “dwell near” during the ensuing sacrifice. To wit, the Śatapata Brāhamaṇa
derives upavasatha from the prefix upa (“near”) and the verbal root √vas
(“dwell”):

“Therefore all the gods betake themselves to his house, and abide near [him or the fires], in his house;
whence this [day] is called upavasatha.”

The Mahāvyutpatti, a ca. ninth-century Sanskrit-Tibetan lexicon, does indeed
record this sense of upavasatha, but under the entry upoṣadham, which is defined as “either observing a fast or doing the
restoration.” More commonly, Mūlasarvāstivādin sources give
poṣadha. Other Buddhist Vinayas give similar variants:
Sarvāstivādin sources give poṣatha, the Mahāsaṃghīka-Lokottaravāda
Vinaya has upoṣadha, while the Pāli Vinaya has uposatha. Linguistically speaking, the Mūlasarvāstivādin term poṣadha is almost certainly derived from the Sanskrit upavasatha through a process of translation between Sanskrit, Prakrit, and Middle Indic
vernaculars. To reach the Mūlasarvāstivādin form of
poṣadha, the u- prefix from
upavasatha must be dropped, the -ava becomes -o, and the unvoiced -tha becomes the voiced -dha. (Mūla-)sarvāstivādin exegetes explain
poṣadha via the root √puṣ (“to nurture,
to grow”) rather than upa+√vas (“dwell
near”), which would account for the final change, from sa to ṣa.

Vasubandhu, whose work is closely associated with Sarvāstivādin traditions, explains the term poṣadha as it is used in the eightfold observance undertaken by Buddhists
on the upavasatha. He acknowledges the derivation from upavasatha as above, and also proffers a hypothetical derivation of poṣadha from √puṣ (“to nurture, to grow”) and √dhā (“to foster”):

“Some say it is called upavāsa in imitation of their fast
because by it one dwells near to arhats. Or, because by it one dwells near to lifelong
restraint. Or, it is called poṣadha because of the nurturing of roots of virtue from trifling
roots of virtue and thus one fosters the growth of mental virtue. That
is why the Buddha said, ‘This is assuredly poṣadha.’ ”

Vasubandhu’s etymological explanation or nirukti echoes
Pāṇini’s Dhātupāṭha (Recital of Verbal Roots). In
commenting on sūtra 17 of the Aṣṭādhyāyī (Collection of Eight
Chapters), the author’s list of verbal roots, Pāṇini records that the verbal root √dhā has the sense of dhāraṇapoṣaṇayoḥ, that is, “fostering or nurturing.”

The authors of The Two-Volume Lexicon (sgra sbyor bam po
gnyis pa), a late eighth-century commentary on the contemporaneous Mahāvyutpatti, give a slightly different etymology. They derive poṣadha from √puṣ, “to nurture,” and √dhāv, “to purify,” which give us the Tibetan gso and sbyong,
respectively:

“Poṣadha from poṣa, as in puṣṇate, meaning ‘to nurture virtue
and cause it to grow’; and dha as in dhava gatiśuddhau, meaning ‘to run’ or ‘purify.’ Generally speaking, gso
sbyong is a word that means to take the eight vows at the six times or to nurture and purify those
parts of a monk’s rule that have lapsed.”

Thus, (Mūla-)sarvāstivādin commentators recognize poṣadha as a term for
the eightfold upavasatha observance and the monastic restoration rite. And in both cases, the poṣadha observance is understood to be a rite that “nurtures and purifies,” that is, a
“restoration rite” for Buddhists training in pure conduct. As the prolific Mūlasarvāstivādin commentator Kalyāṇamitra
writes:

“Poṣadha, to nurture and purify pure conduct, ‘to cause to
nurture.’ ”

As discussed earlier, The Chapter on the Restoration Rite prescribes a twofold
upavasatha observance, beginning with the seated practice of yoga and concluding with recitation of The Prātimokṣa Sūtra. (Mūla-)sarvāstivādin commentators, including Guṇaprabha, Kalyāṇamitra,
and Vimalamitra, describe these two poṣadha observances as (1)
śamatha-poṣadha or restoration through
meditation, and (2) sāmagrī-poṣadha or
restoration by an assembly. They tell us that the first nurtures the
training in attention and insight while the second purifies the training in pure conduct. The two
poṣadha observances are thus understood to be an exercise in
“restoration” via the three trainings. As Vimalamitra records in his Compendium of the
Vinaya:

“Poṣadha is what nurtures and purifies the three
trainings. There are two types: restoration by an assembly and restoration through
meditation. The restoration by an assembly concerns pure conduct; an assembly is obtained through site, assembly, and rite. The restoration through meditation concerns attention and insight; it is
the cultivation of the limbs of meditation.”

Restoring the Prātimokṣa Vow

It is unclear when this twofold poṣadha rubric was introduced but it is
widespread in the materials translated from Indic languages into Tibetan during the eighth through tenth centuries ce. As far as we are aware, the Indic (Mūla-)sarvāstivādin commentators cite
no textual precedent for this, in which case it may be considered to be of novel Mūla- or Sarvāstivādin coinage. It is
worth noting, however, that the upavasatha observance described in the present chapter reflects wider Indian ideas
about penance and expiation. In the Dharmaśāstras, Brahmanical texts on custom and
law that date from roughly the same period as the Mūlasarvāstivāda Vinaya, sins are understood to have both
soteriological and social effects. For example, a single negative act may both impede a favorable rebirth and also
entail loss of caste or ostracism.

Similarly, the seated yoga and The Prātimokṣa Sūtra recitation purify two
different kinds of transgression: offenses and
wrongdoings.
Offenses are violations of a decree, while wrongdoings are acts that are
wrong for moral reasons: killing and stealing, for example. Offenses and wrongdoings are not mutually exclusive since
the Buddha decreed against many acts that are also wrong on moral grounds. In the case of an act that qualifies as
both an offense and a wrongdoing, the offending monk must purify both, but through distinct methods. The
restoration through meditation neutralizes the karmic effects of wrongdoing. The
restoration by an assembly removes the offense, and the attendant impediments to the monk or
nun’s full participation in saṅgha affairs. Ratnākaraśānti, the prolific late tenth–early
eleventh-century commentator on all things Buddhist, writes:

“An offense is the transgression of a decree, so called because it causes a fall
and impedes. [An offense] is an impediment because it impedes formal acts of
the saṅgha and paths. The rest are to be regretted, that is, to be rued.”

An offense can be expunged and good status restored by making amends appropriate to the class of offense and
participating in the restoration rite. The Mūlasarvāstivādin
Prātimokṣa Sūtra records 253 offenses for monks, which are grouped into five classes
of decreasing degrees of severity:

four defeats;

thirteen saṅgha remnants;

two types of transgressions:

thirty transgressions requiring forfeiture, and

ninety simple atonements;

four confessable offenses; and

112 misdeeds.

In The Chapter on Going Forth, the Buddha groups faults into three categories
according to how one makes amends for them:

“When the monks are seated and assembled, they should each individually investigate whether they have
incurred any faults in the past half a month that need to be restrained, confessed, or sanctioned. Recognizing
those faults, they should make amends by resolving to restrain themselves, confessing them, or sanctioning them
before taking their places.”

Commenting on this passage, Kalyāṇamitra maps faults that must be “restrained, confessed, or sanctioned” onto
the familiar classification of five classes of offense:

“Every fortnight before performing the restoration rite, if they have not already done so, monastics should
scrutinize themselves for things that should be restrained, that is, subtle mental faults; things that should be
confessed, that is, simple atonements, confessable offenses, and misdeeds; and things that should be sanctioned,
that is, saṅgha remnants and transgressions requiring forfeiture.”

Simple atonements, confessable offenses, and misdeeds—classes 3b, 4, and 5 in the list above—do not require the saṅgha’s
intervention. They can be expunged by confessing them “as a class” prior to, immediately before, or, as the present
chapter states, during the restoration rite. Misdeeds do not even need to be confessed out loud, in fact. Resolving to
refrain from them in the future is sufficient to expunge the offense.

Saṅgha remnants and transgressions requiring forfeiture—classes 2 and 3a—must be sanctioned, either by issuing
a probation, penance, and recission, or forfeiting a surplus item, respectively. Since these offenses require a
multi-step expiation, they ought to be confessed immediately or as soon as possible, so as to allow the saṅgha
sufficient time to impose the appropriate probation or penance, etc. That is why, Kalyāṇamitra says, they should be
confessed at least one day prior to an ordination, the restoration rite, or the rite of lifting restrictions. Probations, penances, and recissions for saṅgha
remnants are described in The Chapter on Penitents.

No amendments can be made for defeats—class 1. One can, however, be given a training and continue living among
the saṅgha as a śikṣadāttaka penitent, as discussed in The Chapter on Penitents and The Chapter on Persons. Yet
none of this is discussed in The Chapter on Restoration.

Site

The Chapter on the Restoration Rite’s third section is denoted by the term “Site” in
the chapter’s global summary. The material in this section emphasizes that every monastic community, as defined by its
members’ sharing of a restoration rite site, should include a saṅgha elder who is able to recite The
Prātimokṣa Sūtra. In the event that there is no saṅgha elder, one must be invited to preside over the restoration. Thus,
this section also describes the protocol for receiving an upholder of the sūtras, the vinaya, or the mātṛkā. Next,
instructions are given on receiving the consent and profession of purity from sick monastics unable to attend the
restoration rite, which allows the saṅgha to proceed by the complete saṅgha. The section concludes with instructions for monastics
who cannot make it to a restoration site on upavasatha.

The King

The fourth section, included under “The King” in the global summary, details the various circumstances—apart from
illness, which is dealt with in the previous section—that may legitimately prevent a monastic or even a whole community
from performing the restoration rite. As above, the Buddha explains how consent should be sought from those monastics who
are absent, whether because they are being detained by a king or have some business elsewhere. The Buddha then explains
how a standing exemption from participating in the restoration rite may be given to monastics who are mentally unfit. This
section concludes with instructions for handling confessions on the day of the restoration rite and what to do if an
entire saṅgha has incurred the same offense and therefore cannot expiate it.

Several Repetitions

The fifth and final section, “Several Repetitions,” takes its name from the many paryāya, stock passages that are repeated with slight permutations, that collectively establish
the criteria for a proper restoration rite, namely, the presence of all monks on site. The text
discusses several scenarios in which monks perform the restoration rite—knowingly or unknowingly—before all the monks have
gathered. Through the many repetitions, a simple principle becomes clear: if the restoration rite is started with the
intention of excluding others who have not yet arrived, the result is a violation, and those who so start it will be
guilty of a breach. The Tibetan text enumerates each of these scenarios individually, leading to extensive repetition.

Translations & Other Studies

The present translation is based on the Tibetan text of the version of the chapter in the Degé Kangyur with
emendations based on the annotations in the Comparative Edition (dpe bsdur ma) of the
Kangyur. We consulted the Sanskrit edition prepared by Dr. Haiyan Hu-von Hinüber and published in her 1994 study and German
translation, Das Poṣadhavastu: Vorschriften für die buddhistische Beichtfeier im Vinaya der
Mūlasarvāstivādavinaya, which remains the foremost academic study of the present chapter. See Clarke 2014 for the
extant Sanskrit manuscripts and a concordance of the Sanskrit and Tibetan. There is no extant Chinese translation of this
chapter, though relevant material can be found in Genben shuo yiqie you bu bai yi jiemo
(根本説一切有部百一羯磨, Taishō 1453), Yijing’s translation of the Ekottarakarmaśataka, a compendium of monastic procedure, and his travelogue Nanhai
jigui neifa zhuan (南海寄歸內法傳, Taishō 2125), though neither is referred to in our notes.
The translation of Vinaya technical terms given here has benefitted greatly from discussion with the 84000 Vinaya Team. But
these choices remain provisional and may require revision as work on the Mūlasarvāstivāda Vinaya progresses.

The Translation

From The Chapters on Monastic Discipline

The Chapter on the Restoration Rite

Prologue

A global summary of The Chapter
on the Restoration Rite:

Tīrthika,

Kapphiṇa,

Site,

the king, and

several
repetitions.

Tīrthika

A summary:

Tīrthika,

the motion,

Consent,

seated practice,

Meditation residence,

manager,

Acts, and

the restoration rite site.

Tīrthika

The Blessed Buddha was staying at the Kalandakanivāpa in the Bamboo Grove near Rājagṛha when a great number
of lay vow holders from Rājagṛha, who endeavored to see and pay their respects to the Blessed One every morning, thought, “The Blessed One has withdrawn into seclusion, as have the
dedicated monks, so it is still too early for a visit to see and pay our respects to the Blessed One.
Therefore, let us visit the park of another group of wandering mendicant tīrthikas.”

With that, the great number of lay vow holders from Rājagṛha set out for the park of another group of wandering mendicant tīrthikas. They were
delighted to see the wandering mendicant tīrthikas together and, after various expressions of esteem, sat off to one side.
One wandering mendicant then said to the other wandering mendicants, “Friends, are we the only ones with a seated
practice, a protocol, and a restoration rite? Or do the ascetic sons of the Śākyan have them, too?”

Another wandering mendicant replied, saying to the other wandering mendicants, “Friends, we alone have a seated
practice, a protocol, and a restoration rite. The ascetic sons of the Śākyan do not have them.”

The Motion

The great number of lay vow holders from Rājagṛha neither praised what the other group of wandering mendicant
tīrthikas had said nor did they repudiate it. Having neither praised nor repudiated it, they then rose from their seats
and went to the Blessed One. On reaching him, they bowed at his feet and sat off to one side. Having sat off to one side,
these lay vow holders from Rājagṛha related at length everything that had happened while among the other group of
wandering mendicant tīrthikas and then appealed to the Blessed One: “O Blessed One! Out of compassion, please establish a
seated practice, a protocol, and a restoration rite of our own.”

Consent

By remaining silent, the Blessed One consented to the appeal made by the great number of lay vow holders from
Rājagṛha. Understanding the Blessed One’s silence to be consent, the great number of lay vow holders from Rājagṛha praised
and rejoiced in the Blessed One’s proclamation before taking their leave from his presence.

Seated Practice

The Blessed One then said to the monks, “I hereby declare that henceforth monks should attend to a seated
practice, a protocol, and a restoration rite.”

Not knowing what a seated practice, a protocol, or a restoration rite ought to be, the monks appealed to the
Blessed One, who replied, “Come, monks. The seated practice is called yoga. Reflect on this: no matter how
you sit or what you do, the whole of this body, from the soles of the feet up to the hair on the crown and all the skin in
between, is filled with all sorts of impurities—the hair on the head and face, the nails and teeth, the dirt, the grime, and the skin, flesh, bones, sinews,
veins, kidneys, heart, spleen, lungs, intestines, colon, stomach, guts, bladder, liver, feces, tears, mucus, oils, lymph,
marrow, fat, bile, phlegm, pus, blood, brains, meninges, and urine.”

Meditation Residence

After the Blessed One instructed them to engage in yoga, the monks engaged in yoga even when out on their
rounds. And when they did, they collided with wandering elephants, horses, and infantrymen, causing them to trip and fall,
prompting those who lacked faith to taunt those noble ones: “Didn’t you see them?”

Told to engage in yoga, the monks appealed to the Blessed One and the Blessed One replied, “Those who are out on their rounds should not engage in yoga.”

When they engaged in yoga at the monastery gatehouse, they fell asleep, prompting those who lacked faith to taunt
those noble ones: “Hey you! Is it your practice to sleep in public?”

At this the monks appealed to the Blessed One and the Blessed One replied, “You should not engage in yoga at the
gatehouse.”

When they engaged in yoga on the terrace and those same problems occurred,
the Blessed One said, “You should not engage in yoga on the terrace.”

When they practiced in the residence hall, they failed to achieve single-pointed attention because noise is a thorn to concentration, so the
monks appealed to the Blessed One and the Blessed One replied, “You should not engage in yoga in the residence hall.”

When they went into the forest to practice, and bandits, rogues, lions, tigers, panthers, and leopards crossed their paths, the monks appealed to the Blessed One and the Blessed One
replied, “You should not engage in yoga in the forest.”

When they practiced on the outskirts of towns, those who lacked faith taunted those noble ones: “Hey you! Are you
dead or what?”

At this the monks appealed to the Blessed One and the Blessed One replied, “You should surround a place with
boughs, a lattice, or screens.”

So they surrounded a place with boughs, a lattice, and screens, but those who lacked faith taunted those noble
ones: “What is this? A garden for melons and radishes?”

At this the monks appealed to the Blessed One and the Blessed One replied, “You should surround the place with walls or a ditch.”

So they surrounded the place with walls or ditches, but those who lacked faith taunted those noble ones: “What is
this? A garden for lemons and pomegranates?” to which they replied, “We are practicing yoga.”

The monks then appealed to the Blessed One and the Blessed One replied, “I give consent to build a meditation
residence.”

Given consent by the Blessed One to build a meditation residence, but not knowing what a meditation residence
ought to be like, the monks appealed to the Blessed One and the Blessed One replied, “There are two types of meditation
residence: those in small clusters and those in large clusters. The smaller has two dwellings with a passageway in the
middle while the larger has ten or twelve dwellings with a passageway in the middle.”

When the monks built meditation residences, they built them like storerooms, that is, without a doorway, so the Blessed One said, “A
doorway should be cut out.”

When the monks failed to install doors, the Blessed One said, “Doors should be installed.”

When the doors proved difficult to open, the Blessed One said, “Handles should be affixed to them.”

When the rings of the door handles were found to make noise, the Blessed One said, “A piece of leather should be
placed under them.”

When the doors proved difficult to close, the Blessed One said, “A cross bolt, lever, or bar should
be installed.”

When the meditation residences proved dark, the Blessed One said, “A window should be cut out.”

When the windows were cut out too low, bandits, rogues, lions, tigers, and leopards got in, so the Blessed One said, “They should not
be cut out too low.”

When the windows were cut out too high, the light was not bright enough, so the Blessed One said, “They should not be cut out too high. Leave two-thirds and
cut them out of the remaining third.”

When the monks left the upper two-thirds and cut out of the lower third, the Blessed One said, “Leave the lower
two-thirds and cut the windows out of the remaining third above.”

When the monks cut out wide apertures that tapered in, the Blessed One said, “Windows should be shaped like the
sea, with a narrow aperture and broad interior.”

When crows, sparrows, and pigeons flew in, the Blessed One said, “The windows should be latticed.”

When house- and horseflies flew in, the Blessed One said, “The windows should have shutters.”

When wind blew the shutters open, the Blessed One said, “A bar should be installed.”

When the shutters proved difficult to close, the Blessed One said, “Cross bolts and levers should be
installed.”

When the shutters proved difficult to open, the Blessed One said, “Fashion a key lever from wood and use it to open the window, and a
bar, a cross bolt, or a lever to close it.”

Since seats were needed in the meditation residence, the Blessed One said, “Fashion a cushion of earth.”

When these proved too hard, the Blessed One said, “Use a stool.”

The Blessed One told the monks to use a stool, but they did not know what such a stool ought to be like, so the
Blessed One said, “Make a stool with a frame one cubit long on each side and a woven seat for comfort.”

Since the monks did not know what weave to use, the Blessed One said, “There are five weaves: sedge, hemp,
vālvaja grass, paṭa straw, and reed.”

When the monks found these too hard, the Blessed One said, “Place a cushion over the seat.”

Since the monks did not know what a seat cushion ought to be like, the Blessed One said, “Sew together two pieces
with a perimeter of four cubits, each side one cubit wide, and fill them with fibers.”

Since the monks did not know what fibers to use, the Blessed One said, “There are five types of fiber: arga
fiber, kaśika fiber, erakā fiber, baka fiber, and śalmalī fiber. Alternatively, the cushion may be filled with one of the
following five: wool, hemp, cotton, cloth shreds, or pāmṣu plant fibers.”

When the cushions were filled, all of the fibers shifted to one side, so the Blessed One said, “Using thread,
partition it into pockets with crow’s feet seams.”

When the monks fell asleep while seated, the Blessed One said, “A jar should be tied.”

Since the monks did not know how to tie such a jar, the Blessed One said, “Tie it to the ear with string.”

When the monks still fell asleep, the Blessed One said, “Prod [the meditator] with a rod.”

When the monks prodded them with a stylus-shaped rod, it left wounds, so the Blessed One said, “Use one shaped
like a weighing pan.”

When that still hurt the monks, the Blessed One said, “Once it has been wrapped in a piece of cloth, gently prod
with it.”

When the monks still fell asleep, the Blessed One said, “Throw a ball of yarn [at the meditator].”

When the monks threw balls of yarn in the dark, they went astray, so the Blessed One said, “Attach it to a string
and throw it. Then you may draw it back.”

When the monks still fell asleep, the Blessed One said, “Place a lamp in front.”

When they still fell asleep, the Blessed One said, “Sit with one leg extended.”

When they still fell asleep, the Blessed One said, “Sit with both legs extended.”

When they still fell asleep, the Blessed One said, “Stand up and walk a bit.”

When the monks walked, they did so in a disorderly fashion so the Blessed One said, “Grab hold of the rope.”

When they followed the rope with their hands, the Blessed One said, “Punch a hole [in an object], affix it to the
string, and hold on to that as you walk.”

When they walked in sandals, they made noise, so the Blessed One said, “Do not walk in sandals.”

When their feet got dirty, the Blessed One said, “Lay down a mat.”

When the mat became grimy, the Blessed One said, “Monks, I will establish the rules of customary conduct for
meditators. Monk meditators should wash their feet every three days. Monk meditators should fully
embrace the rules of customary conduct I have thus established. If they do not, they will commit a transgression.”

When the monks could no longer fit in the meditation residence, the Blessed One said, “Erect a second story
above.”

When it proved difficult to climb up, the Blessed One said, “Build a staircase.”

When the monks fell down, the Blessed One said, “Build a railing.”

When it proved shaky, the Blessed One said, “Fasten it down with iron nails.”

When the monks could still not fit in the meditation hall, the Blessed One said, “Erect a ring of dwellings
around the meditation hall.”

When the monks cut out doorways, they could see one another, so the Blessed One said, “The doorways should be
offset. Build a gatehouse. Build caves, too.”

When they fell asleep inside, the Blessed One
said, “Hang a blanket or cloth near the door and sleep there. This need not be regretted.”

Manager

They then left, and on their return the Blessed One said, “A monk meditation manager should be appointed. For a monk manager, there are five factors that may pertain
such that someone not already appointed should not be appointed, and if
already appointed should be relieved of
that position. What are those five factors? To be driven by desire, driven by aggression, driven by ignorance, driven by fear,
and not to know which of the meditators’ needs ought and ought not be attended to.
If those five factors do pertain to someone not already appointed as monk manager,
he should not be appointed, and if already appointed should be relieved of that position.

“For a monk manager, there are five other factors
that may pertain such that someone not already appointed should be appointed, and if
already appointed should be relieved of that position. What are these five factors? Not to be driven by desire,
driven by aggression, driven by ignorance, or driven by fear, and to know which of the meditators’ needs
ought and ought not be attended to. If these five factors pertain to someone not already
appointed as monk manager, he should be appointed, and if already appointed should not be relieved of that
position.

“He should be appointed in the following way. To begin, determine whether he is willing to serve by asking:

“ ‘So-and-so, would you be willing to serve as the saṅgha’s meditation manager?’

“If he is willing, he should reply:

“ ‘Yes, I am willing.’

“Then, set up seats and strike the gaṇḍī beam. After informing the monks of the matter at hand, once the entire
saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:

“ ‘Venerable saṅgha, please listen. The monk so-and-so is willing to serve as the saṅgha’s meditation manager.
Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent.
Once the saṅgha appoints this monk to serve as the saṅgha’s meditation manager, this monk will serve in such a capacity.’

“That is the motion. The act is performed in the following way:

“ ‘Venerable saṅgha, please listen. The monk so-and-so is willing to serve as the saṅgha’s meditation manager.
May this monk therefore be appointed to serve in that capacity. If this monk would serve as the saṅgha’s meditation
manager, then I ask that those venerable ones who would appoint and accept this monk to serve in this capacity remain
silent. I ask those who cannot so accept it to speak now.’

“In accepting the candidate and giving their consent, the saṅgha appoint the monk so-and-so to serve as the
saṅgha’s meditation manager. The monk so-and-so will then serve as the saṅgha’s meditation manager. By thus remaining silent,
they assent to the proposed act.

“Monks, I will establish the rules of customary conduct for the monk meditation manager. The monk meditation
manager should sprinkle the meditation hall grounds with water, sweep it, spread a fresh paste of dung over it, lay out
the seats,
clean the toilets, sprinkle water over the floor, sweep them out, spread a fresh paste of dung over them, and set out
piles of leaves, clods of dirt, earth, and water.”

After the monks went around to each monk and summoned them individually, the Blessed One said, “Rather than
summon each monk individually, strike the gaṇḍī beam.”

The monk manager struck a gaṇḍī beam too often, and after a time, the local villagers,
fearing that bandits had come, donned armor and arrived, shouting, “Noble ones! Where are the bandits?”

“Friends,” they replied, “no bandits have come. This is how we attend to meditation.”

“But noble ones, you are signaling violence.
Where is the meditation here?”

After this, the monks appealed to the Blessed One and the Blessed One said, “Do not strike the gaṇḍī beam too
often. The gaṇḍī beam can be used in five ways: to summon the saṅgha, for formal acts, for the dead, for meditation, and
for danger.

“To summon the saṅgha, strike in three sustained rolls, each punctuated with three sharp raps. For formal acts,
strike in one sustained roll punctuated with three sharp raps. For the dead, the muṇḍikā. A ringing staff may serve as a gaṇḍī
beam for meditation. For danger, strike as long as
needed.”

When the time came to eat, the monks did as they pleased, so the Blessed One said, “The monks should not simply
do as they please when the time to eat comes. Only when they have learned the time may they do as they please. Those who
receive their meal from the saṅgha should first wash and then join the saṅgha, while those who go out for alms should
first wash their hands and feet and then go to the village for alms.”

When they continued to do as they pleased, the Blessed One said, “Do not simply do as you please. Instead, recite
the Three Implements.”

When they recited too much, the Blessed One said, “Do not recite too much.”

When they recited too little, the Blessed One said, “Do not recite too little, but rather a moderate amount.”

When they failed to explain patronage, the Blessed One said, “Explain patronage.”

Though the Blessed One told them to explain patronage, they did not know who should do so, so the Blessed One
replied, “The saṅgha elder should explain patronage.”

When they explained patronage to an excessive degree, the Blessed One said, “Do not explain patronage to an
excessive degree.”

When they explained patronage too little, the
Blessed One said, “Do not explain patronage to an exceedingly meager degree, but rather in a moderate amount.”

When the monk meditation manager had arrived last and left first, the Blessed One said, “The monk meditation
manager should arrive first and leave last. If certain events should transpire, he should hide the key in
an out-of-the-way place and then announce, ‘Venerable ones, I have hidden the key in such and such a place. Use it to open
the hall.’ If the monk meditation manager does not properly observe the rules of customary conduct, he will be guilty of a
breach.”

Here ends the section on the seated practice.

Acts

“What are the acts? The saṅgha motion, the act by motion and resolution, and the act by motion and triple
resolution.”

Agreeing on the Restoration Rite Site

“What is the restoration rite? Monks, it is the recitation of The Prātimokṣa Sūtra,
which I have taught. From now on, you should recite it every two weeks.”

When the Blessed One told them that The Prātimokṣa Sūtra should be recited every two
weeks, they did not know who ought to recite it, so the Blessed One said, “The saṅgha elder should recite The Prātimokṣa Sūtra every two weeks.”

When the Blessed One told them that the saṅgha elder should recite The Prātimokṣa Sūtra
every two weeks, the monks gathered in the dwelling. When it did not accommodate them, the monks appealed to the Blessed
One and the Blessed One said, “Do not recite it in the dwelling.”

When they recited it in the hall but that too did not accommodate them, the Blessed One said, “The saṅgha should
agree on a restoration rite site.”

The Blessed One told them that the saṅgha should
agree on a restoration rite site, but they did not know how to reach agreement, so the Blessed One said, “The saṅgha
should agree on a restoration rite site, the whole of which is natural, created,
or claimed, with one fathom of land between
the inner boundary and beyond. Agreement should be reached in the following way: After seats have been arranged, strike
the gaṇḍī beam and inform the monks of the matter at hand. Once the saṅgha is seated and assembled, one monk should
make a motion and perform the act as follows:

“ ‘Venerable saṅgha, please listen. If the saṅgha should accept this site as a restoration rite site, the
whole of which is natural, created, or claimed, with one fathom of land between the inner boundary and beyond, then we agree on it as
the restoration rite site.’

“That is the motion. The act is performed as follows:

“Venerable saṅgha, please listen. If, the saṅgha agrees upon this site which has been selected as the
restoration rite site—the whole of which is natural, created, or claimed and has one fathom of land between the inner
boundary and beyond—as being the restoration rite site—the whole of which is natural, created, or claimed and has one
fathom of land between the inner boundary and beyond—then I ask those venerable ones who can accept the agreement that
this site—the whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and
beyond—should be the restoration rite site, please
remain silent. I ask those who cannot so accept it to speak now.’

“In accepting and giving their consent, the saṅgha agrees on the site as the saṅgha’s restoration rite site—the
whole of which is natural, created, or claimed and has one fathom of land between the inner boundary and beyond. By
remaining silent, they assent to the proposed act.

“The monks may then sit down at the site the saṅgha has agreed on as the restoration rite site and perform the
restoration rite, the lifting of restrictions, motions, acts by motion and
resolution, and acts by motion and triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.”

Kapphiṇa

A summary:

Kapphiṇa;

consent for robes;

To undo;

the small boundary;

the large boundary;

To shrink, expand, and undo;

Demarcate;

in possession of; and

undemarcated,

Villages,

the forest, and

acts

Are included in this section.

Kapphiṇa

The Blessed Buddha was staying at the Kalandakanivāpa in the Bamboo Grove near Rājagṛha. The brahmin Kapphiṇa was staying at Senikā Cave near Rājagṛha, together with the saṅgha with whom he had enclosed a site with a shared restoration rite. On the fifteenth, a great many
monks were seated and assembled at the restoration rite site. The majority were seated and waiting for the venerable
brahmin Kapphiṇa. Then Kapphiṇa thought, “Today the saṅgha’s restoration rite falls on the fifteenth. If today, the
fifteenth, is also my, the monk Kapphiṇa’s, restoration rite, should I or should I not go to the site of the saṅgha’s
restoration rite? Should I or should I not participate in the restoration rite with the saṅgha? Should I or should I not
attend the saṅgha’s acts and activities? Should I or
should I not participate with the saṅgha in its acts and activities? The Blessed One has even said:

“ ‘The pure always observe the fast.

The pure always observe the restoration rite.

The pure whose behavior is pure

Indeed fulfill their observance.’

“And I am pure, of the greatest purity.”

Knowing the brahmin Kapphiṇa’s thoughts, the Blessed One disappeared from the Bamboo Grove and reappeared, seated
in front of the revered brahmin Kapphiṇa at Senikā Cave. He said, “Kapphiṇa, is it not true that you, when you retreated
into solitude and withdrew into meditation, thought, ‘Today the saṅgha’s restoration rite falls on the fifteenth. If
today, the fifteenth, is also my, the monk Kapphiṇa’s, restoration rite, should I or should I not go to the site of the
saṅgha’s restoration rite? Should I or should I not participate in the restoration rite with the saṅgha? Should I or
should I not attend the saṅgha’s acts and activities? Should I or should I not participate with the saṅgha in its acts and
activities? The Blessed One has even said:

“ ‘ “The pure always observe the fast.

The pure always observe the restoration rite.

The pure whose behavior is pure

Indeed fulfill their observance.” ’

“ ‘And I am pure, of the greatest purity’?”

“I did, venerable one.”

“Kapphiṇa, then, if you do not go to the saṅgha’s restoration rite site, who else will go? If you do not
participate with the saṅgha in the restoration rite, who else will participate? If you do not attend the saṅgha’s acts and
activities, who else will attend? If you do not participate with the saṅgha in its acts and activities, who else will?

“Therefore, Kapphiṇa, do not fail to go to the saṅgha’s restoration rite site. Kapphiṇa, do not fail to
participate with the saṅgha in the restoration rite. Kapphiṇa, do not fail to attend the saṅgha’s acts and activities.
Kapphiṇa, do not fail to participate with the saṅgha in the saṅgha’s acts and activities.”

The Blessed One then took the revered brahmin Kapphiṇa to the saṅgha’s restoration rite site and sat down on the
mat that had been lain before the saṅgha of monks. After sitting down, the Blessed One said to the monks, “I now
allow that those monks who have enclosed a site with a shared restoration rite may demarcate a large
boundary.”

When the Buddha allowed that monks who have enclosed a site with a shared restoration rite may demarcate a large
boundary, they did not know how to demarcate a large boundary, so the Blessed One said, “To begin with, boarding or
resident monks should set firm markers in the four directions to demarcate the large boundary. In the east, choose a
firm marker such as a boulder, wall, pillar, tree, fence,
rock crevice, road, or well. In the south, west, and north as well, choose a firm
marker such as a boulder, wall, pillar, tree, fence, rock crevice, road, or well.

“Then, after the seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once
the whole saṅgha is seated and assembled, a boarding or a resident monk should announce the firm markers in the four
directions that demarcate the large boundary: in the east, south, west, and north, the firm marker is a boulder, wall,
pillar, tree, fence, rock crevice, road, well, and so on.

“Then, one monk should make a motion and perform the act as follows:

“ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers they have
set in the four directions to demarcate the large boundary. In the east, the firm markers are a boulder and a wall; in
the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a rock crevice; and in the north, the firm
markers are a road and a well. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent and the saṅgha demarcate the large boundary by enclosing a site with a shared restoration rite within the above markers, including the forest  and including the residence but excluding any towns and town
outskirts therein, so that monks may gather at the site and be at ease.’

“That is the motion. The act is performed as follows:

“ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers in the
four directions they have set to demarcate the large boundary on this site. In the east, the firm markers are a
boulder and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence
and a rock crevice; and in the north, the firm markers are a road and a well. If a large boundary is demarcated by the
saṅgha who have enclosed a site with a shared restoration rite within the above markers, including the forest and including
the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease
remain silent, then I ask that those venerable ones who can accept the large boundary that has been demarcated by the
saṅgha who have enclosed a site with a shared restoration rite within the above markers, including the forest and including
the residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at ease
remain silent. I ask those who cannot so accept it to
speak now.’

“In accepting and giving their consent, the large boundary is demarcated by the saṅgha who have enclosed a site with a shared restoration rite within these markers, including the forest and including the residence but excluding any towns and
town outskirts therein, so that the saṅgha may gather at the site and be at ease. By remaining silent, they assent to the
proposed act.

“The monks may then sit within the large boundary demarcated by the saṅgha and use it for the seated practice,
the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple
resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.”

Robes

When the monks carried the three robes during their daily practice, they were oppressed by the heat, so the monks appealed
to the Blessed One and the Blessed One said, “Consent should be given so that all monks are deemed to be in possession of
their robes while within the large boundary. Consent should be
given in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at
hand. Once the whole saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:

“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the time is right and the saṅgha can accept it, I
ask that the saṅgha give their consent that all monks be deemed to be in possession of their robes while within the
large boundary so that the saṅgha may gather and be at ease, I ask consent.’

“That is the motion. The act is performed as follows:

“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site.
Therefore, if the saṅgha gives consent that all monks be deemed to be in possession of their robes while within the
large boundary, so that the saṅgha may gather at that site and be at ease, I ask those venerable ones who can accept
that all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may
gather at the site and be at ease, to remain silent. I ask those who cannot so accept it to speak now.’

“In accepting this and giving their consent, the saṅgha gives consent that all monks be deemed to be in
possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease. By
remaining silent, they assent to the proposed act.

“Where the saṅgha has granted consent that monks be deemed to be in possession of their robes while within the
large boundary, so that the saṅgha may gather at that site and be at ease, monks may remain in their upper and lower
robes. This need not be regretted.”

Consent to Undo

Among them were monks who did those acts described in the group of four, who did those acts described in the
group of five, and who did those acts described in the group of ten. When the whole saṅgha gathered, among them were monks whose dedication to virtue had
lapsed. So the monks appealed to the Blessed One and the Blessed One said, “A small
boundary should be demarcated and it should be agreed upon it as the inner circle. First the large boundary should be undone
in the following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand.
Once the whole saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:

“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the time is right and the saṅgha can accept it, I
ask that the saṅgha give their consent. I ask that the saṅgha erase and undo the large boundary.’

“That is the motion. The act is performed as follows:

“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite, has demarcated a large boundary for this site. Therefore, if the saṅgha abolishes and undoes the large boundary, I
ask those venerable ones who can accept the erasure and undoing of the large boundary to remain silent. I ask those
who cannot so accept it to speak now.’

“This is the first statement of the act. It should be repeated verbatim a second and third time. In accepting and
giving their consent, the saṅgha erases and undoes the large boundary. By remaining silent, they assent to the proposed
act.”

Consent for the Small Boundary

“After that, boarding or resident monks should set firm markers in the four directions to demarcate the small
boundary. In the east, south, west, and north, choose a firm marker by planting a teakwood stake, stringing yarn, placing
a rock, or digging a furrow.

“After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole
saṅgha is seated and assembled, boarding or resident monks should announce the firm markers in the four directions that
demarcate the small boundary: ‘In the east, south, west,
and north, the following firm markers have been planted: a teakwood stake, strung yarn, a placed rock, or a dug furrow.’

“After that, one monk should make a motion and perform the act as follows:

“ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers in the four
directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood stake;
in the south, strung yarn; in the west, a placed rock; and in the north, a dug furrow. Therefore, if the time is right
and the saṅgha can accept it, I ask that the saṅgha give their consent and the saṅgha who have enclosed a site with a shared restoration rite demarcate the small boundary within these markers and agree upon it as the small circle, so that the saṅgha may gather at that site and be
at ease.’

“That is the motion. The act is performed as follows:

“ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers in the four
directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood stake;
in the south, strung yarn; in the west, a placed rock; and in the north, a dug furrow. If the saṅgha demarcates the
small boundary within these markers and agrees upon it as the inner circle, I ask that those venerable ones who can accept the small boundary that the saṅgha
has demarcated within these markers and agreed upon it as the inner circle, so that the saṅgha may gather at the site and
be at ease, to remain silent. I ask those who cannot accept it to speak now.’

“In accepting and giving their consent, the saṅgha accepts the small boundary thus demarcated within these
markers and agrees upon it as the inner circle, so that the saṅgha may gather at that site and be at ease. By remaining
silent, they assent to the proposed act.”

Consent for the Large Boundary

“After that, the large boundary should be demarcated. It should be done in the following way. To begin with,
boarding or resident monks should set firm markers in the four directions to demarcate the large boundary. In the east,
south, west, and north, set firm markers such as a boulder, a wall, a pillar, a tree, a fence, a rock crevice, a road, or
a well.

“Then, after seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the
whole saṅgha is seated and assembled, boarding or resident monks should announce the firm markers in the four
directions that demarcate the large boundary: in the east, south, west, and north, the firm markers are a boulder, a wall,
a pillar, a tree, a fence, a rock crevice, a road, a
well, and so on.

“Then, one monk should make a motion and perform the act as follows:

“ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers they have
set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder
and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a
rock crevice; and in the north, the firm markers are a road and a well. Therefore, if the time is right and the saṅgha
can accept it, I ask that the saṅgha give their consent for the large boundary that the saṅgha who have enclosed a site with a shared restoration rite has demarcated within the above markers, including the forest and including the
residence but excluding any towns and town outskirts therein, so that monks may gather at the site and be at
ease.’

“That is the motion. The act is performed as follows:

“ ‘Venerable saṅgha, please listen. The boarding or resident monks have announced the firm markers they have
set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder
and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a rock crevice; and in the north,
the firm markers are a road and a well. If the saṅgha who have enclosed a site with a shared restoration rite demarcates a
large boundary within the above markers, including the forest and including the residence but excluding any towns and
town outskirts therein, so that monks may gather at the site and be at ease remain silent, then I ask that those
venerable ones who can accept the large boundary that the saṅgha who have enclosed a site with a shared restoration rite has
demarcated within the above markers, including the forest and including the residence but excluding any towns and town
outskirts therein, so that monks may gather at the site and be at ease remain silent. I ask those who cannot so accept
it to speak now.’

“In accepting and giving their consent, the saṅgha who have enclosed a site with a shared restoration rite demarcates
the large boundary within these markers, including the forest and including the residence but excluding any towns and town
outskirts therein, so that the saṅgha may gather at the site and be at ease. By remaining silent, they assent to the
proposed act.

“The monks may then sit within the large boundary demarcated by the saṅgha and use it for the seated practice,
the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple
resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.

“Then, consent should be given that all monks are deemed to be in possession of their robes while within the
large boundary. Consent should be given in the following way. After seats have been arranged, strike the gaṇḍī beam and
inform the monks of the matter at hand. Once the entire
saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:

“ ‘Venerable saṅgha, please listen. A complete saṅgha who have enclosed a site with a shared restoration rite
demarcated the large boundary. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha
give their consent that all monks be deemed to be in possession of their robes while within the large boundary, so
that the saṅgha may gather at that site and be at ease.’

“That is the motion. The act is performed as follows:

“ ‘Venerable saṅgha, please listen. A complete saṅgha who have enclosed a site with a shared restoration rite
demarcated the large boundary. Therefore, if the saṅgha gives consent that all monks be deemed to be in possession of
their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, I ask those
venerable ones who can accept that all monks be deemed to be in possession of their robes while within the large
boundary, so that the saṅgha may gather at the site and be at ease, to remain silent. I ask those who cannot so accept
it to speak now.’

“In accepting this and giving their consent, the saṅgha gives consent that all monks be deemed to be in
possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease. By
remaining silent, they assent to the proposed act.

“Where the saṅgha has given consent that monks be deemed to be in possession of their robes while within the
large boundary, so that the saṅgha may gather at that site and be at ease, monks may remain in their upper and lower
robes. This need not be regretted.”

Consent to Shrink, Expand, and Undo

“Yes, Upāli, it is. In shrinking, the large boundary becomes the small boundary, and in expanding, the small
boundary becomes the large boundary. To begin with, undo the large boundary as well as the small boundary, thus erasing
the inner circle. It should be undone in the following way. After seats have been arranged, strike the gaṇḍī beam and
inform the monks of the matter at hand. Once the whole saṅgha is seated and assembled, position saṅgha at both
boundaries. A monk officiant should then plant a piece of wood, a stick, a staff, or a cloth before making a motion and
performing the act:

“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite,
has demarcated a large boundary and a small boundary on this site and agreed upon it as the inner circle. Therefore,
if the time is right and the saṅgha can accept it, I ask that the saṅgha give their consent that the saṅgha erase the
large boundary and also the small boundary, thereby undoing the inner circle.’

“That is the motion. The act is performed as follows:

“ ‘Venerable saṅgha, please listen. A complete saṅgha, which has enclosed a site with a shared restoration rite,
has demarcated a large boundary and a small boundary on this site and agreed upon that as the inner circle. If the
saṅgha erases both the large boundary and the small boundary, undoing the inner circle, I ask those venerable ones who
can accept that erasure of the large boundary as well as the small boundary, and the subsequent undoing of the inner
circle, to remain silent. I ask those who cannot so
accept it to speak now.’

“This is the first statement of the act. It should be repeated verbatim a second and third time. In accepting and
giving their consent, the saṅgha erases the large boundary as well as the small boundary, thereby undoing the inner
circle. By remaining silent, they assent to the proposed act.

Demarcate

“After that, boarding or resident monks should set firm markers in the four directions to demarcate the large
boundary. In the east, south, west, and north, choose a firm marker such as a boulder, wall, pillar, tree, fence, rock
crevice, road, or well.

“They should then set firm markers in the four directions to demarcate the small boundary. In the east, south,
west, and north, they should choose a firm marker by planting a teakwood stake, stringing yarn, placing a rock, or digging
a furrow.

“After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole
saṅgha is seated and assembled, a boarding or a resident monk should announce the firm markers in the four directions
that demarcate the large boundary, announcing that in the east, south, west, and north the firm markers are a boulder,
wall, pillar, tree, fence, rock crevice, road, well,
and so on. Then they should announce the firm markers in the four directions that demarcate the small boundary, announcing
that in the east, south, west, and north the firm markers that have been planted are a teakwood stake, strung yarn, a
placed rock, or a dug furrow.

“Once the saṅgha has taken their places at both boundaries, a monk officiant should plant a piece of wood, a
stick, a staff, or a cloth before making a motion and performing the act:

“ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers they have
set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder
and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a
rock crevice; and in the north, the firm markers are a road and a well. They have also announced the firm markers in
the four directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood
stake; in the south, strung yarn; in the west, a
placed rock; and in the north, a dug furrow. Therefore, if the time is right and the saṅgha can accept it, “I ask that the saṅgha give their consent and the saṅgha demarcate the small boundary by enclosing a site with a shared restoration rite within these markers and agree upon it as the small circle, so that monks may
gather at the site and be at ease.’

“That is the motion. The act is performed as follows:

“ ‘Venerable saṅgha, please listen. The boarding and resident monks have announced the firm markers they have
set in the four directions to demarcate the large boundary on this site. In the east, the firm markers are a boulder
and a wall; in the south, the firm markers are a pillar and a tree; in the west, the firm markers are a fence and a
rock crevice; and in the north, the firm markers are a road and a well. They have also announced the firm markers in
the four directions that demarcate the small boundary on this site. In the east, the firm marker is a planted teakwood
stake; in the south, strung yarn; in the west, a placed rock; and in the north, a dug furrow. If a saṅgha who have enclosed a site with a shared restoration rite demarcates a large boundary within the above markers, including the
forest and including the residence but excluding any towns and town outskirts therein and their agreement upon a small
boundary demarcating the inner circle, so that monks may gather at the site and be at ease remain silent, then I ask
that those venerable ones who can accept the
demarcation of the large boundary within the above markers, including the forest and including the residence but
excluding any towns and town outskirts therein, and their agreement upon a small boundary demarcating the inner
circle, so that monks may gather at the site and be at ease, to remain silent. I ask those who cannot so accept it to
speak now.’

“In accepting and giving their consent, the saṅgha who have enclosed a site with a shared restoration rite demarcates
the large boundary within these markers, including the forest and including the residence but excluding any towns and town
outskirts therein and agrees upon a small boundary demarcating the inner circle, so that the saṅgha may gather at the site
and be at ease. By remaining silent, they assent to the proposed act.

“The monks may then sit within the large boundary demarcated by the saṅgha and use it for the restoration rite,
the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.

“If so desired, this is also how it can be expanded or, if that is not desired, how it can be shrunk.”

In Possession Of

“Consent should be given that all monks are deemed to be in possession of their robes while within the large
boundary. Consent should be given in the following way. After exiting the small boundary for the large boundary and having
arranged seats along the large boundary, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the whole
saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:

“ ‘Venerable saṅgha, please listen. A complete saṅgha who have enclosed a site with a shared restoration rite demarcated the large boundary. Therefore, if the time is
right and the saṅgha can accept it, I ask that the saṅgha give their consent. I ask that the saṅgha give consent that
all monks be deemed to be in possession of their robes while within the large boundary, so that the saṅgha may gather
at that site and be at ease.’

“That is the motion. The act is performed as follows:

“ ‘Venerable saṅgha, please listen. A complete saṅgha who have enclosed a site with a shared restoration rite
demarcated the large boundary. Therefore, if the saṅgha gives consent that all monks be deemed to be in possession of
their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease, I ask those
venerable ones who can accept that all monks be deemed to be in possession of their robes while within the large
boundary, so that the saṅgha may gather at the site and be at ease, to remain silent. I ask those who cannot so accept
it to speak now.’

“In accepting this and giving their consent, the saṅgha gives consent that all monks be deemed to be in
possession of their robes while within the large boundary, so that the saṅgha may gather at that site and be at ease. By
remaining silent, they assent to the proposed act.

“Where the saṅgha has given consent that monks be deemed to be in possession of their robes while within the
large boundary, so that the saṅgha may gather at that site and be at ease, monks may remain in their upper and lower
robes. This need not be regretted.”

Undemarcated

The venerable Upāli asked the Blessed Buddha, “Honorable One, where are the boundaries of a site whose boundaries
have not been fixed?”

“Upāli, if a wall encircles it, then the wall is the boundary. If a wall does not encircle it, it runs from the gutter up to where the cascade of rain
falls. The monks who live there should sit there and
perform the restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and
triple resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.”

Villages

The venerable Upāli asked the Blessed Buddha, “Honorable One, where is a site that falls within a village’s
boundary?”

“Upāli, up to the outskirts. The monks who live there should sit there and perform the restoration rite, the
lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution. If they do not
reach agreement, they will be guilty of a breach.”

The Forest

The venerable Upāli asked the Blessed Buddha, “Honorable One, where are the boundaries of a site in the forest
where there are no villages?”

“Upāli, within earshot. All of the monks who stay within earshot should sit in one place there and perform the
restoration rite, the lifting of restrictions, motions, acts by motion and resolution, and acts by motion and triple
resolution. If they perform [an official act] while being incomplete, they will be guilty of a breach.”

Acts

The venerable Upāli asked the Blessed Buddha, “Honorable One, what type of restoration rite acts are there?”

“Upāli, there are four types: those done improperly without the complete saṅgha; those done improperly by the complete saṅgha; those
done properly without the complete saṅgha; and those done properly by the complete saṅgha. One of those acts of the restoration rite is
proper: that done properly by the complete saṅgha.”

The venerable Upāli asked the Blessed Buddha, “Honorable One, how many ways of reciting The
Prātimokṣa Sūtra are there?”

“Upāli, there are five. The saṅgha can be said to have recited The Prātimokṣa Sūtra
and performed the restoration rite if, after the motion is made, the narrative introduction is recited and the rest is
communicated through the headings.
The saṅgha can be said to have recited The Prātimokṣa Sūtra and performed the restoration
rite if, after the motion is made, the narrative introduction and the four things that constitute a defeat are recited
while the rest is communicated through the headings. The
saṅgha can be said to have recited The Prātimokṣa Sūtra and performed the restoration rite
if, after the motion is made, the narrative introduction, the four things that constitute a defeat, and the thirteen
saṅgha remnants are recited while the rest is communicated through the headings. The saṅgha can be said to have recited
The Prātimokṣa Sūtra and performed the restoration rite if, after the motion is made, the
narrative introduction, the four things that constitute a defeat, the thirteen saṅgha remnants, and the two undetermined
offenses are recited while the rest is communicated through the headings. The full recitation of The
Prātimokṣa Sūtra is the fifth.”

Site

A summary:

Site,

the earlier and

later part of the rains,

Visiting,

travel the countryside,

The night has passed, perform the restoration rite,

And

rouse the intention for the restoration rite.

Site

A great many monks living at one site assumed the monk so-and-so or the monk so-and-so would lead the Prātimokṣa. But at their restoration rite on the following fifteenth, no monk stepped forth
to lead the Prātimokṣa, so the Blessed One said, “The site caretaker, residence
caretaker, work caretaker, supplies caretaker, and attendant caretaker, respectively, should seek a monk to lead the Prātimokṣa. If they find a monk to lead the Prātimokṣa, then all is well. If
they do not, those monks should not stay for another restoration rite at that site. They
will be guilty of a breach if they stay on.”

The Early Part of the Rains

At one site, a great many monks were about to pledge to settle for the earlier part of the rains and assumed the monk so-and-so or the monk so-and-so would lead the Prātimokṣa. But at their restoration rite on the following fifteenth, no monk stepped forth to lead the
Prātimokṣa recitation, so the Blessed One said, “The site caretaker, residence
caretaker, work caretaker, supplies caretaker, and
attendant caretaker, respectively, should seek a monk to lead the Prātimokṣa. If they
find a monk to lead the Prātimokṣa, then all is well. If they do not, those monks should
not pledge to settle for the earlier part of the rains at that site. They will be guilty of a breach if they make that
pledge.”

At one site, a great many monks pledged to settle for the earlier part of the rains and assumed the monk
so-and-so or the monk so-and-so would lead the Prātimokṣa. But at their restoration rite
on the following fifteenth, no monk stepped forth to lead the Prātimokṣa, so the Blessed
One said, “The site caretaker, residence caretaker, work caretaker, supplies caretaker, and attendant caretaker,
respectively, should seek a monk to lead the Prātimokṣa. If they find a monk to lead the
Prātimokṣa, then all is well. If they do not, those monks should not settle for the
earlier part of the rains at that site. They will be guilty of a breach if they stay on.”

The Later Part of the Rains

At one site, a great many monks were about to pledge to settle for the later part of the rains and assumed the monk so-and-so or the monk so-and-so would lead the Prātimokṣa. But at their restoration rite on the following fifteenth, no monk stepped forth
to lead the Prātimokṣa recitation, so the Blessed One said, “The site caretaker,
residence caretaker, work caretaker, supplies caretaker, and attendant caretaker, respectively, should seek a monk to lead
the Prātimokṣa. If they find a monk to lead the Prātimokṣa, then all is well. If they do not, those monks should not pledge to settle for the later part of
the rains at that site. They will be guilty of a breach
if they make that pledge.”

At one site, a great many monks pledged to settle for the later part of the rains and assumed the monk so-and-so
or the monk so-and-so would lead the Prātimokṣa. But at their restoration rite on the
following fifteenth, no monk stepped forth to recite the Prātimokṣa, so the Blessed One
said, “Those monks should remain at that very site for two months while carefully considering the matter. After two months have passed, the site caretaker, residence caretaker, work caretaker,
supplies caretaker, and attendant caretaker, respectively, should seek a monk to lead the Prātimokṣa. If they find a monk to lead the Prātimokṣa, then all is well. If
they do not, those monks should not stay for another restoration rite at that site. They will be guilty of a breach if
they stay on.”

Visiting

The venerable Upāli asked the Blessed Buddha, “Honorable One, what should resident monks do if they hear of the
impending arrival of a visiting monk who is an upholder of the sūtras, the vinaya, or the mātṛkā?”

“Upāli, the monks should go out two and a half furlongs’ distance with parasols, standards, banners, and so on to
greet the monk upholder of the sūtras, the vinaya, or the mātṛkā. If they can do so, all is well. If they cannot, they
should go out five earshots with parasols, standards, banners, and so on to greet him. If they can do so, all is well. If
they cannot, they should go out one half of a furlong, three earshots, one earshot, half of an earshot, or at least to the
hall steps with parasols, standards,
banners, and so on to greet him.

“He should be welcomed with friendly words and
his begging bowl and robes taken. He should be bathed and supplies of oil offered to him and the saṅgha as well. The site caretaker, residence caretaker, work caretaker, supplies caretaker, and
attendant caretaker should see to him. He should be given an opportunity to listen to the Dharma.

“If some should say, ‘Venerable one, if these monks have gone forth like us, why do they deserve such reverence
while we do not?’ you should reply, ‘These venerable ones are teachers and silents of our dearly departed Teacher’s words.
They are broadly learned in and masters of the sūtras, the vinaya, and the mātṛkā, whereas you are not, and therefore they
are deserving of reverence.’ ”

Traveling the Countryside

“If monk wards and monk apprentices wish to travel the countryside on the fifteenth, the day of the restoration
rite, preceptors and instructors should by no means give them consent to do so. If such a circumstance should come to
pass, say, ‘Venerable ones, here, at such and such a site, we have a saṅgha elder, someone to recite the Prātimokṣa, someone with the pure conduct and qualities of a monk. Those of virtuous
character are staying so those who have not regretted this site need not regret it while those who have regretted it
should banish those feelings.’ They will be guilty of a breach if they do something other than what was instructed.”

The Night Has Passed, Perform the Restoration Rite

Then, on that very fifteenth, the day for the restoration rite, the Blessed One sat down on a seat placed before
the saṅgha of monks. Once seated, the Blessed One said to the monks, “Monks, the night has passed, perform the restoration
rite.”

One monk then stood up from his seat, took his upper robe from one shoulder, knelt down on his right knee, turned to the Blessed One and, after bowing with palms
pressed together, asked the Blessed One, “Honorable One, what should we do if at a site there is a monk who is sick,
suffering, and tormented by illness?”

The Blessed One said, “His profession of purity should be received.”

Though the Blessed One told them to receive his profession of purity, the monks did not know how to do so. The
Blessed One said, “One monk may receive professions of purity from one, two, or even a great many monks, so long as he is
able to state the name of each monk while among the saṅgha.

“Monks, I will establish the rules of customary conduct by which a monk offers his profession of purity. The monk
offering his profession of purity should take his upper robe from one shoulder, take off both sandals, and prostrate
according to seniority before squatting with palms pressed together and saying, ‘Venerable ones, please listen. Today is
the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk named
so-and-so, who is sick, suffering, and tormented by illness. I therefore profess that I, the monk named so-and-so, who is
sick, suffering, and tormented by illness, am pure of hindering qualities. I also profess the
purity of my restoration rite and profess my purity. I communicate this profession.’

“This should be repeated verbatim a second and third time. If the monk offering his profession of purity
physically communicates his profession of purity, his profession of purity should be deemed as having been offered. If the
monk offering his profession of purity verbally communicates his profession of purity, his profession of purity should be
deemed as having been offered. If he physically and verbally communicates his purity, his profession of purity should be deemed as having been offered.

“If he does not physically or verbally communicate it, the entire saṅgha should either go to him or the monk
should be brought among the saṅgha. They will be guilty of a breach if the entire saṅgha does not go to him or if the saṅgha is not complete on account of his consent not being received among
the saṅgha. They will be guilty of a breach if the monk offering his profession of purity follows the rules of customary
conduct but his profession is not accepted after being properly received.

“Monks, I will establish the rules of customary conduct for monks who receive the profession of purity. After he
has received the profession of purity, the monk who has received the profession of purity should not run, nor should he
rush, jump, jump over partitions, jump over ditches, jump onto verandas, sit in the sky above, go
beyond the boundary, climb a ladder two rungs at a time, climb a staircase two steps at a time, spill over onto a
causeway, fall asleep, or
sit in equipoise. To fall asleep or to sit in equipoise are censured for two reasons: because one suggests disrespect and
the other absentmindedness.

“Then, when the saṅgha elders say, ‘Venerable ones, profess the purity of those who have not come.
Let their profession be known,’ the monk who has received the profession of purity should sit before the monk seated in
front and say, ‘Venerable, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth,
the restoration rite, for the monk named so-and-so, who is sick, suffering, and tormented by illness, at such and such a
place. The monk named so-and-so, who is sick, suffering,
and tormented by illness, at such and such a place, declares that he is pure of hindering qualities. He professes the
purity of his restoration rite and professes his purity. Let his profession be known.’

“This should be repeated verbatim a second and third time.

“Alternatively, the monk who has received the profession of purity should stand at the fore of the most senior
row among the saṅgha and say, ‘Venerable saṅgha, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It
is also the fifteenth, the restoration rite, for the monk named so-and-so, who is sick, suffering, and tormented by
illness, at such and such a place. The monk named so-and-so, at such and such a place, declares that he is pure of
hindering qualities. He professes the purity of his restoration rite and professes his purity. Let his profession be
known.’

“They will be guilty of a breach if the monk receiving the profession of purity follows the rules of customary
conduct but his profession is not accepted after being properly received.”

The venerable Upāli asked the Blessed Buddha, “Honorable One, if the monk who has received a profession of purity
comes to an end and dies on that very place after receiving a profession of purity, has the profession of purity been
received or not?”

“Upāli, it has not been received and should be received again.”

“If the monk who has received a profession of purity
makes an oath professing to be a householder, or makes an oath that he is a novice, a person who
has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a matricide, a patricide, someone
who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has maliciously drawn blood from a
tathāgata, a tīrthika, a convert to a tīrthika order,
someone living under false pretenses, someone outside the common living, or someone denied the common living, has the
profession of purity been received or not?”

“Upāli, it has not been received and should be received again.”

“Honorable One, if the monk who has received a profession of purity comes to an end and dies while on his way after
receiving a profession of purity, has the profession of purity been received or not?”

“Upāli, it has not been received and should be received again.”

“If the monk who has received a profession of purity makes an oath professing he is a
householder, or makes an oath that he is a novice, a person who
has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a matricide, a patricide, someone
who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has maliciously drawn blood from a
tathāgata, a tīrthika, a convert to a tīrthika order, someone living under false pretenses, someone outside the common
living, or someone denied the common living, has the profession of purity been received or not?”

“Upāli, it has not been received and should be received again.”

“Honorable One, if the monk who has received a profession of purity receives a profession of purity and then comes
to an end and dies while among the saṅgha, has the profession of purity been received or not?”

“Upāli, it has been received and should not be received again.”

“[Honorable One,] if the monk who has received a profession of purity makes an oath
professing he is a householder, or makes an oath that he is a novice,
a person who has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a matricide, a
patricide, someone who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has maliciously
drawn blood from a tathāgata, a tīrthika, a convert to a tīrthika order, someone living under false pretenses, someone
outside the common living, or someone denied the common living, has the profession of purity been received or not?”

“Upāli, it has been received and should not be received again.”

Rouse the Intention for the Restoration Rite

The venerable Upāli asked the Blessed Buddha, “Honorable One, what should a monk who is alone at a site do on the
fifteenth, the day of the restoration rite?”

“Upāli, that monk should sprinkle the monastery hall with water, sweep it, spread a fresh paste of dung, set up a
lion throne, set out a seat, light a votive lamp, and give the opportunity for the Dharma to be heard. Later, he should sit in the highest place around and look
in the four directions. If pure, like-minded monks should come, he should say, ‘O venerable ones! Come quickly! It is
the fifteenth and the saṅgha’s restoration rite.’

“They should then sit together and perform the restoration rite. If they do so, all is well. If they do not, that
monk should sit on his seat and say, ‘Today, the fifteenth, is the saṅgha’s restoration rite. It is also the fifteenth,
the restoration rite for me, the monk named so-and-so. I therefore profess that I, the monk named so-and-so, am pure of
hindering qualities. I ask that the gods accept my profession of purity. So that I, the monk named so-and-so, may perfect
the body of pure conduct, today I sanction the restoration rite.’

“He should rouse the following intention and recite the words, ‘When I find a saṅgha assembly, I will participate
in the full restoration rite together with the saṅgha and listen to the reciter recite The Prātimokṣa
Sūtra.’ Repeat these words verbatim a second and third time.

“Where two monks are staying together, they should recite the words just given to one another. Likewise, where
three monks are staying together, they should say them one by one in turn to one another. Where four monks are staying
together, they should make a motion and then perform the restoration rite. In such a place, a sick monastic’s profession
of purity should not be received. Where five or more monks are staying together, they should make a motion and then
perform the restoration rite. In such a place, a sick monastic’s profession of purity may also be received.

The King

A summary:

The king apprehends a monk,

There is business so do not rise,

Giving exemptions to the deranged,

And

the ten recollections.

The King Apprehends a Monk

“If a king, bandit, murderer, brigand, or enemy apprehends a monk on the fifteenth, the day of the restoration
rite, the monks should, on behalf of that monk, either go in person or send a messenger to say, ‘As this monk is our
fellow brahmacārin, we ask that you release him.’ If he is released, then all is well. If he is not released, a second
messenger should be sent to say, ‘As we have some business with this monk, we ask that you please release him.’ If he is
released, then all is well. If he is not released, the monks should proceed to an inner circle and perform the restoration
rite there.
Then, the following day, they should endeavor to secure the monk’s freedom. If they so endeavor, then all is well. They
will be guilty of a breach if they do not.”

There Is Business So Do Not Rise

Later, on the fifteenth, the Blessed One sat down on a seat placed before the saṅgha of monks and performed the
restoration rite by reciting the saṅgha’s Prātimokṣa. The Blessed One then said to the
monks, “There is some saṅgha business to attend to so please do not rise for a time.”

One monk then stood up from his seat, took his upper robe from one shoulder, turned to the Blessed One and, after
bowing with palms pressed together, asked the Blessed One, “Honorable One, what should we do if the profession of purity
made by a monk who is sick, suffering, and tormented by illness at a site is received?”

The Blessed One replied, “That monk should receive the consent of the monk who, because he is pure, has offered
his profession of purity.’ ”

Though the Blessed One told them to receive consent, the monks did not know how to do so, so the Blessed One
said, “It may be received from one to one, one to two, or to a great many, so long as every monk in the saṅgha can be
named. Monks, I will establish the rules of customary conduct by which a monk offers his consent. The monk offering his
consent should take his upper robe from one shoulder, take off both sandals, and prostrate to the assembled in order of
seniority before squatting with palms pressed together and saying, ‘Venerable ones, please listen. Today is the fifteenth,
the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, a monk named so-and-so, who is sick,
suffering, and tormented by illness. I therefore profess that I, a monk named so-and-so, who is sick, suffering, and
tormented by illness, am pure of hindering qualities. I offer my consent for the saṅgha to properly perform its
duties. My restoration rite is
pure, I give my consent and profess my purity. Let my profession be known.’

“Repeat that verbatim a second and third time. If the monk offering his consent physically communicates his
consent, his consent should be announced. If the monk offering his consent verbally communicates his consent, his consent
should be announced. If the monk offering his consent both physically and verbally communicates his consent, his consent
should be announced.

“If he neither physically nor verbally communicates his consent, the entire saṅgha should go to him or the monk
should be brought among the saṅgha. They will be guilty of a breach if the entire saṅgha does not go to him, or if the saṅgha is not complete on account of his not being
accepted among the saṅgha. They will be guilty of a breach if the monk offering his consent follows the rules of customary
conduct but his consent is not accepted after being properly received.

“Monks, I will establish the rules of customary conduct for monks who receive consent. After he has received
consent, the monk who has received consent should not run, nor should he rush, jump, jump over partitions, jump over
ditches, jump onto verandas, sit in the sky above, go beyond the boundary, climb a ladder two rungs at a time, climb a
staircase two steps at a time, spill over onto a causeway, fall asleep, or sit in equipoise. To fall asleep or to sit in
equipoise are censured for two reasons: because one suggests disrespect and the other absentmindedness.

“Then, when the saṅgha elder says, ‘Announce the consent and professions of purity of those venerable ones who
have not come. Let this profession be known,’ the monk who has received the consent sits before the monk seated in front
and says, ‘Venerable, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the
restoration rite, for the monk named so-and-so, who is sick, suffering, and tormented by illness, at such and such a
place, who is pure of hindering qualities. He has offered his consent for the saṅgha to properly perform its duties. His
restoration rite is also pure, I announce his consent and profession of purity. Let this announcement be known.’

“Repeat this verbatim a second and third time.

“Alternatively, the monk who has received consent should stand at the end of the line of seniority in the middle
of the saṅgha and say, ‘Venerable saṅgha, please listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also
the fifteenth, the restoration rite, for the monk named so-and-so, who is sick, suffering, and tormented by illness, at
such and such a place, who is pure of hindering qualities. He has offered his consent for the saṅgha to properly perform
its duties. His restoration rite is also pure, I announce his consent and profession of purity. Let this announcement be
known.’

“They will be guilty of a breach if the monk who has received the consent follows the rules of customary conduct
but his announcement is not accepted after being properly received.”

The venerable Upāli asked the Blessed Buddha, “Honorable One, if the monk receiving consent and a profession of
purity comes to an end and dies immediately after having received consent and a profession of purity, has the profession
of purity been received or not?”

“Upāli, it has not been received and should be received again.”

“Honorable One, if the monk receiving consent and a profession of purity makes an oath consenting to and professing to being a householder, or makes an oath that
he is a novice, a person who has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a
matricide, a patricide, someone who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has
maliciously drawn blood from a tathāgata, a tīrthika, a convert to a tīrthika order, someone living under false pretenses,
someone outside the common living, or someone denied the common living, has the profession of purity been received or
not?”

“Upāli, it has not been received and should be received again.”

“Honorable One, if the monk receiving consent and a profession of purity comes to an end and dies afterwards while
on his way, should the consent and profession of purity be declared received or not?”

“Upāli, they have not been received and should be received again.

“If the monk receiving consent and a profession of purity makes an oath consenting to and
professing to being a householder, or makes an oath that he is a novice, a
person who has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a matricide, a patricide,
someone who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has maliciously drawn blood
from a tathāgata, a tīrthika, a convert to a tīrthika order, someone living under false pretenses, someone outside the
common living, or someone denied the common living, has the profession of purity been received or not?”

“Upāli, they have not been received and should be received again.”

“If the monk receiving consent and a profession of purity comes to an end and dies while among the saṅgha after
he has received consent and a profession of purity, has the profession of purity been received or not?”

“Upāli, they have been received and should not be received again.”

“If the monk receiving consent and a profession of purity makes an oath
consenting to and professing to being a householder, or makes an oath that he is a novice,
a person who has undergone castration, a person labeled a paṇḍaka, someone who has violated a nun, a matricide, a
patricide, someone who has killed an arhat, someone who has caused a schism in the saṅgha, someone who has maliciously
drawn blood from a tathāgata, a tīrthika, a convert to a tīrthika order, a person living under false pretenses, someone who is outside the common living, or someone who
is denied the common living, has the profession of purity been received or not?”

“Upāli, they have been received and should not be received again.”

The venerable Upāli asked the Blessed Buddha, “Honorable One, what should a monk who is alone at a site do on the
fifteenth, the day of the restoration rite?”

“Upāli, that monk should sprinkle the floor of the monastery with water, sweep it, spread a fresh paste of dung
over it, set up a lion throne, set out a seat, light a votive lamp, and give an opportunity for the Dharma to be heard.
After that, he should sit in the highest place around and look into the four directions. If pure, like-minded monks should
come, he should say, ‘O venerable ones! Come quickly! It is the fifteenth and the saṅgha’s restoration rite.’

“They should then sit together and perform the restoration rite. If they do so, all is well. If they do not, that
monk should sit on his seat and say, ‘Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the
restoration rite for me, the monk named so-and-so. I therefore profess that I, the monk named so-and-so, am pure of
hindering qualities. I ask that the gods accept my profession of purity. So that I, the monk named so-and-so, may perfect
the body of pure conduct, today I sanction the restoration rite.’

“He should rouse the following intention and recite the words, ‘When I find a saṅgha assembly, I will participate
in the full restoration rite together with the saṅgha and listen to the reciter recite The Prātimokṣa
Sūtra.’ That should be repeated verbatim a second and third time.

“Where two monks are staying together, they should recite the words just given to one another. Likewise, where
three monks are staying together, they should say them
one by one in turn to one another. Where four monks are staying together, they should make a motion and then perform the
restoration rite. In such a place, a sick monastic’s consent and profession of purity should not be received. Where five
or more monks are staying together, they should make a motion and then perform the restoration rite. In such a place, a
sick monastic’s consent and profession of purity can also be received.

Giving Exemptions to the Deranged

The Blessed Buddha was staying at Prince Jeta’s Grove, Anāthapiṇḍada’s park, near Śrāvastī when the venerable
Saikata, deranged, his mind disturbed, wandered around naked, sometimes coming to the saṅgha’s restoration rite site and
sometimes not. Sometimes he participated with the saṅgha in the restoration rite, and sometimes he did not. Sometimes he
attended the saṅgha’s special events and acts, and sometimes he did not. Sometimes he participated with the saṅgha in the
saṅgha’s special events and acts, and sometimes he did not. Thus, when the monks found themselves unable to carry out
certain acts on account of the saṅgha being incomplete, they appealed to the Blessed One and the Blessed One replied, “Monks, an
exemption for reasons of derangement should be given to the monk Saikata and others like him. It should be given in the
following way. After seats have been arranged, strike the gaṇḍī beam and inform the monks of the matter at hand. Once the
whole saṅgha is seated and assembled, one monk should make a motion and perform the act as follows:

“ ‘Venerable saṅgha, please listen. The monk Saikata,
deranged, his mind disturbed, wanders around naked, sometimes coming to the saṅgha’s restoration rite site and
sometimes not. Sometimes he participates with the
saṅgha in the restoration rite and sometimes he does not. Sometimes he attends the saṅgha’s special events and acts
and sometimes he does not. Sometimes he participates with the saṅgha in the saṅgha’s special events and acts and
sometimes he does not. Thus, we monks find ourselves unable to carry out certain acts due to our, on account of the saṅgha being incomplete. Therefore, if the time is right and the saṅgha can accept it, I ask that the saṅgha grant an
exemption. I ask that the saṅgha grant the monk Saikata an exemption for reasons of derangement. If he comes, do not
attempt to stop him. If he goes, do not attempt to stop him. Whether the monk Saikata comes or goes, the saṅgha should
not be deemed in discord when they perform the saṅgha’s restoration rite, lifting of restrictions, motions, acts by
motion and resolution, or acts by motion and triple resolution.’

“That is the motion. The act is performed in the following way:

“ ‘Venerable saṅgha, please listen. The monk Saikata, deranged, his mind disturbed, wanders around naked,
sometimes coming to the saṅgha’s restoration rite site and sometimes not. Sometimes he participates with the saṅgha in
the restoration rite, and sometimes he does not. Sometimes he attends the saṅgha’s special events and acts, and
sometimes he does not. Sometimes he participates with the saṅgha in the saṅgha’s special events and acts, and
sometimes he does not. Thus, we monks find ourselves unable to carry out certain acts on account of the saṅgha being incomplete. I
ask that the saṅgha grant the monk Saikata an exemption for reasons of derangement. If he comes, do not attempt to
stop him. If he goes, do not attempt to stop him. If
he walks away, do not attempt to stop him. I ask those venerable ones who can accept our deeming the saṅgha should not
be deemed in discord whether the monk Saikata comes or goes when they perform the saṅgha’s restoration rite, lifting
of restrictions, motions, acts by motion and resolution, and acts by motion and triple resolution to remain silent. I
ask those who cannot so accept it to speak now.’

“By expressing their acceptance and giving their consent, the saṅgha grants the monk Saikata an exemption by
reason of derangement. By remaining silent, they assent to that.”

The Ten Recollections

“If, on the fifteenth, the day of the restoration rite, a monk recalls an offense, that monk should properly make
amends for the offense before another monk as follows: he should take his upper robe from one shoulder, take off both
sandals, and prostrate to the assembled in order of seniority before squatting with palms pressed together. While
squatting before the monk with palms pressed together and head bowed, he should say, ‘Venerable, please listen. I, the
monk named so-and-so, have incurred this offense. I, the monk named so-and-so, confess and disclose each and every one of
those offenses before you, venerable; I do not conceal them. If I confess and disclose them, I will be at ease. If I do
not confess and disclose them, I will not be at ease.’

“That should be repeated verbatim a second and third time.

“He is then asked, ‘Do you recognize the offense?’

“The monk should reply, ‘I do.’

“He is then asked, ‘From now on, will you refrain from it?’

“He replies, ‘I will.’

“That should be repeated verbatim a second and third time.

“The confessor should then say, ‘That is the means.’

“The confessant should then reply, ‘Excellent.’

“After that, the restoration rite should be performed. Monks, that is how the restoration rite should be
performed; I do not declare this to be a hindrance to the restoration rite.

“If, on the fifteenth, the day of the restoration rite, a monk is already suspected of or uncertain about an offense, he should ask an upholder of the sūtras, the vinaya, or the mātṛkā about
it. Once the suspicions and uncertainties regarding the offense have been resolved, he should properly make amends for the
offense before another monk. After that, the restoration rite should be performed. Monks, that is how the restoration rite
should be performed; I do not declare this a hindrance to the restoration rite.

“If, on the fifteenth, the day of the restoration rite, a monk recalls an offense while among the saṅgha, he
should sanction that offense before another monk by saying, ‘Venerable, please listen. Today is the
fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk so-and-so. I,
the monk so-and-so, have recalled this and that offense while among the saṅgha. I, the monk so-and-so, sanction this
offense in your presence so that I may perform the restoration rite today. I resolve that tomorrow morning I will properly
make amends for that offense.’ After
that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not
declare this a hindrance to the restoration rite.

“If, on the fifteenth, the day of the restoration rite, a monk is suspected of or becomes uncertain about an
offense while among the saṅgha, he should go before another monk and sanction that offense by saying, ‘Venerable, please
listen. Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the
monk so-and-so. While among the saṅgha, I, the monk so-and-so, have become uncertain about this and that offense. I, the
monk so-and-so, sanction this offense in your presence so that I may perform the restoration rite today. Tomorrow morning
I will ask an upholder of the sūtras, the vinaya, or the mātṛkā about it and once my doubts and uncertainties regarding
the offense have been clarified, I will properly make
amends for the offense.’ After that, the restoration rite should be performed. Monks, that is how the restoration rite
should be performed; I do not declare this a hindrance to the restoration rite.

“If, on the fifteenth, the day of the restoration rite, the monk reciter of The Prātimokṣa
Sūtra recalls an offense while among the saṅgha, that monk should mentally sanction the offense by thinking,
‘Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the restoration rite for me, the monk
so-and-so reciter of The Prātimokṣa Sūtra. I, the monk so-and-so reciter of The Prātimokṣa Sūtra, have recalled this and that offense while among the saṅgha, so I, the monk
so-and-so reciter of The Prātimokṣa Sūtra, mentally sanction that offense so that I may
perform the restoration rite today. I resolve that tomorrow morning I will properly make amends for that offense.’ After
that, the restoration rite should be performed. Monks, that is how the restoration rite should be performed; I do not
declare this a hindrance to the restoration rite.

“If, on the fifteenth, the day of the restoration rite, the monk reciter of The Prātimokṣa
Sūtra becomes suspected of or uncertain about an offense while among the saṅgha, that monk should mentally
sanction that offense by thinking, ‘Today is the fifteenth, the saṅgha’s restoration rite. It is also the fifteenth, the
restoration rite for me, the monk so-and-so charged with reciting The Prātimokṣa Sūtra. I,
the monk so-and-so charged with reciting The Prātimokṣa Sūtra, am suspected of and have
become uncertain about this and that offense while among the saṅgha, so I, the monk so-and-so charged with reciting The Prātimokṣa Sūtra, mentally sanction that offense so that I may perform the restoration rite
today. Tomorrow morning I will ask an upholder of the sūtras, the vinaya, or the mātṛkā about it and once the suspicions
and uncertainties regarding the offense have been clarified, I will properly make amends for the offense in accord with
the Vinaya.’
After that, the restoration rite should be performed.
Monks, that is how the restoration rite should be performed; I do not declare this a hindrance to the restoration
rite.

“If, on the fifteenth, the day of the restoration rite, the entire saṅgha has incurred offenses, some among the
monks in whose presence they may later properly make amends should willingly go to another site in order to make amends
for the offense in front of a monk.

If they can do so, all is well. If they cannot, those monks should perform an act of motion alone as
follows:

“ ‘Venerable ones, please listen. Today is the fifteenth, the saṅgha’s restoration rite. We, the entire
saṅgha, have incurred offenses, and so we should properly make amends for our offenses. Yet there are no monks among
us who will willingly go to another site to properly make amends for the offenses in the presence of a monk.
Therefore, if the time is right and the saṅgha can accept it, we ask that the saṅgha give their consent. The saṅgha
sanctions that offense so that we may perform the restoration rite today. Later, we will properly make amends for
those offenses in the presence of a monk.’

“That is the motion. After that, the restoration rite should be performed. Monks, that is how the restoration
rite should be performed; I do not declare this a hindrance to the restoration rite.

“If, on the fifteenth, the day of the restoration rite, the entire saṅgha is suspected of or becomes uncertain
about an offense, some among the monks, having gone to another site where there is a monk in whose presence they may
properly make amends for, should willing ask an upholder of the sūtras, the vinaya, or the mātṛkā about them and, once
their suspicions and uncertainties about the offense have been clarified, they should properly make amends. If they can do
so, all is well. If they cannot, those monks should perform an act of motion alone as follows:

“ ‘Venerable ones, please listen. Today is
the fifteenth, the saṅgha’s restoration rite. We, the entire saṅgha, are suspected of or have become uncertain, yet no
monks among us, we who must confess, will willingly go to another site, where they might properly make amends for the
offenses after clarifying our doubts and uncertainties regarding the offenses through asking an upholder of the
sūtras, the vinaya, or the mātṛkā about them. Therefore, if the time is right and the saṅgha can accept it, we ask
that the saṅgha give their consent. The saṅgha sanctions those offenses today so that we may perform the restoration
rite. Later, we will ask an upholder of the sūtras, the vinaya, or the mātṛkā about them and once our doubts and
uncertainties regarding them have been clarified, we will properly make amends for the offenses.’

“That is the motion. After that, the restoration rite should be performed. Monks, that is how the restoration
rite should be performed; I do not declare this a hindrance to the restoration rite.

“If, on the fifteenth, the day of the restoration rite, the entire saṅgha except one resident monk have incurred
offenses, they should say, in the presence of that monk—an acquaintance, a friend, an intimate, or a companion —‘Venerable, what comes of doing this or
that?’

“ ‘An offense is incurred.’

“ ‘Well then, venerable, I too have done this or that.’

“ ‘Well then, venerable, you have incurred an offense.’

“ ‘Venerable, that is the case for the entire saṅgha, apart from you alone.’

“ ‘Then listen. You, venerable, should first make amends for your own offense. Then the entire saṅgha should ask
you, “What comes of doing this or that?” ’

“If he will confess, the confessor should make the confessant confess in a place where the other monks might see
and so confess too. If that is done, all is well. If
it is not done, the confessor should not prompt the confessant against his will.
He should not remind him against his will. He will be guilty of a
breach if he prompts or reminds him against his will.

“If, on the fifteenth, the day of the restoration rite, the entire saṅgha except one visiting monk have incurred
offenses, they should say, in the presence of that monk—an acquaintance, a friend, an intimate, or a companion—‘Venerable,
what comes of doing this or that?’

“ ‘An offense is incurred.’

“ ‘Well then, venerable, I too have done this or that.’

“ ‘Well then, venerable, you have incurred an offense.’

“ ‘Venerable, that is the case for the entire saṅgha, apart from you alone.’

“ ‘Then listen. You, venerable, should first make amends for your own offense. Then the entire saṅgha should ask
you, “What comes of doing this or that?” ’

“If he will confess, the confessor should make the confessant confess in a place where the other monks might see
and so confess too. If that is done, all is well. If it is not done, the confessor should not prompt the confessant
against his will. He should not remind him against his will. He will be guilty of a breach if he prompts or reminds him
against his will.”

Several Repetitions

A summary:

Several repetitions:
incomplete,

Numbers,

going, and

The restoration rite of professed purity.

Lack of a Quorum

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated
preparations,
make a motion, perform the restoration rite, and recite
The Prātimokṣa Sūtra recitation, and a smaller number of resident monks arrive later,
they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a breach because of their fabricated attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and a smaller number of resident monks arrive later,
they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and a smaller number of resident monks arrive later,
they too should make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation. The earlier group of monks will
be guilty of a grievous fault because of their divisive attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and an equal number of resident monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and an equal number of resident monks arrive later,
they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite, they might think, ‘If there are monks who have not yet
arrived, let those monks who have not yet arrived be absent, let them stay where they are, let them be separate, let them
be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and an equal number of resident monks arrive later,
they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and a greater number of resident monks arrive
arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of resident monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them they stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and a greater number of resident monks arrive later,
they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and a smaller number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks
will be guilty of a breach because of their fabricated attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and a smaller number of visiting monks arrive later,
they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and a smaller number of visiting monks arrive later,
they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet
arrived, it is valid for us to make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation without those monks who have not yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and an equal number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and an equal number of visiting monks arrive later,
they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive
preparations, make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation, and later an equal number of visiting monks arrive later, they too should make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation. The earlier group of monks will
be guilty of a grievous fault because of their divisive attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting monks
arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation. The earlier group
of monks will be guilty of a breach because of their unsure attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive
attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting and
resident monks arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a breach because of their
fabricated attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the restoration rite, and recite
The Prātimokṣa Sūtra recitation without those monks who have not yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting and resident
monks arrive later, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure
attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting and resident
monks arrive later, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their
divisive attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation, and later an equal number of visiting and resident monks arrive later, they too
should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a breach because of their fabricated attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite and recite
The Prātimokṣa Sūtra recitation, and later an equal number of visiting and resident monks
arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later an equal number of visiting and resident monks arrive later, they too should make a
motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation. The earlier
group of monks will be guilty of a grievous fault because of their divisive attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting and
resident monks arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a breach because of their
fabricated attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting and resident
monks arrive later, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation, or the earlier
group of monks will be guilty of a breach because of their unsure attempts.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting and resident
monks arrive later, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their
divisive attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting monks
arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the restoration rite, and recite
The Prātimokṣa Sūtra recitation without those monks who have not yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive
attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation, and later an equal number of visiting monks arrive later, they too should make a
motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation. The earlier
group of monks will be guilty of a breach because of their fabricated attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later an equal number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later an equal number of visiting monks arrive
later, they too should make a motion, perform the restoration rite and recite The Prātimokṣa
Sūtra recitation, or the earlier group of
monks will be guilty of a grievous fault because of their divisive attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting monks
arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not
yet arrived, let those monks who have not yet arrived be absent, let them stay where they are, let them be separate, let
them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive
attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a smaller number of resident monks
arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a smaller number of resident monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a smaller number of resident monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive
attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later an equal number of resident monks
arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation, or the earlier group of
monks will be guilty of a breach because of their fabricated attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later an equal number of resident monks arrive,
they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later an equal number of resident monks arrive,
they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite, they might think, ‘If there are monks who have not
yet arrived, it is valid for us to make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation without those monks who have not yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a greater number of resident monks
arrive, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of resident monks arrive,
they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let them stay where they are, let
them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of resident monks arrive,
they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting and
resident monks arrive, the earlier group of monks should again make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a
breach because of their fabricated attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation, and later a smaller number of visiting and resident monks arrive, the earlier
group of monks should again make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting and resident
monks
arrive, the earlier group of monks should again make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a grievous fault
because of their divisive attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later an equal number of visiting and
resident monks arrive, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite, they might think, ‘If there are monks who have not yet
arrived, is it valid or not for us to make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation without those monks who have not yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later an equal number of visiting and resident
monks arrive later, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure
attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later an equal number of visiting and resident
monks arrive later, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their
divisive attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not
yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting and
resident monks arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a breach because of their
fabricated attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a motion, perform the restoration rite, and recite
The Prātimokṣa Sūtra recitation without those monks who have not yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting and resident
monks arrive later, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure
attempts.

“When four or more visiting monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived be absent, let
them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting and resident
monks arrive later, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their
divisive attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion,
perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks
who have not yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting and
resident monks arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a breach because of their
fabricated attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a
motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without
those monks who have not yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting and resident monks arrive later, they too
should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra
recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived
be absent, let them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting and resident
monks arrive later, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their
divisive attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion,
perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks
who have not yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later an equal number of visiting and
resident monks arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation, the earlier
group of monks will be guilty of a breach because of their fabricated attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a
motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without
those monks who have not yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later an equal number of visiting and resident
monks arrive later, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure
attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived
be absent, let them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later an equal number of visiting and resident
monks arrive later, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their
divisive attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the restoration rite, they might think, ‘If there are monks who
have not yet arrived, it is valid for us to make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting and
resident monks arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a breach because of their
fabricated attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a
motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without
those monks who have not yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting and resident
monks arrive later, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure
attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks
who have not yet arrived, let those monks who have not yet arrived be absent, let them stay where they are, let them be
separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting and resident
monks arrive later, they too should make a motion, perform the restoration rite, and recite The
Prātimokṣa Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their
divisive attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion,
perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks
who have not yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting monks
arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a
motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks who have not yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived
be absent, let them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a smaller number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive
attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion,
perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks
who have not yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later an equal number of visiting monks
arrive, then they too should make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation. The earlier group of monks will
be guilty of a breach because of their fabricated attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a
motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without
those monks who have not yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later an equal number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived
be absent, let them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later an equal number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive
attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion,
perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks
who have not yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting monks
arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a
motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without
those monks who have not yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more visiting and resident monks
are seated and assembled on the fifteenth, the day of the restoration rite, they might think, ‘If there are monks who
have not yet arrived, let those monks who have not yet arrived be absent, let them stay where they are, let them be
separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of visiting monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive
attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion,
perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks
who have not yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a smaller number of resident monks
arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, If there are monks who have not yet arrived, is it valid or not for us to make a
motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without
those monks who have not yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a smaller number of resident monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived
be absent, let them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a smaller number of resident monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive
attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion,
perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks
who have not yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra
recitation, and later an equal number of resident monks
arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a
motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without
those monks who have not yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later an equal number of resident monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their unsure attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived
be absent, let them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later an equal number of resident monks arrive
later, they too should make a motion, perform the
restoration rite, and recite The Prātimokṣa Sūtra recitation. The earlier group of monks will
be guilty of a grievous fault because of their divisive attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, it is valid for us to make a motion,
perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without those monks
who have not yet arrived.’

“If those monks, with fabricated aims and fabricated preparations, make a motion, perform the restoration rite,
and recite The Prātimokṣa Sūtra recitation, and later a greater number of resident monks
arrive later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a breach because of their fabricated
attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, is it valid or not for us to make a
motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation without
those monks who have not yet arrived?’

“If those monks, with unsure aims and unsure preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of resident monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks
will be guilty of a breach because of their unsure attempts.

“When four or more visiting and resident monks are seated and assembled on the fifteenth, the day of the
restoration rite, they might think, ‘If there are monks who have not yet arrived, let those monks who have not yet arrived
be absent, let them stay where they are, let them be separate, let them be far away.’

“If those monks, with divisive aims and divisive preparations, make a motion, perform the restoration rite, and
recite The Prātimokṣa Sūtra recitation, and later a greater number of resident monks arrive
later, they too should make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation. The earlier group of monks will be guilty of a grievous fault because of their divisive
attempts.”

An intervening summary:

Fabricated,

unsure, and

divisiveness.

Numbers

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might not think, ‘There are monks who have not yet arrived,’ but instead, thinking of their duty and thinking the saṅgha was complete, they make a
motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation.

“If later a smaller number of resident monks arrives, the second group, once they have sat down in order of
seniority, should perform the restoration rite and recite The Prātimokṣa Sūtra recitation
together with the first, in which case the earlier group of monks will not be guilty of a breach.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might not think, ‘There are monks who have not yet arrived,’ but instead, thinking of their duty and thinking the saṅgha was complete, they make a motion, perform
the restoration rite, and recite The Prātimokṣa Sūtra recitation until the saṅgha has
finished performing The Prātimokṣa Sūtra recitation and the restoration rite.

“If, after that, a smaller number of resident monks arrives before the assembly rises and the monks depart, the first
group should again, for the sake of the second, make a motion,
perform the restoration rite, and recite The Prātimokṣa Sūtra recitation, in which case the
earlier group of monks will not be guilty of a breach.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might not think, ‘There are monks who have not yet arrived,’ but instead, thinking of their duty and thinking the saṅgha was complete, they make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation until the saṅgha has finished performing The Prātimokṣa Sūtra
recitation and the restoration rite.

“If, after that, a smaller number of resident monks arrives after the assembly has risen and some monks have
departed but while other monks are still there, they should gather the assembly if possible and again, for the sake of the second,
make a motion, perform the restoration rite, and recite The Prātimokṣa Sūtra recitation. If
they cannot gather the assembly, the later arrivals should go to the inner circle, where they should perform the
restoration rite and recite The Prātimokṣa Sūtra recitation, in which case the earlier group
of monks will not be guilty of a breach.

“When four or more resident monks are seated and assembled on the fifteenth, the day of the restoration rite,
they might not think, ‘There are monks who have not yet arrived,’ but instead, thinking of their duty and thinking the saṅgha was complete, they make a motion, perform the restoration rite, and recite The Prātimokṣa
Sūtra recitation until the saṅgha has
finished performing The Prātimokṣa Sūtra recitation and the restoration rite.

“If, after that, a smaller number of resident monks arrives after the assembly has risen and the monks have
departed, the later arrivals should go to the inner circle, where they should perform the restoration rite and recite
The Prātimokṣa Sūtra recitation, in which case the earlier group of monks will not be
guilty of a breach.