Vinaya Matrka - Mother of the Monastic Codes, or Just Another Set of Lists? A response to Frauwallner's Handling of the Mahasamghika Vinaya

In the paper

“Finally, the * Vinaya M atr : k a S utra ( Pinimu jing T.1463) 62 also contains a lengthy section - six juan of an eight juan text which is itself clearly divided into three subsections”

What the sources say

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  cites [62]

In the paper

“What are the Three Collections? They are, namely, the Collection on Ordination, the Collection on Adjuncts, and the Collection on Deportment.”

What the sources say

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  cites [48]

In the paper

“In the Sapoduo-bu pini modeleqie (T. 1441), however, the threefold structure of our Vinaya m atr : k a s is not immediately clear. Indeed, there are no visible signs of any such division”

In the paper

“There is no denying that this section in the Mah as am : ghika Vinaya deals with matters concerning ordination, as do the * Pravrajy avastu s in the Sthavira Vinaya s. 67”

What the sources say

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  cites [67]

In the paper

“Furthermore, the contents of this verse are thereafter explained and here we find the term given as 'dul ba ma mo lta bu , viz., Vinaya m atr : k a . 43”

What the sources say

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  cites [43]

In the paper

“The Mah as am : ghika text starts by enumerating four kinds of ordination: self-ordination , ordination with the formula 'come monk' ( ehi bhiks : u ) , ordination by an assembly of ten bhiks : u s , and ordination by an assembly of five bhiks : u s .”

In the paper

“although the ends of the first and third divisions are apparent, the second subsec-”

What the sources say

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  cites [63]

In the paper

“Three distinct sections -bsnyen par rdzogs pa'i phung po , rab tu ldan pa'i phung po and 'tsho ba'i phung po - are mentioned by the Buddha, and this is precisely the same threefold structure around which the Tibetan text itself is organized. 45”

What the sources say

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  cites [45]

In the paper

“The Mah as am : -ghika Vinaya in its Chinese recension then goes on to cite a number of cases in which ordinations are deemed to be valid (p. 416a23-b3) or invalid (pp. 416b3-422a8), the latter of which includes the types of ordinands who are barred from receiving ordination.”

In the paper

“And if this in itself was not enough confusion, the question of its sectarian affiliation still remains unresolved.”

In the paper

“There the text - and again it should be noted that we are referring to a specific section of this text and not its entirety -is divided into three sections, a fact which is only really clear in light of the Tibetan parallel.”

In the paper

“This he identifies with the 10th vastu ( Karmavastu ) in his old Skandhaka text.”

In the paper

“The second section of the 'Mah as am : ghika Skandhaka ' is given by Frauwallner as Jiemo jiemoshi ( Chieh-mo chieh-mo shih ) (pp. 422a8-422c28).”

In the paper

“The Chinese of the Sarv astiv ada Vinaya has zhejiemo and buzhejiemo ; again, these are found directly after the explanation of karmavastu .”

In the paper

“Furthermore, the Shisong lu ¨ (T. 1435) also agrees, with the only difference being the added detail in the m atr : k a section heading for karman which reads: ''There are two types of karman s'' . 75”

What the sources say

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  cites [75]

In the paper

“There the term is given in reference to a period of up to four months ( zla ba bzhi'i bar du ) for followers of other paths ( mu stegs can , Skt. t ırthika ), and for a bhiks : u who has committed any one of the thirteen matters (i.e., sam : gh avas´es : a ) and concealed it ( dge slong gang dngos po bcu gsum las gang yang rung dngos po gcig byas te / bcabs na / ).”

In the paper

“The fact that these basically match the ML Bhiks : u-Prak ırn : aka and the corresponding section of the Mah as am : ghika Vinaya in general content and also in sequence, and the fact that they are preceded by details on five punitive procedures ( tarjan ıya , utks : epan : ıya-karman s, etc.), as indeed their counterparts in the ML Bhiks : u-Prak ırn : aka are, should suggest that, despite”

In the paper

“Here the first terms enumerated are ying jiemo 'valid karman s' and buying jiemo 'invalid karman s,' and these seem to correspond to the Sanskrit ML Bhiks : u-Prak ırn : aka which has sth an arham : karma and a-sth an arham : karma .”

In the paper

“It is also worth noting the placement of this definition of the two types of formal acts; again it falls right after the section on ordination and right before the section on karmavastu .”

In the paper

“Zhefu jiemo ( Chih fu chiehmo ) seems to translate tarjan ıya-karman 'act of censure,' and this is exactly what we find in the first part of the text (pp. 422c28-424c9), which lists and gives detailed explanations of five such formal acts.”

In the paper

“In the m atr : k a embedded within the Shisong lu ¨ (T. 1435) this does not merely form a part of the section on karman , it is the section on karman .”

In the paper

“Tibetan dngos po , for instance, while not common in the sense of 'chapter' or 'section' in the Vastu s or Vibha”

What the sources say

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  cites [78]

In the paper

“the M ulasarv astiv adin m atr : k a has (7) las ( karman ) and (8) las kyi dngos po ( karma-vastu )”

In the paper

“Terms such as rufa 'in accordance with the dharma ' and hehe 'harmonious' are given, coinciding well with this section of the Mah as am : ghika Vinaya which, as Sasaki tells us, is a ''classification of the tarjan ıyakarman into four: adharma ['undharmic'] and vyagra ['unharmonious'], adharma and samagra ['harmonious'], dharma and vyagra , dharma and samagra .''”

What the sources say

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  cites Sasaki (1994a: 62)

In the paper

“the Chinese term, of course, not being readily or even necessarily identifiable as Sanskrit vastu .”

In the paper

“At page 438b29, directly following the end of the sections on * pariv asa , * m anatva and * ahvayana we read 'The Summary [for] Bhiks : u [s] Ends' . Immediately after this a new section seems to begin, even though both are contained within the wider framework of the second varga .”

In the paper

“The 'purifying karman s' chos dkar po la yi dam 'cha' ba'i las noted in the m atr : k a (PA236b2) seem to be gso sbyin ( pos : adha ), skabs 'byed pa prav aran : a ), bsnyen par rdzogs pa ( upasam : pad a ), dbyung ba ( avarhana ) and rtsva bting ba ( tr : n : aprast araka ).”

In the paper

“From the ensuing definition, however, it is quite clear that this is dealing with criteria for the establishment of validity in ecclesiastical acts.”

In the paper

“The fact that so far the Sthavira m atr : k a s nearly perfectly match the Mah as am : ghika texts not just in content but also in expression and - more importantly - in sequential order, should by now dispell any doubts that may still linger as to the fact that these texts are somehow connected.”

In the paper

“Again, returning to where we left off in the m atr : k a s directly after the definition of karmavastu - which we recall is not to be confused with a specific vastu of the Vinaya itself - we find two definitions which would seem to fit sth an arham : karma ( ying jiemo ) and a-sth an arham : karma ( buying jiemo ).”

In the paper

“The ML Bhiks : u-Prak ırn : aka lists (5) karma and (6) karma-vastu ;”

In the paper

“Thus, we have a section on ordination and one on formal acts, and this latter section also seems to have had a division or subdivision inserted on punitive procedures.”

In the paper

“The Tibetan gzhag par rigs pa'i las and its negative counterpart ( gzhag par mi rigs pa'i las ) seem to translate these almost exactly: gzhag pa ('jog pa) 'to place' translates Sanskrit sth ana , and arha is conveyed by rigs pa .”

In the paper

“The final term noted by Frauwallner in his analysis of this section of the Vinaya of the Mah as am : ghikas is avarhana . This term, also identified in the ML Bhiks : u-Prak ırn : aka ( ahvayanam : ), can be located directly after the punitive measures listed above.”

In the paper

“The answer makes it clear that there are at least two types of ecclesiastical procedures: punitive and formal acts of censure ( chad pas gcad pa'i las dang sma dbab pa Õ i las ; ), and, for lack of a better translation, 'purifying' or 'absolving' procedures ( chos dkar po la yi dam 'cha' ba'i las ; ).”

In the paper

“Nine terms seem to be enumerated and the first five of these would seem to correspond, in order, exactly to nos. 7-11 of the Mah as am : ghika-Lokottarav adin Bhiks : u-Prak ırn : aka ( tarjan ıya -[ bsdigs pa ] to utks : epan : ıya-karman [ spangs pa'i las ]).”

In the paper

“Although the Mah as am : ghika text clearly marks the end of the first varga directly after the pratis aran : ıya-karman , Frauwallner includes the utks : epan : ıya-karman s 'acts of suspension' which appear at the beginning of the second varga and continue to p. 428b10 as part of his reconstructed Mah as am : ghika P an : d : ulohitakavastu .”

In the paper

“In addition, the Mah as am : ghika-Lokottarav adin Abhisam ac arikaDharma will also have to be taken into consideration as the third section of the Sthavira m atr : k a s displays considerable resemblance to the Abhisam ac arika-Dharma , and this will need to be accounted for.”

In the paper

“Having established - without recourse to textual gymnastics that the structures of the Mah as am : ghika Vinaya (s) and the Sthavira m atr : k a s are so far virtually identical, the question, of course, arises of which was the borrower and which the lender.”

In the paper

“today we have six seemingly complete Vinaya s extant and available to us.”

In the paper

“In fact, it is perhaps these quotations - attributed to the Sarv astiv adins , Mah s ´ asakas , K as ´yap yas and Dharmaguptakas - that have led to the historical confusion over whether this text is a s utra or s ´ astra .”

In the paper

“The first section dealt with by Frauwallner in the Mah as am : -ghika Vinaya is given as Shoujuzu ( Shou ch € u ch € u ) 65 (pp. 412b21-422a8), which he identifies with the Pravrajy avastu . 66”

What the sources say

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  cites [65]
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  cites [66]

In the paper

“Yinshun boldly states -in a serious oversimplification of what was certainly a much more complex process or series of processes -that the Skandhaka sections of the Sthavira lineage gradually developed and were completed from the m atr : k a s. 10”

What the sources say

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  cites Yinshun (1994: 302)

In the paper

“And in this light, we cannot now avoid the conclusion that Frauwallner is mixing and matching distinctly separate sections of the Mah as am : ghika Vinaya and jumping wildly around in order to create a counterpart to the Pravrajy avastu -a counterpart which may not ever have existed.”

In the paper

“indeed, the section on ordination is, presumably, of the utmost importance for any Vinaya tradition - hence it is situatated at the beginning of the * Skandhaka sections of all of the extant Vinaya s.”

In the paper

“Indeed, all that would be needed to clinch the link would be a section on ecclesiastical acts or karman s directly following this in the m atr : k a s”

In the paper

“These texts represent schools from the Mah as am : ghika and Sthavira lineages (Sarv astiv adin [T. 1435], M ulasarv astiv adin [Tibetan; maybe also T. 1441], and possibly Haimavata, Dharmaguptaka or some other school [T. 1463]).”

In the paper

“The Mah as am : ghika Vinaya preserved in Chinese translation constitutes 40 juan or fascicles.”

In the paper

“Yinshun has clearly shown that there are parallels between the Vinaya m atr : k a s of the Sarv astiv adins, the m atr : k a text of supposed Haimavata affiliation, and the structure of the Mah as am : ghika Vinaya .”

What the sources say

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  cites Yinshun (1994)

In the paper

“This would seem to correspond to the first term of the mnemonic verse in the Lokottarav adin Bhiks : u-Prak ırn : aka which is simply given as upasampad a 'Ordination.' 68”

What the sources say

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  cites [68]

In the paper

“This somewhat dubious distinction would appear to be due to the fact that the editors have punctuated what should be a list or table of contents ( m atr : k a ) at the beginning of the text - the contents of which are thereafter explained individually - as if it was a piece of prose.”

In the paper

“The first is, without a doubt, on 'Ordination' ( bsnyen par rdzogs pa ); the other two would seem, at least for the moment, to be best glossed as 'Adjunct[s]' (translation problematic!) ( rab tu ldan pa ) and 'Deportment' or 'Obligatory Behaviour' ( 'tsho ba ). 47”

What the sources say

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  cites [47]

In the paper

“In order to explain the differences in structure between the Sthavira and Mah as am : ghika Vinaya s, Frauwallner had to advance a theory that involved the Mah as am : ghika Vinaya undergoing one or more alterations or redactions, and in doing so he assumed the primacy of the Sthavira Vinaya corpus over that of the Mah as am : ghikas.”

What the sources say

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  cites Frauwallner (1956)

In the paper

“The technical term m an apyam : is given as mgu bar bya ba in the Mah avyutpatti (Sakaki 1916: no. 8652) and m ulam an apya as gzhi nas mgu bar bya ba (Sakaki 1916: no. 8653).”

What the sources say

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  cites Sakaki 1916: no. 8652
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  cites Sakaki 1916: no. 8653

In the paper

“Pos : adha, prav aran : a and upasam : pad a should be self-explanatory and, obviously, are not related to punitive measures.”

In the paper

“These are certainly not all standard translations for terms connected with the pariv asa and m an apya/m anatva , but, as noted above, Tibetan translations are not - despite commonly being held to be so - standardized and these 'non-standard' or 'atypical' translations would seem to be relatively common in the Uttaragrantha .”

What the sources say

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  cites Schopen (1998: 175)
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  cites Schopen (2004)

In the paper

“Zhefu jiemo ( Chih fu chiehmo ) seems to translate tarjan ıya-karman 'act of censure,' and this is exactly what we find in the first part of the text (pp. 422c28-424c9), which lists and gives detailed explanations of five such formal acts.”

In the paper

“The otherwise mysterious fact that a section on karman s is inserted after the passage on ordination in the Mah as am : ghika Vinaya would therefore seem to be not so much of a mystery after all. Indeed, in all three Sthavira m atr : k a texts shown below such passages follow immediately (as noted by the sequential numbering [7-8]) after the initial section on ordination (1-6).”

In the paper

“The Tibetan term bsdigs pa is attested for tarjan ıyam : in the Mah avyutpatti (Sakaki 1916: no. 8642) and, more recently, in Yamagiwa's critical edition of the P an : d : ulohitakavastu .”

What the sources say

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  cites Sakaki 1916: no. 8642
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  cites Yamagiwa (2001: Appendix I)

In the paper

“In the Tibetan and Chinese ( Sapoduo-bu pini modeleqie [T. 1441]) m atr : k a s which are - for reasons we as yet only suspect - extremely close, we read:”

In the paper

“To the best of my knowledge, this could only refer to the pariv asa .”

In the paper

“Tibetan gzhi nas would seem to translate m ulaand, on this basis, to tentatively identify yid mgu bar byed pa as a variant translation of m an apya and gzhi nas yid mgu bar byed pa as m ulam an apya , or at least very closely related Vinaya technical terms, would seem - for the moment - unproblematic.”

In the paper

“Here chad pa seems to be short for chad pas gcad pa and that this term represents pariv asa is quite clear as it is defined in the m atr : k a .”

In the paper

“The fact that its use here may not be the sense most familiar in Vinaya literature of 'chapter' or 'section' of one of the monastic codes is, perhaps, hinted at by the Tibetan use of dngos po as opposed to the 'standard' gzhi which is used to translate the chapter titles in the M ulasarv astiv ada Vinaya . 76”

What the sources say

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  cites [76]

In the paper

“The fact, however, remains that pariv asa , m an apya/m anatva and avarhana/ ahvayana are all closely connected, and this is not only noted by Frauwallner's summary of this section, but also by the m atr : k a texts themselves.”

In the paper

“In short, again, we have an almost exact correspondence between the Sthavira m atr : k a s and the Vinaya of the Mah as am : ghikas, and in order to highlight these parallels, in contrast to Frauwallner, no re-arrangement or reshuffling of the text has been necessary.”

In the paper

“Likewise smad pa and bskrad pa for nigarhan : ıyam : ( nighars : an : ıyam : ) and prav asan ıyam : ( pravr ajan ıyam : ) respectively.”

What the sources say

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  cites Sakaki (1916: nos. 8643-44)
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  cites Yamagiwa (2001: Appendix I)

In the paper

“The fact that parallels to the supposedly anomalous Mah as am : ghika Vinaya are found in not just one but in multiple versions of these non-Mah as am : ghika Vinaya texts suggests that the Mah as am : ghika Vinaya is not patterned according to the skandhaka , but rather has the same structure as the m atr : k a s.”

In the paper

“Tr : n : aprast araka is a way of settling disputes, the 'covering with grass' and is also not a punitive karman .”

In the paper

“In contrast to Frauwallner's identification in which he is forced to navigate through eight separate vastu s to reach the Karmavastu , our identification can be made cleanly and simply with the very next lexical items enumerated in all of the m atr : k a s, viz., karman and karma-vastu.”

In the paper

“Pariv asa itself is given in the Mah avyutpatti (Sakaki 1916: no. 8649) as spo ba and m ulapariv asa as gzhi nas spo ba .”

What the sources say

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  cites Sakaki 1916: no. 8649

In the paper

“Furthermore, Frauwallner is forced to conclude that the Karmavastu ''is characteristically modified'' and that ''[t]he introductory narrative is left out'' - both of these conclusions become unnecessary when the structure of the Mah as am : ghika text is compared to the m atr : k a s.”

In the paper

“Although Frauwallner's thesis no longer seems to hold for the Mah as am : ghika Vinaya , it should be noted that it most certainly seems to hold when limited to a discussion of the Sthavira Vinaya s.”