CHAPTER THREE:
THE DEVELOPMENT IN THE MO-HO-SÊNG-CH¡¦I-L†

The contents of the Vinaya may be grouped, to a large extent, into two major sections:[1] the Vibhaºga consisting of the prŒtimok¡Pa and its commentary, and the DharmŒnudharma consisting of a group of monastic guidelines.[2] The second section, depending upon the particular text consulted, appears under a wide variety of names such as dharmaka (matter);[3] vastu (issue); skandhaka (chapter); or saµyukta (correspondence).[4] However, according to the MahŒsŒµghika-vinaya DharmŒnudharma consists of only two dharmas: the ¡§Miscellanea (Prak´röaka-) dharma¡¨[5] and ¡§Deportment (AbhisamŒcŒrika-) dharma¡¨.[6] It should be noted that each of these is divided further into numerous vargas (chapters). Accordingly, the Miscellanea-dharma has fourteen vargas and the Deportment-dharma has seven vargas. Moreover, each varga is divided further into approximately ten vinaya mŒt¨kŒs (disciplinary topics)[7] that constitute the contents of monastic guidelines for monks or nuns. Overall, there are 139 vinaya mŒt¨kŒs in the Miscellanea-dharma and 70 in the Deportment-dharma.[8] Therefore, the DharmŒnudharma of the MahŒsŒµghika-vinaya can be understood as composed of three layers. In brief, the above discussion can be summarized as follows:

Vinaya: I. Vibhaºga

(a) prŒtimok¡Pa

(b) commentary on prŒtimok¡Pa.

II. DharmŒnudharma

(a) various names according to text

(b) MahŒsŒµghika-vinaya

(1) Miscellanea (Prak´röaka-) dharma

14 vargas Ñ» 139 vinaya mŒt¨kŒs

(2) Deportment (AbhisamŒcŒrika-) dharma

7 vargas Ñ» 70 vinaya mŒt¨kŒs.

Because such a three-tiered structure comprising the DharmŒnudharma is unique to the MahŒsŒµghika-vinaya, some scholars have concluded that this Vinaya is more chaotic than archaic.[9] The conclusion held by such scholars indicates that they have overlooked crucial features behind the text. Contrary to their observations, when the MahŒsŒµghika-vinaya is studied critically, one will find that the organization of the DharmŒnudharma is more ancient than what is usually claimed. Such antiquity will be determined on the basis of an archaic structure such as uddŒna (summary verse). Consequently, the discussion in this chapter will be presented under two themes:

A. Search for the disciplinary topics (vinaya mŒt¨kŒ), and

B. Structural analysis of the Miscellanea-dharma and Deportment-dharma.

3.A Search for the Disciplinary Topics (Vinaya MŒt¨kŒ)

The Abhidharma collection (piÊaka), a fully detailed formulation of the Buddhist teachings, is one of the three main collections of the Buddhist scripture. The historical background of the Abhidharma literature is depicted in different ways among the various traditions.[10] Some even connected the Abhidharma works with the earliest authority and attributed them to be the instruction of the Buddha.[11] However, to conclude that the Abhidharma texts are as archaic as the SètrapiÊaka and VinayapiÊaka is to overlook the significance of the mŒt¨kŒ system, because more and more scholars have noticed that the mŒt¨kŒs (condensed contents)[12] served as the basis for the later Abhidharma works.[13] Thus, the mŒt¨kŒs had an important role in the transition of the literature from a single pool of doctrinal/disciplinary topics to a more elaborate framework of Buddhist texts.[14] However, that the role of the mŒt¨kŒs may have gone unnoticed may be owing to the fact that the interval of purely enumerating the mŒt¨kŒ form was quite short. The set of the condensed contents was rapidly developed into or joined with the Abhidharma or other types of Buddhist literature, and it was not long before the residues of the mŒt¨kŒ framework became hardly recognizable from the texts. In tracing the gradual development of the Abhidharma works by means of the nucleus of condensed contents, it becomes evident that such an infrastructure had begun to sink into oblivion quite early. But Buddhaghosa, in his AtthasŒlin´, maintained that the prototype of the Abhidharma literature had already occurred at the time of the Buddha[15] and therefore, whether or not the mŒt¨kŒs arose is of no consequence.

The mŒt¨kŒ formulation is equated by others with the AbhidharmapiÊaka on the grounds that the term mŒt¨kŒ is considered to be a synonym of the term ¡§abhidharma¡¨.[16] Does this mean that mŒt¨kŒs consist only of doctrinal contents? Even though Lamotte did not identify mŒt¨kŒ with ¡§abhidharma¡¨, it seems that he also was unable to point out the particular connotation of the word ¡§abhidharma¡¨ within the MahŒsŒµghika-vinaya[17] in which the term ¡§abhidharma¡¨ is clearly understood to refer only to the ¡§nine literary forms of the Buddha¡¦s doctrines¡¨ (navŒºga-buddha¡±Œsana)[18] and not to any other interpretations.[19] Whether mŒt¨kŒ is tantamount to all these nine literary forms remains an open question. Further, although the phrase ¡§a monk versed in the TripiÊaka¡¨ is by no means unknown in the MahŒsŒµghika-vinaya,[20] there is no indication that the third piÊaka refers to the corpus of Abhidharma literature.[21] The word mŒt¨kŒ also occurs in the MahŒsŒµghika text:

If it (the conflict) still cannot be settled, the monks in residence at the monastery should approach the seniors quickly and seek a solution. There are these senior monks somewhere who can well recite the sètras, vinaya, and mŒt¨kŒs by heart. Likewise, the monks, even though moderately senior or even junior, can also be consulted to arbitrate the clash as long as they are familiar with the sètras, vinaya, and mŒt¨kŒs.[22]

The mŒt¨kŒ together with the sètras and vinaya are mentioned not only in the MahŒsŒµghika-vinaya, but in the Vinayas of other traditions wherein they are referred to in the context of settling conflicts.[23] No matter how much different traditions may have regarded the AbhidharmapiÊaka as authoritative as the SètrapiÊaka and VinayapiÊaka,[24] the above passage indicates clearly that it was the mŒt¨kŒ and not the abhidharma that was mentioned together with sètra and vinaya. It is, therefore, highly probable that when this passage was organized (most likely in the period of the oral tradition) the word or notion of ¡§abhidharma¡¨ had not yet overridden the role of mŒt¨kŒ.[25]

The fact that we find both ¡§abhidharma¡¨ and ¡§mŒt¨kŒ¡¨ used in the MahŒsŒµghika-vinaya could be understood in view of two possibilities. First, it is possible that the passages in which ¡§mŒt¨kŒ¡¨ appears could have assumed their final shape earlier than those which contain the word ¡§abhidharma¡¨. These passages simply reflect two strata in the editing process. Second, it is possible that there was only a short time lapse between the formulation of the particular passages containing the words ¡§mŒt¨kŒ¡¨ and ¡§abhidharma¡¨. Even though the time lapse was very short, this does not necessitate that mŒt¨kŒ corresponds to abhidharma. Regardless of how either possibility is justified, each still has not resolved the question whether the word ¡§mŒt¨kŒ¡¨ was used exclusively in the light of doctrine. Such an inquiry will lead furthermore to the question whether or not mŒt¨kŒs are even feasible within the context of vinaya when Buddhist texts are analyzed. According to Hirakawa, the mŒt¨kŒs were indeed connected with the vinaya.[26] To investigate such a question in more detail, there is a need to refer to the textual evidence of vinaya mŒt¨kŒs. Fortunately, such textual evidence can be found in passages from: (1) the YŸ-ch¡¦ieh-shih-ti-lun (Taish¡Â no. 1579, hereafter: YogŒcŒrabhèmi-¡±Œstra);[27] (2) the TheravŒda (PŒli) Vinaya; (3) the ParivŒra (Appendix) to the TheravŒda Vinaya; (4) the SamantapŒsŒdikŒ; (5) the Sa-p¡¦o-to-pu-p¡¦i-ni-mo-t-l-ch¡¦ieh (Taish¡Â no. 1441, hereafter: SarvŒstivŒda-vinayamŒt¨kŒ); (6) the fragment of the Sanskrit manuscript that was edited by Rudolf Hoernle;[28] (7) the Shih-sung-lŸ (Taish¡Â no. 1435, hereafter: Da¡±abhŒöavŒra-vinaya); (8) the P¡¦i-ni-mu-ching (Taish¡Â no. 1463, hereafter: Vinaya-mŒt¨kŒ-sètra); and (9) the appendix to the îrya MahŒsŒµghika-LokottaravŒdin Bhik¡Puö´-vinaya.

The first textual evidence indicating vinaya mŒt¨kŒ is found in the YogŒcŒra-bhèmi-¡±Œstra:

What is this called the mŒt¨kŒs? What is on the one hand the sètra mŒt¨kŒs and on the other, the vinaya mŒt¨kŒs are summarized and called one mŒt¨kŒ.[29]

It is noteworthy that the reference to and contents of the vinaya mŒt¨kŒs had lasted even to the time when the YogŒcŒra doctrine prevailed.[30]

The second textual evidence is the residue of the mŒt¨kŒ style still found in the PŒli Vinaya. This text mentions the term ¡§mŒtikŒdhara¡¨,[31] but the subject matter of vinaya mŒt¨kŒ is not explicitly stated. When Thomas William Rhys Davids and Hermann Oldenberg translated the ¡§Chapter on the Settlement of Disputes among the Fraternity¡¨ (Samathakkhandhaka), they were aware of the mŒt¨kŒ style in the text.[32] A typical example of the mŒt¨kŒ style found in the text is the following:[33]

Legal questions of dispute. Right. Wrong. Undetermined.

A legal question arising out of dispute may be right, and it may be wrong, and it may be undetermined. Of these, which is the legal question arising out of dispute which is right?

¡¥In case, O Bhikkhus, the Bhikkhu of right mind discuss, saying, ¡§This is the Dhamma,¡¨ or ¡§This is not the Dhamma¡¨...[34] or ¡§This is not a most grave offence.¡¨ Whatsoever quarrel, strife, contention, difference of opinion, contradiction, opposition, cantankerousness, or contention there may be in such a discussion is called a legal question arising out of dispute that is right.¡¦

[And so when the Bhikkhus have a wrong mind, or an undetermined mind, the legal question arising out of such dispute is respectively a legal question arising out of dispute that is wrong or undetermined.][35]

In the passage above, words such as: ¡§Legal questions of dispute. Right. Wrong. Undetermined¡¨, demonstrate a mŒt¨kŒ style. It is apparent that the two paragraphs from ¡§A legal question arising out of dispute may be right¡¨ to ¡§arising out of dispute that is right¡¨ are explications of the legal questions of dispute, the mŒt¨kŒs. The statement beginning with ¡§In case, O Bhikkhus, the Bhikkhu of right mind¡¨ is dedicated to the explanation of the ¡§right¡¨ situation. Further, a ¡§wrong¡¨ or ¡§undetermined¡¨ case is also elaborated in the subsequent paragraph. In this manner the mŒt¨kŒ style commences with the discussion in which a list of topics to be explained are arranged. Rhys Davids and Oldenberg found that the principle of setting out the structure paralleled some Abhidharma books.[36] Consequently, this evidence that the mŒt¨kŒ style occurs in the Samathakkhandhaka of the TheravŒda Vinaya bolsters the occurrence of the vinaya mŒt¨kŒ.

The third textual evidence that the notion of mŒt¨kŒs belongs to the Vinaya can be located as well in the ParivŒra (appendix) of the TheravŒda Vinaya. Despite being a member of the Vinaya, most scholars maintain that the ParivŒra was compiled later than the end of the other parts of the TheravŒda Vinaya such as the Suttavibhaºga and Khandhaka,[37] because the text mentions Ceylonese teachers. The mŒt¨kŒ found in the ParivŒra illustrates another layer in the historical background of the Vinaya. As previously noted, the mŒt¨kŒs are embedded in the TheravŒda Vinaya, but the term ¡§vinaya mŒt¨kŒs¡¨ is not a familiar expression in the text. In contrast, the ParivŒra graphically indicates the disciplinary topics. For example, the text states:

Ubhato ca VibhaºgŒni KhandhakŒ yŒ ca MŒtikŒ/

MŒlŒ suttaguöeneva ParivŒrena ganthitŒ.[38]

The two Analyses, the Khandhakas, and the Headings[39]/

Are garlands fastened by ParivŒra which is just a strand in the Thread.[40]

It is clear that the ¡§two Analyses¡¨ is representative of the commentary (vibhaºga) on both bhik¡Pu and bhik¡Puö´ precepts. Although the ParivŒra could not explicate the Headings (condensed contents/mŒt¨kŒs) further, the fact that the ParivŒra was set up on the basis of two Vibhaºgas, Skandhakas and mŒt¨kŒs, is undeniable. In sum, the description in this verse is evidence that there were, indeed, mŒt¨kŒs in connection with the monastic discipline when the ParivŒra was compiled or finalized.

The fourth textual evidence is drawn from the Commentary on the TheravŒda Vinaya Ñ SamantapŒsŒdikŒ. The text reads:

Vinaye atthi vatthu, atthi mŒtikŒ, atthi padabhŒjaniyaµ,

atthi antarŒpatti, atthi anŒpatti, atthi tikacchedo.[41]

In the Vinaya, there are the subjects for rules, tabulations,[42] analysis of terms, secondary conditions of transgression, and of non-offences and the demarcation of the threefold delimiting factors of offences.[43]

Here mŒt¨kŒ is a constituent of the whole Vinaya. However, throughout his works, Buddhaghosa defined the word mŒt¨kŒ in various ways: (1) MŒt¨kŒs were used for demonstrating the Vinaya:

EttŒvatŒ ca yŒ sŒ vinayasaµvaööanatthaµ mŒtikŒ ÊhapitŒ, tattha

Vuttaµ yena yadŒ yasmŒ dhŒritaµ yena cŒbhataµ,

Yattha ppatiÊÊhitaµ c¡¦ etam etaµ vatvŒ vidhiµ tato ti,

ImassŒ tŒva gŒthŒya attho pakŒsito.[44]

In so far as whatever tabulation[45] has been laid down for the purpose of the exposition of the Vinaya, therein as:

By whom it was said, when, for what reason, held by whom, handed down by whom, where it was established: having thus explained this procedure,

the meaning of the above stanza has been so far explained.[46]

In the above passage, Buddhaghosa seems to have presented mŒt¨kŒ as having various contextual meanings ranging from Vibhaºga to Skandhakas in the TheravŒda tradition. (2) Buddhaghosa had a more focused meaning of mŒt¨kŒ as for example, in the Manoratha-pèraö´ (the Commentary of AºguttaranikŒya) he interpreted the term mŒt¨kŒdhara as a teacher who could master two sets of the prŒtimok¡Pa.[47] (3) According to Norman, in the AtthasŒlin´ (the Commentary on the Dhammasaºgaöi) Buddhaghosa explained mŒt¨kŒ as a part of the VinayapiÊaka:[48]

VividhŒ hi ettha pa¡Vcavidha-PŒtimokkhuddesa-PŒrŒjikŒdi-satta-

Œpattikkhandha-mŒtikŒ vibhaºgŒdippabheda-nŒya.[49]

By ¡§principles¡¨ in this verse[50] are meant the methods of the fivefold PŒtimokkha ordinance, of the seven classes of offence beginning with the PŒrŒjika of the MŒtikŒ and of the Vibhaºga.[51]

Therefore, in these three distinctive interpretations it appears that Buddhaghosa, in spite of proving the fact that mŒt¨kŒ could be definitely related to the vinaya, did not restrict the use of the terms vinaya mŒt¨kŒs.

In addition to the TheravŒda texts, the SarvŒstivŒda tradition has characterized vinaya mŒt¨kŒs but more concretely; therefore, the fifth textual evidence to be presented is the SarvŒstivŒda-vinayamŒt¨kŒ (Taish¡Â no. 1441), a text that embodies a great deal of the disciplinary topics. Prior to a discussion on the vinaya mŒt¨kŒ in this work, one should examine the manner in which the Dhammasaºgaöi deals with the mŒt¨kŒ. An analysis of the Dhammasaºgaöi will reveal that from the very beginning of the text there is a presentation of the Abhidhamma-mŒtikŒs and the Suttanta-mŒtikŒs.[52] The Abhidhamma-mŒtikŒs contain twenty-two tikas (a tika is a threefold doctrinal topic which is a teaching categorized into three elements, such as kusalŒ dhammŒ, akusalŒ dhammŒ and avyŒkatŒ dhammŒ) together with one hundred dukas (a duka is a twofold doctrinal topic such as hetè dhammŒ and na hetè dhammŒ). In the Suttanta-mŒtikŒs there is a set of forty-two dukas. Subsequent to these two mŒtikŒs there is a discussion on each tika or duka undertaken over 1,599 questions. In brief, what is conspicuous about the layout of the Dhammasaºgaöi is the fact that the text begins with the mŒt¨kŒs at the outset and the remainder of the text is devoted to the accompanying explanation on them.

The SarvŒstivŒda-vinayamŒt¨kŒ in its entirety proceeds over one third of the fifth fascicle but suddenly discontinues. In this context, following 312 disciplinary topics that are listed,[53] each of the vinaya mŒt¨kŒs is explained in turn to a larger or less degree. This list of the mŒt¨kŒs seems to be an extension of the above quoted list in the TheravŒda Vinaya (the second textual evidence), in which only few topics are listed followed by their relevant explanations in great detail.[54]

The sixth textual evidence, although fragmentary, is found on the third plate in a set of three Sanskrit manuscripts that was discovered in Eastern Turkestan and that bears a close resemblance to the SarvŒstivŒda-vinayamŒt¨kŒ in view of its major configuration.[55] It provides the evidence of the vinaya mŒt¨kŒs. The details on both sides of the plate can be classified into two parts. In the first part there is an enumeration of 38 disciplinary topics ranging from ¡§[d]¨[¡P]Ê[i] pŒ(pikŒ)yŒ d¨¡PÊyŒ utk¡Pepa(n´)ya¡Ñ karma (Act of Suspension due to unwholesome opinions)¡¨,[56] to ¡§c´vara-ka[lpaú][57] (the principle on robes)¡¨. The second part continues from the list of the disciplinary topics but the only topic explained in the plate is seen in the inquiry of ¡§receiving the higher ordination¡¨ (upasaµpadŒ) and its pertinent explanation. It is probable that the phrase ¡§receiving the higher ordination¡¨ was a disciplinary topic, but it is not listed in the first part. As a result, apart from the two-tiered organization, no further conclusion can be drawn. Nevertheless, the resemblance of the contents of the plate to the SarvŒstivŒda-vinayamŒt¨kŒ is remarkable.

The seventh textual evidence is available in the SarvŒstivŒdin text, the Da¡±abhŒöavŒra-vinaya that encompasses the Vibhaºga for monks and nuns, diverse themes of monastic guidelines, and supplementary materials. A close analysis will reveal that the vinaya mŒt¨kŒs are embedded in the appendix to this Vinaya. Unlike the SarvŒstivŒda-vinayamŒt¨kŒ, the Da¡±abhŒöavŒra-vinaya does not enumerate disciplinary topics at the very beginning, but instead, it goes right into the explanations of the 318 vinaya mŒt¨kŒs one after another.[58]

The names of three divisions (higher ordination, miscellanea, deportment) indicated above[59] are given at the end of the vinaya mŒt¨kŒs and their explanations. However, these three divisions are more recognizable in the Da¡±abhŒöavŒra-vinaya than in the SarvŒstivŒda-vinayamŒt¨kŒ. The boundaries between the divisions are established by the phrase, ¡§...concluded.¡¨[60] By extracting the disciplinary topics from their pertinent explanations, the ingredients or total amount of the vinaya mŒt¨kŒs in this text can be calculated to be close to the amount found in the SarvŒstivŒda-vinayamŒt¨kŒ. Therefore, disciplinary topics seem to have been secured, interpreted and then composed from the commencement of the SarvŒstivŒdin tradition.

The eighth textual evidence is the clear indication of the Chinese equivalence to vinaya mŒt¨kŒ found in the VinayamŒt¨kŒ-sètra (Taish¡Â no. 1463). The tradition to which this text belongs appears controversial, but no scholar, so far, has associated its heritage with either the TheravŒdin or the SarvŒstivŒdin.[61] The work apparently refers to the vinaya mŒt¨kŒs that are in line with other fundamental parts of the VinayapiÊaka. The text reads:

The so-called Vinaya Sètra among all sètras are those which pertain to the vinaya and they are in summary the Bhik¡Pu and Bhik¡Pun´-sètras.... The Bhik¡Pusètra, Bhik¡Pun´sètra, all skandhakas, mŒt¨kŒs, the Vinayaikottara (Add One)[62] Ñ these five kinds in summary constitute the VinayapiÊaka.[63]

This text offers a different feature in aligning the vinaya mŒt¨kŒ with other essential constituents of the Vinaya. In reference to the vinaya mŒt¨kŒ, this text explicates each disciplinary topic in the first six fascicles.[64] As noted by Ven. Yin-shun, the vinaya mŒt¨kŒs are categorized into three divisions.[65]

The ninth textual evidence is perceptible in the MahŒsŒµghika-LokottaravŒdin¡¦s text. It is apparent that a list of keywords was presented in the appendix to the îrya MahŒsŒµghika-LokottaravŒdin Bhik¡Pun´-vinaya.[66] This list of key disciplinary words is similar to the disciplinary topics that appear in the middle of the SarvŒstivŒda-vinayamŒt¨kŒ or the doctrinal topics that appear at the outset of the Dhammasaºgaöi (see the fifth textual evidence). Although such a list appears in association with ¡§Bhik¡Pu-Prak´röaka-Vinaya¡¨ (Monastic discipline with respect to Miscellanea about monks),[67] it may have served as the monastic benchmark in the everyday life of the nuns of the LokottaravŒdins as well. The summary of îrya-MahŒsŒµghika-LokottaravŒdin Bhik¡Pu-Prak´röaka comprises 141 mŒt¨kŒs under fourteen vargas (chapters). The fourteen vargas in the text concurs with those of the Miscellanea-dharma in the MahŒsŒµghika-vinaya despite the fact that there is a slight difference in that the latter text has 139 mŒt¨kŒs in total.[68] Thus the list of mŒt¨kŒs in the LokottaravŒdin branch of the MahŒsŒµghika suggests that the vinaya mŒt¨kŒs of a much later[69] branch can be traced back to an earlier MahŒsŒµghika source.

In sum, it has been clarified that vinaya mŒt¨kŒs found their expression in the texts of various traditions. Among those the YogŒcŒrabhèmi-¡±Œstra has clarified that mŒt¨kŒs are not operational in the doctrinal only but also in the disciplinary realms. Further, there are a small number of vinaya mŒt¨kŒs as the residue in the TheravŒda Vinaya. Although the term mŒt¨kŒ was mentioned in later PŒli works, what the mŒt¨kŒ really looked like in terms of the vinaya can be seen untouched in the ParivŒra, and the interpretations of the mŒt¨kŒs in the context of monastic discipline appears varied in accordance with Buddhaghosa¡¦s systematization. Moreover, a series of vinaya mŒt¨kŒs can be seen in the SarvŒstivŒda-vinayamŒt¨kŒ, the fragments of the Eastern Turkestan Sanskrit manuscripts, and the appendix to the îrya MahŒsŒµghika-LokottaravŒdin Bhik¡Pun´-vinaya. Further, SarvŒstivŒda-vinayamŒt¨kŒ, Eastern Turkestan Sanskrit manuscripts, Da¡±abhŒöavŒra-vinaya, and VinayamŒt¨kŒ-sètra give the explanation of each mŒt¨kŒ.

The reasons for such a variety of sources that demonstrate the traces of vinaya mŒt¨kŒs (disciplinary topics) are twofold. Firstly, there is a need to grasp the role that the vinaya mŒt¨kŒs played in the development of the vinaya literature. Secondly, the bhik¡Pu DharmŒnudharma in the MahŒsŒµghika-vinaya that corresponds to the skandhakas, vastus, dharmakas or saµyuktas in the other texts needs to be examined in depth as long as the remnants of the mŒt¨kŒs are still visible in this literature. As a result of these two reasons, a clarification of the daily monastic guidelines found in the Vinaya demands a detailed exploration because the contents and the structure of the DharmŒnudharma are intimately involved in the guidelines.

3.B The Structural Analysis of
the Miscellanea-dharma and Deportment-dharma

As indicated at the beginnings of this chapter, the ¡§Miscellanea (Prak´röaka-) dharma¡¨ and ¡§Deportment (AbhisamŒcŒrika-) dharma¡¨ that comprise the DharmŒnudharma of the MahŒsŒµghika-vinaya were noted as appearing under a variety of names such as skandhaka (chapter), vastu (issue), dharmaka (matter) or saµyukta (correspondence) in other Vinayas.

In this chapter, the DharmŒnudharma will be investigated in view of four topics. First in 3.B.1 (p. 83), two theories concerning the evolution of the Skandhaka (DharmŒnudharma) will be reviewed. Of the two theories, the first suggests that the Skandhaka grew out of the KarmavŒcanŒs, the formulae employed in establishing the various disciplinary decisions in the Saµgha. However, as will be shown, this first theory proves to be inadequate for reasons to be given later. The second theory will be discussed in view of six problems that arise in the attempt to justify the hypothesis that the oldest Skandhaka work consists of twenty vastus (chapters), that it was compiled by a single author in the first half of the fourth century BCE, and that the author drew on what materials were available to him.

Secondly in 3.B.2 (p. 91) two general issues concerning the Skandhaka (DharmŒnudharma) will be discussed at length. The first is the issue of having various designations for the chapters, and the second concerns the many varieties of compilations among the extant Vinayas of the SthaviravŒdin tradition.

Thirdly in 3.B.3 (p. 99) an analysis of the DharmŒnudharma in the MahŒsŒµghika-vinaya will be undertaken in the light of the two general issues discussed in 3.B.2. In this analysis, the 209 vinaya mŒt¨kŒs will be enumerated and listed consecutively in view of which ones belong to the Miscellanea-dharma (3.B.3.A, p. 99) and which ones belong to the Deportment-dharma (3.B.3.B, p. 110). Then an interpretation of DharmŒnudharma and the rationale for preferring this term over others follow (3.B.3.C, p. 116). After this, two salient characteristics of the DharmŒnudharma will be discussed (3.B.3.D, p. 122). The two characteristics are: 1) the varga (chapter) of the DharmŒnudharma in the MahŒsŒµghika work, for the most part, contains not merely a single but several themes (3.B.3.D.1, p. 123), and 2) systematization of the mŒt¨kŒs into groups (3.B.3.D.2, p. 125).

Finally in 3.B.4 (p. 146), the discussion will be concluded and presented in the Epilogue.

3.B.1 The Review of Two Theories of the Evolution of the Skandhaka

The compilation and evolution of the Skandhaka can be understood from two different theories. The first theory as advanced by ƒtienne Lamotte and accepted by Charles Prebish, Louis Renou and Jean Filliozat, is as follows:

The VinayapiÊaka appears as a development and explanation of the two monastic codes which were drawn up at the very beginning of the Buddhist community: the Vibhaºga comments upon the PrŒtimok¡Pa, the series of offences forbidden to the monks and nuns, the Skandhakas develop the KarmavŒcanŒs regulating the details of monastic life.[70]

Viewed from the functional significance of the corpus of the DharmŒnudharma (Skandhaka), the position held by these scholars is justifiable, but only up to a point. For example, the KarmavŒcanŒ cannot be found in the ¡§Chapter on Regulations as to the Duties of the Monks toward One Another¡¨ (Vattakkhandhaka) in the Cullavagga of the TheravŒda Vinaya. But such formulae can be found in the Vibhaºga where they were used to comment on some disciplinary precepts.[71] Thus KarmavŒcanŒs, the formulae employed for a variety of disciplinary decisions in the Saµgha, are actually the backbone of the monastic lives. However, concerning compilation the set of KarmavŒcanŒs is assumed to be the basis of the Skandhaka (DharmŒnudharma). Furthermore, just as the KarmavŒcanŒs are not presented homogeneously in every chapter of other works, so too they appear in some of the disciplinary topics and not in others within the entire MahŒsŒµghika-vinaya.

The second theory is proposed by Erich Frauwallner on the views that the Old Skandhaka was created by a single author in the first half of the fourth century BCE, that this archaic work was comprised of twenty chapters (vastus), and that the ancient author depended on and drew from whatever materials were available to him. Accordingly, what appears to have been available to this particular author include the discourses from the SètrapiÊaka, the stories from the commentaries on the prŒtimok¡Pa, and even the ideas regarding the heritage of teachers from the Vedic model. It is considered that the author then created a coherent work by compiling these sources under a ¡§well conceived plan¡¨.[72] Nonetheless, considered from the formation of the DharmŒnudharma (Skandhaka) of the MahŒsŒµghika-vinaya six questions can be raised with regard to Frauwallner¡¦s theory.

First, his assumption of a single authorship is questionable. Every extant Vinaya is indeed a composite work, to which different editors in various periods and regions contributed.[73] As far as the authorship is concerned, the MahŒsŒµghika work clearly refers to a series of incidents after the ParinirvŒöa of the Buddha.[74] According to the tradition, it was Venerable UpŒli who settled various issues, but there were also other events that took place at the time of Venerable êuddhida¡±a.[75] According to a long list of the masters in the MahŒsŒµghika tradition, it was êuddhida¡±a who received the Dharma, vinaya, Abhidharma (nine literary forms of the Buddha¡¦s doctrines)[76] as well as the four îgamas from his master Da¡±abala, and the latter received the tradition from UpŒli. Thus it should be obvious that the events regarding UpŒli and those related to êuddhida¡±a must have been recorded by at least two or even more different people.[77] The hypothesis of a single authorship thus is questionable.

Second, Frauwallner¡¦s thesis that the original structure of the Old Skandhaka was created by such a single author about one hundred years after the ParinirvŒöa of the Buddha fails to take into account the gradual growth of the Skandhaka (DharmŒnudharma). It seems that Frauwallner neglected to take into consideration the lives of the monastics from the time when the five ascetics became the pupils of the Buddha until one hundred years later. It would be more reasonable to accept that the Skandhaka was not so much a creation of a single author because a common set of gradually accumulated monastic discipline had appeared already right before the supposed single author.

Third, his comment on the framework of the MahŒsŒµghika-vinaya is not sufficiently connected to the established model of different sub-traditions. Frauwallner often ascribed the unique structure of this Vinaya to thorough alterations, a reshuffling and reshaping in later times.[78] From the very beginning of his work, Frauwallner set up a list of twenty vastus and thus concluded that the contents of the SarvŒstivŒda, Dharmaguptaka, Mah´¡±Œsaka and TheravŒda Vinayas were consonant with one another in this list. He then claimed that such a contextual agreement was owing to the fact that these four traditions stemmed from the missionary groups enjoined by King A¡±oka.[79] It thus seems clear that Frauwallner was aware of the difference between the missions and the MahŒsŒµghika tradition.[80] He admitted that the compilation of the Old Skandhaka work belonged to the period of oral tradition.[81] He further recognized that the vinaya works showed ¡§unmistakable signs of a long free transmission, which impressed its characteristic marks upon the variants of the several versions.¡¨[82] However, circumstances show that the consecration of King A¡±oka was much later than the time when the Old Skandhaka was thought to have been created by the assumed author.[83] Frauwallner claimed that, ¡§all these missions started from the same centre, and therefore brought with them the same Vinaya.¡¨ But he also insisted that, ¡§this single Vinaya was later so far modified in the traditions of the various communities, that the result was the rise of several different works, whose uniformity of contents still points to the same origin.¡¨[84] He did not concern himself with the variations found in the so-called original Skandhaka work up to the time of A¡±oka. On the other hand, since the MahŒsŒµghika lineage was always treated along an individual line, there is no convincing reason for Frauwallner to repeatedly point to so many modifications of its Vinaya. Given that there was no diversity inside the SthaviravŒdin tradition, no definite point can be made whether or not the Vinaya of the SthaviravŒdins would have been more faithful to the corpus that was commonly followed by both traditions prior to their schism.

Fourth, by positing a single authorship Frauwallner treated the Old Skandhaka as distinct from the Vibhaºga.[85] However, when he recognized that some materials were arranged in the Vibhaºga but not in the Skandhaka (DharmŒnudharma), he became puzzled.[86] He could not make a plausible explanation with regard to the passages which were inserted in the Vibhaºga or the Skandhaka (DharmŒnudharma) at the whim of the editing team. Frauwallner conceived that the Vibhaºga and Skandhaka (DharmŒnudharma) did not form a coherent composite, but were of two discrete parts. Such a mechanical approach needs to be clarified once the particulars of the MahŒsŒµghika-vinaya have been investigated further.

Fifth, although Frauwallner saw his proposed list of twenty chapters (vastus) to have the ¡§most chances of being the original one,¡¨[87] he was also baffled by how the contents were arranged. For example, when the subject matter on ¡§Exclusion from the po¡Padha Ceremony (Po¡PadhasthŒpanavastu)¡¨ was considered, he felt it ¡§difficult to find out the original core.¡¨[88] This shows that there is sufficient room to reconsider the compilation of the Skandhaka (DharmŒnudharma) that, in fact, may not have progressed in the way that he thought.

Sixth, his depiction of the oral passages in the text is such that he saw them as will-o¡¦-the-wisp. It is quite apparent that these oral passages served as a pivotal landmark in the whole of Buddhist literature. However, there are two ways in which Frauwallner fails to apply his findings of the characteristics mentioned above in regard to the oral transmission.

Firstly, he observed that ¡§memorial sentences, mostly couched in the form of verses, probably came early to the help of the memory,¡¨ but it seems that he thought that ¡§this sort of transmission¡¨ had ¡§always been employed with less important texts.¡¨[89] Furthermore, although he quotes L. Alsdorf who called ¡§such texts a collection of key-words as a basis for the sermon¡¨ and characterized them as ¡§a fixation of the skeleton of the oral tradition, which the reciter then had to cover with flesh,¡¨[90] Frauwallner does not go into a deeper investigation of the twenty-one ¡§summary verses¡¨ (uddŒna) found in the DharmŒnudharma (Skandhaka) of the MahŒsŒµghika-vinaya. In the case of the Vinaya, where the cohesiveness and preservation of service are vital, the precise transmission of the proceedings in the Saµgha is the mechanism by which significant matters, including the above mentioned KarmavŒcanŒs, are addressed. Besides being at the core of perpetuating the Saµgha, the monastic guidelines also need to be upheld on the basis of an outline format for the purpose of memorization.[91] The ¡§summary verse¡¨ (uddŒna) functions in such a way that the explanation is characterized by a key word or phrase, and ten key words or phrases constitute a summary verse arranged either before or after the explanation depending upon the texts.[92] These summary verses were meant to facilitate memorization at the time of oral transmission. In this way, the crucial proceedings as well as the summary verses were always well maintained. The importance of the summary verses is by no means of less significance as suggested by Frauwallner.

Secondly, Frauwallner observed that several groups of concise statements occurred in the MahŒsŒµghika-vinaya, but he could not connect them to the oral tradition. He simply referred to them as ¡§schematic/introductory enumerations¡¨ or ¡§short list¡¨, and remarks:

In the first place, the original coverings of the work were completely discarded and the material was arranged simply into paragraphs. This was in keeping with the Indian bent for systematic subdivisions. In many instances it was easy to carry it out, specially in the sections treating of the law of the community.[93]

Rather than ascribing these attributes to the oral passages, Frauwallner regards such compilation as ¡§systematic subdivisions¡¨. Nevertheless, in view of the discussion on ¡§Search for the Disciplinary Topics¡¨ (3.A, pp. 66-81 above), it is quite obvious that these ¡§schematic enumerations¡¨ served as mnemonic device for the vinaya mŒt¨kŒs. If Frauwallner had investigated the development of the Abhidharma literature before his study of the Vinaya, in which he noticed the functioning of the mŒt¨kŒs,[94] he might have handled the MahŒsŒµghika materials in a very different manner. In short, these two ways not only relate to the oral passages but are, furthermore, interconnected. The fact that a ¡§summary verse¡¨ (uddŒna) accommodates about ten disciplinary topics in the case of the MahŒsŒµghika-vinaya seems unknown to him.

3.B.2 Two General Issues of the Skandhaka

Apart from the above two theories regarding the compilation and evolution of the Skandhaka (3.B.1), there are still two issues when one considers the development of the Skandhaka (DharmŒnudharma). One is in regard to the variety of chapter names found in various texts for Skandhaka (DharmŒnudharma) and the other relates to the discrepancies found in the organization of the contents, especially in later chapters of the Skandhaka.

Firstly, as noted in the beginning statement of this chapter, the fundamental unit in each Vinaya varies from tradition to tradition. The term skandhaka/khandhaka is used in the TheravŒda Vinaya as well as Caturvargika-vinaya and occurs again in the VinayamŒt¨kŒ-sètra. The word dharmaka (matter) is adopted by both the Pa¡Vcavargika-vinaya and Da¡±abhŒöavŒra-vinaya. Further, the MèlasarvŒstivŒda-vinaya and some passages of the Da¡±abhŒöavŒra-vinaya use vastu (issue) as a chapter name. Besides the three terms mentioned above, saµyukta (correspondence) can also be found in the LŸ-rh-shih-rh-ming-liao-lun (Commentary of Twenty-two Verses on the Monastic Discipline, Taish¡Â no. 1461) as a chapter name.[95] Among them, it is noteworthy that both terms, vatthu (vastu) and saµyutta (saµyukta), occur in the ¡§Chapter on the Council of Seven Hundred Monks (the Council of Vai¡±Œl´)¡¨ (Sattasatikakkhandhaka) of the TheravŒda Vinaya. The former relates to the expression ¡§uposathasaµyutta¡¨,[96] which was equated to ¡§Uposathakkhandhaka¡¨.[97] The latter appears in connection with ¡§Campeyyaka vinayavatthu¡¨,[98] which was referred to as ¡§Campeyyakkhandhaka¡¨.[99] This shows that the designations had not been standardized when the last chapter of the TheravŒda Khandhaka (DharmŒnudharma) was composed.[100] Therefore, such diversities in the naming of a chapter may actually reflect the development of both these traditions and their vinaya works.[101]

Secondly, although Frauwallner endeavored to claim that the contents among the extant Vinayas concurred, there are in fact some recognizable discrepancies. In an attempt to exhibit the divergences among the different compilations, Ven. Yin-shun gives the following three tables (Tables 1, 2 and 3) respectively to explain three developing stages regarding the Skandhaka (DharmŒnudharma) of the SthaviravŒdin sub-traditions.

[Table 1][102]

Shih-sung-lŸ (Da¡±abhŒöavŒra-vinaya)	Kn-pn-shuo-i-ch¡¦ieh-yu-pu p¡¦i-nai-yeh (MèlasarvŒsti-vŒda-vinaya)	SsÅ-fn-lŸ (Caturvargika-vinaya)	TheravŒda Vinaya	Mi-sha-sai-pu- huo-hsi-wu-fn-lŸ (Pa¡Vca-vargika-vinaya)
1. Shou-chŸ-tsu ¨ü ¨ã ¨¬ (Upasaµpad)	1. ChÕu-chia ¥X®a (PravrajyŒ)	1. Shou-chieh ¨ü§Ù (Upasaµpad)	1. Ta ¤j (MahŒ)	1. Shou-chieh ¨ü §Ù (Upasaµpad)
2. Pu-sa ¥¬ ÂÄ (Po¡Padha)	2. Pu-sa ¥¬ ÂÄ (Po¡Padha)	2. Shuo-chieh »¡§Ù (Po¡Padha)	2. Pu-sa ¥¬ ÂÄ (Uposatha)	2. Pu-sa ¥¬ ÂÄ (Po¡Padha)
3. TzÅ-tzÅ ¦Û ®¡ (PravŒraöŒ)	3. Sui-i ÀH ·N (PravŒraöŒ)	4. TzÅ-tzÅ ¦Û®¡ (PravŒraöŒ)	4. TzÅ-tzÅ ¦Û ®¡ (PavŒraöa)	4. TzÅ-tzÅ ¦Û®¡ (PravŒraöŒ)
4. An-chŸ ¦w ©~ (Var¡PŒ)	4. An-chŸ ¦w ©~ (Var¡PŒ)	3. An-chŸ ¦w ©~ (Var¡PŒ)	3. Ju-yŸ-an-chŸ ¤J «B ¦w ©~ (VassupanŒyika)	3. An-chŸ ¦w©~ (Var¡PŒ)
5. PÕi-ko ¥Ö ² (Carma)	5. PÕi-ko ¥Ö ² (Carma)	5. PÕi-ko ¥Ö ² (Carma)	5. PÕi- ko ¥Ö ² (Camma)	6. PÕi-ko ¥Ö ² (Carma)
6. I-yao Âå ÃÄ (Bhai¡Pajya)	6. Yo ÃÄ (Bhai¡Pajya)	7. Yo ÃÄ (Bhai¡Pajya)	6. Yo ÃÄ (Bhesajja)	7. Yao ÃÄ (Bhai¡Pajya) 8. Shih ¹ (Bhojana)
7. I ¦ç (C´vara)	7. I ¦ç(C´vara)	6. I ¦ç(C´vara)	8. I ¦ç (C´vara)	5. I ¦ç (C´vara)
8. Chia-chÕih-na-i { ß] ¨º ¦ç (KaÊhina)	8. Chia-chÕih-na-i { ß] ¨º ¦ç (KaÊhina)	8. Chia-chÕih-na-i { ß] ¨º ¦ç (KaÊhina)	7. Chia-chÕih-na-i { ß] ¨º ¦ç (KaÊhina)	9. Chia-chÕih-na-i { ß] ¨º ¦ç (KaÊhina)

Table 1 makes clear that the names of chapters one to eight agree with one another despite slight discrepancies in their sequence. Most Vinayas in this section end with the KaÊhina chapter.[103] The rationale for such a conclusion is given by Ven. Yin-shun as founded in a passage of the VinayamŒt¨kŒ-sètra:

Those which pertain to the vinaya among the sètras are subsumed under the Bhik¡Pu and Bhik¡Puö´-sètras. Among the sètras those which correspond to the topics concerning KaÊhina are subsumed within the KaÊhina-skandhaka.[104]

Accordingly, he suggests that the first eight chapters are representative of the first stage of establishing the Skandhaka (DharmŒnudharma).[105]

[Table 2] [106]

Shih-sung-lŸ (Da¡±abhŒöa-vŒra-vinaya)	Kn-pn-shuo-i-chÕieh-yu-pu-pÕi-nai-yeh (MèlasarvŒsti-vŒda-vinaya)	SsÅ-fn-lŸ (Caturvargika-vinaya)	TheravŒda Vinaya	Mi-sha-sai-pu- huo-hsi wu-fn-lŸ (Pa¡Vca-vargika-vinaya)
				10. Mieh-chng ·À ½Ø (êamatha)
9. ChŸ-sh-mi Ñ ªÙ À± (Ko¡±Œmbaka)	9. ChŸ-sh-mi ©ë ªÙ À± (Ko¡±Œmbaka)	9. ChŸ-shan-mi ©ë ÞÛ À± (Ko¡±Œmbaka)	10. ChŸ-shan-mi ©ë ÞÛ À± (Kosamba)	11. Chieh-mo ½~ ¿i (Karma)
10. Chan-po ¤ ªi (CampŒ)	10. Chieh-mo ½~ ¿i (Karma)	10. Chan-po ¤ ªi (CampŒ)	9. Chan-po ¤ ªi (Campeyya)
11. Pan-chÕa-lu-chia ¯ë¯ù ¿c ¦÷ (PŒö¶ulohitaka)	11. Huang-chÕih ¶À ¨ª (PŒö¶ulohitaka)	11. Ho-ts ¨þ³d (Tarjana)	11. Chieh-mo ½~ ¿i (Kamma)
12. Sng-tÕsan- hui ¹¬ ´Ý ®¬ (SaµghŒva¡±e¡Pa-de¡±anŒ)	12. Pu-tՐ-chÕieh-lo ¸É ¯S ¦÷ ù (Pudgala)	12. Jn ¤H (Pudgala)	13. Chi ¶° (Samuccaya)
	13. Pieh-chu §O¦í (PŒrivŒsika)	13. Fu-tsÕang ÂÐ Âà (PraticchŒdana)	12. Pieh-chu §O¦í (PŒrivŒsika)	17. Pieh-chu §O¦í (PŒrivŒsika)

In Table 2, chapter nine to twelve, the categorization tends to be more diverse. Not only is the way in which chapters are divided different, but the chapter names are different too. For example, the Karma-dharmaka (ch. 11) in the Pa¡Vcavargika-vinaya consists of the chapters of Ko¡±Œmbaka (ch. 9), CampŒ (ch. 10), PŒö¶ulohitaka (ch. 11) and part of SaµghŒva¡±e¡Pa-de¡±anŒ (ch. 12) in the Da¡±abhŒöavŒra-vinaya. Ven. Yin-shun believes that these four chapters (chapters 9-12 of the Da¡±abhŒöavŒra-vinaya) were organized and finalized after the schism between the SthaviravŒdin and MahŒsŒµghika, but before the breach between the SarvŒstivŒdins and VibhajyavŒdins within the SthaviravŒdin lineage.[107]

[Table 3][108]

Shih-sung-lŸ (Da¡±abhŒöa-vŒra-vinaya)	Kn-pn-shuo-i-chÕieh-yu-pu-pÕi-nai-yeh (Mèla-sarvŒstivŒda-vinaya)	SsÅ-fn-lŸ (Caturvargika-vinaya)	TheravŒda Vinaya	Mi-sha-sai-pu huo-hsi-wu-fn-lŸ (Pa¡Vca-vargika-vinaya)
13. Che ¾B (SthŒpana)	14. Che-pu-sa ¾B ¥¬ ÂÄ (Po¡Padha-sthŒpana)	14. Che ¾B (SthŒpana)	19. Che-shuo-chieh ¾B »¡ §Ù (PŒtimokkha-Êhapana)	16. Che-pu-sa ¾B ¥¬ ÂÄ (Po¡Padha-sthŒpana)
				(17. Pieh-chu §O¦í (PŒrivŒsika)[109]
				18. TÕiao-fu ½Õ ¥ñ (Vin´ta-dharmaka)
14. Wo-chŸ ª× ¨ã (êayanŒsana)	15. Wo-chŸ ª× ¨ã (êayanŒsana)	19. Fang-sh ©Ð ªÙ (KuÊ´)	16. Wo-tsuo-chŸ ª× §¤ ¨ã (SenŒsana)	13. Wo-chŸ ª× ¨ã (êayanŒsana)
15. Chng-shih ½Ø¨Æ (Adhikaraöa)	16. Chng-shih ½Ø¨Æ (Adhikaraöa)	16. Mieh-chng ·À ½Ø (êamatha)	14. Mieh-chng ·À ½Ø (Samatha)	10. Mieh-chng ·À ½Ø (êamatha)
				(11. Chieh-mo ½~ ¿i Karma)[110]
16. TÕiao-ta[111] ½Õ ¹F (Devadatta)	17. PÕo-sng ¯} ¹¬ (Saµghabheda)	15. PÕo-sng ¯} ¹¬ (Saµghabheda)	17. PÕo-sng ¯} ¹¬ (Saµghabheda)	12. PÕo-sng ¯} ¹¬ (Saµghabheda)
Tsa-sung Âø »w (K¡Pudraka- bhŒöavŒra)[112]	Tsa Âø (K¡Pudraka 1)[113]	20. Tsa Âø (K¡Pudraka)	15. Tsa-shih Âø¨Æ (Khudda -kavatthu)	14. Tsa Âø (K¡Pudraka)
Tsa-sung Âø »w (K¡Pudraka- bhŒöavŒra) [114]	Tsa Âø (K¡Pudraka 2)[115]	17. Pi-chÕiu-ni ¤ñ ¥C ¥§ (Bhik¡Puö´)	20. Pi-chÕiu-ni ¤ñ ¥C ¥§ (Bhikkhun´)	19. Pi-chÕiu-ni ¤ñ ¥C ¥§ (Bhik¡Puö´)
Tsa-sung Âø »w (K¡Pudraka- bhŒöavŒra)[116]	Tsa Âø (K¡Pudraka 3)[117]	18. Fa ªk (Dharma)	18. I-fa »ö ªk (Vatta)	15. Wei-i «Â »ö (Vrata)
Wu-pai-pi-chÕiu-chieh-chi-san-tsang fa ¤ ¦Ê ¤ñ ¥Cµ² ¶° ¤T Âà ªk (Pa¡Vca¡±ati- bhik¡PutripiÊaka- saµg´ti-dharma)	Wu-pai-chieh-chi ¤ ¦Ê µ² ¶° (K¡Pudraka)[118]	21. Chi-fa-pÕi-ni wu-pai-jn ¶° ªk Ïi ¥§ ¤ ¦Ê¤H (Pa¡Vca¡±ati- dharma-vinaya- saµg´ti)	21. Wu-pai ¤ ¦Ê (Pa¡Vcasatika)	20. Wu-pai-chi ¤ ¦Ê ¶° (Pa¡Vca¡±ati -saµg´ti)
ChÕi-pai-pi-chÕiu-chi-mieh-o-fa ¤C ¦Ê ¤ñ ¥C¶° ·À ´c ªk (Sapta¡±ati-bhik¡Pu-saµg´ti-pŒpa- k¡Payaµ-kara)	ChÕi-pai-chieh-chi ¤C ¦Ê µ² ¶° (K¡Pudraka)[119]	22. ChÕi-pai-chi-fa-pi-ni ¤C¦Ê ¶° ªk Ïi ¥§ (Sapta¡±ati-dharmavinaya-saµg´ti)	22. ChÕi-pai ¤C ¦Ê (Sattasatika)	21. ChÕi-pai-chi ¤C ¦Ê ¶° (Sapta¡±ati- saµg´ti)

In Table 3, chapter thirteen to that of Sapta¡±ati-bhik¡Pu-saµg´ti-pŒpa-k¡Payaµ-kara, one finds that either the organization or the sequence varies from text to text for the most part. Although the chapter names, Pa¡Vca¡±ati-bhik¡PutripiÊaka-saµg´ti (the Council of five hundred monks for [collecting] the TripiÊaka) and Sapta¡±ati-bhik¡Pu-saµg´ti-pŒpa-
k¡Payaµ-kara (the Council of seven hundred monks for extinguishing unwholesome practices), are common to the five Vinayas, the names of these two chapters are also different among the five. For example, the Da¡±abhŒöavŒra-vinaya does not refer to each of these chapters as dharmaka.[120] Despite being included in the MèlasarvŒstivŒda K¡Pudrakavastu, the names of these two chapters are designated as vastus. The Caturvargika-vinaya does not regard these chapters as skandhakas. The TheravŒda Vinaya regards these chapters as khandhakas; the Pa¡Vcavargika-vinaya regards them as dharmakas. According to Ven. Yin-shun, the designation from either the TheravŒda or Mah´¡±Œsaka tradition took place at the time when each reorganized its own vinaya literature.[121]

Moreover, Ven. Yin-shun views the organization and sequence between the Da¡±a-bhŒöavŒra-vinaya and MèlasarvŒstivŒda-vinaya to be generally consistent. It is also recognized by both the SarvŒstivŒdins and MèlasarvŒstivŒdins that the number of fundamental components in the DharmŒnudharma is seventeen instead of twenty as assumed by Frauwallner.[122] Although the preferred early structure of the Skandhaka (DharmŒnudharma) is the twenty divisions,[123] there is no persuasive argument to contravene the fact that the number seventeen precedes the twenty chapters.

Thus far, a general overview has been given with regard to the designation of a chapter and the categorization of the contents within the Skandhaka (DharmŒnudharma). In summary, in regard to the formulation of the Skandhaka (DharmŒnudharma) there are two issues commonly found in the extant Vinayas of the SthaviravŒdin tradition. One is the diversity of chapter names and the other is the great discrepancies in the organization or sequence among the various works, especially in the later chapters. The fluctuations in the names and arrangement of the Skandhaka (DharmŒnudharma) in the long process of compilation will be better grasped after the infrastructure of the MahŒsŒµghika-vinaya has been evaluated.

3.B.3 The Analysis of the DharmŒnudharma in the MahŒsŒµghika-vinaya

In response to the previous issues raised in regard to the composition of the Skandhaka (DharmŒnudharma), the following examination will focus on the analysis of its counterpart in the MahŒsŒµghika tradition. After this, a comparison between the two will be made. In light of the organizational structure of the MahŒsŒµghika-vinaya, the text can be divided into two parts Ñ the Vinaya for monks and nuns. Each of them are composed of the Vibhaºga (the prŒtimok¡Pa and its commentary) and the DharmŒnudharma (consisting of the Miscellanea-dharma and Deportment-dharma). As far as the DharmŒnudharma for monks are concerned, there are fourteen vargas (chapters) in the Miscellanea-dharma, and seven vargas in the Deportment-dharma. Each varga is concluded by an uddŒna (summary verse). This is epitomized by a collection of approximately ten vinaya mŒt¨kŒs (disciplinary topics), each of which encapsulates the monastic guidelines of variable length. By gathering these uddŒnas (summary verses) together, a series of the vinaya mŒt¨kŒs can be formulated.

3.B.3.A The Miscellanea-dharma

The Miscellanea-dharma consists of the following fourteen vargas.[124]

I. The First Varga[125]

1. Shou-chŸ-tsu ( ¨ü ¨ã ¨¬) Receiving the higher ordination.

2. Pu-ming-shou-chŸ-tsu ( ¤£ ¦W ¨ü ¨ã ¨¬ ) Not receiving the [valid] higher ordination.

3. Chih-man ( ¤ä º¡ ) Physical faculties in good condition (KÕo-shou-chŸ-tsu ¥i ¨ü ¨ã ¨¬ able to receive the higher ordination).[126]

4. Pu-chÕing-ching ( ¤£ ²M ²b ) Impurity (Pu-t-shou-chŸ-tsu ¤£ ±o ¨ü ¨ã ¨¬ unable to receive the higher ordination).

5. Chieh-mo ( ½~ ¿i ) Monastic proceedings.

6. Chieh-mo-shih ( ½~ ¿i ¨Æ ) The matters pertaining to monastic proceedings.

7. Ch-fu-chieh-mo ( §é ¥ñ ½~ ¿i ) The monastic proceeding of rebuke.

8. Pu-kung-yŸ-chieh-mo ( ¤£ ¦@»y ½~ ¿i ) The monastic proceeding of not talking together.

9. Pin-chÕu-chieh-mo ( ìè ¥X ½~ ¿i ) The monastic proceeding of banishment.

10. Fa-hsi-chieh-mo ( µo ³ß ½~ ¿i ) The monastic proceeding of reconciliation.

II. The Second Varga[127]

11. ChŸ-chieh-mo ( Á| ½~ ¿i ) The monastic proceeding of suspension.

12. Pieh-chu ( §O ¦í ) Dwell under probation.

13. Mo-na-tuo ( ¼¯ ¨º ئ ) Condition of paying respect.[128]

14. ChÕu-tsui ( ¥X ¸o ) Rehabilitation.

15. Ying-pu-ying-chieh-mo ( À³ ¤£ À³ ½~ ¿i ) Cordial or not cordial monastic proceedings.

16. Sui-shun-hsing-sh ( ÀH ¶¶ ¦æ ±Ë ) Being relinquished [of a monastic proceeding] after following [the prescribed] practice.

17. TÕa-lo-tÕo ( ¥L ÅÞ ¤f¥L ) Referee.[129]

18. I-chu ( ²§ ¦í) Separate dwelling.

19. YŸ-po-lo-i-hsŸeh-hui ( »P ªi ù ¦i ¾Ç ®¬ ) One who committed a pŒrŒjika and who confessed is given a final chance of continuing one¡¦s training in the Saµgha.

20. Mi-tsui-hsiang-chieh-mo ( ³V ¸o ¬Û ½~ ¿i ) Monastic proceeding of investigating transgression.

III. The Third Varga[130]

21. ChŸ-tÕa ( Á| ¥L) Exposing [the transgression of] the other.

22. ChÕih-tsui ( ªv ¸o) The counteraction to the infringement.

23. ChÕŸ-chÕu ( ÅX ¥X) Expulsion.

24. I-chu ( ²§ ¦í) Separate dwelling.

25. Sng-tuan-shih ( ¹¬ Â_ ¨Æ) The matter of arbitration in the Saµgha.

26. TÕien-ti-fa ( ¥Ð ¦a ªk) The method of treating field and pasture.

27. Sng-chia-lan-fa ( ¹¬ ¦÷ ÂÅ ªk) The method of treating a residence.

28. Ying-shih-fa ( Àç ¨Æ ªk) The method of treating the administration [of the residence].

29. ChÕuang-ju-fa ( §É ¿È ªk ) The method of treating beds and sheets.

30. Kung-ching-fa ( ®¥ ·q ªk) The method of treating the act of paying respect.

IV. The Fourth Varga[131]

31. Pu-sa-fa ( ¥¬ ÂÄ ªk) The method of holding the po¡Padha (Observance) service.

32. Chieh-mo-fa ( ½~ ¿i ªk ) The method of holding monastic proceedings.

33. YŸ-yŸ-fa ( »P ±ý ªk) The method of declaring the consent [to the Saµgha by an absentee through a competent monk].

34. Shuo-chÕing-ching-fa ( »¡ ²M²b ªk ) The method of declaring one¡¦s purity [through a competent monk].

35. An-chŸ-fa ( ¦w ©~ ªk) The method of dealing with the rainy season retreat.

36. TzÅ-tzÅ-fa ( ¦Û ®¡ ªk) The method of holding a ceremony at the end of the rainy season retreat.

37. Chia-chÕih-na-i-fa ( { ß] ¨º ¦ç ªk) The method of treating the KaÊhina robe.

38. Fei-chia-chÕih-na-i-fa ( «D { ß] ¨º ¦ç ªk) Improper method of treating the KaÊhina robe.

39. Sh-chia-chÕih-na-i-fa ( ±Ë { ß] ¨º ¦ç ªk) The method of giving up the KaÊhina robe.

40. I-fa ( ¦ç ªk) The method of treating the robes.

V. The Fifth Varga[132]

41. KÕan-ping-pi-chÕiu-fa ( ¬Ý ¯f ¤ñ ¥C ªk ) The method of caring for the sick.

42. Yo-fa ( ÃÄ ªk) The method of treating medicine.

43. Ho-shang-a-tu-li-kung-chu-ti-tzÅ-i-chih-ti-tzÅ-fa ( ©M ¤W ªü ìG ±ù ¦@ ¦í §Ì ¤l ¨Ì ¤î
§Ì ¤l ªk) The method of treating [the rules governing] the co-residing of a Master (upŒdhyŒya) with [his] resident monks [and vice versa] and [the co-residing of] the ¡§Deputy of the Master¡¨ (ŒcŒrya) with [his] resident monks [and vice versa].

44. Sha-mi-fa ( ¨F À± ªk) The method of guiding the novice.

45. Po-fa ( ²Ú ªk) The method of treating the bowl.

46. Chu-fa ( µ° ªk ) The method of treating the rice-gruel.

47. Ping-fa ( »æ ªk ) The method of treating the cake.

48. TsÕai-fa ( µæ ªk ) The method of treating vegetables.

49. ChÕao-fa ( ³Á¤Ö ªk) The method of treating the powder from cooked rice or wheat.

50. Chiang-fa ( ¼ß ªk) The method of treating juice.

51. Su-pÕi-lo-chiang-fa ( Ĭ Ïi ù ¼ß ªk) The method of treating sauv´raka (sour gruel) juice.

VI. The Sixth Varga[133]

52. PÕi-ni-fa ( Ïi ¥§ ªk ) The method of treating vinaya (monastic discipline).

53. Chang-ai-pu-chang-ai-fa ( »Ù ê ¤£ »Ù ê ªk) The method of treating that which is or is not an obstacle.

54. Pi-chÕiu-ni-fa ( ¤ñ ¥C ¥§ ªk) The method of treating the nuns.

55. Nei-shu-nei-chu-tzÅ-chu ( ¤º ±J ¤º µN ¦Û µN) Storing food in residence, cooking food in residence, or [cooking] by oneself.

56. Shou-shng-ju ( ¨ü ¥Í ¦× ) Receiving raw meat.

57. Shou-shng-ku ( ¨ü ¥Í ½\ ) Receiving raw grain.

58. TzÅ-chÕŸ-kng-shou ( ¦Û ¨ú §ó ¨ü) [The rules governing how one] takes [food] for oneself and receives [from the lay people].[134]

59. PÕi-ching ( ¥Ö ²b) Purification by peeling fruit.

60. Huo-ching ( ¤õ ²b) Purification by fire.

VII. The Seventh Varga[135]

61. Chung-wu ( « ª« ) Weighty possessions.

62. Wu-chÕang-wu ( µL ±` ª«) Possessions of the transient (dead).

63. ChÕih-chieh-mo ( è ½~ ¿i ) The monastic proceedings regarding madness.

64. Chien-pu-yŸ ( ¨£ ¤£ ±ý) [The monastic proceeding regarding] perceiving [something invalid and] not wishing [to create dissent].

65. PÕo-hsin-shih ( ¯} «H ¬I ) [The method of treating] misuse of the donation from believers.

66. K-hsi-fa ( ² ᢠªk) The method of treating sandals.

67. Chi-fa ( ®j ªk ) The method of treating clogs.

68. YŸ-fa ¯D ªk (KÕai-shn-shih ´{ ¨ ¥Û ) The method of treating the gravel used for cleaning the body [on bathing].[136]

69. Hsiang-hsieh-fa ( » ®h ªk) The method of treating fragrant powders.

70. Chang-lo-nang-fa ( §ú µ¸ Ån ªk ) The method of treating a stick and a net of string.

VIII. The Eighth Varga[137]

71. Suan-fa ( »[ ªk ) The method of treating garlic.

72. Fu-po-fa ( ÂÐ ²Ú ªk ) The method of turning the bowl upside down.

73. I-niu-hsieh-chieh-fa (¦ç ¯Ã çÅ µ² ªk) The method of treating the knots and buttons of robes.

74. Yao-tai-fa ( ¸y ±a ªk) The method of treating the waistband.

75. Tai-chieh-fa ( ±a µ² ªk) The method of treating the knots of (waist) band.[138]

76. Ch¡¦ng-fa ( ¼ ªk) The method of treating a means of transportation.

77. Kung-chÕuang-wo-fa ( ¦@ §É ª× ªk ) The method of treating several people lying on a bed.

78. Kung-tsuo-fa ( ¦@ §¤ ªk ) The method of sitting together.

79. Kung-chÕi-shih-fa ( ¦@ ¾¹ ¹ ªk ) The method of eating together with a vessel.

80. Chi-fa ( Éó ªk) The method of treating the support for a bowl.

IX. The Ninth Varga[139]

81. Wei-sha ( ¬° ±þ ) [The method of treating rules concerning the] killing [of animals for food].

82. Ju ¦× [The method of treating] meat (Suan »[, garlic).

83. PÕi-fa ( ¥Ö ªk ) The method of treating leather.

84. KÕai-chio-wu ( ´{ ¸} ª«) [The method of treating] foot-scrubber.

85. Yen-yo ( ²´ ÃÄ) [The method of] treating eye disease.

86. Yen-yo-tÕung ( ²´ ÃÄ µ©) [The method of treating] the collyrium pot.

87. Yen-yo-chÕou-fa ( ²´ ÃÄ Äw ªk) The method of treating the pencil for applying collyrium.

88. San-kai-fa ( ³Ê »\ ªk ) The method of treating sun umbrella.[140]

89. Shan-fa ( ®° ªk ) The method of treating a fan.

90. Fu-fa ( ©Ø ªk ) The method of treating a fan made of animal tail.[141]

X. The tenth Varga[142]

91. Tao-chÕih ( ¤M ªv ) [The method of] using a knife [for surgery].

92. Kuan-tÕung-fa ( Äé µ© ªk) The method of treating the application of an enema or injection.

93. TÕi-fa-fa ( «c ¾v ªk) The method of having the head shaved.

94. Tso-chŸ ( §@ ¨ã) The tools (TÕi-chŸ-tng «c ¨ã µ¥, sheer, etc., ke¡±Œropaöa).[143]

95. PÕo-sng ( ¯} ¹¬) Breaking up the Saµgha.

96. Ho-ho-sng ( ©M ¦X ¹¬) Unifying the Saµgha.

97. Wu-pai-pi-chÕiu-chi-fa-tsÕang ( ¤ ¦Ê ¤ñ ¥C ¶° ªk Âà ) The assembling of five hundred monks to collect the corpus of Dharma.

98. ChÕi-pai-chi-fa-tsÕang ( ¤C ¦Ê ¶° ªk Âà ) The assembling of seven hundred [monks] to collect the corpus of Dharma.

99. Lioh-shuo-pÕi-ni ( ²¤ »¡ Ïi ¥§) The summary of the vinaya.

XI. The Eleventh Varga[144]

100. Hui-tzÅ ( ·´ ÎI ) [The method of treating] reviling.

101. Chi-yŸeh ( É« ¼Ö ) [The method of treating] entertainment.

102. Hsiang ( ») [The method of treating] fragrant substance.

103. Hua ( µØ ) [The method of treating] flowers.[145]

104. Ching-fa ( Ãè ªk ) The method of treating a mirror.

105. Tan-fa ( ¾á ªk ) The method of shouldering a burden.[146]

106. ChÕao-hsi-i ( §Û ô ¦ç ) [The method of] tying the robe at the side(s).

107. Shang-shu ( ¤W¾ð) [The method of] climbing up a tree.[147]

108. Huo-fa ( ¤õ ªk ) The method of treating a fire.[148]

109. TÕung-yŸ-fa ( »É ª» ªk ) The method of treating copper vessel.[149]

110. Hui-hsiang-fa ( ~ ¦V ªk) The method of treating transference [of food, merit, etc.].

XII. The Twelfth Varga[150]

111. Chung-shng-fa ( ²³ ¥Í ªk ) The method of accepting living beings [into the Saµgha].

112. Shu-fa ( ¾ð ªk ) The method of treating a tree.

113. ChÕiao-mu-fa ( ¾ö ¤ì ªk) The method of gathering firewood.

114. Hua-fa ( µØ ªk ) The method of treating flowers.

115. Kuo-fa ( ªG ªk) The method of treating fruit.

116. Chung-chih ( ºØ ´Þ) Planting [a tree].

117. TÕing-i-nien ( Å¥ ¤@ ¦~) [The rule governing] harvesting once a year.

118. Tsui-fa ( ¸o ªk ) The method of treating infringement.

119. Fei-tsui-fa ( «D ¸o ªk ) The method of treating non-infringement.

120. ChÕih-tsui-fa ( ªv ¸o ªk ) The method of counteracting infringement.

XIII. The Thirteenth Varga[151]

121. Mieh ( ·À ) Settling [conflicts].

122. Mieh-shih ( ·À ¨Æ) The matter of settling [by the Saµgha].

123. TÕiao-fu ( ½Õ ¥ñ) Restraint.

124. TÕiao-fu-shih ( ½Õ ¥ñ ¨Æ) The matters related to restraint.

125. TÕing-fa ( Å¥ ªk ) The method of treating permission.

126. Yu-fa ( ªo ªk) The method of treating ointment.[152]

127. Fn-fa ( ¯» ªk) The method of treating face powder.

128. Shua-fa ( ¨ê ªk) The method of treating a brush [for hairdressing].

129. Shu-fa ( ®Þ ªk) The method of treating a hair comb.[153]

130. Tsan-fa ( ¯ ªk) The method of treating a hairpin.

XIV. The Fourteenth Varga[154]

131. TÕa-fa ( ¶ð ªk ) The method of treating a stèpa.

132. TÕa-shih ( ¶ð ¨Æ) [The method of treating] matters of [establishing] a stèpa.

133. TÕa-kÕan-fa ( ¶ð ÷Î ªk ) The method of treating the shrine of a stèpa.

134. TÕa-yŸan-fa ( ¶ð ¶é ªk) The method of treating the garden of a stèpa.

135. TÕa-chÕih-fa ( ¶ð ¦À ªk) The method of treating the pools around a stèpa.

136. Chih-tÕi ( ªK ´£ ) [The method of treating] a stèpa [without relics].

137. Kung-yang-chŸ ( ¨Ñ ¾i ¨ã) [The method of treating] the instruments of offering [in the case of a stèpa].

138. Shou-kung-yang-chŸ-fa ( ¦¬ ¨Ñ ¾i ¨ã ªk) The method of bringing the instruments of offering [in the case of a stèpa].

139. Nan-fa ( Ãø ªk ) The method of treating calamity.

3.B.3.B The Deportment-dharma

The Deportment-dharma consists of the following seven vargas.

I. The First Varga[155]

1. Shang-tsuo-pu-sa ( ¤W ®y ¥¬ ÂÄ) [Guideline for] a senior monk at the po¡Padha (Observance) service.

2. Ti-rh-shang-tsuo-pu-sa ( ²Ä ¤G ¤W ®y ¥¬ ÂÄ) [Guideline for] a monk second to a senior monk at the po¡Padha service.

3. I-chÕieh-sng-pu-sa ( ¤@ ¤Á ¹¬ ¥¬ ÂÄ ) [Guideline for] all [other] monks at the po¡Padha service.

4. Shang-tsuo-shih ( ¤W ®y ¹) [Guideline for] a meal of a senior monk.

5. Ti-rh-shang-tsuo-shih ( ²Ä ¤G ¤W ®y ¹) [Guideline for] a meal of a monk second to a senior monk.

6. I-chÕieh-sng-shih ( ¤@ ¤Á ¹¬ ¹) [Guideline for] a meal of all [other] monks.

7. Ho-shang-chiao-kung-hsing-ti-tzÅ ( ©M ¤W ±Ð ¦@ ¦æ §Ì ¤l ) [Guideline for] the
Master (upŒdhyŒya) instructing the co-resident pupil.

8. Kung-hsing-ti-tzÅ-shih-ho-shang ( ¦@ ¦æ §Ì ¤l ¨Æ ©M ¤W) [Guideline for] the co- resident pupil serving the upŒdhyŒya.

9. A-tu-li-chiao-i-chih-ti-tzÅ ( ªü ìG ±ù ±Ð ¨Ì ¤î §Ì ¤l ) [Guideline for] the ¡§Deputy of the Master¡¨ (ŒcŒrya) instructing the pupil.

10. I-chih-ti-tzÅ-shih-a-tu-li ( ¨Ì ¤î §Ì ¤l ¨Æ ªü ìG ±ù) [Guideline for] the pupil serving the ŒcŒrya.

II. The Second Varga[156]

11. ChÕuang-fu ( §É ¼Å) [Guideline for] bedding.

12. ChÕun-mo-yŸeh-chÕih-fang ( ¬K¥½ ¤ë ªv ©Ð) [Guideline for] renovating the residence in the last month of a spring.

13. Hsia-an-chŸ-chÕih-fang ( ®L ¦w ©~ ªv ©Ð ) [Guideline for] maintaining the residence during the rainy season retreat.

14. An-chŸ-ching-chÕih-fang ( ¦w ©~ ³º ªv ©Ð) [Guideline for] maintaining the residence after the end of the rainy season retreat.

15. KՐ-pi-chÕiu-chÕih-fang ( «È ¤ñ ¥C ªv ©Ð ) [Guideline for] maintaining the residence by a guest monk.

16. Chiu-chu-pi-chÕiu-chÕih-fang (  ¦í ¤ñ ¥C ªv ©Ð) [Guideline for] maintaining the residence by an inhabitant monk.

17. I-chÕieh-chin-chÕih-fang ( ¤@ ¤Á ºÉ ªv ©Ð) [Guideline for] maintaining the residence by all the resident monks.

18. TzÕÅ-wu-ta-pien ( ´Z «Î ¤j «K) [Guideline for] excreting in a latrine.

19. Hsiao-pien-fa ( ¤p «K ªk ) Guideline for urinating.

20. ChÕih-mu-fa ( ¾¦ ¤ì ªk ) Guideline for treating tooth picks.[157]

III. The Third Varga[158]

21. I-hsi ( ¦ç ®u ) [Guideline for treating] the bench for sewing a robe.[159]

22. Lien-k-chang ( î ¹j »Ù) [Guideline for treating] curtain.

23. Fang-sh ( ©Ð ªÙ) [Guideline for treating] residence.

24. TÕi-tÕuo ( ®÷ ³è) [Guideline for treating] expectoration.

25. Po-kÕan ( ²Ú ÷Î ) [Guideline for treating] a stand for a bowl.

26. Chu-fa ( µ° ªk) Guideline for treating rice-gruel.

27. Li-chu-fa ( ¥ß ¦í ªk) Guideline for [one] staying before [a meditator, etc.].

28. Ching-hsing-fa ( ¸g ¦æ ªk) Guideline for cloister walk.

29. Tsuo ( §¤) [Guideline for] sitting.

30. Wo-fa ( ª× ªk) Guideline for lying down.

IV. The Fourth Varga[160]

31. KՐ-pi-chÕiu-fa ( «È ¤ñ ¥C ªk) Guideline for a guest monk.

32. Chiu-pi-chÕiu-fa (  ¤ñ ¥C ªk) Guideline for a resident monk.

33. Hsi-chio-fa ( ¬~ ¸} ªk) Guideline for washing feet.

34. Shih-chio-fa ( «ø ¸} ªk) Guideline for drying feet.

35. Ching-shui ( ²b ¤ô) [Guideline for treating] water for washing.

36. Yin-shui ( ¶¼ ¤ô) [Guideline for treating] drinking water.

37. Wn-shih ( ·Å «Ç) [Guideline for treating] a warm bathroom.

38. YŸ-fa ( ¯D ªk) Guideline for bathing.

39. Ching-chÕu ( ²b ¼p ) [Guideline for treating] a kitchen.

40. I-fa ( ¦ç ªk ) Guideline for treating robes.

V. The Fifth Varga[161]

41. A-lien-jo-pi-chÕiu ( ªü ½m Y ¤ñ ¥C) [Guideline for] monks dwelling in the forest.

42. ChŸ-lo-pi-chÕiu ( »E ¸¨ ¤ñ ¥C) [Guideline for] monks residing in the village.

43. Li-tsu ( § ¨¬ ) [Guideline for] saluting a senior monk¡¦s feet.

44. Hsiang-wn-hsin ( ¬Û °Ý °T) [Guideline for] exchanging greetings.

45. Hsiang-huan ( ¬Û ³ê ) [Guideline for] mutually greeting.

46. Ju-chÕa-li-chung ( ¤J «b §Q²³) [Guideline for] entering an assembly of k¡PaÊriyas (worriers).

47. Ju-pÕo-lo-mn-chung ( ¤J ±C ù ªù ²³) [Guideline for] entering an assembly of brŒhmaöas (priests).

48. Ju-chŸ-shih-chung ( ¤J ©~ ¤h ²³) [Guideline for] entering an assembly of g¨hapatis (business people).

49. Ju-wai-tao-chung ( ¤J ¥~ ¹D ²³) [Guideline for] entering an assembly of the t´rthikas (non-Buddhists).

50. Ju-hsien-shng-chung ( ¤J ½å ¸t ²³ ) [Guideline for] entering an assembly of the Saµgha (noble individuals).

VI. The Sixth Varga[162]

51. Cho-nei-i-fa ( µÛ ¤º ¦ç ªk ) Guideline for wearing lower garment.

52. Cho-chung-i-fa ( µÛ ¤¤ ¦ç ªk) Guideline for wearing upper robe.

53. Cho-ju-chŸ-lo-i-fa ( µÛ ¤J »E ¸¨ ¦ç ªk) Guideline for wearing [upper] robe used for entering the village.

54. P-i-chia-hu-i ( ¥Õ ¦ç ®a Å@ ¦ç) [Guideline for] caring for robes while staying at a lay supporter¡¦s house.

55. ChÕien-sha-mn ( «e ¨F ªù ) [Guideline for] a monk in front [of other junior monks].

56. Hou-sha-mn ( «á ¨F ªù ) [Guideline for] a monk behind [a senior monk].

57. ChÕien-jn-ying-shih ( Å ¤H ªï ¹) [Guideline for] one from whom food is brought.

58. YŸ-jn-ying-shih ( »P ¤H ªï ¹ ) [Guideline for] one who brings the food.

59. ChÕi-shih-fa ( ¤^ ¹ ªk ) Guideline for going for alms.

60. Shih-shih-hsiang-tai ( ¹ ®É ¬Û «Ý) [Guideline for] waiting for partaking alms together.

VII. The Seventh Varga[163]

61. Jan-tng-fa ( µM ¿O ªk ) Guideline for lighting a lamp.

62. Hsing-shan-chang-fa ( ¦æ ÁI §ú ªk ) Guideline for moving a stick in the meditation hall.

63. Chih-wan-fa ( ÂY ¤Y ªk ) Guideline for throwing a ball [at a sleeping monk].

64. ChÕih-k-hsi ( «ù ² á¢) [Guideline for treating] sandals.

65. Ni-shih-tÕan ( ¥§ ®v ¾Â ) [Guideline for treating] the sitting mat.

66. ChÕing-kՐ-fa ( ðç «y ªk ) Guideline for a cough.

67. TÕi-fa ( Ôx ªk ) Guideline for a sneeze.[164]

68. ChÕien-chÕŸ-pÕin-shn-fa ( ¤í ËÜ ÀW¥Ó ªk) Guideline for a yawn.

69. Pa-sao ( §â ·k ) [Guideline for] scratching.

70. Fang-hsia-fng ( ©ñ ¤U ·) [Guideline for] breaking wind.

The MahŒsŒµghika-vinaya by far gives the most extensive explanation of the vinaya mŒt¨kŒs in spite of the fact that it, compared to the other three texts, has only 209 items in total.[165]

3.B.3.C The Interpretation of the DharmŒnudharma

Since all of the disciplinary topics (vinaya mŒt¨kŒs) in the DharmŒnudharma of the MahŒsŒµghika-vinaya have been enumerated, the meaning of the DharmŒnudharma needs to be discussed. Just as the doctrinal topics (dharma mŒt¨kŒs) include the themes of the Buddha¡¦s teachings, such as the four foundations of mindfulness (catvŒri sm¨ty-upasthŒna), four correct exertions (catvŒri samyak-prahŒöa), four footholds for higher cognition (catvŒri ¨ddhipŒda), five powers (pa¡Vcendriya), five strengths (pa¡Vcabala), seven adjuncts of awakening (sapta-bodhyaºga), the Noble Eightfold Path (a¡PÊa-mŒrgŒºga), and so on,[166] so the disciplinary topics (vinaya mŒt¨kŒs) include the monastic guidelines, such as receiving the higher ordination, holding the po¡Padha service, dealing with the rainy season retreat, the institutions regarding clothing, eating, lodging and so on. Such topics initially operated in the Saµgha as the institution and convention (similar to lex non scripta). When these topics were gathered for the first collection of the Buddha¡¦s teachings and monastic discipline,[167] they were not systematized and simply were affixed to the prŒtimok¡Pa. The general forms of the disciplinary topics, however, were not compatible with other categories in the prŒtimok¡Pa. Thus, these disciplinary topics were treated gradually as the basis for a new section other than the Vibhaºga and served as the contents of the vinaya mŒt¨kŒs.[168]

The disciplinary topics occurred as summary verses (uddŒnas) either at the commencement of the accompanying explanations[169] or at the end of them.[170] It is generally agreed that verses tend to be easily memorized,[171] and thus, the summary verse form of the vinaya mŒt¨kŒs was at first appended to the prŒtimok¡Pa and afterwards evolved into a genre of its own. Among the versions of the ¡§corpus of the disciplinary precepts¡¨ (PrŒtimok¡Pasètra), only the MahŒsŒµghika-vinaya contains a classification of the prŒtimok¡Pa for the monks in nine or ten categories. The difference between the prŒtimok¡Pa having nine or ten categories lies in whether or not the prŒtimok¡Pa has a preface.[172] The ninth category, DharmŒnudharma (or Anudharma), is constantly acknowledged as part of the prŒtimok¡Pa throughout the entire MahŒsŒµghika-vinaya. This category is actually connected with the archaic meaning of the disciplinary topics (vinaya mŒt¨kŒs).[173]

Although not aligned with the eight categories in the other texts, according to Ven. Yin-shun, the phrase related to the DharmŒnudharma was already mentioned in the PrŒtimok¡Pasètra. The following passages illustrate how the expression of the DharmŒnudharma appear in the different texts:

(I) SsÅ-fn-lŸ-pi-chÕiu-chieh-pn (Taish¡Â no. 1429, the bhik¡Pu PrŒtimok¡Pasètra of the Caturvargika-vinaya): If there should be some other Buddha Dharma, one ought to train oneself such that therein all is in harmony.[174]

(II) The Chieh-tÕuo-chieh-ching (Taish¡Â no. 1460, Vimukti-prŒtimok¡Pa): If there should be some other Buddha Dharma, one ought to train oneself such that all is in harmony, delightful, and without dispute.[175]

(III) Another version of the PrŒtimok¡Pasètra of the Da¡±abhŒöavŒra-vinaya:[176] If there should be some other training, then one, with complete commitment, ought to train oneself. One should learn that the practice of calmness is like the unity of water and milk.[177]

(IV) Mi-sha-sai-wu-fn-chieh-pn (Taish¡Â no. 1422, the PrŒtimok¡Pasètra of the Pa¡Vcavargika-vinaya of the Mah´¡±Œsakas): Further, one ought to train oneself in other disciplinary matters that are in conformity with the path (mŒrga) by practicing calmness so that [there will be] commitment, harmony, delight, and no dispute among us, O venerable sirs, just like the unity of water and milk.[178]

(V) Shih-sung-pi-ch¡¦iu-po-lo-t¡¦i-mu-ch¡¦a-chieh-pn (Taish¡Â no. 1436, the bhik¡Pu PrŒtimok¡Pasètra of the Da¡±abhŒöavŒra-vinaya): Further, one ought to train oneself in other disciplinary matters that are in conformity with the path (mŒrga) by practicing calmness so that [there will be] commitment, delight, and no dispute among us, O venerable sirs, just like the unity of water and milk.[179]

(VI) Kn-pn-shuo-i-ch¡¦ieh-yu-pu-chieh-ching (Taish¡Â no. 1454, the MèlasarvŒstivŒda PrŒtimok¡Pasètra): If there should be some other topics which are in conformity with Dharma, one ought to train oneself in those that are in keeping with Dharma.[180]

It is worth noting that these six texts, despite their different wordings, invariably point to the fact that apart from the eight categories of the PrŒtimok¡Pasètra there are some other guidelines to be practiced, learned and observed. Among these texts, (I) and (II) express such guidelines with the words, ¡§some other Buddha Dharma¡¨ and (III) with the words, ¡§some other training¡¨. (IV) and (V) employ the phrase, ¡§other disciplinary matters that are in conformity with the path (mŒrgŒ)¡¨, and (VI) is interpreted by ¡§some other topics which are in conformity with Dharma¡¨. Consequently, the theme, the correspondence to DharmŒnudharma, of these phrases is coherent among the above mentioned texts although it is not claimed to be an individual category, whereas in the MahŒsŒµghika-vinaya it is.[181]

Outside of the Chinese texts, similar expression can also be found in the Sanskrit PrŒtimok¡Pasètra of the LokottaravŒdins:[182]

The two dharmas, Dharma and Anudharma have been recited. All this Dharma and Vinaya, and also some other Anudharma (i.e., right conduct) of Dharma is included in the Sètras and recorded in the PrŒtimok¡Pa Sètra of the Blessed One, the TathŒgata, Arhant, the Fully Enlightened One.

The phrase ¡§two dharmas, Dharma and Anudharma¡¨ or ¡§some other Anudharma of Dharma¡¨ refers to nothing but the DharmŒnudharma. Such a passage suggests the basis of Roth¡¦s discovery that the ninth category of the PrŒtimok¡Pasètra was ¡§to be regarded as characteristic of the Bhik¡Pu PrŒtimok¡Pa of the MahŒsŒµghika and of the MahŒsŒµghika-LokottaravŒdin.¡¨[183] Roth also remarked that this category was the exclusive property of the prŒtimok¡Pa (for the monks or nuns) in its contents. He, however, did not move a step further to examine the particulars of such an extra category.

In the MahŒsŒµghika-vinaya, the rationale for how the DharmŒnudharma corresponded with the vinaya mŒt¨kŒs in both the Miscellanea-dharma and Deportment-dharma is explained on the basis of a passage that states: ¡§The DharmŒnudharma means to conform to the dharma in the manner of keeping with the two vinayas (i. e., bhik¡Pu and bhik¡Puö´ vinayas).¡¨[184] The two vinayas refer to the two Vibhaºgas that include the PrŒtimok¡Pasètras for both monks and nuns.[185] When those which comply with the two Vibhaºgas are mentioned, they are to be observed in accordance with their compatibility to the spirit of the PrŒtimok¡Pasètras. A passage near the end of the discussion on Deportment-dharma is worthy of notice:

What is this deportment [-dharma] and non-deportment [-dharma]? Deportment is to practice what is in conformity with the two vinayas. This is called ¡§deportment¡¨. Not to be in conformity, this is called ¡§non-deportment¡¨.[186]

Therefore, the Deportment-dharma is also connected with the DharmŒnudharma. Moreover, a passage at the end of the bhik¡Puö´ vinaya helps to clarify further the relation between the DharmŒnudharma and the vinaya mŒt¨kŒs. The text reads,

The Blessed One discriminatingly explains the preface to the disciplinary precepts, the eight pŒrŒjika precepts, the nineteen saµghŒti¡±e¡Pa precepts, the thirty niúsargika-pŒcattika precepts, the one hundred and forty-one pŒcattika precepts, the eight prŒtide¡±anika precepts, the sixty-four saµbahula ¡±aik¡Pa dharma precepts, the seven adhikaraöa-¡±amatha principles, and ends with the verses of the DharmŒnudharma. The bhik¡Puö´ vinaya ends.[187]

Throughout the vinaya for the nuns, the first eight (from ¡§the preface to the disciplinary precepts¡¨ to ¡§seven adhikaraöa-¡±amatha principles¡¨) outlines the Vibhaºga section. The phrases and clauses in the above passage are, indeed, an outline of the entire bhik¡Puö´ vinaya of the MahŒsŒµghika-vinaya. Therefore, the phrase ¡§the verses of the DharmŒnudharma¡¨ refers to a collection of the disciplinary topics arranged in the uddŒnas, the summary verse for the bhik¡Puö´ vinaya.[188] Likewise, as far as the vinaya of the monks (bhik¡Pu vinaya) is concerned, ¡§the verses of the DharmŒnudharma¡¨ refer to fourteen uddŒnas in the Miscellanea-dharma and seven uddŒnas in the Deportment-dharma. In sum, the vinaya mŒt¨kŒs (disciplinary topics) in both the Miscellanea-dharma and Deportment-dharma epitomize the DharmŒnudharma. It appears that the ¡§corpus of the disciplinary precepts¡¨ (PrŒtimok¡Pasètra) was gathered as the first step. The monastic guidelines, including the matters of deportment were accumulated afterwards insofar as they resonated with the ethos of the PrŒtimok¡Pasètra, namely the Dharma. Such a process, therefore, is at the basis for the reason that the DharmŒnudharma complies with the Dharma and two vinayas.[189]

3.B.3.D The Characteristics of the DharmŒnudharma in the MahŒsŒµghika Text

The discussion on the list of the vinaya mŒt¨kŒs, brings to the fore two characteristics of the DharmŒnudharma in the MahŒsŒµghika-vinaya. The first characteristic is that the varga (chapter), for the most part, does not focus on a central theme. The second characteristic is that some grouping tendencies of the vinaya mŒt¨kŒs can be noticed in the preceding list of the disciplinary topics, and therefore, a comparative study between the skandhakas (chapters) and these grouping tendencies, in which several disciplinary topics were organized around a main theme, will be undertaken.

3.B.3.D.1 Varga: Athematic Characteristic

With the exception of the last varga, each of the twenty-one chapters (vargas) in either the Miscellanea-dharma or the Deportment-dharma does not focus on a central theme. The last varga in the Miscellanea-dharma is concerned with the issues of a stèpa, whereas the last varga in the Deportment-dharma is concerned with behavior which monks need to observe in the meditation hall. Accordingly, the framework of a varga is not necessarily connected directly to a cluster of disciplinary topics focused on an exclusive subject matter. Neither is it related to the structure of a skandhaka (khandhaka), dharmaka, saµyukta or vastu, because a skandhaka consists of many monastic issues focused around a particular theme. The distinction between the use of the term varga in the MahŒsŒµghika-vinaya and khandhaka (skandhaka)[190] in the TheravŒda Vinaya is that the TheravŒda Vinaya uses the word khandhaka (skandhaka) to mean a chapter, whereas the MahŒsŒµghika-vinaya has a separate term varga to denote a chapter. Further, in the MahŒsŒµghika-vinaya the word Skandhaka refers to DharmŒnudharma that consists of the two dharmas Ñ Miscellanea consists of fourteen vargas and Deportment consists of seven vargas.

For example, the contents of the ¡§Chapter on Monastic Proceedings (Kammakkhandhaka)¡¨ of the TheravŒda Vinaya and the vinaya mŒt¨kŒs listed in the first and second vargas of the Miscellanea-dharma in the MahŒsŒµghika-vinaya can be collated as follows:

MahŒsŒµghika-vinaya Miscellanea-dharma First Varga 7. Monastic proceeding of rebuke 9. Monastic proceeding of banishment 10. Monastic proceeding of reconciliation Second Varga 11. Monastic proceeding of suspension

TheravŒda Vinaya Skandhaka (DharmŒnudharma)[191] Kammakkhandhaka (a) rebuke (b) guidance (c) banishment (d) reconciliation (e) suspension for not seeing a transgression (f) suspension for not making amends for the transgression (g) suspension for not giving up the improper view[192]

The reason that (b) of the TheravŒda Vinaya is left out in the MahŒsŒµghika-vinaya may be owing to a difference in compilation or application in these two traditions. Nonetheless, items (a), (c), and (d) of the TheravŒda Vinaya are identical to the disciplinary topic (vinaya mŒt¨kŒ) in the MahŒsŒµghika DharmŒnudharma. This correlation sheds light on the fact that an item in the TheravŒda Vinaya corresponds to a vinaya mŒt¨kŒ in the MahŒsŒµghika DharmŒnudharma. It is also clear that a khandhaka (skandhaka/chapter) is not the smallest division by which monastic guidelines can be described. What becomes obvious from the above chart is that a khandhaka (skandhaka) consists of many and various items that correspond to one or another of the vinaya mŒt¨kŒ and that the six items, (a), (c), (d), (e), (f) and (g), in the TheravŒda Vinaya are incorporated within two vargas of the MahŒsŒµghika-vinaya. Further, even though there is a correlation between the items and the vinaya mŒt¨kŒ, there is still a distinction between them in that a khandhaka (skandhaka) is organized regularly around a central theme,[193] whereas a varga is rarely based upon a central theme.

3.B.3.D.2 Grouping Tendency

Besides a central theme within a particular varga of either the Miscellanea-dharma or Deportment-dharma, there seems to be a tendency to organize certain topics having similar attributes. Therefore, in the MahŒsŒµghika-vinaya, the topics concerning the higher ordination are focused, for the most part, in nos. 1-4 of the Miscellanea-dharma of the former list (see pp. 99-116). Topics concerning the five most common monastic proceedings are discussed from nos. 7-11. Discussion on three pertinent treatments with regard to a transgressor in the saµghŒti¡±e¡Pa category is found between nos. 12 and 14. Other significant themes, such as holding the po¡Padha service (nos. 31-34); dealing with the rainy season retreat (no. 35); holding a ceremony at the end of the rainy season retreat (no. 36); treating the KaÊhina robe (nos. 37-39); and treating robes (no. 40), also have the tendency to be grouped together.[194]

In order to elucidate several features of the ¡§grouping tendency¡¨, the following discussion will be undertaken in view of three sections, but prior to going into the first section, a discussion on the correlation between the chapters of the Caturvargika-vinaya and the relevant disciplinary topics of the MahŒsŒµghika-vinaya will be given.

The correlation can be readily observed when one undertakes a comparative research between a chapter (skandhaka) of any other vinaya text and the related disciplinary topics of the MahŒsŒµghika-vinaya. As far as the Caturvargika-vinaya is concerned, a correlation between each chapter of this text and the corresponding vinaya mŒt¨kŒs found in the MahŒsŒµghika-vinaya is as follows:

The skandhaka (chapter) in the Caturvargika-vinaya	The vinaya mŒt¨kŒs in the MahŒsŒµghika-vinaya (for reference to numbers, see pp. 99-116 of the thesis)[195]
1. Upasaµpad-skandhaka[196]	nos. 1-4, 19, and 43-44
2. Po¡Padha-skandhaka	nos. 31-34
3. Var¡PŒ-skandhaka	no. 35
4. PravŒraöŒ-skandhaka	no. 36
5. Carma-skandhaka	nos. 66 and 83
6. C´vara-skandhaka	no. 40
7. Bhai¡Pajya-skandhaka[197]	nos. 42, 46-51, 55-60, 65, 81-82, 85, 91-92 and 111
8. KaÊhina-skandhaka	nos. 37-39
9. Ko¡±Œmbaka-skandhaka	nos. 17-18
10. CampŒ-skandhaka	no. 15
11. Tarjana-skandhaka	nos. 7-11
12. Pudgala Skandhaka	nos. 12-14
13. PraticchŒdana-skandhaka[198]	no. 16
14. SthŒpana-skandhaka	no. 32
15. Saµghabheda-skandhaka[199]	nos. 24 and 95
16. Samatha-skandhaka[200]	nos. 121-22
17. Bhik¡Puö´-skandhaka	no. 54

18. Dharma-skandhaka[201]	Nos. 31-32, 18-19, 59, 41 and 4-6 (all in the Deportment-dharma)
19. KuÊ´-skandhaka[202]	nos. 25-30
20. K¡Pudraka-skandhaka[203]	nos. 93, 104, 38 (Dep), 45, 25 (Dep), 21 (Dep), 77, 79, 88-90, 78, 71, 105, 131, 37 (Dep), 72, 70, 64, 67 (Dep), 74, 20 (Dep) and 76

We shall now turn our attention to 1. an illustration on how a chapter is formed (3.B.3.D.2.1), 2. an analysis of the grouping tendency in the MahŒsŒµghika-vinaya (3.B.3.D.2.2), and 3. a synopsis of this discussion (3.B.3.D.2.3).

3.B.3.D.2.1 The Illustrations of Forming a Chapter

This section (3.B.3.D.2.1) will briefly explain the formations of the two chapters that comprise (3.B.3.D.2.1.a) miscellaneous topics and (3.B.3.D.2.1.b) the guidelines of the nuns.

3.B.3.D.2.1.a The Formation of the Chapter on Miscellaneous Topics

Ven. Yin-shun has demonstrated that in regard to chapter twenty (K¡Pudraka-skandhaka) in the Caturvargika-vinaya, the MahŒsŒµghika contains the section on the Miscellanea-dharma that covers a great many of the monastic guidelines (eleven out of thirteen fascicles in the DharmŒnudharma/Skandhaka).[204] As various chapters (skandhakas) appear as units unto themselves, the section of the miscellaneous topics becomes smaller. For example, the SarvŒstivŒdins in its k¡Pudraka bhŒöavŒra (the section of the miscellaneous topics) organize this section into three divisions: breaking up the Saµgha,[205] the matters related to the nuns,[206] and the miscellaneous matters.[207] Moreover, when these three divisions evolve into independent chapters, such as the Saµghabheda, Bhik¡Puö´, Dharma and K¡Pudraka-skandhakas found in the Caturvargika-vinaya, the scale of the miscellaneous topics (i.e., K¡Pudraka-skandhaka) becomes much smaller. Thus, the contraction of the section of the miscellaneous topics from the MahŒsŒµghika-vinaya to Da¡±abhŒöavŒra-vinaya, and from there on to the Caturvargika-vinaya, displays a gradual process in which the DharmŒnudharma (Skandhaka) becomes an unit unto itself. This analysis accounts for the structure of the K¡Pudraka-skandhaka in the Caturvargika-vinaya to follow on the heel of the disintegration of the DharmŒnudharma in the MahŒsŒµghika-vinaya, because there is nothing to show how the DharmŒnudharma in this work could have resulted from the K¡Pudraka-skandhaka combining with other chapters.

3.B.3.D.2.1.b The Formation of the Chapter on the Nuns

The ¡§Chapter on the Nuns¡¨ (Bhik¡Puö´-skandhaka, ch. 17 in the Caturvargika-vinaya) is another topic deserving consideration here. As noted by Ven. Yin-shun, in the MahŒsŒµghika-vinaya there are five sections that are related to the discipline of the nuns:

(1) The principles of the nuns as described in the Miscellanea-dharma for monks
(i.e., no. 54 Ñ the method of treating the nuns);

(2) Bhik¡Puö´ PrŒtimok¡Pa-vibhaºga;

(3) The Miscellanea-dharma for nuns;

(4) The Deportment-dharma for nuns;

(5) The PrŒtimok¡Pasètra for the nuns (Taish¡Â no. 1427).[208]

Among these five sections, (1), (3) and (4) are the same as the Bhik¡Puö´-skandhaka of the other extant Vinayas.[209] Therefore, although Hirakawa holds that this chapter in either the TheravŒda Vinaya or Caturvargika-vinaya is closer than in any other version[210] to the original system of the Skandhaka (DharmŒnudharma), there is no plausible reason for the MahŒsŒµghikas to dismantle the whole Bhik¡Puö´-skandhaka chapter in order to interpolate them into the explanations of numerous vinaya mŒt¨kŒs in the Miscellanea-dharma for the monks (i.e., between nos. 53 and 55 in the Miscellanea-dharma), and for them to be preceded by the Vibhaºga for the nuns (i.e., bhik¡Puö´ prŒtimok¡Pa-vibhaºga). This arrangement is not unique to the MahŒsŒµghika version, but the many matters related to the nuns, except eight ¡§chief rules¡¨ (guru-dharmas),[211] are also included in the k¡Pudraka bhŒöavŒra (the section of the miscellaneous topics) of the Da¡±abhŒöavŒra-vinaya. In other words, the matters related to the nuns can be understood simply to be part of the k¡Pudraka bhŒöavŒra (the section of the miscellaneous topics) of the Da¡±abhŒöavŒra-vinaya as mentioned before in 3.B.3.D.2.1.a, the Formation of the Chapter on Miscellaneous Topics. According to Hirakawa, the original system of the Skandhaka (DharmŒnudharma) in the SthaviravŒda heritage was compiled between the first schism in the Saµgha (resulting in the MahŒsŒµghikas and SthaviravŒdins) and the succeeding separation within the SthaviravŒdin tradition.[212] Nonetheless, the coincidence of the similar compilation between the MahŒsŒµghika-vinaya and the Da¡±abhŒöavŒra-vinaya of the SarvŒstivŒdins can be resolved by assuming an earlier formation prior to the schism between the SthaviravŒdins and the MahŒsŒµghikas.

In contrast, the îrya MahŒsŒµghika-LokottaravŒdin Bhik¡Pun´-vinaya had a different process of organization than that of its mother text Ñ the MahŒsŒµghika-vinaya. This extant Sanskrit manuscript begins with eight guru-dharmas for the nuns, which seem to have been extracted from the Miscellanea-dharma for monks of the MahŒsŒµghika-vinaya. Then the bhik¡Puö´ prŒtimok¡Pa-vibhaºga (commentary on the disciplinary precepts for nuns) follows.[213] Such a structure resembles that of the Bhik¡Puö´-skandhaka of the Caturvargika-vinaya[214] rather than the structure in either the MahŒsŒµghika-vinaya or Da¡±abhŒöavŒra-vinaya. The fact that vinaya mŒt¨kŒ, no. 54, the method of treating the nuns, contained among the Miscellanea-dharma of the monks in the MahŒsŒµghika-vinaya, was placed in front of the prŒtimok¡Pa vibhaºga section of the bhik¡Puöi vinaya in the îrya MahŒsŒµghika-LokottaravŒdin Bhik¡Pun´-vinaya indicates that this vinaya mŒt¨kŒ could have been placed here only after the MahŒsŒµghika-vinaya was established.

3.B.3.D.2.2 The Analysis of the Grouping Tendency in the MahŒsŒµghika-vinaya

The contents of the MahŒsŒµghika-vinaya can be divided into many kinds of structure in view of how the text was compiled, but this section (3.B.3.D.2.2) will explain the grouping tendencies by examining the disciplinary topics related to (3.B.3.D.2.2.a) receiving the higher ordination, (3.B.3.D.2.2.b) treating transgressions, (3.B.3.D.2.2.c) reciting the prŒtimok¡Pa, and (3.B.3.D.2.2.d) the previous cases of treating vinaya.

In the previous discussion, it was pointed out that in the MahŒsŒµghika-vinaya, disciplinary topics were clustered around a central theme and that a cluster of disciplinary topics was not necessarily contained within a single varga. The chart above (see p. 124) illustrates that the monastic proceedings (nos. 7-11) of the MahŒsŒµghika-vinaya corresponded to a cluster of disciplinary topics found in the ¡§Chapter on Monastic Proceedings (Kammakkhandhaka)¡¨ of the TheravŒda Vinaya, but this correspondence extended over the first and the second vargas of the MahŒsŒµghika-vinaya. The fact that five disciplinary topics (the chart gave four to show specifically the one to one correspondence between the two sets) were spread over two vargas (the first and second) indicates that a varga was not meant to be a divider in a text to punctuate a cluster of disciplinary topics as the central theme of a varga. In the same manner, when the disciplinary topics (vinaya mŒt¨kŒs) were summarized within an uddŒna (summary verse) that was usually affixed to the end of a varga,[215] the uddŒna was not meant to be a verse that summarized a combination of vinaya mŒt¨kŒs with a specified central theme. What, then, was the importance and function of an uddŒna?

From the above discussion, it should be clear that the importance and function of an uddŒna did not lie so much in its role of gathering together vinaya mŒt¨kŒs (disciplinary topics) having a central theme. Rather, its importance and function was one of a mnemonic device that aided a reciter and bearer of any doctrinal or disciplinary corpus of literature to memorize the literature during the oral transmission.[216] However, it should not be assumed that this mnemonic device originated with the systematization of the Vinaya, because the uddŒna as a mnemonic device was already in use when the Buddha¡¦s discourses and monastic discipline were first collected. For example, we find the following passage in the Fn-pieh-kung-t-lun (Vibhakta-guöa-¡±Œstra, Taish¡Â no. 1507):

After Venerable înanda [and others] compiled the three baskets [of learning], they summarized ten sètras into a verse. The reason [for doing so was that] they feared those future reciters and bearers [of the three baskets] would forget and mishandle [the texts]. In order that they readily recall and aid their memory of the passage under consideration by mnemonic, ten sètras were summarized into a verse.[217]

The template of ten sètras being subsumed within a verse can be seen in both the SaµyuttanikŒya[218] of the TheravŒda tradition and the SaµyuktŒgama[219] of the SarvŒstivŒdins[220] tradition. These texts place an uddŒna at the end of approximately ten sètras and, as well, use the uddŒna to conclude a section by listing the titles of all of the chapters mentioned in that section.[221] That an uddŒna is used in such a manner dates its origin to a period prior to the schism between the TheravŒdins and the SarvŒstivŒdins.

Since the manner in which the MahŒsŒµghika-vinaya sets out the uddŒnas is consistent with that of the SaµyuttanikŒya of the TheravŒdins or SaµyuktŒgama of the SarvŒstivŒdins, and it goes without saying that an uddŒna, which is appended to its context, had already been employed to assist in the memorization and preservation of the texts long before the schism between the MahŒsŒµghikas and SthaviravŒdins, the common predecessor of TheravŒdins and SarvŒstivŒdins. This aids our understanding of the structure of an uddŒna as a summary verse in terms of its antiquity.

If the notion that an uddŒna served as a mnemonic aid could be verified, then the structure of an uddŒna may help to work out the notion that the frame of an uddŒna appears extremely old, or that there occurred a variation in the compilation. As far as the Miscellanea-dharma in the MahŒsŒµghika-vinaya is concerned, there seems to be three groupings in which a variation in the compilation takes place and in which several explanations of the vinaya mŒt¨kŒs are fused together although these disciplinary topics are differentiated in the uddŒna. Such variations may facilitate to determine whether a certain structure (e.g., a skandhaka/chapter) in the other Vinayas is, indeed, older or not. The three groupings will be discussed in the following (3.B.3.D.2.2.a, b and c), but besides the three, a fourth (3.B.3.D.2.2.d) will be introduced to show the various previous cases of treating vinaya in which disciplinary topics appear as if new, although they are included in a parent vinaya mŒt¨kŒ.

3.B.3.D.2.2.a Grouping Tendency (a): Receiving the Higher Ordination

The first place in the MahŒsŒµghika-vinaya which displays a grouping tendency is the first varga wherein the first four vinaya mŒt¨kŒs 1) receiving the higher ordination, 2) not receiving the [valid] higher ordination, 3) physical faculties in good condition, and 4) impurity appear as a group. In the text, the explanation of the first vinaya mŒt¨kŒ Ñ ¡§receiving the higher ordination¡¨[222] precedes that of the second vinaya mŒt¨kŒ Ñ ¡§not receiving the [valid] higher ordination¡¨ and this sequence is carried on until the fourth one. In fact, the explanations related to both nos. 3 and 4 are virtually not distinguishable and seem to have been merged with the explanations of the first two disciplinary topics. As a consequence the concluding sentences read,

...These are called ¡§not receiving the [valid] higher ordination¡¨. [But] among them, those that are pure and conform to the monastic guidelines are called ¡§receiving the [valid] higher ordination¡¨.[223]

What has happened in this compilation is that the four disciplinary topics have been reduced to the central subject matter of ¡§receiving the [valid] higher ordination¡¨.[224]

The other extant Vinayas also contain, in addition to these four vinaya mŒt¨kŒs, the guidelines for a Master, his deputy (ŒcŒrya), a co-resident monk and the pupil of the ŒcŒrya and the guidelines for a novice found in the ¡§Chapter on Receiving the Higher Ordination¡¨ (Upasaµpad-skandhaka).[225] The guidelines for a novice of the other extant Vinayas correspond to no. 44 (method of guiding the novice) in the MahŒsŒµghika-vinaya. The guidelines for others such as a Master and his deputy are included in no. 43 (method of treating [the rules governing] the co-residing of a Master... and [the co-residing of] the ¡§Deputy of the Master¡¨...). It is obvious that the explanations for two disciplinary topics, nos. 43 and 44, are quite far away from the explanations for topics 1-4. By comparing the MahŒsŒµghika-vinaya with other texts regarding the ¡§Chapter on Receiving the Higher Ordination¡¨ (Upasaµpad-skandhaka), it becomes evident that the former text groups the vinaya mŒt¨kŒs from nos. 1-4, whereas the other texts also incorporate others such as nos. 43 and 44. From such a compilation, one may argue that it was the MahŒsŒµghikas who divided the ¡§original¡¨ integrated skandhaka into few disciplinary topics (vinaya mŒt¨kŒs). But if this were the case, then the original uddŒna should have focused on one disciplinary topic and not four as presented in the MahŒsŒµghika-vinaya. Further, the explanatory part, as pointed out above, seems to collapse nos. 3 and 4 into the explanations of nos. 1 and 2 that focus on a single theme. Thus, had the MahŒsŒµghikas divided the original skandhaka into four disciplinary topics, one would expect to see four, not one, vinaya mŒt¨kŒs mentioned in the conclusion. Furthermore, there is no plausible reason for the MahŒsŒµghikas to put an integrated chapter into two separate vargas (nos. 1-4 in the first varga, while nos. 43 and 44 are in the fifth varga). In contrast, it is most likely that in the other Vinayas the formation of the ¡§Chapter on Receiving the Higher Ordination¡¨ was derived from the grouping tendency of the earlier MahŒsŒµghika text.

3.B.3.D.2.2.b Grouping Tendency (b): Treating Transgressions

The second place in the MahŒsŒµghika-vinaya that displays a grouping tendency can be found in the second varga where three disciplinary topics (no. 12 dwell under probation, no. 13 condition of paying respect, and no. 14 rehabilitation) are highlighted in the summary verse. These three vinaya mŒt¨kŒs in the uddŒna are merged together in the explanation. Further, the text does not make clear the division between explanations concerning nos. 12 and 13, or nos. 13 and 14. This obscurity indicates that the explanation concerning nos. 12, 13 and 14 is not an explanation in which each of the disciplinary topics is commented upon as demonstrated in the previous Grouping Tendency (a).

The concluding remark is,

¡§Dwell under probation¡¨, ¡§condition of paying respect¡¨, and ¡§rehabilitation¡¨ have thus been named. [Here] ends ¡§the collection of the monastic discipline¡¨.[226]

It is noteworthy that this concluding statement contains the words, ¡§the collection of the monastic discipline¡¨ that seems to be yet another topic added to the three in the uddŒna. Thus, instead of a concluding phrase (e.g., this is named ¡§Dwell under probation¡¨) appearing at the end of each explanation, four vinaya mŒt¨kŒs are combined and an explanation of these four disciplinary topics concludes the section. This additional topic points out that the explanation of this section is related not merely to the other three highlighted in the summary verse but to four topics. The additional topic refers to transgressions in general, whereas the three topics originally in the uddŒna deal with the infringements under the saµghŒti¡±e¡Pa category in particular.[227]

3.B.3.D.2.2.c Grouping Tendency (c): Reciting the PrŒtimok¡Pa

The third place in the MahŒsŒµghika-vinaya that displays a grouping tendency is the fourth varga. The four disciplinary topics that are mentioned in the uddŒna are no. 31 the method of holding the po¡Padha service, no. 32 the method of holding monastic proceedings, no. 33 the method of declaring the consent [to the Saµgha by an absentee through a competent monk], and no. 34 the method of declaring one¡¦s purity [through a competent monk]. The concluding remark is,

¡§The method of holding the po¡Padha service¡¨, ¡§the method of declaring the consent [to the Saµgha by an absentee through a competent monk]¡¨, ¡§the method of declaring one¡¦s purity [through a competent monk]¡¨ have thus been named.¡¨[228]

It is obvious that here no. 32 is missing, which, according to Ven. Yin-shun, refers to the monastic proceedings of the po¡Padha ceremony.[229]

In order to explain the pertinent issues related to the po¡Padha ceremony, the text, instead of explaining the disciplinary topics (nos. 31-34) individually, gives a list of forty-five key phrases[230] following the nidŒna section which explains the historical setting for the po¡Padha ceremony. Just as it was the case in the discussion above concerning the Grouping Tendency (3.B.3.D.2.2.b), in its discussion of the forty-five key phrases, the text does not clearly distinguish items in the list that correspond to nos. 31-34. The arrangement of forty-five key phrases into a set is done in the manner of the SarvŒstivŒda-vinayamŒt¨kŒ, wherein a set of 312 disciplinary topics occurs first, and then this set is accompanied by a succession of the explanations. The newly established key phrases also served as the vinaya mŒt¨kŒs.

Among the forty-five key phrases, eleven (nos. 31-41) are in fact a subset of no. 30, but they are simply listed among the forty-five as if they were members of this list on the same level as the other thirty-four. This list of forty-five key phrases is essentially a reshaping of the four disciplinary topics (nos. 31-34).[231] Further, the sentence that concludes the explanation on topics nos. 31, 33 and 34 and that appears between the conclusion of the explanation of no. 30 and the beginning of no. 35 seems to gather together the relevant topics regarding the po¡Padha service. This third example of grouping tendency has explanatory remarks that are not aligned with the vinaya mŒt¨kŒs found in the uddŒna (summary verse). The grouping of the four disciplinary topics suggests that a ¡§Chapter on the po¡Padha Ceremony¡¨ (Po¡Padha-skandhaka) had not yet been fully formulated at that time.

3.B.3.D.2.2.d Grouping Tendency (d): Previous Cases of Treating Vinaya

Thus far, the compilation into three groups, each of which did not have a tight correspondence between the vinaya mŒt¨kŒ and its related explanation have been described. We also saw that in being compiled into a cluster, the group thus formed functioned almost like an established chapter [i.e., 3.B.3.D.2.2.a Ñ Grouping Tendency (a), or 3.B.3.D.2.2.b Ñ Grouping Tendency (b)] or was a recasting of another list of disciplinary topics that were not in the uddŒna [3.B.3.D.2.2.c Ñ Grouping Tendency (c)]. Commonly in these clusters the mŒt¨kŒs involved were reiterated at the very end of the reorganized paragraphs. However, why was it that the MahŒsŒµghikas did not add or drop the vinaya mŒt¨kŒs to or from the uddŒna so that the whole list could be kept updated? There are two possibilities. Firstly, such refined variation still could be accepted, because at that time the number of vinaya mŒt¨kŒs likely was less than 209. It was not too difficult to uphold those disciplinary topics. Secondly, when the three clusters were reshaped into their current grouping, it was probably at a time when the written work had taken priority over the oral transmission; hence, the function of the uddŒna had become obsolete.[232]

Besides the above mentioned three groupings (as illustrated in 3.B.3.D.2.2.a, b and c) in the MahŒsŒµghika-vinaya, there are seven other groupings that tend to gather relevant disciplinary topics together. Thus, in total, there are ten groupings in the MahŒsŒµghika text that have grouping tendencies.[233]

Among the ten groupings, the vin´ta-dharmaka (no. 7, see p. 145) that appears in the MahŒsŒµghika-vinaya as the method of treating vinaya (no. 52, see p. 103)[234] is seen as a chapter (dharmaka) of the Skandhaka (DharmŒnudharma) in the Pa¡Vcavargika-vinaya under the heading vin´ta-dharmaka (topics of subduing).[235] The term vin´ta-dharmaka can be seen at the end of the explanation[236] of no. 52 of the Miscellanea-dharma in the MahŒsŒµghika-vinaya. However, such an observation does not suggest that this method of treating vinaya (no. 52) is unique to only the MahŒsŒµghika-vinaya and the Mah´¡±Œsaka¡¦s Pa¡Vcavargika-vinaya, because a similar discussion on the method of treating vinaya can be seen in other sources of different traditions. For example, the TheravŒda Vinaya has this method of treating vinaya discussed in its Vibhaºga,[237] the Dharmaguptaka discusses it in the TÕiao-pu (portion of vinaya matters) of the Caturvargika-vinaya,[238] and the Da¡±abhŒöavŒra-vinaya of the SarvŒstivŒdins discusses it in its VinayabhŒöavŒra.[239] Thus we can see that the discussion on vin´ta-dharmaka is common to the most versions.

However, it would be more objective to indicate that the examples like the above have been accumulated from time to time ever since the establishment of the disciplinary precepts by the Buddha.[240] From that time, forty years elapsed until the time of the ParinirvŒöa of the Buddha,[241] and another one hundred or more years went by, before the schism between the SthaviravŒdins and MahŒsŒµghikas took place.[242] There were probably many cases requiring disciplinary actions during these 140 or so years. Consequently, it would follow that thirty-five cases requiring disciplinary actions were added in the MahŒsŒµghika-vinaya during various periods.[243] The diversities among the Mah´¡±Œsakas, TheravŒdins, Dharmaguptakas and SarvŒstivŒdins in arranging these previous cases of treating vinaya demonstrate that recompilation indeed happened. On the other hand, there is no need to claim that the MahŒsŒµghikas had to readjust their framework, because one disciplinary topic (no. 52) is sufficient to keep a set of these previous cases of treating vinaya updated.

In short, four discernible clusters with grouping tendency have hitherto been discussed. ¡§Grouping Tendency (a): Receiving the Higher Ordination (3.B.3.D.2.2.a)¡¨ to ¡§Grouping Tendency (c): Reciting the PrŒtimok¡Pa (3.B.3.D.2.2.c)¡¨ have shown how the explanations were not compiled in compliance with the associated vinaya mŒt¨kŒs in an uddŒna, and ¡§Grouping Tendency (d): Previous Cases of Treating Vinaya (3.B.3.D.2.2.d)¡¨ illustrated a high degree of correlation regarding the treatment of the previous disciplinary cases among most texts. These grouping tendencies more than likely foreshadowed the process of formulating a skandhaka (chapter) in the other extant Vinayas.

3.B.3.D.2.3 A Synopsis of Grouping Tendency

This section (3.B.3.D.2.3) serves as a synopsis that explains four types of developments with respect to the vinaya mŒt¨kŒs found in the MahŒsŒµghika-vinaya. Ven. Yin-shun worked out these four types of developments concerning the disciplinary topics in the MahŒsŒµghika-vinaya after comparing the skandhakas (chapters) and the vinaya mŒt¨kŒs (see the chart in pp. 127-28).[244] The following chart illustrates each type and its related subject matters or vinaya mŒt¨kŒs of the same grouping tendency.[245]

	MahŒsŒµghika-vinaya
1. Those that come close to skandhakas (chapter) Ñ ten groupings	(1) receiving the higher ordination (nos. 1¡V4) (2) the method of holding the po¡Padha service (nos. 31¡V34) (3) the method of dealing with the rainy season retreat (no. 35) (4) the method of holding a ceremony at the end of the rainy season retreat (no. 36) (5) the method of treating the robes (no. 40) (6) “dwell under the probation (no. 12), condition of paying respect (no. 13), rehabilitation (no. 14) and the collection of the monastic discipline¡¨[246] (7) the method of treating vinaya (vin´ta- dharmaka, no. 52) (8) the method of treating the nuns (no. 54) (9) the assembling of five hundred monks to collect the corpus of Dharma (no.97) (10) the assembling of seven hundred [monks] to collect the corpus of Dharma (no. 98).
2. Those that have the prototype of a skandhaka Ñ four groupings	(1) the methods of treating leather (no. 83) and sandals (no. 66) (2) the methods of treating medicine (no. 42) (3) cordial or not cordial monastic proceedings (no. 15) (4) being relinquished [of a monastic proceeding] after following [the prescribed] practice (no. 16).

3. The vinaya mŒt¨kŒs that are sequentially adjacent Ñ four groupings	(1) treating the KaÊhina robes (nos. 37¡V39) (2) referee (no. 17) and separate dwelling(no. 18) (3) ¡§the monastic proceeding of rebuke (no. 7)¡¨ to ¡§the monastic proceeding of suspension (no. 11)¡¨ (4) ¡§the matter of arbitration in the Saµgha (no. 25)¡¨ to ¡§the method of treating the act of paying respect (no. 30)¡¨.
4. Those that had not been considered to group into a skandhaka Ñ three groupings[247]	(1) preventing the po¡Padha service (in nos. 31-34) (2) breaking up the Saµgha (e.g., no. 95) (3) settling conflicts (e.g., nos. 121-22)

According to Ven. Yin-shun, the ten groupings in the first type are quite close to the skandhakas (chapters)[248] of the other extant Vinayas. As indicated in ¡§3.B.3.D.2.2.a Grouping Tendency (a)¡¨, the group with respect to receiving the higher ordination in the MahŒsŒµghika-vinaya is not as detailed as its counterpart in the other versions.[249]

3.B.4 Epilogue

Thus far, three topics (3.B.1-3) have been discussed in Part B. The first topic (3.B.1) advanced two theories to interpret the composition and development of the Skandhaka (DharmŒnudharma). The first theory held that the Skandhaka was derived from the KarmavŒcanŒs, which are used in the monastic proceedings. This was found to be unworkable because some skandhakas (chapters) do not have such a KarmavŒcanŒ pattern. The second theory suggested that the original Skandhaka was composed of twenty chapters that were assumed to be created purely by a single author in the first half of the fourth century BCE. Six opposing perspectives running counter to such a theory were presented. The six were 1) a composite work, 2) a gradual accumulation of the subject matters, 3) unnecessary accusation against the modified activities of the MahŒsŒµghikas, 4) mechanical and non-interchangeable partition between Vibhaºga and Skandhaka (DharmŒnudharma), 5) uncertainty on some subject matters, and 6) the negligence of materials belonging to the oral transmission.

In the second topic (3.B.2), two general issues related to the Skandhaka (DharmŒnudharma) were raised and analyzed. The first was connected to the diversities of a chapter name. The second issue pertained to wide-ranging variations in organizing the contents of the Skandhaka (DharmŒnudharma).

The third topic (3.B.3) was dedicated to the analysis of DharmŒnudharma in the MahŒsŒµghika-vinaya. Two hundred and nine disciplinary topics (vinaya mŒt¨kŒs) in both Miscellanea-dharma (3.B.3.A) and Deportment-dharma (3.B.3.B) were given. Then, the connotation of the DharmŒnudharma and the rationale for selecting this word as an alternative to the word Skandhaka were delineated (3.B.3.C). Two characteristics as reflected in the list of disciplinary topics of the MahŒsŒµghika-vinaya were then investigated (3.B.3.D). The first characteristic was epitomized by the fact that there is no fixed subject matter in a varga (3.B.3.D.1). On the basis of such observation, the second characteristic (grouping tendency) demonstrated that several clusters had been formed, but they were still less advanced than the skandhakas (chapters) of the other Vinayas (3.B.3.D.2). This subject matter was expounded by presenting a correspondence between the vinaya mŒt¨kŒs of the MahŒsŒµghika-vinaya and the skandhakas of the other works, such as the Caturvargika-vinaya.

Following a listing of such correspondences, three sections were established to explain the grouping tendency found in the formation of the Vinaya. The first section (3.B.3.D.2.1) illustrated 1. the editing activity of the K¡Pudraka-skandhaka (3.B.3.D.2.1.a) and 2. that of the Bhik¡Puö´-skandhaka (3.B.3.D.2.1.b). Further, owing to the fact that a varga does not have a central theme (3.B.3.D.1), the significance and role of an uddŒna were introduced. The antiquity of the structure of an uddŒna was ascertained. Based upon such archaic nature, the second section (3.B.3.D.2.2) utilized the disciplinary topics in an uddŒna to determine how each explanation of a vinaya mŒt¨kŒ was not organized accordingly in some contexts, and thus grouping tendency appeared therein.

After an examination of the grouping movement regarding the vinaya mŒt¨kŒs, the third section (3.B.3.D.2.3) presented four types of developments to conclude the ¡§Grouping Tendency¡¨ characteristic. These four types of developments include 1) those that come close to the skandhakas, 2) those that have the prototype of a skandhaka, 3) the vinaya mŒt¨kŒs that are sequentially adjacent, and 4) those that had not been considered to group into a skandhaka. Therefore, the unique arrangement of the MahŒsŒµghika-vinaya in terms of its Miscellanea-dharma and Deportment-dharma provided another basis for the formulation of the Skandhaka (DharmŒnudharma) of a Vinaya.

CONTENTS PROLEGOMENON CHAPTER ONE CHAPTER TWO CONCLUSION BIBLIOGRAPHY

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[1] Frauwallner, The Earliest Vinaya, p. 2. Some Vinayas, such as the TheravŒda version and Caturgargika-vinaya, have the third section, which is called ¡§appendix¡¨. See. Ven. Yin-shun, YŸan-shih, pp. 431-35; Hirakawa, Ritsuz¡Â, p. 291.

[2] Roth, p. xlv. Roth called this section the ¡§Miscellanea Part¡¨ instead of Skandhaka because he held that the term Skandhaka never occurred in Buddhist Sanskrit Vinayas. He also argued that it was Khandhaka to be used in the TheravŒda Vinaya. Further, he indicated that the ¡§Miscellanea¡¨ consisted of the Bhik¡Pu-Prak´röaka and the Bhik¡Pu AbhisamŒcŒrika-Dharma, and again he interpreted Prak´röaka as ¡§Miscellaneous for the great complex of Vinaya text materials outside the PrŒtimok¡Pa-Vibhaºga¡¨. It is confusing whether ¡§Miscellanea¡¨ applies to both Bhik¡Pu-Prak´röaka and Bhik¡Pu AbhisamŒcŒrika-Dharma, or only to the Prak´röaka. Therefore, this section is preferably named DharmŒnudharma. The rationale and meaning for this term will be further elucidated after the enumeration of 209 disciplinary topics of the MahŒsŒµghika text in Part B. On the other hand, the word ¡§Skandhaka¡¨ tends to be confused with a fundamental unit (chapter), which refers to a skandhaka in the TheravŒda and Dharmaguptaka Vinayas. Owing to the fact that the designation of ¡§Skandhaka¡¨ has been deep-rooted, the word DharmŒnudharma cannot but be used interchangeably with the word Skandhaka throughout the thesis. By contrast, ¡§skandhaka¡¨ is only expressed in terms of ¡§a chapter¡¨.

[3] The Sanskrit term is based on Hirakawa¡¦s Ritsuz¡Â, English Intro., p. 21, and Ven. Yin-shun, YŸan-shih, p. 346.

[4] For the discussion on dharmaka, vastu, skandhaka and saµyukta, see on the analysis of two general issues of the Skandhaka (DharmŒnudharma) in 3.B.2.

[5] T22. 412b17 (fasc. 23) - 499a17 (fasc. 33).

[6] T22. 499a18 (fasc. 34) - 514a18 (fasc. 35).

[7] Just as Prof. Fumimaro Watanabe, in his Philosophy and its Development in the NikŒyas and Abhidhamma (Delhi: Motilal Banarsidass, 1983), translates ¡§mŒtikŒ¡¨ as ¡§doctrinal topics¡¨ in the context of Abhidharma literature, so ¡§vinaya mŒt¨kŒ¡¨ will be used interchangeably with ¡§disciplinary topic¡¨ throughout the thesis.

[8] Ven. Yin-shun, YŸan-shih, pp. 280-83; Hirakawa, in his Ritsuz¡Â, p. 664, mentions that the Miscellanea-dharma has 145 topics, and Deportment-dharma has 56 topics. Furthermore, Roth listed 141 topics for the ¡§Miscellanea-dharma¡¨, see op. cit., pp. 328-33. Under ¡§Makas¡Âgiritsu (MahŒsŒµghika-vinaya),¡¨ Mochizuki Bukky¡Â Daijiten (The Mochizuki Buddhist Dictionary), there are 113 disciplinary topics in the Miscellanea-dharma, and 50 topics in the Deportment-dharma. Moreover, Dr. Shizuka Sasaki counts 125 topics in the Miscellanea-dharma and 63 topics in the Deportment-dharma, see his ¡§Ma-ka-s¡Â-gi-ritsu Bakkyo-h¡Â I-gi-h¡Â nai-yo ichi-ran (Synopsis of the MahŒsaºghika Vinaya Skandhaka Part),¡¨ The Hanazono Daigaku Kenkyukiyo (The Annual Report of Hanazono College) 24 (1992): 1-22.

[9] Frauwallner, The Earliest Vinaya, p. 199; Hirakawa, Ritsuz¡Â, pp. 663-64.

[10] For example, Warder gave two sides of accounts for the history of the Abhidharma. On the one hand, the great variety of the sources mentioned that the Abhidharma texts as current in various traditions were presumed to have been recited already at the First Council. On the other hand, other accounts pointed out that it was instead the mŒt¨kŒs that were rehearsed. These mŒt¨kŒs, irrespective of whether or not they were propounded by the Buddha, occurred as a table of contents. They afterwards were elaborated into Abhidharma treatises. See his Indian Buddhism, pp. 10-11. However, ƒtienne Lamotte questioned whether or not the Abhidharma literature was archaic enough to be aligned with the SètrapiÊaka and VinayapiÊaka. Accordingly, he claims firstly that certain texts, including the MahŒsŒµghika-vinaya, affirm that only the SètrapiÊaka and VinayapiÊaka were compiled in the ¡§First Council¡¨. Secondly, some sources ascribe the composition of the mŒt¨kŒs or the AbhidharmapiÊaka to KŒ¡±yapa. Thirdly, most texts hold that an AbhidharmapiÊaka was compiled at RŒjag¨ha through the recitation of înanda. Nevertheless, the sources are variegated regarding the contents and numbers of the compilation, see Lamotte, pp. 180-81.

[11] ¡§Abhidhamma,¡¨ Encyclopaedia of Buddhism, vol. 1 (Colombo: Government of Ceylon, 1961). Pe Maung Tin, trans., The Expositor (AtthasŒlin´) vol. 1 (London: PTS, 1958 reprint), pp. 5, 21 and 26. For example, the AtthasŒlin´ of the TheravŒdins, having depicted the Buddha as the first person to comprehend Abhidharma, claimed that all seven Abhidharma treatises were taught by the Buddha.

[12] ¡§MŒtikŒ,¡¨ Pali-English Dictionary; cf. also ¡§mŒt¨kŒ (entry 2),¡¨ Buddhist Hybrid Sanskrit Grammar and Dictionary, vol. 2.

[13] Willemen, Dessein & Cox, eds., SarvŒstivŒda Buddhist Scholasticism, p. 12; F. Watanabe, pp. 43-44; Isaline Blew Horner, ¡§Abhidhamma and Abhivinaya,¡¨ Indian Historical Quarterly 17.3 (1941): 292; Warder, Indian Buddhism, pp. 10-11; Hajime Nakamura, Indian Buddhism (Delhi: Motilal Banarsidass, 1989 reprint), p. 104; Erich Frauwallner, Studies in Abhidharma Literature and the Origins of Buddhist Philosophical Systems, trans. Sophie Francis Kidd (Albany: State U. of New York, 1995), p. 3; Karl H. Potter et al., eds., Encyclopedia of Indian Philosophies, vol. 7 (Delhi: Motilal Banarsidass, 1983), p. 122; Hirakawa, A History of Indian Buddhism, pp. 139 and 142.

[14] The inquiry into whether or not there were disciplinary topics will be explored as the discussion proceeds.

[15] See note 11.

[16] F. Watanabe, p. 44; ¡§mŒtikŒ,¡¨ Pali-English Dictionary. Hirakawa, A History of Indian Buddhism, p. 142, where the author states that the term mŒt¨kŒ had been expunged from the SarvŒstivŒdin AbhidharmapiÊaka and the êŒriputrŒbhidharma¡±Œstra and that instead, the word ¡§abhidharma¡¨ was adopted. See ¡§mŒt¨kŒ (entry 1),¡¨ Buddhist Hybrid Sanskrit Grammar and Dictionary. However, in his A Sanskrit-English Dictionary, Monier-Williams, in view of the Buddhist context, states only that mŒt¨kŒ is the name of the works included in the AbhidharmapiÊaka.

[17] Lamotte, p. 181.

[18] T22. 501c24-25, fasc. 34. The nine literary forms refer to: sètra (prose); geya (the blend of prose and verse); vyŒkaraöa (exposition); gŒthŒ (verses); udŒna (solemn utterance); itiv¨ttaka (quotation); jŒtaka (birth story); vaipulya (extensive text) and adbhutadharma (marvelous phenomena), cf., ¡§Aºga (2),¡¨ Encyclopaedia of Buddhism, vol. 1 (Colombo: Government of Ceylon, 1961). Nonetheless, Lamotte mentioned that no modern scholars has debated over the very meaning of these terms, see Lamotte, pp. 143-47.

[19] For the complexity and controversial character on interpreting ¡§abhidharma¡¨, see Willemen, Dessein & Cox, eds., SarvŒstivŒda Buddhist Scholasticism, pp. 13-15; F. Watanabe, ch. 3; ¡§Abhidhamma,¡¨ Encyclopaedia of Buddhism, vol. 1 (Colombo: Government of Ceylon, 1961).

[20] T22. 342a1, fasc. 14.

[21] As opposed to this perspective, F. Watanabe held that AbhidharmapiÊaka ¡§could also be expressed as MŒtikŒ PiÊaka,¡¨ see F. Watanabe, p. 4.

[22] T22. 334c20-23, fasc. 13.

[23] Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, p. 55, Cullavagga, ch. 4, ¤14.25; T22. 918b7, Caturvargika-vinaya fasc. 47; T23. 254c29-255a14, Da¡±abhŒöavŒra-vinaya fasc. 35.

[24] Lamotte, p. 191.

[25] In his conclusion to ¡§The Meaning of ¡¥Dharma¡¦ and ¡¥Abhidharma¡¦,¡¨ Indianisme et Bouddhisme: MŽlanges offerts à Mgr ƒtienne Lamotte (Louvain: UniversitŽ catholique, Institut Orientaliste, 1980), p. 175, Hirakawa suggests that at the time of the first schism when the Saµgha was divided into the SthaviravŒda and MahŒsŒµghika, the word ¡§abhidharma¡¨ had not been clearly ascertained yet.

[26] Hirakawa, A History of Indian Buddhism, p. 142. In this book, he points out only that the SarvŒstivŒda-vinayamŒt¨kŒ and VinayamŒt¨kŒ-sètra have the vinaya mŒt¨kŒ structure.

[27] One might expect that this textual evidence would be the earliest. However, the evidence in the YogŒcŒrabhèmi-¡±Œstra was presented first because the passage obviously summarizes the mŒt¨kŒ into two categories, one of which is the vinaya mŒt¨kŒ.

[28] A. F. Rudolf Hoernle, Manuscript Remains of Buddhist Literature Found in Eastern Turkestan, 2nd ed. (Delhi, India: Sri Satguru, 1988), pp. 4-16.

[29] T30. 878a26, fasc. 100. Before this statement, the contents of the vinaya mŒt¨kŒs were summarized and explicated under ten aspects: 1. ten kinds of victory (Ten Benefits); 2. groups (five categories of the disciplinary transgression); 3. inclusion; 4. conduct to be followed; 5. disobedience; 6. obedience; 7. enabling calmness, 8. thorough awareness; 9. confidence and non-confidence; and 10. strengths. This classification into ten aspects that constitute the vinaya mŒt¨kŒs is in accordance with the tradition followed by the YogŒcŒrabhèmi-¡±Œstra. For the explanation of the ten aspects, see T30. 868c5 (fasc. 99) - 877c17 (fasc. 100).

[30] According to Prof. Nakamura, the YogŒcŒra-bhèmi-¡±Œstra ¡§seems to have been the fundamental text of the YogŒcŒras. The name of this school must have been closely connected with this text.¡¨ See Nakamura, pp. 256-57.

[31] Vinaya PiÊakaµ, ed. Oldenberg, vol. 1, p. 337~11.

[32] Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, p. 2, nt. 1. As opposed to what they observed, Hirakawa subscribes to the view that ¡§mŒt¨kŒ are not found in the PŒli Vinaya,¡¨ see Hirakawa, A History of Indian Buddhism, p. 142.

[33] Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, p. 41, Cullavagga, ch. 4, ¤14.8.

[34] Here the text has ¡§(&c., as before, in ¡±2, down to)¡¨ added.

[35] The expressions inside the square bracket were arranged by the translators to indicate the two other cases when something wrong or undetermined applied.

[36] Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, p. 41, nt. 1.

[37] For the references to a later compilation, see the second argument against the accusations raised in the ParivŒra under ¡§1.A Disciplinary Leniency¡¨ in Chapter One (note 25¡C).

[38] Vinaya PiÊakaµ, ed. Hermann Oldenberg, vol. 5 (London: PTS, 1982 reprint), p. 86.

[39] This word ¡§headings¡¨ is a translation of ¡§mŒt¨kŒ¡¨, which is translated ¡§condensed contents¡¨ in the present thesis.

[40] Horner, trans., The Book of Discipline, vol. 6, p. 123.

[41] Buddhaghosa, SamantapŒsŒdikŒ, ed. Junjir¡Â Takakusu and Makoto Nagai, vol. 1 (1924; London: PTS, 1975 reprint), p. 29. However, in the Sumaºgala-vilŒsin´ (Buddhaghosa¡¦s commentary on the D´ghanikŒya), ed. T. W. Rhys Davids & J. Estlin Carpenter, vol. 1, 2nd ed. (London: PTS, 1968 reprint),
p. 24, atthi antarŒpatti is replaced by atthi Œpatti.

[42] This word ¡§tabulation¡¨ is the translation of ¡§mŒtikŒ¡¨, the translation of which see note 39 above.

[43] This translation is based mainly upon N. A. Jayawickrama¡¦s The Inception of Discipline and the Vinaya NidŒna (London: PTS, 1986 reprint), p. 26, but here the word ¡§guilt¡¨ has been replaced by ¡§transgression¡¨ and ¡§innocence¡¨ by ¡§non-offences¡¨. The work is a translation of Buddhaghosa¡¦s introduction to his SamantapŒsŒdikŒ.

[44] SamantapŒsŒdikŒ, vol. 1, p. 105.

[45] See note 42.

[46] Jayawickrama, p. 93.

[47] Manorathapèraö´, ed. Hermann Kopp, vol. 3 (London: PTS, 1966 reprint), p. 382.

[48] Norman, p. 126, nt. 178.

[49] AtthasŒlin´, ed. Edward MŸller (London: PTS, 1979 reprint), p. 19.

[50] Ibid., VividhavisesanayattŒ vinayanato c¡¦eva kŒyavŒcŒnaµ

vinayatthavidèhi ayaµ vinayo Vinayo ti akkhŒto.

[51] Tin, trans., The Expositor, vol. 1, p. 23.

[52] Dhammasaºgaöi, ed. Edward MŸller (London: PTS, 1978 reprint), pp. 1-8.

[53] Ven. Yin-shun, YŸan-shih, pp. 258-70.

[54] For example, the vinaya mŒt¨kŒs and their relevant explanations take more than twelve pages of the Taish¡Â TripiÊaka from T23. 593b21 (fasc. 5) to 605a4 (fasc. 6). The disciplinary topics, beginning from ¡§receiving the higher ordination¡¨ up to ¡§three divisions¡¨ are given and then explained. It is worthwhile to note that the last vinaya mŒt¨kŒ seems to be a summary of the 312 disciplinary topics divided into three main divisions. Thus, the text reads, ¡§Which are the three divisions? They are: the division related to receiving higher ordination, that related to miscellanea, and that related to deportment,¡¨ see T23. 605a4, fasc. 6. Because there is no demarcation mark in either the vinaya mŒt¨kŒs or in their explanations, the three divisions will become even clearer when compared with the Da¡±abhŒöavŒra-vinaya of the SarvŒstivŒdin.

[55] Hoernle, pp. 4-16. As described by Hoernle, Prof. Kaikioku Watanabe could not determine the specific text to which these manuscripts may belong. Nevertheless, Hoernle, in his explanation, compared the contents to the PŒli Vinaya as well as Caturvargika-vinaya. In spite of uncertainty of the text, Hirakawa tends to look upon the contents of the plates as those of the SarvŒstivŒdin, see Hirakawa, Ritsuz¡Â, p. 77.

[56] The letters or passages that are missing owing to breaks in the manuscript but which could be supplied with more or less certainty, were restored by the editor in italic type. Round brackets were placed in the cases of bad damage, while the square brackets were added in the case of obliteration, see Hoernle, p. xxxv.

[57] I added the letters in the square bracket, but they are lacking in the text, see Hoernle, p. 13.

[58] The entire explanation takes fourteen pages of the Taish¡Â TripiÊaka, see T23. 410a4 (fasc. 56) - 423 b9 (fasc. 57). The number 318 vinaya mŒt¨kŒs is calculated by Ven. Yin-shun in his YŸan-shih, pp. 258-70.

[59] See note 54.

[60] For instance, the first division ends with the phrase ¡§the receiving higher ordination concluded¡¨
(¨ã ¨¬ §Ù ³º , T23. 414c9, fasc. 56) right after the account for ¡§the principles on robes.¡¨ Next, the second division terminates with the phrase ¡§the [diverse] matters concluded¡¨ according to the Korean TripiÊaka edition (T23. 417c21, fasc. 56, ªk ³¡ ³º ). Nonetheless, despite excluding these characters, other versions, such as: Sung, Yuan, Ming and the Old Sung Editions, gave the phrase ¡§karmas and their performing principles¡¨ ( ½~ ¿i ¤Î ¦æ ªk ) instead of ¡§the beginning of the performing principles¡¨ ( ¦æ ªk ¤§ ªì , T23. 417c22, fasc. 56, this is the expression of the Korean edition) to separate the third division from its predecessor. Moreover, the end of the third division was also distinctly marked with the phrase ¡§the [diverse] matters concluded¡¨ ( ªk ³¡ ³º , T23. 423b9, fasc. 57) by all consulted versions.

[61] According to Hirakawa, Ritsuz¡Â, pp. 263-64 and Ven. Yin-shun, YŸan-shih, p. 87, this text has been ascribed to that of the Dharmaguptakas or the Haimavata stream; cf., Nakamura, p. 56, nt. 24. However, Hirakawa became more definite that the work was a commentary on the Caturvargika-vinaya in his later book (published in 1974), see his A History of Indian Buddhism, p. 142.

[62] For the word Vinayaikottara, see Lamotte, p. 169. For the translation ¡§Add One¡¨, see Richard Morris, preliminary remarks, AºguttaranikŒya, ed. R. Morris, rev. A. K. Warder, vol. 1, 2nd ed. (London: PTS, 1961 reprinted and revised), p. vi. Morris said that Prof. Bunyiu Nanjio once translated the name of Chinese EkottarŒgamasètra as ¡§Add-One-Œgama-book¡¨.

[63] T24. 819c18-22, fasc. 4.

[64] Ven. Yin-shun, YŸan-shih, p. 273.

[65] Ibid., pp. 273-77. Nevertheless, the demarcation between two successive divisions is blurred. Only two phrases, though insufficient, have been recognized as setting out the boundaries. At the end of the first division, there is the phrase ¡§[Here] ends the first division¡¨ (T24. 822b1, fasc. 4). Further, at the very end of the whole field of vinaya mŒt¨kŒs there is another phrase ¡§[Here] ends the third [division of the monastic] matters¡¨ (T24. 838c26, fasc. 6). According to the classification of Ven. Yin-shun in his YŸan-shih, p. 276, the second division seems to end with the fifth fascicle of the VinayamŒt¨kŒ-sètra.

[66] Roth, pp. 328-33.

[67] Roth, p. 333, this quasi-Prakrit-cum-Sanskrit phrase follows the vargoddŒna (the list of the first mŒt¨kŒ of each varga), and reads, ¡§Bhik¡Pu-Prak´röaka-Vinayaú îrya MahŒsŒµghikŒnŒµ Lokottara-vŒdinŒµ.¡¨ The section including Bhik¡Pu-Prak´röaka-Vinaya will henceforth be designated ¡§the summary of îrya-MahŒsŒµghika-LokottaravŒdin Bhik¡Pu-Prak´röaka¡¨ on the basis of Roth¡¦s phrasing, for which see YŸan-shih, p. 327.

[68] This number is calculated by Ven. Yin-shun, see YŸan-shih, pp. 280-82.

[69] Roth, p. xxiv. The editor says that the manuscripts of the îrya MahŒsŒµghika-LokottaravŒdin Bhik¡Pun´-vinaya, which includes ¡§the summary of îrya-MahŒsŒµghika-LokottaravŒdin Bhik¡Pu-Prak´röaka¡¨, were written in the eleventh (latest twelfth) century CE. This shows that the contents of both the Bhik¡Pun´-vinaya and the summary of Bhik¡Pu-Prak´röaka was handed over to the LokottaravŒdins in the eleventh century CE. It had lapsed for twelve to thirteen centuries since the time when the LokottaravŒdins separated from the MahŒsŒµghika tradition around the second or third century BCE as assumed by Roth, see ibid., p. xlii.

[70] Lamotte, p. 179; cf., Prebish, A Survey of Vinaya Literature, p. 22, the author maintains that, ¡§The KarmavŒcanŒs are to the Skandhaka what the PrŒtimok¡Pa is to the Sètravibhaºga [Vibhaºga].¡¨

[71] Horner, trans., The Book of Discipline, vol. 1, pp. 326-27. In the 13^th precept under the saµghŒti¡±e¡Pa category, this announcement operates at admonishing a monk who falls into a wrong course by following desire..., etc.

[72] Frauwallner, The Earliest Vinaya, pp. 130, 153 and 154.

[73] Lamotte, p. 165. The author noticed that the compilation of the Vinayas was not closed until quite a late period, about the second century CE.

[74] The incident in T22. 470b6-c20, fasc. 30, is one of the issues which were settled by UpŒli.

[75] T22. 469a23-b13 and b19-c17, fasc. 30.

[76] See note 18.

[77] Between UpŒli and the reciter of the text, which was translated by Fa-hsien and Buddhabhadra, there had been twenty-seven spiritual generations, see T22. 492c17-493a14, fasc. 32.

[78] Frauwallner, The Earliest Vinaya, pp. 206-07.

[79] Ibid., pp. 22-23.

[80] In his The Earliest Vinaya, Frauwallner dealt with the missionary groups (the SarvŒstivŒda, Dharmaguptaka, Mah´¡±Œsaka and TheravŒda) up to p. 23. However, he started with the discussion on the MahŒsŒµghika tradition and its Vinaya in pp. 42-54; cf., Roth, p. x, how active the MahŒsŒµghikas were in the expansion of the missionary work is unknown.

[81] Frauwallner, The Earliest Vinaya, p. 172.

[82] Ibid., p. 176.

[83] Nakamura, p. 91. The author indicates that King A¡±oka reigned in circa 268-232 BCE.

[84] Frauwallner, The Earliest Vinaya, p. 12.

[85] Ibid., pp. 139-40. Frauwallner said, ¡§There exists thus a certain likelihood that the author of the Skandhaka drew from the tradition of the Vibhaºga.¡¨ This implies that the tradition of the Vibhaºga is distinct from that of the Skandhaka.

[86] An apparent instance is one in which the MahŒsŒµghika-vinaya accommodates the SaptŒdhikaraöa-¡±amatha-dharma (seven principles for settling conflicts in the Saµgha) seen mostly in the Vibhaºga, see T22. 327b13-335b27, fasc. 12-13. However, Frauwallner simply observed that this Vinaya had gone its own way, see his The Earliest Vinaya, pp. 113-14. The variation on editing the part of ¡§settling conflicts¡¨ among different versions of Vinayas actually calls for more research.

[87] Frauwallner, The Earliest Vinaya, p. 3.

[88] Ibid., pp. 68 and 112, nt. 1.

[89] Frauwallner, The Earliest Vinaya, p. 173.

[90] Ibid., p. 173, nt. 2.

[91] Willemen, Dessein & Cox, eds., SarvŒstivŒda Buddhist Scholasticism, p. 141 and nts. 5 and 6. Nonetheless, the description in the book about the Vinaya is oversimplified.

[92] According to different texts, this summary verse was arranged either before or after the explanations of key phrases. For example, the MahŒsŒµghika-vinaya organized the uddŒna at the end of the explanations. In contrast, the MèlasarvŒstivŒda Bhik¡Pu-vinaya arranged the uddŒna before the explanations, see T23. 627c23-25, fasc. 1.

[93] Frauwallner, The Earliest Vinaya, pp. 199, 202 and 203.

[94] Frauwallner, Studies in Abhidharma, ch. 1, the original German work was written in 1964.

[95] For the example of using ¡§saµyukta¡¨ as a chapter name, see T24. 668b22.

[96] Cf., Vinaya PiÊakaµ, ed. Oldenberg, vol. 2, p. 306~34-35.

[97] Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, p. 410, nt. 2.

[98] Cf., Vinaya PiÊakaµ, ed. Oldenberg, vol. 2, p. 307~1-2.

[99] Cf., Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, p. 411, nt. 1.

[100] Cf., Roth, p. xlv.

[101] For a comprehensive discussion on skandhaka, dharmaka, vastu and saµyukta, see Ven. Yin-shun, YŸan-shih, pp. 346-49; cf., Hirakawa, Ritsuz¡Â, p. 642 and English Intro., pp. 22-23, Roth, pp. xli-xlii.

[102] The Chinese characters used and the numbering of each chapter in Tables 1-3 will be based upon Ven. Yin-shun, YŸan-shih, pp. 324, 326 and 327. The PŒli words in the TheravŒda Vinaya will be based upon Vinaya PiÊakaµ, ed. Oldenberg, vols. 1 and 2. The Sanskrit words in the MèlasarvŒstivŒda-vinaya will be based upon Raniero Gnoli, ed., The Gilgit Manuscript of the Saºghabhedavastu: Being the 17th and Last Section of the Vinaya of the MèlasarvŒstivŒdin (Roma: Istituto Italiano per il Medio ed Estremo Oriente, 1977-1978), pp. xvi-xvii. For convenience of discussion, the tentative translations of chapter names in Sanskrit in the Da¡±abhŒöavŒra-vinaya, Caturvargika-vinaya, and Pa¡Vcavargika-vinaya will be used throughout the thesis. Cf. Hirakawa, Ritsuz¡Â, pp. 630-31, in which the author uses the Caturvargika-vinaya and TheravŒda Vinaya as the bases; Frauwallner, The Earliest Vinaya, p. 3, in which the author listed a table of twenty chapters on the basis of the MèlasarvŒstivŒda-vinaya.

[103] ¡§KaÊhina,¡¨ Pali-English Dictionary. This is a cotton cloth which is supplied by the laity to the monks after the rainy season retreat for the purpose of making robes. In the Chinese texts, the transliterations are usually adopted, see Kun Chang, A Comparative Study of the KaÊhinavastu (Hague, Netherlands: Mouton & Co., 1957), p. 104.

[104] T24. 819c18-22, fasc. 4.

[105] Ven. Yin-shun, YŸan-shih, p. 325.

[106] Ibid., p. 326. Cf. Hirakawa, Ritsuz¡Â, p. 631; Frauwallner, The Earliest Vinaya, p. 3.

[107] Ven. Yin-shun, YŸan-shih, p. 326. According to Ven. Yin-shun, the Vinayas of the Dharmaguptakas, TheravŒdins and Mah´¡±Œsakas belong to the VibhajyavŒdin system, see ibid., p. 310. Further, the Vinayas of the SarvŒstivŒdins and MèlasarvŒstivŒdins pertain to the SarvŒstivŒdin system, see ibid., p. 328.

[108] Ibid., p. 327. Cf. Hirakawa, Ritsuz¡Â, p. 631; Frauwallner, The Earliest Vinaya, p. 3.

[109] Ven. Yin-shun, YŸan-shih, p. 327. The author interpolates this entry (ch. 17) in between chapters 16 and 18.

[110] Ven. Yin-shun, YŸan-shih, p. 327. The author adds this entry to between the chapters 10 and 12.

[111] T23. 257a4 (fasc. 36)-267a21 (fasc. 37).

[112] There are no detailed references in Ven. Yin-shun, YŸan-shih, p. 327. The passages in T23. 267a22 (fasc. 37) - 290c20 (fasc. 40) can find their concordance in the Khuddakavatthu-kkhandhaka of the TheravŒda Vinaya; cf., Ven. Yin-shun, ibid., pp. 314-15.

[113] There are no detailed references in Ven. Yin-shun, YŸan-shih, p. 327. The following five divisions are located according to ibid., pp. 319-20. The 1^st division (K¡Pudraka 1) corresponds to T24. 207a10 (fasc. 1) - 346a12 (fasc. 29).

[114] Cf., note 112. The passages in T23. 290c21 (fasc. 40) - 298a25 (fasc. 41) can find their concordance in the Bhikkhun´kkhandhaka of the TheravŒda Vinaya.

[115] T24. 346a13 (fasc. 29) - 374c28 (fasc. 34), the 2^nd division (K¡Pudraka 2) is located according to Ven. Yin-shun, YŸan-shih, p. 319.

[116] Cf., note 112. The passages in T23. 298a26-302c7, fasc. 41 can find their concordance in the Vattakkhandhaka of the TheravŒda Vinaya.

[117] T24. 374c29 (fasc. 34) - 382b28 (fasc. 35), the 3^rd division (K¡Pudraka 3) is located according to Ven. Yin-shun, YŸan-shih, p. 319.

[118] T24. 402c4 (fasc. 34) - 411b27 (fasc. 40).

[119] T24. 411b28- 414b11, fasc. 40.

[120] Although the Chinese phrases for these two chapters (Wu-pai-pi-ch¡¦iu-chieh-chi-san-tsang-fa: Pa¡Vca¡±ati-bhik¡PutripiÊaka-saµg´ti-dharma, and Ch¡¦i-pai-pi-ch¡¦iu-chi-mieh-o-fa: Sapta¡±ati-bhik¡Pu-saµg´ti-
pŒpa-k¡Payaµ-kara) contain the word ¡§fa¡¨ ( ªk ), the names of these two chapters are called ¡§vargas¡¨, see T23. 445c10 (fasc. 60) and 451a27 (fasc. 60); cf., also Ven. Yin-shun, YŸan-shih, p. 315.

[121] Ven. Yin-shun, YŸan-shih, p. 328.

[122] T23. 597c15-17, fasc. 5 for the SarvŒstivŒda-vinayamŒt¨kŒ; T24. 615a25, fasc. 14 for the Kn-pn-sa-p¡¦o-to-pu-lŸ-sh (Taish¡Â no. 1458, MèlasarvŒstivŒda-vinaya-saµgraha).

[123] Hirakawa, Ritsuz¡Â, p. 663; Frauwallner, The Earliest Vinaya, pp. 3-4. Prebish, A Survey of Vinaya Literature, pp. 22-30, and Lamotte, p. 167, depend on the list established by Frauwallner.

[124] The following entries will be based upon Ven. Yin-shun, YŸan-shih, pp. 280-83.

[125] T22. 412b21 (fasc. 23) - 426b12 (fasc. 24).

[126] The phrases in the brackets of nos. 3 and 4 are added according to Ven. Yin-shun, YŸan-shih,
p. 351. In fact, the explanations of nos. 3 and 4 are included in the first two.

[127] T22. 426b13 (fasc. 24) - 442a14 (fasc. 26).

[128] Cf., ¡§mŒnatva,¡¨ Buddhist Hybrid Sanskrit Grammar and Dictionary, vol. 2.

[129] According to Hirakawa, Ritsuz¡Â, p. 647, the PŒli word is ubbŒhikŒ, which can refer to a method of deciding the expulsion of a bhik¡Pu, or the settlement of the dispute by a chosen brethren; see ¡§ubbŒhikŒ,¡¨ Pali-English Dictionary.

[130] T22. 442a15 (fasc. 26) - 446c6 (fasc. 27).

[131] T22. 446c7 (fasc. 27)- 455a24 (fasc. 28).

[132] T22. 455a25 (fasc. 28) - 464c6 (fasc. 29).

[133] T22. 464c7 (fasc. 29) - 478b27 (fasc. 31).

[134] There is no explanation of this topic, but it only occurs in the uddŒna.

[135] T22. 478b28- 483b4, fasc. 31.

[136] Cf., Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, pp. 66-67, Cullavagga, ch. 5, ¤1.

[137] T22. 483b5 (fasc. 31) - 485c20 (fasc. 32).

[138] Ven. Yin-shun, YŸan-shih, pp. 281 and 287, nt. 8, the author says that this topic is absent in the uddŒna, but is mentioned between the conclusion of the explanation of no. 74 (the method of treating the waistband) and the beginning of no. 76 (the method of treating a means of transportation). As a result, he adds this topic to the whole list. For the explanation of this disciplinary topic (no. 76), see T22. 484c15-22, fasc. 31.

[139] T22. 485c21- 488b11, fasc. 32.

[140] Cf., Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, pp. 132-33, Cullavagga, ch. 5,
¤23.2-3.

[141] Cf., ibid., pp. 131-32, Cullavagga, ch. 5, ¤23.1.

[142] T22.488b12 (fasc. 32) - 493c25 (fasc. 33).

[143] The word ke¡±Œropaöa consists of ke¡±a (hair) and aropaöa (not planting or fixing), which is the opposite of Œropaöa, planting or raising up, see ¡§aropaöa¡¨ and ¡§Œropaöa,¡¨ A Sanskrit-English Dictionary. Thus, aropaöa is used figuratively for ¡§removal¡¨. In the Chinese MahŒsŒµghika-vinaya, this entry relates to the tools of shaving, see T22. 489b28-29, fasc. 32.

[144] T22. 493c26- 495b16 (fasc. 33).

[145] T22. 495b14, fasc. 33, the Taish¡Â text lists this topic (no. 103) only in the uddŒna and excludes the previous one (no. 102). However, the versions of Sung, Yuan, Ming and the Old Sung listed both, but excluded the next topic, the method of treating a mirror, see the editorial note 8 in the same page.

[146] Cf., Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, p. 146, Cullavagga, ch. 5, ¤30, in which this text says ¡§carrying a double pingo¡¨.

[147] Ibid., p. 149, Cullavagga, ch. 5, ¤32.2; and this depiction is similar to the 94^th among one hundred ¡§precepts that are to be learnt¡¨ (¡±aik¡Pa-dharma) in the Caturvargika-vinaya. However, the PrŒtimok¡Pasètras of the MahŒsŒµghikas and TheravŒdins and the Yu-po-li-wn-fu-ching (Taish¡Â no. 1466, UpŒliparip¨cchŒ-sètra) do not have such a precept, see Ven. Yin-shun, YŸan-shih, p. 156.

[148] Cf., Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, pp. 148-49, Cullavagga, ch. 5, ¤32.1.

[149] Cf., Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, pp. 140, 155 and 156, Cullavagga,
ch. 5, ¤28.1 and ¤37.

[150] T22. 495b17- 496c14, fasc. 33.

[151] T22. 496c15- 497b17, fasc. 33.

[152] Cf., Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, pp. 70-71, Cullavagga, ch. 5, ¤2.5.

[153] Ibid., pp. 69-70, Cullavagga, ch. 5, ¤2.3.

[154] T22. 497b18- 499a12, fasc. 33.

[155] T22. 499a22- 502b24, fasc. 34.

[156] T22. 502b25- 505b29, fasc. 34.

[157] Cf., Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, p. 146, Cullavagga, ch. 5, ¤31.

[158] T22. 505c1 (fasc. 34) - 507b3 (fasc. 35).

[159] Cf., Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, pp. 92-98, Cullavagga, ch. 5,
¤11.3-7.

[160] T22. 507b4- 509c25, fasc. 35.

[161] T22. 509c26- 511b15, fasc. 35.

[162] T22. 511b16- 512c10, fasc. 35.

[163] T22. 512c11- 512a13, fasc. 35.

[164] Cf., Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, pp. 152-53, Cullavagga, ch. 5, ¤33.3.

[165] By contrast, the Da¡±abhŒöavŒra-vinaya has 318, the SarvŒstivŒda-vinayamŒt¨kŒ has 312, and the VinayamŒt¨kŒ-sètra has 238 vinaya mŒt¨kŒs, but these texts do not explain the vinaya mŒt¨kŒs as extensively. As for the numbering in these three texts, see Ven. Yin-shun, YŸan-shih, pp. 258-70, 273-77 and 280-83.

[166] T24. 408b6-11, MèlasarvŒstivŒda-vinaya K¡Pudrakavastu fasc. 40. The text lists these seven and the other thirteen as mŒt¨kŒs. However, they all refer to doctrinal themes; the disciplinary topics are not yet mentioned, cf., Ven. Yin-shun, Shuo-i-ch¡¦ieh-yu-pu-wei-chu-ti-lun-shu-yŸ-lun-shih-chih-yen-chiu (The Studies of the Treatises and Commentators Mainly on the SarvŒstivŒdins), 7th ed. (Taipei: Chng Wn, 1992), pp. 28-29; F. Watanabe, pp. 43-45. According to Warder¡¦s calculation, there are twenty-one instead of twenty headings, see his ¡§The MŒtikŒ,¡¨ Mohavicchedan´ AbhidhammamŒtikatthavaööanŒ, ed. A. P. Buddhadatta & A. K. Warder (London: PTS, 1961), pp. xx-xxi.

[167] This may be referred to as the first Council of the Saµgha in some ways.

[168] Cf., Ven. Yin-shun, YŸan-shih, p. 288.

[169] They are like the styles in the SarvŒstivŒda-vinayamŒt¨kŒ.

[170] This is how the MahŒsŒµghika-vinaya organizes the disciplinary topics.

[171] Ven. Yin-shun, YŸan-shih, p. 288.

[172] See T22. 492b15-18, fasc. 32 for nine categories. For ten categories, see T22. 338c20; the text reads: ¡§The prŒtimok¡Pa [for the monks] is made up of the ten sètras.¡¨ These ten categories are listed in the PrŒtimok¡Pasètra, cf., T22. 555b15-19, the bhik¡Pu PrŒtimok¡Pasètra of the MahŒsŒµghikas (Taish¡Â no. 1426); Ven. Yin-shun, YŸan-shih, pp. 117, 126 and 149, states that this tenth category, the introductory verses of the prŒtimok¡Pa, was a later addition.

[173] Ven. Yin-shun, YŸan-shih, p. 289.

[174] T22. 1022b11.

[175] T24. 665a18-19.

[176] Ven. Yin-shun, YŸan-shih, p. 80; the author points out that the appendix to the PrŒtimok¡Pasètra of the Mah´¡±Œsakas¡¦ Pa¡Vcavargika-vinaya reads that its succeeding text was mistaken as the PrŒtimok¡Pasètra of the Mah´¡±Œsakas, it was actually the PrŒtimok¡Pasètra of the Da¡±abhŒöavŒra-vinaya; cf., T22. 200b7-12.

[177] T22. 206a4-5.

[178] T22. 199c17-20.

[179] T23. 478b19-21, translation mine. In his Comparative Study, p. 214, Pachow¡¦s translation reads: ¡§All these have been embraced in the Vinaya-sètra of the Buddha and are recited each half month as known in the PrŒtimok¡Pa, as well as other texts of conduct in accordance with the Dharma.¡¨ It is obvious that Pachow considers the phrase ¡§other texts of conduct in accordance with the Dharma¡¨ to be the end of a statement. In contrast, such a phrase is interpreted as the beginning statement in the present translation, which is: ¡§Further, one ought to train oneself in other disciplinary matters that are in conformity with the path.¡¨

[180] T24. 507b23-24.

[181] Ven. Yin-shun, YŸan-shih, pp. 289-90.

[182] Prebish, Buddhist Monastic Discipline, p. 108. In fact, this Sanskrit PrŒtimok¡Pasètra of the MahŒsŒµghikas belongs to the LokottaravŒdins, see Roth, p. xviii.

[183] Roth, p. xxxiii.

[184] The passage is translated according to the punctuation given by Ven. Yin-shun in his YŸan-shih,
p. 290. If the text in T22. 412b14-15, fasc. 22 is to be translated, it will come to the description that, ¡§DharmŒnudharma are in accordance with the two vinayas (bhik¡Pu vinaya and bhik¡Puö´ vinaya), and anu [of anudharma] means to comply with this dharma [of anudharma].¡¨ It appears that DharmŒnudharma cannot be differentiated from bhik¡Pu vinaya and bhik¡Puö´ vinaya. By contrast, Hirakawa translates this passage in another way: ¡§Dharma refers to the vinayas for bhik¡Pus and for bhik¡Puö´s. Practice refers to the application of the two vinayas,¡¨ see his Monastic Discipline for the Buddhist Nuns, p. 382, nt. 8.

[185] Ven. Yin-shun, YŸan-shih, pp. 290-91.

[186] T22. 514a14-15, fasc. 35.

[187] T22. 548a24-28, fasc. 40, translation mine; cf., Hirakawa, Monastic Discipline for the Buddhist Nuns, p. 414. By contrast, Hirakawa divides the phrase ¡§the verses of the DharmŒnudharma¡¨ into the DharmŒnudharma and the gŒthŒs (verses). He understands these gŒthŒs that usually occur at the end of the PrŒtimok¡Pasètra to have been uttered by the seven Buddhas. However, according to Roth, the PrŒtimok¡Pasètra is not a part of the MahŒsŒµghika-vinaya, on the grounds that the text ends with this passage and Fa-hsien¡¦s note follows, see op. cit., p. i.

[188] T22. 548a20-23, fasc. 40. For the nuns, there are 180 (=139Ð9+50) vinaya mŒt¨kŒs in the Miscellanea-dharma, and 66 (=70Ð4) in the Deportment-dharma. These two figures are calculated on the basis of Ven. Yin-shun, YŸan-shih, p. 397.

[189] Cf., Ven. Yin-shun, YŸan-shih, p. 292.

[190] Khandhaka is the PŒli equivalent to skandhaka. In order to accurately indicate a chapter name in the TheravŒda Vinaya, khandhaka will be used in the present thesis and skandhaka will be placed in the bracket.

[191] The number of the monastic issues was usually recorded in the summary verses (uddŒnas) at the end of each chapter in this very Vinaya. These numbers are:

(1) MahŒkhandhaka Ñ 172 items, see Horner, trans., The Book of Discipline, vol. 4, p. 129 (in the following presentation, the word ¡§items [vatthu]¡¨ is omitted, only the numbers of the items, volume number and page numbers are listed),

(2) Uposathakkhandhaka ÑÑÑÑ 86 (vol. 4, p. 181),

(3) VassupanŒyikakkhandhaka ÑÑ 52 (vol. 4, p. 207),

(4) PavŒraöŒkkhandhaka ÑÑÑÑ 46 (vol. 4, p. 234),

(5) Cammakkhandhaka ÑÑÑÑÑ 63 (vol. 4, p. 267),

(6) Bhessajakkhandhaka ÑÑÑÑÐ 106 (vol. 4, p. 349),

(7) KaÊhinakkhandhaka ÑÑÑÑÑ 12, the words of abridgement are 118 (vol. 4, p. 375),

(8) C´varakkhandhaka ÑÑÑÑÐÑ 96 (vol. 4, p. 444),

(9) Campeyyakkhandhaka ÐÐÐÐÐÐÑ 36 (vol. 4, p. 478),

(10) Kosambakakkhandhaka ÐÐÐÐÑ unclear,

(11) Kammakkhandhaka ÑÐÐÐÐÐÐÑ 7 (vol. 5, p. 39),

(12) PŒrivŒsikakkhandhaka ÑÑÑÑ 5 (vol. 5, p. 53),

(13) Samuccayakkhandhaka ÑÑÑÑ unclear,

(14) Samathakkhandhaka ÑÑÑÑÑ unclear, and there is no uddŒna either,

(15) Khuddakavatthukkhandhaka ÑÑ 110 (vol. 5, p. 203),

(16) SenŒsanakkhandhaka ÑÑÑÑÑ unclear,

(17) Saµghabhedakkhandhaka ÑÑÑ unclear,

(18) Vattakkhandhaka ÑÑÑÑÑÑÑ 55 (vol. 5, p. 321),

(19) PŒtimokkhaÊÊhapanakkhandhaka Ñ 30 (vol. 5, p. 349),

(20) Bhikkhuö´kkhandhaka ÑÑÑÑÑ 106 (vol. 5, p. 389),

(21) Pa¡Vcasatikkhandhaka ÑÑÑÑÑ 23 (vol. 5, p. 406),

(22) Sattasatikkhandhaka ÑÑÑÑÐÑ 25 (vol. 5, p. 429).

[192] Horner, trans., The Book of Discipline, vol. 5, ch. 1. For these seven fundamental items, see also Ven. Yin-shun, YŸan-shih, p. 332. In this regard, the amount of seven was given in the summary verses of the chapter, see The Book of Discipline, vol. 5, p. 39.

[193] However, with regard to the ¡§Chapter on Exclusion from the Po¡Padha Ceremony¡¨ (Po¡Padha-sthŒpanavastu), Frauwallner realized, ¡§It is difficult to find out the original core;¡¨ see his The Earliest Vinaya, p. 112, nt. 1.

[194] Although each of ¡§the method of dealing with the rainy season retreat (no. 35 in the Miscellanea-dharma)¡¨, ¡§the method of holding a ceremony at the end of the rainy season retreat (no. 36)¡¨, and ¡§the method of treating the robes (no. 40)¡¨ takes up one disciplinary topic in the Miscellanea-dharma, the explanation of each topic actually comprises several sub-topics, for which see, for example, T22. 453b5-455a20, fasc. 28.

[195] When any topic in the Deportment-dharma is mentioned, the letters ¡§Dep¡¨ will be placed in the bracket after the disciplinary topic number.

[196] Ven. Yin-shun lists only nos. 1 (receiving the higher ordination) - 4 (impure), see his YŸan-shih, pp. 337-38.

[197] Ven. Yin-shun gives only no. 46 (the method of treating the rice-gruel); the others in this grouping are supplied according to Hirakawa, Ritsuz¡Â, pp. 649-53.

[198] However, in the MahŒsŒµghika-vinaya this topic relates to condition of paying respect and the monastic proceedings of rebuke, not talking together, banishment, reconciliation, suspension and dwell under probation; see T22. 439a5-8, fasc. 26. By contrast, the Caturvargika-vinaya of the Dharmaguptakas simply emphasizes dwell under probation and condition of paying respect in this chapter, see T22. 904a5- 906a8, fasc. 46. Cf., Ven. Yin-shun, YŸan-shih, p. 340.

[199] Besides these two, the MahŒsŒµghika text also mentions the incidents of breaking up the Saµgha found in the Vibhaºga, see T22. 281c-284b, fasc. 7, cf., Ven. Yin-shun, YŸan-shih, p. 340.

[200] However, the contents of these two topics Ñ settling [conflicts] (no. 121) and the matter of settling [by the Saµgha] (no. 122) Ñ appear in only a few concise phrases in the MahŒsŒµghika-vinaya. A detailed explanation is given in the Vibhaºga of the MahŒsŒµghika-vinaya (T22. 327b13 [fasc. 12]-335b27 [fasc. 13]). Likewise, the Da¡±abhŒöavŒra-vinaya also arranges the contents regarding these two disciplinary topics (nos. 121-22) in its Vibhaºga (T23. 141b13-147b15, fasc. 20) and Skandhaka (DharmŒnudharma) (T23. 252b10-256b22, fasc. 35).

[201] These topics are arranged in a sequence in conformity to the Caturvargika-vinaya of the Dharmaguptaka; see T22. 930c6-936b16, fasc. 49. According to Ven. Yin-shun, this chapter generally embraces the entire Deportment-dharma of the MahŒsŒµghika-vinaya; see YŸan-shih, p. 341.

[202] Cf., Rhys Davids & Oldenberg, trans., Vinaya Texts, part 3, pp. 191-97, Cullavagga, ch. 6, ¤6 and ¤7; T23. 242a18-c25, Da¡±abhŒöavŒra-vinaya fasc. 34. In the Chinese translation of the MèlasarvŒstivŒda êayanŒsanavastu (the equivalent to KuÊ´-skandhaka in the Caturvargika-vinaya) is missing; see Ven. Yin-shun, YŸan-shih, p. 74. However, the equivalence to ¡§the method of treating the act of paying respect (no. 30)¡¨ in the Pa¡Vcavargika-vinaya is compiled in the Upasaµpad-dharmaka (the equivalent to the Upsaµpad-skandhaka in the Caturvargika-vinaya).

[203] Ven. Yin-shun does not give the correspondence of these in his YŸan-shih, p. 342. These topics are presented in accordance with the sequence of them as they appear in the Caturvargika-vinaya, see T22. 945a20 (fasc. 51) - 966a10 (fasc. 53).

[204] These eleven are from fasc. (T22. 412b17) to fasc. 33 (T22. 499a17).

[205] The issues regarding Devadatta, T23. 257a4 (fasc. 36) - 267a21 (fasc. 37).

[206] T23. 290c21 (fasc. 40) - 298a25 (fasc. 41).

[207] T23. 267a22 (fasc. 37) - 290c20 (fasc. 40); T23. 298a26-302c7, fasc. 41.

[208] Ven. Yin-shun, YŸan-shih, pp. 396-97.

[209] Ibid., p. 398.

[210] Hirakawa, Ritsuz¡Â, p. 663, the author believes that, in terms of the establishment of the Skandhaka (DharmŒnudharma) section, the TheravŒda Vinaya and Caturvargika-vinaya are the oldest.

[211] The division on eight chief rules follows the Vibhaºga of the nuns; see T23. 345b29-c22, fasc. 47.

[212] Hirakawa, Ritsuz¡Â, pp. 662-63.

[213] Cf., Roth, p. xlvii.

[214] T22. 922c6 (fasc. 48) - 930c5 (fasc. 49). For eight guru-dharmas, see T22. 923a26-b18, fasc. 48. See also Roth, p. xxix, the author mentioned the arrangement in the Bhikkhun´kkhandhaka of the TheravŒda Vinaya.

[215] The MahŒsŒµghika-vinaya arranges the uddŒna at the end of the explanations of all entries in the uddŒna. In contrast, some other texts such as the MèlasarvŒstivŒda-vinaya place the uddŒna at the beginning of the explanations of all entries in the uddŒna, see T23. 627c23-25, fasc. 1, (Taish¡Â no. 1442).

[216] Cf., Ven. Yin-shun, YŸan-shih, p. 288.

[217] T25. 32b2-5, fasc. 1.

[218] SaµyuttanikŒya, ed. M. LŽon Peer. The following page numbers refer to the uddŒnas in the NidŒna-saµyuttaµ, vol. 2, pp. 11 (for sutta nos. 1-10), 27 (nos. 11- 20), 47 (nos. 21-30), 67-68 (nos. 31-40), 80 (nos. 41-50), 93 (nos. 51-60), 128 (nos. 61-70), 130 (nos. 71-81) and 132-33 (nos. 82-93).

[219] Cf., T2. 1c20-21, fasc. 1.

[220] Ven. Yin-shun, YŸan-shih, p. 97, in which the SaµyuktŒgama is suggested to be compiled by the SarvŒstivŒdins. However, in the SarvŒstivŒda Buddhist Scholasticism, eds. Willemen, Dessein & Cox, p. 8. The editors give a much broader description that the Chinese translation of the SaµyuktŒgama belongs to (Mèla) SarvŒstivŒda tradition.

[221] SaµyuttanikŒya, ed. M. LŽon Peer, vol. 2, p. 130, there is an uddŒna containing chapters 1-8 of the NidŒna-saµyuttaµ. However, the last chapter (ch. 9) was excluded.

[222] T22.412b23-416a23, fasc. 23.

[223] T22. 422a7-8, fasc. 24.

[224] Although the above citation contains two disciplinary topics Ñ ¡§not receiving the [valid] higher ordination¡¨ and ¡§receiving the [valid] higher ordination¡¨, the phrase ¡§not receiving the [valid] higher ordination¡¨ simply serves to conclude its own explanation. Therefore, this phrase cannot be considered to conclude the whole section that comprise all explanations of the vinaya mŒt¨kŒs nos. 1-4.

[225] For example, the Caturvargika-vinaya incorporates these guidelines in T22. 799b25 (fasc. 33) - 804c22 (fasc. 34).

[226] T22. 438b28-29, fasc. 26. The Taish¡Â version mistakes ¤ñ ¥§ (monastic discipline) for ¤ñ ¥C (monks), this misprint is corrected on the basis of the Kao-li-ta-tsang-ching (Korea TripiÊaka) (Seoul, Korea: Tongguk Taehakkyo [Tongguk Univ], 1969), vol. 21, p. 314b11.

[227] Cf., Ven. Yin-shun, YŸan-shih, p, 335.

[228] T22. 450c1-2, fasc. 27.

[229] Ven. Yin-shun, YŸan-shih, p. 286, nt. 6.

[230] T22. 464c14-20, fasc. 29. The forty-five key phrases are (1) verses, (2) the fourteenth/fifteenth date, (3) showing the site for holding po¡Padha service, (4) holding po¡Padha ceremony in the daytime, (5) the hall, (6) brigand, (7) emperor, (8) Aniruddha, (9) two types of counting, (10) not versed [with reciting the prŒtimok¡Pa], (11) not totally versed [with reciting the prŒtimok¡Pa], (12) [reciting the prŒtimok¡Pa along] sequential or reverse category, (13) wishing to hear the finished parts, (14) those who have not received the higher ordination, (15) too early, (16) at the same dwelling site, (17) two groups, (18) two cases for those who have recited and not yet recited [the prŒtimok¡Pa], (19) declaring the consent [to the Saµgha by an absentee through a competent monk], (20) taking the consent [to the po¡Padha service], (21) the absentees being more than those who are present, (22) the absentees being equal to the those who are present, (23) Gho¡PiÊa, (24) MahŒprajŒpat´, (25) Chandaka, (26) disease, (27) forest dwellers (araöya-vŒsin), (28) mistaking the kinds of consent, (29) Ajiravat´ (for this translation, cf., ¡§Aciravat´,¡¨ A Dictionary of Buddhist Proper Names, ed. Chizen Akanuma, Bibliotheca Indo-Buddhica Ser. 130 [Delhi: Sri Satguru, 1994 reprint]), (30) eleven invalid points of declaring the consent, (31) transferring the received claim for consent, (32) the consent which was declared one day before (literal meaning: ¡§to stay overnight¡¨), (33) [declaring the consent] outside the boundary (s´mŒ) of the monastery, (34) nuns, (35) those who have not received the higher ordination, (36) going outside the boundary after being entrusted the claim for consent, (37) going outside the boundary after claiming the consent, (38) disrobing after being entrusted the claim for consent, (39) disrobing after declaring the consent, (40) missing the [valid] consent, (41) disrupting the assembly, (42) four cases of the po¡Padha service, (43) four ways of reciting the prŒtimok¡Pa, (44) seven situations in which the po¡Padha service was to be prevented, and (45) two situations in which the po¡Padha service was to be prevented.

[231] One exception is that no. 33 Ñ ¡§the method of declaring the consent [to the Saµgha by an absentee through a competent monk]¡¨ Ñ has the same title as no. 19 in the list of forty-five key phrases.

[232] Cf., Ven. Yin-shun, YŸan-shih, p. 298. According to Ven. Yin-shun, these grouping tendencies assumed their final shape around the time of King A¡±oka.

[233] See the chart regarding the first type of development of the vinaya mŒt¨kŒs on p. 145. Ven. Yin-shun suggests that there are ten groupings which come close to the skandhakas (chapters) in the other Vinayas; see his YŸan-shih, p. 342.

[234] This topic was arranged in T22. 464c14-470c20, fasc. 30.

[235] T22. 182a5- 185a27, fasc. 28; see also p. 96, Table 3 of this thesis.

[236] T22. 470c20, fasc. 30, Ïi ¥§ ªk, whereas the Pa¡Vcavargika-vinaya uses the phrase ½Õ ¥ñ ªk. Nonetheless, both are the same, because the former is a transliteration and the latter is the translation of the term vin´ta-dharmaka.

[237] Horner, trans., The Book of Discipline, vol. 1, pp. 51-63, discusses the previous cases regarding the transgression of sexual intercourse.

[238] ½Õ ³¡, probably they are the abbreviation of ½Õ ¥ñ ¨Æ ³¡, the portion of vinaya matters. This portion is an appendix to the Caturvargika-vinaya.

[239] Ven. Yin-shun, YŸan-shih, p. 312.

[240] According to the MahŒsŒµghika tradition, the first disciplinary precept appeared five years after the awakening of the Buddha; see T22. 412b21-22, fasc. 23.

[241] As mentioned by Lamotte, the Buddha had been carrying out his teaching for forty-five years. Considering five years to be the time required to begin the institution of the disciplinary precepts, the time for carrying out the teaching will become forty years, see Lamotte, p. 17.

[242] Nattier & Prebish, p. 272; the authors conclude that the first schism in the Saµgha is dated 116
A. N. (after nirvΚa).

[243] For example, the last case, Ajjuka, was obviously recorded after the ParinirvΚa of the Buddha, see T22. 470b6-c20, fasc. 30.

[244] For the comparison between the skandhakas (chapters) in the Caturvargika-vinaya and the vinaya mŒt¨kŒs in the MahŒsŒµghika-vinaya, see Ven. Yin-shun, YŸan-shih, pp. 337-42.

[245] The following chart is established according to the demonstration in Ven. Yin-shun, YŸan-shih, pp. 342-43. The number in parenthesis Ñ e.g., no. 97, following the caption Ñ refer to the numbering in the Miscellanea-dharma of the MahŒsŒµghika-vinaya.

[246] T22. 428b10 (fasc. 25) - 438b29 (fasc. 26). These four terms occur altogether in T22. 438b28-29, fasc. 26.

[247] It is said that the compilers of the MahŒsŒµghika-vinaya had not yet foreseen that these three groupings would develop into independent chapters. Moreover, the miscellaneous issues (e.g., the K¡Pudraka-skandhaka in the Caturvargika-vinaya) and the deportment (e.g., the Dharma-skandhaka in the Caturvargika-vinaya) were sorted out after other chapters had been individualized. See Ven. Yin-shun, YŸan-shih, pp. 342-43.

[248] See the concordance of the skandhakas/vastus/saµyuktas/dharmakas among the extant Vinayas in pp. 94-98 of this thesis. For the view that the ten groupings in the first type are quite close to the skandhakas, see Ven. Yin-shun, YŸan-shih, p. 342.

[249] This fact can also be confirmed in the above concordance (see p. 128) between the Upasaµpad-skandhaka in the Caturvargika-vinaya and the related vinaya mŒt¨kŒs in the MahŒsŒµghika text.