The Parikarmavastu of Gun.aprabha’s Vinayas¯utra

(1)

The Parikarmavastu of Gun.aprabha’s Vinayas¯utra

Hong Luo (Sichuan University)

^⑴

AbstractThe Parikarmavastu is the thirteenth chapter of Gun.aprabha’sVinayas¯utra. It concerns with the procedure for restoring the through purification of the community. The chapter consists of two sections, which are collected from diﬀerent texts of the M¯ulasarv¯astiv¯ada Vinaya corpus. A first critical edition of the Sanskrit text of the Parikarmavastu collated with the Tibetan translations in the bsTan ’gyur and an annotated translation are the main contributions of this paper.

Introduction

The Parikarmavastu, the thirteenth of the seventeen chapters of Gun.aprabha’s Vinayas¯utra (henceforth, VS),^⑵deals with issues concerning the purification of the transgressions by external means. The titleparikarmais supposed to be an abbreviation ofpari´sodhanakarma, ecclesiastic actions for through purification. The text is a collection of the related rules extracted from theVi- nayavastuand thePr

˚cch¯aof the M¯ulasarv¯astiv¯ada Vinaya. The contents of the Parikarmavastu is neatly illustrated in dGe ’dun grub pa’s (1391–1474)Legs par gsungs pa’i dam pa’i chos ’dul ba mtha’ dag gi snying po’i don legs par bshad pa rin po che’i ’phreng ba(henceforth, Rin ’phreng), where an analytical synopsis is supplied:^⑶

1 From theVinayavastu(gzhi’i skabs nas ’byung ba) [VS 13.1-28]

1.1 The foundation of accusation and the negation of the untimely accusation (gleng ba’i gzhi dang dus min pa dgag pa) [VS 13.1-2]

⑴In memory of Prof. Dr. Karashima Seishi (辛嶋静志). I thank China Tibetology Research Center (中国藏学研究中心) for supporting my study on Gun.aprabha’sVinayas¯utrafor many years. The final phase of my study on this chapter is financed by Sichuan University (project number SKSYL201814).

⑵For the authorship theVinayas¯utra, see Luo 2019: 198–199.

⑶Rin ’phreng 583–586.

(2)

1.2 Negation of unqualified accuser and accused (gleng bya gleng byed min pa dgag pa) [VS 13.3-8]

1.3 The way of how to charge (ji ltar gleng ba’i tshul) [VS 13.9-23]

1.4 Matters for accusation (dngos po gang gis gleng ba) [VS 13.24-28]

2 From thePr

˚cch¯a(zhu ba’i skabs nas ’byung ba) [VS 13.29-35]

2.1 Elaboration on the accuser (gleng byed kyi spros pa) [VS 13.29]

2.2 Elaboration on how to charge (ji ltar gleng ba’i spros pa) [VS 13.30-31]

2.3 Elaboration on the accused and the accuser (gleng bya gleng byed kyi spros pa) [VS 13.32-35]

The synopsis in the Rin ’phreng follows exactly the sequence and henceforth the network of the s¯utras. A diﬀerent synopsis is available in mTsho sna ba Shes rab bzang po’s (13th century CE)

’Dul ba mdo rtsa’i rnam bshad nyi ma’i ’od zed legs bshad lung gi rgya mtsho(henceforth, Nyi

’od),^⑷the other major para-canonical VS commentary originally composed in Tibetan. It maps them¯ulatext in two ways: first anatomies thes¯utras from juristic point of view, rearranging the regulations in the way which is best for clarifying the procedure of the accusation concerned; then it delves into details glossing thes¯utras in the sequence they occur in them¯ulatext. The diﬀerent approaches adopted by dGe ’dun grub pa and mTsho sna ba Shes rab bzang po to bring out the thematic structure of them¯ulatext is worthwhile for further investigation and is presumably rewarding for detailing the development of juristic theory in Tibet though such a task is beyond the scope of this article.

An equally interesting subject which is more or less suitable for our discussion here is the dis- agreement, philological as well as hermeneutic, among the canonical commentaries, the VSS, the VST., the VSVy, and the VSV. In the following we would like to, drawing materials from the Parikarmavastu, touch upon this issue. To start with the very firsts¯utra. The firsts¯utraconcerns with the credibility of evidence. An evidence can be accepted only if it is established on the basis of the sense faculties of ordinary individuals (tha mal ba), evidences claimed on the basis of supernatural power, however, are not acceptable. The auto-commentary first clarifies the purport of thiss¯utra, it is to avoid false accusation which is launched by individuals given to desires and may lead to the degeneration of the community.^⑸It then explains that an evidence based upon supernatural faculties could be accounted for by diﬀerent scenes and consequently, as hinted, can not establish a definite causality.^⑹It further quotes one precedence where that which is supernat-

⑷Nyi ’od 1016–1021.

⑸VSS 89-1322-17.

⑹VSS 89-1323-1.

(3)

urally seen and heard is denied the credibility. This is to show that it is nonetheless essential to prescribe an independents¯utraas the present one so as to deal with the cases not explicitly cov- ered by that precedence.^⑺The precedence in question excludes that which is supernaturally seen or heard, it, however, leaves open that which is within the domain of conventionally established and at the same time could be misused by evil-minded individuals,s¯utra13.1 fills the gap and fixes the loosen part. The essence of the explanation in the auto-commentary is summarised by Dharmamitra in the VST.:

“‘Not conventionally established’ means that which is supernaturally seen, heard, or suspected yet is not formally defined, it is unfounded; the meaning is that charge and so forth should not be done on the basis of that.”^⑻

The VSVy’s presentation of the invalid evidences diﬀers:

A charge based either on the supernatural eyes and ears which are conventionally established or on supernatural knowledge is a charge which is rootless, i.e., baseless.^⑼

The VSVy distinguishes two types of invalid evidences, that which is conventionally established and juristically acknowledged and that which is conventionally established but juristically rejected. This classification, it seems, deviates from the explanation shared by the VSS and the VST.. Hermeneutically speaking, the VSVy is less coherent than the VSS and the VST., because it literally violates them¯ulatext, which deals explicitly with the evidences not conventionally established (apr¯asiddhikasya). Theprat¯ıkaquoted in the VSVy reads the same, thus the possibility of a diﬀerent reading behind the VSVy’s interpretation can be ruled out. The VSV is even more peculiar, it suggests a totally diﬀerent agenda:

While the suspicion that abhiks.umight have fallen from any of the five categories of transgressions is not forceful [enough for a charge], it is however faultless to charge and accuse him on the basis of that which is seen and heard.^⑽

Basically, the VSV is redefining what’s conventionally unestablished. While the VSS and the

⑺VSS 89-1323-7.

⑻ma grags pa zhes bya ba mi’i chos las bla mar gyur pa tha snyad du bya ba ma yin pa’i mthong ba dang thos pa dang dogs pa ni gzhi nyid ma yin te|gzhi des gleng ba la sogs pa mi bya’o zhes bya ba’i tha tshig go|(VST.

91-802-20)

⑼’phrul gyis mig dang rna ba la sogs pa ’jig rten du grags pa’am mngon par shes pa la sogs pa ’di lta bus glengs pa ni gleng ba’i rtsa ba’am gzhir mi rung ba’o||(VSVy 92-612-5)

⑽dge slong zhig gis ltung ba sde lnga las gang yang rung ste byung na dogs pa ni mi btsan gyi|mthong ba dang thos pas brgal ba dang gleng ba ni nyes med||(VSV 92-1496-20)

(4)

VST. consider all that which is seen, heard, and suspected by supernatural faculties conventionally unestablished and consequently juristically invalid, the VSV asserts that only that which is suspected is conventionally unestablished. The more peculiar is that the supernatural dimension is completely missing in the VSV. How to make sense of the distinctions among the canonical commentaries is again beyond the scope of the current paper, despite its significance for Vinaya Studies. In the following we shall focus on the VSV and present two more cases which highlight respectively the VSV’s translational and interpretational peculiarities.

The first case concerns us iss¯utra 13.2, it shows how the VSV diﬀers from other canonical commentaries regarding translation policy. Thes¯utrareads:^⑾

ar¯ud.hir avasitaprav¯aran.oktau prav¯aran.¯asth¯apanasya||

The Tibetan translations of them¯ulatext, theprat¯ıkas in the VSS and the VST. are identical:

dgag dbye brjod pa rdzogs na dgag dbye bzhag pa mi ’chags so||

The syntax of them¯ulatext is interpreted in a transparent way:

avasitaprav¯aran.oktau prav¯aran.¯asth¯apanasy¯ar¯ud.hih..

The above structure is also reflected in theprat¯ıkain the VSVy, which however uses diﬀerent equivalents:

tshul nas ’byung ba bsnyad zin nas byung ba’i bkyigs pa mi skye||

The VSV contains a completely diﬀerent version:

mi skye ba ni dbyung ba’i smra ba zin nas dbyung ba bzhag pa’o||

This is an exact mirroring of the original Sanskrit text. The VSV has a tendency “to produce a literal translation (sgra thal ’gyur du bsgyur)”, as remarked by mTsho sna ba Shes rab bzang po.^⑿ The second case shows VSV’s peculiarity concerning the interpretation of them¯ulatext. The VSV explains 13.10 in a unique way. Thes¯utrareads:

n¯anupasth¯apya smr

˚tisam. prajanye||

The canonical commentaries other than the VSV interpret 13.10 in the same way:

smr˚tisam. prajanye ’nupasth¯apya na.

⑾The text of thes¯utras, Sanskrit and Tibetan, is quoted from the edition presented in the second part of the paper.

⑿Luo 2009a: 301–306.

(5)

The VSV, it seems, takesn¯anupasth¯apya as one word, i.e., a negative of the gerundanupas- th¯apyaconstructed not by prefixingan, which is the regular way, but, by prefixingna, which is theoretically possible yet rarely occurs. Consequently, the VSV’s version of 13.10 means, as it is glossed in the VSV:

“Not being recollective and conscious.” On the occasion of the prav¯aran.¯a, while charging on the basis of [evidences directly] seen or heard, one should charge after considering [the following]: Is it legitimate for me to charge? Have I distorted what I saw?^⒀

Obviously, this version of 13.10 is incomplete. More precisely, it is more incomplete than the reading shared by all the other canonical textual witnesses, which could be made complete by drawing wordings understood from the previouss¯utra:

˚tisam. prajanye.→smr

˚tisam. prajanye anupasth¯apya na [pravartet.]

The main verb is drawn from the previouss¯utra. The question for the version in the VSV then is how to make thes¯utraa complete sentence? Presumably, the solution is:

˚tisam. prajanye.→smr

˚tisam. prajanye n¯anupasth¯apya [na pravartet.]

Now, what is expected to be supplied from the previouss¯utraisna pravartet. The meaning is the same, the way to get the meaning diﬀers. Which way is preferable? Arguably, the way adopted by the VSV is more desirable, because it draws more from the previouss¯utraand reduces the more repetition in the text. Of course, we are aware of the fact that sometimes, an apparently unnecessary repetition may bear an indication ins¯utratext. Thus, thenaoccurring in 13.10, while could be supplied from previouss¯utra, possibly suggests that from 13.10 onwards the subject is shifting back to anybhiks.uin the community. In other words, thenain 13.10 is to restore the understood subject in 13.8, the sick and his envoy, who are replaced by´sis.t.ah.in 13.9. To readn¯an- upasth¯apyamay be a whim of the translators of the VSV, or according to Bu ston, of the scribes of the VSV, because he assumed that the VSV as a whole is lecture notes taken by Tibetans.

It is nonetheless inspiring, at the very least, and informative concerning the transmission and interpretation of the VS.

Lastly, we shall discuss one more case in which a diﬀerent recension of them¯ulatext is lost in Sanskrit but recognizable in the Tibetan materials,s¯utra13.3:

⒀dran pa dang shes bzhin pa gzhag par ma yin|tshul nas ’byung ba dang thos ba dang mthong ba lta bus rgol ba’i tshe brgal na nyes sam ma nyes pa dang|bdag gis mthong ba las lhag par bskur tam ma bskur bar bsams te brgal

|(VSV 92-1498-6)

(6)

tath¯a gl¯anakartr

˚kat¯ay¯am||1byed pa po nad pa dang ldan pa nyid la de bzhin no||2 byed pa po nad pa dang ldan pa nyid la yang de bzhin no||3byed pa po nad pa dang ldan pa nyid la yang de bzhin no||4nad pas byed pa’ang de bzhin||5de bzhin du nad pa la byed na yang ngo||

The readings in the two Sanskrit manuscripts are the same, the Tibetan translation of the VS echoes precisely such a reading. The remaining four canonical textual witnesses, however, suggest an extraca, or perhaps,api, becausecawould be a undesirable repetition oftath¯aat the beginning of thiss¯utra. The lost Sanskrit recension may read:

˚kat¯ay¯am api.

What then would be the indication, which is presupposed by the genre of the VS, ofapi? Could that imply that such a proposal, if raised by a sick, is considered conditionally acceptable while in this particular case, even a sick’s proposal is totally unacceptable? This is again an interesting subject to be observed in the future.

Texts

The Sanskrit is critically edited on the basis of two manuscripts. For further information concerning the two manuscripts, which are signified by A and B in the following, we refer to Luo 2009 and Yonezawaet al.2001.

All the Tibetan translations are collected from the dPe bsdur ma edition of the bsTan ’gyur, the source is given in a unified pattern, [volume-page-line]. For instance, [88-1052-18] means that the text in question begins in line 18 on page 1052 of volume 88.

The Sanskrit text of the VS has been edited twice, by S¯a˙nkr

˚ty¯ayana (1981) and by the Studying Group of the Institute for Comprehensive Studies of Buddhism at Taish¯o University headed by Dr. Yoshiyasu Yonezawa, the edition is available online: https://www.tais.ac.jp/wp/wp- content/uploads/2015/07/Vinayasutra_trlt.pdf. Both editions were published before the discovery of manuscript A, both did not deal with the Tibetan translations in a way they deserve, as trailblazing works, however, both have contributed to the preparation of the present edition.

From theVinayavastu

(7)

13.1 n¯apr¯asiddhikasya m¯ulatvam||[A103r5][B57v5]

1 ma grags pa ni gzhi nyid ma yin no||[88-1052-18]

4 ma grags pa rtsa bar mi ’gyur||[92-612-4]

5 ma grags pa ni rtsa ba ma yin no||[92-1496-19]

13.2 ar¯ud.hir avasitaprav¯aran.oktau prav¯aran.¯asth¯apanasya||[A103r5][B57v5]

1 dgag dbye brjod pa rdzogs na dgag dbye bzhag pa mi ’chags so||[88-1052-18]

2 dgag dbye brjod pa rdzogs na dgag dbye gzhag pa mi ’chags so||[89-1323-13]

3 dgag dbye brjod pa rdzogs na dgag dbye gzhag pa mi ’chags so||[91-803-9]

4 tshul nas ’byung ba bsnyad zin nas byung ba’i bkyigs pa mi skye||[92-612-7]

5 mi skye ba ni dbyung ba’i smra ba zin nas dbyung ba bzhag pa’o||[92-1497-2]

13.3 tath¯a gl¯anakartr

˚kat¯ay¯am||[A103r5][B57v5]

1 byed pa po nad pa dang ldan pa nyid la de bzhin no||[88-1052-19]

2 byed pa po nad pa dang ldan pa nyid la yang de bzhin no||[89-1323-21]

3 byed pa po nad pa dang ldan pa nyid la yang de bzhin no||[91-804-7]

4 nad pas byed pa’ang de bzhin||[92-612-9]

5 de bzhin du nad pa la byed na yang ngo||[92-1497-5]

13.4 d¯uten¯api||[A103r5][B57v5]

1 mngags pas kyang ngo||[88-1053-1]

4 phrin gyis kyang||[92-612-11]

5 pho nyas kyang ngo||[92-1497-7]

13.5 gl¯anagatat¯ay¯am.^⒁ca||[A103r5][B57v5]

1 nad pa nyid la yang ngo||[88-1053-1]

4 nad pa la yang ngo||[92-612-12]

⒁gl¯anagatat¯ay¯am. A: gl¯anagat¯ay¯añ B

(8)

5 nad pa la yang ngo||[92-1497-9]

13.6 naitat prat¯ıccheyuh.||[A103r5][B57v6]

1 de mnod^⒂par mi bya’o||[88-1053-1]

2 de mnod par mi bya’o||[89-1324-9]

3 de mnod par mi bya’o||[91-804-20]

4 ’di mi blang||[92-612-14]

5 bas mi blang||[92-1497-11]

13.7 ¯agamaya tvam ¯ayus.man gl¯ano^⒃’prayogaks.ama ity ¯ayus.man d¯uteti^⒄gl¯ano ’s¯av ananuyojyah.^⒅prativadeyuh.||[A103r6][B57v6]

1 tshe dang ldan pa nad pa ni sbyor ba mi bzod pa yin gyi|khyod sdod cig ce’am|tshe dang ldan pa pho nya nad pa de la ni rgal zhing brtag pa ma yin no zhes lan gdab par bya’o||[88-1053-2]

2 tshe dang ldan pa nad pa ni sbyor mi bzod pa yin gyi khyed sdod cig ce ’am|tshe dang ldan pa pho nya de la ni brgal zhing brtag pa ma yin no zhes lan gdab par bya’o||[89-1324-10]

3 tshe dang ldan pa nad pa ni sbyor mi bzod pa yin gyi khyod sdod cig ce’am tshe dang ldan pa pho nya nad pa de la ni brgal zhing brtags pa ma yin no zhes lan gdab par bya’o||[91-805-4]

4 tshe dang ldan pa khyod nad pa ste sbyor mi nus kyi sdod cig ces pa dang|tshe dang ldan pa phrin pa zhes pa dang|’di nad pa pas gleng pa ma yin no zhes lan gdab||[92-612-17]

5 tshe dang ldan pa khyod sdod cig khyod nad pa ste sbyor ba mi bzod kyis|[92-1497-13] tshe dang ldan pa nad pa’i pho nya ’di rgol mi rung ngo zhes slar bsgo||[92-1497-18]

13.8 anavagatasvar¯upat¯ay¯am.^⒆ca kr

˚tasya kartur v¯a codanasya||[A103r6][B57v6]

1 byas pa dang byed pa’i rang gi ngo bo ma rtogs pa nyid na yang gleng ba mi ’chags so||[88- 1053-4]

4 byas pa’am byed pa’i dngos nyid ma gtogs na glengs kyang||[92-613-4]

⒂mnod em.: gnod (dPe)

⒃gl¯ano em.: gl¯anas tvam AB

⒄d¯uteti em.: bh¯uteti AB

⒅ananuyojyah. em.: anuyojya AB

⒆anavagatasvar¯upat¯ay¯am. em.: anavagata ar¯upat¯ay¯am. AB

(9)

5 byas pa’am byed pa’i rang bzhin ma chud bar gleng pa yang ngo||[92-1498-1]

13.9 ´sis.t.o^⒇’ pi n¯ak¯ale pravartet||[A103v1][B57v6]

1 lhag mas kyang dus ma yin par ’jug par mi bya’o||[88-1053-5]

4 lhag mas kyang dus ma yin par mi bya|[92-613-6]

5 lhag ma yang dus ma yin par mi ’jug||[92-1498-4]

13.10 n¯anupasth¯apya smr

˚tisam. prajanye||[A103v1][B57v6]

1 dran pa dang shes bzhin nye bar ma bzhag par mi bya’o||[88-1053-6]

2 dran pa dang shes bzhin nye bar ma gzhag par mi bya’o||[89-1325-7]

3 dran pa dang shes bzhin nye bar ma bzhag par mi bya’o||[91-806-6]

4 dran pa dang shes bzhin nye bar ma bzhag pas ma yin||[92-613-9]

5 dran pa dang shes bzhin pa gzhag par ma yin||[92-1498-6]

13.11 n¯anek¯ante||[A103v1][B57v6]

1 mtha’ ma yin par mi bya’o||[88-1053-7]

4 mi dben par ma yin||[92-613-11]

5 gcig tu ma chad par ma yin||[92-1498-9]

13.12 n¯ak¯arit¯avak¯a´se||[A103v1][B57v6]

1 skabs ’byed du ma bcug par mi bya’o||[88-1053-7]

4 skabs ma phye bar ma yin||[92-613-12]

5 skabs ma phye bar ma yin||[92-1498-11]

13.13 tattvam. prav¯aran.asya||[A103v1][B57v6]

1 dgag dbye ni de nyid yin no||[88-1053-7]

⒇´sis.t.o em.: ´sis.t.e AB ma em.: mi (dPe)

(10)

4 tshul nas ’byung ba ni de’o||[92-613-13]

5 byung na der ro||[92-1498-12]

13.14 asmr

˚tau sm¯aran.am||[A103v1][B57v6]

1 mi dran na dran par bya’o||[88-1053-8]

2 mi dran pa na dran par bya’o||[89-1325-17]

3 mi dran na dran par bya’o||[91-807-3]

4 mi dran na dran par bya||[92-613-14]

5 mi dran na dran par bya||[92-1498-14]

13.15 akaran.e ’sya savacan¯ıyat¯am asya kury¯at||[A103v1][B58r1]

1 de mi byed na de la brjod pa dang bcas pa nyid bya’o||[88-1053-8]

4 ma phye na ’di la bsdigs par bya||[92-613-16]

5 ’di mi byed la tshig dang bcas pa ’dir bya||[92-1498-15]

13.16 savacan¯ıyam. ta ¯ayus.man karomi na tvay¯asm¯ad ¯av¯as¯ad anavalokya prakramitavyam asti ma ¯ayus.mati pran.ihitam. vacan¯ayeti||[A103v2][B58r1]

1 tshe dang ldan pa khyod la brjod pa dang bcas pa nyid byas kyi|khyod kyis gnas ’di nas ma zhus par ’gro bar mi bya’o||kho bo la tshe dang ldan pa la brjod pa’i phyir bsdogs pa yod do zhes so||[88-1053-9]

2 tshe dang ldan pa khyed la brjod pa dang bcas pa nyid kyis khyed kyis gnas ’di nas ma zhus par

’gro bar mi bya’o||kho bo la tshe dang ldan pa la brjod pa’i phyir bsdogs pa yod do zhes bya ba

||[89-1326-4]

3 tshe dang ldan pa khyod la brjod pa dang bcas pa nyid byas khyod kyis gnas ’di nas ma zhus par

’gro bar mi bya’o||kho bo la tshe dang ldan pa la brjod pa’i phyir bsdogs pa yod do||[91-807-11]

4 tshe dang ldan pa khyod la bya ba yod de tshe dang ldan pa bsdigs pa’i snyad yod kyis gnas ’di

asmr˚tau A: asmr

˚to B

’sya em.: ’syah. AB ta em.: tv AB ma em.: mety AB bsdogs em.: bsngogs (dPe)

(11)

nas ma zhum par ma ’gro shig ces pa’o||[92-613-18]

5 tshe dang ldan pa tshig dang bcas pa bya’o||[92-1498-17] khyod gnas nas nga la ma dris par

’gro bar ma byed cig|[92-1498-20] tshe dang ldan pa brtags pa’i tshig yod de|[92-1499-1]

13.17 ¯agacchaty evam adamatho ’codyat¯am||[A103v2][B58r1]

1 des dul bar mi ’gyur na mi gdams pa nyid du’o||[88-1053-11]

2 des dul bar mi ’gyur ba mi gdams pa nyid du’o||[89-1326-8]

3 des dul bar mi ’gyur na mi gdams pa nyid du’o||[91-807-14]

4 des kyang dul bar ma gyur na lung dgag|[92-613-21]

5 de ltar yang dul bar ma gyur na mi bshad||[92-1499-4]

13.18 ¯alapan¯ader apy atra vinivartanam||[A103v2][B58r1]

1 de la gtam ’dre ba la sogs pa yang bzlog par bya’o||[88-1053-12]

4 ’di la gtam bya ba la sogs pa yang gtam||[92-614-2]

5 smra ba la sogs pas kyang ’di la zlog||[92-1499-6]

13.19 tath¯api pos.adhasth¯apanam||[A103v3][B58r1]

1 de lta na yang gso sbyong bzhag go|[88-1053-13]

2 de ltar na yang gso sbyong gzhag go|[89-1326-13]

3 de ltar na yang gso sbyong gzhag go|[91-807-21]

4 des kyang gso sbyin bkyigs||[92-614-3]

5 ’on kyang na gso sbyong gzhag|[92-1499-8]

13.20 tato ’pi prav¯aran.¯ay¯ah.||[A103v3][B58r1]

1 des kyang na dgag dbye’o||[88-1053-13]

2 des kyang ni dgag dbye’o||[89-1326-15]

3 des kyang na dgag dbye bya’o||[91-808-19]

4 des kyang ma slon na tshul nas ’byung ba bkyigs pa rnams gyis shig pa’o||[92-614-5]

5 ’on kyang na dbyung ba la’o||[92-1499-10]

adamatho em.: damathan AB

¯alapan¯ader apy em.: ¯alapan¯adena py AB

(12)

13.21 karan.am apy atra sth¯apakaih. sth¯apitasya tena s¯ardham avas¯aran.am||[A103v3][B58r1]

1 ’jog par byed pa dag gis gzhag pa de dang lhan cig tu bya ba yang ’dir bzod pa yin no||[88- 1053-14]

2 ’jog par byed pa dag gis gzhag pa dang lhan cig tu bya ba yang ’dir bzod pa yin no||[89-1326- 20]

3 ’jog par byed pa dag gis gzhag pa de dang lhan cig tu bya ba yang ’dir bzod pa yin no||[91- 809-19]

4 ’dir bkyigs pa bkyigs pa dang|lhan cig tu byas na tshangs pa’o||[92-614-6]

5 ’jog pa gzhag pas de dang lhan cig tu byas na ’ang bshags pa’o||[92-1499-13]

13.22 kr

˚tatve ’vak¯a´sasy¯amr

˚dutvam. cet sak¯ılakaran.am||[A103v4][B58r2]

1 skabs phye ba nyid na gal te mnyan pa nyid ma yin na phur ba dang bcas pa bya’o||[88-1053- 15]

2 skabs phye ba nyid na gal te mnyan pa nyid ma yin na phur pa dang bcas pa nyid bya’o||[89- 1327-9]

3 skabs phye ba nyid na gal te mnyan pa nyid ma yin na phur pa dang bcas pa bya’o||[91-810-10]

4 skabs phye yang rang reng byed na skobs su gzhug|[92-614-10]

5 de ste skabs phye nas mi ’jam na phur pa dang bcas pa bya||[92-1499-17]

13.23 vaks.y¯amy atr¯amutra v¯a vase ’mutra v¯a vastuni yatra ces.t.am ity ¯aropya c¯apattim. dar´sayitv¯apar¯adham uts¯arjanena||[A103v4][B58r2]

1 gnas ’di ’am gzhan du ’am gzhi ’di ’am gang yang rung ba la ’dod pa smra bar bya’o zhes bya ba dang ltung ba bkal zhing nyes pa bstan te btang ba so||[88-1053-16]

2 gnas ’di’am gzhan du’am gzhi ’di ’am gang yang rung ba la ’dod par smra bar bya’o zhes bya ba dang|ltung ba bkal zhing nyes pa bstan te btang bas so||[89-1327-13]

3 gnas ’di ’am gzhan du ’am gzhi ’di ’am gang rung ba la ’dod pa smra bar bya’o zhes bya ba dang|ltung ba bkal zhing nyes pa bstan te btang ba so||[91-810-15]

4 ’di’am che ge mo zhig gi gnas su dngos po che ge mo zhig ces bya ba dang|gang yang rung gis brjod par bya’o zhes nyes pa’i sgro gdags pa’am nyes pa bstan cing gtur||[92-614-13]

5 ’dir rab gnas che ge mo zhig tu ’am dngos po zhig kho bo gang du ’dod par smra’o zhes nas

“de dang” translatestena, no equivalent is found in theprat¯ıkain the VSS.

cet em.: ce{k¯ı}t AB phur em.: phung (dPe) vastuni em.: v¯astuni AB

’di ’am em.: ’am (dPe)

(13)

ltung ba brjod de nyes pa bstan pas spangs pa’o||[92-1499-20]

13.24 ´s¯ıladr

˚s.t.y¯ac¯ar¯aj¯ıvavipatty¯a sarvasy¯asya codan¯adeh. kriy¯ay¯am. rud.hih. sam¯ulakam ||

[A103v5][B58r2]

1 tshul khrims dang lta ba dang cho ga dang ’tsho ba nyams pas gleng ba la sogs pa de dag thams cad byed pa na gzhi dang bcas pas ’chags so||[88-1053-18]

2 tshul khrims dang lta ba dang cho ga dang ’tsho ba nyams pas gleng ba la sogs pa de dag thams cad byed na gzhi dang bcas pa ’chags so||[89-1327-20]

3 tshul khrims dang lta ba dang cho ga dang ’tsho ba nyams pas gleng ba la sogs pa de dag thams cad byed pa ni gzhi dang bcas pas ’chags so||[91-810-21]

4 tshul khrims dang lta ba dang spyod pa dang ’tsho ba nyams pa glengs pa la sogs pa’o cog rtsa ba yod na gdod skye’o||[92-614-18]

5 tshul khrims dang lta ba dang spyod pa dang ’tsho ba bzhin pa ni de dag thams cad la gleng ba la sogs pa bya ba rtsa ba dang bcas pa la skye’o||[92-1500-5]

13.25 na durm¯ulena kury¯at||[A103v5][B58r2]

1 gzhi legs pa ma yin pas mi bya’o||[88-1053-20]

4 gyi na’i rtsa bas mi bya||[92-615-1]

5 rtsa ba ngan pas mi bya||[92-1500-8]

13.26 ak¯aran.am atra vastunah. satyatv¯at||[A103v5][B58r2]

1 ’di la dngos po las bden pa nyid kyis rgyu ma yin no||[88-1053-20]

2 ’di la dngos po la bden pa nyid ni rgyu ma yin no||[89-1328-13]

3 ’di la dngos po las bden pa nyid kyis rgyu ma yin no||[91-811-14]

4 ’dir dngos po bden pa mi brtsan||[92-615-3]

5 ’dir dngos bden yang rkyen ma yin no||[92-1500-10]

13.27 kriy¯animitt¯an¯am parasam. l¯apasya sv¯anu´sr¯avan.asyeti trividham. ´srutam||[A103v6][B58r2]

1 thos pa ni rnam pa gsum ste|bya ba’i mtshan ma dang|gzhan phebs par smra ba dang|rang gi rjes su thos pa’o||[88-1053-21]

gleng em.: gling (dPe) ak¯aran.am em.: akaran.am AB kyis em.: kyi (dPe)

(14)

2 thos pa ni rnam pa gsum ste|bya ba’i mtshan ma dang|gzhan phebs par smra ba dang|rang gi rjes su thos pa’o||[89-1328-19]

3 thos pa ni rnam pa gsum ste bya ba’i mtshan ma dang gzhan phebs par smra ba dang rang gi rjes su thos pa’o||[91-811-20]

4 byed pa’i mtshan ma dang|pha rol gyi kha na zho ba dang|bdag la zer ba yod pa gsum gyis thos na’o||[92-615-7]

5 byed pa’i mtshan ma dang gzhan gyi tshig dang bdag gis thos pa rnam gsum gyis ’di ltar thos na’o||[92-1500-20]

13.28 am¯ulatvam a´sraddhitasya||[A103v6][B58r3]

1 yid mi ches pa ni gzhi ma yin no||[88-1054-2]

2 yid ma ches pa ni gzhi nyid ma yin no||[89-1329-15]

3 yid ma ches pa ni gzhi ma yin no||[91-812-20]

4 yid ma ches na rtsa ba ma yin||[92-615-12]

5 yid ma ches pa ni rtsa ba ma yin no||[92-1501-1]

Parikarmavastu || ||

1 yongs su sbyang ba’i gzhi’o|| ||[88-1054-2]

2 yongs su sbyong ba’i gzhi’o|| ||[89-1329-18]

3 yongs su sbyang ba’i gzhi’o zhes bya ba de ’dul ba gzhi’i skabs su gtogs pa bshad zin to|| ||

[91-813-2]

4 bstang pa’i dngos po’o|| ||[92-615-13]

5 ’dul ba’i dngos po’o|| ||[92-1501-3]

From thePr

˚cch¯a

13.29 k¯amo ’nekatve jñ¯atu´s codan¯adau||[A103v6][B58r3]

1 shes pa du ma nyid yin na gleng ba la sogs pa ’dod pas so||[88-1054-3]

2 shes pa du ma nyid yin na gleng ba la sogs pa la ’dod pas so||[89-1329-19]

3 shes pa du ma nyid yin na gleng ba la sogs pa ’dod pas so||[91-813-4]

gi em.: gis (dPe)

am¯ulatvam em.: am¯ula{ddha}tvam AB This is missing in B.

bstang em.: bstan (dPe)

(15)

4 rgyus shes pa du ma ni gleng ba la sogs par su mos pa’o||[92-615-14]

5 du mas shes na glengs pa la sogs par ’dod pas so||[92-1501-4]

13.30 n¯aprav¯aran.e tatsth¯apanam||[A104r1][B58r3]

1 dgag dbye ma yin par de bzhag par mi bya’o||[88-1054-3]

2 dgag dbye ma yin par de gzhag par mi bya’o||[89-1330-5]

3 dgag dbye ma yin par de gzhag par mi bya’o||[91-813-11]

4 tshul nas ’byung ba ma yin par de mi bkyig|[92-615-16]

5 mi dbyung ba de mi gzhag||[92-1501-9]

13.31 n¯apos.adhe tasya||[A104r1][B58r3]

1 gso sbyong ma yin par de mi bya’o||[88-1054-4]

4 gso sbyin ma yin par yang de ma yin||[92-615-17]

5 gso sbyong ma yin par de ma yin||[92-1501-11]

13.32 na kr

˚tau kr

˚tatve v¯a str¯ıtve sth¯apakasyetarasya pum. stve sth¯apitatvam. sth¯apitat¯a ||

[A104r1][B58r3]

1 ’jog par byed pa bud med nyid kyis gzhan skyes pa’i gzhag pa nyid byed dam byas pa nyid na gzhag pa nyid ma yin no||[88-1054-5]

4 ’khyig pa bud med la gzhan skyes pa ni bkyigs pa byas sam byed pa ni bkyigs pa ma yin no||

[92-615-19]

5 byed ba na ’am byas nas ’jog pa bud med du gyur tam gzhan skyes pa la bzhag na yang gzhag pa ma yin no||[92-1501-12]

13.33 na nas.t.aprakr

˚tin¯a||[A104r1][B58r3]

1 rang bzhin nyams pas kyang ma yin no||[88-1054-6]

2 rang bzhin du nyams pas kyang ma yin no||[89-1331-7]

(16)

3 rang bzhin nyams pas kyang ma yin no||[91-814-21]

4 rang bzhin nyams pas bkyigs par mi ’gyur ba’o||[92-616-2]

5 rang bzhin stor bas ma yin||[92-1501-16]

13.34 n¯a´s¯ılaikyena||[A104r1][B58r3]

1 tshul khrims med pa dang gcig pa nyid ma yin pas kyang ma yin no||[88-1054-7]

4 tshul khrims gcig pas ma yin [92-616-3] dang sde mi gcig pas . . . mi ’gyur ba’o||[92-616-3]

5 tshul khrims med pa dang|[92-1501-19] gcig pus ma yin||[92-1502-2]

13.35 n¯anayoh.||[A104r1][B58r3]

1 de gnyis kyis kyang ma yin no||[88-1054-7]

2 de gnyis kyis yang ma yin no||[89-1331-19]

3 de gnyis kyi kyang ma yin no||[91-815-11]

4 ’di gnyis la ma yin||[92-616-4]

5 ’di dag la ma yin||[92-1502-3]

parikarman.avastupr

˚cch¯a || ||

1 yongs su sbyang ba’i gzhi zhu ba’i skabs so||[88-1054-8]

4 bstang pa’i dngos po zhus pa’o|| ||[92-616-6]

5 gdul ba’i dngos po ste dris pa’i ’o||[92-1502-6]

1 yongs su sbyang ba’i gzhi rdzogs so|| ||[88-1054-8]

4 5

rang bzhin em.: de bzhin du (dPe) Parikarmavastupr

˚cch¯a em.: parikarman.avastupr

˚cch¯a AB bstang em.: bstan (dPe)

Missing in the VSVy.

Missing in the VSV.

(17)

Annotated Translation From theVinayavastu

apr¯asiddhikasya na m¯ulatvam.

13.1 That which is not mundanely established (apr¯asiddhikasya) is unfounded.

avasitaprav¯aran.oktau prav¯aran.¯asth¯apanasy¯ar¯ud.hih..

13.2 While the declaration of prav¯aran.¯a is accomplished, a suspension of prav¯aran.¯a is not valid.

˚kat¯ay¯am [ar¯ud.hih.].

13.3 Similarly, while a sick is acting, [it is not valid].

d¯utena [gl¯anakartr

˚kat¯ay¯am] apy [ar¯ud.hih.].

13.4 [While a sick is acting] through an envoy, still (api), [it is not valid.]

gl¯anagatat¯ay¯am [ar¯ud.hi´s] ca.

The firsts¯utraconcerns with the credibility of the evidence for conviction, for the diﬀerent interpretations found in the canonical commentaries, see Introduction.

When abhiks.uhas declared three times the formulaic announcement as given in the VST. (91-803-11) The accomplishment of the ritual is further defined: “And the accomplishment refers to the end of the third declaration in the three-time declaration.”lan gsum brjod pa la yang gsum pa’i mthar phyir pa nyid rdzogs pa yin no||(VST.

91-804-6) When the above procedure is accomplished, other members in the community are not allowed to propose a suspension of the prav¯aran.¯a thatbhiks.u.

Literally, “in the case the suspension of prav¯aran.¯a is characterized by a sick performer.” “A suspension of prav¯aran.¯a, the performer of which is a sick, is ‘that which has a sick performer (gl¯anakartr

˚ka)’, the nature of that is that-ness, [i.e.,gl¯anakartr

˚kat¯a].”dgag dbye ’jog pa gang gi byed pa po nad pa yin pa de ni byed pa po nad pa dang ldan pa ste de’i dngos po ni de nyid do||(VST. 91-804-8)

A suspension of prav¯aran.¯a of a certainbhiks.uwill not be valid if it is proposed by a sick member of the community.

For an assumed extraapireflected in the canonical textual witnesses other than the Tibetan translation of them¯ula text and the possible indication it may convey, see Introduction.

“The word ‘api’ means that even he himself proposes a suspension, the [proposal] will not be valid.”kyang ngo zhes bya ba’i sgras ni|rang gis ’jog tu ’jud na yang mi ’chags so zhes bya ba’i tha tshig go|(VST. 91-804-16)

(18)

13.5 In the case of a sick, [it is not valid] either.

etan na prat¯ıccheyuh..

13.6 They should not accept this.

“¯ayus.man! tvam. gl¯ano ’prayogaks.amah., ¯agamaya!” iti, “¯ayus.man! d¯uta! gl¯ano ’s¯av ananu- yojyah.” iti prativadeyuh..

13.7 They should reply saying “Long-lived! You are sick, unqualified to do this matter.

Hold!” or “Long-lived envoy! That sick one is not fit to be involved.”

kr˚tasya kartur v¯anavagatasvar¯upat¯ay¯am. ca codanasy[¯ar¯ud.hih.].

13.8 Also, while not knowing the truth of either that which has been done (kr

˚tasya) or that of

“If another member proposes the suspension of a sick member’s prav¯aran.¯a, even by him, the suspension of the sick member’s prav¯aran.¯a will not be valid.”gal te gzhan gyis nad pa’i dgag dbye ’jog par byed na des kyang nad pa’i dgag dbye gzhag pa mi ’chags pa’o||(VST. 91-804-17)

According to Dharmamitra, the current regulation is applicable in other similar cases as well: “Here, ‘prav¯aran.¯a’ is an example, it signifies the suspension of Pos.adha as well as the suspension of instruction.”’dir dgag dbye zhes smos pa ni gso sbyong dang gdams ngag gzhag pa’i dpe yin no||(VST. 91-804-19)

“Besides, the community should not accept a proposal which will not validate the suspension of prav¯aran.¯a.”dgag dbye gzhag pa mi ’chags par bstan pa gang yin pa de dge ’dun gyis kyang mnod par mi bya ba’o||(VST. 91-804-21) Thiss¯utrashows how the community should respond to such a proposal. The single response is tactfully designed to cover four diﬀerent scenarios: 1) A sickbhiks.uproposes a suspension of a healthybhiks.u, 2) A sickbhiks.u, through an envoy, proposes a suspension of a healthybhiks.u, 3) A healthybhiks.uproposes a suspension of a sick bhiks.u, 4) A healthybhiks.u, through an envoy, proposes a suspension of a sickbhiks.u. See below.

This befits scenario 1 (VST. 91-805-6). In the case of scenario 3, the word order of the same expression is to be rearranged: “¯ayus.man! gl¯ano ’prayogaks.amah., tvam ¯agamaya!” iti, which means: “Long-lived! A sick is unqualified to do this matter. You hold!” See VST. (91-805-12)

This befits scenario 2 (VST. 91-805-9). Here, “that sick one (gl¯ano ’sau)” refers to the sickbhiks.uwho seeks to, through the envoy, propose the suspension of a healthybhiks.u. In the case of scenario 4, the same expression still works, but with a shift of the referent ofgl¯ano ’saufrom that sick client-bhiks.uto the sickbhiks.uof whom a suspension of prav¯aran.¯a is proposed. Now,“¯ayus.man! d¯uta! gl¯ano ’s¯av ananuyojyah.” itimeans: “Long-lived envoy! That sick one [the suspension of whose prav¯aran.¯a you are sent to propose] is not fit to be involved.” See VST. (91-805-14)

“‘While not knowing the truth of that which has been done’ means that it is considered [a directly] heard [evidence]

when one claims that a certain¯aryacommitted a sin, it is however not considered [a directly] heard [evidence]

when one claims that a certain¯aryacommitted such and such a sin.”byas pa’i rang gi ngo bo ma rtogs pa nyid ces bya ba ni|’phags pa che ge mos nyes pa byas zhes thos kyi nyes pa ’di dang ’di lta bu byas zhes ni ma thos so zhes zer ba’o||(VST. 91-805-18)

(19)

the doer (kartuh.), a charge (codanasya) [is not valid].

´sis.t.o ’ py ak¯ale na pravartet.

13.9 Besides, others (´sis.t.ah.) should not start [to charge] while it is not the time.

smr˚tisam. prajanye ’nupasth¯apya na [pravartet].

13.10 Not being recollective and conscious [one should] not [start to charge].

anek¯ante na [pravartet].

13.11 While in the presence of many, [others should] not [start to charge].

ak¯arit¯avak¯a´se na [pravartet].

13.12 Without oﬀering opportunity, [others should] not [start to charge].

prav¯aran.asya tattvam.

13.13 The prav¯aran.a has the nature of [oﬀering opportunity] (tattvam).

“‘While not knowing the truth of the doer’ means that it is considered [a directly] heard [evidence] when one claims that an¯aryacommitted such and such a sin, it is however not considered [a directly] heard [evidence] when one claims that a certain¯arya[committed such and such a sin].”byed pa’i rang gi ngo bo ma rtogs pa nyid ces bya ba ni|’phags pas nyes pa ’di dang ’di lta bu byas zhes ni thos kyi|che ge mo zhig gis zhes ni ma thos so zhes zer ba| (VST. 91-805-20)

Literally, ‘the remaining [individuals]’. “‘Besides, others’ means that an individual other than sick-doer and so forth who launch a charge will not carry out the proposal while it is not the time, when it is the time, however, he should carry it out.”lhag mas kyang zhes bya ba ni|byed pa po nad pa la sogs pas gleng ba de las gzhan pas kyang dus ma yin par gleng ba la ’jug par mi bya’i dus su ’jug par bya ba’o||(VST. 91-806-4)

For the peculiar interpretation of the VSV, see Introduction.

“One should charge the one to be charged in that remote place, one should not, however, charge him in the middle of those who defend him.”dben pa der gleng bar bya ba la gleng bar bya’i|de’i bsrung bar bya ba dag gi dbus su gleng bar mi bya ba’o||(VST. 91-806-12)

“Where an individual is not given the opportunity, one should not start to charge, this is to avoid violent conflict.”

gang du gang zag gang la skabs ’byed du ma bcug par gleng ba la ’jug par mi bya ba ste|de ni rab tu ’khrug pa spang ba’i phyir ro||(VST. 91-806-20)

“The prav¯aran.a done by one in front of the community during the time of prav¯aran.a is precisely to oﬀer opportunity, thus it is faultless to charge while the prav¯aran.a is being done.”gang gis dgag dbye’i tshe dge ’dun la dgag dbye

(20)

asmr˚tau sm¯aran.am.

13.14 To remind in the case of not remembering.

asy¯akaran.e ’sya savacan¯ıyat¯am. kury¯at.

13.15 While this, [i.e., the oﬀering of opportunity,] is not done, one should verbally rebuke him, [i.e., the one to be charged].

“¯ayus.man! te savacan¯ıyam. karomi, tvay¯asm¯ad ¯av¯as¯ad anavalokya na prakramitavyam asti, ma

¯ayus.mati vacan¯aya pranihitam” iti.

13.16 Saying “Long-lived! I shall rebuke you, you should not leave this place without request- ing, it is for the sake of rebuking you long-lived that I have laid down this.”

evam adamatho ’codyat¯am ¯agacchati.

13.17 Thus untamed, one is not to be charged.

¯alapan¯ader vinivartanam apy atra.

13.18 Besides, here, there will be the prohibition of communication and so forth.

byas pa de ni skabs phye ba nyid yin pas de’i phyir dgag dbyed byed na gleng ba la ’jug pa la ni nyes pa med do||

(VST. 91-807-1) In other words, the moment one declares prav¯aran.a is also the moment one is exposed to possible charge.

“‘To remind’ is associated with charge, thus, what’s prescribed for charge is also applicable here: ‘Besides, others (´sis.t.ah.) should not carry out while it is not the time’ ‘Not having become recollective and conscious [one should]

not [carry it out]’ ‘While in the presence of many, [one should] not [carry it out]’ ‘Without oﬀering opportunity, [one should] not [carry it out]’”dran par bya ba ni gleng ba’i ’khor yin pas de’i phyir ji ltar gleng ba la dus ma yin par ’jug par mi bya ba dang dran pa dang shes bzhin nye bar ma bzhag par mi bya ba dang|mtha’ ma yin par mi bya ba dang|skabs ’byed du ma bcug par de mi bya ba’o zhes ji skad smos pa de dag dran par bya ba’i skabs

’dir yang grub pa yin no||(VST. 91-807-4) Thes¯utras 13.9–12 are also understood in this case.

“While the oﬀering of opportunity is not done, the verbal rebuke of the one to be charged should be done.”skabs

’byed pa de mi byed na gleng bar bya ba de la brjod pa dang bcas pa nyid bya’o||(VST. 91-807-9)

“If untamed even with such verbal chastisement, then to him the instruction should not be given.”de ltar brjod pa dang bcas pa nyid byas kyang gal te ’dul bar mi ’gyur na de’i tshe gleng bar bya ba de la mi gdams pa nyid du bya ba’o||(VST. 91-807-15)

“In this case,” or “for the untamed one.”

“For one whose instruction has been suspended, not only the benefit through instruction is to be suspended, the

(21)

tath¯api pos.adhasth¯apanam.

13.19 [For one remains untamed] even in such a way, there will be the suspension of Pos.adha.

tato ’pi prav¯aran.¯ay¯ah..

13.20 [For one remains untamed] even after that, there will be the suspension of prav¯aran.¯a.

sth¯apakaih. sth¯apitasya tena s¯ardham karan.am apy atr¯avas¯aran.am.

13.21 Even when one whose [Pos.adha and prav¯aran.¯a] have been suspended (sth¯apitasya) by those who propose the suspensions (sth¯apakaih.), in the case (atra) [an ecclesiastic act] is performed together with him, still (api), there is tolerance.

avak¯a´sasya kr

˚tatve ’mr

˚dutvam. cet sak¯ılakaran.am.

13.22 Despite of having oﬀered opportunity, if one remains untamed, the peg-restriction is to be activated.

communication with him, the invitation to the seat, and the oﬀering of words pleasant to all are also prohibited.”

mi gdams pa nyid du byas pa de la gdams shing rjes su bstan par bya ba nyid kyis phan gdags pa bzlog par bya ba ’ba’ zhig tu ma zad kyi gtam ’dre ba dang phebs par smra bar dang so sor kun dga’ bar bya ba’i tha snyad kyi tshig sbyin pa yang mi ba’o||(VST. 91-807-18) Other items are enumerated in VS 14.9, see Luo forthcoming.

“Thus, for one who does not become tamed and oﬀer opportunity even when instruction has been suspended, then with a trifold motion his Pos.adha is to be suspended.”de ltar smra bar mi bya ba nyid du rnam par gzhag cing mi gdams par byas kyang ’dul bar mi ’gyur zhing skabs mi ’byed na de’i tshe gsol ba dang bzhi’i las kyis de’i gso sbyong gzhag par bya ba’o||(VST. 91-808-1)

“Thus for one who does not become tamed and oﬀer opportunity even when Pos.adha being suspended, then with a trifold motion his declaration of Prav¯aran¯a is to be suspended.”de ltar gso sbyong gzhag pa des kyang ’dul bar mi ’gyur zhing skabs mi ’byed na de’i tshe gsol ba dang bzhi’i las kyis de’i dgag dbye gzhag par bya’o||(VST.

91-808-20) A genitive absolute.

“With thebhiks.us who propose a suspension, if the individual whose Pos.adha and prav¯aran.¯a are to be suspended performs a certain ecclesiastical act, on this occasion, this [performance] is to be tolerated, however, it is to be tolerated only verbally, not whole-heartedly. This is the meaning.”’jog par byed pa’i dge slong gang dag gis gso sbyong dang dgag dbye gzhag pa gang yin pa de gang zag de dang than cig bya ba gang yin pa de yang skabs ’dir de la bzod pa bya ba yin gyi|tshig ’ba’ zhig gis bzod par bya zhing bag yongs su bya ba ma zad do zhes bya ba’i tha tshig go|(VST. 91-809-21)

“If the one who is charged, though oﬀering opportunity, has not become tamed, then the peg-restriction shall be applied to him, as for the occasion befitting for the application of the peg-restriction, we refer to the M¯atr

˚k¯a.”gleng bar bya ba des skabs phye ba nyid na gal te de mnyen pa nyid du mi ’gyur na|de’i tshe de la phur pa dang bcas

(22)

atra vase ’mutra v¯a, amutra vastuni yatra v¯a ces.t.am. vaks.y¯am¯ıty ¯apattim ¯aropya ca, apar¯adham.

dar´sayitv¯a, uts¯arjanena [sak¯ılakaran.am].

13.23 “I shall speak the wish in this or that matter and on this or other issues”, having convicted the sin and disclosed the transgression, through an expulsion (uts¯arjanena) [the peg-restriction is to be activated].

´s¯ıladr

˚s.t.y¯ac¯ar¯aj¯ıvavipatty¯a sarvasy¯asya codan¯adeh. kriy¯ay¯am. sam¯ulakam rud.hih..

13.24 While all the chastisement and so forth are in motion, if they are well founded (sa- m¯ulakam), [even] with a defection concerning disciplinary rule, view, behaviour, or life, they are valid.

durm¯ulena na kury¯at.

13.25 While unfounded, one should not do that.

atra vastunah. satyatv¯ad ak¯aran.am.

13.26 Concerning [the root (m¯ula)], it is not due to its being intrinsically true that it becomes

pa nyid du bya ba ste phur pa dang bcas pa’i skabs ’di ni ma mo las ’byung ngo||(VST. 91-810-11)

“As for ‘or other issue’, it means either on an issue or a matter. As for ‘having disclosed the transgression,’ it is an alternative expression of ‘having convicted the sin.’”gang yang rung ba la zhes bya ba ni|gnas sam gzhi la’o||

nyes pa bstan te zhes bya ba ni|ltung ba bkal zhing zhes bya ba’i rnam grangs gzhan bstan to||(VST. 91-810-17)

“The word ‘and so forth’ includes the reminding, the urging to oﬀer opportunity, the verbal rebuke, the suspension of instruction, the suspension of Pos.adha, the suspension of prav¯aran.¯a, the application of the peg-restriction; the application of these, while well rooted, will be valid, while rootless, like for instance applied by one whose disciplinary rule has become peccable, will not be valid.”stsogs pa zhes bya ba’i sgras ni|dran par bya ba dang skabs

’byed du gzhug pa dang|brjod pa dang bcas pa nyid dang|mi gdams pa nyid dang|gso sbyong gzhag pa dang| dgag dbye gzhag pa dang|phur pa dang bcas pa bya ba dag bsdu ste|de dag bya ba yang gzhi yod na ’chags kyi| gzhi med par tshul khrims la sogs pa nyams pas gleng ba la sogs pa byed na ni mi ’chags so||(VST. 91-811-4)

“All such [actions] as charge and so forth, despite being performed by one who are defected regarding disciplinary rule, view, behaviour, or life, if based on what is seen, heard, and suspected, are valid.”mthong ba dang thos pa dang dogs pa dag gis gzhi dang bcas pa tshul khrims dang lta ba dang cho ga dang ’tsho ba nyams pas gleng ba la sogs pa de dag thams cad byed na ’chags pa’o||(VST. 91-811-2)

“One who has not seen, heard, and suspected properly should not perform such actions as charge and so forth.”

gleng ba la sogs pa de dag legs par ma mthong ba dang legs par ma thos pa dang|legs par mi dogs pas mi bya ba

|(VST. 91-811-10)

(23)

the cause.

trividham. ´srutam: kriy¯animitt¯an¯am parasam. l¯apasya sv¯anu´sr¯avan.asyeti.

13.27 The heard (´srutam) is of three categories, that which is featured with actions, that which is from others, and that which is heard by oneself.

a´sraddhitasy¯am¯ulatvam.

13.28 [That] which is not believed is unfounded.

Parikarmavastu|| ||

The section of purification collected from theVinayavastuis accomplished.

From thePr

˚cch¯a

“Concerning the root, it is not due to the intrinsic truth, it is however established on the basis of the cognitive truth.

It is taught that on the one hand, even to do charge and so forth on the basis of the seen and so forth which are intrinsically true, they will nonetheless simply be rootless if the cognition is missing, on the other hand, even to do charge and so forth on the basis of the seen and so forth which are intrinsically untrue, they will nonetheless simply be well rooted if they are on the basis of the cognition of the seen and so forth.”gzhi ’di la dngos po las bden pa nyid kyi rgyu ma yin gyi|’du shes las bden pa nyid kyi rgyu nyid du rnam par gzhag pa ste|dngos po bden pa nyid yin yang gal te mthong ba la sogs pa’i ’du shes med pas gleng bar byed na gzhi med pa kho nas gleng ba la sogs par ’gyur la|dngos po mi bden pa nyid yin yang gal te mthong ba la sogs pa’i ’du shes kyis gleng bar byed na gzhi dang bcas pa kho nas gleng ba la sogs par ’gyur ro zhes bstan pa yin no||(VST. 91-811-15)

“As for ‘that which is featured with actions’, the action is penetrated by sounds, the sounds arise together with the action, they are by nature so, they are the sounds which are featured with action, [for instance,] such well known sounds as the whispering of such actions as copulation and grasping and the sounds of hitting with fists and hands.

This is the heard, the sound which is featured with action.”bya ba’i mtshan ma zhes bya ba ni|bya ba de sgra gang dag gis ’jug pa’i sgra de dag der bya ba de dang lhan cig ’byung ba’i rang bzhin can gang yin pa de ni bya ba’i mtshan ma’i sgra ste mi tshangs par spyod pa dang ’dzin pa la sogs pa’i bya ba gang byed pa de la sgra shub shub po dang|khu tshur gyis brtegs pa dang lag pas brtegs pa la sogs pa’i sgra grags pa gang yin pa de ni bya ba’i mtshan ma’i sgra thos pa yin no||(VST. 91-812-1)

“As for ‘that which is from others’, it refers to that which is heard from the speech of others: Others have performed such actions as copulation and grasping.”gzhan plebs par smra ba zhes bya ba ni|gzhan dag mi tshangs par spyod pa dang ’dzin pa la sogs pa gang byed pa de gzhan plebs par smra ba las thos pa gang yin pa’o||(VST. 91-812-6)

“As for ‘that which is heard by oneself’ it refers to that which is heard personally while standing by when others say that somebody has done so.”rang gi rjes su thos pa zhes bya ba ni|che ge mo zhig gis ’di lta bu byas so zhes gzhan dag ni logs shig na gtam zer ba dang rang gis logs shig nas rjes su thos pa gang yin pa’o||(VST. 91-812-8)

“That which is heard but not believed is considered rootless.”thos kyang yid ma ches pa gang yin pa de ni gzhi ma yin par rig par bya’o||(VST. 91-812-20)

(24)

jñ¯atur anekatve codan¯adau k¯amah..

13.29 While there are more than one witness, it is at will concerning the expulsion and so forth.

aprav¯aran.e na tatsth¯apanam.

13.30 While it is not time for prav¯aran.¯a, it will not be suspended.

apos.adhe na tasya [sth¯apanam].

13.31 While it is not time for Pos.adha, it will not be suspended.

sth¯apakasya str¯ıtva itarasya pum. stve sth¯apitatvam kr

˚tau kr

˚tatve v¯a na sth¯apitat¯a.

13.32 While the one who proposes a suspension is a female and the other is a male, either

“If there are manybhiks.us who know the transgression of the one to be charged, it is not necessary that the elders should start such actions as charge, reminding, and pushing to oﬀer opportunity, whosoever wishes to do these could start according to their wish.”gal te gleng bar bya ba de’i ltung ba shes pa’i dge slong du ma nyin yin na de la gleng ba dang dran par bya ba dang skabs ’byed du gzhug pa la sogs pa de dag rgan rims kyis ’jug par bya bar ma nges kyi gang gleng bar ’dod pas ci dgar ’jug par bya ba’o||(VST. 91-813-5)

“At a time other than that for prav¯aran.¯a, the suspension of the prav¯aran.¯a is not to be done.”dgag dbye’i las kyi dus ma yin pa gzhan du dgag dbye de gzhag par mi bya ba’o||(VST. 91-813-12)

“At a time other than that for Pos.adha, the suspension of the Pos.adha is not to be done.”gso sbyong gi las ki dus ma yin pa gzhan du gso sbyong de gzhag par mi bya ba’o||(VST. 91-813-14)

There are two possibilities, first, a male accuser, after setting in motion the program, becomes a female, alterna- tively, a female accuser, after starting the program, becomes a male. Neither will be successful in achieving the suspension of the accused.

“If the one who proposes the suspension of the Pos.adha and the prav¯aran.¯a, after having acted as the proposer and having proposed the suspension, has a gender transformation, or has turned into a female at the outset, now, the proposer becomes a female, while the one whose Pos.adha and prav¯aran.¯a are to be suspended is a male. In such a case, a female proposer has acted as the proposer of the Pos.adha and the prav¯aran.¯a and has proposed the suspension of a male, this is not valid, because female does not have control on male’s matter and the suspension will be no other than invalid. However, it is valid for a male to propose the suspension of a female.”gso sbyong dang dgag dbye ’jog par byed pas de dag ’jog par byed pa nyid na’am|gzhag par byas pa nyid kyi ’og tu gal te mtshan gyur tam dang po nyid nas bud med du gyur pa nyid kyis ’jog par byed pa bud med yin par gyur la|gzhag par bya ba gzhan skyes pa yin par gyur na|de ni ’jog par byed pa bud med nyid kyis gzhan skyes pa’i gso sbyong dang dgag dbye gzhag pa nyid byed dam byas pa nyid ni gzhag pa nyid ma yin te|bud med rnams ni skyes pa’i yul la dbang med pa’i phyir gzhag pa mi ’byung ba kho na yin no||skyes pas bud med kyi ’jog pa ni ’byung ba kho na yin no||

(VST. 91-813-17)

(25)

when the suspension is being done or has been done, it is not a suspension.

nas.t.aprakr˚tin¯a [sth¯apitatvam. ] na [sth¯apitat¯a].

13.33 Nor is a suspension done by one who has lost the original status a suspension.

a´s¯ılaikyena [sth¯apitatvam. ] na [sth¯apitat¯a].

13.34 Nor a suspension done either by one who does not have the disciplinary rules or one who disagrees with [the one to whom the suspension is proposed] is a suspension.

anayoh. [sth¯apitatvam.] na [sth¯apitat¯a].

13.35 Nor a suspension of these two is a suspension.

Parikarmavastupr

˚cch¯a|| ||

The section of purification collected from thePr

˚cch¯a[is accomplished].

Parikarmavastu|| ||

The chapter of purification [is accomplished].

“If asked how to deal with the case in which a female proposer, having proposed the suspension, turns into a male? [Answer:] Because the suspension was suggested by the proposer while he was a female, it was invalid from the very beginning, it will not be recognized as valid even she turned into a male afterwards. Thus, the suspension proposed by a female is invalid even if she turns into a male after proposing the suspension.”’o na gang gi tshe

’jog par byed pa bud med kyis ’jog tu bcug nas skyes pa nyid du gyur na ji ltar brjod par bya zhe na|’jog par byed pa bud med nyid la gzhag pa dang po nas mi ’byung bas phyis skyes pa nyid du gyur kyang rjes su ’jug pa med do

||de lta bas na bud med kyis ’jog tu bcug nas skyes pa nyid du gyur kyang gzhag pa nyid med do||(VST. 91-814-4)

“Although done by the insane and so forth, the suspension is not a [valid] suspension.”smyon pa la sogs pas gzhag pa nyid kyang gzhag pa nyid ma yin pa’o||(VST. 91-815-1)

“‘Not having the disciplinary rules’ means either the failure of one’s disciplinary rules or not having obtained [the disciplinary rules] from the very beginning.”nyams pa’am dang po nas sdom pa ma tob pas tshul khrims med pa nyid do||(VST. 91-815-3)

“A suspension, although done by two who fall respectively into the righteous and the unrighteous sides and disagree with each other, is not a [valid] suspension.”chos dang chos ma yin pa’i phyogs su gyur pa phan tshun blo gcig pa nyid ma yin pa de gnyis kyis gzhag pa nyid kyang gzhag pa nyid ma yin no||(VST. 91-815-4)

“The suspension of Pos.adha and the suspension of prav¯aran.¯a of one who belong to the two groups, i.e., those who have lost the original status, and those who either do not have the disciplinary rules or disagree [with the one to whom a suspension is proposed,] though done by others, is not a [valid] suspension.”rang bzhin nyams pa zhes bya ba de dang|tshul khrims med pa dang gcig pa nyid ma yin pa zhes smos pa’i tshoms de gnyis kyis gso sbyong dang dgag dbye gzhan gyis gzhag pa nyid kyang gzhag pa nyid ma yin pa’o||(VST. 91-815-12)

(26)

Abbreviations and sigla

A A complete 120-folio palm-leaf manuscript of theVinayas¯utrafrom the Potala. Written in Nepalese hook-topped script and dated 1270 C.E.

B A complete 66-folio palm-leaf manuscript of theVinayas¯utrafrom Zha lu Monastery. Written in Tibetan dBu med script and copied perhaps around the beginning of the 12th century.

dPe dPe bsdur ma (bsTan ’gyur (dPe bsdur ma), Krung go’i bod rig pa zhib ’jug lte gnas kyi bka’ bstan dpe sdur khang gis dpe bsdur zhus, Pe jin, Krung go’i bod kyi shes rig dpe skrun khang, 2002)

em. emended

Nyi ’od mTsho sna ba Shes rab bzang po’s’Dul ba mdo rtsa’i rnam bshad nyi ma’i ’od zed legs bshad lung gi rgya mtsho[Pe jin, Krung go’i bod kyi shes rig dpe skrun khang, 1998, 1016–1021]

Rin ’phreng dGe ’dun grub pa’sLegs par gsungs pa’i dam pa’i chos ’dul ba mtha’ dag gi snying po’i don legs par bshad pa rin po che’i ’phreng ba[Pe jin, Mi rigs dpe skrun khang, 1999, 583–586]

VS Gun.aprabha’sVinayas¯utra/’Dul ba mdo(dPe volume 88, pp. 1052–1054)

VSS Gun.aprabha’sVinayas¯utravr

˚ttyabhidh¯anasvavy¯akhy¯ana/’Dul ba mdo’i ’grel pa mngon par brjod pa rang gi rnam par bshad pa(dPe volume 89, pp. 1322–1332)

VST. Dharmamitra’sVinayas¯utrat.¯ık¯a/’Dul ba’i mdo’i rgya cher ’grel pa(dPe volume 91, pp.

802–816)

VSVy Prajñ¯akara’sVinayas¯utravy¯akhy¯ana/’Dul ba’i mdo’i rnam par bshad pa(dPe volume 92, pp. 612–616)

VSV Gun.aprabha’sVinayas¯utravr

˚tti/’Dul ba’i mdo’i ’grel pa(dPe volume 92, pp. 1496–1502)

(27)

13.1-35 Critical edition of the Sanskrit text of Parikarmavastu 1 The Tibetan translation of Parikarmavastu in VS

2 Theprat¯ıkas of Parikarmavastu in VSS 3 Theprat¯ıkas of Parikarmavastu in VST.

4 Theprat¯ıkas of Parikarmavastu in VSVy 5 Theprat¯ıkas of Parikarmavastu in VSV

Bibliography

Luo, Hong (

罗鸿

) (2009). ‘A Preliminary Report on a Newly Identified Sanskrit Manu- script of theVinayas¯utrafrom Tibet’. [In:] Steinkellner, Ernst+Duan, Qing+Krasser, Helmut, eds., Sanskrit Manuscripts in China: Proceedings of a Panel at the 2008 Bei- jing Seminar on Tibetan Studies, October 13 to 17, Beijing. Beijing: China Tibetology Publishing House, pp. 197–226.

——. (2009a). ‘A Brief Survey of the Tibetan Translation of theVinayas¯utrain the’Dul ba mdo’i ’grel pa.’ [In:] Dhammjoti, Karunadasa, Y, eds., Buddhist and Pali Studies in Honor of the Venerable Professor Kakkapaliye Anuruddha. Hong Kong: Centre of Bud- dhist Studies, The University of Hong Kong, pp. 299–341.

——. (2019). ‘Gun.aprabha.’ [In:] Silk, Jonathan, ed.,Brill’s Encyclopedia of Buddhism, Volume II: Lives. Leiden/Boston: Brill, pp. 198–203.

——. (forthcoming). ‘The Karmabhedavastu of Gun.aprabha’sVinayas¯utra.’Acta Asiatica Varsoviensia.

S¯ankr˙

˚tyayana¯ , R¯ahula (1981). Vinayas¯utra of Bhadanta Gun.aprabha. Bombay: Singhi Jain ´S¯astra ´Siks.¯ap¯ıtha.

Yonezawa, Yoshiyasu (

米澤嘉康

)et al. (2001). ‘Introduction to the Facsimile Edition of a Collection of Sanskrit Palm-leaf Manuscripts in TibetandBu medScript,’ Tokyo: The Institute for Comprehensive Studies of Buddhism, Taish¯o University.

Appendices

Appendix 1 VST. 13

VST. 13.1 da ni yongs su sbyung ba’i gzhi bsdu bar bya ba ste|’dir gzhi dang bcas pas gleng ba

Due to the restriction of word number, only the VST., the most consulted commentary, is appended. In the forthcoming monograph, other canonical commentaries are planned to be presented.