The upasampadā of Mahāprajāpatī Gautamī in the Mūlasarvāstivāda Vinaya and a sūtra Quotation in Śamathadeva’s Abhidharmakośopāyikā-ṭīkā

The upasampada of Mahaprajapati Gautami in the Mulasarvastivada Vinaya and a sutra Quotation in Samathadeva's Abhidharmakosopayika-tika

Bhikkhuni Dhammadinna

Introduction

The going forth and full acceptance or higher ordination (upasampada) of Mahaprajapati Gautami opens the history of the Buddha’s female monastic community and marks a historical moment in early Buddhism when the Teacher’s fourfold assembly (catusparisat) first comes into existence in the world.1 In fact, the Sarvastivada and Mulasarvastivada traditions know of fully-fledged nuns already in the dispensation of past Buddhas, who are held to have

established fourfold assemblies just like the present Buddha.2 This notion emerges from the Sarvastivada and Mulasarvastivada canonical accounts of the first sangiti, in which Ananda refers to past Buddhas who also had four assemblies. The Theravada tradition also knows of nun disciples of past Buddhas, although this is attested only in the commentaries and the Buddhavamsa, a verse description of the lineage of twenty-four Buddhas of the past up to the present Buddha, included in the Khuddhaka-nikaya of the Pali Tipitaka.3

According to the foundation history of the Buddhist female monastic community, Mahaprajapati Gautami’s upasampada into the early Buddhist monastic community took place by her agreement to lifelong observance of the eight gurudharmas. In a nutshell, most of these eight principles to be respected regulate the legal and institutional relationship of Buddhist nuns as individuals and as a celibate community with Buddhist monks, a relationship that is based on a principle of hierarchical subordination of the former to the latter, with the monks being in turn responsible to provide exhortation and protection to the nuns. Such a hierarchical subordination is essentially gender-based and it comes combined with the anteriority and thereby seniority of the monks’ community as a whole, having been founded

by the Buddha before the nuns' community. Although among Buddhist monastics in general the paying of homage is usually done according to seniority of ordination, this principle does not override the gender divide wherein nuns who are either junior or senior to a monk are expected to pay homage to the monk.

Most of the eight guru dharmas are included in the nuns' Vibhangas and thus in the respective pratimoksas of the canonical Vinayas, with details varying in this respect across different Vinayas.4

The foundation narrative functions as the legal and ideological aetiology for the establishment of the female monastic order. Accordingly, ordination by acceptance of the gurudharmas features in listings of legitimate types of ordinations in Buddhist jurisprudence and other contexts.5 Such listings lay down types of ordination that are fit to stand in terms of legality as well as types of ordination that no longer apply, in that they were legal within their original context of promulgation but their application was exceptional, bound to specific circumstances. For example, the ‘ehi bhiksu' or ‘Come, monk' formula was a prerogative of the Buddha as the founder of the monastic community who would directly accept monk disciples into his sangha, but it was never available as a form of ordination that individual monks or the sangha could deploy for the ordination of new monks.

Similarly, the case of Mahaprajapati Gautami’s going forth and acceptance as a fully-fledged member of the sangha is considered a unique event in the history of the present dispensation established by the Buddha Sakyamuni. Although from a legal standpoint no longer applicable immediately right after the inception of the nuns' order, her upasampada by acceptance of the gurudharmas continued and still continues to furnish an essential legal and ideological frame for the order of nuns.

As far as the Mulasarvastivada Vinaya tradition is concerned, when Mahaprajapati Gautami accepts the gurudharmas, then she and the five hundred Sakyan women of her following are declared to have gone forth, to have received the higher ordination, and to have become nuns therewith. This is clearly stated at the conclusion of the account of Mahaprajapati Gautami’s successful impetration and acceptance of the gurudharmas in the Ksudrakavastu of the Mulasarvastivada Vinaya, with the earlier sections of the same account presenting her acting as a group leader and interlocutor at the head of her following. The Buddha is on record for declaring to the venerable Upali that Mahaprajapati Gautami and the five

hundred women are thereby fully ordained.6 The same scenario is found in a text preserved in a Sanskrit fragmentary manuscript that was initially identified as a Mulasarvastivada karmavacana but that might have been directly extracted from the Ksudrakavastu of a Mulasarvastivada Vinaya. On the other hand, in view of the precedence assigned to the group leader and her central role in the narrative, it is only natural to find that in the lists of types of ordination the undertaking of the eight gurudharmas on the part of Gautami is not accompanied by a reference to her followers.8

As regards the broader legal history of the transition from early to later forms of nun ordination, a detailed study of the account of the ordination of the five hundred Sakyan followers (or generically a multitude of numerous women, as in the Theravada Vinaya) as presented by each of the canonical Vinayas alongside the legal perspective expressed by their respective commentarial traditions remains a desideratum, as is an indepth comparative study of the early stages of development of the nuns' sangha in general.9

It may not be an exaggeration to state that the eight gurudharmas, embedded within the foundation narrative, are perhaps the most well-known part of the nuns' Vinaya(s) in the Buddhist traditions throughout the ages.

A pointer to the critical significance of this narrative is the apparent extrapolation of the whole gurudharmas cluster from the main body of the Sanskrit Mahasanghika-Lokottaravada Bhiksum-vinaya and its placement at the onset of the received Bhiksum-vinaya of this school, before the Bhiksuni-pratimoksa-vibhanga section.10 This arrangement is achieved by extracting the gurudharmas cluster from the Skandhaka section of the Mahasanghika Vinaya. As already pointed out by Gustav Roth, this movement of text acquires its rationale from the arrangement and composition of the Mahasanghika-Lokottaravada Bhiksuni-Vinaya with the intent to supply a complete, self-contained set of the nuns' Vinaya as a whole.11

A tendency for the foundation narrative (including the gurudharmas cluster) to be given place of pride is only natural in view of its encoding of the monastic identity of the female order. From the scriptural corpus of a historically discontinued monastic lineage such as the Mahasanghika-Lokottaravada to living traditions, the narrative is for the same reason placed in the Cullavagga among the Khandhakas of the Theravada Vinaya and the Ksudrakavastu of the Mulasarvastivada Vinaya, which, broadly speaking, contain materials related to the establishment of the sangha as

a whole. The Dharmaguptaka Vinaya instead places it in the *Bhiksuni-skandhaka, thus without special structural prominence in this respect.12 The critical significance of this narrative is not limited to traditional or modernised Buddhist societies in Asia, even where the nuns' order has ceased to exist and has been replaced by liminal forms of female renunciation, but it also extends to Buddhist monastic and lay communities in the West. In fact, even non-Buddhists who encounter the Buddhist religious traditions have in one way or the other come to terms with this script.

With the advent of the digital era and the wide distribution of information and circulation of opinions, philological studies and the text-historical method have made their impact outside academia. More or less correct dissemination of academic findings on the alleged non-historicity of the gurudharmas has provided the basis for a progressive rejection of the validity of the gurudharmas and their legally binding nature. This has often taken place on the basis of a discourse that is alien to the legal and intellectual history of the Buddhist tradition and its scholasticism.

At times a liberal approach to the letter of the Vinaya as against its spirit has been used to suggest the removal of the gurudharmas on the grounds of their conflict with the mainstream notion of gender equality as a universal human right. However, from an institutional perspective, the structural subordination of the nuns to monks in the Vinaya as the basic chart for community life—starting from the impossibility in any of the three living monastic traditions (Dharmaguptaka, Theravada and Mulasarvastivada) to complete a nun ordination without the involvement of monks—is an objective state of affairs that needs to be recognised as such. Regardless of the fact that in their present formulation the gurudharmas presumably stand at the end of a process of redactional development that reflects the male monastic community's increasing fear and control of the female community, institutional androcentrism (and yet inclusive of women) remains a constitutional component of the Buddhist monastic society (monks and nuns) as encoded, or enshrined, in the Vinaya as a whole.

Given the crucial legal and ideological import of this narrative, it is at once unsurprising and somewhat ironic that the legal implications of one of the principles of ‘subordination' of nuns to monks has afforded a legitimate base for the contemporary revival of the bhikkhum-sangha in the Theravada tradition, reopening the doors to ‘lawful' female renunciation in the Theravada sangha1 This has allowed the

reestablishment of the bhikkhuni-sangha to stand on firm legal grounds that can be deemed acceptable by Theravada legal traditionalists. The irony of this ‘re-foundation history' is that, quite apart from gender discourse and campaigning, it has been made possible by exploiting one of the chief culprits of gender-based inequality.14

A to some degree comparable dynamics is observable in the debate on the gurudharmas arisen in Taiwan in the 1990s, a debate which was a by-product of the controversy revolving around the introduction of dual ordination as opposed to the earlier custom of monks (only) ordaining bhiksunis. Li Yu-chen (2008: 197-198) reasons that “[a]s the competition over the ordination system emerged in the 1990s, ironically the incorporation of the eight gurudharmas has become a way to legitimise dual ordination. Especially, dual ordination is equated with modernisation as a way of recruiting more and more educated women.

Hence, the more legitimate dual ordination becomes, the more likely the eight gurudharmas are to attract attention. In this way, there exists a contradictory relationship between dual ordination and the eight gurudharmas; the former maintains the autonomy of the Bhiksuni Sañgha at the same time that the latter confines nuns to a subordinate religious status. If one examines the eight gurudharmas literally, this set of rules guarantees the existence and empowerment of Buddhist nuns institutionally by giving nuns the right to administrate women's ordination, transgressions, retreats, and

education. Of course, the eight gurudharmas endow monks with a higher status than nuns, because it was monks who initiated and initially supervised the monastic membership of women. But nuns have institutional access and relatively full membership. This is the primary point for women's participation in the clerical hierarchy. ... dual ordination is the crucial determinant in maintaining [the nuns'] strong identity, even though it exposes the historical interpretation of the eight gurudharmas that sparked the 1992 debate. Ironically, the debate over the gurudharmas has become a code both for ordained

women's legitimacy and their subjugated status within the Sañgha. This institutional subjugation is both disempowering and degrading, especially when viewed from within the contemporary cultural context; hence, it is being challenged. How can Buddhism be culturally relevant if it requires the subordination of monastic women?” The idea that the gurudharmas were instrumental in enabling nuns to become monastic members, and thereby the importance of keeping them, is not only discussed in the context of the Taiwanese revival of bhiksuni ordination, but it is also conceptualised by contemporary nuns in Mainland China.15

The legal ‘irony' of the eight gurudharmas has yet another parallel in the case of the Tibetan and Himalayan tradition, which is the only surviving heir to this day of the ancient Indian Mulasarvastivada Vinaya lineage. Recent academic findings indicate that the legal implications of one of the gurudharmas might be able to provide a lawful key to the controversy over the introduction of bhiksum ordination in the Tibetan Mulasarvastivada tradition.16 The Mulasarvastivada Versions of Mahaprajapati Gautami's upasampada

With this article I provide an English rendering of the version of the foundation account transmitted in the Ksudrakavastu of the Tibetan translation of a Mulasarvastivada Vinaya. This translation was conducted on the basis of a Sanskrit original and is attributed to Vidyakaraprabha, Dharmasribhadra and dPal 'gyor, who were active in Tibet in the early ninth century.17 A parallel version is included in the Chinese translation of the Ksudrakavastu of a Mulasarvastivada Vinaya which was carried out by Yijing in the early eighth century.18

Yet another Mulasarvastivada witness is found as a canonical quotation included in Samathadeva’s repertory of canonical quotations in the Abhidharmakosabhdsya, the Abhidharmakosopdyikd-tikd, a work presently only extant in Tibetan translation and included in the Tanjur.19 The Abhidharmakosopdyikd-tikd contains altogether eight quotations of passages from the Ksudrakavastu of the Mulasarvastivada Vinaya, and five of them include references to the udddnas in the Mulasarvastivada Vinaya.20 The canonical quotation in question is extracted from a discourse version of the foundation account, titled *Mahdprajdpati-gautami-sutra.21 The text is a partial parallel that includes only the section with the promulgation of the eight gurudharmas.22 I translate this quotation following the Ksudrakavastu Vinaya version.23

A further parallel discourse version stemming from a collection that is generally ascribed to a Sarvastivada tradition of reciters is included under the title *Gautami-sutra (WM'W?) in the Chinese translation of the Madhyama-dgama.24

A discourse individually translated into Chinese, found as entry no. 60 of the Taisho edition (SMWsfiM®, is closely similar to the account of Mahaprajapati Gautami's ordination in the Madhyama-dgama. As pointed out by Bhikkhu Analayo (2016a: 2-3), T 60 and the Madhyama-dgama version stem from very closely related transmission lineages,

which in turn makes it highly probable that they were both transmitted by reciters belonging to the Greater Sarvastivada textual milieu. The passage in the Abhidharmakosabhasya (chapter four) taken by Samathadeva as his point of departure is a mention of ordination through acceptance of the eight gurudharmas that is included in a listing of the valid types of ordination I mentioned earlier. This list provides the ten types of ordination that were recognised by the Vinaya experts of the Vaibhasika school. The context in which the list appears is a discussion on the nature of various forms of discipline or restraint (samvara), the discipline of pratimoksa being one of them.

To remain within the sphere of Abhidharma commentaries, a short gloss in Yasomitra’s Sphutartha Abhidharmakosavyakhya taking up the same passage in the fourth chapter of the Abhidharmakosabhasya also supplies the headings of the gurudharmas, with the sequence of the rules differing among the received Sanskrit text and the extant Tibetan translation in the Tanjur.25

Last, a complete direct Sanskrit source or parallel stemming from a Mulasarvastivada tradition of reciters is not available, with the exception of the already mentioned partial parallel in Sanskrit preserved in a fragmentary palm-leaf manuscript that has been identified as a Bhiksum-karmavacana (Oxford Sanskrit Ms. 1442), similarly stemming from a Mulasarvastivada lineage of transmission and dated to the twelfth or thirteenth century on palaeographic

basis.26 On closer scrutiny, Jin-il Chung has suggested that the text contained by this manuscript may not be a karmavacana, but rather a section of the Vinaya Ksudrakavastu. On the basis of the manuscript pagination, it is unlikely that it could go back to a complete Sanskrit Ksudrakavastu. The first

extant folio of the manuscript begins on page no. 3 with Mahaprajapati Gautami repeating her request that women should be allowed to go forth, in the form in which this is reported by Ananda to the Buddha. It is thus probable that the text was handed down independently, possibly directly extracted from the Ksudrakavastu.27 The inclusion of narrative sections would be indeed out of place in a karmavaca, thus it is possible that the text might belong to a Vinaya handbook that contained the fundamentals of nuns’ ordination, starting from the foundation history, not different from the above described situation of the Mahasamghika-Lokottaravada Bhiksum-vinaya edited by Gustav Roth.

As recent progress in scholarship is evidencing, the lines of transmission of the two Indic traditions underlying the Tibetan and Chinese translations of the Mulasarvastivada Vinaya are closely connected but by no means identical. In addition to this, even within the Mulasarvastivada Vinaya corpus represented in the Tibetan Tripitaka, evidence for diversity of transmission lineages is becoming increasingly evident.28 I defer a comparative study of the Abhidharmakosopayika-tika version within the context of the literary corpus that emerged from within the variegated

textual world of the Sarvastivada/Mulasarvastivada communities in India, including a comparative study of the gurudharmas in the Sarvastivada and Mulasarvastivada versions and discussion of the differences in wording, to a publication under preparation.29 The table below may suffice to offer a survey of the variations in the gurudharmas listing, which is a clear pointer to diversity within the Sarvastivada and Mulasarvastivada textual milieus. An asterisk (*) signals major wording dissimilarities that qualify for a different version of a rule. Ksudraka-vastu (Tib.) Ksudraka-vastu (Chin.) Ksudraka-vastu (Chin.), uddana So-called BBhsusu- karma-vacana Upayika Vyakhya (Skt.) Vyakhya (Tib.) MA 116 & T 60

1 going forth, full acceptance (1) going forth, full acceptance (1) full acceptance (1) going forth, full acceptance (1) going forth, full acceptance (1) full acceptance (8)30 (1) going forth, full acceptance

2 exhortation (2) (2) (2) (2) (2) (5) (2) 3 rains (3) (3) (3) (3) (3) (2) (3) 4 invitation (5) (5) (4) (4) (4) (3) (4) 5 monk’s faults (6) (6) (5) (5) (5) (4) (*) 6 monk’s rebuke (8) (8) (6) (6) (7) (6) (6) 7 penance (7) (7) (7) (7) (8) (7) (7) 8 homage (4) (4) (8) (8) (6) (8) (8)

Translation of Mahaprajapati Gautami's upasampada in the Ksudraka-vastu of the Tibetan Mulasarvastivada Vinaya

The Buddha, the Blessed One, was staying at Kapilavastu, in the Nyagrodha Park.

Then Mahaprajapati Gautami, together with five hundred Sakyan women, proceeded to the presence of the Blessed One, arrived, paid homage with her head to the feet of the Blessed One and sat down to one side.

The Blessed One instructed Mahaprajapati Gautami, who was sitting to one side, with a discourse on the Dharma, exhorted her in various ways, uplifted [P 97b] and much delighted her. After he had instructed Mahaprajapati Gautami with a discourse on the Dharma through numerous expositions, exhorted her in various ways, uplifted and much delighted her, [the Blessed One] remained silent. Mahaprajapati Gautami rose from her seat, paid homage with her hands folded towards the Blessed One and asked the Blessed One: “Venerable sir, if for a woman there is a possibility to attain the four fruits of recluseship, [D 100b] I request that women may go forth (pravrajya) into the well-taught Dharma and Discipline, receive the full acceptance (upasampada), become nuns, and that women may practice the pure conduct (brahmacarya) under the Blessed One.”

The Blessed One instructed Mahaprajapati Gautami: “Gautami, you should stay at home, dress in white robes,32 practice the conduct that is entirely perfect, pure and accomplished in purity, and there will be benefit, well-being and happiness for you for a long time.”33 For a second and a third time Mahaprajapati Gautami again requested the Blessed One: “Venerable sir, if for a woman there is a possibility to attain the four fruits of recluseship, I request that women may go forth in the well-taught Dharma and Discipline, receive the full acceptance, become nuns, and practice the pure conduct under the Blessed One.”

The Blessed One a second and a third time again instructed Mahaprajapati Gautami: “Gautami, you should stay at home, dress in white robes, practice the conduct that is entirely perfect, pure and accomplished in purity, and there will be benefit, well-being and happiness for you for a long time.” There upon [the request of] Mahaprajapati Gautami was turned down for three times by the Blessed One. [P 98a] She paid homage with her head at the feet of the Blessed One and took leave from the presence of the Blessed One.

Then the Blessed One, who had been staying in Kapilavastu at his wish, took his alms bowl and robe and left. He went to various locations according to his wish. Mahaprajapati Gautami heard that the Blessed One, who had been staying in Kapilavastu at his wish, had taken his alms bowl and robe, had left, and that he had gone to various locations according to his wish. [D 101a] Having heard it, together with the five-hundred Sakyan women, they shaved their own heads and put on monastic robes.34 With shaven heads and wearing patchwork robes,35 they would go after the

Blessed One wherever [they heard] he had spent the [previous] night. At that point the Blessed One, who had been wandering across the country of the Vrji, arrived at the territory of Nadika and went to stay in Nadika, in the Kunjikavasatha.36

Then Mahaprajapati Gautami, her body fatigued, exhausted, worn out and covered in dust, suffering, proceeded to the presence of the Blessed One. She arrived there, paid homage with her head at the feet of the Blessed One and sat down to one side. While she was sitting at one side, the Blessed One instructed Mahaprajapati Gautami with a discourse on the Dharma through numerous expositions, exhorted her in various ways, uplifted and much delighted her. After he had instructed Mahaprajapati Gautami with a discourse on the Dharma through numerous expositions, having exhorted her in various ways, uplifted and much delighted her, the Blessed One remained completely silent.

Mahaprajapati Gautami rose from her seat, paid homage with her hands folded [in homage] towards the Blessed One and asked the Blessed One: “Venerable sir, if for a woman there is a possibility to attain the four fruits of recluseship, I request that women may go forth in the well-taught Dharma and Discipline, receive the full acceptance, become nuns, and practice the pure conduct under the Blessed One.”

The Blessed One answered thus to Mahaprajapati Gautami: “Mahaprajapati Gautami, just like this, day and night, for the whole life, shaving your head and wearing patch robes, day and night, for the whole life, you should practice the conduct that is entirely perfect, pure and accomplished in purity, and there will be benefit, well-being and happiness for you for a long time.”

Mahaprajapati Gautami for the second and for a third time again requested to the Blessed One: “Venerable sir, if for a woman there is a possibility to attain the four fruits of recluseship, I request that women may go forth in the well-taught Dharma and Discipline, receive the full acceptance, become nuns, and practice the pure conduct under the Blessed One.”

The Blessed One for the second and for a third time again [said] to Mahaprajapati Gautami: “Mahaprajapati Gautami, just like this, day and night, for the whole life, shaving your head and wearing patch robes, day and night, for the whole life, you should practice the conduct that is entirely perfect, pure and accomplished in purity, and there will be benefit, well-being and happiness for you for a long time.”

Because the Blessed One had not given permission for a second and a third time, Mahaprajapati Gautami went to stand at one side, outside the entrance [of the monastery] and remained there, crying.

The venerable Ananda saw Mahaprajapati Gautami standing at one side, outside the entrance, and that she was staying there crying. Having seen it, he said to Mahaprajapati Gautami: “Gautami, why are you standing at one side, outside the entrance, and why are you staying there crying?”. [[[Mahaprajapati Gautami]] replied:] “Venerable Ananda, women are not permitted to go forth in the well-taught Dharma and Discipline, receive the full acceptance, become nuns.” [[[Ananda]] said:] “Gautami, if it is like that, remain here and I will inquire from the Blessed One.”

Then the venerable Ananda proceeded to the presence of the Blessed One, arrived there, honoured with his head the feet of the Blessed One and sat down to one side. Sitting to one side, the venerable Ananda requested the Blessed One: “Venerable sir, if for a woman there is a possibility to attain the four fruits of recluseship, once women have gone forth in the well-taught Dharma and Discipline, received full acceptance and have become nuns, I request that women may practice the pure conduct under the Blessed One.” [D 102a]

[The Buddha] instructed him: “Ananda, do not request that women go forth in the well-taught Dharma and Discipline, receive the full acceptance and become nuns. For what reason? Ananda, a well-taught Dharma and Discipline in which women [have been permitted to] go forth will not last long. [1. simile of the assaulted household]

Ananda, just as for example with a household which has many women and [only] a few men, robbers and kidnappers will take it over again and again. Ananda, in just the same way, a Dharma and Discipline in which women [have been permitted to] go forth will not last long. [2. simile of the ruined sali rice]

Ananda, just as for example if a landowner's field of sali rice, which has perfectly grown, is hit by intense hailstorms,37 the sali rice will be weakened, very weakened and then become unfit and unserviceable. Ananda, in just the same way, a Dharma and Discipline in which women [have been permitted to] go forth will not last long.

[3. simile of the ruined sugar cane]

Ananda, just as for example if a country householder has planted plenty of sugar cane plants and the sugar cane plants become diseased and ruined. Ananda, in just the same way, a Dharma and Discipline in which women [have been permitted to] go forth will not last long. Nevertheless, Ananda, for women I establish eight gurudharmas, in order to restrain the faults of women, which are not to be transgressed. Women are to

observe these principles for their whole lives. It is just as, Ananda, a water channel or a dam [built] by a householder farmer in the autumn after the rainy season has passed, such that the water will be contained and will not overflow. Just in the same way, Ananda, I establish eight gurudharmas which are restraining the faults of women and are not to be transgressed. Women are to observe them for their whole lives. [P 99b] What are the eight? [1. going forth and full acceptance]

Ananda, women are to receive the going forth in the homeless life and receive the full acceptance into the monastic life, become nuns, from the monks. Ananda, I promulgate this as the first gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.

[2. exhortation]

Ananda, every half month the nuns should request instruction from the monks. Ananda, I promulgate this as the second gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.

[3. rains residency]

Ananda, a nun cannot enter the rains in a place where there are no monks. Ananda, I promulgate this as the third gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.

[4. invitation]

Ananda, a nun who has entered the rains has to undertake an invitation from both communities in three aspects, in regard to what has been seen, heard or suspected. Ananda, I promulgate this as the fourth gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.

[5. not to speak of a monk's faults]

Ananda, a nun who sees that there is a breach in relation to a monk’s morality, a breach in relation to a monk's view, a breach in relation to a monk's conduct, or a breach in relation to a monk's livelihood, has to refrain from reporting it and reminding him of it. A monk who sees that there is a breach

in relation to a nun's morality, a breach in relation to a nun's view, a breach in relation to a nun's conduct, or a breach in relation to a nun's livelihood, is not prohibited from reporting it and reminding her of it. Ananda, I promulgate this as the fifth gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.

[6. not to rebuke a monk]

Ananda, a nun is not to rebuke, show anger towards, or threaten a monk. Ananda, it is not allowed that a nun rebukes, shows anger towards, or threatens a monk. Ananda, I promulgate this as the sixth gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.

[7. penance]

Ananda, a nun who has transgressed against one of the grave offences has to undergo penance (mdndpya, mdnatva) in both communities for half a month. Ananda, I promulgate this as the seventh gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.

[8. homage]

Ananda, even if a nun has received full acceptance for a hundred years and a monk has just received the full acceptance, she should revere him, welcome him with her hands folded, and pay homage to him. Ananda, I promulgate this as the eight gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.

Ananda, if Mahaprajapati Gautami together with the five hundred Sakyan women uphold and apply themselves diligently to these eight, then this is their going forth, this is their full acceptance, this is their becoming nuns.”38 Then the venerable Ananda was much delighted at the words spoken by the Blessed One, honoured the feet of the Blessed One with his head, left,

and proceeded to the presence of Mahaprajapati Gautami. Having arrived he said to Mahaprajapati Gautami: “Gautami, women have been given the going forth, the full acceptance, the [possibility of] becoming nuns. But, Gautami, [P 100b] the Blessed One has established eight gurudharmas that are not to be transgressed, with the purpose of restricting the faults of women. For that reason women are to observe them for their whole lives and apply themselves diligently to them.”

[[[Mahaprajapati Gautami]] said:] “Venerable Ananada, may you report what [the Blessed One] has instructed.”

[[[Ananda]] said:]

[1. going forth and full acceptance]

“Gautami, thus is the instruction by the Blessed One: [D 103b] ‘Ananda, women are to receive the going forth in the homeless life and receive the full acceptance into the monastic life, become nuns, from the monks.' Gautami, the Blessed One promulgated this as the first gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.'39

[2. exhortation]

Gautami, the Blessed One further instructed: ‘Ananda the nuns should request instruction in the presence of the monks every half month. Gautami, the Blessed One promulgated this as the second gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.'

[3. rains residency]

Gautami, the Blessed One further instructed: ‘Ananda, a nun cannot enter the rains in a place where there are no monks. Gautami, the Blessed One promulgated this as the third gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.'

[4. invitation]

Gautami, the Blessed One further instructed: ‘Ananda, a nun who has entered the rains has to undertake an invitation from both communities in three aspects, in regard to what has been seen, heard or suspected. Gautami, the Blessed One promulgated this as the fourth gurudharma,

which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.' [5. not to speak of a monk’s faults]

Gautami, the Blessed One further said: ‘Ananda, a nun who sees that there is a breach in relation to a monk's morality, a breach in relation to a monk's view, a breach in relation to a monk's conduct, or a breach in relation to a monk's livelihood, has to refrain from reporting it and reminding him of it. Ananda, a monk who sees that there is a breach in relation to a nun's morality, a breach in relation to a nun's view, a breach in relation to a nun's conduct or a breach in relation to a nun's livelihood, is not prohibited from reporting it and reminding her of it. Gautami, the Blessed One promulgated this as the fifth gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.'

[6. not to rebuke a monk]

Gautami, the Blessed One further instructed: ‘Ananda, a nun is not to rebuke, show anger towards, or threaten a monk. Ananda, it is not allowed that a nun rebukes, shows anger towards, or threatens a monk. Gautami, the Blessed One promulgated this as the sixth gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.'

[7. penance]

Gautami, the Blessed One further instructed: ‘Ananda, a nun who has transgressed against one of the grave offences has to undergo penance (manapya, manatva) in both communities for half a month. Gautami, the Blessed One promulgated this as the seventh gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.'

[8. homage]

Gautami, the Blessed One further instructed: ‘Ananda, even if a nun has received full acceptance for a hundred years and a monk has just received the full acceptance, she should revere him, welcome him with her hands folded, and pay homage to him. Gautami, the Blessed One promulgated this as the eight gurudharma, which is not to be transgressed, so that women may restrain their faults. Women are to observe it for their whole lives.'

The Blessed One further instructed: ‘Ananda, if Mahaprajapati Gautami upholds and applies herself diligently to these eight gurudharmas, then this is her going forth, this is her full acceptance, this is her becoming a nun'.”40

[[[Mahaprajapati Gautami]] said:] “Venerable Ananda, the Blessed One established these eight gurudharmas for the purpose of restraining faults of women, which women are to observe for their whole lives. I receive them in speech and mind and [place them] on my head. Venerable Ananda, it is just as if there is a woman from a royal family or from a Brahmin family or from a ksatriya family or also from a vaisya family who has well bathed, well anointed herself, done up her hair and her nails and put on a clean white dress. Somebody gives her a lotus wreath, or a varsika wreath, or an atimuktaka wreath. Very joyfully she receives it with both hands and places it on her head. Venerable Ananda, just in the same way the Blessed One has established these eight gurudharmas for the purpose of restraining the faults of women, which women are to observe for their whole lives, so I receive them in speech and mind and [place them] on my head.”

“Through the undertaking of the eight gurudharmas [there is the full acceptance (upasampada)] of Mahaprajapati Gautami.”42

— Extracted from the Discourse to Mahaprajapati Gautami [found] at the end of the Explanation of the exposition.43

“However, Ananda, I ought to promulgate for the group of women eight gurudharmas that are to be protected and not to be transgressed, and that the group of women are to train in as long as life lasts.44 [D 213a]

Ananda, just as, for example, at the time of autumn, after the rainy season has passed, householder farmers construct dams by the riverbanks of a small river or the riverbanks of a large river, so that the water is held in check and cannot overflow at all. Ananda, in the same way, I ought to promulgate for the group of women eight gurudharmas that are to be protected and not to be transgressed, [P 243a] that the group of women are to train in as long as life lasts. What are the eight?

[1. going forth and full acceptance]

“Ananda, women are to receive the going forth and the full acceptance, the condition of becoming a nun, from the monks. Ananda, this is the first gurudharma [promulgated] by me that the group of women are to protect and not to transgress, that the group of women are to train in as long as life lasts.45

[2. exhortation]

Ananda, every half month a nun is to receive the delivery of an exhortation for nuns. This is the second gurudharma promulgated [by me] that the group of women are to protect and not to transgress, that the group of women are to train in as long as life lasts.46

[3. rains residency]

Ananda, a nun is not to take up the rains residency in a dwelling where there are no monks. This is the third gurudharma promulgated [by me] that the group of women are to protect and not to transgress, that the group of women are to train in as long as life lasts.47

[4. invitation]

At the completion of the rainy season retreat, a nun is to undertake the invitation (pravarana) in both communities in three respects, in regard to three things, [namely,] what has been seen, what has been heard or what has been remembered. Ananda, this is the fourth gurudharma promulgated [by me] that the group of women are to protect and not to transgress, that the group of women are to train in as long as life lasts.48

[5. not to speak of a monk's faults]

Ananda, a nun is to refrain from contending with a monk49 and is to refrain from bringing attention to a breach of morality, a breach of view, [D 213b] a breach of conduct,50 or a breach of livelihood. It is also prohibited for a nun to remind a monk [P 243b] of a breach of morality, a breach of view, a breach of conduct, or a breach of livelihood. It is not prohibited for a monk to remind a nun of51 a breach of morality, a breach of view, a breach of conduct, or a breach of livelihood. Ananda, this is the fifth gurudharma promulgated by me that the group of women are to protect and not to transgress, that the group of women are to train in as long as life lasts.52

[6. not to rebuke a monk]

Ânanda, a nun cannot speak angrily to a monk, a nun is forbidden to upbraid a monk. Ânanda, this is the sixth gurudharma promulgated by me that the group of women are to protect and not to transgress, that the group of women are to train in as long as life lasts.53

[7. penance]

Ânanda, a nun who has who has transgressed against one of the grave offences should undergo penance for half a month in both communities. Ânanda, this is the seventh gurudharma promulgated by me that the group of women are to protect and not to transgress, that the group of women are to train in as long as life lasts.54

[8. homage]

A nun who has received full acceptance for a hundred years should get up from her seat, bow down and pay homage to a monk who has received full acceptance on that day. Ânanda, this is the eighth gurudharma promulgated by me that the group of women are to protect and not to transgress, that the group of women are to train in as long as life lasts.55

Ânanda, if Mahaprajapati Gautami undertakes these eight gurudharmas, then this will be her going forth and full acceptance, her becoming a nun.”56 [P 244a] Then the venerable Ânanda much delighted in what the Blessed One had said, [D 214a] paid homage with his head to the feet of the Blessed One and left the presence of the Blessed One.

He approached Mahaprajapati Gautami. After he had reached her, he told Mahaprajapati Gautami: “Gautami, women can obtain the going forth and full acceptance, the condition of becoming a nun, although the Blessed One promulgated for women eight gurudharmas that the group of women are to protect and not to transgress, that the group of women are to train in as long as life lasts. Listen to what will be explained.”57 Appendix: Collated Edition of Up 4024

C, mngon, ju 212b6-214a3; D 4094, mngon pa, ju 212b6-214a3; G 3598, mngon ’grel, tu 319b1-321a4; N, mngon, tu 234a3-235b2; P 5595, mngon pa’i bstan bcos, tu 242b6-244a4; cf. also Si-T 3323 mngon pa, ju 519,6522,5.

Dhammadinna: The upasampada of Mahaprajapati Gautami

bla ma’i chos khas blangs pas ni skye [dgu’i]i bdag mo zhes bya ba la | rnam grangs {D 212b7; N 234a4} rnam {C 212b7} par bshad pa’i mthar skye [dgu’i]ii bdag [mo]iii chen mo’i mdo {G 319b2} las ’don te | kun dga’ bo ’on kyang ngas bud med kyi tshogs {P 242b7} yongs su bsrung ba dang | yongs su mi ’da’ ba dang | gang las bud med kyi tshogs ji srid ’tsho’i bar du slob par byed {n 2з4я5} par ’gyur ba bla ma’i chos [[[rnam]]]iv pa brgyad {D 213a1} bca’ {C 213a1; G 319b3} bar bya ste | kun dga’ bo dper na | khyim bdag zhing pa dag dbyar {P 242b8} ’das pa’i ’og tu [ston]v gyi dus na chu yongs su [bsrungs]vi shing yongs su mi ’da’ bar bya ba’i don du chu bo’i ’gram [mam]vii gtsang po’i {N 234a6} ’gram du chu {G 319b4} lon dag ’ching bar byed de | kun dga’ bo {C 213a2} de {D 213a2} bzhin du ngas bud med kyi tshogs {P 243a1} rnams yongs su [bsrung]viii ba dang[]ix yongs su mi ’da’ ba dang | gang gis [bud med]x kyi tshogs rnams ji [srid]xi ’tsho’i bar du slob par [[[byed]]]xii par ’gyur {G 319b5} ba bla ma’i chos {n 234a7} rnam pa brgyad bca’ bar bya ste | {P 243a2} brgyad gang

zhe na | kun dga’ bo bud med kyi tshogs dag {C 213a3; D 213a3} [gis]xiii rab tu byung zhing bsnyen par rdzogs pa dge slong ma’i dngos [po]xiv dge slong dag las blang bar bya ste | kun dga’ bo ’di ngas ni bud med {G 319b6} kyi tshogs yongs su {N 234b1> bsrung{P 243a3} ba dang yongs su mi ’da’ bar bya ba dang | gang las bud med kyi tshogs ji srid ’tsho’i bar du slob par byed par ’gyur {D 213a4} ba bla ma’i {C 213a4} chos dang po’o || kun dga’ bo dge slong mas {Si-T 520} dge slong ma dag zla ba phyed phyed [[[cing]]]xv {G 320a1} gdams {P 243a4} ngag dang rjes su bstan pas blang {N 234b2} bar bya ste | ’di ni bud med kyi

tshogs yongs su bsrung zhing yongs su mi ’da’ ba dang | gang las bud med kyi tshogs ji srid ’tsho’i bar du slob par {D 213a5} byed par ’gyur ba bla ma’i {G 320a2i chos {C 213a5} bcas pa {P 243a5} gnyis pa’o || kun dga’ bo dge slong med pa’i gnas su {N 234b3} dge slong ma dbyar gnas pa’i phyir ’gro bar mi bya ste | ’di ni bud med kyi tshogs yongs su bsrung ba dang | yongs su mi ’da’ ba dang | gang las bud med kyi {G 320a3} tshogs ji {P 243a6} srid {D 213a6} ’tsho’i bar du slob par byed {C 213a6} par ’gyur ba bla ma’i chos bcas pa gsum pa’o || dbyar {N 234b4} gnas pa’i ’og tu dge slong mas mthong ba dang thos pa dang[]xvi dran pa’i gnasxvii rnam pa gsum [gyis]xviii [gnyi ga’i]xix {G 320a4} dge ’dun la dgag {P 243a7} dbye bya ba ste | kun dga’ bo ngas ’di ni bud

med kyi tshogs {D 213a7} yongs su bsrung zhing | yongs su {C 213a7} mi ’da’ ba dang | gang {N 234b5} las bud med kyi tshogs ji srid ’tsho’i bar du slob par byed par ’gyur ba bla ma’i chos {G 320a5} bcas pa{P 243a8} bzhi pa’o || kun dga’ bo dge slong mas dge slong la rtsod par mi bya ba dang | tshul khrims kyi skyon dang | lta ba’i skyon dang | {D 213b1} [dpyod]xx pa’i skyon dangDxxi’tsho {C 213b1} ba’i skyon {N 234b6} dran par mi bya ba dang | dge slong mas dge {G 320a6} slong [la]xxii {P 243b1} rtsod pa dang [|]xxiii tshul khrims kyi skyon dang[]xxiv lta ba’i skyon dang | [dpyod]xxv pa’i skyon dang | ’tsho ba’i skyon dran par byed pa ni dgag par [[[bya ba]]]xxvi dag go || dge slong gis dge slong ma [la]xxvii

rtsod pa dang[]xxviii tshul khrims kyi{D 213b2} skyon {N 234b7} dang {G 320b1} lta ba’i skyon {C 213b2} dang dpyod pa’i skyon dang {P 243b2} 'tsho ba’i skyon dran par [mi]xxix byed pa ni dgag pa ma yin no || kun dga' bo 'di ni ngas bud med kyi tshogs yongs su bsrung zhing yongs su mi 'da' ba dang gang las bud med kyi [[[tshogs]] ji]xxx srid 'tsho'i bar du[]xxxi {N 235a1} slob par byed {G 320b2} par{P 243b3} 'gyur ba bla ma’i {C 213b3} chos bcas {D 213b3} pa {Si-T 521} lnga pa’o || kun dga' bo dge slong la dge slong mas khro bar mi bya zhing smra bar mi bya ste | dge slong la dge slong mas rtsod cing khro la smra bar byed pa bkag pa ste | kun dga’ {N 235a2} bo ’di ni ngas bud med {G 320b3} kyi {P 243b4} tshogs yongs su bsrung zhing yongs su mi ’da’ bar bya ba dang | gang las {C 213b4} bud {D 213b4} med kyi tshogs ji srid ’tsho’i bar du slob par byed par 'gyur ba bla ma’i chos bcas pa drug pa’o || kun dga’ bo dge slong ma bla ma’i chos {N 235a3} {P 243b5} [las]xxxii ’das {G 320b4} nas zla ba phyed du gnyi ga’i dge ’dun mgu [ba]xxxiii spyad par bya ba ste | kun dga’ bo ’di ni ngas bud med kyi tshogs yongs su [bsrung]xxxiv zhing {C 213b5} {D 213b5} yongs su mi ’da’ bar bya ba dag las gang bud med kyi tshogs ji srid ’tsho’i {P 243b6} bar du slob par byed par ’gyur {N 235a4} ba bla {G 320b5} ma’i chos bcas pa bdun pa’o || dge slong ma lo brgya lon pas kyang de ring bsnyen par rdzogs pa’i dge slong la mngon par brjod cing phyag ’tshal ba dang | stan las {D 213b6} ldang {C 213b6} ba dang | ’dud pa’i {P 243b7} las dag bya ba ste |

kun {G 320b6} dga’ bo ’di ni ngas bud {N 235a5} med kyi tshogs yongs su bsrung zhing yongs su mi ’da’ ba dang | gang las bud med kyi tshogs ji srid ’tsho’i bar du slob par byed par ’gyur ba bla ma’i chos bcas {P 243b8} pa brgyad pa’o || kun dga’ {G 321a1} bo skye {D 213b7} dgu’i bdag {C 213b7} mo chen mo gau ta [mi]xxxv gal te {N 235a6} bla mar gyur pa’i chos brgyad po ’di dag yang dag par [bsgrubs]xxxvi na de nyid kyis rab tu byung zhing bsnyen par rdzogs nas

dge slong ma’i dngos por {P 244a1} ’gyur ro || de nas tshe dang ldan pa kun {G 321a2} dga’ bo bcom ldan ’das kyis gsungs pa la mngon par {N 235a7} dga’ {D 214a1} zhing {C 214a1} rjes su yi rang nas bcom ldan ’das kyi zhabs la spyi bos phyag byas te | bcom ldan ’das kyi drung [nas]xxxvii {P 244a2} song ste | skye dgu’i bdag mo gau ta [mî]xxxvüi gang na [ba]xxxix der song ste nye bar song nas {G 321a3} skye dgu’i bdag mo chen mo gau ta [mi]xl la ’di {N 235b1} skad {Si-T 522} ces smras so || {c 2i4a2; d 2i4a2) gau ta [mi]xli bud med kyi tshogs [[[kyis]]]xlii rab tu byung zhing bsnyen par rdzogs te dge slong ma’i dngos po rnyed mod {P 244a3} kyi ’on kyang bcom ldan ’das kyis bud med kyi tshogs yongs su {G 321a4} [bsrung] xliii zhing yongs su mi ’da’ bar bya ba dang | gang las bud med kyi tshogs ji srid {N 235b2} ’tsho’i bar du slob par ’gyur {C 214a3} ba {D 214a3} bla ma’i chos brgyad bcas pa de nyon cig dang bshad {P 244a4} par bya’o zhes gsungs so ||

Notes to the Collated Edi110tion of Up 4024

i. CD: dgu'i. GNP: dgu. ii. CD: dgu'i. GNP: dgu. iii. G: ma. iv. G: rna. v. C: sdon. vi. CDP: bsrungs. G: mi 'da' bsrung. N: bsrung. vii. CD: mam. GNP: 'am viii. G: bsrungs. ix. GNP add: |. x. G: bued. xi. P: sid. xii. P: byad. xiii. CD: gis. GNP: gi. xiv. G: po. xv. CD: cing. GNP: zhing. xvi. GNP add: |. xvii. D: gdas. xviii. G: gyi. xix. CD: gnyi ga'i. GNP: gnyis ka'i. xx. CD: dpyod. GNP: spyod. For the preferred reading see note 50 to the translation. xxi. GNP add: |. xxii. CD: la. GN: ma. For the preferred reading see note 49 to the translation. xxiii. GNP omit: |. xxiv. GNP add: |. xxv. CD: dpyod. GNP: spyod. For the preferred reading see note 50 to the translation. xxvi. G omit: bya ba. xxvii. G omit: la. For the preferred reading see note 51 to the translation. xxviii. GNP add: |. xxix. CD add: mi. GNP omit: mi. For the preferred reading see note 51 to the translation. xxx. G omit: tshogs ji. xxxi. P add: |. xxxii. CD: las. GNP: la. xxxiii. CD: ba. GNP: bar. xxxiv. G: srung. xxxv. CD: mi. GNP: ma. xxxvi. CD: bsgrubs. GNP: sgrub. xxxvii. CD: nas. GNP: na. xxxviii. D: mi. C: mi. GNP: ma. xxxix. G: ba. xl. CD: mi. GNP: ma. xli. CD: mi. GNP: ma. xlii. CD: kyis. GNP: kyi. xliii. G: srung. 111 JBS VOL. XIII

Abbreviations

Bv Buddhavamsa C Cone edition CBETA Chinese Buddhist Electronic Text Association D Derge edition (Töhoku) G Golden Tanjur edition MÄ Madhyama-agama (T 26) MN Majjhima-mkaya N Narthang edition P Peking edition (Ötani) Si-K dpe bsdur ma (‘Sichuan') Kanjur Si-T dpe bsdur ma (‘Sichuan') Tanjur T Taishö edition (CBETA, 2014) Up Abhidharmakosopayika-tika Vin Theraväda Vinaya

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Dhammadinna: The upasampada of Mahaprajapati Gautami Nolot, Édith 1991: Règles de discipline des nonnes bouddhistes, le Bhiksunivinaya de l’école Mahâsâmghika-Lokottaravâdin (Publications de l'Institute de civilisation indienne, 60), Paris: Diffusion de Boccard. Paul, Diana Y. 1985: Women in Buddhism, Images of the Feminine in the Mahayana Tradition, 2nd edition, Berkeley: University of California Press (first edition 1979). Pradhan, P. 1967: Abhidharma Kosabhasya of Vasubandhu, Patna: K.P. Jayaswal Research Institute. Ridding C.M. and L. de la Vallée Poussin 1920: “A Fragment of the Sanskrit Vinaya, Bhiksunikarmavacana [sic]”, Bulletin of the School of Oriental and African Studies, 1: 123-143. Rockhill, W. Woodville 1884: The Life of the Buddha and the Early History of His Order, derived from Tibetan Works in the Bkah-hgyur and Bstan-hgyur, Followed by Notices on the Early History of Tibet and Khoten, London: Trübner & Co.

Roth, Gustav 1970: Bhiksum-Vinaya, Including Bhiksuni-Prakirnaka and a Summary of the Bhiksu-Prakirnaka of the Arya-Mahasamghika-Lokottaravadin, Edited and Annotated for the First Time with Introduction and Two Indexes (Tibetan Sanskrit Works Series, 12), Patna: K.P. Jayaswal Research Institute. Schmidt, Michael 1993: “Bhiksum-karmaväcanä, Die Handschrift Sansk. c.25(R) der Bodleian Library Oxford”, in Studien zur Indologie und Buddhismuskunde, Reinhold Grünendahl, Jens-Uwe Hartmann, Petra Kieffer-Pülz (ed.) (Indica et Tibetica, 22), Bonn: Indica et Tibetica Verlag, 239-288. Schmidt, Michael 1994: “Zur Schulzugehörigkeit einer nepalesischen Handschrift der Bhiksuni-Karmaväcanä”, in Untersuchungen zur Buddhistischen Literatur (Sanskrit-Wörterbuch der buddhistischen Texte aus den Turfan-Funden, Beiheft 5), Heinz Bechert (ed.), Göttingen: Vandenhoeck & Ruprecht, 155-164. Silk, Jonathan A. 2008: Managing Monks, Administrators and Administrative Roles in Indian Buddhist Monasticism (South Asia Research), Oxford: Oxford University Press. Skilling, Peter 2000: “Nonnen, Laienanhängerinnen, Spenderinnen, Göttinnen: Weibliche Rollen im Frühen Indischen Buddhismus”, in Aspekte des Weiblichen in der indischen Kultur (Indica et Tibetica, 31), Ulriche Roesler (ed.), Swisstal-Odendorf: Indica et Tibetica, 47-102. Strong, John 1995: The Experience of Buddhism, Sources and Interpretations, Belmont, California: Wadsworth Publishing Company. Tsedroen Jampa, Bhiksunî and Bhikkhu Anälayo 2013: “The gurudharma on bhiksunî Ordination in the Mulasarvästiväda Tradition”, Journal of Buddhist Ethics, 20: 743-774.

von Simson, Georg 1965: Zur Diktion einiger Lehrtexte des buddhistischen Sanskritkanons (Münchener Studien zur Sprachwissenschaft, Beiheft), München: J. Kitzinger. Wogihara, Unrai 1971: Sphutârtha Abhidharmakosavyakhya by Yasomitra, Tokyo: Sankibo Buddhist Book Store (or. publ.: Tokyo: The Publishing Association of the Abhidharmakosavyäkhyä, 2 vols., 115 JBS VOL. XIII 1932-1936). Yao, Fumi (AM^) 2013: “A Brief Note on the Newly Found Sanskrit Fragments of the Bhaisajyavastu of the Mülasarvästiväda-vinaya”, Journal of Indian and Buddhist Studies / Indogaku bukkyögaku kenkyu EOgWA^AW, 61.3: 1130-1135 [72-77]. Yao, Fumi 2015a: “The Story of Dharmadinnä: Ordination by Messenger in the Mulasarvästiväda Vinaya”, Indo-Iranian Journal, 58.3: 216-253. Yao, Fumi 2015b: “A Preliminary Report on the Newly Found Sanskrit Manuscript Fragments of the Bhaisajyavastu of the Mulasarvästiväda Vinaya”, Indian Logic / (In Honour of Professor Matsuda Kazunobu on His Sixtieth Birthday), 8: 289-304. Yuyama, Akira 1979: Vinaya-Texte (Systematische Übersicht über die buddhistische Sanskrit-Literatur, 1), Wiesbaden: Franz Steiner. Acknowledgement:

I thank Bhikkhu Analayo, Bhikkhu Ariyadhammika and Petra Kieffer-Pulz for comments and suggestions. 116 Dhammadinna: The upasampada of Mahaprajapati Gautami Notes 1. I translated and studied another episode in the life of Mahaprajapati Gautami in the Ksudrakavastu of the Mulasarvastivada Vinaya, her parinirvana attained in the company of her five hundred nun companions, in Dhammadinna 2015a and 2016a. 2. Mulasarvastivada Vinaya in T 1451 at T XXIV 405a3: and D 6, 'dul ba, da 307a1 (= P 1035, 'dul ba, ne 290a8): gzhan yang sngon gyi dus na yang dag par rdzogs pa'i sangs rgyas rnams la 'khor bzhi yod pa de; Sarvastivada Vinaya, T 1435 at T XXIII 449c10-11: AASA^WWWQA. Cf also the *Mahaprajnaparamitopadesa (AWW»), T 1509 at TXXV 68a17-18, translated in Lamotte 1944: I.95. On the possible reflection of this notion in Mulasarvasativada avadana materials see Dhammadinna 2015b: 490-492; how the various traditions diverge on this point is discussed in Analayo 2016a: 51 and 166. 3. Bv 2.8, noted by Skilling 2000: 56; cf. also Analayo 2016a: 51 note 38. 4. The canonical accounts transmitted by the early Buddhist traditions gradually came to build the ideological platform for the identity of a fully-fledged monastic institution, as discussed in detail by Analayo 2016a. For a comparative overview of the list of the eight gurudharmas see the survey in Chung 1999, and for the gurudharmas in the frame of the foundation history of the nuns’ order see chapters 4 and 5 in Analayo 2016a: 91-146 (including references to earlier literature) and id. 183-234 for translations of the parallel versions.

5. Among Sarvastivada and Mulasarvastivada Vinaya canonical and commentarial sources, which are the focus of this article, see, e.g., the Sarvastivada Vinaya (AliW), T 1435 at T XXIII 410a10-11: ^sgAfflA®ttA®A/kfiA№f#A£A; Sarvastivada *Vinayavibhasa T 1440 at T XXIII 511a28: AAAAA^!

• Vinayamatrka T 1463 at T XXIV 801b18: AAAWAAAAA; Sarvastivada
• Vinayamatrka T 1441 at T XXIII 594a20-21: H'SS»>S

Mulasarvastivada *Vinayakarika T 1459 at T XXIV 618b19-20: and D 4123, 'dul ba, shu 4a3-4 (= P 5625, mdo 'grel ('dul ba), hu 4a7-5a1): gau ta ma lci chos kyis de las gzhan ni ci rigs par las ni sngon 'gro bya ba ste; Mulasarvastivada *Vinayasangraha (fg ASWAoBWW, T 1458 at T XXIV 599a7-8 (tAA&A’SAffiA) and D 4105, dul ba, nu 242b6-7 (= P 5606, mdo 'grel ('dul ba), phu 316b1-4): lci ba'i chos khas blangs pa rnams kyi ni skye dgu’i bdag mo chen mo gau ta mi'o; Matrka in the Uttaragrantha of the Mulasarvastivada Vinaya, D 7, 'dul ba, pa 235a3 (= P 1036, 'dul ba, pe 226a5): bla ma'i chos khas blangs pa dang. For Abhidharma works see Abhidharmakosabhasya, Pradhan 1956: 212,6 on Abhidharmakosa IV26: gurudharmabhyupagamena mahaprajapatyah, Chinese translation in T 1558 (Paramartha) at T XXIX 74bc1-2: and T 1559 (Xuanzang (A^)) at T 231c24-25: $AgKW°AABA/WAi#AA°A ASK®, and Tibetan translation in D 4090, mngon pa, ku 180b3-4 (= P 5591, mdo 'grel (mngon pa), gu 208a3-6): bla ma'i chos khas blangs pas ni skye dgu'i bdag mo chen mo'o; Misraka’s *Abhidharmahrdaya (RBgt^tS), T 1552 at T XXVIII 890c26-27: SISsg »^^ASAIWAfiA; *Nyayanusarin (IWSJg(BAS^) T 1562 at T XXIX 551b7: Afi^AA^fiASAAA. On these listings in general cf. Yao 2015a: 234-237, with references to Japanese literature.

6. D 6, 'dul ba, da 104b5ult (= P 1035, 'dul ba, ne 101b6ult) and T 1451 at T XXIV 351c1ult. 7. Schmidt 1993: 248,6ult (preceded by a lacuna in the text); on this text see below within this introduction. As regards the parallel in the Mulasarvastivada Abhidharmakosopayika-tika I translate in this article, it does not include the aftermath of the proclamation of the gurudharmas, nor does the parallel Madhyama-agama discourse version, MA 116 at T I 605a10 to 607b16, a version stemming with considerable probability from a Sarvastivada textual lineage. 8. On group narrative in the Mulasarvastivada Vinaya see the remarks in Dhammadinna 2015a: 40-42. 9. Vin II 253,25: sambahulahi sakiyanihi saddhim. 117 JBS VOL. XIII 10. Sanskrit text in Roth 1970: 2-21 (§§1-18) (followed by a more detailed legal treatment of the gurudharmas on pp. 22-72), translated into French by Nolot 1991: 2-12 and English by Analayo 2016a: 191-201 (a free English rendering is given in Strong 1995: 52-56). 11. Roth 1970: XXIX-XXX. 12. Theravada Vinaya at Vin II 253,1ult; Mulasarvastivada Vinaya in T 1451 at T XXIV 350b10ult and D 6, 'dul ba, da 100a4ult (= P 1035, 'dul ba, ne 97a7ult); Dharmaguptaka Vinaya in T 1428 at T XXII 922c7ult. For a structural overview of the Vinayas see Clarke 2015 (esp. 66-67). 13. This is garudhamma 6 in the Theravada Vinaya, which allows bhikkhus to ordain bhikkhunis when a bhikkhuni-sangha is not yet (or no longer) in existence; see Analayo 2013a, 2013b and 2014. 14. A reflection along the same lines is made in Analayo forthcoming. 15. Chiu and Heirman 2014: 246.

16. Tsedroen and Analayo 2013. 17. Full references in note 31 below; for a summary see Rockhill 1884: 60-62 and Finnegan 2009: 311-316 (the latter including translated excerpts). 18. T 1541 at T XXIV 305b10-351c2, translated in Analayo 2016a: 208-216. 19. This is quotation Up 4024 (full references in the collated edition given as an appendix to this article); cf. Honjo 1984: 56-57. According to the numbering convention in Honjo 1984, the abbreviation Up stands for Upayika and the number 4024 for canonical quotation no. 24 in the fourth chapter of the Abhidharmakosabhasya and of the Abhidharmakosopayika-tika. For an overview of the Abhidharmakosopayika-tika and its significance for the study of early Buddhist philology, including a survey of previous literature, see the introductions in Dhammadinna 2012 and Honjo 2014 (in Japanese). 20. On the relationship between the Abhidharmakosopayika-tika and the Mulasarvastivada Vinaya see Honjo 1987, Clarke 2001: 88-89, Martini 2012: 63 note 45, Dhammadinna 2012: 68, Honjo 2014: I.36 and Clarke 2015: 76. 21. For the Tibetan title and references to the Abhidharmakosabhasya passage see notes 42 and 43 below. Another brief citation from a sutra bearing the same title as Up 4024 (Up 4108) as well as a long but untitled quotation (Up 4103) both correspond to the *Gautami-sutra of the Madhyama-agama (MA 180), a parallel to the Dhakkhinavibhanga-sutta of the Majjhima-nikaya (MN 142); on these quotations see Dhammadinna in preparation. 22. On the school affiliation of the Abhidharmakosopayika-tika see Dhammadinna 2012: 68-70 (with references to earlier literature) and Honjo, Dhammadinna and Analayo in preparation. 23. Up 4024 has been translated into Japanese by Honjo 2014: II.535-537. 24. MA 116, T 26 at T I 605a10-607b6, translated into English by Analayo 2011: 272-287 and 2016a: 217-227. On the school affiliation of the Madhyama-agama extant in Chinese translation see Analayo 2017.

25. Abhidharmakosavyakhya, Wogihara 1971: 374,18-25, has a full quotation of the gurudharmas: gurudharmabhyupagameneti astau gurudharmah: (1) bhiksor antikad bhiksuninam upasampat bhiksunibhavah; (2) anvardhamasam avavado grahyo bhiksor antikat; (3) abhiksuke avase varsa nopagantavya; (4)pravaranayam ubhayasamghas tribhih sthanaih pravarayitavyah; (5) na codayitavyo bhiksur apattim apannah nakrostavyah; (6) gurudharmapattau manapyam ardhamasam caritavyam; (7) varsasatopasampannayapy bhiksunya tatksanopasampanno bhiksur vandyah; (8) na ca bhiksunya kvacid bhiksus codayitavyah — ity evam adayah. esam abhyupagamena, tasya upasampat. Tibetan in D 4092, mgon pa, ngu 28a4-7 (= P 5593, mngon pa'i bstan bcos, chu 31b7-32a3); cf. also Si-T 3321, mgon pa, ngu 899,15-900,6 with apparatus vol. 80, p. 1657: bla ma'i chos khas blangs pas zhes bya ba ni bla ma'i chos brgyad po: (7) dge slong ma (D; P omits: ma) bsnyen par rdzogs nas lo brgya lon pas kyang dge slong bsnyen (P; D: bstan) par rdzogs ma thag pa la phyag bya ba dang (5) dge slong mas gang du yang dge slong gi gi skyon gleng par mi bya zhes bya ba de lta bu la sogs pa ste de dag khas blangs pas de bsnyen par rdzogs par gyur to 'di skad du dge slong las bsnyen par rdzogs rdzogs shing dge slong ma'i dngos por bya ba dang (2) zla ba phyed cing dge slong ma (D; P omits: ma) la gdams ngag gnod (P; 118 Dhammadinna: The upasampada of Mahaprajapati Gautami D: mnod) par bya ba dang (3) dbyar dge slong med pa'i gnas su 'gro bar mi bya ba dang (4) dgag dbye'i tshe gnyi ga'i dge 'dun la la gnas gsum gyis dgag dbye bya ba dang (8) dge slong gi ltung ba gleng bar mi bya ba dang ltung ba byung byung ba la khro bar mi (D; P omits: mi) bya ba dang (6) bla ma'i chos kyi ltung ba byung byung na zla ba phyed du mnyes par bya spyad par bya ba dang (7) bsnyen par rdzogs nas (D; P omits: nas) lo rdzogs nas lo brgya lon pas dge slong gsar bu la phyag bya ba — zhes bya ba (D; P omits: zhes bya ba) brgyad yin no zhes 'chad do. In addition to sequence variations compared to the Sanskrit, the Tibetan text appears to have suffered a transmission or copy error since the first and last gurudharmas appear to be the same rule, thus both corresponding to the seventh gurudharma in the Sanskrit text.

26. This text was first edited by Ridding and de la Vallée Poussin 1920 and newly edited by Schmidt 1993. For the dating of the manuscript see Schmidt 1993: 240. A free English rendering by Wilson was published in Paul 1985: 83-87 and a partial translation by Krey 2010: 60-63. The notes to the summary and translated excerpts of the Tibetan Mulasarvâstivâda Vinaya version in Finnegan 2009: 311-316 compare it with the so-called Bhiksuni-karmavacana. On the Mulasarvâstivâda affiliation of this Sanskrit text see Roth 1970: 5, Yuyama 1979: 37 (§ 1.41), Schmidt 1994, Chung 1998: 420 and Finnegan 2009: 310 note 591. 27. Chung 1998: 420-421; cf. also Chung 1997: 40 note 7. 28. For recent overviews of the corpus of Vinaya texts identified as Mulasarvâstivâda see Kishino 2013: 6-24 and the bibliographical survey of the extant Mulasarvâstivâda Vinaya materials in the Gilgit manuscripts in Clarke 2014b: 16-45. On an at least twofold (perhaps threefold) rather than single Mulasarvâstivâda Vinaya tradition see Silk 2008: 113-114 note 44, Martini 2012: 440-441, Emms 2012, Yao 2013: 1133-1134, Clarke 2014: 224-225 note 138; Borgland 2014, Clarke 2015, Dhammadinnâ 2015a: 29-30 and Yao 2015b: 294. 29. Dhammadinnâ in preparation. 30. The Tibetan Abhidharmakosavyakhya appears to have suffered a transmission error; cf. note 25 above. 31. The translated section goes from D 6, 'dul ba, da 100a4 to 104b4 (= P 1035, 'dul ba, ne 97a7 to 101b8); cf. also the collated Tanjur, Si-K 6, 'dul ba, da 240,10 to 251,15 with apparatus vol. 11, pp. 858-860. Here and in the next translation, variant readings are noted only when they significantly affect the translation. A critical edition of the text (including a study in the light of the Mulasarvâstivâda commentarial tradition) is under preparation by bhiksunî Jampa Tsedroen. Here and in the following translation, the headings for the similes or the gurudharmas inserted within square brackets are not found in the original and are given to facilitate comparison with the parallel versions. Annotations on the main variations between the Sanskrit, Chinese and Tibetan versions are in given in the footnotes to the translation of the Chinese Mulasarvâstivâda Vinaya parallel in Anâlayo 2016a: 208216; in the footnotes to my translation I do not repeat the comparative information already supplied by him. 32. D 6, 'dul ba, da 101b2 (= P 1035, 'dul ba, ne 97b4), with no variant readings recorded in Si-K 6, 'dul ba, da 241,7: gos dkar po, white robes or clothes.

33. Cf. the so-called Sanskrit Bhiksuni-karmavacana, Schmidt 1993: 242,5-8: evam eva tvam gautami munda samghatipravrta yavajjivam kevalam paripürmam parisuddham paryavadatam bra[h](maca)ryan cara tat tava bhavisyati dirgharatram arthaya hitaya s[u] khaye ti. An error in the translation of kevalam (Tib. ’ba’ zhig pa la) read as an adverb “alone” rather than an adjective in the accusative singular by Finnegan 2009: 311 in the Sanskrit modular phrase kevalam paripürnam parisuddham paryavadatam brahmacaryan cara, rendered as practice brahmacarya ... alone, fully, purely and perfectly” (cf. also p. 311, note 596) leads to a misrepresentation of the Buddha's injunction: “Departing significantly from the Sanskrit manuscript, the Tibetan has Buddha suggesting that she keep the outward appearance of a lay householder while practicing brahmacarya alone in private at home. The Sanskrit effectively is allowing her to live fully as a monastic, but not as part of a female community” (p. 311, note 596) and “in the MSV [Mulasarvâstivâda 119 JBS VOL. XIII Vinaya] ... [the] Buddha tells her ... [to] practice brahmacarya, but alone at home” (ibid., p. 312). The Tibetan text, D 6, 'dul ba, da 100b2 (= P 1035, 'dul ba, ne 97b4) should be segmented as follows: ’ba’ zhigpa la (= kevalam) yongs su rdzogspa (= paripürnam) yongs su dag pa (= parisuddham) yongs su byang bar (= paryavadatam) tshangs par spyad pa spyod cig (= brahmacaryam carati). (The passage translated by Finnegan is placed before the beginning of the Sanskrit manuscript, she translates from the Sanskrit where it appears in the later repetition; cf. Finnegan 2009: 311 note 597.) A similar oversight is found in Wilson in Paul 1979/1985: 83 (“just you alone ... will be fulfilled, purified and cleansed”). On this modular phrase cf., e.g., von Simson 1965: 54,18 (§ 11.55) and Bechert et al. 2003: 123; cf. also Krey 2010: 61 note 73 and Analayo 2016a: 51-52 and 210 note 6. 34. D 6, ’dul ba, da 101a1 (= P 1035, ’dul ba, ne 98a1) with no variant readings recorded in Si-K 6, 'dul ba, da 242,3: chos gos, lit. ‘Dharma robes’, which usually stands for civara as (set of) monastic robes in general or for the sanghati, the upper robe of a Buddhist monastic. On the designation of the robes worn or to be worn by Mahâprajâpatî Gautamî in the parallels see Analayo 2016a: 209-210 note 5. 35. D 6, ’dul ba, da 101a1 (= P 1035, ’dul ba, ne 98a1) with no variant readings recorded in Si-K 6, ’dul ba, da 242,9: sbyar ma gyon. 36. This is the Tiled Residence in Nadika of Mulasarvâstivâda literature, which corresponds to Nadika Ginjikavasatha in the Pali tradition; cf., e.g., Lamotte 1970: III.1659-1660 note 3.

37. Specific mention of the storm is only made in the Derge edition, D 6, ’dul ba, da 102a3: ser ba’i ’khor lo mi bzad pa babs na, with a parallel in the so-called Bhiksuni-karmavacana, Schmidt 1993: 244,6, asanir nipata dvirvakra (Ridding and de la Vallée Poussin 1920: 125 reads asanir nirpatet vidyuc cakra), but it is absent at the corresponding juncture in the Peking edition (as well as in the Lithang, Cone and Yongle editions according to the apparatus in Si-K 6, ’dul ba, da 245,5-6 with notes 11-12, vol. 11, p. 859) and in the Chinese parallel; cf. Analayo 2016a: 212 note 14. 38. Here the text, D 6, ’dul ba, da 103a5 (= P 1035, ’dul ba, ne 100a8) has the word nyes pa’i (genitive case, ‘fault', ‘offence' etc.), which seems an error for dge slong ma’i in dge slong ma’i dngos po, the condition or state of being a nun, nunhood, as indicated by the variant reading dge slong ma’i dngos po in the Urga, Narthang and Zhol edition recorded in Si-K 6, ’dul ba, da 248,2 with note 3 in vol. 111, p. 860. Cf., e.g., D 6, ’dul ba, da 100b1 (= P 1035, ’dul ba, ne 97b3): dge slong ma’i dngos po and D 6, ’dul ba, da 104a7 (= P 1035, ’dul ba, ne 101b2): ’di ni dge slong ma’i dngos po yin no; cf. also the corresponding juncture in T 1451 at T XXIV 351b11. 39. Similar to the Tibetan text, the so-called Sanskrit Bhiksuni-karmavaca, Schmidt 1993: 247,2ult, repeats the other gurudharmas in full. The Chinese Mulasarvâstivâda Vinaya abbreviates and indicates that in the same way Ànanda announced them in full up to the end, T 1451 at T XXIV 351b23. 40. Gautamî’s response is lacking in the so-called Bhiksuni-karmavacana fragment which has a lacuna at this juncture. 41. Up 4024; a collated edition with full references is given as an appendix to this paper. The sequence of the gurudharmas matches with those in the Tibetan Ksudrakavastu, in the so-called Sanskrit Bhiksuni-karmavacana, and in the Chinese translation of the Madhyama-agama (MÀ 116; albeit with a discrepancy in the fifth and sixth gurudharmas), but not with that in the Chinese Ksudrakavastu (nor, obviously, with its uddana), and in the Sanskrit and Tibetan Abhidharmakosavyakhya. A detailed discussion of sequence and wording variations is given in Dhammadinna in preparation. 42. The quotation taken up by Samathadeva is located in the Abhidharmakosabhasya on

Abhidharmakosa IV26, Pradhan 212,6: gurudharmabhyupagamena mahaprajapatyah; Tibetan translation in D 4090, mngon pa, ku 180b3-4 (= P 5591, mdo ’grel (mngon pa), gu 208a3-6): bla ma’i chos khas blangs pas ni skye dgu’i bdag mo chen mo’o; Chinese in T 1559 (Paramartha) at T XXIX 231c24-25: and T 1558 (Xuanzang (A^)) at T XXIX 74c1-2: (translated in de la Vallée Poussin 1980: III.61). 43. The title of the discourse is given as skye dgu’i (CD; GNP: dgu) bdag mo chen mo’i mdo at 120 DhammaDinna: The upasampada of Mahaprajapati Gautami C, ju 212b7; D, ju 212b7; G 3598, tu 319b1; N, tu 234a4; P 5595, tu 242b6 and Si-T 3323 ju 519,6, with the same variant readings between the editions occurring in Mahaprajapati Gautami’s name in the Abhidharmakosabhasya citation above (for spelling differences in this proper name in the rest of the discourse extract see the collated edition below). The reference for the so far unidentified source of the discourse extract, rnam grangs rnam par bshad pa’i mthar, is tentatively reconstructed in Honjo 1984: 57 as *paryayavyakhyane antima-.

44. Cf Schmidt 1993: 244,13-15. 45. Cf. Schmidt 1993: 244,21-25. 46. Cf. Schmidt 1993: 244,26-245,3. 47. Cf. Schmidt 1993: 245,4-7. 48. Cf. Schmidt 1993: 245,8-11.

49. The translation adopts the reading dge slong mas dge slong la rtsod pa from C, ju 213a7, D 4094, ju 213b1 and Si-T 3323, ju 520,15, whereas G, tu 320a5-6, N, tu 234b6 and P 5595, tu 243a8-b1 read ma for la. 50. The translation ‘breach of conduct' follows spyod pa’i skyon in G 3598, tu 320a5, N, tu 234b5 and P 5595, tu 243a7 instead of ‘breach of thought', dpyod pa’i skyon, in C, ju 213a7, D 4094, mngon pa, ju 213b1 and Si-T 3323, ju 520,13; the same variations occur below. 51. The translation adopts the reading dge slong gis dge slong ma la ... dran par byed pa ni dgag pa ma yin no from G 3598, tu 320a6-b1, N, tu 234b6-7, P 5595, tu 242a8-243b2, C, ju 213b1-2, D 4094, ju 213b1-2 and Si-T 3323, ju 520,17-19 add mi in dran par mi byed pa ni.

52. Cf. Schmidt 1993: 245,12-19. 53. Cf. Schmidt 1993: 245,20-246,3. 54. Cf. Schmidt 1993: 246,4-7. 55. Cf. Schmidt 1993: 246,8-12. 56. Cf. Schmidt 1993: 246,13-15. 57. Cf. Schmidt 1993: 246,16-24. 121