By Charles S. Prebish
Major Buddhist monastic disciplinary texts are, for the 1st time, translated into English. they're revealed on dealing with pages for ease of comparability. one of many texts is that of a truly early Buddhist institution first showing within the 4th century B.C., and the opposite is one no longer pointed out within the documents till the seventh century A.D. The contrasting texts therefore spotlight the improvement of Buddhist sectarian practices.Two introductory chapters precede the translated Sutras. the 1st offers an outline of the increase of Buddhist monsticism; analyzes Vinaya, that section of the Buddhist canon regulating the lifetime of priests and nuns; and provisionaly identifies the problematics inherent in Pratimoksa examine, pointing, how one can wanted examine. the second one bankruptcy describes how the 2 translated Sutras have been stumbled on and edited.
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Extra info for Buddhist monastic discipline : the Sanskrit Prātimoksa Sūtras of the Mahāsāmghikas and Mūlasarvāstivādins
This moral precept was prescribed by the Blessed One, with regard to the wanderer Mrgadandika and the attendants of many ill monks, in Vaisali, in the afternoon of the tenth day of the third half-month in the winter, in the sixth year after perfect enlightenment. [At that time] the shadow cast by one sitting with his face toward the east was equal to two and one half men. When this moral precept has been laid down, that which has been declared [therein] is to be conformed to. This is called Dharma and Anudharma.
What is the use of Posadha to those who have turned away from the Teaching of the Teacher; to those by whom the misfortunes and five sins are practiced? And Posadha has purpose for those established in the Teaching of the Ten-Powered One, the Fully Enlightened One, the All-Seeing One, and who walk [on] the paths of love. 8. There is now Posadha for those in whose hearts the Teacher, Dharma, and Samgha6 dwell, and who have not abandoned the discipline, exposition, dwelling together, satisfaction, and instruction of the Teacher.
In the cases where there is disparity we find that these fall into the following categories: 1. Banerjee does not separate the compounds as often as Chandra. 2. The Tibetan vocabulary often employs synonyms for words in Chandra's Sanskrit text. 3. The case endings infrequently differ in the two texts, but they always carry the same intention. 4. The syntax is sometimes at divergence. 5. Banerjee (and this is rare) has made an incorrect reconstruction. Now it is obvious that of these categories, none but point 5 alters the meaning of Banerjee's text in any way.