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effectiveness of prayer and meditative B.C., three hundred years after the 1 practice according to his tradition. Buddha's demise. The history of the school records that it did not agree with the 'Working Within the Mal)c;lala,' the last Pratimok�a rules of the Sarvastivadins on essay of the book, traces back the origin of the ground that the originality of the rules the Mal)c;lala to the Enlightenment of the was lost. The supporters of Pural)a and Sakyamuni Buddha. The author, a follower Gavampati did not accept the arrangement of tradition of Tibetan of Vinaya rules in the First Council. Later , emphasizes that the truth on this group became known as realized by the Buddha is encoded in the . According to Nanjio structure of Mal)c;lala. In this essay, the 1117, the school had its own Vinaya texts 2 author says, that , and . Nalinaksa Dutt prayer and devotion are very much similar states that, according to Przyluski, the to work we do for humanity and therefore school had as their canon Vinaya, Sutta. 1 work itself can be called meditation and and Abhidhamma Pi\akas. ­ prayer. guptakas gained an enormous popularity in Central Asia and . The book includes a useful index of important words and two plates: a painting The Pratimok�a of the Dharmaguptakas of who introduced was used as the code of discipline in all Tantric Buddhism into and a colorful Buddhist centers of China. Buddhayasas, a painting of a Mal)c;lala. native of Kipin (modern Kashmir) introduced the Vinaya into The author's message in this collection of China, and he translated the Vinaya text essays is that the material prosperity is into Chinese. It has been outlined in the secondary in every way compared to the preface that the present study has two development of mind. This is clearly purposes. One is to give an annotated emphasized in the very first verse of the English translation of the Chinese version . The author has made a of the Bhik�unI Vibhailga and the other to commendable attempt to impart this study the life and the career of Buddhist message to the western readers. as depicted in the Vinaya literature. - Kottegoda S. Warnasuriya According to the author, the Dharma­ guptaka Vinaya is the most important Vinaya in China and it laid the foundation The Discipline in Four Parts: for the Buddhist monastic life. Rules for Nuns According to the The present work has been divided into Dharmaguptakavinaya Part I. three parts: part one Introduction, part two (Introduction) Translation of the Pratimok�a and part three Index, Glossary, Concordance, By Ann Heirmann Bibliography etc. In the Introduction which Published by Motilal Banarsidass 2002, 600 Delhi, India: pp. 1 Bapat, P.Y. 2500 Hundred Years of ISBN: 81-208-1822-9 (Part I.); Buddhism, Government of India Publication, 81-208-1800-8 (set) 1956 2 Dutt, Nalinaksa, Buddhist Sects in India. The present work, Rules for Nuns Motilal Banarsidass, Delhi, India, 1978, p. 17 1 1 I. 2. According to Dharmaguptaka Vinaya, Yinaya Pitaka: Bhik�hu Pratimok�a. Bhik�unf Pratimok�a. 3. , 4. studied and translated by Ann Heirmann Ekottara and published under Buddhist Tradition Sutra Pitaka: I. Dhfrghagama, 2. Series as volume 47 is a new and welcome Madhyamagama, 3. Sarriyuktagama, 4. addition to the vast field of Buddhist Ekottaragama, 5. K�udrakagama studies. The origin of the Dharmaguptaka Abhidhamma Pitaka: I. Difficult Texts, 2. school is traced back to the third century Not Difficult Texts, 3. Samgraha, 4. Sarriyukta.

355 Hsi Lai Journal of

is the study of the Oharmaguptaka Vina ya, The founder of the school is Oharmagupta the author has mentioned that on all a fervent follower of Mauclgalyayana, the essential points a comparison of second chief disciple of the Buddha. The Oharmaguptaka Yinaya and other extant author mentions that, according to E. Yinayas was made. In this respect, Frauwallner, Mahisasaka, Oharmaguptaka, MahTsasaka Yinaya, Mahasanghika and Sarvastivacla schools owe their rise to Yinaya. Sarvastivacla Vinaya, Mola­ missionary activities during the reign of sarvastivacla Vinaya, Yinaya, Maurya king Asoka as mentioned in the Bhiksunfvibhanga of the Mahasanghika­ Sri Lankan chronicles. Author has Lokuttaravaclins, and Bhik�upratimok�a of examined the studies done by E. Lamotte, the Mahasanghika-Lokuttaravaclins have C. Willemen, B. Oessien and C. Cox too to been compared. At the very outset of the support this view. introduction author has given useful information regarding the history of In Introduction Two, the author examines translations of Vinaya texts into Chinese the rise of Oharmaguptaka tradition in and also the names of editors of Yinaya China. The early translations of Indian texts belonging to various Buddhist into Chinese were clone by schools. This information is valuable to Sogdians and Parthians. An Shih-kao was historians as well as researchers. the pioneer in this endeavor. A noteworthy point made by the writer in this section is Introduction One is a study of the origin of that Gandhari language was the most Indian Oharmaguptaka school. In this prominent Indian language during this section author has examined A. Bareau's period in China. The writer mentions that study of the oldest sources concerning the of the Oharmagupta school used schisms. Opinions of three major traditions the Gandhari as their medium and they with regard to the origin of Mahfsasaka were the first. members of the in school have been considered: China.

The first is the Sinhalese chronicle, the The first Oharmaguptaka Vinaya texts Ofpavarpsa composed during the fourth translated into Chinese were two century A.O .. According to this source, Karmavacanas, T' an-wu-te Lu-pu Tsa Dharmaguptaka school is an offshoot of Chieh- (T.1432) translated in 252 A.O. Mahfsasaka school, and Mahfsasaka is by the Sogdian K'ang Seng-k'ai and derived from tradition. Chieh-mo (T.1433) translated in 254 A.O. by the Parthian T' an-ti. This information The second is the Nikaya­ was drawn by the author from the first bheclavibhangavyakhyana written by Chinese catalogues. Bhavya in the sixth century A.O .. According to this text, Oharmaguptaka The information regarding the tradition is derived via the Yibhajya­ establishment of the Oharmaguptaka vaclins from the Sarvastivadins. school in China and translations of its Yinaya texts into Chinese is very useful to

The third is the Kashmira tradition researchers as well as students of Chinese which is based upon two texts: the Buddhism. On page 19 of the introduction, Sariputrapariprccha Sotra and the author has provided information text, the - regarding translations of Vinaya texts into bhedoparacai:iacakra written by Chinese according to chronological order. Yasumitra. According to the On the same page we read that the first information of these two texts, Chinese Buddhist Chu Ching-chien Oharmaguptakas originated from the was ordained under Mahasanghika Sarvastivada school via Mahfsasakas. Pratimok�a rules and Kammavacana. The was performed only before the

356 Book Reviews

order of monks. This historical information Section VI Ceremonies, is a description of is very valuable. fortnightly practice of Posdha (Upostha), and Pavaral)a ceremonies. The On page 24, mention is made that practice of Posdha or Upostha has a long Buddhaya§as of Kashmira translated history traceable to Vedic period. Dharmaguptaka Vinaya into Chinese. The According to Vinaya, the Buddha wanted author says that the manuscripts of the the Sangha to recite the Pratimok:;;a rules tradition (page 27) throw a good deal of and confess wrong doings fortnightly. Both light on the Vinaya texts and the language the Kathina and Pavaral)a are ceremonies used by the school. The language used has performed once a year after the rainy been identified as a Prakrit dialect. And retreat. also the school used a hybrid form of too. The Part II of the book is the English translation of the Bhik:;;unr Vinaya of The section II of the Introduction, The Dharmaguptaka tradition. The order of Bhik:;;unr and Her Career, provides a brief translation is as follows: The Eight history of the origin of Bhik$unr order. On Parajikas, The Seventeen Sanghavasesa, pages 66 and 67 the formal procedure of The thirty Nibsargika Pacittika Rules, One conferring Pabbajja (going forth) to Hundred and Seventy Eight Suddha women, the two year period of Sik$amana Pacittika Rules and Eight Pratidesanrya (trainee probationer) and Upasampada Rules. Each section of the translation is (ordination) have been explained. On supplemented with notes and elaborations. pages 92 to 95 the origin and evolution of ordination procedure are explained. Part III of the book includes the index of technical terms of Buddhist Sanskrit­ The section III of Introduction, Precepts Chinese, Glossary of Technical Terms and Offences, is an investigation of Vina ya Chinese-Buddhist Sanskrit, Glossary of rules of both Bhik$US and Bhik�unrs. In Technical Terms English-Chinese­ this section we find that definitions given Buddhist Sanskrit, Index of proper names to each category of Vinaya rules by Buddhist Sanskrit-Chinese, Glossary of various Buddhist schools have been Proper Names Chinese-Buddhist Sanskrit, comparatively explained. And also there is Concordance of the precepts for Bhik$US a useful numerical comparison of Bhik$u and Bhik$unrs of the Dharma­ and Bhik$unr Vinaya rules of Theravada, guptakavinaya, List of Abbreviations and Mahrsasaka, Mahasanghika, Dharma- Symbols, Bibliography and the Chinese guptaka, Sarvastivada and Mola- text. sarvastivada schools. The book is edited with a foreword by A list of offences starting from Parajika to Alex Wayman, a well known scholar of Durbha�ita is given on pages 157 and 158. Buddhism. This study of the Dharma­ When these rules are violated by Bhik$US guptaka Bhik:;;unr Vinaya and the English and Bhik$unrs they are punished translation of the Vinaya text from the appropriately in accordance with the Chinese version are useful contributions to procedure prescribed in the Vinaya. In the . S. Pali texts this procedure is called - Kottegoda Warnasuriya Dal)<;lakamma. In the Pali Vinaya texts it is emphatically stated that the act of inflicting punishments on offenders is not done by the Sangha but by the Dhamma. It is to indicate that personal biases are not involved in this procedure.

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