THE JOURNAL OF THE BIHAR RESEARGH SOCIETY VOL, Lil, JANUARY—DECEMBER, 1966 PARTS I-IV CHIEF EDITOR Shri S. V. Sohoni, ™A.1.c5. PUBLISHED BY THE BIHAR RESEARCH SOCIETY, PATNA Price Rs. 20/-BHIKSUNIVINAYA AND BHIKSU-PRAKIRNAKA AND NOTES ON THE LANGUAGE BY Gustav Roth §1. When Fa-heien, a Chinese pilgrim, came to Pataliputra in about 414 A. D., he discovered a manuscript of the complete Mahasaimghika- Vinaya* in the Agoka-Stipa, south of the Devaraja-Vihara at Patali- putra.' He copied this mapuscript and took it to China where he translated the whole Mahasimghika-Vinaya into Chinese together with Buddhabhadra in the years 416-418 A. D. In the year 1934 Tripitakdchirya Rahula Saakrtydyana started from Patna to Tibet in search of Sanskrit manuscripts. He discovered a copy of a portion of the Mahasitnghika-Vinaya belonging to the Lokotta- Tavddins, a sect of the Mahasamghikas, in the Sa-lu monastery near Si-ga-rtse among valuable manuscripts and photographed them. In his article “Sanskrit Palm-Leaf Mss. in Tibet”, (Journal of the Bihar and * The Mahdsimghikas are one of the different Buddhist schools. Others are the Theravadins, Sarvastvddins etc.; cf. the list of 22 different Buddhist sects in Mahavyutpatti 9077-9098. The great schism, the oldest one in the Buddhist Samgha, split the Samgha into the Sthaviras and into the Mahasimghikas, an important event which seems to have taken place in about 340 B, C, at Patliputra under the kings Nanda and Mahipadma, who favoured the majority—the Mahasamghikas—who accepted the five articles of Mahadeva about the nature of an Arhat and segregated themselvss from the Sthaviras; of. “Les Sectes Boud- diques du Petit Véhicle” par André Barau, Saigon 1955, pp. 31- 32 and pp. 55 ff. “Early History of the Spread of Buddhism”, N. Dutta, London 1925, see his article “The Mahdsimghika School”, Ibid., pp. 225-248, This important information is recorded in Taisho, Vol. XXII., p. 548. b, lines 5-9 r; Dr. Akira Hirakawa, Kyoto University, Tokyo, kindly drow my attention to this passage. In the Taisho edition, Vol, XXII Fa-hsien’s Chinese translation of the whole Mahas -Vin.—has been published. Upto the discoveries of Sankrtyayana, who also found the Bhiksu Pratimoksa-Sttra of the Mahisamghika-Lokottaravidins (see fn. 5), we only possessed the Mahavastu of the Mahis.-Lok., ed. par E, Senart, Tome 1-3. “30 BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA [J. B. R, 8, Orissa Research Society, Vol. XXI, 1935, pp. 21-43), he labelled this particular manuscript as Bhiksu-prakirgaka-vinaya, p. 28, II. 12. This manuscript is written in Proto-Maithili characters in a compo: site language, Prakrit-Sanskrit, and consists of eighty palm-leaves. The size of each leaf is 21} x24 inches according to Sinkytyayana (op. cit., p. 28, III. 12). Each leaf, obverse and reverse, contains seven lines. The whole text has been photographed on twenty plates numbered 1B/1A upto 10A/10B marking obverse and reverse of a leaf. A Jabel has also been fixed on every plate by Saakrtyayana bearing the designation Bhikgu-prakirnaka, In 1951 Dr. A. S. Altekar undertook to bave the negatives of the Sinkrityayana photo-collection, deposited in the Bihar Research Society at Patna, printed, Enlarged copies were prepared which can be seen in the photo albums of the Society in the Museum Building at Patna. The first hand-written copies done by Pt. Shri Baladova Mishra made these texts easier accessible. In 1955 Dr. Altekar invited me to take part in the reading and the deciphering of the Mss. from Tibet. In 1957 he handed over to me a man- uscript entitled Bhiksu-prakirnaka and asked me to bring out a critical edition, When I stanfed to study the text it became clear that there was not so much concern about bhiksus—“monks’’, but much more about the bhiksunis—“nuns” of Lord Buddha's saigha. After I had gone through the whole text I saw that the major portions belonged to the Bhiksuni- pratimoksa-vibhanga and that the whole represented a complete set of the Bhiksuni-Vinaya of the Mahisamghika-Lokottaravadins. ‘Thus a consi- derable portion of Indian original of the Mahasimbhika Vinaya which found about 1500 years ago at Pataliputra has returned to it under the cover of the Mahasimghika-Lokottaravadins. The last section, a supplement, can be identified as Bhikgu-praki- taka “Miscellanea about monks”, which is given in the abbreviated form of uddanas (keywords) only. As the final remark at the end of this section : sama@pto Bhiksu- prakirnaka-vinayah drya-Mahasatnghikanatit Lokottara-vadinam § 295, 10A. 14.6, occurs coincidentally at the very end of the whole text. Sinkrtyfyana believed that the whole text belonged to the Bhiksu- prakirnaka and labelled them accordingly. This designation has already entered into publications and footnotes,? and it may be welcomed to hear 2 E. Lamotte op. cit., p. 635 (S..N. 21) writes : “Les Bhiksu- ~et Bhiksuniprakirnaka, dont un fragment est cité dans le Siksa-Vox, 11, Parts 1-4] BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA 31 something about what the text really is. What the title of the whole, should be, is indicated at the beginning of the text by the sentence : Orit namo Buddhaya, drya-Mahdsamghikanaiz Lokottara vadinatn madhy uddeSikanam pathena Bhikgunt—Vinayasyadih Bl. 1.1., § 1. §2 The whole text can be divided into four main sections : (1) Asta Guru-Dharmah®—The Eight Important Obligations—, the strict observance of which, Bhagavan had demanded from Mahdpra- japati Gautami as a condition for pravrajyd, wpasampadd and bhiksuni- bhavah. (§1-§110, division into paragraphs done by me). (2) Bhiksuninait Pratimoksa-Vibhangah,—Commentary on the Rules of Discipline for Nuns—(§ 111-§ 254). (3) Supplement No. 1 : Bhiksunl-Prakirnakatn — Miscellaneous about Nuns—(§ 255-§ 293). (4) Supplement N.2 : Bhiksu-Prakirnaka7iz—Miscellaneous about Monks—(§ 294-§ 296). (Ad 1) From § 2 upto § 12 the story of Mahaprajapat? Gautamt and Ananda is related and followed by the sequence of the Eight Guru- Dharmas in § 13. The Eight Guru-Dharmas are repeated each one with a detailed commentary to it from §19~§110. Guru-Dharma 2, § 23-§ 82, is the most exhaustive one, in which the formal acts (Karma-vdcands) of a nun’s ordination (upasampad@) are dealt with in a detailed manner. Attention should be paid to the fact that the subject referring to Mahaprajipati Gautami’s acceptance of the Eight @uru-Dharmas issued by Lord Buddha is placed as an introduction at the beginning of the whole text. Such an arrangement cannot be traced elsewhere, as far as I can see, in the Vinaya literature. In the Pali canon, for example, this subject is separately included in the Khandhaka text, Cullavagga X=Vin. II 253-281 as bhikkhuntkkhan- dhakam. The story of Mah&prajapati Goutami who has to accept afpha guru-dhamma is related here Cull. X. 1-6. A similar arrangement can even samuccaya (ed. Bendall, pp. 154-157) et dont on s’ appréte a publier le manuscrit complet retrouvé au Tibet (L. Renou, HLS, p. 209, n. 3)” The Bhiksu-prakirnaka uddina, however, is added to the Bhik- Suni-Vinaya of our text only, because some of their topics have been considered as common to both monks and nuns. 3 Dr, Akira Wirakawa, University of Tokyo, has translated the corresponding Chineses passages into English,32 BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA [J.B B.S. be traced in the Mahisamghika-Vinaya, which is available in Chinese translation, Here this subject is treated in a section of the Mahdsimghika Khandhaka called “Miscellaneous items about Monks” a term, which corresponds with bhiksu-prakirnaka, quoted as a supplement at the end of our text. The Mahisamghika version about the Eight Guru-Dharmas in its Chinese translation can be found in chapter 30, Taisho, Vol. XXII, p. 471 a, line 25 r. till p. 476 b, line 8r. A comparison of our text, which belongs to the Mahasimghika-Lokottaravading, with the Chinese Maha- sithghika :translation shows close relationship between them what the sequence of the eight cases and their wordings are concerned. This throws a clear light upon the tendency which has been observed with regard to the arrangement and the composition of our text. The tendency namely is to supply a complete set of the Bhiksunt- Vinaya as a whole for the purpose of its translation into Tibetan, In order to achieve this goal the group of the eight guru-dharmas has simply been cut out from the Khandhaka text of the Mahisimghikas, from the Bhikgu-prakirgaka section of it and has been placed at the very begin- ing of the text before the BhiksunI-Pratimoksa-Vibhanga. This shows, that our Bhiksuni-Vinaya is only so much connected with the Bhiksu- prakirpaka as far asthe report about Mahaprajipati Gautamf, Lord Buddha's foster-mother, goes and the supplementary section of the abbre- viated Bhiksu-prakirnaka is referred to. § 3, Ad 2 One can see from our survey that the Bhisuni-Prdtimo- ksa-Vibhaviga includes the main portion of our text. This section is divi- ded into the following parts : 1, 8 Pérdjika-Dharmas* § 111—§ 137 2. 19 Sathghitigesa-Dharmas § 138—§ 172 3. 30 Nihsargika-Pacattika-Dharmas § 173-3 182 4, 141 Pacattika-Dharmas § 183—§ 251 5. 8 Pritideganika-~Dharmas § 252 6. 66 Sekhiya-Dharmas § 253 7. 7 Adhikarana-Samatha-Dharmas § 254 8. 2 Dharma-Anudharmas § 254 281 This list shows that 281 cases have been dealt with in the Bhiksunt- Pritimoksa-Vibhaiga. The Vibhaiga closes: Samdplo bhiksunindix pratimoksa-vibhatgah § 254., 9A. 5.5. 4 Of. Taisho, Vol. XXII, p. 514a, line 6 r. till p. 644.0, 1. 8 r.Vou. 111, Parts 1-4] BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA 33 Parajika-Dharma 1 (maithunatiz), Paraj. 5 (satisarga), Paraj. 6 (asta vastukd), Pairdj. 7 (avadya-praticchadika), Paraj. 8 (utksiptanuvartika) are given in full detail, while Pardj.2, 3, 4 are only very briefly mentio- ned by the remark evatit dvitiyasya etc. yathd bhiksuvinaye, as these cases are considered to be applicable to both the monks and the nuns. Yathd bhiksu-vinaye “as in the Vinaya of the bhikgus” refers to the Vinaya of the monks, ie. to the Pritimoksa-Vinaya rules in particular. These have to be consulted by the nuns for detailed information in this case. We are fortunate to possess the Bhikgu Pratimoksa-Sutra of the Mahisimghika-Lokottaravadins also5, where the Parajika cases 2, 3, 4 can easily be identifled as adinnadanai (2), vadho manusya-vigrahatit (3), sydt kptena cottarimanusya-dharma pratijanatiti (4), quoted from the uddina (op. cit., p, 7). The full text of the Parajika sikg&padas 2, 3, 4 is on pages 5-7. The Samghitisesa-Dharmas 1-19 are given in full detail— Nihsargika-Pacattika-Dharma 1-10 are summarized in key-words in an uwdddna with the additional remark etdni sadhdrandni §173., 5A. 7.7 indicating that these rules are common to both nuns and monks, They also can be identified in the Bhiksu Pratimoksa-Sitra p. 14-16. Nihsargika 11-20 are given in full detail. Nihsargika 21-30 are summarized in an udddna of key-words with the exception of Niksar- gika 29 (paropagatatn). They can be identified in Pritim. (Mi. L.) pp. 17-20. Picattika-Dharma 1-70 are summarized in seven uddanas of key- words, divided into seven vargas, where one varga and one udddna coin- cide, These 70 Pacattikas have been identified with Pratim. (Ma, L.)= Pachow 21-33, where 92 Pacattika cases are listed, in the notes to my text edition. Pacattika 71-141 are given in detail. Pac, 141 is incomplete, because the obverse manuscript leaf 71 has erroneously been photogra~ phed twice, so the reverse leaf with the end of Pac. 141 and the conclu- ding wddana have not been photographed. The existence of 141 Pac. cases, however, is well testified by the text itself. It reads at the begin- ning of the Pacattika section : ime kho punar dryemiSrikdyo eka-cattdlain® 5 “The Pratimoksa-Siitra of the Mahisdmghikas” (abbrev. : Pratim, Ma L.) ed. by W. Pachow and Ramakanta Mishra, Allahabap 1955. This text undoubtedly belongs to the same ‘school of the Mahaeainghika Lokottaravidins, as also can be seen at the end; samdptam Pratimoksa-Sitratt Arya-Mahasainghikanain Lokotta- ra-vadindin madhyoddesikandiit pathi ...., see p, 45, lines 15-16, © Take note of the Middle Indie character of this figuro,34 BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA [J, B. B.S. Satamn Suddha-pacattika dharmah § 183., 6A. 4. 3, The total number of 141 Piic. cases is also confirmed by the Chinese translation, (see Taisho, Vol. XXIL, p. 544a., line 9 r). The eight Pritideganika-Dharmas aro mentioned together in one siksapada § 252., 9A. 4,2-3. This chapter is closed by the’ remark : ayamn pi dharmo pratidesaniko, which is followed by an udddna 9A. 5. 1-2, This section can be compared with the four PritideSanika-Dharmas in Pritim. (Ma. L.)=Pachow, 34-35. The 66 Sekhiya-Dharmas? (Saiksa-dharmas) are introduced with the remark : Saiksah vistrarena kartavya yathd bhiksinatie sarve-sad-vargah sthapayitva haritodake § 253., 9A. 5.2—“The Saiksas should be dealt with in detail like [those] of the monks, all in six vargas, with the exception of [the two cases] grass and water”. Each item of the 66 Sekhiya- Dharmas, which are summarized in six varga-udddnas, agrees fully in wording and sequence with those listed in the Bhiksu Pritimoksa-Sitra (Pachow, 35-40). The only difference is that here 68 cases are enumerated, two cases more, for the monks, instead of the 66 of the nuns. If we com- pare the two lists we find that the two more cases for the monks are the Sekhiya case 65 in which harite is occurring and the Sekhiya case 66 in which the word udake is occurring, They are cxactly the same cases, which have been expressly declared to be omitted for nuns in the quotation mentioned above. Then follow the seven Adhikaraya-Samatha-Dharmas (§ 254) which fully agree with those mentioned in the Pratimoksa-Sutra (Pachow 41). The Bhiksuyi-Vibhanga is completed by the two cases dharma and anudharma, which also have their parallels in the Pratim.-Sutra (Pachow 41), At the end we find the important remark : samdpto bhiksuninaiv pratimoksa-vibhangah § 254., 9A. 5.5— ‘The Commentary to the rules of discipline for the nuns is completed.” By that the main portion and the most important one of the Bbiksuni-Vinaya has come to an end : the Bhikguni-Pratimoksa- Vibhanga of the Mahasimghika-Lokottaravidins. 7 Cf. the expression catusasyi Sekhiya dharmah, § 68., 2B, 2.5, where only 64 Sekhiya cases are mentioned instead of 65 in a brief summary of the Pratimoksa rules, Take also note of the Pali parallel sekhiya dharma Vin. IV 349; 350 in the Bhikhuni-Vibhanga,Vou. uit, Parts 1-4] BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA 35 § 4, Besides this Vinaya the complete Vinayas of five other Buddhist schools have come down to us, in Chinese translations : The Vinayas of the Sarvastivadins, Mulasarvistividins, Mahigasakas, Dharmaguptas and a Mahisamghikas;® in Tibetan translation : the Vinaya of the Milasarva- stivadins®; in Pali: the Vinaya of the Theravidas.1° A Sanskrit fragment of the Bhiksuni-Pritimoksa-Vibhaiga of the Sarvistivadins has been published by E. Waldschmidt??, who wrote a commentary on it including concordances of Bhiksu and Bhiksupi Vibhaigas of six Vinaya schools from Pali, Chinese and Tibetan sources, which enable the reader to find out the parallels.12 Waldschmidt also translated the Pratimoksa rules in his book into German in such a way that the renderings of the different schools stand side by side. The concordances clearly show that the Mabasamghika Vinaya does not occupy an isolated place among the Vinayas, they disclose the consis- tency of tradition maintained throughout the various schools. ® Taisho edition Vols, XXII, XXIII, XXIv. ° The Tibetan Tripitaka, Peking Edition, edited by Daisetz 'T. Sazuki, HDUL-BA, I—V, Vols, 41-45, 1957-58. ‘The Vinaya Pitaka, edited by Hermann Oldenberg, Royal Aca- demy, Berlin, Vols, I-V, 1879-1883. Nilanda-Devanigari-Pali-Granthamaléya Vinayapitake, padhana- samsodhako Bhikkhu Jagadisa-Kassapo, Vols, 1-5, Bihara- rajakiyena Pali-pakdsana-mandalena pakisita. 1956- 1958. 11 “Bruchstiicke des Bhiksuni-Pratimoksa der Sarvastivadins” Mit einer Darstellung der Uberlieferung des Bhiksuni-Pritimoksa in den verschiedenen Schulen, herausgeg. von Ernst Waldschmidt, Leipzig 1926, Further works maialy consulted by me : Bhitgugi karma-vacana, ed. by Ridding and La Vallée Poussin, BSOS I., part 3, 123-143, London 1920 (abbrev. : Bhik). Bhiksu-karma-vakyam, A. Ch. Banerjee, IHQ Vol. 25, 1949, p. 19 ff. (abbrev, : Bhuk). Pratimoksa-Siatrait (Milasarvistivida), ed. A. Ch. Banerjee, Calcutta 195: Milasarvastivada Vinaya-vastu in Gilgit Manuseripts, Vol. III, part 4, ed. Nalinaksha Datt, Caleutta 1950, Upasampada-jfiaptih, Tibetan Sanskrit Works Series, Vol. Vi, ed. Dr. B. Jinananda, K. P. Jayaswal Research Institute, Patna 1961. 10 Karma-vacand, Formulare fir den Gebrauch im buddhistischen Gemeindeleben aus ostturkistanischen Sanskrit-Handschriften, Herbert Hartel, Akademie-Verlag Berlin 1956. Der Vinayavibhanga zwm Bhiksupratimoksa der Sarvdstivadins Valentina Rosen, Akademie-Verlag Berlin, 1959,36 BUIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA [J. B, R. 8, § 5, Ad 3) Supplement No, 1 : Bhiksuni-prakirnakarit-Miscellaneous about Nuns” (§ 265-291)— This section is introduced by the sentence : drya-mahasamughikanam lokottara-vadindtit bhiksuni-prakirnakasyadih § 255.,9A.5-5—6, There are 47 cases dealt with in detail about miscellaneous items regarding nuns (§ 255—§ 291). This section is closed with the remark : samédptazit bhiksunt-prakirnakamn drya-mahdsainghikanam lokottara-vadinam | §291., 10B, 3.1 (Cf. Taisho, Vol. XXII, p. 5440, line Ilr — p. 548b regarding this section). Ad 4) Supplement No, 2 Bhiksu-prakirnakatn—‘Miscellaneous about Monks”?5 ($ 292—g 296)— This section is divided into 14 vargas, in whieh 136 cases are sum- marized in key-words of 14 udddnas. (§ 292—§ 295). A vargoddanatir (§ 296) summarizing the 14 vargas of the Bhiksu-prakirnakain follows. At the end we read : stipa-vargena piiryate | samapio bhiksu-prakirnaka- vinayah Grya-mahasainghikanam lokottara-vadindm § 296, 10A. 4. 5—6. It is clear that the closing remark only refers to this Bhiksu-praki- rnaka supplement the items of which are regarded as common to both the monks and the nuns. It cannot be taken for the main title of the whole work under discussion. Its proper designation is : Arya:Mahd- sdmghikdnai Lokottara-vadindin madhyuddegikanatr pathena Bhiksuni- Vinayah,a rendering which is given at the very beginning of the text itself. The Bhiksu-prakirnaka of the Mahisamghikas represents that section of the Vinaya which has its parallel in the khandhake portions Mahivagga and Cullavagga of the Pali Vinaya in which items of monastic discipline are dealt with outside the frame of the Pratimoksa. The term prakirnaka is not used in this context in the Vinaya any- where else, as far as I can see. Among the Sarvastivddins and Milasar- vastivadins there is the term vastu for this branch of the Vinaya. So Prakirgaka seems to be a term characteristic for the Mahasimghika Vinaya terminology. This is all tho more most likely, as this term also occurs in connection with the Mahisimghika-Lokottaravidins in quite 418 Cf. Taisho, Vol. XXII, p. 426b, line 10 r —p. 499a, line 16 regarding this section, it is the Chinese translation of the bhiksu-prakirnaka section in the Mahisamghika canon, in which these cases are dealt with in detail.Vor. tit, Parts 1-4] BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA 37 another text called Stpitalaksana-kdrika-vivecanam.14 This text begins with the remark : namo Buddhdya | Prakirnaka-vinaye prokiatit yal Lokot- taravadindtx yac canyesamn nikayanam sittradau stipa-laksanatn darsitatn Loka-nathena.... This is a clear reference to the stipa-varga, the 14th varga in the Bhiksu-prakirnaka-vinaya of the Mahasimghika-Lokottaravadins, In the summarizing uddana of our text the following key-words are mentioned : stitpa-pratisatiryuktai | stitpa-vastu-pratisatityuktam | stitpa-grha-prati- sathyuktarn | stiipardma-pratisatnyaltuin | stiipa-puskarini-pratisatiryuk= tama | cetiya-pratisativyuktatt | cetiydlaritkdra-pratisatnyuktaie —(§ 205., 10 A4.4-5), These details do not figure in the Indian version. They may have been lost or may not have yet been discovered. . For that purpose the Chinese rendering in the Mahasatnghika canon will have to be consulted (see Taisho, Vol. XXIL., p. 497e- p. 499b). The Nepalese stipa-laksana-kdrikd-vivecanatit refers several times to the Prakirnaka for further details. It shows with all clearness what authority the stipa-varga in the Prakirgaka-Vinaya of the Mabisiinghika- Lokottaravaadins enjoyed among Buddhist circles, The Nepalese stiipa-laksana shows beyond doubt, that the term Prakirnaka is characteristic of the Mahisimghika-Lokottaravadins in the context of their Vinaya. A similar term called Paizna referring to Jainis- tic disciplinary treatises occurs in the Jaina Ardha-Magadhi canon,15 Notes on the language of the Mahasatinghika-Lokttaravada Vinaya— §6. Nalinaksha Dutta tells us in his chapter on ‘The Mahasimghika School’?6 that Csoma Korosi found an information in a Tibetan source that their ‘siitra on emancipation’ (i. ¢., the Pratimoksa-siitra) was in a 14 Stipa-laksana-karikd-vivecanamit, a manuscript of the Durbar Library at Kathmandu, Suci No. 36/3, eight leaves, leaf 2 miss- ing, each leaf seven lines, size 10’2” X2", written in the Bhujinmol alphabet. In December 1958 I obtained permission from His Majesty’s Government of Nepal to have this manuscript copied by Shri Hemraj Sakyavathsa with whose kind help I deciphered the manuscript. 15 See W. Schubring, “Die Lehre der Jainas”, Berlin U. Leipzig 1985, § 50. 1° arly History of the Spread of Buddism and the Buddhist Schools, by N. Dutta, Luzac & Co., London, 1925, p. 239, About the Mahasarhghika Schools, pp. 225-248,38 BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA [J. B, R. 8 corrupt dialect, while Wassiljew gives information from the same source that the Mahasarghika-Literature existed in Prakrit (p. 239). A disciple of the great Piénini, of course, will not see correct Sans- krit in the language of our Bhiksuni-Vinaya. And it cannot be so, because it is a language of its own which is virtually different from what is under- stood as correct Sanskrit. I would call this language the Prakrit-cum- quasi-Sanskrit of the Arya Mahisitnghika-Lokottaravidins, The regular recurrence of Prakritic forms shows that they cannot be taken for gram- matical mistakes. They belong to the stock of the language. A later attempt to render the text in Sanskrit brought Sanskritic case and verb- endings into the text which stand by the side of Prakritic forms. This led to the composite character of the language with which we have to deal, Yet we can observe regular return of certain forms in stereotype phrases to some extent which determine distinct features of its own. Let me quote a few characteristic specimens. There is case ending among the y-stems in are for the oblique singular and for the instrumental sg. in particular. Instrumental case can be clearly recognised in the sentence : sd (Mahaprajapati Gautam! is refered to) Bhagavato padau Sirasa vanditud sardhatn echandaya (ye) cchan- daka-palaye Dasa-cchanddye Cchandaka-mdtare ca yena...tenopasatitkra- mited. § 2. 1B. 1.7; parallels § 2., 1B. 1.5, § 3., IA, 1.2, §17.,, 14.4.1. Neither in Pali (Geiger §§ 90, 91) nor in the Prakrit (Pischel § 389-§ 391) there is anything of the like. Edgertou? (13.33-36) has noted a good num- ber of references from the prose of the Mahivastu (abbrev. : Mv.}. This will not take us by surprise, because the Mahdvastu also belongs to the school of the Mahasimghika-Lokottaravadins, and it is, therefore, to be expected that the language of the Mahdvastu and the language of our Bhiksunf. Vinaya (abbrev. : Bhi-Vi.) are closely related to each other, As this particular case ending is found in both Mv. and Bhi-Vi. and hero mostly as instr. sg. we may be permitted to see one of the characteristics of the language used by the Mahasirmghika-Lokottaravadins in it, But this does not mean that such a peculiar ending is limited to these two texts exclusi- vely. There are parallels in the Mathur inscriptions. 17 Buddhist Hybrid Sanskrit Grammar and Dictionary, Vol- 1 ; Grammar by Franklin Edgerton, New Haven, 1953. He observes : Without precedent in any Mindic known to me are forms in -are, -ari (both used only in prose, the variation hence not due to metre) which seem to be used for any oblique singular case-form 13.38.Vou, L1, Parts 1-4] BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA 39 In an Mathura inscription of three lines from the Katraé Mound we read : 1 Budharakhitasa mdtare Amohddsiye Bodhisaco patithapito...... Lueders-Janert'® translate : “By Amoh&dsi (Amoghidisi), the mother of Budharakhita (Buddharaksita), the Bodhisattva was setup. (§1., 8.31). Matare is here clearly used as instr. sg.; about the reading there cannot be any doubt, as the letters are very distinctly inscribed (see Lueders-Janert, Plates p. 261,§1). In this inscription M4dtare stands in a complete Prakritic surrounding. Matare as gen, ag. in a Mathura inscription of four lines, occurs in Lueder-Janert §180., p. 296 : updsikdye’®, 2 Khwasicdye bhagavato Sakyamune apratimasya pratima pratisthapita Alikdyas Rosikavihare, 3 Gtmanasya Grogya-dakhina mata-pitina bhatarikdye S[am]anika-mdtare Samanikdye Jivakasya Jivaka-matu®°, 4 sarva-salvdnazit ca... Lueders-Janert translate : “...an image of the holy incomparable Sakyamuni (Sakyamuni) was set up at Alika in Rosikavih@ra by the female lay-worshipper Khvasica for the gift of health to herself (and) for the welfare and happiness of her parents, of her mistress, of the mother of Samanikié (Sramanika), of Samaniké (Sramanika), of Jivaka, of the mother of Jivaka, and of all sentient beings.” This insoription is the most interesting from the linguistic point of view as Prakrit endings are used here just beside Sanskrit endings, note mdtare and matuin one and the same line. Exactly the same stato of affairs can be observed in texts like Bhi-Vi and Mv. This inscription illustrates how Sanskrit endings slowly creep in, which cannot displace the Prakritie endings wholly, they just take their place by the side of them. It should be noted here that Prakritie forms are preferably main- tained in the feminine endings while Sanskritic forms are used in the masculine genetive endings, This coexistence of Prakrit and Sanskrit forms side by side has to be acknowledged as the new type of a language through and through composite in its nature. The Skt. forms were absorbed into the Mindie basin, a process which may have taken place between the first century B. C. and the first century A. D, After this pro- cess had taken place, the state of affairs was accepted and could find its 48 Heinrich Lueders, Mathuri Inscription, Unpublished Papers, ed. by Klaus L. Janert, Goettingen 1961. 19 Omissions by me, not in the inscriptions. 20 matu aims at Skt. mdtuh;40 BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA [J.B R. 8. literary realisation in texts like Bhi-Vi and Mv. The process of re- adopting Skt. forms, however, never came really to an end. It continues even today and can be witnessed in the development of the modern Indian languages. Goirg through the Lueders-Janert publication of the Mathura inseriptions the reader who is famillar with the Prakrit and the Prakrit-Sanskrit texts will, more than once, find that he is moving in an area, where he is at home,? Lueders’ “List of Brahmi Inseriptions’’?? itself conveys a clear idea about how many inscriptions are there in the Mathura circle handed down in a mixed type, marked by Lueders as “mixed dialect’’. In the second inscription discussed by us, mdtare is used as a genitive singular, From Bhi-Vi I may add an example where mdtare is even used in a case in which a dual ending in Sanskrit were to be ex- pected : tahis dani dve méatd-dhitare agdrasydnagarikain pravrajite— “There the two—mother and daughter—went forth from home into the homeless state”. The examples quoted from Bhi-Viand from the Mathura inscrip- tions show that the endings in -e in mdtare, dhitare have to be understood as primary compared to the ending -i in pitari for pitare Mv. I, 310.17, 311. 4, against Senart who gave preference to pitari, which actually is only an orthographic variant of pitare, The above mentioned text refe- rences support Edgerton’s view (BHSG 13.33), who isin favaur of the ending -¢ in all these cases, He sees in it a common oblique-singular 21 Etienne Lamotte, Histoire du Bouddhisme Indien, Louvain 1958 observes in the chapter “Le Sanskrit Mixte’’ (638) “II faut insister avec M. Renou sur le fait que le sanskrit mixte n’est pas un phénoméne strictement boudhique, mais s’ins¢re dans |’ évolution générale de de la langue indienne.” Of, L-Renou, Histoire des la langue sanskrite, Paris, 1956, p. 220. Lamotte, op.cit, 640 further observes : d, ‘La situation linguisti- que est complétement renversée en Inde Centrale oti les prakrits sont an nette régression, Sur les 133 inscriptions brahmi de Mathura recensées dans Ja liste de Lueders (nos, 16-149), huit seu- lement sont en prakit (n° 92, 93, 97, 100, 101, 103, 104, 117), les autres sont en sanskrit mixte, quelques-unes, assez rares, en sans- krit (cf, nos, 111, 147-148).” Cf, Lamotte’s description of the lin- guistic situation pp. 637-645. 22 «List of Brahmi Inscriptions from the earliest times” by Heinrich Lueders, Epigraphia Indica, Vol. X, Calcutta 1912, pp. 1-211.Von, L11, Parts 1-4] BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA 41 form, the last example given by us, however, shows that also a dual can be included. The above discussion may indicate in which kind of a language the text of the Bhiksuni-Vinaya is composed. It shows that the text is handed down in a very composite Mindic partly Sanskritized vernacular which is very near to that of the Mahavastu, §7. Very frequently the Prakritic singular oblique case endings lye and -dye of the feminine gender occur in our text, e. g. Dharmadinnaye bhiksuniye (gen. sg.) § 73., 2B. 3.2, These case-endings denote dative and instrumental sg. as well. Besides the oblique fem. endings -dye and -iye there are those end- ings in -dya and -iya, e,g.: vayatn...drydya Dharmadinndya upadhya- yiniya tatra-sthitate satighatn upasampadamn ydcamah § 77., 2B. 3. 4. However, in the same para (2B. 3.3) weread drydye Dharma-dinndye upadhydyiniye upasatipadyayo. In these instances the usage of the fem. endings -dye -iye and dya, Tya side by side seems to be arbitrary. The exclusive use of -Aya can be noted in the abusive phrase itikiti- kaua dhite “daughter of a witch” § 139., 3A. 7.6, § 160., 4B. 6.4 eto, or in itikitikdya putra “O son of a witch” § 140., 3A. 7.7, § 152, 44.3.1. With- out any exception the fem. ending -dya is used in the introductory phrase karma-karikdya karma kartavyatic “By the lady performer of the formal act, the formal act has to be performed”, § 39., 14.6.6, § 41.,B1.7,1, § 102.,2B.7 ete. In another stock-phrase we find both the endings -dye and -dya side by sido intentionally used in order to distinguish two different groups of persons in action, e. g. Srnotu me bhante satiigho tyam itthan-ndmd iithan- namaye bhiksuniye upasatipadyd | itthan-ndmdya ca itthan-ndmaya ca raho nuSdstd, § 66.,2A.2.7. “It shoud listen to me, O reverend digni- taries, the Order: This so-and-so is to be ordained by the nun so-and- so. She has been instructed in secrecy by the female so-and-so and so- and-so.”3% Take also note of the following sentence— karma-karikdya karma kartavyatin | Spnotu me arya-satngho | tyam itthan-ndma itthan. ndmaye upasatapadya | itthan-namaya ca itthane namaya ca raho 'nuSsasta § 39., 14.6.6. 23 There are obviously two persons eugaged in the instruction in secrecy, cf. dve rahdnuSasandcaryd paryesitavyd, “Two acaryas for the instructions in secrecy have to be found out” § 32., Bl. 6.4.42 BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA [J. B. B.S. The same sequence itthan-ndmdye...itthan-ndmdya ca itthan-namaya ca is strictly followed in all the parallel passages as §§ 40, 59, 60, 63, 65, 66, 77, etc,?4 show. The context shows that the endings -dye and -dya clearly distinguish two different groups in action : (i). The one person who is going to have the ordination of a novice performed, and (ii) the two persons who are engaged in the instructions in secrecy. Thus the two case endings deno- ting instr, sg, fem. do not stand arbitrarily side by side as they fulfil the function of differentiation. This observation will prevent the editor to reject one ending for the sake of the other one. Apparently both the forms have to be accepted.?5 § 8. A few characteristics of the masculine a-stems are noted here— 1. Nominative sg. -o. This not only before voiced consonants and -aagin Sanskrit. It occurs frequently at the end of a sentence, before voiced consonants and before other vowels. There is no Nom. sg, -uin our text,2° e.g. pravrajyd upsampadd bhikguni-bhdvo2?—(Take note of the o- ending just at the close of a climax) § 4.,1A.1.6, § 7.,B1.2.5, § 8, 1A,2.1-2. Regularly we find the o- ending in the frequent phrase : Srnotu me bhante satagho §§ 59, 60 ete. At the end of a disciplinary rule of the Samghitisesa section wo regularly find the phrase ; ayam pi dharmo prathamdpattiko, Sainghatisesa 5, § 148.,3B.8.2 or : ayam pi varge prathamapattiko samnghatiseso, Sam- ghatigesa 2, § 138.,3A.7.2 eto. 24 The whole text has been divided into paragraphs by the editor. The text is in the press under the title “Bhiksuni-Vinaya includ- ing Bhiksuat-Prakiegake of the Arya-Mahasamghika-Lokottara- vadin”, 26 John Brough raises the following question in his article “The Language of the Buddhist Sanskrit Texts”, BSOAS, XVI, 1954, p. 357 : “It seems to me that the normal confusion between e, ya and ye makes it quite impossible to be certain whether the femi- nine oblique-case ending was -dye or -dya, or whether both the endings were used by the authors of the texts”. On the ground of our discussions we can answer with certainty that both the endings were used. 26 About Nom. sg. -u of a-stems see Edgerton, BHSG 8. 20. of. also Hiaen-lin Dschi, “Die Umwandlung der Endung-a7iz in -o and -u im Mittelindischen”, In : Nachrichten von der Akademie der Wissenschaften in Goettingen, Philol—Hist, Klasse, Goettingen 1944, Nr. 6, pp. 121-144, : 27 Occasionally bhdvah § 64.,2A. 2.3.Vou, Lit, Parts 1-4] BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA 43 The samo state of affairs can be observed with regard to the section of the 13 Sathghatigesa?®—-Dharmas in the Bhiksu Pratimoksa-Satra of the Mahisdmghika-Lokottaravadins, where we regularly find saraghdtiseso at the very end of a particular rule.2° There is no such correspondence in the parallel Pali Vinaya chapters. where we regularly read satitghddisesan ti at the end of a particular rule.8° § 9. Locative sg. of the a-stem regularly ends in -e,as in Sanskrit and in Ardhamagadhi, e. g., huv’-ege mahd-jane saiingha-madhye, § 132., 3B. 4. 6. (This sequence is used when a nun is to be addressed or admonished alone, or before two, three persons. or before the complete, Samgha). There are many more references of this sequence which also represents the stylistic figure of a climax??, §§ 133, 134, 135, 136, 137, 168, 170 etc. or the seqnence: dhanya-mdrge varca-marge prasrdva-mdarge §114., 2B 8.6, §116., 34.1.4. or Bhagavas caitarhi loke utpanno §6. or santi kho punar imasmim kaye vividhd anuSdyika abadhah, § 36., 1A. 7. 2-8, § 62., 2B. 1.4, But -+vividha anuSayika abadha kaye smin na va’ § 62., 2B. 1. 5. Pronominal case-endings which are frequently used in Middle Indic Languages occasionally occur in our text and can be traced in verses mostly, ©. g., nisannd vrkga-talammi (stanza 3c in § 145., 3B, 8. 6), dhydyantarn vpksa-millasmi (stanza 2a in § 148 , 4A. 2.2), kuSalo nytta-gitasmitin (stanza 4a in § 146., 44,14), antariksasmi tisthati (stanza 8b in § 147., 4B. 2.1). 28 Take note of the fact that the term satighdtiSesa which is used throghout the Ma-L Vinaya texts is nearer to the corresponding Pali satnghddisesa than to samghdvaSesa of the Sarvastivada-Mil- asarvastivada Vinaya-texts, 2° See Pachow-Mishra, pp. 8-12 and the photo-static MS copy of Bhu. Pratim. (M&-L).9 ob line 3 and 5 upto 15 ob line 1, which I com- pared in the Bihar Research Society at Patna. 8° Of, Pali Bhikkhuni-Vibhaiga in Vinayapitakam IV, 223.242 (Oldenberg’s edition), in which 17 sazighddisesd dhamma are referred to, 31 About stylistic problems in Buddhist Sanskrit and Pali texts see Georg von Simson, “Zur Diktion einiger Lehrtexte des buddhistis- chen Sanskritkanons”, Muenchen 1965 (Muenchener Studien zur Sprachwissenschaft herausgegeben von Karl Hoffmann und Helmut Humbach, Beiheft H).44 BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA [J.B B, 8, In prose we also find the pronominal ending -asmi in the sentence : sdhatn bhagint8? asmakatit pravrajya-garttasmi pa ita nirayasmi patita prapatasmi patitd, § 161., 44.7. 6-7, “L have fallen, O sister, into the grave of ordination of us, into the egression from worldly life (or into the hell), into a downfall’, (Thus a nun speaks who has become a recluse with heretics), Another prose passage reads: harite tpne iti Sadvale acchinndliinasmitiz, § 250., 9B. 2, 3. There is also the case ending -esmin in tayo addaSamnsu margesmint (stanza 5a in § 147., 4B. 1,4.), Franz Bernhard will prefer to read mdrge ‘smizi2, who rejects a locative in’ esmin-.33 The lacative ending -e is also predominant in the Mé-L Vinaya texts Bhu. Pratim. and in tha Bhikga Abhisamicarika Dharma In Bhu. Pratim. (Ma-L) MS 42 re line 4 we only read in one passage bhaktasmitin.34 In Bha, Abhis-Dh. (M4-L) a good deal of pronominal endings in-asmi (1i2) or -esmi (712) can be traced, e. g., tena hi evatit Gcdryena antevasikas- mitt pratipadyitavyatn, 11B, 5.7, adiptasmish agare 11B.1, 6, te dani gramantika deSa-kdlasmin kuldni wpasatnkramanti, 14B. 2. 7, 80 dani aha, sendpati paniyat pratyaveksitutie | ma atra paniyasmitn trno vd bhave pranako va tena sendpatisya aphdsu bhaveyd, 14B. 6,6. Or vihdrasya dvdra- smitn upari trayo kilakdni Gtayitavya, 12B. 8.7. “Above the door of the monastery three bolts have to be fixed”. There are also a few cases of -esmin, where the demonstrative pronoun asmin can hardly be accepted: tena hi evatit upadhydyena Sraddha-viharesmita pratipadyitavyamn | kin dani wpddhydyena Sraddhe vikdresmitn pratipadyitavyash, 11B, 4, 1. “Therefore the preceptor should practice (the monastic discipline) in a faithful monastery. How possibly should the preceptor practice in a faithful monastery ?” Or sthaviro dani... 4... VaiSalim, pinddya caritea nirdhavito vihdramn dgato sthaviro dani vihdrakesmin patrata niksipiya hastite praksaliya sataghatiin prasphotiya ... ... ... paddin dhovati, 14A, 6. 2-3, “The Elder ...... after he had moved in VaiSali for alms, left and came to the monastery. The Elder now after he had put down his alms- 32 Take note of thr Prakritic pluti-form of the vocative, 88 Franz Bernhard, ‘Gab es einen Lokativ auf -esmizit im buddhis- tischen Sanskrit ?” In Nachrichten der Akademie der Wissens- chaften in Goettingen, 1. Philol.-Hist. Klasse, Goettingen 1964, Nr. 4, pp. 199-209. 84 Not bhuktismisiz, as Pachow-Mishra p. 42, lino 15 wrongly read,VoL, Lu1, Parts 1-4] BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA 45 bowl, in the monastery, he, after having rinsed his hands and having cleansed his cloth ... ... washed his feet.” §10. Nom, pl. of the a-stems usually ends in -d or in -ah. The same is the case with the vocative plural. We reade. g., te dsanikd Ghatitsuh, he iti-kitikdya putrah tirthi-nagnah surd-bhrastah pdna-gardabhah mithyd- adrstika vinipadtitah, gacchatha tain kanthatn karotha, §140., 3A. 7.8. “The men in the chair (the judges) said : ho ! sons of a witch, naked heretics, you who have fallen for liquor, you drinking asses, you wrong- believers, you who have fallen down, go and build that wall’, Hiaen-lin Dschi35 has traced a good number of vocative plural cases of the masculine a-stems ending in-dho in the older portions of the Mahivastu. Regarding this ending he refers to the Prakrit grammarians, Kramadtévara and Markandeya who mention the voc. pl. masculine of the a-stems dho in connection with the Migadhi 9° In our Bhiksuni-Vinaya, however, such a case-ending cannot be traced. § 11. Locative plural of the masculine a-stems, occasionally, has the Sanskrit ending -esu, e. g., naivarit karontiye vrddhi bhavati kuSalegu dharmeSu, § 135., 3A. 6.3. In most the parallel references we meet with tbe Prakritic ending -ehi, an instrumental plur. case-ending which also can represent a locative. In the same phrase we read ... ... kuSalehi dharmehi in § 122., 3A, 2. 4; § 170., 5A, 4. 2. ete, In the most occurrences instrumental plural of the masculine a-stems ends in -ehi.57 @. g.,.drye Kali jdndsi tvam etaiix dgdrakehi parivrdjakehi saha miSriebhataiz, § 131., 3B. 4. 3; § 200., 7B. 3. 2. 85 See his article : “Die verwendung des Aorists als Kriterium fuer Alter und Ursprung buddhistischer Texte’ In Nachrichten der Akademie der Wissenschaften in Goettingen, 1. Philol.-Hist. Klasse, Goettingen 1949, Nr. 10, pp. 269-271. The whole article includes pp. 245-301. 36 See H. Jacobi, “Sanatkumaracaritam”, Eine Jaina Legende in Apabhraméa, Abhandlungen der Bayerischen Akademie der Wissenschaften, Philos.-philol, Kl., Bd. 31, Muenchen 1921, p. XXIV and p.12.R. Pischel, “Grammatik der Prakrit Sprachen”, § 372. L. Alsdorf, “Der Kumarapilapratibodha”, Alt-und Neu- indische Studien, Bd. 2, Hamburg 1928, p. 57. 87 In the language of the Rgveda we meet with the ending -ebhis for instr. pl. of a-stems, e.g. devebhis instead of devais, For reference see H. Grassmann, “Woerterbuch zum Rgveda”, O. Harrassowitz, Wiesbaden, 1954, under devd, p. 631.46 BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA [J, B. B.S. In one instance we find the Sanskritic instr, pl. mase, ending-aif in the disciplinary rule of Pacattika-Dharma 86 in § 200., 7B. 3.3: yd puna bhiksunt dramikair vd parivrdjikair va satnsysta vihareya divasain va muhartatn vd antamasato Gramika-SramanoddeSehi pacattikain, In the following commentary the corresponding words are quoted with their -ehi endings, ©. g., dgdrikehiti grhiohih. Lueders®* has shown that in old Ardhamagadhi the nominative Plural of the a -stems ended in -@ and the accusative plural of. masculize vowel stems ended in -ni by lengthening the vowel termination of the stem, Hiaen -lin Dschi*® has collected a number of references regarding accusative plur. of masculine and feminine vowel stems ending in -ni from the Mabivastu text, e. g.: 80 dani tatra ydne abvani ayuktani drstvd Gha (MV. III.147.19-20). He included into his collections also instances of the pronouns tad and idam and of the numerals, A case ending of such kind does not exist in our Bhiksugi-Vinaya. § 12, With a few remarks on the masculine u - stems I come to the end of my account of some of the language pecularities in regard to the noun of our Ma -L Vinaya texts and the Bhiksupi -Vinaya in particular. Regularly we meet with the genetive sg. ending -sya as in vastusya, This occurs in the frequent phrase tasya vastusya pratinthsargdya § 165., BB. 1.5, § 167., 5A. 2.4 ete. The corresponding Pali pharse reads : tassa vatthussa patinissaggaya (Vin. IIL. 176, Oldenberg). Only occasionally we read efasya vastunah pratinihsargaya § 168., 5B. 2. 6. Locative sg. reads vastusmizit § 290., LOB. 2. 1. In our Bhiksuni -Vinaya bhiksusya (gen. sg. masc.) is the most common form, e.g. : tad ahopasampanasya bhiksusya Sirasa pada vanditavyd $13., 1A, 4.5 in Guru-Dharma 1. In a few passages only we meet with the Sanskritic form bhiksoh, e.g. : bhiksor mata § 87., 2A. 5. 7, evarit bhiksor api §165.,5A. 1.7. The form of bhiksusya is not Sanskrit. It is very close to Pali bhikkhussa, The reading bhiksusya is also to be regarded as the regular one in the Bhikgu Pritimoksa-Sttra of the Mahasimghika-Lokottaravadins 38 Lueders, Philologica Indica, (Ausgewaehlte kleine Schriften von Heinrich Lueders), Goettingen 1940. pp. 280. On the influence of the Eastern Middle-Indic vernacular upon the original Buddhistic canon : Heinrich Lueders-Ernst Waldschmidt, “Beobachtungen iber die Sprache des buddhistischen Urkanons”, Akademie-Verlag. Berlin 1954. 89 0, ¢., pp. 273-280. See note 35 of this article,Vou. Lit, Parts 1-4] BHIKSHUNIVINAYA AND BHRIKSHU-PRAKIRNAKA 47 [(abbrev. : Bhu. Pratim, (Ma L)}, e. g. : yo puna bhiksu bhiksusya dusjo ... in Samnghatigesa-Dharma 8 (Pachow-Misra,) p. 9), bhiksusya kho punar adhvana-marge*® pratipannasya ... in Nissargika-Pacattika 16. Nominative singular reads regularly bhiksu, sometimes bhiksuh. A long # termination can only be traced before ti=iti, e. g.: sa esd bhiksuni avajitdya paribhavane vd konta-bhiksa ti :vd “kptvd, dhossa-bhiksa ti vd krlvd,** vaidya-bhiksit ti va kytod, akhalla-mahalle ti va, akuSalo ti va, apratikptijhio ti vd kytva Sirasa pada na vandati guru-dharmam atikramati § 22., 1A.5. 6-7 in Guru-Dharma 1. In Pachow-Mishra’s edition of Bhu. Pritim. (Ma-L) we often find bhiksa wrongly printed as non. sg. This has, however, no foundation in the MS of Bhu. Pritim, (Ma-L). Thus we clearly read yo puna bhiksu at the beginning of Parajika 2 in Bhu. Pratim. (Mi-L) MS 6 re line 4, at the beginnaing of Samghitigesa 8, ib. 10 reline 1, at the beginning of Samnghatigesa 9, ib, 10 re line 4 etc, instead of Pachow-Mishra’s yo puna bhiksa. Bhiksa is to be regarded as the regular representation of nominative plural,e.g.: athaddni sambahuld bhiksit bhavanti an-Gpattih § 193., 7A. 1.7. “In case that there are many monks, there is no offence”, Or : etait prakaranalt bhiksi Bhagavato Grocayetisut? Bhagavan aha § 134., 3B. 5.2. “The monks reported this matter to the Lord. The Lord said’’. Only in a few cases nom. pl. reads bhiksavo, e. g. te ca bhiksdvo tas ca bhiksuntyo garhyah § 172., 54.7.5, ‘These monks and these nuns should be blamed”. In the Bhiksu Abhisamacariki Dharma of the Mahisamghika- Lokottaravddin (abbrev. : Bhu. Abhis-Dh. \M4-L)) the nom. pl. bhiksa is also predominant.t2 In most the cases, however, vocative plural reads bhiksavo in this text.4® Eg. : evata bhiksavo Seyyai kalpetha, Bhu. 40 Sie! Cf. Bhu, Pratim. (Ma-L) MS 21 of line 5. Pachow-Mishra p. 18 read adhydna-magge instead, 41 On dhossa-bhiksu see note 4 of § 22 in my Biksuni-Vinaya edition. The text is in the press at Patna and will be published by the K. P. Jayaswal Research Institute. 42 This stock-phrase frequently occurs in exactly the same wording in Bhu, Abhis-Dh, (M&-L). See for instance Bha. Abhis-Dh, (Ma-L) MS 10A. 8. 7, 12B. 8. 7. 13A. 4. 6, 13A. 3, 6-6 ete. 48 See Bhu. Abhis-Dh. ( M4-L) MS 13B. 4. 7,134.8. 1 etc. In one passage 13A.2.1 we even read bhiksave, This is probably the copyst’s error and not Magadhism,48 BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA [J. B. B.S. Abhis-Dh, (Ma-L) MS 13A, 5, 1, Bhagavan dha, duskrtam vo bhiksavo, sad= vargikaht, 13B. 4,7. Prakritic throughout our Ma-L Vinaya texts the ending of the instr. pl. is, e. g. : etart prakaranatir bhikgithi Srutaih 13B, 4. 6. With this our study on the main features of the noun, which is characteristic for the Vinaya texts of the Mahasarnghika-Lokottaravadin (Mi-L) is concluded. § 13. In another article a detailed account of the verb will be given. Here only a few remarks can be included. Hiaen-lin Dschi** has shown in his study, which is based on Oldenberg’s investigations,4® that in the older portions of the Maha vastu aorist forms prevail while in the younger portions of it aorist forms become rarer. What our text is concerned we can say that the aorist forms do not dominate the field. Yet they occur in good number throughout the text. One frequent stock-phrase shows us how the aorist gradually was replaced in one and the same text. Thus we read in Pardjika 5— §122., 3A, 2,2 : etazit prakaranatn tayo bhiksuniyo Mahaprajapatiye Gautamiye- drocayeiitsu,4® Mahaprajdpati Gautami Bhagavato arocayati, Bhagavan aha. In most of the parallel passage of this stock-phrase dro- cayetsu is maintained. In some instance we have the corresponding verb sequences : drocayeyuh...drocayati § 164., 4B. 8. 1, § 165, 5A.1, 2-3, Grocenti...droceti § 163,, 4B, 7.7, § 171., 5B. 4.5, § 174., 5A, 8, 2, § 176, 5B. 8.7. There is also the sequence drocayanti...drocayati § 141,, 3A. 8. 1, § 140., 3B. 7. 2. § 14. Characteristic for the lauguage of our Ma-L Vinaya texts is the frequent usage of dani (Skt. iddniziz)*? after a pronoun or a noun 44 op. cit., pp. 251-255, see full title in fn, 35 of this article. 45 H. Oldenberg, “Studien zum Mahivastu”, NGGW, Philol.-Hist. KL, Heft 2, Goettingen 1912, 4° This aorist form is derived from the Optative. Edgerton, BHSG 29. 18, 32.9%-104 isin favour ofa 3. pl. aorist ending in -etsu and -atsx. Our Ma-L Vinaya MSS do not support such peculiar verb endings anywhere. 47 §, Lévi, “Note sur des Manuscrits Sanserits provenant de Bamiyan (Afghanistan), et de Gilgit (Cachemire)”, in : Journal ‘Asiatique 220 (1932), pp. 4-8, has identified a fragment of the Sanskrit Mahisimghika Vinaya. He draws attention to this usage of dani p. 2, line 30. H. Oldenberg, “Studien zum Mahavastu”, in : Nachrichten von der Koeniglichen Gesellschaft der Wissenschaften zu Goettingen,Vou, Li, Parts 1-4] BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA 49 as a kind of connecting conjunction at the beginning of a sentence, e. g. i tG dani bhiksuniyo anuvarsam upasthdpayanti, tdsaiin dani kaukrtyativ, kin nu khalu labhyaiit kartuit, Picattiks 107., § 220., 8A. 3,2. Or : Bhadra dani Kapileyl Sarpinikaiiz nadiit sndnaya gatd, Pac. 75, § 188., 6B. 5. 4. Besides this usage we also find atha dani frequently used in the sense of a conditional conjunction, e.g. : atha dani ganam avajandti vinayatikramam Gsddayati, Pic, 107, § 221., 84.3.7. ‘Now (if) he disrespects the gana; he commits a transgression of the discipline’. Similar examples ibidem. Or: bhiksur api svayatit pacati vinaydtikramam asadayali, atha dani kalpiya-karakena pacdpeti an-dpattih, atha dani Sitalo bhavati pindapato usni-karoti an-dpattih, Pic. 78, § 192.. 7A.1.1-2. “A monk also (if) he cooks for himself he commits a transgression of the discipline. Now (if) he gets it cooked by someone who makes it befitting, there is no offence. Now (if) the almsfood is cold and he makes it warm, there is no offence.” We learn that atha dani has its own specific function in the above quoted context in the sense of a conditional conjunction, In the Mahi- vastu text this specific usage does not oceur.*® Often atha dani is corelated by atha khalu or atha khu, e.g, : atha dani Sitalam bhavati labya usni-karturiz, na dani thalikaya va pithirikaya vd, atha khalu tamra-patrena vd ku-pdtrena va kavnsikdya va usni karta- vyarit, Pac. 78, § 192., 7A.1. “Now (if) it (the alms-food) is cold, one can warm it up, but not with a beaker or a cooking pot (used in worldly house- holds). Moreover, indeed, it should be warmed up by a vessel of copper or by an earthen vessel or by a vessel of brass.” There are more atha dani- atha khalu passages in Pac. 80, § 194, 7B.1.3-4, Guru-Dharma 3, § 84,, 2B. 4.3, Bhiksuni-Prakirnaka 3, § 257., 9B.5.5-6 ete. Atha dani-atha khalu sentences are frequently used in the Ma-L Abhisamicariki Dharma texts. Often a sentence with na ksamati*®...gatusie (or another infinitive) is in- serted preceding the atha khalu sentence. E.g, : Bhu, Abhis-Dh. (Ma-L) MS 138, 2.7-13A, 3.1. In these passages a sentence is introduced by atha Philol.Hist. Kl. 1912, Heft 2, pp. 122-154, esp. p. 124, has shown that in the younger portions of Mv déni is favoured after a pronoun, while in the older strata of it the conjunction atha khalu preveils. 48 atha dani is unknown in the language of the Pali Vinaya. I also did not seeit in the Sanskrit Vinaya texts of the Sarvasti-and Mulasarvastivadins, as far as they have been published. 49 Or napi (ndya7it) ksamati in frequent places of Abhis-Dh (Ma-L)50 BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA [J. B, B. 8, khalu or atha khu, which demands a certain way of disciplinary conduct or insists on the observation of a particular disciplinary rule. This stylistic way of expression does not occur in the Mahavastu and cannot be traced in the Pali Vinaya. Therefore, attention has been drawn to it as it is very much typical for the Vinaya diction of the Mahisdmghike-Lokotta- ravadins, which precisely differentiates between atha dani and atha khalu in regard to their meaning and function. Apart from this disciplinary context atha khalu also occurs asa more independent conjunction. E.g.: atha khalu Bhagavan Mahdpraja- pati Gautamim dmantrayati5® § 157., 44.5.1, § 161., 44.7.7 etc, Or :atha khalu Viritdhakah Karanantikam Gmantrayati § 154., 44.4.2. The compilers of our M@-L Vinaya made full use of the common stock of phrases, forms and vocabulary which is particularly rich of words and cannot be traced out in our Sanskrit, Pali and Prakrit Kosas and Lexicons.5+ We remember that even the two different oblique feminine case end- ings—dye and—dya have been employed in order to distinguish the functioning of two different groups who are engaged in ordaining a novice (see § 7 of this article). The aforesaid study has shown that the distinct features of a com- posite language can be observed which are characteristic for the Vinaya texts of the Mahasimghika-Lokottaravidin : Bhiksuni-Vinaya, Bhiksu Pratimoksa-Sitra, Bhikgsu Abhisamacarika Dharmi*? and Mahévastu too. They all belong to this group of Buddhist texts which contain Middle Indic forms in both metrical and prose portions, About quotations from verses see § QYof this article. Edgerton listed some texts of this type under No. 1 of his dividing Northern Buddhistic literature into three groups in his Buddhist Hybrid Sanskit Grammar.5% They are (a) Maha- 50 In Pali the correspondig formula reads : atha kho Bhagavad samba- hule bhikkhit Gmantesi | Cullavagga VI,16.1 =Vin II. 171.11-12 (Oldenberg’s ed.), A simlar type reads in Mv ITI.104 6 : atha kKhalu Bhagavan...gathaya adhyabhase (Take note of the two past- tense forms). In the Posadha-vastu of the Milasarvastivadins we read e. g. : tatra Bhagavan biksitn dmantrayate sma I see N. Dutt, Gilgit Manuscripts, Vol. III, pt. IV, p. 72, line 11. 51 These words will be collected in a separately printed word-index on the Mi-L. Bhiksuni-Vinaya. 52 On this text Dr. B. Jinanda, Delhi University, is working. 58 BHSG, Bibliography and Abbreviations, p. XXV and see BHSG 1.36 and n. 14,Vou. ti, Parts 1-4] BHIKSHUNIVINAYA AND BHIKSHU-PRAKIRNAKA 51 vastu, b) a Siksasamuccaya, quotation from the Bhiksuprakirpaka®*, (c) ashort Jdtaka in the appendix of the J&atakamald, This list is now con- siderably enlarged by the three Mi-L Vinaya texts which are under pub- lication with the K. P. Jayaswal Research Institute at Patna. Edgerton has chosen the term ‘‘Hybrid Sanskrit” for this group of texts, He also speaks of hybrid forms. Due to the discovery of the three MA-L Vinaya texts at Patna we know more now about the character of the language of the Mahasimghika-Lokottaravidin, I, therefore, would not hesitate to call the child by its name indicated by the very type of the language itself : Prakrit-cum-quasi-Sanskrit. In regard to the Middle-Indic Vernacular underlying the composite language of our text we can forthe time being only say that our text is not an immediate translation of an original Old-Ardhamagadhi version. We will have to take into account the intermediate stage of another Middle-Indie dialect which we do not know yet.55 We have to keep in mind that after ASoka the centres of gravity of the Buddhist communities turned from the East to the West and to the South of India.5* Thus comparisions with the language of the Mathura inscriptions show close linguistic relations with that of our Ma-L Vinaya texts on the ground of the common Prakrit-cum-quasi-Sankrit language. ‘This type of language was in use approximately from the first century B, C. upto the 2nd century A. D. at the time when the Sanskrit Renaissance also touched Middle Indic regions. Within this space of time our Mi-L Vinaya texts will have been composed. We remember that Fa-hsien disco- vered a Mahasdrmghika-Vinaya MS in 414 A, D, at Pataliputra, The manu- script of the Bhiksugi-Vinaya is written in Proto-Bengali-cum-Maithili characters of the 12th century A. D. as palaeographic evidence shows. ‘Thus many centuries have passed with the opportunity to leave their im- pressions upon our text. 54 This text is included in the Bhiksufi-Vinaya edition in the abbre- viated form of 14 udda@nas which contain the keywords of 141 articles. See § 5 of this article. 55 On this point see E. Waldschmidt’s review “Franklin Edgerton, Buddhist Hybrid Sanskrit Grammar and Dictionary”, in : Goeti- tingische Gelehrte Anzeigen, 203. Jahrg., Nr. 1/2, 1954, pp. 92- 100 and p. 99 in particular. 56 The historic background is dealt with in the Introduction to the Bhiksuni-Vinaya edition.