- LAW ENFORCEMENT AND STRUCTURE
- MINISTRY OF PRINCIPLES OF THE MINISTRY OF COMMUNICATIONS
Vol. XV, March, 1991 by Shih-sung-lu and the Reconstruction of the Original Sarvaastivaada Vinaya, published in the Journal of Buddhist Studies (A Research Journal of the Department of Buddhist Studies, University of Delhi, Delhi). Edited by Sanghasen Singh, pages 46 - 51).
The "Ten Commandments" is similar to the Sarvaastivaada [1] (No. 1115, p.246) as mentioned in Bunjiu Nanjio " The Catalog of Chinese Translations of the Tripitaka . " The name of this law suggests that the Code is composed of 10 parts. Pu.nyatara and Kumaaraajiiva were translated in 404 AD, during the reign of Hậu Xuyên (384-417). Nanjio also pointed out:The Tibetan Code is the Muula-sarvaastivaada and is similar to the Law but not entirely identical with the Law of Csoma as analyzed in the Asian Studies Journal. Asian ( Asiatic Research , Vol XX, see pp. 45ff). We will see this information given by Nanjio not enough.
Nanjio does not clarify the literary history of the Criminal Law in India. I think the Catechism of the Law should be endorsed as equivalent to the Unified Law of Kashmir. The law is also composed of 10 parts, four of which are raised: Kumaaraajiiva, Pu.nyatara, Dharmaruchi [2] and Vimalaak.sa (Tala Ma-La-Xoa) is closely related to Kashmir. For example, Kumaaraajiiva was born in Kucha. [3] His father was an Indian and his mother was a Kucha. He was educated not only in Kashmir but also in ChinaTurkestan. [5] Most of the Chinese Turkestan Buddhism was developed through the influence of Kashmiri Buddhism. Pu.nyatara collaborated with Kumaaraajiiva to translate the Criminal Code of Kashmir and is very well known for reciting the Laws of the region. The first parts of the translation of Kumaaraajiiva's Law Dictionary are based on the Sanskrit version recited by Pu.nyatara. The third translator was Dharmaruchi, who collaborated on the translation after the death of Pu.nyatara. Dharmaruchi Also from the Chinese Turkestan, as we have already mentioned, most of the Buddhist scriptures and monks in the Chinese Turkestan area are native to Kashmir. Vamalaak.sa - the assistant to complete this interpretive work is also the Kasmir. Therefore, we can conclude that the Law of the Covenant is a translation of the Kasmer's One Direction.
However, the Chinese Law Covenant is not the same as the original law and is as complete as the One Law. The data in the Wisdom Tip on this point deserves citation. In this commentary, Naagaarjuna (Nagarjuna) mentions the following: In short, this law ... consists of eight parts. In addition, it has two parts, the first part is the Mathuraa law, which consists of the birth stories // the Jaatakas and the Avadaanas. [ Acts : the deeds of the Buddha, the Buddhas alone, the Bhikkhus and Bhikkhu nuns attempt to attain enlightenment, liberation] and consists of eight parts. The second part is the law of Kashmir which does not have the Origin and the Divine, but it has the essence and forms in the parts.
This is where the great wisdom is talking about the Hinayana Vinaya . Because in this treatise the term Hiinayaana is only for the Mahayana sect. It is clear that both the Laws mentioned here are of the Unified School. Thus it is clear that the great law consists of the 80 parts of the Law, many of the Divine Birth (Jaataka) and the Avadaana (Divine Law) and it was in the Mathuraa area as a fuller and earlier text, while a shorter version contained 10 parts of the Mahayana sects in Kashmir and was authored from the big law in Mathuraa by removing the Jaatakas and Avadaanas. The 10-part rule in Kashmir is easily confirmed by the fact that they both have 10 parts, and since the Law is a translation of the Sanskrit law originating in Kashmir . This similarity can lead to the restoration of the original Law of the Law because the Law of the Law is a shortened version of the original Law in Kashmir. But we must be careful when studying it. The Sanskrit law was certainly formed long before Nagarjuna, and it may have appeared around the first or second centuries BC. As we know Kashmir's Law was translated into Chinese at the beginning of the 5th century AD. During this period of at least 500 years, of course, the Kashmir Declaration was added and changed before it was translated into Chinese. We must point to changes later before the Chinese Code can be used as a reliable source to restore the original Law of the One. To do this, we first have to be aware of what has happened to the great law of the One Sutra in the Mathuraa region, and then we must pay attention to the gradual development of the texts. Different laws still exist today. Because of the laws of the Ministry ( Of course, this Kashmiri Charter was added and changed before it was translated into Chinese. We must point to changes later before the Chinese Code can be used as a reliable source to restore the original Law of the One. To do this, we first have to be aware of what has happened to the great law of the One Sutra in the Mathuraa region, and then we must pay attention to the gradual development of the texts. Different laws still exist today. Because of the laws of the Ministry ( Of course, this Kashmiri Charter was added and changed before it was translated into Chinese. We must point to changes later before the Chinese Code can be used as a reliable source to restore the original Law of the One. To do this, we first have to be aware of what has happened to the great law of the One Sutra in the Mathuraa region, and then we must pay attention to the gradual development of the texts. Different laws still exist today. Because of the laws of the Ministry ( We must point to changes later before the Chinese Code can be used as a reliable source to restore the original Law of the One. To do this, we first have to be aware of what has happened to the great law of the One Sutra in the Mathuraa region, and then we must pay attention to the gradual development of the texts. Different laws still exist today. Because of the laws of the Ministry ( We must point to changes later before the Chinese Code can be used as a reliable source to restore the original Law of the One. To do this, we first have to be aware of what has happened to the great law of the One Sutra in the Mathuraa region, and then we must pay attention to the gradual development of the texts. Different laws still exist today. Because of the laws of the Ministry (Theravada , Dharmagupta , Mahvaisaasaka , Sarvaastivaada , and Muula-sarvaastivaada all can be traced. from Sthavira 's original law [6]. This will be very meaningful in comparison with the later additions and changes.
Let us now consider what has happened to the great law of the Perfect One in Mathuraa. Is this copy completely lost or still exists under another name? In the second possibility, the current law represents Mathuraa's big law, which must contain two elements. The first is that the order of arrangement and the second of many details of the traditions are kept in line with the Law of the Law [7] when comparing the Declaration with the Law of the Most Compassionate One.
In one article, I pointed out that the Law of the Most Compassionate Foundations is still preserved in the Chinese translation that is certainly full of all these details. The Chinese version of the Basic Law is very similar to the Declaration of Laws, even in some points [in terms of composition and content], unlike other laws, if compared to the one In some cases, the Law of the Most Compassionate Law preserves some earlier traditions, which traditionally seem to be based on the traditions of the observance of the Most Venerable One . We will further elaborate in our discussion that the Law of the Most Compassionate One has some parts of the original Law of the One, but it is lacking in the Laws of the Law. So, It is reasonable for us to conclude that the first major law in Mathuraa of the One Sutra is no longer independent, but is mixed with the Chinese version of the Basic Law. The current law of the Basic One is not compatible with the original Law of the One in the Mathuraa area, because it has many more later. Therefore, our presentation can be summarized as follows: The Declaration of the Law is not only a summary law of the original Law of the First Order but also includes some additions and change later. On the other hand, the Law of the Most Compassionate One not only incorporates the original Law of Kamma of the Maharishi of the Mathuraa region but also includes many more later. In order to find the original Law of the Perfect One, We have to find out all the changes later, either by throwing them away, or by adding them. To do this, we not only compare the Charter of the Law with the Most Compassionate Basis but also compare the Declaration with other Laws developed from the Law of Sthavira. Let's take a story called the life of the Buddha in the Skandhaka [8] to illustrate this issue.
The Laws of the Monastic Schools, Dam Vô Đức Bộ, The Most Compassionate Funds set the Buddha's first issue of vinaya in the beginning of the section relating to renunciation (Pravrajyaa [9] ) and ordination (Upasampadaa). Similarly, the Law of the Most Compassionate Basis summarizes the factors related to these teachings in the first part of the monastic and ordained ministry . Thus, it seems that this first ordained ordination and ordination had become part of Skandhaka before the Sthavira and Mahaasaa sectarian divisions took place, and the procedure regarding the ordination and ordination was followed. Expected and developed from the Sthavira school and schools derived from Sthavira . Thus, we can reasonably suppose that the Perfect One, developed by Sthavira , was originally recorded in the Pravrajyaa and Praise of the Law . ordination ( upasampadaa ). Only the Most Compassionate Basic Law is still preserved in the Chinese translation of the ordained and ordained ordinances in the section of the Harmonized Sangha ( Sa "nghabhedavastu ). It should be noted here that this ordained and ordained ordinance is indeed a text of the first teachings seen from the perspective of the subject, it is closer to parts 4 & 5, and the arrangement of the Most Compassionate Law sets forth a reversal of the position later.
Which law contains the original source of the ordained and ordained. Mahaavaggaof the Paali Vinaya begins with the events that took place after the Buddha's enlightenment and ended with the conversion of Saariputra and Maudgalyaayana. The Mahatma Vajrayana begins with earlier events and describes the cases leading up to the Buddha's enlightenment, the talk about the Buddha's family, etc. Dam Doom also begins with the history of the Buddha. the family of the Buddha and adding his first works. Since all of these schools developed from the Sthavira sect . It is clear that the original Law of Sthavira at least starting with the first propagation of the Buddha after attaining enlightenment. The Basis of the Origin of the Origin of the World and includes the events in the Buddha's family, the Prince's excursions , etc.) and other Laws, including the Basic Law The first set of more tightly knotted many basics of the life of the Buddha . But does the original copy of the Basic Law of the Ministry elaborate on this basic text? To conclude, we must pay attention to the history of the Catu Canon.
The Catu.hparisat , restored by Professor E. Waldschmidt from parts of the Sanskrit text, is found in Central Asia. Like the Mahaavagga , this discourse begins with the events that took place after the Buddha's enlightenment and ended with the story of the conversions of Venerable Sariputta and Mankindi. There is no equivalent to the Catu . In the Paali Sutta-Pi.taka or in the Aqsa (AAgamas) in Chinese . But Waldschmidt points out that the Most Compassionate Basic Law is handed down in Tibetan and Chinese translations as well as Mahaavagga's equivalents which are very similar to the sutras. Catu.hparisat . This is especially true in the case of the Basic Law. Other Sthavira Laws , with the exception of the Declaration of the Law, have similar records. It is clear that the work is called the Catu.hparisat and it forms a form of a sutta, and the Catu clan. This catechism originally formed part of the Vinaya.
But what is the law of the Catu.hparisat ? We know that the events after the enlightenment of the Buddha formed an integral part of the Sthavira Law . Therefore, we can assume that the original law of One Direction has the same events as above. This recognition is further strengthened when we realize that even the Law of the Most Compassionate One based on the One Law is closely related to similar events that This event occurred after the Buddha was enlightened. The summary of events in the Law of the Most Compassionate Law also indicates that the Law of the Most Essential is not derived from the principle of the Sthavira Law , This catu.hparisat is separated. On the other hand, this material is missing in the Declaration of Laws which is translated from the Unified Law of Kamma in Kashmir. Therefore, it seems that the content of the Catu shamisatas today is due to the fact that the Most Venerable One separated it from the Law of Sthavira and carried it to the Kasmir area. This discovery of us, together with the Catu.hparisat, which forms part of the Basic Law ofRighteousness , will justify what I said, if we conclude that the text of the The fact that the Buddha attained enlightenment forms part of the original Law of Kamma.END=NAM MO SHAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.THE MIND OF ENLIGHTENMENT.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.16/11/2017.
No comments:
Post a Comment