Reviews Of Different Books

Page 23

REVIEWS 65 adds that, according to the lists of roots, both roots have the same meaning (gati, gamana). I do not think that the last argument is very strong because the dhatupathas have the habit of explaining many roots by gati. In Vin. II.237.29-30 (yam hoti mahasamudde matam kunapam tam khippam neva tiram vaheti thalam ussareti) ussareti seems preferable, cf. Thieme (ZDMG, 111, p. 116) who translates samuddavicihi thale ussaritam by "was von den Wogen des Meers ans Festland geschnellt (geworfen) ist". Von Hinuber's translation of Vin. II.167.15ff. does not explain why, after the distribution of the viharas, a supplementary portion (anubhaga) is distributed to the monks. As to his translation of Vin. IV.99.9 no Vinaya mentions the fact that the food is sent back. The food is being kept for Upananda and is not distributed to the other monks. In both places ussad- seems to have the meaning of 'to put aside' which corresponds quite well to Sanskrit utsadayati. Therefore I would like to suggest to read in Vin. II.167.18 vihare ussadayimsu "they put aside viharas (which were not distributed)", and to translate khadaniyam ussadiyittha by "the food was put aside", rejecting Buddhaghosa's explanation, quoted by von Hinuber (p. 30, n.1). Von Hinuber studies at length a difficult passage relating to the patimokkhuddesa: Vin. I.112.11-12 nidanam uddisitva avasesam sutena savetabbam (pp. 176-177). It is not possible to explain sutena. In order to solve this difficulty von Hinuber reads sute na "der Rest ist nicht zu rezitieren, da er (bei fruheren Uposatha-Feiern) gehort ist". The same passage occurs in the Posadhavastu of the Mulasarvastivadavinaya (Gilgit Manuscripts, III, 4, p. 94.10-11): nidanam uddisya avasistam srutena sravayanti. I have not consulted the Tibetan version which probably would only give a literal translation. However, one would expect a negation to have left traces in the Chinese versions of the Vinaya. In three of them (Mahisasaka, Mahasamghika, Dharmaguptaka) the text has "the rest is always heard by the samgha"; the Sarvastivadavinaya has "the rest was previously heard by the samgha". I am afraid that the Chinese versions do not help us to understand the Pali text but, in any case, one must draw attention to the fact that none of them contains a negation. For tamkhanika (Vin. III.139.9) von Hinuber proposes a new interpretation 'Augenblick' and rejects the traditional interpretation 'harlot, temporary wife, Hure' (pp. 194196). Von Hinuber adds that probably already the Vibhanga commentary has misunderstood the word. The Pali text mentions as the tenth of ten kinds of wives the muhuttika (139.25) and explains muhuttika nama tamkhanika vuccati (140.7). There seems therefore no doubt that the commentary has understood tamkhanika to mean 'a temporary wife'. This meaning certainly fits the context. In V.1 Udayin acts as a gobetween for two young girls. In V.2 he acts as go-between for a vesiya and the rule adds to jayattane va jarattane va the words antamaso tamkhanikaya pi. In this episode the monks say: katham hi nama ayyo Udayi tamkhanikam sancarittam samapajjissati (138.33). Von Hipuber translates: "Wie kann der Herr Udayi in eine zeitweilige Vermittlung geraten." The word tamkhanikam is absent from the same formula in the previous episode: katham hi nama ayasma Udayi sancarittam samapajjissati (137.29-30). There seems no reason for the addition of a word, meaning 'temporary', in 138.33. However, this difficulty does not arise if one translates as Miss Horner: "How can the venerable Udayin act as a go-between for a temporary wife?" Etymologically the meaning 'temporary wife' for tamkhanika 'one for that moment' is unobjectionable. Von Hinuber refers to tatksana- in Buddhist Hybrid Sanskrit as meaning a shorter period than ksana. However, the text of the Divyavadana is certainly corrupt because, according to other Buddhist texts, 120 ksana make one tatksana (cf. T. Watters, On Yuang Chwang's Travels in India, I, London, 1904, p. 143; L. de La Vallee Poussin, 1 Seven kinds of wives are enumerated in the Vinayas of the Mulasarvastivadin and the Sarvastivadin, cf. Mahavyutpatti Nos. 9448-9454 and V. Rosen, Der Vinayavibhanga zum Bhiksupratimoksam der Sarvastivadins (1959) p. 61, n. 5, where one must omit balena anupraskandya and add tatksanika.