Sarvāstivāda vinaya section

Discuss and learn about the traditional Mahayana scriptures, without assuming that any one school ‘owns’ the only correct interpretation.
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Coëmgenu
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Sarvāstivāda vinaya section

Post by Coëmgenu » Wed Jan 03, 2018 1:02 pm

Can anyone with good Chinese point me to the section of the Sarvāstivāda vinaya that ethnomusicologist Pi-yen Chen speaks of here?

The importance of music, and chant in particular, in the Buddhist tradition dates from the beginning of the discipline, when the Buddha himself advocated its use. The Sarvāstivāda Vinaya, translated into Chinese in AD 404 by Punyatara and Kumarajiva, records an episode in which the bhikṣu Bhadrika- one of the Buddha's first disciples and an especially gifted chanter- performed a pātha (recitation with melody) as an offering to the Buddha. Upon hearing the performance, the Buddha enumerated the five advantages of pātha: it lessens physical fatigue, helps memory, lessens psychic fatigue, lessens strain on the voice, and improves understanding. He recognized that the sonic (or musical) organization had the potential to advance many religious functions. Indeed, chant training as a basic monastic curriculum remains prevalent among Buddhist traditions, and music continues to play a significant role in three important aspects of Buddhist life: liturgical transmission, religious cultivation, and the practical management of monastic social relations. Buddhist chants and their notation facilitate liturgical transmission because they serve as mnemonic tools for recalling and reconstructing ritual frameworks. They also energize ritual processes and inspire religious cultivation by mediating the experience of personal and collective transformation, by verifying Buddhist doctrine through tangible experience, and by engendering an impulse of common commitment in the community. Finally, chants are essential in managing monastic social relations because they effectively encode Buddhist cultural forms in everyday life and harmonize the monastic and secular political environments, both of which are essential to the survival and development of Buddhism.
佛子。如來智慧。無相智慧。無閡智慧。具足在於眾生身中。但愚癡眾生顛倒想覆。不知不見不生信心。
O, sons and daughters. The Thus-Gone's wisdom. The signless wisdom. The unobstructed wisdom. It perfectly dwells within all sentient beings’ minds. Yet in ignorance, sentient beings err and think it covered. Not knowing, not seeing, not giving rise to faith.
Āryamaitreyanāthasyottarekayānaratnagotraśāstra T1611.827b20

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Astus
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Re: Sarvāstivāda vinaya section

Post by Astus » Sat Jan 06, 2018 12:01 pm

Coëmgenu wrote:
Wed Jan 03, 2018 1:02 pm
the section of the Sarvāstivāda vinaya
vol 37, p269c

cf. Cullavagga 5.3
1 Myriad dharmas are only mind.
Mind is unobtainable.
What is there to seek?

2 If the Buddha-Nature is seen,
there will be no seeing of a nature in any thing.

3 Neither cultivation nor seated meditation —
this is the pure Chan of Tathagata.

4 With sudden enlightenment to Tathagata Chan,
the six paramitas and myriad means
are complete within that essence.


1 Huangbo, T2012Ap381c1 2 Nirvana Sutra, T374p521b3; tr. Yamamoto 3 Mazu, X1321p3b23; tr. J. Jia 4 Yongjia, T2014p395c14; tr. from "The Sword of Wisdom"

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Coëmgenu
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Re: Sarvāstivāda vinaya section

Post by Coëmgenu » Sat Jan 06, 2018 7:37 pm

Astus wrote:
Sat Jan 06, 2018 12:01 pm
Coëmgenu wrote:
Wed Jan 03, 2018 1:02 pm
the section of the Sarvāstivāda vinaya
vol 37, p269c

cf. Cullavagga 5.3
Thank you!
佛子。如來智慧。無相智慧。無閡智慧。具足在於眾生身中。但愚癡眾生顛倒想覆。不知不見不生信心。
O, sons and daughters. The Thus-Gone's wisdom. The signless wisdom. The unobstructed wisdom. It perfectly dwells within all sentient beings’ minds. Yet in ignorance, sentient beings err and think it covered. Not knowing, not seeing, not giving rise to faith.
Āryamaitreyanāthasyottarekayānaratnagotraśāstra T1611.827b20

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