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Topic: Dharmagupta

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	Buddhist texts - Wikipedia, the free encyclopedia
		Paradoxically the text most closely associated with the vinaya, and the most frequently used portion of it, the Pratimoksha, is not in fact a canonical text at all.
		Mahīshāsika, Kāshyapīya, and Dharmagupta, originally were in Sanskrit, but only survive in Chinese translation.
		The Mahāvastu compiled by the Lokottaravadin sub-school of the Mahāsānghika was originally the preamble to their vinaya that became detached, hence, rather than dealing with the rules themselves, it takes the form of an extended biography of the Buddha which it describes in terms of his progression through ten bhumis, or stages.
	en.wikipedia.org /wiki/Buddhist_texts (4601 words)

	Reginald Ray - Wikipedia, the free encyclopedia
		At the points where they differ, Reginald sees a monastic bias in the telling of the story.
		This is established by comparing various early scriptures including the Pali Canon and what has survived of the Dharmagupta, Sarvastivadin, and Mahasamghaka canons.
		What emerges, Ray argues, is a picture in which the original ideal was the forest renunciant, but with the rise of settled monasticism the renunciants began to be occluded in Buddhist texts which were preserved by the settled monastics.
	en.wikipedia.org /wiki/Reginald_Ray (418 words)

	Lineage and Transmission: Integrating the Chinese and Tibetan Orders of Buddhist Nuns
		Section three compares the Dharmagupta vinaya followed by the Chinese sa^ngha and the Muulasarvaastivaadin vinaya followed by the Tibetan sa^ngha and finds that the difference are not so great as to prevent members of the Tibetan nuns from receiving ordination from the Chinese sa^ngha.
		The Dharmagupta Vinaya specifies that in case of any violation of the `sik.samaa.naa precepts, the precepts must be retaken and the `sik.samaa.naa has to begin the two-year training all over again.
		In the Dharmagupta Vinaya, after the four karmas are performed the Karma Master Bhik.su states each of the eight paaraajika precepts and asks the candidate if she can keep these eight precepts.
	ccbs.ntu.edu.tw /FULLTEXT/JR-BJ001/93614.htm (11813 words)

	The First Buddhist Council
		It is very satisfactory to me, on comparing the one document which he has in common with Beal (viz., the Dharmagupta) to find that the two Sinologues substantially agree in their list of the Canonical books.
		The Caturvarga-vinaya (the Vinaya-text of the Dharmagupta school in four divisions): Case Lieh, fas.
		To the former belong the Sarvâstivâda-vinaya, the Sûtra on Kâçyapa's compilation, the Mahâ-prajñâ-pâramitâ-Çâstra, and the Caturvarga-vinaya of the Dharmagupta school; to the latter belong the Vinayamâtrikâ Sûtra, the Pañcavarga-vinaya of the Mahîçâsaka, the Life of Açoka, and the Mahâ-samghika-vinaya.
	www.sacred-texts.com /journals/mon/1stbudcn.htm (7942 words)

	Untitled Document (Site not responding. Last check: 2007-10-09)
		Dharmagupta School of Buddhism, and in Sri Lanka, Thailand and Burma, the monks recite the Pratimoksha that belongs to the Tamrasatiya (Theravada) School.
		There are still 250 trainings for monks, and 348 for nuns – the same number of trainings which are found in the Dharmagupta Pratimoksha.
		The Revised Version of the Pratimoksha (Buddhist Monastic Code) was first released on March 31, 2003 in Seoul, Korea – one of the Mahayana Buddhist countries of Asia.
	www.plumvillage.org /MindfulnessTrainings/RevisedBhikshuni/RevisedBhikshuniPreface.htm (1536 words)

	Pradosha Vrata: Hindu Worship - Pradosha Vrata
		She came to the sage with two boys, her son, Suchivrata, and an orphan prince, Dharmagupta, whose father was slain in battle and the kingdom overrun by enemies.
		After four months, that is, in the eighth Pradosha, Suchivrata obtained a pot of nectar and drank the divine ambrosia.
		Prince Dharmagupta won the hand of a celestial princess and, as ordered by Lord Siva, with the help of the celestial king himself, his enemies were slain and his kingdom restored to him.
	www.experiencefestival.com /a/PradoshaVrata/id/23624 (2430 words)

	Buddhism Today - Dda.o Pha^.t Nga`y Nay, default page-english
		The two traditions presented are the Dharmagupta lineage in the form of a joint translation produced with Bhikshuni Heng Ching Shih and the Muulasarvaastivaada lineage in the form of a translation by the author.
		In short, it is not traditionally considered even plausible for one bhikshuni precept lineage to graft itself onto an existing bhikshu monastic community of another precept lineage.
		Even if such "grafting" is not allowed to take place there is certainly nothing to prevent Tibetan tradition monks and the laypeople who support them from according the highest level of respect, hospitality and support to nuns who happen to have received the Buddha's precepts from another precept lineage.
	www.buddhismtoday.com /english/book/019-sister2.htm (817 words)

	021-religiousorder
		The Dharmagupta Vinaya in the Chinese version compares them to a bridge over a great river by means of which one is enabled to cross over to the further bank [Taisho, Vol.22.
		The Chinese version of the Dharmagupta Vinaya has a chapter entitled Bhikkhuni Khandhaka wherein the question is asked whether the Bhikkhunis cannot accuse the Bhikkhus under any circumstances [Taisho Vol.
		But the Buddha absolves him saying that he did so unwittingly under the influence of Mâra (Taisho Vol.22 p.186 A) The Theriya tradition is not alone again in expressing the fact that the presence of women in the Sasana would reduce its life span by half.
	www.buddhismtoday.com /english/sociology/021-religiousorder.htm (5981 words)

	Monks and Anagarikas
		Unable, that is, to improve it by becoming bhikkhunis within the Theravada.
		In theory they could become `Mahayana' bhiksunis, the Sarvastivadin (Dharmagupta) lineage of bhiksuni ordination having survived in China and Korea as part and parcel of Mahayana Buddhism, but in practice this is not really an option.
		For Western women who become Buddhists and want to lead a monastic life there are no such difficulties.
	www.fwbo.org /sangharakshita/monks_and_anagarikas.html (720 words)

	[No title] (Site not responding. Last check: 2007-10-09)
		It is only in the Pali, Dharmagupta, Sarvistivada, etc. vinayas that we find the three allowances.
		Again, it may be that the Mahasanghikas have the oldest pratimoksa, but that is not necessarily to say that their vinaya texts as a whole are older.
		Nakamura in his INDIAN BUDDHISM states that comparative study of the vinayas is "a favorite subject of Japanese scholars." He is of the opinion based upon recent and exhaustive Japanese studies, that the Pali vinaya is the oldest, followed by the Dharmaguptas, and then we have the Mahasanghikas.
	www.worldtrans.org /CyberSangha/ZEN/JIVAKA.TXT (2902 words)

	Reginald Ray (Site not responding. Last check: 2007-10-09)
		He then compares various figures (Mahakasappa, Upagupta, Sariputta, Devedatta for instance) with this paradigm and shows that to a large extent they do conform to the basic model.
		Where they differ there is often seen to be a monastic bias in the telling of the story - this is established by comparing various early scriptures inclusing the Pali Canon and what has survived of the Dharmagupta, Sarvastivadin, and Mahasamgika canons.
		What emerges is a picture in which the original ideal was the forest renunciant, but with the rise of settled monasticism the renunciants began to be occluded in Buddhist texts which were preserved by the settled monastics.
	www.portaljuice.com /reginald_ray.html (387 words)

	Pradosha Vrata
		She came to the sage with two boys, her son Suchivrata and an orphan prince named Dharmagupta whose father was slain in battle and the kingdom overrun by enemies.
		After four months, that is, during the eighth Pradosh, Suchivrata obtained the nectar pot and drank the ambrosia.
		The prince Dharmagupta won the hand of a celestial princess and, with the help of the celestial king Lord Shiva, his enemies were slain and his kinngdom restored to him.
	www.punditravi.com /pradosha_vrata.htm (746 words)

	ZEE NEWS, NRI EDITION (Site not responding. Last check: 2007-10-09)
		She came to the sage with two boys, her son Suchivrata and an orphan prince named Dharmagupta whose father was slain in battle and the kingdom was conquered by enemies.
		Prince Dharmagupta won the hand of a celestial princess and with the help of the celestial king Lord Shiva his enemies were slayed and his kingdom was restored to him.
		Satyanarayana vrat is generally observed on the full moon day, particularly during the Kartik, Vaisakh, Sravan or the Chaitra Purnimas and the Shankranti day.
	www.zeenews.com /nri/nri_fast_fsts_nov.asp (1498 words)

	Schulers Books (The Religions of Japan - 35/69)
		Dhyana or contemplation is their principle; the Kegon or Avatamsaka sutra and the Hokke or Saddharma Pundarika sutra, etc., form the basis of their teaching; and the Vinaya of the Four Divisions (Dharmagupta) is their discipline.
		Not satisfied with the narrow views of his teacher, who may have been of the Dharmagupta school (of the four Disciplines), he made selections of the best and broadest interpretations then current in the several different schools of the Smaller Vehicle.
		The book is eclectic, and attempts to unite all that was best in each of the Hinayana schools; but certain Chinese teachers consider that its explanations are applicable to the Great Vehicle also.
	www.schulers.com /books/religion/r/The_Religions_of_Japan/The_Religions_of_Japan35.htm (1817 words)

	ŚUbhākarasṃha Biography / Biography of ŚUbhākarasṃha Religion Biography
		He led a life of wandering, seeking out teachers in the "south seas," and he learned the craft of making stupas and other castings.
		Making his way to the monastic university of Nālandā, Śubhākarasṃha became a disciple of Dharmagupta and was initiated into the Vajrayāna teachings of the dhāraṇīs, yoga, and the Three Mysteries.
		He debated with heretics and finally was sent by Dharmagupta as a missionary to China.
	www.bookrags.com /biography-ubhkarasha-eorl-13 (732 words)

	FAXIAN
		Forty li to the east of the No‑Fear shrine, there is the sacred mountain, Mihintale, with a shrine on it called Bhadrika, in which there are about two thousand priests.
		Among them is a Shaman, the Reverend Dharmagupta, whom all the people of this country respect and look up to.
		He has dwelt in a stone cell for more than forty years; and by constant exercise of kindness of heart he has succeeded in so influencing snakes and rats that they will live together in the same cell without hurting one another.
	academic.hws.edu /chinese/huang/asn209/faxian.htm (2459 words)

	E-sangha, Buddhist Forum and Buddhism Forum > Mini Visuddhi Magga
		Which is called Buddhism for the Sagacious, by the Nepali monk who ordained in the Theravada tradition, Ven Dharmagupta.
		He got in touch with monastery life at the age of 9, ordained at 13 and finished studying the Pali Canon at 17.
		Beside meditation, Ven Dharmagupta is well-versed in the Pali language and teaches Pali, Sanskrit, meditation and Buddhadhamma in Taiwan since 1989.
	www.lioncity.net /buddhism/lofiversion/index.php/t4418.html (408 words)

	The Berzin Archives - The Terms Hinayana and Mahayana
		Theravada is currently found in Sri Lanka and South East Asia.
		Dharmagupta, another of the eighteen Hinayana schools, spread to Central Asia and China.
		The Chinese monastic tradition follows the Dharmagupta version of the monastic rules of discipline (Skt.
	www.berzinarchives.com /comparison_buddhist_traditions/terms_hinayana_mahayana.html (323 words)

	Soka Gakkai Dictionary of Buddhism: Dharmagupta school
		According to The Doctrines of the Different Schools, during the third one-hundred-year period after Shakyamuni Buddha's death, the Dharmagupta school branched out from the Mahishasaka school, which had derived from the Sarvastivada school.
		The Fourfold Rules of Discipline, a text of the vinaya (rules of monastic discipline), belongs to the Dharmagupta school.
		It is said that the Long Agama Sutra, one of the four Agama sutras, was preserved and transmitted by the Dharmagupta school.
	www.sgi-usa.org /buddhism/library/sgdb/lexicon.cgi?tid=1863 (178 words)

	SUNY Press :: Sisters in Solitude
		Provides the first English translation of the Tibetan and Chinese texts on monastic discipline for Buddhist nuns and presents a comparative study of the two texts.
		This study is an investigation of the moral precepts and codes of everyday conduct by which ordained women regulated their lives.
		It takes as its basis the Bhiksuni Pratimoksa Sutrasof the Dharmagupta school, preserved in Chinese translation, and the Mulasarvastivada school, preserved in Tibetan translation.
	www.sunypress.edu /details.asp?id=53517 (361 words)

	Nature and Identity of the Texts in the Sacred Traditions of Buddhism
		The Vinaya of the Mahasamghikas (T-1425), was translated at Nanking in 416 CE by Buddhabhadra and Fa hsien from an original found in Pataliputra.
		The one with four sections was translated into Chinese between 407 and 415 CE by Dharmagupta and Dharmayash and they seem to be similar to the first four chapters of the Haimavata Abhidharma (T-1463, ch.
		The one with nine sections is referred to by Paramaartha in his commentary on the Treatise of Vasumitra, Demieville, 1931-32: 57-58 cited in Lamotte 1988: 190.
	www.martynmission.cam.ac.uk /CPaglou.htm (9131 words)

	E-sangha, Buddhist Forum and Buddhism Forum > Rules For Vajrayana Monastics
		I've always thought of Vinaya as strictly rules for body and speech aspects of monk/nun's behavior, and variations in different Vinaya's to be slight, on a point here or there regarding a specific aspect of the rules.
		For example, say I took ordination as a monk and my vows were connected with the Dharmagupta Vinaya.
		Also, Dharmagupta, Mula-sarvastivada, etc. bhikshu vinaya lineages are for all practical purposes identical, with only slight differences in only a few of the most minor of the rules.
	www.lioncity.net /buddhism/lofiversion/index.php/t12883.html (2685 words)

	Dharma Fellowship: Library - Uddiyana Until The Eighth Century
		Formerly this represented a population of some 18,000 monks and/or nuns, but since the depredations of the invader Mihirakula in circa 510 A.D. (Gupta Era 191), more than a century before Hiuen Tsiang's time, almost every monastic establishment had fallen into decrepitude from lack of state funds.
		Five Buddhist Orders were represented in the kingdom: namely, the Sarvastivada, Dharmagupta, Mahisasaka, Kasyapiya, and Mahasanghika.
		Hiuen Tsiang says that the type of Buddhism practiced by these Orders was the Mahayana, but the evidence of "charms" implies that an early form of Tantricism was beginning to emerge.
	www.dharmafellowship.org /uddiyana.htm (3363 words)

	Journal of Buddhist Ethics (Site not responding. Last check: 2007-10-09)
		Like all Praatimok.sa texts, each of the categorical sections is presented as a bare compendium of rules pertinent to that category.
		As such, even when combined with the preliminary and concluding verses to the Praatimok.sa recitation, each text is compact, with the Dharmagupta text occupying forty-eight pages and the Muulasarvaastivaadin text occupying fifty-five pages.
		In keeping with the purpose of the book, Tsomo's notes are kept to a minimum, avoiding lengthy philological arguments, and instead offer useful commentary on the meaning and application of technical terms.
	jbe.gold.ac.uk /5/preb.html (1650 words)

	The Abhidharma (Site not responding. Last check: 2007-10-09)
		The Prajñaptivadins seem to have given credence to this Abhidharma, which might indicate that we have here an Abhidharma of the Mahasanghikas.
		The 'Sariputrabhidharmasastra' is the Abhidharma of the Dharmaguptakas, and was translated into Chinese by Dharmagupta and Dharmayasas.
		The Dharmaguptakas were influential in China, and they seem to derive their name from the one of the translator.
	home.uni-one.nl /olive.press/abhi.htm (4649 words)

	...on 'Sisters in Solitude: Two Traditions of Buddhist Ethics for Women - A Comparative Analysis of the Chinese ...
		Sisters in Solitude: Two Traditions of Buddhist Ethics for Women - A Comparative Analysis of the Chinese Dharmagupta and the Tibetan Mulasarvastivada Bhiksuni Pratimoksa Sutras (SUNY Series in Feminist Philosophy).
		Background information: Sisters in Solitude: Two Traditions of Buddhist Ethics for Women - A Comparative Analysis of the Chinese Dharmagupta and the Tibetan Mulasarvastivada Bhiksuni Pratimoksa Sutras (SUNY Series in Feminist Philosophy) was written by Karma Lekshe Tsomo and published 04 October, 1996 by State University of New York Press.
		Karma Lekshe Tsomo, Sisters in Solitude: Two Traditions of Buddhist Ethics for Women - A Comparative Analysis of the Chinese Dharmagupta and the Tibetan Mulasarvastivada Bhiksuni Pratimoksa Sutras (SUNY Series in Feminist Philosophy).
	www.psychohelp.co.uk /book/0791430901 (535 words)

	Two Main Streams of Thought in Yogacara Philosophy
		There is no unclear point as regards the more important aspects of this stream of thought.
		The other stream of thought, represented by the works of Maitreya, Asa^nga, and Vasubandhu as translated by Buddhasaanta, Bodhiruci, Paramaartha, Dharmagupta, Prabhaakaramitra, and others, was introduced into China before the time of Hsuang-tsang.
		The translations of these masters, unlike those of the other stream, were not widely studied and the actual nature of its thought is difficult to determine.
	ccbs.ntu.edu.tw /FULLTEXT/JR-PHIL/ew27052.htm (3927 words)

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