VINAYA: from india to china 177
Southern Song dynasty.^63 The text had been brought back by
Faxian from Paliputra.^64 Buddhabhadra was born in Kapilavastu.
After his ordination, he went to Kashmir and then to China, where he
visited several cities. In Jiankang, he translated the Mahsghikavinaya
together with Faxian.
Finally, according to the Gaoseng zhuan,^65 the Mishasai bu hexi wufen lü
(T.1421, Vinaya in Five Parts of the Mah sakas),
Mah
sakavinaya, has been translated by Buddhajva,^66 Zhisheng ,
Daosheng and Huiyan between 423 and 424.^67 The transla-
tion team worked in Jiankang. Buddhajva held the text, the Khotanese
monk Zhisheng translated it into Chinese, while Daosheng and Huiyan
wrote down the translation and revised it. The task of Buddhajva thus
seems to have been to read the basic text aloud. This is in all probability
the text that Faxian had obtained in Sri Lanka.^68
3.2. The Eighth CenturyMuch later, in the beginning of the eighth century,^69 the monk Yi-
jing translated large parts of the Mlasarvstivdavinaya (Genben
(^63) For more details, see Roth 1970, pp. i–iii; Hirakawa 1982, pp. 4, 9–10.
(^64) Huijiao, T.2059.50.335c9–10, 403b16–18.
(^65) Huijiao, T.2059.50.339a9–10. See also the following catalogues: Sengyou,
T.2145.55.21a25–b1 (Buddhajva, Zhisheng, Daosheng and Huiyan), 111a28–b2
(Buddhajva and Zhisheng); Fajing et al., T.2146.55.140a14 (Buddhajva and Zhisheng);
Yancong et al., T.2147.55.155b12–13 (Buddhajva and Zhisheng); Jingtai et al., T.2148.55.
188a2–3 (Buddhaj 66 va and Zhisheng).
See the biography of Buddhajva (Huijiao, T.2059.50.339a3–13, translated by
Shih 1968, pp. 118–119). 67
Yuyama 1979, pp. 37–38, places the translation between 422 and 423 and does
not mention the monk Zhisheng. 68
Cf. Huijiao, T.2059.50.339a5–6, 403b16–18; Sengyou, T.2145.55.21a14–15. See
also de Jong 1981, p. 109. 69
Around the same time, the Chinese Chan clerics began to develop their own
monastic codes mainly aimed at the practical organisation of the monasteries. While
continuing to rely on the Indian vinaya for ordination and moral guidelines, the Chan
monks, in the course of time, developed several sets of rules to govern the monastic com-
munity. These codes are commonly called qinggui , “pure rules”. Although tradition
claims that the “pure rules” all merely develop guidelines made by the monk Baizhang
(749–814), they contain many elements that can be traced back to earlier Buddhist
rules, even non-Chan rules. The earliest extant code is the Chanyuan qinggui
(The Pure Rules for the Chan Monastery), compiled in 1103. The most in uential set
is the Chixiu Baizhang qinggui (The Pure Rules of Baizhang Corrected by
Imperial Order), compiled ca. 1335. The Chan codes gradually became the standard
guidelines for the organisation of all Chinese public monasteries. See Foulk 1987, pp.
62–99; Fritz 1994, pp. 1–111, followed by a partial translation of the Chixiu Baizhang
qinggui; Yifa 2002, pp. 1–98, followed by a translation of the Chanyuan qinggui.