188 ann heirman
zhuan.^138 Also, the famous commentator Daoxuan (596–667)
places it among the essential vinaya traditions on which he intended
to base his vinaya commentaries,^139 along with the vinaya texts of the
Mahsghika, the Dharmaguptaka, the Sarvstivda, the Mah saka,
the K yapya,^140 and the Vtsputrya^141 schools. As also together with
some other basic texts: the Pinimu jing (? Vinayamt k, T.1463),
a commentary on the vinaya of an unknown school translated at the
end of the fourth or at the beginning of the fth century;^142 the Modeleqie
lun , an abridged version^143 of Sapoduo bu pinimodeleqie
(?Sarv stivdavinayamt k, T.1441), a commen-
tary on the Sarvstivdavinaya translated by Saghavarman in 435;^144
the Sapoduo lun , presumably^145 a reference to the Sapoduo
pinipiposha (?Sarvstivdavinayavibh, T.1440),
probably translated after the Sarvstivdavinaya and before 431;^146 the
Pinaiye lü , in all probability a reference to the Binaiye
(T.1464), a vinaya text related to the Sarvstivda school, and translated
by Zhu Fonian in 383;^147 the Mingliao lun , an abridged version
of the Lü ershi’er mingliao lun (T.1461, Explanatory
Commentary on Twenty-two Stanzas of the Vinaya), a commentary
on a lost prtimoka of the Samityas translated by Paramrtha in
568;^148 and the Wubai wen fa chuyao lüyi ( Vinaya
(^138) T.2059.50.403b20.
(^139) See T.1804.40.3b21–27.
(^140) A note speci es that only the prtimoka (i.e., a list of precepts) is available. It has
been translated into Chinese by Prajñruci in 543 (Yuyama 1979, p. 43).
(^141) A note indicates that no Vtsputrya vinaya text is actually available.
(^142) Demiéville et al., 1978, p. 125; Yuyama 1979, p. 44. According to É. Lamotte
(1958, p. 212), this text belongs to the Haimavata school. In the Biqiuni zhuan, a collec-
tion of biographies of Chinese nuns compiled by Baochang 516 and 519 (Tsai 1994,
p. 108), a 143 Pinimu jing is linked to the Sarvstivda school (T.2063.50.947b29–c1).
See Sengyou, T.2145.55.104c24; Fajing et al., T.2146.55.140b1; Yancong et al.,
T.2147.55.155b25–26; Jingtai et al., T.2148.55.188a7–8; Daoxuan, T.2149.55.258c1,
300b5–6, 310b12, 324a19–20; Jingmai, T.2151.55.362a24–25; Mingquan et al.,
T.2153.55.433c18–20, 470c13; Zhisheng, T.2154.55.527b30-c1, 619c21–22, 695b2–3,
719c23–24; Yuanzhao, T.2157.55.824b17–18, 953a21–22, 1043b6–7.
(^144) Demiéville et al. 1978, p. 123; Yuyama 1979, p. 8.
(^145) According to Demiéville et al. 1978, p. 332, the title Sapoduo lun refers to the
Sapoduo bu pinimodeleqie, T.1441. In that case, Daoxuan’s enumeration would contain the
same text twice. It thus seems more logical that Sapoduo lun is a reference to the Sapoduo
pinipiposha, T.1440, referred to as “lun” ( ) by the monk Zhishou in his introduction
to the text (included in T.1440.23.558c18–559a13).
(^146) Demiéville et al. 1978, p. 123; Yuyama 1979, pp. 8–9.
(^147) Demiéville et al. 1978, p. 125; Yuyama 1979, pp. 7–8.
(^148) Demiéville et al. 1978, p. 125; Yuyama 1979, p. 43.