A Preliminary Report on the Sanskrit Manuscript of the Uttaragrantha of the...

[Full title: A Preliminary Report on the Sanskrit Manuscript of the Uttaragrantha of the Mūlasarvāstivāda Vinaya]

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Citation: Lee, Hyebin. 2024. A Preliminary Report on the Sanskrit Manuscript of the Uttaragrantha of theMūlasarvāstivāda Vinaya Religions 15: 669. https://doi.org/10.3390/ rel 15060669 Academic Editor: David Peter Lawrence Received: 11 April 2024 Revised: 14 May 2024 Accepted: 18 May 2024 Published: 29 May 2024 Copyright: © 2024 by the author Licensee MDPI, Basel, Switzerland This article is an open access article distributed under the terms and conditions of the Creative Commons Attribution (CC BY) license (https:// creativecommonsorg/licenses/by/ 4.0/) religions Article A Preliminary Report on the Sanskrit Manuscript of the Uttaragrantha of the Mūlasarvāstivāda Vinaya Hyebin Lee Norwegian Institute of Philology, 0302 Oslo, Norway; hyebin 2@nate.com Abstract: The discovery of the Schøyen–Virginia manuscript of the Uttaragrantha provides signif‑ icant insights into the Mūlasarvāstivāda Vinaya . This newly identified Sanskrit manuscript offers a fresh perspective on monastic law codes, contributing original Sanskrit terms previously known only through Tibetan and Chinese translations, thereby enhancing our knowledge of Sanskrit–Tibet an–Chinese Vinaya terminologies Also, by adding itself as a new textual witness to theMūlasarvāstivāda Vinaya , it demonstrates the complex textual history and underscores the poten‑ tial multiplicity in the Mūlasarvāstivāda Vinaya traditions or even the “Greater Sarvāstivāda” Vinaya traditions. Variations in chapter sequencing across extant versions of the Uttaragrantha suggest the possibility of the chapters originally existing as independent texts rather than as a collective, the Uttaragrantha . This article presents the latest findings on the Sanskrit manuscript fragments of the Uttaragrantha in the Schøyen Collection and the private collection, Virginia. Furthermore, it attempts to show the role of the S‑V manuscript of the Uttaragrantha in improving our textual understanding of the Uttaragrantha and examining the potential multiplicity in the Mūlasarvāstivāda Vinaya tradi‑ tions Keywords: Mūlasarvāstivāda Vinaya ; Uttaragrantha ; Buddhist manuscripts; the Schøyen Collection; Vinaya Studies 1. Introduction The Mūlasarvāstivāda Vinaya , the monastic law code of the Mūlasarvāstivāda, con‑ sists of four parts: (1) the two Vinayavibha n gas , (2) the Vinayavastu , (3) the Vinayaks ˙ udraka (also known as Ks ˙ udrakavastu ), and (4) the Vinayottaragrantha . 1 Of these, the Uttaragrantha has been less extensively explored by scholars for various reasons. The primary reason is the limited availability of Sanskrit and Chinese materials related to the Uttaragrantha Moreover, it was previously considered merely an appendix of the Mūlasarvāstivāda Vinaya , akin to the Parivāra in the Pāli Vinaya . However, this perspective began to shift following Schopen’s 2004 study ( Schopen 2004 , pp. 124–27, 270; Kishino 2013 ), which sug‑ gested that the Uttaragrantha should not be viewed merely as an appendix but as a text intrinsically integrated with and essential to the Mūlasarvāstivāda Vinaya . Since becoming known to scholars at the end of the last century, Sanskrit manuscripts of the Uttaragrantha in the Schøyen Collection and a private collection, Virginia, have provided significant in‑ sights into their historical significance in the Mūlasarvāstivāda Vinaya . This paper aims to present the latest findings on the Sanskrit manuscript fragments of the Uttaragrantha from these two collections. The new findings shed new light on texts previously accessible only through Tibetan and Chinese translations, suggesting their original forms. This enhances research on the Vinaya corpus with original Sanskrit terms and adds a new textual witness to the Mūlasarvāstivāda Vinaya 2. The Extant Sanskrit Fragments of the Uttaragrantha 2.1. The Uttaragrantha The Uttaragrantha is the final part of the Mūlasarvāstivāda Vinaya . The Uttaragrantha , viewed by modern scholars as an “appendix” to the Mūlasarvāstivāda Vinaya and likened Religions 2024 , 15 , 669. https://doi.org/10.3390/rel 15060669 https://www.mdpi.com/journal/religions

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Religions 2024 , 15 , 669 2 of 18 to the Parivāra of the Pāli Vinaya , has been re‑evaluated in recent scholarship. To be specific, the Uttaragrantha is estimated to have been composed around the same time as, or possibly even earlier than, other parts of the Mūlasarvāstivāda Vinaya ( Schopen 2004 , pp. 124–25). 2 This contrasts with the Parivāra of the Theravāda Vinaya , which is considered to have been composed later than the other parts of the Vinaya 3 This re‑evaluation is supported by ref‑ erences to the Uttaragrantha in significant Vinaya works by Viśes ˙ amitra and Gun ˙ aprabha, attesting to its established scriptural authority by the 6 th to 7 th centuries. Moreover, the existence of translations into Tibetan and Chinese suggests that this text was accepted as an important scriptural source in India, suggesting a reassessment of its role. Despite its his‑ torical importance, the Uttaragrantha has received comparatively less scholarly attention, partly due to limited access to the original Sanskrit materials While no Indic version of the Uttaragrantha has survived in its entirety, the Tibetan Kanjur includes two translations: the complete ’Dul ba gźu n dam pa (D 7[b]/P 1037, 53 bam pos) and the incomplete ’Dul ba gźu n bla ma (D 7[a]/P 1036, 11 bam pos). 4 It is unknown why these two versions were produced 5 The complete Uttaragrantha , the ’Dul ba gźu n dam pa , is thought to have been translated by the early 9 th century; unfortunately, the translator’s name is not mentioned in its colophon ( Clarke 2015 , p. 77) 6 The ’Dul ba gźu n dam pa con‑ sists of ten or eleven chapters depending on whether the Upāliparipr ˙ cchā , which is located at the end of the Uttaragrantha , is counted as one chapter 7 The chapters are Upāli‑paripr ˙ cchā , the Vinītakā , the * Ekottarikā , the * Pañcaka , the * S ˙ od ˙ aśaka , the Nidāna , the Muktaka , the Kathāvastu , the Mān ˙ avikā , and the Mātr ˙ kā . Furthermore, Yijing’s Chinese translations of the Uttaragrantha , while not complete, include two chapters: the Nidāna ( Nituona 尼陀那 ) and Muktaka ( Mudejia 目得迦 ) in one text titled Genben shuo yiqie youbu nituona mudejia ( 根本說一切有部尼陀那目得迦 , T. 1452), produced in 703 CE. 8 There are also other Chinese texts which are related to the Uttaragrantha . First, the Sapoduobu pini modeleqie 薩婆多部毘尼摩得勒伽 (T1441 [23]), translated by Sa n ghavarman ( 僧伽跋摩 ) in 435 CE, is considered relevant to the Uttaragrantha , although it had been misunderstood as a commentary on the Shisong lü. Current scholars ( Clarke 2004 , 2015 ; Kishino 2008 , 2013 ) suggest that this text is closely related to the Mūlasarvāstivāda Vinaya , particularly the Uttaragrantha , based on the similarities in structure and content. Second, a certain part of the Shisong lü 十誦律 (T1435 [23]) corresponds to sections of the Uttaragrantha , even though the Shisong lü itself is not a translation of the Mūlasarvāstivāda Vinaya but a Vinaya belonging to the “Greater Sarvāstivāda”, as termed by Dhammadinnā. 9 The Shisong lü , translated between 404 and 409 CE, was the result of a complex process that involved various translators, including Kumārajīva, *Pun ˙ yatāra (Furuoduoluo 弗若多羅 ), *Dharmaruci (Tanmoliuzhi 曇摩流支 ), and Vimalāks ˙ a (Beimoluocha 卑摩羅叉 ). Specifi‑ cally, Recitations 8–10 of the Shisong lü correspond to the eight chapters, namely the Nidāna , the * Ekottarikā , the Kathāvastu , the Upāliparipr ˙ cchā , the Mān ˙ avikā , the Mātr ˙ kā , the Vinītakā , and the Muktaka 10 The Uttaragrantha deals with a wide range of topics addressed in theMūlasarvāstivāda Vinaya , which can be categorized as follows: (1) regulations or expla‑ nations identical or similar to those found in other parts of the Mūlasarvāstivāda Vinaya ; (2) regulations or explanations that are not identical but related to the Vinaya rules previ‑ ously established in the other parts of the Mūlasarvāstivāda Vinaya ; and (3) regulations or definitions of certain items introduced for the first time, although they are not entirely new and they are treated or referenced in other parts of the Mūlasarvāstivāda Vinaya . In terms of structure, the Uttaragrantha predominantly utilizes pin ˙ d ˙ oddānas and uddānas to organize its topics. 11 While some chapters, like the Upāliparipr ˙ cchā , * Ekottarikā , * Pañcaka , Nidāna , Muktaka , and Mān ˙ avikā , utilize both systems for thematic division, others, such as the Vinītakā and * S ˙ od ˙ aśaka , employ only the uddāna system. The Kathāvastu and Mātr ˙ kā chapters do not use these systems. The contents of the Uttaragrantha can be broadly catego‑ rized into three types: (1) a series of question‑and‑answer sessions between Upāli and the Buddha, (2) narrative stories in which the Buddha establishes regulations, and (3) chapters that incorporate both elements.

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Religions 2024 , 15 , 669 3 of 18 2.2. Sanskrit Uttaragrantha Fragments in the British Library Hoernle Collection (London) and the Turfan Collection (Berlin) Until the discovery of a substantial portion of the Sanskrit manuscript of the Uttaragrantha in the Schøyen collection and the private collection, Virginia, only fragments, which are detailed in the following, were known to modern scholars, along with citations in later commentaries, such as Gun ˙ aprabha’s Vinayasūtravr ˙ ttyabhidhāna‑svavyākhyāna 12 The Hoernle Collection includes a total of eight fragments from the Mātr ˙ kā chapter Three of these fragments belong to the Pratisam ˙ yuktakhan ˙ d ˙ aka (Or15003/178, 15009/195, and 15009/271), 13 while the rest belong to another section, the Vr ˙ ttakhan ˙ d ˙ aka (Or15007/504, 15009/48, 15009/57, 15009/443, and 15011/1). 14 The Turfan Collection contains several frag‑ ments belonging to the Upāliparipr ˙ cchā , Kathāvastu , Mātr ˙ kā , and Muktaka chapters of the Uttaragrantha , all of which are accessible through the series Sanskrithandschriften aus den Turfanfunden (SHT III 937, SHT V 1068, SHT VIII 1943, and SHT XII 7185) 15 2.3. Uttaragrantha Manuscripts in the Schøyen Collection and the Private Collection, Virginia Academic attention was first drawn to the Uttaragrantha manuscript in the Schøyen Collection around the turn of the century. In 2000, Gregory Schopen mentioned its exis‑ tence, referencing transcriptions by Klaus Wille ( Schopen 2000 , pp. 99–100, 140, I. 9). A sub‑ sequent publication in 2006 by Richard Salomon also mentioned the presence of the Vinaya and other texts within this intriguing find ( Salomon 2006 , p. 356). The academic discussion on the Uttaragrantha was enriched in 2009 when Wille detailed the manuscripts in the pri‑ vate collection, Virginia, at a conference held at Stanford University. This presentation was refined and published in 2014, spotlighting fragments from eight different manuscripts, in‑ cluding five Vinaya texts, that is, the Vinayavibha n ga ; Prātimoks ˙ asūtra; Vinayavastu ; and two manuscripts of the Uttaragrantha , tentatively called manuscript A and manuscript B (cf Hartmann and Wille 2014 , pp. 145–53 and Yao , forthcoming , 1.1.2. A Brief History of Research on the Bhais ˙ ajyavastu Fragments) The Vinayavibha n ga and the Upāliparipr ˙ cchā of the Uttaragrantha (manuscript B) of theMūlasarvāstivāda Vinaya were examined by Masanori Shōno ( 2020 a , 2020 b , 2021 ), whereas the study of Uttaragrantha (manuscript A) had been undertaken by various scholars. Wille first transliterated the Uttaragrantha (manuscript A) around 2000 and produced a revised and improved version in 2011. 16 After that, scholars including Shayne Clarke, Fumi Yao, Gudrun Melzer, and Jens Borgland continued the study until 2018. Despite only having access to limited materials, which were preserved as bundles with several folios stuck to‑ gether, scholars produced foundational, yet unpublished works 17 Their works included the transliteration and identification of some accessible fragments at that time. Following these endeavors, several scholars, including myself, have further engaged in the study of the Uttaragrantha fragments found in the Schøyen Collection, with meetings held at the Norwegian Institute of Philology (hereafter PHI) in 2019, 2020, and 2023. 18 In addi‑ tion to the outcomes of the meetings at PHI, I have conducted detailed research on the Uttaragrantha (manuscript A) of the Mān ˙ avikā chapter, along with other related materials in Tibetan and Chinese ( Lee, forthcoming ). The Uttaragrantha (manuscript B) identified and researched by Shōno, to date, con‑ sists of two fragments found in the private collection, Virginia. 19 These Sanskrit fragments, labeled F.15.1 and F.15.3, comprise one folio with both front and back (recto and verso) available, corresponding to Prātideśanikā 2–4 of the Upāliparipr ˙ cchā in the Uttaragrantha , and are written in Gilgit/Bamiyan Type II script 20 Although only two fragments of the Uttaragrantha (manuscript B) have been identified and are exclusively found in the private collection, Virginia, a voluminous amount of the Uttaragrantha (manuscript A) is present in the two collections, including, as of March 2024, six chapters of the Uttaragrantha : the Vīnitakā , the Mān ˙ avikā , the Ekottarikā , the Pañcaka , the S ˙ od ˙ aśaka , and the Nidāna . The Uttaragrantha (manuscript A), which is the primary focus of this article, will be discussed in detail in the following section.

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Religions 2024 , 15 , 669 4 of 18 3. The Schøyen–Virginia Manuscript of the Uttaragrantha (Manuscript A) 3.1. General Description The Uttaragrantha (manuscript A) is a birch‑bark manuscript and is written in Gilgit/ Bāmiyān Type II. Specifically, it seems close to Type B of two sub‑groups of Gilgit/Bāmiyān Type II according to Melzer’s classification 21 Paleographic studies and radiocarbon anal‑ ysis have agreed in suggesting that the Uttaragrantha (manuscript A) dates to between 671 AD and 770 AD. 22 It is currently found in two private collections: the major part in the Schøyen Collection in Oslo, Norway; and the rest in the private collection in Virginia, USA. A preliminary investigation by Yao revealed that the Uttaragrantha (manuscript A) was combined with the Bhais ˙ ajyavastu manuscript, forming a continuous text in a single manuscript 23 This combined manuscript has been named the “ Bhais ˙ ajyavastu ‑ Uttaragrantha manuscript”, a name coined by Yao ( forthcoming , 1.1.2. A Brief History of Research on the Bhais ˙ ajyavastu Fragments). The Bhais ˙ ajyavastu part of the manuscript is mostly written with eight lines per side, except for several folios of the final part of the Bhais ˙ ajyavastu , which are written with nine lines ( Yao , forthcoming , 1.2.2. General Format and Quality of the Text). This nine‑line format appears to be continuously used in the Uttaragrantha part 24 The Bhais ˙ ajyavastu ‑ Uttaragrantha manuscript has one string hole at 1/3 of the length from the left margin of the folio 25 Folio numbers are found on the left margin of several folios Where folio numbers are missing due to physical damage, we can often assume them by aligning the surviving Sanskrit text with the Tibetan version. Notably, except for the folios of the Nidāna chapter, the identified folios from the Vinītakā to * S ˙ od ˙ aśaka chapters show a continuous sequence, a point that will be detailed in Section 3.2 . Extant Chapters in the S‑V Manuscript of the Uttaragrantha . We now have approximately 52 different folios, each of which consists of several fragments of various sizes. The Uttaragrantha part (hereafter, the S‑V manuscript of the Uttaragrantha , or simply the Uttaragrantha manuscript) includes six chapters sequenced as follows: the Vinītakā 26 , the Mān ˙ avikā , the * Ekottarikā , the * Pañcaka , the * S ˙ od ˙ aśaka , and the Nidāna 3.2. Extant Chapters in the S‑V Manuscript of the Uttaragrantha The folios detailed below were identified and organized as of March 2024. Future research will involve more identified fragments in the S‑V manuscript of the Uttaragrantha 3.2.1. The Vinītakā Chapter According to Clarke ( 2015 , pp. 77–78), the Vinītakā chapter deals with case law re‑ lated to the first nine offenses in the Bhiks ˙ uprātimoks ˙ a , including the four pārājikas and five sa n ghāvaśes ˙ as Fragments of the Vinītakā chapter are found in both collections. The majority is found in the private collection, Virginia, and the last folio of the Vinītakā is included in the Schøyen collection. Many fragments in the private collection, Virginia, remain in bundles with sev‑ eral folios stuck together, and consequently many folios inside are inaccessible. Accord‑ ingly, only 16 folios have been identified although the Vinītakā chapter consists of 23 folios, 206–228 As aforementioned, the Uttaragrantha manuscript is combined with the Bhais ˙ ajyavastu , and the first chapter of the Uttaragrantha , followed by the Bhais ˙ ajyavastu , is the Vinītakā chapter in the S‑V manuscript. The first folio of the Vinītakā chapter starts at 206 r in the Bhais ˙ ajyavastu ‑ Uttaragrantha manuscript, as the Bhais ˙ ajyavastu seems to end at 205 v. 27 How‑ ever, the fragments of this first folio are notably partial, preserving only a small portion of the left margin in which the digit 6 from 206 survives. The final folio of the Vinītakā contains a colophon in which the Sanskrit title is attested 28 The identified folios of the Vinītakā chapter in the S‑V manuscript of the Uttaragrantha are arranged with the Tibetan version in the following Table 1 . 29 Due to the fragmentary condition of the folios, the location of the Tibetan version is provided from where the first surviving word of the Sanskrit version appears to where the last word does in the folios 30

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Religions 2024 , 15 , 669 5 of 18 Table 1. Concordance of the folios of the Vinītakā chapter and the Tibetan material Identified Folios of the Vinītakā Chapter in the S‑V Manuscript Tibetan (Derge) 206 r Na 288 b 5–289 a 7 206 v Na 289 b 3–290 a 6 207 r Na 290 b 6–291 a 2 207 v Na 291 a 7–291 b 4 208 v Na 293 a 3–293 b 2 209 r Na 293 b 3–294 a 6 210 r Na 295 a 6 213 v Na 300 b 1–301 a 4 214 r Na 301 b 3–301 b 7 215 r Pa 2 b 2–3 218 r Pa 6 b 6–7 a 3 220 v Pa 10 b 1–5 221 v Pa 12 a 1–4 222 r Pa 12 b 6–13 b 2 223 r Pa 15 a 3–4 226 v Pa 20 b 4–7 227 v Pa 21 b 4–22 a 5 228 r Pa 22 a 6–22 b 2 3.2.2. The Mān ˙ avikā Chapter 31 The Mān ˙ avikā chapter explores a wide range of topics through the structure of ques‑ tions and answers between Upāli and the Buddha. Although the topics are summarized by the pin ˙ d ˙ oddānas and uddānas , they do not necessarily agree on a singular, consistent theme. These topics are related to those found in various vastus of the Vinayavastu and the Ks ˙ udrakavastu , as well as to regulations (Skt śiks ˙ āpada , Chi xuechu 學處 ) outlined in the Prātimoks ˙ asūtra . 32 Following the Vinītakā chapter in the S‑V manuscript, a total of nine folios pertain to the Mān ˙ avikā chapter, specifically those numbered 228–236. The majority of the Mān ˙ avikā fragments, totaling 116, is found in the Schøyen collection, while six fragments are included in the private collection, Virginia 33 Regrettably, a portion featuring the title, colophon, or any final sentence that would typically signify the end of a chapter is lost. We cannot di‑ rectly discern the original Sanskrit title in this manuscript, but the Sanskrit title is attested in Gun ˙ aprabha’s Vinayasūtra (VS 14.40) and its autocommentary to VS 1.98. 34 The remain‑ ing portions represent approximately 40 percent of the entire text. Table 2 below presents a comparative table of the Mān ˙ avikā materials, including two Chinese texts, the Sapoduobu pini modeleqie and the Shisong lü , which are related to the Uttaragrantha , as previously men‑ tioned 35

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Religions 2024 , 15 , 669 6 of 18 Table 2. Concordance of the folios of the Mān ˙ avikā chapter and other materials in Tibetan and Chinese Identified Folios of the Mān ˙ avikā Chapter in the S‑V Manuscript Tibetan (Derge) T. 1441 [23] T. 1435 [23] 228 r Pa 221 b 5–222 a 5 605 a 11–20 405 a 21–b 2 228 v Pa 222 a 5–223 a 1 605 a 21–b 6 405 b 2–15 229 r Pa 223 a 1–b 1 605 b 6–15 405 b 15–c 10 229 v Pa 223 b 4–224 a 5 605 b 17–c 3 405 c 13–25 230 r Pa 224 a 5–225 a 2 605 c 4–c 13 405 c 26–406 b 3 230 v Pa 225 a 4–b 5 605 c 16–23 406 b 4–14 231 r Pa 225 b 5–226 a 6 605 c 24–606 a 13 406 b 14–406 c 14 231 v Pa 226 b 3–227 a 2 606 a 18–24 406 c 19–407 a 8 232 r Pa 227 a 2–b 4 606 a 24–b 11 407 a 8–27 232 v Pa 227 b 5–228 b 1 606 b 11–15 407 a 27–b 23 233 r Pa 228 b 1–229 a 4 606 b 15–29 407 b 23–c 22 233 v Pa 229 a 5–230 a 1 606 b 29–c 11 407 c 22–408 a 10 234 r Pa 230 a 2–b 7 606 c 11–22 408 a 10–c 7 36 234 v Pa 231 a 1–b 5 606 c 23–607 a 6 408 c 7–409 a 1 235 r Pa 231 b 6–232 b 4 607 a 7–13 409 a 2–b 12 235 v Pa 232 b 5–233 b 2 607 a 14–24 409 b 12–c 13 236 r Pa 233 b 3 ‑ 409 c 16–17 3.2.3. The * Ekottarikā Chapter Among the Uttaragrantha ’s chapters, three chapters bear specific textual characteris‑ tics, particularly in their systematic text arrangement: the * Ekottarikā , the * Pañcaka , and the * S ˙ od ˙ aśaka . The title * Ekottarikā means “Increasing by One” or “Single Increments” (MW, sv ekottara ), reflecting its structured arrangement of topics in an ascending numerical order This chapter organizes its contents numerically, as established in 10 uddānas within each of the three pin ˙ d ˙ oddānas . It includes discussions on monastic roles, expertise in monastic discipline, significant teachings, and dialogues on understanding the dharma, structured around a unique numerical format for easy navigation and memorization ( Clarke 2015 , p. 78) The * Ekottarikā chapter comprises 13 folios, numbered 236 to 248. All identified frag‑ ments of the 13 folios are preserved in the Schøyen collection. Each folio is preserved in varying states of fragmentary condition, yet the entire range of the text, from begin‑ ning to end, is currently available. However, a portion containing the title, colophon, or any final sentence is missing, leaving the Sanskrit title unconfirmed in this manuscript While the Mūlasarvāstivāda Vinaya also does not confirm the Sanskrit title, a variation, “ vinayottarikā ”, appears in the Merv manuscript. 37 The identified folios of the *Ekottarikā chapter in the S‑V manuscript of the Uttaragrantha are arranged with the Tibetan version in Table 3 below 38

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Religions 2024 , 15 , 669 7 of 18 Table 3. Concordance of the folios of the * Ekottarikā chapter and the Tibetan material Identified Folios of the * Ekottarikā Chapter In the S‑V Manuscript Tibetan (Derge) 236 r Pa 22 b 2–23 a 6 236 v Pa 23 a 7–24 a 6 237 r Pa 24 a 6–25 a 6 237 v Pa 25 a 7–26 a 5 238 r Pa 26 a 6–27 a 5 238 v Pa 27 a 7–28 a 7 239 r Pa 28 b 1–29 a 6 239 v Pa 29 a 7–30 a 5 240 r Pa 30 a 5–31 a 6 240 v Pa 31 b 4–32 a 2 241 r Pa 32 a 2–7 241 v Pa 33 b 1–4 242 r Pa 33 b 5–34 b 2 242 v Pa 34 b 5–35 b 3 243 r Pa 35 b 3–36 b 6 243 v Pa 36 b 7–38 a 3 244 r Pa 38 a 4–39 a 5 244 v Pa 39 a 7–40 b 1 245 r Pa 40 b 1–41 b 3 245 v Pa 41 b 5–42 b 3 246 r Pa 42 b 4–43 a 1 246 v Pa 44 a 1–44 b 1 247 r Pa 44 b 1–45 b 1 247 v Pa 45 b 2–46 b 2 248 r Pa 46 b 2–47 a 2 248 v Pa 47 a 5–7 3.2.4. The * Pañcaka Chapter As in the * Ekottarikā chapter, the * Pañcaka chapter features a systematic arrangement of text, listing terms in groups of five Clarke ( 2015 , p. 78) notes that this chapter deals with accusations, explaining how monks should report the offenses of their fellow monks and how the accused monk should respond, categorizing different types of offenses into groups of five The * Pañcaka chapter in the S‑V manuscript of the Uttaragrantha comprises nine folios, numbered 248 to 256. Each folio is preserved in varying conditions. The full sequence of fo‑ lios, from beginning to end, is available. However, a portion containing the title, colophon, or any final sentence of this chapter is also missing, leaving the Sanskrit title unconfirmed While no other materials of the Mūlasarvāstivāda Vinaya confirm the Sanskrit title either, a variation, “ vinayapam ˙ cika ”, is found in the Merv manuscript 39 The identified folios of the *Pañcaka chapter in the S‑V manuscript of the Uttaragrantha are arranged with the Tibetan version in the following Table 4 .

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Religions 2024 , 15 , 669 8 of 18 Table 4. Concordance of the folios of the * Pañcaka chapter and the Tibetan material Identified Folios of the * Pañcaka Chapter in the S‑V Manuscript Tibetan (Derge) 248 v Pa 47 b 2–48 a 1 249 r Pa 48 a 3–48 b 5 249 v Pa 48 b 7–49 b 3 250 r Pa 49 b 4–50 a 7 250 v Pa 50 b 2–51 a 4 251 r Pa 51 b 4–52 a 2 251 v Pa 52 a 7–52 b 2 252 r Pa 52 b 7–53 b 3 252 v Pa 53 b 7–54 b 4 253 r Pa 54 b 5–55 b 3 253 v Pa 55 b 4–56 b 2 254 r Pa 56 b 4–57 b 1 254 v Pa 57 b 3–58 b 1 255 r Pa 58 b 4–59 b 6 255 v Pa 59 b 7–60 a 6 256 r Pa 60 a 7–61 a 4 3.2.5. The * S ˙ od ˙ aśaka Chapter The * S ˙ od ˙ aśaka chapter is a relatively short chapter consisting of a list of 16 topics fol‑ lowed by two further lists of five attributes ( Clarke 2015 , p. 78). The section primarily deals with the settlement of legal cases, focusing on the sthalastha monk as in charge of the settlement procedure ( Borgland 2014 a , pp. 54–56) Five folios, numbered 256–260 of the * S ˙ od ˙ aśaka chapter, are found in the S‑V manuscript of the Uttaragrantha . The text survives from the beginning to approximately 80% toward the end, which means that the part corresponding to Derge Pa 69 a–70 a is currently missing Accordingly, a portion typically containing the title, colophon, or any final sentence is missing, leaving the Sanskrit title unconfirmed in this manuscript. This Sanskrit title is not confirmed in other Sanskrit sources of the Mūlasarvāstivāda Vinaya either, but the term “ vinayas ˙ od ˙ aśika ” is attested in the Merv manuscript. 40 The identified folios of the *S ˙ od ˙ aśaka chapter in the S‑V manuscript of the Uttaragrantha are arranged with the Tibetan version in the following Table 5 . Table 5. Concordance of the folios of the * S ˙ od ˙ aśaka chapter and the Tibetan material Identified Folios of the *́ S ˙ od ˙ aśaka Chapter in the S‑V Manuscript Tibetan (Derge) 256 v Pa 61 a 5–62 a 3 257 r Pa 62 a 6–63 a 2 257 v Pa 63 a 5–63 b 7 258 r Pa 64 a 2–64 b 5 258 v Pa 64 b 5–65 b 1 259 r Pa 65 b 2–66 a 7

[Find the meaning and references behind the names: Cont, Posi, Iden, Cur, Moti]

Religions 2024 , 15 , 669 9 of 18 Table 5. Cont. Identified Folios of the *́ S ˙ od ˙ aśaka Chapter in the S‑V Manuscript Tibetan (Derge) 259 v Pa 66 b 1–67 a 5 260 r Pa 67 a 6–68 a 3 260 v Pa 68 a 5–68 b 7 3.2.6. The Nidāna Chapter 41 The term “ nidāna ” encompasses various meanings such as “cause”, “motive”, “moti‑ vation”, “beginning”, and “introduction”. According to Kishino ( 2013 , p. 50), the Nidāna chapter covers a wide range of diverse topics either in a series of questions and answers between Upāli and the Buddha or through narrative stories in which the Buddha estab‑ lishes regulations. These topics are associated with those found in several vastus and the Ks ˙ udrakavastu , and they appear to be organized into a group as outlined in pin ˙ d ˙ oddānas and uddanas . This structuring bears similarities with that of the Mān ˙ avikā chapter As of March 2024, only four folios of the Nidāna chapter are identified in the S‑V manuscript of the Uttaragrantha , which are numbered 283, 284, 285, and 289. These iden‑ tified folios correspond to 92 b–98 a and 103 b–105 b in the Tibetan Derge edition, indicating that the remaining part covers from approximately the 2/7 point to the 3/7 point. The fol‑ lowing Table 6 shows the concordance of the four folios with the Tibetan version: Table 6. Concordance of the folios of the Nidāna chapter and the Tibetan material Identified Folios of the Nidāna Chapter in the S‑V Manuscript Tibetan (Derge) Chinese (T. 1452 [24]) 根本說一切有部尼陀那目得迦 根本說一切有部尼陀那目得迦 根本說一切有部尼陀那目得迦 283 r Pa 92 b 4–93 b 1 423 c 23–424 a 21 283 v Pa 93 b 3–94 b 1 424 a 26–424 b 16 284 r Pa 94 b 1–95 a 5 424 b 16–424 c 12 284 v Pa 95 a 7–96 a 6 424 c 16–425 a 4 285 r Pa 96 a 7–97 a 5 425 a 9–425 a 29 285 v Pa 97 a 7–98 a 4 425 b 5–11 289 r Pa 103 b 6–104 b 6 427 a 18–19 42 289 v Pa 104 b 7–105 b 4 ‑ 43 3.3. The Structure of the Uttaragrantha In summary, the identified folios of the six chapters in the S‑V manuscript of the Uttaragrantha are sequenced as follows: Vinītakā (206 r–228 r 3)– Mān ˙ avikā (228 r 3–236 r 1)– * Ekottarikā (236 r 2–248 v 3)–* Pañcaka (248 v 3–256 r 9)–* S ˙ od ˙ aśaka (256 v 1–260 v 9)– Nidāna (283 r 1– 289 v 9). Of particular interest is why the Uttaragrantha is combined with the Bhais ˙ ajyavastu for reasons not yet clear. Also, the sequence that the Vinītakā chapter is positioned as the first chapter in the S‑V manuscript of the Uttaragrantha , is an intriguing aspect of the Uttaragrantha’s structure Considering the length of the Nidāna chapter in the Tibetan version, among the cur‑ rently missing folios numbered 261–282, approximately one folio is expected to be the final part of the * S ˙ od ˙ aśaka , and about 21 folios are expected to be part of the Nidāna . The se‑ quence of the chapters in the S‑V manuscript of the Uttaragrantha largely aligns with that of the complete Tibetan version of Uttaragrantha. However, the Mān ˙ avikā chapter is posi‑ tioned as the second section of the Uttaragrantha part of the S‑V manuscript, whereas in the Tibetan version, it is the ninth out of ten or eleven sections. The variations in sequence

[Find the meaning and references behind the names: Dis, Matri, Key, Evidence, Development, Sapo, Chap, Might, Matr, Plays, Sam]

Religions 2024 , 15 , 669 10 of 18 are found in the two Chinese texts, the Sapoduobu pini modeleqie and the Shisong lü , differ‑ ing from both the Tibetan and Sanskrit versions of the Uttaragrantha . The Sapoduobu pini modeleqie does not include the Nidāna and Muktaka chapters, following the order: Kathāvastu – Upāliparipr ˙ cchā (a)– Vinītakā – Mātr ˙ kā – Mān ˙ avikā –* Ekottarikā – Upāliparipr ˙ cchā (b). The Shisong lü does not include the * Pañcaka and * S ˙ od ˙ aśaka chapters, and the chapter order also varies from the other versions: Nidāna –* Ekottarikā – Kathāvastu – Upaliparipr ˙ cchā – Mān ˙ avikā – Matr ˙ kā – Vinītakā – Muktaka 44 A comparison of the structures of the Uttaragrantha of the Tibetan and Sanskrit materials and Chinese versions related to the Uttaragrantha , the Sapo‑duobu pini modeleqie , and the Shisong lü , is presented in Table 7 below. This table dis‑ plays the extant chapters of the Uttaragrantha from these four sources, highlighting differ‑ ences in the chapter order among them Table 7. Extant chapters of the Uttaragrantha from the four sources and a comparison of chapter order Tibetan Version The S‑V Manuscript of the Uttaragrantha T. 1441 [23] The Sapoduobu pini modeleqie T. 1435 [23] The Shisong lü (Recitation 8–10) Upāliparipr ˙ cchā Vinītakā Kathāvastu 毘尼衆分事 (565 a 14–569 b 29) Nidāna 45 (346 a 7–352 b 26) Recitation 8 八誦 (346 a 5–378 c 7): 毘尼增一法 (346 a 10–369 b 24) 增一後 (369 b 25–378 c 7) Vinītakā Mān ˙ avikā Upāliparipr ˙ cchā 優波離問分別波羅提木叉 (569 c 1–579 b 25) ; 優波離問事 (579 b 26–582 b 12) * Ekottarikā (352 b 27–354 c 8; 355 c 10–373 c 6) * Ekottarikā * Ekottarikā Vinītakā 毘尼摩得勒伽雜事 46 (582 b 13–593 b 20) Kathāvastu (373 c 7–378 c 6) * Pañcaka * Pañcaka Mātr ˙ kā 毘尼摩得勒伽雜事 (593 b 21–605 a 5) Upāliparipr ˙ cchā (379 a 3–405 a 20) Recitation 9 九誦 優波離問部 (379 a 1–409 c 19) * Ṣoḍaśaka * Ṣoḍaśaka Mān ˙ avikā 毘尼摩得勒伽雜事 (605 a 9–607 a 25) Mān ˙ avikā (405 a 21–409 c 18) 47 Nidāna Nidāna * Ekottarikā 毘尼摩得勒伽雜事 (607 a 25–611 b 11) Mātr ˙ kā (410 a 5–423 b 9) Recitation 10 十誦 (410 a 1–470 b 20): 比尼誦 (410 a 5–445 c 6) 五百比丘結集三藏法品 (445 c 13–450 a 26) 七百比丘集滅惡法品 (450 a 27–456 b 8) 毘尼中雜品 (456 b 9–461 b 29) 因縁品 (461 c 1–470 b 19) Muktaka Upāliparipr ˙ cchā 優波離問波羅夷 ; 問十三僧伽婆尸沙 ; 問三十事 ; 問波夜提 ; 問波羅提提舍尼事 (611 b 15–626 b 9) Vinītakā (424 b 16–445 a 12) Kathāvastu Muktaka (456 b 9–470 b 19) Mān ˙ avikā Mātr ˙ kā It is unclear which chapter sequence is the earliest. Currently, it is not possible to determine whether the sequence found in our extant Tibetan version reflects the order in the Indic originals used by the translators, or if it was later adjusted by them. Despite these uncertainties, two key observations can be underscored: First, the variation in chap‑ ter order across all versions may provide evidence of the multiplicity of the Vinayas of theMūlasarvāstivāda. Second, the difference in chapter sequence across the four sources sug‑ gests that each chapter of the Uttaragrantha may have initially existed as an independent Vinaya text The texts of the Uttaragrantha are frequently cited in Viśes ˙ amitra’s Vinaya‑sam ˙ graha and the commentaries of the Gun ˙ aprabha’s Vinayasūtra , but this is done by referring to their specific titles rather than using a collective title Uttaragrantha . Also, even though Yijing translated two chapters of the Uttaragrantha , no Chinese term for Uttaragrantha is found in his works. Furthermore, the title Uttaragrantha is not found in any Vinaya text written in Sanskrit or other Indic languages, nor is it attested in the S‑V manuscript of the Uttaragrantha . This suggests that the recognition of the title Uttaragrantha might not have been widespread or utilized in India during the time of the Vinaya scholars around the 6 th to 7 th century CE. The collective reference to these texts as Uttaragrantha could have emerged later, reflecting a development in how these texts were grouped and

[Find the meaning and references behind the names: Mode, Dun, Karma, Makes, Act, Better, Life, Tib, Shraddha, Falls, Chanda, Agreement, Trust, Ill, Exceptional, Faith, Styles, Mean, Given, Negi, Pro, Karman]

Religions 2024 , 15 , 669 11 of 18 conceptualized within the tradition (cf Kishino 2013 , pp. 30–35). It is also supported by the fact that the estimated production of the S‑V manuscript falls within the 7 th to 8 th centuries, overlapping with this timeframe 4. New Findings from the S‑V Manuscript of the Uttaragrantha The S‑V manuscript of the Uttaragrantha leads to a significant advancement in the study of the Mūlasarvāstivāda Vinaya , introducing a new textual witness and enhancing research in various aspects. The understanding of the Uttaragrantha , accessible through Tibetan and Chinese translations, has been challenging due to the considerable difference in translation styles from those of the Vinayavastu . The S‑V manuscript of the Uttaragrantha contributes to the expansion of the Vinaya corpus with original Sanskrit terms, offering a better understanding of the text. These original Sanskrit terms lead to a more accurate understanding of ambiguous variations of Vinaya technical terms in Tibetan and Chinese An example examined in Table 8 below is the variation of a Vinaya technical term in Tibetan compared to the original Sanskrit term in the Mān ˙ avikā chapter of the S‑V manuscript of the Uttaragrantha Table 8. Tibetan variations of a Vinaya technical term, Skt chanda Sanskrit in the Mān ˙ avikā Tibetan in the Mān ˙ avikā Sanskrit in the Vinyavastu in the MSV Tibetan in Other Parts, the Vinayavibha n ga s and Vinayavastu in the MSV chanda dad pa chanda ’dun pa The concept of “ chanda ” (consent or approval) plays a crucial role in formal ecclesi‑ astical acts (Skt karman ; Tib las ; Chi jiemo 羯磨 ). When the Community performs a formal ecclesiastical act, it is a fundamental principle that all monks within the boundary of that Community participate in the formal act. Participation in the community’s karman was, according to Hirakawa ( 1982 , p. 20), one of the most important aspects of the group’s monastic life. There are two modes of participation. The first is direct personal attendance, and the second is by granting chanda “approval, consent (BHSD, sv chanda )” to another monk, thereby signifying agreement with the results of the karman . This indirect mode of participation, through chanda , is permitted only in exceptional circumstances, such as when a monk is ill It is noteworthy that, in the Mān ˙ avikā chapter, the Tibetan rendering of chanda differs from that in the Vinayavastu of the Mūlasarvāstivāda Vinaya . Specifically, in the Mān ˙ avikā , chanda is translated as dad pa , which literally means “faith” or “trust”, often corresponding to the Sanskrit term śraddhā (Negi, sv dad pa ) 48 In contrast, vastus of the Mūlasarvāstivāda Vinaya , such as the Karmavastu and Adhikaran ˙ avastu , use the term ’dun pa , generally mean‑ ing “intention” or “will” as an equivalent of chanda 49 Given the same context in both the Mān ˙ avikā and Adhikaran ˙ avastu , or in other vastus where chanda appears, the employment of different Tibetan translations prompts the question of why. A plausible explanation might be the involvement of different translators. 50 However, the original Sanskrit term in the S‑V manuscript of the Uttaragrantha helps us to understand the original content of the Mān ˙ avikā and confirms that there is a variant translation for chanda , which differs from the one more commonly known to modern scholars in the Tibetan translation Second, the S‑V manuscript of the Uttaragrantha serves as an invaluable source in pro‑ viding new textual evidence for verifying the multiplicity of the Mūlasarvāstivāda Vinaya In the following example, the S‑V manuscript of the Uttaragrantha is closer to the Shisong lü rather than the Tibetan translation of the Uttaragrantha . This not only suggests that the S‑V manuscript might originate from a different lineage than the one used for the Tibetan translation among the Vinayas of the Mūlasarvāstivādins, but it also makes us consider that the Mūlasarvāstivāda Vinaya should be understood within the broader context of the Vinayas of the “Greater Sarvāstivāda”.

[Find the meaning and references behind the names: Pir, Ram, Peer, Nam, Thal, Ash, Til, Dag, Vas, Kalika, Api, Dres, Avik, Days, Eva, Dro, Fat, Ika, Bar, Bya, Dror, Oil, Proper, Seven, Ste]

Religions 2024 , 15 , 669 12 of 18 The Tibetan version of the Mān ˙ avikā (Derge ’dul ba pa 223 a 6–7) de ñid la s n a dro ba da n | de ñid bdun pa da n | de ñid la nam ‘tsho’i bar du bar ru n n am | ru n ste śa ni s n a dro ba’o || de’i ‘og tu btsos pa’i źag ni bdun pa’o || bdun pa de’i ‘og tu bsregs pa’i thal ba ni nam ‘tsho’i bar du ba’o || [Upāli asked:] “Is it proper that one particular substance can be [the medicine to be consumed] in the morning, within seven days, and throughout life?” [The Buddha said:] “It is proper. Meat is [the medicine to be consumed] in the morning. After that, fat of boiled [meat] is [the medicine to be consumed] within seven days. After seven days, the burnt ash is [the medicine to be consumed] throughout life” The uddāna , which encompasses the dialogue above, of the Tibetan version (Derge ’dul ba pa 223 a 4) mdor na | ru n ba dag da n ‘dres pa da n || źag bdun du ya n bza’ mi bya || tshil bu da n ya n de bźin te || bu ram śi n da ns n a dror sbyar || Summary of Contents: Things appropriate, mixed For seven days, should not be consumed; Also, fat is likewise, Sugarcane, in the morning, suitable The S‑V manuscript of the Mān ˙ avikā 229 r 6 … m atyanta(rakāle) mām ˙ sam ˙ pakvam ˙ vasā s(āptā) + + + + + + + + + + + + + + + + + … kāh ˙ || evam ˙ … [Upāli asked:] … [The Buddha said:] “… then, fat [from] boiled meat is [the medicine to be con‑ sumed within] seven [days]. … Likewise , … The uddāna , which encompasses the dialogue above, of the Sanskrit version (229 r 3) uddānam* kalpikena sa(m ˙ )sr ˙ s ˙ t ˙ am ˙ saptāham ˙ c(a) abhaks ˙ ikam ˙ vasād api tilā iks ˙ u‹h ˙ › kālikam ˙ cāpi yojayet* || Religions 2024 , 15 , x FOR PEER REVIEW 12 of 18 consider that the Mūlasarvāstivāda Vinaya should be understood within the broader context of the Vinayas of the “Greater Sarvāstivāda”. The Tibetan version of the M ā ṇ avik ā (Derge ’dul ba pa 223 a 6–7) de ñid la s n a dro ba da n | de ñid bdun pa da n | de ñid la nam tsho’i bar du bar ru n n am | ru n ste śa ni s n a dro ba’o || de’i og tu btsos pa’i ź ag ni bdun pa’o || bdun pa de’i og tu bsregs pa’i thal ba ni nam tsho’i bar du ba’o || [Upāli asked:] “Is it proper that one particular substance can be [the medicine to be consumed] in the morning, within seven days, and throughout life?” [The Buddha said:] “It is proper. Meat is [the medicine to be consumed] in the morning. After that, fat of boiled [meat] is [the medicine to be consumed] within seven days. After seven days, the burnt ash is [the medicine to be consumed] throughout life”. The udd ā na , which encompasses the dialogue above, of the Tibetan version (Derge ’dul ba pa 223 a 4) mdor na | ru n ba dag da n dres pa da n || ź ag bdun du ya n bza’ mi bya || tshil bu da n ya n de b ź in te || bu ram śi n da n s n a dror sbyar || Summary of Contents: Things appropriate, mixed For seven days, should not be consumed; Also, fat is likewise, Sugarcane, in the morning, suitable. The S-V manuscript of the M ā ṇ avik ā 229 r 6 … m atyanta(rakāle) m ā ṃ sa ṃ pakva ṃ vas ā s( āptā ) + + + + + + + + + + + + + + + + + .. kāh || eva m … [Upāli asked:] … [The Buddha said:] “… then, fat [from] boiled meat is [the medicine to be consumed within] seven [days]. … Likewise , … The udd ā na , which encompasses the dialogue above, of the Sanskrit version (229 r 3) uddānam* kalpikena sa( m )s r s t a m saptāha m c(a) abhak s ika m vas ā d api til ā ik s u‹ h › kālika m cāpi yojayet* || ❁ (||) … Summary of Contents: [§1.6.1] By appropriate, Mixed, Seven days, Not to be eaten; [§1.6.3] From fat as well as Sesame seeds; [§1.6.2] Sugarcane is suitable in the morning. The Shisong lü (T. 1435 [23] 405 c 7–9) 51 胡麻是時藥，壓作油是七日藥，燒作灰是盡形藥。肉是時藥，煮取脂是七日藥， 燒作灰是盡形藥。 [The Buddha said:] “ Sesame seeds are the medicine to be consumed in the morning; when pressed into oil, they become the medicine to be consumed for seven days; when burned to ash, they are the medicine to be consumed throughout life. [Also,] meat is the medicine to be consumed in the morning; the fat (||) … Summary of Contents: [§1.6.1] By appropriate, Mixed, Seven days, Not to be eaten; [§1.6.3] From fat as well as Sesame seeds; [§1.6.2] Sugarcane is suitable in the morning The Shisong lü (T. 1435 [23] 405 c 7–9) 51 胡麻是時藥，壓作油是七日藥，燒作灰是盡形藥。肉是時藥，煮取脂是七日藥， 燒作灰是盡形藥。 [The Buddha said:] “ Sesame seeds are the medicine to be consumed in the morn‑ ing; when pressed into oil, they become the medicine to be consumed for seven days; when burned to ash, they are the medicine to be consumed throughout life. [Also,] meat is the medicine to be consumed in the morning; the fat ex‑ tracted from boiling it becomes the medicine to be consumed for seven days; when burned to ash, it is the medicine to be consumed throughout life” T. 1441 [23]

[Find the meaning and references behind the names: Aim, Seed, Datta, Dif, Deep, Far, Wish, Tila, Owe]

Religions 2024 , 15 , 669 13 of 18 No counterpart This example addresses whether a single substance can be processed into three dif‑ ferent types of medicine. While the Tibetan version only includes meat that can become the three different kinds of medicine through specific processes, both the Sanskrit version and T. 1435 provide two examples: meat and sesame seed. Even if the Sanskrit word tila (sesame seed) is not confirmed in the question‑and‑answer between Upāli and the Buddha in the Sanskrit version due to the damage to the manuscript, its appearance might be in‑ ferred from the term Skt tilā (sesame seed) in the uddāna that encompasses this dialogue Also, the use of Skt evam ˙ (likewise) in the Buddha’s answer implies the presence of another example following meat. 52 This example suggests that the S‑V manuscript of the Uttaragrantha may serve as a crucial instrument for scholars who aim to verify and comprehend the multiplicity of the Mūlasarvāstivāda Vinaya . A more detailed investigation of the textual relationship among the four sources, namely the Sanskrit and Tibetan versions of the Uttaragrantha , the Shisong lü , and the Sapoduobu pini modeleqie , drawing on a broader range of textual evidence, will be conducted in my future research 5. Concluding Remarks This article examines the rediscovery and re‑evaluation of the Uttaragrantha of theMūlasarvāstivāda Vinaya by the new Sanskrit manuscript fragments, namely the S‑V manuscript of the Uttaragrantha . The research on the S‑V manuscript of the Uttaragrantha has marked a significant milestone in the study of the Mūlasarvāstivāda Vinaya , providing a new insight into our comprehension of the monastic law codes. As of March 2024, the newly identified Sanskrit text of the Uttaragrantha , comprising 52 folios, corresponds to 86 folios in the Derge edition of the Tibetan Uttaragrantha . This material not only presents the monastic law code in its original language but also helps to overcome numerous challenges that have arisen due to the reliance on the limited materials existing only as translations in Tibetan and Chinese. Furthermore, this article attempts to show the role of the S‑V manuscript of the Uttaragrantha in shedding light on the complex textual history and the potential multiplicity in the Mūlasarvāstivāda Vinaya traditions. It does so by introduc‑ ing additional evidence that highlights the differences in sequence in the chapters of the Uttaragrantha and by exploring various relationships with related materials, contradicting the expectation that it would be close to the Tibetan translation of the Uttaragrantha . The folios that have been identified thus far constitute merely the initial phase, with the ex‑ pectation of more identification in the near future. Further identification and analysis of the S‑V manuscript of the Uttaragrantha will significantly expand the canonical corpus of the Mūlasarvāstivāda Vinaya . With the invaluable support provided by the new Sanskrit textual evidence, a more comprehensive examination of the Uttaragrantha with its related materials will be conducted by the present author Funding: This research received no external funding Data Availability Statement: No new data were created or analyzed in this study. Data sharing is not applicable to this article Acknowledgments: First and foremost, I wish to express my gratitude to the late Klaus Wille, whose unpublished transliteration works are foundational to the Uttaragrantha studies. All subsequent works on the Uttaragrantha owe a deep debt to Klaus Wille’s contributions. Furthermore, I extend my thanks to Shanye Clarke and Jens Borgland for granting me access to their unpublished works. Finally, I am deeply grateful to Fumi Yao for her generous help and insightful comments, all of which have improved this paper. I alone remain responsible for any errors Conflicts of Interest: The author declares no conflict of interest.

[Find the meaning and references behind the names: Mathura, Broad, Banerjee, Phe, Excellent, View, Vogel, Kashmiri, Central, Tokyo, Share, Main, Beyond, Asia, Centra, Ernst, Kashmir, State, Palace, See, Wider, Good, Pus, Schools]

Religions 2024 , 15 , 669 14 of 18 Abbreviations BLSF I Seishi Karashima and Klaus Wille (2006), ed., Buddhist Manuscripts from Central Asia : The British Library Sanskrit Fragments, Vol. I, Tokyo BLSF II Seishi Karashima and Klaus Wille (2009), ed., Buddhist Manuscripts from Central Asia : The British Library Sanskrit Fragments, Vol. II.1–2, Tokyo BLSF III Seishi Karashima, Jundo Nagashima and Klaus Wille (2015), ed., Buddhist Manuscripts from Centra Asia: The British Library Sanskrit Fragments, Vol. III.1–2 , Tokyo Negi J.S. Negi, Tibetan–Sanskrit Dictionary . Varanasi: Central Institute of Higher Tibetan Studies, 1993 SHT Ernst Waldschmidt et al. (1965–2017), ed., Sanskrithandschriften aus den Turfanfunden , (VOHD X), Wiesbaden/Stuttgart Notes 1 This classification into four main divisions is based on the Indian tradition. The Sanskrit title “ Vinayottaragrantha ” is a compound formed by combining “ Vinaya ” and “ Uttaragrantha ”, reconstructed from the Tibetan title. Given the Tibetan title ‘Dul ba gźu n dam pa , it may also have been called “ Uttamagrantha ” (with Tib. dam pa, meaning “excellent” and “good”, equivalent to Skt. uttama; Tib. gźu n , meaning “recitation”, equivalent to Skt grantha , cf Vogel 1985 , p. 110, fn. 60). The Vinayottaragrantha (hereafter the Uttaragrantha ) has been primarily known in Tibetan traditions and referenced in early Tibetan texts, suggesting its collective use for specific texts may have emerged only after the seventh century C.E. (cf Kishino 2013 , pp. 30–35). In the Tibetan tradi‑ tion, eight Vinaya texts are enumerated: the Vinayavastu , the Prātimoks ˙ asūtra , the Vinayavibha n ga , the Bhiks ˙ un ˙ īprātimoks ˙ asūtra , the Bhiks ˙ un ˙ īvinayavibha n ga , the Vinayaks ˙ udrakavastu , and the two Vinayottaragranthas . The sequence of the eight texts is not consistent among all editions of the Kanjur. Notably, the placement of the Vinayaks ˙ udraka differs. Cf. ( Lee, forthcoming , p. 33, fn37) 2 Schopen ( 2004 , pp. 124–25) noted that it contains unique content and specific rules not found elsewhere in the Mūlasarvāstivāda Vinaya , such as monastery practices and detailed auction rules for a deceased monk’s estate, indicating its importance beyond an auxiliary text 3 On the view that the three sections of the Pāli Vinaya —the Suttavibha n ga , the Khandhaka , and the Parivāra— correspond, respec‑ tively, to the Vinayavibha n ga , the Seventeen Vastus and the Ks ˙ udrakavastu , and the Uttaragrantha of the Mūlasarvāstivāda Vinaya , see ( Banerjee 1957 , pp. 28–29; Yuyama 1979 , pp. 32–33, and Prebish 1994 , pp. 1–2) 4 For more details on the two Uttaragranthas , see ( Kishino 2013 , pp. 28–29). The incomplete version of the Uttaragrantha , the ‘Dul ba gźu n bla ma , only includes a single chapter, i.e., the incomplete Upāliparipr ˙ cchā . For a comparison and historical background of the Upāliparipr ˙ cchā included in the two Uttaragranthas , see ( Kishino 2013 , pp. 30–31, fn26) 5 The reasons for the existence of two versions are not extensively documented. Yet, a hint emerges from the colophon of the incomplete Uttaragrantha . In both the Derge and Peking editions, there is an extended quotation from the colophon of the com‑ mentary of the text, the Vinayottarāgamaviśes ˙ āgamapraśnavr ˙ tti . This quotation sheds light on the incomplete state of preservation of the ’ Dul ba gźu n bla ma . The commentary notes that following the persecution of Buddhism by the Shunga ruler Pus ˙ yamitra, a full version of the Uttaragrantha became unavailable in Mathurā. Consequently, only an incomplete rendition, remembered by a monk from Kashmir, survived. This fragmentary version is referred to as the Kashmiri Upāliparipr ˙ cchā in its section colophons ( Clarke 2015 , p. 77). For further details about the colophon of the Uttaragrantha , see ( Kishino 2016 , pp. 22–23, fn. 72 and 29, fn. 20) 6 The colophon of the complete Uttaragrantha is present in the Derge and Peking Kanjur but is absent from the sTog Palace Kanjur and the Narthang Kanjur. Therefore, it is likely that the colophon was appended by Tibetan monks. This colophon includes verses that reference the individual chapters of the Uttaragrantha ( Kishino 2016 , pp. 22–23, fn. 72; for the verses, see Derge Pa 310 b 3; Peking Phe 293 b 4–5) 7 Regarding the succinct descriptions and a structural analysis of the Uttaragrantha with a comparative table of the major sections of the Sarvāstivādin/Mūlasarvāstivādin Uttaragranthas , see ( Clarke 2015 , pp. 77–80, 82) 8 Yijing also translated the Genben shuo yiqie youbu nituona mudejia shesong ( 根本說一切有部尼陀那目得迦攝頌 , T. 1456), a compilation of uddānas and pin ˙ d ˙ oddānas from both the Nidāna and Muktaka , in 710 CE 9 Dhammadinnā ( 2020 ) coined the term “Greater Sarvāstivāda”, referring to a broad and encompassing tradition that includes the multiplicity of both the Sarvāstivāda and Mūlasarvāstivāda schools within its scope. “Greater Sarvāstivāda” is a concept used to acknowledge the complexity and diversity within these related traditions, which are distinct but share a wider denominational and ideological umbrella. This article will not attempt to further explain the relationship between the Sarvāstivāda and the Mūlasarvāstivāda. For an exploration to clarify the relationship between the terms Sarvāstivāda and Mūlasarvāstivāda, see ( Lee, forthcoming , 1.2. Relationships between the terms Sarvāstivāda and Mūlasarvāstivāda) 10 Regarding the succinct descriptions and a structural analysis on the Recitations 8–10 of the Shisong lü , see ( Clarke 2015 , pp. 71–72).

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Religions 2024 , 15 , 669 15 of 18 11 The pin ˙ d ˙ oddāna serves as a summary of the verse summaries, encapsulating the essence of the uddānas in a condensed form These uddānas may contain varying counts of keywords or key phrases. For the functions and importance of the uddānas in the Mūlasarvāstivāda Vinaya , see Panglung ( 1980 ). While the Tibetan version and Sanskrit version, which this present study introduces in the following, employ the pin ˙ d ˙ oddana and uddāna system for thematic organization, the two Chinese texts, the Sapoduobu pini modeleqie and the Shisong lü do not follow this system 12 For more on the citations in the Tibetan translation of the commentaries, see ( Kishino 2013 , p. 33, fn. 30) 13 For more details of these fragments, all of which were identified by Shayne Clarke, see BLSF I: 119; BLSF II: 225; and BLSF II: 273–274, respectively 14 These fragments were initially edited in Hoernle ’s ( 1916 ) work, and all but the first one were identified by Shayne Clarke. For details on fragments indexed in Or15007/504, 15009/48, 15009/57, 15009/443, see BLSF III: 131, BLSF II: 123–124, BLSF II: 132, and BLSF III: 306–307, respectively. Or15011/1 is not included in BLSF 15 Further information on SHT V 1068 (the Kathāvastu ) will be provided by ( Clarke ’s forthcoming ). See also SHT XI: 422. Regarding the fragments, SHT VIII 1943 (a section of the Mātr ˙ kā , the Pratisam ˙ yukta ) and SHT III 937 (the Upāliparipr ˙ cchā ), see SHT, XI: 434 and 419–420, respectively. For details on the fragment of the Mutkaka , SHT XII 7185, see SHT XII: 365–367. Cf. ( Wille 2014 : 193–195) 16 Subsequent research on the Uttaragrantha has greatly benefited from Dr. Wille’s pioneering work, which includes his generous provision of access to foundational yet unpublished studies in Uttaragrantha research 17 In addition to Dr. Wille’s pioneering work, scholars individually conducted fundamental investigations on the available frag‑ ments of the Uttaragrantha (manuscript A), mainly from the Schøyen Collection, at that time. While these works were not pub‑ lished, they were extensively utilized within specialist circles. Specifically, Clarke and Yao identified fragments of the Mān ˙ avikā based on the transliterations made by Wille. Clarke also identified fragments of the * Ekottarikā and * Pañcaka based on Wille’s transliterations. Borgland and Melzer identified fragments of the * S ˙ od ˙ aśaka and Nidāna . Subsequently, Lueritthikul identified fragments of the * Ekottarikā by preparing readings for the meeting held at PHI in 2019 18 More details can be found on the PHI project website: https://www.philology.no/birchbark (accessed on 25 January 2024) 19 In his 2020 a study, Shōno identified and transliterated the fragments, found the parallels in the Tibetan version of the Uttaragrantha , and provided the translations of the Tibetan parallels and reconstructed Sanskrit text 20 According to Hartmann and Wille ( 2014 , p. 147), the script is similar to the manuscripts of the Vinayavibha n ga , Prātimoks ˙ asūtra , Sam ˙ yuktāgama , and Udānavarga among the eight manuscripts found in the private collection, Virginia. According to the classifi‑ cation of Gilgit/Bamiyan Type II by Melzer ( 2014 , p. 263), the script of the Uttaragrantha (manuscript B) is a typical Type A of Gilgit/Bamiyan Type II of which characteristics are rectangular and pointed, being represented by the Gilgit Vinayavastu and the Dīrghāgama manuscript 21 Melzer ( 2014 , p. 263) distinguished Gilgit/Bāmiyān Type II into two sub‑groups according to calligraphic variants. Type B has a characteristically more fluid appearance than Type A. However, considering that the distinction between Type A and Type B appears in ligatures with ‑ y ‑, the shape of ‑ y ‑ in ligatures of the Uttaragrantha manuscript is close to Type A (cf Yao , forthcoming , 1.2.3. Script) 22 For a detailed explanation of the dating of the manuscript, see ( Yao , forthcoming , 1.2.1. Radiocarbon Dating) 23 See ( Yao , forthcoming , 1.2.5. Folio Numbering and Combination with the Uttaragrantha) 24 Exceptions to the nine‑line format are occasionally found in the Uttaragrantha part. For example, in the Mān ˙ avikā chapter, the verso of folio number 230 includes an extra line at the bottom. This line is distinguished by a slightly different writing style and spacing between letters. It is likely that the scribe added a missing part of the text, as indicated by an insertion mark ‘x’. Such use of the mark ‘x’ is occasionally observed in the S‑V manuscript of the Uttaragrantha . Furthermore, four folios identified as 243, 244, 245 (but, only recto), and 247 in the * Ekottarikā chapter exhibit a ten‑line format, according to the identification as of March 2024. However, the verso of 243 contains an extra eleventh line, matching the style of the additional tenth line of the verso of 230 above. This additional line was intentionally added by the scribe to correct and supplement the text in the fifth line of the same folio 25 The location of the string hole, situated at 1/3 of the length from the left margin on the folio, is confirmed in the Bhais ˙ ajyavastu Although no folio remains in its full length, in certain parts, the number of aks ˙ aras can be estimated based on the text from the Bhais ˙ ajyavastu in the Gilgit manuscript. Consequently, Yao determined that the string hole is located at 1/3 of the length from the left margin of the folio. However, we do not have any Sanskrit text of the Uttaragrantha except the S‑V manuscript of the Uttaragrantha . Therefore, under the current circumstances, it is challenging to ascertain the precise location of the string hole in the Uttaragrantha part of the Bhais ˙ ajyavastu ‑ Uttaragrantha manuscript. Nonetheless, according to some reconstructed folios of the Mān ˙ avikā chapter ( Lee, forthcoming , 3. Transliteration and reconstruction with images of the Sanskrit manuscript fragments), the string hole’s location in the Uttaragrantha part appears to be similar to that in the Bhais ˙ ajyavastu to some extent 26 The gender of the title Vinītakā has been accepted as masculine or neuter, the Vinītaka . However, as for the original title of the Vinītakā , whether the title is a feminine Vinītakā or a masculine or neuter Vinītaka is uncertain due to the colophon of the

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Religions 2024 , 15 , 669 16 of 18 Vinītakā chapter, vinītakāh ˙ samāptā , newly found in the Schøyen Collection (2627/2/54/4 cB in 228 r of the S‑V manuscript of the Uttaragrantha manuscript) 27 For a detailed explanation of the physical sequence of folios of the manuscript as well as the connection between the Bhais ˙ ajyavastu and the Uttaragrantha , see ( Yao , forthcoming , 1.1.6. Physical Sequence of Folios and 1.2.5. Folio Numbering and Combination with the Uttaragrantha) 28 Clarke ( 2016 , pp. 56–67) demonstrated that the Sanskrit title underlying Tibetan ‘Dul bar byed pa is Vinītaka by comparing the Tibetan and the Chinese versions of the Vinayasam ˙ graha . However, the question of the title’s gender—whether it is mas‑ culine/neuter Vinītaka or feminine Vinītakā —remains open for further investigation. Cf. fn. 26 and ( Yao forthcoming , p. 24, fn. 81) 29 The chart incorporates foundational but unpublished work by Wille and Yao, supplemented by my own additions and modifi‑ cations. In a future study, I will include the locations of the Chinese materials of the Uttaragrantha as seen in the comparative table of the Mān ˙ avikā materials in the following 30 The same principle will be applied to the concordances for subsequent chapters 31 For detailed research and an English translation of the Mān ˙ avikā chapter, see ( Lee, forthcoming ) 32 Regarding the synoptic structure and summary of the Mān ˙ avikā chapter, see ( Lee, forthcoming , 1.5.2. Synoptic structure and contents of the Mān ˙ avikā) 33 These fragments have enabled the restoration of images for all nine folios. See ( Lee, forthcoming , 3. Transliterations and recon‑ struction with the images of the Sanskrit manuscript fragments) 34 Despite the attestations in Gun ˙ aprabha’s works, determining the gender of the title is challenging due to its appearance in in‑ flected forms. Nonetheless, I suggest that the title Mān ˙ avikā in the feminine form seems more valid based on evidence from the Tibetan and Chinese sources. For a discussion on the gender of the title, see ( Lee, forthcoming , 1.5.1 The chapter title “Mān ˙ avikā”) 35 However, some parts of T. 1441 and T. 1435 do not align with those of the Sanskrit and Tibetan. For a detailed explanation of the discrepancies among the four texts, see ( Lee, forthcoming , 2.4. Textual relationship of the four sources) 36 The part (408 a 17–25) does not correspond to other versions. Also, the part (408 a 25–b 4) corresponds to 233 v 37 The Merv manuscript was discovered in 1966 near the Merv oasis close to Bairam‑Ali city along with old coins and a statuette. The manuscript is written in Brāhmī script on birch bark folios and is dated from the post‑Kushan period to as late as the 5 th century based on the paleographical analysis. The manuscript is divided into three sections, one of which represents a compilation based on a Vinaya of the Sarvāstivāda. For the detailed description of the Merv manuscript, see ( Vorobyova‑Desyatovskaya 1999 , pp. 27–30). For the colophon containing the chapter title, see ( von Hinüber 2017 , p. 51). Cf. ( Vorobyova‑Desyatovskaya 2000 , pp. 14–15; Clarke 2001 , pp. 90–91) 38 The chart includes works by Clarke, Borgland, and Lueritthikul, and is supplemented with my own additions and modifications, including new identifications 39 For the Sanskrit title attested in the Merv manuscript, see ( Vorobyova‑Desyatovskaya 2000 , pp. 14–15; Clarke 2001 , pp. 90–91; von Hinüber 2017 , p. 51) 40 For the Sanskrit title attested in the Merv manuscript, see ( von Hinüber 2017 , p. 51). Cf. ( Vorobyova‑Desyatovskaya 2000 , pp. 14–15; Clarke 2001 , pp. 90–91) 41 For detailed research and an English translation of the Nidāna chapter, see Kishino ( 2013 ) 42 A part of 289 r, corresponding 103 b 7–104 b 6, is not found in Yijing’s Nidāna (cf Kishino 2013 , pp. 211–13) 43 As in the previous part of 289 r, Yijing’s Nidāna does not include the parallel of 289 v (104 b 7–105 b 4). Cf. ( Kishino 2013 , pp. 213–16) 44 Some parts of Recitation 10, which includes Matr ˙ kā – Vinītakā – Muktaka , remain unidentified to any chapters of the Uttaragrantha in the Mūlasarvāstivāda Vinaya . Cf. fn. 10 45 Although the term zengyi 增一 in the section title pini zengyifa 毘尼增一法 is the translation of the * Ekottarikā , the content of the first part of pini zengyi fa 毘尼增一法 corresponds to the Nidāna ( Clarke 2015 , p. 71) 46 The section pini modeleqie zashi 毘尼摩得勒伽雜事 (Chapter on Miscellanea of the * Vinayamātr ˙ kā ) contains the three sections, the Vinītakā , Mātr ˙ kā , and the Mān ˙ avikā 47 The section youboli wen bu 優波離問部 consists of eleven subsections, the eleventh of which wen zahi chu 問雜事初 corresponds to the Mān ˙ avikā 48 For the term Tib dad pa (Skt chanda ), related passages can be found in the Mān ˙ avikā chapter as follows: Derge pa 230 b 7– 231 a 3 (The S‑V manuscript of the Mān ˙ avikā : 234 v 1–2); Derge pa 231 b 3–5; Derge pa 231 b 5–6; Derge pa 231 b 7–232 a 2 (The S‑V manuscript of the Mān ˙ avikā : 235 r 2); Derge pa 232 a 2–3 (The S‑V manuscript of the Mān ˙ avikā : 235 r 3–4); Derge pa 232 a 7–b 1 (The S‑V manuscript of the Mān ˙ avikā : 235 r 6); and Derge pa 232 b 2–3 (The S‑V manuscript of the Mān ˙ avikā : 235 r 8). The same usage of Tib dad pa is found in the Upāliparipr ˙ cchā chapter of the Uttaragrantha . Unfortunately, folios of the Upāliparipr ˙ cchā are not found in the S‑V manuscript of the Uttaragrantha . However, Tib dad pa in the Tibetan version of the Upāliparipr ˙ cchā suggests that its original Sanskrit term is likely chanda because the context of the Upāliparipr ˙ cchā aligns with that of the Mān ˙ avikā , the Karmavastu ,

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Religions 2024 , 15 , 669 17 of 18 and the Adhikaran ˙ avastu . For instance, a passage of the Upāliparpr ˙ cchā (Derge na 285 a 7–b 2), containing Tib dad pa , provides a similar description to that of Derge pa 230 b 7–231 a 3 mentioned above 49 As examples, for related passages of the Karmavastu that appear to be referenced by the Mān ˙ avikā , refer to the Karmavastu 288 a 5–8 for the Sanskrit version and Derge ’dul ba ga 140 a 2–5 for the Tibetan version (cf Lueritthikul 2019 , pp. 146, 64–65, §44–45). For related passages of the Adhikaran ˙ avastu , see the Adhikaran ˙ avastu 339 v 8–9 and Derge ga 237 b 5–6 (cf Borgland 2014 b , pp. 52, 122, §83) and the Adhikaran ˙ avastu 341 r 6–7 and Derge ’dul ba ga 240 a 2–3 (cf Borgland 2014 b , pp. 57, 127, §99) 50 This study will not attempt to explore variations in Vinaya terminology, instead leaving it open for exploration in future research It seems that Vinaya technical terms used in the Uttaragrantha often differ from those listed in the glossaries in the Mahāvyutpatti Hu‑von Hinüber ( 1997 a , 1997 b ) highlighted that the texts of the Tibetan Kanjur generally correspond to those of the Gilgit Sanskrit manuscripts. Conversely, Mahavyutpatti’s glossaries are more closely aligned with those found in early commentaries, such as the Vinayasūtra and Vinayasūtravr ˙ tti by Gun ˙ aprabha. This indicates the necessity for a comparative study of the Vinaya terminologies of the Uttaragrantha with the new Sanskrit material, the S‑V manuscript of the Uttaragrantha . Such an investigation is planned for future research 51 As previously noted in fn. 11, the Shisong lü does not utilize the pin ˙ d ˙ oddāna and uddāna system for thematic organization. There‑ fore, there is no uddāna available for comparison with the Sanskrit and Tibetan versions 52 In the uddāna of the Tibetan version, Tib de bźin te (likewise, thus) is present but does not correspond to Skt evam ˙ because evam ˙ appears after the double dan ˙ d ˙ a —if the double dan ˙ d ˙ a is correctly placed—which concludes the sentence about the first example, meat, in the Buddha’s answer in the dialogue of the Sanskrit version. Furthermore, in the Tibetan version’s dialogue, which is complete and undamaged, no second item is mentioned that can be processed into three different types of medicines References Banerjee, Anukul Chandra. 1957 Sarvāstivāda Literature . Calcutta: D. Banerjee Borgland, Jens Wilhelm. 2014 a. A Study of the Adhikaran ˙ avastu: Legal Settlement Procedures of the Mūlasarvāstivāda Vinaya. PhD dissertation, Department of Culture Studies and Oriental Languages, Faculty of Humanities, University of Oslo, Oslo, Norway Borgland, Jens Wilhelm. 2014 b. Draft Diplomatic Edition of the Mūlasarvāstivāda Adhikaran ˙ avastu—A New Reading of the Manuscript. PhD. dissertation, Department of Culture Studies and Oriental Languages, Faculty of Humanities, University of Oslo, Oslo, Norway Clarke, Shayne. 2001. The Mūlasarvāstivāda Vinaya Muktaka 根本説一切有部目得迦 Bukkyōkenkyū 佛教研究 30: 81–107 Clarke, Shayne. 2004 Vinaya Mātr ˙ kā —Mother of the Monastic Codes, or just Another Set of Lists? A Response to Frauwallner’s Handling of the Mahāsām ˙ ghika Vinaya Indo‑Inranian Journal 47: 77–120. [ CrossRef ] Clarke, Shayne. 2015. Vinayas. In Brill’s Encyclopedia of Buddhism . Edited by Jonathan Silk. Leiden and Boston: Brill, vol. 1, pp. 60–87 Clarke, Shayne. 2016 The ’Dul bar byed pa ( Vinītaka ) Case‑Law Section of the Mūlasarvāstivādin Uttaragrantha : Sources for Gun ˙ aprabha’s Vinayasūtra and Indian Buddhist Attitudes towards Sex and Sexuality Journal of the International College for Postgraduate Buddhist Studies 20: 47–194 Clarke, Shayne. Forthcoming. Towards a Comparative Study of the Sarv ā stiv ā da‑ and Mūlasarvāstivāda‑vinayas : Studies in the Struc‑ ture of the Uttaragrantha (1): Kath ā vastu —A Preliminary Survey Dhammadinnā, Bhikkhunī. 2020. Highlights from a Comparative Study of the Sam ˙ yukta ‑ āgama Quotations in the Abhidharmakośopāyikā‑ t ˙ īkā . In Research on the Sam ˙ yukta‑āgama . Edited by Dhammadinnā. 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Religions 2024 , 15 , 669 18 of 18 Lueritthikul, Phra Weerachai. 2019. Exclusion as Penalty: Edition of the Gilgit Versions of the Karmavastu, Pudgalavastu andPārivāsikavastu of the Mūlasarvāstivāda. PhD. dissertation, Department of Culture Studies and Oriental Languages, Faculty of Humanities, University of Oslo, Oslo, Norway Melzer, Gudrun. 2014. A Palaeographic Study of a Buddhist Manuscript from the Gilgit Region: A Glimpse into a Scribes’ Workshop In Manuscript Cultures: Mapping the Field 1 . Edited by Jörg Quenzer, Dmitry Bondarev and Jan‑Ulrich Sobisch. Berlin: De Gruyter, pp. 227–73 Panglung, Jampa Losang. 1980. Preliminary Remarks on the Uddānas in the Vinaya of the Mūlasarvāstivādin . In Tibetan Studies in Honour of Hugh Richardson . Bangkok: Orchid Press Publishing Limited, pp. 226–32 Prebish, Charles S. 1994 A Survey of Vinaya Literature . London: Routledge Salomon, Richard. 2006. Recent Discoveries of Early Buddhist Manuscripts: And Their Implications for the History of Buddhist Texts and Canons. In Between the Empires: Society in India 300 BCE to 400 CE . Edited by Patrick Olivelle. Oxford and New York: Oxford University Press, pp. 349–82 Schopen, Gregory 2000 Hierarchy and Housing in a Buddhist Monastic Code A Translation of the Sanskrit Text of the Śayan ā sanavastu of the Mūlasarv ā stiv ā da‑Vinaya . Part One Buddhist Literature 2: 92–196 Schopen, Gregory. 2004 Buddhist Monks and Business Matters . Honolulu: University of Hawai’i Press Shōno, Masanori. 2020 a. Sanskrit Fragments from Prātideśanikā 2–4 of the Upāliparipr ˙ cchā in the Vinaya ‑ uttaragrantha Bulletin of the International Institute for Buddhist Studies 3: 91–120 Shōno, Masanori. 2020 b. Sanskrit Fragments of Pāyattikā 6 of the Vinayavibha n ga Belonging to the Mūlasarvāstivāda‑vinaya Journal of the International College for Postgraduate Buddhist Studies 24: 27–70 Shōno, Masanori. 2021. Sanskrit Fragments from Naissargikā Pāyattikā 2 of the Vinayavibha n ga Belonging to the Mūlasarvāstivādavinaya Bulletin of the International Institute for Buddhist Studies 4: 33–70 Vogel, Claus. 1985. Bu‑Ston on the Schism of the Buddhist Church and on the Doctrinal Tendencies of Buddhist Scripture. In Zur Schulzugehörigkeit von Werken der Hīnayāna‑Literatur . Edited by Heinz Bechert. Göttingen: Vandenhoeck & Ruprecht, pp. 104–10 von Hinüber, Oskar. 2017. On the Early History of Indic Buddhist Colophons International Journal of Buddhist Thought and Culture 27: 45–72. [ CrossRef ] Vorobyova‑Desyatovskaya, M. I. 1999. A Sanskrit Manuscript on Birch‑Bark From Bairam‑Ali: I: The Vinaya of the Sarvāstivādins (Part 5) Manuscripta Orientalia. International Journal for Oriental Manuscript Research 5: 27–36 Vorobyova‑Desyatovskaya, M. I. 2000. A Sanskrit Manuscript on Birch‑Bark from Bairam‑Ali: I: The Vinaya of the Sarvāstivādins Manuscripta Orientalia. International Journal for Oriental Manuscript Research 6: 10–16 Wille, Klaus. 2014. Sanskrit Manuscript in the Turfan Collection (Berlin). In From Birch Bark to Digital Data: Recent Advances in Buddhist Manuscript Research . Edited by Paul Harrison and Jens‑Uwe Hartmann. Wien: Verlag der Österreichischen Akademie der Wissenschaften, pp. 187–211 Yao, Fumi. Forthcoming. The Bhais ˙ ajyavastu of the Mūlasarvāstivāda Vinaya . In Buddhist Manuscripts in the Schøyen Collection . Oslo: Hermes Publishing, vol. VI Yuyama, Akira. 1979 Systematische Übersicht über die buddhistische Sanskrit‑Literatur. A Systematic Survey of Buddhist Sanskrit Literature Wiesbaden: Franz Steiner Verlag, vol. I Disclaimer/Publisher’s Note: The statements, opinions and data contained in all publications are solely those of the individual au‑ thor(s) and contributor(s) and not of MDPI and/or the editor(s). MDPI and/or the editor(s) disclaim responsibility for any injury to people or property resulting from any ideas, methods, instructions or products referred to in the content.