Abstract：“Catubbidha Vinaya” is a Theravādin concept from Samantapāsādikā (written in 4-5 centuries), a collection of Pali commentaries on Theravada Tipitaka Vinaya. It contains sutta (Vinaya texts), Suttānuloma (supplements to the Vinaya texts), ācāryavāda (interpretation of arahats in the first Buddhist Council), attanomati (one’s own understanding), reflecting the principle of taking Samantapāsādikā as authority and supremacy of Theravada Tipitaka Vinaya. However, in Shanjian Lü Piposha (translated in 489), the Chinese version of the Samantapāsādikā, the translators showed an inclusive attitude to different nikāyas. Therefore, the Theravādin definition of “Catubbidha Vinaya” is weakened in Shanjian Lü Piposha. In Tang Dynasty, Daoxuan, the Nanshan school vinaya teacher used “Catubbidha Vinaya” to interpret the Sifenlü. Different from the author of the Samantapāsādikā, he did not consider the “Sutta” as orthodox, but blended ideas from different nikāyas as well as Mahāyāna texts and emphasized explaining the “Sutta” with various ideas from Tripitaka. Later, his successors Dajue, Jingxiao and Yuanzhao all followed his method for further understanding of the Sifenlü. From the Samantapāsādikā to the Shanjian Lü Piposha, and to the Nanshan school vinaya commentaries, “Catubbidha Vinaya” gradually lost its original Theravādin definition and was converted into a concept featured with Chinese vinaya tradition. Such changes indicate that Chinese vinaya is explained according to the ideas of interpreters and their lineage other than schools and the original canon. It is also a convergence of Chinese vinaya tradition and Theravādin vinaya traditon which dates back to ancient India.
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2018, Vol. 35 
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