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I'm sorry, social science. I like to introduce this new law to my constable of the candidate in the Department of Asian Languages and Cultures.

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UCLA research focuses on how to cope, rejected an adapted method for life in China.

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Use Asian word rock focussing on the work of the Monk, the Darwin programme and the so-called earliest school before coming to UCLA.

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He University of Tokyo University in Taiwan Oberlin College is published little articles in Purity journals,

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including a chapter in the forthcoming volume Tidal two miles from the University of Hawaii.

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Thank you so much for the introduction. Can you all hear me? OK, wonderful.

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OK, well, good morning from Los Angeles. I wanted to first thank everyone for all the effort in organising the conference.

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I wanted to especially thank Professor Osborne for encouraging me to apply to the conference.

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He's been a friend and mentor of mine for many years,

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and if you know anyone who happens to be looking for a professor of Buddhist studies, I know of no one better.

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I'm devastated that I couldn't be there in person.

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I had to make the difficult decision because of COVID and long travel time that it will be best to present remotely.

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But I'm trying my best to simulate being there. I have my Oxford shirt on and I have a cup of Yorkshire Tea, so I'm ready to go.

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So I know we're running a little late. My presentation, I hope it'll be OK.

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Time wise, may run a little bit over, so let me begin sharing the screen.

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Oh, goodness, sorry. One more try.

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You might see some, some notes on the screen for a second. So I think you can see my screen and now you should be able to see my presentation.

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We got the OK. Wonderful. OK. Well,

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it's been so the title of my talk today is partially in accord with the greater

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vehicle reading the four part Vinaya as a Mahayana text and discussions commentaries,

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although the conference is about reading Mahayana texts. Today, I'm actually going to be talking about reading non-major on a text.

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As an aside, I think the term non Mahayana or non Mahayana Buddhism is a better alternative to terms like mainstream Buddhism or a lesser vehicle.

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Buddhism found in some textbooks because, to my mind,

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both the terms mainstream and lesser vehicles seem to imply a sort of value judgement about the Mahayana as either being not part of the mainstream.

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It was certainly mainstream in East Asia or about the non Mahayana as being somehow

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lesser certainly is not seen that way in countries like Sri Lanka or Burma.

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Nevertheless, I may have the occasion to use the term lesser vehicle as this is the term we found in the text I am working with.

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Well, these texts are traditionally understood to be non-melanoma or lesser vehicle text in China in the 7th century,

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about two centuries after they were translated, a Chinese monk named Dushan,

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well known as a scholar of these monastic rule books, argued that one of these texts, specifically the four part video,

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was partially in accord with the greater vehicle or fund Hongkong for reasons I will explain in a minute.

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First, my presentation will explain not only in what sense it meant for these monastic rules to be partially in accord with the greater vehicle.

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But more broadly, I hoped that by illustrating what it meant to be sort of, but not quite Mahayana,

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we might be able to understand what it meant to be really Mahayana, or at least to Buddhism 7th century China.

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And through this contrast between Mahayana and partial Mahayana, we can understand something about Buddhism or religion or whatever.

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So in particular, I argue that doctrine came to this conclusion through a strong reading of his text and

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was thus doing some of the same hermeneutic work as many other Buddhist thinkers,

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scholars and even poets from his time and beyond.

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Furthermore, I hope to show that this strong reading was motivated by notions of orthodoxy, continuity and conscience.

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Three themes I will explain in a minute. So two, so firstly, to discuss the place of the Vinaya texts and Chinese Buddhism,

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then I'll discuss how the Russian understood the four part of India as being partially in accord with the greater vehicle.

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Then I'll explain how this reading can be understood as a strong reading of the veneer.

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And then I'll explain why Dilshan thought might have promoted the strong reading before coming to some conclusions.

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So as to kind of my overall point for this. This presentation is that I think we need to incorporate discussion of the

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role of monastic rules into a discussion about the Mahayana because rules and

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morality are essential but often overlooked part of Buddhism that may reflect

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some central concerns of the tradition in a way that other texts simply don't.

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OK, so let's begin. So the place of the four part of India in Chinese Buddhism,

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so there are two general categories of Buddhist legal text Vinaya and Bodhisattva precepts.

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The Vienna attacks were rules for monastics that include a list of specific rules of what monks should and should not do.

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For example, there are the logical rules the most specific the severely punished for rules,

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including not having sexual intercourse, theft, etc. Then there are the body for subtext.

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For example, the fun one gene, which overlaps partly with the veneer text.

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But the majority of the rules have a character of a more general ethical principles to be followed.

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For example, the injunctions not to praise oneself and disparage others reflects a more principle based morality,

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in contrast to the rule based morality of the veneer tax.

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And these veneer texts typically are considered more non marciano, whereas these properties offer pre-set text or Y.A. character.

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So eventually, text on both these genres are translated into Chinese from Indic languages,

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and eventually some appear to have been even created in China for the Vienna attacks, which is what I'm really going to focus on here for foreigners.

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Were translated in the early part of the 5th century,

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although there are a number of smaller text translated before this and a number of important texts translated after this.

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These four are the main text that describe the veneer and the main text that Dilshan wrote about in his work.

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So the titles of these for text are the 10 recitations veneer.

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The four part of any of them are sung because many are. And the five part FANIA.

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And generally speaking, each of these texts is associated with a group or nicoya that is thought to have had their own separate ordination lineage.

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So, for example, we have this rustic bar to the Dharma Gupta, my son, Mysore Asika McHugh's, that are associated with each of these texts.

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So that sort of have their own separate ordination age.

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There was and but and the rules are largely similar in content, but varied from one another widely in the details.

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OK, so although several of these texts were used in China by the 7th century,

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the four part veneer or the veneer of the Dharma Group, the Makhaya became the most widely used and studied throughout China.

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So that's why we're focussing on it here. Again, normally we think of these new guys as being on Mahayana groups.

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But the preface to the translated for part of India describes the translator of this text.

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So the four part of India and the Dharma Gupta and I remember that the same thing

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describes the translator of this text named Buddha Arceus as a Dharma Gupta.

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Come on a trip to talk us from China. So this preface appears to mostly just be an epithet and was likely written after the text was translated,

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so may not represent any actual title that variations have.

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But in a travelogue from the famous Chinese pilgrims, friends on, we see a connexion between the Dharma Gupta and the Mahayana,

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he writes that there were Dharma Gupta shows in the country of Odierno, which is here,

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and the people reverently believe in the Mayan monk study of Mahayana teachings.

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But there are five traditions of the venire rules and practise, including the Dharma Gupta Ka, et cetera.

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So although this record comes from about a century and a half after the texts were translated and might

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represent a slightly different situation on the ground from the one in which these texts originally developed,

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it appears that at least that in the audience. And one could follow the Vinaya and also the Mahayana with no apparent conflict.

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In other words, it appears that the practise of the great the the sort of connexion between the

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great vehicle and the practise of the vineyard didn't need to be argued for.

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In contrast, in China,

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most Chinese Buddhists regarded the Vinaya as a lesser vehicle text and appeared to associate the practise of the veneer with the lesser vehicle.

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Also, for example, in scriptural catalogues, we have this lead Ihsan Belge,

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where a Chang Fong, the author, categorises all these texts as being a lesser vehicle veneer.

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Similarly, Dodgson himself in his own catalogue,

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even though he argues that it's partially in accord with the Mahayana also catalogue categorises these texts as lesser vehicle many attacks.

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So the question for Chinese seemed to be how exactly do the Vini attacks and by extension,

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monastic life regulated by many attacks relate to the the Mahayana?

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And that's where we come to the sort of main topic adoptions idea that the four part video is partially in accord with the greater vehicle.

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OK, so after the translation of these Vienna attacks, there emerge a tradition of commentary and study of these works,

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known as the veneer school Chinese needed to study and compare these text in order to understand them.

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So they eventually so they develop Twitter essentially textbooks or manuals for monastic practise.

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Most famous of these commentators is Dilshan, considered the founder of the Nanshan Veneer School.

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There are over 15 excellent works that he wrote on the video, as well as many more than we no longer have.

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The most important of these is the text known as the Civil Machine Church now, which I'm going to abbreviate as XY.

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So change Tao X, I see the title can be translated something like the commentary on conduct and procedure in the four part of India.

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So this text is based on the four part veneer, but compares all four videos, as well as many other Buddhist texts organised into 30 thematic chapters.

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So in Chapter eight of this text on accepting the precepts,

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he mentions the idea that the principle of the four part opinion matches the greater vehicle.

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So quote question What vehicle is the principle of this teaching?

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Does it develop the aims of the greater vehicle? Answer. As for this four part finish school, its meaning matches the greater vehicle.

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Continues, the text of the property show the four part of says,

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if you want to attain the brutal way for the sake of yourself, then you should respect and emphasise the correct precepts.

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And it says transferring this marriage to sentient beings all the time the Buddha Way together, the four part video has many such examples.

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OK, so this particular example he uses to explain why he thinks the four part company is in accord with the Mahayana

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is actually a paraphrase from the dedication of merit verse from the Prati Moksha over the four parts anyhow.

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So the pretty moksha. So I mentioned the translator of these longer veneer rules.

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The Prati Moksha is the sort of abbreviated version of just the rules that are used without

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any additional explanation that are used for these rituals every two weeks to recite them.

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And at the end of the ritual,

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there's this returning the Meret verse that seems to indicate that because it's the Meret is made for all sentient beings, it's a Mahayana idea.

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So I'll come back to this point in a minute. He mentions there's many such examples.

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And so. So we see, OK.

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The Dutchman argues that the four part figure is an accord in his in his commentary that she should child.

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But why exactly does he say this in a slightly later work the gym or show or commentary on Carmen Gym,

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general show gyms, which is a work on monastic rituals.

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He argues that there are five pieces of evidence for being in accord with the video, which are called the rule, if uncombed needs.

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So, OK, so five pieces of evidence, so this.

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This passage begins. How is it that the four part vanilla is in accord with the Buddha vehicle?

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The Buddha vehicle means the Mahayana here. So first, because Javier Mala Putra despise being in our heart without need for further training.

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We know that he was without steadfastness.

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Second, because the merit created from reciting the emotion of the four part video is directed toward all sentient beings attaining the Buddha Way.

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We know that the rest of the party most attacks do not return merit.

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Third, because in the four part Fania amongst are addressed as Sons of the Buddha, we know that it is of no other vehicle.

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Fourth, because the use of someone's forfeited property is not a grave offence.

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We know that the mind is in accord with the greater vehicle.

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And fifth, because since objects are not made apparent at the sense organs, we know that consciousness gives them their final meaning.

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OK, those don't need any more explanation. So it is. I'm just kidding.

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OK, so let me return to some of these and give you a little bit of an overview of what these are about.

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So they're all very, very terse and require a lot of unpacking to understand.

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So if we look at the first of these five, OK,

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this is a reference to a story found in the four part Vinnie and also in the poly video about a disciple of the Buddha named Javier Mala Putra.

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So Javier Mallacoota. Attained a level, according to the text, attained a level of an hour hot,

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but realised when seated in meditation that he was not steadfast, and after getting up from meditation,

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he goes to the booth to suggest that he could perform an offering of strength,

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which is in something like physical labour in the form of distributing sleeping materials and food for visiting monks as a way to become more quote,

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steadfast. So basically, he argues, to become the manager or the concierge of the monastery.

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So Darshan seems to be implying here that because there was a monk who is not steadfast in his attainment

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of our hardship and instead wanted to be of service to others rather than focus on his own enlightenment,

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this was a manifestation of body the activity, though, of course, the vineyard doesn't say as much.

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Specifically, the vineyard doesn't appear to say that he became a monastic manager because he despises our hot status.

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Instead, he seems to have maintained his AHA status, even as he was managing these monks.

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But this appears to be Dawson's own interpretation or strong reading,

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and whether this makes the text in accord with the greater vehicle remains to be seen.

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Indeed, the remaining four items of evidence are equally questionable.

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The second one is basically the one we just mentioned above where the passage from the property Moksha mentions the term all sentient beings,

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and so he believes it's a Mahayana verse.

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The third one is maybe the most telling to me, basically in the four part veneer a few times.

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It addresses these the monks as sons of the Buddha.

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This folds. And although this sense of the Buddha in contrast to the normal way their address,

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which is bigger so the sons of the Buddha appears only four times and is used in body cipher precepts like the fun one being so it

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seemed to have indicated that this was somehow that the object of the four part Peneha were these so-called sons of the Buddha.

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But it's really just this one word that appears four times in this otherwise very long text.

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So those are just the three piece of evidence they wanted to explain today.

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The other two are rather complicated, so I won't go into them.

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But I think, as you can see, they all seem to be rather selective of what specific evidence he's looking for to

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claim that the Mahayana was that the four part vanilla was in accord with the Mahayana.

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Or, he might say, maybe cherry picked pieces of evidence to make Russians argument.

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So that's the point I want to make that Darshan is a strong reader of the veneer.

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So this notion of strong reading or a strong reader also known as misreading or mischievous young,

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is taken from two books The Anxiety of Influence or a Map and the Map of Misreading by the late professor at Yale.

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Harold Bloom. Now, I should say that Harold Bloom is sometimes reviled for his dollarisation of the so-called Western canon,

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particularly amongst those of us who don't study the Western canon. Nevertheless, I think these works of literary theory have some lasting value.

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So the notion of strong reading is a theory of poetic history,

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literary history about how texts and authors influence one another, as he writes in The Anxiety of influence.

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Poetic history is held to be indistinguishable from poetic influence,

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since strong poets make that history by misreading one another so as to clear, imaginative space for themselves.

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His theory describes the author of the older text as a precursor or father to the author of a later tanks called an F-5,

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which is a Greek word for people and his theory. So although the later poet or fib is influenced by his or her precursor,

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five also tries to individuate themselves through a process of strong reading.

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And I believe that in this sense, that notion can be understood as a strong reader,

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and his theory of the four part veneer of being partially in accord with the greater

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vehicle and the same pattern can be found in a number of other Buddhist works.

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For example, we can understand the founder of the TNT School, Judy's notion of the three truths as developing out of a misreading of Nagarjuna.

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This idea of two truths. Similarly, in Japanese Buddhism, Robert Rhodes argues that Shimron,

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the founder of the Jodrell Shinshu, deliberately misreads passages from the pure land sutures,

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as well as the work of his predecessor, pre-cursor again seem to establish his own view of pure land Buddhism.

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So although adoption doesn't quite fit the same pattern, we can still understand him to be the five or student of his precursor.

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The four part video as sort of bonus points, Bloom also defined six types of visionary ratios or relationships between the predecessor and the A-fib.

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All of these have very strange names, but it seems that outshines misreading could fall into the type of code that he calls ketosis,

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which Bloom defines as a movement towards discontinuity with the predecessor sort of discontinuity from the four part veneer,

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as opposed to other sorts of relationships such as correcting, completing, complimenting, et cetera.

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But this point about the revision or ratios is a bit above my pay grade, so I think we'll just leave it there.

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OK, so the final point I want to make, I guess, is why exactly did Ashwin make a strong reading?

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Why did he argue that the four part veneer was in accord with the greater vehicle?

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OK, so I think his reasons can be summarised with three main points orthodoxy, continuity and conscience.

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So what orthodoxy? I mean the notion that in China, the Mahayana was seen as Orthodox Buddhism, which is sort of this.

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This is sort of the standard explanation for why Downtrodden argued this point, as can be seen in this quote by Japanese scholar of Buddhism.

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Come on the scene here. Essentially, this idea says that because Chinese Buddhism is Mahayana Buddhism,

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Tharshan could do no other other than try to explain the veneer as being partially Mahayana in order to promote monastic practise.

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However, although Orthodoxy is perhaps one of the main reasons why adoption may have chosen this strong reading of the veneer,

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I believe that there are also doctrinal and ideological factors for why this was important to him.

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Essentially, this discussion of the four part veneer being in accord with the my honour and both the teachings for Chow and

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Jim Warshaw are part of larger discussions of the concept of the essence of the precepts or chitti complicated.

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But fundamental concepts in East Asian veneer thought the essence of the precepts is basically

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the idea that upon going through the ceremony to receive the precepts and become a monk or nun,

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there are some sort of essence that the monk or nun received that both made them that made them distinct from laypeople.

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The essence was also thought to help them uphold and maintain the precepts that they consented to follow.

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And in this sense, it can be understood as being similar to the notion of a conscience.

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That is to say it can be thought about as a moral intuition or an inner guide to right or wrong behaviour,

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as suggested in the following passage from the GMO issue. What is the essence of the precepts?

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Just going to get to the underlined section after accepting the precepts by relying on the essence function arises,

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preventing all condition transgression. So I think it's saying that the function of this essence is to prevent transgression.

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And in my mind, this is similar to this notion that we have and perhaps Western thought or other theories of morality that ascribe this conscience.

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OK, so although this idea of the essence of the princess became particularly important and contentious in East Asia, it has its roots in Indian Army.

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Dharma thought this gets into the weeds a little bit,

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but doctrine in his Jamiel Shaw describes three different theories of the essence of the precepts.

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One based on several the teaching and one based on a text known as the Chongjin alone.

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So the debate around the essence of the research centres on what category of dharma this essence belongs to,

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particularly whether it is a dharma of the mind or of the physical body.

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The Saraswati violence argued that the essence of the precepts was an invisible physical dharma.

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I was not the Yoruba because they argue that the precepts only apply it to physical and verbal actions.

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In contrast, those who promoted the four part video argue that the essence of the precepts should be understood as neither physical nor mental,

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or neither form nor matters that translated it here, and that was considered a partially my on a teaching.

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But this was unsatisfying. It seems as though it still didn't explain how this essence of the precepts had any continuity after death.

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In the case of the body of a process once accepted,

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they were thought to last forever and stayed with you lifetime after lifetime on the bodies of the path.

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In contrast,

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the non-major on a princess were thought to be lost when the body ends and would not have had the same lasting effect on your spiritual path as,

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say, meditative attainment. For this reason,

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I think Dilshan abortion promotes his own third theory of the essence of the precepts what he calls the complete theory or complete teaching,

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which argues that the essence of the precepts is a seed in the ellyatt consciousness described in the yogic are a thought,

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as he writes again in the Jim Warshaw question If one argues that this is the correct theory.

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How can one say that one's when one's body ends, they lose the precepts?

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OK, answer. I'm just going to read the underlying part.

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The aspiration to become a monk is limited to the body, and when the body comes to an end, the precepts are lost.

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However, practise follows from this aspiration. Therefore, once one focuses on practise, they are able to give rise to later habituation, later.

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Habituation in this case means not only habits in this life, but also fruits that bear out in later lives as well.

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So to summarise, we saw that the four part denier is seen as a non Mahayana text,

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and China adoption uses these five pieces of evidence to claim that the four part denier is partially Mahayana.

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I said that this was a strong reading of the veneer, and this was done out of a sense of orthodoxy of the Mahayana in China,

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as well as to establish a theory of conscience that explains how the merits of monastic practise have continuity after death.

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So to conclude? So what does this mean to be partially in accord with the greater vehicle?

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What does it mean to read the Vini as sort of, but not quite Mahayana?

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And does it matter to the study of Mahayana Buddhism more generally?

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Well, it's the doctrine.

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The difference between Mahayana and non Marjayoun was not just a matter of a difference between the body's harmful ideal versus the AHA ideal,

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but a question of morality of a moral compass and a conscience.

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It was a question of how RULE-BASED based morality of the denier versus principle based morality of the a piece precept text could be

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integrated into a complete theory of monastic practise that worked on the same principles whether you were a monk or a nun or a layperson,

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or whether you were identified as Mahayana or non-market.

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Thus, when we think about the question of what is or isn't Mahayana and what can we learn from my own attacks,

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we can't for you to think about texts like the veneer that tell us about how Buddhist thought about how to live and how to conduct their lives.

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The question that I see is a central concern of Buddhism and religion and philosophy more generally.

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So through a strong reading of these texts and brought his new vision of Buddhist life to the fore to Dasha.

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And this is what the main image of Buddhism that was moral,

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both in principle and indeed one that assiduously followed the veneer while simultaneously working towards salvation and the benefit of all beings.

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So if we squint our eyes, twist our neck and tilt our head, we might be able to see how these Vinny attacks were partially Mahayana.

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And through linking conscience to continuity and orthodoxy,

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we can see how Townshend sought to create a unified vision of Buddhism and monastic practise with no distinction between Mahayana and Non.

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Thank you.