Ven. Yinshun: Samyutta/Samyukta Buddhism

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thomaslaw
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Ven. Yinshun: Samyutta/Samyukta Buddhism

Post by thomaslaw »

One essential tradition regarding ‘studies in Early Buddhism and Mahayana Buddhism’ is Samyutta/Samyukta Buddhism (相應教 Saṃyukta-kathā), which is based on Ven. Yinshun’s works.

See Choong Mun-keat, The Fundamental Teachings of Early Buddhism (2000) pp. 7-11, indicates that the Chinese scholar-monk Yinshun has demonstrated the historical important of Samyutta-Nikāya/Samyukta-āgama (SN/SA) in Early Buddhism in two books: The Formation of Early Buddhist Texts 原始佛教聖典之集成 (1971), and Combined Edition of Sūtra and Śāstra of Saṃyukta-āgama 雜阿含經論會編 (1983) (CSA) (Cf. also pp. 2-7: “1. Historical background”).

In the following recent article, the same author provides further useful information on this topic/issue:

“Ācāriya Buddhaghosa and Master Yinshun 印順 on the Three-aṅga Structure of Early Buddhist Texts” in Research on the Saṃyukta-āgama (Dharma Drum Institute of Liberal Arts, Research Series 8; edited by Dhammadinnā), Taiwan: Dharma Drum Corporation, August 2020, pp. 883-932.

https://www.academia.edu/44055729/%C4%8 (“Ācāriya Buddhaghosa and Master Yinshun 印順 on the Three-aṅga Structure of Early Buddhist Texts” 2020)

https://www.academia.edu/39352226/The_F (The Fundamental Teachings of Early Buddhism 2000)

According to Ven. Yinshun, Saṃyukta-āgama/Saṃyutta-nikāya was not at first being termed as nikāya or āgama, but generally named the ‘Connected Discourses’ 相應教 Saṃyukta-kathā. About the term Saṃyukta-kathā, see p. 899, note 21 in the above-mentioned paper (2020) by Choong Mun-keat.

Calling the Saṃyukta/Saṃyutta as āgama/nikāya ‘collection’ was until when the other three nikāyas/āgamas (MN/MA, DN/DA, AN/EA) were gradually developed and expanded from it (相應教 Saṃyukta-kathā). Cf. pp. 10-11 in Choong Mun-keat’s Fundamental Teachings of Early Buddhism (2000).

The extant SA and SN, and also other āgamas/nikāyas, are sectarian texts. One can seek an understanding of early Buddhist teachings by studying them comparatively (p. 11).

It is likely the term, nikāya, was first being used in Early Buddhism for the four āgamas/nikāyas.

See also Ven. Yinshun in his book (CSA vol. 1) states that Samyukta-agama is the foundation of both the four agamas/nikayas and Mahayana Madhyamaka and Yogācāra’s essential teachings:

"《雜阿含經》(即《相應阿含》,《相應部》),是佛教界早期結集的聖典,代表了釋尊在世時期的佛法實態。佛法是簡要的,平實中正的,以修行為主,依世間而覺悟世間,實現出世的理想——涅槃。在流傳世間的佛教聖典中,這是教法的根源,後來的部派分化,甚至大乘「中觀」與「瑜伽」的深義,都可以從本經而發見其淵源 。這應該是每一位修學佛法者所應該閱讀探究的聖典。

... 依《瑜伽師地論》,知道四阿含經是依《雜阿含經》為根本的;《瑜伽論.攝事分》中,抉擇契經的摩呾理迦(本母),是依《雜阿含經》的次第而造。我在《原始佛教聖典之集成》,有了進一步的研究,主要是論定:依《瑜伽論.攝事分》,分全經為「能說」,「所說」,「所為說」;這三類,與「修多羅」,「祇夜」,「記說」相當
… 其實,四部阿含是先有《雜阿含》 ,九分教是先有「修多羅」,「祇夜」,「記說」(這三分也還是先後集出),二者互相關聯,同時發展而次第成立的。《中阿含經》([A1]一九一)《大空經》,說到「正經,歌詠,記說」(《中部》一一二《空大經》所說相同),正是佛教初期三分教時代的明證

《瑜伽論.攝事分》中,抉擇契經宗要的摩呾理迦,是《雜阿含經》的部分論義,也就是「所說」——「修多羅」部分的論義。「修多羅」分陰、處、因緣、聖道四大類,在《雜阿含經》的集成中,「修多羅」是最早的,正是如來教法的根本所在 。"
Last edited by Hazel on Sun Dec 05, 2021 2:01 am, edited 1 time in total.
Reason: Corrected date
thomaslaw
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Re: Ven. Yinshun: Samyutta/Samyukta Buddhism

Post by thomaslaw »

thomaslaw wrote: Wed Nov 24, 2021 8:04 am https://www.academia.edu/39352226/The_F (The Fundamental Teachings of Early Buddhism 2020)
... 2020 correct to: 2000.

:namaste:
thomaslaw
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Re: Ven. Yinshun: Samyutta/Samyukta Buddhism

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Regarding ‘studies in Samyutta/Samyukta’, Choong Mun-keat has published the following articles
(https://orcid.org/0000-0001-5664-2895):

"A comparison of the Pāli and Chinese versions of Jhāna Saṃyutta, Asaṅkhata Saṃyutta, and Abhisamaya Saṃyutta: early Buddhist discourses on concentrative meditation, the uncompounded, and realisation", Journal of the Oxford Centre for Buddhist Studies, 2021 (21), pp. 10-43.

“A comparison of the Pāli and Chinese versions of Nāga Saṃyutta, Supaṇṇa Saṃyutta, and Valāhaka Saṃyutta, early Buddhist discourse collections on mythical dragons, birds, and cloud devas”, Journal of the Oxford Centre for Buddhist Studies, 2020 (18), pp. 42-65.

“A comparison of the Pāli and Chinese versions of Okkantika Saṃyutta, Uppāda Saṃyutta, Kilesa Saṃyutta and Rāhula Saṃyutta, early Buddhist discourses on entering, arising, affliction, and the Venerable Rāhula”, Journal of the Oxford Centre for Buddhist Studies, 2018 (14), pp. 20-36.

"A comparison of the Chinese and Pāli Saṃyukta/Saṃyuttas on the Venerable Mahā-Maudgalyāyana (Mahā-Moggallāna)", Buddhist Studies Review (Journal of the UK Association for Buddhist Studies), v. 34.1 (2017), pp. 67-84.

“A comparison of the Pali and Chinese versions of the Kassapa Samyutta, a collection of early Buddhist discourses on the Venerable Kasyapa”, Journal of the Royal Asiatic Society (Cambridge University Press), vol. 27, issue 2 (2017), pp. 295-311.

“A comparison of the Chinese and Pali versions of the Sariputra Samyukta, a collection of early Buddhist discourses on the Venerable Sariputra”, in Journal of the Oxford Centre for Buddhist Studies, vol.10, May 2016, pp. 27-52.

"A Comparison of the Pāli and Chinese Versions of the Brahma Saṃyutta, a Collection of Early Buddhist Discourses on Brahmās, the Exalted Gods", Buddhist Studies Review (Journal of the UK Association for Buddhist Studies), vol. 31.2, pp. 179-194 (2014)

"A Comparison of the Pāli and Chinese Versions of the Gāmani Samyutta, a Collection of Early Buddhist Discourses to Headmen", Journal of Oxford Centre for Buddhist Studies, vol. 7, pp. 98-115 (2014)

"A comparison of the Pali and Chinese versions of the Sakka Samyutta, a collection of early Buddhist discourses on 'Sakra, ruler of the gods' ", in Journal of the Royal Asiatic Society, vol. 22, issue 3-4, October 2012 (Cambridge University Press), pp. 561–574.

"A comparison of the Chinese and Pali versions of the Bala Samyukta, a collection of early Buddhist discourses on "Powers" (Bala)", in Journal of the Oxford Centre for Buddhist Studies, vol.2, May 2012, pp. 84-103.

"A comparison of the Pali and Chinese versions of the Devata Samyutta and Devaputta Samyutta, collections of early Buddhist discourses on devatas "gods" and devaputras "sons of gods" ", Journal of the Oxford Centre for Buddhist Studies, vol.1, October 2011, pp. 60-88.

"A comparison of the Pali and Chinese versions of the Mara Samyutta, a collection of early Buddhist discourses on Mara, the Evil One", The Indian International Journal of Buddhist Studies', vol.10, 2009, pp. 35-53.

"A comparison of the Pali and Chinese versions of the Brahmana Samyutta, a collection of early Buddhist discourses on the priestly Brahmanas", Journal of the Royal Asiatic Society, vol. 19, issue 03, July 2009 (Cambridge University Press), pp. 371-382.

"A comparison of the Pali and Chinese versions of the Vangisa-thera Samyutta, a collection of early Buddhist discourses on the Venerable Vangisa", Buddhist Studies Review 24 (1), 2007, pp. 35-45.

"A comparison of the Pali and Chinese versions of the Bhikkhu Samyutta, a collection of early Buddhist discourses on monks", Buddhist Studies Review 23 (1), 2006, pp. 61-70.

"A comparison of the Pali and Chinese versions of the Kosala Samyutta, an early Buddhist discourse on King Pasenadi of Kosala", The Indian International Journal of Buddhist Studies 7, 2006, pp. 21-35.
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thomaslaw
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Re: Ven. Yinshun: Samyutta/Samyukta Buddhism

Post by thomaslaw »

thomaslaw wrote: Thu Dec 02, 2021 2:37 am
thomaslaw wrote: Wed Nov 24, 2021 8:04 am https://www.academia.edu/39352226/The_F (The Fundamental Teachings of Early Buddhism 2020)
... 2020 correct to: 2000.

:namaste:
This site is a list of corrected errors (errata) for the first edition of the book:

https://www.academia.edu/12476012/Errat ... y_Buddhism

:candle: :reading:
thomaslaw
Posts: 182
Joined: Fri Apr 19, 2013 2:00 am
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Re: Ven. Yinshun: Samyutta/Samyukta Buddhism

Post by thomaslaw »

thomaslaw wrote: Wed Nov 24, 2021 8:04 am According to Ven. Yinshun, Saṃyukta-āgama/Saṃyutta-nikāya was not at first being termed as nikāya or āgama, but generally named the ‘Connected Discourses’ 相應教 Saṃyukta-kathā. About the term Saṃyukta-kathā, see p. 899, note 21 in the above-mentioned paper (2020) by Choong Mun-keat.

Calling the Saṃyukta/Saṃyutta as āgama/nikāya ‘collection’ was until when the other three nikāyas/āgamas (MN/MA, DN/DA, AN/EA) were gradually developed and expanded from it (相應教 Saṃyukta-kathā). Cf. pp. 10-11 in Choong Mun-keat’s Fundamental Teachings of Early Buddhism (2000).
The following is the quotation, in Chapter 10, Section 4, from the book The Formation of Early Buddhist Texts by Ven Yinshun:

第四節 結說

經上來的比對研究,「四阿含」(「四部」)的成立,可得到幾點明確的認識。1.佛法的結集,起初是「修多羅」,次為「祇夜」、「記說」——「弟子所說」、「如來所說」。這三部分,為組成「雜阿含」(起初應泛稱「相應教」)的組成部分。「弟子所說」與「如來所說」,是附編於「蘊」、「處」、「因緣」、「菩提分法」——四類以下的。這是第一結集階段。在「雜阿含」三部分的集成過程中,集成以後,都可能因經文的傳出而編入,文句也逐漸長起來了。佛教界[A92]稟承佛法的宗本——「修多羅」,經「弟子所說」的學風,而展開法義的分別、抉擇、闡發、論定,形成了好多經典。結集者結集起來,就是「中阿含」;這是以僧伽、比丘為重的,對內的。將分別抉擇的成果,對外道、婆羅門,而表揚佛是正等覺者,法是善說者,適應天、魔、梵——世俗的宗教意識,與「祇夜」精神相呼應的,集為「長阿含」。「雜」、「中」、「長」,依文句的長短而得名。以(弟子所說)「如來所說」為主,以增一法而進行類集,《如是語》與《本事經》的形成,成為「九分教」之一,還在「中」、「長」——二部成立以前。但為了便於誦持,著重於一般信眾的教化,廢去「傳說」及「重頌」的形式,而進行擴大的「增壹阿含」的編集,應該比「長阿含」更遲一些。以「雜阿含」為本而次第形成四部阿含,《瑜伽師地論》的傳說,不失為正確的說明!近代的研究者,過分重視巴利文([A93]Pāli);依巴利文聖典,不能發見四部阿含集成的真相。即使以「雜阿含」的原形為最古,而不能理解為三部分(「修多羅」、「祇夜」、「記說」)的合成;不知三部分的特性,與三部阿含形成的關係,也就不能理解依「雜阿含」而次第形成四部的過程。 :candle: :reading:
thomaslaw
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Re: Ven. Yinshun: Samyutta/Samyukta Buddhism

Post by thomaslaw »

Choong Mun-keat in p. 911 in the article “Ācāriya Buddhaghosa and Master Yinshun 印順 on the Three-aṅga Structure of Early Buddhist Texts” in Research on the Saṃyukta-āgama" (2020) states thus:

"This completes my response to Bhikkhu Anālayo’s (2011 and 2016) questions and doubts. ... I drew attention to a widespread failure, among Western scholars of early Buddhism, to take due account of the very substantial research findings of Master Yinshun. My hope is that the present paper will help to eliminate this blind spot by providing a brief but thought-provoking glimpse at the work of this still seriously underrated Chinese scholar."

I think scholars in Buddhist Studies may need to study carefully the works of Ven. Yinshun in the area of both the foundations and the development of Buddhism. :candle: :reading:
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