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CHAPTER!
1. INTRODUCTION:
impressed him with the idea, that the world was Ml of sufferings, so
there is cessation of suffering, and iv) there is the path leading to the
4
of God or soul as He thought that discussions on those problems
would not avoid such discussions altogether. Thus we find from the
(a) All things are conditional there is nothing that exist by it self
(c) Therefore neither any soul nor God nor any other permanent
substances are there, (d) There is, however, continuity of the present
life which generates another tree through its seed, and the second
5
(Ecariya-paramparw).2
Serious attention was not given for the proper preservation of his
the Mah a parinibbwna of Bu ddha, a council was held for the recital
Bhikkhunis) and lay devotees (Up a sakas - Upasika s) His called pubbaca riya
means an ancient scholar or teacher like paraents. In this senses Therava da means
Acariyavada.
3. Dipavaxhsa - Royal Dynasty of Ceylon. This is the name of the oldest extant
4. Maha vajhsa - The Great Dynasty. This is the name of a famous history of
Ceylon written in Pali by a priest named Maha na m in the fifty centry A.D.
6
by 4/a tasattu Vedehiputta, not very long after the death of the Buddha.
The council was known as the First Buddhist Council in the history
part of the dhamma. The Tiphaka or the three baskets was written in
to confusion in the life of the monks. A century after the First council,
about more than two hundred and eighteen years after the
named Emperor Asoka (bet-273 and 232 B.C.6). This council thus
7
literature into three divisions, viz. Vinayapitaka, Suttapitaka and
Abhidhammaphaka.
and contents.
8
In the treasure house of Buddhist literature, the Pali Tipitaka
pitakas and their mutual relation can be understood from the table.9
the same as our Pali canon of the Tipitaka which we have even
8. Banerjee, S.C. ‘An intoduction to Pali literature, Calcutta, Punthi Pustak, 1964.
9
TIPTTAKA
l l
VINAYA PITAKA SUTTA PITAKA ABHIDHAMMA PITAKA
__ u__
SUTTA VIBHANGA KHANDHAKA
l
I) MAHA VIBHANGA PARIVARA
II) BHIKKHUNI VIBHANGA
DIGHA SAMYUTTA KHUDDAICA
I) MAHA VAGGA
NIKAYA NIKAYA NIKAYA
II) CULLAVAGGA
MAJJHIMA ANGUTTARA
NIKAYA NIKAYA
—r”
KHUDDAKA DHAMMAPADA UDANA mVUTTAKA
PATHA
i ' 1 1
SUTTANIPATA VIMANAVATTHU PETAVATTHU THERAGATHA
I “ l
THERIGATHA JATAKA NIDDESA PATISAMBHIDAMAOaA
—^
I T
APADANA BUDDHAVAMSA CARIYAP1TAKA
1
DHAMMA SANGANI VIBHANGA DHATUKATHA PUGGALAPANNATTI
f V
10
of three so-called pitakas.10
rules of discipline. It deals with the rules and regulations for the
guidance of the Buddhist Sangha (order) and precepts for the daily
11. H. Kern, Manual of Indian Buddhism, P.2 and La Vallee Poussin Buddhisme,
11
Vinaya (discipline) lasts so long his teachings will also last.12 It is
Bhikkhunl Vibhanga
Cullavagga.
P.-10.
12
The nucleus of the Vinayaphka is the P& timokkha 14 the name
14. S. Dutt. I. C. P90f. thinks that, even etymologically Pa-timokkha means ‘bone’
in this sense. The PTS Die, S.V. (also R.C. Childers, A Dictionary, of the Pa li
Language, s.v.) explains it by Pra timoksa “that which should be made binding”,
promise to be redeemed”.
13
was obviously invented apres - coup by the Northern Buddhists as a
may very safely disregard it. Here the word is wrongly referred to
from a TTka ,16 which is protected from falling down i.e. hell, and
15. Minayeff’s Edition of the Pra timoksa Sutra, St. Petersburg, Akad, 1869.
14
versions of this text have been discovered; one at Kuca17 and another
hundreds and twenty seven rules for the guidance of the Bhikkhus in
18. Sanskrit version of Pra timoksa, discovered from Gilgit published by A.C.
15
regarding matters which ought to be confessed), Sekhiya Dhamma
(i) The Sutta VibhaAga,20 i.e., the explanation of the Suttas, tells
(ii) The Khadhakas21 contain various rules and regulations for the
%
guidance of the Sangha and the entire code of conduct for the daily
19. Law, B.C. ‘A History of Pali Literature’ Indological Book House, Delhi -
1993, P. 47
20. Benerjee, A.C. ‘Buddhism in India and abroad (world press, Calcutta 1973,
P. 122.
16
(iii) The Parivwrapwtha22 - It is the concluding text of the
Vinayapixaka and was composed much later than the Sutta Vibhanga
with verses. They are the most important literary products of the
23. According to Buddhaghosa, the eminent Pali commentator, the term ‘Nika ya’
17
The first four Nikwyas or “collections” have their contents the
with frame work narratives of the kind which we have already met
with in the Upanisads and in the Mahwbh&rata. But the form of the
Suttas is, however, as a whole prose only here and there. In some
25. Hence the typical beginning of every Sutta with the words, “Thus have I
heard (Evam me Sutam) one the lord was staying in etc. (for example in Sa vatthi
18
the prose.26
the Suttaphaka and differs from the latter in its arrangement and
26. Stanzas are introduced with the words : “Here the following is said, “(tatth’
30).”
27. There is a book called Abhidhamma matika which is a summary of the whole
19
ABHEDHAMMA PITAKA
i l I i
DHAMMA SANGANI VEBEEANGA DHATUKATHA PUGGALAPANNATTl
>' >t y
20
special treatment of the Dhamma as found in the Suttapixaka. Most
illustrations.
21
11 3/7
(iii) It is also goes by the name of Abhidharma, for it overcomes
fundamental idea expounded in all the works in the same, viz., the
of Pali Literature, Vol. I. Chap. Ill, P. 336, cf. Abhidharma Literature of the
22
attainment of transcendental knowledge, the goal which all Buddhists
yearn for33.
is that the former treats of the mind of the religions personages, while
23
In the Pali tradition,36 it is said that “Buddha first preached the
reached Revata and others, and it took its final form in the Third
different times. They were later on collected by the Arhats and the
24
Srwvakas were worked into Abhidhamma treatises by them.38
only. The Sutta and the Vinaya literary manuscript fragments are
Benerjee. P. 52-53.
41. It has been retranslated from the Chinese version of Hiuen-Tsangby Santi
•25
(iv) Vijnanakaya of Sthavira Devasarma.
are as follows.43
(i) Dhammasamganl
(ii) Vibhanga
(iii) Kathavatthu
(iv) Puggalapannatti.
(v) Datukatha
42. The Maha vyutpatti (ed. Sakaki, P. 109), however, gives the names of Six
Abhidharma treatises only instead of seven It omits the Vijna naka ya of Sthavira
Devasarma.
26
(vi) Yamaha and
(vii) Pauhana.
individuals.
146.
27
(v) DhWtukathW : expositions of the functions of the senses in
their eighteen fundamental element the six organs, the six classes of
treats of four noble truths. Sanka ra Yamaka deals with threesanka ras.
28
(vii) Patxhana - book of the arisings of phychic and material
of three divisions : eka, duka and tlka. The twenty four paccayas or
ofBuddhism.
29
<r
a creature, being, man46. It also called be hold that man47. The word
-48. Edgerton, Franklin ‘Buddhist Hybrid Sanskirt Grammar and Dictionary, Vol
30
“PannattP means notion, designation etc. It means what the
49. Law, B.C. ‘A History of Pali literature’ Indological Book House, New Delhi,
1983. P. 329.
31
as that which is made know (Pannapiyatta) by terms, names, or
Nama Pannatti and Attha - Pannatti condition each other like subject
relations.
the term ‘PannttV, will be clearer if we throw a glance upon the six
32
(i) Inorganic, meterial forms, based on physical laws of nature;
33
Nama or Sadda - Pannatti the name or word by which a thing
(I) two of them are related to the body : (1) the sensitive
(Pas&da-rupa) namely sense organs and sense objects, and (2) the
of the two sexes, the vital and principle, the two media of
- 121).
34
(IT) two are related to (4) the mind (citta) and (5) its functions
(cetasika).
find Lord Buddha discussed about the various types ofmen and their
35
boundless, overflowing world. But after this self-limitation has been
reached its highest point, the development reverses its direction and
36
In the following diagram I have tried to show the extrovertive
religion, which I classify into three main periods, the period of Magic,
the period of Gods; and the period of Man. These periods coincide
The transition from one period to the other does not consist in
entirely new ones, but in a change of emphasis. This change does not
take place abruptly but comes about by a gradual shifting of the centre
of gravitation. Thus magic practics did not simply vanish in the age
the service of the gods, who were now in the centre of interest, nor
were the gods abolished in the age of Man but only left to themselves
Similarly one should not think that in the second period logic
37
38
replaced analogy or that in the third period logic was abolished in
logic was added to analogy, and that in the third period logic was
consciousness and psychic forces and his aspiration turned from the
freedom.
39
Each of these three periods has a positive or creative and a negative
the medium progress. The points from where the extravertive and
are marked by small circles. In this way Lord Buddha spoke to various
40
types of men too. Which we can know from the text of
structure and mental progress about the people from higher class to
lower class.
think of any text on Buddhism. The upper limit may be fixed on the
great demise of the Buddha. The first formal collection of the teacher
have taken place after that memorable event. To ascertain the date of
are very important. The first council was held on during the reign of
41
king Ajatasattu a little more than three months after the Maha
in the First council. The Vinaya (=Rules and regulation for the Order)
The second council was held during the reign of King Ka la soka,
56. Rajagaha is the Pali word, in Sanskrit Literary term is Ra jagrha, Ra jgir,
(i) That storing salt is a horn vessel in order to season unsalted foods. When
(ii) That taking the midday meal when the sun’s shadow showed two fingers’
(iii) That visiting the village after and there eating again if invited was
42
There Sabbakami took the precepter’s seat. The Monks then
The third council was held in the time of the king As oka, 218
(iv) That holding the Uposatha separately by monks residing in the same boundary
(=Anumati Kappa).
(vii) That That taking unchumed milk, even after meal time, was permissible
(=Amathita Kappa).
(ix) That the use of a seal not of the preseribled size, if it were without fringe
43
of Moggaliputtatissa Thero at Asokarama in Pa taliputta (=Skt.
is called Sattapakarana.58
be vitiated by the fact that the order of enumeration is not in all cases
Milindapanha59.
58. Ibid. p. 141. cf. Law, B.C. AHistory of Pa li Literature, vol. I. P. 304.
44
Nothing is known definitely about the date of the work
Ceylon (now Srilanka), The Sinhali tradition also said that this book
reality. The puggala was not one of the dhammas. It was a mere
concept or pannatti.
45