149-432: Tipiṭaka ( Pali: [tɪˈpɪʈɐkɐ] ) or Tripiṭaka ( Sanskrit: [trɪˈpɪʈɐkɐ] ) , meaning "Triple Basket", is a traditional term for several collections of Buddhist sacred scriptures or Buddhist scriptural canons . In ancient India, there were several Buddhist scriptural canons, many of whom had three main divisions or categories of texts: Vinaya (monastic rule), Sutra (which contains teachings of
298-527: A Buddha is often seen as "a spiritual king, relating to and caring for the world", rather than simply a teacher who after his death "has completely 'gone beyond' the world and its cares". Buddha Sakyamuni 's life and death on earth is then usually understood as a "mere appearance", his death is an unreal show, in reality he continues to live in a transcendent reality. Thus the Buddha in the Lotus sutra says that he
447-502: A Buddha's tooth relic and Buddha's broom made of "kasa grass". Outside is a vihara built ages ago, and many stupas to honor the arhats (Buddhist saints). South of Bactra is the country of Kacik, then the Great Snow Mountains with valleys "infested with gangs of brigands" (Li Rongxi translation). Crossing this pass, thereafter is the country of Bamiyana (a part of modern Afghanistan ). There, state his travelogue
596-543: A Buddhist stupa, such as raging flames bursting out of them leaving behind stream of pearls. The citizens here, states Xuanzang, worship pieces of Buddha's remains that were brought here in more ancient times. He mentions four stupas built in this area by king Ashoka . To Xuanzang, he entered India as he crossed the Black range and entered the country of Lampa. His travelogue presents India in fascicles separate from those for Central Asia. He, however, does not call it India, but
745-497: A Mystic". Burmese Buddhist literature developed unique poetic forms from the 1450s onwards, a major type of poetry is the pyui' which are long and embellished translations of Pali Buddhist works, mainly jatakas . A famous example of pyui' poetry is the Kui khan pyui' (the pyui' in nine sections, 1523). There is also a genre of Burmese commentaries or nissayas which were used to teach Pali. The nineteenth century saw
894-582: A buddha that its contents are true Dharma. Then these sutras may be properly regarded as buddhavacana . Sometimes texts that are considered commentaries by some are regarded by others as buddhavacana . In Indo-Tibetan Buddhism , what is considered buddhavacana is collected in the Kangyur ('The Translation of the Word'). The East Asian and Tibetan Buddhist Canons always combined buddhavacana with other literature in their standard collected editions. However,
1043-469: A combination of Hīnayāna and Mahāyāna doctrines, and Joseph Walser agrees that this assessment is correct. The Prajñaptivādins held that the Buddha's teachings in the various piṭakas were nominal (Skt. prajñapti ), conventional (Skt. saṃvṛti ), and causal (Skt. hetuphala ). Therefore, all teachings were viewed by the Prajñaptivādins as being of provisional importance, since they cannot contain
1192-483: A dark cave here where dangerous beings lived, recited Srimaladevi Simhanadasutra , and they became Buddhists. Thereafter they all burnt incense and worshipped the Buddha with flowers. Some five hundred li (~200 kilometer in 7th-century) to the southeast is the country of Gandhara – which some historic Chinese texts phonetically transcribed as Qiantuowei . On its east, it is bordered by the Indus river, and its capital
1341-575: A desert, icy valleys and the Pamir range (which link Tian Shan , Karakoram , Kunlun , Uparisyena and the Himalaya mountain ranges). Here, observed Xuanzang, the wind is cold and "blows with a piercing vehemence" (Li Rongxi translation). Ferocious dragons live here and trouble the travellers particularly those who wear "reddish brown" color clothes. Thereafter, he crossed past a salty sea, one narrow from north to south and long from east to west, he calls
1490-654: A distinctly tantric character, like some of the shorter Perfection of Wisdom sutras and the Mahavairocana Sutra . At least some editions of the Kangyur include the Heart Sutra in the tantra division. Such overlap is not confined to "neighbouring" yanas: at least nine "Sravakayana" texts can be found in the tantra divisions of some editions of the Kangyur. One of them, the Atanatiya Sutra ,
1639-462: A flowering of Burmese Buddhist literature in various genres including religious biography, Abhidharma, legal literature and meditation literature. An influential text of Thai literature is the "Three Worlds According to King Ruang" (1345) by Phya Lithai, which is an extensive Cosmological and visionary survey of the Thai Buddhist universe. See Mahāyāna sūtras for historical background and
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#17327759235441788-615: A list of some sutras categorised by source. Around the beginning of the common era , a new genre of sutra literature began to be written with a focus on the Bodhisattva ideal, commonly known as Mahāyāna ("Great Vehicle") or Bodhisattvayāna (" Bodhisattva Vehicle"). The earliest of these sutras do not call themselves 'Mahāyāna,' but use the terms Vaipulya (extensive, expansive) sutras, or Gambhira (deep, profound) sutras. There are various theories of how Mahāyāna emerged. According to David Drewes, it seems to have been "primarily
1937-569: A month, and studied the Madhyamika sastra with him. To the northeast of Varsha country, states Xuanzang, there is a lofty mountain with a bluish stone image of Bhimadevi . She is the wife of Mahesvara . It is a great site of pilgrimage, where Indians from very far come with prayers. At the foot of this mountain is another temple for Mahesvara where ceremonies are performed by naked heretics who smear ash on their body. About 30 li (about 12 kilometers in 7th-century) southeast from these temples
2086-699: A newly built great stupa. The Kashmira region has numerous monks well versed with the Tripitaka , states Xuanzang. He stays in Kashmira for two years and studies the treatises with them. Xuanzang describes many events where he is helped by both Buddhists and non-Buddhists. For example, he describes leaving the city of Sakala and Narasimha, then passing with his companions through the Great Palasha forest. They get robbed and are walked towards some dry pond to be killed. A monk and he slip away. They hurry towards
2235-736: A number of sub-sects including the Pūrvaśailas, Aparaśailas, Siddhārthikas, and Rājagirikas. In the 6th century CE, Avalokitavrata writes that Mahāyāna sūtras such as the Prajñāparamitā and others are chanted by the Aparaśailas and the Pūrvaśailas. Also in the 6th century CE, Bhāvaviveka speaks of the Siddhārthikas using a Vidyādhāra Piṭaka, and the Pūrvaśailas and Aparaśailas both using a Bodhisattva Piṭaka, implying collections of Mahāyāna texts within these Caitika schools. The Bahuśrutīya school
2384-455: A number of ways. The Western terms "scripture" and "canonical" are applied to Buddhism in inconsistent ways by Western scholars: for example, one authority refers to "scriptures and other canonical texts", while another says that scriptures can be categorized into canonical, commentarial, and pseudo-canonical. Buddhist traditions have generally divided these texts with their own categories and divisions, such as that between buddhavacana "word of
2533-416: A present authenticity exercise and spiritual practice In an effort to preserve these scriptures, Asian Buddhist institutions were at the forefront of the adoption of Chinese technologies related to bookmaking , including paper , and block printing which were often deployed on a large scale. Because of this, the first surviving example of a printed text is a Buddhist charm, the first full printed book
2682-529: A range of subjects. The Theravāda tradition has an extensive commentarial literature , much of which is still untranslated. These are attributed to scholars working in Sri Lanka such as Buddhaghosa (5th century CE) and Dhammapala . There are also sub-commentaries ( ṭīkā ) or commentaries on the commentaries. Buddhaghosa was also the author of the Visuddhimagga , or Path of Purification , which
2831-925: A river with "poisonous dragons and evil animals". There, he visited a major Buddhist monastery of the Sautrantika school. From there, after covering some 2200 li, he passed through the country of Simhapura ( Kalabagh ), of Urasa (now Hazara ), and then into Kashmira. He was received by the king, and numerous monks from the Jayendra monastery. Kashmira is land with a very cold climate and is often calm without any wind. The region has lakes, grows plenty of flowers and fruit, saffron and medicinal herbs. Kashmira has over 100 monasteries and more than 5000 monks. The residents revere four large stupas that were built in ancient times by Ashoka. Emperor Kanishika too built many Buddhist monasteries here. He also had treatises with 960,000 words written on copper plates and had them stored in
2980-610: A textual movement, focused on the revelation, preaching, and dissemination of Mahāyāna sutras, that developed within, and never really departed from, traditional Buddhist social and institutional structures." Early dharmabhanakas (preachers, reciters of these sutras) were influential figures, and promoted these new texts throughout the Buddhist communities. Many of these Mahāyāna sūtras were written in Sanskrit (in hybrid forms and in classical Sanskrit) and then later translated into
3129-511: A vassal of the Buddhist Kingdom of Kapisa found near Bamiyana . The monasteries in these kingdoms are splendid, with four corner towers and halls with three tiers. They have strange looking figures at the joints, rafters, eaves and roof beams. The Indians paint the walls, doors and windows with colors and pictures. People prefer to have home that look simple from outside, but is much decorated inside. They construct their homes such
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#17327759235443278-448: A village. Near it, they meet a Brahmana who is tilling his land. They tell him that robbers attacked them and their companions. The Brahmin goes to the village and beats a drum and blows a conch. About 80 men gather, and together they proceed to rescue the companions of Xuanzang. While other rescued companions of his wail about the loss of all their property, Xuanzang reminds them that they should all be happy to be alive and not worry about
3427-406: A way that they open towards the east. Xuanzang also describes implausible events such as glowing rock footprints of Buddha, dragons, tales of Naga, a stupa in which is preserved the Buddha's eyeball as "large as a crabapple" and that is "brilliant and transparent" throughout, a white stone Buddha idol that worked miracles and "frequently emitted light". The travelogue states that Xuanzang went into
3576-474: Is Purusapura . This is the land of ancient sages and authors of Indic sastras , and they include Narayanadeva, Asanga, Vasubandhu, Dharmatrata, Monaratha and Parshva. To the southeast of Purusapura city is a 400-foot-high stupa built by Emperor Kanishka , one with nearly 2000 feet in diameter and a 25 layer wheel on the top. There is a large monastery near it. Gandhara has numerous holy Buddhist sites, and Xuanzang visited and worshipped all of them. He calls
3725-442: Is Salatura , which says Xuanzang was the birthplace of Rishi Pāṇini and the author of "Sabda-vidya-sastra". Inspired by Mahesvara , this Rishi set out to "make inquiries into the way of learning" (Li Rongxi translation). He thoroughly studied all written and spoken language, words in ancient and his times, then created a treatise of one thousand stanzas. The heretics (Hindus) transmit this text orally from teacher to pupil, and it
3874-795: Is "the father of the world", "the self existent ( svayambhu )...protector of all creatures", who has "never ceased to exist" and only "pretends to have passed away." Hundreds of Mahāyāna sūtras have survived in Sanskrit, Chinese and Tibetan translation. There many different genres or classes of Mahāyāna sutras, such as the Prajñāpāramitā sūtra s, the Tathāgatagarbha sūtras and the Pure Land sūtra s . The different Mahāyāna schools have many varied classification schemas for organizing them and they see different texts as having higher authority than others. Some Mahāyāna sūtras are also thought to display
4023-523: Is Sanzang Fashi ( simplified Chinese : 三藏法师 ; traditional Chinese : 三藏法師 ; pinyin : Sānzàngfǎshī ; lit. 'Sanzang Dharma (or Law) Teacher'): 法 being a Chinese translation for Sanskrit " Dharma " or Pali / Prakrit Dhamma , the implied meaning being "Buddhism". "Sanzang" is the Chinese term for the Buddhist canon, or Tripiṭaka ("Three Baskets"), and in some English-language fiction and English translations of Journey to
4172-538: Is a collection of sacred texts recognized by various sects of Tibetan Buddhism . In addition to sutrayana texts, the Tibetan canon includes tantric texts. The Tibetan Canon underwent a final compilation in the 14th century by Buton Rinchen Drub . The Tibetan Canon has its own scheme which divided texts into two broad categories: There many editions of the Tibetan Canon, some of the major editions include
4321-495: Is a colossal statue of standing Buddha, carved from a rock in the mountains, some one hundred and forty feet tall and decorated with gems. This valley has Buddhist monasteries, and also a colossal copper statue of the Buddha, that is over a hundred foot tall. He was told that it was cast in separate parts and then joined up together. To the east of a monastery in the Bamiyana valley was a Reclining Buddha entering Parinirvana that
4470-654: Is a manual of doctrine and practice according to the Mahavihara tradition of Sri Lanka. According to Nanamoli Bhikkhu , this text is regarded as "the principal non-canonical authority of the Theravada." A similar albeit shorter work is the Vimuttimagga . Another highly influential Pali Theravada work is the Abhidhammattha-sangaha (11th or 12th century), a short 50 page introductory summary to
4619-953: Is a mix of the implausible, the hearsay and a firsthand account. Selections from it are used, and disputed, as a terminus ante quem of 645 for events, names and texts he mentions. His text in turn provided the inspiration for the novel Journey to the West written by Wu Cheng'en during the Ming dynasty , around nine centuries after Xuanzang's death. Less common romanizations of "Xuanzang" include Hyun Tsan, Hhuen Kwan, Hiuan Tsang, Hiouen Thsang, Hiuen Tsang, Hiuen Tsiang, Hsien-tsang, Hsyan-tsang, Hsuan Chwang, Huan Chwang, Hsuan Tsiang, Hwen Thsang, Hsüan Chwang, Hhüen Kwān, Xuan Cang, Xuan Zang, Shuen Shang, Yuan Chang, Yuan Chwang, and Yuen Chwang. Hsüan, Hüan, Huan and Chuang are also found. The sound written x in pinyin and hs in Wade–Giles , which represents
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4768-682: Is also included in the Mikkyo (esoteric) division of the standard modern collected edition of Sino-Japanese Buddhist literature. Some Mahāyāna texts also contain dhāraṇī , which are chants that are believed to have magical and spiritual power. The following is a list of some well known Mahāyāna sutras which have been studied by modern scholarship: Xuanzang Xuanzang ( Chinese : 玄奘 ; Wade–Giles : Hsüen Tsang ; [ɕɥɛ̌n.tsâŋ] ; 6 April 602 – 5 February 664), born Chen Hui or Chen Yi ( 陳褘 / 陳禕 ), also known by his Sanskrit Dharma name Mokṣadeva ,
4917-681: Is also the encyclopedic Abhidharma Mahāvibhāṣa Śāstra (Taishō Tripiṭaka 1545), which was held as canonical by the Vaibhāṣika Sarvāstivādins of northwest India. Portions of the Mūlasārvāstivāda Tripiṭaka survive in Tibetan translation and Nepalese manuscripts. The relationship of the Mūlasārvāstivāda school to Sarvāstivāda school is indeterminate; their vinayas certainly differed but it is not clear that their Sūtra Piṭaka did. The Gilgit manuscripts may contain Āgamas from
5066-472: Is available in Chinese. The Saṃyukta Āgama (Taishō Tripiṭaka 99) was translated by Guṇabhadra , also available in Chinese translation. The Sarvāstivāda is therefore the only early school besides the Theravada for which we have a roughly complete Sūtra Piṭaka. The Sārvāstivāda Vinaya Piṭaka is also extant in Chinese translation, as are the seven books of the Sarvāstivāda Abhidharma Piṭaka. There
5215-1106: Is found in Guang hongming ji from Daoxun and is also in Japanese and Korean texts. The 629 CE is found in Chinese and western versions. This confusion, though merely of two years, is of significance to western history. The date when Xuanzang's pilgrimage started is not resolved in any of the texts that Xuanzang himself wrote. Further, he did not write his own biography or travelogue, rather he recited it to his fellow monks after his return from India. Three of his immediate collaborators wrote his biography, and thus leaving three versions and with variant details. All three of these versions begin his pilgrimage in 629 CE. Yet, one version by Huili, states that Xuanzang met Yabghu Qaghan, someone who died in 628 CE according to Persian and Turkish records. If this detail in Xuanzang's biography and Persian-Turkish records are true, then Xuanzang must have left before Qaghan's death, or in 627 CE. In other words, some of
5364-456: Is four: three months each of spring, summer, monsoon, and autumn. The kingdoms of India have numerous villages and cities. Their towns and cities have square walls, streets are winding and narrow, with shops lined along these roads. Wine is sold in shops on the side streets. Those whose profession is butchering, fishing, executioners, scavengers (people that kill living beings and deal with products derived from them) are not allowed to live inside
5513-596: Is likely that Zhisheng's catalogue proved decisive because it was used to reconstruct the Canon after the persecutions of 845 CE; however, it was also considered a "perfect synthesis of the entire four-hundred-year development of a proper Chinese form of the Canon." One of the most well known preserved edition of the Chinese Canon is the woodblock edition of the Tripitaka Koreana . These woodblocks became
5662-603: Is no major Mahayana (neither Hinayana or Pratyekabuddhayana) schools in Theravada tradition. The Tantric schools of Theravada tradition use Tantric texts independently, and not as the part of the Collection. Some of the well known preserved Pali Canons are the Chattha Sangayana Tipitaka, Buddha Jayanthi Tripitaka, Thai Tipitaka, etc. The Chinese Buddhist Canon is the Tripiṭaka collection maintained by
5811-908: Is no single textual collection for all of Buddhism. Instead, there are three main Buddhist Canons : the Pāli Canon of the Theravāda tradition , the Chinese Buddhist Canon used in East Asian Buddhist tradition , and the Tibetan Buddhist Canon used in Indo-Tibetan Buddhism . The earliest Buddhist texts were not committed to writing until some centuries after the death of Gautama Buddha . The oldest surviving Buddhist manuscripts are
5960-550: Is not to obtain personal offerings. It is because I regretted, in my country, the Buddhist doctrine was imperfect and the scriptures were incomplete. Having many doubts, I wish to go and find out the truth, and so I decided to travel to the West at the risk of my life in order to seek for the teachings of which I have not yet heard, so that the Dew of the Mahayana sutras would have not only been sprinkled at Kapilavastu, but
6109-663: Is one example of such a collection, while there is evidence that the Dharmaguptaka school had a similar collection, known as the Kṣudraka Āgam a. Fragments of the Dharmaguptaka minor collection have been found in Gandhari. The Sarvāstivāda school also seems to have had a Kṣudraka collection of texts, but they did not see it as an "Āgama". These "minor" collections seem to have been a category for miscellaneous texts, and
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6258-463: Is part of the "sutta" or "sutra" genre. The Sūtras (Sanskrit; Pāli: Sutta ) are mostly discourses attributed to the Buddha or one of his close disciples. They are considered to be buddhavacana by all schools. The Buddha's discourses were perhaps originally organised according to the style in which they were delivered. They were later organized into collections called Nikāyas ('volumes') or Āgamas ('scriptures'), which were further collected into
6407-693: Is preserved in Chinese translation (Taishō Tripiṭaka 1421), translated by Buddhajīva and Zhu Daosheng in 424 CE. Small portions of the Tipiṭaka of the Kāśyapīya school survive in Chinese translation. An incomplete Chinese translation of the Saṃyukta Āgama of the Kāśyapīya school by an unknown translator circa the Three Qin (三秦) period (352-431 CE) survives. The Pāli Canon is the complete Tripiṭaka set maintained by
6556-480: Is rich and moist, cultivation productive, vegetation luxuriant. He adds that it has its own ancient customs, such as measuring its distance as " yojana ", equal to forty li, but varying between thirty and sixteen depending on the source. They divide day and night into kala, and substances into various divisions, all the way to a fineness that they call indivisible and emptiness. The country has three seasons: hot, cold, rainy according to some Buddhists; while others say it
6705-534: Is said to have included a Bodhisattva Piṭaka in their canon. The Satyasiddhi Śāstra , also called the Tattvasiddhi Śāstra , is an extant abhidharma from the Bahuśrutīya school. This abhidharma was translated into Chinese in sixteen fascicles (Taishō Tripiṭaka 1646). Its authorship is attributed to Harivarman, a third-century monk from central India. Paramārtha cites this Bahuśrutīya abhidharma as containing
6854-662: Is the Mahāvastu ("Great Event"), which is a collection of various texts compiled into a biography of the Buddha. Within it can be found quotations and whole sutras, such as the Mahāsāṃghika version of the Dharmacakrapravartana . The other major type of text aside from the sutras are the Vinayas . Vinaya literature is primarily concerned with aspects of the monastic discipline and the rules and procedures that govern
7003-660: Is the Taishō Tripiṭaka , itself based on the Tripiṭaka Koreana . This collection, unlike the Pāli Tripiṭaka , contains Mahāyāna sūtras, Śāstras (scholastic treatises), and Esoteric Buddhist literature . According to Hsuan Hua from the tradition of Chinese Buddhism , there are five types of beings who may speak the sutras of Buddhism: a Buddha, a disciple of a Buddha, a deva, a ṛṣi, or an emanation of one of these beings; however, they must first receive certification from
7152-630: Is the Buddhist Diamond Sutra (c. 868) and the first hand colored print is an illustration of Guanyin dated to 947. The concept of buddhavacana (word of the Buddha) is important in understanding how Buddhists classify and see their texts. Buddhavacana texts have special status as sacred scripture and are generally seen as in accord with the teachings of the historical Buddha , which is termed "the Dharma ". According to Donald Lopez ,
7301-552: Is the country of (modern Nangarhar ), with many Buddhist monasteries and five Deva temples. The number of monks here, however, are few. The stupa are deserted and in a dilapidated condition. The local Buddhists believe that the Buddha taught here while flying in the air, because were he to walk here, it caused many earthquakes. Nagarahara has a 300 feet high stupa built by Ashoka , with marvellous sculptures. Xuanzang paid homage by circling it. Both Lampaka and Nagarahara countries were independent with their own kings, but they have become
7450-558: The Dipavamsa states that during the reign of Valagamba of Anuradhapura (29–17 BCE) the monks who had previously remembered the Tipiṭaka and its commentary orally now wrote them down in books, because of the threat posed by famine and war. The Mahavamsa also refers briefly to the writing down of the canon and the commentaries at this time. According to Sri Lankan sources more than 1000 monks who had attained Arahantship were involved in
7599-716: The Vimanavatthu (as well as its Chinese parallel, the Vimānāvadāna ). There are also some unique individual texts like the Milinda pañha (literally The Questions of Milinda ) and its parallel in Chinese, the Nāgasena Bhikśu Sūtra (那先比丘經). These texts depict a dialogue between the monk Nagasena , and the Indo-Greek King Menander (Pali: Milinda). It is a compendium of doctrine, and covers
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#17327759235447748-470: The Buddha ," many of which are known as " sutras ", and other texts, such as " shastras " (treatises) or " Abhidharma ". These religious texts were written in different languages, methods and writing systems . Memorizing, reciting and copying the texts was seen as spiritually valuable. Even after the development and adoption of printing by Buddhist institutions, Buddhists continued to copy them by hand as
7897-835: The Derge edition, the Lhasa edition, the Peking edition and the Jiang edition. The Tibetan Kangyur and Tengyur were also translated into Classical Mongolian , and these texts compose the Mongolian Buddhist Canon. The Newar Buddhist tradition of Nepal has preserved many Buddhist texts in Sanskrit . The Nepalese Buddhist textual tradition is a unique collection of Buddhist texts preserved primarily in Nepal, particularly within
8046-552: The Dharmaguptaka , Mahāsāṅghika , Mahīśāsaka , Mūlasarvāstivāda , and others. The most widely studied early Buddhist material are the first four Pāli Nikayas , as well as the corresponding Chinese Āgamas . The modern study of early pre-sectarian Buddhism often relies on comparative scholarship using these various early Buddhist sources. Various scholars of Buddhist studies such as Richard Gombrich , Akira Hirakawa, Alexander Wynne, and A. K. Warder hold that early Buddhist texts contain material that could possibly be traced to
8195-641: The East Asian Buddhist tradition . This canon contains texts translated various various Indian languages (such as Sanskrit and Gandhari prakrit) into Buddhist Chinese, a form of traditional literary Chinese . The traditional term for the canon is "Great Storage of Scriptures" ( traditional Chinese : 大藏經 ; simplified Chinese : 大藏经 ; pinyin : Dàzàngjīng ; Japanese : 大蔵経 ; rōmaji : Daizōkyō ; Korean : 대장경 ; romaja : Daejanggyeong ; Vietnamese : Đại tạng kinh ). Wu and Chia state that emerging evidence, though uncertain, suggests that
8344-683: The Gandharan Buddhist Texts , dated to the 1st century BCE and constitute the Buddhist textual tradition of Gandharan Buddhism which was an important link between Indian and East Asian Buddhism. Parts of what is likely to be the canon of the Dharmaguptaka can be found among these Gandharan Buddhist Texts . There are different genres of early Buddhist texts, including prose " suttas " ( Sanskrit : sūtra , discourses), disciplinary works ( Vinaya ), various forms of verse compositions (such as gāthā and udāna ), mixed prose and verse works ( geya ), and also lists ( matika ) of monastic rules or doctrinal topics. A large portion of Early Buddhist literature
8493-622: The Gandhāran Buddhist texts , found in Pakistan and written in Gāndhārī , they date from the first century BCE to the third century CE. The first Buddhist texts were initially passed on orally by Buddhist monastics , but were later written down and composed as manuscripts in various Indo-Aryan languages (such as Pāli , Gāndhārī , and Buddhist Hybrid Sanskrit ). These texts were collected into various collections and translated into other languages such as Buddhist Chinese ( fójiào hànyǔ 佛教漢語) and Classical Tibetan as Buddhism spread outside of India . Buddhist texts can be categorized in
8642-468: The Later Qin dynasty, dated to 413 CE. It contains 30 sūtras in contrast to the 34 suttas of the Theravadin Dīgha Nikāya. A. K. Warder also associates the extant Ekottara Āgama ( Taishō Tripiṭaka 125) with the Dharmaguptaka school, due to the number of rules for monastics, which corresponds to the Dharmaguptaka Vinaya. The Dharmaguptaka Vinaya is also extant in Chinese translation ( Taishō Tripiṭaka 1428), and Buddhist monastics in East Asia adhere to
8791-449: The Newar Buddhist community of the Kathmandu Valley . It is distinct for its emphasis on preserving the Sanskrit originals of many Mahayana and Vajrayana scriptures, which have otherwise been lost in India and survived only in translations in regions like Tibet and China. The Newars have continued to copy Sanskrit manuscripts up to the present day. The Kathmandu Valley has long been a center for Buddhist scholarship, particularly following
8940-405: The Nikaya Buddhist schools kept different sets of canonical texts with some intentional or unintentional dissimilarities. Yijing notes four main textual collections among the non-Mahayana schools: Yijing notes that though there were numerous sub-schools and sects, the sub-sects shared the Tripiṭaka of their mother tradition (which he termed the "four principal schools of continuous tradition" or
9089-414: The Sūtra Piṭaka ("Basket of Discourses") of the canons of the early Buddhist schools. Most of the early sutras that have survived are from Sthavira nikaya schools, no complete collection has survived from the other early branch of Buddhism, the Mahāsāṃghika . However, some individual texts have survived, such as the Śālistamba Sūtra (rice stalk sūtra). This sūtra contains many parallel passages to
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#17327759235449238-442: The Theravāda tradition as written and preserved in Pali . The dating of the Tripiṭaka is unclear. Max Müller states that the current structure and contents of the Pali Canon took shape in the 3rd century BCE after which it continued to be transmitted orally from generation to generation until finally being put into written form in the 1st century BCE (nearly 500 years after the lifetime of Buddha). The Theravada chronicle called
9387-587: The Theravāda Abhidhamma and the Sarvastivada Abhidharma , which survives in Chinese translation. However, texts of other tradition have survived, such as the Śāriputrābhidharma of the Dharmaguptaka school, the Tattvasiddhi Śāstra ( Chéngshílun ), and various Abhidharma type works from the Pudgalavada school. Later post-canonical Abhidharma works were written as either large treatises ( śāstra ), as commentaries ( aṭṭhakathā ) or as smaller introductory manuals. They are more developed philosophical works which include many innovations and doctrines not found in
9536-450: The historical Buddha himself or at least to the early years of pre-sectarian Buddhism . In Mahāyāna Buddhism , these texts are sometimes referred to as " Hinayana " or " Śrāvakayāna ". Although many versions of the texts of the early Buddhist schools exist, the only complete collection of texts to survive in a Middle Indo-Aryan language is the Tipiṭaka (triple basket) of the Theravāda school. The other (parts of) extant versions of
9685-424: The nagas ) until people were ready to hear them, or by stating that they had been revealed directly through visions and meditative experiences to a select few. According to David McMahan, the literary style of the Mahāyāna sūtras reveals how these texts were mainly composed as written works and how they also needed to legitimate themselves to other Buddhists. They used different literary and narrative ways to defend
9834-418: The parinirvāṇa of the Buddha, much of the Mahāsāṃghika school moved north of Rājagṛha , and were divided over whether the Mahāyāna sūtras should be incorporated formally into their Tripiṭaka . According to this account, they split into three groups based upon the relative manner and degree to which they accepted the authority of these Mahāyāna texts. Paramārtha states that the Kukkuṭika sect did not accept
9983-412: The śrāvaka texts as well as generating more spiritual merit and benefit. Thus, they are seen as superior and more virtuous to non-Mahāyāna sutras. The Mahāyāna sūtras are traditionally considered by Mahāyāna Buddhists to be the word of the Buddha. Mahāyāna Buddhists explained the emergence of these new texts by arguing that they had been transmitted in secret, via lineages of supernatural beings (such as
10132-530: The " Jatakas ", or birth stories. Various Vinaya collections survive in full, including those of the following schools: Theravāda (in Pali ), Mula-Sarvāstivāda (in Tibetan translation) and the Mahāsānghika , Sarvāstivāda , Mahīshāsika, and Dharmaguptaka (in Chinese translations). In addition, portions survive of a number of Vinayas in various languages. Aside from the Sutras and the Vinayas, some schools also had collections of "minor" or miscellaneous texts. The Theravāda Khuddaka Nikāya ('Minor Collection')
10281-416: The "arya" traditions). However, this does not mean that the various sub-schools did not possess their own unique Tripiṭaka . Xuanzang is said to have brought to China the Tripiṭaka of seven different schools, including those of the above-mentioned schools as well as the Dharmaguptaka , Kāśyapīya , and Mahīśāsaka . According to A. K. Warder , the Tibetan historian Bu-ston said that around or before
10430-507: The 1st century CE there were eighteen schools of Buddhism each with their own Tripiṭaka transcribed into written form. However, except for one version that has survived in full and others, of which parts have survived, all of these texts are lost to history or yet to be found. The Mahāsāṃghika Vinaya was translated by Buddhabhadra and Faxian in 416 CE, and is preserved in Chinese translation ( Taishō Tripiṭaka 1425). The 6th century CE Indian monk Paramārtha wrote that 200 years after
10579-422: The 37 factors leading to Awakening . Scholars like Erich Frauwallner have argued that there is an "ancient core" of early pre-sectarian material in the earliest Abhidharma works, such as in the Theravada Vibhanga , the Dharmaskandha of the Sarvastivada , and the Śāriputrābhidharma of the Dharmaguptaka school. Only two full canonical Abhidharma collections have survived both containing seven texts,
10728-716: The Abhidhamma, which is widely used to teach Abhidhamma. Buddhaghosa is known to have worked from Buddhist commentaries in the Sri Lankan Sinhala language , which are now lost. Sri Lankan literature in the vernacular contains many Buddhist works, including as classical Sinhala poems such as the Muvadevāvata (The Story of the Bodhisattva's Birth as King Mukhadeva, 12th century) and the Sasadāvata (The Story of
10877-572: The Avalokitesvara Bodhusattva image, one is noted for "its miraculous manifestations". Crossing another 1000 li, he reached Darada valley – the old capital of Udayana, with a 100 feet golden wood statue of Maitreya Boddhisattva. This statue, states his travelogue, was built by an artist who went three times into heaven to see how he looks and then carve the realistic image of him on earth. Xuanzang arrived in Taxila, after crossing
11026-745: The Bodhisattva's Birth as a Hare, 12th century) as well as prose works like the Dhampiyātuvā gätapadaya (Commentary on the Blessed Doctrine), a commentary on words and phrases in the Pāli Dhammapada . The Theravāda textual tradition spread into Burma and Thailand where Pali scholarship continued to flourish with such works as the Aggavamsa of Saddaniti and the Jinakalamali of Ratanapañña. Pali literature continued to be composed into
11175-682: The Buddha) and Abhidharma (which are more systematic and scholastic works). For example, the Pāli Tipiṭaka is composed of the Vinaya Piṭaka , the Sutta Piṭaka , and the Abhidhamma Piṭaka . While Tripiṭaka has become the common term to refer to all the scriptural collections of the various Buddhist schools , most Buddhist scriptural canons (apart from the Pāli Canon) do not really follow
11324-504: The Buddha, ṛṣis , and devas were considered capable to transmitting buddhavacana. The content of such a discourse was then to be collated with the sūtras , compared with the Vinaya , and evaluated against the nature of the Dharma. These texts may then be certified as true buddhavacana by a buddha, a sangha , a small group of elders, or one knowledgeable elder. In Theravāda Buddhism,
11473-595: The Buddhas Amitabha , Akshobhya and Vairocana , and the bodhisattvas Maitreya , Mañjusri , Ksitigarbha , and Avalokiteshvara . An important feature of Mahāyāna is the way that it understands the nature of Buddhahood . Mahāyāna texts see Buddhas (and to a lesser extent, certain bodhisattvas as well) as transcendental or supramundane ( lokuttara ) beings, who live for eons constantly helping others through their activity. According to Paul Williams, in Mahāyāna,
11622-686: The Buddhist canon: the Sutra Piṭaka , the Vinaya Piṭaka , and the Abhidhamma Piṭaka . Sutras were the doctrinal teachings in aphoristic or narrative format. The historical Buddha delivered all of his sermons in Magadhan . These sermons were rehearsed orally during the meeting of the First Buddhist council just after the Parinibbana of the Buddha. The teachings continued to be transmitted orally until eventually being written down in
11771-507: The Buddhist monastic community ( sangha ). However, Vinaya as a term is also contrasted with Dharma, where the pair (Dhamma-Vinaya) mean something like 'doctrine and discipline'. The Vinaya literature in fact contains a considerable range of texts. There are, of course, those that discuss the monastic rules, how they came about, how they developed, and how they were applied. But the vinaya also contains some doctrinal expositions, ritual and liturgical texts, biographical stories, and some elements of
11920-571: The Dharmaguptaka Vinaya. The Dharmaguptaka Tripiṭaka is said to have contained a total of five piṭakas. These included a Bodhisattva Piṭaka and a Mantra Piṭaka (Ch. 咒藏), also sometimes called a Dhāraṇī Piṭaka. According to the 5th-century Dharmaguptaka monk Buddhayaśas, the translator of the Dharmaguptaka Vinaya into Chinese, the Dharmaguptaka school had assimilated the Mahāyāna Tripiṭaka (Ch. 大乘三藏). The Mahīśāsaka Vinaya
12069-739: The Eastern Cakuri monastery and Ascarya monastery, with Buddha's footprints and Buddha idols. According to Xuanzang's accounts, mystical light emanated from Buddha's footprints on "fast days". In the country of Baluka, the Sarvastivada school of Hinayana Buddhism was in vogue. He crossed the countries of Samarkand, Mimohe, Kaputana, Kusanika, Bukhara, Betik, Horismika and Tukhara. These had cities near rivers or lakes, then vast regions with no inhabitants, little water or grass. He describes warring factions of Turk chieftains in control, with "illness and pestilence" rampant. From here, he crossed
12218-532: The Great Pure Lake. He describes supernatural monsters, fishes and dragons living in this lake. The Xuanzang travelogues then rush through the names of many countries, stating that more details are provided in the return part of his journey, as he crosses into country of Bactra (modern Balkh ). He adds that the Hinayana Buddhist schools were followed in all these regions. In the capital of
12367-701: The Mahāyāna sūtras as buddhavacana ("words of the Buddha"), while the Lokottaravāda sect and the Ekavyāvahārika sect did accept the Mahāyāna sūtras as buddhavacana . Also in the 6th century CE, Avalokitavrata writes of the Mahāsāṃghikas using a "Great Āgama Piṭaka," which is then associated with Mahāyāna sūtras such as the Prajñāparamitā and the Daśabhūmika Sūtra . According to some sources, abhidharma
12516-523: The Mūlasārvāstivāda school in Sanskrit. The Mūlasārvāstivāda Vinaya Piṭaka survives in Tibetan translation and also in Chinese translation (Taishō Tripiṭaka 1442). The Gilgit manuscripts also contain vinaya texts from the Mūlasārvāstivāda school in Sanskrit. A complete version of the Dīrgha Āgama (Taishō Tripiṭaka 1) of the Dharmaguptaka school was translated into Chinese by Buddhayaśas and Zhu Fonian (竺佛念) in
12665-646: The Pali suttas. As noted by N. Ross Reat, this text is in general agreement with the basic doctrines of the early sutras of the Sthavira schools such as dependent origination , the " middle way " between eternalism and annihilationism, the " five aggregates ", the " three unwholesome roots ", the Four Noble Truths and the Noble Eightfold Path . Another important source for Mahāsāṃghika sutras
12814-570: The Sui Dynasty collapsed and Xuanzang and his brother fled to Chang'an , which had been proclaimed as the capital of the Tang dynasty , and thence southward to Chengdu , Sichuan . Here the two brothers spent two or three years in further study in the monastery of Kong Hui, including the Abhidharma-kośa Śāstra . The abbot Zheng Shanguo allowed Xuanzang to study these advanced subjects though he
12963-777: The Theravada Nidānakathā and the Dharmaguptaka Abhiniṣkramaṇa Sūtra . One of the most famous of biographies is the Buddhacarita , an epic poem in Classical Sanskrit by Aśvaghoṣa . Aśvaghoṣa also wrote other poems, as well as Sanskrit dramas . Another Sanskrit Buddhist poet was Mātṛceṭa, who composed various pious hymns in slokas . Buddhist poetry is a broad genre with numerous forms and has been composed in many languages, including Sanskrit, Tibetan, Chinese and Japanese. Aside from
13112-562: The Tibetan and Chinese Buddhist canons (the Kangyur and the Taishō Tripiṭaka respectively) which then developed their own textual histories. Sanskrit had been adopted by Buddhists in north India during the Kushan era and Sanskrit Buddhist literature became the dominant tradition in Buddhist India until the decline of Buddhism there . Mahāyāna sūtras are also generally regarded by the Mahāyāna tradition as being more profound than
13261-622: The Tripitakas of early schools include the Chinese Āgamas , which includes collections by the Sarvāstivāda and the Dharmaguptaka . The Chinese Buddhist canon contains a complete collection of early sutras in Chinese translation, their content is very similar to the Pali, differing in detail but not in the core doctrinal content. The Tibetan canon contains some of these early texts as well, but not as complete collections. The earliest known Buddhist manuscripts containing early Buddhist texts are
13410-567: The West , Xuanzang is addressed as "Tripitaka." Xuanzang was born Chen Hui (or Chen Yi) on 6 April 602 CE in Chenhe Village, Goushi Town ( Chinese : 緱氏鎮 ), Luozhou (near present-day Luoyang , Henan ). His family was noted for its erudition for generations, and Xuanzang was the youngest of four children. His ancestor was Chen Shi (104–186), a minister of the Eastern Han dynasty . His great-grandfather Chen Qin (陳欽) served as
13559-857: The West , in collaboration with the Nagarjuna Institute in Kathmandu , Nepal , has worked to digitize and distribute Sanskrit scriptures into the Digital Sanskrit Buddhist Canon (DSBC) project. The scope of the DSBC project is vast, encompassing the digitization of at least 600 Mahayana Buddhist sutras that have survived in Sanskrit. As of now, the DSBC has successfully digitized over 604 texts, equating to roughly 50,000 pages, with more than 369 scriptures available on its official website. The collection continues to expand as additional texts are digitized and made accessible to
13708-766: The basis for the modern edition of the Japanese Taishō Tripiṭaka , the most widely used and digitized edition for modern scholarship. The Taishō Daizōkyō is the standard modern edition as systematized by Japanese scholars, published in Japan from 1924 to 1929. While still referred to by the traditional term "Tripiṭaka", it is actually divided into many more textual categories, including: Āgamas (equivalent to Nikāyas), Jātakas , Mahāyāna Sūtras , Esoteric texts, Vinaya, Sutra Commentaries, Abhidharma, Mahayana Śāstras (‘Treatises’), Chinese commentaries, Chinese Treatises, Histories and biographies. The Tibetan Buddhist canon
13857-592: The canonical Abhidharma works are generally claimed by scholars not to represent the words of the Buddha himself, but those of later Buddhists. There are different types and historical layers of Abhidharma literature. The early canonical Abhidharma works (like the Abhidhamma Pitaka ) are not philosophical treatises, but mainly summaries and expositions of early doctrinal lists with their accompanying explanations. These texts developed out of early Buddhist lists or matrices ( mātṛkās ) of key teachings, such as
14006-538: The canonical Abhidharma. The early Buddhist schools also preserved other types of texts which developed in later periods, which were variously seen as canonical or not, depending on the tradition. One of the largest category of texts that were neither Sutra, Vinaya nor Abhidharma includes various collections of stories such as the Jātaka tales and the Avadānas (Pali: Apadāna ). These are moral fables and legends dealing with
14155-419: The cities. The cities are built from bricks, while homes are either made mostly from bricks or from "wattled bamboo or wood". Cottages are thatched with straw and grass. The residents of India clean their floor and then smear it with a preparation of cow dung, followed by decorating it with flowers, unlike Chinese homes. Their children go to school at age seven, where they begin learning a number of treatises of
14304-608: The code of conduct and moral virtues in the Vinaya basket particularly, have similarities to some of the surviving Dharmasutra texts of Hinduism. Much of the surviving Tripiṭaka literature is in Pali, with some in Sanskrit as well as other local Asian languages. The Pali Canon does not contain the Mahayana Sutras and Tantras as Mahayana schools were not influential in Theravada tradition as in East Asia and Tibet. Hence, there
14453-457: The contemporary Buddhist world. The Nepalese Buddhist Sanskrit literature has also been very important for modern Buddhist studies scholarship since it contains many surviving Sanskrit manuscripts. Tipiṭaka ( Pāli ), or Tripiṭaka (Sanskrit: त्रिपिटक), means "Three Baskets". It is a compound Pāli word ti or Sanskrit word of tri (त्रि), meaning "three", and piṭaka (पिटक) or piṭa (पिट), meaning "basket". The "three baskets" were originally
14602-403: The conventional language and narrative stories found in the sutras. The prominent modern scholar of Abhidharma, Erich Frauwallner has said that these Buddhist systems are "among the major achievements of the classical period of Indian philosophy ." Modern scholars generally believe that the canonical Abhidharma texts emerged after the time of the Buddha, in around the 3rd century BCE. Therefore,
14751-577: The country of Agni had more than ten monasteries following the Sarvastivada school of Hinayana Buddhism, with two thousand monks who ate " three kinds of pure meat " with other foods, rather than vegetarian food only that would be consistent with Mahayana Buddhist teachings. Therefore, the Buddhists in this country had stagnated in their Buddhist teachings. Moving further westward, Xuanzang met about two thousand Turkic robbers on horses. The robbers began fighting with each other on how to fairly divide
14900-480: The country of Bactra, states Xuanzang, is a monastery with a Buddha's idol decorated with jewels and its halls studded with rare precious substances. The Buddhist monastery also has an image of Vaishravana deity as its guardian. The monastery and the capital attracts repeated raids from the Turk chieftains who seek to loot these precious jewels. This monastery has a large bathing pot that looks dazzlingly brilliant and has
15049-474: The criteria for determining what should be considered buddhavacana were developed at an early stage, and that the early formulations do not suggest that Dharma is limited to what was spoken by the historical Buddha. The Mahāsāṃghika and the Mūlasarvāstivāda considered both the Buddha's discourses and those of his disciples to be buddhavacana . A number of different beings such as Buddhas, disciples of
15198-597: The destruction of Indian monasteries after the 12th-century Muslim conquests . Tibetan scholars often visited to acquire texts, and local Newar Buddhists, including householder clergy (śākyabhikṣus and vajrācāryas ), were proficient in Sanskrit, making it a significant language for Buddhist scholarship in the region. From the 19th century onwards, Sanskrit manuscripts from Nepal were collected and sent to academic institutions in Calcutta and Europe by figures like Brian H. Hodgson, contributing to modern Buddhist studies. However,
15347-524: The details in the surviving versions of Xuanzang biography were invented or a paleographic confusion introduced an error, or the Persian-Turkish records are unreliable. The Japanese version is based on 8th to 10th-century translations of texts that ultimately came from Xuanzang's monastery, which unfortunately has added to the confusion. Most sources state that Xuanzang started his pilgrimage in 629 CE. Purpose of journey The purpose of my journey
15496-546: The diversity of languages spoken, how harmonious and elegant they sound when they speak their languages, Xuanzang presents the various kingdoms of India. Xuanzang includes a section on the differences between the Hinayana and Mahayana Buddhist communities. There are eighteen sects in Buddhism, according to Xuanzang. They stand against each other, debate "various viewpoints, as vehemently as crashing waves". Though they share
15645-523: The dragon-horses. These were men who will have massacred an entire city, leaving the place deserted.". Further west he passed Aksu before turning northwest to cross the Tian Shan and then Tokmak on its northwest. He met the great Khagan of the Göktürks . After a feast, Xuanzang continued west then southwest to Tashkent , capital of modern Uzbekistan . Xuanzang describes more monasteries, such as
15794-553: The earliest written Buddhist Tripiṭaka texts may have arrived in China from India by the 1st century BCE. An organised collection of Buddhist texts began to emerge in the 6th century CE, based on the structure of early bibliographies of Buddhist texts. However, it was the 'Kaiyuan Era Catalogue' by Zhisheng in 730 that provided the lasting structure. Zhisheng introduced the basic six-fold division with sutra, vinaya, and abhidharma belonging to Mahāyāna, Pratyekabuddhayana and Sravakayana . It
15943-590: The early Magadhan language and Pāli through the use of repetition, communal recitation and mnemonic devices. These texts were later compiled into canons and written down in manuscripts. For example, the Pāli Canon was preserved in Sri Lanka where it was first written down in the first century BCE. There are early texts from various Buddhist schools, the largest collections are from the Theravāda and Sarvāstivāda schools, but there are also full texts and fragments from
16092-596: The famed Nalanda University in modern day Bihar , India where he studied with the monk, Śīlabhadra . He departed from India with numerous Sanskrit texts on a caravan of twenty packhorses. His return was welcomed by Emperor Taizong in China, who encouraged him to write a travelogue. This Chinese travelogue, titled the Records of the Western Regions , is a notable source about Xuanzang, and also for scholarship on 7th-century India and Central Asia. His travelogue
16241-478: The few monks who can expound all four are provided with lay servants. Expounders of five texts have elephants for travel, while six texts entitles them to security retinue. Xuanzang describes Lampaka (modern Laghman , near the source of Kabul river) as the territory of north India, one whose circuit is more than 1000 li and where all monasteries studied Mahayana Buddhism. They have tens of Deva temples (Hindu) which heretics (non-Buddhists) frequent. To its southeast
16390-538: The fifth century, with very few manuscripts having been found before then (the exceptions are from Bamiyan ). However, according to Walser, the fifth and sixth centuries saw a great increase in the production of these texts. By this time, Chinese pilgrims, such as Faxian , Yijing , and Xuanzang were traveling to India, and their writings do describe monasteries which they label 'Mahāyāna' as well as monasteries where both Mahāyāna monks and non-Mahāyāna monks lived together. Mahāyāna sūtras contain several elements besides
16539-520: The first century BCE. Even within the Sūtra Piṭaka it is possible to detect older and later texts. The Vinaya Piṭaka appears to have grown gradually as a commentary and justification of the monastic code (Prātimokṣa), which presupposes a transition from a community of wandering mendicants (the Sūtra Piṭaka period) to a more sedentary monastic community (the Vinaya Piṭaka period). The Vinaya focuses on
16688-703: The five knowledges – first grammar, second technical skills which he states includes arts, mechanics, yin-yang and the calendar, third medicine, fourth being logic, and fifth field of knowledge taught is inner knowledge along with theory of cause and effect. After further similar introduction covering the diverse aspects of the Indian culture he observed, including fashion, hair styles, preference for being barefoot, ritual washing their hands after releasing bodily waste, cleaning teeth by chewing special tree twigs, taking baths before going to their temples, worshipping in their temples, their alphabet that contains forty seven letters,
16837-510: The focus of modern Newar Buddhist literature was largely on local compositions in the Newari vernacular, reflecting the distinct practices of Newar Buddhism. Newar texts often used bilingual formats, integrating Sanskrit and Newari, and employed diverse calligraphic scripts like Newā Lipi and Rañjana . A recent digital humanities project is compiling a Sanskrit Buddhist canon based on surviving Sanskrit Buddhist literature . The University of
16986-534: The general view of what is and is not buddhavacana is broadly similar between East Asian Buddhism and Tibetan Buddhism. The Tibetan Kangyur, which belongs to the various schools of Tibetan Vajrayāna Buddhism , in addition to containing sutras and Vinaya, also contains Buddhist tantras and other related Tantric literature. The earliest Buddhist texts were passed down orally in Middle Indo-Aryan languages called Prakrits , including Gāndhārī language ,
17135-408: The later form of Mahayana prospered. According to Xuanzang, these monasteries of early Buddhist schools are desolate and attract few monks. He then reached the city of Hi-lo and Manglaur . In all these places, he mentions how the Buddha lived here in one of his previous lives (Jataka legends) and illustrated compassion-strength through his actions. There is a Buddhist temple northeast of Manglaur with
17284-553: The legitimacy of these texts as Buddha word. Mahāyāna sūtras such as the Gaṇḍavyūha also often criticize early Buddhist figures, such as Sariputra for lacking knowledge and goodness, and thus, these elders or śrāvaka are seen as not intelligent enough to receive the Mahāyāna teachings, while more the advanced elite, the bodhisattvas, are depicted as those who can see the highest teachings. These sūtras were not recognized as being Buddha word by various early Buddhist schools and there
17433-594: The loot. After the loot had thus been lost, they dispersed. Xuanzang thereafter reached the country of Kuchi . This country of 1000 li by 600 li, had over one hundred monasteries with five thousand monks following the Sarvastivada school of Hinayana Buddhism, and studying its texts in "original Indian language". Xuanzang writes of a dragon race and a region where water dragons metamorphose into horses to mate and create dragon-horses, also into men and mating with women nearby, creating dragon-men who could run as fast as
17582-619: The loss of property. The villagers help his companions and him by hosting them before the resume their journey. Yet, elsewhere, Xuanzang also recites the implausible tale of meeting a Brahmana who was 700 years old and had two associates, each over 100 years old, who had mastered all of the Vedas and the Buddhist Madhyamika sastra . He calls them heretics (non-Buddhists). These heretics help him and his companions get new garments and food. He stayed with this implausibly old Brahmana for
17731-631: The modern era, especially in Burma, and writers such as Mahasi Sayadaw translated some of their texts into Pali. There are also numerous Esoteric Theravada texts, mostly from Southeast Asia . This tradition flourished in Cambodia and Thailand before the 19th century reformist movement of Rama IV . One of these texts has been published in English by the Pali Text Society as "Manual of
17880-518: The most important Mahayana scriptures. Xuanzang was born on 6 April 602 in Chenliu, near present-day Luoyang , in Henan province of China. As a boy, he took to reading religious books, and studying the ideas therein with his father. Like his elder brother, he became a student of Buddhist studies at Jingtu monastery. Xuanzang was ordained as a śrāmaṇera (novice monk) at the age of thirteen. Due to
18029-508: The names of certain Buddhas or bodhisattvas, maintaining Buddhist precepts, and listening to, memorizing, and copying sutras." Some Mahāyāna sūtras claim that these practices lead to rebirth in Pure lands such as Abhirati and Sukhavati , where becoming a Buddha is much easier to achieve. Several Mahāyāna sūtras also depict important Buddhas or Bodhisattvas not found in earlier texts, such as
18178-409: The phonetic equivalent of what previously has been variously interpreted as "Tianzhu" or "Shengdu" or "Xiandou". More recent scholarship suggests the closest pronunciation of the 7th-century term in his travelogues would be "Indu". Xuanzang states that India is a vast country over ninety thousand li in circuit, with seventy kingdoms, sea on three sides and snow mountains to its north. It is a land that
18327-559: The political and social unrest caused by the fall of the Sui dynasty , he went to Chengdu in Sichuan , where he was ordained as a bhikṣu (full monk) at the age of twenty. He later travelled throughout China in search of sacred books of Buddhism. At length, he came to Chang'an , then under the peaceful rule of Emperor Taizong of Tang , where Xuanzang developed the desire to visit India. He knew about Faxian 's visit to India and, like him,
18476-657: The popularity of the novel, the term "sānzàng" is often erroneously understood as a name of the monk Xuanzang . One such screen version of this is the popular 1979 Monkey (TV series) . The modern Indian scholar Rahul Sankrityayan is sometimes referred to as Tripiṭakacharya in reflection of his familiarity with the Tripiṭaka . Pali Canon: Myanmar Version of Buddhist Canon (6th revision): Chinese Buddhist Canon: Tibetan tradition: Tripiṭaka collections: Sri Lankan version of Tipiṭaka: Buddhist texts Buddhist texts are religious texts that belong to, or are associated with, Buddhism and its traditions . There
18625-535: The prefect of Shangdang (上黨; present-day Changzhi , Shanxi ) during the Eastern Wei ; his grandfather Chen Kang (陳康) was a professor in the Taixue (Imperial Academy) during the Northern Qi . His father Chen Hui (陳惠) served as the magistrate of Jiangling County during the Sui dynasty . According to traditional biographies, Xuanzang displayed a superb intelligence and earnestness, studied with his father, and amazed him by his careful observance of filial piety after one such study about that topic. His elder brother
18774-425: The previous births of Gautama Buddha in both human and animal form. The different Buddhist schools had their own collections of these tales and often disagreed on which stories were canonical. Another genre that developed over time in the various early schools were biographies of the Buddha. Buddha biographies include the Mahāvastu of the Lokottaravadin school, the northern tradition's Lalitavistara Sūtra ,
18923-584: The promotion of the bodhisattva ideal, including "expanded cosmologies and mythical histories, ideas of purelands and great, 'celestial' Buddhas and bodhisattvas , descriptions of powerful new religious practices, new ideas on the nature of the Buddha, and a range of new philosophical perspectives." These texts present stories of revelation in which the Buddha teaches Mahāyāna sutras to certain bodhisattvas who vow to teach and spread these sutras. These texts also promoted new religious practices that were supposed to make Buddhahood easy to achieve, such as "hearing
19072-442: The public. The Chinese form of Tripiṭaka , "sānzàng" (三藏), was sometimes used as an honorary title for a Buddhist monk who has mastered the teachings of the Tripiṭaka. In Chinese culture, this is notable in the case of the Tang Dynasty monk Xuanzang , whose pilgrimage to India to study and bring Buddhist texts back to China was portrayed in the novel Journey to the West as "Tang Sanzang" (Tang Dynasty Tripiṭaka Master). Due to
19221-401: The receptacles of the palm-leaf manuscripts on which were preserved the collections of texts of the Suttas , the Vinaya , and the Abhidhamma , the three divisions that constitute the Buddhist Canons. These terms are also spelled without diacritics as Tripiṭaka and Tipiṭaka in scholarly literature. The Tripiṭaka is composed of three main categories of texts that collectively constitute
19370-415: The rules and regulations, or the morals and ethics, of monastic life that range from dress code and dietary rules to prohibitions of certain personal conducts. Each of the early Buddhist Schools likely had their own versions of the Tripiṭaka . According to some sources, there were some Indian schools of Buddhism that had five or seven piṭakas. According to Yijing , an 8th-century Chinese pilgrim to India,
19519-429: The s- or sh-like [ɕ] in today's Mandarin, was previously pronounced as the h-like [x] in early Mandarin, which accounts for the archaic transliterations with h . Another form of his official style was "Yuanzang", written 元奘. It is this form that accounts for such variants as Yuan Chang, Yuan Chwang, and Yuen Chwang. Tang Monk (Tang Seng) is also transliterated /Thang Seng/. Another of Xuanzang's standard aliases
19668-440: The same capital region, there is a Hinayana monastery with 300 monks at the northern foothills. The citizens of this country, adds Xuanzang, fondly recall "King Kanishka of Gandhara " (2nd-century CE, Kushan empire ). To its east are the "City of Svetavat temple" and the Aruna Mountain known for its frequent avalanches. His travelogue then describes several popular legends about a Naga king. He also describes miraculous events from
19817-480: The same goal, they study different subjects and use sharp words to argue. Each Buddhist sect has different set of rules and regulations for their monks. The monks who cannot expound a single text must do the routine monastic duties (cleaning monastery and such). Those who can expound one Buddhist text flawlessly is exempt from such duties. Those who can recite two texts, get better quality rooms. Monks who can expound three Buddhist texts get attendants to serve them, while
19966-418: The standard collection of buddhavacana is the Pāli Canon, also known as the Tripiṭaka ("three baskets"). Generally speaking, the Theravāda school rejects the Mahāyāna sūtras as buddhavacana (word of the Buddha), and do not study or see these texts as reliable sources. In East Asian Buddhism , what is considered buddhavacana is collected in the Chinese Buddhist canon ; the most common edition of this
20115-432: The strict division into three piṭakas. Indeed, many of the ancient Indian Buddhist schools had canons with four or five divisions rather than three. The Pāli Canon maintained by the Theravāda tradition in Southeast Asia , the Chinese Buddhist Canon maintained by the East Asian Buddhist tradition , and the Tibetan Buddhist Canon maintained by the Tibetan Buddhist tradition are the three main important Tripiṭakas in
20264-577: The stupas and the Buddha images in this region as "magnificent" and made with "perfect craftmanship". Heading north towards Kashmir , he arrived in the city of Pushkalavati , with many holy Buddhist sites. Xuanzang worshipped at these "great stupas and big monasteries". Thereafter he reached the country of Udayana, through which flowed the Subhavastu river (now called Swat river). It had 1400 monasteries of five early Buddhist schools (of 18 sub-traditions) – Sarvastivada , Mahāsāṃghika , Kasyapiya, Mahisasaka and Dharmagupta. These schools became unpopular, as
20413-508: The sublime truth may also be known in the eastern country. — Xuanzang (Translator: Li Yung-hsi) In 630 CE, he arrived in the kingdom of Agni (Yanqi, in a place called Turpan ). Here he met the king, a Buddhist along with his uncle Jnanachandra and precept Mokshagupta, who tried to persuade him to quit his journey and teach them Buddhist knowledge. He declined and they equipped him further for his travels with letters of introduction and valuables to serve as funds. Xuanzang observed that
20562-641: The task. The place where the project was undertaken was in Aluvihare , Matale , Sri Lanka. The resulting texts were later partly translated into a number of East Asian languages such as Chinese, Tibetan and Mongolian by ancient visiting scholars, which though extensive are incomplete. Each Buddhist sub-tradition had its own Tripiṭaka for its monasteries, written by its sangha , each set consisting of 32 books, in three parts or baskets of teachings: Vinaya Pitaka (“Basket of Discipline”), Sutra Pitaka (“Basket of Discourse”), and Abhidhamma Piṭaka (“Basket of Special [or Further] Doctrine”). The structure,
20711-431: The ultimate truth. It has been observed that this view of the Buddha's teachings is very close to the fully developed position of the Mahāyāna sūtras. Scholars at present have "a nearly complete collection of sūtras from the Sarvāstivāda school" thanks to a recent discovery in Afghanistan of roughly two-thirds of Dīrgha Āgama in Sanskrit. The Madhyama Āgama ( Taishō Tripiṭaka 26) was translated by Gautama Saṃghadeva, and
20860-417: The work of Aśvaghoṣa, another important Sanskrit poet was Mātr̥ceṭa, known for his One Hundred and Fifty Verses. Buddhist poetry was also written in popular Indian languages, such as Tamil and Apabhramsa . One well known poem is the Tamil epic Manimekalai , which is one of the Five Great Epics of Tamil literature . Other later hagiographical texts include the Buddhavaṃsa , the Cariyāpiṭaka and
21009-421: Was a 7th-century Chinese Buddhist monk , scholar, traveler, and translator. He is known for the epoch-making contributions to Chinese Buddhism , the travelogue of his journey to India in 629–645, his efforts to bring at least 657 Indian texts to China, and his translations of some of these texts. He was only able to translate 75 distinct sections of a total of 1335 chapters, but his translations included some of
21158-488: Was already a monk in a Buddhist monastery. Inspired, at a young age, Xuanzang expressed interest in becoming a Buddhist monk like his brother. After the death of his father in 611, he lived with his older brother Chen Su ( Chinese : 陳素 ), later known as Zhangjie ( Chinese : 長捷 ), for five years at Jingtu Monastery ( Chinese : 淨土寺 ) in Luoyang , supported by the Sui state. During this time he studied Mahayana as well as various early Buddhist schools . In 618,
21307-514: Was concerned about the incomplete and misinterpreted nature of the Buddhist texts that had reached China. He was also concerned about the competing Buddhist theories in variant Chinese translations. He sought original untranslated Sanskrit texts from India to help resolve some of these issues. At age 27, he began his seventeen-year overland journey to India. He defied his nation's ban on travel abroad, making his way through central Asian cities such as Khotan to India. He visited, among other places,
21456-402: Was lively debate over their authenticity throughout the Buddhist world. Various Mahāyāna sūtras warn against the charge that they are not word of the Buddha, showing that they are aware of this claim. Buddhist communities such as the Mahāsāṃghika school were divided along these doctrinal lines into sub-schools which accepted or did not accept these texts. The Theravāda school of Sri Lanka also
21605-570: Was not accepted as canonical by the Mahāsāṃghika school. The Theravādin Dīpavaṃsa , for example, records that the Mahāsāṃghikas had no abhidharma. However, other sources indicate that there were such collections of abhidharma, and the Chinese pilgrims Faxian and Xuanzang both mention Mahāsāṃghika abhidharma. On the basis of textual evidence as well as inscriptions at Nāgārjunakoṇḍā , Joseph Walser concludes that at least some Mahāsāṃghika sects probably had an abhidharma collection, and that it likely contained five or six books. The Caitikas included
21754-583: Was over one thousand foot long. The people and the king of this valley serve the Buddhist monks, records Xuanzang. Heading east and crossing the Black range, Xuanzang describes the country of Kapishi , where the Mahayana tradition of Buddhism had come in vogue. It had over 100 monasteries with stupas. More than 6000 monks, mostly Mahayana, studied here. Along with these Buddhist monasteries, states his travelogue, there were over ten Deva temples (Hindu) with "heretical believers who go about naked and smear dust over their bodies", translates Li Rongxi. Furthermore, in
21903-429: Was perhaps never definitively established among many early Buddhist schools. Early Buddhist texts which appear in such "minor" collections include: Abhidharma (in Pāli , Abhidhamma ) texts which contain "an abstract and highly technical systematization" of doctrinal material appearing in the Buddhist sutras. It is an attempt to best express the Buddhist view of "ultimate reality" ( paramartha-satya ) without using
22052-444: Was split on the issue during the medieval period. The Mahavihara sub-sect rejected these texts and the (now extinct) Abhayagiri sect accepted them. Theravāda commentaries mention these texts (which they call Vedalla/Vetulla ) as not being the Buddha word and being counterfeit scriptures. Modern Theravāda generally does not accept these texts as buddhavacana (word of the Buddha). The Mahāyāna movement remained quite small until
22201-550: Was young. Taking the monastic name Xuanzang, he was fully ordained as a monk in 622, at the age of twenty. The myriad contradictions and discrepancies in the Chinese translations at that time prompted Xuanzang to decide to go to India and study in the cradle of Buddhism. He knew about Faxian 's visit to India and, like him, sought original untranslated Sanskrit texts from India to help resolve some of these issues. Xuanzang started his pilgrimage to India in either 627 or 629 CE, according to two East Asian versions. The 627 CE version
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