64-694: The Vinaya Piṭaka (English: Basket of Discipline ) is the first of the three divisions of the Pali Tripitaka , the definitive canonical collection of scripture of Theravada Buddhism . The other two parts of the Tripiṭaka are the Sutta Piṭaka and the Abhidhamma Piṭaka . Its primary subject matter is the monastic rules of conduct for monks and nuns of the Sangha . According to tradition,
128-553: A much earlier period. Aspects of the Pali Canon, such as what it says about society and South Asian history, are in doubt because the Pali Canon was extensively redacted in the 5th- or 6th-century AD, nearly a thousand years after the death of the Buddha. Further, this redacted Pali Canon of Sri Lanka itself mentions that it was previously redacted towards the end of 1st-century BC. According to Early Buddhism scholar Lars Fogelin,
192-527: Is an internally consistent Pali dialect. The reason for the changes is that some combinations of characters are difficult to write in those scripts. Masefield says records in Thailand state that upon the third re-introduction of Theravada Buddhism into Sri Lanka (The Siyamese Sect), large number of texts were also taken . When monastic ordination died out in Sri Lanka, many texts were lost also. Therefore
256-469: Is likely that much of the Pali Canon dates back to the time period of the Buddha. They base this on many lines of evidence including the technology described in the canon (apart from the obviously later texts), which matches the technology of his day which was in rapid development; that it doesn't include back written prophecies of the great Buddhist ruler King Ashoka (which Mahayana texts often do) suggesting that it predates his time; that in its descriptions of
320-797: Is probably the second half of the Nalakasutta (Sn 699–723), and Upatisapasine may correspond to the Sariputtasutta (Sn 955–975). The identification of most of the other titles is less certain, but Schmithausen, following Oldenberg before him, identifies what Asoka calls the Laghulovada with part of a prose text in the Majjhima Nikaya , the Ambalatthika-Rahulovada Sutta (M no. 61). This seems to be evidence that some of these texts were already fixed by
384-457: Is traditionally believed by Theravadins that most of the Pali Canon originated from the Buddha and his immediate disciples. According to the scriptures, a council was held shortly after the Buddha's passing to collect and preserve his teachings. The Theravada tradition states that the Canon was recited orally from the 5th century to the first century BC, when it was written down. The memorization
448-519: Is traditionally described by the Theravada as the Word of the Buddha ( buddhavacana ), though this is not intended in a literal sense, since it includes teachings by disciples. The traditional Theravādin ( Mahavihārin ) interpretation of the Pali Canon is given in a series of commentaries covering nearly the whole Canon, compiled by Buddhaghosa ( fl. 4th–5th century AD) and later monks, mainly on
512-550: The Abhidhamma Pitaka (literally "beyond the dhamma", "higher dhamma" or "special dhamma", Sanskrit: Abhidharma Pitaka ), is a collection of texts which give a scholastic explanation of Buddhist doctrines particularly about mind, and sometimes referred to as the "systematic philosophy" basket. There are seven books in the Abhidhamma Pitaka: The traditional position is that abhidhamma refers to
576-592: The First Buddhist Council ), Upali was questioned regarding the contents of the Vinaya and Ananda was similarly questioned regarding the Dhamma . Once the council had agreed on the contents of the teachings, they acknowledged their acceptance of the sutras by reciting them together. Subsequent major and minor councils are depicted as following the same basic procedure to compare, correct, and fix
640-632: The Majjhima Nikaya was published by Wisdom Publications in 1995. Translations by Bhikkhu Bodhi of the Samyutta Nikaya and the Anguttara Nikaya were published by Wisdom Publications in 2003 and 2012, respectively. In 2018, new translations of the entirety of the five Nikayas were made freely available on the website suttacentral by the Australian Bhikkhu Sujato , the translations were also released into
704-601: The Majjhima Nikaya , Mahakassapa for the Samyutta Nikaya , and Anuruddha for the Anguttara Nikaya . Scholars doubt that the sutras and four Nikayas were established in their final form this early, with K.R. Norman suggesting that this story may be a reflection of later practices. Some texts of the Theravada Abhidhamma Pitaka and Khuddaka Nikaya clearly originate after the First Council, but Theravadins have generally regarded portions of
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#1732772024073768-763: The Milindapanha may suggest that the bhāṇaka system originated before the Abhidhamma Pitaka was 'closed' by the Theravadins (dated by them to the era of Ashoka at the Third Buddhist Council ) but, since the Abhidhamma may have been recited by some variety of sutta-bhāṇaka, could also indicate that being a specialist in a branch of texts was distinct from being responsible for its recitation. No fixed date has been established for
832-466: The Patimokkha contains 227 rules for bhikkhus and 311 rules for bhikkhunis . The Vibhaṅga sections consist of commentary on these rules, giving detailed explanations of them along with the origin stories for each rule. The Khandhaka section gives numerous supplementary rules grouped by subject that also consist of origin stories. According to the sutras, in the first years of the Buddha's teaching
896-526: The Public domain . A Japanese translation of the Canon, edited by Takakusu Junjiro , was published in 65 volumes from 1935 to 1941 as The Mahātripiṭaka of the Southern Tradition (南伝大蔵経 Nanden daizōkyō ). A Chinese translation of the above-mentioned Japanese translation was undertaken between 1990–1998 and thereafter printed under the patronage of Kaoshiung's Yuan Heng Temple. As noted above,
960-698: The Pāli language. It is the most complete extant early Buddhist canon. It derives mainly from the Tamrashatiya school. During the First Buddhist Council , three months after the parinibbana of Gautama Buddha in Rajgir , Ananda recited the Sutta Pitaka , and Upali recited the Vinaya Pitaka . The Arhats present accepted the recitations, and henceforth, the teachings were preserved orally by
1024-712: The Sangha . The Tipitaka that was transmitted to Sri Lanka during the reign of King Asoka was initially preserved orally and was later written down on palm leaves during the Fourth Buddhist Council in 29 BC, approximately 454 years after the death of Gautama Buddha . The claim that the texts were "spoken by the Buddha" is meant in this non-literal sense. The existence of the bhanaka tradition existing until later periods, along with other sources, shows that oral tradition continued to exist side by side with written scriptures for many centuries to come. Thus,
1088-707: The Suttanipata . However, some scholars, particularly in Japan, maintain that the Suttanipāta is the earliest of all Buddhist scriptures, followed by the Itivuttaka and Udāna . However, some of the developments in teachings may only reflect changes in teaching that the Buddha himself adopted, during the 45 years that the Buddha was teaching. Scholars generally agree that the early books include some later additions. Aspects of these late additions are or may be from
1152-565: The Tripiṭaka was compiled at the First Council shortly after the Buddha 's death. The Vinaya Piṭaka is said to have been recited by Upāli , with little later addition. Most of the different versions are fairly similar, most scholars consider most of the Vinaya to be fairly early, that is, dating from before the separation of schools. The Pāli Vinaya consists of: The Pali version of
1216-487: The sangha lived together in harmony with no vinaya, as there was no need, because all of the Buddha 's early disciples were highly realized if not fully enlightened. As the sangha expanded, situations arose which the Buddha and the lay community felt were inappropriate for mendicants . The first rule to be established was the prohibition against sexual intercourse. The origin story tells of an earnest monk whose family
1280-439: The 5th century AD. Gregory Schopen argues that it is not until the 5th to 6th centuries AD that we have any definite evidence about the contents of the Canon. This position was criticized by A. Wynne. Western scholarship suggests that the composition of the Abhidhamma Pitaka likely began around 300 BCE, but may have drawn on an earlier tradition of lists and rubrics known as " matrika ". Traditional accounts include it among
1344-617: The Abhidhamma as being included at this stage as part of the dhamma/suttas. Texts known to have relatively late origins (after the Third Council) are included in the Theravada accounts of the First Council. Texts that did not fit into any of the four Nikayas were assigned to the Khuddaka (which included the Abhidhamma in some traditions). In the Theravada commentaries, references are found to bhāṇakas that specialized in each of
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#17327720240731408-514: The Buddha clarified to his disciples through Ānanda : Now, Ānanda, if it occurs to any of you—"The teaching has lost its arbitrator; we are without a Teacher"—do not view it in that way. Whatever Dhamma and Vinaya I have pointed out and formulated for you, that will be your Teacher when I am gone. Pali Tripitaka The Pāli Canon is the standard collection of scriptures in the Theravada Buddhist tradition, as preserved in
1472-548: The Buddha until the canon was committed to writing in the 1st century BC, and declined as the oral transmission of early Buddhism was replaced by writing. Academic consensus and Buddhist tradition holds that all early Buddhist traditions preserved their texts via oral transmission – significant evidence of this includes the structure and distinctive features of early Buddhist texts, the absence of Vinaya regulations dealing with writing and writing materials, and terms derived from practices of listening and recitation used to describe
1536-544: The Buddha's teaching and the acts of the early Sangha . The bhāṇaka system is believed to have originated in India, but the majority of the literary and inscriptional evidence relating to bhāṇakas comes from Sri Lanka . Scholars suspect that the same techniques were used by the monks of all early Buddhist schools to fix and transmit the contents of the Agamas , but outside of the Theravada tradition little information about
1600-425: The Buddha, and that the later teachings were memorized by the Buddha's followers while he was still alive. His thesis is based on study of the processes of the first great council, and the methods for memorization used by the monks, which started during the Buddha's lifetime. It's also based on the capability of a few monks, to this day, to memorize the entire canon. Bhikkhu Sujato and Bhikkhu Brahmali argue that it
1664-461: The Canon consists of three pitakas. Details are given below. For more complete information, see standard references on Pali literature. The first category, the Vinaya Pitaka , is mostly concerned with the rules of the sangha , both monks and nuns . The rules are preceded by stories telling how the Buddha came to lay them down, and followed by explanations and analysis. According to
1728-531: The Canon for some time, but they do not appear to have tampered with what they already had from an earlier period." A variety of factors suggest that the early Sri Lankan Buddhists regarded canonical literature as such and transmitted it conservatively. Theravada tradition generally treats the Canon as a whole as originating with the Buddha and his immediate disciples (with the exception of certain, generally Abhidhamma texts, that explicitly refer to events long after his death). Scholars differ in their views regarding
1792-816: The Canon was published in Burma in 1900, in 38 volumes. The following editions of the Pali text of the Canon are readily available in the West: Pali Canon in English Translation , 1895-, in progress, 43 volumes so far, Pali Text Society, Bristol; for details of these and other translations of individual books see the separate articles. In 1994, the then President of the Pali Text Society stated that most of these translations were unsatisfactory. Another former President said in 2003 that most of
1856-565: The Canon, where the Buddha describes the Agnihotra as the foremost sacrifice and the Sāvitrī as the foremost meter: Bh%C4%81%E1%B9%87aka Bhāṇaka ( Pali : reciter ) were Buddhist monks who specialized in the memorization and recitation of a specific collection of texts within the Buddhist canon . Lineages of bhāṇakas were responsible for preserving and transmitting the teachings of
1920-547: The Pali Canon is found also in the scriptures of other early schools of Buddhism, parts of whose versions are preserved, mainly in Chinese. Many scholars have argued that this shared material can be attributed to the period of Pre-sectarian Buddhism . This is the period before the early schools separated in about the fourth or third century BC. Some scholars see the Pali Canon as expanding and changing from an unknown nucleus. Arguments given for an agnostic attitude include that
1984-439: The Pali Canon of Sri Lanka is a modified Canon and "there is no good reason to assume that Sri Lankan Buddhism resembles Early Buddhism in the mainland, and there are numerous reasons to argue that it does not." Dr. Peter Masefield M.P.T.S. researched a form of Pali known as Indochinese Pali or "Kham Pali". It had been considered a degraded form of Pali, but Masefield states that further examination of texts will probably show it
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2048-498: The Pali canon to the Buddha's early followers. Peter Harvey states that "much" of the Pali Canon must derive from the Buddha's teaching, but also that "parts of the Pali Canon clearly originated after the time of the Buddha." A.K. Warder stated that there is no evidence to suggest that the shared teaching of the early schools was formulated by anyone else than the Buddha and his immediate followers. J.W. de Jong said it would be "hypocritical" to assert that we can say nothing about
2112-542: The Sri Lankan Pali Canon had been translated first into Indo-Chinese Pali, and then, at least in part, back again into Pali. One of the edicts of Ashoka , the "Calcutta-Bairat edict", lists several works from the canon which Ashoka considered advantageous. According to Alexander Wynne: The general consensus seems to be that what Asoka calls Munigatha correspond to the Munisutta (Sn 207–221), Moneyasute
2176-541: The Theravada practice of organizing bhāṇakas by Nikaya may not have originated until after the Second Buddhist Council . The Dipavamsa mentions a 'nine-fold' organization of the early texts being divided into individual chapters at the First Council, which may reflect an earlier method of organization. References to abhidhammikas (specialists in the Abhidhamma) but not to Abhidhamma-bhāṇakas in
2240-526: The absolute teaching, while the suttas are adapted to the hearer. Most scholars describe the abhidhamma as an attempt to systematize the teachings of the suttas: Cousins says that where the suttas think in terms of sequences or processes the abhidhamma thinks in terms of specific events or occasions. The Pali Canon uses many Brahmanical terminology and concepts. For example, the Sundarika Sutta includes an analogy, quoted in several other places in
2304-735: The basis of earlier materials now lost. Subcommentaries were written afterward, commenting further on the Canon and its commentaries. The traditional Theravādin interpretation is summarized in Buddhaghosa's Visuddhimagga . A spokesman for the Buddha Sasana Council of Burma states that the Canon contains everything needed to show the path to nirvāna ; the commentaries and subcommentaries sometimes include much speculative matter, but are faithful to its teachings and often give very illuminating illustrations. In Sri Lanka and Thailand , "official" Buddhism has in large part adopted
2368-530: The canon is traditionally known as the Tipiṭaka ("three baskets"). The three pitakas are as follows: The Vinaya Pitaka and the Sutta Pitaka are remarkably similar to the works of the early Buddhist schools, often termed Early Buddhist Texts . The Abhidhamma Pitaka, however, is a strictly Theravada collection and has little in common with the Abhidhamma works recognized by other Buddhist schools. The Canon
2432-457: The canon was composed soon after Buddha's paranirvana, but after a period of free improvisation, and then the core teachings were preserved nearly verbatim by memory. Hajime Nakamura writes that while nothing can be definitively attributed to Gautama as a historical figure, some sayings or phrases must derive from him. Most scholars agree there was a rough body of sacred literature that an early community maintained and transmitted. Much of
2496-552: The contents of the canon, with specialists in each area of the collection called upon to recite the complete text for confirmation by the gathered Sangha. Buddhaghosa reported that according to the oral tradition of the Mahavihara , each of the four Nikayas were entrusted to an individual elder of the early Sangha and their students for preservation. Ananda was given responsibility for the Digha Nikaya , Sariputta for
2560-476: The end of the bhāṇaka tradition, but scholars generally believe that the tradition went into decline as the Buddhist canon increasingly began to be preserved through written texts. Buddhaghosa wrote about the bhāṇakas as though they were contemporary in approximately the 5th century CE, but may have been reflecting the perspective of the earlier Sinhala commentaries – his remarks do not definitively establish that
2624-428: The evidence for the Buddha's teachings dates from long after his death. Some scholars of later Indian Buddhism and Tibetan Buddhism say that little or nothing goes back to the Buddha. Ronald Davidson has little confidence that much, if any, of surviving Buddhist scripture is actually the word of the historical Buddha. Geoffrey Samuel says the Pali Canon largely derives from the work of Buddhaghosa and his colleagues in
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2688-413: The evidence suggests that only parts of the Canon ever enjoyed wide currency, and that non-canonical works were sometimes much more widely used; the details varied from place to place. Rupert Gethin suggests that the whole of Buddhist history may be regarded as a working out of the implications of the early scriptures. According to a late part of the Pali Canon, the Buddha taught the three pitakas. It
2752-466: The four Nikayas, as well as Jataka -bhāṇakas, Dhammapada -bhāṇakas, and Khuddaka -bhāṇakas. Each group of bhāṇakas was responsible for reciting and teaching their texts, and seem to have exercised independent judgement as to how their texts were organized and the versions of stories and doctrines that they preserved – variant readings between versions of content preserved in both the Digha Nikaya and Majjhima Nikaya , for instance, may be attributable to
2816-423: The four Nikayas/Agamas but do not represent them as specializing in a single Nikaya. By contrast, cave inscriptions from Sri Lanka ranging in date from the 3rd century BCE to the 1st century CE make specific references to monks who specialized in the Samyutta Nikaya , Majjhima Nikaya , or Anguttara Nikaya . Roles as bhāṇaka of a particular Nikaya were passed down from teacher to student. KR Norman suggests that
2880-486: The interpretations of Western scholars. Although the Canon has existed in written form for two millennia, its earlier oral nature has not been forgotten in Buddhist practice: memorization and recitation remain common. Among frequently recited texts are the Paritta . Even lay people usually know at least a few short texts by heart and recite them regularly; this is considered a form of meditation, at least if one understands
2944-447: The language of the kingdom of Magadhi as spoken by the Buddha, linguists have identified Pali as being more closely related to other prakrit languages of western India, and found substantial incompatibilities with the few preserved examples of Magadhi and other north-eastern prakrit languages. Linguistic research suggests that the teachings of the Buddha may have been recorded in an eastern Indian language originally, and transposed into
3008-483: The meaning. Monks are of course expected to know quite a bit more (see Dhammapada below for an example). A Burmese monk named Vicittasara even learned the entire Canon by heart for the Sixth Council (again according to the usual Theravada numbering). The relation of the scriptures to Buddhism as it actually exists among ordinary monks and lay people is, as with other major religious traditions, problematic:
3072-472: The nucleus of the Buddhist teachings in the Pali Canon may derive from Gautama Buddha himself, but that part of it also was developed after the Buddha by his early followers. Richard Gombrich says that the main preachings of the Buddha (as in the Vinaya and Sutta Pitaka ) are coherent and cogent, and must be the work of a single person: the Buddha himself, not a committee of followers after his death. Other scholars are more cautious, and attribute part of
3136-453: The origin of the Pali Canon, but generally believe that the Canon includes several strata of relatively early and late texts, but with little consensus regarding the relative dating of different sections of the Canon or which texts belong to which era. Prayudh Payutto argues that the Pali Canon represents the teachings of the Buddha essentially unchanged apart from minor modifications. He argues that it also incorporates teachings that precede
3200-401: The patronage of King Vattagamani . Textual fragments of similar teachings have been found in the agama of other major Buddhist schools in India. They were, however, written down in various Prakrits other than Pali as well as Sanskrit . Some of those were later translated into Chinese (earliest dating to the late 4th century AD). The surviving Sri Lankan version is the most complete, but
3264-514: The political geography it presents India at the time of Buddha, which changed soon after his death; that it has no mention of places in South India, which would have been well known to Indians not long after Buddha's death; and various other lines of evidence dating the material back to his time. The views of scholars concerning the authorship of the Pali Canon can be grouped into three categories: Several scholars of early Buddhism argue that
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#17327720240733328-421: The pre-literary period of these traditions is available. The earliest evidence for the association of monks known as bhāṇaka with knowledge and recitation of specific parts of the Buddhist canon dates to the 2nd or 3rd century BCE. All schools of Buddhism agree that shortly after the death of the Buddha , a council of his senior students was held to clarify and record his teachings. At this gathering (known as
3392-478: The preservation of different versions by different schools of bhāṇakas. Different schools of bhāṇakas may have 'closed' their canon at different times, and seem to have differed in some cases in which texts of the Khuddaka Nikaya and Abhidharma Pitaka they accepted as canonical. Stupa inscriptions from India dating to the 2nd century BCE mention bhāṇakas who specialized in teaching the sutras or knew
3456-412: The so-called writing down of the scriptures was only the beginning of a new form of tradition, and the innovation was likely opposed by the more conservative monks. As with many other innovations, it was only after some time that it was generally accepted. Therefore, it was much later that the records of this event were transformed into an account of a "council" (sangayana or sangiti ) which was held under
3520-544: The stories, the rules were devised on an ad hoc basis as the Buddha encountered various behavioral problems or disputes among his followers. This pitaka can be divided into three parts: The second category is the Sutta Pitaka (literally "basket of threads", or of "the well spoken"; Sanskrit: Sutra Pitaka , following the former meaning) which consists primarily of accounts of the Buddha's teachings. The Sutta Pitaka has five subdivisions, or nikayas : The third category,
3584-522: The teachings of earliest Buddhism, arguing that "the basic ideas of Buddhism found in the canonical writings could very well have been proclaimed by him [the Buddha], transmitted and developed by his disciples and, finally, codified in fixed formulas." Alex Wynne said that some texts in the Pali Canon may go back to the very beginning of Buddhism, which perhaps include the substance of the Buddha's teaching, and in some cases, maybe even his words. He suggests
3648-483: The texts recited at the First Buddhist Council and attribute differences in form and style to its composition by Sariputra . Opinions differ on what the earliest books of the Canon are. The majority of Western scholars consider the earliest identifiable stratum to be mainly prose works, the Vinaya (excluding the Parivāra) and the first four nikāyas of the Sutta Pitaka, and perhaps also some short verse works such as
3712-594: The time of the reign of Ashoka (304–232 BC), which means that some of the texts carried by the Buddhist missionaries at this time might also have been fixed. According to the Sri Lankan Mahavamsa , the Pali Canon was written down in the reign of King Vattagāmini ( Vaṭṭagāmiṇi ) (1st century BCE) in Sri Lanka , at the Fourth Buddhist council . Most scholars hold that little if anything
3776-426: The translations were done very badly. The style of many translations from the Canon has been criticized as "Buddhist Hybrid English" , a term invented by Paul Griffiths for translations from Sanskrit. He describes it as "deplorable", "comprehensible only to the initiate, written by and for Buddhologists". Selections: see List of Pali Canon anthologies . A translation by Bhikkhu Nanamoli and Bhikkhu Bodhi of
3840-526: The west Indian precursor of Pali sometime before the Asokan era. Much of the material in the Canon is not specifically Theravādin, but is instead the collection of teachings that this school preserved from the early, non-sectarian body of teachings. According to Peter Harvey , it contains material which is at odds with later Theravādin orthodoxy. He states that "the Theravādins, then, may have added texts to
3904-493: Was added to the Canon after this, though Schopen questions this. The climate of Theravāda countries is not conducive to the survival of manuscripts. Apart from brief quotations in inscriptions and a two-page fragment from the eighth or ninth century found in Nepal , the oldest manuscripts known are from late in the fifteenth century, and there is not very much from before the eighteenth. The first complete printed edition of
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#17327720240733968-419: Was distraught that there was no male heir and so persuaded the monk to impregnate his former wife. All three—the monk, his wife and son, the latter of whom later ordained—eventually became fully enlightened arhats . The Buddha called his teaching the "Dhamma-Vinaya", emphasizing both the philosophical teachings of Buddhism as well as the training in virtue that embodies that philosophy. Shortly before his death,
4032-542: Was extensively redacted about 1,000 years after Buddha's death, in the 5th or 6th century CE. The earliest textual fragments of canonical Pali were found in the Pyu city-states in Burma dating only to the mid 5th to mid 6th century CE. The Pāli Canon falls into three general categories, called pitaka (from Pali piṭaka , meaning "basket", referring to the receptacles in which the palm-leaf manuscripts were kept). Thus,
4096-640: Was reinforced by regular communal recitations. The tradition holds that only a few later additions were made. The Theravādin pitakas were first written down in Sri Lanka in the Alu Viharaya Temple no earlier than 29–17 BC. The geographic setting of identifiable texts within the Canon generally corresponds to locations in the Ganges region of northeastern India, including the kingdoms of Kosala , Kasi , Vajji , and Magadha . While Theravada tradition has generally regarded Pali as being synonymous with
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