Fetching
One moment.
Fetching
One moment.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1At present, however, we are not concerned with these smaller questions. We treat the canon as a whole, divided into three parts, and containing the books which still exist in MSS., and we want to find out at what time such a collection was made. The following is a short abstract of the Tipitaka, chiefly taken from Childers’ Pali Dictionary : ’ I. Vinaya-piztaka. 1. Vibhanga 4. Vol. I, beginning with Péragika, or sins involving expulsion. Vol. II, beginning with Paéittiya, or sins involving penance. 2. Khandhaka. Vol. I, Mahavagga, the large section. Vol. II, Kullavagga, the small section. 3. Parivarapazka, an appendix and later resumé (25 chapters). See p. xiii, n. 4; p. xxiv, n. 2. 1 Dipavamsa VII, 40. 3 Dipavamsa VII, 55. 3 Dr. Oldenberg, in his Introduction to the Vinaya-pitaka, p. xxxii. ‘4 Oldenberg, Vinaya-pitaka I, p. xvi, treats it as an extended reading of the Patimokkha. XXVIil DHAMMAPADA. II. Sutta-pitaka. 1. Digha-nikaya, collection of long suttas (34 suttas) 1. 2. Magghima-nikaya, collection of middle suttas (152 suttas). 3. Samyutta-nikaya, collection of joined suttas. 4. Anguttara-nikaya?, miscellaneous suttas, in divisions the length of which increases by one. 5. Khuddaka-nikAya 3, the collection of short suttas, con- sisting of— Khuddakapa¢ha, the small texts +, . Dhammapada, law verses (423) >. Udana, praise (82 suttas). . Itivuttaka, stories referring to sayings of Buddha. Suttanipata, 70 suttas °. . Vim4navatthu, stories of Vim4nas, celestial palaces. . Petavatthu, stories of Pretas, departed spirits. . Theragath4, stanzas of monks. . Therigath4, stanzas of nuns. Gataka, former births (550 tales)’. 11. Niddesa, explanations of certain suttas by Sariputta. _ ry ° . 00 ON ANAW WH _ ' The Mahéparinibbana-sutta, ed. by Childers, Journal of the Royal Asiatic Society, translated with other Suttas by Rhys Davids (S.B.E. vol. xi). Sept Suttas Palis, par Grimblot, Paris, 1876. ? The first four are sometimes called the Four Nikdyas, the five together the Five Nikayas. They represent the Dharma, as settled at the First and Second Councils, described in the Kullavagga (Oldenberg, I, p. xi). 5 Sometimes Khuddaka-nikaya stands for the whole Vinaya and Abhidhammapitaka, with the fifteen divisions here given of Khuddaka-nikaya. In the commentary on the Brahmagéla-sutta it is said that the Dighanikaya professors rehearsed the text of the Gataka, Maha and Kulla Niddesa, Patisambhidamagga, Suttanipata, Dhammapada, Udana, Itivuttaka, Vimana, and Petavatthu, Thera and Theri Gatha, and called it Khuddakagantha, and made it a canonical text, forming part of the Abhidhamma; while the Magghimanik4ya professors assert that, with the addition of the Kariy4pitaka, Apadana, and Buddhavamsa, the whole of this Khuddakagantha was included in the Suttapitaka. See Childers, s.v. Nikaya. See also p. x. ‘* Published by Childers, Journal of the Royal Asiatic Society, 1869. 5 Published by Fausbdll, 1855.
2See Childers, s.v. Nikaya. See also p. x. ‘* Published by Childers, Journal of the Royal Asiatic Society, 1869. 5 Published by Fausbdll, 1855. ® Thirty translated by Sir Coom4ra SwAmy; the whole by Fausbdll, in Sacred Books of the East, vol. x. 7 Published by Fausbill, translated by Rhys Davids. INTRODUCTION. XXIX 12. Patisambhidamagga, the road of discrimination, and intuitive insight. 13. Apadana}, legends. 14. Buddhavamsa', story of twenty-four preceding Buddhas and of Gotama. 15. Kariyapifaka', basket of conduct, Buddha’s meritorious actions’, III. Abhidhamma-pifzaka. 1. Dhammasangazi, numeration of conditions of life’. 2. Vibhanga, disquisitions (18). 3. Kathavatthupakaraza, book of subjects for discussion (1000 suttas). 4. Puggalapaz#“atti or paznatti, declaration on puggala, or personality. 5. Dh&tukatha, account of dhatus or elements. 6. Yamaka, pairs (ten divisions). 4. Patthanapakarama, book of causes. Taking this collection as a whole we may lay it down as self-evident that the canon, in its collected form, cannot be older than any of the events related therein. There are two important facts for determining the age of the Pali canon, which, as Dr. Oldenberg* has been the first to show, should take precedence of all other arguments, viz. 1. That in the Tipitaka, as we now have it, no mention is made of the so-called Third Council, which took place at Pa¢aliputta, under King Asoka, about 242 B.C. 2. That in the Tipitaka, as we now have it, the First Council of RAagagaha (477 B.C.) and the Second Council of Vesalt (377 B.C.) are both mentioned. _ From these two facts it may safely be concluded that the Buddhist canon, as handed down to us, was finally closed 1 Buddhaghosa does not say whether these were recited at the First Council. 2 Partly translated by Gogerly, Journal of the Asiatic Society of Ceylon, 1852. ® Cf. Gogerly, Journal of the Asiatic Society of Ceylon, 1848, p. 7. * See Oldenberg’s Vinaya-pitaka, Introduction, p.xxv. The kings Agatasatru (485-453 8.c.), Udayin (453-437 B.c.), and Munda (437-429 B.C.) are all mentioned in the Tipitaka. See Oldenberg, Zeitschrift der D. M. G., XXXIV, PP. 752, 753- XXX DHAMMAPADA. after the Second and before, or possibly at, the Third Council. Nay, the fact that the description of the two Councils stands at the very end of the Kullavagga may be taken, as Dr. Oldenberg remarks, as an indication that it was one of the latest literary contributions which obtained canonical authority, while the great bulk of the canon may probably claim a date anterior to the Second Council.
3Oldenberg remarks, as an indication that it was one of the latest literary contributions which obtained canonical authority, while the great bulk of the canon may probably claim a date anterior to the Second Council. This fact, namely, that the collection of the canon, as a whole, must have preceded the Second Council rests on an argument which does great credit to the ingenuity of Dr. Oldenberg. The Second Council was convoked to consider the ten deviations! from the strict discipline of the earliest times. That discipline had been laid down first in the Patimokkha rules, then in the commentary now included in the Vibhanga, lastly in the Mahavagga and Xullavagga. The rules as to what was allowed or forbidden to a Bhikkhu were most minute*, and they were so firmly established that no one could have ventured either to take away or to add anything to them as they stood in the sacred code. In that code itself a distinction is made between the offences which were from the first visited with punishment (paragika and pdakittiya) and those misdemeanours and crimes which were put down as punishable at a later time (dukka¢a and thullazzaya). With these classes the code was considered as closed, and if any doubt arose as to the criminality of certain acts, it could be settled at once by an appeal to the Vinaya-pifaka. Now it so happens that, with one exception, the ten deviations that had to be considered at the Second Council, are not provided for in the Vinaya-pizaka ; and I quite agree with Dr. Oldenberg’s argument that, if they had been mentioned in the Vinayapitaka, the Second Council would have been objectless. A mere appeal to chapter and verse in the existing Pitaka would then have silenced all dissent. On the other side, if it had been possible to add anything to the canon, as it then existed, the ten, or nine, deviations might have been con- 1 Oldenberg, Introduction, p. xxix. ? Oldenberg, loc. cit. p. xx. INTRODUCTION. XXxi demned by a few additional paragraphs of the canon, without convoking a new Council. I think we may be nearly certain, therefore, that we possess the principal portion of the Vinaya-pizaka as it existed before the Council of Vesalt.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
Romanised transliteration as printed by the translator, not the original script. This is what we hold.
1At present, however, we are not concerned with these smaller questions. We treat the canon as a whole, divided into three parts, and containing the books which still exist in MSS., and we want to find out at what time such a collection was made. The following is a short abstract of the Tipitaka, chiefly taken from Childers’ Pali Dictionary : ’ I. Vinaya-piztaka. 1. Vibhanga 4. Vol. I, beginning with Péragika, or sins involving expulsion. Vol. II, beginning with Paéittiya, or sins involving penance. 2. Khandhaka. Vol. I, Mahavagga, the large section. Vol. II, Kullavagga, the small section. 3. Parivarapazka, an appendix and later resumé (25 chapters). See p. xiii, n. 4; p. xxiv, n. 2. 1 Dipavamsa VII, 40. 3 Dipavamsa VII, 55. 3 Dr. Oldenberg, in his Introduction to the Vinaya-pitaka, p. xxxii. ‘4 Oldenberg, Vinaya-pitaka I, p. xvi, treats it as an extended reading of the Patimokkha. XXVIil DHAMMAPADA. II. Sutta-pitaka. 1. Digha-nikaya, collection of long suttas (34 suttas) 1. 2. Magghima-nikaya, collection of middle suttas (152 suttas). 3. Samyutta-nikaya, collection of joined suttas. 4. Anguttara-nikaya?, miscellaneous suttas, in divisions the length of which increases by one. 5. Khuddaka-nikAya 3, the collection of short suttas, con- sisting of— Khuddakapa¢ha, the small texts +, . Dhammapada, law verses (423) >. Udana, praise (82 suttas). . Itivuttaka, stories referring to sayings of Buddha. Suttanipata, 70 suttas °. . Vim4navatthu, stories of Vim4nas, celestial palaces. . Petavatthu, stories of Pretas, departed spirits. . Theragath4, stanzas of monks. . Therigath4, stanzas of nuns. Gataka, former births (550 tales)’. 11. Niddesa, explanations of certain suttas by Sariputta. _ ry ° . 00 ON ANAW WH _ ' The Mahéparinibbana-sutta, ed. by Childers, Journal of the Royal Asiatic Society, translated with other Suttas by Rhys Davids (S.B.E. vol. xi). Sept Suttas Palis, par Grimblot, Paris, 1876. ? The first four are sometimes called the Four Nikdyas, the five together the Five Nikayas. They represent the Dharma, as settled at the First and Second Councils, described in the Kullavagga (Oldenberg, I, p. xi). 5 Sometimes Khuddaka-nikaya stands for the whole Vinaya and Abhidhammapitaka, with the fifteen divisions here given of Khuddaka-nikaya. In the commentary on the Brahmagéla-sutta it is said that the Dighanikaya professors rehearsed the text of the Gataka, Maha and Kulla Niddesa, Patisambhidamagga, Suttanipata, Dhammapada, Udana, Itivuttaka, Vimana, and Petavatthu, Thera and Theri Gatha, and called it Khuddakagantha, and made it a canonical text, forming part of the Abhidhamma; while the Magghimanik4ya professors assert that, with the addition of the Kariy4pitaka, Apadana, and Buddhavamsa, the whole of this Khuddakagantha was included in the Suttapitaka. See Childers, s.v. Nikaya. See also p. x. ‘* Published by Childers, Journal of the Royal Asiatic Society, 1869. 5 Published by Fausbdll, 1855.
2See Childers, s.v. Nikaya. See also p. x. ‘* Published by Childers, Journal of the Royal Asiatic Society, 1869. 5 Published by Fausbdll, 1855. ® Thirty translated by Sir Coom4ra SwAmy; the whole by Fausbdll, in Sacred Books of the East, vol. x. 7 Published by Fausbill, translated by Rhys Davids. INTRODUCTION. XXIX 12. Patisambhidamagga, the road of discrimination, and intuitive insight. 13. Apadana}, legends. 14. Buddhavamsa', story of twenty-four preceding Buddhas and of Gotama. 15. Kariyapifaka', basket of conduct, Buddha’s meritorious actions’, III. Abhidhamma-pifzaka. 1. Dhammasangazi, numeration of conditions of life’. 2. Vibhanga, disquisitions (18). 3. Kathavatthupakaraza, book of subjects for discussion (1000 suttas). 4. Puggalapaz#“atti or paznatti, declaration on puggala, or personality. 5. Dh&tukatha, account of dhatus or elements. 6. Yamaka, pairs (ten divisions). 4. Patthanapakarama, book of causes. Taking this collection as a whole we may lay it down as self-evident that the canon, in its collected form, cannot be older than any of the events related therein. There are two important facts for determining the age of the Pali canon, which, as Dr. Oldenberg* has been the first to show, should take precedence of all other arguments, viz. 1. That in the Tipitaka, as we now have it, no mention is made of the so-called Third Council, which took place at Pa¢aliputta, under King Asoka, about 242 B.C. 2. That in the Tipitaka, as we now have it, the First Council of RAagagaha (477 B.C.) and the Second Council of Vesalt (377 B.C.) are both mentioned. _ From these two facts it may safely be concluded that the Buddhist canon, as handed down to us, was finally closed 1 Buddhaghosa does not say whether these were recited at the First Council. 2 Partly translated by Gogerly, Journal of the Asiatic Society of Ceylon, 1852. ® Cf. Gogerly, Journal of the Asiatic Society of Ceylon, 1848, p. 7. * See Oldenberg’s Vinaya-pitaka, Introduction, p.xxv. The kings Agatasatru (485-453 8.c.), Udayin (453-437 B.c.), and Munda (437-429 B.C.) are all mentioned in the Tipitaka. See Oldenberg, Zeitschrift der D. M. G., XXXIV, PP. 752, 753- XXX DHAMMAPADA. after the Second and before, or possibly at, the Third Council. Nay, the fact that the description of the two Councils stands at the very end of the Kullavagga may be taken, as Dr. Oldenberg remarks, as an indication that it was one of the latest literary contributions which obtained canonical authority, while the great bulk of the canon may probably claim a date anterior to the Second Council.
3Oldenberg remarks, as an indication that it was one of the latest literary contributions which obtained canonical authority, while the great bulk of the canon may probably claim a date anterior to the Second Council. This fact, namely, that the collection of the canon, as a whole, must have preceded the Second Council rests on an argument which does great credit to the ingenuity of Dr. Oldenberg. The Second Council was convoked to consider the ten deviations! from the strict discipline of the earliest times. That discipline had been laid down first in the Patimokkha rules, then in the commentary now included in the Vibhanga, lastly in the Mahavagga and Xullavagga. The rules as to what was allowed or forbidden to a Bhikkhu were most minute*, and they were so firmly established that no one could have ventured either to take away or to add anything to them as they stood in the sacred code. In that code itself a distinction is made between the offences which were from the first visited with punishment (paragika and pdakittiya) and those misdemeanours and crimes which were put down as punishable at a later time (dukka¢a and thullazzaya). With these classes the code was considered as closed, and if any doubt arose as to the criminality of certain acts, it could be settled at once by an appeal to the Vinaya-pifaka. Now it so happens that, with one exception, the ten deviations that had to be considered at the Second Council, are not provided for in the Vinaya-pizaka ; and I quite agree with Dr. Oldenberg’s argument that, if they had been mentioned in the Vinayapitaka, the Second Council would have been objectless. A mere appeal to chapter and verse in the existing Pitaka would then have silenced all dissent. On the other side, if it had been possible to add anything to the canon, as it then existed, the ten, or nine, deviations might have been con- 1 Oldenberg, Introduction, p. xxix. ? Oldenberg, loc. cit. p. xx. INTRODUCTION. XXxi demned by a few additional paragraphs of the canon, without convoking a new Council. I think we may be nearly certain, therefore, that we possess the principal portion of the Vinaya-pizaka as it existed before the Council of Vesalt.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
No commentary for this page.