1 the origin, evolution and meaning of tipitaka

Lec 1 The origin and evolution of Tipitaka

Dr. Jutamas Vareesangthip

'Suppose a monk were to say: "Friends, I heard and received this from the Lord's own lips: this is the Dhamma, this is the discipline, this is the Master's teaching", then, monks, you should neither approve nor disapprove his words. Then, without approving or disapproving, his words and expressions should be carefully noted and compared with the Suttas and reviewed in the light of the discipline. If they, on such comparison and review, are found not to conform to the Suttas or the discipline, the conclusion must be: "Assuredly this is not the word of the Buddha, it has been wrongly understood by this monk",

The origin of Tipitaka

and the matter is to be rejected. But where on such comparison and review they are found to conform to the Suttas or the discipline, the conclusion must be: "Assuredly this is the word of the Buddha, it has been rightly understood by this monk.“

- DN 16 Mahāparinibbāna Sutta - The Great Passing, The Buddha's Last Days

The origin of Tipitaka

Before going to explain what the definition of Tipitika is, we ought to cast a look at the language in which the Tipitaka (Theravada) was compiled for its preservation and language in which the Buddha bestowed the Dhamma and the composition of Tipitika was done is an ancient dialect called Pali or Magadhi. The word Pali signifies only “text,” “Sacred text” and should be regarded as a form of Magadhi, the language in which the Buddha himself had preached.

(Wilhelm Geiger, Pali Literature and Language)

The Definition of Tipitaka

Pali was a very popularly spoken among the Indians. In the opinion of James Alwies, Sanskrit was no longer the vernacular speech of the people when Buddhism arose. Pali was one of the dialects in current use in India. (B. C. Law, A History of Pali Literature, P. xiii)


The Buddhist scripture or Tipitaka of Theravada School(Hinayana) was written on this old dialect of coinage named Pali.

The Buddhist term, Tipitaka in Pali; Tripitaka in Sanskrit while etymologically defined comes ‘Ti’, ‘Tri’ - three, ‘Pitaka’- basket containing manuscript or traditional handing on. So together in combination the whole word literally means three baskets of the doctrine or the separate divisions of Buddha’s teachings handed down from generation to generation. The teachings of the Buddha here symbolize the Dhamma and Vinaya (Discipline).


Of twofold teachings Dhamma and Vinaya, Dhamma indicates to two types of doctrine, Suttanta which is the conventional discourses (Vohara Desana) whereas Abhidhamma that is the discourse on ultimate realities(Paramattha Desana). Vinaya points out to the rules and regulation of Buddha’s monastic Order for the sake of a holly life.


Tipitaka, the three baskets; is the name for the 3 main divisions of Pali canon: ◦the basket of discipline (vinaya Pitaka),◦the basket of discourses(suttanta Pitaka), and ◦the basket of philosophy (Abhidhamma Pitaka).

(Nyanatiloka, Buddhist Dictionary, Manual of Buddhist Terms and Doctrines, P. 333)

All the subject matter or contents of Buddha’s teachings is available in this huge body of Canonical Pali literature.


The Definition of Tipitaka Among these Pitakas( baskets)

of Pali canon,◦ The first basket Vinaya Pitaka

deals with the discipline of the Order.

◦ The Second is the Sutta-Pitaka which is said to be a compilation of the utterances of the Master himself.

◦ The third is the Abhidhamma Pitaka which deals with philosophical discussions.

(Dr. Chandradhar Sharma, A Critical Survey of Indian Philosophy, P. 71)

According to another classification, mentioned by the Buddha Himself, the whole teaching is ninefold in terms of components, namely-

1. Sutta(Discourse) 2. Geyya (Poem) 3. Veyyakarana (Explanation) 4. Gatha(Stanza) 5. Udana (Emotional Utterance) 6. Itivittaka (Thus-said discourses) 7. Jataka (Birth story) 8. Abhutadhamma (Wonder, marvel) 9.Vedalla (Catechism).

(.Dr. K Sri. Dhammananda, What Buddhist Believe, P. 103)


The authentic teachings of Gotama the Buddha have been preserved and handed down to us and are to be found in the Tipiṭaka. The Pāli word, 'Tipiṭaka', literally means 'the three baskets' (ti=three + piṭaka=collections of scriptures). All of the Buddha's teachings were divided into three parts.

The meaning of Tipitaka

1. The first part is known as the Vinaya Piṭaka and it contains all the rules which Buddha laid down for monks and nuns.2. The second part is called the Suttaṅta Piṭaka and it contains the Discourses.3. The third part is known as the Abhidhamma Piṭaka and comprises the psycho-ethical teachings of the Buddha.

The meaning of Tipitaka

Development of Tipitaka

It is known, that whenever the Buddha gave a discourse to his ordained disciples or lay-followers or prescribed a monastic rule in the course of his forty-five year ministry, those of his devoted and learned monks, then present would immediately commit his teachings word for word to memory. Thus the Buddha's words were preserved accurately and were in due course passed down orally from teacher to pupil.


Some of the monks who had heard the Buddha preach in person were Arahants, and so by definition, 'pure ones' free from passion, ill-will and delusion and therefore, was without doubt capable of retaining, perfectly the Buddha's words. Thus they ensured that the Buddha's teachings would be preserved faithfully for posterity.


Even those devoted monks who had not yet attained Arahantahood but had reached the first three stages of sainthood and had powerful, retentive memories could also call to mind word for word what the Buddha had preached and so could be worthy custodians of the Buddha's teachings. One such monk was Ānanda, the chosen attendant and constant companion of the Buddha during the last twenty-five years of the his life.


Ānanda was highly intelligent and gifted with the ability to remember whatever he had heard. Indeed, it was his express wish that the Buddha always relate all of his discourses to him and although he was not yet an Arahanta he deliberately committed to memory word for word all the Buddha's sermons with which he exhorted monks, nuns and his lay followers.


The combined efforts of these gifted and devoted monks made it possible for the Dhamma and Vinaya, as taught by the Buddha to be preserved in its original state.

The Buddha had said to his disciples that when he was no longer amongst them, that it was essential that the Saṅgha should come together for the purpose of collectively reciting the Dhamma, precisely as he had taught it. In compliance with this instruction the first Elders duly called a council and systematically ordered all the Buddha's discourses and monastic rules and then faithfully recited them word for word in concert.


The Pāli Tipiṭaka and its allied literature exists as a result of the Buddha's discovery of the noble and liberating path of the pure Dhamma. This path enables all those who follow it to lead a peaceful and happy life. Indeed, in this day and age we are fortunate to have the authentic teachings of the Buddha preserved for future generations through the conscientious and concerted efforts of his ordained disciples down through the ages.


The teachings contained in the Tipiṭaka are also known as the Doctrine of the Elders [Theravāda]. These discourses number several hundred and have always been recited word for word ever since the First Council was convened.

The Evolution of Tipitaka

Subsequently, more Councils have been called for a number of reasons but at every one of them the entire body of the Buddha's teaching has always been recited by the Saṅgha participants, in concert and word for word.

Perfectly Enlightened One soon after His attainment of the Samma sambodhi under the Bo-tree of Gaya and having been humbly implored by the King of Devas Sakkha, delivered the fundamental discourses of His invaluable teachings such as Four Noble Truth, Eight fold Noble path (middle way),avoidance of two extremes and Non-Substantiality.


1 Dukkha - "uneasy"; "unsteady, disquieted"; unsatisfactoriness.

2 Dukkha Samudaya - "arising", "coming to existence"; the origination of Dukkha.

3 Dukkha Nirodha - to confine, release; "control or restraint"; the cessation of Dukkha.

4 Dukkha Nirodha Gamini Patipada - Gamini: leading to, making for - Patipada: road, path, way; the means of reaching a goal or destination - The way of practice leading to the cessation of Dukkha.

Four Noble Truth

1. Right View(sammā-diṭṭhi) Wisdom

(Sanskrit: prajñā, Pāli: paññā)2. Right Intention (sammā

sankappa)

3. Right Speech (sammā-vācā)

Ethical Conduct(Sanskrit: śīla, Pāli: sīla)4. Right Action( sammā-kammanta)

5. Right Livelihood(sammā-ājīva)

6. Right Effort(sammā-vāyāma)

Mental Development(Sanskrit and Pāli: samādhi)7. Right Mindfulness ( sammā-sati)

8. Right Concentration( sammā-samādhi)

The Noble Eightfold Path

And throughout His Noble life after the enlightenment, the Buddha in various ways preached and propagated His doctrine (Dhamma) of completely unique character for the emancipation ( freedom) from inevitable suffering of life. Thus he was obviously successful in making people understand the truth of life and helped many to be liberated and to attain the Supreme Bliss of Nibbana eradicating the so-called defilements.


There could be several significant reasons for the teachings of Buddha to be compiled into collections (Pitaka) in order to prevent true doctrine from being submerged into false doctrines(A. K Warder, Indian Buddhism, P.195) both during the life time and after the Great Demise (Mahaparinibbana) of the Awakened One.


During His life time of Forty-five- year of noble dispensation, many Brahmins rebuked the Buddha not realizing the essence of His teachings and even some of his foolish disciples (Mogha purisa) misinterpreted his doctrines not being able to precisely understand its nature.


Two of the more prominent of these instances are recorded in Majjhima Nikaya. The first was the statement by a monk named Arittha that the pleasures of the sense, according to the Buddha, are not ‘stumbling blocks’ (antarayika Dhamma).

The other was the case of the monk Sati who insisted that in the Buddha’s teachings, it is the consciousness that transmigrates and not something else.(Davia J. kalupahana,

Buddhist Philosophy, A Historical Analysis, P. 93) So the Buddha seeing danger in it to the authenticity of his doctrine immediately took steps to instruct them proper way and exterminated such wrong beliefs in them.


Soon after the Final Extinction of Buddha, an old monk named Subhadda addressed the monks saying ‘Enough, your reverences, do not grieve, do not lament (Grief or sorrow ), we are well rid of this great recluse.


We were worried when he said: “This is allowable to you; this is not allowable to you.” But now we will be able to do as we like and we won’t do what we do not like.’

“Come, let us, your reverences, chant dhamma and discipline before what is not Dhamma shines out and Dhamma is withheld, before what is not discipline shines out and discipline is withheld, before those who speak what is not-Dhamma become strong and those who speak Dhamma become feeble, before those who speak what is not discipline become strong and those who speak discipline become feeble.”(. I. B. Horner. MA,(Trns) The book of The Discipline (Cullavagga), Vol.5, P. 394)


The Enlightened One knew that some kind of disagreement might happen after His passing away as he witnessed the schism(division or separation among Buddhist monks) and conflict took place among the followers of the Jain leader Nigantha Nataputta following his death. So He, on certain occasion, as mentioned in Pasadika Sutta, advised novice Cunda how to deal with schism in his dispensation in a peaceful manner declaring:


“Wherefore, Cunda, do you, to whom I have made known the truths that I have perceived, come together in company and rehearse all of you together those doctrines and quarrel not over them, but compare the meaning with meaning, phrase with phrase, in order that this true doctrine may last long and be perpetuated (continued, prolong), in order that it may continue to be for the good and happiness of great multitude; out of love for the world, to the good and gain and weal of goods and men.”(T.W.Rhys Davids & J.E.Carpenter, Digha Nikaya, Vol 3,PTS, P. 127)


On his death-bed the Awakened One, as mentioned in Mahapari nibbana Sutta, gave guideline to venerable Ananda, if they would require any teacher after his passing away, who that would be. He manifestly made it clear in his words:


“Now, Ananda, if it occurs to any of you – The teaching has lost his authority; 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.”(Maurice Walshe, Digha Nikaya, S.16)


These certainly would have induced the monks to collect all the discourses preached by the Buddha even during his life time. But the necessity for doing this was felt even more strongly after the Buddha’s death, and for this reason the task of collecting the discourses delivered by him to various people at different times at different places was carried out with unabated enthusiasm.(David J. kalupahana, Buddhist Philosophy, P. 94)


Thus venerable Mahakassapa the Great was the one who first took steps to summon all the monks in a friendly manner and to convene (gather) in an assembly to compile the discourses given by Buddha for the conservation of its pristine (original) purity. The Tipitaka for the first three councils was actually compiled in an oral tradition of memorization as there was no writing system at that time.


1 the origin, evolution and meaning of tipitaka

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