The Classification of Tipitaka

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The International Master of Arts Degree Program (IMAP)

Subject: Tipitaka Studies Code of a Subject: 000 601

Topic: The Classification of Tipitaka

Lectured by: Phra Ajahn Suthivorayan

An Assignment submitted by Loka Mitra Bhikkhu Registration Number:

The International Masters of Arts Degree Program (IMAP) Graduate School, Mahachulalongkornrajavidyalaya University, Wang Noi, Ayudaya, Thailand

Date: 20/07/2012

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Contents

I . Preface

II. Introduction

I I I . The preamble of Tripitaka as the Buddhist canon

3.1: Enunciation of Tripitaka

3.2: The origin and development of Tripitaka

3.3: Classification of Tripitaka in a diagram

I V . V i n a y a P i t a k a

3.1: The substance of the vinaya or discipline

3.2: A brief explanation of the substance of VinayaPitaka

V. S u t t a n t a P i t a k a

4.1: The substance of the Suttanta Pitaka (great discourses)

4.2: 4.3: A brief description of the substance of Suttanta Pitaka

VI . Abhidhamma Pitaka 5.1: The substance of the basket of higher discourses 5.2: A brief description of the substance of Abhidhamma Pitaka V I I . The benef i t s o f T ip i t aka S tu d ies V I I I . C o n c l u s i o n Bibliography/ Reference




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I . Preface

The Tipitaka is the most important part for the Theravada Buddhist of whole over the world. The Buddha delivered the precious (Dhamma) teachings to disciples called Bhikkhu- Bhikkhuni and laities called Upāsok- Upāsika in magadhi called as pāli. It was written down in ancient language pali. As well as found it in other version too such as in ancient language Sanskrit and Chinese.

It is a guideline text for one, whoever awareness for seeks the reality. It is important for the regardless Buddhists schools of Sangha Communities and laities. The councils or synods, Comentaries, Buddhist culture, Buddhist education, propagation and researches etc dependent on canonical pali literature could be pronounced as Tripitaka.

Even though I’ve studied some Suttas or discourses, training rules of vinaya or discipline, and other point of views before. But sometimes it was not so clear. And I couldn’t understand to do the essential structure or constituents of the whole Tripitaka. To prepare the assignment on “the classification of Tripitaka” for one of the essential subjects of IMAP “Tripitaka Studies” conducted by Lecturer Phra Ajahn Suthivorayan helped me to edify a attractive of entire Tripitaka framework and every matters of it subjects.

For this mater, I had investigate many books such as Tripitakas, Attakathās (Commentaries), and Tikās, Anutikās, Pakaranavisesas and Saddāvisesas (Sub-commentaries), edited by the Pāli Text Society (PTS) and MCU, English-Pāli Dictionary, A history of Pāli Literature, Dictionary of Pāli proper Names Vols 1-2, Pāli Leterature: Including the Canonical Literature In Prakrit and Sanskrit of all the Hinayāna Schools of Buddhism, Pāli-English Dictionary, Indian Philosophy and South Asian Vol .2., What Buddha taught, History of Indian Literature Vols. 1-2. Here with I’ve very much point out the




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historical back-ground of Tripitaka, Its structure, Meaning of Suttanta pitaka (the discourses), Vinaya Pitaka (training rules of discipline), and Abhidhamma Pitaka( Ultimate doctrine or moral psychology of mental Objects).

However, I am thanking with gratitude, especially to Phra Ajahn Suthivorayan, Librarians, Dhamma colleagues and also whoever specially contributed to prepare this assignment on time.

Wat Talom, Charan 13, Ven. Loka Mittra Bhikkhu

Phasichareon, Bangkok.




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II. Introduction

The Siddhartha Gotama was born in a royal family. The king Suddhodana of Magadha land was his father and Mother was princes Mahamaya. When, the prince was young about 16 years of age, married young princess Yasodara. They got only child named Rahula. At the age of 29, he left his kingdom and engaged with in searching a solution of ultimate reality. As an ascetic he wandered for find out the ultimate truth, he met the contemporary and famous relegious teachers Ālāra Kālāma (taught Ākiñcānañcayāna) and Uddaka Rāma (taught Nēvasañña nāsaññayāna) and followed the ways their methods. He comprehensive that it isn’t the ultimate truth couldn't satisfy himself with the teaching of the teachers. So he left from the traditional religious practices of them and gone own way.(1)

After soon as he practiced the two extreme paths which are found as (Dvē mē bhikkhavē antā pabbajjitēna na sēvitabbam) in his first discourse of Dhammacakkapavattana suttra, called namely Kāmasukallikanuyōga (being addicted to sensual pleasure) and Attakilamatanuyōga (self modification), (2) gave up the both extremes, followed the middle path in 6 years, then he perceived or attained the (Buddha hood) ultimate truths at the age of 35 years, he discovered the ultimate reality and sermonized it called Dhamma and Vinaya along 45 years. At the 80 years of age, the Buddha passed away.

These Dhamma and Vinaya are categorized into three divisions. 1. The Vinaya Pitaka contains the vinaya rules of disciplines, 2. Suttanta Pitaka composes the discourses and 3. Abhidhamma Pitaka includes mental objects of psychologies.(3)

1. What Buddha What Buddha taught, P 1 so on, by Dr.Walpola Rahula

2. Dhammacakkapavattana Sutra

3. The history of the Buddha’s Religion (Sasanavamsa) Traslated By BIMALA Churn LAW, P 11, London, England.1952.




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The Vinaya Pitaka: mainly it is categorize into fives. Parajika Pali (Major Offences) Pacittiya Pali (Minor Offences) Mahavagga Pali (Greater Section) Cullavagga Pali (Smaller Section) Parivara Pali (Epitome of the Vinaya) again these fives summarize into three parts namely called 1. Suttanta Vibanga, 2. Khandaka and 3. Pariavara. This Vibanga devided into two as 1. Bhikkhu Vibanga contains the 227 vinaya rules of discipline and 2. Bhikkhuni Vibanga included 311 rules of discipline. Khandaka devides into two parts as 1. Mahavagga explained Buddha’s enlightenment etc and 2. Cullavagga taught us how to follow the Vinaya Kamma and disputes of contemporary period. Parivara is a hand book. It’s explained on Patimokka. But not exactly patimokka however, if one, who read this book, can understand the action is volitional or not. (4)

The Suttanta Pitaka: it is mainly divided into five divisions. 1. Digha Nikāya, 2. Majjhima Nikāya, 3. Samyutta Nikāya, 4. Anguttara Nikāya, and 5. Khuddaka Nikāya. Mainly it has emphasized Buddha’s numerical discourses in it such as historical stories on social, ethics, educational, economic, humanitarian, Scientific, psychological, cosmic and so on. 1. Digha Nikāya described 34 suttas divided into three Sub-divisions. They are 1.1. Silakkhanda Vagga, 1.2. Maha Vagga, 1.3. Pathika Vagga. 2. Majjhima Nikāya described 152 suttas divided into three sub-divisions. They are 2.1. Mulapannasa, 2.2. Majjhimapannasa, 2.3. Uparipannasa. 3. Samyutta Nikāya described 7762 suttas divided into five sub-divisions. They are 3.1. Sagatha Vagga, 3.2. Nidana Vagga, 3.3. Khandha Vagga, 3.4. Salayatana Vagga, 3.5. Maha Vagga. 4. Anguttara Nikāya described 9557 suttas divided into eleven Sub-divisions. They are Ekaka Nipata, Dukaka Nipata, Tika Nipata etc up to Ekadasa Nipata.(5)

4. Mahathera Ladi Sayadaw, The manuals of Buddhism.

5. Thus have I heard, translate by Maurice Walshe.




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5. Khuddaka Nikāya is the last part of the Suttanta Pitaka. It is the most monumental one collection of 15 books on several subjects of matters. They are 5.1. Khuddhakapatha, 5.2. Dhammapada, 5.3. Udāna, 5.4. Itivuttaka, 5.5. Suttanipāta, 5.6. Vimāna vatthu, 5.7. Pēta vatthu, 5.8. Thēragātha, 5.9. Thērigatha, 5.10. Jātaka, 5.11. Niddēsa, 5.12. Patisambhidamagga, 5.13. Apadāna, 5.14. Buddhavamsa, 5.15. Cariya pitaka.

Abhidhamma Pitaka: The Abhidhamma is, to a deep thinker, the most important and interesting, as it contains the profound philosophy of the Buddha's teaching in contrast to the illuminating but simpler discourses in the Sutta Pitaka.

The Abhidhamma Pitaka is composed of the following works Dhamma-Sangani (Enumeration of Phenomena) Vibhanga (The Book of the Treatises) Katha Vatthu (Point of Controversy) Puggala Pannatti (Description of Individuals) Dhatu Katha (Discussion with reference to Elements) Yamaka (The Book of Pairs) Patthana (The Book of Relations).(6) According to another classification, mentioned by the Buddha Himself, the whole Teachings is nine fold, namely 1. Sutta, 2. Geyya, 3. Veyyakaranama, 4. Gatha, 5. Udana, 6. Itivuttaka, 7. Jataka, 8. Abbhutadhamma, 9. Vedalla. The Abhidhamma deals with realities existing in the ultimate sense, or Paramattha dhamma in Pali. There are four such realities: Citta, mind or consciousness, defined as 'that which knows or experiences' an object. Citta occurs as distinct momentary states of consciousness. Cetasika, the mental matters arise and occur along with the citta. Rupa, physical phenomenon or material forms. Nibbāna, the unconditioned state of bliss which is the final goal. Citta, the cetasika, and rupa are conditioned realities. They arise because of conditions sustaining them cease to continue to do so.





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They are impermanent states.(7) Nibbana, on the other hand, is an unconditioned reality. It does not arise and, therefore, does not fall away. These four realities can be experienced regardless of the names we may choose to give them. Other than these realities, everything, be it within ourselves or without, whether in the past, present or future, whether coarse or subtle, low or lofty, far or near, is a concept and not an ultimate reality. (8)

7. What Buddhists Believe, Dr. Ven. K. Sri Dhammananda.





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I I I . The preamble of Tripitaka as the Buddhist canon

3.1. Enunciation of Tripitaka: At the beginning I would like make sure and clarify few potential matters before coming to our main point. What the Buddha perceived and proclaimed to human beings, it is called “Buddhism”. Whatever he evangelized to his devotees, it is included as Buddhism. It would be emphasized on human rights, social, ethics, educational, culture and so on. Some scholars dispute on it. Whether is it a philosophy, religion and way of life? It is quite complicate to enunciation by other words. Because it goes it own ways. The Great Scholar Ven. K. Sri Dhammananda Thero mentioned that the “Buddhism is so vast and profound to be neatly placed in any single mundane category. Of course, Buddhism includes philosophy, religion and way of life (also so on). But Buddhism goes beyond these categories”.(9) He gave an example for it with the medicine shop. Such as there are various kinds of medicines on different labels or signboards. You take the medicine to cure your sickness. The teaching of the Buddha is efficient and uses it without attachment on the labels or signboards. Thus one couldn’t categorize the Buddhism into single category or limited signboard.

Generally some peoples in different places and in different times and growth in different society have given various interpretations to Buddhism. To some people Buddhism might be seen as a philosophy, religion, social science, metaphysical, psychic, and spiritual etc. Buddhism is a fulfilled one with multi essence and features included in it and noble way of life. Also Buddhism is the absolutely (ultimate) Noble Truth.

9. What Buddhists Believe, Dr. Ven. K. Sri Dhammananda




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Therefore I would like say for it, there is no requirement or necessity to interpretation of it. The Buddhism is the unique and unparallel Buddhism. So it can be imply as Buddhism is Buddhism.(10)

It is come through realization of universal problems, didn’t come through purely intellectual process but mental development and purification. Those the multi-formulas are come together in the Buddhism and called it Buddhism. This Buddhism analyses as a Tri-pitaka or Ti-pitaka. Tri is the Sanskrit word and Ti is pāli word which means three in English. Pitaka is counting both as a pāli and Sanskrit word. It means Basket in English. When we combined it together, it is called Tripitaka or Tipitaka. It is the holy canon or scripture of the world Buddhists. (11.12)


11. What Buddhists Believe, P 83, By K. Sri Dhammananda.

12. The noble truths, Ajahn Sumedha.




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3.2. The origin and development of Tripitaka

The Tipitaka is the most important part for the Theravada Buddhist of whole over the world. The Buddha delivered the precious (Dhamma) teachings to disciples called Bhikkhu- Bhikkhuni and laities called Upāsok- Upāsika in magadhi called as pāli. It was written down in ancient language pali. As well as found it in other version too such as in ancient language Sanskrit and Chinese.

It is a guideline text for one, whoever awareness for seeks the reality. It is important for the regardless Buddhists schools of Sangha Communities and laities. The councils or synods, comentaries, Buddhist culture, Buddhist

education, propagation and researches etc dependent on canonical pali literature could be pronounced as Tripitaka.

Even though I’ve studied some Suttas or discourses, training rules of vinaya or discipline, and other point of views for my B.A degree, I couldn’t understand to do the essential structure or constituents of the whole Tripitaka. To prepare the assignment on “the classification of Tripitaka” for one of the essential subjects of IMAP “Tripitaka Studies” conducted by Lecturer Phra Ajahn Suthivorayan helped me to edify a attractive of entire Tripitaka framework and every matters of it subjects.

The point of view was an emphasis on a historical survey of the division of the Buddha’s teachings into Tipitaka, the systematical transformations have been developed into Tipitaka from time to time, and the structure and central points of view of Tipitaka was gradually including special topics in Suttanta Pitaka, Vinaya Pitaka and Abhidhamma Pitaka. (13. 14 )

13. Lectures of Phra Ajahn Suthivorayan.

14. What Buddhists Believe, K Sri Dhammananda.




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However, the Tipitaka is not the original word of the Buddha. When we examine the historical background of the early Buddhism, we can’t find out it as usage of the Tipitaka or Tripitaka. The Buddha himself also never used the word of Tripitaka. When the Anna Kondanna came to Buddha for becoming a monkhood life, Buddha emphasized as “Svakkhata Dhammo and Brahmacariyam cara sammadukkhantakiriyaya” (well-preach Dhamma and well behave as holy-life for ending whole of the suffering).

Also the Buddha emphasized the three terms as follows:

1. Dhamma (Adi kalyanam, majje kalyanam and pariyosane kalyanam),

2. Brahmacariyam Cara (Right-way) and

3. Dhamma-vinayo.

Once the Arahant Ananda Mahathera asked to Buddha, who would be the “Acariyo or Teacher” of the Monk’s after your enlightenment? Then the Buddha himself declared this

“Yo vo Ananda, Dhammo ca Vinayo ca desito pannatto, so vo mamaccayena Sattha”

(Oh Ananda, Dhamma and vinayas would be the Teacher of the Monks after my death)(15)

By declaration of these words of the Buddha didn’t mention it as Tipitaka or Tripitaka in early Buddhism. The life time the Buddha date counted as circa 563 BCE to 483BCE, but some more recent scholars have suggested dates around 410 or 400 BCE for his death. And some other historians have not been accepted yet. (16)


16. What Buddhists Believe, K. Sri Dhammananda.




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The Siddhartha Gautama Buddha was born (2nd- 3rd century) in Lumbini modern day Nepal. At the Thirty six years old of the age of the Buddha, he had enlightenment and started the delivery dhamma talks as discourses, forty five years he preached the Dhamma. The Gautama Buddha has enlightened at the Eighty years old. Most of the Theras-anutheras as well as Upasaka-Upasikas were regretted and lamented for the Great Samana or Lord Buddha. Meanwhile, the old Subhadra Bhikkhu, who lately received monkhood life, declare to some monk friends as

“Ma socittha, ma paridevittha” etc….

(Oh my friend, why are you regret and lament? His (Great Samana’s) death is good and well. (17)

After three months of the Buddha’s passed away the Elder Maha Kassapa Thera arranged the 1st council under his leadership. The King Ajata Shattru or Ajata Satta, patronaged that the council. The 1st council was called as pancasatika. Five hundred arahant monks participated in the council. All the monks gathered together, summarized and memorized all the Dhamma and Vinayas or discourses and monastic (disciplinary) rules at the Sapta parni Cave in Rajagir or Rajagaha city. It took seven months for recited whole of the Dhamma and Vinayas. We can’t see the Abhidharma has recited there. There were recited the Dhamma and vinayas only. Therefore, it was clear that the Abhidharma has not recited as Abhidhamma at that the council by the Sangha. It was recited as Dhamma or discourses. But, the Matika or Abhidhamma generally taught to the God. The Maha Maya Devi (Queen) was Gautama Buddha’s mother. After her death, she had born as a God in the Tusita heaven. (18)

17. First council of Buddhism and Thus have I heard, translate by Maurice Walshe.

18. 2500 years of Buddhism, by Prof. P.V Bapat, Indian philosophy collection, 1956.




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The Buddha has been gone to Tusita heaven and delivered the mātika to his mother with gratefully. Later the discourses repeated to the Arahant Sariputta Maha Thera. The evident mentioned in the Parivara Pali. It was called the Abhidhamma.

Some of scholars say it; the Abhidhamma started out and based on in Third Council. The scholar K. Sri Dhammananda point out as it came out at the first council. The Abhidhamma gave to existence to Arahant Anuruddha Mahathera.

The Sattapanni Cave in Rajgir, Where the First Buddhist Council had been held. (19) The first Buddhist council (Sangīti) collected together and arranged the Scriptures known as the Dhammavinaya, which has since been handed down from one generation of the monks to another. In early period of Buddhism there was no any written record of the teachings. The monks had to memorize the scriptures and then teach the next generation of monks in the same way. It has being an oral tradition or mukhapātha until written down into palm leaves. The Tipitaka word appeared in the 3rd century B.C. The 3rd council (Sangīti) held by Arahant Muggali puttatissa Thero during the emperor Asoka, because some disciple saw the need to change some certain minor rules. (20)

19. Wikipedia 20. Third Council of Buddhism.




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The orthodox monks said that nothing should be changed while the other insisted on modifying some disciplinary rules of Vinaya. Finally, it was happened to be different formations schools of Buddhism germinated after this council. And in the second council, only matters pertaining to the vinayas were discussed and no controversy about the Dhamma was reported. The emperor Asoka offered his son and daughter in the Buddhasasana. His son’s name was Arahant Mahinda Thera and daughter’s name was Arahant Sanghā Mittta theri. The Arahant Mahinda Thera started his missionary work to Tamrapanni Dvipa now called it Srilanka under advice of the Muggaliputtatissa Thera. Sona and Uttara came to Suvanna Bhumi of Kāmboja now called it Cambodia. As well as the king Asoka sent the Dhamma messengers to some other 16 countries such as Anga, Magada Kasi, Kosala etc. The Tipitaka written down into palm leaves in B.E 433 the period of the King of Vattagamiti Abhaya, Sri lankan poeple known him king Dutugemunu at the Mahavihara in the Polonaru period. The Burma, Cambodia, Thailand and other Buddhist countries copied it from Srilanka later. According to their (Srilankan) analysis system of Tipitaka, there were 31 Vol. But Thailand later developed it into 45 Vol. Such as follows:

1. Vinaya 1-8

2. Suttanta 9-33

3. Abhidhamma 34- 45

In the 3rd century B.C, during the emperor Asoka, the 3rd council was held discuss and the differences of opinion held by the Sangha Comminity. At this council the differences were not confined to the Vinaya, but were also connected with the Dhamma. At the end of this 3rd council, the President of the council, Ven. Moggaliputta Tissa Thera compiled a book called “Kathavatthu” reputing the heretical, false of view and theories held by some disciples. The teaching approved and accepted by this council was known as Theravada. (21.22)

21. Lectures of the Phra Ajahn Suthivorayan. 22. 2500 years of Buddhism, by Prof. P.V Bapat, Indian philosophy collection, 1956.




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The Abhidhamma pitaka was held in Srilanka in 80 B.C. is known as the 4th council under the patronage of the pious King Vattagamini Abhaya and at that time in Srilanka that the Tripitaka was first committed to writing in palm leaves. Later it is copied by Thailand, Burma, Cambodia and others and developed it by the Mahachulalongkorn University, The Mahidol University, Goyengka Society etc. Now days, we can find out it in the CD Rom too. It is the consequence of development of it. (23.24)

23. Lectures of Phra Ajahn Suthivorayan. 24. What Buddhist believes, K Sri Dhammananda.




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3.3. Classification of Tripitaka in a diagram

Tipitaka

TIPITAKA Navakanipata 23

Vinaya Pitaka

Vol.1-8

Suttanta Pitaka

Vol. 9-33

Abhidhamma Pitaka

Vol. 34-45

Dīgha Nikaya Majjhima Nikaya Samyutta Nikaya Anguttara Nikaya Khuddaka Nikaya

Sīlakkhandhavagga 9

Mahāvagga 10

Pāthikavagga 11

Mulapaññasa 12

Majjhimapaññasa 13

Uparipaññasa 14

Sāgathavagga 15

Nidānavagga 16

Khandhavagga 17

Salāyatanavagga 18

Mahāvagga 19

Ekakanipāta 20

Dukanipāta 20

Tikanipata 20

Catukkanipāta 21

Pancakanipata 22

Chakkanipāa 22

Sattakanipāta 23

Atthakanipāta 23

Navakanipāta 23

Dasakanipāta 24

Ēkadasakanipāta

1.Khuddakapātha 25

2.Dhammapada 25

3.Udāna 25

4.Ittvuttaka 25

5.Suttanipāta 25

6.Vimānavatthu 26

7.Pētavatthu 26

8.Thēragathā 26

9.Thērigathā26

10.Jātaka 27-28

11. Niddēsa 29-30

12. Patisambhidāmagga 31

13. Apadāna 32-33

14. Buddhavamsa 33

15. Cariyā Pitaka 33

Dhammasanghai 34

Vibhanga 35

Dhātukathā 36

Puggalapaññatti 36

Kathāvatthi 37

Yamaka 38-39 Patthāna 40-45

Suttavibhanga1-3

Khandhaka 4-7

Parivāra

Bhikkhuvibhanga1-2

Bhikkhunivibhanga3

Mahāvagga 4-5

Cūllavagga 6-7




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I V . V i n a y a P i t a k a

4.1: The substance of the vinaya or discipline: The Vinaya Pitaka, the first division of the Tipitaka, is the textual framework upon which the monastic community (Sangha) is built. It includes not only the rules governing the life of every Theravada bhikkhu (monk) and bhikkhuni (nun), but also a host of procedures and conventions of etiquette that support harmonious relations, both among the monastic themselves, and between the monastic and their lay supporters, upon whom they depend for all their material needs.

When the Buddha first established the Sangha, the community initially lived

in harmony without any codified rules of conduct. As the Sangha gradually

grew in number and evolved into a more complex society, occasions

inevitably arose when a member would act in an unskillful way. Whenever

one of these cases was brought to the Buddha's attention, he would lay

down a rule establishing a suitable punishment for the offense, as a

deterrent to future misconduct. The Buddha's standard reprimand was itself

a powerful corrective:

It is not fit, foolish man, it is not becoming, it is not proper, it is unworthy of

a recluse, it is not lawful, it ought not to be done. How could you, foolish

man, have gone forth under this Dharma and Discipline which are well-

taught, (commit such and such offense)? It is not, foolish man, for the

benefit of un-believers, nor for the increase in the number of believers, but,

foolish man, it is to the detriment of both unbelievers and believers, and it

causes wavering in some.(25)

25. The Book of the Discipline, Part I, by I.B. Horner (London: Pali Text Society, 1982), pp. 36-37.




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The monastic tradition and the rules upon which it is built are sometimes

naively criticized - particularly here in the West - as irrelevant to the

"modern" practice of Buddhism. Some see the Vinaya as a throwback to an

archaic patriarchy, based on a hodge-podge of ancient rules and customs -

quaint cultural relics that only obscure the essence of "true" Buddhist

practice. This misguided view overlooks one crucial fact: it is thanks to the

unbroken lineage of monastic’s that have consistently upheld and protected

the rules of the Vinaya for almost 2,600 years that we find ourselves today

with the luxury of receiving the priceless teachings of Dharma. Was it not for

the Vinaya, and for those who continue to keep it alive to this day, there

would be no Buddhism?

It helps to keep in mind that the name the Buddha gave to the spiritual path

he taught was “Dhamma-vinaya”- the Doctrine (Dharma) and Discipline

(Vinaya) - suggesting an integrated body of wisdom and ethical training. The

Vinaya is thus an indispensable facet and foundation of all the Buddha's

teachings, inseparable from the Dharma, and worthy of study by all

followers - lay and ordained, alike. Lay practitioners will find in the Vinaya

Pitaka many valuable lessons concerning human nature, guidance on how to

establish and maintain a harmonious community or organization, and many

profound teachings of the Dharma itself. But its greatest value, perhaps, lies

in its power to inspire the layperson to consider the extraordinary

possibilities presented by a life of true renunciation; a life lived fully in tune

with the Dharma. (26)





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4.2. A brief explanation of the substance of VinayaPitaka

It is a one part of the Tri Pitaka called vinaya pitaka or basket of disciplines of the Buddha’s disciple. Mainly it is divided into five as follows.

1. Parajika Pali- Major Offenses

2. Pacittiya Pali- Minor Offenses (Major and minor offenses are called Vibhanga)

3. Mahavagga Pali-Greater Section

4. Cullavagga Pali- Shorter Section (Greater and shorter sections are called Khandaka)

5. Parivara Pali- Epitome of the Vinaya (it is called by same name)

The three divisions are: Sutta-vibhanga (Division of Rules), Khandhakas (Sections), and Parivara (Accessory). The Sutta-vibhanga is a commentary on the Patimokkha-sutta (Obligatory Rules), which forms the nucleus of the Vinayapitaka. It is one of the oldest parts of the Pali canon and utilizes an archaic language. It consists of two parts, the Bhikkhu-patimokkha (Rules for Monks) and the Bhikkhuni-patimokkha (Rules for Nuns). For Bhikkhu rules categorized and number of rules are: 1. Parajika 4 2. Sanghadisesa 13 3. Aniyata 2 4. Nissaggiya Pacittya 30 5. Suddha Pacittya 92 6. Patidesaniya 4 7. Sekhiya 75 8. Adhikaranasamatha 7 Total: 227 (27,28, 29) 27. Bhikkhu Patimokka 28. Lectures of Phra Ajahn Suthivorayan

29. The Book of the Discipline, Part I, by I.B. Horner (London: Pali Text Society, 1982),




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The Parajikas are four categories. The parajika means defeat. These are four ultimate defeats. These are most important for the Bhikkhus (Monks). If any monk breaks each of these four, it effects to his holy life. It can’t purify any more in each life. They are as follows:

1. M e thunadhamma Sikkhapadam: it means a rule about sexual intercourse. It is the first parajika rule of the fours. If any monk sex with any kind of male or female, it will break itself. Even though it may be animal female. He may defeated by himself.

2. Adinnadana Sikkhapadam: it means a rule about taking what is not given. It is the second parajika rule of the fours. Even though any monk taken any things from the village or forest, it will defeat by himself. The owner of the land is the king, can blame to that monk by any kinds of words. So he should refrain from it. Otherwise he became defeated by himself.

3. Manussaviggaha Sikkhapadam: it means a rule about taking a human being life. It is the third parajika rule of the fours. If any monk intentionally divested to having a human beings life, it will fall into this. The monk refrains from it. Otherwise he may defeated by himself.

4. Uttarimanussadhamma Sikkhapadam: it means a rule about saying super human state without it. It is the fourth and the last parajika rule of the fours. If any monk called as he is reached super human state without having it, will defeat him such as I had super human state (actually not) others not, they are saying lie, it will fall into this. The monk refrains from it. Otherwise he may defeated by himself. (30, 31) 30. Bhikkhu patmokka

31. Lectures of Phra Ajahn Suthivorayan




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Meanwhile the others can purify by declaration of his offense at sangha communities. When the monk declaration the offense at the sangha, that the communities take a suitable action on him. The action is depended on the offense. The minor offense can purify by declaring at the sangha by apattidesana as well as it is same for the Bhikkhuni (Nuns). The commentary on the Patimokkha is divided into the Maha-vibhanga of 227 rules for monks and the Bhikkhuni-vibhanga of additional rules and regulations for nuns more than 84 rules added with it. They are Categorized and number of rules: 1. Parajika 8 2. Samghadisesa 17 3. Nissaggiya Pacittya 30 4. Suddha Pacittya 166 5. Patidesaniya 8 6. Sekhiya 75 7. Adhikaranasamatha 7 Total: 311

The Khandhaka section of the Vinaya consists of two parts, the Mahavagga (Great Grouping) and the Cullavagga (Small Grouping). These two sections lack logical sequence. They contain rules for ordination, descriptions of rainy-season retreats, instructiond of nuns, and so forth. The Cullavagga supplements the details of the Mahavagga to make an authoritative compilation of Buddha's sayings of discipline.

The Parivara contains summaries and classifications of the disciplinary rules. It is a later supplement. (32.33) 32. Lectures of Phra Ajahn Suthivorayan





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V. S u t t a n t a P i t a k a

5.1. The substance of the Suttanta Pitaka (great discourses): The Sutta Pitaka (Basket of Discourse, Sutra) is the largest of the "three baskets" (Tipitaka). It consists of five collections (nikayas) that contain prose discourses attributed to Buddha, as spoken on various occasions. There are also a few discourses delivered by some of his better known disciples such as Sariputta, Ananda, and Moggallana in it. There may be seemingly contradictory statements. Most of the sermons were intended mainly for the benefit of Bhikkhus (ascetic monks). There are several other discourses which deal with both the material and moral progress of His lay followers.

Interspersed are stanzas to illustrate or sum up particular points. Many of the discourses seem drawn out and repetitive, but they were actually made to serve oral transmission and - yes - propaganda. Also, they are hints on how to meditate, with illustrations by excellent similes. All the sayings of these discourses hardly represent the exact words of Buddha, although some phrases may have been accurately remembered. They can reveal glimpses of the personality and soaring spirit of Buddha. (34)

5.2. A brief description of the substance of Suttanta Pitaka:

The grouping of the discourses into collections (nikayas) has no topical basis. The third and fourth nikayas (Samyutta and Anguttara) seem to reflect a later development; they serve to rearrange the topics dealt with in the Digha and Majjhima Nikayas. The five nikayas or collections are:

1. Digha Nikaya (Collection of Long Discourses). 2. Majjhima Nikaya (Collection of Middle-Length Discourses). 3. Samyutta Nikaya (Collection of Kindred Sayings). (35)






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Anguttara Nikaya (Collection of Discourses arranged in accordance with numbers).

4. Khuddaka Nikaya (Smaller Collection).

The Digha Nikaya (Collection of Long Discourses) contains 34 suttas, some of considerable length, presenting a vivid picture of the different aspects of life and thought at Buddha's time. Divided into three books, it contrasts superstitious beliefs, various doctrinal and philosophical speculations, and ascetic practices with Buddhist ethical ideas, which are elucidated with the help of similes and examples taken from the everyday life of the people. One of the most interesting suttantas (discourses) is the Mahaparinibbana Sutta, which gives an account of the last days of Buddha and stresses the importance of striving for emancipation.

The Majjhima Nikaya (Collection of the Middle Length Sayings) contains 152 suttas in its present version, while the Chinese one, preserving the lost Sarvastivada collection, has 222, some of which are also found in other nikayas (collections) of the Pali canon. Like the Digha, the suttas in the Majjhima present Buddhist ideas and ideals, illustrating them by profound similes of beauty. (36)

The Samyutta Nikaya (Collection of Kindred Discourses) has altogether 2,941 suttas, classed in 59 divisions (called samyutta) grouped in five parts (vaggas). The first vagga (part) has suttas that contain stanzas. The suttas begin with a description of the particular occasion when the stanzas were spoken; the stanzas themselves represent a kind of questioning and answering. The second vagga deals with the important principle of dependent origination - the chain of cause and effect affecting all things. (37)






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The third vagga presents the anatman (no-self) doctrine, which is the

rejection of an abiding principle that could be termed a self or a pure ego. The fourth vagga is very similar to the previous one, but here it is not

the philosophical principle underlying the analysis that is stressed but the transitoriness of the elements constituting reality.

The fifth vagga is devoted to a discussion of the basic principles of Buddhist philosophy, religion, and culture.

The Anguttara Nikaya (Collection of the Gradual Sayings) contains as many as 2,308 small suttas arranged according to the number of topics discussed, ranging from one to eleven. There are three areas in which training is needed: in conduct, concentration, and insight - and (at least) eight worldly concerns: gain, loss, fame, blame, rebuke, praise, pleasure, and pain. Here, too, similes enliven the presentation.(38)

The Khuddaka Nikaya (Collection of Small Texts) is subdivided into fifteen books:

1. Khuddaka-patha (Small Reading or Shorter Texts). This is the smallest book in the entire Tipitaka. Compiled for use by primary trainees, its contents are used on various occasions. Two suttas have been borrowed from the Suttanipata (see below), and their recitation is regarded as very auspicious. (39)

2. Dhammapada (Way of Truth), also called "Verses on the Dhamma” This work contains 423 verses in 26 chapters. Presenting maxims of Buddhist ethics, it not only occupies an eminent place in the religious life of the peoples in Buddhist countries but is also of universal appeal, as it recommends a life of peace and nonviolence and declares that enmity can never be overcome by enmity, only by kindness.


39. What Buddhist believe, Ven.K.Sri Dhammanand.




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3. Udana (Paeans of Joy), or "Utterances". This contains 80 utterances attributed to Buddha or his chief disciples, when they had achieved the bliss of their emancipation or spoke in appreciation of a sublime state.

4. Iti Vuttaka (Thus said Discourses), or "Thus Said" This contains 112 short pieces dealing with ethical principles, such as generosity, good and evil, greed, passion, and malice.

5. Sutta Nipata (Collected Discourses), or "Collection of suttas" This is one of the oldest Buddhist texts in existence today. It is partly in verse, partly in a mixed style of prose and verse. The verse part is of high poetic quality.

6. Vimana Vatthu (Stories of Celestial Mansions), or "Tales of Heavenly Mansions" This book describes the different abodes of deities, male and female, who are born in the heavens as a result of their former meritorious deeds.

7. Peta Vatthu (Stories of Petas), or "Tales of Ghosts" This work gives an account of the various purgatories and the woes of the beings reborn there as a result of their wicked deeds.

8. Theragatha (Psalms of the Brethren), or "Hymns of the Elders" This collection contains songs attributed to 264 personal disciples of Buddha. The songs are said to have been composed when their authors experienced the bliss of emancipation.

9. Therigatha (Psalms of the Sisters), or "Hymns of the Senior Nuns” These are the songs attributed to about 100 female disciples of Buddha. They provide rich material for the study of the position of women at the time of Buddha. Their merit consists in their revealing the deep impression Buddha's teaching made upon their life. A personal tone is unmistakable.

10. Jataka (Birth Stories), or "Lives (of Buddha)" Only the verses are considered to be canonical, while the 547 tales of Buddha's previous lives are considered a later addition. The prose stories contain legends, fables, humorous anecdotes, and short sayings, as well as lengthy romances. (40)





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11. Niddesa (Expositions), or "Exposition" This work, consisting of two parts, Mahaniddesa and Cullaniddesa, actually belongs to the group of commentaries. The last two chapters comment on the Suttanipata.

12. Patisambhida Magga (Analytical Knowledge), or "The Way of Analysis" This is a kind of encyclopaedia of the philosophical ideas in the Sutta Pitaka. It is primarily meant for reference and intensive study.

13. Apadana (Lives of Arahats), or "Stories" This is a collection of stories of the previous lives of Buddha, the pratyeka buddhas (who attain enlightenment by themselves and are unconcerned about the enlightenment of others), and the arhats of the early Buddhist sangha, whose Theragatha and Therigatha songs are incorporated and embellished with rich biographical detail. The concluding sentence of each apadana in the collection is intended to show that even the smallest meritorious act has the potentiality of giving vast positive results even after a long time. All the stories are in verse.

14. Buddhavamsa (The History of Buddha), or "Lineage of Buddha" This work relates the lives of 24 previous buddhas, of Gotama (the historical Buddha), and of Metteyya (Sanskrit: Maitreya; the future buddha). According to the text, the stories are told by the historical Buddha himself.

15. Cariya Pitaka (Modes of Conduct), or "Basket of Conduct" This collection retells 35 Jatakas (stories of Buddha's previous lives) in verse form, illustrating the bodhisattva's practice of the 10 perfections (paramitas) necessary for the attainment of Buddhahood.

In addition to the above come: Nettippakarana (Burmese Tipitaka only), Petakopadesa (Burmese Tipitaka only): and Milindapanha (Questions of Milinda) (Burmese Tipitaka only). (41) 41. What Buddhists believe, K.Sri Dhammanand.




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VI. Abhidhamma Pitaka

6.1. The substance of the basket of higher discourses: The Abhidhamma Pitaka ("Basket of Scholasticism") is the third of the three "baskets". It comprises seven works that are based on the contents of Buddha's discourses and deal with selected and specific topics that form the basis for the later philosophical interpretations. The Pali version is a strictly Theravada collection and has little in common with the Abhidhamma works recognized by other schools. (42)

The Abhidhamma Pitaka contains the profound philosophy of Buddha's teaching in contrast to the illuminating and simpler discourses in the Sutta Pitaka. Narada Thera says, "In the Sutta Pitaka is found the conventional teaching (vohara desana) while in the Abhidhamma Pitaka is found the ultimate teaching (paramattha-desana)."

In Abhidhamma, consciousness is defined. Thoughts are analyzed and classified from an ethical standpoint mainly. Mental states are enumerated. Mind and matter are discussed; an ethical system is evolved, with the aim of realizing Nibbana.

42. What Buddhist Believes, K.Sri Dharmananda




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6.2. A brief description of the substance of Abhidhamma Pitaka

The Abhidhamma deals with realities existing in the ultimate sense, or Paramattha dhamma in Pali. There are four such realities: Citta, mind or consciousness, defined as 'that which knows or experiences' an object. Citta occurs as distinct momentary states of consciousness. Cetasika, the mental matters arise and occur along with the citta. Rupa, physical phenomenon or material forms. Nibbana, the unconditioned state of bliss which is the final goal. Citta, the cetasika, and rupa are conditioned realities. They arise because of conditions sustaining them cease to continue to do so.(43)

They are impermanent states. Nibbana, on the other hand, is an

unconditioned reality. It does not arise and, therefore, does not fall away. These four realities can be experienced regardless of the names we may choose to give them. Other than these realities, everything, be it within ourselves or without, whether in the past, present or future, whether coarse or subtle, low or lofty, far or near, is a concept and not an ultimate reality. The seven books of the Abhidhamma Pitaka in the Pali canon are:

1. Dhammasangani (Summary of Dhamma or Classification of Dhammas), an enumeration of the entities constituting reality.

2. Vibhanga (Division, or The book of Divisions), a definition of these entities from various points of view.

3. Kathavatthu (Points of Controversy, or Points of Controversy), a later work discussing the controversial doctrinal points among the various ancient schools.

4. Puggalapannatti (Designation of Person, or Descriptions of Individuals), an interesting psychological typology in which people are classified according to their intellectual acumen and spiritual attainments.





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5. Dhatukatha (Discussion of Elements, or Discussion with reference to elements), a classification of the elements of reality according to various levels of organization.

6. Yamaka (Pairs, or The Book of Pairs), dealing with basic sets of categories arranged in pairs of questions.

7. Patthana (Activations, or The Book of Relations), a voluminous work discussing 24 kinds of causal relations.(44)





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V I I . The benefits of Tip itaka S tudies

What the Buddha sermonized to his devotees, i t is cal led Buddha+ ism - Buddha’s+ ism- Buddhism or Dhamma. He lets free to understand to his devotees. “Ehi pass iko” word has explained it , means “come and s ee- i f is i t wel l , accept it and if not through away it . So Buddha entirely lets free inqu iry to his devotees to comprehensive on his luc id teachings without any compliments . Example: onc e this discourse was g iven by the Buddha at Rajagaha for the edif icat ion of a young man named Singa la. The youth S ingala used to worsh ip the s ix cardinal points , namely , the East, the South, the West, the North, the Nadir and the Zen ith in obedience to the last advice g iven by his dy ing father. The Buddha expla ined to the young man that according to his Teaching, the s ix direct ions were: The East standing for parents and ch i ldren, The South standing for teachers and students , The West standing for the wi fe and husband, The North standing for fr iends and assoc iates; The Nadir standing for servants , employees; The Zenith standing for samanas, brahmanas or rel ig ious teachers . (45)

By th is the Buddha wanted to make a good soc iety to g iven to the world. The f irst d irect ion is the East. I t ind icates parents and chi ldren. The duties have to fu lf i l l by each other. The Parents should have to do their dut ies to their ch i ldren and chi ldren should have to do their dut ies to their parents . The others are same to fu lf i l l to each other properly . Then our human soc iety wi l l enr ich by it self . Not on ly teaches us the dut ies , but a lso teaches us , how to ut i l ize the f inance. I t proves by th is sutta too. 45. D N 3 1 : S i n g a l a S u t t a




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“Ēkena bhōge buñjeyya, dv īh i k ammam payōjaye, catut tañca nidāpeyya, āpadāsu bhavissat i” (46) i t means “Ēkena bhōge buñjeyya” one part of i t , we have to use for our da i ly food. Dvīhi kammam payōjaye, the second and third parts have to use for industry or workshop whatever one can do in one’s l i fe as profess iona l. Catut tañca nidāpeyya, the last par t is for deposit . Āpadāsu bhavissat i , i t wi l l be usefu l for r isky and misery per iod. Supposed we have one hundred baths only . We have to ut i l ize it proper ly . How the Buddha taught us let ’s see it . At f irst we should a l ive so we need food for eat. As the Buddha taught another p lace “Sabbe sat ta āhāratth it ikā” a l l of be ings are depending on food. Therefore the f irst part 25% uses for own food from 100%. The cause, without food we can’t a l ive long t ime. When we al ive, we need make money for enr ich our future l i fe. So we need to profess iona l work. The 2 n d and 3 r d parts are 50% use for industr ies or bus iness . By us ing for bus iness we can have more prof i t from it . The most important way or thing is that to make money for al ive and future ex istence. The 4 t h and last part is 25% save for any r i sky and misery per iod in the future. I f we haven’t any safety money as deposit in our account, i t wi l l be so misery for our l i fe . So the theories taught us by the Buddha for ut i l ize our f inance. Thus the lord explained the f inancial theory to ut i l ize to young S ingala in his future l i fe. By this one should has to understand the f inance how to ut i l ize in his own l i fe. 46. D N 3 1 : S i n g a l a S u t t a




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Once he taught us the e ight fold paths. As they are fo l low: *Merits and demerits are elaborated upon in Chapter 8.

The eight fo ld paths ana lyzed into three which are must have in our l i fe. The e ight fold paths are the way to end the suffer ing, as it was laid out by Siddhartha Gautama. It is a practical guideline to ethical and mental development with the goal of freeing the individual from attachments and delusions; and it finally leads to understanding the truth about all things. Together with the Four Noble Truths it constitutes the gist of Buddhism. Great emphasis is put on the practical aspect, because it is only through practice that one can attain a higher level of existence and finally reach Nirvana. The eight aspects of the path are not to be understood as a sequence of single steps, instead they are highly interdependent principles that have to be seen in relationship with each other. These all kinds of the teachings included in the Tripitaka. By embracing it we can enrich our day today life and future existence that is the benefit of studying and practicing the Tipitaka. 47.

4 7 . W h a t B u d d h i s t s B e l i e v e s , K . S r i D h a m m a n a n d a

1 . Samma d itth i-r ight view

2. Samma sankappa -r ight in tent ion

3. Samma vaca- r ight speech

4. Samma kammanta -r ight act ion

5. Samma aj iva- l ive l ihood

6. Samma vayama- r ight ef fort

7. Samma sat i -r ight mindfulness

8. Samma samadi -r ight concentrat ion

Wisdom- Pañña

Ethical conduct- S ī la

Mental development or moral ity - Samādi




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V I I I . C o n c l u s i o n

In the first sermon of the Dhammacakkapavattana Sutra, the Buddha mentioned that the Dhamma realized by him, was unheard of before (Ananussutēsu dhammesu……). The knowledge the dharma which arose was clear to his vision, to his knowledge, to his wisdom, to his penetration, and to his Enlightenment. In this way one should understand his own mind. It is possible through concentration mind which can give a profound inner wisdom and realization. The inner wisdom or insight can perceive not by philosophical argument or worldly knowledge. It is only can perceive by silent realization of the illusion of the self. Also I have explained fairly the word Buddhism in the begging of III chapter. So Buddhism is different than others. (48) He emphasized the Dharma which is “Ādi kalyānam, maj jhe kalyānam, par iyōsāne kalyānam. I t means at the beginning is well preached, at the middle is wel l preached and also at the end is wel l preached. So I would l ike to br ing out some important of T ip itaka for the conclus ion of this ass ignment.

The Buddha didn’t make fear or pledged to his devotees to read other

religious books. He lets free to his devotees. It is prove by the Kalama sutra.

In the Kalama Sutra, the lord teaches thus, Kalama, Don't go by reports, by

legend, by traditions, by scripture, by logical conjecture, by inference, by

analogies, by consistency with your own laws, by probability, or by the

thought, This contemplative is our teacher. When you know for yourselves

that these mental qualities are unskillful, these mental qualities are

blameworthy, these mental qualities are criticized by the wise, these mental

qualities when acted on lead to harm and suffering' then abandon them.

48. Dhammacakka Pavattana Sutra.




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When you know for yourselves that 'these mental qualities are skillful, these

mental qualities are blameless, these mental qualities are praised by the

wise, and these mental qualities when acted on lead to well-being and

happiness, then keep following them. (49)

The cosmic laws taught by the Buddha, what are they? They are as follows: 1. Utu niyama - seasonal laws, relating to the physical inorganic order or

wind and rains. Something arises by seasonal phenomena of wind and rains.

2. Bija niyama- biological laws, relating to the order of germs and seeds, something arises by biological laws with relating to the order of the germs and seeds.

3. Kamma niyama- karmic law, relating to moral causation or the order of act and result, every one arises by karmic laws of moral causation of the act and result.

4. Dhamma niyama- natural phenomena, relating to electrical forces, movement of tides. Something arises by natural phenomena, relating to electrical forces or movement of tides. And

5. Citta niyam- psychological laws, which govern the processes of Consciousness. Every one arises by psychological laws, which govern the processes of the consciousness.

Even though most of the world Buddhists believed that everything is considered only by the Karmic laws or moral causation of the order of the cause and effect. It is wrong that the Karmic law is only one of the five cosmic laws which account for the diversity in the world.(50

49. Anguttara Nikaya, Tika nipata, Mahavagga, no 65 Kalama Sutra.




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While the Buddha taught it that way, the others taught it was only the superior God can purify the human beings that the God is the superior than the human beings. The great scholar Ven. Dr. K. Sri Dhammananda says it in his book “The reality or validity of belief in God is based on our Understanding capacity and the maturity of the mind”. (50)

“Sabbe sankhāra aniccā’ti, Sabbe sankhāra dukkhā’ti, Sabbe sankhāra anattā’ti yadā paññāya passati, Atha nibbindati lōke, ēsa maggo visuddiyā” All conditioned phenomena are (anicca) impermanent, all conditioned phenomena are (dukkha) suffering and all conditioned or unconditioned phenomena are soulless or selfless. When one sees these with the (Vipassana paññā or insight wisdom, the one becomes prosy of the (dukkha) suffering. These are the path to purity. (51) Once the Buddha pointed out, “Attana hi katam pipam, attana samkilissati, attana akatam papam, attanava visujjhati, suddhi asuddhi paccattam, nanno annanam visodhaye. The Buddhists believe that “purity and impurity depend on oneself. No one from outside can purify another and one indeed is one’s own refuge, how can others be a refuge to one? “Attā’hi attanō nātho, kō hi nātho paro siya”. (52) Meanwhile, Albert Einstein says that there is religion which no needs to update is the Buddhism.(53) The Buddhism won the best religious award whole over the world in the Switzerland, 12 Sep, 2009 and provided by the Geneva-based International Coalition for the Advancement of Religious and Spirituality (ICARUS). There are 200 religious leaders participated at that convention. One of Catholic priest spoke out on behalf of Buddhism. Father Ted O’Shaughnessy said from Belfast, “As much as he love the Catholic Church, it has always bothered to him, no end that they preach love in their scripture yet then claim to know God’s will when it comes to killing other humans. 50. What Buddhists believes, Ven. K. Sri Dhammananda 51. Dhammapada verses 277, 278, 279, 52. Dhammapada Verse 165 and 160

53. What Buddhists Believes, K. Sri Dhammananda.




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“While he is a devout Muslim, he can see how much anger and bloodshed is channeled into religious expression rather than dealt with on a personal level. The Buddhists have that figured out.” Bin was sad, the ICARUS voting member for Pakistan’s Muslim community continued, “In fact, some of my best friends are Buddhist.” And Rabbi Samuel Wasserstein said from Jerusalem, “Of course, he love Judaism, and he thinks it’s the greatest religion in the world. But to be honest, he has been practicing Vipassana(insight) meditation every day before Minoan (daily Jewish prayer) since 1993. So I get it.” The key question was “the concepts of non-violence to prominence in society”. Buddhism is that which religion actually practices non-violence in the societies.(54) Therefore worldwide more than 200 religious leaders expressed their expression and highly accepted for the “Best Religious Award” to Buddhism. Not only in the Tipitaka contains the concept of non-violence to prominence in the society but also Buddhism is a fulfilled one with multi essence and features included in it and noble way of life. Also Buddhism is the absolutely (ultimate) Noble Truth. Therefore I would like say for it, there is no requirement or necessity to interpretation for it. Buddhism is the unique and unparallel Buddhism. So it can be imply as Buddhism is Buddhism. It is come through realization of universal problems, didn’t come through purely intellectual process but mental development and purification. Those the multi-formulas are come together in the Tipitaka and called it Buddhism as I mentioned before in the III chapter. 54. http://blog.beliefnet.com/


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Bibliography/ Reference 1. What Buddha What Buddha taught, P 1 so on, by Dr.Walpola Rahula

2. Dhammacakkapavattana Sutra

3. The history of the Buddha’s Religion (Sasanavamsa) Traslated By BIMALA Churn LAW, P 11, London, England.1952.

4. Mahathera Ladi Sayadaw, The manuals of Buddhism.





9. and 10. What Buddhists Believe, Dr. Ven. K. Sri Dhammananda

11. What Buddhists Believe, P 83, By K. Sri Dhammananda.

12. The noble truths, Ajahn Sumedha.


14. What Buddhists Believe, K Sri Dhammananda.


16. What Buddhists Believe, K. Sri Dhammananda.

17. First council of Buddhism and Thus have I heard, translate by Maurice Walshe.

18. 2500 years of Buddhism, by Prof. P.V Bapat, Indian philosophy collection, 1956.

19. Wikipedia 20. Third Council of Buddhism. 21. Lectures of the Phra Ajahn Suthivorayan. 22. 2500 years of Buddhism, by Prof. P.V Bapat, Indian philosophy collection, 1956.

23. Lectures of Phra Ajahn Suthivorayan 24. What Buddhist believes, K Sri Dhammananda. 25. The Book of the Discipline, Part I, by I.B. Horner (London: Pali Text Society, 1982), pp. 36-37.


27. Bhikkhu Patimokka



30. Bhikkhu patmokka




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39. What Buddhist believe, Ven.K.Sri Dhammanand.

40. The Book of the Discipline, Part I, by I.B. Horner (London: Pali Text Society, 1982), 41. What Buddhist believe, Ven.K.Sri Dhammanand. 42. What Buddhist Believes, K.Sri Dharmananda 43. The Book of the Discipline, Part I, by I.B. Horner (London: Pali Text Society, 1982), 44. The Book of the Discipline, Part I, by I.B. Horner (London: Pali Text Society, 1982), 4 5 . D N 3 1 : S i n g a l a S u t t a 46. D N 3 1 : S i n g a l a S u t t a 47. Merits and demerits are elaborated upon in Chapter 8. 48. W h a t B u d d h i s t s B e l i e v e s , K . S r i D h a m m a n a n d a 49. Dhammacakka Pavattana Sutra. 50. Anguttara Nikaya, Tika nipata, Mahavagga, no 65 Kalama Sutra. 51. What Buddhists believes, Ven. K. Sri Dhammananda 51. Dhammapada verses 277, 278, 279, 52. Dhammapada Verse 165

53. What Buddhists believes, K. Sri Dhammananda.

54. http://blog.beliefnet.com/


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The Classification of Tipitaka

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