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Difference between revisions of "Tripiṭaka"

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[[File:Media_29361.jpg|thumb|250px|]]
Tripiṭaka is a traditional term used by various Buddhist sects to describe their various canons of scriptures.  As the name suggests, a Tripiṭaka traditionally contains three "baskets" of teachings: a Sūtra Piṭaka (Sanskrit; Pali: Sutta Pitaka), a Vinaya Piṭaka (Sanskrit & Pali) and an Abhidharma Piṭaka (Sanskrit; Pali: Abhidhamma Piṭaka).
+
[[Tripiṭaka]] is a [[traditional]] term used by various [[Buddhist]] sects to describe their various canons of scriptures.  As the name suggests, a [[Tripiṭaka]] traditionally contains three "baskets" of teachings: a [[Sūtra Piṭaka]] (Sanskrit; Pali: Sutta Pitaka), a [[Vinaya Piṭaka]] (Sanskrit & [[Pali]]) and an [[Abhidharma Piṭaka]] (Sanskrit; [[Pali]]: [[Abhidhamma Piṭaka]]).
  
 
==The three categories==
 
==The three categories==
  
Tripitaka is the three main categories of texts that make up the Buddhist canon.
+
[[Tripitaka]] is the three main categories of texts that make up the {{Wiki|Buddhist canon}}.
  
===Sutras(Sutta Pitaka)===
+
===[[Sutras]]([[Sutta Pitaka]])===
 
{{see}}[[Mahayana sutras]] and [[Sutta Pitaka]]
 
{{see}}[[Mahayana sutras]] and [[Sutta Pitaka]]
These are mainly teachings and sermons of Buddha originally transcribed in Sanskrit or Pali. They may contain descriptions of Buddha and parables which may help lead to enlightenment of the reader.
+
These are mainly teachings and sermons of [[Buddha]] originally transcribed in [[Sanskrit]] or [[Pali]]. They may contain descriptions of [[Buddha]] and parables which may help lead to [[enlightenment]] of the reader.
  
The collection of suttas, or discourses, attributed to the Buddha and a few of his closest disciples, containing all the central teachings of Theravada Buddhism. The suttas are divided among five nikayas (collections):  
+
The collection of [[suttas]], or {{Wiki|discourses}}, attributed to the [[Buddha]] and a few of his closest [[disciples]], containing all the central teachings of [[Theravada]] [[Buddhism]]. The [[suttas]] are divided among five [[nikayas]] (collections):  
  
  
*Digha Nikaya — the "long collection"
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*[[Digha Nikaya]] — the "long collection"
*    Majjhima Nikaya — the "middle-length collection"
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*    [[Majjhima Nikaya]] — the "middle-length collection"
*    Samyutta Nikaya — the "grouped collection"
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*    [[Samyutta Nikaya]] — the "grouped collection"
*    Anguttara Nikaya — the "further-factored collection"
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*    [[Anguttara Nikaya]] — the "further-factored collection"
*    Khuddaka Nikaya — the "collection of little texts":
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*    [[Khuddaka Nikaya]] — the "collection of little texts":
**        Khuddakapatha
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**        {{Wiki|Khuddakapatha}}
 
**        [[Dhammapada]]
 
**        [[Dhammapada]]
**        Udana
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**        {{Wiki|Udana}}
**        Itivuttaka
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**        {{Wiki|Itivuttaka}}
**        Sutta Nipata
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**        {{Wiki|Sutta Nipata}}
**        Vimanavatthu
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**        {{Wiki|Vimanavatthu}}
**        Petavatthu
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**        {{Wiki|Petavatthu}}
**        Theragatha
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**        [[Theragatha]]
**        Therigatha
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**        [[Therigatha]]
**        Jataka
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**        [[Jataka]]
**        Niddesa
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**        {{Wiki|Niddesa}}
 
**        Patisambhidamagga
 
**        Patisambhidamagga
**        Apadana
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**        {{Wiki|Apadana}}
**        Buddhavamsa
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**        {{Wiki|Buddhavamsa}}
**        Cariyapitaka
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**        {{Wiki|Cariyapitaka}}
**        Nettippakarana (included only in the Burmese edition of the Tipitaka)
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**        {{Wiki|Nettippakarana}} (included only in the Burmese edition of the [[Tipitaka]])
**        Petakopadesa
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**        {{Wiki|Petakopadesa}}
**        Milindapañha
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**        {{Wiki|Milindapañha}}
  
  
===Abhidharma===
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===[[Abhidharma]]===
 
{{see}}[[Abhidharma]]
 
{{see}}[[Abhidharma]]
Philosophical and psychological discourse and interpretation of Buddhist doctrine.
+
{{Wiki|Philosophical}} and {{Wiki|psychological}} discourse and interpretation of [[Buddhist]] [[doctrine]].
  
===Vinaya===
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===[[Vinaya]]===
 
[[File:45monk.jpg|thumb|250px|]]
 
[[File:45monk.jpg|thumb|250px|]]
 
{{see}}[[Vinaya]]
 
{{see}}[[Vinaya]]
Rules and regulation of monastic life that range from dress code and dietary rules to prohibition in personal conduct.
+
Rules and regulation of {{Wiki|monastic}} life that range from dress code and dietary rules to prohibition in personal conduct.
  
==In Indian Buddhist schools==
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==In Indian [[Buddhist]] schools==
  
Each of the [[Early Buddhist Schools]] likely had their own recensions of the Tripiṭaka. According to some sources, there were some Indian schools of Buddhism that had five or seven piṭakas.
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Each of the [[Early Buddhist Schools]] likely had their own recensions of the [[Tripiṭaka]]. According to some sources, there were some Indian schools of [[Buddhism]] that had five or seven piṭakas.
  
===Mahāsāṃghika===
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===[[Mahāsāṃghika]]===
  
The Mahāsāṃghika Vinaya was translated by Buddhabhadra and Faxian in 416 CE, and is preserved in Chinese translation (Taishō Tripiṭaka 1425).
+
The [[Mahāsāṃghika]] [[Vinaya]] was translated by [[Buddhabhadra]] and {{Wiki|Faxian}} in 416 CE, and is preserved in Chinese translation ({{Wiki|Taishō Tripiṭaka}} 1425).
  
The 6th century CE Indian monk Paramārtha wrote that 200 years after the parinirvāṇa of the Buddha, much of the Mahāsāṃghika school moved north of Rājagṛha, and were divided over whether the Mahāyāna teachings should be incorporated formally into their Tripiṭaka. According to this account, they split into three groups based upon the relative manner and degree to which they accepted the authority of these Mahāyāna texts.  Paramārtha states that the Gokulika sect did not accept the Mahāyāna sūtras as buddhavacana ("words of the Buddha"), while the Lokottaravāda sect and the Ekavyāvahārika sect did accept the Mahāyāna sūtras as buddhavacana.  Also in the 6th century CE, Avalokitavrata writes of the Mahāsāṃghikas using a "Great Āgama Piṭaka," which is then associated with Mahāyāna sūtras such as the Prajñāparamitā and the Daśabhūmika Sūtra.
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The 6th century CE Indian [[monk]] {{Wiki|Paramārtha}} wrote that 200 years after the {{Wiki|parinirvāṇa}} of the [[Buddha]], much of the [[Mahāsāṃghika]] school moved north of {{Wiki|Rājagṛha}}, and were divided over whether the [[Mahāyāna]] teachings should be incorporated formally into their [[Tripiṭaka]]. According to this account, they split into three groups based upon the relative manner and degree to which they accepted the authority of these [[Mahāyāna]] texts.  {{Wiki|Paramārtha}} states that the {{Wiki|Gokulika}} sect did not accept the [[Mahāyāna sūtras]] as {{Wiki|buddhavacana}} ("words of the {{Wiki|Buddha}}"), while the {{Wiki|Lokottaravāda}} sect and the {{Wiki|Ekavyāvahārika}} sect did accept the [[Mahāyāna]] [[sūtras]] as {{Wiki|buddhavacana}}.  Also in the 6th century CE, Avalokitavrata writes of the [[Mahāsāṃghikas]] using a "Great [[Āgama]] [[Piṭaka]]," which is then associated with [[Mahāyāna]] [[sūtras]] such as the [[Prajñāparamitā]] and the {{Wiki|Daśabhūmika Sūtra}}.
  
===Caitika===
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==={{Wiki|Caitika}}===
  
The Caitikas included a number of sub-sects including the Pūrvaśailas, Aparaśailas, Siddhārthikas, and Rājagirikas. In the 6th century CE, Avalokitavrata writes that Mahāyāna sūtras such as the Prajñāparamitā and others are chanted by the Aparaśailas and the Pūrvaśailas. Also in the 6th century CE, Bhāvaviveka speaks of the Siddhārthikas using a Vidyādhāra Piṭaka, and the Pūrvaśailas and Aparaśailas both using a Bodhisattva Piṭaka, implying collections of Mahāyāna texts within these Caitika schools.
+
The {{Wiki|Caitikas}} included a number of sub-sects including the {{Wiki|Pūrvaśailas}}, {{Wiki|Aparaśailas}}, {{Wiki|Siddhārthikas}}, and {{Wiki|Rājagirikas}}. In the 6th century CE, Avalokitavrata writes that [[Mahāyāna]] [[sūtras]] such as the [[Prajñāparamitā]] and others are chanted by the {{Wiki|Aparaśailas}} and the {{Wiki|Pūrvaśailas}}. Also in the 6th century CE, [[Bhāvaviveka]] speaks of the {{Wiki|Siddhārthikas}} using a {{Wiki|Vidyādhāra}} {{Wiki|Piṭaka}}, and the {{Wiki|Pūrvaśailas}} and {{Wiki|Aparaśailas}} both using a [[Bodhisattva]] {{Wiki|Piṭaka}}, implying collections of [[Mahāyāna]] texts within these {{Wiki|Caitika}} schools.
  
===Bahuśrutīya===
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==={{Wiki|Bahuśrutīya}}===
  
The Bahuśrutīya school is said to have included a Bodhisattva Piṭaka in their canon. The Satyasiddhi Śāstra, also called the Tattvasiddhi Śāstra, is an extant abhidharma from the Bahuśrutīya school. This abhidharma was translated into Chinese in sixteen fascicles (Taishō Tripiṭaka 1646).  Its authorship is attributed to Harivarman, a third-century monk from central India. Paramārtha cites this Bahuśrutīya abhidharma as containing a combination of Hīnayāna and Mahāyāna doctrines, and Joseph Walser agrees that this assessment is correct.
+
The {{Wiki|Bahuśrutīya}} school is said to have included a [[Bodhisattva]] [[Piṭaka]] in their canon. The {{Wiki|Satyasiddhi Śāstra}}, also called the {{Wiki|Tattvasiddhi Śāstra}}, is an extant [[abhidharma]] from the {{Wiki|Bahuśrutīya}} school. This [[abhidharma]] was translated into Chinese in sixteen fascicles ({{Wiki|Taishō Tripiṭaka}} 1646).  Its authorship is attributed to Harivarman, a third-century [[monk]] from central India. [[Paramārtha]] cites this Bahuśrutīya [[abhidharma]] as containing a combination of [[Hīnayāna]] and [[Mahāyāna]] [[doctrines]], and Joseph Walser agrees that this assessment is correct.
  
===Prajñaptivāda===
+
==={{Wiki|Prajñaptivāda}}===
  
The Prajñaptivādins held that the Buddha's teachings in the various piṭakas were nominal (Skt. prajñapti), conventional (Skt. saṃvṛti), and causal (Skt. hetuphala). Therefore all teachings were viewed by the Prajñaptivādins as being of provisional importance, since they cannot contain the ultimate truth. It has been observed that this view of the Buddha's teachings is very close to the fully developed position of the Mahāyāna sūtras.
+
The {{Wiki|Prajñaptivādins}} held that the [[Buddha]]'s teachings in the various [[piṭakas]] were nominal (Skt. prajñapti), conventional (Skt. saṃvṛti), and causal (Skt. hetuphala). Therefore all teachings were viewed by the {{Wiki|Prajñaptivādins}} as being of provisional importance, since they cannot contain the ultimate truth. It has been observed that this view of the [[Buddha]]'s teachings is very close to the fully developed position of the [[Mahāyāna]] [[sūtras]].
  
===Sārvāstivāda===
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==={{Wiki|Sārvāstivāda}}===
 
[[File:Dow-ol.jpg|thumb|250px|]]‎
 
[[File:Dow-ol.jpg|thumb|250px|]]‎
Scholars at present have "a nearly complete collection of sūtras from the Sarvāstivāda school" thanks to a recent discovery in Afghanistan of roughly two-thirds of Dīrgha Āgama in Sanskrit. The Madhyama Āgama (Taishō Tripiṭaka 26) was translated by Gautama Saṃghadeva, and is available in Chinese. The Saṃyukta Āgama (Taishō Tripiṭaka 99) was translated by Guṇabhadra, also available in Chinese translation. The Sarvāstivāda is therefore the only early school besides the Theravada for which we have a roughly complete Sūtra Piṭaka. The Sārvāstivāda Vinaya Piṭaka is also extant in Chinese translation, as are the seven books of the Sarvāstivāda Abhidharma Piṭaka. There is also the encyclopedic Abhidharma Mahāvibhāṣa Śāstra (Taishō Tripiṭaka 1545), which was held as canonical by the Vaibhāṣika Sarvāstivādins of northwest India.
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{{Wiki|Scholars}} at present have "a nearly complete collection of [[sūtras]] from the [[Sarvāstivāda]] school" thanks to a recent discovery in {{Wiki|Afghanistan}} of roughly two-thirds of {{Wiki|Dīrgha Āgama}} in Sanskrit. The Madhyama Āgama (Taishō Tripiṭaka 26) was translated by Gautama Saṃghadeva, and is available in Chinese. The Saṃyukta Āgama (Taishō Tripiṭaka 99) was translated by Guṇabhadra, also available in Chinese translation. The [[Sarvāstivāda]] is therefore the only early school besides the [[Theravada]] for which we have a roughly complete [[Sūtra Piṭaka]]. The [[Sārvāstivāda]] [[Vinaya Piṭaka]] is also extant in Chinese translation, as are the seven books of the Sarvāstivāda Abhidharma Piṭaka. There is also the encyclopedic Abhidharma Mahāvibhāṣa Śāstra (Taishō Tripiṭaka 1545), which was held as canonical by the [[Vaibhāṣika]] {{Wiki|Sarvāstivādins}} of northwest India.
  
===Mūlasārvāstivāda===
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==={{Wiki|Mūlasārvāstivāda}}===
  
Portions of the Mūlasārvāstivāda Tripiṭaka survive in Tibetan translation and Nepalese manuscripts. The relationship of the Mūlasārvāstivāda school to Sarvāstivāda school is indeterminate; their vinayas certainly differed but it is not clear that their Sūtra Piṭaka did. The Gilgit manuscripts may contain Āgamas from the Mūlasārvāstivāda school in Sanskrit.  The Mūlasārvāstivāda Vinaya Piṭaka survives in Tibetan translation. The Gilgit manuscripts also contain vinaya texts from the Mūlasārvāstivāda school in Sanskrit.
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Portions of the {{Wiki|Mūlasārvāstivāda}} [[Tripiṭaka]] survive in Tibetan translation and Nepalese manuscripts. The relationship of the {{Wiki|Mūlasārvāstivāda}} school to [[Sarvāstivāda]] school is indeterminate; their [[vinayas]] certainly differed but it is not clear that their [[Sūtra Piṭaka]] did. The Gilgit manuscripts may contain [[Āgamas]] from the {{Wiki|Mūlasārvāstivāda}} school in Sanskrit.  The {{Wiki|Mūlasārvāstivāda}} [[Vinaya Piṭaka]] survives in Tibetan translation. The Gilgit manuscripts also contain [[vinaya]] texts from the {{Wiki|Mūlasārvāstivāda}} school in [[Sanskrit]].
  
===Dharmaguptaka===
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==={{Wiki|Dharmaguptaka}}===
 
{{see}}[[Gandhāran Buddhist Texts]]
 
{{see}}[[Gandhāran Buddhist Texts]]
  
A complete version of the Dīrgha Āgama (Taishō Tripiṭaka 1) of the Dharmaguptaka school was translated into Chinese by Buddhayaśas and Zhu Fonian (竺佛念) in the Later Qin dynasty, dated to 413 CE. It contains 30 sūtras in contrast to the 34 suttas of the Theravadin Dīgha Nikāya. A.K. Warder also associates the extant Ekottara Āgama (Taishō Tripiṭaka 125) with the Dharmaguptaka school, due to the number of rules for monks and nuns, which corresponds to the Dharmaguptaka Vinaya.  The Dharmaguptaka Vinaya is also extant in Chinese translation (Taishō Tripiṭaka 1428), and Buddhist monks and nuns in East Asia adhere to the Dharmaguptaka Vinaya.
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A complete version of the {{Wiki|Dīrgha Āgama}} ({{Wiki|Taishō Tripiṭaka}} 1) of the {{Wiki|Dharmaguptaka}} school was translated into Chinese by {{Wiki|Buddhayaśas}} and Zhu Fonian (竺佛念) in the Later Qin dynasty, dated to 413 CE. It contains 30 [[sūtras]] in contrast to the 34 [[suttas]] of the {{Wiki|Theravadin}}[[ Dīgha Nikāya]]. A.K. Warder also associates the extant {{Wiki|Ekottara Āgama}} ({{Wiki|Taishō Tripiṭaka}} 125) with the {{Wiki|Dharmaguptaka}} school, due to the number of rules for [[monks]] and [[nuns]], which corresponds to the {{Wiki|Dharmaguptaka}} [[Vinaya]].  The {{Wiki|Dharmaguptaka}} [[Vinaya]] is also extant in Chinese translation ({{Wiki|Taishō Tripiṭaka}} 1428), and [[Buddhist]] [[monks]] and [[nuns]] in East Asia adhere to the {{Wiki|Dharmaguptaka}} [[Vinaya]].
  
The Dharmaguptaka Tripiṭaka is said to have contained a total of five piṭakas.  These included a Bodhisattva Piṭaka and a Mantra Piṭaka (Ch. 咒藏), also sometimes called a Dhāraṇī Piṭaka. According to the 5th century Dharmaguptaka monk Buddhayaśas, the translator of the Dharmaguptaka Vinaya into Chinese, the Dharmaguptaka school had assimilated the Mahāyāna Tripiṭaka (Ch. 大乘三藏).
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The {{Wiki|Dharmaguptaka}} [[Tripiṭaka]] is said to have contained a total of five {{Wiki|piṭakas}}.  These included a [[Bodhisattva]] {{Wiki|Piṭaka}} and a [[Mantra]] {{Wiki|Piṭaka}} (Ch. 咒藏), also sometimes called a {{Wiki|Dhāraṇī}} {{Wiki|Piṭaka}}. According to the 5th century {{Wiki|Dharmaguptaka}} monk {{Wiki|Buddhayaśas}}, the translator of the {{Wiki|Dharmaguptaka}} [[Vinaya]] into Chinese, the {{Wiki|Dharmaguptaka}} school had assimilated the [[Mahāyāna]] [[Tripiṭaka]] (Ch. 大乘三藏).
  
===Mahīśāsaka===
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==={{Wiki|Mahīśāsaka}}===
 
   
 
   
The Mahīśāsaka Vinaya is preserved in Chinese translation (Taishō Tripiṭaka 1421), translated by Buddhajīva and Zhu Daosheng in 424 CE.
+
The Mahīśāsaka Vinaya is preserved in Chinese translation ({{Wiki|Taishō Tripiṭaka}} 1421), translated by {{Wiki|Buddhajīva}} and Zhu Daosheng in 424 CE.
  
===Kāśyapīya===
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==={{Wiki|Kāśyapīya}}===
  
Small portions of the Tipiṭaka of the Kāśyapīya school survive in Chinese translation. An incomplete Chinese translation of the Saṃyukta Āgama of the Kāśyapīya school by an unknown translator circa the Three Qin (三秦) period (352-431 CE) survives.
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Small portions of the [[Tipiṭaka]] of the {{Wiki|Kāśyapīya}} school survive in Chinese translation. An incomplete Chinese translation of the {{Wiki|Saṃyukta Āgama}} of the {{Wiki|Kāśyapīya}} school by an unknown translator circa the Three Qin (三秦) period (352-431 CE) survives.
  
==In the Theravada school==
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==In the [[Theravada]] school==
  
The complete Tripiṭaka set of the Theravāda school is written and preserved in Pali in the Pali Canon. Buddhists of the Theravāda school use the Pali variant Tipitaka to refer what is commonly known in English as the Pali Canon.
+
The complete [[Tripiṭaka]] set of the [[Theravāda]] school is written and preserved in [[Pali]] in the [[Pali Canon]]. [[Buddhists]] of the [[Theravāda]] school use the [[Pali]] variant [[Tipitaka]] to refer what is commonly known in English as the [[Pali Canon]].
  
==Use of the term in Indo-Tibetan and East Asian Mahāyāna==
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==Use of the term in Indo-Tibetan and East Asian [[Mahāyāna]]==
  
The term Tripiṭaka had tended to become synonymous with Buddhist scriptures, and thus continued to be used for the Chinese and Tibetan collections, although their general divisions do not match a strict division into three piṭakas.  In the Chinese tradition, the texts are classified in a variety of ways, most of which have in fact four or even more piṭakas or other divisions.
+
The term [[Tripiṭaka]] had tended to become synonymous with [[Buddhist]] {{Wiki|scriptures}}, and thus continued to be used for the Chinese and Tibetan collections, although their general divisions do not match a strict division into [[three piṭakas]].  In the Chinese tradition, the texts are classified in a variety of ways, most of which have in fact four or even more {{Wiki|piṭakas}} or other divisions.
  
The Chinese form of Tripiṭaka, "sānzàng" (三藏), was sometimes used as an honorary title for a Buddhist monk who has mastered the teachings of the Tripiṭaka. In Chinese culture this is notable in the case of the Tang Dynasty monk Xuanzang, whose pilgrimage to India to study and bring Buddhist text back to China was portrayed in the novel Journey to the West as "Tang Sanzang" (Tang Dynasty Tripiṭaka Master). Due to the popularity of the novel, the term "sānzàng" is often erroneously understood as a name of the monk Xuanzang. One such screen version of this is the popular 1979 Monkey (TV series).
+
The Chinese form of [[Tripiṭaka]], "sānzàng" (三藏), was sometimes used as an honorary title for a [[Buddhist]] [[monk]] who has mastered the teachings of the [[Tripiṭaka]]. In Chinese culture this is notable in the case of the {{Wiki|Tang Dynasty}} {{Wiki|monk}} [[Xuanzang]], whose {{Wiki|pilgrimage}} to {{Wiki|India}} to study and bring [[Buddhist]] text back to China was portrayed in the novel Journey to the West as "Tang Sanzang" (Tang Dynasty [[Tripiṭaka]] [[Master]]). Due to the popularity of the novel, the term "sānzàng" is often erroneously understood as a name of the [[monk]] [[Xuanzang]]. One such screen version of this is the popular 1979 Monkey (TV series).
  
The modern Indian scholar Rahul Sankrityayan is sometimes referred to as Tripitakacharya in reflection of his familiarity with the Tripiṭaka.
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The modern Indian scholar Rahul Sankrityayan is sometimes referred to as Tripitakacharya in reflection of his familiarity with the [[Tripiṭaka]].
  
 
{{W}}
 
{{W}}

Revision as of 01:04, 22 July 2013

Media 29361.jpg

Tripiṭaka is a traditional term used by various Buddhist sects to describe their various canons of scriptures. As the name suggests, a Tripiṭaka traditionally contains three "baskets" of teachings: a Sūtra Piṭaka (Sanskrit; Pali: Sutta Pitaka), a Vinaya Piṭaka (Sanskrit & Pali) and an Abhidharma Piṭaka (Sanskrit; Pali: Abhidhamma Piṭaka).

The three categories

Tripitaka is the three main categories of texts that make up the Buddhist canon.

Sutras(Sutta Pitaka)

See also:Mahayana sutras and Sutta Pitaka

These are mainly teachings and sermons of Buddha originally transcribed in Sanskrit or Pali. They may contain descriptions of Buddha and parables which may help lead to enlightenment of the reader.

The collection of suttas, or discourses, attributed to the Buddha and a few of his closest disciples, containing all the central teachings of Theravada Buddhism. The suttas are divided among five nikayas (collections):



Abhidharma

See also:Abhidharma

Philosophical and psychological discourse and interpretation of Buddhist doctrine.

Vinaya

45monk.jpg
See also:Vinaya

Rules and regulation of monastic life that range from dress code and dietary rules to prohibition in personal conduct.

In Indian Buddhist schools

Each of the Early Buddhist Schools likely had their own recensions of the Tripiṭaka. According to some sources, there were some Indian schools of Buddhism that had five or seven piṭakas.

Mahāsāṃghika

The Mahāsāṃghika Vinaya was translated by Buddhabhadra and Faxian in 416 CE, and is preserved in Chinese translation (Taishō Tripiṭaka 1425).

The 6th century CE Indian monk Paramārtha wrote that 200 years after the parinirvāṇa of the Buddha, much of the Mahāsāṃghika school moved north of Rājagṛha, and were divided over whether the Mahāyāna teachings should be incorporated formally into their Tripiṭaka. According to this account, they split into three groups based upon the relative manner and degree to which they accepted the authority of these Mahāyāna texts. Paramārtha states that the Gokulika sect did not accept the Mahāyāna sūtras as buddhavacana ("words of the Buddha"), while the Lokottaravāda sect and the Ekavyāvahārika sect did accept the Mahāyāna sūtras as buddhavacana. Also in the 6th century CE, Avalokitavrata writes of the Mahāsāṃghikas using a "Great Āgama Piṭaka," which is then associated with Mahāyāna sūtras such as the Prajñāparamitā and the Daśabhūmika Sūtra.

Caitika

The Caitikas included a number of sub-sects including the Pūrvaśailas, Aparaśailas, Siddhārthikas, and Rājagirikas. In the 6th century CE, Avalokitavrata writes that Mahāyāna sūtras such as the Prajñāparamitā and others are chanted by the Aparaśailas and the Pūrvaśailas. Also in the 6th century CE, Bhāvaviveka speaks of the Siddhārthikas using a Vidyādhāra Piṭaka, and the Pūrvaśailas and Aparaśailas both using a Bodhisattva Piṭaka, implying collections of Mahāyāna texts within these Caitika schools.

Bahuśrutīya

The Bahuśrutīya school is said to have included a Bodhisattva Piṭaka in their canon. The Satyasiddhi Śāstra, also called the Tattvasiddhi Śāstra, is an extant abhidharma from the Bahuśrutīya school. This abhidharma was translated into Chinese in sixteen fascicles (Taishō Tripiṭaka 1646). Its authorship is attributed to Harivarman, a third-century monk from central India. Paramārtha cites this Bahuśrutīya abhidharma as containing a combination of Hīnayāna and Mahāyāna doctrines, and Joseph Walser agrees that this assessment is correct.

Prajñaptivāda

The Prajñaptivādins held that the Buddha's teachings in the various piṭakas were nominal (Skt. prajñapti), conventional (Skt. saṃvṛti), and causal (Skt. hetuphala). Therefore all teachings were viewed by the Prajñaptivādins as being of provisional importance, since they cannot contain the ultimate truth. It has been observed that this view of the Buddha's teachings is very close to the fully developed position of the Mahāyāna sūtras.

Sārvāstivāda

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Scholars at present have "a nearly complete collection of sūtras from the Sarvāstivāda school" thanks to a recent discovery in Afghanistan of roughly two-thirds of Dīrgha Āgama in Sanskrit. The Madhyama Āgama (Taishō Tripiṭaka 26) was translated by Gautama Saṃghadeva, and is available in Chinese. The Saṃyukta Āgama (Taishō Tripiṭaka 99) was translated by Guṇabhadra, also available in Chinese translation. The Sarvāstivāda is therefore the only early school besides the Theravada for which we have a roughly complete Sūtra Piṭaka. The Sārvāstivāda Vinaya Piṭaka is also extant in Chinese translation, as are the seven books of the Sarvāstivāda Abhidharma Piṭaka. There is also the encyclopedic Abhidharma Mahāvibhāṣa Śāstra (Taishō Tripiṭaka 1545), which was held as canonical by the Vaibhāṣika Sarvāstivādins of northwest India.

Mūlasārvāstivāda

Portions of the Mūlasārvāstivāda Tripiṭaka survive in Tibetan translation and Nepalese manuscripts. The relationship of the Mūlasārvāstivāda school to Sarvāstivāda school is indeterminate; their vinayas certainly differed but it is not clear that their Sūtra Piṭaka did. The Gilgit manuscripts may contain Āgamas from the Mūlasārvāstivāda school in Sanskrit. The Mūlasārvāstivāda Vinaya Piṭaka survives in Tibetan translation. The Gilgit manuscripts also contain vinaya texts from the Mūlasārvāstivāda school in Sanskrit.

Dharmaguptaka

See also:Gandhāran Buddhist Texts

A complete version of the Dīrgha Āgama (Taishō Tripiṭaka 1) of the Dharmaguptaka school was translated into Chinese by Buddhayaśas and Zhu Fonian (竺佛念) in the Later Qin dynasty, dated to 413 CE. It contains 30 sūtras in contrast to the 34 suttas of the TheravadinDīgha Nikāya. A.K. Warder also associates the extant Ekottara Āgama (Taishō Tripiṭaka 125) with the Dharmaguptaka school, due to the number of rules for monks and nuns, which corresponds to the Dharmaguptaka Vinaya. The Dharmaguptaka Vinaya is also extant in Chinese translation (Taishō Tripiṭaka 1428), and Buddhist monks and nuns in East Asia adhere to the Dharmaguptaka Vinaya.

The Dharmaguptaka Tripiṭaka is said to have contained a total of five piṭakas. These included a Bodhisattva Piṭaka and a Mantra Piṭaka (Ch. 咒藏), also sometimes called a Dhāraṇī Piṭaka. According to the 5th century Dharmaguptaka monk Buddhayaśas, the translator of the Dharmaguptaka Vinaya into Chinese, the Dharmaguptaka school had assimilated the Mahāyāna Tripiṭaka (Ch. 大乘三藏).

Mahīśāsaka

The Mahīśāsaka Vinaya is preserved in Chinese translation (Taishō Tripiṭaka 1421), translated by Buddhajīva and Zhu Daosheng in 424 CE.

Kāśyapīya

Small portions of the Tipiṭaka of the Kāśyapīya school survive in Chinese translation. An incomplete Chinese translation of the Saṃyukta Āgama of the Kāśyapīya school by an unknown translator circa the Three Qin (三秦) period (352-431 CE) survives.

In the Theravada school

The complete Tripiṭaka set of the Theravāda school is written and preserved in Pali in the Pali Canon. Buddhists of the Theravāda school use the Pali variant Tipitaka to refer what is commonly known in English as the Pali Canon.

Use of the term in Indo-Tibetan and East Asian Mahāyāna

The term Tripiṭaka had tended to become synonymous with Buddhist scriptures, and thus continued to be used for the Chinese and Tibetan collections, although their general divisions do not match a strict division into three piṭakas. In the Chinese tradition, the texts are classified in a variety of ways, most of which have in fact four or even more piṭakas or other divisions.

The Chinese form of Tripiṭaka, "sānzàng" (三藏), was sometimes used as an honorary title for a Buddhist monk who has mastered the teachings of the Tripiṭaka. In Chinese culture this is notable in the case of the Tang Dynasty monk Xuanzang, whose pilgrimage to India to study and bring Buddhist text back to China was portrayed in the novel Journey to the West as "Tang Sanzang" (Tang Dynasty Tripiṭaka Master). Due to the popularity of the novel, the term "sānzàng" is often erroneously understood as a name of the monk Xuanzang. One such screen version of this is the popular 1979 Monkey (TV series).

The modern Indian scholar Rahul Sankrityayan is sometimes referred to as Tripitakacharya in reflection of his familiarity with the Tripiṭaka.

Source

Wikipedia:Tripiṭaka