Abstract
The Pāli Tipiṭaka, the canonical scriptures of Theravada Buddhism, represents one of the most comprehensive and well-preserved collections of early Buddhist literature in existence. This comprehensive academic analysis examines the stages in the development of the Pāli Tipiṭaka, investigating the historical, textual, and doctrinal evolution of its three principal divisions: the Sutta Piṭaka, Vinaya Piṭaka, and Abhidhamma Piṭaka. Through systematic examination of canonical sources, commentarial literature, epigraphical evidence, and contemporary scholarly discourse, this article demonstrates that the Tipiṭaka underwent a gradual process of development spanning several centuries, from the Buddha's lifetime in the 6th century BCE to its final redaction and commitment to writing in the 1st century BCE in Sri Lanka. The investigation reveals that the early Buddhist teachings were initially preserved as a unified body of "Dhamma-Vinaya," with the Sutta and Vinaya Piṭakas being recited at the First Buddhist Council (c. 483 BCE), while the Abhidhamma Piṭaka developed later and was formally recognized as a separate division by the time of the Third Buddhist Council (c. 250 BCE). The analysis examines the five Nikāyas of the Sutta Piṭaka, the five books of the Vinaya Piṭaka, and the seven books of the Abhidhamma Piṭaka, exploring their respective stages of development, textual characteristics, and scholarly interpretations. The article engages with the contributions of eminent scholars including T.W. Rhys Davids, B.C. Law, G.C. Pande, and K.T.S. Sarao, considering their views on the chronology and authenticity of the canonical texts. The investigation explores the role of the early Buddhist councils, the development of the oral tradition, the transition to written transmission, and the impact of sectarian divisions on the formation of the canon. The article concludes that the Pāli Tipiṭaka represents the culmination of a dynamic process of textual development, preservation, and systematization that reflects both the historical teachings of the Buddha and the evolving interpretive traditions of the Theravada monastic community.
1. Introduction: Brief Account on Pāli Tipiṭaka
Theravada Buddhist scriptures are categorized into three main books or "piṭakas." Therefore it is known as "ti+piṭaka." The word Tipiṭaka conveys the meaning of three baskets. In Tipiṭaka the Dhamma is categorized as follows:
Sutta Piṭaka
1. Dīgha Nikāya - 34 long discourses
2. Majjhima Nikāya - 152 medium-length discourses
3. Saṅyutta Nikāya - 7,762 short discourses in fifty-odd groups by subject, person etc.
4. Aṅguttara Nikāya - 9,565 short discourses arranged numerically from ones to elevens
5. Khuddaka Nikāya - Includes 15 books: Khuddakapāṭha, Dhammapada, Udāna, Itivuttaka, Suttanipāta, Vimānavatthu, Petavatthu, Theragātha, Therigātha, Jātaka, Niddesa, Paṭisambhidāmagga, Apadāna, Buddhavaṅsa, Cariyāpiṭaka (in some Buddhist schools included Nettippakaraṇa, Petakopadesa, Milindapañha)
Vinaya Piṭaka (Discipline)
I. Suttavibhaṅga
- i. Pārājikā Pāli
- ii. Pācittiya Pāli
The Vinaya rules which were promulgated by the Buddha for the monks and nuns are included in the Suttavibhaṅga.
II. Khandhaka
- i. Mahāvagga Pāli
- ii. Cullavagga Pāli
Other rules, rituals, and customs are included in 22 chapters of Khandaka.
III. Parivāra - Analysis of the rules
Abhidhamma Piṭaka
1. Dhammasaṅgaṇi - Enumeration, definition and classification of Dhammas
2. Vibhaṅga - Analysis of 18 topics by various methods, including those of the Dhammasaṅgani
3. Dhātukathā - Deals with interrelations between ideas from the previous two books
4. Puggalapaññatti - Explanations of types of person, arranged numerically in lists from ones to tens
5. Kathāvatthu - Over 200 debates on points of doctrine
6. Yamaka - Applies to 10 topics a procedure involving converse questions
7. Paṭṭhāna - Analysis of 24 types of condition
Every Piṭaka has special characteristics which differ from the other piṭakas. The Atthasālinī says:
"Ettha hi Vinayapiṭakaṃ āṇārahena bhagavatā āṇābahulato desitattā āṇādesanā, Suttanta piṭakaṃ vohārakusalena bhagavatā vohāra bahulato desitatā vohāradesanā, Abhidhamma piṭakaṃ paramatthakusalena bhagavatā paramatthabahulato desitattā paramattha desanā'ti vuccati"
Here, the Vinaya piṭaka is known as the discourses on injunctions (ānā desanā), Sutta Piṭaka as the popular discourses (Vohāra desanā), and Abhidhamma as the discourses on ultimate truths (Paramattha desanā).
This article aims to examine the stages in the development of the Pāli Tipiṭaka with reference to relevant sources and according to scholarly views.
2. Early Buddhist Teaching and Divisions of Pāli Tipiṭaka
By literally examining the Tipiṭaka, we can find gradual development until a certain period about the 3rd century BC. It is obvious that all the discourses of the Buddha did not preach at once in one place. The Buddha travelled around the middle India in the 6th century BC and within 45 years he preached Dhamma to different kinds of people in different kinds of places in different countries. Most of the discourses included in the Sutta Piṭaka and rules in Vinaya Piṭaka are preached and promulgated by the Buddha. The disciples contemporary to the Buddha have preached the rest of other suttas which are included in the Pāli canon. Those preachings of the disciples also consider as Buddhavacana because they preached Dhamma based on the Buddha's concept and to explain the path of liberation which was introduced by the Buddha.
As a result of the First Buddhist Council, Dhamma and Vinaya was collected under special order. When they divided scriptures into two categories named Sutta Piṭaka and Vinaya Piṭaka, they never divided scriptures as early scriptures and later developed teachings. Therefore we have to have other characteristics to identify the development of it. We can examine the Tipiṭaka under following characteristics:
1. Constituents consist in report of the Buddhist councils
2. Constituents consist in Epigraphy
3. Recorded information included in the Pāli canon
4. Comparative examination between Theravada Pāli canon and canon of the other Buddhist schools
5. Changes in the Pāli language (words, prefix, nouns, conjugation etc.)
6. Changes in the ideas (Buddhalogy, Abhiññā, miracle powers, Concept of Omniscient, Dibbacakkhu, Great human marks etc.)
7. Repeated paragraphs
8. Historical evidence (chronicles)
Until the 1st century BC, the Pāli canon was protected in Theravada tradition by memorization, recitation and mainly in oral tradition. In Sri Lanka when King Valagamabā ruled the country, for the first time the whole Tipiṭaka was written down in the books at Aluvihara. It is considered as the main event which happened in the 4th Theravada council.
Divisions of Pāli Tipiṭaka
In the early Buddhist period, the entire Buddhavacana is identified as one section without categorizing it into different parts. For an example, in Ambaṭṭasutta, the Buddhavacana is emphasized with the word "pāvacana." Therefore contemporary to the Buddha, the word "piṭaka" did not use to identify Buddha's discourses. In Kālāmasutta the Buddha used the word Piṭaka as:
"mā piṭaka sampadanena"
(Do not accept anything because it is come in the piṭaka.)
The word "piṭaka" here also used to identify Brahmanic collections and it is not used to recognize the early Buddhist doctrine. At first the word "piṭaka" used for the Buddhist texts in Parivāra Pāli:
"Tassa sisso mahāpañño khemnāmoti pākato, piṭake sabbattha kovido"
Therefore it is clear that the classification under three piṭakas had been done by Mahā theras who led the first three councils. Before categorizing the doctrine under three piṭakas, time to time Buddhist doctrine has divided into various divisions. In Samantapāsādikā refer divisions of the Buddhist doctrine as follows:
"Tadekaṃ sabbampi buddhavacanaṃ rasa vasena eka vidhaṃ, Dhamma Vinaya vasena dividhaṃ, paṭhama majjhima pacchima vasena tividhaṃ, tathā piṭaka vasena nikāya vasena pañca vidhaṃ, aṅga vasena navavidhaṃ, Dhammakkhandavasena caturāsīti sahassāni."
The discourses of the Buddha mainly focus on liberation and therefore it has only one core or sensitivity. Second division is as Dhamma and Vinaya. In some occasions the word "Dhammavinaya" used to give the meaning of Buddha's dispensation and not for the division. In Kālāmasutta mention:
"icchāmahaṃ kālāma imasmiṃ Dhammavinaye pabbajjaṃ"
Third division is as first, middle and latter doctrine. This division mainly based on occasions which were used by the Buddha to preach the Dhamma. Fourth division is as five Nikāyas. These divisions were made in the First Council, after three months from the passing away of the Buddha. Fifth division is under nine ingredients. The dividing Buddha's discourses under nine ingredients is considered as an older categorization. The Buddha in Alagaddūpamasutta of Majjhimanikāya says:
"Idha bhikkhave ekacce mogha puriso Dhammaṃ pariyāpunanti suttaṃ geyyaṃ veyyakaranaṃ gātha udānaṃ itiuttkaṃ jātakam abbhūta Dhammaṃ vedallaṃ te taṃ Dhammaṃ pariyāpunitvā tesaṃ Dhammaṃ paññāya attha na upaparikkhanti'ti."
This classification is according to literary meanings and not as textbooks. According to commentaries, early teaching of Vinaya and Abhidhamma also include under nine ingredients:
1. Suttas (sutta)
2. Mixed prose (geyya)
3. Exegesis (veyyākarana)
4. Verses (gāthā)
5. Solemn utterances (udāna)
6. Sayings of the Blessed One (itivuttaka)
7. Birth stories (jātaka)
8. Extraordinary things (abbhūta Dhamma)
9. Analysis (vedalla)
Sixth Division is 84,000 aggregates of the Dhamma. In Samanthapāsadikā it says, among 84,000 aggregates of the Dhamma 2,000 aggregates are preached by the disciples of the Buddha. Tradition also accepts that the whole Tipiṭaka is not preached by the Buddha, but as Buddhavacana because disciples preached the Dhamma based on the Buddha's ideas.
The report of Cullavaggapāli explains that contemporary to the Second Council, there were three groups of experts in the Saṅgha community such as Dhammadhara, Vinayadhara and Mathikādhara. Dhammadhara means expert on suttas, Vinayadhara means expert on Vinaya and Mātikādharas are known as Ābhidhammikas. According to that report, we can see in this period Buddhist doctrine has divided into three categories and the monks who responsible to protect those three categories has named as Dhammadhara, Vinayadhara and Mathikādhara. These monks were responsible for the development of the Tipiṭaka. Especially in the early texts which compiled before the First Council did not mention about Mātikādhara or about the Abhidhamma.
In Mahāparinibbānasutta of Dīghanikāya Buddha says:
"yo vo Ānanda mayā dhammoca vinayoca desito paññatto, kho vo mamaccayena satthā"
(After my extinction Dhamma and Vinaya which I preached and promulgated will be the teacher of the Saṅgha community.)
Among Dhamma and Vinaya, Dhamma is older than the Vinaya. The Buddha enacted Vinaya rules after 20 years of his enlightenment. However during the First Council Maha Kassapa thera asked from the mahā saṅgha which part we should council at first. Then other monks replied as "Vinaya is the life of the dispensation and if Vinaya exist Dhamma also exist. Therefore it is better if rehearse Vinaya first."
"āvuso paṭhamaṃ kiṃ saṅghāma Dhammaṃ vā Vinayaṃ vā'ti. bhikkhu ahaṅsu bhante mahākassapa vinayo nāma sāsanassa āyu, vinaye ṭhite sāsanaṃ ṭhite hoti. tasmā paṭhamaṃ Vinayaṃ saṅgāmāti"
This statement proves again contemporary to the Buddha there existed divisions of Dhamma and Vinaya only.
In the pañcasatikakkhanda of Cullavagga, Mahakasspa thera says:
"Handa mayaṃ āvuso Dhammañca Vinayañca saṅgāyeyyāma. Pure abhammo dippati, dhammo paṭibāhīyati, avinayo dippati vinayo paṭibāhiyati"
According to report of the First Council they only recited Dhamma and Vinaya. Firstly Vinaya piṭaka was recited by Upali thera and Sutta piṭaka recited by Ananda thera. But cannot find any report on rehearsing the Abhidhamma piṭaka.
But in Nidānakata of Atthasālini the commentary of Dhammasaṅganī says Abhidhamma consists in Dhamma and Ananda thera recited seven books of Abhidhamma piṭaka with Sutta piṭaka. But this report not include in Cullavagga Pāli. Atthasālini when refer about Kuddhaka Nikāya mention:
"Katamo Khuddhakanikāyo? Sakalaṃ Vinayapiṭakaṃ Abhidhamma piṭakaṃ Khuddhaka Pāṭhādayo ca pubbe niddessita pañcadasabhedā, ṭhapetvā cattāro nikāye avasesaṃ Buddhavacananti"
("What is Khuddhaka Nikāya? The whole of Vinaya piṭaka, Abhidhamma piṭaka, and fifteen books....")
It implies, according to piṭaka, Abhidhamma forms a piṭaka of its own but according to Nikāya it is included in the Kuddhaka Nikāya.
"Ayaṃ Abhidhammo piṭakato Abhidhamma piṭakaṃ, nikāyato Khuddhaka nikāyaṃ"
Majority of books of Khuddaka Nikāya were compiled after the First Council. According to the report of the First Council after rehearsing the Dhamma and Vinaya consigned to the group of monks to protect Dhamma and Vinaya. In Pāli canon include two kinds of the preachings:
I. Buddha bhāsita - The discourses were preached by the Buddha
II. Srāvaka bhāsita - The discourses were preached by the disciples
Therefore, the stages in development of Pāli Tipiṭaka were in alerted period.
3. Stages in the Development of Sutta Piṭaka with Scholars and Commentators Views
The commentary of Vinaya piṭaka Samantapāsadika define sutta piṭaka as follow:
"Atthānaṃ sūcanato, suvuttato ca savanato ca sudanato ca, suttānā suttasabhāgato ca, suttaṃ suttanti akkhātaṃ"
(Because of denote the meaning well, promulgate the meaning well, can listen well, and use as a thread to collect various suttas into one line, therefore suttas named as sutta.)
According to the idea of commentator Buddhaghosa, the five Nikāyas denote divisions of the Sutta Piṭaka. It is a narrow meaning but the wider meaning of five Nikāyas cover all the Tipiṭaka, including the Vinaya piṭaka. Abhidhammapiṭaka is included in the last Khuddhakanikāya. The aim of the suttapiṭaka is only to discover the reality and give the deep knowledge of Buddha's teaching. Most of the suttas were intended mainly for the benefit of monks and nuns and there are several other suttas which deal with both the physical and moral progress of lay devotees. According to T.W. Rhys Davids, the importance of Sutta piṭaka is apparent:
"The great division is the sutta piṭaka and here we come to the sources of our knowledge of the most ancient Buddhism."
That means 'Sutta piṭaka' is important in any search for objective and systematic knowledge about the fundamental Buddhism. It is really advantageous for us to have the whole sutta piṭaka whose composition is prior to the earliest Buddhist schism at least in its scriptural appearance though this does not necessarily follow that there would not have been any later addition and editorial touching. Therefore there is no trace of any sectarian bias. His opinion is the first four Nikāyas had been put together out of older materials. All of the discourses of Sutta piṭaka have been attributed to the Buddha but there are several discourses could be found in whole Suttapiṭaka delivered by his distinguished disciples such as the Venerable Sāriputta, Mahā Moggallāna, Mahakacchāya, Venerable Ānanda etc.
According to T.W. Rhys Davids, 'Dīghanikāya and Majjhimanikāya are not two books but one book in two volumes that is to say long and medium length. It contains 186 dialogues of Gotama Buddha arranged according to their length. They are discussions on all the religious and philosophical points of the Buddhist view of life.' These dialogues are most genuine and authoritative, but their arrangement according to the length and not to the subject of the Suttas. Rhys Davids assumes that 'it was very likely just this consideration which led to the compilation of the other two namely the Aṅguttanikāya and Saṃyuttanikāya.'
K.T.S. Sarao's observation is different with Rhys David's opinion. He doesn't see chronological distinction between the 186 dialogues and the latter two collections. He deals with the four Nikāyas equally as the Buddha's sayings which were 'collected together by his disciples into the first four nikāyas'. He says "The first four Nikāyas belong to the earlier part of the Canon and in language and style too, there is no essential difference amongst themselves." Sarao accepts that the Second Buddhist Council should be marked as the time when the composition of the four Nikāyas completed. But Sarao put the last Nikāya, Khuddhakanikāya as younger than the others saying: "the developed doctrine found in the certain smaller books especially the buddhavaṃsa, Cariyāpiṭaka, petavatthu, vimānavatthu shows that they are younger than the first Nikāyas."
B.C. Law's opinion is not only four Nikāyas but also five nikāyas of Suttapiṭaka, certainly would come to completion before the compilation of the Milindapañha in which authoritative passages are quoted from the texts of Sutta Piṭaka, in certain instances by mentioning name of the sources. Therefore we can come to a conclusion Sutta piṭaka closed along with the entire Pāli Canon and when the Canon was finally rehearsed in Sri Lanka and committed to writing during the reign of King Vaṭṭagāmiṇi Abhaya. Therefore the Sutta Piṭaka as authoritative source of the Buddha's sermons could supposedly be in existence as early as the first and half of the second century B.C. so long as the date of King Milinda is concerned.
When we examine the suttas in Dīgha Nikāya can see latter added parts to early suttas. The scholars mention following parts has added in First Council:
1. The beginning like "evam me sutam ekam samayam bhagava....."
2. The Parts like "abhikkantam bho gotama, abhikkantam bho gotama, nikkujjitam va ukkujjeyya...."
3. Arrival of Vajrapani asura in the suttas such as Ambattha sutta, Chulasaccaka Sutta etc.
Maha Parinibbanasutta shows different traits from other suttas because time to time some information added to that sutta. Last part of Govinda Sutta in Mahāvagga of Dīgha Nikāya show characteristics of Jātaka story. The story explains about the Buddha's previous birth. The scholars mention it originated as Jātaka story and later added to Dīgha Nikāya. Pāyāsirājañña Sutta added at least 50 years after the Buddha's passing away. Payāsirājañña Sutta of Dīga Nikāya was preached by Kumarakassapa Thera. Ātānātiya Sutta and Mahāsamaya Sutta show the features of charms. When Mantrayana and Tantrayana schools origin in Mahayāna tradition these suttas have added to the Dīga Nikāya. The commentary Sumangalavilāsini says all stanzas include in the Ātānātiya sutta were added by Sri Lankan monks.
4. Stages in the Development of Vinaya Piṭaka with Scholars and Commentators Views
It deals with the rules and regulations promulgated by the Buddha for the monks and nuns in their daily life. It has five books and grouped into three divisions:
1. Pārājikapāli
2. Pācittiyapāli
3. Mahāvaggapāli
4. Cullavāggapāli
5. Parivārapāli
There were another 17 schools which separated from the Theravada tradition. Every school had Vinaya piṭaka such as:
1. Mahīśāsaka Vinaya
2. Mahāsāṅghika Vinaya
3. Dharmaguptaka Vinaya
4. Sarvāstivāda Vinaya
5. Mūlasarvāstivāda Vinaya etc.
The scholars consider that oldest developing traits show in Vinaya piṭaka. Among five Pali texts Chullavagga Pāli considers the text which completed after the Second Council and before the Third Council because it mention about the First and Second Councils. Another consideration is Pārājika Pāli and Pācittiya Pāli which developed as commentaries to the Paṭimokkha. Pātimokka in which include 227 Vinaya also show the traits of gradual development. In Anguttara Nikāya mentions:
"sadhikamidaṃ bhikkhavediyadda sikkhāpadā sataṃ anvadda masaṃ uddaṃ āgacchanti. sadhikamidaṃ diyaddha sikkhapadā sataṃ"
Aforementioned statement mentions only about 150 Vinaya rules. In Milindapañha also mention about 150 rules.
Cullavagga Pāli when report about the First Council does not mention about rehearsing Sekhiyā and Adhikarana samatha. Therefore notion of the scholars is 75 sekhiya and 7 adhikarana samatha added into Paṭimokkha in later period. Milindapañha complied in the 1st century BC. The development of Suttavibaṅga accomplished after the 1st century BC. Suttavibaṅga developed under three circumstances:
1. In Paṭimokkha include only Vinaya rules.
2. Explanation about the Vinaya rules.
3. To mention "why and under which condition" the Buddha promulgates the Vinaya rules.
According to tradition, Pāṭimokka does not consider as Pāli canonical book. At the beginning of the dispensation Pāṭimokkaha means three stanzas which included advices for the monks and nuns. It was known as Ovādapāṭimokkha. Later Buddha promulgated Vinaya rules and those rules consider as Ānāpāṭimokkha.
Pārājikā Pāli and Pācittiya Pāli compiled as separate texts. In Parājika Pali and Pācittiya Pāli include information such as the rules, reasons for promulgating rules etc. In first two books of the Vinaya piṭaka can see these traits because of that can consider these two books as result of gradual development of the early texts. In Khandaka we can see similar structure to the Suttavibhaṅga. After completing the Pātimokka had to enact another Vinaya rules because of the behavior of the monks. Those Vinaya rules include in Khandaka. Khandaka and Suttavibhaṅga has developed in the same period. In Khandaka include report of First Council and Second Council. Hence Khandaka gradually developed until the period of Second Council. Before the Fourth Council it has completed otherwise in Khandaka should include the report of Fourth Council.
Fifth book of Vinaya Piṭaka is "Parivāra Pāli". It is the last book added to the Tipiṭaka. It was compiled by the Mahathera Dipa. In Parivāra Pāli it says:
"pubbācariya maggañaca pucchitvāca tahiṃ tahiṃ
dīpa nāmamāha pañño sutadhāri vicakkhano
imaṃ vittāra sankhepaṃ sajjhāmaggena majjhime
cintayitva likhapesi sissakanaṃ sukhavahaṃ"
Here says "cintayitvā likhāpesi" that means that he has supposed and wrote. Hence clear that Parivāra was written by Dīpa thera. The oldest Tipiṭaka texts preserved orally without writing. The Parivāra Pāli has written directly in the book. It is written in the period in which writing has developed and writing facilities are developed. In Parivāra Pāli we can see question and answers related to other four texts. In Parivāra Pāli end of first chapter says:
"Bhikkhu vibaṅge solasa mahā parivāre niṭṭhitā"
End of the second chapter it says:
"bhikkhuni vibhaṅge solasa mahā parivāre niṭṭhitā"
According to the commentaries exclusive of all facts include in second chapter have added after the completing the commentaries. According to content of the book scholars consider it has two or more authors who lived in different period. Parivāra Pāli gives purposes of compiling of Pārivāra Pāli as follow:
"tasmā sikkhetha parivāraṃ Dhammakāmo supeselo" – For discipline of the monks.
"sissakānaṃ sukhāvahaṃ" – For easy comprehension of the students
According above explanations Scholars consider Pārivāra as test book for the learning monks. In Parivara Pali we can find list of names of the monks and it can divide that list to four periods:
1. The period of the Third Council
2. The period of arrival of Maha Mahinda thera to Sri Lanka
3. The period of establishing Buddhist order in Sri Lanka
4. The period of establishing Buddhism again in India after destruction of the dispensation by Sri Lankan monks
Therefore we can think that Parivāra Pāli completed in about 4th – 5th century AC. In second part of Parivara Pali include Sedamocana gatha which were made by Sri Lankan bhikkhunis. According to Vaṅsattappkasini rejection of Parivāra was main reason for division of Mahāsaṅghika sect from the Theravada tradition. Some controversial points of Khandaka and Parivara were reasons for dividing Abhayagiri sect from the Mahāvihara sect after 217 years of establishing Buddhism in Sri Lanka. Further controversies based on Vinaya lead to separate another sect name Jethavana after 341 years of establishing Buddhism in Sri Lanka. Therefore we can think development of some concept make controversies among the saṅgha community and it was reason to origin different sects in Buddhist dispensation.
There is special relationship between Vinaya rules and Suttas. Before Buddha enacting the Vinaya rules those rules preached to the monks in suttas as advices, especially during 20 years enlightenment. In Aṅguttara Nikāya it mentions:
"yaṃ mayā sāvakānaṃ sikkhāpadaṃ paññattaṃ
taṃ mama sāvakā jivita hetupi nātikkamanti"
(My disciples never exceed the Vinaya rules what I enacted even for their lives.)
Before origin the Patimikkha the Buddha have included some special conditions in the suttas. In Maha Satipattana Sutta Buddha says:
"ekāyano ayaṃ bhikkhave maggo sattānaṃ visuddhiyā sokapariddavānaṃ samatikkamāya dukkha domanassaṃ atthaṅgamāya ñānassa aDīghamāya nibbanassa sacchikiriyāya yadidaṃ cattāro satipaṭṭāna…"
There is only way for purity of the living beings that is four contemplations. Further Buddha explain in suttas four noble truth, eight noble path, seven factors of enlightenment as practices of the monks. Among those teachings can find similar teachings to the Vinaya rule. Theravada tradition did not change the Vinaya rule more and more and try to protect it in one structure for benefit of dispensation.
5. Stages in the Development of Abhidhamma Piṭaka with Scholars and Commentators Views
Development of the Abhidhamma Piṭaka
Abhidhamma derived from "abhi + Dhamma." "abhi" is a prefix and "Dhamma" is a noun. The prefix "abhi" conveys the meaning of extra, super, more, especial etc. The term "Abhidhamma" means supplementary Dhamma and special Dhamma.
The seven Prakaranas were preached by the omniscience Buddha himself. In Sutta piṭaka we can find the word Abhidhmma in many places but it not convey the meaning of separate piṭaka. In Gulissāni sutta when explain what kind of things forest monk must do:
"Araññakena Bhikkhunā abhidhamme abhivinaye yo go karanīyo"
Contemporary to the lord Buddha the word Abhidhamma has used but not for seven books of Abhidhamma. In Mahāgosingha sutta of Majjhima Nikāya says:
"idhāvuso sāriputta dve bhikkhu Abhidhammakathaṃ kathenti. Te aññamaññam pañhaṃ pucchanti"
Buddhagosha Thera in Atthasalini further emphasize that Abhidhamma was preached by Buddha with saying thus:
"iti satthāra dinna nayena thapita mātikāya desitattā sakalampi etam pakaranaṃ Buddha bhāsita meva jātaṃ"
In commentaries commentators name Abhidhamma as third piṭaka. Not only that commentators try to prove that in the First Council Abhidhamma pitakka also was recited by Bhikkhus. In Dīga Nikāya commentary Sumangala vilasini says:
"evaṃ saṅvannitaṃ sukhumajñā gocaraṃ tanatiṃ saṅgāyitvā idaṃ Abhidhamma piṭakaṃ nāmāti arahanta satāni sajjhāyamakaṅsu"
According to sumangalavilāsini seven books of Abhidhamma texts were preached by Lord Buddha. Further commentary explains in the fourth week after enlightenment Buddha contemplated seven Abhidhamma texts in jewel house.
In Theravada, Mahayana, and other Buddhist schools have separate text called Abhidhamma. Some scholars say it was not preached by Buddha because in different Buddhist schools the texts such as Sutta and Vinaya piṭaka satisfactorily similar with each other but Abhidhamma Piṭakas among various Buddhist schools completely difference. In Theravada tradition Abhidhamma accepts with great esteem. Therefore Theravadin like to give authorship to the Buddha.
Both Sarvastivāda and Threvada mention that the Abhidhamma taught by Buddha himself. According to Abhidhammakosakāvyakya which was wrote by Vasubandhu mention that the Buddha himself has taught the Abhidhamma:
"evam abhidharmo hi dharma-laksanopadesasvarupo vineyavasat tatra bhagavatoktah"
Atthasālini says fist Abhidhammika is Lord Buddha and he himself taught the seven books of Abhidhamma:
"Sammasambuddho va patamataraṃ Ābhidhammiko"
Sarvastivadin and Theravadin both have complete Abhidhamma texts. Other Buddhist schools do not have complete Abhidhamma texts. Sarvastiada Abhidhamma texts were written in Sanskrit language. Later as a result of foreign invention Sanskrit scriptures destroyed. Before destruction of the Sarastivada Tipiṭaka, a Chinese translation of all texts has been brought to China. Thravadin have complete Abhidhamma texts in original. They used Pāli language to write their texts. Both tradition have seven books as Abhidhamma texts. The important thing is those seven texts are different among the two schools.
In Sattasatikakhandaka of Cullavagga pali refer about Second Council. It was held in Vesali one hundred years after the Buddha's extinction. 700 Arahants participated for that. In that report does not mention about reciting sutta and Abhidhamma. Third Council held at Pātaliputra after 218 years of the Buddha's extinction. Moggaliputtatissa thera was precedent of that council. In the Atthasālini commentary Buddhaghosa thera imply that Kathāvatthuppakaraṇa was wrote by Moggaliputtaissa thera after 218 years from the Buddha's extinction. After the Third Council also some other authors have added texts to Katāvatthu.
Third Council held in 253 BC. Yamaka may have written after the Third Council. In Yamaka does not say any new thing but explains technical terms frequently used in Abhidhamma. Patthana also may have written after the Third Council. According to content of Paṭṭhāna clear that it tries to explain the cardinal philosophy of paccaya relation which comes in Kathāvattu. But Milindapañha which belong to 100BC refer about seven books of Abhidhamma. Some scholars says some Abhidhamma texts books completed within the Third Council.
6. Conclusion
Until 20 years of enlightenment of the Buddha there was only one category named Dhamma. In Dhamma included basic norm of Vinaya rules and Abhidhamma. After 20 years of the Buddha's enlightenment Vinaya origin as separate category. The word Piṭaka did not use for identify these categories. After the Buddha's Parinibbāna Abhidhamma grew during few centuries and in the 2nd century BC it completed as separate Piṭaka. Later developed texts also traditional Theravada followers accept as Buddha's preaching because of faith. Time to time according to necessity of the society and the capacity of understanding the individuals Mahatheras have preached Dhamma and classified the Dhamma which was preached by the Buddha to the fellow monks and devotees. The Pāli canon was completed in the Third Council which was rehearsed in the 2nd century BC. The Pāli commentaries were compiled by Buddhaghosa thera in the 4th-5th century CE with translating Sinhala commentaries to Pāli language. Later sub-commentaries were compiled by various Mahā Theras like Sariputta therea and Dhammapala Thera. Later developed texts mainly include the implications of the original early scriptures.
In Theravada Tradition when Vinaya piṭaka developed it did not accomplish as free as sutta. Theravadin use freedom of accepting Dhamma which was gave by the Buddha and developed Dhamma concept well. They gave reasons, stories, explanation and new rule but did not change the Vinaya rules which were promulgated by the Buddha. In the First Council Maha Theras decided to maintain Vinaya rules without any change.
Contemporary to the Lord Buddha there was some talented monks who had ability to explain Dhamma which Lord Buddha preached as summary. Buddha named Maha Kaccāyana thera as foremost monk for explain brief Dhamma facts in detail. Not only Kaccāyana thera there were many other monks who had this ability like Sariputta thera. According to texts we can see origination of Abhidhamma happened due to the explanation and classification of deep Dhamma concepts which were in the Suttas. Gradually those interpretation developed and have collected immense classification which cannot put with the Dhamma as one piṭaka. Then it was consider as separate piṭaka. Until the 3rd century BC developed and with the Kathāvattuppakarana which was written by Moggaliputta Tissa Abhidhamma was completed. In Sri Lanka until the 13th century AD Abhidhamma texts developed. Today in some countries such Burma still develops Abhidhamma texts.
7. References
Primary Resources
1. Aṅguttra Nikāya I, BJTS, (1977), the Sri Lankan Government
2. Aṅguttra Nikāya II, BJTS, (1977), the Sri Lankan Government
3. Aṅguttra Nikāya III, BJTS, (1977), the Sri Lankan Government
4. Aṅguttra Nikāya V, BJTS, (1977), the Sri Lankan Government
5. Atthasālini. Dhammasangini aṭṭhakata. Mular. Edward. edt.
6. Cullavagga Pāli, BJTS. (1977). the Sri Lanka Government
7. Dīgha Nikāya I BJTS, (1974), the Sri Lanka Government
8. Dīgha Nikāya II BJTS, (1974), the Sri Lanka Government
9. Mahāvagga Pali, BJTS, (1977), the Ceylon Government
10. Majjhima Nikāya I, BJTS, (1974), the Sri Lanka Government
11. Majjhima Nikāya II, BJTS, (1974), the Sri Lanka Government
12. Majjhima Nikāya III BJTS, (1974), the Sri Lanka Government
13. Milindapañha, Khuddānukhuddaka pañha, Com. Maitri, Ananda himi
14. Parivara Pali. BJTS. (1977). the Sri Lanka Government
15. Samantapāsadikā. Comp. Hevawitarana. 1929
16. Smangalavilasini I, Hevavitarana print, (1918)
17. Udanapali.V. BJTS. (1977). the Sri Lanka Government
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6. Goda, Jan. A History of Indian Literature. 1983
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