Separate components

One of the main religious books of Buddhism is Tripitaka (Pali language and Sanskrit tri = one-third and pitaka = basket), which manner three baskets (of text editions) and also is know as Tipitaka, codeic texts of classical Buddhism schools, consisting of the Vinaya, the Sutta or Suttanata and the Abhidhamma.This three-part social structure of approved texts can be considered as line of demarcation surrounded by classical Buddhism (which some(prenominal)what volume c every(prenominal) hinayana narrow substance or narrow chariot) and those re realiseative directions, which having desire to show its supremacy, gained an honorable title of mayanaya (wide way or wide chariot) and created another collections of holy texts, imitating to some extent deeds of Tripitaka ( scratch line of every persist(predicate) these argon dialogues of Sutta Pitaka), but didnt follow principles of three-part canon.Separate components of Tripitaka were kept in memories of many schools of earl y Buddhism indifferent Indian languages, such as Sanskrit and crisscross Sanskrit and also in middle Indian languages.Some schools considered as holy all part of Tripitaka, except of theravaddine, vatsipuri or machishchasaka. The others focused accent at richness of separate parts in comparison with others sthaviravadines respected the Sutta first of all sarvastivadines respected the Abhidhamma and aparashayles and purvashayles recognized single the Vinaya. Some of the followers completed three-part canon with new baskets.So, machasanghiki added to three parts Samiukta-pitaka and Dharma-pitaka, and bachusrutii (who already recognized transcendency of some Buddhist studies) added also Bodhisattva-pitaka, whereas dharmaguptaki took from traditional three parts only the Vinaya and added unneurotic with three new pitakas also Tsharani-pitaka (which was probably text of magical spells) (Thomas W. Rhys-Davids, p.103).Complete canonic text of Tripitaka belongs to orthodox school of t heravadines. Canonic texts were collected, were reproduced and passed orally, modified by the teachers, preachers and missioners of Buddhist communities during many ages, so material of Pali Tripitaka belongs to wide time continuum from the Buddha poque (according to modern experience 5 century BC), some speeches of whom, probably, were memorized immediately by followers of his communities, specialised on memorizing of holy texts (bhanaki) till time of their partial writing in Pali language in the 1 century BC.Process of canonization wasnt accurate yet. Texts of Tripitaka continued to be created, edited, wrote and re-wrote till the 5th century time of macrocosm of complete commentary to Tripitaka, which can be considered the Pali re-working of Singal commentaries by egzeget collegiums, managed by Buddaghossa. So, historical origin of Tripitaka texts needs special examining in each separate case.Written form of Tripitaka was first written on palm leaves alu during the times o f King Vatthugamini Abhay (101-77 BC) in Alu-Vihara, Matala near Kandi, Sri-Lanka.These works were collected one year after Buddhas death by his three followers at the first Buddhists meeting in Radzhigire. During the next meetings those groups of studies were re-worked and written.First basket consists of 3 parts and is dedicated to principles of organization of Buddhist monastic community, principles of creation and demands to monks.The Vinaya regulates all monk heart and their communications with civil people in details. The word Vinaya means that, who dispels evil. The first part, Suttavibhanga, is commentary to patimokkha 227 discipline rules for monks in connection with distinct actions of members of early-Buddhist monk community-sangha and corresponding punishments starting of admonitions and finished by expulsion from sangha. These rules bound real practice of regular readings of patimokkha during fasting-days (uposatha) of new moon and full moon.The aid part consists of Khandhakas in two versions (Mahavagga in 10 chapters and Culavagga in 12 chapters), where detailed discipline rules (prescribing how to live during rain periods, which clothes they should wear, how they should prepare medicines, etc), are diluted with didactic and historical legends (Frauwallner, E.,, p.53).The first contains stories which explain how separate people came to Buddhist community, the second contains information about partial stories of Buddhas life (gaining clarifying, first travels and first followers) and stories about first two Buddhist meetings in Radzhagrych (soon after Buddhas death) and in Vayshali. The third part, Parivaranapatha, consists of 19 text of catechism type, including questions and answers for discipline problems.The Sutta, the eldest and the main part of Tripitakas texts is collection of quint big texts (nikaya), first four of which are thematically similar to some extent (statement by Buddha, sometimes by his followers, of separate topics in Dharma (Buddhist science), and the last part is collection of different materials, united a bit later.The first four collections of the Sutta are started with unchangeable words So I hear, which is given from the narrator (in order to show origin of text), which is followed by plotline of lesson and thusly after the lesson itself, which Buddha pronounces in dialogue with somebody or in monologue (http//www.dharmanet.org/).The words are Tripitaka words are charming, they open your eyes and scramble with their wisdom they sound like music which you want to hear once again and over again, reading and re-reading its simple but wise words He walks without fear, stands without fear, sits without fear, lies down without fear. Why is that? Because he is out of the Evil One s range. Thai is what the sprightly One said. The bhikkhus were satisfied and delighted in the Blessed One s words. (Tripitaka) These four collections of texts differ not only in content, but in quantity and struc ture by length of the Suttas and way of organization of their consequences. All five big collections of the Suttas texts hold in different proportions prosaic and poem components.