The Tipitaka was written after 300-400 years of oral tradition which dictated the teaching and stories of the Buddha Gautama, this could be seen as evidence supporting the argument that it could not truly be the 'word of the Buddha' because he himself did not dictate it and throughout time the details could have become distorted. However recitation has always been a key part of Buddhist practice and nevertheless the Tipitaka was written by the 1 st council, having an "overall harmony" (P. Harvey), and scholars study the texts in order to then convey the teaching to the lay people. Many of the fundamental elements of Buddhism don't need to be studied because they are so important to the faith, such as the story of the Buddha's enlightenment or the Four Noble Truths.
It has become increasingly difficult to distinguish between what has become an isogenic, evolution arised form of Buddhist doctrine and what has remained to be 'original': "There is internal evidence of evolution and change" Keown. For example, Theravada Buddhism is known as the 'way of the elders' and has arguably existed for longer than the Mahayana sect, but the Mahayana Buddhists argue that their teachings (found within the Prajnaparamita - 'wisdom' literature), is the true word of the Buddha and was deliberately not taught to the Theravada Buddhists because they were not intellectually capable of understanding it. Despite this, Theravada would continue to argue that they are the ones that follow the true word of the Buddha ("the Buddha's doctrine in the purest form" - Meghaprasara, Theravada , but because many of the teachings have changed over centuries, it is extremely hard to point out what came first and what seems to be more aligned with the teaching of the Buddha Gautama - Keown highlighting that "there is considerable disparity" between the versions of the Tipitaka.
However it has almost become irrelevant whether the Tipitaka is the true word of the Buddha because less and less Buddhists are interesting in reading the original scripture. Pupils turn to their teachers when they wish to learn the doctrine, and those teachers have learned from their own teachers, it is rare that Buddhists read a lot of the Tipitaka and even more rare for them to read all of it. This is the case especially for Mahayana literature where some collections of Sutra reach over 8000 verses. A lot of the material is complex and philosophical, written to trigger discussions and debates over specific issues - with the Abhidhamma Pitaka covering "topics such as human psychology and the relationship between mind and matter" D. Side, and this is why many see it as less significant; because it's not actually teaching anything but is an attempt to help you develop what you already understand about the teaching.
There is also some questionable rules in the Vinaya Pitaka that may make people question whether they are the word of the Buddha, such as 'tickling' and 'playing in water' being listed as minor offences. There is also potentially some sexism that can be seen in the Tipitaka, shown as Buddhist nuns are given many more rules than monks, meaning people consider the authority of the texts because it is possible that those who wrote them had a sexist bias as result of their patriarchal society, and it would not be the word of the Buddha.
In summary, there have been so many expansions of the Buddhist doctrine and aspects to consider when thinking about whether the Tipitaka is the true word of the Buddha, it is impossible to know what exactly would have been supported by Siddhartha Gautama and what was a misinterpretation or isogenic teaching included by an arhat in the 4th century.
The main Buddhist scriptures are those of the Theravada and Mahayana schools. The scriptures of Theravada Buddhism are known as the Pali Canon. The Pali Canon is a collection of early Buddhist scriptures that were written down in the South Indian, popular Pali dialect. A 'canon' of scripture is therefore writings that have been recognised as having unique authority by the faith community - the Buddha Sangha.
These writings represent the foundation of the traditional teachings of the religion. The Pali Canon is divided into three main parts kno'wn as the Tripitaka, or the Three Baskets, because they were originally written on palm leaves and stored in baskets.
The first part is the Vinaya Pitaka, which is the monastic rule or discipline in order to obtain a smooth running of the monastic Sangha. There are 227 rules altogether for monks in particular. who recite them every fortnight in the monastic conununity. The Vinaya Pitaka gives some insight into the time and conditions of what it was like for the Buddha himself. Furthermore it is a point of continuity and gives the daily structure in which there are an incredible variety of Buddhist practises, also allowing freedom, and are aware that different paths suit different people. The second part of the Pali Canon is the Sutta Pitaka, which contain sayings and sermons of the Buddha, including the Dharmapada, which is a poem summarising the heart of Buddhism. This is much more accessible to the laity. The third and last part is the Abhidhamrna Pitaka, which literally means ' higher teachings' and contains more philosophical teachings about the nature of reality and dharmas for example. These three baskets of scripture seem to be very much the concern for monastics and educated monks, rather than' the laity.
Both the authenticity and the authority of the Pali Canon can be argued positively and negatively. Some may say that the Palicannon is not very authentic for several reasons. Firstly. the memory of thought very unreliable as it took a long time for the Pali Canon to actually be written down, probably around 3 to 4 centuries. Furthermore, it is based on the oral tradition, and so over the years it is likely that things have been changed and distorted, especially as people engaging in real dialogue about ideas do tend to adapt and change to fit actual situations, and these adaptations then get passed on and mistaken for the original. Also, mnemonic devices such as numbered lists might distort the living context of the dharma by being so abstract. Based on all this, some may conclude that the Pali Canon is not actually the word of the Buddha at all.
However, there are also many reasons that suggest that the Pali Canon is authentic. Firstly the oral tradition can actually be a very accurate means of transmission. For example, the tradition of the fonnightly recitation of the Vinaya in the Sangha seems to go right back to the very beginning of Buddhism, and represents a key to the stability of the Buddhist communily Ihrough its 2500 year history. One role of the Pali Canon is therefore to keep this continuity of a specifically Buddhist path. Also, it can be argued that mnemonic devices are actually quite hard to distort, and some suggest that these lists have aroused from the Buddha himself, knowing that the Sangha will have to preserve these teachings. Last Harvey says the stylistic and conceptual coherence of the Pali Canon 'suggests authorship of its system of thought by one mind', showing that it all seems to fit together.
Despite the fact that the Pali Canon may or may not be authentic, to some Buddhists this does not actually matter. This is because they feel that what matters is the message rather than the man himself. This is especially true in Theravada. Also, what instead matters to some Buddhists is whether the Pali Canon actually works. In the Pali Canon, the dharma found is effective in overcoming dukkha in experience, and the analogy of the raft suggests that the dharma is something provisionally useful, and should not be treated as some kind of idol. Also, since there is neither an all- powerful god to act as a judge nor a religious hierarchy to police the boundary of heresy, the question of authority is mere existential than institutional or absolute.
However, to some, it is very important that the Pali Canon does contain authenticity.
Firstly, the person of the Buddha is held in the highest honour, even in Theravada cultures, because he has attained enlightenment without the help orany other being, and has therefore discovered the truth for himself. This gives him tremendous authority to scriptures claming to be 'The Word of the Buddha'. Furthermore, this connection of the scriptures with the Buddha helps people trust that the teachings actually work, and that they are worth the lifetimes of effort and practise that the Buddha dhamma calls for. Lastly, the authenticity of the Pali Canon helps to define the identity of Buddhism, and enhance the sense of belonging within a community of faith and practise dating back to the beginnings and connecting past and present.
The other main type of Buddhist scriptures are the Mahayana scriptures, which developed around the 1 5\ century Be and AD and are a somewhat different kind of literature to the Pali Canon, the Theravada scriptures. These Mahayana scriptures start to present themselves as actual sutras, rather than just commentary or as the understanding of a particular school of Buddhism as can be found in the Pali Canon. The Mahayana scriptures therefore claim the status and authority of ' The Word of the Buddha'. They are a wide collection of different sutras which are now only completely preserved in Chinese and Tibetan languages. Differing to the Pali Canon which is very down to earth and primarily concerned with ethical action, the Mahayana sutras are characterised by their diversity, as some are endlessly repetitive and extreme in their imagination, while others are completely rational and logical. The different schools of Mahayana Buddhism contain their own specific scriptures. For example, the Madhyamika School contains the Prajna-paramita (Perfection of Wisdom) scriptures, whereas the Pure Land schools contain the Sukhavati sutras. However, it can be argued that the Lotus sutra is perhaps one of the most popular Mahayana Buddhist scriptures, which contains a variety of Mahayana Buddhist characteristics.
Nonetheless, to what extent are the Mahayana scriptures actually the Word of the Buddha? They are only accepted as scripture and as the Word of the Buddha by Mahayana Buddhists. Although this idea may seem quite far-fetched given that there was about 300·400 years from the scriptures being said to them actually being written down there are a variety of ways in which the Mahayana might make this claim without being too literal about it. Firstly, the Mahayana teachings were spoken by the Buddha but to different groups of people, and therefore one of the Mahayana traditions suggests that a council of Bodhisattvas met to recite the Mahayana sutras at the same time as the council of 500 arhats met to recite the Pali Canon. The Mahayana sutras were kept hidden by the Bodhisattvas until it was believed that the world was ready to receive and understand them. This allows Mahayana to say that their scriptures go right back to the original Buddha. Furthermore, these truths can be revealed through heavenly Buddhas rather than the historical earthly Buddha, through visions and profound meditation. It can also be argued that the Word of the Buddha does not just refer to the actual historical words the Buddha spoke, but to the words of anyone who speaks 'perfect wisdom' from a complete insight into reality. This then takes its lead from the words found in the Pali Canon, which say that 'whatever leads to spiritual progress, to dispassion detachment decrease in materialism, simplicity, content, delight in good ... this is the message of the master'. Moreover, the raft analogy itself suggests that the teachings should be used when needed, but once they / are finished with they should be let go rather than be clung to. This may seem to leave the canon without boundaries, suggesting that anyone can do whatever they like, making it up as they go along. It also looks like a series of devices to claim the same authority as the Hinayana Schools do for the Pali Canon.
On the other hand, the idea of the Word of the Buddha may not be quite as far-fetched as originally thought, especially when the world is seen from the other side from the point of enlightened Buddhahood and the skilful means of the Trikaya doctrine. This could make more sense in a way, and teachings will appear as people become fully developed. Also, many Mahayana schools fully accept the authority of the Pali canon as the Word of the Buddha, and view it as normative. However, by some the Pali canon can be seen as very basic and only a skilful means devised to assist those that are still ignorant and incapable of understanding the higher wisdom of the Mahayana. However, the Mahayana writings have been criticised by the Hinayana schools as being misleading and even antinomian. But the idea of a progressive revelation of successive Buddhist-inspired teachings through the centuries allows some comparison to the Holy Spirit in Christianity, which reveals God's will through each generation through successively inspired interpreters of the bible. It can be argued that this allows for flexibility, diversity and vitality in the faith as a whole, and reduces the risk of becoming out of touch with the developing world, and has been helpful to the spread of Buddhism through other cultures.
Therefore, it can be claimed that the Buddhist scriptures are the Word of the Buddha, but just what exactly is meant by the Word of the Buddha has been disputed, and it should not be taken too literally.
Introduction: The Tipitaka, or Pali Canon, stands as a cornerstone of Buddhist scripture, a repository of the Buddha's teachings. Mahaprasara aptly describes it as a "treasure bequeathed to the world by the supreme compassion of the Buddha." This essay explores the relevance of the Tipitaka for Buddhists today, delving into its historical, ethical, and practical significance.
Thesis: It can be argued that the Tipitaka is useful and relevant for Buddhists Today:
Argument: The Tipitaka serves as a rich source of historical guidance, preserving the profound teachings of the Buddha. Richard Gombrich argues "By engaging with the Tipitaka, Buddhists can explore the historical roots of their tradition and discover the profound philosophical underpinnings that continue to shape their spiritual path." Furtehr Damien Keown emphasizes the cultivation of virtues, with a central place given to ethics or Sila. The practical application of these teachings in daily life becomes evident, aligning with the Buddha's words in the Kalama Sutta, urging critical examination rather than blind acceptance. Damien Keown, in his work on Buddhist ethics, underscores the importance of cultivating virtues, with a central place given to ethics or Sila. He argues that the Tipitaka provides a comprehensive guide to ethical conduct, offering timeless principles that can guide contemporary Buddhists in navigating moral dilemmas (Keown, 2005). The Kalama Sutta, attributed to the Buddha, reinforces the idea of critical examination. The Buddha encourages individuals to examine his words and accept them not out of blind reverence but through thoughtful reflection. This stance promotes an intellectual engagement with the teachings, making them relevant and applicable in a modern context (Buddha in Kalama Sutta).
Charles S. Prebish argues "The Vinaya Pitaka provides a detailed code of conduct for monastics, ensuring the preservation of the Sangha and upholding the ethical standards established by the Buddha." Bhikkhu Bodhi argues "The Sutta Pitaka contains the discourses of the Buddha, offering a direct and unfiltered source of his teachings. These suttas are invaluable for practitioners seeking guidance on the path to enlightenment." Finally Walpola Rahula argues that "while the Abhidhamma Pitaka is a challenging text, its detailed analysis of mental factors contributes to a comprehensive understanding of human psychology, enriching the knowledge base for serious Buddhist practitioners."
Counter-Argument: Challenges to the Tipitaka's udefulness / Relevance: However, challenges to the relevance of the Tipitaka exist. Cultural and temporal gaps may create a sense of disconnection, making some teachings seem outdated. Additionally, the complexity and inaccessibility of the language pose obstacles for modern readers. Paul Williams suggests "Critics suggest that the Vinaya Pitaka, with its detailed rules and regulations, may at times be seen as overly rigid, potentially hindering the flexibility needed to address contemporary issues within the Buddhist community." Richard Gombrich furtehr notes that "Scholars recognize the value of the Sutta Pitaka in preserving early Buddhist teachings, but there are debates about the historical accuracy and reliability of certain discourses, urging caution in accepting them at face value." And Stephen Batchelor says "some contemporary scholars and practitioners question the practical relevance of the Abhidhamma Pitaka for modern Buddhists, suggesting that its intricate categorizations might be less accessible and applicable to the challenges of everyday life."
Counter-Counter Argument: Addressing Challenges and Reaffirming udefulness / Relevance: Adapting the teachings to contemporary culture becomes paramount. Efforts to interpret the teachings within a modern context, ensuring their applicability, demonstrate the malleability of the Tipitaka. Educational initiatives aimed at simplifying and making the teachings accessible further bridge the gap for modern readers.
The universality of certain principles within the Tipitaka stands out as a key counter-counter argument. While cultural and temporal specifics may evolve, the fundamental ethical and mindfulness teachings remain timeless. The parables of the arrow and raft illustrate the transient nature of certain aspects, guiding individuals to focus on universal principles (Buddha's parables of the arrow and raft).
Peter Harvey argues "The Pali Canon, with its depth of psychological wisdom, remains a crucial resource for understanding the human mind and cultivating compassion and wisdom in everyday life." and Gethin agrees "In the Tipitaka, we find a repository of practical wisdom, offering a systematic approach to overcoming suffering and attaining liberation."
Conclusion: In conclusion, the Tipitaka remains a valuable source of guidance for Buddhists today. Walpola Rahula defends this argument saying "The Tipitaka is not merely a record of historical events; it is a living guide for individuals seeking to transform their minds and cultivate a compassionate and ethical way of life." Its historical richness, ethical depth, and practical applicability make it a timeless repository of wisdom. However, acknowledging the challenges and actively engaging in efforts to bridge gaps and adapt the teachings ensure the continued relevance of the Tipitaka for generations to come.
1. Intro. First say what you're going to do & the order you're going to do it in.
(i) define the sacred
(ii) & then sacred in relation to 'scripture' + different accounts of the experience of it - This will be an essential point of reference by which to judge the 'extent' bit.
(iii) Buddhist understandings, popular & more educated, Theravada &
Mahayana.
2. 'Sacred' -
holy, 'separated off from the mundane (worldly), secular & profane (non-religious) world of work, money, shopping, etc, and thus indicating the 'spiritual & moral' aspects of life .. . religiously the word 'sacred' is connected to the divine ... Hence the sense of 'power' connected with it. inviolable, to be treated with utmost respect, honour, even fear (awe) and given the utmost authority as the Truth because it comes from God, the origin of all things, the Boss, the Top, the Big One, the One
wot ought to know!
The source of the 'sacred' in scripture -
God - The sense of the 'holy' corresponds to religious experience (Rudolph Otto) of God as 'the Other' mediated through the sacred writings.
Thus in approaching the scripture, the believer expects to encounter God their personal experience, as is uniquely open in the innermost parts of their soul. (IS THIS INNER LIFE THE SOURCE?)
This leads to variety of ways of thinking about scripture (Torah, Bible, Koran) as 'the word of God' in western monotheism: from literal & fundamentalist to liberal critical views which understand the Bible to be a human product but with the writers inspired by the divine.
In these societies, the scripture is given a unique status & authority as a moral & spiritual guide and informs many of the civil laws of the land (eg. The 10 commandments).
· OR Society - Durkheim's view that 'God' and in a secondary way 'the word of God' is a totem that represents the society and its social & moral order. The sense of the ' acredness' of scripture is thus an entirely natural, rather than supernatural phenomenon. In other words, the sense of the sacred is something that we human beings generate and then project.. . Thus, again, sacred refers to the moral & spiritual aspects of our life
· Or if the self is our own experience of the sacred written or purely human or james the sacred experienced? Via the unconditioned?
Is there anything comparable in Buddhist understandings & experience???.
· Firstly, there is no belief in God, no ' divine other' out there to inspire their sacred writings. Certainly, educated monks & scholars are clear that both the Buddha and those Arhats who were responsible for compiling the Pali Canon were merely human & not divine in anything like the western sense of the word. So one might think that's all there is to say ....I
· However, the 'Word of the Buddha' is given unique authority in Buddhist cultures & is seen as both normative & definitive for Buddhist thought & practice, and, in the case of the Pali Canon, unchanged for 2000 years. Where Buddhism was adopted as the establishment religion (as in Sri Lanka, for eg) Buddhist scriptures are honoured and revered and somehow mixed in & associated with the moral & spiritual health of the nation.
· But on a popular level ... people will be ' religious', so the Buddha, (his words & images) are accorded something akin to sacred, 'magical' power to the extent to which, in the reality of the religious imagination, the Buddha is associated with what we mean by God.
· There is in Theravada Sri Lanka, for eg., widespread popular belief in the miraculous and in Hindu gods who have been given power & responsibility for the country by the Buddha who stands above & behind them in the hierarchy of effective spiritual power. Not
· surprisingly, something of this rubs off on their understanding of Buddhist scriptures.
· Some Mahayana Buddhists this tendency is even more pronounced. Extraordinary & magical powers are accorded to The Lotus Sutra, for example, including serious karmic effects for either preaching or slandering the Sutra itself or its preachers. In Nichiren Buddhism it is sufficient to merely chant the words of the title ofthe Lotus Sutra to become enlightened. The use of mantras, on prayer wheels, flags etc. in Tibetan Buddhism reveals a similar totemistic attitude to the sacred power & magical properties of the scriptures. This can be seen in the context of Mahayana compassion and inclusiveness in reaching out to all sections of society ...
· It should be said, however, that this is common only amongst less educated Buddhists in these traditions. The Dalai Lama, for example, sees very little merit in these practices, and recommends rational study & understanding as well as the heart's devotion, and this is view shared by most. Not surprisingly, 'cos ...
· All this is a far cry from the Early Buddhist view, according to which
[i) the Buddha mistrusted the unexamined, dogmatic authority of the Hindu scriptures, the increasingly magical (rather than practical & moral) way they were being used by the Brahmins, and their use in justifying the Caste system ...
· [ii] According to Buddhism, nothing is absolute in Samsara (including the Buddha's teaching) which in any case he 'skilfully' varied according to his hearers needs and level of spiritual understanding. This deep awareness of the fallibility, impermanence & delusional aspects. of samsaric life leads to a view of B. scripture
· itself as 'provisional', 'skilful means', the medium of the message and not ' sacred' in & of itself. Scripture as in 'Raft analogy' , that which leads to an experience of the sacred if put into practice through wisdom, morality & meditation. It is the awareness of this that leads even the lofty revelations of The Buddha through the Great Bodhisattva Avalokiteshvara in the Heart Sutra to ' let go' of even its
· own teachings as 'not it' ...
Note: One major reason for the split between 'Hinayana' and Mahayana schools arose over the increasingly dogmatic understanding of the Buddhist scriptures. Zen is acutely aware of how scripture and religiosity in general can become a serious obstacle to the un-mediated intuition of the non-dual reality, to the extent of using them for firewood!
More generally, however, Mahayana has treated their scriptures with great reverence, with many Tibetans, for example, risking their lives to bring their sacred texts out from the Chinese occupation of Tibet.
Conclusions ... ? The word 'sacred' strikes us as a non-negotiable, 'given' sort of quality, yet as we have seen, the original Buddhist attitude to their scriptures was less sacred than sceptical. In fact The Buddha encouraged people not to accept his words without fully testing them in their own experience, and the extent to which it [a] endures [b] accords with others on the path [c] produces a sense of humility & honesty & [d] leads to more moral behaviour. This a lot more rational & empirical than blind acceptance of a word like 'sacred' or the 'inerrancy' of texts (or Popes, etc).