In ancient India recitation and memorization
were regarded as the only means for the preservation of records. From the vedic
records it is known that this practice was followed in India in the early vedic period.
Thought the succession of teachers, the Buddha’s speeches, sayings, discourse
and conversation were handed down orally from generation to generation. It
should be noted that at the time nobody took the serious notice to preserve the
Buddha’s actual words properly. It is told in the Mahāparinibbāna Sutta of
Dīghanikāya that the Buddha himself has told his disciples someday there will
be a misinterpretation of his doctrine or teaching and for this reason the
Buddha gave them a talk and wanted to verify his words in four days. He feared that
His teachings might be misrepresented and for this reason he warned them to be
realized that His prophesy came true and they faced various difficulties in the
Saºgha.
When all the Buddha’s followers with the exception of Anāgamis and Arahants
were plunged in deep grief and were weeping and lamenting, but and immoral
Bhikkhu named Subhadda., Who had entered the order in his old age, was the only
one that rejoiced over his death.
So these unexpected words fell from the lips of a disciple, alarmed to
hear these words and they thought that his talks might disturb the peaceful
atmosphere of the Sangha. And it induced venerable Mahākassapa, the third chief
disciple of the Buddha to hold a council of leading Arahants in order to
protect and fortify the Sasana. In the history of Buddhism this council became
known as the first Buddhist council. In this council the Dharma and the Vinaya
were settled. At that time there was no separate existence of the Abhidhamma.
It was then regarded as the part of the Dharma. It is to be noted that the
traditionl teachings of the Buddha were then collected under the two principal
divisions, which were known as the Dharma and Vinaya.
From the time of the Buddha until first century A.D. Buddhist teachings
were preserved in oral tradition. From generation to generation, different
portions of teachings were handed down. The first beginning of this tradition,
which is called Bhānakas, was at the first Buddhist council. According to the
Pali records available today on the first Buddhist council after the collection
and classification of the teachings. They were entrusted to different groups of
monks their duty was to learn by hard the given teachings, protect it well, not
allow it to be polluted and handed down the teachings to next generation safely
to be protected for future. In this process learning by hard and constant
reciting was very important. Therefore these monks came to be called reciters
(Bhānakas).
From the five hundred monks who participated in the first Buddhist
council, a few prominent monks were selected to be the heads of the Bhānakas.
At the first council the teachings of the Buddha, both the Dharma and Vinaya,
were entrusted to monks as follows.
Teachings Bhāņakas
1.
|
Vinaya pitaka
|
Ven. Upali and his disciples
|
2.
|
Dīghanikāya
|
Ven. Ānanda and his disciples
|
3.
|
Majjhimanikāya
|
Disciples of Ven. Sāriputta
|
4.
|
Samyuttanikāya
|
Ven. Mahākassapa and
disciples
|
5.
|
Anguttaranikāya
|
Ven. Anuruddha and his
disciples
|
6.
|
Khuddakanikāya including
Abhidhamma pitaka
|
All monks
|
The Tipitaka is an extensive
body of canonical Pāli literature in which are enshrined the teaching of Gotama
Buddha expounded for forty-five years form the time of his enlightenment to
Parinibbāna.
The discourses of the Buddha in Dīgha covers a vast area of subjects and
are made up of exhortations, expositions and injunctions. The general
discourses and sermons given in this are intended mostly for both the Bhikkhus
and lay disciples, delivered by the Buddha on various occasion together with a
few discourses delivered by some of the distinguished disciples, are collected
and classified in great divisions known as the Suttanta pitaka.
The philosophy aspect of the Buddha’s teaching, more profound and
abstract then the discourses of the Suttanta pitaka, is classified under the
great divisions known as the Abidhamma Pitaka. Abhidhamma deals with ultimate
Truths, expounds ultimate truths and investigate mind, matter, and the
relationship between them.
All
that the Buddha’s taught forms the subject matter and substance of the Pāli
canon, which is divided into these three divisions called Pitakas. Literally it
means three baskets or three separate divisions of the Buddha’s teaching.