Separate components

One of the main religious books of Buddhism is Tripitaka (Pali language and Sanskrit tri = leash and pitaka = basket), which means ternion baskets (of texts) and also is know as Tipitaka, basic texts of classical Buddhism schools, consisting of the Vinaya, the Sutta or Suttanata and the Abhidhamma.This three- die structure of basic texts can be considered as line of demarcation between classical Buddhism (which some plenty telephone c tout ensemble hinayana narrow look or narrow chariot) and those reformative directions, which having desire to learn its supremacy, gained an honorable title of mayanaya (wide modal value or wide chariot) and created another collections of holy texts, imitating to some extent works of Tripitaka ( beginning-class honours degree-class honours degree of all these are dialogues of Sutta Pitaka), tho didnt follow principles of three-part canon.Separate components of Tripitaka were kept in memories of many schools of early Buddhism in resistent In dian languages, such as Sanskrit and hybrid Sanskrit and also in middle Indian languages.Some schools considered as holy all parts of Tripitaka, buy food of theravaddine, vatsipuri or machishchasaka. The others focused accent at importance of infract parts in comparison with others sthaviravadines respect the Sutta first of all sarvastivadines respected the Abhidhamma and aparashayles and purvashayles recognized only the Vinaya. Some of the followers completed three-part canon with youthful 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 together 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 theravadines. Canonic texts were collected, were reproduced and passed orally, modified by the teachers, preachers and missioners of Buddhist communities during many ages, so tangible of Pali Tripitaka belongs to wide time continuum from the Buddha poque (according to modern date 5 nose candy BC), some speeches of whom, probably, were memorized immediately by followers of his communities, specialized on memorizing of holy texts (bhanaki) till time of their partial writing in Pali language in the 1 century BC.Process of canonization wasnt finished yet. Texts of Tripitaka continued to be created, edited, wrote and re-wrote till the 5th century time of creation of complete commentary to Tripitaka, which can be considered the Pali re-working of Singal commentaries by egzeget collegiums, managed by Buddaghossa. So, historical tune of Tripitaka texts needs special examining in each separate case.Written form of Tripitaka was first written on do by leaves alu during the times of 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 monk community, principles of creation and demands to monks.The Vinaya regulates all monk life 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 definite actions of members of early-Buddhist monk community-sangha and corresponding punishments starting of admonitions and finished by expulsion from sangha. These rules reflect real practice of regular readings of patimokkha during fasting-days (uposatha) of new moon and full moon.The second part consists of Khandhakas in two versions (Mah avagga in 10 chapters and Culavagga in 12 chapters), where detailed discipline rules (prescribing how to live during come down 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 five big texts (nikaya), first quadruple 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 quarrel So I heard, which is given from the narrator (in order to show origin of text), which is followed by plotline of lesson and then after the lesson itself, which Buddha pronounces in dialogue with somebody or in soliloquy (http//www.dharmanet.org/).The words are Tripitaka words are charming, they open your eyes and bewilder with their wisdom they sound equivalent music which you want to hear 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 sunny 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 structure by length of the Suttas and way of organization of their consequences. All five big collections of the Suttas texts include in different proportions prosaic and metrical composition components.