Kanho Chris offers a reflection on the history of the Tripitika, the "three baskets" of the earliest compendium(s) of the Buddhist teachings. These three groupings include the Sutras, The Vinaya and the Abhidharma. Kahno Chris offers insight into the Vinaya, which tends to me less known in the west outside of monastic environments.
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Talk Notes
Good morning and happy new year! It is so good to see you here today. A new month, a new year, going forward in the dharma.
Time is passing and this was made visible in the passing of our dear friend John Michael Kelberer. His wife Dawn, and a small group of dharma friends were present to give Michael's body over to fire and he returned to his original nature. Buddha nature is everywhere. I will miss him. Please hold him in your hearts. It is so sad and at the same time it is the way the world renews itself. With that in mind, let me share Mary Oliver's poem “The Journey” with you.
Mary Oliver The Journey
One day you finally knew what you had to do, and began,
though the voices around you kept shouting
their bad advice – though the whole house
began to tremble and you felt the old tug
at your ankles. "Mend my life!" each voice cried.
But you didn't stop.
You knew what you had to do, though the wind pried
with its stiff fingers at the very foundations,
though their melancholy was terrible.
It was already late enough, and a wild night,
and the road full of fallen branches and stones.
But little by little, as you left their voice behind,
the stars began to burn through the sheets of clouds,
and there was a new voice which you slowly
recognized as your own, that kept you company
as you strode deeper and deeper into the world,
determined to do the only thing you could do --
determined to save the only life that you could save.
Today's dharma talk is on Buddhist foundational teaching, I will be speaking about the Tripitaka. I can hear some of you thinking “the what?” Tripitaka is a Sanskrit word, Tipitaka in Pali. In English we call it the 3 baskets or the Pali Canon. Originally, when the teachings were written down, they were sorted into three collections of texts: the Suttas, the Vinaya, and the Abhidhamma. This is the original Buddhist canon, meaning that all of the Buddha’s teachings were divided into one of the three baskets or Pitakas. So, we have the the Sutta or Sutra Piṭaka, the Vinaya Piṭaka, and the Abhidhamma Piṭaka. And while we definitely do no longer keep scriptures in baskets, the name has remained.
The following quote is from Wikipedia:
The Pāli Canon is the complete Tripiṭaka set maintained by the Theravāda tradition as written and preserved in Pali. The dating of the Tripiṭaka is unclear. Max Müller states that the current structure and contents of the Pali Canon took shape in the 3rd century BCE after which it continued to be transmitted orally from generation to generation until finally being put into written form in the 1st century BCE (nearly 500 years after the lifetime of Buddha). The Theravada chronicle called the Dipavamsa states that during the reign of Valagamba of Anuradhapura (29–17 BCE) the monks who had previously remembered the Tipiṭaka and its commentary orally now wrote them down in books, because of the threat posed by famine and war. The Mahavamsa also refers briefly to the writing down of the canon and the commentaries at this time. According to Sri Lankan sources more than 1000 monks who had attained Arahantship were involved in the task.
I will describe each of the three baskets briefly before I'll go into more detail on the vinaya pitaka.
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**Vinaya Pitaka**: This basket contains the monastic rules and guidelines for the Sangha (Buddhist monastic community). It provides a framework for ethical conduct, outlining the path towards discipline, harmony, and communal living. Through its rules and precepts, the Vinaya Pitaka embodies the importance of cultivating virtues and harmonious relationships in spiritual practice.
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**Sutta Pitaka**: This basket contains the discourses delivered by Gautama Buddha. These sutras encapsulate the essence of his teachings. They range from ethical conduct to the nature of reality to mindfulness and liberation. The cessation of suffering. The Sutta Pitaka asks us to contemplate impermanence, suffering, and the cessation of suffering as central tenets in our practice-enlightenment. The sutta pitaka Contains the Four Noble Truths, the Eightfold Path, it contains suttas touching on a wide range of practical topics, from types of marriages to planning the household budget. When the Buddha speaks, it is said, he always intends his words to lead to the welfare and happiness of the hearers. These are basically the Buddha's dharma talks and longer stories.
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**Abhidhamma Pitaka**: Abhidhamma or Abhidharma is often described as Buddhist psychology and regarded as the philosophical core of Buddhist thought. It explores the intricate workings of the mind, consciousness, and the nature of reality through analytical and systematic teachings. It is an abstract and highly technical systemization of the [Buddhist] doctrine. According to Peter Harvey, the Abhidharma method seeks "to avoid the inexactitudes of colloquial conventional language, as is sometimes found in the Suttas, and state everything in psycho-philosophically exact language." In this sense, it is an attempt to best express the Buddhist view of "ultimate reality". The Abhidhamma Pitaka invites us to contemplate the complexities of existence and the interplay of mental factors that shape our experiences.
This is a rough outline at best. The Tripitaka of various traditions differed, there were 4 (or 7) major schools plus the Mahayana tradition, and each school had its own version. There were arguments whether Mahayana Sutras should or should not be included in the sutta pitaka. Several sects did not accept the Mahāyāna sūtras as buddhavacana ("words of the Buddha").
All right, so now we have three baskets full of rules, stories, and psychology. It is interesting that in the West sanghas almost exclusively focus on one of the baskets, the sutras. I wonder what we are missing by ignoring the other two baskets.
As promised or threatened above, I will now dive into basket number one, the Vinaya. With that in mind let us look at the rules of conduct. And when we see something in the vinaya that strikes us as petty and ridiculous, let us remember this: Large groups of monks were living together, they came from different regions, different castes, different backgrounds. These rules were created and enforced in general and some were made to address very specific situations.
Book 1 defines and explains disciplinary rules.
A violation of the parajika rules, called the four defeats, resulted in expulsion from the sangha. Sexual intercourse, killing, stealing, lying.
Then there were thirteen saṅghādisesas for bhikkus. They required community meetings and resulted in probation or discipline. These were the thirteen rules:
Discharge of semen or getting someone to discharge your semen, except while dreaming.
Lustful bodily contact with a woman, including kissing or holding hands.
Making lustful remarks to a woman alluding to her genitals or sexual intercourse.
Requesting sexual favors from a woman, or telling her that she would benefit spiritually from having sex with the monk.
Arranging for a date, affair, or marriage between a man and woman.
Building a hut without permission from the sangha, or building a hut that exceed 3 x 1.75 meters in size.
Having someone else build a hut for you without permission from the sangha, or exceeding 3 x 1.75 meters in size.
Making unfounded charges about another bhikkhu in the hopes of having him disrobed.
Agitating for a schism, even after having been rebuked three times.
Supporting an agitator, even after he was rebuked three times (only applies if there are fewer than four supporters.)
Rejecting well-grounded criticism, even after having been rebuked three times.
Criticizing the justice of one's own banishment, even after having been rebuked three times.
Book 2 More rules and conduct guidelines
Book 3 gives an account of Buddha’s enlightenment, his first sermon to five disciples, and joining his great disciples to the order. It also included how he began to create the rules for the order, the rainy season retreat, ceremonies for ordination, for reciting the Pātimokkha during uposatha days, which would be the full moon ceremony which we celbrated last Thursday for us.
Book 4 has the following content:
(1) Kammakkhandhaka(Rules for dealing with offences that come before the Order),
(2) Pārivāsikakkhandhaka (Procedures for putting a Bhikkhu on probation),
(3) Samuccayakkhandhaka (Procedures for dealing with accumulation of offences by a Bhikkhu),
(4) Samathakkhandhaka(Rules for settling legal procedures in the Order),
(5) Khuddakhavatthukkhandhaka (Miscellaneous rules for bathing, dress, etc),
(6) Senāsanakkhandhaka (Rules for dwellings, furniture, lodging, etc),
(7) Sanghabhedhakkhandhaka (Rules for schisms),
(8) Vatthakkhandhaka ( duties of teachers and novices -Samanera),
(9) Pātimokkhakkhandhaka (Rules for exclusion from the
(10) Patimokkha),Bhikkhuṇikkhandhaka (Rules for the ordination and instruction of Bhikkhunis),
(11) Pañcasatikakkhandhaka (Account of the First Council, at Rajagaha),
(12) sattasatikakkhandhaka (Account of the Second Council, at Vesāli).
5. The fifth book contains summaries and classifications of the disciplinary rules. It is a later supplement. The Parivāra is a mix of index and how to for the above four books.
END OF DHARMA TALK
Now here, venerable Sirs, the ninety-two Pācittiya Rules (Rules regarding matters requiring expiation) come into recitation.
1. There is Pācittiya in a deliberate lie.
2. There is Pācittiya in abusive language.
3. There is Pācittiya in slander of a Bhikkhu.
4. Whatsoever Bhikkhu shall cause one not received into the higher grade (of the Order[2]) to recite the Dhamma clause by clause[3]—that is a Pācittiya.
5. Whatsoever Bhikkhu shall, for more than two or three nights, lie down (to sleep) in the same place with one not received into the higher grade (of the Order)—that is a Pācittiya.
6. Whatsoever Bhikkhu shall lie down (to sleep) in the same place with a woman—that is a Pācittiya[4].
7. Whatsoever Bhikkhu shall preach the Dhamma, in more than five or six words, to a woman, p. 33 without a man arrived at years of discretion[5] (being present)—that is a Pācittiya.
8. Whatsoever Bhikkhu shall tell one not received into the higher grade (of the Order) that the (speaker or any other Bhikkhu) has extraordinary spiritual gifts, even when such, is the case[6]—that is a Pācittiya.
9. Whatsoever Bhikkhu shall tell one not received into the higher grade (of the Order) of a Bhikkhu having faIIen into any grave offence—that is a Pācittiya.
10. Whatsoever Bhikkhu shaII dig the ground or have it dug[7]—that is a Pācittiya.
Here ends the first section, the 'Falsehood-section.'
11. There is Pācittiya in destroying any vegetabIe.
12. Thete is Pācittiya in prevarication, or in worrying (the assembled Bhikkhus; for instance, by refusing to answer[8]).
13. There is Pācittiya in stirring-up ill-wiII against, in speaking disrespectfuIIy of (any Bhikkhu deputed to any official duty[9]).
14. Whatsoever Bhikkhu who has put out, or got another to put out to air, a bedstead, or a chair, or a mat, or a stool[10], the common property of the Saṃgha; and when going away shall not put it back, or have it put back, but shall depart without saying anything to anybody—that is a Pācittiya.
15. Whatsoever Bhikkhu has put out, or got another to put out, a bedstead in a dwelling-place common to a Saṃgha; and when going away shall not put it back, or have it put back, but shall depart without saying anything to anybody—that is a Pācittiya.
16. Whatsoever Bhikkhu, in a dwelling-place common to a Saṃgha, shall lie down where he knows that he is encroaching on (the space occupied by) a Bhikkhu who arrived before him, thinking, 'If he become inconvenienced he may go away'—if he does it for that object, and for no other[11]—that is a Pācittiya.
17. Whatsoever Bhikkhu, being angry or displeased with another Bhikkhu, shall drive him out, or get him driven out of a dwelling-place common to a Saṃgha—that is a Pācittiya.
18. Whatsoever Bhikkhu shall hurriedly sit down, or lie down, in the upper story of a dwelling-place common to a Saṃgha[12], on a bedstead or chair with removable legs—that is a Pācittiya.
19. In case a Bhikkhu is having a large dwelling-place put up, he may have the work rectified, in a place where straw is scarce, round the doors, and where the bolts are put in, and the openings for light are set, and till the roof has been twice or thrice covered in[13]. Should he go beyond that, even in such a place—that is a Pācittiya.
20. Whatsoever Bhikkhu shall sprinkle water with living creatures in it, or shall cause such to be sprinkled on grass or on clay—that is a Pācittiya.
Here ends the second section, the' Bhūtagāma-section.'
21. Whatsoever Bhikkhu, not thereto deputed, shall exhort the Bhikkhunī's[14] that is a Pācittiya.
22. If a Bhikkhu, even when thereto deputed, exhort the Bhikkhunī's after the sun has set—that is a Pācittiya.
23. Whatsoever Bhikkhu shall go to the dwelling-place of Bhikkhunī's, and there exhort the Bhikkhunī's[15], except on the (right) occasion—that is a Pācittiya.
Herein this is the right occasion: (to wit), when a Bhikkhunī is ill. This is the right occasion in this passage.
24. Whatsoever Bhikkhu shall speak thus: 'The Bhīkkhus exhort the Bhikkhunī's for the sake of gain[16]!'—that is a Pācittiya.
25. Whatsoever Bhikkhu shall give a robe to a Bhikkhunī who is not related to him, except in exchange—that is a Pācittiya.
26. Whatsoever Bhikkhu shall make up a robe, or have it made up, for a Bhikkhunī who is not related to him—that is a Pācittiya.
27. Whatsoever Bhikkhu, by appointment, shall travel along a high road in company with a Bhikkhunī, even to go as far as the village, except on the right occasion—that is a Pācittiya.
Herein this is the right occasion: (to wit), when the road is so insecure and dangerous that travellers on it have to carry arms. This is the right occasion in this passage.
28. Whatsoever Bhikkhu, by appointment, shall go on board the same boat, whether going up stream or down stream, in company with a Bhikkhunī, except for the purpose of crossing over to the other side—that is a Pācittiya.
29. Whatsoever Bhikkhu, knowing it to be so, shall eat food procured by the intervention of a Bhikkhunī, unless the laity (who give the food) had already undertaken (to give it to him)[17]—that is a Pācittiya.
30. Whatsoever Bhikkhu shall take a seat, one man with one woman, in company with a Bhikkhunī, in a secret place[18]-that is a Pācittiya.
Here ends the third section, the 'Bhikkhunovāda-section.'
31. A Bhikkhu who is not sick may take one meal at a public rest-house[19]. Should he take more than that—that is a Pācittiya.
32. There is Pācittiya in going in a body to receive a meal[20], except on the right occasion. Herein the right occasion is this: (to wit), when there is sickness, when robes are being given, when robes are being made, when on a journey (on foot), when on board a boat, when (the influx of Bhikkhus) is great[21], when a general invitation is given to Samaṇas[22]. This is right occasion in this passage.
33. There is Pācittiya in taking food in turn[23], except on the right occasion.
Herein the right occasion is this: (to wit), when there is sickness, when robes are being given, when p. 39 robes are being made. This is right occasion in this passage.
34. In case people should offer a Bhikkhu, who has gone to some house, to take as much as he chose of their sweetmeats and cakes, that Bhikkhu, should he so wish, may accept two or three bowls full[24]. If he should accept more than that—that is a Pācittiya.
When he has accepted two or three bowls full[24], he must take them away, and divide them up among the Bhikkhus. That is the proper course in this case.
35. Whatsoever Bhikkhu, when he has once finished his meal, though still invited (to continue eating[25]), shall eat or partake of[26] food that has not been left over[27], whether hard or soft[28]—that is a Pācittiya.
36. Whatsoever Bhikkhu shall offer a Bhikkhu who has finished his meal, though still invited to continue eating, his choice of food, whether hard or soft, that has not been left over, saying, 'Come, now, Bhikkhu; take and eat!' deliberately desiring to stir up longing (in that Bhikkhu); then if that Bhikkhu eats[29]—that is a Pācittiya.
37. Whatsoever Bhikkhu shall take or eat any food, whether hard or soft, at the wrong time[30]—that is a Pācittiya.
38. Whatsoever Bhikkhu shall eat food, whether hard or soft, that has been put by—that is a Pācittiya.
39. Whatsoever Bhikkhu, when he is not sick, shall request, for his own use, and shall partake of delicacies—to wit, ghee, butter, oil, honey, molasses, fish, flesh, milk, curds[31]—that is a Pācittiya.
40. Whatsoever Bhikkhu shall place, as food, within the door of his mouth, anything not given to him, save only water and a tooth-cleaner[32]—that is a Pācittiya.
Here ends the fourth section, the 'Bhojana-section.'
41. Whatsoever Bhikkhu shall, with his own p. 41 hand, give food, whether hard or soft, to an Acelaka or to a Paribbājaka or to a Paribbājikā[33]—that is a Pācittiya.
42. Whatsoever Bhikkhu shall address a Bhikkhu thus: 'Come, brother; let us go, for a meal, to the village, or the town!' and then, whether after he has got an alms for him, or without having got an alms for him, shall send him away, saying, 'Go away, brother! Talking with you, or sitting with you, is not pleasant to me. Talking, or sitting each one by himself, is more pleasant to me!'—if he does this for this cause, and for no other[34]—that is a Pācittiya.
43. Whatsoever Bhikkhu shall force his way into a house where a meal is going on[35], and take a seat there—that is a Pācittiya.
44. Whatsoever Bhikkhu shall take a seat, in secret, with a woman, in a concealed place[36]—that is a Pācittiya.
45. Whatsoever Bhikkhu shall take a seat, in secret, with a woman, one man with one woman—that is a Pācittiya.
46. Whatsoever Bhikkhu, who has been invited (to a house), and has been (thus already) provided with a meal, shall, without having previously spoken about it to a Bhikkhu, if there is one there, go on his (begging) rounds among the families, either before meal-time or after meal-time[37], except on the right occasion—that is a Pācittiya.
Herein the right occasion is this: (to wit), a time of giving of robes, a time of making of robes. That is right occasion in this passage.
47. A Bhikkhu who is not sick may accept a (standing) invitation with regard to the requisites[38] for four months. If he accept it for a period longer than that—unless there be a second invitation, or a perpetual invitation—that is a Pācittiya.
48. Whatsoever Bhikkhu shall go to see an army drawn up in battle-array, except for a cause thereto sufficient—that is a Pācittiya.
49. And if there be any reason for that Bhikkhu's going to the army, that Bhikkhu may remain there for two or three nights. If he remain longer than that—that is a Pācittiya.
50. And if while remaining there for two or three nights he should go to the battle-array, or to the numbering of the forces, or to the drawing up of the forces, or to a review[39]-that is a Pācittiya.
End of the fifth section, the 'Acelaka-section.'
51. There is Pācittiya in the drinking of fermented liquors, or strong drinks[40].
52. There is Pācittiya in poking (another person) with the finger.
53. There is Pācittiya in sporting in the water[41].
54. There is Pācittiya in disrespect[42].
55. Whatsoever Bhikkhu shall frighten a Bhikkhu[43]—that is a Pācittiya.
56. Whatsoever Bhikkhu; who is not sick, shall, desiring to warm himself[44], kindle a fire, or have a fire kindled, without cause sufficient thereto—that is a Pācittiya.
57. Whatsoever Bhikkhu shall bathe at intervals of less than half a month, except on the proper occasion—that is a Pācittiya.
Herein this is proper occasion: (to wit), the two and a half months during which there is hot weather, and during which there is fever; namely, the last month and a half of the heats, and the first month p. 45 of the rains[45]: when sick; when there is work; when on a journey; when there has been wind and rain. This is right occasion in this connection.
58. A Bhikkhu who receives a new robe must choose one or other mode of disfigurement out of the three modes of disfigurement; either (making part of it) dark blue, or (marking part of it with) mud, or (making part of it) black. If a Bhikkhu should make use of a new robe without choosing one or other mode of disfigurement out of the three modes pf disfigurement[46]—that is a Pācittiya.
59. Whatsoever Bhikkhu who has made over[47] his robe to a Bhikkhu, or to a Bhikkhunī, or to a probationer, or to a Sāmaṇera, or to a Sāmaṇerī, shall continue to make use of it as a thing not (formally) given—that is a Pācittiya.
60. Whatsoever Bhikkhu shall hide, or cause another to hide, a Bhikkhu's bowl, or his robe, or the mat on which he sits, or his needle-case[48], or his girdle, even though in fun—that is a Pācittiya.
End of the sixth section, the 'Surāpāna-section.'
61. Whatsoever Bhikkhu shall deliberately deprive any living thing of life—that is a Pācittiya.
62. Whatsoever Bhikkhu shall, knowingly, drink water with living things in it—that is a Pācittiya.
63. Whatsoever Bhikkhu shall stir up for decision again a matter which he knows to have been settled according to the Dhamma[49]—that is a Pācittiya.
64. Whatsoever Bhikkhu, who knows of it, shall conceal a serious offence[50] committed by a Bhikkhu—that is a Pācittiya.
65. Whatsoever Bhikkhu shall admit a person under twenty years of age to the higher grade in the Order, knowing him (or her) to be so—(while) the person is not admitted to the higher grade, and the other Bhikkhus (who assist) are blameworthy—this is in him
