https://en.wikipedia.org/wiki/Vinaya#Origins
Abhidamma
Modern Western scholarship, however, generally dates the origin of the Abhidhamma Pitaka to some time around the third century BCE, 100 to 200 years after the death of the Buddha.[12][13] Therefore, the seven Abhidhamma works are generally claimed by scholars not to represent the words of the Buddha himself, but those of disciples and scholars.[14] Abhidharma literature likely originated as elaboration and interpretation of the suttas, but later developed independent doctrines.[15]
The earliest texts of the Pali Canon have no mention of the texts of the Abhidhamma Piṭaka.[16] The Abhidhamma is also not mentioned in some reports of the First Buddhist Council, which do mention the existence of the texts of the Vinaya and either the five Nikayas[17] or the four Agamas.[18] Other accounts do include the Abhidhamma.[19]
https://en.wikipedia.org/wiki/Abhidhamma_Pi%E1%B9%ADaka#cite_ref-19
Clasificacion del canon pali
- El Vinaya Piṭaka, la Colección de la disciplina, que contiene las reglas establecidas para la guía de monjes y monjas y las regulaciones prescritas para el funcionamiento armonioso de la orden monástica.
- El Sutta Piṭaka, la Colección de los discursos, que contiene los suttas, los discursos del Buddha y los de sus discípulos líderes, así como trabajos edificantes en verso, narrativas en verso y ciertos trabajos de naturaleza explicativa.
- El Abhidhamma Piṭaka, la Colección de la filosofía, una colección de siete tratados que someten las enseñanzas del Buddha al rigor de la sistematización filosófica.
https://www.letraskairos.com/sabiduria/sobre-la-importancia-del-canon-pali-en-el-buddhismo
http://www.ahandfulofleaves.org/documents/Indian%20Buddhism_Warder_1970-2004.pdf
Budismo temprano
El término ”’budismo temprano”’ hace referencia a:
- El budismo original, que abarca corrientes, enseñanzas y organización monástica fundadas por el [[Buda Gautama]]. Llamado ”’budismo pre-sectario”’.
- Las Escuelas budistas primigenias, que son las divisiones que sufre el Budismo pre-sectario (no son consideradas cismas formales).
El período de budismo anterior a las corrientes duró alrededor de 100 años tras la muerte de Gautama. Las divisiones que se produjeron después fueron consecuencia de la introducción de diferentes puntos de vista acerca de la introducción del énfasis en la [[Abhidharma|literatura abhidármica]]. Esta literatura era específica para cada escuela y los argumentos y disputas entre escuelas se basaban frecuentemente en estos escritos.
Los cismas se basaron originalmente en desacuerdos respecto al [[Vinaya]] (disciplina monástica), aunque más tarde, alrededor del año 100, estos cismas pudieron también basarse en desacuerdos doctrinales.Harvey,”Introduction to Buddhism”, [[Cambridge University Press]], 1990, page 74 El budismo presectario no tenía escrituras abhidármicas, excepto, quizá, algún marco básico.
Muchos siglos después de la aparición del budismo [[Mahāyāna]], hacia el siglo V, las escuelas budistas primigenias entraron en un período de declive en la India, mientras el budismo mahayana se hacía más y más fuerte.
It must be said that each early buddist school had its own version of piṭakas.
Each of the Early Buddhist Schools likely had their own recensions of the Tripiṭaka. According to some sources, there were some Indian schools of Buddhism that had five or seven piṭakas.[15]
The works of the 5th-century scholar Buddhaghoṣa for example have been essential for the understanding of Theravāda Buddhist scriptures.
Buddhists have proved adept at preserving their writings over the centuries. However, as we have seen, the idea of a Buddhist ‘canon’ is vast, complex and difficult to define. In fact, the English term may give a misleading impression of a set of writings that all followers of the tradition are expected to know, and clearly the Buddhist case is not like that.
https://www.bl.uk/sacred-texts/articles/the-buddhist-canon#
Dates
During the First Buddhist Council, thirty years after the parinibbana of Gautama Buddha in Rajgir, Ananda recited the Sutta Pitaka, and Upali recited the Vinaya Pitaka. The Arhats present accepted the recitations and henceforth the teachings were preserved orally by the Sangha. The Tipitaka that was transmitted to Sri Lanka during the reign of King Asoka were initially preserved orally and were later written down during the Fourth Buddhist Council in 29-17 BCE, approximately 454 years after the death of Gautama Buddha.[a][6] Textual fragments of similar teachings have been found in the agama of other major Buddhist schools in India. They were however written down in various Prakrits other than Pali as well as Sanskrit. Some of those were later translated into Chinese (earliest dating to the late 4th century CE). The surviving Sri Lankan version is the most complete,[7] but one that was extensively redacted about 1,000 years after Buddha’s death, in the 5th or 6th century CE.[8]
https://en.wikipedia.org/wiki/P%C4%81li_Canon
Debido a esto el pali canon no es aceptado en su totalidad si algo en absoluto como auténtico.
Some scholars see the Pali Canon as expanding and changing from an unknown nucleus.[37] Arguments given for an agnostic attitude include that the evidence for the Buddha’s teachings dates from (long) after his death.
Some scholars of later Indian Buddhism and Tibetan Buddhism say that little or nothing goes back to the Buddha. Ronald Davidson[38] has little confidence that much, if any, of surviving Buddhist scripture is actually the word of the historical Buddha.[36] Geoffrey Samuel[39] says the Pali Canon largely derives from the work of Buddhaghosa and his colleagues in the 5th century CE.[40] Gregory Schopen argues[41] that it is not until the 5th to 6th centuries CE that we can know anything definite about the contents of the Canon.
Pudo haber sucedido algo parecido con el nuevo testamento? No. Mira el siguiente artículo para entender que la escritura del nuevo testamento fue totalmente distinta https://bible.org/seriespage/4-manuscripts-tell-story-new-testament-reliable
Referencias: https://en.m.wikipedia.org/wiki/Early_Buddhist_texts
Scholars generally agree that the early books include some later additions.[51] Aspects of these late additions are or may be from a much earlier period.[52][53][54] Other aspects of the Pali Canon, such as the information about society and South Asian history, are in doubt because the Pali Canon was extensively redacted in the 5th- or 6th-century CE, nearly a thousand years after the death of the Buddha.[8] Further, this redacted Pali Canon of Sri Lanka itself mentions that the compilation had previously been redacted towards the end of 1st-century BCE. According to the Early Buddhism scholar Lars Fogelin, the Pali Canon of Sri Lanka is a modified Canon and “there is no good reason to assume that Sri Lankan Buddhism resembles Early Buddhism in the mainland, and there are numerous reasons to argue that it does not.”[55]
Tripitaka
Nonetheless, in the earliest texts, the three disciplines are still independent and follow their own traditions separately. They are not as yet qualified as “baskets” (pitaka), and there is no question of the “three
baskets” (tripitaka). These terms were to appear for the first time on
Brahmi inscriptions the oldest of which date back to the second century
B.C.
These inscriptions continue to use the old vocabulary : it is always
a matter of Reciters (bhiinaka, bhanaka or bhiinaka) as at Bharhut
(LCJDERS, 738, 762, 773, 789, 804, 833), Saiici (602) and Karli (1094,
1095); of “Knowers of the Siitras” (sutamtika, sutiitika, sutiitikini,
sutiitikinf) as at Bharhut (797) and Saiici (319, 352, 635); of “Memorizers of the Vinaya” (vinayadhara, vinayamdhara and possibly, viniiyaka) as at Bodh-Giiyii (949), Amariivati (1286) and Siiiici (654).
However, alongside these traditional terms, new ones appear which
bear witness to the existence of one or even of three baskets of texts. At
165 Bhiirhut (856), we find the epithet Petakin “versed in a (?) Pi~ka”. This concerns Trepitaka monks or Trepitikii nuns in Siimiith (925, 926, 927), Sriivasti (918) and Mathura (38). Finally, Kiinheri (989) mentions a Traipitikopiidhyiiya “Master of three baskets”.
Traducciones
Para estudiar. No todas las traducciones tienen el mismo sentido. Mirar: https://suttacentral.net/dn26/en/sujato#dn26:24.6 http://www.buddhasutra.com/files/cakkavattisihananda_sutta.htm https://buddhism.redzambala.com/digha-nikaya/cakkavatti-sihanada-sutta-the-lions-roar-on-the-turning-of-the-wheel.html
Diccionario: http://www.palikanon.com/english/pali_names/maha/mahapanaada.htm
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