{"id":440,"date":"2020-12-24T16:46:08","date_gmt":"2020-12-24T21:46:08","guid":{"rendered":"https:\/\/abudinen.com\/blog\/?p=440"},"modified":"2021-04-11T11:47:48","modified_gmt":"2021-04-11T16:47:48","slug":"parinibbana","status":"publish","type":"post","link":"https:\/\/abudinen.com\/blog\/2020\/12\/24\/parinibbana\/","title":{"rendered":"Parinibbana"},"content":{"rendered":"\n

As we learn from the well-known references to the existence of the bhanaka<\/a> tradition existing until later periods and from several other sources, oral tradition continued to exist side by side with written scriptures for many centuries to come. This, the so-called writing down of the scriptures[8]<\/a><\/sup> was only the biginning of a new form of tradition, and the innovation was probably opposed by the more conservative monks. As with many other innovations, it was only after some time that it was generally accepted. Therefore, it was much later that the records of this event were transformed into an account of a “council” (sangayana or sangiti<\/a>) which was held under the patronage of King Vattagamani<\/a>.<\/p>\n\n\n\n

So when we say that the texts were \u201cspoken by the Buddha\u201d, we mean it in this non-literal sense.[7]<\/a><\/sup><\/p>\n\n\n\n

According to A. K. Warder<\/a>, the Tibetan historian Bu-ston<\/em><\/a> said that around or before the 1st century AD there were eighteen schools of Buddhism each with their own Tripi\u1e6dakas transcribed into written form.[10]<\/a><\/sup> However, except for one version that has survived in full and others, of which parts have survived, all of these texts are lost to history or yet to be found.[10]<\/a><\/sup><\/p>\n\n\n\n

About disagreement on vinaya and sutta<\/h2>\n\n\n\n

According to several accounts, after the recitation had concluded, a group of five hundred monks returned from the south, led by a monk named Pur\u0101\u1e47a. When he was asked to approve of the dharma and vinay a that had been codified by the council, he declined, saying that he preferred to remember and retain what he had heard directly from the mouth of the Buddha rather than what had been chanted by the elders. Pur\u0101\u1e47a also disputed eight points of the vinay a concerning the proper storage and consumption of food. This incident, whether or not it has any historical basis, suggests that disagreements about the contents of the Buddha\u2019s teaching began to arise shortly after his death.<\/p>\n\n\n\n

http:\/\/www.daophatngaynay.com\/vn\/files\/file-nen\/Princeton_Dictionary_of_Buddhism_890707662.pdf<\/a><\/p>\n\n\n\n

The Buddhist Canon was compiled by a number of monks, and internal evidence makes it clear that not every text that has come down to us in the Sutta Pitaka can have been recited by Ananda at the First Communal Recitation. The texts contain many and sometimes discrepant accounts of such central topics as meditation. As I have written elsewhere, one likely reason for the discrepancies is that in the course of a preaching career lasting forty-five years the Buddha formulated things in various ways and perhaps even changed his mind (Gombrich, 1990:9). But another reason I posit for discrepancies is that monks were arguing about these topics and that the texts sometimes preserve more than one side of an argument. These two processes are not mutually exclusive: scholastic literalism can provide ample matter for debate, and argument can often degenerate into nit-picking! (Gombrich 2006<\/a>, pp.\u00a096\u20137)<\/p>\n\n\n\n

https:\/\/ahandfulofleaves.files.wordpress.com\/2012\/02\/how-buddhism-began_gombrich.pdf<\/a><\/p>\n\n\n\n

Spread<\/h2>\n\n\n\n

So called Buddhism spread<\/strong> across Asia through networks of overland and maritime routes between India, Southeast Asia, Central Asia, and China. The transmission of Buddhism<\/strong> to Central Asia and China corresponded with the development of the silk routes as channels for intercultural exchanges.<\/p>\n\n\n\n

That is exaclty what God does not wanted to happened during the generations before Christ.<\/p>\n\n\n\n

To read more: https:\/\/www.ancient-buddhist-texts.net\/Reference\/Chronicles-of-Ceylon\/01-Chronological.htm<\/a><\/p>\n\n\n\n

https:\/\/www.yumpu.com\/en\/document\/read\/58717129\/on-the-chronicles-of-ceylon<\/a><\/p>\n\n\n\n

https:\/\/www.jstor.org\/stable\/23731098?read-now=1&refreqid=excelsior%3A17569cf2f6963cd81ec1ec047f2f78a8&seq=50#page_scan_tab_contents<\/a><\/p>\n\n\n\n

https:\/\/www.jstor.org\/stable\/24007915?read-now=1&refreqid=excelsior%3Ac6ecaa2b13467f8dc7aad9e085128e85&seq=1#page_scan_tab_contents<\/a><\/p>\n\n\n\n

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33: The Ten Kings<\/a><\/blockquote>