The History of Early Buddhism According to Theravāda

Exploring the Dhamma, as understood from the perspective of the ancient Pali commentaries.
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Ceisiwr
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The History of Early Buddhism According to Theravāda

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Thought I would share some of the Dīpavaṁsa:
14. Having received the perfect word (of Buddha), the first (among doctrines), from the first (among teachers), these Theras and original depositaries (of the Faith) made the first collection. Hence this doctrine of the Theras is also called the first (or primitive) doctrine.15. The most excellent Theravāda remained pure and faultless for a long time, for ten times ten years.

16. When the first hundred years had been completed and the second century had begun, a great schism happened, a most violent one, in the doctrine of the Theras.17-18. Twelve thousand Vajjiputtas of Vesālī assembled and proclaimed at Vesālī, best of towns, the ten indulgences in the doctrine of Buddha, viz.: the indulgence of (keeping) salt in a horn, of the two inches, of the village and the monastery, of residences, of (obtaining) consent, of example, of milk-whey, of toddy, of silver, of seats without fringes. 19. They proclaimed (a doctrine) which was against the Faith, against the discipline, and repugnant to the doctrine of the Teacher; splitting the (true) meaning and the Faith, they proclaimed what was contrary to it.

20. In order to subdue them, many pupils of Buddha, twelve hundred thousand (spiritual) sons of the Jina, assembled. 21. In this congregation the eight chief Bhikkhus, resembling the Master, great leaders, difficult [140] to conquer, great teachers, were – 22. Sabbakāmī and Sāḷha, Revata, Khujjasobhita, Vāsabhagāmi and Sumana, Sambhūta who resided at Sāṇa, – 23. Yasa, the son of Kākaṇḍaka, a sage praised by the Jina. In order to subdue those wicked men (the Vajjiputtas), they came to Vesālī. 24. Vāsabhagāmi and Sumana were pupils of Anuruddha, the other Theras (pupils) of Ānanda; they had all formerly seen Tathāgata.

25. At that time Asoka, the son of Susunāga, was king; that prince ruled in the town of Pāṭaliputta. 26. The eight Theras of great (supernatural) power gained one party for themselves, and destroying (the doctrine of) the ten indulgences they annihilated those wicked ones. 27-28. After having annihilated the wicked Bhikkhus and after having crushed the sinful doctrine, those eight Theras of great (supernatural) power, those Bhikkhus selected seven hundred Arahats, choosing the best ones, in order to purify their own doctrine, and held a council. 29. This second council was finished in eight months at Vesālī, best of towns, in the hall called Kūṭāgāra.

30-31. The wicked Bhikkhus, the Vajjiputtakas who had been excommunicated by the Theras, gained another party; and many people, holding the wrong doctrine, ten thousand, assembled and (also) held a council. Therefore this Dhamma council is called the Great Council (mahāsaṅgīti). 32. The Bhikkhus of the Great Council settled a doctrine contrary (to the true Faith). Altering the original redaction they made another redaction. 33. They transposed Suttas which belonged to one place (of the collection), to another place; they destroyed the (true) meaning and the Faith, in the Vinaya and in the five Collections (of Suttas).

34-35. Those Bhikkhus, who understood neither what had been taught in long expositions nor without exposition, neither the natural meaning nor the recondite meaning, settled a false meaning in connection with spurious speeches of Buddha; these Bhikkhus destroyed a great deal of (true) meaning under the colour [141] of the letter. 36. Rejecting single passages of the Suttas and of the profound Vinaya, they composed other Suttas and another Vinaya which had (only) the appearance (of the genuine ones).

37. Rejecting the following texts, viz.: the Parivāra which is an abstract of the contents (of the Vinaya), the six sections of the Abhidhamma, the Paṭisambhidā, the Niddesa, and some portions of the Jātaka, they composed new ones. 38. Forsaking the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that. 39. Those who held the Great Council were the first schismatics; in imitation of them many heretics arose.

40. Afterwards a schism occurred in that (new school); the Gokulika and Ekabyohāra Bhikkhus formed two divisions. 41. Afterwards two schisms took place amongst the Gokulikas: the Bahussutaka and the Paññatti Bhikkhus formed two divisions. 42-43. And opposing these were the Cetiyas, (another) division of the Mahāsaṅgītikas. All these five sects, originating from the Mahāsaṅgītikas, split the (true) meaning and the Doctrine and some portions of the Collection; setting aside some portions of difficult passages, they altered them. 44. Forsaking the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that.

45. In the orthodox school of the Theras again a schism occurred: the Mahiṁsāsaka and Vajjiputtaka Bhikkhus formed two sections. 46. In the school of the Vajjiputtakas four sections arose, viz.: the Dhammuttarikas, Bhaddayānikas, Channagārikas, and Sammitis. 47. In later times two divisions arose among the Mahiṁsāsakas: the Sabbatthivāda [Sarvāstivāda] and Dhammagutta Bhikkhus formed two divisions. 48. The Sabbatthivādas and Kassapikas, the Kassapikas and Saṅkantikas, and subsequently another section, the Suttavādas, separated themselves in their turn.

49. These eleven schools which separated themselves from the Theravāda, split the (true) meaning and the Doctrine and some portions of the Collection; setting aside some portions of difficult passages, they altered them. 50. Forsaking [142] the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that.

51. Seventeen are the heretical sects, and there is one orthodox sect; together with the orthodox sect they are eighteen at all. 52. The most excellent Theravāda which resembles a large banyan tree, is the complete doctrine of the Jina, free from omissions or additions. The other schools arose as thorns grow on the tree. 53. In the first century there were no schisms; in the second century arose the seventeen heretical schools in the religion of the Jina. 54. The Hemavatikas, Rājagirikas, Siddhatthas, Pubba- and Aparaselikas, and sixthly the Apara-Rājagirikas arose one after the other.

Here ends the Description of the Schools of the Teachers.
https://www.ancient-buddhist-texts.net/ ... /index.htm
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
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confusedlayman
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Re: The History of Early Buddhism According to Theravāda

Post by confusedlayman »

Ceisiwr wrote: Sat May 22, 2021 1:11 pm Thought I would share some of the Dīpavaṁsa:
14. Having received the perfect word (of Buddha), the first (among doctrines), from the first (among teachers), these Theras and original depositaries (of the Faith) made the first collection. Hence this doctrine of the Theras is also called the first (or primitive) doctrine.15. The most excellent Theravāda remained pure and faultless for a long time, for ten times ten years.

16. When the first hundred years had been completed and the second century had begun, a great schism happened, a most violent one, in the doctrine of the Theras.17-18. Twelve thousand Vajjiputtas of Vesālī assembled and proclaimed at Vesālī, best of towns, the ten indulgences in the doctrine of Buddha, viz.: the indulgence of (keeping) salt in a horn, of the two inches, of the village and the monastery, of residences, of (obtaining) consent, of example, of milk-whey, of toddy, of silver, of seats without fringes. 19. They proclaimed (a doctrine) which was against the Faith, against the discipline, and repugnant to the doctrine of the Teacher; splitting the (true) meaning and the Faith, they proclaimed what was contrary to it.

20. In order to subdue them, many pupils of Buddha, twelve hundred thousand (spiritual) sons of the Jina, assembled. 21. In this congregation the eight chief Bhikkhus, resembling the Master, great leaders, difficult [140] to conquer, great teachers, were – 22. Sabbakāmī and Sāḷha, Revata, Khujjasobhita, Vāsabhagāmi and Sumana, Sambhūta who resided at Sāṇa, – 23. Yasa, the son of Kākaṇḍaka, a sage praised by the Jina. In order to subdue those wicked men (the Vajjiputtas), they came to Vesālī. 24. Vāsabhagāmi and Sumana were pupils of Anuruddha, the other Theras (pupils) of Ānanda; they had all formerly seen Tathāgata.

25. At that time Asoka, the son of Susunāga, was king; that prince ruled in the town of Pāṭaliputta. 26. The eight Theras of great (supernatural) power gained one party for themselves, and destroying (the doctrine of) the ten indulgences they annihilated those wicked ones. 27-28. After having annihilated the wicked Bhikkhus and after having crushed the sinful doctrine, those eight Theras of great (supernatural) power, those Bhikkhus selected seven hundred Arahats, choosing the best ones, in order to purify their own doctrine, and held a council. 29. This second council was finished in eight months at Vesālī, best of towns, in the hall called Kūṭāgāra.

30-31. The wicked Bhikkhus, the Vajjiputtakas who had been excommunicated by the Theras, gained another party; and many people, holding the wrong doctrine, ten thousand, assembled and (also) held a council. Therefore this Dhamma council is called the Great Council (mahāsaṅgīti). 32. The Bhikkhus of the Great Council settled a doctrine contrary (to the true Faith). Altering the original redaction they made another redaction. 33. They transposed Suttas which belonged to one place (of the collection), to another place; they destroyed the (true) meaning and the Faith, in the Vinaya and in the five Collections (of Suttas).

34-35. Those Bhikkhus, who understood neither what had been taught in long expositions nor without exposition, neither the natural meaning nor the recondite meaning, settled a false meaning in connection with spurious speeches of Buddha; these Bhikkhus destroyed a great deal of (true) meaning under the colour [141] of the letter. 36. Rejecting single passages of the Suttas and of the profound Vinaya, they composed other Suttas and another Vinaya which had (only) the appearance (of the genuine ones).

37. Rejecting the following texts, viz.: the Parivāra which is an abstract of the contents (of the Vinaya), the six sections of the Abhidhamma, the Paṭisambhidā, the Niddesa, and some portions of the Jātaka, they composed new ones. 38. Forsaking the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that. 39. Those who held the Great Council were the first schismatics; in imitation of them many heretics arose.

40. Afterwards a schism occurred in that (new school); the Gokulika and Ekabyohāra Bhikkhus formed two divisions. 41. Afterwards two schisms took place amongst the Gokulikas: the Bahussutaka and the Paññatti Bhikkhus formed two divisions. 42-43. And opposing these were the Cetiyas, (another) division of the Mahāsaṅgītikas. All these five sects, originating from the Mahāsaṅgītikas, split the (true) meaning and the Doctrine and some portions of the Collection; setting aside some portions of difficult passages, they altered them. 44. Forsaking the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that.

45. In the orthodox school of the Theras again a schism occurred: the Mahiṁsāsaka and Vajjiputtaka Bhikkhus formed two sections. 46. In the school of the Vajjiputtakas four sections arose, viz.: the Dhammuttarikas, Bhaddayānikas, Channagārikas, and Sammitis. 47. In later times two divisions arose among the Mahiṁsāsakas: the Sabbatthivāda [Sarvāstivāda] and Dhammagutta Bhikkhus formed two divisions. 48. The Sabbatthivādas and Kassapikas, the Kassapikas and Saṅkantikas, and subsequently another section, the Suttavādas, separated themselves in their turn.

49. These eleven schools which separated themselves from the Theravāda, split the (true) meaning and the Doctrine and some portions of the Collection; setting aside some portions of difficult passages, they altered them. 50. Forsaking [142] the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that.

51. Seventeen are the heretical sects, and there is one orthodox sect; together with the orthodox sect they are eighteen at all. 52. The most excellent Theravāda which resembles a large banyan tree, is the complete doctrine of the Jina, free from omissions or additions. The other schools arose as thorns grow on the tree. 53. In the first century there were no schisms; in the second century arose the seventeen heretical schools in the religion of the Jina. 54. The Hemavatikas, Rājagirikas, Siddhatthas, Pubba- and Aparaselikas, and sixthly the Apara-Rājagirikas arose one after the other.

Here ends the Description of the Schools of the Teachers.
https://www.ancient-buddhist-texts.net/ ... /index.htm
so what's given in access to insight is banyan tree ? I dont want to waste time reading un orthodox...
I may be slow learner but im at least learning...
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Ceisiwr
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Re: The History of Early Buddhism According to Theravāda

Post by Ceisiwr »

confusedlayman wrote: Sat May 22, 2021 1:21 pm
so what's given in access to insight is banyan tree ? I dont want to waste time reading un orthodox...
Well first I would recommend abandoning Nāgārjuna. Second, stop listening to SteRo.
“Knowing that this body is just like foam,
understanding it has the nature of a mirage,
cutting off Māra’s flower-tipped arrows,
one should go beyond the King of Death’s sight.”
Dhammavamsa
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Joined: Mon May 24, 2021 3:57 pm

Re: The History of Early Buddhism According to Theravāda

Post by Dhammavamsa »

Ceisiwr wrote: Sat May 22, 2021 1:11 pm Thought I would share some of the Dīpavaṁsa:
14. Having received the perfect word (of Buddha), the first (among doctrines), from the first (among teachers), these Theras and original depositaries (of the Faith) made the first collection. Hence this doctrine of the Theras is also called the first (or primitive) doctrine.15. The most excellent Theravāda remained pure and faultless for a long time, for ten times ten years.

16. When the first hundred years had been completed and the second century had begun, a great schism happened, a most violent one, in the doctrine of the Theras.17-18. Twelve thousand Vajjiputtas of Vesālī assembled and proclaimed at Vesālī, best of towns, the ten indulgences in the doctrine of Buddha, viz.: the indulgence of (keeping) salt in a horn, of the two inches, of the village and the monastery, of residences, of (obtaining) consent, of example, of milk-whey, of toddy, of silver, of seats without fringes. 19. They proclaimed (a doctrine) which was against the Faith, against the discipline, and repugnant to the doctrine of the Teacher; splitting the (true) meaning and the Faith, they proclaimed what was contrary to it.

20. In order to subdue them, many pupils of Buddha, twelve hundred thousand (spiritual) sons of the Jina, assembled. 21. In this congregation the eight chief Bhikkhus, resembling the Master, great leaders, difficult [140] to conquer, great teachers, were – 22. Sabbakāmī and Sāḷha, Revata, Khujjasobhita, Vāsabhagāmi and Sumana, Sambhūta who resided at Sāṇa, – 23. Yasa, the son of Kākaṇḍaka, a sage praised by the Jina. In order to subdue those wicked men (the Vajjiputtas), they came to Vesālī. 24. Vāsabhagāmi and Sumana were pupils of Anuruddha, the other Theras (pupils) of Ānanda; they had all formerly seen Tathāgata.

25. At that time Asoka, the son of Susunāga, was king; that prince ruled in the town of Pāṭaliputta. 26. The eight Theras of great (supernatural) power gained one party for themselves, and destroying (the doctrine of) the ten indulgences they annihilated those wicked ones. 27-28. After having annihilated the wicked Bhikkhus and after having crushed the sinful doctrine, those eight Theras of great (supernatural) power, those Bhikkhus selected seven hundred Arahats, choosing the best ones, in order to purify their own doctrine, and held a council. 29. This second council was finished in eight months at Vesālī, best of towns, in the hall called Kūṭāgāra.

30-31. The wicked Bhikkhus, the Vajjiputtakas who had been excommunicated by the Theras, gained another party; and many people, holding the wrong doctrine, ten thousand, assembled and (also) held a council. Therefore this Dhamma council is called the Great Council (mahāsaṅgīti). 32. The Bhikkhus of the Great Council settled a doctrine contrary (to the true Faith). Altering the original redaction they made another redaction. 33. They transposed Suttas which belonged to one place (of the collection), to another place; they destroyed the (true) meaning and the Faith, in the Vinaya and in the five Collections (of Suttas).

34-35. Those Bhikkhus, who understood neither what had been taught in long expositions nor without exposition, neither the natural meaning nor the recondite meaning, settled a false meaning in connection with spurious speeches of Buddha; these Bhikkhus destroyed a great deal of (true) meaning under the colour [141] of the letter. 36. Rejecting single passages of the Suttas and of the profound Vinaya, they composed other Suttas and another Vinaya which had (only) the appearance (of the genuine ones).

37. Rejecting the following texts, viz.: the Parivāra which is an abstract of the contents (of the Vinaya), the six sections of the Abhidhamma, the Paṭisambhidā, the Niddesa, and some portions of the Jātaka, they composed new ones. 38. Forsaking the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that. 39. Those who held the Great Council were the first schismatics; in imitation of them many heretics arose.

40. Afterwards a schism occurred in that (new school); the Gokulika and Ekabyohāra Bhikkhus formed two divisions. 41. Afterwards two schisms took place amongst the Gokulikas: the Bahussutaka and the Paññatti Bhikkhus formed two divisions. 42-43. And opposing these were the Cetiyas, (another) division of the Mahāsaṅgītikas. All these five sects, originating from the Mahāsaṅgītikas, split the (true) meaning and the Doctrine and some portions of the Collection; setting aside some portions of difficult passages, they altered them. 44. Forsaking the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that.

45. In the orthodox school of the Theras again a schism occurred: the Mahiṁsāsaka and Vajjiputtaka Bhikkhus formed two sections. 46. In the school of the Vajjiputtakas four sections arose, viz.: the Dhammuttarikas, Bhaddayānikas, Channagārikas, and Sammitis. 47. In later times two divisions arose among the Mahiṁsāsakas: the Sabbatthivāda [Sarvāstivāda] and Dhammagutta Bhikkhus formed two divisions. 48. The Sabbatthivādas and Kassapikas, the Kassapikas and Saṅkantikas, and subsequently another section, the Suttavādas, separated themselves in their turn.

49. These eleven schools which separated themselves from the Theravāda, split the (true) meaning and the Doctrine and some portions of the Collection; setting aside some portions of difficult passages, they altered them. 50. Forsaking [142] the original rules regarding nouns, genders, composition, and the embellishments of style, they changed all that.

51. Seventeen are the heretical sects, and there is one orthodox sect; together with the orthodox sect they are eighteen at all. 52. The most excellent Theravāda which resembles a large banyan tree, is the complete doctrine of the Jina, free from omissions or additions. The other schools arose as thorns grow on the tree. 53. In the first century there were no schisms; in the second century arose the seventeen heretical schools in the religion of the Jina. 54. The Hemavatikas, Rājagirikas, Siddhatthas, Pubba- and Aparaselikas, and sixthly the Apara-Rājagirikas arose one after the other.

Here ends the Description of the Schools of the Teachers.
https://www.ancient-buddhist-texts.net/ ... /index.htm
:goodpost:

I think those days laypeople will be so confused about Buddhism and monks will be busy debating each other too.

I guess nowadays is the same.

I have seen some monks (like Luang Phor Sodh, who famous teaching the meditative mantra: Samma Araham) in Thailand claiming Nibbana is a mystical place in the afterlife. Some believe in the First Buddha (Adi Buddha) and do worship a lot like the famous monk Luang Phor Reusi Lingdam, the Thais really respect him.

There we have Bhante Waharaka Thero in Sri Lanka, explaining Dhamma in really unorthodox way. And we have Bhikkhu Buddhadasa, rejecting the traditional explanation of Paticca Samuppada and create a new, possibly annihilistic view out of it. Then we have Monks from Tibet claiming to be living Buddhas or reincarnation of Enlightened Beings. And then we also have Mahayana Buddhist monks in Malaysia practice the bodhisattva way instead of Buddha's teachings, chant Heart Sutra instead paying homage to Buddha. There again the so-called Buddhist monks in Japan, opening shops and bars. And gosh, some of them married and have kids.

It is hard to find a real monk or Kalyana mittas nowadays.
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