Indian Antiquary Vol 37

SR No.: 032529
Original Sutra Author: N/A
Author: Richard Carnac Temple
Publisher: Swati Publications
Publication Year: 1984
Total Pages: 454
Language: English
Classification: Book_English
File Size: 18 MB

Page 23

JANUARY, 1908.]
THE BUDDHIST COUNCILS.
Like kings, the ascetics are very covetous (luddhatara). It is their successive conquests which have consecrated the 227 rules of the Pali Prātimoksa and the 250 rules of which Nāgasena?? speaks.
I fear that the “Vengeance" of Minayeff parries my zeal a littlo too far, for I am reasoning as a believer would do ! But at least the position of the author of the Researches is excellent from a strictly negative point of view, and I do not at all understand why Prof. Oldenberg refuses to follow, if not quite to the end. for I myself sball have to make some reservations,78 at least in that which is evident in itself, the interpretation of Minayeff, as he himself very well sums it up :79 "The episode of the Khuddakanuk huddakas] transports us to a time when no (Buddhist) code of religious discipline could exist:80 wben one could not as yet know what was important or not in the rules of the monastic life.81 When the Culla, before relating this episode to us, makes the assembled saints rocite the entire Vinaya, it contradicts itself." 82
Does Prof. Oldenberg believe that the Vinaya was chanted at Rājagțha, immediately after the death of Buddhe? No, it seems; and hence, why not admit that the discussion of the khuddakae takes us to a time when the Vinaya was net canonically codified? Does he believe in the authenticity of the words pronounced by Baddha on the khuddukas and on Channa, words preserved in the M. P. S.? Yes, doubtless ;- certainly, much more than Minayeff or myself. Why then suppose that the redactor of the Culla has invented the above discessions in the bosom of the Sangha in order to follow out the suggestions of the M. P. S. instead of admitting that the events themselves have followed out in the same way the Mastor's words? The only time that Minayeff believes in the tradition, Prof. Oldenberg calls it in question. That is really unfortunate.
In vain will he tell us that the community was otherwise aware of not having changed anything in the rules fixed by the Omniscient; for it is too natural, in fact, that it should be persuaded of this, and the decision to abolish nothing, attributed to Kāeyapa, is the only one which could triumph officially in the chronicle and in the ecclesiastical formulary.
It is not without utility that Prof. Oldenberg took up again this question; he has corrected several lapaus of Minayeff; he has, above a}], bronght to it useful material, by expressing his views on the progressive elaboration of orthodoxy, by pointing out the points of agreement between the Culla and the M. P. S. and several other references. It seems to us that he has not disturbed Minayeff's ruling thought. Without fearlag to betray the latter too seriously, we arrive at the following conclusións.
It seems evident that the account of the Culla, in that which concerns the Council and its (properly speaking) scriptural deliberations, is not historic. We put aside the idea of a solemn recitation of the Nikāýas and of the Vinaya, without, however, acoording any value wbatsoever to the celebrated argument a silentio. On the other hand, the episodes of Channa, and of Parāņa, the failings of Ananda, the discussion about the kşudrakas, bear the mark of a high antiquity; and
TT This number recalls the Chinese Prätimoksa (Dharmaguptas, 250 articles) or the Tibetan Prātimoksa (253 artioles); but see Rockhill, R. H. R. IX. p. 9. According to M. Kern (Mar. p. 759) there are 259 articles in M. Vyut, of which 106 are quoted; M. Vyut, $ 253. It seems to be that we must deduct No. 1 of this last list.
** See below, the remarks on the Second Council.
13 "Dieser Argumentation kann ich nicht oder doch nur zum geringen Teil folgen." -Buddh. Studien, p. 621; Minayeff.p. 31 # That is too strong. There existed at this time only too great number of disciplinary "codes."
Or better in the different conceptions of religious life. * Reply of Prof. Oldenberg, Buddh. Studien, p. 622, 1. 9, infra. "Denn darin liegt doch nichts ungereimtes, dass eine Mönchversammlung zuerst feststellte, was für Anordnungen der Meister getroffen, und denn erwog, ob man richt etwa aus eigener Machtvollkommenheit, sondern gestützt auf eine ausdrüoklioho dabin gebende Autorisation des Buddha - von diesen Anordnungen irgend einen Teil aufheben sollte.... Ioh bin weit davon entfernt diosen ganzen Vorgang moinerseits für geschichtlich zu hatten...." Nor I, either, but also, I consider it absolutely improbable.
If we take into account the narrative of the episode of Parkņa, as the Sarvástivādins and the Mahasanghikas give it, and also this detail related in the Dulva, that Ananda had for disciple a certain Vrjiputra (Rockhill, Life, p. 156) we shall be led to establish a close relationship between the events of Rajagtha, the quarrel about the lesser precepts, and the Vajji-puttakss whom the Council of Vsigali will bring forward, great 'ovor reachers' in small matters of discipline.