Автор Ассаджи, 19:28 15 февраля 2009
Цитата: Ассаджи от 20:42 14 ноября 2014История Паеси, отраженная и в джайнском, и в буддийском канонах:Willem B. BolléePaesi-kahāṇayaṃhttp://books.google.com.ua/books?id=IUQp9Hs1TWACПаяси суттаhttp://suttacentral.net/en/dn23
Цитата: Limemill от 07:52 19 ноября 2014Что говорят исследования о датировке сутт Дигха-никаи?
Цитата: Ассаджи от 09:16 19 ноября 2014Цитата: Limemill от 07:52 19 ноября 2014Что говорят исследования о датировке сутт Дигха-никаи? Приходится согласиться с доктором Бималом Ло в том, что сутты второй и третьей частей Дигха Никаи относятся к несколько более позднему периоду, чем остальные сутты:
ЦитироватьThe Digha Nikaya, as it exists at present, consists of the three volumes, which appear to be differentiated from one another, by the subject matter in each of them, and the manner and method of its presentation. The first volume is called the Silakkhandha, the second the Mahāvagga and the third the Patikavagga. The name of the first is significant, as it contains in all the suttas, except the last, the Buddhist teaching of good conduct. In all suttas, except the first and the last, the burden of the sutta is the Buddhist teaching of good conduct (Sīla), concentration (samadhi) and wisdom (Paññā), culminating into the ideal of Arhatship. The second volume is called the Mahavagga (or as it is traditionally called in Burma the Sutta-mahāvā), as it contains several suttas which appear to be amplified versions of originally small suttas. It contains the famous Mahaparinibbana sutta, which has reached an abnormal length, perhaps on account of frequent later additions, and which gives us some historical account of the last few days of Gotama Buddha. The third volume is called the Patikavagga, named after the First sutta, the Patika sutta. It perhaps represents the continuation of the Buddhist attempt of presenting the matter, in a manner, that would most attract and appeal to the common people (a beginning of which is already marked in the first and second volumes), and that was likely to produce a greater impression on the common people.... (detailed description of the first volume)With this sutta the first volume comes to an end, We see in all these suttas the plain and simple teaching of good conduct, self-control, etc. in prominence and further we mark that the Buddha is considered as a teacher of all, but he is considered merely as a superior being of the same category as that of the Arhats.When we turn to the second vol. we find ourselves to be breathing a new atmosphere. The old atmosphere of the plain and simple teaching of the moral law and of self-discipine by the three stages of Sīla, Samādhi and Paññā we no longer breathe.... (detailed description of the second volume)Almost all the suttas in the second volume particularly 17-23 seem to be at a remote distance from the majority of the suttas of the first volume.Another feature that deserves notice is that in the first vol. there are only three gāthās while in the second vol. there are as many as 134, many of which are intended to repeat and sing what is already said in prose.... (detailed description of the third volume)Thus we find in the third vol. another distinct literary stratum, in which we mark, that Buddhism has much deviated from its original simplicity of faith and purity of conduct, In this vol. we have marked Gotama compromising his position on the question of miracles in the Patika sutta, the mention of Metteyya Buddha, the love of Pauranic legends, beginnings of Tāntric literature and, the special feature of the last two suttas in their form of presentation.Thus after a detailed examination of the contents of the suttas in these three volumes, we think that all these suttas cannot possibly be supposed to be belonging to one and the same literary stratum. An extensive range in the evolution of Buddhism is covered by the suttas in these volumes. We can not even think of the simple suttas in the first vol. detailing the teachings of the Buddha under the three headings of Sīla, Samādhi and Paññā, in the same breath with the suttas of the mythological nature, like the Mahāsamaya, Janavasabha, Mahāgovinda, or Sakkapañha suttas of the second vol., or the Patika, Ātānātiya, Cakkavatti, Aggañña, or the Sangīti and Dasuttara suttas of the third vol.There thus appear to be at least three different literary strata to which the suttas in the three vols. as they are at present, may be said to belong. It is not however meant to be said that the suttas of the first stratum have remained in exactly the same form and in the same place, when subsequent literary strata had come into existence. There may have been shuffling, arranging and rearranging, slight additions, or alterations, but in the main they seem to have been left over as they were then.