Hinduism and Buddhism: An Historical Sketch v1.c19.85

v1.c19.85

According to Sinhalese tradition all three Pitakas were introduced into Ceylon by Mahinda in the reign of Asoka, but only as oral tradition and not in a written form. They received this latter about 20 B.C., as the result of a dispute between two monasteries¹. The controversy is obscure but it appears that the ancient foundation called Mahâvihâra accepted as canonical the fifth book of the Vinaya called Parivâra, whereas it was rejected by the new monastery called Abhayagiri. The Sinhalese chronicle (Mahâvamsa XXXIII. 100-104) says somewhat abruptly "The wise monks had hitherto handed down the text of the three Pitakas (Piṭakattayapâlim) as well as the commentary by word of mouth. But seeing that mankind was becoming lost, they assembled together and wrote them in books in order that the faith might long endure." This brief account seems to mean that a council was held not by the whole clergy of Ceylon but by the monks of the Mahâvihâra at which they committed to writing their own version of the canon including the Parivâra. This book forms an appendix to the Vinaya Pitaka and in some verses printed at the conclusion is said to be the work of one Dîpa. It is generally accepted as a relatively late production, composed in Ceylon. If such a work was included in the canon of the Mahâvihâra, we must admit the possibility that other portions of it may be Sinhalese and not Indian.