ISSN: 2322 - 0902 (P) ISSN: 2322 - 0910 () International Journal of Ayurveda and Pharma Research

Review Article

BUDDHIST COUNCILS (SANGITI) AND ITS LITERATURE: A REVIEW Potbhare Balaji M*, Wakode Vanmala *Research Officer (Ayu.), Regional Ayurveda Research Institute for Mother and Child Health, Nagpur, Maharashtra, India. Received on: 06/03/2019 Revised on: 17/03/2019 Accepted on: 31/03/2019 ABSTRACT There are two main philosophical sciences in India; atheistic (Charavka, Jain and Bauddha) and theist (Sankhya, Yoga, Nyaya, Vaishehika, Purva mimansa and Uttar mimansa). In India, abundant literatures of philosophical sciences are available except Buddhist literature and the reasons are unknown. Buddhist literatures were in language which was a dialect of ancient India and to preserve the invaluable teaching of the Buddha, till dated six Councils (Shangiti) were convened out of which three councils were assembled in ancient India. It is said that the knowledge of history of Indian culture is incomplete without the knowledge of . Ayurveda is a Darshanshashtra () as well as clinical science having the goal of Moksha. Every Darshanshashtra has its goal to achieve the Moksha. Aastika and Nastika darshanshashtras have their influence on Ayurveda. The purpose of this paper is to know about the along with at least appellations of the Buddhist literature. KEYWORDS: Buddhist, Ayurveda, Darshan, Councils (Shangati), Atharva Veda. INTRODUCTION The science of Ayurveda and its basic (lit.baskets); the pitaka (the monastic concepts are based upon the Indian fundamental discipline), Shutta pitaka (the popular discourses), sciences which are called Darshan (a system of and Abhidhamma pitaka (a compendium of profound philosophy).[1] Six historical Dhamma councils or teachings elucidating the functioning and Dhamma-shangitis were organized to a mass and interrelationships of mind, mental factors, matter and preserve the words of the Buddha. There are two the phenomenon transcending all these). [3] important aspects of the Dhamma the theoretical, The tradition continued of organizing the known as Pariyatti; and the practical, applied aspect historical Dhamma Councils, the last of which, the which is called Patipatti. These councils were Chattha-shangayana (Sixth Dhamma Council), took organized to preserve the Pariyatti, or theoretical, place in (Burma) in 1954-56 A.D., while aspect of the Dhamma in its pristine purity. The simultaneously the healthy tradition of memorizing councils were necessary to safeguard and accurately the words of the Buddha was also maintained. Just as preserve the teachings because the words of the the Buddha is a historical person rather than a Buddha were not committed to writing until the mythical figure, similarly, the Dhamma-vacana are fourth councils, more than 500 years after the composed of his own statements of experience or Buddha’s Mahaparinibbana. [2] those of his disciples and not merely flights of Historical background imagination of a poet. The neighbouring countries of The Buddha suggested two methods to keep India have very conscientiously safeguarded this the pure Dhamma long lived. First, the Dhamma- valuable treasure and, therefore not only India, but vacana (words of the Buddha) should be preserved in all of humanity is grateful to them. [4] their original form in a well-organized manner. Necessity of the study Second, his devoted followers should assemble in There are so many references in Buddhist concord and collectively recite the Dhamma, which literature related to Ayurveda. For example, Human the enlightened one had taught through self- anatomical parts have been detailed described in realization. After the Mahaparinibbana of the Visuddhimaggo, like kidney, heart, Pitta, hairs, skin, Buddha, his five hundred chief disciples assembled liver, spleen, brain, lungs, intestines, and stomach etc. under the aegis of Ven. Maha kassapa. The entire body of his teaching was divided into three Pitakas

IJAPR | January 2019 | Vol 7 | Issue 1 13 Int. J. Ayur. Pharma Research, 2019;7(1):13-17 Pitta pannacaritassa accham vippasannam anavilam Pittanti dve pittani baddhapittanca pandaram parisuddham niddhotajatimani viya abaddhapittanca| tattha baddhapittam vannato jutimantam khayati| disato uparimaya disaya jatam| bahalamadhukatelavannam| abaddhapittam okasato sarirabbhantare dvinnam thnanam majjhe milataakulipupphavannam| santhanato ubhayampi patitthitam| paricchedato hadayam hadayabhagena okasasanthanam| disato baddhapittam uparimaya paricchinnam, ayamassa sabhagaparicchedo| disaya jatam, itaram dvisu disasu jatam| okasato visabhagaparicchedo pana kesasadisoyeva. [7] abaddhapittam thapetva kesalomadantanakhanam Heart mamsavinimuttatthananceva thaddhasukkhacam This is the heart flesh. As to colour, it is the manca udakamiva telabindu avasesasariram colour of the back of a red-lotus petal. As to shape, it byapetva thitam, yamhi kupite akkhini pitakani honti, is the shape of a lotus bud with the outer petals bhamanti, gattam kampati, kanduyati| baddhapittam removed and turned upside down; it is smooth hadayapapphasanam antare yakanamamsam nissaya outside, and inside it is like the interior of a kosataki patitthite mahakosatakikosakasadise pittakosake (loofah gourd). In those who possess understanding thitam, yamhi kupite satta ummattaka honti, it is a little expanded; in those without understanding vipallatthacitta hirottappam chaddetva akatabbam it is still only a bud. Inside it there is a hollow as the karonti, abhasitabbam bhasanti, acintitabbam size of a Punnaga seed’s bed where half a Prasata cintenti| paricchedato pittabhagena paricchinnam, measure of blood is consciousness element occurs. [8] ayamassa sabhagaparicchedo| visabhagaparicchedo In Triptik, Vinayapitaka has a chapter called pana kesasadisoyeva. [5] Bhaisajya Skandhak, in which the drug and its means Bile of making, Swedan and surgery are described in There are two kinds of bile: local bile and free detail. bile herein as to colour, the local bile is the colour of Many scholars are of opinion that the thick madhuka oil’ the free bile is the colour of faded Samkhya and the Yoga represent the earliest akuli flowers. As to shape, both are the shape of their systematic speculations of India. It is also suggested location. As to direction, the local bile belongs to the that drew much of its inspiration from upper direction; the other belongs to both directions. them; it may be that there is some truth in such a As to location, the free bile spreads, like a drop of oil , but the systematic Samkhya and Yoga treatises in water, all over the body except for the fleshless as we have them had decidedly been written after parts of the head hair, body hair, teeth, nails and the Buddhism. Moreover it is well-known to every hard dry skin. When it is disturbed, the eyes become student of Hindu philosophy that a conflict with the yellow and twitch, and there is shivering and itching Buddhists has largely stimulated philosophic enquiry of the body. The local bile is situated near the flesh of in most of the systems of Hindu thought. Knowledge the liver between the heart and the lungs. It is to be of Buddhism is therefore indispensable for a right found in the bile container (gall bladder), which is understanding of the different systems in their like a large kosataki (loofah) gourd pip. When it is mutual relation and opposition to bhuddhism. [9] disturbed, beings go crazy and demented, they throw Regarding the background of the Indian off and shame and does the undoable, philosophical sciences, it is said that ‘With regard to speak the unspeakable, and think the unthinkable. As the relation of Buddhism to the six orthodox systems to delimitation, it is bounded by what appertains to it seems to me that all we can honestly say is that bile. [6] schools of philosophy handlings down doctrines very Description of heart is as follows similar to those of our six classical or orthodox Hadayanti hadayamamsam| tam vannato systems are presupposed by the Buddhist . [10] rattapadumapattapitthivannam| The knowledge of history of Indian culture is santhanato bahirapattani apanetva adhomukham incomplete without the knowledge of Pali literature.’ thapitapadumamakuḷasanthanam| bahi mattham, The Buddhist Pali canon and its commentaries, as anto kosatakiphalassa abbhantarasadisam| well as a number of extra-canonical texts, are a rich pannavantanam thokam vikasitam, mandapannanam source of information on subjects related to the makuḷitameva| anto cassa development of the classical system of Indian punnagatthipatitthanamatto avatako hoti, yattha medicine. The systematic study and exploitation of addhapasatamattam lohitam santhati, yam nissaya this body of texts is therefore of great importance. manodhatu manovinnanadhatu ca vattani| tam Surprisingly this field of study has been neglected by panetam ragacaritassa rattam hoti, dosacaritassa both Indian and Western scholars for a long time. In kaḷakam, mohacaritassa mamsadhovanauda tracing the history of Ayurveda, we have not taken kasadisam, vitakkacaritassa kullatthayusavannam, proper advantage of the various materials lying in the IJAPR | January 2019 | Vol 7 | Issue 1 14 Potbhare Balaji M, Wakode Vanmala. Buddhist Councils (Sangiti) and its Literature: A Review Buddhist literature. Many medical historians have The Fifth Dhamma Council never mentioned this treasure house. The period It took place at , in Myanmar in extending from the birth of Lord Buddha (624 b.c.) 1871A.D. under the patronage of the King Min Don up to the origin of Christian era, can be considered as Min. It was presided over respectively by Maha Thera the ‘dark age of Ayurveda’, during this period, no Jhagarabhivamsa, Maha Thera Narindabhidhaja, and work worth-mentioning has been composed. The Maha Thera Sera Sumangala Sami. Two thousand historians consider that the recorded Indian history four hundred participated in it. The recitation starts from the days of Buddha. The Indian and and the inscription of the Tipitaka onto marble slabs Western medical historians have neglected the study continued for five months. of Buddhist literature due to various reasons. [11] The Sixth council Objectives: This was convened in May, 1954 at Yangon  To know about the Buddhist Councils (shangiti) (Rangoon) in Myanmar. Two thousand five hundred  To know the Buddhist literature: an overview. learned monks from Myanmar, , , Buddhist Council’s (Shangiti) [12] Kampuchea, India, etc., took part in it. The Tipitaka The First Dhamma Council and its allied literatures were again examined and their authentic version printed in the Burmese The first Dhamma Council was organized at scripts. The work of the council was completed on the Rajagaha () under the patronage of king full moon day of Vesakha, the auspicious occasion of ajatasattu (544 bh.ch.). All words (teachings) of the the 2,500th anniversary of the Buddha’s Buddha were collected for the first time in this Mahaparinibbana. These six historical councils-the council and Ven. Mahakassapa thera presided over first three in India, the fourth in Sri lanka, and the the council. Ven. Upali recited the Vinaya and Ven. fifth and sixth in Myanmar-served the invaluable Ananda recited the Dhamma. Five hundred fully purpose of helping to maintain the purity of the enlightened, Arahat-monks participated and the teaching, which continues to survive and flourish council continued for seven months. In this way, the even today. first collection of the Vinaya and Dhamma took place. Printed publications of the Palitipitaka and The Second Dhamma are available in various scripts, such as This Council was convened 100 years after Sinhalese, Bhurmese, Thai, Khampuchean, Roman, the first one at Valukarama in Vesali under the etc., the Tipitaka and some volumes of the Atthakatha patronage of King Kalasoka. Total seven hundred were published for the first time in in the monks were participated and Ve. Revata Thera middle of the twentieth century by Navanalanda presided. A major disagreement related to the Vinaya , , in India. But the entire rules had arisen and the council was convened collection of Atthakatha and Tika are not available in specifically to settle it. The words of the Buddha were Devanagari Script. again recited and approved by all the participants. Buddhist literature[13] The third Dhamma Council The division of the Tipitaka according to the It was convened in 326 b.c. at Asokarama at Chatha-shangayana (Sixth council) is as follows: Pataliputta (Patna) under the patronage of King . Tipitaka Dhammasoka (known as king Asoka). It was presided over by Thera Moggaliputtatissa and 1,000 monks a.Vinaya-pitaka well-versed in Buddha-vacana (Buddha’s teachings) 1. Parajika participated for nine months. There Moggaliputta 2. Pacittiya Tissa condemned certain heretical views, established 3. Mahavagga the pure Dhamma and compiled a text called 4. Chulavagga , which came to be accepted as an 5. Parivara integral part of the Abhidhammaphitaka. after this council, King Asoka sent nine missions of Dhamma b.Sutta-pitaka dutas (Dhamma messengers) to far off countries for 1. Digha-nikaya the propagation of Dhamma. 2. Majjhima-nikaya The Fourth Dhamma Council 3. Samyutta-nikaya It was convened in Sri lanka in 29 B.C. during 4. Anguttara-nikaya the reign of King Vattagamini. It was presided over by 5. Khuddaka-nikaya Mahathera Rakkahita and 500 monks participated. The books under the Khuddaka-nikya are: The entire Tipitaka was recited and committed to , , , , writing for the first time. Available online at: http://ijapr.in 15 Int. J. Ayur. Pharma Research, 2019;7(1):13-17 Shuttanipata, , , , 17. Nettippakarana-atthakatha , Apadana, , Chariyapitaka, 18. -atthakatha Jhataka, Mahaniddesa, Chulaniddesa, Phatisam- 19. Milindapanha-atthakatha bhidamagga, Nettippakarana, Phetakopadesa and c. Abhidhamma-Pitaka-atthakatha Milindapanha. 1. Dhammasangani-atthakatha (Atthasalini) c.Abhidhamma-pitaka 2. -atthakatha (Shammohavinodani) 1. Dhammasangani 3. Pancappakarana-atthakatha (Atthakatha on 2. Vibhanga dhatukatha, Uggalapannatti, Khathavatthu, 3. Dhatukaha and Pattahana). 4. Puggalapannatt iii. Tika literature 5. Kathavatthu a.Vinaya-phitaka-tika 6. Yamaka 1. Vajirabuddhi-tika 7. 2. Saratthadipani-tika ii. Atthakatha literature 3. Vimativinodani-tika a.Vinaya-phitaka-atthakatha (shamanatapasadika) 4. Vinayalankara-tika 1. Parajika-atthakatha 5. Kankhavitarani-phurana-tika 2. Pacittiya - atthakatha 6. Kankhavitarani-abhinava-tika 3. Mahavagga-atthakatha b.Sutta-phitaka-tika 4. Chulavagga-atthakatha 1. Digha-nikaya-tika (linatthappakasana) 5. Parivara-atthakatha 2. Digha-nikaya-tika-shilakkahandhavagga- 6. -atthakatha (khankhavitarani) abhinava-tika (shadhuvilasini) b.Sutta-pitaka-atthakatha 3. Majjhima-nnikaya-tika (linatthappakasana) 1. Digha-nikaya-atthakatha (shumangalavilasini) 4. Samyutta-nikaya-tika(linatthappakasana) 2. Majjhima-nikaya-atthakatha (papancasudani) 5. Anguttara-nikaya-tika (sharatthamanjusa) 3. Samyutta-nikaya-atthakatha 6. Nettippakarana-tika (linatthavannana) (sharatthappakasini) 7. Nettivibhavini-tika 4. Anguttara-nikaya-atthakatha c.Abhidhamma-phitaka-tika (manorathapurani) 1. Dhammasangani-mula-tika The commentaries on the Khuddaka-nikaya are as 2. Dhammasangani-anu-tika follows: 3. Vibhanga-mula-tika 1. Khuddakapatha-atthakatha (paramatthajotika) 4. Vibhanga-anu-tika 2. Dhammapada-atthakatha 5. Pancappakarana-mula-tika 3. Udana-atthakatha (paramatthadipani) 6. Pancappakarana-anu-tika 4. Itivuttaka-atthakatha (paramatthadipani) Discussion 5. Suttanipata-atthakatha (paramatthajotika) Buddhist literature is very much important to 6. Vimanavatthu-atthakatha (paramatthadipani) know ancient India in historical, philosophical, 7. Petavatthu-atthakatha (paramatthadipani) religious, linguistic aspects. The basic principles of 8. Theragatha-atthakatha (paramatthadipani) traditional systems of Indian medicines are 9. Therigatha-atthakatha (paramatthadipani) dependent on the philosophical sciences such as 10. Apadana-atthakatha (visuddhajanavilasini) Sankhya, Yoga, Nyaya, Vaisheshik, Purva Miamansa, 11. Buddhavamsa-atthakatha Uttar Mimansa, Charvaka, Jain and Bauddha. It is also (madhuratthavilasini) important to know their mutual influence and relevance in view of the modern era. Buddhist 12. Chariyapitaka-atthakatha (paramatthadipani) literature is in Pali language which is also known as 13. Jataka-atthakatha Magadhi and Jain literature is in Ardha Magadhi 14. Mahaniddesa-atthakatha language. (shaddhammappajjotika) Dr. G. J. Meulenbeld said the Buddhist Pali 15. Chulaniddesa-aatthakatha canon and its commentaries, as well as a number of (shaddhammappajjotika) extra-canonical texts, are a rich source of information 16. -atthakatha on subjects related to the development of the (shaddhammappakasini) classical system of Indian medicine. The systematic IJAPR | January 2019 | Vol 7 | Issue 1 16 Potbhare Balaji M, Wakode Vanmala. Buddhist Councils (Sangiti) and its Literature: A Review study and exploitation of this body of texts is 3. ibid, p. 31. therefore of great importance. The Buddhist 4. ibid, p. 33. literature is found to be a store-house of many extinct 5. ibid, p.349. and alluded Ayurvedic principles. This has been an 6. , B. The Path of Purification untapped source of information hitherto.14 (Visuddhiagga), The Corporate body of the CONCLUSION Buddha educational foundation, Taiwan, p.279. It is the need of time to do critical evaluation 7. Visuddhimaggo (first part), Vipassana Research of Buddhist literature which is neglected since long institute, Igatpuri, India, p.-346. and also necessary to know the Pali language then 8. Buddhaghosa, B. The Path of Purification only we will be in a position to understand Buddhist (Visuddhiagga), The Corporate body of the literature in its true sense. Buddha educational foundation, Taiwan, p.275. The influence of the Buddha’s contribution is 9. Dasgupta S., a history of Indian Philosophy, not confined to Indian thought; the deep impact of his Motilal Banarasidas, Delhi (1975), p. 78. teaching is also visible in the spiritual thought and literature of the rest of the world. Therefore, the 10. Ray, P., C., (1951), History of Hindu Chemistry, Buddha’s teachings have a special significance for the Vol. I, central archaeological library, New Delhi, human race even today. acc. no.8864, p.98. Www. asi.nic.in › about us › organization ACKNOWLEDGEMENT: My sincere thanks to respected Prof. Vaidya Dhiman K. S., Director General, 11. Jyotir Mitra, A critical appraisal of Ayurvedic and Dr. N. Srikanth, Deputy Director General, CCRAS, material in Buddhist literature, the Jyotiralok New Delhi for their kind support and encouragement. parkasan, Varanasi, p.10. REFERENCES 12. Visuddhimaggo (first part), Vipassana Research institute, igatpuri, India, p.-42-43. 1. Dhiman, K.S. & Dhiman kamini, ‘Factors influencing Prakriti (constitution) and influenced 13. Ibid, p.44-45. by Prakriti (constitution)’International journal of 14. Jyotir Mitra, A critical appraisal of Ayurvedic Ayurvedic and Herbal medicine 2:3 (2012) material in Buddhist literature, the Jyotiralok 477:487s. parkasan, Varanasi, p.10. 2. Visuddhimaggo (first part), Vipassana Research institute, Igatpuri, India, p.41.

Cite this article as: *Address for correspondence Potbhare Balaji M, Wakode Vanmala. Buddhist Councils (Sangiti) and its Dr. Balaji Potbhare, Literature: A Review. International Journal of Ayurveda and Pharma Research. Research Officer (Ayu.), 2019;7(1):13-17 . Regional Ayurveda Research Source of support: Nil, Conflict of interest: None Declared Institute for Mother and Child Health, Nandanvan, Nagpur, Maharashtra Mob: 6300198391/ 9404201352 Email: [email protected] [email protected]

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Available online at: http://ijapr.in 17