By Oskar von Hinüber
The instruction manual surveys the entire of Pali Theravada Buddhist literature (Ceylon, South East Asia). It experiences earlier study within the box, after which concentrates on new methodological techniques and a remedy of later Pali literature (after the 12th century).
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Extra info for A Handbook Pali Literature
As we have it, the Parivara presupposes Suttavibhanga and Khandhaka, from which it is totally different in style. The text begins with questions and answers without mentioning the Buddha or any other person. One of the questions concerning the tradition of the Vinaya is most important for the history of this text. A line of forty persons beginning with the Buddha and Upali is mentioned enumerating prominent Vinaya teachers, Yin V 2,36*-3,30* (cf. § l33). The last in the line is Sivatthera, who may have lived in the 1st century AD79, and this is a most probable terminus post quem 80 for the Parivara.
56 Upalisuttanta 129 , or no. 57. Kukkuravatikasuttanta, where strange ascetic practices are described. It has never been really investigated in detail, though, which additional information can be found in MN, and how exactly both Nikayas relate to each other. This, however, is also of prime importance for finding out which purpose the respective texts may have been intended to serve. As stated already, it has been surmised by Manne (§ 58) that MN might have been used to instruct converts to Buddhism, as suggested already much earlier by Franke in 1915 13 °.
131 It is remarkable J33 SN V, p. VII line 3: "I have combined the two systems as well as I could". Cf. the difficulties incurred by Schopen 1991: 328sq. 2 The Basket of the Teaching § 46-128 37 dhavagga (SN III) discussing the khandhas etc. Peg_together~~-qecause-texfS-orsiiiiiiai-coiitent-were assembled and arranged side by side. - This then is as different from ON and MN as the form of the SN texts. in SN. Altho~gh the-formula for the beginning is also used in the mostly very short Suttantas in SN, though rarely also the one for the end, in between there are often only enumerations of dogmatic concepts.