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1.
Introduction
1
referred?
2.
3.
4.
The Cariyapiaka does not follow the gradual development
towards of the Buddhahood.
The first 3 items will be considered as a critical study, and the
item number 6 and 4 will be a critical analysis.
The present text of Cariyapiaka consists of the thirty-five livesthe story of the Buddha. This text contains same perfections (Pramtas)
6
of the Bodhisatta.
The 35 stories appeared in the Cariyapiaka that has divided
into these pramtas. There are seven pramtas: 1. Dnapramit, 2.
Slapramit, 3. Nekkhammapramit, 4. Adhihnapramit, 5.
7
Saccapramit, 6. Mettpramit, 7. Upekkhpramit.
In Dnapramit included with ten stories: 1. Akitticariya 2.
Sakhacariya 3. Kurudhammacariya 4. Mahsudassanacariya 5.
Mahgovindacariya 6. Nimirjacariya 7. Candakumracariya 8.
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Sivirjacariya 9. Vessantaracariya 10. Sasapaitacariya.
In Slapramit included with ten stories: 1. Mtiposakacariya
2. Bhridattacariya 3. Campeyyangacariya 4. Cabodhicariya 5.
Mahisarjacariya 6. Rurumigarjacariya 7. Mtagacariya 8.
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Dhammadevaputtacariya 9. Alnasattucariya 10. Sakhaplacariya.
In Nekkhammapramit included with five stories: 1.
Yudhajayacariya 2. Somanassacariya 3. Ayogharacariya 4.
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Bhisacariya 5. Soapaitacariya.
In Adhihnapramit included with only one story: 1.
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Temiyapaitacariya.
6
with
two
stories:
1.
2.1
Ibid. pp.36-38.
I.B. Horner (tr.), The Minor Anthologies of the Pli Canon III
Chronicle of Buddhas (Buddhavasa) and Basket of Conduct (Cariypiaka),
(Oxford: PTS, 2000), pp. 39-45.
13
Ibid. pp. 46-47.
14
Ibid. pp. 48-50.
15
Ibid. pp. 1-50.
16
J I-VI
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17
the ravages of time, man, and insects besides being sometimes lost or torn
or displaced. Had some such misfortune happened to Cp.21
D. L. Baruas questions the authenticity of Cp. He argues that
the original version or the text of Cp, before compiled, it would have all
the ten perfections but the three unrepresented perfections would have
been suffered from some damaged in various ways, which compiler of the
Cp, could not recognize or identified, therefore, avoided. From this
statement D. L. Baruas main hypothesis is that Cp is an incomplete
22
text.
Therefore, it still essentially manages to cover the ground
necessaries to show as the part of a growing Buddha cult toward complete
fulfillment of all ten perfections to the attainment of Buddhahood. 23
It is very difficult to say that whether the whole stories of the
Cariyapiaka is referring both past and present lives of the Buddha. But it
is suggested that the entire stories of the Cp treats in this eon of the
Buddha. Regarding the previous lives of the Buddha, we have a set of
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Jtaka collection of the Buddhas former lives in the six volumes.
2.2
Scholars Opinion
21
I.B. Horner, (tr.) The Minor Anthologies of the Pali Canon, Part III,
Chronicle of Buddhas (Buddhavasa) and Basket of Conduct (Cariypiaka),
(Oxford: PTS, 2000), p.vii.
22
I.B. Horner (tr.), The Minor Anthologies of the Pli Canon III
Chronicle of Buddhas (Buddhavasa) and Basket of Conduct (Cariypiaka),
(Oxford: PTS, 2000), p. vi.
23
Ibid. p. vii.
24
J I-VI, PTS.
25
Ibid. p. iii.
26
Ibid. p. iv.
27
28
29
Op. Cit.
Op. Cit.
I.B. Horner (tr.), The Minor Anthologies of the Pli Canon III
Chronicle of Buddhas (Buddhavasa) and Basket of Conduct (Cariypiaka),
(Oxford: PTS, 2000), p. iv.
30
Ibid. p. v.
31
Ibid. p. vi.
32
Ibid. p. viii.
2.3
Slap
ram
ita
Cariyapiaka
In this prevent eon the name of
ascetic Gotama was Akitti the
overlord of three fold Heavens
came as disguised of a Brahmin
to collect alms from Akitti.
Akitti gave alms to him in the
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hope of aspiring Buddhahood.
When Mtiposaka was a lordly
Elephant in one of his previous
life.
His
named
was
Mtiposaka. At that time there
was none, then on earth like
him in respect of (moral)
virtues. A forester having seen
him in the forest informed the
King
about
Mtiposaka
Elephant and the King rejoiced
in his mind, sent an Elephanttamer. Discerning Bodhisatta
Mtiposakas moral virtue, he
looked out for distinguishing
marks. Bodhisatta Mtiposaka
got angry when tamer came to
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Jkata
1. Akitti- In the Jtaka story (Akitti-Jtaka) it is said
Jtaka that one of the previous birth of the
No.
Buddha was named as Akitti, born as one
480,
of the elite family. He offered all the
Vol.4 properties to the destitute before his
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renunciation.
2.MtiposakaJtaka.
No.455,
Vol.4
Ibid. pp.1-2.
E.B. Cowell, The Jtaka or Stories of the Buddhas Former Births,
Translated From Pli by Various Hands, Ja IV No.480, Oxford: PTS, 1995, pp.
148-152.
34
3.Yud
haja
yacari
ya
3.Yuva
jayaJtaka
No.460,
Vol.4
4.Tem
iyapa
ita
cariy
a
4.MgaPakkhaJtaka
No.
538,
Vol.6
Adhi
hnapra
mita
10
11
7.
Mahl
omaha
sacar
iya
Upekk
hpra
mit
43
12
In this field, at the Criyapitaka and Jtaka view asserted us that both are
in the order, but in the Criyapitaka, it has elaborated with an epitomized
but in Jtaka has an extensive account of numerous stories. It is a
crucially important subject to keep researching while as studious.
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Nekkhammapramit,
6. Mettpramit,
4.
7.
Here, the three perfections are shown in the gradual order, after
those three the gradual order is lost. Then, according to Cariyapiakas
view, it is impossible to achieve the Buddhahood by Bodhisatta because
the Cariyapiaka does not follow the gradual development toward the
Buddhahood, this is an another problem.
Conclusion:
The study of the critical researched work on the Cariyapiaka
has shown that there are some critical points, for examples; the Conduct
(Cariya) as prevented in the Cariyapiaka text and the Cariya prevented in
the Jatakas and other relevant text such as Buddhavasa and Apdana
have not been assimilated. Because the Cariya word that appears in the
Cariyapiaka is altogether seven perfections in which the treaties would
have been proclaimed that the Cariyapiaka is completely fulfillment of
perfections to achieve Buddhahood.
We found the three perfections are unrepresented in the
Cariyapiaka. Even though the Cariyapiaka represents to the seven
perfections and also those unmentioned three perfections did not allusions
in the gradual order, but the readers can acknowledge them from the
Jtaka stories, Buddhavasa and Apdana as well.
For the Buddhist practitioners, these are very much essential to
observe critically and moral requisites, as giving, virtue, renunciation,
wisdom, energy, patience, truthfulness, determination, loving-kindness
and equanimity, these are the importantly necessary for the Boddhisatta
who is going to be as an omniscient Buddha.
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