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**globjgtyf** · 08-20-2012, 06:39 PM

The wider field of textual criticism with respect to the Nikayas is probably worth mentioning here in sidebar, given that it is not scholastically acceptable to see the whole of the Five Nikayas as verbatim recordings. Some phrases probably exist as such, but for example we know that the word for brahmin in the Pali prakrit was 'bahmin', which shows that the 'r' was added during the recitation process to keep the term up to date.

This shows the long process of massaging which the Nikayas have gone through, a process which seems to have been interrupted, probably the first time it was written down. It becomes possible to highlight certain aspects, and sometimes certain passages and phrases, as potentially 'early' or 'late' with respect to this open period.

It isn't conclusive, certainly, but the general trends make a blanket acceptance of the Canon in toto wholly untenable with respect to a search for buddhavacana. The material is there - nothing was ever knowingly deleted, despite the rather free approach to additions - it simply takes a careful, patchwork-free approach, it seems to me. With the gradual training as a template, the practice emerges quite clearly, cf. MN 125.

In any event, this open period allowed for this kind of cross-pollination. The Marks of a Great Man are noteworthy in this connection, as well.

08-20-2012, 06:39 PM	#6
globjgtyf Join Date Oct 2005 Posts 396 Senior Member	The wider field of textual criticism with respect to the Nikayas is probably worth mentioning here in sidebar, given that it is not scholastically acceptable to see the whole of the Five Nikayas as verbatim recordings. Some phrases probably exist as such, but for example we know that the word for brahmin in the Pali prakrit was 'bahmin', which shows that the 'r' was added during the recitation process to keep the term up to date. This shows the long process of massaging which the Nikayas have gone through, a process which seems to have been interrupted, probably the first time it was written down. It becomes possible to highlight certain aspects, and sometimes certain passages and phrases, as potentially 'early' or 'late' with respect to this open period. It isn't conclusive, certainly, but the general trends make a blanket acceptance of the Canon in toto wholly untenable with respect to a search for buddhavacana. The material is there - nothing was ever knowingly deleted, despite the rather free approach to additions - it simply takes a careful, patchwork-free approach, it seems to me. With the gradual training as a template, the practice emerges quite clearly, cf. MN 125. In any event, this open period allowed for this kind of cross-pollination. The Marks of a Great Man are noteworthy in this connection, as well.
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