An issue confronting Buddhism in the modern world is how to promote its scriptures as a foundation for a correct understanding of the Dharma as well as a means of promoting the Dharma among its own followers and among interested people in general. The volume as well as the diversity of the texts found in the three major collections of scriptures in Pali, Chinese and Tibetan makes the very idea of dissemination widely the Tripitaka in toto quite untenable. Historically Buddhist traditions have, with few exceptions, not promoted the study of its entire Tripitaka, even among its own monastic followers. Buddhism as it has developed historically has to a great extent relied on the interpretations of the Dharma by the founding patriarchs of particular schools of Buddhism. This tendency is especially strong in the Mahayana and Vajrayana traditions, although far from absent in the Theravada tradition, which purports to be based on the most ancient transmission of the words of the Buddha, but which relies very much on their interpretations in the later commentaries.

This inclination to rely on later interpretations of the Dharma rather than investigating the Dharma of Shakyamuni Buddha through the searching for his own words may not necessarily be viewed as a problem. As we know, the living transmission of wisdom based on practice and learning within communities of practitioners may be a more trustworthy source of knowledge than the interpretations of individuals based on readings of books. Still it may be argued that the study of the Buddha’s own words, as far as they can be ascertained through scholarly research, offer a unique and indispensable pathway to the understanding of the Dharma taught by Shakyamuni Buddha. Also, the contemporary situation of swift modernisation and globalisation require Buddhists to review their traditions in order to judge critically what are essential parts of the Dharma, that are ever relevant, and what are later accretions that may in some cases better be disposed. In order to review Buddhism in this way knowledge of the most ancient Buddhist scriptures is essential. Also, in order to promote the Dharma in a credible manner it seems necessary to refer to the scriptures containing the words of the Buddha. A point of relevance here is also the assumption that the different traditions of Buddhism need to agree on a common scriptural basis in order to maintain its credibility as a tradition united by a common basis of teachings originating from Shakyamuni Buddha himself.

Assuming that these reflections are valid there seems to be a need to emphasise an approach that focuses more strongly on the original scriptural basis common to the Buddhist traditions. To what extent does such a common scriptural foundation exist? To scholars of Buddhism the answer lies mainly in the collections referred as the four Nikāya of the Sutta Pitaka of the Pali Tripitaka and the Agama (阿含經) in the Chinese Tripitaka and the corresponding translations (although less complete) in the Tibetan Tripitaka [i]. Relevant in this connection may also be some texts from the Vinaya collections preserved in the Tripitaka as well as certain texts reckoned as ancient, among those preserved in the Khuddaka Nikāya in the Pali Tripitaka[ii].

Even with the scope limited to these scriptures there are a number of challenges when the issue of disseminating them is taken up for consideration which anyone who have studied them are well aware of. Basically these challenges boil down to the fact that these texts are voluminous, often repetitive and generally not edited according to any chronological or topical principle. Disseminating these scriptures widely would for these reasons be counterproductive as far as widening the circle of readers of Buddhist scriptures is concerned. The obvious answer to this challenge would be to compile an abridged version of these scriptures, a Common Buddhist Canon approved by representatives of the major traditions of Buddhism with a focus on texts dealing with commonly accepted fundamental teachings of broad relevance as well as the life story of Shakyamuni Buddha. Such a scripture could then be distributed widely to promote a correct understanding among Buddhism’s own adherents as well as among others.

The idea of compiling anthologies excerpts from Buddhist scriptures is of course not new. An early example of such a book is “The Sutra of 42 Chapters” (四十二章經) translated into or compiled in Chinese during the Han dynasty (year 67 CE)[iii]. A more recent example is the work by a Japanese Buddhist organisation to publish and distribute the book “The Teaching of the Buddha” in various languages[iv]. The limitation of the latter book mainly lies in the fact that it consists of rather free renderings of various source material rather than accurate translations of them and that it indiscriminately mixes different teachings of quite distinct Buddhist traditions. According to information received there are also anthologies of Buddhist scriptures compiled in recent years in countries such as Thailand and Vietnam. Although much have been done in this area there seems to be a need to make further progress in this area, especially if one take into consideration the immense efforts made by other religions in disseminating their scriptures even in traditionally Buddhist countries.

Relevant in this context is also the fact that the United Day of Vesak Conference in Bangkok in May 2006 in its Joint Communiqué declared its intention “to compile and publish an informed work on Buddhism to be freely distributed to hotels worldwide as part of the effort to disseminate Buddhism and, in order to facilitate that, to form a sub-committee of the Joint International Organizing Committee to carry on the work” [v] The decision to include this point was made as a response to the suggestion made by the president of the Buddhist Federation of Norway, that an abridged collection of canonical Buddhist scriptures be published to be made widely available to people through being freely distributed in hotels and so on. Such a collection should emphasise fundamental teachings common to all Buddhist traditions as well as the life story the Buddha.

Completing a project of this kind may be expected to lead to an increased awareness of the importance of the original scriptures as a foundation for the understanding of the Dharma. Such a project may thus serve as a needed link between the wider Buddhist community and the community of Buddhist scholars doing research on this precious heritage. This research is important and should have implications beyond the purely academic ones and should affect the larger Buddhist community and indeed contribute to the dissemination of the Dharma in the contemporary world.

We therefore need to look at how such an abridged Common Buddhist Canon may be compiled and what principles to apply in relation to its structure and the criteria for the selection of texts to be included. The following points should be considered:

a. Aim of the project

Key considerations should be to make the words of the Buddha accessible to people with little knowledge about Buddhism, in a way that may catch their interest and inspire them to have faith in the Dharma and to develop the wish to practice it. The objective should be to open the door to the Buddhist scriptures to a broad audience. The words of the Buddha should be allowed to speak for themselves trusting that these words in themselves will catch the interest of the readers and inspire them to have faith in the Dharma.

b. Relevance and literary quality

The translated text should fulfil the highest standards in terms of literary quality and scholarly accuracy, as well as being suitable in relation to the intended audience in being broad and balanced in its doctrinal focus, emphasising teachings of particular relevance to such an audience. Also, the understanding of Buddhist doctrine expressed in a work of this kind, through the selection of texts as well as through the principles of translation used, should be balanced, avoiding both traditionalist dogmatism, on the one hand, and reductionist modernism on the other.

c. A thematic anthology of selected canonical texts

An abridged canon should contain the life story of Lord Buddha as well as his teachings. A text containing excerpts from the Pali canon, presenting these teachings as well as the life story of Lord Buddha, should expected to be acceptable to all traditions. The alternative, which is to include texts presenting the teachings of the different Buddhist traditions, do not appear advisable for a number of reasons, one being the risk of confusing the readers with conflicting interpretations of the Dharma.

For this purpose one should look at the texts contained in the Pali Tipitaka, in those collections in the Vinaya and Sutta Pitaka that are recognised as the most original ones. One should also consider consulting texts corresponding to these, contained in the Mahayana canons in Chinese and Tibetan.

As any reader of the Buddhist scriptures has experienced, the difficulties connected with the sheer volume of these scriptures as well as their repetitive form suggests that presenting these scriptures in an abridged canon will be very effective in making these texts more accessible to a larger audience.

d. Common core teachings

In the present situation a critical historical approach to the scriptures seems necessary. Realizing this, a focus on the most ancient texts appears to be best way to proceed to compile an abridged canon as suggested here.

e. Importance of original language

Realizing that Buddhism originally appeared in a particular geographical, historical, cultural and social context the linguistic closeness to this context makes the Pali canon particularly valuable for our purposes. Also the fact that the core teachings contained in the Pali canon are common to most Buddhist traditions makes it particularly suitable for our purpose.

f. Emphasis on narrative and literary diversity

Keeping the needs of the intended audience in mind sensitivity in selecting a variety of literary genres from the Pali canon is also important. Narratives, poetry and similes are important parts of the Tripitaka that are particularly useful to a wider circle of readers in addition to prose descriptions of doctrinal topics. An important point to consider is the fact that the narrative context in which a teaching is given in the suttas is often crucially important as to how it should be understood. The narrative context is also helpful pedagogically for readers with limited knowledge of the Dharma. Short texts should therefore, as a rule, be presented in full. Longer text, represented by excerpts, should also include parts of the narrative of the text.

g. Giving the reader tools to understand the texts

Although a text of this kind is intended for a general audience it is important to have precise references to the Tipitaka, indexes, notes, glossaries as well as an introduction.

h. Using contemporary language

The question of a consistent terminology of translation into English and other languages will of course also have to be addressed. An issue of great importance is the need to use contemporary language.

i. Size of the text

A text of this kind should not exceed 500 pages (150.000 words). Within this format it is possible to present a broad selection of texts and excerpts from texts covering all important topics that are part of the Dharma as well as the essential canonical texts describing the life of the Buddha.

Alternative Concepts of a Common Buddhist Canon

The concept outlined above suggests that an abridged canon used by all traditions of Buddhism may best be compiled using texts from the earliest canonical writings. An alternative to this model would be to include texts from scriptures that belong exclusively to a particular tradition of Buddhism rather than all of them such as the passages from the Saddharmapundarika Sutra and so on. Employing this approach has its own advantages such as bringing into view the diversity of Buddhism as a living religion. This is a valid, and in particular contexts, a preferable approach. However, for the present purpose it is far less useful as the need of contemporary Buddhism is to go back to the roots of Buddhism, which means to attempt to look at the original teachings of the Buddha as well as at the life of the historical Buddha himself.

The reasons for this are several. One reason is connected to the challenge of modernity which brings with it an emphasis on history. Demonstrating that the Buddha is not just a myth but a person in real human history is a challenge that Buddhists need to address. Doing this does not mean accepting that the teaching of a particular tradition is more valid that of others although particular traditions may claim to be more validly based on the teachings of the Buddha than other. Accepting the Agamas or Nikāyas as the most ancient scriptures does not mean accepting that valid Buddhists teachings are only those found in these scriptures. Neither does accepting these scriptures necessarily mean accepting the interpretations of the early schools of Buddhism such as the Theravada as superior compared to other schools such as Mahayana. On the contrary one may claim that these scriptures in certain cases support the interpretations of Mahayana rather than those of the Theravada. A case in point is the Pabhassara Sutta of the Anguttara Nikāya (AN I, 49-52) which begins with the famous statement: “Luminous, monks, is the mind. And it is defiled by incoming defilements."[vi] In this case it may well be argued the interpretation of Mahayana school of Yogacara may have stronger credibility than those found in the Theravada commentaries.

Another interesting feature of the Nikāyas are the cases of teachings which are very important in the Mahayana tradition but which have been less emphasised in the Theravada tradition. Important cases of this phenomenon are the numerous presentations of the dasakusalakammapatha in the Nikāyas such as for instance in Samyutta Nikāya, V, 7 (7)[vii] where it interestingly is taught by the Buddha in the context of lay Buddhist practice. As any follower of the Mahayana and Vajrayana knows, these “Ten Paths of Good Actions” are the bedrock of Buddhist ethics although strangely they are hardly mentioned in the vocabulary of Theravada Buddhism (although they have a place in the traditional expositions of the Eightfold Path). These texts thus form an important field for research and deserve, as argued above, to have a primary position, in the context of compiling an abridged Common Buddhist Canon.

Another point in this connection that needs to be referred to is the role of Nikāyas and the Agamas in providing source material for the biography of the Buddha. Presenting the earliest available accounts of the life of the Buddha necessitates a thorough investigation of these scriptures. Making them available to a wider circle of readers points clearly to the model suggested above for an abridged Common Buddhist Canon.

Organising the Compiling of an Abridged Common Buddhist Canon

In order to achieve its goal a project of this kind obviously need to be adequately organised. This should be discussed and decided upon in appropriate fora. It may be suggested that a decisive condition for success in the compiling of an abridged Buddhist canon is getting the active collaboration of qualified scholars with broad and relevant qualifications. Such a group of scholars should not be too big; five to ten persons is probably enough. They should also be given the time needed to work closely together to complete the project. During the period of work on such a project the draft text should be reviewed by a larger circle of scholars and Buddhist leaders. As mentioned above, in order to have legitimacy as a genuine common Buddhist scripture, Buddhist leaders from all the major traditions of Buddhism need to give their support to such a text.

As a first step, publishing and distributing an abridged Buddhist canon in English and the major languages of Buddhist Asia should be undertaken. This will be an accomplishment of major importance for the dissemination of Buddhism in the modern world. Opening the door to the Buddhist scriptures for Buddhists and non-Buddhists alike is clearly necessary if Buddhism is to prosper in the future.

When an accepted compiled text is available the work of translation may proceed. Although contemporary English translations are available for many of the texts of the Pali canon there are a number of texts for which such translations do not exist. Also, contemporary translations of Buddhist texts into English are often divergent, in some cases idiosyncratic, and to some extent in need of improvements in terms of making them more colloquial (without becoming less precise). Therefore, taking seriously the challenge of overcoming antiquated and overly academic language is an important step to be taken to make Buddhist canonical texts more accessible to a broader audience. This can be done and should be done through involving competent people qualified in the various areas of linguistics involved in this work.

The situation regarding the modern languages of Buddhist Asia also needs to be looked into. Available information suggests that there is also a need to develop fresh colloquial translations of canonical Buddhist texts into those languages. In addition there are the challenges of translating these texts into the languages of non-Buddhist minorities in those countries.

The challenges associated with translating Buddhist scriptures into English also exist in other western countries, often exacerbated by the lack of an established terminology of Buddhist concepts in their languages. In this connection it would facilitate translations into these languages to have the compiled texts of the English version published or made available in their original Pali, Prakrit, Sanskrit or possibly other linguistic forms.

Concluding Reflections

The work of preserving the Tripitaka cannot be undertaken in isolation from the wider context of the Buddhist community. Making Buddhist scriptures widely available through appropriate presentations will strengthen the foundation on which long term success in preserving the Tripitaka depends. The Tripitaka needs to be opened up through measures such as an abridged Common Buddhist Canon that can be widely disseminated. The focus of the Buddhist community need to be directed on the challenges faced in achieving this goal. However, the fact that we meet to discuss these challenges in a forum like The World Buddhist Forum suggests that success in this work may not be far ahead.

Notes:

[i] There are four extent collections of Āgamas. They are preserved in their entirety only in Chinese translation (Agama: 阿含經), although small portions of all four have recently been discovered in Sanskrit, and portions of three of the four Āgamas are preserved in Tibetan.^[6] It is not known if any schools had an equivalent to the Khuddaka Nikāya, the fifth Nikāya of the Pāli Canon. The four extent Āgamas are:

1. The Saṃyukta Āgama ("Connected Discourses", Zá Ahánjīng 雜阿含經 Taishō 99) (corresponding to Saṃyutta Nikāya). A Chinese translation of the complete Saṃyukta Āgama of the Sarvāstivāda (說一切有部) school was done by Guṇabhadra (求那跋陀羅) in the Song state (宋) [435-443CE] (although two folios are missing). Portions of the Sarvāstivāda Saṃyukta Āgama also survive in Tibetan translation. There is also an incomplete Chinese translation of the Saṃyukta Āgama (別譯雜阿含經 Taishō 100) of the Kāśyapīya (飲光部) school by an unknown translator [circa the Three Qin (三秦) period, 352-431CE]. A comparison of the Sarvāstivādin, Kāśyapīya, and Theravadin texts reveals a considerable consistency of content, although each recension contains texts not found in the others.

2. The Madhyama Āgama ("Middle-length Discourses," Zhōng Ahánjīng 中阿含經, Taishō 26) (corresponding to Majjhima Nikāya). A complete translation of the Madhyama Āgama of the Sarvāstivāda school was done by Saṃghadeva (僧伽提婆) in the Eastern Jin dynasty (東晉) [397-398CE]. The Madhyama Āgama of the Sarvāstivāda school contains 222 sūtras, in contrast to the 152 suttas in the Pāli Majjhima Nikāya. Portions of the Sarvāstivāda Madhyama Āgama also survive in Tibetan translation.

3. The Dīrgha Āgama ("Long Discourses," Cháng Ahánjīng 長阿含經 Taishō 1) (corresponding to Dīgha Nikāya). A complete version of the Dīrgha Āgama of the Dharmagupta (法藏部) school was done Buddhayaśas (佛陀耶舍) and Zhu Fonian (竺佛念) in the Late Qin dynasty (後秦) [413CE]. It contains 30 sūtras in contrast to the 34 suttas of the Theravadin Dīgha Nikāya. Portions of the Sarvāstivādin Dīrgha Āgama survive in Sanskrit and in Tibetan translation.

4. The Ekottara Āgama ("Increased by One Discourses," Zēngyī Ahánjīng, 增壹阿含經 Taishō 125) (corresponding to Anguttara Nikāya). A complete version, translated by Dharmanandi (曇摩難提) of the Fu Qin state (苻秦) [397CE] and altered by Saṃghadeva in the Eastern Jin (東晉), is thought to be from either the Mahāsaṃghika (大眾部) or Sarvāstivādin canons. It contains some mahāyāna philosophy.

(Quoted from: http://en.wikipedia.org/wiki/%C4%80gama_(Buddhism) )

[ii] Relevant in this connection would be Dhammapada, Udāna, Itivuttaka, Suttanipāta,Theragāthā and Therīgāthā

[iii] Se http://en.wikipedia.org/wiki/Sutra_of_Forty-two_Chapters for references to English translations.

[iv] Se the official homepage of the Bukkyo Dendo Kyokai (BDK) - Society for the Promotion of Buddhism: http://www.bdkamerica.org/

[v] Se its Joint Communiqué on http://www.vesakday.net/vesak49/details_1.php?id=59

[vi] See ”Access to Insight” http://www.accesstoinsight.org/tipitaka/an/an01/an01.049.than.html