of early Buddhism consists of a number of historical
works embodying the life and teaching of the master, some of more
didactic and epigrammatic intent, and, in the writings of the Northern
Buddhists, some that have given up the verbose simplicity of the first
tracts in favor of tasteless and extravagant recitals more stagey than
impressive. The final collection of the sacred books (earlier is the
Suttanta division into Nik[=a]yas) is called Tripitaka, 'the three
baskets,' one containing the tracts on discipline; one, the talks of
Buddha; and one, partly metaphysical; called respectively Vinaya,
Sutta, and Abhidhamma. The Southern[35] P[=a]li redaction--for the
writings of the Northern[36] Buddhists are in Sanskrit--was commented
upon in the fifth century of this era by Buddha-gosha ('Buddha's
glory'), and appears to be older than the Sanskrit version of
Nep[=a]l. Some of the writings go back as far as the Second Council,
and their content, so far as it concerns Buddha's own words, in many
cases is doubtless a tradition that one should accept as
authoritative. The works on discipline, instead of being as dull as
one might reasonably expect of books that deal with the petty details
of a monastery, are of exceeding interest (although whole chapters
conform to the reasonable expectation), for they contain fragments of
the work and words of Buddha which give a clearer idea of his
personality and teaching than do his more extended, and perhaps less
original discourses. They throw a strong light also on the early
church, its recalcitrant as well as its obedient members, the quarrels
and schisms that appear to have arisen even before Buddha's death.
Thus in the _Mah[=a]vagga_ (ch. X) there is found an account of the
schism caused by the expulsion of some unworthy members. The brethren
are not only schismatic, some taking the side of those expelled, but
they are even insolent to Buddha; and when he entreats them for the
sake of the effect on the outer world to heal their differences,[37]
they tell him to his face that they will take the responsibility, and
that he need not concern himself with the matter. It is on this
occasion that Buddha says, "Truly, these fools are infatuate," leaves
them, and goes into solitude, rejoicing to be free from souls so
quarrelsome and contentious. Again these tracts give a picture of how
they should live that are truly Buddha's disciples. Buddha finds three
disciples living in perfect harmony, an