Brief introduction of Khuddaka Nikāya (lectured by ven. Dehipagoda Vijitananda) 2011
Though its name is 'Khuddaka Nikāya' (small collection), there are extensive 15 texts in it. In the First Council, there was no Khuddaka Nikāya comparable to the modern collection of that name. The scholars expressed certain opinions, such as that it was a developing nikāya from First Council to Third Council. It is very easy to prove that some texts were added by elders for social and religious purpose. Especially Sutta Nipāta, Udāna Pāḷi, Itivuttaka, Dhammapada and Jātaka are supposed to have been preached by the Buddha. Vimāna Vatthu, Thera/Therī Gāthā, Cῡḷaniddesa, Mahāniddesa, Cariyāpiṭaka and Buddhavaṃsa are supposed to be outcomes of later additions.
There are several points to recognize early and later teachings of the Buddha:
1. Language - When we study scrutinizingly, it is not too difficult to conclude that Buddha’s teachings were compiled in proper Pāli language. But elders' words were compiled by them in their own form of Pāli language. Moreover, certain Pāli terms existed also as Vedic terms.
2. Doctrine - The later additions were very poor with doctrine when compared to high and deep Buddha’s original teachings. The later editors tried to consider only social and religious issues.
3. Use of certain parts of other suttas - the teachings of the Buddha which appears in the Sutta Piṭaka is used or even copied in the later texts.
4.The suttas mentioned in other suttas - The suttas which mention the other primary sources are also considered to be composed later than the sources mentioned in them. One time the Buddha appreciated the reciting of Aṭṭhaka Vagga, was which done by Ven. Sāriputta. Also, one devil thanked to Nandamātā, a lady devotee, for recitating Parāyana Vagga.
5. The term Buddha - In the primary sources we can see the terms »Lokavidū, purisa dhamma sārathī ...« to introduce the Buddha. According to Sabbhi Sutta[1] and Dron Sutta[2], the Buddha was a human being. But according to the later added text in Khuddaka Nikāya, the Buddha was the greatest God, the greatest Brahmā. Therefore, later texts illustrated character of the Buddha against Brahma, Viṣnu, Śiva and as a result of that, the character of the Buddha was changed in later texts of Khuddaka Nikāya.
6.Structure of suttas - In the old suttas, similes and metaphors were used to elaborate Nibbāna (emancipation), tilakkhaṇa (three characteristics) and nekkhamma (renunciation). However, rather they were used in later texts in a secular way with the purpose to produce secular sentiment.
7. Myths and narratives - These later additions have enriched the scriptures with unbelievable myths and narratives, which were based on the concept of hell and heaven.[3]
8. Commentarial comments - There are three texts considered as commentaries in Khuddaka Nikāya, namely Cūḷaniddesa and Mahāniddesa (based on Khaggavisāṇa Sutta[4] and Aṭṭhakaparāyana Vagga[5]) and Paṭisambhidā Magga, which was an attempt to systematize Abhidhamma. In these facts, it is very easy to come into a conclusion that Khaggavisāṇa Sutta and Aṭṭhakaparāyana Vagga were composed sooner than Cῡḷaniddesa, Mahāniddesa and Paṭisambhidā Magga.
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[1] This sutta does not exist.
[2] This sutta does not exist.
[3] This means, that according to the teacher, heaven and hell do not exist and the Buddha never spoke about them. That is why if there is hell or heaven mentioned in Tipiṭaka, it must be immediately understood as written later. You may accept this idea only if you are not a Buddhist.
[4] Khuddaka Nikāya – Sutta Nipāta Pāḷi – 1. Uragavagga – 3. Khaggavisāṇasuttaṃ
[5] This vagga is only mentioned and briefly described in Sutta Nipāta Aṭṭhakathā in the Dhammikasuttavaṇṇanā. The vagga itself doesn't appear to exist anywhere in the Pāli texts.
