When the master-mind who, by oral and personal instruction, has led his disciples to the knowledge of new and invaluable truths passes away—when the lips that taught them are closed forever, and the intellect that solved the problems of human life is at rest, when the soul that met the spiritual cravings of their souls is no more near them—a necessity at once arises for the collection of the sayings, the apologues, or the parables which can now be heard no more, and which only live in the memories of those who heard them. The precious possession must not be lost. The light must not be suffered to die out. Either the words of the Departed One must be transmitted orally from disciple to disciple, from generation to generation (as happens in countries where writing is uncommon or unknown), or they must be rendered imperishable by being once for all recorded in books.
Such was the course of events upon the death of Gautama Buddha. Tradition tells us that immediately after that great Teacher had entered into Nirvana, his disciples assembled in council to collect his [Greek: logia], and to fix the Canons of the Faith. This Canon consisted of three portions, and is therefore called the Tripitaka, or Three Baskets. Of these baskets, his disciple Upali was appointed to recall to memory, and edit, the one termed Vinaya, or the Buddha's instructions on discipline; Ananda (the intimate friend of Gautama), the Sutras, or practical teachings; and Kasyapa, the Abhiddharma, or metaphysical lectures. Into these three classes the Buddhist Canon remains still divided. But the text, as thus established, did not escape the necessity of further revision. One hundred and ten years after Sakyamuni's decease, certain monks brought considerable scandal on the Church by disregarding his precepts. To meet the difficulty, a council was held under the Buddhist king Asoka, the orthodox faith was determined, and a new edition of the Canonical Works compiled by seven hundred "accomplished priests." Divisions and heresies, however, could not be pre-
"p448_r1" baster, in his "Modern Buddhist." An exact analysis of the contents of the hundred volumes of the great collection called the Kah-gyur is supplied by Csoma Korosirósi in the 20th vol. of the "Asiatic Researches." The leading features of the books, and parts of books thus translated, are so well marked and uniform, that nothing further is needed to enable us to estimate the general character of each division of the whole Tripitaka.
