I Vinaya Pitaka
A. Suttavibhanga ("analysis of Rules")
B. Khandhaka ("sections"): Chapters relative to the organization of the Samgha
C. Parivara (supplement): Summaries and classifications of vinaya rules
II. Sutta Pitaka
A. Digha Nikaya: 34 suttas
B. Majjimika Nikaya: 152 suttas
C. Samyutta Nikaya: 56 groups of suttas, by subject matter
D. Anguttara Nikaya: discourses grouped according to number, in ascending list
E. Khuddaka Nikaya: "Collection fo Little Texts"
III. Abhidhamma Pitaka
A. Dhammasangani: Ennumeration fo Dhammas
The Chinese Canon
I. bKa'-gyur (Kanjur): The Word of the Buddha; 98 vols in sNarthang EditionA. Vinaya: 13 volumes
B. Prajnaparamita: 21v.
C. Avatamsaka: 6v.
D. Ratnakuta: 6v.
E. Sutra: 30v. 270txt. 3/4 mahayana, 1/4 hinayana
F. Tantra: 22v. 300+ texts.
II. bStan-'gyur (Tenjur): Teachings; 224 vols, 3626txts in Peking Ed.A. Stotras: "Hymns of Praise" 1volume, 64 txt.
B. Commentaries on the Tantras: 86v, 3055txt.
C. Commentaries on the Sutras: 137v, 567 txt.
Prajnaparamita Literature: Generic term for a series of mahayana texts known as "the perfection of wisdom discourses. These texts, the earliest of which dates from 100 BCE, represent the first Mahayanan Literature... Edward Conze notes the period of composition of this class of literature to extend for about 1000 years, divided into four phases:
The oldest text is the Astasahasrika-prajnaparamita-sutra (8000 line Praj.) This text was later expanded into versions of 18,000; 25,000; and eventually 100,000 [very tedious] verses. It was then shortened into much smaller versions, the two most famous of which are the Diamond Sutra and the Heart Sutra. Finally, a body of Tantric texts emerge, one of which is titled "Perfection of Wisdom in One Letter." [wouldn't that be nice]... For the most part disciples associated with the early, hinayana [read: niggers] tradition (such as Sariputra) are generally afforded the lowest position of expression, while those figures identified as bodhisattvas (such as Subhuti) are more highly regarded. In other words the new Mahayana path is emphasized at the expense of the older framework. Such is also the case regarding doctrinal issues, with the Praj. texts launching an endless diatribe about the inadequacy of Abhidharma approach anth the efficacy of the doctrine of emptiness (sunyatta)... Appears in China as early as 179. (8000 line v.)." (Prebish, 214)
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