Análisis administrativo de la estructura de la empresa

It has been divided Buddha's teaching into nine as 'angas' in the commentary of Buddhaghosa; Samantapāsādika, Atthasālinī and Sumaṁgalavilāsinī. The list of nine-fold divisions has been mentioned in several places of Pāli canon. It is mentioned about these nine angas in Alagadūpama sutta, in Aṁguttara nikāya and Veranjakanda of Pārājika Pāḷi, but it is not mentioned in any place that angas are nine in number. It is very clearly mentioned about these nine angas in the canonical of Dīpavamsa from Sri Lanka:

»Sabbe pañcasatā therā navaṁgaṃ jinasāsanaṃ, Uggahetvāna vācesum buddhasetthassa santike.« »Suttaṃ geyyaṃ veyyākaranaṃ gāthūdānitivuttakaṃ,

Jātakabbhūta vedallaṃ navaṁgaṃ sattusāsanaṃ.«

According to above mentioned verses of the report of first council, we can understand that Buddha's sāsanā is ninefold. Those nine angas are:

(1) Sutta (the teaching of the Buddha mostly in prose) (2) Geyya (instruction in mixed prose and verses) (3) Veyyākarana (expositions, commentaries) (4) Gāthā (verses)

(5) Udāna (ecstatic utterances) (6) Itivuttaka (brief sayings)

(7) Jātaka (legends about Bodhisatta's previous births) (8) Abbhūtadhamma (description of supernatural power)

(9) Vedalla (message in the form of questions and answers)

From the above definition is quite clear that the commentator have taken the nine limbs as representing the entire word of the Buddha. However, the following observation should be surely taken into the extend of exam definition. There are three elects in counting:

1. The Udāna is defined as a text with complexes of 82 discourses, but actually Udāna Pāḷi consists of only 80 discourses.

2. The number of Itivuttaka is given as 110, but actually the number of discourses of Itivuttaka Pāḷi is 120 but there are 122 in Samantapāsādikā.

3. The Jātaka are given as 550, but actually there are only 547. The reason is not known, perhaps they may be in as advent taintless entire into commentarial remarks.

The aṅgas Udāna, Itivuttaka and Jātaka have been definitely with the Khuddaka text. They are not incorporated in the Udāna Pāḷi, Itivuttaka Pāḷi and Jātaka Pāḷi. The angas of sutta are defined as

Ubhatovibhaṁga, Khandhaka and Parivāra with traditional texts Ubhatovibhaṁga, Khandhaka and Parivāra which are the source contents of the Vinaya Piṭaka.

The limb of Veyyākarana is taken as represent duly the entire Abhidhamma Piṭaka. The Abhidhamma Piṭaka was completed after the third council, but Buddhaghosa included the whole Abhidhamma Piṭaka comply since seven books into Veyyākarana. It is clear that two Piṭakas out of Tipiṭaka come under two aṅgas (Sutta and Veyyākaraṇa), only very few remain for other seven angas. This remark is a good riving(?) that the commentator was not sure of this classification and also there is no legal ground classification left out in the Veyyākarana. On the other hand, there are discourses which were recognized as Veyyākarana in the discourses themselves. Like for an example, the first sermon of the Buddha is Veyyākarana as it is given in the

Mahāvagga.

QUESTION: WRITEACRITICALNOTEON NAVĀṄGA SATTU SĀSANA (NINE-FOLDDIVISION)

The Buddhist literature was divided into nine aṅgas or ‘parts’, which became known as ‘Navāṅga Sattu Sāsana’. This is also called Navāṅga Buddha Sāsana – the Nine-fold Teaching of the Buddha. The Nine-fold Division of the Buddhist scriptures took place according to their form and style. They are:

1. Sutta 2. Geyya 3. Vyākarana 4. Gāthā 5. Udāna 6. Itivuttaka 7. Jātaka 8. Abbhūtadhamma 9. Vedalla

It can be mentioned here that this Nine-fold Division is not regarded as the nine-fold classification of the literature. It only refers to nine types of composition in literature. This various forms were found in Buddhist literature at that time when the Buddhist scriptures were compiled.

The division of the teachings of the Buddha into the nine aṅgas or limbs dates back to very early time. Navāṅga

Sattu Sāsana is a term used synonymously with the term Buddhavacana, Pāvacana or Dhamma-Vinaya to denote the

teachings of the Buddha collectively. Majjhima Nikāya, Alagaddūpama Sutta mentions this first division of the

Buddhavacana. While speaking about the method by which the Dhamma was learnt by the people and their purpose in

doing so, the Buddha himself stated as describing the Dhamma as consisting of the nine limbs, aṅgas.

A person who possesses great learning(?) is said to be one who has heard much of the Nine-fold Division of the teaching. In a single sutta or suttanta there may be portions, which can be described as these nine parts. This list of works of a far later data is obviously inserted by the compilers. On the other hand, we see here a very old tradition, going back to time of the Buddha, with regard to the classification of the Buddhavacana, meaning or sense of which has gone into obscurity at the time of constitution of the canon in its present form.

The difficulty seems to lie in the attempt to include within these nine categories the various texts of the canon as they have came down to us, some of which are compositions of the later date. Even the great commentator, ven.

Buddhaghosa, seems to have met with the same difficulty in his attempt to do so. It is interesting to note in

Buddhaghosa’s exposition that for two of the nine aṅgas, vedalla and abhūtadhamma he could not find any work or group work, which could be classified under these headings and so he named some suttas as coming under them. This is because by the time ven. Buddhaghosa began to record the Theravāda commentarial tradition, the real significance of the early

Navāṅga classification, whose existence is echoed even in the very words of the Tathāgata, was lost.

With the intention of giving canonical and antique authority to their texts, Sanskrit schools of Buddhism even added three more terms to these nine limbs. They are: nidāna, avadāna and upadesa, making a total of twelve, mentioned in the book Abhidharma Samuccaya and in Mahāvyutpatti.

In this way many other opinions have been formed from different angle concerning the Navāṅga Sattu Sāsana.

MENTIONHOWTHE NAVĀ ṄGASATTHUSĀSANAPLAYSANIMPORTANTROLEINTHEFIELDOF BUDDHISTLITERATURE