1. Introduction
Sacred scripture is the heart of both Christianity and Buddhism, serving as the enduring witness to each tradition’s origin, teaching, and spiritual path. Yet the way these texts emerged, were transmitted, and became authoritative “canons” differs significantly.
In Christianity, the Bible is understood as divine revelation recorded through human authors, inspired by the Holy Spirit. In Buddhism, the Tripiṭaka (literally “Three Baskets”) is a collection of teachings preserved through oral tradition, later written down as the record of the Buddha’s enlightenment and guidance for monastic and lay practice.
While the Bible is a closed canon—complete and fixed—the Buddhist scriptures form a fluid corpus, differing across Theravāda, Mahāyāna, and Vajrayāna schools. This part explores how both traditions shaped their sacred texts and how these scriptures function as authoritative sources of doctrine, ethics, and spiritual formation.
2. The Formation of the Bible
2.1. The Old Testament / Hebrew Bible
The Hebrew Bible (Tanakh) was written over nearly a millennium (c. 1200–100 BCE) in Hebrew, with sections in Aramaic (e.g. Daniel, Ezra). It consists of:
- Torah (Law) – Genesis to Deuteronomy
- Nevi’im (Prophets) – historical and prophetic books
- Ketuvim (Writings) – poetry, wisdom, and later reflections
By the time of Jesus, most of these texts were regarded as sacred within Judaism. The canon was gradually recognised by Jewish communities and later affirmed at gatherings such as the Council of Jamnia (c. 90 CE), though not formally fixed until much later.
2.2. The New Testament
The New Testament was written in Koine Greek during the first century CE. It includes:
- Four Gospels (Matthew, Mark, Luke, John) – accounts of Jesus’ life and teaching
- Acts of the Apostles – early church history
- Epistles – letters of Paul and other apostles
- Revelation – apocalyptic vision of the end times
These writings circulated among early Christian communities. By the late 2nd century, church fathers such as Irenaeus and Tertullian cited most of them as authoritative. The canon was largely recognised by the Councils of Hippo (393 CE) and Carthage (397 CE), later reaffirmed by the Council of Trent (1546 CE) in the Catholic Church.
2.3. Canonical Variation and Translations
Different branches of Christianity maintain slightly varied canons:
| Tradition | Number of Books | Description |
|---|---|---|
| Protestant | 66 | 39 Old Testament + 27 New Testament |
| Roman Catholic | 73 | Includes seven Deuterocanonical books (e.g. Tobit, Judith, Maccabees) |
| Eastern Orthodox | 76–78 | Includes additional Greek texts (e.g. 3 Maccabees, Psalm 151) |
| Ethiopian Orthodox | 81 | Broadest canon including Jubilees and Enoch |
The Septuagint (Greek translation of the Hebrew Bible, 3rd–2nd century BCE) influenced early Christian scripture. Later translations such as Jerome’s Latin Vulgate (4th century CE) and the King James Version (1611 CE) shaped Western Christianity. Today the Bible remains the most translated text in history, with over 3,000 languages.
3. The Formation of the Buddhist Canon (Tripiṭaka)
3.1. Oral Transmission and the First Councils
After the Buddha’s death (parinirvāṇa), his teachings were preserved orally by disciples. According to tradition, the First Buddhist Council (c. 483 BCE) at Rājagṛha compiled his words (Sutta) and monastic rules (Vinaya). A century later, the Second Council at Vaiśālī standardised doctrine and discipline, while the Third Council (c. 250 BCE), under King Aśoka, organised the canon for missionary dissemination.
The teachings were memorised in rhythmic patterns and recited communally to preserve accuracy. Written texts did not appear until around the 1st century BCE in Sri Lanka, when the Pāli Canon was recorded on palm leaves at the Fourth Council (Alu-vihāra) to prevent loss during famine and war.
3.2. The Structure of the Tripiṭaka
The Buddhist canon is divided into three major “baskets” (piṭaka):
| Basket | Pāli Name | Content | Function |
|---|---|---|---|
| Vinaya Piṭaka | Rules for monastic life | Regulations for monks and nuns | |
| Sutta Piṭaka | Discourses of the Buddha | Sermons, dialogues, parables | |
| Abhidhamma Piṭaka | Philosophical analyses | Systematic teachings on mind and reality |
The Pāli Canon (Theravāda) contains over 11,000 suttas, equivalent to more than 40 volumes in modern printed editions. In contrast, Mahāyāna and Vajrayāna Buddhism expanded their canons with additional sūtras (e.g. Lotus Sūtra, Heart Sūtra, Prajñāpāramitā) and tantras, resulting in vast collections translated into Sanskrit, Chinese, and Tibetan.
The Chinese Buddhist Canon (Dàzàngjīng) contains around 2,184 texts, while the Tibetan Kangyur and Tengyur together comprise nearly 4,500 works (Skilton, 2013). Unlike the Bible, the Buddhist canon remains open—texts can be added or reinterpreted within certain schools.
4. Comparative Analysis: Bible and Tripiṭaka
| Category | Christianity: The Bible | Buddhism: The Tripiṭaka |
|---|---|---|
| Origin | Divine revelation through prophets and Christ | Teachings of the historical Buddha |
| Compilation | Written 1200 BCE–100 CE | Oral transmission, written 1st century BCE onward |
| Languages | Hebrew, Aramaic, Greek | Pāli, Sanskrit, Chinese, Tibetan |
| Divisions | Old & New Testaments | Vinaya, Sutta, Abhidhamma |
| Canon Status | Closed and fixed | Open and evolving |
| Number of Books | 66 (Protestant), up to 81 (Ethiopian) | Over 11,000 discourses; thousands of later texts |
| Transmission | Translation and manuscript copying | Oral recitation and monastic preservation |
| Function | Divine authority, moral law, revelation of salvation | Practical guide to enlightenment and discipline |
| Central Figure | Christ as Word of God | Buddha as Enlightened Teacher |
The Bible is unified by a single theological narrative: creation, covenant, salvation, and consummation. The Tripiṭaka is encyclopaedic, containing diverse teachings adapted for various audiences. The Bible is centred on revelation; the Tripiṭaka is centred on realisation. The difference reflects the core orientation of each tradition—Christianity toward a personal God’s will, Buddhism toward universal truth discovered through experience.
5. The Authority and Use of Scripture
In Christian worship, scripture is read publicly, interpreted through preaching, and treated as the inspired Word of God guiding doctrine and ethics (2 Tim 3:16). It provides the basis for creeds, theology, and moral instruction.
In Buddhist practice, scriptures serve as manuals for meditation, ethical conduct, and doctrinal reflection. They are chanted or memorised as acts of devotion and mental training. Authority arises not from divine command but from the verified experience of truth—the Dharma as tested through insight and practice.
Both traditions emphasise interpretation within community: Christians through Church tradition and councils; Buddhists through monastic commentaries and lineages of teachers. Both revere their texts as vehicles of transformation, not mere intellectual records.
6. Conclusion
The Bible and the Tripiṭaka stand as two of humanity’s most profound literary and spiritual heritages. Both emerged from oral cultures, were shaped through centuries of transmission, and became the living foundations of global civilisations. Yet they differ fundamentally in nature and purpose:
- The Bible bears witness to God’s self-revelation in history, centred on covenant and redemption.
- The Tripiṭaka records the Buddha’s discovery of the path to liberation, centred on ethical practice and insight.
One invites faith in a personal God; the other cultivates wisdom through disciplined awareness. Both continue to guide millions toward moral integrity and spiritual awakening.
The next study, Part 3: “The Nature of Ultimate Reality,” will explore how these scriptures conceive what is ultimate — God, emptiness, or being itself — and how these differing visions shape the worldview of each religion.
References
- The Holy Bible (NIV 2011). London: Hodder & Stoughton.
- The Dhammapada (trans. Buddharakkhita, A., 1985). Kandy: Buddhist Publication Society.
- Gethin, R. (1998) The Foundations of Buddhism. Oxford: Oxford University Press.
- Rahula, W. (1978) What the Buddha Taught. Rev. edn. London: Gordon Fraser.
- Skilton, A. (2013) A Concise History of Buddhism. 2nd edn. London: Windhorse.
- Smart, N. (1998) The World’s Religions. Cambridge: Cambridge University Press.
- Wright, N. T. (2012) Scripture and the Authority of God. London: SPCK.