A Handbook of Pali Literature - Hinuber

A Handbook of P~ili Literature
Indian Philology
and
South Asian Studies
Edited by
Albrecht Wezler and Michael Witzel
Volume 2
Walter de Gruyter . Berlin New York

1996
Oskar von Hiniiber
A Handbook
of Piili Literature
Walter de Gruyter . Berlin New York

1996
@ Printed on acid-free paper which falls within the guidelines of the ANSI
to ensure pennanence and durability.
Library of Congress Cataloging in Publication Data
Hiniiber, Oskar von.

A handbook of Pilli literature I Oskar von Hiniiber.
p.
cm. - (Indian philology and South Asian studies:
v.2)
Includes bibliographical references.
ISBN 3-11-014992-3
.
I. Pilli literature-History and criticism. 2. Buddhist literature, Pilli - History and criticism. I. Title. II. Series.
PK4503.H56 1996
891'.37-dc20
96-12376
CIP
Die Deutsche Bibliothek - Cataloging in Publication Data
Hiniiber, <>Skar von:

A handbook of Pilli literature I Oskar von Hiniiber. - Berlin ;
New York: de Gruyter, 1996
(Indian philology and South Asian studies; Vol. 2)
ISBN 3-11-014992-3
NE:GT
ISSN 0948-1923
Copyright
1996 by Walter de Gruyter & Co., D-10785 Berlin
All rights reserved, including those of translation into foreign languages. No part of this
book may be reproduced or transmitted in any fonn or by any means, electronic or
mechanical, including photocopy, recording or any infonnation storage and retrieval
system, without permission in writing from the publisher.
Printed in Gennany
Disk conversion and printing: Arthur Collignon GmbH, Berlin
Binding: Liideritz & Bauer-GmbH, Berlin
Foreword
The original inspiration for this book goes back to early 1991,
when Charles Hallisey invited me while staying in Chicago to write a
long chapter on Pi:ili literature for his planned "Handbook of Theraviida Literature". When that plan did not materialize, I decided to publish the section on Piili literature separately.
This original plan has left its mark on both the structure and the
length of the present book. As far as possible, I have attempted to
remain within the space limits proposed for the projected handbook,
despite the fact that it soon became clear that it would be impossible
to deal exhaustively with Piili literature within those limits. As a result,
my presentation is at times extremely brief. Even after deciding to
publish the study separately, I persisted with this brevity in order to
avoid stylistic inconsistency.
My contribution to the planned handbook was to cover the whole
of Piili literature, with the exception of titles listed by H. Smith in the
Epilegomena to the Critical Piili Dictionary under 2.9.22 "Medicine",
2.9.23 "Law", and 5. "Philology". These were to be dealt with by
J. Liyanaratne, A. Huxley, and O. Pind respectively. Consequently,
they are not treated in the present survey.
Despite the limitations of space, I have attempted to deal with as
many titles as possible, in order to give a survey of Piili literature as
comprehensive as possible, excluding the group of texts mentioned
above. Some of the titles presented in the chapters on later Piili literature have not been previously noted in modern Western studies.
Although it has proved impossible to include all known Piili texts especially those extant only in manuscript form, the present handbook
supplements the Epilegomena to the Critical Piili Dictionary.
The selection of later Piili texts is necessarily somewhat unsystematic, having been dictated by arbitrary circumstances such as the accessibility of printed editions, or of information on the contents of manuscripts. I generally decided to include new or hardly known titles, rather than exclude them only to follow excessively rigid guidelines. At
vi
Foreword
any rate up to the subcommentaries written in the 12th century all

Piili texts were included.
The sequence of treatment of titles is largely based on that of
the Epilegomena, which itself mostly follows a traditional Theraviida
classification. References to editions and translations already listed in
the Epilegomena are given in abbreviated form, while references to
new ones, i. e. those appearing only after 1948, the date of the Epilegomena, are given in full. This bibliographical information precedes the
treatment of the respective Piili texts and is not repeated in the bibliography.
The preparation of this handbook began four years ago, when I
gave a series of lectures on Piili literature at the University of Freiburg
.im Breisgau during four terms ("Wintersemester" 1992/3 to "Sommersemester" 1994). For this survey the lengthy manuscript that
resulted from these lectures has been abbreviated to approximately
one third of its original length. I hope to prepare a much fuller history
of Piili literature in future.
The present handbook has benefitted considerably from being
read by Th.Oberlies, Freiburg, H. Bechert, Gottingen, and his pupils
U. Husken and P. Kieffer-Piilz, especially the latter, who checked the
manuscript meticulously and made a number of valuable suggestions.
The English was corrected by Jose Cabez6n, University of Denver, Colorado ( 1-198) during his stay in Hamburg, and by Paul
Skandera ( 199-225) and Birgit Felleisen ( 226-450), pupils of one
of my colleagues at Freiburg, Christian Mair. Peter Skilling, Bangkok,
provided me with references and books from Thailand otherwise inaccessible or difficult to find, and S. Hori, Freiburg, translated Japanese
material for me. My sincerest thanks are due to all of them for their
ready and invaluable help.
Lastly, I am deeply obliged to my friends A. Wezler, Hamburg,
and M. Witzel, Harvard University, for accepting the manuscript as
part of the new series "Indian Philology and South Asian Studies".
Oxford, 1.0th February 1996
Oskar v. Hinuber
Table of Contents
Foreword. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
I. Introduction 1-9 . . . . . . . . . . . . . . . . . . . . . . . . . .
II.
II.1
11.1.1
11.1.1.1
11.1.1.2
11.1.2
11.1.3
111.4
11.2
11.2.1
11.2.2
11.2.3
11.2.4
11.2.5
11.2.5.1
11.2.5.2
11.2.5.3
11.2.5.4
11.2.5.5
11.2.5.6,7
11.2.5.8,9
11.2.5.10
11.2.5.11
11.2.5.12
The Theravada Canon
10-155 . . . . . . . . . .
7
8
The Basket ofthe Discipline 12-45 . . . . . . . . . .

The SuttavibhaIiga and the Patimokkhasutta 1427 . . . . . . . . . . . . . . . . . . . . . . . . . . . . '.... .
The Patimokkhasutta 15-21 . . . . . . . . . . . . . .
The SuttavibhaIiga 22-27 . . . . . . . . . . . . . . . .
The Khandhaka 28 - 39. . . . . . . . . . . . . . . . . .
The Parivara 40-42 . . . . . . . . . . . . . . . . . . . .
The Abhayagiri-Vinaya 43 -45 . . . . . . . . . . . . .
9
9
13
15
21
22
The
The
The
The
The
The
The
The
The
The
The
The
The
The
The
The
The
The
23
26
32
35
38
41
43
44
44
46
46
48
50
51
54
55
58
59
Basket of the Teaching 46-128 . . . . . . . . ..

Dighanikaya 52-62 . . . . . . . . . . . . . . . ..
Majjhimanikaya 63-68 . . . . . . . . . . . . . ..
Salllyuttanikaya 69-75 . . . . . . . . . . . . . ..
AIiguttaranikaya 76-83 . . . . . . . . . . . . . .
Khuddakanikaya 84-128 . . . . . . . . . . . . .
Khuddakapatha 86-87 . . . . . . . . . . . . . ..
Paritta 87 . . . . . . . . . . . . . . . . . . . . . . ..
Dhammapada 88-90 . . . . . . . . . . . . . . ..
Udana 91 . . . . . . . . . . . . . . . . . . . . . . ..
Itivuttaka 92-93 . . . . . . . . . . . . . . . . . ..
Suttanipata 94-99 . . . . . . . . . . . . . . . . ..
Vimanavatthu and the Petavatthu 100-102 ..
Thera- and the Therigatha 103-108. . . . . ..
Jataka 109-115. . . . . . . . . . . . . . . . . . ..
Nidanakatha 111 . . . . . . . . . . . . . . . . . ..
Niddesa 116-118. . . . . . . . . . . . . . . . . ..
Patisambhidamagga 119-120 . . . . . . . . . ..
viii
Table of Contents
11.2.5.13 The Apadana 121-123 . . . . . . . . . . . . . . . . ..

1I.2.5.l4 The Buddhavamsa 124-125. . . . . . . . . . . . . ..
11.2.5.15 The Cariyapitaka 126-128 . . . . . . . . . . . . . . .
11.3
60
62
63
The Basket of Things Relating to tbe Teaching 129155 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The DhammasaIigaQI 132 -137 . . . . . . . . . . . ..
The VibhaIiga 138-139. . . . . . . . . . . . . . . . ..
The Dhiitukatha 140 . . . . . . . . . . . . . . . . . . .
The Puggalapafifiatti 141-143 . . . . . . . . . . . ..
The Kathiivatthu 144-151 . . . . . . . . . . . . . . ..
The Yamaka 152-153 . . . . . . . . . . . . . . . . . .
The Patthiina 154-155 . . . . . . . . . . . . . . . . ..
64
65
68
69
69
70
73
74
III.
III.l
111.2
111.3
IlIA
The Paracanonical Texts 156 - 180 .

The Suttasamgaha 157 . . . . . . . .
The NettippakaraQa 158-166. . . .
The Petakopadesa 167 - 171 . . . . .
The Milindapafiha (with commentary)
MilindatIka 180 . . . . . . . . . . .
..
..
..
..
..
..
76
76
77
80
82
86
IV.
IV. 1
The Chronicles 181-202 . . . . . . . . . . . . . . . ..

Dlpavamsa and Mahavamsa (with commentary)
182-188 . . . . . . . . . . . . . . . . . . . . . . . . . . ..
Dlpavamsa 183-184 . . . . . . . . . . . . . . . . ..
Mahiivamsa 185-187 . . . . . . . . . . . . . . . ..
Mahavamsatlkii 188 . . . . . . . . . . . . . . . . . .
The Extended Mahavamsa 189 . . . . . . . . . . . ..
VamsamalivilasinI 190. . . . . . . . . . . . . . . . . ..
Mahiibodhivamsa 191 . . . . . . . . . . . . . . . . . ..
Thupavamsa 192 . . . . . . . . . . . . . . . . . . . . ..
Dathavamsa 193 . . . . . . . . . . . . . . . . . . . . ..
Nalatadhiituvamsa 194 . . . . . . . . . . . . . . . . ..
Chakesadhiituvamsa 195 . . . . . . . . . . . . . . . ..
Hatthavanagallavihiiravamsa 196-167 . . . . . . ..
SamantakutavaQQana 198 . . . . . . . . . . . . . . ..
SaIigItivamsa 199. . . . . . . . . . . . . . . . . . . . ..
Anagatavamsa 200. . . . . . . . . . . . . . . . . . . ..
87
11.3.1
11.3.2
11.3.3
11.3.4
11.3.5
11.3.6
11.3.7
IV.2
IV. 3
IV.4
IV.5
IV. 6
IV.7
IV.8
IV.9
IV.lO
IV.l1
IV.12
.. . . .. . .
. .. . . . . .
. . . . .. . .
. . . . . .. .
- 172-180
. . . . . . . .
87
89
90
92
92
93
93
94
94
95
95
96
97
97
98
Table of Contents
IY.13
IY.14
V.
V.l
V.l.l
Y.l.2
V.2
Y.2.1
V.2.2
V.2.3
V.2.3.l
V.2.3.2
V.2.3.3
V.2.3.4
y'2.3.5
V.2.3.6
V.2.3.7
V.2.3.8
Y.2.3.9
IX
Dasabodhisattauddesa 201 . . . . . . . . . . . . . . ..
Dasabodhisattuppattikatha and Dasabodhisattavidhi
202 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..
98
The Commentaries 203 - 322 . . . . . . . . . . . . . ..

Buddhaghosa 207 . . . . . . . . . . . . . . . . . . . . ..
The Commentaries on the Vinaya 208-225 . . . ..
The Samantapasadika 208-220. . . . . . . . . . . ..
The KailkhavitaraI)I 221-225 . . . . . . . . . . . . ..
The Commentaries on the Suttapitaka 226- 307 ..
The Commentaries on the First Four Nikayas (SumailgalavilasinI, PapaficasudanI, ManorathapiiraI)I, SaratthappakasinI) 226-244 . . . . . . . . . . . . . . . . ..
Vimuttimagga and Visuddhimagga (with commentaries)
245-250 . . . . . . . . . . . . . . . . . . . . . . . . . . ..
The Commentaries on the Khuddakanikaya 251 307 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..
The Paramatthajotika I 252-254. . . . . . . . . . ..
The Paramatthajotika II 255 - 259 . . . . . . . . . ..
JatakatthavaQI)ana and Dhammapadanhakatha
260-269 . . . . . . . . . . . . . . . . . . . . . . . . . . . .
JatakatthavaQI)ana 261 . . . . . . . . . . . . . . . . ..
Dhammapadatthakatha 262 - 269. . . . . . . . . . ..
Apocryphal Jatakas 270- 271 . . . . . . . . . . . . ..
Pafifiasajataka 270 . . . . . . . . . . . . . . . . . . . ..
KosalabimbavaI)I)ana 271 . . . . . . . . . . . . . . . .
Dhammapala's Commentaries: The ParamatthadlpanI
272-286 . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Udana- and Itivuttaka-atthakatha 277 - 279 . . . ..
Vimanavatthu- and Petavatthu-atthakatha 280-282
Theragatha- and TherIgatha-atthakatha 283-284
Cariyapitaka-atthakatha 285. . . . . . . . . . . . . ..
Dhammapala's date and his relation to other commentaries 286 . . . . . . . . . . . . . . . . . . . . . . . . . ..
The Saddhammapajjotika 287-290 ... . . . . . ..
The SaddhammapakasinI 291-297 . . . . . . . . . ..
The MadhuratthavilasinI 298-301 . . . . . . . . . ..
The VisuddhajanavilasinI 302-304 . . . . . . . . . ..
100
102
103
103
109
112
98
112
123
126
127
129
131
131
132
135
135
136
136
138
139
140
141
141
142
143
145
147
Table of Contents
V.2.3.10 Survey of the Khuddakanikaya-Commentaries

305-307 . . . . . . . . . . . . . . . . . . . . . . . . . . . .
V.3
The Commentaries on the Abhidhammapitaka 308322. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..
AtthasalinI 315-317 . . . . . . . . . . . . . . . . . . ..
SammohavinodanI 318-321 . . . . . . . . . . . . . ..
Paficappakaral)aHhakatha 322 . . . . . . . . . . . . .
VI.
VI.1
VI.2
VII.
VII.1
VII.2
The Handbooks 323-354 . . . . . . . . . . . . . . . ..

The Vinaya Handbooks 324-339. . . . . . . . . . ..
Vinayavinicchaya and Uttaravinicchaya 325-331 .
Khuddakasikkha and Mii1asikkha 332-333 . . . ..
Palimuttakavinayavinicchayasatigaha (with commentaries) 334-337 . . . . . . . . . . . . . . . . . . . . . ..
VimativinodanI 338 . . . . . . . . . . . . . . . . . . . .
Sima Handbooks (SImavivadavinicchayakatha, SIma1atikara, SImalatikarasaIJlgaha) 339 . . . . . . . . . .
The Abhidhamma Handbooks 340-354
Abhidhammavatara (with commentaries) and Riipartipavibhaga 340-343 . . . . . . . . . . . . . . . . . ..
Abhidhammatthasatigaha (with commentaries)
344-347 . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Paramatthavinicchaya and Namartipapariccheda
348-349 . . . . . . . . . . . . . . . . . . . . . . . . . . . .
The author Anuruddha 350 . . . . . . . . . . . . ..
Saccasatikhepa 351 . . . . . . . . . . . . . . . . . . . ..
Namartipasamasa 352 . . . . . . . . . . . . . . . . . ..
Naroacaradlpaka 353 . . . . . . . . . . . . . . . . . . .
MohavicchedanI 354 . . . . . . . . . . . . . . . . . . ..
I
The Subcommentaries 355 - 382 . . . . . . . . . . . ..

The Subcommentaries by Ananda 356. . . . . . . ..
The Subcommentaries by Dhammapa1a 357-366 .
LInatthappakasinI (on the Nikaya-Commentaries)
358 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . ..
LInatthappakasinI (on the Jatakatthaval)l)ana) 359
LInatthaval)l)ana (on the Abhidhamma-Commentaries) 360 . . . . . . . . . . . . . . . . . . . . . . , . . . ..
147
149
151
152
153
154
154
154
157
158
158
159
160
160
161
163
163
164
164
164
164
166.
166
167
167
167
167
Table of Contents
xi
Paramatthamaiijusa (on the Visuddhimagga) 361 ...

Nettiatthakatha 362 . . . . . . . . . . . . . . . . . . . . ..
LInatthavaQQana (on the Nettiatthakatha) 363 . . . ..
Dhammapa1a's Date 364-366 . . . . . . . . . . . . . . .
VII.3 The VinayagaQthipada by Vajirabuddhi 367 - 371 ...
VII.4 The Subcommentaries by Sariputta and his pupil Buddhanaga 372-378 . . . . . . . . . . . . . . . . . . . . . . .
Saratthadipani (on the Samantapasadika) 373-374 ..
Saratthamaiijusa (on the ManorathapmaQI) 375- 376
KankhavitaraQlporaQatika 377 . . . . . . . . . . . . . ..
Vinayatthamaiijusa (on the KankhavitaraQI) 378. . ..
VII.5 Later Subcommentaries 379-382 .... . . . . . . . ..
Samantapasadika-, Atthasaiini-, and Vibhangatthakathaatthayojana 379. . . . . . . . . . . . . . . . . . . . . . . ..
Abhidhammatthavibhavini-atthayojana 380 . . . . . ..
Nettivibhavani 381 . . . . . . . . . . . . . . . . . . . . . ..
Sadhujanaviiasini (on the Sumanga1avilasinI) 382 . ..
Petaka1arpkara 382 . . . . . . . . . . . . . . . . . . . ..
168
168
168
169
170
174
175
176
176
176
VIII. Anthologies 383 - 392 ... . . . . . . . . . . . . . . . . ..

Sarasangaha 384-385. . . . . . . . . . . . . . . . . . . ..
Upasakajana1ankara 386-388 . . . . . . . . . . . . . . .
Patipattisangaha 386 . . . . . . . . . . . . . . . . . . ..
Mangaiatthadipani 389 . . . . . . . . . . . . . . . . . . ..
Sankhyapakasaka(-tika) and Vessantaradipani 390 ..
Pathamasambodhi 391 . . . . . . . . . . . . . . . . . . ..
Jinamahanidana 392. . . . . . . . . . . . . . . . . . . . ..
177
177
178
178
179
179
180
180
IX.
Cosmological Texts 393-402 . . . . . . . . . . . . . . . .

Paiicagatidipani 393 . . . . . . . . . . . . . . . . . . . . ..
Chagatidipani 394 . . . . . . . . . . . . . . . . . . . . . ..
Lokapaiiiiatti 395-396 . . . . . . . . . . . . . . . . . . ..
Lokappadlpakasara 397 - 399 . . . . . . . . . . . . . . ..
Okasadipani 398. . . . . . . . . . . . . . . . . . . . . ..
Cakkavaladipani 400 . . . . . . . . . . . . . . . . . . . ..
Candasuriyagatidipani 401-402 . . . . . . . . . . . . ..
182
182
182
183
183
184
184
185
X.
Poetry 403-408a . . . . . . . . . . . . . . . . . . . . . . .. 186

Pa.ijamadhu 403 . . . . . . . . . . . . . . . . . . . . . . . . 186
172
172
173
174
174
174
Xll
Table of Contents
Telakatahagatha 404-405
Jinacarita 406 . . . . . . . .
Jinalalllkara 407 . . . . . . .
Sadhucaritodaya 408 . . . .
JinabodhavalI 408a . . . . .
XI.
.................
. . . . . . . . . . . . . . . ..
. . . . . . . . . . . . . . . ..
. . . . . . . . . . . . . . . ..
. . . . . . . . . . . . . . . ..
186
187
187
188
188
Collections of Stories 409-418. . . . . . . . . . . . . .. 189

Dasadanavatthuppakaral).a 409 . . . . . . . . . . . . .. 189
Sahassavatthappakaral).a 410-412 . . . . . . . . . . .. 189
(Madhu)RasavahinI 413-415 . . . . . . . . . . . . . . . 191
SIhalavatthuppakaral).a 416-418 . . . . . . . . . . . .. 192
XII.
PiiIi Literature from South East Asia 419-437 . . . ..

Surveys of Pali literature composed in Ceylon, Burma
and Thailand 419 . . . . . . . . . . . . . . . . . . . . . ..
XII. 1 NIti Texts 420-424 . . . . . . . . . . . . . . . . . . . . ..
Dhamma-, Loka-, Maharaha-, Raja-nIti 420-422 ..
Lokaneyyappakaral).a 423. . . . . . . . . . . . . . . . ..
Manussavineyya 424 . . . . . . . . . . . . . . . . . . . ..
XII.2 Chronicles from Thailand 425 -429 ...... ,.. . . ..
Camadevlvalllsa 426 . . . . . . . . . . . . . . . . . . . ..
SihiIigabuddhariipanidana, RatanabimbavalllSaVal).l).ana,
Amarakatabuddhariipanidana, AQ<;lhabhagabuddhariipanidana 427 . . . . . . . . . . . . . . . . . . . . . . . . ..
JinakalamalI 428 . . . . . . . . . . . . . . . . . . . . . . .
Paficabuddhabyakaral).a 429 . . . . . . . . . . . . .. ..
XII.3 Apocryphal Texts from Thailand 430-437 . . . . . ..
Sivijayajataka 430-431 . . . . . . . . . . . . . . . . . ..
SotatthakImahanidana 432-434 . . . . . . . . . . . . .
Maleyyattheravatthu 435 . . . . . . . . . . . . . . . . ..
TUI).Qilovada-, Nibbana-, Akaravattara-sutta 436 . ..
Apocryphal titles mentioned in the Atthakatha 437 .
194
197
197
198
198
198
199
200
201
201
XIII. Letters and Inscriptions 438-446 . . . . . . . . . . . ..

XIII.l Letters 438-443 . . . . . . . . . . . . . . . . . . . . . . ..
Saddhammopayana 439-440 . . . . . . . . . . . . . . .
Mahanagakulasandesa 441 . . . . . . . . . . . . . . . ..
Sandesakatha 442 . . . . . . . . . . . . . . . . . . . . . ..
The letter by the Aggamahasenapati of Siam 443 . ..
203
203
203
204
204
204
194
194
194
195
196
196
196
Table of Contents
XIlI
;XIII.2
Inscriptions 444-446. . . . . . . . . . . . . . . . . . .. 205
XIV.
Lost Texts and Non-Theraviida

Literature 447-450 . . . . . .
Siirasamiisa 448 . . . . . . . .
Madhukosa 450 . . . . . . . .
XV.
Bibliography
XVI.
XVI.1
XVI.2
XVI. 3
XVI.4
XVI. 5
Indices . . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Titles of Piili Works and Their Sections . . . . . . . .
Authors . . . . . . . . . . . . . . . . . . . . . . . . . . . .
Piili Words . . . . . . . . . . . . . . . . . . . . . . . . . .
General Index . . . . . . . . . . . . . . . . . . . . . . . .
Modern Authors. . . . . . . . . . . . . . . . . . . . . . .
Texts Quoted
. ... .... ..
. .... ... ..
..... ... ..
in Piili
. . . .. 206
. . . .. 206
. . . .. 207
208
"
..
..
..
..
..
229
229
236
238
241
248
XVII. Abbreviations........................... 250

XVII.I Piili Texts . . . . . . . . . . . . . . . . . . . . . . . . . . . .. 250
XVII.2 General Abbreviations . . . . . . . . . . . . . . . . . . . .. 253
XVIII. Additions and Corrections to the Numerical System of
the Epilegomena to the CPD . . . . . . . . . . . . . . . .. 256
I. Introduction
1. Any survey of P~ili literature is still hampered by quite a few difficulties: Many texts need reediting, some are available only in oriental
though partly excellent editions published in Ceylon, Burma or Thailand or exist only in manuscript form. A second difficulty is the lack
of adequate research on the subject, and the last, but by no means less
serious one is the absence of any theory suiting the needs of studying
and describing Pali literature (cf. 49 sq.). Consequently, it will be
unavoidable to point out problems and open questions more often
than offering solutions or answers. Nor does the space of a short survey allow for detailed discussions, which will be found in a comprehensive treatment ofP~li literature under preparation. Therefore, the main
purpose of the following is to collect, what is known about Pali literature and to raise the awareness of deficienies to our knowledge so as
to instigate further research.
2. The classification of Theravada literature will largely follow the one
introduced and used by the Buddhists themselves. An alternative
approach would be to treat the texts according to their respective literary genres such as instructions of the Buddha given to his disciples or
juridical and philosophical literature, which, taken together, comprise
the majority of canonical texts, tales and fables, lyrical or historical
poems, epics or gnomic verses. If this presentation was chosen, a comparison with and a history of other literary traditions of ancient India
would be desirable, if not unavoidable. This, however, is a task for a
rather distant future. This survey therefore, will be limited to Theravada Pali literature with very occasional references to the literature in
other Buddhist languages.
3. The first comprehensive history of Pali literature in a European
language has been written by Moriz Winternitz (1863-1937) and
appeared in 1912 as part III 1 of his "Geschichte der indischen
Literatur" (Winternitz 1912, English 1933)'. While this excellent book,
1
Important preparatory or supplementary studies are Olden berg 1898, 1912a, 1917.
I. Introduction
still very much worth while reading, is addressed to the general public
and to the specialist alike, the brief (35p.), but important, introduction
to Wilhelm Geiger's (1856-1943) "Pali. Literatur und Sprache"(Geiger 1916, English 1943) is meant for the latter only. Unfortunately, it
is hardly possible to benefit from Bima1a Churn Law's (1891-1969)
voluminous "History ofPali Literature" (Law 1933), because it is difficult to find in this rather verbose book any traces of the scholarly
discussion on Pali literature by Law's predecessors or contemporaries.
A concise survey is given in Kenneth Roy Norman's Pali Literature
(Norman 1983)2, who, however, was forced by space limitations within
the series to concentrate on texts published in Roman script. Consequently, a considerable portion of later Pali literature had to be excluded. The largest book on this subject written so far has been published
recently by Kanai Lal Hazra "Pa1i. Language and Literature. A systematic Survey and Historical Study" in two volumes (Hazra 1994). It
reads like a remake of Law 1933, and hardly ever takes into consideration the last decades of research 3 .
Finally, a brief, but brilliant outline by Jean Filliozat (1906-1982)
on "La litterature Pali" is found in the excellent French indo logical
encyclopaedia "L'Inde Classique" (RenoulFilliozat 19~). Regrettably,
the planned accompanying bibliography has never been published.
Many pertinent observations on early Theravada literature are further
found in Etienne Lamotte's (1903-1983) fundamental "Histoire du
Bouddhisme Indien" (1958, English with a bibliographic supplement
1988 updated by Webb 1993)4.
4. As the Buddhists themselves took a keen interest in their literary

heritage, there are early observations on Theravada literature. Besides
many important, though occasional, remarks in the commentaries, the
first surviving attempt at some sort of comprehensive approach to the
subject is found in a mediaeval history of Buddhism composed by
2
Additions: Norman 1994.

None of the important contributions by K.R.Norman, not even Norman 1983 (!)
has been quoted. The part on Pali as a language is better passed over in polite
silence. - I have not yet seen Jayawardhana 1994.
For further bibliographical references: Bechert-v.Simson 1993: 68sq.; 282sq., Reynolds 1981, and particularly on Japanese publications Nakamura 1980; on histories
of Theravada literature in non-European languages: Bechert 1987a: 134, further
Upadhyay 1972.
I. Introduction
Dhammakitti probably about AD 1400 in Siam 5 , the Saddhamma-saitgaha (lSaddh-sl: 4.3.1)6 "Survey of the Good Doctrine", which contains as its IX. chapter 39 verses on Theravilda literature beginning
with the canon and ending up with works perhaps to be dated into
the 13th century. This seemingly random collection of titles is incomplete, with well known texts such as the Milindapafiha ( 172) missing
and in no recognizable order.
A later systematic survey of unknown date 7 is the Gandhavarpsa
(lGvl: 4.3.3) "History of Books" by Nandapafifia discovered in Burma
and edited by LP.MinayefT(1840-1890)8. This is followed by the Sasanavarpsa (Sas: 4.3.4) "History of the Teaching", a translation by PafifiilsilmT made in 1861 from a Burmese original composed in 1831 9 ,
which also contains information on books.
The most comprehensive annotated list of titles has been collected
in 1888 by Mail 3 krT3 Mahasirijeyasii, the last librarian of the royal
Burmese library at Mandalay, which was dispersed when Upper Burma was annexed by the British in 1885, the Pitakat samuiit3 [Pitakat
thamaiil] (Pit-sm: 4.3.16)). It comprises 2047 books in Pilli as well as
in Burmese and Sanskrit 10.
5. These are predecessors of Helmer Smith's (1882 -1956) bibliographical list of 1948 in the Epilegomena to the Critical Pilli Dictionary
(Tenckner 1924-1991). This systematically enumerates all Pilli texts
known to exist at the time, either as printed editions or as manuscripts
and refers to the standard editions published by the Pilli Text Society,
London, founded in 1881 by T.W.Rhys Davids (1834-1922). These
are supplemented by the excellent Burmese edition of the canon with
5
6
9
10
Penth 1977: 264; cf. also Ras (ed. Matsumura 1992: 413),p. LXXIsq.
Ee JPTS 1890: 21-90; Ne by M.Tiwari, Nalanda 1961.
Bode 1909: X estimates 17th century, because Gv is earlier than Sas.
MinayefT 1887/1894: 235-263 with a short commentary not repeated in Gv, JPTS
1886; Ne by B.Kumar, Delhi 1992; cf. also MinayefTn.d.: 133.
Lieberman 1976: 136, 139.
Bechert 1979a: XIII; on earlier lists of books cf. ibidem no. 116, p. 172 and Pitakattayalakkhal.la, Sas 136,14-18=Ne 125,\6-20. Further works of this type are mentioned by Duroiselle 1911: 120.
In Thailand the Pitakamala, of which only two manuscripts are known to exist (the
earlier one has been copied in the 17th century), contains a similar list. A catalogue
of the library of the Sung Men monastary in PhraelNorth Thailand written about
1830 exists in manuscript form.
I. Introduction
its commentaries and subcommentaries in 117 volumes published by

the Sasana Council on the occasion of the sixth Buddhist council
(ChaHha-sati.gayana) held in Rangoon in 1956, the assumed year of
the 2500th anniversary of the NirvaQ.a 11. A useful Sinhalese collection
is the Simon Hewavitarne (1875-1913) Bequest Series appearing since
19lP2. The Thai tradition is represented by an edition first published
in 1893/4 to commemorate the 25th anniversary of the reign of Chulalongkorn (1853-1910, reigned since 1868)13. The Nalanda edition in
Devanagari script has no value of its own, being dependent on the
ChaHhasati.gayana edition.
New editions and translations are listed in the "Buddhist Text
Information" published under the editorship of R.A.Gard by the Institute for the Advanced Study of World Religions in New York since
1974 unti11993 [1994].
6. All editions are ultimately based on palm leaf manuscripts handed
down in the Theravada countries l4 Strangley enough, the oldestsur-'
__"iyipK!flanuscript co~t.'lj.!lLl!g~[~agmenrof1he Theravada Vinaya ~as
r-be~JLfQuidl~Nep~and is preserved in Kathmandu today l5. This
manuscript, which has been copied during the 8th or 9th century is
tiieoi!!YJiiie-fouO(Loutside.lhe..traditiQ~~l Theravada countries.-Still older remains of Theravada te~ts~have'-been-Tound in India
and:e~ewhere-eifgraved m stoiie-and-~~ gold or si1v~ii~jiQs-( 444).
The contTnuous-manusCripftradition'withcomplete texts_pegins only
nng .!h.eJate. 15i.lL'"cen:fUry. Thus the' sources immediately available
for Theravada literature are separated from the Buddha by almost
2000 years. It should be kept in mind, however, that the age of the
manuscripts has little to do with the age of the texts they contain.
7. Buddhist literature begins with the oral instruction given by the
Buddha himself to his immediate disciples. No original text of the very
11
12
13
14
IS
A most useful concordance between the commentaries of this editions and the corresponding PTS editions is Mori 1994. On epigraphical Burmese "editions" cf. 446.
Malalasekera 1928: 316. When the widow ofS.Hewavitarne died in 1982, she created a trust to continue the work of her husband, and since 1988 the commentaries
are being reprinted. - Cf. also de Silva/Uragoda 1995: 18-20 on editions of Plili
texts printed in Ceylon and particularly on the short lived Aluvihlira Series.
On editions of the Theravlida canon: Gronbold 1984, cf. v. Hiniiber 1988a: 10 note
29.
Catalogues of Plili manuscripts are listed by v. Hiniiber 1988a: 10 note 29,
v. Hiniiber 1991.
1. Introduction
beginnings of Buddhism has come down to us. It is even unkown

which language the Buddha may have used in his discourses, though
it is certain that he did not use Vedic Sanskrit, but a vernacular. As he
lived and taught in Magadha, an early form of the eastern middle
Indo-aryan language MagadhI would be a likely guess.
The Theravadins assume as a matter of course that their canon
has come down in the language used by the Buddha, which they consequently call MagadhI as well as Pali 16. However, once the linguistic
study of Pali began in Europe by the end of the 19th century, it soon
became clear that the Theravada canon is much later than the Buddha.
Further, Pali has never been a spoken language neither in Magadha
nor elsewhere. For it is possible to infer from linguistic peculiarities of
this language that it has been created as some kind of lingua franca
presumably used in a large area at a time considerably later than the
Buddha. The evidence, on which these conclusions are based, are the
inscriptions of ASoka (3rd century BC)17, which allow to draw a very
rough linguistic map of northern India. This map shows that Pali is
rooted in a language spoken in western India far away from the home
land of Buddhism. At the same time certain eastern features embedded
in Pali point to the fact that the texts have been recast from an earlier
eastern version into their present western linguistic shape 18. Therefore,
it is evident that the texts as found in the Theravadacanon>-JhQ~&..h
the oldest Buddhist texts surviving, are the result of a lengthy and
rcomplicated development I9
... - - 8. According to the Theravada tradition the texts were compiled at
the first council held immediately after the Nirvar;ta at Rajagaha (Skt.
Rajagrha) (cf. 38). The then oldest living pupil of the Buddha, Mahakassapa - the foremost disciples Sariputta and Moggallana had died
earlier - presided over the council consisting of 500 monks and had
the texts recited as remembered by prominent disciples: Upali the best
expert in Buddhist law recited the Vinaya texts, and Ananda, who had
always been near to the Buddha, the Suttanta texts. Then this form of
the text was sanctioned by a common recitation of those monks present at the council and thus the canon was established according to
16
17
18
19
On the name "Plili": v. Hiniiber 1977 and Pruitt 1987, cf. Bond 1982: 23 note 30.
cr. v. Hiniiber 1986 14-21.
For details s. v. Hiniiber 1986 37-40; 71.
cr. v. Hiniiber 1994b.
I. Introduction
the tradition (cf. 62). It is remarkable that no Abhidhamma texts

are mentioned, which clearly shows that this part of the Tipitaka was
compiled too late to be included into this account ( 129).
9.-FoF-m()f~aILQne,. if
not two, centuries the texts were and had to

be handed down orally, ~~-therewasno script in India 20 . ConsequentlY, the texts-were in -consfariCdanger of being changed or tampered
with by individual monks such as PuralJ.a, who came too late to attend
the first council and refused to accept the received version of the text,
but preferred to stick to the wording as he had heard it personally
from the Buddha (Yin II 290,6-8). This is the first hint at a split of
the text tradition.
To guard the texts against alterations Buddhists developed a( a
veryeaflfdatesome-~eans to check their authenticity. Th~se are the
--four mahapadesas"the great arguments"(Lamotte): a text should have
been heard 1. directly from the Buddha, 2. from a knowledgeable community of monks, 3. from learned Theras, 4. from a single competent
Thera. Then it needs to be verified as to whether or not the content
concurs with Vinaya and Suttantas (DN II 123, 30-126,3 = AN II
167,33-170,11)21. This at the same time presupposes some collection
against which to check it, some kind of nucleus from which a canon
developed 22.
20
21
22
v. Hinuber 1989.
Lamotte 1947/1983; Collins 1990: 109 note 18 and Davidson 1990.
Only much later the vinaya-mahiipadesas were developed: 230.
II. The Theravada Canon

10. The name commonly used by Theravadins and oth(!~_Bu9dhistsJgr
their canon is tipi(aka(Skt. tripi(aka) "three baskets". The origin of
and the idea behind this designation are not known2~ .. It is-howe.yer
certain that this is not the oldest name used for a collectio I1 o(.I!yddhist texts. In the canon itself the buddhavacana "Buddha word" is
usually divided into dhamma "teaching" and 'vin~ya "discipline", to
which miitikii "the Patimokkhasutta ( 14)" is added 24 .
Further, there is a division obviously earlier than the tipi(aka and
its subdi~isions, such as nikiiya. It is called aJiga "limb, pari';:ofWhlch
. there 'were originally perhaps-three, then 1'bur~ later nine, and in the
-Sanskrit tradition even twelves i~While .the _original d~yi~io.n..gm
_sistedof classes of te]tts: LSult.a... "Patimokkhasutta", 2. geY1!9_
"vers.
t:S"-;3-:VeyyiikaralJa "Suttanta" ..4._ abbhuta.4.hqmma "wonderful events
(i. e. an 'early biography of the Buddha)", individual names of.re.xts
such asI~yutta!-a J 92) were adde.d in cour~=-q(tim~ as the very early
Btldahist literature started to grow. Soon the use of ,aJiga ses:ros.-to
have been abandoned in favour ofthe pi(aka divison?5 .
..In -the account" on the first council only the subdivision of what
later became the tipi(aka, nikiiya "group of texts" is mentioned ( 47).
--------
--..-,
....,..-
11. The word pi(aka seems to be used as referring to Buddhist texts

Jor 'th~first timein an inscriptionfrqm Bharhut 26 ...The first Pali text
to mention tipi(aka "three baskets" is theParivara ( 40sq.: Yin Y
3,14*), and the perhaps roughly contemporary older part of the Milindapafiha ( 175: Mil 18,10; 90,4*). Detailed surveys about the contents
23
24
25
26
Collins 1990: 92, The Jainas, too, used this word as a name for their canon:
Schubring 1935: 37 and Bhagavati (Viyahapat).l)atti) (CPD (Epit) 8.1.5) 25,97.
v. Hiniiber 1994c.
v. Hiniiber 1994a. lowe the reference to the three atigas where abbhutadlzamma is
missing (MN III 115,\8) to P,Skilling, Bangkok. - The Jaina canon is still divided
into ariga and uvariga. On the..divisQn_of_teJf!l'~ee also Renou 1957".
Liiders 1963: 37, no. A 56; cf. Liiders 1941: 174;;q:--------
II. The Theravada Canon 10-155
of the tipitaka are found in the commentaries ( 212; 315). The

sequence of texts within the tipitaka is also shown by the respective
arrangements found in the manuscript tradition.
There are still other ways to divide and describe Theravada texts,
discussed at some length, e.g., at Sp 16,18-29,15. Among them are
the 84000 dhammakkhandha "parts of the teaching", which is defined
as anusandhi, Sp 29,10 "connection 27 ".
The only division of the Theravada canon still in common use is
Tipitaka; consisting of 1. Vinaya-pitaka "Basket of the Discipline", 2.
Sutta-pitaka "Basket of the Teaching", and 3. Abhidhamma-pitaka
"Basket of Things Relating to the Teaching" 28
II.I The Basket of the Discipline

Vinayapitaka (Yin: 1.2): Edition: H.Oldenberg Yin I (1879), II (1880),
III (1881), IV (1882), V (1883); translations: H.Oldenberg and
T.W.Rhys Davids, SBE XII (1881), XVII (1882), XX (1885); LB.
Homer: Book of the Discipline I (1938), II (1940), III (1942), IV
(1962), V (1963), VI (1966). - R.O.Franke: Die Gathas des Vinayapitaka und ihre Parallelen. WZKM 24. 1910 = Franke 1978: 778-865.
Commentaries: Samantapasadika ( 208-222), Vajirabuddhitika
( 368-371), Saratthadipani ( 373sq.), Vimativinodani (9338),
Samantapasadika-atthayojana ( 379); KaIikhavitaral}.i ( 221-225),
Kankhavitaral}..iporal}.atika ( 377), Vinayatthamafijusa ( 378).
12. The Vinayapitaka is divided into three parts: SuttavibhaIiga (Yin
III, IV), Kbandhaka (Yin I, II) and.Parivfui(Vin-VrTh6'-iotii'Iengtb
of the text is traditionally assumed to be 169 bhiif}aviiras corresponding
to 1.352.000 syllaJ?J.es or 42.250 ganthas-(s/okasp:9. - ...- -----", ... ----nie-content oT"die-Vlniy-a-isby-no means' uniform, for, besides
law texts,ffiere are-also~stQri.t!~i-:-partly
-oftiie-ia:iitca]ype:(
T13):-ind
.....
_.
-----_._-_.,
27
28
29
'.
The Majjhimanikaya is said to have 3900 anusamihis, Ps I 2,24- 30, and the Udana
has 81 anusamihi, Ud-a 4,28-32 (Ud-a-trsl "sequential teaching") in its 80 sullas.
A description of the contents of the Tipitaka is found in Borsani 1942.
The tenn bhiilJaviira is defined at Sv-nt (Be) I 81,9-12 cf. Sadd 1131: 5.3.3.1 and
v. Hiniiber 1995b. The number of bhiirJavaras found in the Vinaya is given Spot (Be)
161,11-14: Suttavibhruiga: 64; Khandhaka: 80; Parivara: 25; cf. ib. 63,6-26 on the
Nikayas: DN: 64; MN: 80; SN: 100; AN: 120; cf. also Saddh-s 31,9-20.
11.I The Basket of the Discipline 12-45
even passages devoted to a description of meditative practices (Vin III

70,19-71,15, cf. 70 note 131) or other aspects of the teaching.
13. It is the purpose of the Vinaya to regulate the life within the community (salflgha) of monks (bhikkhu) and nuns (bhikkhunt) as well as
their relation to the laity. These rules may be divided broadly into two
parts. The first ~rt of the Vinaya contains the rules, which every
sillglemember,of the~sa1f!gha has to, k~(!p, and the Second part IS con::
c..e!!1e.<i with legal procedures. Thus the first part refers to the individual members of thesalflglia, and the second one to the salflgha as a
whole.
11.1.1 The SuttavibhaIiga and the Patimokkhasutta
14. The SuttavibhaIiga "explanation of the (Patimokkhll-)~!l.tta~'-~Qn
tains'the Patimokkhasutta 30 together with an old comment~ry on that
-~ext:-It'is'againdivided into the MahavibhaIiga "great explanation"
or BhikkhuvibhaIiga "explanation (of the rules for) the monks" and
the-much- shorter BhikkhunivibhaIiga "explanation (of the rules-for)
the nuns". Rules conulloilt6 both monks and nuns are not repeated
in the BhikkhunivibhaIiga.
11.1.1.1 The Patimokkhasutta
15. The Patimokkhasutta (pat: 1.1), also called Matika (cf. 131), contains 227 rules for monks and 311 rules for nuns 31 . Every single monk
has to know them by h~r.t so to join in their recifaiionevery FortnIght
'on'the -'uposatlia-da y32.
The Patimokkhasutta is the only canonical text that has ~..9me
down to-us embedded in a second one, the second beirig'!tscoliunen--taryTcf. 98). However, manuscripts-usually containing only the ~hik
khupatimokkha, rarely also the Bhikkhunipatimokkh~;doexist. The
separate -existence of this text seems to be guaranteed also-by its commentary, the KaIikhavitaral}.i ( 221).
30
31
32
On the explanation of this difficult name: v, Hiniiber 1985b: 60 sq.

Although the content of the patimokkhasut13!.(Skt. Pratimok~asUtra) is on the
whole-identicaflii-ihe-'different-Vinaya sclioois, they vary in detail. A concordance
is found in Pachow 1956: Appendix IV, cf, also Prebish 1979, Pruitt 1994: 53-69,
and on Vinaya texts of other schools in general Yuyama 1979,
Cf, CPD s.v. uposatha. On the legal aspects of the Vinaya texts: v. Hiniiber 1995a.
10
II. The Theraviida Canon 10-155
The Bhikkhupatimokkha has been edited as a separate text by

NaI).amoli 1966 together with the introduction describing the preparation of the recitation on the uposatha-day and with the connecting
text found also in the SuttavibhaIiga ( 26). The respective text of the
Bhikkhunipatimokkha is found in Wijayaratna 1991: 171-195 33
16. The rules of the Patimokkhasutta are arranged in seven groups, to
which an enumeration of seven different legal procedures elaborated
in the Khandhaka has been added as the eighth part:
1. piiriijika: 4 rules; nuns: 8 rules; consequence 34 : expulsion
2. saf[lghiidisesa: 13 rules; nuns: 17 rules; consequence: suspension
3. aniyata: 2 rules: nuns: - ; consequence: according to gravity of the
offence
4. nissaggiya-piicittiya: 30 rules; nuns: 30; consequence: giving away a
surplus
5. (suddha-) piicittiya: 92 rules; nuns: 166 rules; consequence: expiation
6. pii(idesaniya: 4 rules; nuns: 8 rules; consequence: confession
7. sekkhiya 75 rules; nuns: 75 rules; consequence: none (wrong doing)
8. adhikara1]asamatha: 7 items; nuns: 7 items
17. The meaning of these names is understood only in part 35 : The rules
of the first group are called "(rules referring) to expulsion (from the
saf[lgha)" using the Vedic verb parii-aj found in Pali only in this
context and therefore no longer understood by the Buddhists themselves at a rather early date. The meaning of Saf[lghiidisesa is not
clear 36 , though the traditional explanation as "the rest (sesa, i. e. the
duration of the suspension) is with the saf[lgha (i. e. determined by the
saf[lgha)" may well be correct, if the statement of the judge at the end
of Carudatta's trial is compared: nir1]aye vayaf[l pramii1]af[l, se:je riijii,
Mrcchakatika IX (before verse 39) "we (i. e., the judge) are the authority for the decision (i. e., guilty), the rest (i. e., the punishment) is with
the king".
33
34
35
36
Both texts together with their introductions are also included in Kkh Be 1968
1,1-39,22 and 40,1-80,28.
At a later date the consequences of certain rules were differentiated, as in DharmaSiistra, according to the status of a person, against which they are directed: Vibha 382,29-385,35.
For details: v. Hiniiber 1985b: 62-68.
Nolot 1987.
11.1 The Basket of the Discipline 12-45
11
18. The legal structure of the Patimokkha is quite obvious. The rules
arranged in such a way that severest offenses are named first and the
TIghtest, the sekkhiya "training", which are rules relating only to a
good behaviour in general and which may be disregarded without
much consequence, are placed at the end (cf. 25). The textual structure, on the other hand, shows that the Patimokkha must have developed over a certain period before it was shaped by some redactor(s)
,to its present form. Details of this process have never been really investigated and will be the subject of a study under preparation.
By the end of the last century it had been observed already in a
preliminary study by H.Jacobi (1850-1937) that pre-Buddhist material had been included into the patimokkhasutta 37 At any rate, the
basic rules, such as abstaining from killing (ahif?lsti), from sexual intercourse (methunadhamma), from stealing (adinntidtina), and from telling
lies (mustivtida) , are common to Brahmanical ascetics 38 , Jaina 39 and
Buddhist monks.
19. The terminology, however, and the formulation of the rules differ,
and Buddhists and Jainas seem to be united against Brahmins in using
the terms methuna(dhamma) for sexual offences (1. ptirtijika of the
Buddhists) and pti1Jtitipiita 40 for "killing living beings". The latter term
did not find its way into the Patimokkhasutta, where the general rule
of ahif?lSti has been split: Only the killing of human beings (jfvitti voropana) is the 3. ptirtijika-offence, while hurting other beings is mentioned only in the 11. pticittiya. In the same way it is striking that
telling a lie is not a ptirtijika-offence.
The ptirtijika-rules begin by yo pana bhikkhu ... "if any monk ... "
and thus use a frequent wording typical for both, Buddhist and Jainas 41 , but again unknown to Brahmanical texts. With the exception
_ 37
38
39
40
41
Jacobi 1884: XXIIsq.: However, the sections from Baudhayana compared by Jacobi
seem to be later interpolations: Olivelle: 1993: 3.2.1.2; 3.4. Cf. further Hopkins
1923.
Oldenberg 1917: 40 = 1993: 1788 points out that the rules of Patimokkhasutta
replace the Vedic vrata-formulas .
On the Jainas cf. Caillat 1965/1975 and Watanabe 1987,
Caillat 1993: 213-216.
The corresponding formulation in Ardhamagadhl is: je bhikkhu .... On the other
hand the Buddhist do not use rules of the type: no kappai nigganthal}a ... "it is not
allowed for ascetics ... " found in the Jaina Kappasutta (CPO (Epil.) 8.4.2); but cf.
38.
12
of the sekkhiya-rules, which do not seem to have been part of the

Patimokkhasutta originally42, about two thirds of the rules begin in
such a way. This is true particularly for all four plirlijika-rules, which
can be consequently recognized as reformulated, although their
content is by no means typically Buddhist with the exception of the
4. plirlijika on "the assertion of superhuman powers". The particular
importance of this rule for the understanding of early Buddhism has
been rightly stressed by SchlinglofT 1985.
20. At the same time the very circumstantial formulation of the 2.

plirlijika, Yin III 46,16-20** on stealing (adinnlidlina) or the 3. plirlijika, Yin III 73,10-16** on murder shows that the Buddhist aimed at
a very precise juridical definition of what stealing or murder really
meant, something quite new in the development of Indian thought.
Other rules are formulated in a much simpler way, such as the 1.
plicittiya-rule:-sampajiinamlisiiviide piicittiyaJtl, Yin IV 2,14** "if there is
a consciouslie~an-expialiori-(is-necessary)". Rules of this type are rare,
about 10% out of the old Patimokkha of about 150 rules. All these rules
are found in the piicittiya-section, and always at the beginning of a group
of ten rules. At the same time these brief rules, which link the Patimokkha
to the five suas, SN V II 68,20-69,17, cf.Khp II. Dasasikkhapada, and
to the ten sikkhiipadas, SN V 342,10-343,16, cf. Yin I 83,29-84,4 (cf.
239), are the only ones in the Patimokkhasutta, which may be regarded
as true s0!iiDSlct-:-Siitrlij43:-Thus-wefuidlierean"importanfhiriCatthe
genesis of the patimokkhasutta.
21. Both the long sections of the Patimokkhasutta, the 30 nissaggiyaand the 92 plicittiya-rules are subdivided into groups of ten (cf. 30).
WithinJru:se decades sing!.~..s....are often ~onnect:d b.I_~'?!!ca~e!1at!
" in such a way that certain keywords occur in a sequence ofJ:!!les,-e.g.:
"4. pacittiya.:-anup'aSampanna,VitfIV 14-~9**:"-5:-padtiiYa : anupasampanna + sahaseyya, Yin IV 16,10**: 6. plicittiya: mlituglima +
sahaseyya, Yin IV 19,31 **: 7. plicittiya: mlituglima + dhamma, Yin IV
21,18** etc. 44
v. Hiniiber 1994a: 15.
The Patimokkhasutta is referred to as sutta in the Tipi~ka: v. Hiniiber 1994a:
i27sq., on the term siUra cf. Renou 1963 and Gonda 1977: 465.
G.tf. Schubring 1955, Tieken 1978 and on Prakrit literature Balbir 1995; Falk 1994:
19 on comparable evidence from the ~gveda (cf. 104).
42
43
II.! The Basket of the Discipline 12-45
13
11.1.1.2 The Suttavibhanga

22. The structure of the Suttavibhanga 45 is determined by the sequence
of rules in the Patimokkhasutta upon which it comments. Every single
rule is embedded in a text that b~gil!~with all introductory story (vat~
i~u) describing the occasion on which the rule was prescribed-by the
Buddha. Then follows the rule as such (pafifiatti), which may be supplemented with additional conditions (anupafifiattz), and which is
accompanied by a word for word explanation (padabhiijaniya). Finally,
exceptions to the rule are enumerated (aniipatti "no offence"). Sometimes, e.g., in the 1. piiriijika, Yin III 33,35-40,25, there is a further
paragraph containing exemplary cases assumed to be solved by the
Buddha (vinftavatthu, Sp 272,2), meant to give guidance to later vinaya
experts. These divisions are discussed in the commentary on the first
Parajika in Sp (cf. 216); slightly different names are found in the
account on the first council, Yin II 286,23-29.
23. The introductory story does not always really suit the rule.46. In some
cases those monks who created them obviously misunderstood the relevant
rule of the patimokkhasutta. Thus it is not as astonishing as it may seem,
because many rules such as the 6. and 7. sOJflghiidisesa concerning the construction of very small monasteries, were outdated very early, no longer
applied and their exact meaning forgotten.)t is<therefox~.e,Yide.ntJhaUhese
stories are separated from the rules by a considerable ~riod of time.
--Although'some inttOductoiystorieshave been derive(rfr~m the
rules themselves, others ~~ui'.w.~ditTerentparts of the canon. Thus
the introduction to the l.piiriijika, Yin III 11,34-17,31 runs parallel
to the Ratthapalasutta, MN no. 82, MN II 55,24-65,6 ( 67)47. Here
the Vinaya seems to have preserved the older version, because the
Majjhimanikaya is much more "Buddhist", when, e.g., the neutral
tatonidiinaffl bhayaffl vii chambhitattaffl vii lomahafflSo vii iirakkho vii,
Yin III 17,13sq. is replaced by the typically Buddhist wording tatonidiinOJfl soka-parideva-dukkha-domanass'-upiiyiisa, MN II 64,6sq. in a parallel passage. On the other hand the introduction to the 83. piicittiya
evidently quotes from the Dasakanipata of the AIiguttaranikaya: Yin
45
46
47
Nolot 1994.
This has been discussed in detail by Schlingloff 1964.
The Rat!hapiila story has been discussed by Bode 1911, who, however, does not
mention the Vinaya evidence.
14
II. The Theravada Canon [0-[55
IV 159,11-160,11 = AN V 81,17-83,9. Sometime~_pl:!.r~!.~~~o these

_sto.ries ~!~()und in the Jata.kas ( 113) or e~en .in Vinayas ~f (H~
,3fl1o()ls~Th~ sou~ces ~f ~e Introductory stones In the Suttavlbhanga
need furtlier Investigation......)
,
24. It seems that the conimentary on the rules is roughly contemporary

with the introduction. The anapatti-formulas, however, seem to be still
younger. Moreover, this part of the SuttavibhaIiga is missing in the
text of some Vinaya schools 49
25. From the point of view of Buddhist law the introductions are
unnecessary. Perhaps their existence can be explained by a certain parallelism with the Mahavagga ( 3lsq.), where rules laid down are related to the career of the Buddha beginning with his enlightenment.
In the same way, the SuttavibhaIiga begins with a text describing
this event which is different from the version found in the Mahavagga
( 31). The text used in the SuttavibhaIiga has been borrowed from the
Atlhakanipata of the AIiguttaranikaya: Yin III 1,7-6,13 corresponds
to AN IV 172,17 -179,24. Then the magical powers of Moggallana are
mentioned, and finally Sariputta, worrying about the duration of the
Dhamma asks the Buddha, why the teaching of former some Buddhas
did not last for a long period. This is the true beginning of the Vinaya,
because the Buddha reassures Sariputta that he will prescribe rules as
soon as a monk will do something wrong.
This interesting remark shows that the redactor(s) who created
the SuttavibhaIiga, must have been well aware of the fact that the
rules of the Patimokkhasutta are not arranged "chronologically" but
systematically (cf. 18). For the first offender actually is Upasena VaIigaputta (Vin I 59,32; Sp 194,11), and not Sudinna, whose breach of
chastity is the reason for prescribing the first Parajika.
Perhaps it is not by chance that Moggallana and Sariputta are
mentioned here, for the first rules are laid down in the Mahavagga
only after Sariputta and Moggallana had become followers of the Buddha, Yin I 39,23-44,3. Further, in the SuttavibhaIiga the Buddha first
visits Benares without any obvious reason before he meets Sudinna in
Vesali, who will be the first to commit a breach of chastity. Again the
Olden berg 1912: 981sq.; Panglung 1981; and the important remarks in Schopen
. J994: 60sq.
---49 v. Hiniiber 1976: 33.
48
Il.l The Basket of the Discipline 12-45
15
Buddha is near Benares to preach his first sermon at Sarnath as

described in the Mahavagga.
26. The intention to build a general introduction to the Suttavibhanga,
which runs parallel to the one of the Mahavagga may be the reason
why the original introduction has been replaced. For while the connecting texts necessary for the recitation of the Patimokkhasutta have
been incorporated into the Suttavibhanga, e.g. Yin III 109,20-110,2,
the general introduction to the recitation still found in the Patimokkha
manuscripts ( 15) has disappeared altogether from the Suttavibhanga,
but is preserved in the Mahavagga, Yin I 102,34-103,11, where it is
even provided with a commentary, Yin I 103,12-104,20. Commentaries as part of the text, on the other hand, are typical for the Suttavibhanga, not for the Khandhaka, where this is a unique instance. This
commentary ends with a reference to the jhiinas, which still are the
main subject of the general introduction to the Suttavibhanga. Thus
it may be conjectured that some form of the original Suttavibhanga
introduction perhaps survives here in the Khandhaka.
27. The Bhikkhunlvibhanga is built on the model of the Mahavibhanga so . It is found only rarely as a separate text in manuscripts, because
it has been out of use for centuries 51 In Nal)amoli 1966: 9 it is stated:
"but there is no instructing the bhikkhunfs, because of their non-existence now." This sentence supersedes an older wording which must
have stood here once, as can be inferred from Kkh 12,6-14,2, cf. Sp
794,20-798,17.
11.1.2 The Khandhaka
28. While the Suttavibhanga has grown around the Patimokkhasutta
another important set of rules is found though not systematically
arranged in the Khandhaka. -These_are_th~_KaIDll1ay'jica... (Kammav:
'1.2,16) (Skt. Karmavakya), which exist as separate texts in an
extremely broad manuscript tradition 52 These rules have to be recited
differenfIegal procedures of the salflgha such as is the ordination
-in
50
51
52
v. Hiniiber 1976: 34.

On the end of the order of nuns in India and Ceylon: Skilling 1993c = I 994b;
1993d: 217, 219 = 1993/4: 33, 34.
Bechert 1979a: 10.
16
of monks 53 An edition of the existing manuscripts, which contain

differing sets of kammavliclis, as well as a collection of these rules
found in the Vinaya and in its commentary, the Samantapasadika, is
a desideraturh 54 .
29. The name khandhaka, which is typical for Theravada, means
"mass, multitude" and is used in the names for the 22 chapters of this
part of the Vinaya. Only rarely are these chapters called by other
names, such as campeyyake vinayavatthusmilfl, Yin II 307,155 , in the
account of the second council, for IX. Campeyyakkhandhaka, or uposathasalflyutte, Yin II 306,34 for II. Uposathakkhandhaka. This terminology, however, is common in other Vinaya schools: The Mii1asarvasti:
___y.~dinJ!se_yillaravastu and the Mahasarpghika10kottaravadin, po~adh(l
pratisalflyukta, BhIVin 294 [35], p. 329 56
30. The Khandhaka is divided into J~o PE.rtS: ~~havagg~ "great division" (Yin ltand.Culla,Yca.gg$l "small division" (Yin II). The length of
the Khandhaka is assumed to be 80 bhlifJavliras ( 12), which seems to
be too long, for a rough calculation allows only for 60 and certainly
not more than 70 bhlif]avliras. Therefore, the figure 80 may be suspected as being influenced by the "Vinaya in 80 recitations" known to the
(Miila)Sarvastivada tradition 57.
The Mahavagga contains ten, and the Cullavagga twelve, Khandhakas. As the last two Khandhakas of the Cullavagga give the
account of the first two councils (cf. 8), these may be later supplements to a Khandhaka being divided into decades, just as, e.g., the
Nissaggiya- and Pacittiya-sections of the Suttavibhanga ( 21).
31. The inner structu.re of the Khandhaka seems to be as follows. The
Mahavagga begins with the enlightenment (cf. 25), which is the starting point for the foundation of the Buddhist order soon afterwards,
and with the relevant rules for the ordination of monks. At the very
end of the Cullavagga the account of the second council held at Vesa1i
(Skt. Vaisa1I) refers to the origins of Theravada. This historical narrn,-ti-ve-hokls-the-texLtQg~!~~r_1!:.s a brac~.
53
54
55
56
57
v. Hiniiber 1987.
Cf. Bechert 1977a: 56 and Frankfurter 1883: 141-150.
Cf. Sp 962,9.
Cf. Roth 1970: XLI sq.
On the (MUla)Sarviistiviida tradition: Lamotte 1958: 19111988: 174.
II.! The Basket of the Discipline 12-45
17
After having introduced the lower (pabbajjii) and higher (upasaff.lpadii) ordination in I. Mahakhandhaka, the II.-IV. Khandhaka describe the procedures connected to important events of the ecclesiastical year. Other chapters contain highly technical legal matters such as
VII. Kathinakkhandhaka on robes or IX. Campeyyakkhandhaka on
different procedures. This continues in the first four chapters of the
Cullavagga. The chapter, which originally perhaps was the last one, is
devoted to the foundation of the order of nuns: X. Bhikkhunikkhandhaka 58. This again runs parallel to the Suttavibhailga ending with
the Bhikkhunlvibhailga.
32. The structure of the Vinaya has been investigated by E.Frauwallner
(1898-1974) in his fundamental book "The earliest Vinaya and the
Beginnings of Buddhist Literature 59 ". Frauwallner compares those
parts of all extant Vinayas corresponding to the Theravada Khandhaka, and tries to demonstrate that in a huge literary work carefully
planned by some redactor all rules were related to the life of the Buddha. In course of time parts broke away from this assumed Ur-Khandhaka, such as a text corresponding to the Mahaparinibbanasuttanta
of the OIghanikaya ( 60), having stood at its end originally.
This view of Frauwallner was criticized almost at once by Lamotte 60 , who rightly maintains that the different Vinayas grew into different directions 61 .
Other important points in Frauwallner's book have been accepted, such as the basic idea that there is a plan behind the structure of
the Khandhaka. In contrast to Frauwallner, however, this structure
rather seems to follow a plan outlined above ( 31). The existence oLa
s.tructure comprising_the ..wholeKh.andhaka at the same time lllt:9ns
that this is the first successful attempt to compose a really long text ~n
thehistory'ofold Indian)ilt:J:~tl!!.~62, longer still than the Mahaparinihbanasuttanta ( 60).
Further, Frauwallner seems to be right in pointing out that the
m<:>~'::!for...!!!i~iqI~!!~~~~~~9iiCbe-foun&:ultirnafelY__lii~llielJr~Iima.58
59
60
61
62
Cf. Hiisken 1993.

Frauwallner 1956.
Lamotte 1958/1988: I 93sq.l I 76sq.
An probable example for the expansion of the Vinaya is discussed in Kieffer-Piilz
1992: 5lsq.
18
I).as6~.
Just as the rules for the ritual are not simply enumerated there
bufalso explained, the Buddhist Vinaya, too, gives explanations as to
why the rules had to be prescribed. The Buddhists, though, have gone
far beyond the simple structure of small BrahmaI).a texts when they
assembled their laws and created the Vinaya 64
33. If the collection of Suttantas in the Suttapitaka is cOp1par..ed to the
,Yillaya:: there is hardly any ffaee" ora: systematic order.'Each -text is a
unit of its own very often without recognizable connection to the previous or to the following ones.
It is, however, not only in regard to the systematic arrangement
that the Vinaya differs from the Suttanta collection. Even at first
glance it is striking that the stereotyped beginning of a Suttanta "thus
have I heard. At a certain time the Buddha stayed at ... " ( 53) is
alien to the Vinaya, were texts begin with "at that particular time the
Buddha stayed at ... ". This difference has not escaped the attention
of the commentaries. They explain the expression "at that particular
time" as referring to the time when a certain rule has been prescribed.
The difficulty remains, however, why the Suttavibhanga and the
Khandhaka begin in this way, where a reference to a rule is excluded.
The commentary has no answer: "it is traditionally like this", Sp
950,24. This could be explained as follows: The redactor(s) of the
Khandhaka wanted to avoid the traditional beginning of the Suttantas, because they consciously created a new text as a whole which
was not a mere collection of many single texts, such as the individual
Suttantas. If this is true, then it was obvious just to leave out the very
beginning of a Suttanta and to begin with the second sentence: eva~ ...
ek~ samaya~ bhagavli Rlijagahe viharati ... lena kho pana samayena
.. .Ajalasatthu ... Vajjf abhiylituklimo hoti, DN II n,2sq.
34. As in the Suttavibhanga, in the Khandhaka, too, texts are found
which have been taken over from the earlier Suttapitaka. It is interesting to note that in these cases the beginning of the text has been adjusted to the new context: the Suttanta introduction has been dropped to
fit the relevant text into the Vinaya 65 . These parallel texts, which still
63
64
65
Frauwallner 1956: 62; Lamotte 1958/1988: 1941176.

On the different styles of the Brahmal,1as and the early Buddhist prose see Oldenberg
1917.
II.I The Basket of the Discipline 12-45
19
need detailed investigation are as important for the relative dating of

texts as for the structure of the single chapters of the Khandhaka.
35. Parallels, however, are found also within the Vinaya itself. A paragraph important in this respect is the conversion of the three Kassapas
by the Buddha, Yin I 24,10-25,37, where the same event is told first
in prose and then again in iiryii-verses. The whole paragraph has been
discussed in detail by L.A1sdorf (1904-1978)66, who has drawn attention to the fact that the use of the iiryii-metre can be used for dating
texts 67 . For this particular metre was in use only in India,-and-no~
Ceyron. Consequently, if the tradition that Mah-inda brought texts
fromIndia to Ceylon is correct, this text must be older than about 250
BC68. At the same time this sequence of prose and verse corresponds
to a type of literature found in the latakas 69 .
36. Besides material relating to Buddhist law, even the Theravada
Vinaya contains quite a few.st~flt:s;}n course of thedev~lopment of
Vinaya texts more and more stories were incorporat~d, so much so
that, e.g., Cullavagga VII. Sarpghabhedakkhandhaka "chapter on
splitting the order", which c6mpfises26-prihtedpageSf.!Uh~
da version has been expanded into more thanSOOpagesin the Mulasarvastivada-Vinaya. Thus the law texts are slowly overgrown with stones, to-such-an- extent that there is almost a change of the literary
- - -.~~--~.---- --------genre, from law book to, Avadan~7(j.
<
\...
......,~~ ..!;.~.,,...~~.
37. Both Suttavibhanga and Khillldhaka have a long history of development and of mutual influence. The oldest part of the Suttavibhanga,
the Patimokkhasutta, is separated by a considerable span of time from
later ones, such as the aniipatti-formulas, which mention the Abhidhamma texts, and perhaps even script. On the other hand, CuUavagga IV. AdhikaraI).asamathakkhandhaka knows the Suttavibhanga,Vin
II 96,30sq.
66
67
68
69
70
Alsdorf 1967: 51-77.

Alsdorf 1965: 69sq.
In his review of Alsdorf 1967, de long 1972: 210 raises serious doubts about the
trustworthyness of this tradition.
Alsdorf 1967: 60 note 2.
Cf. Udlinavarga and Dhammapada 89 ..- Th~ Chinese pilgrim I-tsing cOlIlplains
about the-predelection for stories and the neglect of law in theVinay!!j~M-~2:
~
--
20
-A-preliminary-modeLoLthe.Qevelopment of Suttavibhailga an~

___Khandhak!L~.Q~_~~~tshed as follows: .First the Patimokkhasutta is
created by incorporating older pre-Buddhist material, mostly by reformulating the rules, and by providing the framework necessary for recitation that is the introduction to the individual rules and the connecting texts between the groups of rules. Then a commentary on this text
develops, of which a part survives in the Mahavagga ( 26). Perhaps
roughly contemporary is a first draft of the Khandhaka, possibly having only ten chapters 7l , by which the growing Suttavibhailga is influenced. The introductory stories are developed, which do not always
understand the rules correctly. This points to a certain distance in time
between these two parts of the Suttavibhailga. Here it is important to
note that there are no such misunderstandings in the Khandhaka,
because the author(s) could drop rules no longer understood, which is
not possible in the fixed Patimokkhasutta: suttalfl hi appa{ivattiyalfl,
Sp 231,26 "for it is impossible to revoke the (Patimokkha-)sutta." At
this point there may have been a revision of the Khandhaka, to which
the highly technical and later (?) legal chapters are added and thus the
number of twenty chapters is reached. The original introduction to the
Suttavibhailga is replaced and brought into the Mahavagga.
38. Finally, the accounts of the council~i_81J.Il~.!!y:e ~eenadded a~
Particularly the account of the second council may
have belonged originally to a non-Theravada tradition, as Lamotte
stresses 73, although no actual split of the Theravada tradition is mentioned here 74. The terminology also differs from what is common in
Theravada ( 29): Formulations such as kappati ... singilof]akappo, Yin
II 306,13 are otherwise alien to the language of the Vinaya, but astonishingly near to the Jaina Kappasutta ( 19 note 41). Further, the
monks obviously do not understand all the key words, which are
unknown or at least unfamiliar to them, with the exception of the last
two: the Theravada Vinaya experts have to ask for an explanation for
eight out of ten items as stressed by Lamotte.
..illUIP~1!.d~2.
71
72
73
74
Cf. the DaSadhyaya-(perhaps rather DasabhiiI)avara-??) Vinaya of the Sarvastivadin

(?), Lamotte 1958: 185/1988: 168.
Lamotte 1958: 14611988: 133.
Lamotte 1958: 14411988: 131.
That occurred only at Pat!iputra: Dip V 30 sq.
II.l The Basket of the Discipline 12-45
21
39. Even if this first and very much conjectural outline of a possible
development is on the whole not too far from the truth, it would be
difficult to convert this relative into an absolute chronology. Only in
yery_gen(,':r:al teIJll~_mjgh!_i~~~ c.~njectured that most if not all..of JWs
h~pelled before the Vinaya was broughitoTeylon-(cf. -3Sj. For a
-Yinaya was needed most to introduce Buddhism to Ceylon, and there
are no hints as to additions to the Suttavibhatiga or Khandhaka which
refer to the island 75.
11.1.3 The Parivara

40. Alt4.~)Ugh other Vinaya schools possess appendices to the Vinay~
l.!.a.~db~ok__g~YiniasysieIllatiG:s.yryey:oflllw ~xists:oDljJri Therava-da (cf.
166). The Pariv~a.(Vin V) is a highly technical text that has been put
together from parts originally quite independent from each other and
which sometimes even repeat the discussion of some Vinaya problems. The
text concentrates on legal matters leaving aside all framework. At the end,
the author or perhaps redactor, named Dipa (Yin V 226,5*) is mentioned,
who is not known otherwise. The translation of the title is not entirely clear,
perhaps "appendix 76"; it occurs in the text itself, Yin V 86,15*\..An investigation into this.highJ.y ~y'0f!!!!1!l!<mQm.ok is necessary77~
41. The Parivara consists of 19 chapters, but it is called in the commentaries solasapariviira , Sp 18,5=Sv 17,4 "appendix of 16 (chapters?)".
Further, some manuscripts state at the end of the 14th chapter that
"the Parivara has come to an end" (Vin V 179,19. cf. 174). There is
indeed a rather clear break in the Parivara after this chapter, because
XV. Upalipaficaka reads like a text from the Khandhaka beginning
with lena samayena ... , Yin V 180,2. However, the structure of the
Parivara has never been investigated, and therefore the supposed original end of the text after XIV. Kathinabheda remains an open question.
In addition there is no trace of a Parivara with 16 chapters. It is only
in the phrases mahiivibhatige mahiibhede solasa mahiiviirii, Yin V 53,16
and bhikkhunivibhatige solasa mahiibhedii, Yin V 85,34 at the end of
the first two chapters that the figure 16 occurs. In spite of the fact that
75
76
77
On these chronological problems cf. v. Hiniiber 1989: 41- 54.

Sometimes BHSD is quoted to support this meaning. However, BHSD is based on
the presumed signification of the word in the name of this Piili text.
v. Hiniiber 1992.
22
we find vtira here and not parivtira, it is possible that the text has been
named after the first chapters 78.
42. As we have it, the Parivara presupposes Suttavibhanga and
Khandhaka, from which it is totally different in style. The text begins
with questions and answers without mentioning the Buddha or any
other person. One of the questions concerning the tradition of the
Vinaya is most important for the history of this text. A line of forty
persons beginning with the Buddha and Upali is mentioned enumerating prominent Vinaya teachers, Yin V 2,36*-3,30* (cf. l33). The last
in the line is Sivatthera, who may have lived in the 1st century AD79,
and this is a most probable terminus post quem 80 for the Parivara.
11.1.4 The Abhayagiri-Vinaya
43. Traditionally there were three Theravada fraternities in Anuradhapura in Ceylon based in three monasteries 81 , each of which once possessed texts of their own. When Parakkamabahu I. (1153-1186)
reformed Buddhism in Ceylon during the 12th century ( 372), the
monks of the Abhayagiri- and tqe Jetavana-vihara were reordained
according to the Mahavihara tradition. Consequently, their texts gradually disappeared, and theonly"Th.eravada~exts_survivingJ~,r!! those.of
one single monastery, the Mahavihara 82 .
~---If is kilowinhaf theVinaya brihe Abhayagirivihara differed from
the one ot.the. Mahavih~r3:" particularly the Khandhaki-and the-Parivara as explicitly stated in the commenta.ry to the Mahavatpsa~ ,Mhv1 I 175,31sq. ad Mhv V l3 ( I 88).Fortunately, this iscoirobo~'ated by
a single sentence from the Abhayagiri-Vinaya, corresponding to Yin
II 79,21 =111 163,1, quoted in the Vinaya commentary (Sp 583,9sq.),
which shows that the wording was indeed slightly different 83 .
78
79
80
81
82
83
Cf. the names of the three parts of DN: 52.

Adikaram 1946: 85sq.
Norman 1983: 26 has 1st century BC, and Lamotte 1958: 147 has "YO siec1e", which
must be a misreading of "V" in a handwritten manuscript for "I"; Lamotte 1988:
134 "fifth century".
Geiger 196011986: 209 202.
Bechert 1993: 16.
For a full discussion see v. Hiniiber 1995a: 37; a second instance is perhaps Kkh-~
Be (1965) 114,6sq. ad Kkh 172,14.
11.2 The Basket of the Teaching 46-128
23
44. Starting from this information V.Stache-Rosen (1925-1980)

believed to have discovered the Abhayagiri-Parivara in the Chinese
translation of the Upaliparipfcchasutra, which shows a certain similarity with, and even contains passages which run parallel to, the
Mahavihara-Parivara.
This idea, however, has not found universal approval 84 Particularly de Jong has pointed out in his review 85 that there is nothing to
support the assumed translation of this text from the Pali. Further, as
Stache-Rosen herself has observed 86 , the sequence of Vinaya rules
does not correspond to the Mahavihara-Patimokkhasutta, nor to that
of any other Vinaya school. Thus the problem of the affiliation of the
Upaliparipfcchasutra cannot be solved at present. With only the Chinese translation available, and the Indian original probably lost, a
solution may even be impossible 87
45. Finally, it should be remembered that the Chinese translation of
the Samantapasadika ( 209) contains the full text of Parivara XVII.
Dutiya-gatha-sarpgaQika "second collection of stanzas" together with
its commentary, but does not comment on any other part of the Parivara 88
II.2 The Basket of the Teaching

~.
While the Vinayapitaka has Buddhist law as its central topic, the
Suttapitaka, contains a large variety of texts differing widely in their
literary form and content.
The Vinayapitaka is named after its contents, the Buddhist law.
Correspondingly, the second Pitaka could have been called "Dhammapitaka". Here, however, the name of the literary form, Sutta(nta),
prevalent in the first four Nikayas has been chosen to designate this
part of the Tipitaka 89
84
85
86
87
88
89
Nonnan 1991: 44sq.

de Jong 1986.
Cf. also Matsumura 1990: 63sq.
On Vinaya texts connected to Uplili cf. Python 1973: 5.
For further evidence of Abhayagiri texts: Bv: 125; Dip 184; Mhv-t 188; Vim
250; Saddh 439.
The problem of the name suttanta for these texts has been discussed in v. Hiniiber
1994a: 125-132; on earlier attempts to arrange the texts of the canon 10.
24
II. The Therayada Canon 10-155
47. The Suttapitaka is divided into five nikiiyas "groups (of texts)".
The first four comprise mainly the discourses of the Buddha and his
discussions with disciples and heretics alike. The last Nikaya differs
from the first four, because it comprises a large variety of heterogenous texts ( 84).
The term nikiiya is !p!~~Uor . 'I.:Q.t!!avada to designate these subdivisions. Other schools prefer iiga'!J.f! , whichisnot totally alien to Theravada:-eitlief"9o:-Ifis firsfof all Buddhaghosa who uses iigama instead
of nikiiya ( 226 note 398) in the introductions to his commentaries.
On the whole the names of the Nikayas are uniform in the Buddhist tradition, with the exception of the name of the fourth Nikaya:
1. Dlghanikaya "group of long texts" - Dlrghagama
2. Majjhimanikaya "group of middle (length) texts" - Madhyamagarna
.
3. Sarpyuttanikaya "group of connected texts" - Satpyuktagama
4. Atiguttaranikaya "group of texts (containing) an increasing
(number of) items" - Ekottaragama

5. Khuddakanikaya "group of small texts" -
K~udrakagama/K~udra-
kapitaka
Rarely in Theravada also the name Ekuttara occurs instead of Atiguttaranikaya ( 76).
48. The number 2LSuttantas .vapes.greatlyin thefirstfo~k~~:
There-iire3i rinthe Dlgha-, 152 in the Majjhima-, and according to
the tradition 7762 in the Satpyutta-, and 9557 in the Atiguttaranikaya,
Sv 22,31 - 23,22 91
49. Before discussing the individual Nikayas, it may be useful to briefly
reflect on possible methods of how to handle such a vast mass of texts.
Some of these deliberations would also apply for the Vinayapitaka.
Two basic facts have to be considered first: the Buddhist canon
belongs to the class of anonymous literature. It has not been shaped
by one single author, but it has been growing over a long period of
time .. In contra~tto the Vinayapitaka, which was finally arranged in
-~--.---"".----.>.--.~---~--.-.--.-.--.--~------- .. -~-------- ..- -
90
91
CPD s.y. iigama; Buddhist Sanskrit texts occasionally also use nikiiya, BHSD s.Y.
and catur~ siitranikiiyiiniim, GM III 4,139,18 : suttanta, Yin I 140,36.
The figures for SN and AN are not clear: 70,77. - On the number of bhii'1aviiras
"units for recitation" of the individual Nikiiyas cf. 12 note 29.
II.2 The Basket of the Teaching 46-128
25
accordance to a general plan ( 3Isq.), the Suttantas have been simply

- placedtog~tl).er. _There are, however, two completely different prin~ ciples-oTthe arrangement of Suttantas. In the first three Nikiiyas it~is
toe decreas!Ilg)ength',ofthe texts, In the AIiguttaranikaya, on the . other'hand, sets of persons, things or concepts-occurring' on~-J)Yice,
lhriceetc~=arurouped, together in separate divjsi(?ns.
.
The second important fact is that this literature has been handed
down orally for a considerable time. As far as the Suttapitaka is concerned this task was entrusted to the bha1)akas "reciters9?"-The_s~}!ha~
1)akas may also have been the redactors of the Jexts, if the information
that: 'tbelJighabhaI)akas' incorp{)rated "the'-:Khuddakanikaya into the
Abhidhammapitaka ( 85) is taken into consideration.
)t is importa!1t for the tradition that the bha1)akas specializ~9jn
individuaCNikayas, beca'iIse&i~"~~y. '~:oi:l~~QUhe.:.r~i~9ns w~.paraJ
t~~~~=-we!e. ~!~!~~verYlJnmch of spe.<,:ialists endeavored to have
s'2.~~kno~ledge oi1ifi important aspects of teaching in their resp_eEtive repertoire: "with the help of one Nikaya, questions relating to the
remaining Nikiiyas can be answered", Sp 790,3 (cf. /226).
r"-
reI
50. Thusthe,-situation ofthe_1exUradition of the Buddhist canon isjn

-some-respects rather similar. to th~t- Qf. thet>uraI)~s:~Coiis-equently, it
would be possible and promisshlg apply the methods developed by
W.Kirfel (1885 -1964) and P.Hacker (1913 -1979) for the anonymous
PuraI)a literature also to Buddhist te~ts, and to create a synopsis corresponding to the Pura.I)a Paficalak~a.I)a93 for the Theravada canon to
fin~ ouLwhich texts are actually repeated in the canon and which are
umque/
- - So far this has not been done. Even studies on the structure of
Ther~yada literature are rare, for although H:OlOeriberg(I854-l92O)
or' R.O:'Pianke (1862 ~'i 928) started research in this direction long
ago, they did not find many successors 94. Rare exceptions are two
Indian scholars, G.C.Pande and D.K. Barua, who tried to separate
older and younger layers in the Theravada canon without, however,
finding any proper methodological means to do S095.
to
Adikaram 1946: 24sq,; there are no bhii'1akas for the Vinaya, which has been hani!.e.d
_down. byJite. vinayadharas "bearersof the Vinaya-"'---'-----93 Kirfe11927, Hacker 1959, cf. also Collins' 1990: 99sq.
94 Oldenberg 1917; Franke's work has been collected in Franke 1978.
95 Pande 1957, 2nd ed. 1974, criticism in Hamm 1961: 206-210 and Norman 1983:
X; Barua 1971.
92
26
-51.Another...aspecLQf.ead.Y_BJJddhi~t U>r.oe)
literature is very diffefglt
fr:Q!Jl the (metrical) PuraQas, for early oral Buddhist" texisnave-be_en

--strongIY.!?ape4)Y thelise-oCfoI?ll.ulas, about which fairly little is
known so far in detaiI 9(Thl-sls-li feature common to Buddhist and
Jaina literature, and again separating both of-them fmm-the\'eOa.As-rarairthis-can-be seeinooay,--Buddhist and Jaina texts are rooted in a
second literary tradition once eXistIng side by side with the Vedic liter~m:e-,_but completely lost exceptfor-the-literary form as preserved and
used by those who shaped the early oral Buddhist and Jaina texts 97
On the other hand, there are of course connections to the still
earlier and partly contemporary Vedic literature. Some recent studies
have added to our knowledge in this respect 98
Lastly, as far as the dating of texts is concerned, Buddhist literature can be compared to the development of the material culture in
ancient India, which, e.g., shows that the cultural environment of the
f~r Nikayas of the Suttapitaka is-mat'~~d)Y.::QtdefPl~~Jh~r
the Vinay.:aplta.tai:
Once all these methodological possibilities have been used to
uncover the development of early Buddhist texts, this could and must
be compared to the deVelopment of Buddhism as a religion 99
It is obvious that research has a long way to go to achieve all
this. Due to the lack of much preliminary study that is still necessary,
special attention will be paid in the following to one aspect only, that
is, the literary form of the texts.
-"
11.2.1 The Dlghanikaya

Digbanikaya (DN: 2.1): Edition: T.W.Rhys Davids and J.Estin Car-
penter I (1890), II (1903), III (1911); Canon Bouddhique Pali (Tipitaka). Texte et Traduction. Suttapitaka Dlghanikaya par J.Bloch, J.Filliozat, L.Renou. Tome I, Fasc. 1 (Suttantas 1- 3, all published, transcript of Ke); Renou 1987; translations: T.W. and C.A.F.Rhys Davids:
96
97
98
99
cr. Allon 1994 and Gethin 1992.

Bechert 1988 and 1991b; v. Hiniiber 1994b: 33.
Falk 1988, Gombrich 1988=1990; Horsch 1966, and, still important, Olden berg
1915; cr. also 56 note 108.
Cf. Vetter 1988 [reviews: R.Gombrich, JRAS 1990. 405-407; H.Bechert, ZDMG
142.1992,210 sq.; E.Steinkellner, WZKS 36.1992,237 - 239; J .Bronkhorst, IIJ
36.1993,63 - 68].
27
11.2 The Basket of the Teaching 46- 128
Dialogues of the Buddha. London I (1899), II (1910), III (1921);

R.O.Franke (1913); M.Walshe: DIgha Nikaya. Thus I Have Heard:
The Long Discourses of the Buddha. London 1987.
Commentaries: SumangalavilasinI ( 226-244), LInatthappakasinI ( 358), SadhujanavilasinI ( 382).
52. The DN contains 34 Suttantas divided into three groups:
~~ ~-. ~----------'.----
I. SIlakkhandhavagga, nos. 1-13

2. Mahavagga, nos. 14-23
3. Palikavagga, nos. 24- 34
These names, of uncertain date, have been taken from the respective first Suttanta: the very first Suttanta of DN, the Brahmajala is the
only one divided into three subdivisions, Cula-, Majjhima-, and MahasIla "small, middle, great division on good character". The titles of the
Suttantas of the second Vagga begin with Maha- "great", and finally
the third Vagga begins with the Palikasuttanta. This is a purely formal
division with no immediate connection to the content of the respective
parts of DNloo.
53. The beginning of a Suttanta is fixed: evaftl mfrJJ4arrz-ekan;..samayaftlbhagayij ..._.__ vil!wali::. "thus heave I heard. At a certain time the
Buddha ... stayed (at) ... 101". The next_sel)t~l)f,!U!~l!ally.JlaID.es...the
principal interlocutor of the Bu<id~,! 102. This introduction has been
-discussed' at length in the vanous commentaries on the Pali canon
( 230) and frequently again in modern times 103.
This beginning is found in all Nikayas with an interesting ex~p-- tion in ~Hiv~!!~}~~J 93).
54. The end of a Suttanta is formalized as well, though not as strictly
as the opening: "thus spoke the Buddha (or a monk such as Sariputta
etc.). Delighted, the monks (or the person addressed) approyed to
what -the-Buddha-ha(fsaTd";~This formula occurs 16 times in DN and
__
100
101
102
103
00 ' _
'.'"
_.
__
Cf. 41 note 78. - On the structure ofD~ a!l.~"the_Q!!gMga~~:_fI<:~~.

The Skt. is slightly different: eval?l"mayIUrutal?l, ekasmil?l samaye bhagaviin ... viharati sma ... On the beginning of Vinaya texts: 33.
This is the nidiina and the puggala, Yin II 287,21.
For references see v. Hiniiber 1989: 23 note 48, further: Samtani 196411965; Galloway 1991, Vetter, WZKS 37.1993,65 note 48, and on the symbol eval?l: Kolver 1992.
It is not possible to benefit from Hoffmann 1992,
28
about-lOO-timesjnMN, while SN and ANare quite different. Other

concluding formulas cann~t-be-diScus"se~f he~e~" Stili, 'it'sh~~ld-be noted
that sometimes the title of a Suttanta is given, e.g., as Brahmajala or
AmbaUha, never as Brahmajala-sutta etc., and that these discourses
are called veyyiikaralJa "explanation", and again not Suttanta 104.
Quite unique is the end of the Mahaparinibbanasuttanta, which
is an unusual text in many ways ( 60): eva~ eta~ bhutapubban ti, DN
II 167,21 "thus it was in former times", which is followed by verses
(cf. 236).
The_e.I)._d().fthe Suttanta has hardly found much attention so far,
the only exception being Manne 1990, who for the-first t{me-has-C1~i.- -----fi~d the texts of the Nikayas under the following headings: 1. sermon,
2. debates;-f"consuliations.Following Manne, the ending "thus spoke
-the Buddha .. -;" is typical for sermons, while debates tend to end in the
saralJagamana-formula, by which the convinced interlocutor coverts
to Buddhism.
-,
"
. '
55. The middle part of the Suttantas is usually a highly formalized dialogue, though it aims at preserving the actual situation in which the
Suttantas were spoken. In contrast to a modern author, however, who
might imitate an actual conversation in creating a "fictitious orality",
the true orality found in early Buddhist texts avoids the natural ways
of conversation, a situation that is the result of their having to create a
formalized text that can be remembered and handed down by the tradition. In this respect the remembered and originally true orality of the
Buddhists is ultimately much more artificial than the fictitious orality
in a modem novel. This "remembered orality" results in the formulas,
which again have been investigated by Manne 105 (cf. also 142).
56. More than half of the dialogues in DN are debates 106 with Brahmins or with members of other sects roughly contemporaneous with
early Buddhism, and consequently contain much, sometimes nearly
the only surviving, information on these sects 107 Debates of this kind
104
lOS
106
101
For details: v. Hiniiber 1994a: 125.

Manne 1992 and 1993, who also draws attention to a possible gap in a PitH text,
Manne 1990: 82, cf. Oldenberg 1912b: 131 = 1967: 1045 note I, cf. v. Hiniiber 1990:
129 note 2.
Manne 1990: 75.
Basham 1951; MacQueen 1984.
29
were popular in ancient India long before Buddhism and are well
known from Vedic literature, though the Buddhists have developed
and perfected them 108.
57. Debates are concentrated at th.!<J?S!gjnning 0(,.QN; all 13 Suttantas
of the-Srlakk-han-dhavagga-befO'ng to this category. Here it is interesting
to note that ON no. 2 Samaiiiiaphala 109 consists of two parts, the
second part being repeated no less than four times in four Suttantas
in debates with four different persons and at four different locations
(cf. 64): ON no. 6. Mahali-suttanta: Vesali; no. 7. Jaliya~suttanta:
Kosambi, no. 10. Subha-suttanta: Savatthi, no. 12. Lohicca-suttanta:
Kosala. This raises the question of why a certain place name. occurs
in a certainSuttanta::pne might tty 16- find an answer starting from
toe mythological Suttanta DN no. 21 Sakka-paiiha ( 61), in which
the Buddha answers the questions of the god SakkalIndra in a cave
called Indasala. The location of this cave is described yery exactly.
This points to a local tradition preserved in place name~erhaps they
are not really meant originally to point to the place where a certain
discourse was given, but rather to the place where a text was handed
down. If this is true, it makes sense to have four different local traditions preserved in these four DN Suttantas and incorporated into the
DN as a supra-regional collection to win the approval of the respective
Buddhist communities;>A similar idea has been put forward long ago
by EL.Woodward (871-1952), who has observed that Savatthi is
mentioned in no less than 736 Suttantas of the SN, which according
to Woodward might have been compiled therelIo. Since statistics even
for the Theravada canon are non-existing, let alone for Buddhist Sanskrit texts, this area requires further investigation.
It is further interesting that ~n_coptrast to the regularly mentioned
place name, no time is given at which the Suttantas were-spok~ Only
-thecOIhme-ntaiies invent some sort of chronology 11 r::,
58. Another question which cannot be answered at present concerns
the idea behind the collections preserved in the Nikayas. Moreover,
108
109
110
III
Oldenberg 1917: 40 = 1993: 1788 note I points out that the model for the Samafifiaphalasuttanta is Brhadaral)yaka-Upani~d IV, I. - Occasionally Buddhist debates
texts may shed some light on corresponding Vedic texts: Witzel 1987, cf. Insler 19891
90.
On this text Meisig 1987.
SN-trsl. V (1930), p. XVIII, cf. 75.
Thomas 1949: 97 note I, cf. Mp II 124,16-125,15
30
there seems to be hardly any information in ancient texts about the

actual use made of them. Occasionally, recitations are mentioned in
the Mahavaypsa 112
For the Vinaya the answer is easy: Rules were needed to run the
Buddhist Saypgha. The Nikayas, on the other hand, may be some kind
of compendium of the teaching, to learn about and to defend the Buddhist position, as it is said in the SN: "if, monks, other ascetics should
ask you ... then you should answer", SN IV 138,5-9. Further, as
Manne has pointed out, the debates in the DN seem to have been used
also to win followers: These texts are directed outwardly towards the
non-Buddhists. It is, however, not unlikely that the content of DN
was outdated soon, once the heretics had been defeated and Buddhism
had established itself. Then first of all the form of the debates may
have served as a kind of model for discussions. The texts in MN, on
the other hand, aiming at the instruction of monks may have had a
more lasting value ( 68) 113.
59. While the first Vagga ofDN is characterized by debates, the second
Vaggae<>nt3.ins texts relating to the legend of the life-of the BuddJii.
It'. DNno~14.Mahapadanasuttanta, the lifes of the six predecessors
of the historical Buddha are described 114. The life story of the sixth,
Vipassin, is related at length and serves as the model for the later
Buddha legend.
DN no. 15. Mahanidanasuttanta discusses important points of
the Dhamma such as the paticcasamuppiida.
6O....IlK.IDQsi-Pt:Pminen.Ltext _QN no. 16. Mahaparinibbanasuttant~
"the great text on the Nibbana" forms-a-iuilt-with DNno~17. Mahasudassanasuttanta, which relates the legend of Kusinara, the place where
the Buddha died. Taken together, both texts comprise about 120 printed pages. If Suttanta collections such as Itivuttaka or Udana are compared, this could easily be a separate unit in the Tipit:aka. According
to Frauwallner, its original place would have been at the end of the
Vinaya ( 32)115.
112
113
114
liS
For references see CiilavaJTIsa, trsl. W.Geiger II 1930: 317sq. (index), cf. the preaching of the Brahrnajalasuttanta recorded in Taw Sein-Ko 1893: 7 and Sp
788,26-790,9 on bahussuta: v. Hiniiber 1989: 68-70.
Manne 1990: 71,78 sq.
Cf. Gombrich 1986/92, cf. Nonnan, Th-trsl ad Th 1240.
Frauwallner 1956: 45sq. partly following Finot 1932.
31
The account on the last wandering of the Buddha, his food poisoning, finally his death at Kusinara, and the distribution of the relics,
is indeed the first really long literary composition extant in ancient
')ndia. Although Brahmar;las as such are of course much longer, they
are--compiled from small, separate and independent pieces, while the
Mahaparinibbanasuttanta is built according to a uniform plan. The
structure of this text, which has never really been investigated 116,
shows how the redactor(s) had to struggle with such an unusally long
text. \fime and again they are at the point of losing their th~ad, e.g.,
when the Buddha explains the eight reasons for an eartft quake to
A.nanda, which makes good sense in the context, other groups of eight
from the Ailguttaranikaya follow suit, which have no relation at all to
the context (DN II 107,19- I12,20p This at the__~~~~i~~~ho_~s_~()~
pieces of texts known by heart may-intrude into almost.any_contexi
once there is a corresponding key word. _ThiS(~<uhcontrolle=(Coiilit~'
created those small sections, called "Sondertexte" by P.Hackerj which
are embedded in larger texts.
61. A very unusual text is DN no. 21 Sakkapafihasuttanta "the text on
Sakka's questions". Before he himself dares to see Buddha at the Indasala
cave, the god Sakka sends the gandhabba (Skt. gandharva) Pancasikha to
please the Buddha with a song, which is indeed a love song l17 Here ~
very rare literary genre has been preserved in _~_ mostpeculiarco_ntext
62. Much attention has been paid to DN no. 27. AggafifiasuttaIlt_~_ in

the Patikavagga, because it contains
importantinforrnation---on-the
-- --------- .-.-.
~
caste system and on cosmology1l8.--- ..
.
---The last four Suttantas are different from all others in DN in one
respect or the other. No. 30 LakkhaQasuttanta "text on the marks (of
a mahlipurisa "great man")" contains verses in various complicated
metres, hardly known otherwise ll9 .
No. 31. SiIigalovadasuttanta "text on the instruction of SiIigala"
treats the ethics for laymen and is called gihivinaya "Vinaya for the
house-holders". The instruction is given in the form of questions and
answers, and may have been some kind of manual for teaching lay-
116
117
118
119
For the time being cf. Bareau 1979 and Waldschmidt 1950/51.
Cf. Lawergen 1994: 232sq.
v.Simson 1988; Collins 1993 with a rich bibliography.
Norman I 993a.
32
men 120. It is one of the canonical texts that has gained some importance in "Buddhist modernism" 121.
No. 32. Atanatiyasuttanta is not really a Suttanta, but a rakkhii.
"protection (text)", DN III 206,17. It also belongs to a collection of
22 texts called Paritta "protection" (cf. 87).
The last two Suttantas, no. 33. SailgIti- and no. 34 Dasu!1arasuttan.ta:{cL.:111);oare:-ar:r-itJ1ge<l:::!l~ording to tni'iillmber-~h tems treated, a principle well known from theAIiguttaral1ikaya (76 sq.). Both
texts-are-spoKetrby-Sariputta:-Anhe beginning of no. 33, the "recitation text", it is stated that the Nigal)tha Nataputta has died without
properly instructing his community. To avoid a similar confusion
among the Buddhists and a discussion about what their founder had
actually taught, Sariputta suggests a joint recitation of the Dhamma
in the presence of the Buddha, who approves what has been recited.
This strongly recalls the last but one chapter in the Khandhaka of the
Vinaya, the account of the first council ( 8, 38).
ILseemLthaLthe last two parts are secondary additions to the
collection of 10M-t~xts. ,OI1~_Il!!ghteven conjecture that theOflgI'l
-Tength-oWN_w.~s three times ten Suitanfisor-ihree-decades, just as
that of the Khati'dliakilii'lheVJ.iiaya was twenty chapters or two
decades ( 37).
11.2.2 The Majjhimanikaya
Majjhimaoikaya (MN: 2.2): Edition: V.Trenckner I (1888); R. Chalmers II (1896), III (1899); translations: I.B.Horner: Middle Length
Sayings. London I (1954), II (1957), III (1959); D.W.Evans: The Discourses of Gotama Buddha. Middle Collection. London 1992; The
Middle Length Discourses of the Buddha. A New Translation of the
Majjhima Nikaya. Original Translation by Bhikkhu Na1},amoli, Translation Edited and ReviSed by Bhikkhu Bodhi. Boston and Kandy
1995. - R.O.Franke: Konkordanz der GatMs des Majjhimanikaya.
1912 = Franke 1978: 866-916; Thich Minh Chau: The Chinese Madhyamagama and the Pall Majjhimanikaya. A Comparative Study.
Delhi 1964.
Commentaries: PapaiicasudanI ( 226- 244), LInatthappakasinI
( 358).
120
121
cr. Barua 1967/1968 and Upas 386.

Bechert 1966/1988: 13sq.
33
63. The MN as a whole is longer than DN122, but the individual ~uJ
tan tas,..altg.gether-l51,-areshUTter.1ll:.~J.exfjs-:di vfde.dJ!1 t<?.!hr~im.e&
tiftYSuttantas:
I. Maha-pal).l)ilsa "great (division) of fifty (texts)": nos. 1- 50
2. Majjhima-pal).l).asa "middle (division) of fifty (texts)": nos. 51-100
3. Upari-pal).l).asa "further (division) of fifty (texts)": nos. 101-152
Each group of fifty is subdivided into groups of ten texts. Sometimes Suttantas are grouped together in pairs called Ciila- and Maha"small" and "great" text l23 .
64. As in DN ( 57), there is a text in the MNtha.t ha.~been repeateQ
four times: nos. 131 -134: Bhaddekaratta-suttanta: Savatthi; Anandabhaddekaratta-suttanta: Savatthi; Mahakaccana-bhaddekaratta-suttanta: Rajagaha; Lomasakangiya-bhaddekaratta-suttanta: Kapilavatthu. The first text is delivered by the Buddha himself in a way perh~ps
unique Tn the TipiE-~<h. Atthe beginning four verses an: recited and
then explained: This is called uddesa "outline" followed by vibhatiga
"commentary", MN III 187,18, a literary form that is used frequently
in later times ( 138). The second Suttanta is recited by Ananda with
the Buddha approving, and in the third Suttanta the Buddha recites
only the verses and has them explained by Mahakassapa, who is the
monk to know in full what the Buddha only hints at. The Suttanta
extolls the fame of the Bhaddekaratta, when a god, who has heard
about this text even in the Tavattirpsa heaven, asks Lomasakangiya
about it.
65. Some texts of MNseem to be younger than those in DN, when it
is' stated that the dialogue has taken place after the Nibbana, such as
-M:N no. 84. Madhurasuttanta or no'.' 94 Ghotamukhasuttanta, where
, the legend about the foundation of the GhotamukhI hall in Pataliputta
is related in an appendix 124. Quite some time seems to have elapsed
after the Nibbana in no. 124. Bakkulasuttanta, because Bakkula, who
is considered to be the healthiest of all monks, AN I 25,6, enters Nibbana 80 years after becoming a member of the Sarpgha 125. It seems
122
123
124
125
DN has 64, but MN 80 bhiil}aviiras: 12 note 30.

Homer 1953/1980.
On the foundation of Piitaliputta: v. Hiniiber 1989: 53sq.
v. Hiniiber 1996.
34
II. The Theravlida Canon 10-\55
that he must have survived the Buddha by half a century, something

that has caught the attention of the commentator, who states that this
Suttanta has been recited only during the second council that is a
hundred years after the Nibbana (Ps IV 197,2). This remark is quite
interesting for the history of the Theravada canon, for it shows that
even the tradition admitted later additions (cf. 236).
66. Other texts come at times very near to some sort of personal memory. MN no. 140. Dhatuvibhangasuttanta tells of the novice Pukkusati, who meets the Buddha by chance without knowing him, because
he received his pabbajjii from some other monk. Only after being
taught by the Buddha he does recognize him and asks for the upasampadii, but dies before bowl and robe are at hand. Still the Buddha
declares that Pukkusati will enter Nibbana even without ever having
become a fully ordained monk.
In MN no. 144 Channovadasuttanta the seriously ill monk Channa tries to commit suicide, but Sariputta and Mahacunda prevent him
from doing so. The Buddha, however, does not object to the suicide
as only the craving for rebirth should be reprehended.
-Mosrinteresting'l1"(~-those-Suttantas relating personal memories
oL1h~U~uddha hjmself, _such asMN no. 26. Ariyapariyesanasuttanta,
where t~-BUddha talksabout hi~tellc~ers Alara Kalama and uddah
--Ramaptitta 126, or when the former fellow student (purii1Jllsabrahnia"-ciirCANl"277,9, cf. Mp II 375, 3sq.) of the Buddha, BharaI).Quka
Kalama, is mentioned in the Tikanipata of AN. Further, MN no. 36.
Mahasaccakasuttanta contains the famous episode of the Bodhisatta
meditating as a child under a lambu tree 127.
All these ~ements for ~Q;Q.l1~-':'~!Qgfllphy", to which_~
128 .
-110_123.
Acchariyabbhutadhammasuttanta,
must ..be
added
----..... '-."-- .-.
. _._-_ ....
'--------.-----'-.~
67. Occasionally MN contains also Vinaya material, such as MN no.

104. Samagamasuttanta, which refers to Cullavagga IV. Samathakkhandhaka; MN no. 82. RaHhapalasuttanta, has been mentioned
already ( 23, cf. also 74, 80).
68. The coItt~nLofM~Lsh.9ws ~_UIl!chgreater variety of topics than
does-DN'-Only the great debates_a.re ab~~piin MN;ihoughdlsciisSWns
126
127
128
Skilling 198112.
Schlingloff 1987.
v. Hiniiber 1994a: 130.
35
with heretics do occur, e.g., in MN no. 56 Upalisuttanta 129 , or no. 57.

Kukkuravatikasuttanta, where strange ascetic practices are described.
It has never been really investigated in detail, though, which additional
information can be found in MN, and how exactly both Nikayas relate
to each other. This, however, is also of prime importance for finding
out which purpose the respective texts may have been intended to
serve. As stated already, it has been surmised by Manne ( 58) that
MN might have been used to instruct converts to Buddhism, as suggested already much earlier by Franke in 1915 13
11.2.3 The Sarpyuttanikaya
Sarpyuttanikaya (SN: 2.3): Edition: L.Feer I (1884), II (1888), III

(1890), IV (1894), V (1898); tanslations: C.A.ERhys Davids I (1917),
II (1922), and EL. Woodward III (1925), IV (1927), V (1930): Kindred
Sayings; W.Geiger: Sarpyuttanikaya: Die in Gruppen geordnete
Sammlung I (1930), II (1925) [up to SN II 225], repro with additions
by NyaQapoQika. Wolfenbiittel 1990 [up to SN III 279].
Commentaries: SaratthappakasinI ( 226-244), LInatthappakasini ( 358).
69. The SN is divided into five Vaggas, which again are subdivided
iI'\to Sarpyuttas. The first Vagga is named after its literary form, the
rest according to the contents of the respective first Sarpyutta:
1. Sagathavagga "division containing verses"
2. Nidanavagga "division (explaining) the Nidana(pa(iccasamuppiicia)"
3. Khandhavagga "division (explaining) the five khandhas"
4. Salayatanavagga "division (explaining) the six sense organs with
their objects"
5. Mahavagga "great division"
The number' of Sarpyuttas found in a Vagga is about ten. The
Sarpyuttas are again subdivided as, e.g., the Khandhasarpyutta of the
Khandhavagga, into a MUla-, Majjhima- and Uparipafifiasa "basic,
middle and further (division) of fifty" containing each fifty Suttantas
129
130
Cf. v. Hiniiber 1982a and Norman 1993b.

Franke 1978: 1102.
36
grouped together in five Vaggas with ten Suttantas. A survey of the at

times a bit confusing divisions and subdivisions is found at SN V
497-505.
70. It is also not easy to get a clear picture of the full text of SN,
which is almost twice as long as that of DN with 100 against 64 bhiil.wvaras ( 12 note 29). Consequently the manuscripts tend to abbreviate
Vaggas 2-5 considerably, though not in a uniform way. According to
-s-r~rV, p. V('the-Sfiihaleseand the Burmese manuscripts of SN almost
look like copies of two different texts. It would be worth while to
check this information against the evidence of old manuscripts.
Equally obscure is the number-of-Suttantas in"SN: according to
the-tfaaittorr-there--shoU1d -be 7762 ( 48), but only 2889 have been
counted in E\Th~1:~sQ!lfor this uncertainty is that the manuscripts_
~()ftell...simply-have icey W?!9s:to be expanded into complete Suttantas
without~instru'CfrOns on howto-dothisl3l.~- , ..
--C~Q~egu;'tly, this type ohffiiiiiiscnpt"'t~adition is com.Q!~tel.YJlif
ferent fro~th~9.ne=fouiid':iiLtlieJiis.riW.9::J1ft:({;ay:~.. wher~ the-teM-i&-glveiillniiil~nd only passages repeated verbally have been o!l1i!ted
-artr:mes..sN~~on'--tii~:-()thei harid:can .Pe shrunk intoaskeleton..1Q.be
- e~p~nded again starti~gfroIi1:t.l!~~~e)' '.V_o!ds ~ 32
---AS-LFeer (1830-1902) has constituted a kind of average text
from his manuscripts 133, he may have created a kind of phantom text,
a really new recension similar to the one read in the critical edition of
the Mahabharata. This must be kept in mind when comparing SN
II - V as printed in Ee to Skt. parallels 134.
71. The greater Vaggas are arranged in a systematic way. The Nidanavagga (SN II) contains the pa(iccasamuppada followed by the Khan-
<.
th~he older term veyyiikaral}ll, SN III 217, note I; 278,15 is still "'
used side by side with the more recent suttanta, SN III 249,18 in these instructions/
- An example for a parallel text differently expanded is Yin III 70,19-71,15: SN
'. V 321,21-322,9.
(S2 Similarly the miitikii of the Kathlivatthy.J~~l'ande.<i",y"_~~gg~liputtatissa: 144,
cf, 237;-0I1"the-expansi6t1(5f"il Yniaya t-~t (Yin I 132,17): Kieffer-Piilz 1992: 10 I;
104 with note r6con-skeiei.ori-teX-~ the Jaina tradition: Alsdorf 1928: 27, cf.
Frauwallner 1956:--173:-~~~'-~~"-~"'---'-- ...... - -----."'
131
It is remarkable
J33
SN V, p. VII line 3: "I have combined the two systems as well as I could".
Cf. the difficulties incurred by Schopen 1991: 328sq. when interpreting SN V
161,14-163,23 on the death of Sliriputta,
134
1l.2 The Basket of the Teaching 46-128
37
dhavagga (SN III) discussing the khandhas etc. This is the first attempt
in the Tipitaka that tries to give a systematization of the teaching 135
Perhaps this is the reason behind the name of the Nikaya '1fuill:.antas)
S!()_t!Peg_together~~-qecause-texfS-orsiiiiiiai-coiitent-were assembled
and arranged side by side.
- This then is as different from ON and MN as the form of the SN
texts. For in SN the teaching of the Buddha is no IQnKt:.Ln~ce.ssarily
embedded in- a-story.- The-intentiorno prese-iifthe-preaching of every
t~it~s-~a~uniquee:yenDscompletely missing.in SN. Altho~gh the-formula for the beginning is also used in the mostly very short Suttantas
in SN, though rarely also the one for the end, in between there are
often only enumerations of dogmatic concepts.
72. Nevertheless, occasionally SN has texts which might well fit into
MN, as does the Cittasarpyutta, SN IV 281,11 - 304,26 (cf. Vin II
15,29-20,35), which relates different events in the life of the housholder Citta, who was a layfollower of the Buddha for 30 years. It is
noteworthy that Isidatta, while instructing Citta, refers to and actually
quotes from ON: brahmajiile bhalJitiini, SN IV 287,13. Quotations of
this kind seem to occur only in SN and AN136.
More complicated is the relation of the..SatipaHhanasarpyutta, SN
V 141 -192 to the SatipaHhanasuttantas found lrlDl,rno:-22. MahasatipaHhanasuttanta and MN no. 10 SatipaHhanasuttanta 137, which
deserves a detailed study, because it seems thl!.tJl911l!!.time.s.-Sl'Lhas
preserved smaller parts from which largerui1i'i~ _were.J2yill., or pieces
of texts, which for some -reason or-other were not incorporated into
the larger Suttantas.
73. Some parts of SN contain passages hardly related to Buddhism
such as Matugamasarpyutta, SN IV 246,2'-250,28 "(texts) on-women
grouped together" in the Salayatanavagga, for this is some kind of
strfdharma "behaviour of women" rather. The Nagasarpyutta , SN III
240,16-246,6 "(texts) on Nagas grouped together" in the Khandhavagga is important for an aspect of ancient Indian religion about
which not much is known 138.
J35
136
IJ7
IJ8
Cf. Bronkhorst 1985: 316.

On quotations in the Tipitaka: v. Hiniiber 1994a: 126, 80 note 145.
The last two texts have been discussed by Schmithausen 1976.
Niigas appear either as a snake or as a human being: Yin I 86,36-88,3; on the Niiga
cult: Hartel 1993: 425-427.
38
74. The first part of SN, the Sagathavagga, is completely different

fromth-eVaggasrlescribedSOfar, but ratllei--siniihifln'some re~pects
t(nheSuttanipat~(96;cr.-als() 92).' The most important part orthiS
texO( are the' verses. These sometimes occur also in other parts of the
Tipi!aka: The verses of the VaIiglsaSal11yutta, SN I 185,3-196,27 are
attributed to this very monk in Th 1209-1262 ( 105) etc.
Parts of the Sagathayagga seem-to-be very old, actually very near
to Vedic texts 139 , as in the section in which Sakka fights the Asuras in
the Sakkasal11yutta, SN I 216,4-240,14. One contest is of particular
interest, when Sakka and the king of Asuras, Vepacitti, fight each other with well formulated verses (subhiisita), SN I 222,21 - 224,14 in the
presence of referees (parisajja).
The most prominent part of the Sagathavagga is the Dhajaggasut.Ja~which contains the iti pi so-formula. This text, which lay people
know by heart even today, rn!ly. be considered as some sort of Buddhist
creed14~
. -.-. -.- - ... -.-- ._".... ,-~ The Brahmasal11yutta, SN I 136,4-159,6, begins with an account of the enlightenment, which runs parallel to the beginning of
the Mahavagga in the Vinaya. And the VaIiglsasal11yutta, SN I
190,21-191,24, contains an archaic text on the paVaralJa , explained
in Mahavagga IV PavaraJ)akkhandhaka, Vin I 159,22-160,2 141 .
The form of texts as found in the Sagathavagga has been developed in the Jataka (cf. 113).
75. It is impossible to determine,
why a collection of texts so different
.
as 'the Sagathavagga on"onehllridarid the remaining-parts of S1'{sm
theoth~r h~yebeen combined (cf. 230).
._-_.--~ .--- ILh~s ~ohs"enr~-that=many-Suttantas of SN are located in
Savatthi1 Therefore, C.A.F.Rhys Davids (1857-1942) and F.LWOO<i"'\VanI have suggested that this collection may have been brought
j9gether at this place (cf. 57 note 110; 93).
.,~
11.2.4 The AIiguttaranikaya

Ailguttaranikaya (AN: 2.4): Editions: R.Morris I (1883, 21885), revised
by A.K.Warder (1961), II (1888), E.Hardy III (1897), IV (1899) [rev.
139
140
141
Cf. Lanman 1893 on SN I 51,2-23*.

Bechert 1988; cf. also Bizotlv. Hiniiber 1994.
Frauwallner 1956: 133, cf. 67, 80.
39
AN III, IV: E.Leumann, GGA 161.1891, 585-602], V (1900); translations: EL. Woodward: The Book of Gradual Sayings I (1932), II
(1933), V (1936), E.M.Hare III (1934), IV (1935); Nyanatiloka [Anton
Giith]: Die Lehrreden des Buches aus der angereihten Sammlung.
K61n 31969 Band I-V [rev.: Bechert, ZDMG 121.1971, 407sq.].
Commentaries: Manorathapl1raI)I ( 226- 244); Saratthamafijl1sa
( 375sq.).
76. The AN is arranged according to a numerical system beginning
with sets of one and ending with those of eleven items or persons.
The name AIiguttara is difficult to explain grammatically, though
generally understood as "one member more, in addition", which is a
translation ad sensum justified by the tradition: ekaekaangtitirekavasena, Sp 27,16 "always one member more". It is used side by side with
Ekuttara, cf. CPD s.v. (47), which means "one more". The corresponding translation, however, does not apply for DN no. 34 Dasuttara "the highest (number of which) is ten" ( 62), although this word
may have been the model for the formation of the word AIiguttara(?).
The word anga itself only rarely designates items in AN. The first
instance is tfhi angehi ptipalJiko, AN I 115,15. Much more frequently
dhamma is used: ekadhammarrz, AN I 3,2 etc.
77. The subdivisions are designated by nipiita, which is used in this way
only in Buddhist texts 142 , thus: Ekanipata etc. "chapter containing of
the ones".
Strictly speaking the numerical arrangement works only from
Eka- to Paficakanipata, because the number necessary for the chapters
on six etc. is sometimes reached only by adding up groups of 3 + 3 or
5+4, or even 3+3+3+2 items in the Ekadasakanipata l43 .
The exact structure ofANisdifficultlcrdetermine. Again the
traditionaf number of Suttantas is 9557 against 2344 actually counted
( 48). As there are some old manuscripts of the 16th century, which
sometimes have a text worded slightly differently from the printed
142
143
On nipiila cf. 1.C.Wright, BSOAS 58.1995, 221. - Buddhist Skt. texts show that
nipiila is interchangeable with vagga:.vislaref}a veliimasU/re madhyamiigame briihmaf}anipi!le, GM III 1,98,15, which should correspond to the Brahmal}avagga in. the
Majjhimapal}l}asa o(MN, where, however, no Suttanta of this title is found.
The relevant material is collected at AN V 421 sq. appendix IV."- ... -.
40
n. The Theravada Canon 10-155
editions, e.g., in the introductory formulas, it would be useful to check

the structure of AN against this evidence.
Originally, it seems, AN had only ten Nipatas l44 This can be
deduced from the fact that at the end of the Dasakanipata not only
groups of 10 items occur as the title implies, but also groups of 20
(AN V 304), 30 (AN V 305), and 40 (AN V 306) items, which is typical
for the last chapter of a text (cf. 114 on the Jataka). Thus the structure of AN would repeat the one of DN no. 34 Dasuttarasuttanta
( 62) on a large scale.
78. Structuring texts on numerical priciples was a wide spread practice in
ancient India: The third AIiga of the Jaina canon 'lbfu;larpgalStanatiga is
arranged as AN, from one to ten, and the fourth AIiga Samavayanga, from
one to one million. Similar structures are found in the Mahabharata, such
as the ViduranItivakya in the Udyogaparvan, Mhbh 5,2,33.
79. Among the items treated in the Ekakanipata there are prominent
persons, 42 monks, AN I 23,16-25,16, 13 nuns, AN I 25,17-31
among them no. 5 Dhammadinna, AN I 25,22, as the foremost among
the dhammakathiklis "preachers", who has spoken MN no. 44 CUlavedallasuttanta, a rare instance of a text preached by a woman. At the
end, ten men and ten women are enumerated, who are prominent
among the layfollowers, AN I 25,32-26,27, among them Khujjuttara,
who had heard the Itivuttaka from the Buddha ( 93). The commentary gives long stories on all these persons ( 235).
80. Some passages of AN have found their way into other parts of the
Tipitaka such as the Mahaparinibbanasuttanta ( 60). As SN ( 74 note
141) and MN ( 67), AN, too, contains sometimes rather old Vinaya
passages in, e.g., the classification of lipatti "offence", AN I 88,1-10.
Here and in similar paragraphs sometimes old material may be preserved from which the Vinayapitaka has been built. In other cases the
source of an AN paragraph may have been the Vinaya, such as the
acco~nt of the foundation of the order of nuns, which is also told in
the Mthakavagga, AN IV 274-279 = Yin II 253-256, because of the
eight garudhamma "strict rules" for the nuns ( 31). All these parallels
and cross references l45 deserve detailed investigation l46
144
145
146
Norman 1983: 56 refers to the parallel text of other Buddhist schools.

Quotations in and from AN are collected in the CPD s.v. AN; ort SN cf. 72 note
136.
Cf. Gombrich 1987.
41
81. Interesting is the lament of Pasenadi, the king of Kosala, about

the death of his queen Mallika and his consolation by the Buddha,
AN III 57,1-19, for this reads as if preserved only to commemorate
that queen. It is followed by a story of considerable interest for cultural history. After the death of his queen Bhadda, king MUl).Qa refuses
to eat or to have a bath, and tries to preserve the corpse of his queen
in oil, AN III 57-62. Only after being instructed by the Buddha about
the vanity of his plan does he have her cremated and even builds a
stopa for her, AN III 62,27.
Further, the four kinds of poets enumerated at AN II 230,11-13
(Mp III 211,9-13) could be mentioned here l47 .
82. On the other hand, it is also worthwhile to point out important
items of the dhamma not mentioned in AN, such as the four pubbanimittani, the four truths etc. 148. The paticcasamuppada with its twelve
members is missing, as it would not fit into a numerical structure ending with eleven.
~.S!.ru.ctU!ally,the f~ur Nikayas can be div.~~~"il}!9.J'Y9 gr()llP":;' The c?,l-
lections of long texts III DN and-MN--Wi{fiout any recognizable order are

quile::diffen!ntTrom SN and' AN, where"a more- systematicappr()~9h in
arranging the comparatively brief texts seems to have
enVIsaged. Further, the last-two Nikay.asseem to be much more open for enlargement,
because it is rather easy to'TriserCtextirwhicnliCeilhei-acoording to their
content into SN or according to the number of items into AN.
However, too many questions have to be investigated yet for conclusions about the structure of the four Nikayas, as e.g., the direction
of movement of texts perhaps starting from the short Suttantas, which
could be absorbed into the long ones. Further, a comparison with the
canon of the Jainas might show that the long Suttantas in DN and
MN are structurally much more typical Buddhist than the shorter
texts in SN and AN. And lastl~1.}! .should be kept in mind that originally the texts may have been arrange,f"qiilte' aiffereritIy as"long:as.-t.he
_division jn.t~. a/igqs "Y?;~_~@y!!.lid~ 10).
bien
11.2.5 The Khuddakanikaya

84. The "group of small texts" consists of fifteen very heterogenous.
varying length,.the shortest being"the-Khuddakapalha
._ works_.of widely
..
"-.~
147
148
~".
v. Hiniiber 1994b: 35; CPD s.v. kabba and 107.

Nonnan 1983: 55.
42
with less than nine printed pages, in contrast to the Niddesa with over
500 pages. Only three collections contain Suttantas similar to those in
_the first four Nikayas:- nine- are collections of verses,one-is--a:-c()mment~ry:-(;neaphliosophical text, and the Khuddakapatha has been
assembled from short pieces found elsewhere in the canon.
The actual number of texts found in this Nikaya is not uniform in the
,Theravada countries, for in Burma Suttasailgaha, Nettippakaral).a, Petakopadesa, and Milindapai'ihilhave also been added to this Nikaya ( 156).
85. ,The long, history of the uncertainty about the contents of this
been described by Lamotte 1956a 149 . This uncertainty prevails also in Theravada, the only school to possess a complete Khud~
dakanikaya. The earliest lists of the texts contained in this Nikaya are
found- in the description of the canon at the beginning of the commentaries <'p_!he Vinaya-, Sutta-, and Abhidhammapitaka respectively
( 212)~ile the Vinaya commentary knows fifteen texts: pannarasabheda, Sp 18,12-15, the Abhidhamma commentary also has cuddasappabheda, As 26,3 "having fourteen divisions", without elaborating
on this: probably the Khp is missing. ,;
The Il!9sLimportant disc;ussion of the contents of this NikayaJ
howevei;' is found in the Sumangalavilasini, the commentary on DN,
-because ills said'herethat the Drgha- and Maiihima-bhal).akas adhere_
to a traditi;n~-in'which the texts have been recited in a sequence dif. ferent from theone finally accepted in Theravada, Sv 15,21-29 (cf.
316 note 505). Consequently there are two lists:
~llc!Y.!Lhas
I. Standard sequence:
1.
2.
,3.
/ 4.
. 5.
6.
7.
8.
9.
149
Khuddakapatha
Dhammapada
Udana
Itivuttaka
Suttanipata
Vimanavatthu
Petavatthu
Theragatha
Therigatha
II. Sequence of DN/MN-bhal).aka

1.
2.
3.
4.
5.
6.
7.
8.
9.
Jataka
Niddesa
Patisambhidamagga
Suttanipata
Dhammapada
Udana [beginning of Paramatthadrpani]
Itivuttaka
Vimanavatthu
Petavatthu
Summarized in Lamotte 1958/1988: 174/158sq,; important remarks in Bechert 1958:

16 sq. note 47.
1. Standard sequence:
10.
II.
12.
13.
14.
15.
lataka
Niddesa
Patisambhidamagga
Apadana
BuddhavaQlsa
Cariyapitaka
43
II. Sequence of DN/MN-bhaI)aka

10. Theragatha
II. TherIgatha [end of DN-bhaI)aka list]
12. Cariyapitaka [end of ParamatthadIpanI]
13. Apadana
14. BuddhavaQlsa
The Khp is not accepted by either DN- nor MN-bhat)akas. Both

calrthe Khuddakanikaya Khuddakagantha, Sv 15,15.29, but while the
DN-bhaI)akas include it in the Abhid~mma-, the MN-bhaI)akas have
J
it in the Suttapitaka.
It is important to note that the sequence of the DN/MN-bhaI)aka,
no. 6. Ud to no. 12 Cp is the one of Dhammapala's ParamatthadIpanI
I - VII ( 273).
A still different subdivison seems to be found in the commentary
on the Atiguttaranikaya when the disappearence of the Sasana is
described, Mp 188,3-89,16 15 First, the end of the Abhidhammapitaka is lost, and then the canon is described here as disappearing in the
reverse order. There is no trace of the Khuddakanikaya, because after
the Abhidhamma AN - SN - MN - DN disappear, then only lataka
and Vinaya are available at a certain stage, which leaves the affiliation
of la open. There are still other relevant, partly difficult, passages in
the commentaries, which will be discussed elsewhere.
There does not seem to be any recognizeable system in the.
arrangement of these texts in the Khuddakanikaya with the exc~pj:ion
perhaps of the last three, which roughly may be called "ha!iiographi.
cal".
.
11.2.5.1 The Khuddakapatha
Khuddakapatha (Kbp: 2.5.1): Editions: H.Smith 1915 with Pj I; translation: Khuddakapatho. Kurze Texte. Eine kanonische Schrift des PaliBuddhismus iibersetzt von K.Seidenstiicker. Breslau 1910; The Minor
Readings - The Illustrator of the Ultimate Meaning trsl. by NaI)amoli. London 1960.
Commentary: Paramatthajotika I ( 252-254) ..
150
Cf. CPD s.v. antaradhiina and add Sv 898,18-899,26

318 note 527.
*"
Ps IV 115,10-116,26, cf.
44
86. The title, which translates as "Short Texts" or "Recitations", refers

to the fact that this tSe.a ,collectiou'ohiine 'short pieces gleaned Jrom
,.t~~ c~??~nd..pu!..!9gethe~ most probab~ for ~actical purpo~~~a
Km(}orhana15~ (cf. Upas 124,8-13)t;,:
1.
2.
3.
4.
5.
6.
7.
8.
9.
Sar~~agarr;ana "taking refuge": Yin I 22,15-20 etc.

Dasasikkhapada "ten moral precepts": Yin I 83,32-84,2 etc.
Dvattitpsakara "32 parts (of the body)": Patis I 6,31-7,7
Kumarapafiha "questions of the boy": AN V 50,22- 54, 13
MaIigalasutta "auspicious text": Sn 258-269
Ratanasutta "jewel text": Sn 222-238
TirokuQQasutta "text 'across the wall"': Pv I 5 verses 14-25
Nidhikat;lQa " paragraph on the treasure": Mettasutta "friendship text": Sn 143-152
Only~ ll:o:_~js. )Vjth911tp(lr~llt!ljn the. canon; however, the verse

Khp'VIII9 is quoted by Kv 351,18*-21* ( 148). This seems to indicate
that the Nidhikat;lQa too is an old independent text only contained in
this collection in the Tipitaka.
87. Nos. 1-6 and 9 are found in the same sequence again in the PariUa
(patit:-2~"9~1)(62); where there are two texts placed between nos. 4
and 5. In Khp on the other hand no. 7. TirokuQQa and no. 8 Nidhikat;lQa have been put between Parit nos. 8 and 9. Therefore, it pan be
assumed that both Khp and Parit originated by expanding a common
predecessor in different directions. In contrast to Khp, the Paritta is
152
widely
countries
__still
. ___ ._'k
..
. . -used
_.
_ in Theravada
,_ " .. _,_
___ _____ -- . .
-~
".~
11.2.5.2 The Dhammapada

Dhammapada (Dhp: 2.5.2): Edition: Dhammapada Edited by
O.v. Hiniiber and K.R.Nonnan with a Complete Word IndeXbYS.
8 earoest
The enumera.wlL9~~.!~!?<?11lID~~~~. by'. ,~oka (BairliVCalcutt.a) mi~~!....~~e
reference to a similar collection; cf. 91"sq.
Is:rnie Pirittat~~t;;'r~'en"u~er~teii~'CPD I (Epil.) p. 93*sq.; for further protective

texts including 4.5.2 Jayamaligalagiithii and Mahiidibbamanta (BSOAS 28.1965:
61-~0) cf. the excellent survey and bibliography by Skilling 1992; the Paritta is
als6discussed in Schalk 1974. - Commentary: Siiratthasamuccaya (Parit-a: 2.9.1,1):
Edition: ce (SHB XXV), 1929. This text, which is also called CatubhliQ.avaraHhakathli appears to be extracted from the AHhakatha on the respective texts. On the
date of Parit-a cf. Upas p. 35.
45
and T. Tabata. Oxford 1994; 21995; translations: J.R.Carter; M.Palihawadrom: The-nfiammapaaa. A New English Translation with the Pali
Text and the First English Translation of the Commentary's Explanation of the Verses and with Notes from Sinhala Sources and Critical
Textual Comments. Oxford 1987. - W.B.Bollee: Reverse Index of the
Dhammapada, Suttanipata, Thera- and TherIgatha Plldas with Parallels from the Ayaranga, Silyagaga, Uttarajjhaya, Dasaveyaliya and
Isibhasiyail11. Reinbek 1983. StII Monographien 8 [rev.: WZKS
3l.l987, 201sq.]. /
Commentary: Dhammapadatthakatha (262-269).
c:
88. The DhammTap~a is the first Plili text ever critically edited in
Europe by the Danish pioneer of Pali studies Viggo Fausb011
(1821-1908): Dhammapadam ex tribus codicibus Hauniensibus Palice
edidit Laline vertU ... in 1855. Many editions and still more translations have followed. Thus a Dhammapada bibliography is a desi<!.~ratum (cf. Hecker 1993).
.----.
89. The Dhp, which can be translated as "Words of the Dhamma", is a
collection of 423 .V:t!!_~e~_<liyi<:l~~Jn.-!()_~6 ~: M.orethan half of them
have parallels in corresponding collections in other'Buddhist schools 153,
frequentlyalso-in non::Bi.iQmiisfte~tsI54. The ..interrelation
_.. ._--_..._. of these dif-felenT versions has been obscured by constant contaminatipnjn..the
courSe- of the text transmissiQ!1This is particul1!-.rlyjiue in case ofQne..of
the' Buddhls(Sanskritparalleh. The }Jdanavarga originally was a text
COII.~S9ndlng to. thepalj Udana( 91). Bya&ling'veisesuoni'theDhp it
-was tni.~sformed into a Dhp parallel in course of time 155, which is a rare
event in the evolution of Buddhist literature (cf. 36).
~
__
90. The contents of the Dhp are mainly gnomic verses, n:!.l:l!!YQLwhich
have hardly any relation to Buddl!i!11. LinguistIcally/some of the vers-es-seeJD;;.tG-be-rather o l d . '
.
As for the Jataka verses ( 112), stories have been invented by the
commentary which illustrate the occasion on which they were spoken
by the Buddha ( 253).
,)53
1S4
ISS
Willemen 1974.
Rau 1959.
Bernhard 1969.
46
11.2.5.3 The Udana

Udana (Ud: 2.5.3): Edition: P.Steinthal1885 with important additions:
E.Windisch, JPTS 1890, 91-108, and K.Seidenstiicker: Das Udana.
Eine kanonische Schrift des pali-Buddhismus. Leipzig 1913; translations: Das Buch der feierlichen Worte des Erhabenen ... deutsche
Ubersetzung von K. Seidenstiicker. Miinchen 1920; Udana: Verses of
Uplift. The Minor Anthologies of the Pali Canon II trsl. by F.L.Woodward. London 1935; Inspired Utterance of the Buddha trsl. by J.D.lreland. Kandy 1990; The Udana Trsl. from the Pali by P.Masefield.
Oxford 1994 [rev.: O.v. Hiniiber, JAOS 115.1995 (in press)].
Commentary: ParamatthadlpanI (277 - 279).
91. The Udana "Inspired Utterances" (defined at Ud-a 2,14-19)
belongs to those old texts mentioned already as one of the navangas
( 10). Ud has eight Vaggas with ten udanas each. The occasion for
such an udiina is given in the prose introduction, which ends by "at
this moment (the Buddha) made this utterance", followed by the verse.
Thus it do~eem to be imJ?o~sible-that there once was an Ud
]J.avingonly-verses_such as those in the Udanavarg~(f89).
-About one quarter oUheprose texts have a parallel in_Qtber parts
of-th~-~~n,-an(:Cthere~eems-to-be some speciara:ffin(tyto Vinaya
texts. Some concepts developed in Ud are fairly old and have parallels
In.-both Jainism and in the Upani~ads156 .
.Theformula at the end of the first Vagga (Ud I 10) ayatrl pi udiilJO
vU.!!.(Lbhagavata ill me sulatrl,ud 9,9 "thisutteiaiiCetoo-was spoken
by the Buddha; thus have I heard" connects this texUo-.!ht: Itiy:uttaka.
( 93). Although this sentence is preserved only here, it may have been
the conclusion of all udiinas once. For the commentary explains it at
the end of the very first section (Ud I 1), where it is no longer extant
in the text, and states that it is found here only "in some books", Uda 45,20.
11.2.5.4 The Itivuttaka

ltivuttaka (It: 2.5.4): Edition: E.Windisch 1889; translations: ItivuttaDas Buch der Herrenworte iibersetzt von K.Seidenstiicker. Leipzig
1922; Itivuttaka: As It Was Said. The Minor Anthologies of the Pali
~ka.
156
Enomoto 1989.
47
Canon II trsl. by EL.Woodward. London 1935; 1.D.lreland: The Itivuttaka. The Buddha's Sayings. Kandy 1991; - 1.H.Moore: Collation
of the Siamese Edition of the Itivuttaka. lPTS 1906/7,176 -181;
1.H.Moore: Metrical Analysis of the Pali Itivuttaka. lAOS 28. 1907,
317-330.
Commentary: ParamatthadipanI ( 277 - 279).
92. The Itivuttaka "(Text Beginning with) 'Thus Spoken"'15~consists
of 122 very short Suttantas all ending in verses. JhusIt issimila.Lto
- Ud, and both texts are always mentioned side by side in the list of
naVanga ( 10). In contrast to Ud, prose and verses of It form a .conceptual unit, which brings these Suttantas n~a~ to th~ Sagitli~agga
'of SN(74).
The text is numerically arranged from Eka- to Catukka-nipata,
which are subdivided into Vaggas of about ten Suttantas.
93. The text got its name from the beginning of the individual Suttantas, whichis differentfrom allother texts in the Tipitaka ( 53):vuita1?l
heta1?l bhagavatii vutta1?l arahatii-ti me suta1?l "this spoke the Buddha,
spoke the Arahant; thus have I heard". It has caughti,llready.the..attentiO!LQf t1!e.Ql11ment~J"Y that_ DO- place..naniiis..mentioned.-The reason
givenislh~t all Suttantas were spoken in Kosambi and heard by-me
laywoman Khuijuttara (It-a 119,7-33;8; cf. 79):1f there is any truth
in this tradition, which cannot be traced back beyond Dhammapala's
commentary ( 277sq.), theQ1t could have been collected and formalized in Kosambi in a way typical for this place, in contrast perhaps
to, say, Savatthi, where eva1?l me suta1?l was preferred~( 75). This
however remains highly speculative.
In the same way, as at the beginning, th~~e is a special formula
also at the end of Sutta~.1ajI!Jt; aya1?l pi attho vutto bhagavatii iti me
sutll1?z--"and-tliis'was-spoken 15y the Buddha; thus have I heard", which
has one single parallel in Ud ( 91).
At the end of It, from Tikanipata, Vagga 4 onwards, the systematic formalization of Suttantas discontinues. It has been suggested that
the Catukka-vagga I58 , which draws material from AN, is younger
veIT9.ld.textI59.
than the rest of this perhaps
- -,,- .-~""
157
, 158
159
~~
."-'"
On the Sanskritization of this title: v. Hinliber I 994a: 133.

This Vagga is not found in the Chinese translation: Watanabe 190617.
Winternitz 1912/1933: 71 note 1/91 note 2: "much of which can be traced back to
the Buddha himself' (!).
48
II. The Theravada Canon 10-\55
11.2.5.5 The Suttanipata

Suttanipata (So: 2.5.5): Edition: D.Andersen and H.Smith 1913; trans-
lations: Nyanaponika: Sutta-Nipata. Friih-buddhistische Lehr-Dichtungen aus dem Pa1i Kanon mit Ausziigen aus den alten Kommenta- "
reno Konstanz 21977; IC~.N2.~an: The Group of Discourses. ~II
R~vised'Jran.slation with Introductioll,and Notes. LCH1dUIT19.92 [rev.:
L.Cousins, JRAS 3.4.2.1994,291 sq.]; - V:Fausbell: The Sutta:nipata
Part II Glossary. London n.d.[foreword 1894]; R.O.Franke: Die Suttanipata-Gathas mit ihren Parallelen. ZDMG 63.1909; 64.1910;
65.1912 = Franke 1978: 474-777; W.B.Bollee: The Padas of the Suttanipata with Parallels from the Ayaranga, Suyaga<;la, Vttarajjhaya,
Dasaveyaliya and Isibhasiyaill1. Reinbek 1980. stU Monographie 7;
N.A. Jayawickrama: A Critical Analysis of the Suttanipata Illustrating ~
Its Gradual Growth. Thesis London 1947 [published in VCR'
6.1948-9.1951].
Commentary: Paramatthajotika II ( 255-259).
94. The Suttanipata "Groups of Discourses" (definition Pj II 1,13*)
comprises five Vaggas:
1. Uraga-vagga: 12 Suttantas "divison (beginning with the) snake
..,
"
2.
3.
4.
5.
(text)"
Cula-vagga 14 Suttantas "small division"
Maha-vagga: 12 Suttantas "large division"
Althaka-vagga 16 Suttantas "division of eights"
parayat;la-vagga~uttantas "division of going to the far shore"
-,
95. The Sn begins with a collection of verses in the Uragasuttan!?,
/' {~.!tic~_~u1d h~y~ _been i~lu~ed_.~J~Q~Ln)fii~Q.hP>The second text is
thefamous dialogue anlie Buddha and the herdsman Dhaniya "the,
rich", who is happy with the life of a housholder, while the Buddha
praises the freedom he gained by leaving his belongings behind-'.,Th
person speaking a verse is indicat~d, e.g., by iti Dhaniyo ,gQPO "thus .
.Dhaniyarneherdsmaii";'which aCQr!iing.toJhecommentary...has-been .
introduce<!J2yJl!~swigrtikaras "those participating in the (first) council". Si~jar1Yi!1-'!k:.~.t.t9Jls.,are,given in the Mahabha.rata such as BrhadaSva uv.iica "Brhadasva said". This seell!Uobe
alien to the Ramaya
-_ ....
~ -~. "
--.~. ~
JUl.
,.~....:...--
The Culavagga, Sn II contains th~.RI!JanCl=,.Mailga1a-suttanta,

..ha\!e.been incJ~<!~~ in Khp, together with the Mettasuttanta (Sn
-18) ( 86).
~~.k:.h
49
The first two texts in the Mahavagga, Sn III are verses referring
to the biography of the Buddha, describing his pabbajjti "leaving home
to become an ascetic" and his struggle with Mara l60 .
96. Othe~x.!lUlre __t~ such as III 7 Selasuttanta, Sn
102,17 -112,20 or III 9 V~setthasiitfanta, Sn 115, 1-123,14, appearing
in the Majjhimanikaya as well as MN nos. 92 and 98 161 , respectively.
Further, many parallels are found in the structurally similar Sagathavagg~_oL~~J 74), such as the Vailgrsasaqlyutta;--SNI 185,3-196,12,
which contains the first part of the verses ascribed to Vailg~!l in the
Theragatha 1209-1279, while the second part of these verses is shared
with Sn II 12 Vailgrsasuttanta.
97. There are also parallels outside the Theravada canon 162, and a
reference probabfy to a Sn-texton -the- ASokan inscriptiOns:-if the munl-gtithti and the_ moneyasuta mentioned on the Baira! edict are really
Sn I 12-Munisuttanta, Sn 207-221 and Sn 699-723 from Sn III II
~NaIaKasuttanta,whi~h are calIed-m'oneYYaJ?1 'utiam~ padalf/, Sn 700.
The identification of further titles on this inscription is still more_ conj~_c.Jllrat---- .- - The munigtithti are,also_mentioned in an enumeration of texts in
p}ryJva4~na 20,23 sq. and 35,"63 together with the arthavarglytilJi
sQtrtiIJi, which may correspond to Sn IV Atthakavagga 164.
98. 1]1~ l(lst two Vaggas, Sn IV AHhakavagga and _s.n-yParayaQavagga, seem to be very old texts..: Both are quoted in other parts of the
canon 165, and both include rather early concepts of theteachiQg 166.
._' Thefacnliattheyare quoted in the Divyavadana, and that the
Ni~desa(116) is a commentary on them, seems'toiridicate that bOJh
th~se Vaggas have enjoyed an existence as independei:lt,texts for quite
some time. It ... seems to be a typial.(~at1,lre of
Theravada to- in~lude
.
~.
7-".,""
.--~..
"
"
......... ...
~.
'60 Important discussion in Windisch 1895: \sq.; 245sq.

Cf. Franke 1914 and Norman, Sn-trsl.: XXXI.
<-1,'5 NormalJ.I9J!9
25-cf. -also OM III 4,188,8-10_
On the problems oftliis-text and its title: Levi 1915: 413sq.; Vallee Poussin 1932;
Lamotte 1958/1988: 177sq.l16Isq.; CPD S.v.; SWTF,~.v. arthavargifJI.
',65 CPD s.v. Aghakavagga, and ParaYlllJ.avaggi"e.g.: SN if,rOZ-;AN I 134,9; AN IV
63,13.
'66 Vetter 1988 and 1990: IOOsq.
'6'
'64
-<
50
finally_alltex.ts_jI~
SQllle c()l1ection or other, not tolerating separate

texts- as,dQ ()thecschools 167.
In the Niddesa both these Vaggas are embedded in a commentary
similar to the Patimokkhasutta in the Vinayavibhanga ( 15).
99. The Sn as a whole comprises rathe! variagated texts coll~cted-per

hapsfor-similar-purpewsas-Khp:()7). Anothei"Teature shared 'Y!th
KliparetneTexts-gleaned frotp.-~ther parts of the canon. Therefore,
Snmay be considered, if one wants to speculate, some kind of ea~
ritual 1;lan!;lbook that even has some parts in common with Khp-'~.
11.2.5.6,7 The Vimanavatthu and the Petavatthu
Viminavatthu (Vv: 2.5.6): Edition: Vimanavatthu and Petavatthu New
Edition by N.A.Jayawickrama. London 1977; translations: Vim ana vatthu: Stories of the Mansions. The Minor Anthologies of the Pali Canon IV. New Translation of the Verses and Commentarial Excerpts by
I.B.Horner. London 1974; Vimana-vatthu. Wege zum Himmel. Ein
Text aus der kiirzeren Sammlung des Palikanons .. / iib. von H. Hekker. Hamburg 1994.
Commentary: Paramatthadipani ( 280-282).
Petavatthu (Pv: 2.5.6): Edition: s. Vv; translation: Petavatthu: Stories
of the Departed The Minor Anthologies of the Pali Canon IV.
Translated by H.S.Gehman. London 1942/1974; - W.Stede: Uber das
Petavatthu mit einer Ubersetzung der ersten zwei Biicher und einem
Glossar. Thesis Leipzig 1914.
100. Vimanavatthu "(Text Having) the Heavenly Palaces as Topic"
and Petavatthu "(Texts Having) the Ghosts as Topic" belong together,
as witnessed by their form, contents and mediocre literary quality l68.
Vv is the longer one with seven Vaggas, 85 Vatthus (Vv-a 4,26sq.) and
1282 verses, while Pv has four Vaggas with 51 Vatthus (Pv-a 2,31sq.)
and only 814 verses l69
161
-------
168
169
Texts outside the canon are considered apocryphal: 437.

Cf. Wintemitz 1912: 77 "die heiden hochst unerfreulichen, gliicklicherweise wenig
umfangreichen Werke": not repeated in Wintemitz 1933: 98.
The exact number of verses is not clear: CPD (Epil.) counts 1015 verses for Vv and
806 verses for Pv.
51
101. Both texts, though, are of some importance as sources for popular
,_religion, for they deal with stories' ofpersons who have died and either
enjoy their good deeds in vimlinas or suffer from their bad deeds as
pelas. Particularly if relatives sti11living do not help, by offering food
etc., the ghosts are subject to hunger and other deprivations. Thus
these texts, which possess a commentary giving the frame story for the
verses ( 280), are clearly addressed to laypeople~
102. The age of the different parts of VV and Pv does not seem to be
uniform. Some Vatthus are considered young and added only during
the second council even by the tradtion: Pv-a 144,20 on Pv II 10.
In three Vimanas liryli-verses are found 170.
11.2.5.8,9 The Thera- and TherIgatha
Theragatha (Th: 2.5.8): Edition: The Thera- and TherIgatha ed. by H.
Olden berg and R.Pischel. Second Edition with Appendices by
K.R.Nonnan and L.Alsdorf. London 1966 [rev.: W.B.Bol1ee, IIJ
11.1969,146-149]; translation: K.R.Norman: Elders' Verses 1. Theragatha. London 1969 [rev.: H. Bechert, ZDMG 121.1971,403-405]; W.Stede: The Padas of the Thera- and TherIgatha. JPTS 1924/
1927,31-226.
Therigatha (Thi: 2.5.9):. Edition: see Th; translation: K.R.Norman:
Elders' Verses II. TherIgatha. London 1971 [rev.: W.B.Bol1ee, JAOS
93.1973,601-603; R. Gombrich, BSOAS 37.1974,703-705].
Commentary: ParamatthadIpanI ( 283sq.).
103. These col1ections contain verses spoken by monks-and-nuns.
Therefore, they cannot be consi~ere~ b'!cicJJu~lIa.c.alla.~
Both texts form a unit, and have a common commentary ( 275,
283). The longer one is Th, comprising 1279 (or according to the tradition 1360) verses, Th-a I 3,31 *, cf. Th 115,10*. Counting the numbers
given in the uddlinas "summaries" at the end of the Nipatas adds up
to a third figure: 1294 171 The reason for this confusion seems to be,
in part, differing division of verses, and in part carelessness. The
number of Elders who are supposed to have spoken these verses is
unanimously 264 (Th-a I 3,32* = Th 115,11*). No figures for ThI are
170
171
Alsdorf 1967: 80 sq.

Norman 1983: 74.
52
available in the commentary. At the end of the text 494 verses and 101
nuns are counted (ThI 174, note). Again the uddiinas have 116 nuns
and 494 verses. The actual number of nuns who spoke the verses is
only 73 172
104. Both collections are divided into Nipatas, arranged according to
numerical principles: the first Nipata contains single i verses, the
second, groups of two, etc., up to 14 then follow groups of 20 to 70,
and finally the Mahanipata, with long sequences of verses. Thus Th
has 21 Nipatas and ThI 16 from 1 to 40 verses and a Mahanipata. No
systematic order can be recQgnjzed witbin. the Nipatas. Only occasion-allY):s.!flere__a- c~~?~~i.i.~~~y~~~~9~ sucll ~s,su~hq.,' Th 219' sq. (cf.
....
....
.
"
21.
~~-<-.
105. Although Th and ThI are mostly parallel in structure and

contents, there are minor differences too. While all verses of Th are
clearly ascribed to a monk, some of the ThI verses are anonymous
such as ThI 1, or are only connected to, but not spoken by a certain
nun 173. Sometimes, the verses are not even connected to a nun at all
as in ThI 291-311, a dialogue between Capa and her husband, whom
she tries to prevent from becoming a monk.
A pecul!.~rity.o.LThI are the. vocatives in the yers~~: The nun is
eitherJ-aadressed by someone, or she addresses herself; which is the
case cannot be decided.
Verses may be attributed to a certain person on account of a
name (e.g., Th 365-369) or a key word (e.g., vinayaft/, Th 250: Upali)
occurring in a verse. It is not known whether this is based on any real
memoryl74. Sometimes the attribution is not uniform, for some verses
~nnested~tO'-different-persons .. in.JhfIh.I_.fl}!<1.. i1l.,.Qie-ApMtana
( 122)175.
Quite a few verses are also attributed to the same monks in other
parts of the canon (cf. 74; 96), and the[~_arecQllecJions of verses
which could havel:>~enincludedjDto-'Ih,...suclLaLtbillle in the eighth
-':h~~i~~MiE.ndapafih~J)Ut were not for some reason or other
( 177).
172
. 173
174
17S
Mizuno 1993: 81.

ThI-trsl 2.
Cf. Th-trsl 4; Thi-Irsl 6.
Mizuno 1993: 6lsq.
53
106. The sources, from which Th/ThI has been compiled are not
known. Probably both collections have been growing over a long
period, slowly absorbing verses commemorating monks or nuns living
at quite different times, for although the commentary states that Ananda recited these collections at the first council (Th-a I 4,18), other
verses are supposed to be much younger even by the tradition, and as
having been added on the occasion of the second council: Th 291 - 294
(Th-a II 1~5-14) or still later at the time of the third council under
ASoka l72{So far, the chronology of ThlThI has not attracted much
attention 177)'
/
107. The verses of the monks and nuns allow a uniquegU!llps_1!.tyery

early-Indiilll poetry otherwise completely lost. This has betm rightly
emphazised by S. Lienhard iQa,fundamental a.I!i!;;k~78, where he was
able to demonstnite-ilirthese verses mirror the secular poetry of their
times and that they are partly-love lyrics adapted to religious purposes,
. if secular is replaced by religious imagery. Poetical figures (alaf!lkiira)
known from much later poetry are found here for the first time. ..
'--The-formor-these-single stanzas is not only the precursor of later
muktaka-poetry as found in the Mahara~trI verses of Hala (2ndl3rd
century AD), it is also completely different from anything found in
Vedic literature. This again demonstrates the very abrupt break
between the Vedic and the Middle Indic traditions 179, and it gives an
at best vague idea of the highly valuable and beautiful poetry once
existing in ancient India.
A classification of poets, which is again unique, found in the
Theravada canon ( 81) further underlines that at an early date there
were even attempts to build a theory on poetics.
108. Another aspect particularly of ThI no less valuable for cultural
history is the fact that this is the first surviving poetry supposed to
have been composed by women in India, sometimes in very famous
poetical verses such as the lament of AmbapalI, the courtesan turned
nun (ThI 252-270), which speak about the decay of her beauty, some116
111
118
Nonnan 1983: 73.

Th-trsl 14. The attempt by Wiist 1928 was not very succesful.
Lienhard 1975, cr. Lienhard 1984: 75-79.
1'r9v-:"HulUoer1994b: 7.
54
II. The Theravada Canon 10- 155
times with grim humour, on the occasion of getting rid of an unpleasant husband (Thi 11). The poetically excellent quality of these verses
is not matched by Indian poetesses of later periods ISO.
11.2.5.10 The Jataka
Jiitaka (Ja: 2.5.10): Editions: V.Fausb0ll I (1877), II (1879), III (1883),
IV (1887), V (1891), VI (1896), VII (1897); F.Weller: Uber die (!)
Manda1ay- und das Phayre Manuskript des Versjataka. ZII
4.1926,46-93 = Kleine Schriften. Wiesbaden 1987, 244-291[new edition of the verses of the Ekanipiita]; W.BolU:e: KUl}iilajataka Being an
Edition and Translation. London 1970; R.Cicak-Chand: Das Siimajataka. Kritische Ausgabe, Ubersetzung und verg1eichende Studie. Thesis
Bonn 1974; translations: E.B.Cowell [Ed~]: The Jataka or Stories of
the Buddha's Former Births Translated from the Pali ... London 1895,
Vol. I - VI; J .Dutoit: Das Buch der Erziihlungen aus den friiheren
Existenzen Buddhas. Miinchen I (1908), II (1909), III (1911), IV
(1912), V (1914), VI (1916), VII [Nidanakatha, Index] (1921); Miirchen
aus dem alten Indien. Ausgewiihlt und iibersetzt von E.Liiders. Jena
1921; M.,Cone.and.R.Gombrich:]be Perfect Generosity of Prince Vessantara. Oxfo[~tJ917; Nidiinakatliii:l.w.- and -C.A.F.RhysDavids:
-Buddhist-Birth-Stories, The Commentarial Introduction Entitled
Nidanakatha. London n.d.[1925]; N.A. Jayawickrama: The Story of
Gotama Buddha (Jatakanidana). Oxford 1990; - R. O.Franke: Jataka-Mahabharata Parallelen. WZKM 20.1906,317-372 = Franke
1978: 344-399; J. Sakamoto-Goto: Les Stances en mlitrlichandas dans
Ie Jataka. Thesis Paris 1982; Th.Oberlies: Der Text der Jataka-Gathas
in Fausb0lls Ausgabe. BEl 11/12. 1993/1994, 147':""170; L.Grey: A
Concordance of Buddhist Birth Stories. Oxford 1990; 21995.
Commentary: JatakatthavaI,lI,lana (261).
109. The collection of Jatakas "Birth Stories" consists of roughly 2500
verses numerically arranged in the Eka- to Terasa-Nipatas according
to the number of verses in every single Ja from 1 to 13. Then follows
a PakiI,lI,laka-Nipata "miscellaneous verses", 20- to 80-Nipata and the
Mahanipata with ten long Ja, among them the Vessantara-ja.
180
The rather insignificant amount of literature in Skt. written by women has been
collected by Chaudhuri 1939-1943.
\.
55
The total number of Ja was originally 550, but only 547 survive.
The names and numbers of the three lost Ja are still known: 497.
Velama-ja, 498. Mahagovinda-ja, 499. SumedhapaI).Qita-ja, as though
their content is lost (but cf. 321). Reliefs extant in Burma depicting
a single scene of each Ja do not give a clue as to the contents l81 .
550 Ja are only known to have existed in Burma once, where they
'were brought probably from KancI in South India. This may also be
the reason why the Ja-prose as handed down in Burma is a recension
of its own, which is unique in the tradition of Pali literature, and
independent from the Ceylonese l82 .
It is not unlikely, though, that exactly 550 Ja were known in Ceylon as well. For this number is mentioned at Sv 612,19, Ps II 106,21
and As 31,34, cf. ThOp 170,3 183 . During the 14th century the Sinhalese
king Parakkamabahu IV. appointed a monk from South India as his
spiritual preceptor (rtijaguru) and heard from him 550 Ja (Mhv XC
82). It is perhaps not by chance that this number is here again connected with South India.
110. As the title indicates, these verses refer to previous lifes of the
Buddha as a Bodhisatta, although frequently no connectio~ to Buddhismcan be-Xound in the verses. They are' deveiopea- into a Jataka
only by means of an accompanYlngpt:ose .story. The story, -however,
does--not enJoy-can-onical status as do the verses; but is considered a
comm~n!'!!:Y ( 261)184. In spite of this it is necessary also to look at
the Jataka-atthavaI).l).ana "Explanation of the Meaning of the Ja" here
already to understand the Jatakas.
111. A long introduction called Nidiinakathii, Ja I 2,1-94,28 precedes
the Ja proper. Here the life of the Buddha is told in prosejDiJ!J.Spersed
with vers~s: drawn from the Buddhavaqisa {T25)'-- -. --The-Nidanakatha is divided into three chapters: The Diirenidana
"Cause, Origin in the Remote Past" tells the story from the time of
the former Buddha DIparp.kara, who declares that Sumedha will be a
181
182
183
184
Martini 1963; Luce 1966. It is not impossible that quotations from these Ja survive
unnoticed in grammatical literature: v. Hiniiber 1983: 79[17].
v. Hiniiber 1983: 79[17]; 1988: II. - On traces of different recensions of Ap and Cp
cr. 123 and 128 respectively.
It is considered to be a round number in Norman 1983: 79 note 316.
There are rare instances or canonical prose: Bechert 1988: 122 [4].
56
future Buddha (Ja I 2,13-47,24), the Avidiirenidana "Cause, Origin

in the not so Remote Past" refers to the time from birth of the
Bodhisatta in the Tusita heaven to the enlightenment (Ja I 47,26-77,2)
and the Santikenidana "Cause, Origin in the Near Past" is devoted to
the time up to the NirvaI)a (Ja I 77,4-94,28)185. At the end, the story
of the gift of the Jetavana by AnathapiI;u;lika is told; it is in the Jetavana that most Ja are supposed to have been spoken by the Buddha 186.
The Nidanakatha is the most important Theravada source for the life
-oIineBuddha-(Cf. 316).
.- -
fi~NU;:h~~e,a. stri~LfoI}ll~lJm~t!!re. The first quarter.~_!~~.first

verse serv~ headli~.!.B1. The beginning of the Ja is called paccup--ji(in;;;;;;Uhu, J;rr;wO';6 "story of the present", which refers to some
event at the time of the Buddha, who then demonstrates the ultimate
origin of that event by means of the atftavatthu, Ja II 333,27 "story of
the past". This really is the Ja that also contains the giithii "verse(s)",
which are accompanied by a word for word commentary called veyyakara1)tl. At the end, the story of the past and the one of the present
are connected in the samodhana, "connection".
113. The Ja prose has a long history. Some Ja are found already in the
canon itself, however in a ditTerent wording ( 12,24,35). More important is the ditTerent form. For instead of atfte "in the past" that is
necessarily put at the beginning of a Theravada Ja, older texts, such
as stories in the Sagathavagga ( 74), use bhUtapubbartJ, SN I 216,10
etc. "once upon a time", cf. MN II 74,24sq. and Ja I 137,25sq. In the
same way, the end of the Ja found in the canon is ditTerent l88 . Therefore, th<:_JPerayadins have modernized their Ja-text in contrast to other Buddhist schools I89 , where~oldbeginning and end ofthela_.halze
~<?n:!.~t,-and-conseqt;en-tly~he form ~~..':l:.1,!is typical for dif!~~!lt
-.Budgh!~i.~".~fs}a~n be-demorist~~~:~..~~a. det~iled ~t.u~y w~i~!J.js
under preparatIdn: -._-.. '~--'-'~-
-lJecit.use-'alI"Ja must have been accompanied by prose from the
very beginning, although ancient prose texts are available only for
185
186
187
188
189
This part includes 4.5.1 Narasihagiithii: Bechert 1967/8.

Altogether 410: Ja-nidiina-trsl. Rhys Davids, table VII.
The inscriptions at-Bhiirhut show that this has a long tradition: Liiders 12~1: 137.
Cf. e.g. DN II 1 9 6 , 9 - 1 2 . '
DifferentJa forms for Theraviida, Miilasarviistiviida and Mahiisiiqlghikalokottaraviida can be distinguished,
.
0 . . . ..
'.
. 0 .' . - - - ....
_---_ ....-
57
very few Ja, it has been surmised that this prose was not necessarily
transmitted in'a fixed wording l90 . It is assumed that the story as such
has-been attached to a verse
was told inthe words of the respective
narrator. This particular type of literature with a given verse losely
surrounded by prose is called an akhyana "narrative" and can be
traced back perhaps even to the Rig-veda 191 .
'and
114. The prose, however, is essential only for the first 500 Ja. From
the V'isatinipata "division with 20 (verses)" onwards a 'new type of Ja
-b;ii~~Jhese are small epics long enough to be understood without
any help of a prose text. The contents of some of these longer Ja are
found at the same time in the Sanskrit epics, the Mahabharata or the
Ramayal)a. They are of utmost importance far beyond Theravada for
the literary history particularly of the epics in ancient India 192.
Thus the Ja collection divides in two parts: The first comprises Ja
nos. 1-496 (or 1-499, if the three lost Ja are counted: 109) or Ekanipata to Pakil)l)akanipata. A Pakil)l)aka usually marks the end of a
text, and here it contains Ja with 23, 25 or even 47 verses, thus contradicting the numerical arrangement, which continues with the Vlsatinipata "divison of twenty", if this is not the original end of a collection
(cf. 77). If this should be true, then it makes goqd sense that the
Nidd II 80,4 = Be 164,17 gives the number of Ja as 500 and that Fahsien saw 500 representations of Ja when a procession with the tooth
relique moved to the Abhayagirivihara in the 5th centuryl93. Consequently, it is not unlikely that the Theravada Ja is a composite collection conslstin'!fOf'SOOsets 'of\lefses' plus 50 small' epics 194.
--Whetherlhere are traces of a split tradition mirrored in Jatakas
of a form different from the Theravada standard and surviving only
The idea that this modernization was preceded by a Sinhalese version of the Ja
prose, as suggested in Rhys Davids, la-nidana-trsl. p. LXXVI, has been vigorously
contradicted by Burlingame 1918, and rightly so.
191 The long, and at times hot, !;I!scussion_.of.the':"~hyana theory" has been summed
_up by Alsdorf 1963/4. Interesting remarks on stories to be told when -preaching-have
been made in Vism: Rahula 1966: XXVI; cf. also on Kv ( 146) and Dip ( 183).
192 This has been investigated by H.Liiders in a series of articles collected in Liiders
1940.
193 Wang 1994: 172 mentions a Chinese translation of a "SUtra of the Five Hundred
latakas" prepared by the end of the 5th century and now lost.
194 Wall paintings depicting 500 Ja in 13th century Burma are mentioned by Than Tun
1959: 75 besides 550 Ja, ibidem 76.
190
58
II. The Theravada Canon 10- 155
in the AHhakatha 195 is an open question, which again will be discussed

in the forthcoming study mentioned above.
115. The narratives found in the Ja prose are mostly fables where the
Bodhisatta is reborn as an animal, or fairy tales. The Ja is indeed one

of the most important collections of such tales to have spread over
large parts of Asia and Europe far beyond Buddhism 196.
The longest of the epics and the most famous Ja is the Vessantara.......
ja wit.h78(rverl'!sJ!i'7:-ii ~nToysaIl-lriunense popularity arid is recited
in Pali from time to time in Theravada countries until today 198. It
relates the last rebirth of the Bodhisatta, in which he accomplishes the
perfection of giving away all his belongings (dlinapliramitli) before he
ascends to the Tusita heaven, from where he later enters his last existence by descending to this world.
11.2.5.11 The Niddesa
Mabaniddesa (Nidd I: 2.5.11 1): Edition: L. de La Vallee Poussin and
E.J.Thomas I (1916), II (1917) [rev.: M.Bode, JRAS 1918,572-578];
- L.S.Cousins: Index to the Mahaniddesa. Oxford 1995.
CUllaDiddesi-(Nldd-'ii:-i.s:tl 1): W.StediI918; Be 1956."
COi~ntary: Saddhammapajotika ( 287-290).
116. Both Niddesa, which are ascribed to Sariputta Jcf. 119 on
Patisr,-re-allY'form one text whiChlsciilredSuttaniddesa "Explanations of Suttas I99 "attlle-endof both "Nidd I and Nidd II{The split
into a "great" and "small" Niddesa seems to be attested to first in a
Vinaya subcommentary of the 12th century: Sp-t I 95,18 200
Nidd comments on the following verses of Sn:
Nidd I: AHhakavagga, Sn 766-975
Nidd II: ParayaI}.avagga, Sn 976-1149 (end of Sn)
-r- KhaggavisaI}.J!..l!-1!<m.ta".Sn 35-75
The fact that only these parts of Sn are explained confirms their exis-tence-a:S "Ofiginally "separate texts ( 98).
.",--.
'-'~>"',
_ .... __ -''"". "'-.. ~"'-c:-: r
---'- - - 195
196
197
198
199
200
~ ...
- <
Cf. Law 1939.

Laut 1993.
Alsdorf 1957; on parallels from Sanskrit and other sources: Das Gupta 1278.
Gabaude 1991.
'
- .
The word niddesa is explained at Nidd-a I 3,21-26.
Also at Sv 15,25, but only in Ee, while Be has Niddesa.
59
This is the only commentary besides the Suttavibhanga ( 14Jthat

has beeninchloedlnto the canon~~An interesting remark on the history
of Nidd is found in the Vinaya commentary, where it is reported that
it was nearly lost, for at a certain time only a single monk named
Maharakkhita knew it by heart still': Sp 695,25-696,2.
117. The Nidd uses long series of synonyms to explain words occurring
in Sn verses, and often uses formulas found in the canon as material,
something- that has been vaguely alluded to for the first time by
M.Bode in her review of Nidd. These formulas, which originally
helpec! monks to memorize texts, thus gain a new function as explicative formllias ( 234)201.
Nidd occasionally quotes directly from the canon, but only from
the Suttapitaka. It is interesting that not all quotations marked as such
in the text can be verified 202 .
118. The age of Nidd has been discussed at great length by S.Levi
,1925, who-arrives at a date in the 2nd century AD, arguing from the
geographical horizon of the text. This date has been disputed recently
by 1'Jorman) 983: 84,86, who argues in favour of a mlt~h earlier date
~t the-tIme of ASoka. 1Jfe question needs reexamination~03 . .It is; how~
ever, certai_n that Nidd does not belong to the old canonical texts ang,
that-also a date after-ASoka does not seem unlikely204.
II.2.5.12 The Patisambhidamagga
Pafisambhidimagga (Paps: 2.5.12): Edtion: A.C.Taylor 1905/07; translation: The Path of Discrimination Trsl. by NaI)amoli with an Introduction by A.K.Warder. London 1982 [rev.: L.S.Cousins, II] 28.1985,
209-212].
Commentary: SaddhammapakasinI ( 291-297).
119. The Patisambhidamagga "Path of Discrimination 205 " is the only
Abhidhamma text that has found its way into the, Khuddakanikay~,
201
202
203
204
205
v. Hiniiber 1994b: 26sq.

Nidd I 513-516; Nidd II 289-291. One quotation from a total of 41 in Nidd I and
three from a total of 21 in Nidd II are un traced.
Cf. also Sarkar 1981, cf. Norman 1983: 87 note 373.
But "cannot be later than the date of the fixing of the canon", Norman: Sn-trsl. II,
p. XXVI: This means not later than 1st century Be.
An alternative title is simply Patisambhida, Sv 566,4 = Mp III 159,7.
60
II. The Thera vada Canon 10 - 155
probably because it was composed too late (perhaps 2nd century
AI5206riQQe-lIlsll!9"~d~lnfo-the-Abhidhammapitaka, which was already

closed, wJllle th~ e!:ld.of-th~uddakanikay! always ~em~d o~
f?! adsfu.imls ( 151, 156r- .

As Nidd ( 116) also Patis is ascribed to Sariputta (Patis-a I
1,18*), who talks about the four pa(isambhidiis in the Catukkanipata
of AN II 160,19-37 207 .
Patis is divided into Maha-, Yuganandha- and Pafifiavagga
"Great, Coupling", and "Wisdom Division", which are sudivided into
ten kathiis each, a term rarely used for this purpose.
As a true Abhidhamma text, Patis begins with a miitikii "summary" ( 131) containing 73 different aspects on fiiilJa "knowledge", which
are then explained in detail. The second chapter, on the other hand,
begins with a series of questions to be answered in the following text,
which, however, is not a dialogue.
Sometimes Patis quotes from and comments on texts from the
AN, sometimes from SN and rarely from DN.
120. ~Qse-.9f ~_atis m~y be. theJirst-and nQt~ery successfuF08

atte~!QJiy~~matize tneAbhi<iha.mma in the form of ~~book. If
/ so, it could be a forerunner of both Vimuttimagga-iliid-Visuddhimagga
. ( 248). In contrast to these later texts, which are well organized and
composed with great care, Patis seems rather to be patchedtQgeilier.
Both, Nidd and Patis have been rejected by the Mahasalllgitika
at the second council according to Dipavalllsa V 37, which clearly
is an anachronism. As both texts give an orthodox interpretation of
canonical Theravada literature, it is easy to understand why they could
not possibly have been accepted by any other school.
11.2.5.13 The Apadana
Apadana (Ap: 2.5.13): M.E.Lilley I (1925), II (1927)209; - H.Bechert:
Grammatisches aus dem Apadana-Buch. ZDMG 108.1958, 308-316.
Commentary: Visuddhajanavilasini ( 302 - 304).
206
207
208
209
Frauwallner 1971b: 106; 1972: 124-127; without referring to Frauwallner and with
a widely differing result, entirely based on speculation: Patis-trsl p. XXXIV.
On the concept of pa{isambhidii (Skt. pratisamvid): Lamotte 1970: 1616- 1624.
Frauwallner 1972: 126.
Part of Ap has been reedited by S.Mellick: A critical edition with translation of
selec.ij50rn~!l(~U!1eJWt Apll~!n~. ~is, Oxford 1993, whicll ~I..be published
iii-dUe course, cf. Mellick Cutler 1994.
61
121. The Apadana, which._i._~2L!ecQB}!i~~~~_cal!2nical by the

DlghablialjaKas-( 85), is Qne Qf the last bQQks added to' the canQn. It
seeiiis-tooeyounger thin-the BUddhavarp.si( 124prn;-oufmuch-Qlder
than the cQmmentaries. The geQgraphical hQrizQn seems to' be similar
to' the Qne Qf Nidd ( 118)211.
The exact meaning Qf the title, which cQrresPQnds to' Skt. avadiJiia~'~ndwhich
designates a class Qfliterature, is nQt knQwn212~.. -..
.. --. -
'-.~--~~-
122. The text is divided into' fQur parts:

Buddha-ap: a praise Qf the Buddhas and their respective fielgs 213
2. Paccekabuddha-ap: the Buddha answers Ananda's questiQn abQut
thQse Buddhas who. gained enlightenment, but did nQt teach 214
3. Thera-ap: 55 Vaggas Qf lO Apadanas each sPQken by mQnks
4. TherI-ap: 4 Vaggas Qf lO Apadanas each sPQken by nuns
1.
The Qriginal number Qf Thera-apadanas was 550, which has been

reduced to' 547 215 , probably after three Jatakas were IQst ( lO9). Ap
describes the fQrmer lives Qf mQnks and nuns, SQme Qf whQm are
knQwn to' have sPQken the Thera- and Therlgathas. Thus, this cQllectiQn is a kind Qf s!lPplemenUo.Th@I and at the sam~tlme par~llel
tOilie-Ja-describi~g the fQrmer lifes Qfthe Buddha:- ---.".
... ' _.
~._
.--
~.
' . " 7<1-- _ ..
123. >'lbree:_recensiQll11 Qf the Ap can be tra~d, fQr Dh.1!l!!ill:apala

qUQtesiIi"liis CQmm.~Ela.IY to.. Thlf!;lL~padanas in a wQrding.different
-fr{;m-Ap'(f283)a~ a third receOl'!QI}.Easbeenuse-d'-bythecQmme!1ta-------.-.---.-.
tor-on-'Sifin Pj II ( 255)216.
~. '-More-o~er, s~llle 2as~age.s of theApadanaarene~r to' texts from
Qth~Buddhist schQQls: Ap no.. 390 PubbakammapilQti runs partlY
paralleliO-the~tilasafvastivada Anavataptagatha: Z1 ,r:---._--------------_._...
.'
.'--~.
..
.-
-...
~".-
Bechert 1955;.18,
Cf. Bechert 1955: 19.
212 cr. CPD, BHSD, SWfF s. vv.
213 The content of this chapter is unusual in Theravada: Bechert 1992: 102.
214 Only tliis'section IS composed i~ir~iuijh-:'verseS:-,--rt5-BechertI95S:-13-15 .. -._. '~-"-"~
216 Bechert 1958: IS.
217 .Bechert 1961.;29.
2.10
211
62
11.2.5.14 The BuddhavaQ1sa
BuddhavaIpsa (Bv: 2.5.14): BuddhavaQ1sa and Cariyapi!aka. New Edition by N.A.Jayawickrama. London 1974 218 ; translation: Chronicle of
the Buddhas (BuddhavaQ1sa) and Basket of Conduct (Cariyapi!aka).
The Minor Anthologies of the Pali Canon III. Translated by I.B.Horner. London 1975; - R.Meisezahl: Der BuddhavaQ1sa und seine Textgeschichte. Thesis Bonn 1944.
Commentary: Madhuratthavilasini ( 298 - 30 1).
124. This "Lineage of the Buddhas" is a description of the lives of 24
predecessors of the historical Buddha in verse, beginning with DipaQ1kara, who predicted that Sumedha would be a future Buddha. The
first chapter is an introduction and Bv XXVI relates the life of the
Buddha Gotama. A PakiI)J)akakatha "chapter with miscellaneous
matters" follows, and again the former Buddhas are enumerated with
three Buddhas, TaQhaQ1kara, MedhaQ1kara, and SaraQaQ1kara added,
. ~"y-Jl_d Metteyya the future Buddha mentioned. According to the commentary (Bv-a 295,32), the verses were added by the participants of
the first council and are consequently not buddhavacana.
Six predecessors of the Buddha occur already in the Dighanikaya
( 59). The number of 24 predecessors given in Bv is probably analogous to the corresponding number of Jaina TirthaQ1karas 219 .
125. The contents of Bv partly overlaps with the Ja-nidana ( 111),
where verses from Bv are quoted. The same is true for the introduction
to the Atthasalini ( 316).
A quotation from an otherwise unknown *DvadasasahassabuddhavaQ1sa, which may be ascribed to the Abhayagiriviharin ( 43 sq.)
has been discoverd recently by P.Skilling220.
Editions usually abbreviate the text of By, cf. e.g. Bv IV 13 (note 17) with Bv-a
150,31 and Guha 1982/1983. - J\I!jnscriptiQn inJh~U.A:3my"ak-nha temple at Pagan
contains an inssri..Q!ion~~on_o[.Bv-difreringJI.om .the.printed e~!!ions;~ed.by
15aw Tin Tin Myint, Rangoon 1981.
219 Gombrich 1980. Without referring to Gombrich, Ohira 1994 argues for a priority
of the 24 TJrthaipkaras of the Jainas.
220 Skilling 1993a. - A short parallel to By on the Buddha Mailgala, By IV is found
in My I 250,5*-252,19*. The preceding DrpaI11karayastu has no connection to By.
218
63
1l.2.5.l5 The Cariyapitaka

Cariyapitaka (Cp: 2.5.15): Edition: see BuddhavaIPsa; translations: see
BuddhavaIPsa; P.S.Dhammarama: Cariya-Pitaka. Corbeille de la Conduite. BEFEO 51.1963, 325-390.
Commentary: Paramatthadipani ( 285).
126. This is the only title in the Tipitaka also containing the word
pi{aka: "Basket of Conduct". ~~ej;~ndJ.i1k.is mentioned at the end
of Cp: Buddhiipadiinfyaftl niima dham!1}apariyiiyaftl, which brings this
text neart(nhe Apadana(- fil sq.).

~t the~ame time,Cp is closelyconnectedto-Bx In the introduction;Sariputta asks the Buddha about his resolve to become a Buddha
(abhinfhiira) and about the ten perfections (piiramt). The first question
is answered in Bv, as clearly seen in the commentary: Cp-a 6,11 - 27,
and only the second in Cp, although only six perfections are actually
treated in Cpo This is supplemented in a long appendix to the commentary: Cp-a 276,26-332,30, where all ten piiramfs are explained 221
127. Cp is divided into three sections and contains 35 stories from th~
former lifes of the Buddha as a Bodhisatta. Consequeritfy:ihe: contents
. -orCplsnemo1liela:\V'here"3ifiom 35- stories can lJetraced. In Cp,
however, the verses have bee~ provicted-with--it ~trong Buddhist touc,;h-.
often-missing ih Ja verses. Therefore, ~or of t1!t;._pro.~_Jl! likes_
to quote verses f~~~__~p~22.
128. The Ja-nidana also quotes a Cp containing 35 stories, which are
not always identical with those actually found in Cpo Further, in this
second recension of Cp all ten perfections are demonstrated 223 It
seems to be nearer to the canonical Mahavihara-Ja: Cp II 6 = Cp
288-306 is called Temiyapa.Q.Qita, a name used for the corresponding
Ja no. 538 in the Burmese Ja tradition, most likely rooted in South
India ( 109), while it is called in the second recension of Cp Mugapakkha, Ja I 46,25 as in the Ceylonese Ja.
Thus Dhammapala comments upon a Cp perhaps connected to
South India. At the same time he uses a different Ap-recension ( 123),
221
222
223
On the perfections: Bechert 1961: 33sq.; Lamotte 1949b: 650-1113.

Alsdorf 1957: 2-14.
Cf. Bechert 1961: 30 note 2.
64
which may be South Indian as well. Therefore, it is possible that a

South Indian Cp, originally called Buddhapadanlya Dhammapariyaya
( 126) gained canonical status also in the Mahavihara, because it was
commented upon in the ParamatthadlpanI, whereas the Ceylonese Cp
survives only in the Ja-nidana. Dhammapala's Ap-recension on the
other hand, on which there is no old commentary at all, was not
accepted by the Mahavihiira.
11.3 The Basket of Things Relating to the Teaching

129. The Abhidbammanitaka is considerably younger_than both Vi-
n,ID'a- l!!!d Suttapitak.a, and originated, according to Frauwallner,

between 200 BC and 200 AD224. It is not mentioned in the account of
the first council ( 8). Three parts of the canon are referred to for the
first time in a late part of the SuttavibhaIiga in the Vinaya: Vin IV
344,17 225 . The word abhidhamme occurs in earlier parts of the canon,
but without any technical connotation simply meaning "things relating
to the teaching 226 ". The commentary explains abhidhamma as "higher
dhamma", As 2,14.
130. The Theravada-Abhidhamma comprises seven parts:
1. DhammasaIigaI)I: 13 bhlilJavlira (cf. 134)
2. VibhaIiga: 35 bhlilJavlira
3. Dhiitukatha: 6 bhlilJavlira
4. Puggalapaiiiiatti: 5 bhlilJavlira
5. Kathiivatthu: 64 bhlilJavlira
6. Yamaka: 2000 bhlilJavlira
7. PaUhana: no figure given 227
This division is described for the first time in the introduction

to the Milindapafiha, Mil 12,21-31, and discussed at length in the
DhammasaIigaI)I commentary: As 3,21-10,30. Here, an eighth text
that does not survive is mentioned. For the commentary says that the
224
225
226
227
Frauwallner 1971b: 106.

Cf. Vin IV 144,3; Nidd I 238,27sq.; Mil 13,7, CPD s.v.
Details have been discussed in v. Hiniiber 1994c: 110.
Figures according to As 7,5-9,14. When expanded, all treatises become appamii1}a
"endless".
11.3 The Basket of Things Relating to the Teaching 129-155
65
VitaQQavadins rejected the Kathavatthu as not spoken by the Buddha

( 144) and replaced it by the Mahadhammahadaya, which could correspond in some way or other to the Dhammahadayavibhanga, Vibh
401-521: As 3,25-34; 8,5 ( 139)228.
131. The origin and history of Abhidhamma 229 not only in Theravada
but also in other schools has been traced in a series of articles by
E.Frauwallner, on which the following is largely based 230.
The teaching of the Buddha as preserved in the Suttapitaka is not
arrarfgeasystematlcallY;-in-spireoIsofiieearIy-afteri1~he.
lasYlwosirtianiasl!.1 bt-'( (2)~- particuiarlynNiiO:34D~suttarasut
tanta: containing'-Yis~n different concepts of the Dhamma. Therefore, the commentary calls this text a miitikii, Sv 1054,29 with much
justification. The term miitikii refers to lists or summaries typical for
Abhidhamma texts, which usually begin with a miitikii naming the
items to be explained in the following text 231 . The idea of creating
miitikiis seems to have been borrowed from the Vinaya:becill.ise~iiti
KQs-are-fotihd-alreany-in the -Vinayapitaki; and be~ause this word
refers to the Patimokkhasutta ( 15) in the frequent formula dhammadhara, vinayadhara, miitikiidhara 232. These miitikiis came into existence once the Buddhists tried to go beyond the simple collection of
disourses of the Buddha and began to arrange the main points of his
teaching in a systematic form which at the same time could be easily
memorized 233.
The lists thus created needed explanation, just as the late Vedic
Sutra texts are hardly understandable without a commentary. Thus the
~ti.k;qs...ma.y...be....theBuddhist an_s_w~!.!.9. the_Yedk.5.utras.?34.
~--11.3.1 The DhammasangaQI
Dhammasaligal}i (Dbs: 3.1): Editions: E.Miiller 1885; P.V.Bapat and
R.D.Vadekar. Poona 1940 (Ne); translations: A Buddhist manual of
228 Frauwallner 1971 b: 112.
229~~I!Qt.possessan.Ab.hid~:
Lamotte 1958/1988: 198

sq.l180sq.
230 Frauwa1lner: 1963, 1964, 1971a, 1971b, 1973.
231 The Abhidhamma-matikas have been discussed by A.K.Warder in the introduction
to Moh p. XIX - XXVII, without however referring to Frauwallner.
232 v. Hiniiber 1994c.
233 Frauwallner 1964: 59sq.
234 Frauwallner 1971b: 104.
66
Psychological Ethics. London 1900, 21923; Nyanaponika: Dhammasangal)l. Kompendium der Dingwelt. Hamburg 1950; A.Bareau:
Dhammasangal)i. Traduction Annotee. These Complementaire. Paris
1951; - T.Tabata: Index to the Dhammasangal)l. London 1987.
Commentaries: Atthasalini ( 315- 317); Atthasalinimiilatika
( 356); Atthasalinianutika ( 360); Atthasaliniatthayojana ( 379); on
the miitikii: Mohavicchedani ( 354).
132. Besides Dhammasangal)i "Collection of dhammas", old texts also
know the alternative title Dhammasangaha of the same meaning: Sp
151,1; Vibh-a 432,15. Further, the title Abhidhammasangal)i is found
in old manuscripts, which is to be considered as a mistake.
133. Dhs begins abruptly with a miitikii and without any introduction,
which has irritated the Theravadins in olden times, for the commentary reports attempts to create a nidiina for Dhs. This is either taken
from an existing Suttanta or made up for this very text: "at one time
the Buddha stayed in the lavattirpsa heaven ... and taught the Abhidhamma", As 30,16-31,16.
This introduction refers to the tradition that the Buddha first
saught th~Abhidhamma to his ~~-m~~eaven (luring-the
fourth week after hIS enIijfitenment : As 13,12235. The'motive behind
this idea is easy to see. JL!h~)ate Abhidhamma was to be considerec!.
as buddhavacana, jLW~l!Umpeiat&~~fo "fihd some l'lace where it could
lfave been-spok~n, as is usual in the-Suttantas and Vlnaya texts alike.
-orCoUrse;fh~!:(;!~~:u~nd collid not p"Qssibly be any tra_~i!L()ll on pla4:e
names, and . consequently t~placement liiiOlieaven was a wise '
mOVe, with no local Buddhist community being-able to o6ject, because
it was not mentioned in the nidiina.
The tradition on earth begins with Sariputta and includes Mahinda, who brought the Abhidhamma to Ceylon according to As
32,13-20. The series of names given there seems to be inspired by the
Parivara, Yin V 3,1 ( 42).
134. The subdivision of Dhs, which seems to be a bit confusing at a
first glance, has been explained by Frauwallner as follows 236 :
235
236
Lamotte 1958/1988: 2001182sq.

Frauwallner 1971 b: 117sq. - The arrangement of the text in Ne is superior to Ee.
II.3 The Basket of Things Relating to the Teaching 129-155
I.
II.
III.
IV.
67
Matika
a. abhidhamma-matika
kusala, akusala, abyakata dhamma
b. suttanta-matika: The source is DN no. 33 SangItisuttanta with
additions 237
Cittuppada-kaI).Qa 1- 582; length: 6 bhii/Javiira
I. kusala 1-364
a. kamavacara
b. rupavacara
c. lokuttara
2. akusala 365-430
3. abyakata 431 - 582
Rupa-kaI).Qa 584-980; length: 2 bhii/Javiira
Matika 584- 594
Nikkhepa-kaI).Qa 981-1367: commentary on A.Matika; length:
3 bhii/Javiira
Atthuddhara-kaI).Qa (Atthakatha-kaI).Qa) 1368-1599; length: 2
bhii/Javiira
This division is also discussed in the commentary, where the titles

are slightly different: Cittavibhatti, Rupavibhatti, Nikkheparasi and
Atthuddhara, As 6,13-7,9 (cf. DIp v 37?). Further, it is stated that
Dhs can be expanded endlessly, As 7,6. Thus the text is seen as an.,.
o"pen system somewhat similar .to SN ( 70)-;-----,----------"""''''-'''''.~-~-
_,
~~,
v _ _ ~_.,.,_
,~.,,~ ~..-.,-~---
135. It is easy to see that the frame of Dhs forms a unit, for A + III + IV
belong together as Matika (A) and the corresponding explanation
(III + IV) which have been separated by inserting two pieces (I +11)238.
Part II. RupakaI).Qa is easily recognized as an originally separate text
with its own Matika.
The complete A Matika is explained in full in III. NikkhepakaI).Qa only, while IV. AtthuddharakaI).Qa is concerned only with Aa
Abhidhamma-Matika, which indicates that Ab Suttanta-Matika and
its commentary may be a secondary addition 239 As IV. AtthuddharakaI).Qa shows some connections to I. CittuppiidakaI).Qa 240, which is a
237
238
239
240
Frauwallner 1971b: 1I8.

On the different age of these inserted parts: Frauwallner 1971b: Ill, 115, 117.
68
II. The Theravlida Canon 10-155
later addition, it should be younger than III. NikkhepakaQQa. Thus it

seems that the Abhidhamma-Matika together with III. NikkhepakaQQa form the oldest part of Dhs.
136. The_Dhs is a compilation from different sources. Acco):9inKlo
Frauwallner this text is the youngest one among those found in_the
~bhi!ihamma~H!l!c~Coiiseqliefit1y,-Dhs 'fuirrorSlhe' state::Of development of Theravada philosophy at the time, when the third Pitaka was
closed 241 .
137. The language of the Abhi?haIIlIIlAte](.ts.j.Lc!~~ly _distinctf~~m
the-usage 'found in- the -first two Pitak~s,. Brief questions are answered
- by -lists 'o(concepts very often in formulas. Thus the Abhidhamma
texts use a method 0!lxplanation also found in the "NKldesa, withlts'
~~pl~cauve~f~!I.l?J~1!!sq,lie1ihguistic-relation- betwee;the;~two Lypes
of texts, and again their relation to the old oral formulas in the Suttapitaka, would make an interesting study which might tell much about
relative chronology242~
/"
11.3.2 The Vibhanga
Vibhanga (Vibh: 3.2): Edition: C.A.F.Rhys Davids 1904; Translation:

The Book of Analysis (Vibhanga). The Second Book of the Abhidhamrna Pitaka Translated by U Thittila. London 1969.
Commentaries: SammohavinodanI ( 318-321); VibhangamiilatIka ( 356); Vibhangaanutyka ( 360); GulhatthadlpanI [Vibh-t1 ( 308);
Vibhangatthakathiiatthayojana (379); on the matika: MohavicchedanI ( 354).
138. The term vibhaliga "explanation, commentary" is mentioned
already in older parts of the canon ( 64). In contrast to Dhs, Vibh
does not begin with a miitika, which however can be reconstructed by
comparing parallel texts of other schools 243 .
The Vibh comprises 18 chapters. A first miitika is treated in chapters 1-6, a second one in 7-15. These-7fiatiktis'consist---of-Yery old
lis1... such as the five khandhas, the twelve ayatanas etc., which are
241
242
243

For the time being cr. Sadd 6.1.1.3.
Frauwallner 1964: 77; 1971b: 107sq,
69
frequently discussed in the Suttapitaka. Thus Vibh sY~~~;Q1ati.?es..-Okl

material, and this text is considered to be" the oldesiTn- the Abhidham-
maptraka:---" - - - - ~---Sfaiilng from Frauwallner's observations, Bronkhorst 244 has even
tried to maintain that an early form of the VibhaIiga had been compiled during the first century after the NirvaJ.1a, which seems too early
a date.
139. The last three chapters of Vibh (Vibh 306-436) were originally
independent small books on Abhidhamma separate from the beginning of the text. Chapter 16. NaQavibhaIiga is arranged according to
the same numerical priciple as AN.
The last chapter is the DhammahadayavibhaIiga (Vibh 401-436)
with a miitikii of its own. Perhaps this treatise is identical with or
similar to the Mahadhammahadaya accepted by the VitaQQavadins as
canonical instead of the Kathavatthu ( 130).
11.3.3 The Dhatukatha

Dhatukathii (Dhiituk: 3.3): Edition: E.R.Gooneratne 1892; translation:
Discourse on the Elements (Dhatu-Katha). The Third Book of the

Abhidhamma Pitaka Translated by U Narada. London 1962.
Commentaries: PaiicappakaraQatthakatha ( 322); PaiicappakaraQamUlat1ka ( 356); LInatthavaQQana ( 360); Dhatukathaatthayojana ( 380); on the miitikii: MohavicchedanI ( 354).
140. This text, too, begins with a miitikii split in two parts. The 14
items mentioned in the first part provide at the same time the division
of the text (cf. As 6,11-20), and those contained in the second part
are combined with them. The central theme of Dhatuk is the relation
of different concepts to the dhiitus "elements"245.
It is stated at Spk II 201,25 that Dhatuk and some other parts of
the Abhidhammapitaka were not recited during the first three councils
(cf. 437 note 722).
11.3.4 The Puggalapaiiiiatti

Puggaiapafifiatti (Pp: 3.4): Edition R.Morris 1883, reprinted together
with Pp-a and a new index by I.B.Horner. London 1972; translations:
244
245
Bronkhorst 1985: 309; 381.

Frauwallner 1971b: l\3sq.
70
Nyanatiloka: Puggala Pafifi~tti: Das Buch der Charaktere aus dem

buddhistischen Pali-Kanon zum ersten Male iibersetzt. Breslau 1910;
Designation of Human Types. Translated into English from the Puggalapafifiatti for the First Time by B.C.Law. London 1924.
Commentaries: Paficappakaral).anhakatha ( 322); Paficappaka-.
ral).amfilatlka ( 356); LInatthaval).l).ana ( 360); on the mlitikli: MohavicchedanI ( 354).
141. The mlitikli of Pp comprises six pafifiattis "concepts", of
which the first five have been taken over from the common Abhidhammamatika, and only the last one is pugga/a "individuum, person",
which is actually explained in the text 246 The different types of persons are arranged in groups from one to ten, and, as in AN, the numbers of the last three groups are reached at only by adding up two sets
of persons (cf. 77).
.
142. Except for the mlitikli, this text is particularly near to DN no. 35
Dasuttarasuttanta ( 62) and to AN, and indeed texts from AN have
been included in Pp though not mechanically, for the address bhikkhave "monks" has been regularly removed from the text. Thus the
~'!ell!~9_9.r<!..ll~i~(_5~) prevalent in tht: Sutt(lJltaS~I)<L~yen infue
Vinaya texts has been given upiidavour of the. style ..a,deq.uate f04
t.reaBse~on philosop~y.
-143.The-redactorot:.Pp.limited his efforts to a collection of material

from other parts of the canon without devel()piI1g anYlrleas' orhis-own
~.Jln.:the~~Q.n~pt.9f.Rer$q~.~Therefore, it is impossible to relate Pp to
the history of philosophical ideas and to other Abhidhamma texts in
order to arrive at a relative date. Moreover, there is no parallel text in
any other Bud<!b~~t.school: The Prajfiapt1S1iStra-ofthe Sarvastivadins
is-completely different 247 Consequently, Pp seems to be a typical Theravada creation not belonging to the common stock of Abhidhamma
texts.
11.3.5 The Kathavatthu
Kathavatthu (Kv 3.5): Edition: A.C.Taylor I (1894), II (1897); translation: Points of Controversy ... Translation ... by Shwe Yan Aung and
246
247
cr. Dietz 1994 with an English summary in Dietz 1992.
II.3 The Basket of Things Relating to the Teaching 129- 155
71
C.A.F Rhys Davids. London 1915; - T.Tabata: Index to the Kathavatthu. London 1982.
Commentaries: PaficappakaraI).anhakatha ( 322); PaficappakaraI).amUlatlka ( 356); LInatthavaI).I).ana ( 360); on the miitikii: MohavicchedanI ( 354).
144. The Kathavatthu "Text Dealing with Disputes" is quite different
from the other six treatises of the Abhidhammapitaka. For.iLdoe.s...tlJl1

list dhammas, but aims at the refutation of-heretical views~
~ding-fo-ffiidiHoii-:IC~~;'c-~~'posed by Mogg~tatissa
218 years after the NirvaI).a (As 4,25r.-Consequently;-tIilsls the . .9J:V.}I
canomcal-text-exact:Jy-:datea.toJ!1eyear in the traditioniiieif-:"
---AS mentioned earlier ( 130) the' canonicity'of Kv '~as not llniversally accepted, because it clearly-is-nor-Vuda~~;W:).fo-;~ver, it is
~ave~(as-sUChljfihe
'thaCihe"B~ddha had' spoken the miitikii in
heaven (As 4,3- 30), which Moggalliputtatissa unfolded (cf. 70,237)
at the third council after ASoka had purged the Sarpgha (Kv-a
6,2-7,29). When the canon was recited on this occasion, Kv was
included. Obviously, the tradition was always aware of the relatively
late date of KV 248
VIew
145. The Kv is divided into four Pa.Q.I).asaka "groups of 50 (points to

be discussed)", which are sudivided into 20 Vaggas each with a varying
number of disputed items. At the end, three further Vaggas are
added 249 This somewhat irregular structure seems to indicate that the
text had been growing over a certain time, and whenever new controversies arose they were included 25o
In contrast to other Abhidhamma texts, Kv does not. pegin. .with
nofisifbased on a miiJikii. As it was felt that an Abhidhamma "kxt
simply needs a miitikii, it has been inserted into an existing text (Kv
11,6-13,24), which is centred around problems connected to puggala
"person". This is by far the longest discussion in Kv, and probably an
old part, for there is also a chapter on pudgala in the parallel text used
by the Sarvastivadins, the Vijiianakaya 251
248
249
250
251
On the date of Kv: Frauwallner 1952: 258.

This division has not been followed strictly either in Kv or in Kv-trsl.; it can be
seen at Kv-a p. XXVII - XXXI.
FrauwaIlner 1971b: 124.
Vallee Poussin 1925.
72
146. It has been observed that there are linguistically old ~

called Magadhisms, in the Pug~~Jj:llPl.er ofKY::Z~ese Magadhisms are limited to certain formulas-used in the discussion. This
again shows that the beginning of Kv has been built from old material.
It does not mean, however, that Kv was formulated originally in eastern India or in the early eastern language of Buddhism ( 7), because
fragments from an early oral method of discussion may survive here.
This is all the more interesting, as the text of Kv is notal~.ay:ueally
understandable .withQlllJ~rtl?~!: _t::x:planatioh:' . Obviously, a possibly
~~inlilly oral commentary had to acc<?mpany the text. Thus ~pe
of texctrarutt()fi-is~ih'lCway'sUrPfisingly near to that ofthe Jataka
(fi3):-
'
'_"_''-''---'_.
147. A little more than 200 points are discussed in Kv, although it
seems that the tradition assumes a larger number. According to the
commentaries (As 2,24; Kv-a 7,22), Moggalliputtatissa used 500 orthodox, and the same number of heretical, Suttantas to demonstrate his
purpose.
148. There are indeed quotations from the Suttapitaka 25 3, which are
always accepted as authority also by the opponents of the Theravadin.
It is interesting that sometimes the wording seems to be slightly different from the received text.
Among these quotations is a verse from the NidhikaQQa ( 86),
the only reference to a text from the Khuddakanikaya, which, however, seems to have existed as a separate text originally. Thus this
quotation has no bearing on the existence of this Nikaya.
149. It is evident that Kv is a source of the highest possible value for
the history of Buddhist philosophy, which has found due attention in
research 254
'Ihe-Qiseussions-in-Kv-are..deYeloped.in..3-v:ery~ll~,.pr~l~gi~al
way of ar.ru!i9g~~~ps originally developedJ.Iu;:astemlndia ( 146).

C~
252
253
/
254
___ ._
~_.~
~_~
_ _ _ _ _ _ _ " _ . ., , , ' _
Norman 1979..
There are no quotations from either Vinaya- or Abhidhammapitaka. The evidence
collected in "passages in the Kv quoted from the Pitakas" in Kv-trsl, Appendix
p. 401-404, cf. the older list in DN-trsl. I (1899) p. XII, is misleading, because
slightly similar wordings and true quotations have not been duly separated.
Lamotte 1956b; Cousins 1991 (with older literature). No progress is achieved by
Dube 1980.
73
At the same time, some features of the much later Indian logic seem
to be anticipated here in an early form. Therefore, Kv deserves much
more attention than has been devoted to it so far in the history of
Indian logic, in spite of some valuable studies 255
A further urgent need for the study of Kv is a new translation, as
the existing one gives hardly more than a very rough idea of the actual
contents.
150. A strong disadvantage of the presentation of the controversies in
,Kv is the lack of any indication of the respective sch_ool to_w.hicb...ib0. hereticarviews-'Uhder--disclissiofnnay-belong:-These are mentioned
much'latenjfily'inlh~n:;6fumentarY (322).~Iii- this respect Kv differs
from the Vijfianakaya, where the interlocutors are named.
151. It is not entirely obvious why Kv has been included in the Abhi'..--"- -, .. _--,.. __....
dhaiiHnapitaka:-The' form 'of1.he-tex( which con tams discussions, is
"nearer toifie-'Suttantasthan'to'the-Abhidhainina: bri' the' 6iherhand,
Patrs;\hlch i~ much more a~Abhidhammat~~t"than Kv, was included
only in the Khuddakanikaya ( 119) and not in the third Pilaka, where
it really belongs. Th.e[~!!S_01!.!!l_'!Y.. !?~chronQk>~. At the time when Kv
was formed under ASoka, the four great Nikayas may have been
closed collections already, while the Abhidhamma was still open. That
had changed when Palis came into existence. If th~<!.~~llJIY_AD
is approximately correct~hen .e. Vid. en~.!. t~,~_~j>!I~d~a~aPiJ!llc~W
closed as well, and only he Khudda}(anikaya remamed always
for-new--t@xts-sucn,as-Pa.is:':afid'others ( 156).
"'.-.,.---~
,/t'
11.3.6 The Yamaka
Yamaka (Yam: 3.6): Edition: C.A.F.Rhys Davids I (1911), II (1913);

translation: does not exist.
Commentaries: PaficappakaralJ,aHhakatha ( 322); PaficappakaralJ,amUlalIka ( 356); LInatthavalJ,lJ,ana (360); on the miitikii: MohavicchedanI ( 354).
152. The Yamaka "Pairs" is a large text of perhaps more than 2500
pages, if printed in full: ~l_. eclitions_l3.re __sJn)Dgl.Y~~l:>_bJ:~.YiaJed.
2SS
Schayer 1933; Warder 1960; Bronkhorst 1993.
74
Following the tradition, Yam comprises the enormous number of 2000

bhiilJ.aviiras (As 9,1 )256 .
Following Frauwallner 257 , the original idea behind the title was
that pairs are constituted by the origin of one thing, which conditions
the origin of a second one. The tradition derives the title from different
sets of pairs.
153. According to the commentary (Yam-a 52,17-53,5), there are
three sets of pairs: 1. Atthayamaka ; 2. Dhammayamaka and 3.
Pucchayamaka, besides an additional second division into ten pairs
also named in the commentary (Yam-a 52,9-13 =1= As 8,34- 38). These
items, which actually follow the Vibhangamatika, are recognized as a
miitikii much later in the MohavicchedanI (Moh 278,2, cf. 354).
The subdivision of Yam is still more complicated, and it is important for the history of the text that the seventh of the ten yamakas
does not occur in the Vibhangamatika, which has been observed by
the commentary already (Yam-a 84,8). This chapter may be a later
addition.
All yamakas are discussed at great length and all conceivable combinations have been enumerated: "an excellent example of how the
method of Abhidhamma can be expatiated insipidly" (Frauwallner 258 ),
in stark contrast to the tradition on a certain part of Yam: piil; pary'
ettha atisatikhittii, Moh 279,14 on the MUla-Yam: "the text is succint
k
to the extreme".
11.3.7 The PaHhana
Patthiina (Patth: 3.7): Edition: TikapaHhana (Tikap): C.A.F.Rhys

Davids I (1921), II (1922), III (1923); DukapaHhana (Dukap):
C.A.F.Rhys Davids I (1906)259 [rev.: L. de La Vallee Poussin, JRAS
1907,452-456]; translation: U Narada: Conditional Relations. London I (1969), II (1981); - U Narada: Guide to Conditional Relations.
London I (1979).
256
257
258
259
E.g. MN has 80 bhiiIJaviiras.

Frauwallner 1971b: 1l6.
Frauwallner 1971 b: 1l7.
There is no second part. Due to an editorial error (cf. Duka-paHh p. X), it was
assumed that Duka-paHh is the first and not the second part of the text.
75
Commentaries: Pancappakaraoatthakatha ( 322); PancappakaraoamUlatlka ( 356); LInatthavaooana ( 360); on the mtitikti: MohavicchedanI ( 354).
154. This text has been abbreviated in the PTS edition to such a degree
that it forbids our forming any clear picture of its structure or
contents. Therefore, the comparison of the Burmese edition
(1959-1967) in five volumes is imperative: Tikap 317 - 355 e.g. corresponds to about 700 pages in Be.
This huge and by far the longest single text found in the Tipitaka
is simply called Mahapakaraoa "Large Treatise" (As 9,3): The number
of bhtifJaviiras seems to be incalculable, as it is not given (As 9,16).
The title is explained as "basis (for all other Abhidhamma texts)"
(Tikap-a 9,27), for the 24 Tikas "groups of three" and the 100 Dukas
"groups of two" are considered to be the miitikii for all Abhidhamma
texts (As 9,20-22). This, of course, does not concur with the historical
development.
155. Traditionally, it is assumed that the Tikas and Dukas just mentioned were spoken by the Buddha himself, while another 42 Dukas
have been added by Sariputta (As 9,23-26). It has been recognized
by the tradition that. the basis of Patth are DN no. 33 SaIigIti- and
no. 34 Dasuttara-Suttanta, together with AN. The text is thought to
facilitate the use of the Suttantas for Abhidhamma specialists (As
9,27-29) and this is the purpose usually ascribed to Patth by the tradition.
The Patth tries to provide a comprehensive explanation of causality and enumerates what can originate out of what. It is easy to see
that the number of possibilities that opens up here is almost limitless.
The structure of Patth is difficult to follow and has not been
investigated sufficiently so far.
III. The Paracanonical Texts

. a a always remainedj)peD for addjtions ( 119,
~~,~an:::':~a~cc!;!:o~r~d~in""g~to~p~aiagraphs 38-41 in the Pitakat samciil ( 4)
four texts have been added to the Khuddakanikaya in Burma: Sutta_s~gaha, ~ppakaraQ.a, Petakopadesa and Md.m:aap.ailj]a~e
first one is a selection of texts mainly from the Tipitaka; Nett and Pet
are handbooks for the interpretation of the Theravada canon, and Mil
is a dialogue. The last three texts may have belonged to a non-Theravada tradition originally.
III.l Suttasarpgaha
Suttaswpgaha (Suttas: 2.9.2): Edition: Suttasarpgaha Ed. by R.
Chaudhuri and D.Guha. Calcutta 1957. Bib1iotheca Indica WN 2821
IN 1575.
Commentary: Suttasailgahanhakatbi (Suttas-a : 2.9.2,1): Ariyawansa Thera's Commentary on the Sutta Sangaha Revised and Edited
by Baddegama Piyaratana and Kahawe Siri Sumangala Ratanasara.
Colombo 1929. SHB XXV.
157. Although the Suttas is named in the Pitakat samuiil as a paracanonica1 text, it has not been included into the Burmese Chattasailgayana edition ( 5), perhaps because Suttas contains also excerpts from
the Atthakatha, e.g. 111.3 RevatrvimanavaQ.Q.ana (= Vv-a 220,1229,12 261 ).
260
It has been stressed by Duroiselle 1911: 120 sq. that even in Burma these texts have
not been incorporated in but were instead added to the Khuddakanikaya, cf. Collins
108. - Here the sequence of the Pitakat samuiIi has been fol,lowed in contrast
to CPD (Epil.).
The arrangement of the text in Suttas is slightly different from Vv-a, and the explanation of individual words from Vv is missing.
@.
('1q" ?
261
III.2 Nettippakaral).a 158 -166
77
According to the introduction, Suttas has been compiled for practical

. Pllrposes. It is arranged according to topics: I. Danakatha "texts on
donation" etc. Neither date nor author 262 are known. The only clue
to a date is the quotation from the Vimanavatthu commentary 263.
Suttas-a is quoted in Upas (Upas p. 122), composed before 1200
( 386).
IIL2 Nettippakara1).a
Nettippakara9a (Nett: 2.7.2): Edition: E. Hardy 1902 (With Extracts
from Dhammapala's commentary)264; translation: The Guide (NettippakaraQa) According to Kaccana Thera Translated by NaQamoli.
London 1962.
Commentaries: Nettiatthakatha ( 362); LInatthavaQQana ( 363);
NettivibhavanI (381); Petakalal1lkara (Nett-mhO ( 382).
158. This important handbook has not found the attention it deserves
so far: "Of all the works ... in early Pali literature, the Netti-PakaraI)a
is probably one of the least read and least understood" 265 The understanding of Nett is indeed difficult in spite of the excellent and ground
breaking translation by NaQamoli.
The word nettf, which occurs already in canonical Pali, and means
"guide". The text, it seems, was composed with the purpose of systematically developing methods for an interpretation ofthe Tipitaka. Thus
it may be a manual for commentators, although the possible influence
of Nett on the composition of the Atthakatha has not been sufficiently
investigated 266.
159. The commentary on Nett 267 divides the text into two parts: sa1?lgaha "summary" (Nett 1,4*-13*) and vibhiiga "explanation" (Nett 1,17262
263
264
265
266
267
Suttas p. XII.: "compiled at Anuradhapura ... by ... AriyavaIj1sa": The source of

this statement is not given.
The supposed quotation from Piilim found in Suttas: Suttas p. XII sq. is indeed a
quotation from Sp 788,30 sq. in Piilim. Consequently, it has no beari~g on the date.
A Nettipakaral}agal}Jhi (Nett-gp: 2.7.2,01) is quoted in Mal).is ( 347).
Bond 1979: 29; Bond 1980 is a slightly revised version of Bond 1979; both are
preliminary studies for Bond 1982.
In spite of the very valuable notes in Nett-trsl p. LIII sq.
Quoted Nett 194, note I.
78
III. The Paracanonical Texts 156-180
193,2). The extremely brief first part comprises only five verses, which
mention the name Mahakaccana 268 , who is traditionally assumed to
be the author of Nett.
The vibhiiga is divided into three subsections: The first subsection
is named uddesaviira "specification section" (Nett 1,17 - 3,4) in some
manuscripts and in the commentary. It enumerates the 16 haras
"modes of conveying 269 ", the five nayas "guide-lines", and the 18 miilapadas "root-terms" and is, at the same time, a kind of short commentary on the saf?lgahaviira. The next subsection called niddesavara
"demonstrative subsection" (Nett 3,8- 5,7) again gives the hiiras and
the nayas, followed by a new group of the 12 padas "terms", of which
six refer to the linguistic form (vyafijana) and six to the meaning
(altha). This last group at the same time constitutes a sutta "thread"
comprising "the entire utterance of the Buddha 270". The final verses
of the niddesaviira combine these different groups explaining how naya
and pada relate to altha etc.
160. After this skeleton of Nett has been described, the section called
patiniddesa "counter-demonstrative subsection" (Nett 5,14- 193,2) in
the commentary begins, which forms the main body of the text. It is
subdivided into three parts. First, in the hiiravibhaftga "separate treatment of the modes of conveying"(Nett 5,14-84,28), the 16 hiiras are
dealt with in such a way that the respective verse from the niddesaviira
is quoted and illustrated by examples drawn from the Suttapitaka. At

the end it is stated: "this is why the venerable Mahakaccana said ... ",
followed by the verse under discussion.
The way in which the name Mahakaccana is mentioned does not
necessarily point to him as the author of the kiirikiis, much less of the
whole Nett 271
161. Only the first subsection of the following chapter, called hiirasampiita "combined treatment of modes of conveying" (Nett 85,4109,18), is built in the same way as the hiiravibhaftga. The base is
niddesaviira verse 22 (Nett 4,26* sq.), in which all 16 haras are combined with three nayas. While in the hiiravibhaftga all 16 hiiras have
268
269
270
271
Following the Theravada tradition, he is identical with the disciple or the Buddha.
These are the translations by Na~amoli.
Cf. Nett-trsl p. 3: 112 on the difficult term sutta in Nlett.
cr. Wezler 1993: 110 with note 23.
III.2 Nettippakaral)a 158-166
79
been illustrated by different examples from the Suttantas, the hiirasampiita applies all 16 hiiras to a single verse: Ud 38,6*-10* (cf. 169).
162. The third part, the nayasamuUhiina "moulding of the guide-lines"
(Nett 109,22- 127,23) is divided into five bhumis "planes" (cf. 167)
and based on the verses 17-21 of the niddesaviira (Nett 4,16*-25*).
Astonishingly, the sequence of the nayas in these verses is not the same
as in the nayasamuuhiina.
163. The siisanapauhiina "pattern of dispension" (Nett 127,27-193,2)
deals with the mulapadas in very loose connection to the nidesaviira,
for the mulapadas found here are different from those named at the
beginning of Nett. They are simply illustrated by quotations from the
Tipitaka without any further explanation.
164. At the very end of Nett, the third verse ofthe uddesaviira, containing the name Mahakaccana, is quoted, and it is said that after he had
spoken the text of Nett, the Buddha had approved it, and that it had
been recited at the first council (mulasaf?lgftl) (Nett 193,1 sq.). This
date is certainly by far too early, although the only hint to the time
when Nett might have been composed is a quotation in the Atthakatha 272 .
It is important for dating Nett that the introductory verses have
been written in the iiryii-metre, which was not in use in Ceylon before
Huddhaghosa 273 . This seems to indicate that at least these verses have
been composed at an early date on the continent and that the text may
have grown over a considerable period.
As the main text of Nett is a commentary on the introductory
verses, these may be called kiirikiis "summary verses", and thus the
literary form of Nett can be connected to the mainstream of Indian
philosophical literature, where kiirikiis became popular during the first
centuries AD274. However, this does not prove to be helpful for dating
Nett because kiirikiis in Sloka- and iiryii-metres are found already in
Patafijali's Mahabha~ya275 (ca. 150 BC?).
272
273
274
275
Ps I 31,7 etc., cf. Nett-trsl p. XIII note 18. On the date of Nett cf. also Rhys Davids
1925 and Lamotte 195811988: 357/325.
The importance of this metre has been observed already by E.Hardy, Nett p. XXII
sq.; cf. Alsdorf 1965: 71.
Frauwallner 1953: 279, cf. Winternitz 1920: 422.
Kielhorn 1886/1969: 228-233/214-219.
80
The use of kiirikas and their metre seem to point to North India,
perhaps even to Ujjain, for a Buddhist tradition connects the name of
Maha-Kaccana, the assumed author of Nett, to Avanti the very region
from which the Pali texts are supposed to have been brought to Cey10n276 .
165. In this connection it is important to point out that there are
quotations in Nett from sources un traced so far besides those from
the Theravada Tipitaka 277 . Some verses have been traced in the meantime to a Miilasarvastlvada text~~~ .. WliiaiSnowstliat Nett is not based
exif~~~ly on th;Theravada tradition~ ~hi~h -~gr~~~'~ith-th~-~o~~lu
slons t-;be drawDTrom the literary tomi of Nett, which is quite unusual in Pali literature.
166. Finally, it may be interesting to note a certain, though loose,
connection between Nett and the Parivara ( 40-42): both texts are
divided into varas, and Nett uses (naya)samuUhana, which is a Vimiya
term 279 . Just as the Parivara gives a summary of the Vinaya for practical purposes, Nett can be considered a Suttanta handbook.
111.3 Petakopadesa
Petakopadesa (Pet: 2.7.1): Edition: The Petakopadesa ed. by A.Barua.
Revised Edition with an Index by H.Kopp. London 1982; translation:
The Pitaka-Disclosure (Petakopadesa) According to Kaccana Thera
Translated by Nal)amoli. London 1964.
Commentary: cf. Pet-trsl. p. XXXIV.
167. The text tradition of Pet, which is not protected by any old commentary280, is particularly bad, and all manuscripts can be traced back
to one corrupt ancestor281.
276
277
78
280
281
Lamotte 1958/1988: 2071189, 357/325

Quotations have been collected in Nett-trsl p. 283 - 287, though unfortunately }i:IaQamoli di 0 distinguish between parallels and true quotations.
Bechert 196: 2,81: verse 58 (p. 107) and 66 (p. 112).
v. mu er
There is a commentary written in this century: Pet-trsl p. XXXIV, cf. Nett-trsl p.
XIV note 20; cf. Bollee 1968: 316.
Pet-trsl p. XIX 7.
111.3 Petakopadesa 167-171
81
It seems that Nett and Pet deal with the same subject matter,
although this has never been thoroughly checked. A concordance
between both texts is a desideratum.
The arrangement of the text in Pet is quite different from Nett.
The eight chapters are called bhilmis "planes", which is singular in Pali
literature (but cf. 162). Differently from Nett, Pet does not begin with
kiirikiis, but with an unusual benediction: nama sammiisambuddhiinalfl
paramatthadassfnalfl sfliidigufJapiiramippaltanalfl "homage to the Fully
Enlightened Ones, who see the ultimate meaning, who have reached
perfection in the qualities beginning with virtue" (NaI).amoli).
168. Because of the similarity of contents, the relation between Nett
and Pet has been discussed more than once. According to E.Hardy
and followed by L.Alsdorf282 , Nett is the older, and Pet the younger
text. This has been challenged by NaI).amoli on the rather general
grounds that the text of Nett is much better organized than is Pet 283
An important and perhaps conclusive point in this respect is the
occurence of the same iiryii-verses in both texts. As these verses are
well arranged at the beginning of Nett, but in pet dispersed all over
the text, it appears that they have been taken over and rearranged by
Pet, where the aryiis are, moreover, often very badly preserved.
169. Although the profile of quotations is almost identical in both
texts, there are only very few quotations common to both 284. Further,
Pet sometimes also gives the source of a text quoted in a somewhat
peculiar way: Ekuttarike, Pet 6,24 etc., Sarpyuttake, Pet 9,17 etc., but
also Ekadasatiguttaresu, Pet 15,19. As the MiIindapafiha refers to texts
quoted in a similar way, H.Bechert has conlcuded that Pet, like Mil,
intruded into the Theravada tradition from outside 285
Perhaps Nett and Pet are not directly dependent on each other,
but simply dealing with the same material derived from a common
source used for the same purpose. This would explain, e.g., why Pet
uses Dhp I (Pet 163,2*) to illustrate the hiirasampiita, Pet 141,3241,31, while Nett has Ud 38,6*-10* ( 161), for it is difficult to see,
why these verses should have been exchanged, if Nett was developed
282
283
284
285
Nett p. XIX sq., cf. Alsdorf 1965: 72.

Nett-trsl p. XXV, cf. Norman 1983: 108.
The quotations in Pet have been collected in Pet-trsl p. 381-385.
Bechert 195511957: 352 sq.
82
out of Pet. Further, there are differences in terminology, e.g., anugfti,

Nett 2,11 corresponds to uddlinagiithii, Pet 3,19 286 etc.
170. Pet is ascribed to Mahakaccana much more explicitly than Nett,
for his name and title suttavebhaligin "moulder of guide-lines" (Nal)amoli)287 is mentioned in the colophons to several bhilmis. Even the
name of the monastery where he is supposed to have stayed is communicated as Jambiivana, Pet 260,15 288 .
171. A text ascribed to Mahakatyayana called Pi-Ie in Chinese, corresponding to "Petaka", is mentioned by Kumarajlva (5th century) as
being used in South India in his translation of Nagarjuna's Mahaprajfiaparamitasastra 289 . This could refer to Pet, if there were not quotations from a "Petaka" in Pali literature, which cannot be traced to
Pet 290 Thus it is not impossible that there was even a third text similar
to Pet and Nett. At present this problem cannot be solved.
It seems, however, likely that Nett and Pef intruded from outside
into the Theravada as handbooks to understand and to explain the
Suttantas. As such, they could be compared to Nidd, Patis and to the
later Visuddhimagga.
IlIA Milindapafiha
Milindapaiiba (Mil: 2.6): Edition: V.Trenckner 1880 (with indices
1928); translations: T.W.Rhys Davids, SBE XXV, XXVI (1890, 1894);
I.B.Homer: Milinda's Questions. London I-II (1963, 1964); Nyanatiloka: Die Fragen des Konigs Milinda, teilweise neu iibersetzt von Nyanaponika mit einer Einleitung von H.Bechert. Interlaken 1985; Voprosy Milindy (Milindapancha). Perevod s Pali ... A.V.Paribka. Moscow
286
287
288
289
290
It has escaped the attention of the CPD that uddiinagiithii is used Pet 12,1 in an
unusual sense not surruning up the contents of the preceding text, but the canonical
passages quoted: Pet 6,22; 6,24; 7,3 etc.
It has been recognized by Niil)amoli that this is not the title of the last chapter, as
assumed in all editions: Pet-trsl 1041/1.
This name does not seem to be attested to elsewhere.
Lamotte 195811988: 2081189, cf. Lamotte 1949a: 109 note 2; 113 sq. and Bapat 1937:
XLII sq.
Pet-trsl p. 398-402, cf. 362.
83
111.4 Milindapaiiha 172-180
1989 (Bibliotheca Buddhica XXXVI); Entretiens de Milinda et Nagasena traduit ... par E.Nolot. Paris 1995.
Commentary: Milindafika ([MiI-f: 2.6,1]): Edited by P.S.Jaini.
London 1961. - Survey of literature on Mil: O.v. Hiniiber: The Oldest
dated Manuscript of the Mil. JPTS 1I. 1987, 111-119; JPTS 12. 1989,
173 sq.; cf. E.GuiIIon: Les questions de Milinda. Un roi greco-indien
dans un texte mono Cahiers de I'Asie du Sud-Est. 29/30. 1991,75-92.
172. Mil is a dialogue between the Indo-Greek king Menandros (2nd
century BC) and the otherwise unknown Buddhist monk Nagasena
'
about problems of the Dhamma.
Although Menandros is a historical personality, .Mil is an ahistorical text 29I : Milinda talks to the six heretics, who were contemporaries
of the Buddha (!) (Mil 4,15-5,21). And although Milinda is Greek,
there is no traceable Greek influence on form or content of the purely
Indic dialogue 292 , derived from Upani~adic traditions.
173. The development of Mil can be traced with the help of a fourth
century Chinese translation called *Nagasenabhik~usiitra, which is
extant, while an earlier one dating from the third century (?) is lost 293
By comparing the Chinese translation, it can be inferred that the original Mil was much shorter and ~ritte!Lil)._~_l1Lii:g.1A<!ge.J!!!!.~rent fiQiD
!~, perhaps GanSH!ari,--a northwestern Middle Indic 294 , which would
also account for some peculiarities of concepts, e.g., eight mahiivilokana, Mil 19127 "great investigations (of a Bodhisatta before his last
rebirth)" instead of five in the Nidanakatha (Ja I 48,24
As 33,15),
or the vocabulary used in Mil.
Moreover, Mil is quoted in the old AHhakatha ( 317).
*'
174. Mil-begins-with -a formula-unusu.alinJ.21i: taft}yathii 'nusuyate ... ,

Mil 1,13 "thus it hath been handed down by tradition (Rhys Davids)".
Equally unusual is the fact that a table of contents is given at Mil
2,16-22, which, however, does not correspond to the actual contents
in every detail.
291
292
293
294
This is stressed by Fussman 1993 in his fundamental article on the Greek king
Menandros.
Greek influence has been postulatetd frequently, erroneously, cf. Vasil'kov 1993
together with the earlier version Vasil'kov 1989.
Cf. the ground breaking article by Demieville 1924.
Fussman 1993: 66.
84
175. The original Mil contained th~n~b~ (Mil 2,23-24,26 295 ),

seven Vaggas "sections"(MiI 25,1- , ) and a brief conclusion (Mil
87,21-89,16), at the end of which it is said: "the answers to Milinda's
questions are concluded" (Mil 89,17)296.
Questions and answers in the separate paragraphs of this part of
Mil are formalized in a particular way beginning with raja aha "the
king says" and ending in kallo 'si bhante Nagasena "you are dexterous,
revered Nagasena" (I.B.Horner).
The conversation ends in the evening of the second day (Mil
87,23), after Milinda had paid a visit to Nagasena, who is introduced
in a lengthy section (Mil 7,4-22,17) during the previous day (Mil
29,19-23). When Nagasena's l~MDj!lgj~.ill~~, the Tipitaka and its
~ts are enumeratedT6riIle1irst time in Pali Hteiiiture( 11).
In theiiiornmg Ornlei1llr4-diiyboth meetagainto assure each
other of their mutual respectLfhe original Mil ends with a formula
modelled afte~he ~nd of Suttantas in MN ~hich are not spoken by
the Buddha 2?1-. ThlS sentence, perhaps tYPlcal for Theravada Buddhism, is missing in the Chinese version.
176. The second part of Mil, which is alien to the Chinese text, is
called Mel}.Qakapafiha (Mil 90,1- 328, 16) "question about the ram 298"
containing eight Vaggas and beginning like a new text with introductory verses.
In the morning of the fourth day Milinda visits Nagasena again
this time alone in sharp contrast to the first part, where he is accompanied by a large entourage. Moreover, he wants to talk to Nagasena
alone in a secret place, and he promisses to keep the contents of their
conversation secret (Mil 91,23; 93,29). The form of the questions and
answers is different, too: Milinda addresses the monk by bhante Nagasena in the questions and he often concurs by (eva~ etaJ?Z) tatha sampaticchiimi, Mil 119,9 sq. "it is so, I agree". Frequently Nagasena
quotes from canonical texts to support his argument (cf. 179).
177. The third part, which is not subdivided, is called Anumanapafiha
(Mil 329,1 - 347,29) "Questions (on points ) to be inferred". Without
295
296
297
298
The section is called biihirakathii, Mil 24,27, but pubbayoga, Mil 1,18.
Similarly the end of a part of the Parivlira is indicated, cf. 41.
Mil-trsl. I.B.Horner I, p. 124 note I; e.g. MN I 32,33 sq. = Mil 89,15.
That is, difficult questions. The title alludes to a Jataka: PED s.v.
IlI.4 Milindapaiiha 172-180
85
having separated, both men meet again to discuss the Buddha as a

single topic. Again, the form differs from both the preceding sections.
The next part continues the MeI,lQakapafiha as Vagga nine (Mil
348, 1-362,9), also dealing with only one topic: the possibility of laymen to attain nibbiina and, if this is possible, whether there is any
value in the dhutagufJas "ascetic qualities".
178. The last part is subdivided into six Vaggas and ailed Opammakathapafiha "questions discussed (by the help of) comparisons" (Mil
363, I -420,22). Again, a new form of a text is met with: it begins with
a question similar to those found in the AiJ.guttaranikaya: "Provided
by which attributes is it possible for a monk to reachnibbiina ?" Then
follows a paragraph called miitikii, although it is built from complete
sentences and not from single words (cf. 131), and enumerates 84
comparisons to be discussed (Mil 363,2 - 365,19) .
..AlJhe end of the individ!l~pa~3:gr~ph~_N~!@sena quotes ver~
spoken by the Buddha or by Tl}etas, some of which are found in the
Theragatha ( 105). Consequeritly, this part again shows a structure
different from all preceding ones.
In the extant text only 58 out of these 84 comparisons are actually
dealt with, which shows that at the end a considerable portion of the
text has been lost. Thus Mil is the only Pali text which has been hand_ed...d~wn in an incol!!P..I~~~t:nt,fOUiia-aireadY~ the~~Stm--ru;u
script that was copied AD 1495.
179. Summing up, it can be said that Mil is a collection of the
.the--personSOf-ihe
interl~CUr
following texts kept together. only.
.-- -by
....
-.-- - . -, .. ------
-t~~s299~-
I.
II.
III.
IV.
V.
'-'-----.,,----~---
The original Mil: Mil 2,23-89,16

MeI,lQakapafiha (A): 90,1-328,16
Anumanapafiha: 329,1-347,20
MeI,lQakapafiha (B): 348,1-362,27
Opammakathapafiha: 363,1-420,22
The growth of Mil can be traced very roughly. The Chinese version contains only Mil I, which should have been composed between
100 BC and 200 AD. The remaining four parts existed at the time of
299
On the structure of Mil cf. also Schrader 1905: XXIII-XXXIII.
86
the Atthakatha, which quote also from Mil II - V300. It is of particular

interest that the Vinaya commentary states that in the "MeI)Qaka-Milindapafiha" only those passages adduced by Nagasena to instruct Milinda are canonical (cf. 437), the rest is "his opinion" (cf. 176 note
723).
180. The Milindatikii (Mil-t: [2.6,1)) or MadhuratthappakasinI (Mil-t
p. VII) by Mahatipitaka Cfilabhayatthera has probably been composed in AD 1474 perhaps in Chiang Mai. It offers hardly any help
for understanding MiPOI. A modern commentary written in Burma is
described by Deshpande 1984 302 .
300
301
302
On quotations from Mil: Mil-trsll.B.Homer I, p. X sq.; Mil-trsl Rhys Davids I, p.

XIV, and on quotations found in Mil: Mil-trsl Rhys Davids I, p. XXVII.
Cf. the pertinent discussions by P.S.Jaini, Mil-!: Introduction.
This commentary had been described earlier in BolIee 1968: 315 sq.
IV. The Chronicles

181. The history of CeyloQjs_better-known--than-rhat-ufmany-part"S~f the- Iildfan-'su6conilrie~t because of the Buddhist chronicles com'posed on the island. A survey of the historical research based on the
chronicles is found in Perera 1979; the cultural data have been collected by Geiger 1960/1986.
The reasons why historiography rarely foundelse~l1erein-Indian
literaturedeveloped on the island has been discussed. by Bechert ! 969
and 1972, cf. also Cort 1925_ ,
...,.." ,.' " - .,-----Iri-addition t(nhe'ch~onicles, there is a rich hagiographicalliterature. These texts are also called -yan:zsa "genealogy", though dealing
with the history oTStupas or relics 363: Others contain prophecies about'
the-future:------ ,
.
IV.l Dlpavamsa and Mahavamsa

Dipavarpsa (Dip: 4.1.1): Editions: H.Oldenberg 1879 (with translation);
The Chronicle of the island of Ceylon or Dlpavatpsa ... Edited ... by
B.C.Law, in: The Ceylon Historical Journal 7.1957/8 304 .
Mahiivarpsa (Mhv: 4.1.2): Editions: Mahavatpsa Ed. by W.Geiger
1908; CU}avatpsa Ed. by W.Geiger I (1925), II (1927); translations:
W.Geiger: The Mahavatpsa. 1912 (Reprinted with an "Addendum" by
G.C.Mendis. Colombo 1950); A.W.P.Guruge: Mahavatpsa the Great
Chronicle of Sri Lanka ... An Annotated New Translation ... Colombo 1989. [rev.: H.Bechert, ZDMG 143.1993, 216-218] (the translation
303
304
On valtlsa-literature cf. also Collins 1990: 99 sq.; for a bibliography of texts published in Ceylon: Kitsudo 1970. - GandhavaQlsa and SlisanavaQlsa have been dealt
with in 4; on the Thai chronicles: 425-429.
This edition is entirely based on Oldenberg. On the indepent ce 1927 and Be 1929:
Bechert 1986: 147 [21).
88
IV. The Chronicles 181 - 202
without the appendices appeared also in Calcutta 1990); Ciilavarpsa

Trsl. by W.Geiger I (1929), II (1930p05.
Commentary: Valpsatthappakisini (Mhv-t: 4.1.2,1): Edition:
G.P.Malalasekera, I, II (1935).
182. The content of both chronicles is largely the same. It has been
described in Geigef'1901ll913:-4=71236::':23~nor'thesh~ter DIp, and
in Geiger 1901ll?73: 13s~1245sq. for ~!te l..()nger Mltv, whic~ is. inde~
anenlarged versIOn of DIp. A concordanceOfbOth texts IS gIvenoy
Geiger -1905:'120-~-i463(The Ciilavarpsa is a continuation of and
forms a unitFiJh Mllv.
-------Both chronicles use the historical introduction to the SIhalatthakatha ( 206, 212), both relate the history of Ceylon from a Buddhist
point of view and contain valuable information also on the history of
Pali literature, e.g., on the second council (DIp IV 47-V 54 = Mhv IV
I-V 13), on the writing down of the Theravada canon during the 1st
century BC (DIp XX 20 = Mhv XXXIII 100sq.)307 or on the recitation
of Pali texts on certain occasions (cf. 58, 109). The history begins
with the mythical past ending with the reign of King Mahasena
(334- 362 308).
The Ciilavarpsa continues up to AD 1815 309 :
Mahavarpsa: Mahanama: I 1- XXXVII 50
Ciilavarpsa:
1. Dhammakitti: XXXVII 51-LXXXIX 84 up to
Parakkamabahu 1. (1153-1186)
II. Anonymous: LXXXIX 85-XC 102 up to Parakkamabahu IV. (1302-1332)
III A. Tibbotuvave SumaIigala: XC 105-C 301 up to
KittisirirajasIha (1746-1781)
III B. Hikkaduve SrI SumaIigala and Batuvantudave
Pa:Q.Qita: CI 1-29 up to 1815
30S
306
307
308
309
Cf. also Kitsudo 1970: 71 sq.

Geiger's studies on the chronicles have been collected for the better part in Geiger
1973.
Dechert 1992b.
Or: 274-302: Dechert in Geiger 1986: XX sq., but cf. R.Gombrich, OLZ 1990,
83sq. In the following both dates are given.
Geiger 1929/1973: 260/274.
IV.I DIpavaI]1sa and MahavaI]1sa 182-188
89
At the end it is said: iligirfsantimakti sabbarrz rajjarrz karagatarrz

karurrz, Mhv CI 29 "the Ingirisi (English) by name seized the whole
kingdom" (Geiger). The authors of the (for the present) very last chapter are at the same time the editors of the first Ceylonese print in
1877 310
183. DipavaIpsa "Chronicle of the Island" has been handed down
anonymously. No commentary survives, though a DipavarpsaHhakatha is mentioned in the Mhv-Commentary 311.
DIp has been used in the historical introduction to the Samantapasadika ( 212)312 and is quoted in the commentary on the Kathavatthu ( 322). As the relation ends during the 4th centuryjJ), it is likely
that DIp has beeIf composed -riot -16hg-affer-350' AD. Consequently,
DIp seems to be the first Pali text. known to have been composed
llYCeylofClhis is probably the reasonfor-a-'ceriainawkwardn~-'>f
formulaI1on .and stXle. Even the grammatical construction of quite a
iliw-verses-ls'difficult, often due to the fact that parts of verses or
formulas have been put together rather mechanically313.
Some verses of DIp (e.g. DIp XVII 3) are simple enumerations,
others can be understood only by comparing the corresponding parts
of Mhv. TherefQre,jLseems that DIp.always needed some ~~<?~any'
jn.gj!_~planation ina similar way as an_tikhYiJ..!.!{! (cf. 113)314. The verses in sloka- or jagatr-metres are occasionally interrupted by prose passages such as DIp IV 47 quoting Vin II 294,5-8.
The 22 chapters are called bhtiIJavtira "section for recitation".
Rare intermediate titles refer to the contents such ticariyavtida, DIp V
54 at the end of the enumeration of Buddhist schools. These titles are
not found after the end of chapter XVIII, which marks the end of the
Mahavara (cf. 186).
184. The sources of DIp have been discussed by Geiger 1905, who has
drawn attention to those passages, in which the same events are related
twice, as e.g., the first council at DIp IV 1-26 and at V I - I 5. Some310
The Mhv is the first long Piili text ever printed in Roman characters in the edition
by George Tumour (1799-1843), which appeared in Colombo 1837.
3\1
Mhv-t p. LXVIII.
312
Norman 1983: 116 sq.

Franke 1907 and 206, cr., however, the important observations in Tsuchida 1987.
Geiger 1905: 28.
313
314
90
times material contained in these reduplications and ascribed to the

Uttaravihara, which is identical with the Abhayagirivihara (cf.
43)315, has been suppressed in Mhv (cf. 187)316.
Geiger's researches have been continued by Frauwallner 317 , who
was able to demonstrate that DIp used two separate sources: the first
being a history of the Buddhist community and the second a secular
<:'l1,roni,?le(rajava1?1sa).Both the chronicles and the'hist6iYof Buddhism are- agairnttvided into an older and a younger part, each composed in India and in Ceylon respectively. DIp as analysed by Frauwallner gives an account on the following four topics:
I. The visits of the Buddha to Ceylon
II. History of the kings (rajava1?1Sa)
III. History of the Buddhist community beginning from the first council and containing the names of prominent monks and nuns of
Ceylon
IV. Chronicle of events in Ceylon beginning with the advent of Vijaya
and ending with king Mahasena 318
These are indeed the topics mentioned in the introduction: dipagamanQ1?1 Buddhassa, DIp I I (= I.); sasanagamana1?1, DIp I 1 (= III.);
narindagamana1?1, DIp I 1 (= IV.); va1?1Sa, DIp I 4 (= II.).
The different sources are only losely knit together in DIp, and
therefore easily recognized and separated. Any literary pretentions are
missing. DIp still belongs to the earlier"~~)'4!Ja traditio!! (cf. 183),
~1!~_~Iily._.Ml1v~~aybecalledatfrie~~~ic.
~.
185. The title Mahavarpsa "Great Chronicle" is found in the introduction to the text (Mhv I 1). A second title is used in the commentary:
PadyapadoruvaITlsagatha ( 188).
The author of Mhv is a certain Mahanama from the monastery of
the general DIghasanda, according to the commentary (Mhv-t 687,4).
Nothing else is known about him, and any possible identification with
other persons bearing this rather common name is speculative 319
315
316
317
318
319
Geiger 1905: 73-76.

Frauwallner 1984.
Paranavitana 1962 with fanciful and untenable conclusions.
IV.l DIpavaJpsa and MahiivaJpsa 182-188
91
It seems that Mahanama lived later than Buddhaghosa ( 207),

because he may have been able to polish his style by studying the
"new" Atthakatha. Following Geiger, he mastered his task "not as a
genius but with taste and skiII 320 ". If this is correct, he might have
lived at the end of the 5th century, so that Mhv is written about a
century later than DIp 321.
Although Mhv covers the same period, it is more than twice as
long as DIp, containing 2904 322, against 1347, verses. The end of 35
out of 36 Pariccheda "sections" is marked by verse in an elaborate
metre in contrast to the usual sloka.
In the introduction, Mahanama says that he tries to avoid mistakes made by his predecessors, such as being too verbose, too short
or repetetive, which could be remarks aimed at DIp (cf. 184), if not
to a predecessor of Mhv written in Sinhalese, the SIhalatthakathamahavarpsa, Mhv-t 47,25-32.
186. While only 13 verses of DIp are devoted to King DutthagamaQi
(101-77 BC/161-137) (cf. 192) and his victorious war against the
Tamil King Elara, Mhv describes these events at great length in 861
verses (Mhv XXII - XXXII), what seems to be a popular epic integrated into Mhv 323 at the very point where the Mahavara-section of DIp
ends (cf. 183).
Often Mhv does not repeat those passages belonging to the
Abhayagirivihara tradition (cf. 184). Thus Mhv is much more a true
Mahavihara text than DIp. At the end of Mhv, the reestablishment of
that monastery is described after it had been suppressed and deserted
under King Mahasena.
187. The continuation of Mhv (cf. 182) is commonly known as Ciilavarpsa in Ceylon, although the manuscripts do not support this 324
According to Geiger, the first extension of Mhv is based on a
chronicle of RohaQa, the southern part of Ceylon, and on annals 325
320
321
322
323
324
325
Geiger 190111973: 24/256.

Geiger 1905: 46 and Cii!avaJpsa-trsl note on Mhv XXXIX 42; but cf. Frauwallner
1984: 9 "by order of Dhiitusena (516-526)".
This is called 12 bhiilJaviiras Mhv-t 12,18, which, however, should contain 3000
verses.
Geiger 190111973: 14 sq'/246 sq.
Cii!avaJpsa ed. Geiger p. I, cf. mahiivatr/samhi... cil!avatr/Se, Mhv XCIX 76.
Geiger 192911973: 263-2651277-279.
92
Further, puiiiiapotthakas "merit books" of the kings have been used,

which enumerate donations 326 . Facts communicated here can be
checked against the evidence of the inscriptions.
188. Mbv-t, the "(Commentary) Explaining the Meaning of the Chrol)icle" is planned to comment on unclear words (anuttanapadavaIJIJana,
Mhv-l 3,4) in Mhv 327 , which is also called PadyapadoruvaITlsa(gatha)
"(Verses) in the Long Chronicle in Verses" in Mhv-l (Mhv-l 3,4).
Mhv-l frequently refers to the Allhakatha and occasionally even to
the AHhakatha of the Uttaravihara, which should be consulted for certain
details (Mhv-1187, 7). This is of particular interest, because Mhv itself tends
to suppress material of the UttaraviharalAbhayagirivihara ( 184,186).
Moreover, Vism (Mhv-118,16) is referred to and Sp has been quoted 328:
Once the opinion of Sp is contrasted to that of the MahavatpSallhakatha
(MhV-1207, 16). This might prove the existence of a predecessor to Mhv-l.
The information given in Mhv-l is always useful. Many details
are added to Mhv, such as the story of Salirajakumara (cf. 410), or
differences between the texts of the Maha- and the Abhayagiri-vihara
are pointed out (Mhv-1175,31; 676-21, cf. 43).
Mhv-l has been composed before the first addition to Mhv was .
made by Dhammakitti in the 12th century ( 182). Nothing else can
be said about the date of Mhv-l with any confidence, for it is impossible to draw any conclusions from a comparison of Mhv-l as the only
historical commentary to others commenting on religious texts.
Geiger 329 would assign the text to a time between AD 1000 and
1250, which Malalasekera tries to refute in his detailed and important
introduction to Mhv-l. He is inclined to think of the 8th/9th century330, which, though mostly accepted 331 , remains a mere guess.
IV.2 The Extended Mahavarpsa

(Extended Mahiivaqtsa (ExtMbv: 4.1.2.1)]: Edition: Extended Mahavaqlsa Edited by G .P.Malalasekera. Colombo 1937.
326
327
328
329
330
331
Geiger 1929/1973: 2671281.

Mhv-t 12,15-20, where the divison and the length of Mhv are given.
On legal matters Mhv-t 362,4 referring to Sp 1041,15-17.
Geiger 1905: 36sq.
Mhv-t p. CIX.
Rahula 1966: XXIV; Norman 1983: 139.
IV.3 VaIf\samalivilasini 190 - IVA MahabodhivaIf\sa 191
93
189. This text, which is called simply Mahavarpsa, without any qualification, and contains also 27 Paricchedas "Sections" has been composed by an otherwise unknown Moggallana by using besides Mhv
also the Buddhavarpsa, Thiipavarpsa and the Mahavarpsa commentary332, thus expanding the text to 5791 verses. To distinguish it from
Mhv it is also sometimes called Kambodian Mhv, because all known
manuscripts are written in this script.
Time and place of origin are uncertain. The text tradition restricted to SE Asia points to Burma or Thailand, and so do the verses of
the Tittira-Jataka (Ja no. 319), quoted in ExtMhv V 596-625, which
follow the Burmese recension of the Jataka 333.
IV.3 VamsamalivilasinI
(Varpsamiiliviliisini (Varpsam: 4.1.2.2)]: Edition: Balee Buddharaksa:
Varpsamalini. A Critical Study of Palm Leaf Texts. Thesis Benares
1991 (unpublished).
190. So far only 9 out of 13 Paricchedas have been edited 334 . The text,
which covers the same period as Mhv, is an abbreviation (sankhepa,
Varpsam I 2), though with additional material, it seems, for according
to the survey of contents, chapter 13 contains sections called Milindapafiha and Buddhaghosanidanakatha 335 The text is called Varpsamalini in the colophon, but Varpsamiiliviliisini in the titles of individual
chapters.
IV.4 Mahabodhivamsa
Mahabodhivarpsa (Mhbv: 4.1.3): Edition: S.A.Strong 1891.
191. The "Story of the Great Bodhi (Tree)" relates the advent of the
bodhi tree in Anuriidhapura in 12 chapters beginning with the enlightenment. The second chapter, called Anandabodhi, contains a version
332
333
334
335
Geiger 1905: 31.

v. Hiniiber 1982b; cf. 409 on the Asandhimitta.
Cf. Hundius 1990: 130 sq. - The Vrupsam mentioned by Finot 1917: 151 is a different text.
VaIf\sam p. 385.
94
of the Kaliilgabodhi-Jataka (Ja no. 479), which is slightly different

from the one found in Ja 336 .
A Sinhalese commentary on Mhbv written at the end of the 12th
century names a certain Upatissa as the author of Mhbv. This is at
the same time the first reference to this otherwise undatable text, which
is supposed to have been composed perhaps in the 10th century. A
Mahabodhivalllsakatha mentioned in the Mahavalllsa commentary
(Mhv-t 412,12) seems to refer to a lost text. The verse quoted is not
included in Mhbv.
Mhbv is written in the style of ornate poetry (kiivya)337. According to the introduction, it has been translated from Sinhalese to make
it accessible also outside Ceylon. Numerous commentaries and translations into Sinhalese prove its popularity 338.
IV.5 Thupavarpsa
Thiipav8Ipsa (Tbiip: 4.1.4): Edition and translation: The Chronicle of
the Thiipa and the Thiipavalllsa Being a Translation and Edition of
Vacissaratthera's Thiipavalllsa by N.A.Jayawickrama. London 1971.
192. Vacissara (cf. 339; 342) has composed this text in the second
half of the 13th century from sources similar to those used by Mhbv
( 191), perhaps also including ExtMhv ( 189)339. The topic is the
construction of the Mahathiipa (= Ruvanvali [or: -mali] "SOVaI)J:;J.amali-thiipa"), built at Anuradhapura by king DutthagamaQi (101-771
161-137 BC), who is the central person of the text (cf. 186). The
relic contained in this Stopa is traced back to the divison of relics after
the nibbiina. Other buildings such as the Lohapasada "brazen palace';
are also mentioned. .
IV.6 Dathavarpsa
Da!havalpsa (Dath: 4.1.5): Edition: T.W.Rhys Davids and R.Morris,
JPTS 1884; L.de Milloue: Le Dathavalllsa ou histoire de la dent
336
337
338
339
Mbv 66,7-82,2 corresponds to Ja IV 228,4-236,18, cf. Malalasekera 1928: 158.

The Pilli kdvya-tradition postulated by Warder 1981: 204 cannot be substantiated.
Malalasekera 1928: 158; Mhbv is also discussed by Geiger 1905: 84-88.
Thiip p. XXX. The introduction to Thiip contains an important study of the text,
cf. also Geiger 1905: 92-98; Malalasekera 1928: 216-218.
IY.7 Na!atadhatuvarpsa 194 - IV.8 Chakesadhatuvarpsa 195
95
relique du Bouddha. AMG 7.1884,397-484; Dathaval11sa Edited and

Translated by B.C.Law. Lahore 1925; translation: see Edition; P.Jayawardena: Der Kult der Zahnreliquie. Untersuchungen zur Frage der
Wechselbeziehungen zwischen Buddhismus und Volkskultur Ceylons.
Thesis Munich 1975 (translation of chapter V: p. 39-70).
193. The "History of the Tooth Relic" which is also called DantadhatuvaI)I)ana (Gv 72,5) has been written by Dhammakitti, who was a Rajaguru (Dath 151,23) and a pupil of Sariputta ( 376) in the early 13th
century at the suggestion of the general Parakkama, who is mentioned
at Mhv LXXX 49 sq. Different ornate metres are used, and each of
the five chapters is concluded by a special metre as in Mhv.
The text, which contains popular traditions on this relic 340 , is supposed to be translated from a Sinhalese original dating back to the
time when the relic came to Ceylon during the reign of Kitti Siri MeghavaI)I)a (304- 332/244- 272)341.
IV. 7 Nala:tadha:tuvarpsa
Nalatadhatuvalpsa (4.1.6): Edition: planned by J.Filliozat, cf. BEFEO
79.1992: 232.
194. The "Story of the Forehead Bone" seems to have been composed
during the 10/11 th centuries. The structure and arrangement of the
material is similar to Mhbv ( 191)342.
IV.S Chakesadha:tuvarpsa
ChakesadhatuvalJ1sa (Cha-k: 4.1.7): Edition: I.P.Minayeff, JPTS 1885.
195. The "Story of the Six Hair Relics 343 " has been edited from a
single manuscript acquired by the editor from the last royal Burmese
librarian.
340
341
342
343
Geiger 1905: 90.

G.Tumour, Mhv (1837) p. 241 note states that the text lost today still existed in his
times, cf. MaIalasekera 1928: 208 note 3. If true, this was the by far oldest Sinhalese
text surviving (3th century!!).
Malalasekera 1928: 255 sq.
This text is different from the Kesadhiituvarpsa mentioned Mhv XXXIX 49, cf. Cu!avaQl.sa-trsl ad locum. An otherwise unkown text called (Attbakesadhiituvarpsa
96
Six Arahants ask the Buddha for relics to be worshipped in Stupas

by people living far away from the Buddha. Thus Stiipas are constructed on each hair: the first Stupa in heaven by the god Sakka, the second
by Mal}.imekhala etc. Merchants are mentioned as are Stupas of sailors
in the land of the I;>amilas. Therefore, Cha-k was perhaps written haying seafaring travellers in min . ~"f\Sllietext
gins after an introductory verse with the formula
eva1p me suta1p ... ( 53) it seems to belong to the the class of apocryphal Suttantas (cf. 436) rather than to the Varpsa literature.
IV.9 Hatthavanagallaviharavaqlsa
Hatthavanagallavmiravalpsa (Att: 4.1.8): Editions: G.P.Malalasekera,
IHQ 6.1930 (Supplement), 1-7 [only introduction and Att 1,4-7,9];
C.E. Godakumbura. London 1956; translation: J. d'Aiwis: The Attanagaluvansa or the History of the Temple of Attanagalla Translated
from the Pali with Notes and Annotations. Colombo 1866.
196. The text tells the story of Hatthavanagalla (Sgh. Attanagalu, ca.
30 km east of Colombo), where King Siri Sanghabodhi (307-3091
247-249), who abdicated and retired to the forests donated his head,
on which his successor had put a price, to a poor villager, thus proving
to be a Bodhisatta.
As in a Varpsa, events referring to sacred places are communicated. At the same time the virtues of the king are often compared to
those of the Bodhisatta, as related in the Jatakas, thus bringing Att
near to an Avadana.
197. The chronicle ending during the reign of Parakkamabahu II.
(1234-1269) is referred to for the first time in the PUjavaliya in 1266.
The anonymous author was evidently familiar with Sanskrit texts such
as the Jatakamala or Bal}.a's KiidambarI 344
344
(Attha-k: 4.1.15)1 "Story or the Eight Hair Relics" is mentioned by J.Filliozat,

BEFEO 79.1992: 232.
Malalasekera, p. 17 in his important introduction to Au. On Sanskrit authors
known in Ceylon: Godakumbura 1943, cr. also Upas p. 107.
IV.10 SamantakUtavaI.lQana 198 - IV.! I SarigitivaJTlsa 199
97
IY.lO Samantakiitaval)l)ana
Samantakiitavar.wana (Samantak: 4.1.9): Edition: SamantakUtavaQQana of Vedeha Thera Edited by C.E.Godakumbura. London 1958;
translation: In Praise of Mount Samanta (SamantakUtavaQQana) by
Vedeha Thera Translated by A.A. Hazlewood. London 1986.
198. This poem, written by Vedeha, who is also the author of the
RasavahinI ( 413), in the 13th century, describes the visits of the Buddha to Ceylon in 757 verses, particularly the third visit during which
the Buddha left an imprint of his foot on the mountain SamantakUta
(SamaQola or Adam's Peak) to be worshipped by pious Buddhists 345 .
IV.II Sangnivaijlsa
SaiIgitivaIpsa ([Sgv): 4.2.2): Edition. SangUiyavans. Bansavatar reilan i
sangayana brab dharrmavinaiy. Somdec brab Vanaratana Vat Brab
Jetuban nai rajakala dli 1 teen i bhasa magadh, Brabya Pariy<iti
Dharrmadhata (Bee lalalak~aQa) periyefi plee pen bha~a daiy. Bangkok 1923 (repr. as cremation book 1978) [History of the councils on
Dhamma and Vinaya. Composed in Pali during the reign of Rama I.
by the Most Venerable Vanaratana from Vat Jetavana, translated into
Thai by Dharmadhata]; Pariccheda 7 is edited in: G.Credes: Une
recension palie des annales d'Ayuthya. BEFEO 14.1914,1-31 (pagination of the off print).
199. The "Chronicle of the Councils" written in verse mixed with prose
covers in nine Paricchedas nine councils including those held in Siam
in AD 1477/8 in Chiang Mai under king Tilaka (Tiloka) (1442-1487)
and in 1788/9 in Bangkok under Rama I. (1782-1809) to reconstitute
the sacred texts after the destruction of the old Siamese capital Ayuthaya (Ayodhya) by the Burmese in 1767. This council is the occasion
for Vanaratana Vimaladhamma from the Jetavana monastery in Bangkok to compile his text in 1789, which contains hardly anything originaP46. One of the sources used is Jinak ( 428).
345
346
Cf. Paranavitana 1958.

The position of the SarigItivaIJlsa in Thai historica1literature has been discussed by
Wyatt 197611994: 115 sq.l13, cf. Saddhatissa 1974: 219; cf. also Hazra 1986: 42-46.
98
IV.12 Anagatavatpsa
AnagatavalpSa (Anag: 4.4.1): Edition: I.P.Minayeff, JPTS 1886; E.Leu-
mann 1919.
200. Time and place of origin of the "Story of the Future" are uncertain. According to the late Gv (Gv 61,1, cf. 4) it is the work of
Kassapa Cola (cf. 338)347.
The text, which is extant in different versions, describes in about
150 verses the events which will happen once the future Buddha Metteyya will be born. Texts concerning MetteyyalMaitreya seem to have
been more popular in Buddhist schools other than Theravada 348
Different commentaries exist in manuscript form 349
IV.13 Dasabodhisattauddesa
Dasabodhisattauddesa (Dasab: 4.4.2): Edition: Dasabodhisattauddesa,
texte pali publie avec une traduction et un index grammatical par F.
Martini. BEFEO 36.1936: 287-413.
201. The "Instruction about the Ten (Future) Bodhisattas 350 " has been
composed at an uncertain, but late date perhaps in Kambodia, as
indicated by the peculiarities ofSE-Asian pali35I.
.
Beginning with Metteyya future Bodhisattas, who are sometimes
persons well known from canonical literature such as the king of
Kosala Pasenadi, are enumerated arranged according to the kappas
"world ages" during which they are expected to appear.
IY.14 Dasabodhisattuppattikatha
[Dasabodhisattuppattikatba (Dbk: 4.4.3): Editions: as 4.4.2 Dasab; The
Birth Stories of the Ten Bodhisattas and the'Dasabodhisattuppattika347

348
349
350
351
The text referred to at Vism 434,12-3 is not this Anag.

Cf. Leumann's edition, Levi 1932 and laini 1988.
FiJliozat 1993.
There is no uniform title to this text. The manuscripts also have: AnagataVal1lSa,
Anagatadasabuddhaval1lsa "Story of the Ten Future Buddhas".
Cf. Supaphan 1990: 190-196.
IV.14 Dasabodhisattuppattikatha 202
99
tha Being a Translation and Edition of the Dbk by H.Saddhatissa.

London 1975 352
202. The content of Dbk is identical with Dasab, but the literary form
of,Dbk is that of the apocryphal Suttantas beginning eva1?1 me suta1?1
.... The text is handed down in a Sinhalese and in a Kambodian version, which seem to be slightly different. Saddhatissa uses only the
Sinhalese version, which he dates arbitrarily into the 14th century.
The extremely brief [Dasabodhisattavidhi (Dbv: 4.4.31)] is a summary of Dbk published by Saddhatissa 1975: 4.
352
The existence of the earlier edition by Martini has escaped Saddhatissa's attention.
V. The Commentaries
203. The-'~QIlllIlent<l!je~p_n_tl:l~_TI1illaka lay dow_~..tlt~Q[thodoxiuter
'pr~tation current in the MahaviharaaiAiiuridh~unLand~e~t~blished
by Buddhaghosii'sVisudahifiiagga-(-245sqS"---'
"--1hefi1!~lfereri!I~~orcomniel}_~~_tQ.~QLdest ext<!.!lLbeiQg
t~~353 commenting immediately on the canonical texts
called pali 354 . The commentators ahistorically try to trace this terminology back to the Tipitaka: atthafl. ca dhammafi ca, AN I 69,23 is
explained as: aUhakathafi ca palifi ca, Mp II 143,14355.
Subrommentaries..aJ:e....~d tikas (cf. 355), which may be subdivided into mt1la-, "basic -",pural1a-""old - ", maha-, "great -", anu"sub-", nava- "new - "abhinava-trka "very new subcommentary".
cWhile-.al.Lcanonical texts are covered by an Atthakatha, there is no
-complete.s~Lor:n!c~T-------~- _...-.- -----.... .
A still later set of subcommentaries mostly composed in Thailand

is called atthayojana ( 379). Hardly anything is known as yet about
the commentaries called gillhaUhadrpanr "explanation of the hidden
meaning" (cf. 308 note 516).
Besides these sets there are commentaries called gal1thipada( vivaral1a)s "(explanations of) knotty words 356 ". The earliest, which are
known from quotations, are datable only after Buddhaghosa and were
most likely written in Sinhalese 357
The native languages of the Theravada countries have also been
used for later exegetical literature, which is usually a combination of
translation and interpretation. These commentaries are called in Sinhalese sannaya, in Burma nissaya,358 and in Thailand either nissaya or
353
354
355
356
357
358
Cf. CPD s.v.; on the terminology: Sadd 5.3.3.3.

v. Hiniiber 1993: 225 sq., cf. Collins 1990: 91 sq.
For further material: Geiger 1973: 161.
Dermed at Ps-pt I 56,3 ad Ps I 17,1. On different kinds of explanations cf. also Vism
442,19 sq. (with Vism-mhO quo Patis-a I 7,10.
Bollee 1969: 832.
On nissaya: Pruitt 1994.
V. The Commentaries 203-322
101
vohara 359, to which the namasap, a word-for-word explanation can be

added.
204. The commentaries are a literary genre of their own as a combina-
tion of explanations of words and grammatical forms with philosophical, theological or juridical literature. The commentarie~ ..l!!~.s.o1!!.!Un
~to~i~sLsome such as the Jatakattha val).l).ana or the Dhammapadatthakathii to-.Such an extent that they rather' belong to the narrative literature .
.
"
.. ,~ . -~-,-." .. ~-.--""-.
205. So far the commentaries have been used by western scholarship

either for understanding the Tipi!aka or as sources for narrative literature in India 360 . Jheirstrutu}::e hasJlas.<!ly J~eeIl_!~y.c::~t~gAted. Preliminary studies more concerned with their sources are Adikaram 1946,
Lottermoser 1979 or Mori 1989 361 .
206. The commentaries as we have them are the result1fof a long develop-
ment based on two kinds of older sources. According to'the tradition, commentaries are assumed to have been recited already on!the occasion of the
first council (Sv 1,15*sq., As 1,27*sq., cf. Sv-p! II 217,16etc.). Then Mahinda is thought to have brought them to Ceylon in the third century BC,
where they were translated into Sinhalese (Sv 1,17*~ As 1,29*)362, to be
retranslated into Pali by Buddhaghosa. Consequently the old and superseded Sinhalese commentary is called SIhalanhakatha363 .
A second source are the opinions of individual Theras quoted by
name in the Atthakatha. As far as these Theras can be dated, almost
all ofthem lived before AD 100 364 . Consequently it appears that scholarly discussions were interrupteg [rpAl ~pout 15Jf~.oAo.!LAD;'perhaPs
due to a temporary decline in learning. This may also be the reason
for an intended translation of the Suttantas into Sinhalese suggested
by king Buddhadasa (AD 362-409/302-349) (Mhv XXXVII 175). In
359
360
361
362
~63
364
The difference, if any, between nissaya and vohiira is not clear.

Winternitztl933: 183-209.
Nothing new can be learned from Hazra 1991. L.R.Goonasekere: Buddhist Commentarial,Literature. Kandy 1967 is a popular book.
Quotations from the original Sihalatthakatha have been traced by H.Smith 1950:
185 5 in Dhp-a-gp. Doubts about Sinhalese as the only language of the old commentaries: Pind 1992a: 138.
Adikaram 1946: 10 lists 16 titles of older commentaries. Probably sometimes more
than one name is used for the same text.
Adikaram 1946: 87 and 211,317 on possible dates for the old AUhakathli.
102
the same way the awkward language of DIp does not show an intimate
acquaintace with Pali3 65 (but cf. 183).
Other Theras are quoted anonymously perhaps out of politeness,
because their opinions are rejected 366.
IUs npLcleacwhether these collections of opinions were handed
d"own orally or in a written fo~367. Nor is the i~mguagekno;;: It
.n1ay:n<!vin)t~eIil'ali "or"Sinhalese
~as-in"the -SIhalatthatnltha.
".--- .. -.....
,-----.--.,.,~-
.,
207. The most important commentator is Buddhaghosa, who com.:

posed the'V.su(fdhimagga'(245sq-:)anGllie conunentaries on the-first
f6UfNikayas~The very few details known about his life have been
,,::::::::-coIlecte<fbYL.Finot (1864-1935)368. The only sources are the nigamanas "explicits" of the commentaries and Mhv XXXVII 215-246, for
the anonymous Buddhagbosuppatti (Du-up: 4.2.4)369 or other sources
discussed by Finot appear to provide still less reliable information.
Although the second part of Mhv composed about 700 years after
Buddhaghosa's times says that he hailed from north India near Bodh
Gaya with the obvious intention of bringing him near to the cradle of
Buddhism, he almost certainly was a Southerner 370, who at least for
some time lived in KancI (Mp V 98,4*).
According to Mhv, Buddhaghosa was a contemporary of King
Mahlinama (AD 409-4311349-37P71). This is not confirmed by the
evidence of the nigamanas. Only the colophon to the Samantapasadika
mentions the otherwise unknown king Sirinivasa (Sp 1415,18*), generally supposed to be identical with Mahlinama.
The date, however, is indirectly supported by the fact that Buddhaghosa is not mentioned in the first part of Mhv ending with King
365
366
367
368
369
370
371
Cf. Geiger 1960/1986: 68 = 65.

Sadd 5.3.3.3, cf. Adikaram 1946: 10 and Horner 1981.
Vmv II 264,5 states that Buddhaghosa used only the tradition written down: BoIlee
1969: 830 with note 42.
Finot 1921 = 1924. This article seems to be almost forgotten. The same material is
dealt with again by Malalasekera 1928: 79-101, Buddhadatta 1944/1957, Law 1956,
and NiiJ;1amoli, Vism-trsl p. XII - XXVII without referring to Finot or leading to
new insights. Different discussions on the date of Buddhaghosa have been summed
up by Kieffer-Piitz 1992: 163-167.
Ed. by I. Gray 1892. The text is som~times ascribed to the Burmese MahjmaJigala
and dated into the 15th century, cf. NiiJ;1amoli, Vism-trsl p. XXIV.
Buddhadatta 194411957: 147, 157.
Cf. note 308 above.
V.I The Commentaries on the Vinaya 208-225
103
Mahasena (AD 334- 362/274- 302), and by the Chinese translation of

the Samantapasadika dated AD 489 372 , which does not mention the
name Buddhaghosa, but quotes Vism 373 . Therefore, the~~~~~Js fo,F
Buddhaghosa's dates are about AD 370 to 450.
--Mhvascribes"far"toci"iliariycommentaries to him together with a
book named Nal).odaya, which he is supposed to 'have composed 'Yhile
living in India. Nothing else is known about it (cf. 448).
V.I The Commentaries on the Vinaya

V.U The Samantapasadika
Samantapasadikii (Sp: 1.2,1): Edition: J.Takakusu and M.Nagai I
(1924), II (1927), III (1930), IV (1934), V (1938), VI (1947)"VII (1947),
VIII [Indexes Compiled by H.Kopp. London s.d.] (1978)374; translation: N.A.Jayawickrama: The Inception of Discipline and the Vinaya
Nidana being a Translation and Edition of the Bahiranidana ... London 1962 red. and trs1. of Sp 1,4*-105,22]; cf. BapatiHirakawa 1970.
Subcommentaries: VajirabuddhitIka ( 367-371); SaratthadlpanI
( 373sq.); Samantapasadika-atthayojana ( 379); cf. 419 note 693.
208. The introductory verses to Sp (Sp 1,4*-3,12*) contain valuable

information about the scope and purpose of the work, which was composed at the initiative (ajjhesana, Sp 2,13*) of an unknown monk Buddhasiri (Sp 2,13*). The author intends to translate the existing commentaries, which he studied under an equally unknown monk Buddhamitta (Sp 1415,3*)375, from Sinhalese into Pali to make the orthodox opinion of the Mahavihara internationally accessible (Sp 2,3*10*).
All important decisions (vinicchaya, Sp 3,7*) will be collected and
summarized (Sp 3,6). This will be done without leaving out of consideration the opinion of the experts in the Suttantas (Sp 3,9* sq.).
372
373
374
37S
BapatlHirakawa 1970: XIII.

BapatlHirakawa 1970: LVII.
Sp 4,6-104,16 has been edited in 1881: Yin III 283,9-343,13.
Jayawickrama, Sp-trsl p.2 note 5 (=p.95) arbitrarily assumes that Buddhamitta
and Buddhasiri are the same person.
104
V. The Commentaries 203- 322
209. At the end of Sp the title is explained (Sp 201,24*-202,3*

1414,26*-32*) and the place where the author worked is named, as
Mahameghavanauyyana (Sp 1415,5*)376. If the colophon is to be
believed the task of composing Sp was completed with astonishing
speed during the 20th and 21st years of king Sirinivasa (cf. 207),
which might correspond to AD 429/430 or 369/370 (Sp 1415,19* sq.).
The name of the author occurs neither here nor in the Chinese
translation of Sp. Consequently, Finot 377 has put forward the attractive opinion that Sp still was an anonymous text at the time when
Sailghabhadra translated it in AD 489 378 . As far as we can see the
name Buddhaghosa is connected to Sp for the first time by Vajirabuddhi (Vjb 1,14*).
210. Only the introduction to Sp names sources (Sp 2,16*-18*):
Mahaatthakatha, MahapaccarI, KurundI, which are subsumed under
SIhalaHhakatha (Sp 1415,2*) etc. Supplemented by the subcommentaries (Vjb 18,24 sq.; Sp-l I 16,20 sq.; Vmv I 6,21) altogether sev~!l~
Sp commentaries are known by title 379 and the followiiig~sbtare actua11yquoted:---------1.
2.
3.
4.
5.
6.
KurundI: about 70 quotations

Maha-aHhakatha: about 50 quotations
MahapaccarI: about 50 quotations
Andhaka-al!hakatha: about 35 quotations
Sailkhepa-aHhakatha: about 10 quotations
PaccarI: 1 quotation
It is not clear whether or not the CiilapaccarI mentioned by Vajirabuddhi (Vjb 18, 15) is identical with the PaccarI.
Th~~~ subcommen!aries were not superseded at once when_~
~~~~y~~~~~stilI.!~Se1i1tIlei2th cen.!~,
376
377
378
379
This is a part of the Mahiivihiira: Mhv-trsl on Mhv XI 2.

Finot 1924: 83. Following the translation by BapatlHirakawa 1970: 106, cf. note 81
and p. LVII. - SaIighabhadra thought when translating Sp 147,9 that the author
of Sp and Vism was the same person: "I have explained ... in the Path of Purity".
- As Wang 1994:172 points out, a Theraviida-Vinaya was also translated into Chinese. This translation is now lost.
On the relation between Sp and its Chinese translation: Demieville 1950: 289: "traduction d'un prototype de Sp". The paragraph on sima, Sp 1036,14-1054,16 has
been compared to the Chinese translation by Kieffer-Piilz 1992: 171 -182.
Vjb refers to an unknown commentary called Pannavira: 1.2,00, Vjb 18,25 ( 448).
105
V.I The Commentaries on the Vinaya 208-225
when they disappeared only after the reforms by Parakkamabahu I.

(1153 -1186)380.
211. So far only the quotations of the Andhaka-atthakatha in Sp have
been collected systematically by Kieffer-Piilz 1993, who also draws

attention to terminological peculiarities of this commentary. Similar
observations have been made earlier concerning KurundI and MahapaccarI381. Therefore, the terminology could be used for tracing further quotations even when these are not marked as such.
The Andhaka-aHhakatha is quoted only in the commentary on
Suttavibhanga and Khandhaka, but not for the Parivara 382 . Unless
this is so by mere chance, it may indicate that the date of the Andhakaatthakatha might be earlier than the Parivara ( 42).
It is an important task of future research to collect all guotations
of eArlier"commentaIies~~~iid.1o~yaluate .them 383 .-'
~-.------~ ...
-.
..
-.~
":'~"""'~-
.... -
'C.
_. - . "
---.-
.-- .... .. ~~---,-~.
212. Mter enumerating briefly the methods to be applied in the commentary (Sp 3,13 - 20*), the history of Buddhism from the first council
up to Mahinda is described at length in the BahiranidanavaI).I).ana (Sp
4,6-105,22) (cf. 228). This is based on the historical introduction to
the SIhalaHhakatha, which has also been used in DIp and Mhv ( 182).
This section contains detailed lists of the contents of the Tipitaka
(Sp 14,11-16,17; 18,1-19) and particularly of the Nikayas (Sp
26,18-28,3) (cf. 85).
213. Before the commentary on the Vinaya proper begins, an unusually long section called VerafijakaI).Qa (Sp 106,4-201,20) deals with the
brief introduction to the Suttavibhanga (Yin III 1,6-11,33). This relation of I : J 0 between text and commentary does not reoccur in Sp.
The content of this discussion does not at all concern Buddhist
law, but is devoted exclusively to matters of the teaching. Thus this
part of Sp seems to be meant as a basic instruction on Dhamma for
the Vinaya expert. For more detailed information the reader is referred
to the Visuddhimagga (Sp 159,7) or to other commentaries such as
380
Bollee 1969: 828.
Hiniiber 1979.
KietTer-Piilz 1993: 173.
According to KietTer-Piilz 1992: 173 Sp often rejects the opinion of the Andhakaanhakathii.
381 V.
382
383
106
V. The Commentaries 203 - 322
Sumangalavilasini (Sp 172,30), Papaficasudani (Sp 173,3), or Atthasalini (Sp 150,28). In the same wayan explanation of the pa(iccasamuppada, Yin I 1,9 is avoided at Sp 953,5-9 by referring to Vism and PaHh.
Further, it is stated expressly that the commentator wants to concentrate on the Vinaya and to leave aside matters relating to the Suttantas
(Sp 965,15) in the main body of his commentary.
214. The explanation of Buddhist law begins with introductory verses
like a separate text at Sp 201,23. Following the method of the apubbapadava1}1}ana, Sp 517,6 etc. "explaining words not explaine.d before 384 "
(cf. 256, 293), that is avoiding repetitions, the commentary becomes
shorter and shorter towards the end (cf. 230).
An important rule for reading the discussions of different views
in the commentary is: "everywhere (in this commentary) the opinion
of the atthakatha or of a thera which is mentioned at the end (of a
discussion), is to be considered as valid (Sp 300,8sq.)".
Furthermore, mahapadesas for the Vinaya are introduced (Sp
230,27-233,2, cf. 230).
The longest section is devoted to the 4 Parajikas (Sp 202,4516,18) and particularly to the second one dealing with theft. (Sp
285,5-392,23), because here the important property law is expounded
in great detail.
.
215. In addition to what has been said above ( 213sq.) the commentator occasionally hints at the plan according to which Sp has peen
constructed. Of particular interest are those remarks referring to
changes in the arrangement of the subject matter deviating from the
older commentaries. Thus it is said in commenting on the first Parajika: "here all Atthakathas explain the lower (pabbajja) and higher ordination (upasampadii). We, however, will explain this in the Khandhaka
following the fixed sequence of the basic text (hitapalivasena)" (Sp
206,18 sq. ad Yin III 15,2) (cf. 225). Similar remarks concerning the
explanations of bhikkhu and the vinayakammas are found at Sp 243,10
sq. (ad Yin III 24,10), and on cfvara, Sp 379,7 sq. (ad Yin III
58,22-24)385.
Obviously, these remarks are useful only to monks still familiar
with the old A!!hakatha. At the same time it shows that a very con384
385
Cf. anuttiinapadavUlJI}anii, Sp 129,31 etc. "(only) explaining doubtful words".

Cf. Sp 589,25; 840,5-8 and on Kkh 224 sq.
V. 1 The Commentaries on the Vinaya 208 - 225
107
siderable amount of text has been shifted from the Parajikakal)Qa to

later parts of Sp changing the structure of the commentary completely.
The original commentary on the Parajika seems to have comprised almost all important topics of law. Therefore, it is likely that
the Sankhepa-aHhakatha quoted only in the Parajikakal)Qa did indeed
comment only on this part of the old Vinaya-AHhakatha. If so, the
title may not mean that the commentary as such was a brief one, but
can be explained perhaps from the fact that it extended only to this
part of what is now Sp.
216. The commentary quotes the four Parajikas by numbers 386,
although there are old key words such as methunadhamma (Vin II
286,25)387. Subdivisions of longer sections are called -vallhu : maka(ivallhukathii, Sp 228,22 (cf. Yin III 22,37) "commentary dealing with
the subject 'monkey"'. The key words and the Vatthu names are used
for cross references within Sp (cf. 22 and 223).
The commentary on the individual rules follows a fixed pattern
in the four Parajikas. This is continued into the Sarpghadisesa but
slowly changes. In contrast to the Parajikas the name of the Sarpghadisesas is given at the beginning of each section. The commentary on
Sarpghadisesa 13 contains a long insertion fitted badly into the context
and perhaps taken over from the old Atthakatha (Sp 617,12-620,25):
The first part concerns law (iipallivinicchaya, Sp 617,13, cf. CPD), the
second one flowers. This is at the same time one of the many interesting and important descriptions of daily life found in Sp.
The form of the commentary on the Pacittiyas is again different,
beginning: "here follows the first rule in the section on musiiviida
'lies"'(Sp 735,8). Thus all 92 rules are divided into groups of ten and
then counted individually. The comments on the 75 Sekkhiya (Sp
889,3-899,5) rules and on the Bhikkhunlvibhanga (Sp 900,3-949,4)
are rather brief.
217. The same is true for the commentary on the Khandhaka: Mahavagga: Sp 951- 1154; Cullavagga: Sp 1154- 1300 and on the Parivara:
Sp 1301-1414. The name of the respective Khandhaka is found at
the beginning: uposathakkhandhake, Sp 1034,22 etc. There are no long
digressions as found occasionally in earlier parts of Sp.

386
387
E.g. Sp 298,7.
This continues Vedic usage on which see: Thieme 1972: 20; cf. 238.
108
218. These digressions are occasionally called pakilJlJaka, a term also

used in other commentaries. These may begin with a kiirikii as Sp
270,17* and deal with matters of general importance such as the

samuUhiinas "origins" (Sp 270,17*-271,33) of an offence 388. Some
digressions may have been taken over from the old Atthakatha as
stated once: "here a digression is found in the MahapaccarI" (Sp
803,19).
A second term found only (?) in Sp389 is ptilimuttaka "detached
from the canon". These are paragraphs containing opinions on Buddhist law not found in, but based on the Vinaya (Sp 332,17 etc.). It is
interesting that the Palimuttakas are introduced by different wordings
in different parts of Sp390.
219. In spite of the fact that the basics of the Dhamma were communicated in the VerafijakaQ.Qa ( 213) there is one long text devoted to
yogic practices in the commentary on the 3.Parajika. When Yin III

70,19-71,13 quotes a relevant passage from SN V 321,21-322,9,
the explanations to both texts necessarily run parallel as well: Sp
402,26-404,23 corresponds to Spk III 269,23-270,30, though Sp has
been reshaped in certain respects by the help of Vism.
It is obvious that Sp has borrowed this text though not immediately from either Vism or Spk, because. all three are slightly different
and differently fit into the respective contexts. Therefore, it is impossible to tell which commentary quotes which. Rather it seems that the
texts ultimately perhaps based on the old Atthakatha were harmonized
when the Atthakatha in Pali was composed. How this redaction was
carried through still needs investigation (cf. 239).
220. It does not seem unlikely that perhaps three different specialists
were at work, when Sp as a whole was created: A "historian" may
have helped to compose the Bahiranidanakatha ( 212), a "theologian"
could have been consulted for the VerafijakaQ.Qa ( 213), and finally a
"lawyer" shaped the main body of the text.
Given the length of the commentary on single groups of offences,
it is possible that different redactors may have been entrusted with the
task of explaining separate sets of rules such as Parajika etc.
388
389
390
v. Hiniiber 1992.
Cf. auhakathiimuttaka, Pp-a 174,26, ( 312).
It seems that the word pii!imuttaka has been used in a different sense in the title of
Piilim ( 334) meaning "independent arrangement (of the text)" rather.
V.I The Commentaries on the Vinaya 208 - 225
109
This would explain certain discrepancies in the form of the commentary changing e.g. from Parajika to pacittiya. One passage is of
particular interest in this context: The commentary on the 11.Pacittiya
(Sp 768,22-769,7) refers back to the 3.Parajika by stating that the
opinion quoted is found in all old Atthakathas. Interestingly, the commentary on the 3.Parajika referred to (Sp 476,28-478,6) is identical
as far as the opinion referred to is concerned, but at the same time the
text has been developed considerably, Theras are quoted and so is
the Sankhepa-atthakatha. If the 11. Pacittiya refers back to the old
Atthakatha on the 3. Parajika, and not to the more modern text in Sp
itself, this seems to indicate that both the commentary on the 3. Parajika and the 11. Pacittiya may have been composed simultaneously thus
ruling out a cross reference at the time of writing.
Therefore it appears that the main text, too, was not the work of
a single person. Furthermore, there is no evidence that the chief redactor was Buddhaghosa, whose Visuddhimagga is quoted in Sp as a
dogmatic authority, possibly by an equally authoritative though anonymous law expert.
V.l.2 The KhankhavitaraJ)i
Khailkhavitaral}i (Kkh: 1.1,1): Edition: KhankhavitaraJ)I nama Matikatthakatha. Buddhaghosa's Commentary on the Patimokkha Edited
by D. Maskell. London 1956.
Subcommentaries: Khankhavitaral)iporal)apka ( 377); Vinayatthamafijusa (-378); (Kailkhavitaral}i-atthayojana-mahafika (Kkh-y:
1.1,13): Bollee 1968a: 315.
221. This ~IlQ.9.Y.mQ1l~_~ru.~nation of the Patimokkhasutta ( 15) was
written at the initiative of ~"'ll-otherwise-unkfi6wiimonk SOl)a (Kkh
1,13*), who is also mentioned in the concluding verses, which have
been omitted in Ee 391. They refer the Sihala- and Poral)aHhakatha as
sources of Kkh. Further, a Sihalamatikatthakatha is once mentioned
in the text (Kkh 159,26), which may have been a predecessor of Kkh.
Old Vinaya commentaries are rarely quoted in Kkh.
391
The "Buddhaghosa colophon" added to all Atthakathiis ascribed to him, is found

only in Be and transcribed in v. Hiniiber 1995b.
110
At the end of Be 392 the title is given as KaIikhavitarat)IpatimokkhaVaI)J)ana "Commentary on the Patimokkha Overcoming Doubts 393 ."
222. As Kkh also comments on the introduction not found in the
Patimokkhasutta as embedded in the Yin, it guarantees a tradition of
this text independent from the Suttavibhanga ( 15). Modern editions
of the Patimokkhasutta contain introductions neither identical with
each other nor with Kkh 394 .
223. As a brief handbook for practical purposes Kkh avoids theoretical considerations often found in Sp: Consequently, comments in Kkh
are about four times shorter. In the explanations of the individual rules
Kkh follows a fixed pattern in contrast to the changing one in Sp
( 216). The terminology differs slightly from Sp as well: The concept
of aligas, which are key words helping to memorize the essential
contents of the rules is typical only to Kkh 395 . Further, the titles of
the rules are not identical in both these texts: The 3.Parajika e.g. is
called in the Yin and in Sp manussaviggaha (Vin II 286,37; Sp 768,22),
but in Kkhjfvitavoropanavatthu (Kkh 32,19)396. This facilitates cross
references: aiiiiiitakaviiiiiatti-sikkhiipada, Kkh 77,21 can refer only to
Sp 667,22, but not to the corresponding rule in Kkh named cfvaraviiifiiipana-vatthu, Kkh 64,30. The same is true for the titles of Vaggas:
seniisanavagga, Sp 759,21 corresponds to bhatagiimavagga, Kkh 88,9.
In contrast to Sp all rules are numbered in Kkh.
224. Both Sp and Kkh are ascribed to Buddhaghosa. This is unlikely
for Sp ( 209, 220). In the light of the differences between both commentaries the assumption of a common author is not convincing. The
discrepancies in the paragraph on the preparations to the uposatha
seem to indicate a certain period of time elapsed between Sp and Kkh
during which these changes were introduced, provided both commentaries were composed at the same place.
392
393
394
395
396
Be 1968 also contains the Patimokkhasutta: Dvematikapali, p. 1-36.

The title Matikatthakatha used in Ee is found in Vjb i84,22; cf. Sp-t III 274,9, Kkht 1,5-, Kkh-nt 489,2-.
Dickson 1876: 71; NliQamoli 1966: 7-11; Kkh Be 1968 (= Patimokkhasutta):
1,5-15 = Sp 1063,1-14
(I) Kkh 4,10-11,7. This text is based on Yin I
118,1-119,8.
Kkh p. IX 4.
The term vatthu is used differently in Sp: 216.
'*
V.l The Commentaries on the Vinaya 208-225
III
It is certain, however, that Kkh presupposes Sp, because the latter

is referred to frequently for a more elaborate discussion, e.g. Kkh
50,30. Sp does not know Kkh.
The few passages where Kkh is more detailed than Sp are highly
interesting: under the heading bhikkhu, Kkh 17,19-19,37 ( 225) contains information on upasampada. In a similar way SIma, Kkh
4,22-8,19, ka{hina and cfvara, Kkh 53,21-56,13 are dealt with,
though the corresponding basic texts belong to the Khandhaka. The
obvious intention of Kkh is to convey all the essential practical knowledge on the Vinaya in an abbreviated form to the monks.
225. In spite of the isolated reference to the Sihalamatikatthakatha

( 221) it is not clear, whether there was an immediate predecessor to
Kkh, although obviously Kkh used the old AHhakatha. In the explanation of the 38. Pacittiya Sp 840,5-7 refers its reader to the Kappiyabhumikatha in the commentary on the Bhesaijakkhandhaka, thus
changing the sequence of texts of the old AHhakatha (Sp 840,5). Kkh,
on the other hand, follows the old AHhakatha and keeps the relevant
information here: Kkh 109,17-111,4 (38. Pacittiya) corresponds to Sp
1098, II '-- 1105,29 (Kappiyabhiimikatha). Luckily both Kkh 110,26 and
Sp 1100,10 quote the same passage from the Mahapaccari, which
therefore seems to have been quoted in the old Atthakatha on the
38.pacittiya already. Consequently, there is no doubt that Sp transferred a text, which is still found in the original place in Kkh. As the
wording is not identical, Kkh cannot simply have adopted it from Sp,
but both must have used the old AHhakatha directly and independently.
The same procedure can be observed again in the commentary on
bhikkhu, Kkh 17,19-19,37 sq., where the text on upasampada is found,
which Sp shifted to the Khandhaka ( 215).
Rare as they seem to be, these examples allow us to reconstruct
small pieces of the old AHhakatha and show the redactors of the
Vinaya commentaries at work. Further, they indicate that the older
commentaries may have been quoted indirectly occasionally, as in this
particular case not from the Mahapaccari itself, but from the SihalaHhakatha.
112
V.2 The Commentaries on the Suttapitaka

V.2.1 The Commentaries on the First Four Nikayas
Sumailgalavilasini (Sv: 2.1,1): Edition: T.W.Rhys Davids and J.Estlin
Carpenter 1(1886); W.Stede II (1931), III (1932) [repinted with appendices: I (1968), II, III (1971)].
Subcommentaries: LInatthappakasinI ( 358); SadhujanavilasinI
( 382).
Papancasiidani (ps: 2.2,1): Edition: J.Woods and D.Kosambi I (1922),
II (1928); I.B.Horner III (1933), IV (1937), V (1938).
Subcommentary: LInatthappakasinI ( 358).
Siratthappakiisini (Spk: 2.3,1): Edition: EL.Woodward I (1929), II
(1932), III (1937).
Sucommentary: LInatthappakasinI ( 358).
ManorathapiiraJ}i (Mp: 2.4,1): Edition: E.Hardy and M.Walleser I
(1924; 21973), M.Walleser and H.Kopp II (1930; 21967); H.Kopp III
(1936), IV (1940), V (1956)397.
Subcommentary: SaratthamaiijUsa ( 378).
226. The commentaries on DN, MN, SN, and AN form a unit together
with the Visuddhirnagga, which is underlined by the introductory verses stating that Vism is "in the middle of the four Agamas 398 " (Sv 2,6*
= Ps I 2,10* = Spk I 2,18* = Mp I 2,24*). It is also said expressly
that these commentaries and Vism have a common author: Visuddhimagge mayii '" vutta~, Sv 2,3* etc. Each of these four units claims to
give a complete description of the teaching, which may be due to the
bhiilJaka-system ( 49)399.
227. The introductory and the concluding verses are for the better
part identical in all four commentaries 400 They contain the following
information:
None of these commentaries has been translated.
.In the introductory iiryii-verses Buddhaghosa uses iigama instead of nikiiya and
Majjhimasaiiglti, Ps I 2,3*, cf. catasso SQJtlgftiyo, Sv 14,7 "four Nikliyas", DfghasQJtlglti, Sv 14,8.
399 This, in a way, corresponds to the self-sufficieny of the Vedic siikhiis, e.g., of the
Yajurveda, cf. Gonda 1975: 323.
400 The concluding verses of Sv have been omitted in Ee. They are published in v.
Hiniiber 1995b.
397
398
Y.2 The Commentaries on the Suttapitaka 226 - 307
113
I. Initiators of the commentaries:

The Sarpghathera401 Dathanaga from the SumangalapariveJ:la
Bhadanta Buddhamitta, whom Buddhaghosa met in Mayiirariipapattana
3. Spk: Bhadanta Jotipala
4. Mp: Bhadanta Jotipala, whom Buddhaghosa met in KancI and
lIvaka from the Mahavihara in TambapaQQidIpa "Island Cey-
1. Sv:
2. Ps:
lon~'
As Jotipala is named in both Spk and Mp and as only these texts

have the introductory verses Spk I 2,3*-8* = Mp I 2,8*-14* in common they may form a subunit ( 230).
It is important that KancI is mentioned which connects Buddhaghosa to South India ( 207).
II.The names of the commentaries:
Sv is named after the SumangalapariveQa, where the initiator lived,
the names of Ps and Spk are only mentioned, and Mp, strangely
enough, is explained as "filling with joy about the explanation of all
(!) Agamas."
It was perhaps necessary to invent these names to distinguish the
"new" from the "old" Atthakatha: Sarpyuttatthakatha, Vism 432,26
obviously refers to the old Atthakatha, as the text quoted is not found
in Spk. The same is perhaps true for Majjhimatthakatha, Vism 72,24.
Therefore it is not unlikely that Vism occasionally quotes and thus
preserves material from the "old" Atthakatha otherwsise lost, because
it was not included elsewhere into the "new" Atthakatha (cf. 249).
III. A brief characteristic of the commentaries is given, such as
"destroyer of heretical opinions"(Ps V 109,11 *).
IV. The length of the texts together with Vism is mentioned:
1. Sv:
2. Ps:
3. Spk:
4. Mp:
81 + 59 = 140 bhiifJaviira
V. At the very end the merit made by composing the commentaries is transferred to the whole world.
401
A SaJpghathera is the senior most monk (at least in Ceylon or South India at the
time), such as the president of the second council SabbaklimI, Yin II 303,27; cf.
v. Hiniiber 1996.
114
The texts end with the "Buddhaghosa colophon" identical in all

four commentaries and Vism, where also his place of origin (?) Morat;lQakhetaka402 is found.
228. Sv begins with an introduction common to all four Nikaya-commentaries 40 3, which is largely identical with the historical introduction
to Sp ( 212). The history ends in Sv already with the first council heid
at Rajagaha, because the second one held at VesalI concerned only
matters of the Vinaya.
The events immediately before the first council, when Ananda
gained the Arahantship (Yin II 286,9-15), are related twice. The
second report is ascribed to the Majjhimabhat;lakas (Sv 11,3-11,11 =
Sp 12,17-13,3), while the first (Sv 10,19-11,2) may be the one of
the Dlghabhat;lakas. If so, different Bhat;lakas had slightly different
historical traditions 404
The central figure of the council is of course Ananda as the first
monk to recite the Nikayas, who is instructed by the council to hand
the Nikayas down to:
I. MN: disciples of the deceased Sariputta; II. SN: Mahakassapa,
III. AN: Anuruddha 405 , while Ananda himself keeps DN. This seems
to be the legend of the beginnings of the bhii1}aka-tradition.
229. In contrast to Sp the Nikaya-commentaries normally do not contain many deliberations; 'the orthodox interpretation is simply communicated. Heretical opinions are not discussed 406 in contrast to Sp,
where diverging opinions are examined before a decision on a legal
problem is reached.
One of the rare discussions concerns a reference to a Jataka,
which was not unanimously accepted (Sv 483,10 sq.).
230. There are, however, certain theoretical considerations on the
explanation of Suttantas common to all four commentaries. Thus the
principle of apubbava1}1}ana, Sv 71,19 has been used here as in Sp (cf.
214).
402
403
404
405
406
The exact form of this place name of unknown location is doubtful.

The other commentaries refer back to Sv: Ps I 2,32-36; Spk 13,2-6; Mp I 3,lO-15.
Cf. the different tables of contents for the Khuddakanikaya: 85.
Cf. CPD (1933) s.v. Anuruddha, where this information is explained correctly. In
spite of this, it seems to have been misunderstood by Migot 1954: 481.
This is done only in Kv: 144 sq.
V.2 The Commentaries on the Suttapitaka 226- 307
115
Typical for the Nikaya-commentaries are the "four reasons for

the laying down of a Suttanta" (suttanikkhepa, Sv 50,20- 51 ,29 = Ps
I 15,20-16,22 = Spk II 3,16-4,25 = Mp I 19,18-20,2, cf. 253,256,
278,299):
l.
2.
3.
4.
attajjhiisaya: "one's own wish" (CPD)

parajjhlisaya "the wish of another person"
pucchlivasika "due to a question"
aUhuppattika "due to an occasion" (CPD)
The suttanikkhepas are illustrated by examples and conclude the

commentaries on the introduction (nidlina) to the respective first Suttantas, in which the first sentence beginning with eva1?1 me suta1?1 .,.
( 53)407 is discussed in great detail. It is remarkable that the suttanikkhepas are defined in Spk at the beginning of the Nidanavagga commentary, which shows that the sharp break between this and the Sagathavagga ( 74) was already felt at the time of Buddhaghosa.
In commenting on the four mahlipadesas ( 9), a controversy on
what is to be understood as a Suttanta, is communicated (Sv
565,32~566,30) and the Thera Sudinna is quoted postulating: "all the
Buddha word (that is including the Vinaya) is Suttanta" (Sv 566,7).
The whole paragraph is repeated in Mp III 158,21 - 160,16 in the commentary on the Catukkanipata. Only in Sv, however, a PakiI).I).aka is
added containing the mahlipadesas of the Vinaya (Sv 567,2-568,6),
which have been developed by the Vinaya experts (Sp 230,27-233,2)
in analogy to those found already in the Mahaparinibbanasuttanta
(DN II 123,30-126,5), further:
l. sutta: "the whole Vinayapitaka" (Sp 230,32, cf. Sp 769,3 where Yin
II 138,22sq. is quoted as sutta): "the whole Tipitaka" (Sv 567,34)
(!)
2. suttlinuloma "analogous to the canonical text" (Sp 213,1 sq. based
on Yin I 250,34-251,6: "mahlipadesa").
3. licariyavlida "teaching of those participating in the councils" (dhammasatiglihaka, Sp 231,9) cf. Sp 1103,27; 1104,11 sq.
407
Sv 26,17-33,32; Ps 13,2-10,4; Spk I 4,5-12,4; Mp I 4,3-14,2, cr. Ud-a 6,4-25,13,

cf. Lamotte 1949a: 80-114; similarly on bhagavii, Sv 33,33 - 34,11 = Ps I 10,5-28
= Spk I 12,5-30 = Mp I 4,3-28, cr. Lamotte 1949a: 115-126, or viharati, Ps I
10,35-11,7 = Spk I 13,1-8; Mp 115,3-10 etc.
116
"one's own opinion" (Sp 231,11: "inferred [anumtinena]

by one's own intellect according to guidelines [nayaggtihena]", cf.
aya1?1 therassa manoratho, As 267,1)
This discussion is found neither in Spk nor in Ps, but only once
in each "subunit" ( 227).
4. attano mati
231. When explaining the text of the Tipi!aka, the commentaries may
simply give the meaning of single words: aIJUf?1 thilla1?1 (DN I 223,8*)
ti khuddaka1?1 mahanta1?1, Sv 393,3 or: uppanna1?1 holf (DN I 224,10) ti
jatOJ1'.l hoti, Sv 395,9. In both instances extremely common words such
as "minute, large, born" are explained by synonyms, which are perhaps retranslations from the Sihalatthakatha(?). Astonishingly, both
occur in sections marked as anutttinavaIJIJanli "explanation of unclear
words(?!)"(Sv 388,4; 395,4).
Some of these glosses read as if quoted from a dictionary: mtiIJavo
(DN I 1,9) ti satto pi eoro pi tarufJo pi, Sv 36,6, which is indeed later
used by the Abhidhanappadipika 842 (cf. Sadd 508,21-25)408. This
important evidence for early Indian lexicography has so far escaped
the attention of scholars 409
At the same time the usage of the word mtiIJava is demonstrated
by examples from the Tipi!aka confirmed by the commentaries: mtiIJavehr(AN III 102,10) ti eorehi, Mp III 271,3 etc. These examples seem
to have been common knowledge to all commentators as shown by
the explanation of the pronoun vo "you" also provided with numerous
examples (Ps I 18,14-24), and referred to at Sp 485,28 sq. as if universally known.
232. Occasionally the same word is not explained in a uniform manner.
Comparing the definition of atthara1JQ, paeeatthara1JQ "covering, blanket" at Sp 1086,3-1087,8 =1= Sv 86,25-88,4 =1= Mp II 292,27-293,18 410
it is evident that the Nikaya-commentaries take over the wording of
Sp as this concerns legal matters, but they add the opinion of "some"
(keel) who allow much more luxurious blankets than does the Vinaya,
a fact that still worries later Vinaya commentaries 411
408
Cf. the "lexicon verses": Ps II 27,22*-24; Patis-a 12,21*-24; 13,13*-16*; 14,17*-21*

( 293) and the much later Ap-a 99,10*-18.
409
410
411
On the earliest indigenous dictionaries: Vogel 1979: 309; on a possible date: 293,
cr. 450.
Cf. Ps II 39,12-22 = Spk II 325,13 Sv 86,26-87,2; 87,21-88,1.
Vjb 477,17-22, cf. Sp-t III 295,5-13 takes it to be said to please laymen; cf. also
Vism 41,11-14.
Y.2 The Commentaries on the Suttapitaka 226- 307
117
Sometimes explanations of the same word vary even within the

same commentary e.g. suttantii kavikatii kaveyyii ... , SN II 267,11 =
AN I 72,30 = AN III 107,19 is explained in one way at Spk II
229,3-13 = Mp II 146,19-147,8, but differently at Mp III 272,5-17:
The AN references are found in the Duka- and Paficaka-Nipata
respectively, which may be the reason for the difference. This is
because individual Nipatas still have separate traditions, as manuscripts o"fteiico~tairitli~J)asic-t.e.xCof only ~~e- Nipata togeth,er-. with
.fIle- respeciiy'~_cQ)nm.C;:!!!!:lry-l If texts were handed down in this manner
at an early date this would easily explain why two different redactors
were at work or why two different traditions were adopted from the
old Atthakatha.
Opinions on single words varied at the time of the Atthakatha:
arafifia is defined differently in Vinaya and Abhidhamma (Sp 301,11)
and differently again in Suttanta (Vism 72,11-19)412.
233. Syntactical and grammatical problems are clarified 413 in a terminology which allows the conclusion that the PaI).inian system was familar to the commentators 414 .
234. Side by side with remarks on the meaning of words there are also
"encyclopaedic" explanations as in: sakulJan (DN I 222,25) ti kiikan:z
vii kulalan:z vii, Sv 392,25 "bird means crow or hawk (? meaning uncertain)". Here the commentary actually quotes an old formula (2+2+3)
from the canon: gijjhii pi kiikii pi kulalii pi, SN II 255,13 = Yin III
105,16 (Spk II 217,12 = Sp 507,13). These formulas seem to have
found their way into the commentaries frequently via the Niddesa
( 117). At the same time they can hardly belong to the old Atthakatha,
because such explanations rule out the possibility that they were
translated from Sinhalese.
235. Often, long digressions are connected to key words such as: bhaddakappe, DN II 1,27, which induces the commentator at Sv
410,21-425,15 to give a detailed description of the life of the Buddha
412
413
414
CPD s.v. aranna, vol. I, p. 414a (bottom); cf. sambahula, Sv 42,33-43,2 = Ps II

54,11-15 = Spk II 168,13-16 = Ud-a 102,15-17 (257 note 452; 286) and Norman 1987 on sabbato pabhaJrr.
E.g. Sv 396,26-28.
Pind 1989, 1990, cf. v. Hiniiber 1987: 119 sq.
118
using a fixed set of paricchedas "sections" such as bodhi-pariccheda

"section on enlightenment" etc. (Sv 421,29-33) (cf. 299).
In Mp, long hagiographical texts have been preserved in commenting on the different groups of prominent persons ( 79): 42 Theras: Mp I 148-337; 13 Theris: Mp I 337-381; lO laymen: Mp I
382-401; lO laywomen: Mp I 401-458.
236. Another digression is the story on the birth of the king Ajatasattu
(Sv 133,30-139,6), where the commentary refers to the Vinaya (cf.
Vin II 184, 30 sq.). A similar text on king Mandhata is ascribed to the
Althakathiicariyas (Sv 481,8-483,7 = Ps I 225,6-227,12).
Small additions to the canonical texts such as eva~ eta~ bhatapubban ti, DN II 167,21 ( 54) are regarded as a kind of supplement (cf.
65) added during the third council (Sv 615,14) in this particular case
or even later: TambapaIJIJittherehi vuttii, Sv 615,17 "(these verses [DN
II 167,22*-168,4*]) have been spoken by Ceylonese elders" (cf. Sv
646,19).
237. A unique remark is made at the end ofDN no.14 Mahiipadanasuttanta (DN II 1,4-54,7). The canonical text is supposed to be an abbreviated version of three bhiiIJaviira (Sv 480,9 sq.)415, which can be
expanded to 21 or even 2600 (!) bhiiIJaviira,416 and consequently this
is the suttantariijii, Sv 480,16.
238. Suttanta titles mentioned at the beginning of each section: eva~
me suta~ ... Ii Sabbiisavasutta~, Ps I 59,25 are used for reference to
the canonical text explained in Sv and in Ps.
The pratice of Spk and Mp is quite different. Due to the enormous number of Suttantas in the basic texts ( 48), these are counted:
nandanavaggassa pathame. tatrii Ii ... , Spk I 29,9 "the first (Suttanta)
in the Nandana section. There means ... " or: dutiyassa pathame. ekadhamman Ii ... , Mp 129,12.
This pattern is interrupted at the end of the long section on hagiography in Mp ( 235), where the basic text is quoted in a unique way:
aUhiinapiiliYanJ aUhiinan ti ... , Mp II 1,6 (ad AN 1-26,30), cf. Mp II
18,23 (ad AN I 30,20): "in the canonical text (called) 'impossible':
impossible means ... ". No parallel to this way of quoting the basic
415
416
On expanding texts cf. 70, 144.

The length of DN is 64 bhii1]ilviira.
V.2 The Commentaries on the Suttapi~aka 226- 307
119
text can be traced in the AHhakatha 417 . Therefore, this was perhaps the manner to quote the canon used in the old Anhakatha, which
the redactors forgot to change here at the end of a very long digression.
239. The aim to convey a certain basic knowledge entails parallel passages in the commentaries as for example on the daily routine of the
Buddha, which should be common knowledge to all monks: Sv
45,17-48,2 = Spk I 243,33-246,22 = Mp 164,4-67,2418 .
More interesting for the structure of the AHhakatha are those
parallel texts which are used in explanations of equally parallel passages in the Tipitaka.
All four Nikayas contain the ten sikkhapadas and all four commentaries attach some importance to their detailed explanation. In
addition, they are discussed in the AtthasalinI (cf. 313). The following
table is meant to give a rough idea about the interrelation of the
respective texts 419 It should be used side by side with the respective
editions 420:
Basic texts:
DN I 4,1-5,3
Commentaries:
I. Sv 69,20-70,5
intermediate text
II. Sv 71,16-33
III. (DN: text differs)
IV. Sv 72,15-73,4
(additional text in Sv: Sv
V. Sv 73,32-74,15 etc.
MN I 45,7-17
SN 11168,2-17
Ps I 198,9-16
Spk II 144,18-145,2
Ps I 198,17-199,10
Ps I 199,11-199,28
Ps 1200,1-200,21
73,4-9)
Ps I 200,21-203,9
Spk II 154,3-145,18
Spk II 145,19-145,6
Spk II 146,6-146,21
Spk II 146,22-149,26
Here ends the continuous parallel in the basic text and the Nikayacommentaries.
Cf. the use of key words in Sp ( 216) and the unusual (older?) method to quote
. Jiitakas in' Bhiirhut such as Yavamajhakiytur/ jalaktur/: Liiders 1941: 139, cf. also
"Nidd If 80,6 sq."
. ",' "
418 Not yet traced in Ps, but cf. Pj 11131,24-134,17.
419 A detailed study on the structure of the AUhakathii is under preparation and will
discuss the parallels in detail.
420 The ten sikkhlipadas are referred to by Roman figures: I. plif}liliplita "murder", II.
adinnlidiina "theft" etc. For texts, where they are enumerated see 20.
417
120
This relates to the AtthasalinI as follows:

1. (sikkhiipada I-X):
Ps I 198,9-203,9
Spk II 144,18-149,26 As 97,13-102,31
After different intermediate texts inserted in all commentaries the
parallel continues:
2. Ps 1203,25-204,25 Spk II 149,28-151,3
As 102,38-104,3
intermediate text in Ps
3. Ps I 204,30-205,18 Spk II 151,4-151,25
As 104,4-104,27
The individual elements, from which this passage has been built
can be recognized easily because they are separated by the intermediate texts. Moreover, at the end of the explanation of I. pii1]iitipiita there
is a reference to Sp for a more detailed explanation: Sv 70,4; Ps I
198,26; Spk II 145,1, which is repeated at the end of other paragraphs,
too. These repetitions make sense only, if the individual paragraphs
were originally conceived as separate units which could be inserted
wherever needed. Where no such concluding sentence exists, the seams
between individual parts very often show that, and how, prefabricated
texts have been fitted into the context.
Moreover, the ten sikkhiipadas are found and commented upon
even twice in AN: AN I 211,17-212,32 with Mp II 324,30-327,29
and AN II 208,33-209,33 with Mp III 188,13-195,4. If the comments
in Mp are compared in detail to those in Sv and Spk it becomes evident that the intermediate text found in Sv after I. etc. (see table
above), but not in Spk, can be traced in Mp:
I. Sv 69,20-70,5 = Spk II 144,18-145,2
intermediate text: Sv 70,6-71,15 = Mp II 324,31-325,24
II. Sv 71,16-71,33 = Spk II 145,3-145,18
intermediate text: Sv 72,1- 14 = Mp II 325,27 - 326,9 etc.
As Mp comments very briefly on the terms pii1]iitipiita etc., which
are dealt with at length in Spk, it is possible to combine the text of
both Spk and Mp and end up with the text in Sv.
240. Once these parallels are analysed, it seems obvious that theredactors used palm leaf slips for certain key words to be used in each_of
.the..four-commentaries-on "the 'Nikayas 421; This would guarantee that
. --","~_-"~~'''''''.'"''''
421.
~_,_,,",..~
___,,-,~.". __ ,,,,'_", ._ ...,._...... ,_~"'_ ......--.:--.-~.!<_.<r
The use of slips (pattrikii) is attested by Jayaratha commenting in the early 13th
century on'Ruyyaka: AlaIpkarasarvasva (Kavyaniiila no. 35 [1939]: 86,137), cf.
Jacobi 1908/1969: 2911165.
V.2 The Commentaries on the Suttapilaka 226- 307
121
all contained the same information in uniform wording as an additional guarantee for the orthodoxy of the content.
Thus the plan the Nikaya-commentaries follow, differs widely
from the one used for Sp. In the Nikaya-commentaries texts are duplicated deliberately to make every single commentary, combined with
Vism, independent from the other three. In this manner they stand
like four separate columns of orthodoxy on the same firm foundation
formed by. Vism.
Sp, on the other hand, avoids parallels and refers the user to other
sections of the same commentary, where a problem has been discussed
or a case decided.
241. There are however parallels between Sp and the Nikaya-commen-
taries. The foundation of the order of nuns has been related in Cullavagga X (Yin II 253,17-256,32) and in the Ati.guttaranikaya (AN
IV 274,3-277,18). The Vinaya-commentary is very brief here (Sp
1290,26-1291,26) and refers the reader back to the commentary on
the 21.Pacittiya (Sp 792, 11-800,19), while Mp IV 132,2-137,12 refers
its readers to Sp (Mp IV 136,5) for a full technical explanation on the
garudhammas "strict rules" prescribed only for nuns.
It is interesting to compare these two commentaries on parallel
passages in the canon because of their differences: While Sp hardly
mentions the introductory story this is dealt with at length in Mp: Sp
1290,26-1291,2: Mp IV 132,28-134,20 explaining words and phrases
nowhere commented in Sp. The explanation on the eight garudhammas, however, is very brief in Mp IV 134,21 sq. Neither key words nor
the explanations correspond to Sp 792,1 sq. Consequently, it is very
unlikely that Sp simply abbreviated the text as found in Mp at present.
On the other hand both commentaries run parallel in the frames of
the story and in the explanation of the famous similes on the desasterous effects expected to occur after admitting women to the SaQ'lgha.
Thus both used the same source.
The Vinaya commentary, however, omits the explanation on the
garudhammas in the Cullavagga-commentary, because they are discussed according to the latest insights of the legal experts in commenting on the 31. pacittiya. Thus a repetition of the perhaps outdated text
as preserved in Mp was uncalled for.
If this assumption is correct, Sp has abbreviated, while Mp might
have kept the full text of the old Nthakatha attached to the account
122
on the foundation of the order of nuns originally common to both

Cullavagga and Atiguttaranikaya. Thus a piece of the old Vinaya-Atthakatha might survive in this particular case in the commentary on the
Atiguttaranikaya.
242. The overall plan comprising Sp and the four Nikaya-commentaries together with and presupposing Vism was conceived at the time of
Buddhaghosa, who seems to have been the master mind keeping this
huge and admirable project together 422 As demonstrated for Sp
( 215), the structure of the old Atthakatha was changed to a large
extent, if not almost completely in this commentary, but perhaps also
in those on the Nikayas, which are called Atthakathasara "essence of
the (old) Atthakatha" (Ps I 109,15* etc.), which seems to point at an
abbreviation.
243. The complex structure of the new Atthakatha has been handled
very skillfully and with great care in spite of an occasional awkwardness when fitting prefabricated pieces together.
The best proof of a careful redaction are the numerous cross references which were inserted with much deliberation as just one out
of innumerable examples taken from the parallel commentary on the
(Maha)-Satipatthanasuttantas (DN no. 22, DN II 290-315; MN no.
10, MN I 55-63) shows (Sv 741-806 : Ps I 225-302): When rupaand arupa-kammauhlina, Sv 774,24 are discussed, the commentary
simply refers back to the Sakkapaiiha-commentary (Sv 721,35724,15), where the relevant information is given. Ps on the other hand
has not yet explained these concepts and consequently has to do this
here:
Ps I 275,30
Sv 774,2: refers to Sakkapaiiha
Ps I 275,30-278,14
Sakkapaiiha-ct.: Sv 721,35-724,15
Ps I 278,15
Sv 744,27
Thus the text as found in Ps reads as if it was a combination of
two different paragraphs in Sv.
Therefore, the cross references were not incorporated into the prefabricated parts, but added wherever necessary, only when a text was
inserted into a certain commentary.
422
It would be interesting to compare the Atthakathli to other commentaries composed

in ancient India. This is however impossible at present because the commentaries
are a badly neglected field of research.
123
244. It is interesting to ask who wrote these large texts which were
used in different commentaries. As they very often deal with matters
of dogma, Buddhaghosa does not seem to be an unlikely guess. A
detailed comparison with Vism therefore seems to be a rewarding task.
Another problem is finding out who put the texts together,
because the commentaries are not totally uniform and too voluminous
to assume only one person at work 423 . For this purpose linguistic
peculiarities could be used which are found sometimes and seem to be
limited to one commentary or the other. Moreover, texts not repeated
such as the hagiography in Mp ( 235) should be investigated. These
are only some of the many tasks for future research on the commentarIes.
V.2.2 Vimuttimagga and Visuddhimagga
Vimuttimagga (Vim: 2.8.0): Edition: Indian original lost 424; Translation: The Path of Freedom by the Arahant Upatissa. Translated into
Chinese by Tipitaka Sanghapala of Funan. Translated from the Chinese by N.R.M.Ehara, Soma Thera and Kheminda Thera. Colombo
1961 (repr. 1995) [trsl. in 1936].
Visuddbimagga (Vism: 2.8.1): Editions: C.A.F.Rhys Davids 1920/1;
Visuddhimagga of Buddhaghosacariya Edited by H.C.Warren,
Revised by D.Kosambi. Cambridge/Mass. 1950. HOS 41 [foreword
dated 1927]; Ne: Visuddhimagga of Buddhaghosacariya by Dhammananda Kosambi. Bombay I (1940), II (1943) [II: Visuddhimaggadipika 425]; Buddhaghosacariya's Visuddhimaggo with ParamatthamafijUsatika of Bhadantacariya Dhammapala. Benares I (1969), II (1969),
III (1972) ( 361); translations: Visuddhi-Magga oder der Weg zur
Reinheit. Die groBte und alteste systematische Darstellung des Buddhismus. Zum ersten Male aus dem Pali iibersetzt von NyanatiIoka.
1927. Konstanz 21952 426; The Path of Purification (Visuddhimagga)
423
424
425
426
The length in printed pages in Ee is approximately: Sp: 1400, Sv + Ps + Spk +

Mp: 5000, Vism: 700, altogether more than 7000 pages.
The "Pali-Vim" which appeared in Ceylon in 1963 is a modern retranslation of texts
from Bapat 1937: Endo 1983 and Bechert 1989, who also draws attention to the
AmatikaravaQQani, an unedited Piili text in verses on meditation.
This is a modern commentary by the editor.
Nyanatiloka rightly criticizes the older translation by Pe Maung Tin (1923-1931):
"unbelievably faulty, bristles with misunderstandings", p. XII.
124
by BhadanUicariya Buddhaghosa. Translated from the Pali by Nal).amoli. Colombo 21964.

Commentary: Visuddhimaggamahifiki (Vism-mhf: 2.8.1,1): se I
(1925), II (1926), III (1927); Be I, II (1962) (cf. 361).
Subcommentary: Visuddhimaggacullafiki ([Vism-f): 2.8.1,22): Edition: se I, II (2525: 1982); J.Abe: Visuddhimaggacullatlka: SIla-Ohutatiga. A Study of the First and Second Chapters of the Visuddhimagga and Its Commentary. Poona 1981 [contains also an edition of the
respective chapters].
Gal).thipada: Visuddhimaggaga\1thipada (Vism-gp: 2.8.1,01):
Visuddhimaggagal).thi Edited by P. Oevananda, PanaduralCeyion
1954.
245. According to the concluding verses, Vism is to be understood as
a summary of all five (!) Nikayas and the Atthakatha (Vism 711,19*).
The story of its origin is told in Mhv ( 207). Contrary to the
tradition, however, Vism had a pre~sor, .$.hich i~~~JaJlt..J).nl in
Chinese421 and partl)'lnTtoe1an translations 428 : the Vimuttimagga by
~" ""~'D",
, ,"'-"-'--~--"
an otherwise unknQW,n_ ..patissa::,-- "'As'NyanatiIc;ka had noticed already, Buddhaghosa really knew
and used Vim: Vism-mht states that ekacce, Vism 102,31 refers to
Upatissa, and the relevant sentence is indeed found in Vim 429. Already
Vim uses older sources and like Vism quotes from the old Atthakathii,
by lucky coincidence once even the same passage: Vism 180,32-181,28
corresponds to Vim 132 (Ehara)43o. Moreover, Vim also uses the Theravada Tipitaka.
'.
.,'
'''"
,. .
,"<""
"
246. Both Vim and Vism begin with a verse (Vim: ON II 123,6*sq. =
AN II 2,1 * sq.; Vism: S I 13,20*sq.) containing the 2?!!tral COl).ceE!
to be described in the following text: These are in Vism sfla,-samadhkand panna.
... The s1ructure of Vism has been investigated in detail by Frauwallner: The centre piece is the chapter on samadhi, which covers half
427
428
429
430
Hobogirin, Fascicule Annexe 1978: Taisho no. 1648 translated by SaJig~abhara (?)
(460- 520). The reconstruction of the Skt. form of both the name of the author and
the title are uncertain; cr. Skilling 1994: 171 - 173
Bapat 1964.
Vim trsl. Ehara p. 57.
On further texts of this kind in Vim and Vism: Bapat 1937: XXIV sq.
125
the text of Vism and is based on the meditation as described in Dhs.

By adding sfla and panna, a complete handbook for the path to liberation was composed 431 .
247. The content of Vism thus continues the old Abhidhamma texts,
although the form has changed as there is no longer a Matika at the
beginning, but a verse. This was felt to be unusual for a Pali text by
Dhammapala, who justifies the verse at the beginning by pointing out
that Vism is neither a commentary such as Sv nor a treatise (pakaralJa)
such as the Abhidhammavatara ( 340), but something "in the middle"
(Vism-mht Ne I 2,18) thus alluding to the nigamana ( 226).
248. The last part of Vism on panna is based on the NaQakatha of
Patis, an earlier handbook ( 120)432. In this connection it may be

worth while to recall that a NalJodaya~ nama pakaralJa~, Mhv
XXXVII 225 ( 207) is ascribed to Buddhaghosa as an early work
about which nothing else is known. Perhaps this was some kind of
study preliminary to Vism possibly more closely connected to Patis(??).
On the other hand Nett seems to be unknown to Buddhaghosa,
who quotes Pe(ake, Vism 141,13 once. The respective text is not found
in Pet ( 171).
249. Vism is however closely connected to the Nikaya-commentaries
including Sp433. Moreover, Vl~,~ ~eem.st<J.qu.<?!!:!E?~ the old AHhak~
tha 434 much more ext~nsively than.tbe..QIDID!<.!ll.aries do....(cf. 227).
TIIiSotlersrare"opp;rt~mities for some insights into the structure of
the old Atthakatha, e.g. when it is said: acayo nama nibbati upacayo
nama va44hi santati nama pavatti, Vism 449,16-18 435 . For this shows
that key words were quoted by nama, that is, in the same way as
occasionally in the Vibhanga-commentary of the Vinaya, and not by
iii as in the new Atthakatha (cf. 261)436.
431
432
433
434
435
436
Frauwallner 1972: 126,132, cf. Bapat 1937: XXI sq..

Cf. Vism 72,1 with Sp 299,4.
E.g. Vism 180,32-181,28.
Cf. the quotation from the Mahaatthakatha: gharaftl nama ghariipacaro nama ... ,
Sp 299,26 (cf. Yin III 46,23).
As Mp II 273-15-17 ad AN I 173,14 shows, itialso could have been used, cf. Kv
26,20, which the old Atthakatha seems to have quoted.
126
In an equally rare instance a particular word has been ascribed

explicitly to the vocabulary of the old Atthakatha 437 : atippiyasahiiyo
.. , yo aUhakathiiyalf/ s01Jqasahayo Ii vUllo, Vism 316,6sq. "a very dear
companion ... one who in the commentaries is called a 'boon companion'" (NaI).amoli). This is all the more interesting as this word obviously belongs to the colloquial language.
In addition to the old AHhakatha, the Vism has made use of the
BhaI).aka-traditions which are quoted and evaluated 438
- ..
250. This is a step beyond not only Patis, which does not use the
old commentary, but also beyond Vim, where the Theravada tradition
does not seem to be examined in as much detail as in Vism. Perhaps
this fact can be used for a relative chronology. If Patis was composed
in the second century AD ( 119), and if Vism was created about 400
AD ( 207), Vim should be placed within these brackets perhaps nearer
to Vism than to Patis at the end of the "crisis of Pali studies" ( 206).
In case the connection with the Abhayagirivihara is correct439 , one
might even speculate that Vim was written when this monastery
enjoyed strong royal support under Mahasena (334-3611274-301).
While Vism-became-a-most.successfulbook in Theravada countries,Vim s~ms to have enjoyed a much high~r-interi1atiOl?~i'-~puta
ti6ifin the Buddhist world, Tor the book" was knoWIl-an(C~sed still.by
Dasabaiasrimitra in' 12th century Bengal then under Seni"rule 440
~"''"''''~-.'.-''-''-'''-------~''''''''''''-~_'.1'.''''''''
V.2.3 The Commentaries on the Khuddakanikaya

25L In.spit~..QHhef~c.Uhat.!h~ colophon to Vism mention~.fi_v~Nika
yas ( 245), no commentary of the fifth Nikaya was compo~~~J?Y. audjIlfai~osa:.-Even those-iscrif;ed-io'"hiffi"are" not indude(Cinto the network closely. connecting the commentaries on the first four Nikayas
and Vism.
The Khuddakanikaya-commentaries have been written by difi~iUicommeii~:
_. __,,__
"._d~__ ' _ _~-
437
Cf. Spot on iekhanad.!!.'l9aeeamiil]$.CPD s.v. kanirrluuiguliparimiif]ll and 317.
438
E.g" Vlsmi7S;ilfsq.
439
440
On the possible Abhayagirivihara afIiliation of Vim: Skilling 1993b, 135-140 and

I 994a: 199-202.
Skilling 1987: 7, 15.
V.2 The Commentaries on the Suttapi!aka 226- 307
I.
2.
3.
4.
5.
6.
7.
8.
9.
10.
II.
12.
13.
14.
IS.
127
Khp: Paramatthajotika I (ascribed to Buddhaghosa)

Dhp: DhammapadaHhakatha (ascribed to Buddhaghosa)
Ud: Paramatthadipani I: Dhammapala
It: Paramatthadipani II: Dhammapala
Sn: Paramatthajotika II (ascribed to Buddhaghosa)
Vv: Paramatthadipani III: Dhammapala
Pv: Paramatthadipani IV: Dhammapala
Th: Paramatthadipani V: Dhammapala
Thi: Paramatthadipani VI: Dhammapala
Ja: JatakatthavaI).I).ana (ascribed to Buddhaghosa)
Nidd: Saddhammapajotika: Upasena
Patis: Saddhammapakasini: Mahanama
Ap: Visuddhajanavi1asini: (anonymous)
Bv: Madhuratthavilasini: Buddhadatta
Cp: Paramatthadipani VII: Dhammapa1a
Within these commentaries the Paramatthadipani of Dhammapala forms the largest unit 441 , while some subgroups are connected by
similar titles:
1. Pj I, II: -jotika
2. Nidd-a, Patis-a: Saddhamma3. Ap-a, Bv-a: -vilasini
4. Ja, Dhp-a: (without title).
y'2.3.1 Paramatthajotika I
Paramatthajotiki I (Pj I: 2.5.1,1): Edition and Translation together
with Khp, q.v.; Index: Pj II Vol. III, p. 800-860 and additional variants: ibidem p. 863-881.
252. The title Paramatthajotika "Illustrator of Ultimate Meaning" (NaI).amoli) is mentioned at the beginning (Pj I 11,7), which is in
prose in contrast to the commentaries on the first Nikayas. Neither
initiator nor author are named in the following verses nor is any reference made to either earlier commentaries or even to the Mahavihara.
As is usual in the beginning of a set of commentaries, Pj I also
contains a brief survey of the Tipitaka (Pj I 12, 1-11) as the first com441
A continous sequence of the texts commented upon by Dhammaplila is found in

the Khuddakagantha of the DIgha- and Majjhima-bhlil).akas: 85.
128
mentary on the Khuddakanikaya 442 Then follows an explanation of

the term nikiiya443 , which is alien to the four Nikaya-commentaries 444
An aUhava1J1Janiiya miitikii "summary of the explanation" (Pj I
13,14, cf. 256) outlines the methods to be applied in Pj I, which are
similar to those in Sp ( 212).
253. Because Khp is a composite texts ( 86), Pj I largely duplicates

other commentaries, particulary Pj 11445 :
V. Mangalasutta: Sn 258-269: Pj I 88,27-157,10 = Pj II
300,1 - 30 446
VI. Ratanasutta: Sn 222-238: Pj I 157,14-201,6 = Pj II 193,15-21
IX. Mettasutta: Sn 143-152: Pj I 231,6-252,20 : Pj II 278,2-12
Though there are also parallels to Khp I - IV, Pj I does not strictly
follow the respective commentaries. The o~~ally~~e~ndenl par!
of Pj I is the explanation of VIII.
NidliiKa1).~_(Pj I 216,11-231,2).
... ".-,,.. . ,,,....... ,.. ....
-
--~-~~.~---"""","-
254. The form of Pj I differs widely from the one of the four Nikaya-
comiiieiilafles'an&therefore~iH:loes notseel11 commendable-Io-ascabe
. , , ..
*'1tio-13uill1fiaghosa447: " . .
--thecoimnei1'taries on the individual parts of Khp are shaped as
separate and independent units as seen best in the beginning of VIII.
Nidhika1).Qa.
Moreover, Pj I uses a technical vocabulary different from Svetc.:
Instead of suttanikkhepa (230) Pj I has atthuppatti and nikkhepappayojana (Pj I 75,23-25) or in VIII. NidhikaQQa nikkhepakiira1Ja (Pj I
216,17).
There is no reference to Vism in Pj I. Because the one given in
the edited text Pj I 185,30 is found only in Pj II manuscripts, while
those ofPj I refer to IV. Kumarapafiha (Pj I 81,10-82,5). Because this
cross reference is impossible in Pj II, it has been changed there to Vism
(cf. 257).
Even where obvious, Pj I does not extract te~ts from Vism. The
explanation of III. DvattiQlsakiIra (Pj I 38,25 sqq.), which are also
0
442
443
444
445
446
447
So do Sp, Sv, and Ud-a as Paramatthadipani I.

On Skt. influence in this explanation: Pj I-trs/. p. 311 s.v. "Sanskrit allusions"
Cf. nikiiya: iigama, Mp II 189,17.
More than half the text of Pj I is identical with pj II.
Parallel texts are given in full in Be, but not in Ee ofPj II, which of course comments
upon the complete text of Sn: erroneously Sn-trsl II (1992), p. XXXVIII 38.
Cf. also Pind 1990: 199 note 59.
V.2 The Commentaries on the Suttapi~aka 226- 307
129
dealt with at length in Vism 241,3 sqq., are commented in a wording

of different structure ( 295).
Although IV. Kumarapafiha is abbreviated from AN V
50,22-54,13; 55,23-57,31, the commentary (Pj I 75,23-88,23) is in
no way related to Mp V 21,25-26,2.
In the light of these differences from Buddhaghosa's commentaries it is all the more interesting that VII. Tiroku<;i<;ia (Pj I 20l,l0216,7) corresponds closely to Dhammapala's Pv-a 19,21-31,11.
Unfortunately, however, it seems impossible to give a chronological
priority to either text, as both may simply have used the same source
( 280).
V.2.3.2 Paramatthajotika II
Paramatthajotika II ( Pj II: 2.5.5,1): Edition: H.Smith I (1916), II

(1917), III (1918).
Subcommentary: [Paramatthajotika-JDipani (Sn-t: 2.5.5,12): Fragment on Pj II 513,16-548,25 extant as manuscript copied AD 1532,
Vat Lai Hin 448
255. Neither author nor even a title is mentioned in Pj II, where it is
simply said: "I shall write a commentary on Sn" (Pj II 1,8*). Thus,
originally Pj II was anonymous, and moreover like Dhp-a and Ja was
without an individual title: Pj might have been chosen at a later date
because large parts overlapped with Pj I. This connected this commentary to Pj I ( 253).
On the whole, however,Pj I and PLIL.ar~..Q..g~fferent that iUs
difficult to imagine a common author 44j.
ATIIiough noreferetiCeis- made to the old Anhakatha, older
sources have been used by Pj 11450.
Pj.-II...beginswith .a.table
of contents of Sn also giving the length
r
.
.
... _.
~f theJ~La.s,.eigh,tkh.iina.l'~ using t~e 'term pariyattipamiin{jJo, Pj II
1,24 where Sv etc. would have said piiliy(l~-"-"
.~."....-,
256. The same miitikii on the ways of interpretation is given as in Pj I

(252). The suttanikkhepa Pj 1146,15 sq.451 are known to Pj II (cf.
448
An edition is planned and will appear in JPTS.
449
A common author had been postulated by Norman 1983: 129, who corrected his
view in Norman, Sn-trsl II (1992), p. XXXVIII 38.
Bechert 1958: 18, cr. 123.
cr. Pj II 159,3; 501,27.
450
451
130
230), but the term used for them is uppatti. It is unusual that a double
uppatti is postulated for the Vijayasutta, Sn 193-206 because this text
was spoken at two different places (Pj II 241,4).
The arrangement of the commentary on individual Suttantas is quite
uniform. As the method of apubbava1J1Jllnli, Pj II 300,12 (cf. 214, 293) was
followed, the commentary becomes shorter and shorter towards the end.
257. Often Pj II follows Sv etc., e.g., when explaining eva~ me suta~
in an abbreviated form (Pj II 135,3-25). It is interesting that. Pj II,
while commenting on the Mangalasutta (Pj II 300,5-8), refers to Ps
I 2,32-7,29 for a detailed discussion of eva~ me suta~, while Pj I
100,1- 104,15 has a long explanation of this sentence omitted in Pj II
together with a lengthy part of the Mangalasutta-commentary (Pj I
89-112). This seems to indicate two different authors for Pj I and II.
Moreover, the reference to Ps proves that Pj II knew and used the
commentaries on the other Nikayas without, however, simply copying
,
texts. Vism, too, is quoted in Pj II ( 254).
Some explanations in Pj II differ from those in the four Nikayacommentaries: The eight tapasa "ascetics" are described differently at
Pj II 295,8-296,9 and at Sv 270,19-271,24 452
258.-+h~it.fommented on in Nidd ( 116). Thus there
is the unique situation thaCanearTter commentary' s~!'.Y.!Y' 'pf)!
512:.:.2~plicitly:referS::t6:'Niddi!l' stating' thaCiCwill give only a
brief explanation of what was said in detail there: th~Q!IesQondin..g
-1exLin..Pj II is only gntHootlHn-lengUu:.,gmpared to Nidd. Moreover,
Nidd was used in other parts of Pj II as W(:1f.~'--' ," . -
259. Pj I and Pj II follow different purposes: Pj I is an independent

handbook in the same way as Khp, while Pj II is nearer to the four
Nikaya-commentaries. Both seem to fill gaps left open by Dhammapala's ParamatthadlpanI.
Neither Pj I nor Pj II can be dated, not even in relation to each
.other;-excepmat..hQt.!I.:p.n:.~yp6seIJuddhaghosa. In 'spite'or!1i~BJId
dhagllOsa cill<mho.n'.: added tobotncoiillilenfanes (Pj I 253,5-17; Pj
II
608-8,20) no
nized.
. immediate relation to Buddhaghosa can be ~_.c_"
......... - - . '.
,,,
.......
. . . . . . . -- ...
-- . . .
.. -
__. --Both refer to SIhaladlpa in a way that suggests that they were
indeed composed in Ceylon.
452
Cf. sambahula, Pj II 313,1 and note 412 above.
131
V.2.3.3 Jatakatthava1).1).ana and DhammapadaHhakatha

260. Both Ja and Dhp-a are traditionally ascribed to Buddhaghosa,
an assumption which has been rightly questioned by modern
research 453 . They are radically different in form from those commentaries dealt with so far, for the explanation of the respective versesjs
overgrown by storie~ Consequently, Ja and Dhp-a belong to the nar~rative literature-niiher than to commentarial-litq.a..lufe.
---~-,-
........ ~'""'
JatakatthavaJ}J}ana (Ja: 2.5.10,1 454): Editions etc. see: Jataka 109.

Subcommentary: Linatthappakasini (Ja-pt: 2.5.10,11): O. v. Hintiber: Two Jataka Manuscripts from the National Library in Bangkok.
JPTS 10.1985, 1-22: complete manuscript copied AD 1647, cf. 358
[Edition: On no. 536 KUI)ala-ja in Bol1ee 1970; on no. 540 Sama-ja in
Cicak-Chand 1974, see Jataka 109]455.
GalHhipada (in Sinhalese): Jataka atuva gretapadaya (Ja-gp:
2.5.10,1(4: Edition: M. Vimalaklrtisthavira and K. Somindasthavira.
Colombo 1961.
261. Ja begins with verses which name three initiators: Atthadassin,
Buddhadeva, and Buddhamitta (Ja I 15-19*)456 and refer to the
Mahavihara, Ja I 1,22*. No title is given except Jatakatthava1).1).ana
"commentary on the Ja".
There is no nigamana, for the verses at the end have been added
by a scribe 457 .
Nothing is said in the introductory verses about earlier Ja-commentaries, which can be inferred because of the parallel stories preserved in Buddhaghosa's commentaries (cf. 113), which, however,
never refer back to the Ja-atthava1).1).ana.
Sp once mentions a Ja-aHhakatha, which is the earlier commentary used also by Ja in the commentary proper (veyyiikara1]a) explaining the giithiis and embedded in the stories ( 112). Usually single
words are commented on and variants from the old AHhakatha quot453
454
455
456
457
E.g. Wintemitz 1912: 153, Dhp-a-trsl I p. 59, but cf. Norman 1983: 127.
Cf. 109-115 for a full discussion of the la.
On further subcommentaries to la: Bollee 1968b: 498.
Buddhamitta follows the Mahilllsasaka!~ahISlisaka sc~ These initiators are not
mentioned in the introduction to S (cf. Eeja IV mtroduction) which, in fact, is the
introduction to Ap-a adopted to the la.
la VI 594 note.
132
ed occasionally458, once also in the Nidanakatha ( 111). This seems

to indicate that the old AHhakatha already possessed a similar introduction 459 .
A unique (?) quotation is met with in the prose story of the first
Ja (Ja I 99,19-27) most probably from the old Atthakatha as the word
commented on has been referred to by nama ( 249).
There are rare digressions in the Ja-commentary460, and Buddhaghosa's commentaries have been referred to for more detailed
explanation occasionally461.
Ja-pt is probably quoted in Mal)is AD 1466 ( 347).
Dhammapadatthakathli (Dhp-a: 2.5.2,1): Editions: H.C. Norman I, I
(1906), 1,2 (1909), II (1911), III (1912), IV (1914), V (1915)462; New
Edition: H.Smith 12,1 (1925 [= Dhp-a I (1906) 1-159 on Dhp 1-20]);
translation: E.W.Burlingame I - III (1921)[with an important introduction].
Subcommentaries: Varasarpbodhi: Dhammapadapkli (Dhp-nt:
2.5.2,13): Bollee 1968a: 315 [composed AD 1866], se 1992 together
with: [Siri Sumangala: DhammapaUhakathliglithliyojanli (Dhp-a-y:
2.5.2, 16)).
Gal)1hipada (in Sinhalese): Dhampiyli ap!vli gretapadaya (Dhp-agp: 2.5.2, 1(4)): D.B.Jayatilaka 1929-1933; new edition: M.Vimalaklrti Sthavira and K. Sominda Sthavira. Colombo 1960.
262. The initiator of the anonymous Dhp-a is the otherwise unknown
Thera Kumarakassapa who intended to make the commentary known
beyond the Island by a translation from Sinhalese (Dhp-a 12 1,11 *13*). ~Q~t.l.li~ a partiular ti~. As in Ja it is simply called
dhammapadassa aUhaval1l1antl, Dhp-a IV 234,22.
A ,survey of contents of Dhp-a is given at the end of the text,
which is unusual (Dhp-a IV 234,7-19). As some stories introducing
458
459
460
)61
----462
Cf. Ja VII (index) s.v., which however is not at all complete.

It is likely that diirenidiine ... vitthiirato ... JiitakaUhakathiiya~ vuttii, Pj II 2,32
refers to the old Atthakathii.
On hiri and otappa, Ja I 129,23'-131,24'.
Ja I 139,23: Mp III 123,5-22; Ja V 38,4: Spk I 281,29 sq. The last reference is,
strangely enough, found within a story.
The dates of the original publication given in the PTS reprint of 1970 are partly
wrong.
133
Dhp verses are used repeatedly, their total number is only 299 against
423 verses.
263. Dhp-a is divided into vatthus"subjects" (cf. 216,320). This division seems to have been used already in an earlier Dhp-commentary,
for the MahapaccarI is quoted as saying dhammapadan:z sahavatthun:z,
Sp 789,23 "the Dhp together with the Vatthus (i. e. stories)"463.
The purpose of these Vatthus is to introduce the Dhp-verses,
which are quoted at the beginning of the individual Vatthus 464 as in
the Ja ( 112).
Dhp-a is connected to theJa by about 60 stories commo~
Dhp:aand-Ja; and by cross references: "this is said in detail in the
Dukanipata in the BahubhaI).ijataka" (Dhp-a IV 92,15) referring to Ja
no. 215 Kacchapajataka (!) (Ja II 175,18-178,3).
264. ,In_contrast to the Ja the joint between p.roses~orx_ a~.~!~$..is
often very awkward, because the contents of botlldo_noLreally fit
-together.~- . '
..
.
--The sentence used to mark the transition from prose to verse is
occasionally anusandhin:z ghatetvii, Dhp-a III 4,6 etc. "having made a
connection". A corresponding wording is used in the Ja only in the
very first story (Ja I 104,1-7). Thus Dhp-a seems to have generalized
a singular Ja-phrase (cf. CPD s.v. anusandhi (b)).
265. The Dhp-verses are followed by a commentary "semi-occasionally
... of some assistance 465 ". At the end it is said that the Buddha successfully used story and verse to achieve his end.
Sometimes appendices were added after ,the concluding verse as
in Dhp-a XXIV,2 Siikarapotika-vatthu (Dhp-a IV 46,6-51,24 on Dhp
338-343) which contains a local legend set in the village Bhokkanta
south to Anuradhapura at the time of DutthagamaI).i Abhaya and thus
connects Dhp-a to Ceylon.
266. The pattern of the Vatthus is followed very strictly even if the
result is at times a rather strange composite story as Dhp-a XIII, 10
463
464
465
On this paragraph in Sp: v. Hiniiber 1989: 69.

The structure of the Vatthus and the contents of Dhp-a are described: Dhp-a-trs1 I
26-29 [ 5] and I 71-141 respectively. Quotations from the Sihalaghakath1i are
found in Dhp-gp, cf. note 362.
Dhp-a-trsl I 28.
134
Asadisadana-vatthu (Dhp-a III 183,9-189,8 on Dhp 177). Here Sv

653,29-655,32 has been used, which unfortunately quotes Dhp 177
in the middle of the story. To preserve the structure of Dhp-a, the
commentator struggles not very successfully to reconstruct the story
in such a way that the verse is transferred to the end.
267. In spit~ of an almost identical wording in parallelstories.in--the
Ja and Dhp-a, the explanations of verses are quite differenLas.<temQJ1=-.
shated by the commentaries of Ja no. 201 Bandhanagara-ja (Ja II
140,23'-141,18') and Dhpa-a XXIV,4 Bandhanagara-vatthu (Dhp-a IV
56,1-57,2) on identical verses. This points to two separate com,.mentarial trl!9itiQnLhanded down by-th\natak~Fand-DmlrillnapadabhaQakas466 respecti~e.ty:'
...
-""---'lfis-otpartiCui3:r' interest that Dhp 125 occurs also in SN I 13,13*16* (Spk I 49,5-11) and Ja II 203,15-18* with three different commentaries.
268. If the prose in Dhp-a and Ja is identical, but, on the other hand,
the explanation of the corresponding verses is different, this seems to
indicate that an old independent Dhp-commentarial tradition has been
modernized under the influence of the Ja-commentary, when the
"new" Dhp-a was created. The old Dhp-commentary contained most
probably only short Vatthus such as Dhp-a XVI,3 Visakhavatthu
(Dhp-a III 278,14-279,28), which in this particular case cannot be
traced back to any older source.
In contrast to Ja stories found in the commentaries on the first
four Nikayas ( 261) there is no trace of older stories exmicitly connected to D1!P.xerses ..Tlierefore,.i(seems' ihatno-akhya~s were ever
-coiinecfedt~ Dhp~y~[s~,Jcf. 113).
--_.-._.-,,-,---'
269. The Vatthus were rebuilt under the influence of the Ja into partly
very long and complex stories such as Dhp-a 11,1 Udena-vatthu (Dhpa I 161-231). This influence can be felt also in those stories, which do
not occur in the Ja-commentary, but have been shaped as if they were
Jatakas by adding the typical beginning atfte ... , Dhp-a.I 169,9. Some
of these "Ja-stories" contain verses, but no commentary on them.
Therefore, they may be called apocryphal Jatakas incorporated into
the Dhp-a ( 270).
466
Adikaram 1946: 30 sq.
V.2 The Commentaries on the
Suttapi~aka
226- 307
135
Often only the introductory stories (paccuppannavatthu) were adopted

by Dhp-a, because it was felt necessary only to connect the Dhp-verses to
the presence at the time of the Buddha, but not to his past lives.
Thus the "new" Dhp-a is brought close to the Ja. This means
that it was composed later than, hardly at the same time as the Jacommentary, because there is no trace of a reference to or transfer of
stories from Dhp-a to the Ja-commentary. The time of the composition of Dhp-a is unknow 467 . It seems, however, to have been written
in Ceylon ( 265).
The Dhp-a has been translated. at an early date into Sinhalese
under the title Saddharmaratnavaliya 468 and into Burmese469 .
V.2.3.4 Apocryphal Jatakas
270. At an early date there were versions of Jatakas considered as
apocryphal such as the Giilha-Vessantara and the GUlha-Ummaga (Sp
742,30, cf. 232,8; Spk II 201,27; cf. 437). A later collection of Jatakas
considered as apocryphal was probably assembled at Chiang Mai in
North Thailand. The literary form has been modelled after Ja and
Dhp-a:
(Paiiiiasajataka (Paiiiiasa-ja: 2.5.10,2): Edition: Pafifiasa-Jataka or
Zimme PaQQasa (in the Burmese Recension 470) Edited by P.S.Jaini.
London I (1981), II (1983) [rev.: ZDMG 133.1983: 225sq.; 135.1985:
434]; Translation: Apocryphal Birth Stories. London I Trsl. by LB.
Horner and P.S.Jaini (1985), II Trsl. by P.S.Jaini (1986)471.
The "Fifty Ja" are arranged in five Vaggas of ten Ja each. The
number of verses, which do not have a commentary, has not been
taken into account in this arrangement.
467
468
469
470
471
Burlingame's guess "450 AD", Dhp-a-trsl 57 [ 8] is not unlikely, but cannot be

substantiated.
For selected translations: Obeyesekere 1992.
For selected translations: Rogers 1870.
There are widely different Siamese and Kambodian (partly edited with a Khmer
trsl. Phnom Penh 1953) versions: Pafifiasa-ja I, p. V, cf. Supaphan 1990: 14-80; on
the Thai version cf. Lausunthom 1995. - On an appendix to Pafifilisa-ja: 429.
No.6 Samuddaghosa-ja has been studied and edited in Terral 1956; different versionsofno.1l Sudhanakumara-ja (upto Pafifilisa-ja I 143,20) and no.17SiriciiQamaQ.iraja-ja (Pafifiasa-ja I 199,12-205,32) have been edited by Tanabe 1981, 1983, and
1991; no. 36 Velama-ja has been translated and analysed by Terral-Martini 1959;
cf. 109, 321.
136
The story of the past is mostly set in Benares as in the Ja, but
occasionally Burmese place names seem to occur such as no. 12 HarpsavatI (Pegu?) or no. 26 SudhammavatI (Thaton).
Sources of the stories are the old Ja and Dhp-a besides Buddhist
Skt. literature such as the Divyavadana, once even the Paficatantra;
verses are quoted from the Mahabharata and Manu 472
271. The story no. 37 Vattanguliraja-ja tells how the first BuQ..dha
image was--ma.de by-Binibisani the king'of Kosa}a 4 7Y:-This"-pC;pular
subjectisfreated again in an independent version composed in Ceylon
perhaps during the 13th/14th centuries:
(Kosalabimbavaooaoa (Kbv: 4.2.13)): Edition: R.Gombrich in: Buddhism in Ceylon and Studies on Religious Syncretism in Buddhist
Countries. Gottingen 1978 AAWG Nr. 108, 281- 303.
The form of this text "devoid of literary merit" (Gombrich) is
losely connected to that of a Ja; it is unknown outside Ceylon.
V.2.3.5 Dhammapala's Commentaries: The Paramatthadrpani
272. The second important commentator after Buddhaghosa is Dhammapala, who is supposed to have written a large number of commentaries ( 356):
I. Paramatthadipani I-VII on: Ud, It, Vv, Pv, Th, Thi, Cp
II. Subcommentaries to: Sv, Ps, Spk, Mp ( 357), Ja, Bv, As, Vibh-a,
Ppk-a ( 360)
II. Commentary on Vism ( 361)
III. Commentary on Nett ( 362)
It is normally assumed, though without justification, that there
were two different Dhammapalas at work ( 360, 364).
All attempts to connect Dhammapala to other Buddhists of the
same name have been unsuccessful 474 It is also impossible to find
412
413
414
Paiiiiiisa-ja II, p. XVII.

Paii.ii.iisa-jall,p. XXXII sq.; on texts concerning Siamese Buddha images: 427.
The connection to the Yogiiciira Dharmapiila mentioned by Xuanzangl Hsiian-tsang
is wishful thinking as shown already by Hardy 1897. On this Dharmapiila cr. Tillemans 1990: 8 and Mayer 1992: 25-28.
137
out whether Dhammapala was South Indian, which seems likely, or

Ceylonese 475
273. Dhammapala in his ParamatthadIpanI ( 85,251) did not adopt
the sequence of texts as usual in the Khuddakanikaya, and he used
recensions of Ap ( 123) and Cp ( 128) different from those of the
Mahavihara.
Udana-atthakatha (Ud-a: 2.5.3,1): Edition: EL.Woodward 1926; translation: The Udana Commentary ... Translated by P.Masefield. Oxford
I (1994), II (1995).
Itivuttaka-atthakatha (It-a: 2.5.4,1): Edition: M.M.Bose I (1934), II
(1936), III [with Index by H.Kopp. London] (1980); translation:
P.Masefield (under preparation).
Vimanavatthu-atthakatha (Vv-a: 2.5.6,1): Edition: E.Hardy 1901;
translation: Elucidation of the Intrinsic Meaning so Named the Commentary of the Vimana-Stories Translated by P.Masefield. Oxford
1989.
Petavatthu-atfhakatha (Pv-a: 2.5.7,1): Edition: E.Hardy (1894 476 );

translation: Elucidation of the Intrinsic Meaning so Named the Commentary on the Peta-Stories Translated by P.Masefield. London 1980.
Theragatha-atthakatha (Th-a: 2.5.8,1): Edition: EL.Woodward I
(1940), II (1952), III [with Indexes by H.Kopp] (1959).
TherIgatha-atfhakatha (Thi-a: 2.5.9,1): Edition: E.Miiller (1893); translation: W.Pruitt (under preparation together with a revised edition of
ThI-a).
Cariyapitaka-atthakatha (Cp-a: 2.5.15,1): Edition: R.L.Barua (1939),
Second Edition with Indexes by H.Kopp. London 1979.
Subcommentaries to the ParamatthadIpanI are only known from
the Pit-sam ( 4).
274. These commentaries, obviously modelled on those by Buddhaghosa, were conceived by Dhammapala as one set. This is
underlined by the introductory and concluding verses to the ParamatthadIpanI, which are identical except where they refer to the individual
texts.
Dhammapala, too, emphasizes the Mahavihara orthodoxy and
that his commentaries are based on the four Nikayas (Ud-a 2,6*; It-a
475
476
The history of research has been summed up by Pieris 1978.

Rather 1896, cf. introduction to Pv-a VIII, note 1.
138
12,4* etc.), with the exception of Cp-a being based on the Jataka (Cpa 1,27*). The Nikayas are not mentioned in Vv-a and Pv-a because
these texts are not in the same way connected to them as Ud etc. are.
Nothing is said about older sources ( 286). When Dhammapala
refers to agamaUhakathiisu, Vv-a 3,llsq. he may have had Buddhaghosa in mind (cf. 317).
The title ParamatthadlpanI is mentioned in the nigamana, which
also gives the length of the respective commentaries in bhtiIJavaras.
Perhaps it was modelled after Paramatthajotika, if not vice versa.
The brief colophon contains the name of the author and his monastery, the Badaratittha-vihara477 , as unidentified as Moral)Qakhetaka
( 227)478.
275. Dhammapala's commentaries are grouped together in the
following manner: Ud-a and It-a, Vv-a and Pv-a form two units. Tha and ThI-a really are only one commentary having common introductory and concluding verses 479 . Finally Cp-a stands apart480.
276. Following the example of Buddhaghosa, the individual parts of
ParamatthadlpanI begin with surveys of the respective texts they are
going to explain. ThI-a refers back to the common table of contents
given at the beginning of Th_a 481 .
Besides Buddhaghosa, Dhammapala was also familiar with Dhpa and Ja, which are quoted e.g. at Vv-a 165,17 sq.482; Th-a II 148,5
and Ud-a 124,20 respectively.
277. Only Ud-a and It-a comment on texts containing Suttantas. Consequenty, Dhammapala could follow Buddhaghosa particularly closely
here: the way of quoting the basic text: Mucalindassa pathame, Ud-a
100,3 or dutiyavaggassa pathame, It-a I 117,6 corresponds to Spk or
Mp ( 238).
477
478
479
480
481
482
With variants, the oldest being Baddhara- in the 16th century Northern Thai manuscripts. It is impossible to decide which is the true form of the place name; cf. 361.
Cf. Pieris 1978: 66.
There are no introductory verses at the beginning of ThI-a. The concluding verses
printed at the end of Th-a in Ee are correctly omitted in oriental editions.
Thus there are only six parts of the ParamatthadipanI, which has been split conveniently into seven parts for practical purposes.
ThI-a 4,26 refef8 to Th-a I 3,33-4,14.
On this quotation see however 280.
139
Moreover, Ud-a 5,17-22 and It-a I 3,1-5 refer to Sv for the

history of the text tradition ( 228), and rely on Svetc. for the explanation of terms such as tathiigata ( 288) or evarrz me sut~ ( 230 note
407). The unique introductory formula of It is explained by the fact
that this text was heard and handed down at the very beginning by
the laywoman Khuijuttara ( 79,93)483.
278. The definition of the suttanikkhepas, Ud-a 29,26- 30,19; It-a I
34,7- 37,12 is based on Sv ( 230), but differs from the one in Pj I
( 254) and Pj II ( 256). At the same time it is much more technical
than in Sv, thus showing an advanced stage of the corresponding discussion, which had developed certain connections among single suttanikkhepas not yet found in the earlier commentaries.
279. Occasionally parts of the ParamatthadlpanI are connected by
cross references 484 . Moreover, in Ud-a 326,35; 373,23 Nett has also
been quoted and at Ud-a 33,11; 43,24 reference has been made to
Vibh-a. Connections to Sp are found in the commentary on the Mucalinda episode (Ud-a 100,3-102,12, cf. Sp 958,22~959,18). These and
further parallels to other commentaries in both Ud-a and It-a still
need investigation.
280. The similarity of Vv and Pv is mirrored in their commentaries.
Both Vv-a and Pv-a form a unit, which is stressed by cross references 485 , and both comment on verses. Consequently their form is
nearer to that of Dhp-a and Ja than to Ud-a or It-a. Dhammapala
even refers explicitly to Dhp-a for a more detailed version of the story
connected to the Mallika-vimana, Vv III, 8 (Vv-a 165,5-169,27) at
Vv-a 165,17sq.486. However, Dhp-a XI, 6 Mallikadevlvatthu (Dhp-a
III 119,8-123,6) is quite different 487 . The relationship between Dham483
484
485
486
487
It-a I 29,6-33,8 cf. Mp I 418,21-445,26, where this particular feature is not yet
mentioned.
Ud-a 46,18 or Th-a I 36,18sq.
Pv-a 71,31; 92,18 etc. with a strange referenceparamatthavibhiivaniyatrl vimiinavatthuvalJlJaniiyUtrl, Pv-a 244,9 (cf. 300). This wording is confirmed by a manuscript from
Vat Lai Hin copied AD 1514. - A further manuscript from that monastery copied
in the middle of the 16th century has Paramatthajotikii (!) in the colophon to Pva, but ParamatthadlpanI in the nigamana.
This story is also found at Sv 597,8-23.
cr. Dhp-a-trsl II p. 340, note J. On parallels between Vv-a, Pv-a and Dhp-a: Dhpa-trsl I p. 56 sq. 7 sq.
140
mapala's commentaries and Dhp-a is rather complicated, and it cannot be ruled out that he used a version slightly different from our text,
as he does in the case of Ap ( 123). As there is no reference in Dhpa either to Vv-a or to Pv-a, it seems likely that Dhp-a is the older text,
but not necessarily the model for Dhammapala's commentaries on Vv
and Pv. Perhaps both used the same source material.
The same conclusion is likely when comparing Pv J, 5 TirokuQQapetavatthu (Pv-a19,21-31,1l) and Pj I on Khp VII TirokuQQa ( 254).
The relation to Ja can be studied by comparing Vv III 5 Guttilavimana (Vv-a 137,13-148,30) to Ja no. 243 Guttila-ja (Ja II 248,5-257,12), which expressly quotes the Guttila-vimana (Ja II 25,10). It
seems as if Dhammapala developed the text as found in the Ja 488 .
281. Vv-a and Pv-a begin with a brief discussion of the way in which
the commentator wants to procede 489 and about the manner in which
the texts of Vv and Pv have been collected according to the tradition.
The verses are thought to have been brought down to earth by Moggallana and Narada respectively. The collection as such was assembled
at the first council, and some verses are actually thought to have been
added by the monks participating in that council 490 .
282. The forms of Vv-a and Pv-a are slightly different, if the introduction to the individual stories are compared, and are much less uniform
in Pv-a than in Vv-a. The beginning of Pv II, 10 Uttaramatu-petavatthu is unique: "after the nibbiina of the Teacher ... " (Pv-a 140,21 sq.).
The commentary states that this Vatthu was added only during the
second council (Pv-a 144,20 sq.491).
283. A third type of commentary is represented by Th-a and Thi-a.
Next to the explanation of the verses the respective authors, Theras
and TheTis, who are supposed to have spoken these verses, are introduced. For this purpose !p.eiLt\p~danasareused,_b).l_Up. a recensjon
~lfThr_ent.from-tbe-one-found in the Ma!Iavihara-Tipitaka, ( 123). The
relation to the Ap is discussed by DhamnlapiililliImseff1n a Pakil)l)a488
489
490
491
Hardy 1899: 28; A1S<1oif1971: 53 sq.; Lawergen 1994; on parallels outside Theraviida literature: Bechert 1974.
Redundency is avoided by not repeating nidiinaS common to two Vimiinas.
cr. e.g. Vv-a 332,30; Pv-a 137,24.
For a similar case cr. Vv-a 352,9-16.
141
ka (Th-a III 203,3-209,35), where also groups ot Therasand the 80

mahiisiivakas are mentioned (Th-a III 205,27 - 206,6).
Besides Ap, texts such as the hagiographical sections in Mp (cf.
235) have been used. Dhp-a is explicitly referred to (Th-a II 255,9
sq.) for a detailed version of a story (Dhp-a II 240,5-252,8).
284. At the beginning of ThI-a, the previous lives and the last life of
the Buddha up to the ordination of Mahapajapati Gotami as the first
nun are briefly related (ThI-a 1,9-4,27). In the corresponding paragraph of Th Dhammapala refers to Cp-a (Th-a I 10,7) for these events.
285. Cp-a is near to the Ja, and the latter is referred to (Cp-a 3,12).
This commentary ends in an important discussion on the ten piiramfs
contained in a long PakiIJ.IJ.aka (Cp-a 276,26- 332,30).
286. Numerous indicatiQIJs show that I?baIllmapalaJDaX!;s extensive
use' oItheworks' by his pr~d~~~~,;r'-BuddhaghQsa: sambahula, Ud:a
102J5 =-T7'is explained as in Sv ( 232note412) differring from Pj II
( 257 note 452) as does the definition of uposatha, Ud-a 296,2-10, cf.
Sv 139,14 sq., but Pj II 199,16 sq. Explaining isisattama, Th-a III
195,25 sq.; Vv-a 105,25 sq. Dhammapala even supplements Buddhaghosa 492 , and occasionally he seems to follow a tradition different
from that of his predecessor, e.g., when he refers to Bhaggava, a person not mentioned by Buddhaghosa, as the first teacher of the
Bodhisatta (1bI-a 2,9).
_Th!l.s__ J2b~I:ll!11~J2~~__.!S_..._~!:~~~!.L,J~t~r_~h~D__.. Budd~~~~a
( 364-366), but also later than Dhp-a and Ja, which he'uses as well
( 307). He iseven'supposed"tO'liavewntteii"~-;u6commentary to Ja
( 359).
Pj I and Pj II are not close to Dhammapala: Pj II uses a third
recension of AE,. and Pj I and Pv-a go back to the smtre'source once,
but are not immediately connected to each other ( 280). Thus the
chronological relation between Pj I and Pj II on one side, and Dhammapala on the other, remains open.
If, however, Dhamm~gt~~ than all these cO~Il!~~~r.ie~J.he
.supplem!!.V.1edJ:hoK texJsjrom. th~,~l!ii<l9iikailik:aya-:-which did not
yet have a "new" Atthakatha at his time,ye.rh~ps b~alUse tb,ex_were
only ~aduallx i~tegr~!~?_i~to.!~~ ~Et~ Nikaya. Then it might beI?~~
492
. . '
cr. Gombrich 1986-1992: 330.
~:_., .
",,,,_,_,, _,,._._ . . . '-.
"_'r_~'"
142
v. The Commentaries 203 -
322
sible that Ap, which Dhammapiila knew in a different recension, had

not yet reacneaIUUca.nonical reoogniilOn,.nordld perfiaps~Bv~which--was-alsolrnowrnoDhamnuipiila493.
In how far Dhammapiila had older commentaries before him,
when writing ParamatthadlpanI is not clear ( 274). The different
shape of the otherwise close Vv-a and Pv-a would be easily explicable
if reflecting the structure of earlier versions.
V.2.3.6 The Saddhammapajjotikii
Saddhammapajjotikii (Nidd-a: 2.5.11,1): Edition: A.P.Buddhadatta I
(1931), II (1939), III (1940)494.
1Jj7. The introductory verses name Siiriputta as author of Nidd

(Nidd-a 11,14*, cf. 116), which comments on parts ofSn. Thus Nidda really is a subcommentary (cf. 296), which was written at the
request of a certain Thera Deva (Nidd-a I 1,22*). The title Saddhammapajjotikii (Nidd-a I 2,15*) covers the commentary on both Niddesas, which form one unit ( 116); it may have been coined after Paramatthajjotikii ( 252).
The nigamana (Nidd-a III 150,2*-152,27*) was built on the model
of the one in Patis-a ( 291) and likewise contains a lot of information.
The author mentions his name: Upasena (Nidd-a III 151,25*), and
that he worked in the Mahiivihiira.
Nidd-a was completed in the 26th year of the king Siriniviisa SirisaIighabodhi, Nidd-a III 152,1 *sq., which is a frequent epithet of Sinhalese kings. However, only Sena II. SirisaIighabodhi 495 (851-8851
791-825) reigned long enough. Moreover, the minister Kittisena, who
donated a parivel}a to Upasena (Nidd-a III 151,18*-21 *), seems to be
identical with the mahiilekha "head scribe" Sena (Mhv LII 33) active
under Sena II. Thus the date of Nidd-a is most probably AD 877 or
817 496 , and consequently about 300 years later than Patis-a ( 296).
493
494
495
496
Cf. Jiitaka-BuddhavlUfISiidfsu, Cp-a 331,2.

For practical reason Nidd-a I, II, III is referred to by volume deviating from the
CPD usage.
_/
The epithet is mentioned for this king by Geiger 1960/1986: 225 (list of kings, no.
54), but cf. Nidd-a II p. VI.
A.P.Buddhadatta, Nidd-a I p. IX prefers Aggabodhi I. (568-601/508-541), who,
however, is not called Sirisanghabodhi, but only donated a monastery of that name.
Moreover, nothing is known about a minister Kittisena during his reign.
143
288. The commentary proper begins with a definition of niddesa, Nidda I 2,17-9,5 using material from Nett (Nett 38,24-27 1= Nidd-a I
2,19-21) followed by a praise of the Mahaniddesa (Nidd-a I 9,6-27)
before the position of this text within the Tipi!aka is described (Nidda I 9,28- 10,17). Here Upasena borrows material from Dhammapala
(Ud-a 4,lOsq.) as he does, e.g., in the explanation of tathiigata, Nidda I 177,33-184,10, cf. Ud-a 128,4-155,28, which can be traced back
to Sv 59,30-68,13 (cf. 277).
289. Not only Nidd is commented on, but also Sn by mechanically
copying Pj II on Sn 766 sq.: Even a cross reference meaningless in
Nidd-a (Nidd-a II 315,3-6) as referring to Pj II 359,25-361,27 was
taken ov~r. Consequently, Nidd-a borrows the complete explanation
on the individual words found in Sn from Pj II.
290. Upasena heavily relies on predecessors, though it is impossible to
ascertain at present whether there was an older commentary on Nidd.
Vism and Mil were used, and once a verse from the old AHhakatha is
quoted (Nidd-a II 300,23*sq.), perhaps from Vism 234,1 *sq., where,
however, this verse is not attributed to any source.
Although he knows Dhammapala's commentaries ( 288), Upasena does not seem to develop the latter's ideas in a similar way as
Dhammapala does in respect to Buddhaghosa ( 278). It seems doubtful whether Upasena contributes much, if anything of his own beyond
compiling material. Therefore, his work might mark the turning point
from creative to compilatory commentaries.
V.2.3.7 The Saddhammapakasini
Saddhammapakasini (Paps-a: 2.5,12,1): Edition: C. V. Joshi I (1933),
II (1940), III (1947).
GaI)!hipada: PapsambhidamaggatthakathagaJ"lppada ([paps-gp):
2.5.12,13): Be 1984.
291. The introductory verses name Sariputta as the author of Pa!is
(Patis-a I 1,18*, cf. 119) and mention the title Saddhammapakasini
(Patis-a I 2,19*). Compared to earlier commentaries, the nigamana,
which is the model of the one in Nidd-a ( 287), contains an exceptional amount of information. For the first time the name of the author is
mentioned: Mahanama (Patis-a 704,1 *), who lived in the Mahavihara
in a parive,!a donated by a minister (Patis-a 703, 28*).
144
The date of the text is expressed in an unusual way: "when king

MoggalHina was dead for three years" (Patis-a 704,2*). This might
point to a time when the succession of kings was doubtful, which was
the case exactly three years after the death of Moggallana II.
(537-556/477-496)497. Thus Patis-a appears to have been completed
in AD 559 or 499.
292. The commentary begins by defining pa(isambhidii, Patis-a
3,22-8,16 using text from Vism 440,30-443,8 enlarged by Vibh-a
387,5-388,16 = Patis-a 5,4-6,20 on languages (niruttl): Due to the
character of Patis there are frequent connections to Vism and the
Abhidhamma commentaries. The description of the position of Patis
within the Tipitaka (Patis-a 9,11-25) echos Ud-a 4,10-20; Patis-a
8,16-10,6 is later adapted by Nidd-a I 9,10-10,2.
293. Mahanama follows the principle of apubbava1}1}anii ( 214, 256),
which results in an uneven proportion of commentary to text. Individual words are occasionally explained by "lexicon verses" ( 231; 320;
450). One of these verses is attributed to the old AHhakatha (abhisamaya, Patis-a 331,31 *-34*). Therefore, this method of explanation
could be much older than the new AHhakatha, which appears to quite
readily abandon it. Consequently, it is not impossible that these verses
date back to about AD 200, if not earlier ( 206).
294. The basic text is quoted as parifiiieyyaniddese ... , Patis-a 109,2,
although these divisions are alien to Patis. It is remarkable that this is
given up in the Nat;laniddesa (Patis-a 435,2), where a system similar
to but not identical with that of Pj I has been used (cf. 254).
295. It seems that there was no older commentary on Patis 498 As Vism
contains and explains many quotations from Patis, Patis-a frequently
takes the relevant material from Vism, without, however, following
Vism mechanically, cf. Vism 268,30-291,3 Patis-a 488,8-504,28 on
iiniipii1J(lSati. Other sources are treated in the same independent way:
When the dvattin:zsiikay, Patis I 6,31 -7,7 are explained (Patis-a
80,25-83,15), Mahanama neither follows Vism nor Pj I exactly ( 254,
318).
"*
497
498
Cf. Geiger 1960/1986: 225 (list of kings, nos. 26 and 27).

Cf. Patis-trs1 p. XLII sq.
",
145
He also made use of the old Atthakatha, which he quotes e.g. on

kiimadhiitu, Patis-a 68,14-18 and compares to what is said on this
term in the Dasuttara- and SaIi.gni-suttantas, DN nos 33 and 34,
respectively.
In explaining the concept of emptiness (suiiiia), Mahanama refers
to a iiiiyagantha "book on logic" and a saddagantha "grammar" (Pat isa III 632,20 quo Nidd-a III 74,1-15), which are not easily identified 499 .
296. It is difficult at present to judge Mahanama's relation to other
commentaries. Any obvious reference to Dhammapala is absent: Probably Mahanama antedates him. However, Patis-a has much in common with Nidd-a, which is about 300 years younger ( 287), and certainly ~nows Dhammapala ( 288). The close connection to Nidd-a
on the other hand may be due to the fact that both could be called
"subcommentaries"(cf. 287): Patis often quotes from and comments
on canonical texts, thus being a "subcommentary"5oo.
297. The age ofPatis-gp is uncertain 501 . The first verse of the introduction was quoted by Aggavarpsa in AD 1154 (Sadd 753,34*) thus giving
a date ante quem. According to the introduction to Be, Patis-gp is
different from the Llnatthadlpanlt1ka mentioned by Vacissara in his
nigamana to ThOp 255,1 *( 192)502.
V.2.3.8 The MadhuratthavilasinI
Madhuratthavilasini (Bv-a: 2.5.14,1): Edition: I.B.Homer (1946); translation: The Clarifier of the Sweet Meaning (MadhuratthavilasinI).
Commentary on the Chronicle of the Buddhas (Buddhavarpsa) of
Buddhadatta Thera trsl. by I.B.Homer. London 1978.
298. The introductory verses name a certain Saddhammaratana BuddhasIha (Bv-a 1,26*) as the initiator of the BuddhavarpsasarpvaQQana
(Bv-a 2,7*).
More information is found in the nigamana, which, however, is
missing by chance(?) in the oldest manuscript 503 . Strangely, the title
499
500
SOl
S02
S03
Cf. the attempts in Pind 1992b: 19-27.

Cf. Sp on the VibhaIiga commentary ( 22).
According to Patis-trsl p. XLIII 9th/10th, which cannot be substantiated.
. Be p. kha sq., but cf. CPD (Epil.) 2.5.12,I3.
Copied in AD 1551 and preserved at Vat Lai Hin.
146
given here is MadhuratthappakasinI, Bv-a 299,14*504. It is said that

the author lived in a mo.nastery built by a certain KalJ.hadasa in Kaveripattana near the GodhavarI (Bv-a 299,16*-19*), which is difficult to
reconcile with South Indian topography and may refer to Ceylon505.
The author Buddhadatta and the title MadhuratthavilasinI occur only
in the colophon, where the length of the text is given as. 26 ~~i!!!Javliras
= 203000 akkharas, erroneously so, as it is 208000.
~ ----j\iTthls tak~~-" together raises the suspicion that the colophon
could be secondary and added, because Buddhadatta mentions an initiator BuddhasIha, Vin-vn 3177, and lived in a monastery built by
Vel)hudasa, Vin-vn 3171 ( 328). If so, the title of the anonymous commentary is more likely to be MadhuratthappakasinI.
299. The commentary begins with a kind of guide to the lives of the
Buddhas (Bv-a 2,26-3,2), which is based on Sv 410,21-421,28 (cf.
235). The method of explanation is described (Bv-a 4,27*sq.) and the
suttanikkhepas are mentioned (Bv-a 64,10-29) following Buddhaghosa ( 230) without referring to Dhammapala's more evolved definition
( 278). The whole Bv is defined as pucchlivasika, Bv-a 65,4, because
Sariputta asks the Buddha a question (Bv I 74sq.).
Bv-a ends in a long appendix (Bv-a 296,1 - 299,8) on differences
between the individual Buddhas.
300. Bv-a appears to refer to Buddhaghosa occasionally, and to the
old Allhakatha (Bv-a 131,32*-132,2*, cf. Cp-a 15,3-13*).
Only two texts are actually quoted 506 : Atthasliliniyli, Bv-a 126,29
refers to As (Be) 55,15*-18* and Vimalatthavillisiniyli (I) VimlinavatthatthakathlI, Bv-a 284, 27 (cf. 280 note 485), which may refer to Vva 311,28-318,3 or a predecessor (?). Moreover, Bv-a 4,29-32 appears
to presuppose the Ja-Nidana ( 111).
301. Without a careful investigation into the relation of Bv-a to other
commentaries it is impossible to tell, whether or not the probably
anonymous Bv-a knows Dhammapala in addition to the younger Ja
( 286). The provisional qating into the 8th century in Cousins 1972:
163 is not unlikely, even though this cannot be substantiated.
S04
50S
S06
The Lai Hin manuscript (s. preceding note) has Madhurasavilasini in the colophon
at the very end; otherwise the manuscript has -attha-.
Cf. the canals named Kiiveri and Godavari, Mhv LXXIX 55-57.
Cf. Bv-a-trsl p. XXXII.
147
V.2.3.9 The VisuddhajanavilasinI

. ViSuddhajanavil~Sini.~ 2.5.13,1): Edition: VisuddhajanavilasinI
nama Apadananhak~;d. by C.E.Godakumbura. London 1954.
30~~ J>lace
and date of Ap-aa!~ .!lI1~rt~n 507. It is certainhr-Iate: no

other commentary quotes Ap-a. Perhaps it was composed in Southeast
Asia 508 . A colophon called nigamana in Be states that Ap-a was
brought to Ceylon (?) by GUI,lasobhana (Ap-a 571,13-17)59.
303. In contrast to earlier commentaries, Ap-a, which begins with a

long quotation from the Ja-Nidana ( 111) (Ap-a 2,21-99,8 = Ja I
2,13 -94,27)510, does not wish to follow the "contradictory and inadequate" old Anhakatha (Ap-a 2,1 *-4*).
After commenting at length on the Buddha-ap (Ap-a
102,27-127,30), the Paccekabuddha-ap (Ap-a 128,2-206,22), which
includes a list of names 'ofPaccekabuddha~ (Ap-a 129,15-24),-ihe
"loI1g-explanaiTonof Apadanas""I-180 (Ap-~ 206,26-464,35) begins,
while only very brief treatment is given to Apadanas 181-561 (Apa 465,2-571,7). There is no commentary on the TherI-ap, which is
mentioned Ap-a 101,6.
1
304. Ap-a refers to the Sanskrit grammars of j>a,QiIli,.Candra...and.io

the"Xatanrra 5~!~lri thls"conn~tion~ it' {sworih mentioning that Ap-a
i.-ses-ihephrase gatigiiviilikopama, Ap-a 102,2 which is extremely common in Buddhist Sanskrit texts, but not found elsewhere in Pali literature it seems.
V.2.3.10 Survey of the Khuddakanikaya-Commentaries
305. Although the absolute and even the relative chronology of the
commentaries on the Khuddakanikaya remains largely doubtful, a few
preliminary statements can be made. The commentaries certainly presuppose Vism together with the commentaries on the first four Nika507
508
509
SIO
SII
The earliest certain date for Ap-a is that of the oldest manuscript copied AD 1537
and preserved at Vat Lai Hin.
In Burma according to Bechert 1958: 20.
It is not clear whether Ap-a was lost and reintroduced, or whether this refers to the
original introduction of this text from Southeast Asia.
The introduction to Ap-a is adopted to Ja in se, cf. 261 note 456.
Ap-a p. XVII.
148
yas, and no Khuddakanikaya-commentary can be attributed to Buddhaghosa 512

For Patis-a the earliest likely date is AD 559 or 499, which does
not prove helpful, because this commentary can be related only to
Nidd-a dated probably AD 877 or 817. Thus, the crucial question of
Dhammapala's date cannot be settled by the help of Patis-a.
306. Further, it can be assumed that Dhammapala presupposes la and
Dhp-a in this sequence ( 286). Ap-a is the latest of all Khuddakanikaya-commentaries. All further considerations would become more
and more conjectural. At present the only way to approach the problem of dating the commentaries appears to be making very general
deliberations on the cultural and political history of Ceylon which
created an environment favourable for cultural activities.
Buddhaghosa worked during a restauration of the Mahavihara,
probably during the fairly long reign of Mahanama (409-4311
349-371). A similar occasion for writing commentaries on the Khuddakanikaya, particularly the large portion by Dhammapala, is not
obvious. If it is not by chance that Patis-a does not refer to Dhammapal a ( 296), he must have worked later than 560, perhaps during the
restauration of the kingship under Aggabodhi I. (568-6011508-541).
However, a later date, though before AD 877 or 817 (Nidd-a), cannot
be ruled out, nor necessarily even a slightly earlier period such as e.g.
that of Moggallana II. (537-556/477-496). This, however, should be
the minimum interval between Buddhaghosa (5th century) and Dhammapala, because the commentaries of Buddhaghosa do not yet use the
"classical" Theravada form of the la ( 113), As appears to antedate
the la-Nidanakatha ( 316), and there are commentaries composed later than la, but earlier than Dhammapala's works. The interVals
between these individual commentaries - la - Dhp-a - perhaps Pj
1111 - cannot be guessed: they could be years or decades, but hardly
centuries.
307. The relative chrinology can be shown very tentatively as
follows (cf. 370):
512
Warder, Patis-trsl p. XLII sq., attractively conjectures that Buddhaghosa composed

commentaries only where there was an old AUhakatha. However, both Ja and Dhpa also appear to have had predecessors ( 268sq.).
Y.3 The Commentaries on the Abhidhammapitaka 308- 322
149
Before AD 450: Sp (AD 429/430 or 369/370 ?, cf. 209); Buddhaghosa: Vism with Sv, Ps, Spk, Mp and the anonymous Abhidhamrna commentaries
Mter 450:
Ja
Dhp-a
[Pj IIII ]
AD 559: Mahanama: Patis-a
after AD 550: Dhammapala
AD 877: Upasena: Nidd-a
between AD 1000 and AD 1500: Ap-a.
Only Bv-a "remains outside the relative chronology so far. A thor~)Ugh investigation into the relation to other commentaries could bring
this problem nearer to a solution.
Y.3 The Commentaries on the Abhidhammapitaka

308. The commentaries on the Abhidhammapitaka were conceived as
a unit divided into three parts: As on Dhs, Vibh-a on Vibh and the
PaficappakaraI;laHhakatha on Dhatuk, Pp, Kv, Yam and PaHh. There

is a large number of subcommentaries on the Abhidhammapitaka 513
Atthasalini (As: 3.1,1): Editions: E.Miiller 1879, reprinted with an
index and variant readings by L.Cousins and a table of quotations
by I.B.Homer. London 1979; Ne: P.y'Bapat and R.D.Vadekar. Poona
1942 514 ; translation: The Expositor (Atthasalini) ... trsl. by Pe Maung
Tin, ed. and rev. by C.A.F. Rhys Davids 515
Sammohavinodani (Vibh-a: 3.2,1): Edition: A.P.Buddhadatta 1923;
translation: The Dispeller of Delusion (Sammohavinodani) trsl. from
the Pali by Nal).amoli, rev. for publication by L.Cousins, Nyanaponika, and C.M.M.Shaw. London I (1987), II (1991).
513
514
515
These will not be dealt with in detail, but cf. 356,360,380. - On 3.1,13 Mal}idipa
and 3.1,14 Madhusiratihadipani (or: Madhutika) cf. Bollee 1968: 313sq.: The latter
was written by Ananda, not Mahanama as stated in the CPD (Epil.).
This edition is superior to Ee and contains an important introduction.
This translation must be used with utmost caution.
150
Subcommentary: Giilhatthadipani ([Vibh-t: 3.2,13)): Fragment on

Vibh-a 186,27-523,20 extant as manuscript copied during the 16th
century, Vat Lai Hin 516.
PaiicappakaraJ}at!hakatha (Ppk-a): (Dhatuk-a: 3.3,1): Edition: together with Dhatuk 140; (pp-a: 3.4,1): Edition: G.Landsberg and
C.A.F.Rhys Davids JPTS 1914, repro together with Pp 141; (Kv-a:
3.5,1): KathavatthuppakaraI)a-atthakatha ... ed. by N.A.Jayawickrarna. London 1979; translation: The Debates Commentary trsl. by
B.C.Law. London 1940; (Yam-a: 3.6,1): Edition: C.A.F.Rhys Davids,
JPTS 1910-1912; (Patfh-a: 3.7,1): Edition: together with Patthana:
154.
309. Only the first two commentaries bear individual names. The
meaning of Atthasalini is not clear 517 . Sammohavinodani translates as
"Dispeller of Dilusion" and PaficappakaraI)atthakatha as "Commentary on the Five Treatises"518.
310. The unity of the Abhidhamma commentaries is underlined by the
introductory verses to the individual parts and by the concluding verses at the end of Ppk-a.
The introduction to As states that the Abhidhamma texts have
been preached by the Buddha in heaven ( 133), and that they have
been recited by A.nanda at Rajagaha (As 1,19*-28*), which contradicts the canonical account of the first council ( 8). Moreover, it is
emphazised that they can be used to refute heretical views (nikiiyantara-laddhi, As 2,3*)519.
311. The introductory verses to Vibh-a and all following parts begin:
"after Dhs (etc.) has been explained ... ". At the very end it is said:
"this is the commentary on the seven treatises, which has come to an
end" (Ppk-a [Be] 598,2*-4*).
The length of the three parts of the commentary is approximately
the same: As: 39, Vibh-a: 40 and ppk-a: 41 bhii1}aviiras.
516
517
518
519
Cf. 3.9.3 AbbidhammagiiJhatthadipani.

Explained as attho sliro etiss(Jftl ganthajlitiyaTri in the As-yojanli.. ./
Occasionally the names Paramatthadipani "elucidation of the ultimate meaning" or
Paramattha~~akathli. "commentary (explaining) the ultimate meaning" are mentioned without source: Kv-a, p. VII; RenoulFilliozat 1953 1991.
Cf. As-index of proper names S.V. vitU1}Qavlidin; on this sect: Bechert 195511957:
341sq.
V.3 The Commentaries on the Abhidhammapi~aka 308 - 322
151
312. Topics discussed in Vism are not repeated (As 2,7*-9*), and it is
not surprising that there are frequent references to Vism in the Abhidhamma commentaries. Thus, they are connected to Buddhaghosa,
who is mentioned as their initiator (As 1,18*, cf. Vibh-a 523,12*), ruling out the possibility that he is the author in spite of the fact that
these texts are ascribed to him also by adding the "Buddhaghosa colophon". Moreover, as convincingly argued by Bapat and Vadekar 520,
the structure of the Abhidhamma commentary points to an author
different, from Buddhaghosa 521. Occasionally technical terms were
used, which seem to be alien to Vism etc.: dTpanfi "explanation, commentary" (As index, Vibh-a 200,7) or aUhakathii-muttaka (As index,
Pp-a 174,26), cf. pii(imuttaka ( 218).
313. Nevertheless the Abhidhamma commentaries were included into
the system of cross references connecting Vism with Sv, Ps, Spk and
Mp 522. This makes a lot of sense, if Buddhaghosa was the initiator,
for that would guarantee that both sets of commentaries originated
roughly at the same time.
314. According to Mhv, Buddhaghosa composed As together with the
NaQodaya ( 448) even before he came to Ceylon. Saying this may be
seen as an attempt to connect As to Buddhaghosa in the 12th century.
Because of the introductory verses it was difficult, however, to ascribe
this text directly to him. Consequently he could have written only some
sort of first edition and requested someone else to write an updated version.
315. As the AtthasaIini is the first in this set of the commentaries,
the Abhidhamma texts are described (As 6,13-10,30) and the table of
contents of the Tipitaka is given (As 18,17-27,16), which corresponds
exactly to Sp 18,1-29,15 (cf. 212, 228). Moreover, the term abhidhamma (As 2,13-3,20, cf. 129) is defined and the canonicity of Kv
discussed (As 3,21-6,12, cf. 144).
316. Much attention is paid to the missing nidiina of the Abhidhamma
(cf. 133)523. Two nidiinas are mentioned (As 31,19sq.): the adhigama520
521
522
523
As Nee p. XXXIII - XXXIX.

The same result was reached at by layawickrama, Kv-a p. IX - XIII, cf. also Cousins, Vibh-a-trsl.p. IX. Only Norman 1983: 123-125 supports the traditional view
of Buddhaghosa as the author.
Cf. As Ne p. XXXIV and 239.
There are no nidanas in "la-Sn-Dhp", As 29,31. This sequence of texts is that of
the Dighabhal)akas: 85.
152
na-nidlina covering the period from the Buddha Dlparpkara to the

enlightenment and the desanli-nidlina, beginning with the dhammacakkapavattana. Only the first is given in detail. It runs parallel to the
Durenidana (Ja 2,13-47,22)524 without, however, being identical with
it. A comparison shows that the Ja text is enlarged and evolved. At
the beginning of the Avidurenidana As refers to the Acchariyabbhutadhammasuttanta, MN no. 123, MN 118,10-12,33 with the corresponding commentary (Ps IV 167,8-190,6) for a full version (As
33,109-22), and not to Ja. This is a further indication that As.is earlier
than the Ja-Nidanakatha ( 111, 306, 321).
317. The commentary proper begins at As 36,17. Besides Buddhaghosa's commentaries, the old AHhakatha was used, which is called
mahatthakathli in contrast to ligamatthakathli, As 86,24 525 . It is of particular importance for the relative chronology of texts that As
118,18-27 quotes a paragraph from the old Atthakatha, which in turn
contains a quotation from the first part of Mil (Mil 38,22-26, cf.
173)526. Consequently, Mil was known at the time when this particular part of the old Atthakatha was composed.
Sp is referred to only in a paragraph quoted from the Nikaya
commentaries (As 97,29, cf. 239).
As in the Vinaya commentary, As also discusses the different opinions, e.g., As 266,30-267,14 quoting aya1?l therassa manoratho, As
267,1, where the new Atthakatha would have said therassa attano mati
( 230), thus documenting a change in vocabulary (cf. 249).
318. The Sammohavinodani is closely connected to As by cross references (vibhangaUhakathliyan, As 368,2; dhammasangahaUhakathliyan;z,
Vibh-a 43,14 etc.). Vibh-a also relies on the Nikaya commentaries by
adopting long texts 527, as usual with great care: When Vibh-a explains
the dvatti1?lSliklira, Vibh-a 224,16-249,5 by the help of Vism
241,26-265,29, which relies on Patis I 6,31-7,7 (cf. 295), attention
is drawn to the fact that th(( item matthalunga is missing in Vibh 193,18
(Vibh-a 225,7).
524
525
526
527
The text is found only in As Be 33,10-75,12 and not in As Ee E-28sq.; on the

.
relevant text in Ja: 111.
Ee agamana- is W.r., cf. Vv-a 3,11 ( 274).
Pind 1992a: 144.
E.g. Sv 989,22-900,28 = Vihh-a 430,27-433,33 on lokadhatu and the disappearance of Buddhism, cf. 85.
V.3 The Commentaries on the Abhidhammapitaka 308-322
153
319. Sp is referred to Vibh-a 334,22 in a paragraph concerning Vinaya

problems (Vibh-a 333,21-338,2). When the five sflas are discussed
(Vibh-a 382,29- 383,35, cf. As 97,9-102,31) it is said that the gravity
of an offence depends on circumstances and on the status of persons
against whom it is directed. This way of thinking is nearer to Hindu
law than to the Vinaya.
320. Besides great similarities between both commentaries there are
also differences. In commenting on the Paccayavibhailga (Vibh
1-213), Vibh-a frequently uses "lexicon verses" ( 293), while the Nal)avibhailga (Vibh 396-464) is illustrated by stories called vatthu as in
Dhp-a ( 263), Vv-a or Pv-a: e.g. Mahasol)attheravatthu, Vibh-a
445,15, which preserves historical memory of the usurper (cora,Vibha 445,31), the brahmin Tissa, during the time of Vagagamal)i Abhaya
(29-17/89-77 BC).
321. Three Ja are referred to as vatthus 528 They are much shorter than
those in the Ja and contain fewer verses. This is a further indication
that the Ja collection did not yet exist when the Abhidhamma commentaries were composed (cf. 316).
The phrase anuppanne (sc. tathiigate) Veliima- Vessantara-diinavasena, Vibh-a 414,6 contains a hint at the contents of the lost Velamaja ( 109, cf. 270 note 471).
322. Among the commentaries united in the Ppk-a, Kv-a deserves special attention as an important source for the history ofBuddhism. It
begins with a survey of Buddhist schools, which contains a quotation
f~~~-Drp(Kv:(n:S*~i(6*-;;-nfPV29::53). The views expressed in
Kv are attributed to different schools ( 150).
528
No. 234 AsitabhO-ja, Ja II 229,6-236,12: Vibh-a 470,24-471,3; no. 439 Catudvaraja, Ja IV 1,3-6,24: Vibh-a 471,4-472,5; no. 490 PaficOposatha-ja, Ja IV 325,
16-332,4: Vibh-a 472,6-17.
VI. The Handbooks

323. The first handbooks in Theravada are the Parivara ( 40), Pet
( 167) and Nett ( 158). While the Parivara tries to convey the basic
knowledge necessary to handle the Vinaya, Pet and Nett are guides to
the interpretation of Suttanta texts. Later manuals, the earliest of
which are perhaps contemporaneous with-Uuddtnlgl1osa, are compepdia of either Vinaya or Abhidhamma, which appear to-have gnidualIYreplace.<i-Ui~=-sm:ayorme-orlgfiiartexts. There -are ~rio later Sutt~nta
--handbooks, probably because Vism ( 245) was considered as the
definitive text in this respect.
VLl The Vinaya Handbooks

324. Four manuals, two on Vinaya and Abhidhamma respectively, are
attributed to Buddhadatta, who is traditionally seen as a contemporary of Buddhaghosa ( 327). Buddhadatta is one of the authors of
manuals covering both, Vinaya and Abhidhamma ( 340)529, thus
following a tradition well known to Sp, where it is said that the Abhidhammika Godha also decides difficult cases concerning the Vinaya 530
Vinayavinicchaya (Vin-vn: 1.3.3) and Uttaravinicchaya (Utt-vn: 1.3.4):
Edition: A.P.Buddhadatta 1928.
Commentary: Vinayattbasarasandipani (Vin-vn-pt: 1.3.3,1): Edition: Be I, II (1977); Uttaralinatthapakasini (Utt-vn-t: 1.3.4,2): Edition:
Vin-vn-pt Be II (1977) p. 401-530.
325. It is the aim of Vin-vn and Utt-vn to give a summary of Yin and
according to Vin-vn-pt also of the Vinaya commentaries which are in

S29
S30
Others are Ananda, though only his Abhidhamma commentaries are known ( 356),
Kassapa Cola: Moh ( 354) and Vmv ( 338), or NliQakitti ( 379).
v. Hiniiber 1995a: 26 sq. and Sp 1420(a),25-27 (index).
VI.I The Vinaya Handbooks 324- 339
155
verses for easy memorizing. At the same time Buddhadatta presupposes a solid knowledge in the Vinaya for all who want to use his handbooks; his standards are considerably higher than later manuals.
Vin-vn follows Yin I-IV closely without, however, covering
everything contained in the Khandhaka: Only 14 of the 20 chapters
are summarized 531 ; e.g. Cullavagga VII SaQlghabhedakkhandhaka is
missing without any obvious reason.
The sequence of the texts as found in the Parivara has been
changed considerably in Utt-vn, which sums up this part of the Yin.
326. Both Vin-vn and Utt-vn have also used Sp most probably,
because e.g. the KurundI ( 210) is quoted in exactly the same places
as in Sp. Interestingly, Vin-vn 347 attributes a statement to this commentary and not to sabba((hakathasu, Sp 544,12.
Mter the BhikkhunIkhandhaka, Buddhadatta adds an appendix
of four chapters found in neither Yin nor Sp:
1. Vinayakamma, Vin-vn 2983-3013 on legal procedures of the SaQlgha
2. Kammavipatti, Vin-vn 3014-3028 on possible mistakes in legal
procedures
3. PakiI).I).akanaya, Vin-vn 2029-3124 on miscellaneous matters
4. KammaHhana, Vin-vn 3125,3182 on meditation (but cf. 219).
327. The nigamana to Utt-vn names Buddhadatta as the author (Uttvn 960) and SanghapaIa as the initiator (Utt-vn 965). The fact that
Sanghapala is also mentioned by Buddhaghosa (Vism 711,25) in the
same function may have contributed to the traditional view that both
commentators were contemporaries. It is, however, far from certain
whether the rather common name Sanghapala designates the same
person.
In a colophon in verses it is said that the Thera SIvali brought a
copy of Utt-vn (and Vin-vn?) in Sinhalese characters to Arimaddaka
(Pagan), where it was transcribed by the Thera Revata.
328. The nigamana on Vin-vn contains much more information: Buddhadatta worked in the Cola country in a village Bhiitamangala on
the bank of the KaverI in a monastery donated by VeI).hudasa (Vinvn 3168-3171). This is supplemented by the nigamana to Abhidh-av
531
Of course the accounts of both councils are not found in Yin-vn.
156
VI. The Handbooks 323 - 354
( 340sq.), in which the town KaverlpaHana is praised and a monastery

founded by Kal).hadasa, who might be identical with Vel).hudasa (?), is
mentioned (Abhidh-av 1409-1412).
The initiator of Vin-vn is Buddhaslha (Vin-vn 3177). The same
name also occurs in the nigamana to Bv-a ( 298).
The prose colophon finally identifies the home town of Buddhadatta as Uragapura of uncertain location 532 .
329. Much discussed in the general context of South Indian history is

the scanty information that Vin-vn was composed during the reign of
Acutavikkante Kalambakulanandane, Vin-vn 3179 533 . This is the form
of the family name of Acutavikkanta (Skr. Acyutavikranta) ofVin-vnpt and of most manuscripts with the exception of the oldest one which
has Kalabbha. Thus, Acuta may belong either to the Kalabhra or to
the KaQamba dynasty.
The KaQambas, however, ruled in the western Dekhan, the first
known king being Mayfirasarman (340- 370): Geography and the
names of the kings do not support a connection to this dynasty.
Little is known about the Kalabhras, who according to the early
mediaeval Tamil sources destroyed the traditional Hindu order in
South India between the 3rd and 6th centuries. As Acutavikkanta
appears to be the only name extant of a king of this dynasty, it does
not help in dating Vin-vn except that a date later than 600 AD seems
to be ruled out.
330. The Vin-vn-p! is traditionally considered to have been composed
by a pupil of the great (sub)commentator Sariputta active under Parakkamabahu I. (1153-1186) ( 373). The introduction says much
about Sariputta, praising his learning: Not only his subcommentaries
to Sp and Mp are mentioned but also a jotisattha (Skt. jyoti}JSiistra)
(Vin-vn-pt I 2,2*-10*)534. No fewer than five initiators are named, for
the first time also laymen: 1. Thera Sumangala Arafifiavasin (cf.
343), 2. Thera Buddhamitta Cola, 3. Thera MahiikassapasIha Cola (
354), 4. Upasaka Dhammakitti Pal).Qita, 4. Val).ija ("merchant") Bhiil).u.
532
533
534
Identified by Buddhadatta 1945/1957, who discusses nigamana and colophon very

uncritically, as Urayiir. For a critique cf. Barua 1945.
Cf. e.g. Arunachalam 1979: 52-55.
Therefore he might be a predecessor of the Sinhalese astrologers mentioned by
Bechert 1978: 46.
VI.l The Vinaya Handbooks 324- 339
157
331. Buddhaghosa and Buddhadatta are expressly called contemporaries

(Vin-vn-pt I 2,17*-20*) and the story is told that they met once when Buddhadatta went back from Ceylon to India, while Buddhaghosa was travelling in the opposite direction. Buddhadatta is quoted as requesting from
Buddhaghosa a copy of the commentaries when finished, to be used for his
own works: assii pakarafJU1:llikhiima, Vin-vn-pt I 9,23sq.
This anecdote shows that it is assumed traditionally that Buddhaghosa's work slightly antedates Vin-vn etc.
Khuddakasikkha (Khuddas: 1.3.1) and Miilasikkha (Miila-s: 1.3.2): Edition: E.Miiller, JPTS 1883 535
332. The author of Khuddas is Dhammasiri (Khuddas L 5), who can
be dated in relation to Vajirabuddhi ( 368). An unidentified Burmese
tradition attributes Mnla-s to a certain Mahasami, which, however, is
a title rather than a personal name 536
333. Both manuals are intended for novices (Khuddas Miitikii 1, cf.
Mnla-s I 1) and have been arranged according to practical purposes.
The verses are interrupted by prose 537, when Kammavacas ( 28) are
quoted.
Both concentrate on the more important rules of the Patimokkhasutta: Khuddas leaves out Samghadisesa X-XIII, and Miila-s in addition VI and VII, dealing with obsolete rules for building very primitive
monasteries. Thus the standard presupposed by these manuals is much
lower than in Vin-vn: Khuddas XVIII e.g. corresponds to Vin-vn
2806-2808. The exact relation between Khuddas and Miila-s on the
one hand, and Yin, Sp, and Vin-vn on the other needs investigation 538
These texts are mentioned in the Parakkamabahu-Katikavata AD
1165: If a monk is unable to memorize the Patimokkhasutta, Khuddas
and two Suttantas, he should learn at least the Sekkhiya rules ( 16)
and Miila-s 539, which shows that Mnla-s is considered as a simplified
form of Khuddas.
535
536
537
538
539
A Khuddasikkhli-t is quoted in MaQis: 347.

JPTS 1883: 87.
The wording of the prose at the end of Miila-s differs from Ee in two North Thai
manuscripts copied in the 18th century.
A rough comparison of these texts has been undertaken by H.Smith in his personal
copy of JPTS.
Ratnapala 1971: 130 ( 6), 131 ( 7). A Sinhalese translation of Miila-s seems to be
mentioned in a 10th century inscription: Godakumbura 1955: 17.
158
PiiJimuttakavioayavinicchayasaligaha (Piilim: 1.3.5): Edition: Be 1960.

Commentary: Vinayasaligahaporiil}apkii (Piilim-pt: 1.3.5,1): Edition: ce 1908.
Subcommentary: Vinayiilalikiiratikii (Piilim-nt: 1.3.5,12))540: Edition: Be I,ll (1962, repro 1977).
334. This handbook, which is largely a rearranged Sp, is called Vinayasailgaha "summary of the Vinaya" (Palim 468,12*) in the nigamana.
It is intended as a "Vinayavinicchaya independent from the arrangement of the canonical texts (pii{imuttaka, cf. 218 note 390) collecting
material found at different places" (Palim 1,7*).
Palim comprises the complete Vinaya material divided for practical purposes into 24 chapters of quite uneven length, such as XIII.
Pabbajjavinicchayakatha (Palim 133-163) or VI. Macchamal1lsavinicchayakatha (Palim 25-27). As far as this can be ascertained at
present, Palim uses only Yin with Sp. Quotations from the old Atthakatha seem to be borrowed from Sp.
The royal initiator was Parakkamabahu I. (1153-1186) (Palim
468,7*). No author is mentioned, but the attribution to Sariputta (Gv
61,31 and Sas 33, 38 = Ne 31,22) seems trustworthy.
335. Piilim marks the end of comprehensive Vinaya handbooks as does the
approximately contemporaneous Moh for the Abhidhamma ( 354).
Vmaya problems continue to be discussed, but without much ~reativity it
seems, because later commentaries appear to be only compilations.
336. Piilim-pt which is supposed to be the autocommentary by Sariputta
(Gv 61,32, cf. 363) is quoted in MaQis, composed in AD 1466 ( 347)541.
337. Tipitakalailkara, the author of Piilim-nt, lived in Ratanapura
(Ava) in 17th century Birma under king Sirlsudhamma. It is a rather
eloquent commentary containing little new information such as on the
pronunciation of Pali 542 . Occasionally the views of older commentaries are discussed: Vmv (Palim-nt I 130,16; 173,2); MahagaJ)thipada
(Pa1im-nt I 130,15) or PoraJ)atika (ibidem).
338. The last comprehensive treatment of the Vinaya is Vmv, which,
although a commentary, is best dealt with here as the Vinaya text
S40
541
542
The numbering as 1.3.6.2 CPO (Epil.) is an error, as this text is a subcommentary

to Piilim.
MaQis I 43,14sq. corresponds to de Silva 1938: 9, no. 26, where the beginning of
Piilim-pt is communicated; ce is inaccessible to me.
v.Hiniiber 1987: 104.
159
VI. 1 The Vinaya Handbooks 324- 339
corresponding to Kassapa's Abhidhamma manual Moh ( 354, cf. also

200):
Vimativinodani (Vmv: 1.2,13): Edition: Be I, II 1960.
Neither author nor initiator is named in the "Dispeller of Wrong
Opinions", which is traditionally ascribed to Kassapa (Gv 60,32; Sas
33,24=Ne 31,14). The title occurs in the nigamana (Vmv II 322,5*),
which describes Kassapa's programme to write a commentary eliminatingthe confusion created by his predecessors (sammohakiirinf, Vmv
I I,ll *). This may well aim at Sariputta's Sp-t ( 373), which is quoted
in Vmv and often rejected 543.
Kassapa is said to have been a native of South India in Sas. This
may be based on an interesting remark on the Tamil poem KUI)Qalakesivatthu by the Thera Nagasena composed "here in Damilarattha",
propagating wrong views accepted by Sariputta, but rejected by the
Mahathera A.cariya BUddhappiya (Vmv I 117,20-118,1)544, who
might be identical with the South Indian grammarian 545
Kassapa seems to be a slightly younger contemporary of Sari putta (cf. 354)546. Consequently he may be identical with one of the
initiators of Vin-vn-t ( 330).
339. A group of smaller, more specialized manuals is devoted to p~
_kms cQ.m.1_eCiig .~itht~~i!n~~n.daQr";-determining-the area from
which all monks have to assemble for legal acts of the Sarpgha 547
Only the &-uniivivadaviniccbayakatba (Simav: 1.5.4) seems to have
been edited so far 548. This text was composed in Burma in AD 1858
by Neyyadhamma (Simav 34,4-8). It is written as a letter (salfldesa,
SImav 34,1, cf. 438) to the monks of Ceylon.
~w.o.rk_SJ~CYacissara- (cf. 192) Simalankara ([SImal): 1.5.1) and
SImalaIpkarasaIpgaba ([Simal-s]: 1.5.2)549 are mentioned
in theJVtl__
'.~;;""P.
543
544
545
546
547
548
549
,o-'_~'~"_",,
----.........'_~
BoIIee 1969: 834.

Cf. Bapat 1967.
Malalasekera 1928: 220
BoIIee 1969: 825.
Kieffer-Piilz 1992.
-7"
JPTS 1887: 17-34, cf. Godakumbura 1983: 86sq. A new f edition is planned by
P.Kieffer-Piilz.
Simal-s has been described by Dhirasekera 1970. - On Saddhammajotipala's Simiilalikiiriitikii (lSimiiJ-tl: 1.5.1,1) cf. Godakumbura 1969: 4.
160
~~I)I inscription in AD 1476 ( 446), which testifies that Vinaya com'mentaries and manuals were used in 15th century Birma: Yin, Sp, Spt, Vmv, Vjb, Kkh, Kkh-t, Vin-vn, Vin-vn-(p)t, Palim [Vinayasangaha],
SImalankara, SImalankarasangaha are mentioned 550.
VI.2 The Abhidhamma Handbooks

Abidhammavatara (Abhidh-av: 3.8.4) and Riipariipavibhaga (Riipar:
3.8.5): Edition: A.P. Buddhadatta 1915; translation of Rupar: R.Exell:
The Classification of Forms and Formless Things. Visakha Puja.
Bangkok 1964 = JPTS 16.1992: 1-12.
Commentaries on Abhidh-av: Abhidhammavataraporiir}apka ((Abhidh-av-ptl: 3.8.5,1): Edition: Be 3 1977; Abhidhammatthavikasini (IAbhidh-av-ntl: 3.8.5,2): Edition: together with Abhidh-av-pt.
340. The "Introduction to the Abhidhamma", which is called a key to
the Abhidhamma in the introductory verses (Abhidh-av 1,12*sq.)551,
and the "Classification of Forms and Formless Things" are handbooks
written by Buddhadatta, as evident from the nigamanas, which confirm and supplement the information in Vin-vn and Utt-vn ( 324,328).
A remark in the introduction to Vism-mht ( 247) mentioning also
the lost Sumatavatara (Vism-mht Ne 2,20)552 "Introduction by
Sumati" ( 448) shows that there may have been more manuals of this
type, once. At the same time Abhidh-av is defined as an independent
work (pakara1Ja) here, in contrast to a commentary (va1J1Janii) such as
Suv (Vism-mht Ne 2,18sq.).
341. Abhidh-av is composed in a mixture of verse and prose. The end
of a chapter has been marked by tr~(ubh- instead of the usual slokaverses 553 . Together with Rupar, which is an extremely brief prose treatise, Abhidh-av is the earliest surviving manual attempting to sum up
the contents of the Abhidhamma.
550
551
552
553
Taw Sein-Ko 1893: 42,9-12.

The title is explained as: abhidhamm(lJ!l otaranti anena ti abhidhammavatara/TI nama
pakara'1(lJ!1. imina pan' assa atthanugatam abhidhan(lJ!l dasseti, Abhidh-av-nt I
156,1-3.
Thus Ne, Be, S, but Sumanavatara, Vism-sn (0 1890) 3b,24, cf. Upas p. 109.
Cf. Mhv: 186.
VI.2 The Abhidhamma Handbooks 340-354
161
Neither Vism nor the Abhidhamma commentaries are explicitly

referred to. The relation of Buddhadatta's manuals to these texts still
needs investigation 554.
342. Abhidh-av-pt is a comparatively short commentary without introductory verses or nigamana traditionally ascribed to Vacissara Mahasamitthera (Sas 34,9 = Ne 31,27, cf. 192). It is noteworthy that
Abhidh-av-pt does not comment on the introductory verses of
Abhidh-av.
343. Abhidh-av-nt is a very comprehensive commentary of more than
700 pages. The author Sumarigala of the Nandiparivel).a is named in
the nigamana (Abhidh-av-nt II 378,17*-19*). His teacher is the (sub)commentator Sariputta of the Jetavana in Pulatthinagara (Polonnaruva) (Abhidh-av-nt II 378,2*-4*)555, whose learning is praised. The
expression madhuratthasiirasandrpanamhi, Abhidh-av-nt II 378,12*
seems to allude to Vin-vn-pt of another pupil of Sariputta. It is therefore not unlikely that this Sumarigala is mentioned in the introduction
to Vin-vn-pt as Sumarigala ArafifiavasI ( 330). Further, the title of this
subcommentary is confirmed (Abhidh-av-nt II 378,20*).
344. Seven small Abhidhamma texts form a set in Burma called "little
finger manuals" (Iak-san3 "let than": 3.8) or Lakkhal).agantha (Sas
33,36-34,4=Ne 31,21-25)556. Three are attributed to Anuruddha 557 :
Abhidhammatthasailgaha (Abhidh-s: 3.8.1): Edition: H.Saddhatissa.
London 1989; translations: Shwe Zan Aung and C.A.F.Rhys Davids
1910; Abhidhammattha-Sarigaha. Ein Kompendium buddhistischer
Philosophie. Vb. v. Brahmacari Govinda [E.L.Hoffmann]. Munchen
1931; A Manual of Abhidhamma. Abhidhammatthasangaha trsl. by
Narada. Rangoon 1970, rev. by Bhikkhu Bodhi. Kandy 1993.
554
555
556
557
Nonnan 1983: 124 note 157 draws attention to the parallel Abhidh-av 2,33-3,14
to As 62,1-17.
There is some confusion about Sumailgala's date in Pieris 1978: 73sq., who takes
him to be a contemporary Dhammapala (cf. 370)(!) and Ananda Vanaratana
(recte: Arafifiaratana, 12th century) to be identical with Ananda the first subcommentator ( 356)(!), but cf. Upas p. 35.
Namar-s, JPTS 11.l987: 5.
Anuruddha's works have been united in Be 1962 together with Sacco
162
VI. The Handbooks 323-354
Commentary: Abhidhammatthavibhavini (Abhidh-s-mh!: 3.8.1,2):

Edition: together with Abhidh-s 558 ; Mal}isaramaiijiisa (Mal}is:
3.8.1,21): Edition: Be I (l963), II (l964), cf. Bollee 1968a: 313 559;
Abhidhammatthasailgahadipani ((Abhidh-s-abhinava-t1: 3.8.1,4): Edition: cf. Bollee 1968a: 314 and: Abhidharma Research Institute Kiy6.
Kyoto. 9. 1990: 1-9.
345. Anuruddha, whose date is uncertain (lOth/11th century)560, tries

to give in short, sutra-like sentences a comprehensive but brief survey
of the complete Abhidhamma, which has secured the lasting popularity of his work extant in very early manuscripts 561 . The title and the
initiator, the layman Namba (Abhidh-s 51,8*; Abhidh-s-mht 211,5; but
Nambha, Gv 71,7), are mentioned in the nigamana, the name of the
author appears only in the colophon.
346. The author of Abhidh-s-mh! is probably Sumangala ( 330,
343,373)562: The nigamana of Abhidh-s-mht 212,2*-16* is identical
with that of Abhidh-av-nt II 378,*2-16* (cf. 343). The work, in
which lost commentaries seem to have been used (Abhidh-a-mht
53,18*), was finished within the astonishingly short time of 24 days
(Abhidh-s-mht 212,25*).
347. Mal}is was composed by Ariyavarpsa(dhammasenapati) living in
the Dhammakapabbata monastery on the banks of the Irawaddy in
AD 1466 according to the nigamana (Mal).is II 480,13)563. A considerable number of texts, mostly TIkas, are quoted, e.g.:
Jatakatthakatha-t, Mal).is I 24,10 (cf. 261,359)
Khuddasikkha-t, Mal).is I 32,3
Vinayasangaha-t, Mal).is I 43,14; Vinayavinicchaya-(p)t, Mal).is I 63,8
(cf. 336)
Netti-gp, Mal).is I 55,22 (cf. 158).
558
559
560
561
562
563
For 3.8.1,22 Abhidh-s-mhl-Y: 380.

On Abbidh-s-Sailkhepava\l\lana ([Abbidb-s-sv): 3.8.1,3): Edition: C' 1930; cr. Godakumbura 1969: 2 sq. and 442 n. 733.
Ma1alasekera 1928: 168sq.; Bechert 1979b: 26.
The first was copied about AD 1500, perhaps even in the 15th century, and is preserved at Vat Lai Hin; the second one is dated AD 1571: JSS 75.1987: 38, no. 37.
Abhidh-s p. XVIII, cr. Gv 62,18--,21.
On another AriyavaIPsa: 427.
Vl.2 The Abhidhamma Handbooks 340- 354
163
This indicates a high standard of encyclopaedic learning?_ ~}!jjt

shows at the same time that secondary literature begins to prevail over
The quotations are occasionally also valuable for dat- canonical
--.
......texts.
,..
ing later texts.
Abhidh-s-abhi-nava-t was written in Salin (Upper Burma) in AD 1801
by Srlacara 564
-,
-~~
Paramatthavinicchaya (Pm-vn: 3.8.2): Edition: A.P.Buddhadatta, JPTS

10.1985: 155-226.
Niimariipapariccheda (Niimar-p: 3.8.3): Edition: A.P.Buddhadatta,
JPTS 1913114: 1-114.
348. Pm-vn is another handbook of the whole Abhidhamma in 39
Paricchedas and 1146 verses. The author, the South Indian Anuruddha
from KaverInagara (KaverrpaHana) in the kingdom of Kaner, who
lived in the town Tanja in Tamba (Ceylon?), is named in the nigamana
(Pm-vn 1143-1146). Also the title of the text and the Mahavihara are
mentioned. The initiator was SanghaviseHha.
349. Only the colophon of Namar-p mentions Anuruddha as the
author. This treatise covers only part of the Abhidhamma in 1845
verses, and is based on earlier commentaries: Mahiivihiiraviisfnan:z val}l}aniinayanissitan:z, Namar-p 2.
350. It is not entirely certain that all three works were composed by
Anuruddha: Abhidh-s-mht 111,29- 35 discusses a (pretended?) contradiction between Pm-vn and Abhidh-slNamar-p. Consequently,
A.P.Buddhadatta is inclined to attribute the texts to different
authors 565
The date of Anuruddha is uncertain. The author of the Sanskrit
Anuruddhasataka is certainly a different person 566
S64
S6S
S66
There are numerous unedited commentaries on Abhidh-s: CPD (Epil.)

3.8.1,2- 3.8.1,(6) and the anonymous (initiator: Siribhadda) AbhidhammaUhasiiriipaka (lAbhidh-siir: 3.8. 1,71) on the sarigahagiilhiis only preserved in the National
Library, Bangkok.
JPTS 10.1985: 158. The same passage is discussed in Be 1962, p. kha without disputing Anuruddha's authorship.
Bechert 1979b: 26.
164
VI. The Handbooks 323- 354
Saccasalikhepa (Sacc: 3.8.6): Edition: P.Dhammarama, JPTS 1917/

1919: 1-25.
351. The. text is attributed to Ananda ( 356) in Saddh-s IX 16 in
about AD 1400 in Siam ( 4), but to his pupil Dhammapala in Mal)is
1377,23-25; 407,20 in AD 1466 in Burma ( 347) and in Gv 60,30sq.
It contains 387 verses on Abhidhamma divided into five Paricchedas.
Namariipasamasa (Namar-s: 3.8.8): Edition: P.Dhammarama, JPTS
1915/16: 1-19; translation: The Summary of Mind and Matter trs1. by
H. Saddhatissa, JPTS 11.1987: 5-31.
352. This short prose treatise is attributed to Khema and consequently
also called Khemappakaral)a. The date is not known 567
Namacaradipaka (Namac: 3.8.9): Edition: H.Saddhatissa, JPTS
15.1990: 1-28.
353. The "(Explaining the) Action of Mind" (Saddhatissa) consists of
299 verses in seven Paricchedas. It is attributed by the nigamana to
Saddhammajotipa1a, who lived in Arimaddananagara (Pagan) (Namac
28,3) in the 15th century 568, and who is the author of a number of
commentaries on both Vinaya and Abhidhamma 569.
Mohavicchedani (Moh: 3.8.7): Edition: A.P.Buddhadatta and A.K.
Warder 1961.
354. The "Destroyer of Doubt" is a very lucid commentary on the
mlitiktis ( 131) of all seven canonical Abhidhamma texts and it is
therefore also called Abhidhammamatikatthaval)l)ana. It is based on
the canonical texts together with their commentaries (Moh 1,18*).
The name of the author, Kassapa, occurs encoded as dhutadharaggasamtina, Moh 359,28* "similar to the foremost practitioners of
567
568
569
Malalasekera 1928: 10th century?

Cf. Godakumbura 1969: 5, where "14th century" appears twice by mistake for 15th
century.
His works are numerated JPTS 15.1990: Isq., where he is however confused by
Saddhlitissa with Chapata (I), who lived in the 12th century and figures prominently
in the KalyliQ.i inscription: Taw Sein-Ko 1893. In contradistinction to Chapata (II)
Saddhammajotiplila (cf. 442), no literary works of the earlier Chapata are extant.
165
Vl.2 The Abhidhamma Handbooks 340- 354
dhutatigas" (Moh p. X). He lived on the banks of the KaverI in the

Cola country in the Nagananavihara (NagajjunaO, Be 1977) built
by Rajadhiraja (I. [?]: 1014-1044; II. [?]: 1173-1179) (Moh
359,6*.8*.27*). If he is the person mentioned in the introduction to
Vin-vn-t ( 330), Moh was probably written about AD 1200 57
Further, Vmv is also ascribed to Kassapa ( 338).
570
Cf. Moh p. Xl.
VII. The Subcommentaries

355~ter
an interval ?f [email protected] felt-necessary by JhJ!

Mahavihara._cgWP:lJIJ;lity. to. add subcommentaries-{{Ika)E.!.flISt of a I)
-Udhe-Abii'idhamma commentaries. Soon Suttanta subcommentaries
. followed;-whlch 'forIn a unit together with the first anu{rkiis on the
Abhidhamma commentaries. These successive sets were written by
Ananda and Dhammapala respectively.
VII.l The Subcommentaries by Ananda

Atthasilinimiilapki (As-mt: 3.1,11): Edition: Be 1962; Vibhaitgamiilatiki (Vibh-mt: 3.2,11)572: Edition: Be 1960; Paficappakara\lamiilapkli
(ppk-mt): Edition: Be 1960.
356. Ananda, who lived in the otherwise unknown Kalasapura 573 , can
be dated approximately by the help of Vjb ( 368).
His "basic commentaries", as they are named because they are the
first of their kind (Sas 33,17=Ne 31,8sq.), were originally also called
Linatthajotika "Illustrator of the Hidden Meaning" (As-mt 203,12*,
cf. 357) or LinatthapadavaQQana "Explanation of Words with a Hidden Meaning" as in the colophon, or Paramatthapakasani in Saddh-s
60,5-20.
They begin abruptly without any introduction. A verse colophon
is found only at the end of As-mt, where Ananda is mentioned as the
author and the initiator Dhammamitta.
According to Vajirabuddhi, Ananda was also an expert in the
Vinaya ( 368, cf. 324). The commentator Dhammapala was perhaps
his pupil ( 366).
571
572
573
On the rikti literature cf. Sv-pt I, p. XXVIII - XLI; on the terminology cf. 203. It
is hardly possible to benefit from Jayawardhana 1995.
Vibh-mt and Vibh-anut Ne 1987 is a mere transcript of Be,
Cf, Bollee 1969: 832 note 48.
VII.2 The Subcommentaries by Dhammapiila 357-366
167
VII.2 The Subcommentaries by Dhammapala

357. Besides the ParamatthadlpanI ( 272), Dhammapala wrote sub-'~
commentaries, among them those on the commentaries by Bud- .
dhaghosa on the first four Nikayas according to Gv 60, II and Pitsm no. 199-201. However, Mp-pt is not mentioned in Sas 33,20=Ne
31,lOsq. and, if it ever existed, does not seem to survive ( 375). Moreover, the subcommentaries to the Miilatlkas of his teacher Ananda
( 356) and others are ascribed to him traditionally:
Linatthappakisinil: Sv-pt: 2.1,11: Edition: L. de Silva. I-III. London
1970 [rev.: L. Cousins 1972]; II: Ps-Pt: 2.2,1: Edition: Be I-III 1962;
III: Spk-pt: 2.3,11: Edition: Be I, II 1961.
358. The subcommentaries themselves do not contain colophons or
nigamanas indicating an author. They have been connected with
Dhammapala at least since the 12th century574: Ifnatthapakiisiniya1'f/
iicariya-Dhammapiilen' eva vutta1'f/, Sp-t I 41,2 refers to Spk-pt II
162,18 575 . It seems that the title was chosen purposefully, because these
subcommentaries on Suttantas supplement Ananda's LInatthajotika
( 356) on the Abhidhamma.
359. The LInatthappakasinI also comprises a subcommentary to Ja,
which exists only in manuscript form (Ja-pt: 2.5.10,11 cf. 261). A
quotation from Ja-pt on Ja I 1,23* in MaQis I 24,10-12 ( 347) is
identical with the text found in the manuscript referred to in CPD
(Epil.) 2.5.10,11.
360. Dhammapala himself is also credited with a subcommentary on
Ananda's LInatthajotika:
Linatthaval}l}ana I: As-anut: 3.1,12; II: Vibh-anut: 3.2,12; III - VII: Ppkanut: 3.3,12-3.7,12: Edition: Be together with the respective MiilatIkas.
The "Explanation of the Hidden Meaning", a title also used for
Nett-pt ( 363), contains neither introductory nor concluding verses.
574
575
Sv-Pt, p. XLI, LII.

miitikauhakathiiyattl linatthapakiisiniyattl, Sp-t III 274, 19sq. seems to refer to an
otherwise unknown Kkh commentary by Dhammapiila: Bollee 1969: 825, cf. 378.
168
VII. The Subcommentaries 355 - 382
There is, however, an indication that these commentaries were indeed

written by Dhammapa1a, for it is said in the Paramatthadipani: vittharo ... kathavatthupakaraIJassa {fkaya gahetabbo, Ud-a 94,9 referring
to Ppk-anut (Kv-anuO 122,14sq., and not to Ananda's Ppk-mt (KvmO as erro~eous1y assumed by Cousins 1972: 162 in his important
discussion on the subcommentaries. This crucial cross reference seems
to guarantee the unity of this set of subcommentaries as works of
Dhammapa1a.
361. Dhammapa1a further composed commentaries on two noncanonical texts, Vism ( 245) and Nett ( 158):
Paramatthamaiijiisa (Vism-mht: 2.8.1,1): Editions: s. Vism 245.
The commentary on Vism was written at the initiative of the
Thera Dathanaga, who lived in the Siddhagamaparivel)a (Vism-mht
Ne 13,19*; III 1691,9*). At the end this commentary the Dhammapala
colophon is found ( 274).
Nettiatlhakatha (Nett-a: 2.7.2,1): Be 1960; cf. Nett P 194-263.
362. The unity of Nett-a, which was created at the initiative of the
Thera Dhammarakkhita (Nett-a 1,14*), and Dhammapa1a's Paramatthadipani is guaranteed by the partly identical, partly similar introductory verses. Nett-a emphazises that it relies on the four Nikayas and
on "Petaka", Nett-a (Be) 2,8*; 3,19 576 The same is true for the concluding verses, where it is said that the author lived in the Dhammasokarama in NagapaHana, Nett (Ee) 249,19*sq. = Nett-a (Be) 275,23*sq.
At the very end the Dhammapa1a colophon ( 274) was added.
363. Following the tradition, Dhammapala wrote
own Nett-a:
a1~0
a TIka to his
Linatthavaooana (Nett-pt: 2.7.2,11): Be 1962 together with Nett-t:

389.
The beginning of this commentary, which has neither introductory nor concluding verses, is identical with the opening passage common to the three parts of Linatthappakasini ( 358), and it is even
576
Explained as "Petakopadesa", Nett-pt 18,21; cf. 171.
VIl.2 The Subcommentaries by Dhammaplila 357- 366
169
called LInatthappakasinI in Gv 60,5.13, where both, Nett-a and NettPt, are ascribed to Dhammapala, while Sas 33,IO=Ne 31,2sq. does not
mention Nett-pt. As it was rare that the same person composed a
subcommentary to his own commentary, modern research tends to
reject the authorship of Dhammapala for Nett-pt577. However, Sariputta is supposed to have written an autocommentary on Palim ( 336),
and this is not that unusual in Indian literature. Therefore, the question cannot be answered, as long as the relation between Nett-a and
Nett-pt and to other works of Dhammapala has not been thoroughly
investigated
i
364. Once the ParamatthadlpanI and the LInatthaval).l).ana on the

Abhidhamma commentaries are connected by a cross reference, the
theory of two different Dhammapalas collapses and the whole problem of the unity of these commentaries has to be discussed anew.
365. The date of Dhammapala remains uncertain. A terminus post
quem is given by the quotation of Bhartrhari: Vakyapadlya I 37 in Svpt III 119,13*, because the grammarian can perhaps be dated about
450-510 578 This would confirm that Dhammapala was younger than
Buddhaghosa ( 286; 306), and that he worked after AD 500. A reliable terminus ante quem, however, is difficult to find 579, for the first
certain date is provided by Sariputta, who knows Dhammapala's
works in the 12th century 580.
366. Finally it should be mentioned that (this?) Dhammapala is seen
.as the pupil of Ananda by the tradition when Sacc ( 351) is attributed
to CulladhammapaIa or to his teacher Ananda (Gv 60,30sq. and Sas
34,1 =Ne 31,24)581. However, as the MOlatlka and Sacc contradict
Vism-mht and Spk-pt in one particular point582, Dhammapala
appears to be the more likely choice as an author.
577
578
579
580
581
582
Nett p. IX note 6; Norman 1983: 149.

Scharfe 1977: 170.
The reference to the originally probably Iranian concept of sal!lsiiramocaka, Pv II
I (Pv-a 67,1-78,4) does not prove helpful for dating Dhammaplila, cf. Halbfa13
1991: 109.
The attempts by H.Saddhlitissa, Uplis p. 29 to use the initiator Dlithanliga ( 361)
to find a date, have been rightly rejected in Sv-pt p. XLVII sq.; cf. also 370.
However, Pieris 1978: 73 suggests that they were rather "rival teachers".
Cousins 1972: 161.
170
VII. The Subcommentaries 355-382
That Ananda was his teacher seems to be confirmed by an interesting observation made by L.de Silva 583: Dhammapala says Anandacariyo avoca, Sp-Pt III 85,22 referring to As-mt 75,24: If the unusual
aorist instead of the common past participle is used according to paI).ini 3.3.175, it should refer to the near past. If so, a relative chronology
could be reached at by the help of Vjb.
VII.3 The VinayagaQ.thipada by Vajirabuddhi

Vajirabuddhipka (Vjb: 1.2,11): Edition: Be 1962.
367. Although this commentary is generally called a TIka, the author
himself takes it to be a GaI).thipada ( 203), because he says at the end:
samantapiisadikasaii.ii.itaya vinayauhakathaya ... ga1}{hiUhiinavikasana,
Vjb 584,8 584 . It is an important, though so far hardly used source for
the Vinaya interpretation between Sp585 and Sariputta and consequently for the history of Buddhist law.
Generally Vjb discussed different opinions in contrast to Sariputta, who summarizes his predecessors ( 374)586.
368. Although nothing is known about the author, his position in Pali
literature can be determined fairly well thanks to an excellent article by
Bollee 1969: Vjb quotes and defines the following sources 587 : acariya
referring to Ananda from Kalasapura (Vjb 36,16-19, cf. 356); ga1}{hipada referring to Dhammasiri (Vjb 95,29sq.); anuga1}(hipada referring
to Vjb (Vjb 96,2sq.)588. Moreover, Vjb quotes from a PoraI).agaI).thipada, which was already known to Dhammasiri (Vjb 507,23). As Ananda
refers to Dhammasiri (Vjb 52,11sq.; 140,22), the following sequence of
texts can be inferred:
PoraI).agaI).thipada - DhammasirigaI).thipada - Ananda - Vajirabuddhi.
583
584
585
586
587
588
Sv-pt p. XLIV.
Cf. vinayagCllJrhipada, Slis 34,19=Ne 32,8.
On the sources of Sp enumerated in Vjb: 210.
Bollee 1969: 834.
These passages are listed Vjb Be 629. Quotations found in Vjb are also listed Upas
p.54
This is possibly a second lost work by Vajirabuddhi.
VII.3 The VinayagaIJ~hipada by Vajirabuddhi 367- 371
171
Further, the Theras Upatissa and Buddhamitta, who were perhaps contemporary with Dhammasiri are considered as authorities by
Vjb 589
369. As Bollee succeeded in identifying the verse Vjb 284,26*sq. as
Khuddas XI 4, and as this and two further verses from Khuddas
found in Sp-! are attributed to Dhammasiri 590, there can be hardly
any doubt about the identity of this Dhammasiri with the author of
Khuddas. Consequently, Dhammasiri, who besides Khuddas also
wrote a GaQ!hipada, is earlier than Ananda from Kalasapura. This
rare place name seems almost to confirm the identity with the author
of the Abhidh-m! ( 356), who is considered the teacher of Dhammapala, a scholar never quoted in Vjb. Therefore, Vajirabuddhi and
Dhammapala may have been contemporaries, and, moreover, both
may be South Indians, if the occasional ignorance of Dhammapala
concerning North Indian geography is taken into consideration 59 I.
370. It is impossible to convert this relative chronology into an absolute one. If Dhammapala could be dated somewhere about AD
550-600 (cf. 307)592, this might be the approximate date for Vajirabuddhi as well 593. Ananda could be about fifty years older as the
teacher of Dhammapala and Dhammasiri again antedates Dhammapala, but is later than Buddhaghosa. Thus all these commentators
might have lived within the brackets of AD 450 and AD 600 594
371. The only hint to the home of Vajirabuddhi discovered so far is
his apparently intimate knowledge of certain parts of South India: In
explaining a certain type of sfma (cf. 339) he refers to the Khandhadhamma monastery in KancI and to the Saridhamma monastery in
Kaverlpa!!ana (Vjb 359,lOsq. on Sp 913,3sq.). Moreover, Vajirabuddhi
had access to South Indian books: andhakapotthake sfhalapotthakesu
589
590
591
592
593
594
Bollee 1969: 832.

Bollee 1969: 833 with note 61.
Cf. Norman, ThI-trsi. 37, p. XXXVI following a suggestion by C.A.F.Rhys
Davids. On Vajirabuddhi's home: 371.
Pieris 1978: 74 is also inclined to date Dhammapala in the 6th century.
Bollee 1969: 826, however, is inclined to date Vjb only slightly earlier than Sp-!.
cr. 307. According to the grammatical terminology L. de Silva, Sv-p! p. XLVI is
inclined to date Dhammapala nearer to Buddhaghosa.
172
VII. The Subcornrnentaries 355- 382
ca kesuci ptl(ho, Vjb 457,27sq. "a variant (found) in a manuscript from

Andhra and in some Sinhalese manuscripts".
VII.4 The Sub commentaries by Sariputta

and his pupil Buddhanaga
372. The most important event concerning the religious and consequently also literary history of the 12th century are the reforms by
Parakkamabahu I. (1153-1186), uniting the Sarp.gha and finally giving
predominence to the Mahavihara orthodoxy595. As a purification of
the Satpgha means first of all imposing strict Vinaya rules, the learned
monk Sariputta 596 was entrusted by the king himself to write Palim as
a handbook ( 334) and to compose a Tika on Sp597:
Siratthadipani (SP-t: 1.2,12): Edtion: Be I (1961), II (1960), III (1960).
373. Although no author is named in Sp-t itself, the anonymous
author, who composed Vin~vn-Pt refers to this subcommentary as Sariputta's work, who was his teacher.
Sariputta lived in a building erected for him in the Jetavana monastery built by Parakkamabahu I. (Mhv LXXVIII 34). The same information is given in the nigamana to Sp-t, thus confirming Sariputta as
the author (Sp-t III 496,11 *).
The introductory verses mention Parakkamabahu and his successful efforts to unite the Sarp.gha (Sp-t I 1,9*sq.). Further, Kassapa is
named as the saftlghassa pariIJiiyakaftl, Sp-t I I,ll * and the Anutthera
Sumedha (cf. 378) as Sariputta's teacher (Sp-t I 1,17*).
The title of Sp-t is given by the author as LinasaratthadlpanI (Sp-t
I 2,3*), but mostly the abbreviated form is used.
374. Sariputta writes his systematic new subcommentary, planned to
be brief, but comprehensive (Sp-t I 2,15*sq.), because older works no
595
596
597
These events discussed by Bechert 1993 are related in Mhv LXXIII 12-22 and
LXXVIII 1-27 confirmed by epigraphical evidence: Ratnapala 1971: 127-135, by
the introduction to Sp-t ( 373) and the nigamana to Kkh-t ( 378).
On Sliriputta: 330, 343, 346, 378; cr. also Rohanadeera: 1985: 27 - 30.
Bollee 1969: 825.
VilA The Subcommentaries by Sariputta and his pupil Buddhanaga 372- 378
173
longer serve the purpose of the monks in the 12th century. Particularly
the GaIHhipadas written in Sinhalese are difficult to understand (Sp-t
I 2,5*-8*) and therefore summarized in Pali. This interesting remark
underlines the age of these commentaries, which should have been well
over 500 years old in Sariputtas time.
Sariputta's programme thus differs markedly from Vajirabuddhi's,
against whom he polemicized at times in a rather harsh form 598 .
375. Sariputta is sometimes credited with a complete set of Suttanta
subcommentaries called Saratthamafijilsa. Only the subcommentary
on Mp se~ms to actually exist:
Saratthamaiijiisa Ailguttaratiki (Mp-t: 2.4,12): Edition: Be I (1960), II
(1962), III (1962).

The introductory and concluding verses are largely identical with
those of Sp-t. It is also said that the initiator was Parakkamabahu
(Mp-t III 370,15*). The title is confirmed by the nigamana (Mp-t III
270,14*), but no author is mentioned.
376. It seems that only this single Suttanta subcommentary was written by Sariputta. For the supposed SaratthamafijUsa on Sv-Pt, Ps-pt,
Spk-pt seems to be a fiction 599 : These subcommentaries, listed without
reference to any source in CPD (Epil.), are neither mentioned in Sas
33,22 = Ne 31,13 nor in Pit-sm. Already Sariputta's anonymous pupil
( 330) and Dhammakitti, a second pupil of his, who composed Dath
( 193: Dath 151,6*600), know only of Mp-t. Moreover, no subcommentary by Dhammapala on Mpsurvives ( 357). Consequently Mp-t
appears to fill a gap and to substitute an earlier lost (?) Mp-pt.
377. Sariputta's subcommentaries are supplemented by Buddhanaga,
who was his pupil601. He wrote a subcommentary to:
598
599
600
601
Bollee 1969: 826sq.

Based on Saddh-s 59,23-60,4 (?.); cf. Saddh-s 61,21 *sq.; this is preceded by a quotation of the introductory verses to Sp-t I 2,7*-16*=Saddh-s 61,9*-20*; cf. also
Malalasekera 1928: 192. Geiger 1916: 38 ( 31 literature) ascribes the Linatthapakasana erroneously to Sariputta, cf. 358.
It is not entirely impossible that this Dhammakitti also enlarged Mhv ( 182). Further works of Sariputta, who also wrote in Skt. (cf. his jotisattha, 330), are
mentioned Dath 151,2*-9*.
Bollee 1969: 827.
174
VII. The Subcommentaries 355- 382
KankhivitaravIporiJ}atrki (Kkh-pt: 1.1,11): Edition: Be 1965.

The very brief introduction might mention LInapadavikasaka
(Kkh-pt 1,6*) as the title of this anonymous commentary. It is later
than Vjb, which is quoted extensively602. Moreover, Poral).agal).thipada, Gal).thipada, and Anugal).thipada were used (Kkh-pt 31,21.9.10).
Once an opinion of the Thera Upatissa is quoted (Kkh-pt 80,10-13)
with slightly longer text than the one found in the corresponding quotation in Vjb 247,12sq.
VinayaUhamafijiisi (Kkh-t: 1.1,12): Edition: together with Kkh-pt.
378. This subcommentary contains a lengthy nigamana beginning with
a praiasti of Parakkamabahu. Buddhanaga, who names himself as the
author (Kkh-t 488,25*), lived in Polannaruva in the Colakulindaka
parive1]l (Kkh-t 487,18*; 488,19*). He is a pupil of the Mahathera and
Mahasami 603 Sariputta (Kkh-t 488,22*) and was asked to compose the
subcommentary by the Thera Sumedha (Kkh-t 488,24*), who could
be identical with Sariputta's teacher ( 373). The full title is Vinayatthamafijiisa LInatthappakasani Matikatthakatha (Kkh-t 489,1 *sq.). It
is not identical with the LInatthappakasini quoted Sp-t III 274,19,
where Kkh 8,10 with a subcommentary is referred to. The text quoted
matches neiter Kkh-pt 6,5-12 nor Kkh-t 148,14-18, both on Kkh
8,10 (cf. 358 note 575).
VII.5 Later Subcommentaries

379. The tradition to comment on both Vinaya and Abhidhamma
( 324) is continued by Nal).akitti, who lived in the Panasarama 604
northwest of Chiang Mai (Abhinavapura) by the end of the 15th century and composed subcommentaries called atthayojanii "interpretation explaining the construction":
602
603
604
Bollee 1969: 827. Vjb is referred to by Iikhita, Kkh-pt 4,9.

On this title: Rohanadeera 1985.
This monastery is said to have been founded by the King Siri Tibhuvanadiccadhammaraja (Abhidh-s-mht-y 408,2). This name seems to refer to King Tiloka
(1142-1487) as H.Penth, Chiang Mai, suggests. The exact location of this monastery is unknown: It may have been situated either northwest of Chiang Mai or in
the northwestern part of this city.
VII.5 Later Subcommentaries 379- 382
175
Samantapasadika-atthayojana (Sp-y: 1.2,14): Edition: se I (1979), II

(1960) [both repro of earlier ed.]; Atthasalini-atthayojana (As_y2: 3.1,
152 ): Edition: ce 1900; Be 1927; VibhaiIgatthakathi-atthayojana (Vibha_y2: 3.2,152): Edition: ce 1892; Be 1926.
As a grammarian 605 Nal)akitti concentrates in his commentaries
on grammatical details and seems to contribute little to the understanding of the text as such 606
Sp-y and As-y end in almost identical nigamanas and in the typical Nal)akitti colophon containing the name of the author and his
monastery607. As-y was finished in nine months (As-y Be 249,15*).
380. According to Ccedes 1915: 41, Dhituk-y: 3.3,15 survives in manuscript form and was composed in AD 1493/4608. Thus this text is a
little older than:
[Abhidhammatthavibhavini-atthayojana (Abhidh-s-mht-y:
Edition: se I-III (1977 [repro of earlier ed.D.
3.8.1,22)]:
This text containing a nigamana corresponding to the one of both

As-y and Vibh-a-y was finished in BE 2045 : AD 1502 or CS 804 :
1442(!)609. It was written at the initiative of the monk Suddhasiia
(Abhidh-s-mht-y I 1,7*) and may also be a work of Nal)akitti 61O The
name of this Atthayojana on Abhidh-s-mht ( 346) is also given as
paiicika nama atthayojana, Abhidh-s-mht-y III 593,4, but cf. 594,2*.
381. An otherwise unknown Saddhammapa1a 611 wrote a subcommentary to Nett:
605
606
607
608
609
610
611
He also wrote 5.1,42 Kacciiyanartipad"ipani extant in a manuscript copied AD 1588

preserved at Vat Sung Men, Phrae. This text was also written in the Panasiiriima
founded by King (Ti)bhuvanadhammariija as mentioned in the colophon.
A specimen of Sp-y is reproduced in v.Hiniiber 1987:llOsq.
Reproduced in part by Caxles 1915: 40sq., where further works by Niil)akitti are
mentioned.
Dhiituk-y mentioned in Credes 1966: 10 seems to be a second Yojanii.
Abhidh-s-mht III 593,5-7: The second date is an error by exactly one 60 years
cycle.
Thus Saddhiitissa 1974: 215.
Or: Sambandhapiila, Nett-mht 355 note; Samantapiila, Nett p. XXXV note, where
the colophon is communicated.
176
VII. The Subcommentaries 355 - 382
Nettivibhivani (Nett-t: 2.7.2,12): Edition: Be 1962 (together with NettPt, cf. 363).
In contrast to Nett-pt, which explains Nett-a, Saddhammapala,
who was a Mahathera and Mahadhammarajaguru (Nett-t 355,25),
wrote a direct commentary on Nett frequently relying on Nett-a and
sometimes also quoting from Nett-pt612.
Nett-t was finished in AD 1564 (Nett-t 355,27; 356,4*sq.)613 and
was composed at the initiative of the minister (amacca, Nett-t 1,17*)
Anantasuti (Nett-t 1,18*) of a king called Mahadhammaraja (Nett-t
1,11*)614.
382. A late subcommentary on the Silakkhandhavagga of DN ( 52)
was written by the Burmese Sal1lgharaja NaI).abhival1lsa Dhammasenapati Dhammarajadhirajaguru around AD 1800 (Sas 134,29135,13=Ne 124,5-16):
SidhuUana]vilisini (Sv-nt: 2.1,13): Edition Be I (1961), 11(1960).

This author, who composed Sv-nt after becoming Sal1lgharaja, is
also credited with further works in Sas, among them an Atthayojana
on Ja, which appears to be an explanation written in Burmese 615 .
The title is given as Sadhuvilasini in the introductory verses and
in the long nigamana (Sv-nt I 2,4*; II 436,5*), which also contains
information on monasteries in Amarapura (Mandalay) built by the
founder of the city, King Bodawpaya (1782-1819).
A lost(?) Nett ( 158) commentary called PetakalalJlkara (Nettmht: 2.7.2,13) by NaI).abhival1lsa is also mentioned (Sv-nt II 437,15*).
He also composed Sand-k ( 442).
612
613
614
615
E.g. Nett-t 171,6; 172,13.

CPO (Epil.) takes the (Cu!a)Sakkarlija year 926 erroneously as a Slisana or Mahlisakkarlija date(!). The calculation Nett p. XXXV note "1575 A. D." is as wrong as the
one mentioned JPTS 1910: 121. The exact time given is sunrise on the 9th day of
the bright pakkha of SlivaQa in CS 9261BE 2107.
An unusual epitheton of the king is siratthimiilapiilako, Nett-t 1,15*(1).
Bode 1909: 43.
VIII. Anthologies
383. The oldest collections of texts assembled for practical purposes
are Khp, Parit ( 86sq.) and the undated Suttas, which enjoys a paraconical statys ( 157).
Anthologies of this ty~became"Very-populaNn-mediaev;al times
and theIr stUdy'~eemi}o- have superseded the study,of(;aUQQj~a~ts
to "[1~rge eit~n.t. The quotations collected in these anthologies deserve
the attention of research as useful indicators for the importance and
appreciation of certain texts.
SarasaiIgaha (Ss: 2.9.3): Edition: G.H.Sasaki. London 1992616
384. The "Collection of the Essence 617 " is an encyclopaedic handbook for the use of monks. It comprises 40 O[kathiiJsangahanayas,
which are summed up in the beginning in a miitikii, Ss 1,6-32,
which forms a table of contents. Each chapter begins with a few
introductory lines similar to an entry in a dictionary followed by a
quotation from either canonical text or commentary, e.g. no. 24
diiniidipufifiakammasangahanaya, Ss 176,2-190,33 starts with quotations from Yin Y 129,32-34 with Sp 1335,7-12 followed by MN,
Ap etc. The texts are named 618 and the method of collecting them
is described (Ss 126,5-7).
385. A date of Ss after AD 1200 can be inferred by quotations from
Sp-t and Abhidh-s-mht 619 If Buddhapiya (cf. 403), the teacher of
616
617
61S
619
The oldest manuscript (16th/17th century) in the possession of Vat Viang (Th6n!
North Thailand) and filmed by the Social Research Institute, Chiang Mai University
almost n~ssarily escaped the attention of the editor.
The text is also called Saratthasaitgaha: Credes 1915: 40, Supaphan 1990: 258.
Cf. thiinaniyama, Ss 26,31-38 "quotation, reference". The quotations are listed in
Yoshimoto 1995.
Ss 224,29-225,21 = Sp-t III 262,3-20; Ss 105,15-18 = Abhidh-s-mht 201,19sq.
178
VIII. Anthologies 383 - 392
Siddhattha (Ss 344,18)620, the redactor of Ss, is identical with the

grammarian 621 , Ss is to be dated into the 13thl14th century. Ss was
used by Vimalaklrti as a source for his Saddharmaratnakaraya written
in AD 1415 622.
386. There are also handbooks addressing Buddhist laypeople:
Upiisakajanilailkiira (Upiis: 2.9.41): Edition: H.Saddhatissa. London
1965.
The "Ornament of Laypeople" was composed to supersede the
earlier IPappattisailgaha (Papp-s: 2.9.43) (Upas 123,18*), which still
exists, but only in manuscript form 623, and is quoted occasionally in
Upas 624 .
The time and the identity of the author Ananda, who is mentioned in the colophon, and who lived in South India according to the
nigamana, are difficult to determine. In the introduction to Upas it is
argued that he may have written Upas between AD 1150 and 1200 625 :
He quotes Sp-t (Upas 224,19), and Upas may have been used already
in the Sinhalese Dharmapradlpika 626 .
This handbook for upiisakas is p~rhllp~uar~_spon.se tQ numerQllS
worRs-oriliisKlri]>,P.l'!:mr}illi2liS t~'e Jainas 627 , which were certainly
Kiiowri~to"lheravadins in South Indla:However, it may also continue
the Theravada tradition of teaching laypeople beginning with the
"Gihivinaya" ( 62).
387. Upas begins with a Nidanakatha missing in Patip-s, as Ananda
critically remarks (Upas 123,17*). In this Pariccheda I the saraJ}agama620
621
622
623
624
625
626
627
According to a manuscript consulted by Supaphan 1990: 258 the name of the redactor is Nandacariya.
Norman 1983: 164; cf. 403.
Godakumbura 1955: 96; Ss is mentioned among the sources of the Thai Traibhiimikathli: 396.
Upas p. 49; cf. Catalogue of Palm Leaf Manuscripts Kept in the Otani University
Library. Kyoto 1995: 325-330.
Listed Upas p. 119. This list of quotations can be used only with great caution, as
no distinction is made between primary and secondary quotations. Of course Vim
is quoted only from Vism, and neither Mahavastu nor AvadanaSataka or Ap-a are
quoted, as claimed in this list.
U pas p. 36.
Composed "in the later part of the 12th century": Godakumbura 1955: 50.
Cf. Norman 1983: 170.
MangalatthadipanI 389 - VessantaradipanI 390
179
11- IX comment on different parts of a brief text (Upas 174,2-7) treating sf/a, iijfva etc. The
material used in Upas was drawn from the Tipitaka and from exegetical literature.
nas are dealt with. The following Paricchedas
388. The following anthologies and cosmological texts were composed

in ancient Siam and, as far as their provenience is known, mostly in
the Lan 2 Na kingdoms in the north.
Mangalatthadipani ((Mang-d): 2.9.10): Edition: ce 1927; se I (1972), II
(1974)1
389. The "Illustrator of the Meaning of the Mangala(suttanta)" was
written by Sirimangala in AD 1524 (CS 886), after he had retired to
an "empty house" (sufifiiigiira) south of Chiang Mai 628 .
Mang-d is conceived as a commentary on the eleven verses of
the Mangalasuttanta Khp no. 5 = Sn 258-269 ( 86) interrupted by
numerous kathiis such as the Matapituupatthanakatha (Mang-d I (se)
267,12-344,14), because the word miitiipituupauhiina occurs in the
fourth (fifth) verse 629
The text was widely used in Siam, though no manuscript in northern Thai script seems to survive.
390. Four years earlier in AD 1520 Sirimangala had composed Cakkav-d ( 400) and the commentary on NaI}avilasa's SaIikhyapakasaka
((Sankh-p): 2.9.20), the Sankhyapakasaka-pka ((Sankh-p-tJ: 2.9.20,1),
a book on measures and weights 630 while staying southwest to the
Srhalarama, the present Vat Phra Singh, in the Svan Khvan monastery
in Chiang Mai. Sankh-p exists in manuscript form 63I
The earliest known work of Sirimangala is a lengthy commentary
on the Vessantara-ja, the Vessantaradipani (lVess-dip: 2.5.10,13, cf.
CPD-"(Epit}"S7*~s:v~ Siri-Mangala)) composed in the same monastery
in AD 1517 (Supaphan 1986: 382-404).
628
629
630
631
Credes 1915: 40, where the colophon is reproduced.

Malig-d does not count the first verse of the Maligalasutta.
Supaphan 1990: 326.
Credes 1915: 39. The Svan Khan monastery still exists and has been visited by the
author together with H.Penth, Chiang Mai, on 3rd August 1995. Recently a new
monastery named Tam Nak Sirimaligaliicaryiirlima has been built within the ruins
of the enlosure. One of the two (?) old gates of the 15th/16th century is still standing.
180
VIII. Anthologies 383-392
391. A different type of anthology is represented by two texts describ-
ing the life of the Buddha: The Pathamasambodhi (IPatham):

2.9.11 1)632 exists in two versions 633 : The older anonymous one is difficult to date. A terminus ante quem is given by the oldest fragmentary
manuscripts copied in AD 1574 and 1592 respectively634. This seems
to rule out the second date Credes gives who is inclined to think of
the 14th or 16th century 635. This version contains 9 Paricchedas,
begins with the Bodhisatta's life in the Tusita heaven and ends with
the Dhammacakkappavattana.
The contents of the expanded Patham composed by SuvaI)J).aratpsi in 1845 on the basis of older versions of this life of the Buddha,
beginning with the marriage of the Bodhisatta's parents and ending
with the disappearance of the Dhamma told in 29 Paricchedas, has
been described by Credes, who also traced the history of the text 636.
Both versions are largely based on older material and contain
little that is original 637 . Neither version seems to be known outside
Southeast Asia.
392. Neither date nor author are known of a second life of the Buddha:
IJinamahinidana (Jioa-m: 2.9.112): Edition:

tains a Thai trsl.].
se I, II 1987 [vol. II con-
The "Great Story of the Jina" divided into 85 kathiis begins at

the time of the Buddha DipaIikara and ends with the distribution of
the relics. In the same way as Patham it was built from earlier material
and was composed perhaps in the Ayuthaya period (14th to 18th century) according to a guess of the editors638.
On the other hand Supaphan 1990: 179- 181 discusses the interesting, but unclear remark at the end of one of the manuscripts: mulak632
633
634
635
636
637
638
se 1994. A transcript of a Bangkok manuscript of the 19th century version prepared

for S.Uvi in 1925 is preserved in the Institut de Civilisation Indienne and in the
library of the Siam Society, Bangkok.
Cades 1968 and Supaphan 1990: 156-172.
Both are preserved at Vat Lai Hin.
Credes 1968: 226.
Credes 1968: 218-223.
The Siamese version of Palham has been translated into English by H. Alabaster
(Savetsila) 1871: 77-162. The Pali text has been reissued as a cremation book 1994.
Jina-m has been described by Skilling 1990: 115-118, cf. Supaphan 1990: 178-190.
Jinamahanidana 392
181
kharii maliinabhiisiissii pana likkhitii (!). After checking further rare

occurences of the place name maliina she concludes that it perhaps
refers Lan 2 Na. If so, lina-m might have been composed in the north,
which, however, is far from certain.
The relation between lina-m and Patham still awaits investigation.
IX. Cosmological Texts

393. Two closely connected texts belonging to the Burmese P~ili tradition describe the different forms of existences possible in the circle of
rebirth:
Paiicagatidipanl ([Paiica-g]: 2.6.12): Edition: L.Feer: lPTS 1884: 152161; translation: A.A. Hazlewood, lPTS 11.1987: 133-159 [rev.:
1.W.de long, III 33. 1990, 235sq.].
The "Illustration of the Five Realms of Existence", divided into
five sections (kafJqa) and containing 114 verses, is indeed a secondary
version by an unknown author derived from 639 :
Cbagatidipani ([Cba-g]: 2.9.13): unedited.
394. The equally anonymous "Illustration of the Six Realms of Existence" is accompanied by a voluminous commentary ([Cha-g-!]:
2.9.13,1)640, which attributes Cha-g to ASvaghotla (Assaghosa etc.)641
and states that it was translated from Skt. The date of this translation
is unknown. At any rate Cha-g-t is later than Loka-p ( 395)642, perhaps compiled during the 11th/12th century, also from Skt. sources.
This might well be the approximate date for Cha-g as well. Loka-p
and Cha-g are mentioned for the first time as no. 114 and no.118
respectively in the Pagan inscription of AD 1442 (cf. 396, 445)643 .
The model of Paiica-g and Cha-g, the Skt. Sac;lgatikarika, was
also translated into Chinese at the beginning of the 11th century644.
639
640
64l
642
643
644
This has been discovered by and is discussed in Mus 1939: 18-32.

A summary of this commentary is given Loka-p II 303-307, cf. 395.
Cf. Loka-p I, p. IV following Mus 1939: 185 note.
Loka-p I, p. XLI.
Bode 1909:104, cf. Luce/Tin Htway 1976: 231.
Mus 1939:3.
Lokapaiiiiatti 395/396 - LoppadIpakasiira 397 - 399
183
395. The Loka-p composed in ancient Siam is connected to Cha-g

by a long paragraph shared with Cha-g-t, but absent from the Skt.
Lokaprajfiapti, on which Loka-p is otherwise based 645 :
Lokapaiiiiatti (Loka-p: 2.9.14): Edition and translation: E.Denis: La
Lokapafifiatti et les Idees Cosmologiques du Bouddhisme Ancien. I,
II. Lillel Paris 1977; se 1985 [with Thai trsl.]646.
The sources of the "Description of the World" comprise, besides
the Skt. Lokaprajfiapti, texts such as Mahavastu or Divyavadana 647 .
The text written mostly in prose begins like a Suttanta and does not
contain a nigamana. A large variety of subjects is treated in 16 chapters
(ka1J4a)! Besides the description of the different parts of the worlds of
man and gods, earthquakes or other calamities the legends of ASoka 648
and Upagupta 649 were included in Lok-p.
396. The first safe date of Loka-p is AD 1442 ( 394). This text is
perhaps mentioned earlier as one of the sources of the Thai Traibhiimikatha 650 supposed to have been composed by the later king Li Thai
in AD 1345 651 . Further, a Mon inscription from Pagan dated AD 1113
seems to indicate the existence of Loka-p, if not the knowledge of its
sources.
Loka-p is well known in Burma and in northern Thailand, but it
cannot be traced in Ceylon 652 .
Loka(ppa)dipakasara (Loka-d: 2.9.17 1): Edition: se 1985 [with Thai
trsl.]653.
397. The "Summary Illustrating the (Different) Worlds" was composed by Medharpkara, who according to the colophon lived in the
64S
646
647
648
649
650
651
652
653
Loka-p I. p. II: The sarpsiiragativibhiiga, Loka-p 1116,19-177,11.

Cf. Skilling 1990: 119sq.
Following the study by Denis, Loka-p I, p. XI sq. - It should be noted that the
verses Loka-p I 92,7*-16*, traced back to Mvu I 9,8*-16* (Loka-p I p. XLI with p.
XXX), are rather taken from Ja V 266,13*-18*; on the Lokaprajiiapti cf. Dietz 1989
a,b.
Cf. Denis 1976.
0-; Strong 1991: 186-208.
Reynolds 1982: 350.
This has ~n disputed by Vickery 1991: 33, who argues for a date "after 1778".
Loka-p I, p. III.
Cf. Skilling 1990: 120.
184
IX. Cosmological Texts 393-402
"Great Golden Monastery with a Tin Roof' built by an anonymous

queen mother in Muttama (Martaban), went to Ceylon to join the
Arafifiavasins there, and later was the Sarpgharaja and Rajaguru to _
King Li Thai (Lidaya) in Sukhotai. As this king ruled roughly from
1347 to 1361, when he finally became a monk, Lok-d can be dated
rather confidently within this period.
If the early date for the Traibhiimikatha is correct ( 396), Lokad could be the Pali counterpart to this Thai text as conjectured in the
introduction to se.
398. The text describes in eight Paricchedas the different realms of
existence, mostly in verses. Loka-d is quite independent of Loka-p in
structure and contents, but also treats topics not found in the earlier
cosmology.
The 7th Pariccheda named Okasalokaniddesa, dealing with the
beginning and the destruction of the world and explaining measures
and weights may give a hint at the possible contents of the lost (?)
Okisadipam ([Okisa-d): 2.9.15).
399. se of Loka-d is based only on manuscripts in Khmer script dating
from AD 1781 onwards. There are, however, two older manuscripts
in northern Thai script, one dated AD 1581 654, while the other, earlier
and undated one was copied at the beginning of that century 655.
CakkaviJa(ttha)dipani ([Cakkav-d): [2.9.172]): Edition:
Thai trsl.] 656.
se
1980 [with
400. The "Illustration of the World Systems" was composed in 1520

by SirimaIigala according to the colophon, which corresponds to the
one found in SaIikh-p-! written in the same year ( 390).
Cakkav-d is divided into six Kat;1Qas and subdivided into numerous Kathas. It consists mostly of quotations from the Tipi!aka and its
(sub-)commentaries, but also from Abhidh-s-mh! etc., which have
been traced in the Thai translation.
se lists 17 manuscripts used for the edition without further
description. There is a fragmentary northern Thai manuscript pre.' 654
655
656
Hundius 1990: 113.

JSS 75.1987: 25-27, where the colophon by MedhaQIkara is communicated.
Cf. Skilling 1990: 118sq.
CandasuriyagatidIpanI 4011402
185
served in Vat Phra Singh, Chiang Mai, copied in CS 900 : AD 1538,

less than twenty years after the text had been composed and possibly
still during the life time of the author, which appears to be unique in
the Pali tradition. The cover folio gives CakkavalatthadlpanI as the
title.
401. Lastly, the following astrological text may be mentioned here:
Candasuriyagatidipani ([Candas-d): 2.9.19): unedited.
Candas-d survives only (?) in a transcript prepared by U Bokay

in Pagan lin 1981. The original manuscript dated AD 1775 was found
by him in the delapidated Gaing-ok Kyaung monastery in Pagan,
which has disappeared in the meantime 657 .
Only the first part occasionally quotes from commentaries to the
Tipi!aka and Vism-mh!, Ps-!, Spk-!. The 5th and longest chapter, the
Ayanavinicchaya, is ajyoti,ya-text perhaps based on some Skt. original.
402. The introductory verses mention the title "Illustration of the
Movements of Sun and Moon" and the teacher of the author, the
Mahathera Udumbara. The colophon gives CandasuriyavinicchayapakaraQa as an alternative title and Uttamatiga as the unusual name of
the author, who had been the teacher (iicariya) of two "famous kings"
in the country called Tambara (or: Tammara?658), and who calls himself "proficient in the three Vedas", but at the same time Tipi!akamahathera. Consequently, he may have been a Brahmin well versed in
Skt. astrology Who had been converted to Buddhism (?).
The text was composed in Burma because it is said: "this is
unknown here in Marammadesa (Burma) to all astrologers, for they
are ignorant of the movements of the planets (?cakkanakkhatta)".
No other hint concerning the time of compostion of this unusual
Pali text is available except for the date of the manuscript.
657
658
A copy of the transcript provided through the kindness of Dr.W.Sailer, Bangkok,

is in the possession of the author. The information given here is based on a brief
introduction to his transcript by U Bokay.
Alternative interpretations of the manuscript by U Bokay; cf. Tamba 348?
x.
Poetry
403. A number of short metrical texts has been composed in Ceylon

under obvious Skt. influence 659 :
Pajjamadhu (pajj: 4.5.4): Edition: E.R.Goonaratne, JPTS 1887: 1-16.
The "Sweet Verses" praise the Buddha, his community and the
Nibbana in 102 Vasantatilaka verses to which two further verses were
appended, the first giving the name of the author and the title of the
work, and the second a benediction in Sardfilavikri<,fita metre.
The author is Buddhapiya, a pupil of Ananda Arafifiaratana (Paii
103, cf. 413)660. Consequently the 13th century is a likely date for
Paii 66l .
Telakatiihagiithii (reI: 4.5.5): Edition: E.R.Goonaratne, JPTS 1884:
49-68.
404. The 98 "Verses Spoken in a Pot with (Boiling) Oil" in Vasantatilaka metre describe the Buddhist teachings in nine brief chapters. There
does not seem to be any immediate reference in Tel to the occasion at
which these verses are supposed to have been spoken. The rel~vant
incident is told in different versions, namely that a wrongly accused
Thera is either thrown into the sea (Mhv XXII 13-20) or boiled in
oil (Ras 249,10-250,2).
405. Neither the author nor the title ofthe poem or the date are mentioned in the text, and it is assumed that Tel is older than Ras
(4l3)662. The first reference to Tel is found in the Noen Sara BuA.
h~
659
660
661
662
On Skt. literature in Ceylon: Bechert 1985: 244[6]-246[8] for bibliographical reference and Bechert 1987b.
This Buddhapiya is probably not identical with the grammarian ( 385): Ras (ed.
Matsumura), p. XXIX sq.
Upiis p. 35 and 343 note 555, cf. further Das 1989/1990.
Nonnan 1983: 156.
Jinacarita 406 - JinalaIPkara 407
187
"lJ>ra.,cllinburiffilailand) inscription by Buddhasiri dated 683j.~~r

AD 761, where Tel
----_.,...
. 2-4 are quoted~63.
Jinacarita (Jina-e: 4.5.6): Editions: H.W.D.Rouse, JPTS 1904/05:
1-65; with translation: Ch.Duroiselle: Jinacarita or "The Career of
the Conqueror". Rangoon 1906 (repr. Delhi 1982).
406. The career of the Buddha beginning with the time of Diparp.kara
is described in a highly ornate style in 449 verses in different metres,
to which 15 verses giving the wishes of the author for his future lives
are added. The author names himself as the Thera Medharp.kara living
in a monastery erected by King Vijayabahu (Jinac 469-471), and calls
himself a pupil of Sumangala of the JambuddoQ.i monastery in the
colophon to the Payogasiddhi. Thus this Sumangala is hardly identical
with Sumangala of the NandipariveQ.a, who was the teacher of the
subcommentator Sariputta ( 343). Consequently it is difficult to tell
whether it is correct to prefer Vijayabahu II. (1186-1187) as the
founder of the monastery with Duroiselle, Jinac p. III orVijayabahu
III. (1232-1236) with Malalasekera 1928: 230. In both cases Medharp.kara may have lived in the 13th century as generally assumed 664.
407. A text of similar contents is:
JinaliIpkara (Jinal: 4.5.13): Editions: J.Gray, London 1894 [with trs1.,
repro 1981]; ce 1900.
Although there is some confusion about the name of the author in
Buddhist tradition 665 , the colophon verses to the JinalalJlkiraval}l}ana
(Jinal-pt: 4.5.13,1) clarify that both text and commentary were composed in AD 1156 by the Thera Buddharakkhita born in RohaQ.a (Ceylon)666.
I am obliged to M.Wright, Bangkok, who drew my attention to this discovery by
Rohanadeera 1988: 51- 5,. The inscription has been published in: Cariik nai prab1re itaty. vol. I. Bangkok 1986: 179-186. The exact date is not beyond doubt, but
the century seems to be fairly certain. - The meaning of the title is discussed by
DhadPhale 1978.
664 Nonnan 1983: 164.
66S Nonnan 1983: 159.
666 The colophon is found in Godakumbura 1980: 52 and is quoted in Jinak 71,19*-
663
24*.
188
X. Poetry 403-408 a
The "Embellishments of Buddha" tells the story of the Buddha in

different complicated metres and applies all sorts of Alalllkaras to the
241 verses beginning with the vow to become a Buddha made in the
presence of Dlpalllkara and ending with the Nibbana. The last and
30th chapter contains the wish of the author in nine Tri~tubh verses
to be reborn when Metteyya will appear and then to aspire to Buddhahood.
Jinal ce 1900 contains a slightly longer version with altogether
twenty additional verses inserted at different places, and gives the colophon verses otherwise found in Jinal-pt as part of Jinal (verses
271-278).
Sidhucaritodaya (Sidhu-c: 4.5.9): Edition:
ce Uparatanathera 1915.
408. The "Stories on Good Conduct" (Godakumbura) were composed

by an otherwise unknown Sumedha at the request of a sabhiidhipati
Gajabhuja probably during the 12th century. The poem consists of
1432 verses in different metres, which relate meritorious deeds by people of the past.....The stories are mostly drawn from the Apad~Wl. This
hardly known text has been described by Godakumbura 1950.
[Jinabodhivali (Jina-b: 5.5.14): Edition and Translation: J. Liyanaratne, BEFEO 72. 1983: 49-80.
408a. The "Line of the Jinas and Their Bodhi-Trees" (Liyanaratne),
which is also called AbhinlharadlpanI "Explanation of the Resolve
(to Become a Buddha)", was composed by Devarakkhita Jayabahu
Dhammakitti in Ceylon by the middle of the 14th century. It praises
the 28 Buddhas and their bodhi-trees in 34 verses. The rich introduction to this brief text by Liyanaratne contains a detailed discussion on
the author and his work.
XI. Collections of Stories

IDasa(diina)vatthuppakaraJ}a (Dasav: 4.1.13): Edition and translation:
l.Ver Eecke. Paris 1976. PEFEO 108 667 .

409. The "Book (Illustrating) the Ten Types of Gifts" begins with verses about the ten objects suitable to be presented to the Saqlgha such
as food, cloth, housing etc. and continues with 37 stories (vatthus)
named after the respective central figure. The stories were compiled
by an anonymous author from various commentaries and Mhv 668 ,
with the exception of no. 12 Asandhimitta-vatthu (Dasav 45-54)
which is related to the ASoka legend more popular in SE Asia than in
Ceylon669. This could indicate a SE Asian origin of Dasav 670 .
As the merit gained by gifts to the Satllgha is explained, Dasav
comes close to an iinisatrlSa "praise of the results of meritorious deeds"
(Dasav p. IX)671.
The lower limit for the date of Dasav is the Pagan inscription of
AD 1442, where it is mentioned as no. 120 Dasavatthu 672, the upper
ones are the commentaries by Dhammapala ( 365). There does not
seem to be any method at present to narrow this interval of about
eight hundred years between AD 600 and 1400.
ISahassavatthuppakaraJ}a (Sah: 4.1.12): Edition: ee A.P.Buddhadatta
Colombo 1959; Ee : S.Gandhi, Delhi 1991 673
667
668
669
670
671
672
673
A fragmentary manuscript copied at the beginning of the 16th century is preserved

at Vat Lai Hin.
On parallels to no. 1 Anuruddha-vatthu (Dasav 3sq.): Bechert 1961: 153sq.
Dasav p. IX corresponds to ExtMhv V 340-400; cf. Norman 1983: 140, 153.
TheJlletrica1 Dasav mentioned in Saddhiitissa 1981: 185 seems to be a different text.
On anisaTtJsa cf. Credes 1966: 49a; Finot 1917: 72. Further anisaTtJsa-texts are, e.g.:
PatpSUkiiladininisalJlS8kathi and Pitakattayakirakinisarpsa, Martini 1972; ParpsukOliinisslJlSa, Martinil973.
Bode 1909: 104, cf. Luce/Tin Htway 1976: 231.
Ee appears to be an (unusually careless) transcript of ceo
190
XI. Collections of Stories 409-418
410. Although Sah was handed down as an anonymous text, J.Matsumura has succeeded recently in identifying RaHhapala of the [Tal11]GuttavaIika 674 monastery, mentioned in the introduction to Ras ( 413),
as the author, who is criticized by Vedeha in his introduction to Ras
( 413) for having created a rather confused text 675 .
The introductory verses state that Sah will follow the method of
the Sinhalese commentaries (Sihalatthakathiinaya), which, however, do
not seem to have been the immediate model, unless this refers to the
[Sabassavattbuatthakatbi (Sab-a: 4.1.12,1)].
The latter text is quoted three times in Mahv-t. A comparison
with Sah shows that the relevant paragraphs in Mahv-t and Sah are
not identica1 676 . Moreover, Mhv-t 607,8 refers to Sah-a for a certain
detail in the Salirajakumara-vatthu, Sah VI 2 (Ee 78,23-26). Sah,
however, omits this story altogether, referring the reader back to Mhv
(MahiivatrlSe vuttanayena veditabbarrz), which might mean Mhv-t
605,1-608,8, where the romantic story of Dutthagamal)i's son Sali is
told in great detail (cf. 413)677, or the lost SihalaHhakathamahaval11sa, the predecessor to Mahanama's work, if Matsumura's very attractive assumption is correct 678
411. Consequently Sah-a and Sah are two different texts, the former
being older and the latter probably younger than Mhv-t. Thus it is not
unlikely that Sah is simply a more recent and incomplete version of
Sah-a, which appears to have contained ten chapters (vagga) with at
least ten Vatthus each, as still mirrored in Sah 679 .
The text division and the numbering of the Vatthus found in the
manuscript tradition of Sah is irregular in two instances: Vagga V
comprises only five Vatthus and Sah VI 4 is missing indicating a
gap680.
674
67S
676
677
678
679
680
The correct form of the name is GuttavaIika as shown in Ras (ed. Matsumura), p.
XXXV note 3.
T.Rahula 1984: 172 draws attention to the bad Piili of RaUhapiila as being sometimes heavily influenced by Sinhalese usage.
MhV-l451,9-19 "* Sah V 2 (EO 66,26sq.); Mhv-t 452,25 "* Sah V 4 (EO 68,31).
Mhv XXXIII 2 only briefly mentions this story: Geiger 1905: 39, cf. Rahula 1944:
87 = 1966: XXXII. The SE Asian ExtMhv does not dwell upon this event in Sinhalese history.
Matsumura 1992: 476.
Vagga VIII contains II stories in Sah, cf. the end of story no. 75.
The numbering as found in Ee is confIrmed by the manuscript described in Somadasa 1987: 305.
(Madhu)RasavlihinI 413-415
191
412. As rightly pointed out by Rahula 681 , the structure of Vagga IV

differs from the rest of Sah, as only here the stories are introduced by
verses. Therefore, it is possible that the 15 Vatthus in Vaggas IV and
V were originally adopted from a source different from the one of the
rest. It is, however, impossible to tell whether or not these stories were
found already in Sah-a 682 .
Although Sah is called "Thousand Stories" there are only 101
Vatthus 683 .
As Sah seems to be younger than Mhv-t, it should have been
composed after AD 900, and before AD 1250, because Ras ( 413)
composed in the late 13th century is based on Sah. Together with
Dasav ( 409) Sah is also mentioned in the Pagan inscription of AD
1442.
(Madhu)Rasavahini (Ras: 4.1.10): Edition: C' 1899-1901; Ee: M. und
W. Geiger: Die zweite \ Dekade der RasavahinI. Miinchen 1918;
S.Gandhi, Delhi 1988 684 ; J. Matsumura: The RasavahinI of Vedeha
Thera, Vaggas V and VI. Osaka 1992.
Commentary: IRasavabinipka (Ras-t: 4.1.10,1): Editions: ce
1907; Ee (on Ras V and VI): Ras (ed. Matsumura), Appendix I.
413. Ras, also called MadhurasavahinI in manuscripts mostly in SE
Asia 685 , "Stream of (Sweet) Sentiments", has been composed by Vedeha a pupil of Ananda Arafifiaratana (cf. 403) in the 13th century686.
In the nigamana (verse 8) he names himself as the author of both Ras
and Samantak ( 198)687.
681
682
683
684
68S
686
687
Rahula 1944: 89 = 1966: XXXII.

On the structure and inconsistencies of Sah cf. T.Rahula 1984: 171.
The suggestion by Malalasekera quoted in Rahula 1944: 91 = 1966: XXXIV, who
wants to derive sahassa from Skt. sahar:ra is not very likely, because Plili hassa <
Skt. hiisya, but Skt. har:rati >Plili harvsati. "Amusing (if not "Ridiculous") Stories"
would make a queer title.
Cf. note 673 above.
Malalasekera 1928: 226.
Besides Ananda, Vedeha mentions also the Mahlitheras Matigala and Kaliilga as
his preceptors, cf. Malalasekera 1928: 223; on Vedeha: Ras (ed. Matsumura) p.
XXVI - XXX, where the colophon is discussed in detail. The colophon to Ras
always has Arafifiliyatana instead of Arafifiaratana.
Vedeha also wrote a Sinhalese grammar called Saddalakkh3lJa, which was thought
(probably erroneously) to be identical with the Sidatsailgarliva: Ras (ed. Matsumura) p. XXIX.
192
XI. Collections of Stories 409-418
Ras is not an original work, but as stated in the introductory

verses, based upon an earlier collection of stories by Ratthapala of
the [faQ1]Guttavailka monastery. As Matsumura has shown, the text
referred to by Vedeha is Sah ( 410)688.
414. Ras is divided into two parts, the first comprising stories
originating from JambfidIpa (India) (Ras I-IV: JambudIpuppattivatthu) , the second those from Ceylon (Ras V-X: SIhaladIpuppattivatthu), and is subdivided into ten chapters (vagga) with altogether
103 Vatthus.
415. The stories in Ras and Sah, which may be based upon Sah-a, are
almost the same, only Sah VI 7 (no. 51) Phussadevattheravatthu is
missing in Ras, which again has a few additional Vatthus, among them
the full text of the Salirajakumaravatthu (Ras VIII 6), where Mhv
XXXIII 1-4 is quoted (Ras Ee 347,6*-21 *, cf. 409). The arrangement
of stories is, however, quite different in both texts 689 .
[Sibalavattbuppakaral}a (Sib: 4.1.11)]: Edition and Translation: J.Ver
Eecke. Paris 1980. PEFEO 123.

416. The "Collection of Stories from Ceylon" is written in a mixture
of prose and verse and comprises five chapters with ten Vatthus
each 690 The last two chapters are almost entirely in verse.
The stories mostly begin with evam anusuyyate "thus it has been
handed down by tradition" and are based on older material, which
still has to be traced in detail. They glorify the merit of dopations by
reminding the readers or hearers of examples from the past.
417. At the end of SIh no. 50 it is clearly stated that the book has been
completed. The following stories, which are numbered in the manuscripts from 1 to 32 contain neither the introduction evam anusuyyate
nor verses. Thus it is not unlikely that this appendix was originally a
collection of its own combined with SIb, because these stories, too,
begin with "in SIhaladIpa".
688
689
) 690
Ras (ed. Matsumura), p. XXXVI-XLI.

T.Rahula 1984: 176sq. and Ras (ed. Matsumura), p. XXXIX-XLI give a concordance of both texts.
On gaps in the text cf. Sih p. IV sq.
SIha!avatthuppakaral)a 416-418
193
418. According to the colophons following SIh no. 20 and no. 50 the
author's name is Dhammanandi, who is an Acariya and Thera from
the PaHakotti monastery in Kal).takaselapagana (?), which may have
been located in South India 691
There is no hint at the date of SIh, which is also listed in the
Pagan inscription of AD 1442 ( 445). The latest historical person
mentioned in SIh is King Mahasena (334- 362), which, of course, has
hardly any bearing on the date of the text 692. The character of the
edifying tales and the collection as a whole point to a time near to
Dasav, Sah or Ras ( 413).
691
692
The location of the village is as unknown as the name of the monastery. The correct
form of both names cannot be established from the corrupt manuscript tradition:
SIb p. III.
Mori 1987 lists only historical persons mentioned in SIb without any consequences
for the chronology of SIb itself; cf. also Mori I 988a.
XII. Pali Literature from South East Asia

419. The Pali literature composed in Ceylon perhaps beginning with
the Parivara ( 42) or DIp ( 182) and continuing right into our century
has been described by Malalasekera 1928 693
In Burma the first literary works seem to have been composed
much later, from the 11 th century onward. Their history has been
traced by Bode 1909. Additions on later Pali texts can be found in
Bollee 1968a,b694
For Thailand, where Pali texts were composed at a still later date,
no comparable comprehensive survey is available in spite of the very
useful sketch by G.Credes (1886-1969) and the researches by Supa- .
phan 695
XII.1 NIti Texts

420. An important addition to the knowledge about Pali literature
from Burma is the first critical edition of
IDhammaniti (Dhn: 2.10.1); LokanIti (Ln: 2.10.21); MaharahanIti
(Mho: 2.10.3); Rijaniti (Rn: 2.10.4)]: Edition: Pali Nni Texts from Burma (PNTB) ed. by H.Bechert and H.Braun. London 1981.
693
694
69S
Even later than Malalasekera 1928 Nal).aloka composed his [parupanapaJi nama
Parima.ala-SupapccbannasikkhapadavllJA18Ra (Pirup: 1.4.4): Edition: C' Colombo 1934: This "Text on the (Proper) Dress" comments on Sekkhiya I, II (Vin IV
185,18;186,8) and deals with the eka1rJsaka-controversy: v.Hiniiber 1995a: 39.
A specimen of Jagara's Vinaya commentary written in AD 1869: [picityidiyojani
(pic-y: 1.2.14,1): Edition: Be 1972 is found in v.Hiniiber 1987: 125-127.
OWes 1915; Supaphan 1990: cf. also Saddhatissa 1974-1981, which is indexed by
Filliozat 1992. In spite of the title, Saddhatissa 1976 deals with editions of the Tipitaka during the early Ratanakosin period (18th-20th century), cf. Kongkeo 1982;
Saddhlitissa 1979 contains slightly updated informations from Finot 1917.
XII.l Niti Texts 420-424
195
Date and author of Dhn (414 verses), Ln (167 verses), and Mhn
(254 verses) are uncertain, while in Rn (134 verses) the brahmins
Anantai'Hi1).a and Ga1).amissa are named as the compilers (Rn 134). The
latter is mentioned in an inscription of the 16th century thus providing
a date for this compilation 696.
421. All four collections rely heavily on Indian Subha~ita traditions 697
and add verses froni-PiilisQul'ces, particulatly-m--Dlin. Some ver;s,
-especially-iri'-Rn, are often direct translatiQnsJromSJ!.nskdt 698 , which
accounts for an at firiles 'rathei-Sanskriiized Pali 699
The history of the compilations has been traced in the careful
and comprehensive study by Bechert and Braun in the introduction to
PNTB, where also further Nni collections have been described 7OO
422. A second Pali text called LokanIti (Ln: 2.1.0.22) is extant in Thailand and popular particularly in the north. The content is quite different from Ln 701.
423. Further, the following Nni text is found in northern Thailand:
ILokaneyyappakaraJ}a (Loka-n: 2.10.5): Edition: P.S.Jaini. London
1986.
The "Book on the Instruction in World(ly Matters)" was edited

on the basis of a single recent manuscript in Khmer script. There is,
however, a manuscript in northern Thai script copied in AD 1726702
giving the title as Lokaneyya(ppakara1).anavakaQQapali).
The text contains 41 didactic stories with verses 703 in the style of
the Skt. Paficatantra or Hitopadesa. They are based on and shaped
like Jatakas, but also draw material from apocryphal Suttantas 704
696 PNTB 32; Dhn: PNTB 21 (after 1367, before 1500); Ln: PNTB 15 (14th century
'!!); Mhn: PNTB 26 (15th century?).
697 Sternbach 1974.
698 PNTB 47-54.
699 PNTB 55- 58.
700 Cf. Bechert 1991 a.
701 PNTB 8, 13.
702'-..preserved in Vat Lai Hin.
703 Some verses have been translated in Jaini 1984.
704 Of course the author did not have any access to an otherwise unknown AHhakatha
as suggested Loka-n p. XLV, cf. 435.
196
XII. Piili Literature from South East Asia 419-437
The date of Loka-n is difficult to determine. Some cross references to compilations of Nlti verses may point to the 14th century 705.
424. The manuscript mentioned in the preceding paragraph contains
a second text:
(Manussavineyya (Manus: 2.10.6): Unedited.
This short "Instruction for Man", comprising only eight folios,
begins like an apocryphal Suttanta. It's exact content is not yet known.
However, the quotation from a Manussavinayaval)l)ana in a letter sent
from Siam to Ceylon in AD 1756 ( 443) is very similar to a paragraph
in Manus 706
XII.2 Chronicles from Thailand

425. In contrast to the old verse chronicles composed in Ceylon
( 182sq.) those written in Thailand consist of prose with inserted passages in verses. This style is preserved also in the late Sgv ( 199).
Moreover, histories of famous Buddha images are typical for the Siamese relgious historical literature.
(Ciimadevivarpsa (Cdv: 4.2.7): Edition: se 1920; Credes 1925: 141-171
(chapter VII: Kambojaparajaya, P and translation).
426. The "Chronicle of CamadevI" was translated from Thai by the
Mahathera BodhinuJlsi probably in Chiang Mai in the very early 15th
century 707. The main story concerning Queen CamadevI, the first ruler
of the kingdom of Haripufijaya (Lamphun) in the ninth century, comprises chapters IV - XP08 out of a total of 15 chapters (pariccheda).
The introduction gives a prophecy by the Buddha about relics later to
be discovered by King Adittaraja in the 12th century, which is told at
the end of Cdv. Thus this text was composed to trace the origin of the
important relics at Lamphun 709.
70S
706
707
708
709
Loka-n p. XLVII.
Supaphan 1988: 201 = 34.
Credes 1925: 13, cf. Credes 1915: 43sq., cf. Hazra 1986: 32-3S.
Table of contents: OJ:des 1925: 14; pariccheda V-VI and the end ofIV are lost.
Wyatt 197611994: IlS/12.
XI1.2 Chronicles from Thailand 425-429
197
427. The same Bodhirarpsi composed in Pali, or translated from Thai,

the history of the Phra Singh Buddha image under the title [Sihiilga(buddhariipa)-nidiina (Sbn: 4.2.8)]: se 1913 71 This and the Pali texts
on Buddha images mentioned below have been printed in almost inaccessible editions in Thailand. Sbn has been translated either from the
Thai or from the Pali original by C.Notton: P'ra Buddha Sihinga.
Bangkok 1933.
Further, texts of this kind are: Brahmarajapaiiiia: [Ratanabimba(varpsa)vaJ}J}anii (Rb-v: 4.2.9)] (se 1912 with a Thai trsl.) or Ariyavarpsa 711 : [Amarakatabuddhariipanidiina (AIm: 4.2.10)], both composed in
the 15th century and both dependent on the same sources as the corresponding stories in Jinak ( 428). Ariyavarpsa also composed the
IA44habhiigabuddhariipanidiina (Abo: 4.2.11)]112.
The study of these histories of images has been neglected outside
Thailand. A survey of extant texts and a description of their contents
is a desideratum.
428. The story of a number of Buddha images has been included in

the comprehensive Thai history of Buddhism:
Jinakiilamiili (Jinak: 4.2.1): Edition: A.P.Buddhadatta. London 1962;
translation: N.A.Jayawickrama: The Sheaf of Garlands of the Epochs
of the Conquerer. London 1968; - H.Penth: JinakalamalI Index. An
Annotated Index to the Thailand Part of Ratanapaiiiia's Chronicle
JinakalamalI. Oxford! Chiang Mai 1994.
Jinak was composed in AD 151611517 and enlarged in AD 1527
by Ratanapaiiiia (ca. 1473-after 1527)113, who lived at the then prominent Vat Pa Dang "Redwood Grove Monastery" near Chiang Mai.
The events in the very early history of Buddhism in India and Ceylon
are related as an introduction before Ratanapaiiiia concentrates on
the history of the Chiang Mai and Chiang Rai areas roughly between
AD 1260 and 1527.
710
711
712
713
Cf. Hazra 1986: 55-57. On a northern Thai manuscript dated AD 1837: Hundius
1990: 128sq.
This AriyavaIPsa seems to be different from his contemporary namesake, the author
of MalJis: 347.
O:edes 1915: 46; cf. also KosalabirribavaI:lIJana 271.
Ratanapaiiiia is a title rather than a personal name: Penth: 1995.
198
There seem to be later additions and a gap in the manuscript

tradition 714 as all information on the years 1455-1476, including the
council held in Chiang Mai in AD 147711478 under King Tiloka
(1442-1487), is missing.
The narrative is occasionally interrupted by retrospective
accounts particularly when stories of famous Buddha images are related (427).
This important source for Buddhism in Thailand was used by the
SangItivaqlsa ( 199).
429. An intermediate position between legend and Jataka is taken up
by:
(paiicabuddhabyakar8l}a (pbv: 4.2.12)]: Edition and translation: G.
Martini, BEFEO 55.1969: 125-145.
The form of this text is largely that of a Jataka and as such it
forms an appendix to the Pafifiasa-ja ( 270). It contains, however, the
legend of the holy place Dun Yan in Thailand, which is said to have
been visited by the five Buddhas of the present world age (kappa).
Thus the content is similar to Cdv ( 426).
XII.3 Apocryphal Texts from Thailand

430. Jataka stories enjoyed a particular popularity in Thailand, which
gave rise to the creation of a large number of apocryphal Ja, partly
collected in the Pafifiasa-ja ( 270). A number of Ja exist outside this
collection, such as:
(Sivijayajataka (Sj-ja: 2.5.10,3)]: Unedited.
431!-.~J!, which is also called Sivijayapafiha or MaMsivijayaja, is one of the earliest Pali texts that became known in th~t.
Consequentlyiivlas-used...in-tae-flfst-1>aH-graliffiiar published in
EurOpe7IS.
714
It is remarkable that no northern Thai manuscript of Jinak survives.
71S
BurnouflLassen 1826: 209.
XII.3 Apocryphal Texts from Thailand 430-437
199
Although the contents of the story is somewhat similar to a la,

and although the central person is the Bodhisatta as Sivijaya, this is
rather a collection of a considerable number of stories than a true la,
because the frame of ala (cf. 112) is missing.
The date and the exact place of composition are uncertain. The
oldest extant manuscript, which at the same time is the oldest known
manuscript of an apocryphal la, was copied in northern Thailand in
AD 1580 716 .
432. Two texts connected to the lataka-collection are attributed to an
otherwise unknown (Culla-)Buddhaghosa (Gv 63,6sq.): latatthaklnidana and Sotatthaklnidana. Only the latter seems to survive:
[8otatthakifmahi)nidina (8mn: 2.5.10,4): Edition: Be 1928; se 1983
[with an English introduction by W.Sailer and a Thai trsl.].
Smn contains mainly an abbreviated version of the lataka-Nidana
( III), in which first of all the verses from Bv embedded in the Nidana-
katha are quoted, and only rarely prose passages. Thus Smn is at the
same time an abbreviated Bv, in which the individual chapters have
been reshaped by adding new verses sometimes based on the prose of
the Nidanakathii.
In the beginning some apocryphal la were added as an introduction, among them the SiddhatthateladayikarajaputtIvatthu, which
relates the rebirth of the Bodhisatta as a woman because of his "bad
Karman to be experienced in a rebirth after a rebirth" (apariipariyavedaniyapiipakamma, Smn 24,4).
Only rarely information not found elsewhere in Pali literature, it
seems, is given, such as the Bodhi trees of the Buddhas of the past
TaI).harpkara, Medharpkara and SaraI).arpkara (Smn 48,8*-14*).
After the story of Sumedha and the Buddha Dlparpkara has been
told, and the contents of Bv III - XXV have been given, appendices
based on Bv-a (Vemattakathii: Bv-a 296,1-297,40; TimaI).Qalakathii:
Bv-a 298,9-15; Avijahitakathii: Bv-a 297,41-298,6) and different other short appendices follow. At the very end in the A.nandapucchitakathii, the ten future Bodhisattas are enumerated (cf. 20Isq.).
716
Hundius 1990: 133-144, cf. Supaphan 1990: 120-126, where the interval BE
2000-2300 (AD 1457-1757) given as the assumed date of the composition can be
narrowed to AD 1450-1550 (BE 2000-2100) by help of this manuscript.
200
XII. Piili Literature from South East Asia 419 -437
433. The author is named as Buddhaghosa in the nigamana (Smn

97,11 *) and the title is given as: ... pakaraIJan;z ... sotatthakT, Smn
97,8*sq. Neither the exact form nor the meaning of SotthatakI are
certain: Gv has SotattagI(pakaraI).a), Saddh-s IX 34 Sodattabhi(!)nidanaka and the Pagan inscription of AD 1442, no. 95 and Pit-sm have
Sotattaklnidana. Here this text is named together with the second
work of this "Buddhaghosa": JatattakI-SotattakI-nidana. This aptly
follows an enumeration of canonical Ja-texts 717.
434. It may be concluded from the contents of Smn that [Jatatthakinidana (Jto: 2.5.10,5), which apparently has been 10st 718 , was a condensed version of the Ja mainly in verses. The relatively early date of
both texts is not only guaranteed by the Pagan inscription, but for
Smn also by the earlier Saddh-s (14/15th century?, cf. 4).
435. A further text is also loosely connected to the canonical Ja-collection as a kind of linisan:zsa ( 409):
[Maleyyattheravatthu (Mth-v: 4.1.14): Edition: E.Denis I S.Collins:
Brab Maleyyadevattheravatthwp, JPTS 18.1993: 1-17.
The text tells the story of the Elder Maleyya, who visited heaven
and hell to communicate his experiences later to people on earth. In
heaven he meets with Metteyya, who emphasizes the merits of listening
to the Vessantara-Ja. Consequently Mth-v is often, found in manuscripts as an appendix to this Ja.
The relation of Mth-v to other collections such as SIb. is discussed
in the introduction to the edition.
The date of this text composed in Thailand is uncertain. Two very
old, though undated manuscripts were copied in northern Thailand in
about AD 1500 719 Thus it is not unlikely that Mth-v belongs to the
15th century 720.
436. Besides Ja and similar stories there is a number of apocryphal
Suttantas (cf. 195), which have only recently found some attention
by research. Many of these texts of evident importance for Theravada
The reason why the text is called a "Mahii"nidiina in se is unclear.
Jtn is not mentioned after Smn, Pit-sm no. 346.
719' They are preserved in the National Archives, Chiang Mai.
720 Supaphan 1990: 313-325; Norman 1994: 13sq.
717
718
XII.3 Apocryphal Texts from Thailand 430-437
201
as practised in Ceylon or SE Asia exist only in manuscript form. The

following have been edited so far 721 :
(Tul}cJilovadasutta (Tul}cJ-s: 2.11.1): Edition: Ch.Hallisey, JPTS 15.
1990: 155-195.
(Nibbinasutta (Nibbina-s: 2.11.2): Edition: Ch.Hallisey, JPTS l8.l993:
97-130.
(Akiravattarasutta (Akarav-s: 2.11.3): Edition: P.S.Jaini, IIJ 35.1992:
193-223.
While the first Suttanta has been edited from Sinhalese manuscripts, the latter two are found in one copy each in Khmer script.
Consequently, they seem to be of SE Asian origin.
These texts are shaped like canonical Suttantas. The TUI).Q.ilovada-s "Advice to TUI).Q.ila" is a popular exposition of Theravada centered around the merits of dana "giving". This text contains a simile
comparing Nibbana to a city, which is the main topic of the Nibbana-s.
The strange title Akaravattara-s has been interpreted by Jaini as
"The Sutta which expounds the manner (of averting rebirth in hell)",
which also describes the contents. This text, which wrongly claims to
be part ofSN, is also called a SN-commentary at the end AkaravattarasuttavaI).I).ana, without being a commentary. This practice is not unusual in Pali manuscripts from Thailand, which occasionally add an
apparently meaningless vaf}f}anii to almost any text (cf. v.Hiniiber
1993: 225).
437. Not the slightest hint at the date of these texts is available at
present. However, the phenomenon as such, that is Suttantas existing
outside the canon, seems to be very old (cf. 98). Even if the texts
,themselves do not survive, titles of apocryphal Suttantas, which were
not included in the canon during the first three councils (tisso sarrzgftiyo aniiril{he, Sp 742,24), are known:
Kulumba-s; Rajovada-s; Tikkhindriya; Catuparivatta; Nandopananda;
ApaIaladamana; Ratthapalagajjita; AJavakagajjita; GiiJhaummaga(-ja);
GiiJhavessantara(-ja) (Sp 742,24-31, cf. 270).
721
Nonnan 1994: 17-21, where also the unnecessary variety of names coined for this
literature has been collected.
202
Further, whole collections are mentioned:

Vll.\ll}apitaka; Ailgulimalapitaka;
742,29-31)722.
GiiJhavinaya;
Vedallapitaka
(Sp
All these scriptures are characterized as abuddhavacana, Sp

742,3F23. Nothing is known about their contents except that both
Jiitakas mentioned obviously seem to be apocryphal counterparts to
the corresponding texts in the orthodox Mahavihara-Tipitaka.
722
723
These names of texts are omitted in the Chinese translation of Sp ( 209); cf. Sp
232,8; Spk II 201,24-202,1 (cf. 140); Sv 566,32sq. and Collins 1990: lJlsq. note
32.
Cf. 179 on the Mel}Qakamilindapaiiha.
XIII. Letters and Inscriptions

XIII.1 Letters
438. Sending letters of admonition to spiritual friends or even to
kings724 is a fairly old practice among Buddhists. Few such letters
(lekha) survive. They have been described in the excellent thesis of
S.Dietz725.
In Pali only two older specimens belonging to tois category are
extant, while there is a larger number of more recent ones 726:
Saddhammopayana (Saddh: 4.5.7): Edition: R.Morris, JPTS 1887:
35-98; translation: A. A. Hazlewood: Saddhammopayana. The Giftoffering of the True Dhamma. JPTS 12.1988: 65-168.
439. According to a commentary on Saddh the author was the Mahathera Ananda, who bears the title AbhayagirikavicakravartI in a commentary to Saddh 727 . Therefore, this text is sometimes attributed to
the Abhayagirivihara literature, and consequently it has been
attempted to find teachings diverging from the Mahavihara orthodoxy
in Saddh 728.
The date of Saddh is uncertain. The tradition reported by H.Nevill (1848-1897) which assumes that this Ananda is identical with the
author of the Miila-t ( 355), is of hardly any value 729.
It has even be surmised that Saddh is ultimately based on Candragomin's Si~yalekha 730.
724
725
726
727
728
729
730
Hahn 1992.
Dietz 1984: 92-113.
Cf. Kitsudo 1974; Somadasa 1990: 7sq., and 339 on Simav.
Ma1a1asekera 1928: 212.
Upas p. 60-63 and Norman 1991: 45-47, cf. 45.
Somadasa 1987: 242-244.
Godakumbura 1955: 211, cf. Dietz 1984: 31-37.
204
XIII. Letters and Inscriptions 438-446
440. It is said that this description of the Buddhist teaching and lay
ethics in 621 verses and 19 chapters was to be sent to a piyasabrahmaeiirf "dear fellow monk" named Buddhasoma (Saddh 3), which allows
to include Saddh into the category of letters.

441. The date of the following letter can be ascertained because of
historical events mentioned:

IMahanagakulasandesa (ManavuJusandesaya) (Manav-s: 4.2.6)): Edition: L.D.Barnett, JRAS 1905,265-283 731 .
This letter in 62 verses similar to a Skt. kiivya was sent by a
Mahathera Nagasena residing in the Ceylonese city of Mahanagakula
(Sgh. ManavuJu)132 as an answer to an earlier (lost) letter by the
Burmese Mahathera Kassapa residing in Arimaddanapura (Pagan).
Only the beginning, a poetical description of both cities, is extant.
Historical details such as the reference to the reforms of Parakkamabahu 1. allow to date the letter to the 13th century.
442. Moreover, quite a few letters exchanged between monks of the
different Theravada countries at a much later date are extant:
Sandesakatba (ISand-k]: 4.2.5): Edition: 1.P.Minayeff, JPTS 1885:

17-28.
This letter has been written in AD 1801 by Nal}.abhivalllsa ( 382)
to testify the ordination of three Samal}.eras and a layman from Ceylon
in Burma. When they travelled back home, they were provided with
copies of Abhidh-s, Abhidh-s-mhl and the Salllkhepaval}.l}.ana by Chapala 733 (Sand-k 28,27 - 30). Reference is also made to the ekarrtsikacontroversy, attributed here to monks from northern Siam (Yonaka)
(Sand-k 26,20-27,26)734.
443. A long letter sent by the Aggamahasenapati of Siam from Siri
Ayuddha-devamahanagara (Ayuthaya) to the royal court at Sirivac;lc;lhanapura (Kandy) in AD 1756 is important for the tradition of Pali
731
732
733
734
Cf. Kitsudo 1974: 1097-1093; the relevant manuscripts have been described in
Somadasa 1993:108-111.
This city is referred to Mhv LXI 23 etc.
Cf. Abhidh-s-salpkhepavaooani (3.8.1,3), 344 note 559 (7).
Cf. v.Hiniiber 1995a: 39.
XIII.2 Inscriptions 444-446
205
texts, because no fewer than 97 manuscripts comprising altogether 75

titles to be reintroduced to Ceylon from Siam accompanied this lett er 735.
A comprehensive collection and study of this interesting material
are desiderata 736.
XIII.2 Inscriptions
444. QI<!..~ali inscripti()ns, whiSh are ~lli~m.IDJ:are in Cey1ou...?0 not
contribute much to Pali literature. They ar~l.Qy.n<Un India and. SE
Asia and often contain very short passages~quoted from canonicalP,ali
texts.Though-nollew-texfs cometo'light, lhis-eWeQ.ce, small- as it
-m:aYbe, underlines the astonishing stability of the Pali. tradition 737
and-sometimes- also coriffibutesconslderablyto the dating of texts (cf.
404).
44S.J1tis is particularly true for the Pagan inscription of AD 1442, which,
though not written in Pali, records a donation to a monastery including a
long list of altogether 295 texts in PaIi, Sanskrit and Burmese 738~-
The inscribed plaques discovered in Pagan in the East and West
Petleik pagodas built in about AD 1200 are of exceptional importance
for the history of the Jataka-collection 739
446. A fairly long Pali text is found in tp.~!<.a.Jya.Qi inscription erected
by Dhammaceti, king of Pegu, in 1476. As the inscription records the
establishment of a sfmii 740 , it belongs to the Vinaya literature. Vinaya
texts used for this purpose have also been enumerated ( 339).
The wh..Qk text Iipitak-'Ll!S_~<!!l<;tiq.!1ed bLtl1~Ytl1 [email protected]
~gfii.Yed __ iDsta"~e~'il}, .B{.rmajn th~ 19Jhcentury,_..This edition also
includes Nett, Pet and Mip41.
Edited by Supaphan 1988; cf. v.Hiniiber 1988b, cf. 424.
The collection by Buddhadatta 1962 is inaccessible to me. On Siam cf. Supaphan
1986: 484-554.
737 The relevant material has been collected in v.Hiniiber 1985a.Jhe.IDl!t!!rial is still
~'!Vl!t.B !>y..~rc~l!~91ogica)'finds-11t'8n.Asia,-cCJP.T~...21. ~_99 5: 1.99 -?11.
738 Bode 1909: 101-109; LucefTin Htway 1976 with an important discussion of the
historical background of this inscription.
739 Luce 1966: 294, cf. 109.
740 Cf. KiefTer-PiiIz 1992: 451 for reference to Taw Sein-Ko 1893 (additions).
741 Bollee 1968b: 493sq. - On a similar earlier edition in China: Lancaster 1989.
735
736
"r',"/
XIV. Lost Texts and Non-Theravada Texts

Quoted in Pali Literature
447. Although there do not seem to be many gaps in the tradition of
the Mahavihara literature 742, the texts of other branches of Theravada
such as the Abhayagirivihara literature are almost completely lost1 43
It remains an open question, whether or not some, if not all apocryphal texts ( 437) belong to this tradition.
448. Occasionally texts are mentioned which have disappeared altogether, such as the NaQodaya, thought to be an early work by Buddhaghosa ( 207) 744 or the Mahadhammahadaya ( 130), which
replaced the Kathavatthu rejected by the VitaQQavadins as non-canonical.
While no trace of the contents of the Pannavara referred to by
Vajirabuddhi (Vjb 18,15, cf. 21O note 379) remains, quite a few passages from lost Vinaya commentaries survive as quotations 745
The AnagatavaQ1sa quoted in the Visuddhimagga ( 200 note 347)
is different from the extant Anag. Two lost texts on the history of
relics are the KesadhatuvaQ'lsa ( 195 note 343) and the MahabodhivaQ'lsakatha ( 191) referred to in Mhv and Mhv-t respectively.
Texts such as the Petaka ( 171) or Sumatavatara ( 340) seem to
have belonged to the exegetical literature. This is apparently also true
for the Sirasamisa 746 and for the Saddagantha and the Nayagantha
referred to once in Patis-a = Nidd-a ( 295).
742
743
744
745
746
Exceptionally heavy losses are three J1itakas: 109 and the missing end of Mil: 178;
cf. also 55 note 105 and v.Hiniiber 1990. - Does Pj II 223,20-24 refer to a lost
J1itaka?
Cf. 45 note 88.
Vism-trsl. (Nyanatiloka) 1952:VII note I conjectures that it "might be extant in
Chinese translation" (?!).
Cf. 210; 358 note 575 on a lost(1) commentary on Kkh, Bollee 1969 and CPD
(Epil.) 1.2,00. The AnugaQ.thipada mentioned by Vajirabuddhi ( 368 n. 588) may
refer to a lost commentary.
Mori 1988b: 44, cf. Sv-pt p. LXIII.
XIV. Lost Texts and Non-Theravada Texts 447-450
207
The JatatthakI ( 434), found only in the enumeration of titles in

the Pagan inscription of AD 1442, seems to have belonged to the SE
Asian Pali literature.
The LinatthadIpanItIka, a subcommentary on the Patisambhidamagga, mentioned by Vacissara in his nigamana to ThUp ( 297) seems
to be different from the surviving patis-gp. If so, the text is lost.
A text nearly lost according to tradition is the Niddesa ( 116).
449. Non-T!!~_r:.,!ya<i~ Itt~J:ature is very rarely menti9l!eiI. Thus Bharatayuddha(Mahabharata) or -SIiaharal)a-(Ramayal).a) are given as
examples for "useless stories" (niratthaka katha) (Sv 76,13=Spk II
148,4), and Bharata-Ramayal).adi, Sv 84,15 occurs in the definition of
akkhana 747
Even the Tamil poem KUI).Qalakesivatthu by Nagasena is referred
to once ( 338), which may be identical with or an adaptation of the
lost KUl).talakecI by Nathagupta 748
450. Interesting light is shed on the history of Indian lexicography by
the "lexicon verses 749 ", which are too early to be ascribed to any
known Indian Kosa. The late Sv-nt ( 382) quotes a verse from an
otherwise unknown dictionary called Madbukosa 750 .
747
748
749
750
Cf. also Culaval1lsa, trsl. W.Geiger II 1930: 317 (index).

cr. Zvelebil 1974: 142.
cr. 231; 293; 320.
Sv-nt I 423,19-21*, cr. CPD s.v. kabalaggaha.
xv.
-t
A.
Bibliography
Adikaram, E. W. (1946): Early History of Buddhism in Ceylon. Colombo

Alabaster, H. (1871): The Wheel of the Law. Buddhism Illustrated from Siamese Sources. London
Allon, M. (1994): Some Stylistic Features of the Prose Portions ofPiili Canonical Sutta Texts and Their Mnemonic Function. Thesis Cambridge
Alsdorf, L. (1928): Der Kumiirapiilapratibodha. Ein Beitrag zur Kenntnis des
Apabhrrupsa und der Erziihlungs-Literatur der lainas. Hamburg. Altund Neu-Indische Studien 2
Alsdorf, L. (1957): Bemerkungen zum Vessantara-liitaka. WZKSO 1, 1-70 =
Kleine Schriften Wiesbaden 1974,270-339
Alsdorf, L. (1963/4): The Akhyiina Theory Reconsidered. lOIB 13, 195-207
= Kleine Schriften. Wiesbaden 1974,36-48
Alsdorf, L. (1965): Les Etudes laina. Etat Present et Taches Futures. Paris
Alsdorf, L. (1967): Die Aryii-Strophen des Piili-Kanons metrisch hergestellt
und textkritisch untersucht. AWL 1967, Nr.4
Alsdorf, L. (1971): Das liitaka vom weisen Vidhura. WZKS 15, 23-56
Arunachalam, M. (1979): The Kalabhras in the Pandiya Country and Their
Impact on the Life and Letters There. 10urnal of the Madras University
61,1-168 (pagination of the offprint)
Balbir, N. (1995): ~ormes et usages de la ~~n,(:llt~~..tion en prakrit, in: SauhardyamaIigalam. Studies in Honour of Siegfried Lienhard on his 70th Birthday. Stockholm, 5- 26
Bapat, P. V. (1937): Vimuttimagga and Visuddhimagga. A Compiltative Study.
Poona
Bapat, P. V. (1964): Vimuktimiirga. Dhutagut;la-Nirdesa. A Tibetan Text Critically Edited and Translated into English. Delhi
Bapat, P. V. (1967): VimativinodanI, a Vinaya Commentary and KUt;lQalakesivatthu, a Tamil Poem. JIH 45, 689-694
Bapat, P. V.lHirakawa, A. (1970): Shan-Chien-P'i-P'o-Sha. A Chinese Version
by SaIighabhadra of Samantaplisiidikii ... Translated into English. Poona. Bhandarkar Oriental Series No. 10
Bareau, A. (1979): La Composition et les Etappes de Formation Progressive
du Mahiiparinirviit;lasiitra. BEFEO 66, 45-109
Bareau, A. (1992): Le Ritualisme Bouddhique chez I-tsing. AS 45.1, 37-48
XV. Bibliography
209 .
Barua, B. M. (1945): Buddhadatta and Buddhaghosa: Their Contemporaneity.

UCR 3, 49-57 = Buddhadatta 1957: 169-188
Barua, D. K. (1967/8): Buddha's Discourses to the Lay People. JOIB 17,
376-414
Barua, D. K. (1971): An Analytical Study of Four Nikayas. Calcutta
Basham, A. L. (1951): History and Doctrine of the Ajivikas, a Vanished Religion. London
Bechert, H. (1955/1957): Zur Geschichte der buddhistischen Sekten in Indien
und Ceylon. La Nouvelle Clio 7-9 (Melanges c. Courtois et W. Mar~ais), 311- 360
Bechert, H. (1958): Uber das Apadanabuch, WZKS02._.!=21
Bechert, H. (1961): Bruchstiicke buddhistischer Verssammlungen aus zentralasiatischen Sanskrithandschriften I: Die Anavataptagatha und die Sthaviragatha. Berlin. Sanskrittexte aus den Turfanfunden VI. [1besis Miinchen
1956]
Bechert, H. (1966/1988): Buddhismus, Staat und Gesellschaft in den Uindern
des Theravada-Buddhismus. Band I. IFrankfurtPG6ttingen
Bechert, H. (1967/8): Narasihagatha and Sri-SakyasiIphastotra. Adyar Library
Bulletin 31132, 567 - 579
Bechert, H. (1969): Zum Ursprung der Geschichtsschreibung im indischen
Kulturbereich. NAWG Jg. 1969 Nr. 2 [cf. Bechert 1972]
Bechert, H. (1972): The Beginnings of Buddhist Historiography in Ceylon.
Journal of the Bihar Research Society 58 (Pandit Lakshmi Kanta Jha
Felicitation Volume), 83-94 [English version of Bechert 1969]
Bechert, H. (1974): A Fragment of the Vimanavadana, A Canonical Buddhist
Sanskrit Work, in: Buddhist Studies in Honour of I. B. Horner. Dordrecht, 19-25
Bechert, H. (1978): Remarks on the Astrological Sanskrit Literature from Sri
Lanka, in: Senarat Paranavitana Commemoration Volume. Leiden,
45-47
Bechert, H. (1979a): Burmese Manuscripts Part I. Wiesbaden. Verzeichnis der
Orientalischen Handschriften in Deutschland Band XXIII, 1
Bechert, H. (1979b): Remarks on Four Buddhist Sanskrit Works Composed
in Sri Lanka, in: Studies in Pali and Buddhism. A Memorial Volume in
Honor of Bhikkhu Jagdish Kashyap. Delhi, 25-27
Bechert, H. (1985): Das Pratyayasataka, ein Werk der indischen Spruchweisheit aus Sri Lanka. NAWG Jg 1985 Nr.6
Bechert, H. (1986): Die Lebenszeit des Buddha - das iilteste feststehende
Datum der indischen Geschichte? NAWG Jg 1986 Nr.4
Bechert, H. (1987a): Review of Norman (1983), IIJ 30, 134-139
Bechert, H. (l987b): Sanskrit-Grammatiken in singhalesischer Uberlieferung.
StII 13/14 (Festschrift W. Rau), 5-16
210
XV. Bibliography
Bechert, H. (1988): "AIte Ve4has" im Piili-Kanon. Die metrische Struktur der

buddhistischen Bekenntnisformel. NAWG Jg 1988 Nr.4
Bechert, H. (1989): Vimuttimagga an,d Amatiikaraval)l)anii, in: Amalii Prajiiii:
Aspects of Buddhist Studies. P. V. Bapat Felicitation Volume. Delhi, 1114
Bechert, H. (199Ia): Didactic Poetry of Indian Origin in Burma and Sri Lanka, in: KalyiiQa-Mitta: Professor Hajime Nakamura Felicitation Volume.
Delhi, 79-85
Bechert, H. (199Ib): A Metric "VarQaka" in the Piili Scriptures, in: Studies in
Buddhism and Culture in Honour of Egaku Mayeda on His 65th Birthday. Tokyo, 23(758)-30 (751)
Bechert, H. (1992a): Buddha-Field and Transfer of Merit in a Theraviida
Source. IIJ 35, 95-108
Bechert, H. (1992b): The Writing Down of the Tripilaka in Piili. WZKS 36,
45-53
Bechert, H. (1993): The Nikiiyas of Mediaeval Sri Lanka and the Unification
of the Sangha by Pariikramabiihu I, in: Studies on Buddhism in Honour
of A. K. Warder. Toronto, 11-21
Bechert, H.lv.Simson, G. (1973-1994): Sanskrit-Worterbuch der buddhistischen Texte aus den Turfan-FundenlSanskrit Dictionary of the Buddhist Texts from the Turfan Finds. Band I. Gottingen
Bechert, H.lv.Simson, G. (1993): Einfiihrung in die Indologie. Stand, Methoden, Aufgaben. Darmstadt (second edition)
Bernhard, F. (1969): Zum Titel des sog. "Udiinavarga", in: XVII. Deutscher
Orientalistentag vom 21. bis 27. Juli 1968 in Wiirzburg. Vortrage Teil
3. ZDMG Supplementa I. Wiesbaden, 872-881
Bizot, F.lv. Hiniiber, O. (1994): Iti-pi-so-ratanamiilii. La guirlande de joyaux.
Paris
Bode, M. (1909): The Pali Literature of Burma. London [rev.: Duroiselle, 1911
(reprinted as an appendix in the reprint of Bode 1909, Rangoon 1965);
Bollee 1968a]
Bode, M. (1911): The Legend of Rallhapiila in the Piili Apadiiria and Buddhaghosa's Commentary, in: Melanges d'Indianisme offerts ... a S. Levi.
Paris, 183-192
Bollee, W. B. (l968a): Review of Bode 1909.111 11,311-318
Bollee, W. B. (l968b): Some Less Known Burmese PiiH Texts, in: Pratidiinam
Studies Presented to F. B. J. Kuiper. The Hague, 493-499
Sollee, W. S. (1969): Die Stellung der Vinaya-1lklls in der Pllli-Literatur. in:
XVII. Deutscher Orientalistentag vom 21. bis 27.Juli 1968 in Wiirzburg.
Vortrage Teil 3. ZDMG Supplementa I. Wiesbaden, 824-835
Bond, G. D. (1979): The Nature and Meaning of the Netti-Pakaral)a, in:
Studies in Piili and Buddhism. A Memorial Volume in Honor of Bhikkhu
Jagdish Kashyap. Delhi, 29- 39
XV. Bibliography
211
Bond, G. D. (1980): The Netti-PakaralJa: A Theravada Method ofInterpretation, in: Buddhist Studies in Honour ofWalpola Rahula. London, 16-28
Bond, G. D. (1982): The Word of the Buddha. The Tipitaka and Its Interpretation in Theravada Buddhism. Colombo
Borsani, G. (1942): Prospetti e indice del Tipitaka. Milano. Vniversita Catolica del Sacro Coure. Saggi e Ricerche. Scienze Orientali Vol. I
Bronkhorst, J. (1985): Dharma and Abhidharma. BSOAS 48,305-320
Bronkhorst, J. (1993): Kathavatthu and Vijiianakaya, in: Premier Colloque
Etienne Lamotte (Bruxelles et Liege 24-27 septembre 1989). Louvain-IaNeuve, 57-61
Buddhadatta, A. P. (1944): Who was Buddhaghosa? VCR 3,77-85 = Buddhadatta 1957: 142-157
Buddhadatta, A. P. (1945): The Great Author of the Summaries, Contemporary of Buddhaghosa. VCR 3, 34-40 = Buddhadatta 1957:158-168
Buddhadatta, A. P. (1957): Corrections to Geiger's Mahlivalllsa etc. Ambalangoda
Buddhadatta, P. (1962): PalI sandesavaii. Colombo
Burlingame, E. W. (1918): Sources of the Pali Commentaries. JAOS 38, 267 sq.'
Bumouf, E.lLassen, Ch. (1826): Essai sur Ie pali ou langue sacree de la
presqu' -ile au-dela du Gange. Paris
Caillat, C. (1965/1975): Les expiations dans Ie rituel ancien des religieux Jaina.
Paris. Publications de l'Institut de Civilisation Indienne, Serie in-8, Fasc.
25 = Atonements in the Ancient Ritual of the Jaina Monks. Ahmedabad.
L. D. Series 49
Caillat, C. (1993): Words for Violence in the "Seniors" of the Jaina Canon,
in: Jaina Studies in Honour of Josef Deleu. Tokyo, 207 - 236
Chaudhuri, J. B. (1939-1943): The Contribution of Women to Sanskrit Literature. Calcutta. I (1943), IIA (1939):, III/IV (1940), VI B (1940) [all published?]
Ccedes, G. (1915): Note sur les ouvrages palis composes en pays thai. BEFEO
15,39-46
Ccedes, G. (1925): Documents sur l'histoire politique et religieuse de Laos
occidental. BEFEO 25, 1-202
Ccedes, G. (1966): Catalogues des Manuscrits en Pali, Laotien et Siamois
Provenant de la Thailande. Copenhagen
Ccedes, G. (1968): Vne vie indochinoise du Buddha: la Palhamasambodhi, in:
Melanges d'Indianisme ala Memoire de L. Renou. Paris, 217-227
Collins, S. (1990): On the Very Idea of the Pali Canon. JPTS 15, 89-126
Collins, S. (1993): The Discourse on What is Primary (Aggaiiiia-Sutta). An
Annotated Translation. JIPh 21, 301- 393
Cort, J. E. (1995): Genres of Jain History. JIPh 23, 469-506
212
xv. Bibliography
Cousins, L. (1972): Dhammapala and the TIka Literature. Religion. Journal

of Religion and Religions 2, 159-165
Cousins, L. (1991): The "Five Points" and the Origins of Buddhist Schools,
in: The Buddhist Forum II, 27-60 = Buddhist Essays. A Miscellany. A
Memorial Volume in Honour of H. Saddhatissa. London 1992, 79-126
Das, A. (1989/1990): The Pajjamadhu - A Critical Study. Journal of the
Department of Pali, Calcutta. 5, 35-72
~ Gu~t~..!"!':'Q.911:_Vi~ll.llt'u:a.Y~4i!Qa. Eine buddhistische Legende. Edition eines Textes auf Sanskrit und auf Tibetisch, eingeleitet und iibersetzt.
Berlin 1978 (Thesis Berlin 1977)
Davidson, R. M. (1990): An Introduction to the Standards of Scriptural
Authehticity in Indian Buddhism, in: Chinese Buddhist Apocrypha ed.
by E. Buswell, Honolulu, 291 - 325
Demieville, P. (1924): Les versions chinoises du Milindapafiha. BEFEO 24,
1-264
Demieville, P. (1950): A propos du concile de VaisalI. T'oung Pao 40,239-296
Denis, E. (1975): La Lokapafifiatti et la Legende Birmane d' ASoka. JAs
97-116
Deshpande, M. M. (1984): Introducing the Milindapafiha-AHhakathii ofThaton Mingun Sayadaw, in: Amrtadhiira. R. N. Dandekar Felicitation Volume. Delhi, 95-103
Dhadphale, M. G. (1978): Significance of the Title Telakatiihagathii, in: Proceedings of the All-India Oriental Conference. 28th Session, Karnataka
University, Dharwar, November 1976. Poona, 353- 357
Dhirasekera, J. (1970): A Historical Introduction to the Simalankarasangaha
of Vacissara Thera. Buddhist Studies (Bukkyo Kenkyu) 1, 76-73
Dickson, J. F. (1876): The Patimokkha Being the Buddhist Office of the Confession of Priests. The Pali Text with a Translation, and Notes. JRAS,
62-130
Dietz, S. (1984): Die buddhistische Briefliteratur Indiens. Wiesbaden. Asiatische Forschungen Band 84
Dietz, S. (1989a): Remarks on a Hitherto Unknown Cosmological Text in the
Kanjur. Acta Orientalia Academiae Scientiarum Hungaricae. Tomus 43,
273-283
Dietz, S. (1989b): A Brief Survey of the Sanskrit Fragments of the Lokaprajfiaptisastra. Annual Memoirs of the Otani University Shin Buddhist
Comprehensive Research Institute 7, 79-86
Dietz, S. (1992): Remarks on the KiiraQaprajfiaptisastra, in: Buddhist Studies
Past and Present. Tenth International Conference of the International
Association of Buddhist Studies, Paris 18-21 July 1991. Paris, 87-94
XV. Bibliography
213
Dietz, S. (1994): Bemerkungen zum Karal}aprajiiaptisastra, in: XXV. Deutscher Orientalistentag vom 8. bis 13.4.1991 in Munchen. Vortriige.
ZDMG Supplementa 10. Stuttgart, 295- 306
Dube, S. N. (1980): Cross Currents in Early Buddhism. Delhi
Duroiselle, Ch. (1911): Review of Bode 1909, JBRS l.l, 119-122
Dutt, N. (1939-1959): Gilgit Manuscripts. I - IV. Srinagar, Calcutta
Edgertop, F. (1953): Buddhist Hybrid Sanskrit Dictionary. New Haven
Endo, T. (1988): A Study of the RasavahinI With Special Reference to the
Concept of Dana. Buddhist Studies (Bukkyo Kenkyii) XVIII [misprinted
"XVII" on the title page], 161-179
Endo, T. (1983): The Asgiriya Manuscript of the Pali Vimuttimagga: An Inquiry into Its Authenticity. KalyaOi. Journal of Humanities and Social Sciences of the University of Kelaniya 2, 100-108
Enomoto, F. (1989): On the Annihilation of karman in Early Buddhism, in:
Transactions of the International Conference of Orientalists in Japan, no.
34,43-55.
Falk, H. (1988): Vedische Opfer im PaIi Kanon. BEl 6, 225-254
Falk, H. (1994): Die Kosmogonie von RV X 72. WZKS 38, 1-22
Filliozat, J. (1992): Documents Useful for the Identification of Pali Manuscripts of Cambodia, Laos and Thailand. JPTS 16, 13 - 54
Filliozat, J. (1993): The Commentaries to the Anagatava:q1sa in the Pali Manuscripts of the Paris Collections. JPTS 19,43-63
Finot, L. (1917): Recherches sur la literature laotienne. BEFEO 17, 1-219
Finot, L. (1921): La legende de Buddhaghosa, in: Ciquantenaire de l'Ecole
des Hautes Etudes. Paris, 101-119 = Legend of Buddhaghosa. Journal
of the Department ofI-etters, University of Calcutta II ,1924, 65-86 (trs1.
by P. C. Bagchi)
Finot, L. (1932): Mahaparinibbanasuttanta and Cullavagga. IHQ 8, 241-246
Franke, R. O. (1907): Dlpava:q1sa und Mahava:q1sa. WZKM 21, 203-250,
317-352 = Franke 1978: 1297-1380
Franke, R. O. (1914): Majjhimanikaya und Suttanipata. WZKS 28, 261-276
= Franke 1978: 1018-1033
Franke, R. O. (1915): Der einheitliche Grundgedanke des Majjhimanikaya:
Die Erziehung gemiill der Lehre (dhammavinaya). WZKS 29, 134-171 =
Franke 1978: IlOl-1I38
Franke, R. O. (1978): Kleine Schriften. Wiesbaden, 2 Volumes
Frankfurter, O. (1883): Handbook of PaIi. London
Frauwallner, E. (1952): Die buddhistischen Konzile. ZDMG 102,240-261 =
Kleine Schriften. Wiesbaden 1982,649-670
Frauwallner, E. (1953): Geschichte der indischen Philosophie. I. Band. Salzburg
214
XV. Bibliography
Frauwallner, E. (1956): The Earliest Vinaya and the Beginnings of Buddhist

Literature. Rome. Serie Orientale Roma VIII
Frauwallner, E. (1963): Abhidharma-Studien I. Paftcaskandham und Paftcavastukam. WZKSO 7, 20- 36
Frauwallner, E. (1964): Abhidharma-Studien II. Die kanonischen Abhidharma-Werke, WZKSO 8, 59-99
Frauwallner, E. (1971a): Abhidharma-Studien III. Der Abhisamayavadal)"
WZKS 15,69-102
Frauwallner, E. (1971b/1972): Abhidharma-Studien IV. Der Abhidharma der
anderen Schulen. WZKS 15, 103-121; 16,95-152
Frauwallner, E. (1973): Abhidharma-Studien V. Der Sarvastivadal),. Eine
entwicklungsgeschichtliche Studie. WZKS 17,97-121
Frauwallner, E. (1984): Uber den geschichtlichen Wert der alten ceylonesischen Chroniken, in: Nachgelassene Werke I: Aufsatze, Beitrage, Skizzen
hg.v. E. Steinkellner. Wien. OAW Sitzungsberichte 438. Band, 7-33 [=
Erich Frauwallner's Posthumous Essays trsl. by J. Soni. Delhi 1994]
Fussman, G. (1993): L'Indo-Grec Menandre ou Paul Demieville revisite. JAs
281,61-138
Gabaude, L. (1991): Controverses Modemes autour du Vessantarajataka.
Cahiers de I'Asie du Sud-Est 29130, 51-73
Galloway, B. (1991): Thus Have I Heard: At one Time ... , IIJ 34, 87-104
Geiger, W. (1901): Dlpav3lJlsa und MahavalJlsa, die beiden Chroniken der
Insel Ceylon, in: Festschrift seiner Kgl. Hoheit dem Prinzregenten Luitpold von Bayem zum 80.Geburtstag dargebacht. Erlangen und Leipzig,
139-162 = Geiger 1973: 233-256
Geiger, W. (1905): DlpavalJlsa und MahavalJlsa und die geschichtliche Uberlieferung in Ceylon. Leipzig [English: The Dipav3lJlsa and MahavalJlsa
and their historical development (!) in Ceylon, trsl. E. M. Coomaraswamy. Colombo 1908]
Geiger, W. (191611943): pali. Literatur und Sprache. StraBburg = pali. Literature and Language translated by B. Ghosh. Calcutta
Geiger, W. (1929): Die Quellen des Mahav3lJlsa. ZII 7, 259-269 = Geiger
1973: 273-283
Geiger, W. (1960/1986): Culture of Ceylon in Mediaeval Times. lWiesbaden,
2Stuttgart
Geiger, W. (1973): Kleine Schriften. Wiesbaden
Gethin, R. M. L. (1992): The Buddhist Path to Awakening. A Study of the
Bodhi-Pakkhiya Dhamma. Leiden. Brill's Indological Library 7 [rev.:
J. W.de Jong, IIJ 37. 1994,384-387]
Godakumbura, c. E. (1943): References to Buddhist Sanskrit Writers in Sinhalese Literature. UCR 1, 86-93
215
XV. Bibliography
Godakumbura, C. E. (1950): Sadhucaritodaya. An Unnoticed PaIi Poem.

Journal of the Ceylon Branch of the Royal Asiatic Society. Centenary
Volume (1845-1945). New Series 1,95-103
Godakumbura, C. E. (1955): Sinhalese Literature. Colombo
Godakumbura, C. E. (1969): Chapada and Chapada Saddhammajotipala.
JBRS 52, 1-7
Godakumbura, C. E. (1980): Catalogue of Ceylonese Manuscripts. Copenhagen [rev.: ZDMG 132. 1982,448]
Godakumbura, C. E. (1983): Catalogue of Cambodian and Burmese Pali
Manuscripts. Copenhagen [rev.: ZDMG 136. 1986, 224; AO 48. 1987,
235-239]
Gombrich, R. (1980): The Significance of Former Buddhas in the Theravada
Tradition, in: Buddhist Studies in Honour of Walpola Rahula. London,
62-72
Gombrich, R. (1986-1992): Why Six Former Buddhas? JOR 56/62, 326- 330
Gombrich, R. (1987): Three Souls, One or None: The Va~ries of a Pali Pericope. JPTS 11, 72 -78
Gombrich, R. (1988= 1990): Recovering the Buddha's Message, in: Buddhist
Forum 1,5-20 = Panels of the VIIth World Sanskrit Conference August
23-291987: II. Early Buddhism and Madhyamaka. Leiden
Gonda, J. (1975): Vedic Literature (Sruphitas and BrahmaQas). Wiesbaden. A
History of Indian Literature I I
Gonda, J. (1977): The Ritual Sotras. Wiesbaden. A History of Indian Literature I 2
Gronbold, 9.09_84.);.J2~.!J>'!lM_histische ~on._Eine J~jJ>liographie. Wiesba-
den -
--. --
-----
Guha, D. (1982/1983): The Total Number of Verses in the Buddhavrupsa.

Journal of the Department of Pali, Calcutta. 1,49-52
Hacker, P. (1959): Prahlada. Werden und Wandlungen einer Idealgestalt. AWL
1959, Nr. 9; 13
Hartel, H. (1993): Excavations at Sonkh. 2500 Years of a Town in Mathura
District. Berlin
Hahn, M. (1992): Matfcetas Brief an den Konig Kani:?ka. AS 46, I, 147-179
Halbfa13, W. (1991): Tradition and Reflection. Explorations in Indian
Thought. New York
Hamm, F. R. (1961): Rev. of Pande 1957. ZDMG 110,206-210
Hardy, E. (1897): Ein Beitrag zur Frage, ob Dhammapala im NalandasaIighararna seine Kommentare geschrieben. ZDMG 51, 105-127
Hardy, E. (1899): Eine buddhistische Bearbeitung der Kt":?l)a-Sage. ZDMG 53,
25-50
Hartmann, J.-U. (1994): Der :?atsotraka-Abschnitt des in Ostturkestan iiberlieferten Dirghagama, in: XXV. Deutscher Orientalistentag vom 8. bis
216
xv.
Bibliography
13.4.1991 in Miinchen. Vortrage. ZDMG Supplementa 10. Stuttgart, 324334

Hazra, K. L. (1986): The Buddhist Annals and Chronicles of South-East Asia.
Delhi
Hazra, K. L. (1991): Studies on the Pali Commentaries. Delhi
Hazra, K. L. (1994): Pali. Literature and Language. A Systematic Survey and
Historical Study. Vol. I, II. Delhi
Hecker, H. (1993): Dhammapada. Ein bibliographischer Fiihrer durch Ubersetzungen der beriihmtesten buddhistischen Spruchsammlung. Konstanz
v. Hiniiher, O. (1976): Sprachliche Beobachtungen zum Aufbau des PaliKanons. StII 2, 7-40 = Selected Papers on Pali Studies 1994, 62-75
v. Hiniiher, O. (1977): Zur Geschichte des Sprachnamens Pali, in: Beitrage
zur Indienforschung Ernst Waldschmidt zum 80.Geburtstag gewidmet.
Berlin, 237-246 = Selected Papers on Pali Studies 1994, 76-90
v. Hiniiher, O. (1979): Uher drer Begriffe der buddhistischen Rechtssprache:
issaravata, glva, und bha1}qadeyya. IT 7, 275-279 = Selected Papers on
Pali Studies 1994, 116-122
v. Hiniiher, O. (1982a): UpaIi's Verses in the Majjhimanikaya and the Madhyamagama, in: Indological and Buddhist Studies. Volume in Honour of
J. W.de Jong. Canberra, 243-251
v. Hiniiher, O. (1982b): The Tittira-Jataka and the Extended Mahavarpsa.)SS
70, 71-75
v. Hiniiher, O. (1983): Notes on the Pali Tradition in Burma. NAWG Nr. 3
v. Hiniiher, O. (1985a): Epigraphical Varieties of Continental Pali from Devnimori and Ratnagiri, in: Buddhism and Its Relation to Other Religions.
Essays in Honour of S. Kumoi on his Seventieth Birthday. Kyoto.
185-200
v. Hiniiher, O. (1 985b): Die Bestimmung der SchulzugehOrigkeit buddhistischer Texte nach sprachlichen Kriterien, in: Zur Schulzugehorigkeit von
Werken der Hinayana-Literatur I. Teil. Gottingen. AAWG 149, 57-75
v. Hiniiher, O. (1986): Das altere Mittelindisch im Uherblick. Wien. OAW Sitzungsherichte, 467. Band
v. Hiniiher, O. (1987): Das buddhistische Recht und die Phonetik des Pali. StII
13114 (Festschrift W. Rau), 101-127 = Selected Papers on Pali Studies
1994, 198-232
v. Hiniiher, O. (l988a): Die Sprachgeschichte des Pali im Spiegel der siidostasiatischen Handschrifteniiherlieferung. AWL 1988, Nr. 8
v. Hiniiher, O. (1988b): Remarks on a List of Books Sent to Ceylon from Siam
in the 18th Century. JPTS 12, 175-183
v. Hiniiher, O. (1989): Der Beginn der Schrift und fruhe Schriftlichkeit in
Indien. AWL 1989, Nr. 11
v. Hiniiher, O. (1990): Khandhakavatta. Loss of Text in the Pali Vrnayapitaka?
JPTS 15, 127-138
XV. Bibliography
217
v. Hiniiber, O. (1991): The Oldest Pali Manuscript. Four Folios of the VinayaPitaka from the National Archives, Kathmandu. AWL 1991, Nr. 6
v. Hiniiber, O. (1992): The Arising of an Offence: t1jJattisamuaht1na, JPTS 16,
55-69
v. Hiniiber, O. (1993): Pali und Lanna (Nord-Thai) in Kolophonen alter Palmblatthandschriften aus Nord-Thailand, in: Indogermanica et Italica. Festschrift fUr Helmut Rix. Innsbruck, 223-236
v. Hiniiber, O. (1994a): Die neun Ailgas. Ein friiher Versuch zur Einteilung
buddhistischer Texte. WZKS 38 (Festschrift G. Oberhammer), 121-135
v. Hiniiber, O. (1994b): Untersuchungen zur Miindlichkeit friiher mittelindischer Texte der Buddhisten. AWL 1994, Nr. 5
v. Hiniiber, O. (1994c): Vinaya und Abhidhamma. sm 19. 1994 (Festschrift
G. Buddruss), 109-122
v. Hiniiber, O. (1994d): Selected Papers on Pali Studies. Oxford
v. Hiniiber, O. (1995a): Buddhist Law According to the Theravada-Vinaya.
JIABS 18 no. 1,7-45
v. Hiniiber, O. (1995b): The Nigamanas of the SumaIigalavilasini and the KaIikhiivitaraQ.i. JPTS 21: 129-133
v. Hiniiber, O. (1996): Old Age and Old Monks in Pali Buddhism, in: Old Age
and Ageing in Japan and Other Asian Cultures. Wien (in press)
Hoffmann, F. J. (1992): Evait' me sufalt': Oral Tradition in Nikaya Buddhism,
in: Text in Context. Tradition and Hermeneutics in South Asia. New York'
Hopkins, E. W. (1923): A Buddhistic Passage in Manu. JAOS 43,244-246
Homer, I. B. (1953/1980): Maha- and Culavaggas and Suttas in the MaiihimaNikaya, UCR 11 = Indianisme et Bouddhisme. Melanges Offerts a Mgr
E. Lamotte. Leuven. Publications de I'lnstitut Orientaliste de Louvain
23, 191-196
Homer, I. B. (1981): Keci "Some" in the PilIi Commentaries. JPTS 11,87-:-95
Horsch, P. (1966): Die vedische Gathii- und Sloka-Literatur. Bern
Hiisken, U. (1993): Die Legende von der Einrichtung des buddhistischen Nonnenordens im Vinaya-Pitaka der Theravildin, in: Studien zur Indologie
und Buddhismuskunde. Festgabe ... fUr H. Bechert. Bonn. Indica et Tibetica 22, 151 - 170
Hundius, H. (1990): The Colophons of 30 Pali Manuscripts from Northern
Thailand. JPTS 14, I - 173
Insler, S. (1989190): The Shattered Head Split and the Epic Tale of Sakuntala.
BEl 7/8, 7-139
Jacobi, H. (1884): Jaina Stitras Translated from the Prakrit. London. Part I
SBE XXII
218
XV. Bibliography
Jacobi, H. (190811969): Ruyyaka's Alarpkiirasarvasva. ZDMG 62, 289-336;

411-458; 597-628 = Schriften zur indischen Poetik und Asthetik. Darmstadt, 163-290
Jaini, P. S. (1984): Some Niti Verses of the Lokaneyyapakaral).a, in: Buddhist
Studies in Honour of Hammalava Saddhiitissa. Nugegoda, 116-122
Jaini, P. S. (1988): Stages in the Bodhisattva Career of the Tathiigata Maitreya,
in: A. Sponberg and H. Hardacre: Maitreya, The Future Buddha. Cambridge, 54-90
Jayawardhana, S. (1994): Handbook of Piili Literature. Colombo.
Jayawardhana, S. (1995): A Critical Introduction to the Study of Piili Tikiis,
in: Silva/Uragoda 1995: 285-318
de Jong, J. W. (1972): Rev. of Alsdorf 1967, IIJ 12, 207-212
de Jong, J. W. (1986): Rev. of Stache-Rosen 1984, BSOAS 49, 591sq.
Kieffer-Piilz, P. (1992[1993]): Die S-lffiii. Vorschriften zur Regelung der buddhistischen Gemeindegrenze in iilteren buddhistischen Texten. Berlin
[rev.: O.v. Hiniiber, WZKS 40. 1996 (in press)]
Kieffer-Piilz, P. (1993): Zitate aus der Andhaka-Atthakathii in der Samantapiisiidikii, in: Studien zur Indologie und Buddhismuskunde. Festgabe ... fUr
H. Bechert. Bonn. Indica et Tibetica 22, 171 - 212
Kielhorn, F., (188611969): Notes on the Mahiibhii~ya. Indian Antiquary 15,
228-233 = Kleine Schriften. Wiesbaden I, 214-219
Kirfe!, W. (1927): Das Puriil).a Paficalak~al).a. Versuch einer Textgeschichte.
Leiden
Kitsudo, M. (1970): Bibliography of Extracanonical Texts Published in Ceylon. Buddhist Studies (Bukkyo Kenkyii) 1,72-57 (in Japanese)
Kitsudo, M. (1974): On Letters in Piili. Journal of Indian and Buddhist
Studies (Indogaku Bukkyogaku Kenkyu) 22,2 (44), 1100(28)-1093(35)
Kolver, B. (1992): Das Symbol evant, StII 16117, 10 1-107
Kongkeo Viraprajak (Kcn'll keev2 Virabprabcak~) (1982): Gambhir pai liin
chapap hlvail nai samay ratanakosindr (Royal Editions of Canonical
Texts on Palm Leaf During the Ratanakosin Period [in Thai]). Bangkok
Lamotte, E (1947/1983): La critique de l'authenticite dans Ie Bouddhisme, in:
India Antiqua. A Volume of Oriental Studies Presented to J. Ph. Vogel.
Leyden, 213-222'.;=.The,AssessmQt91T.e~t~a0utheticity in B~llm .
.,-_~~R ~,1J983/4, 4;-15
Lamotte, E. (1949a1 1949b/l 970): Le Traite de la Grande Vertu de Sagesse de

Niigiirjuna Tome I, II, III. Louvain
Lamotte, E. (1956a): Problemes Concernant les Textes Canoniques "Mineurs", JAs 244, 249-264
Lamotte, E. (1956b): Buddhist Controversy over the Five Points. IHQ 32,
148-162
xv.
Bibliography
219
Lamotte, E (195811988): Histoire du Bouddhisme Indien des Origines a l'Ere

Saka. Leuven. Bibliotheque du Museon 43 = History of Indian Buddhism from the Origins to the Saka Era. trsl. from the French by
S. Webb-Boin. Louvain
Lancaster, L. R. (1989): The Rock Cut Canon in Chifi!J: Findings at FangShan, in: The Buddhist Heritage.-papers delivered at the Symposium .. ,
convened '" November 1985 ed. by T. Skorupski. Tring 1989. Buddhica
Britannica. Series Continua I, 143-156
Lanman, Ch.R. (1893): Rigveda V. 40 and Its Buddhist Parallel, in: Festgruss
an Rudolf von Roth zum Doktor-Jubiliium 24.August 1893. Stuttgart,
186-190
Lausunthorn, N. (1995): Paiiiiiisa Jiitak - pral)vati lel) gviim siimgaii dr' mr
to' vaIT1)akarrma roy2 kroIi khOIi daiy. (Paiiiiiisa Jiitaka: Its Genesis and
Significance to Thai Poetical Works). Bangkok [Thai with English Summary]
Laut, J. P. (1993): Jiitaka, in: Enzyklopadie des Miirchens, Band 7, Lfg. 213,
498-507
Law, B. C. (1933): A History of Piili Literature. London. 2 Vols.
Law, B. C. (1939): Some Observations on the Jiitaka. JRAS, 241-251
Law, B. C. (1946): Buddhaghosa. Bombay (recast of the 1923 edition)
Lawergen, B. (1994): Buddha as a Musician. An Illustration of a Jiitaka story.
Artibus Asiae 54, 226-240
Levi, S. (1915): Sur la Recitation Primitive des Textes Bouddhiques. JAs 401447
Levi, S. (1925 ): Ptolemee, Ie Niddesa et la Bfhatkathii, in: Etudes Asiatiques
it I' Occasion du 25e Anniversaire -de l'EFEO. Paris. Tome II, 1-55
Uvi, S. (1932): Maitreya Ie consolateur, in: Etudes d'Orientalisme .. , it la
Memoire de Raymonde Linossier. II. Paris, 355-402
Uvi, S.ffakakusu, J./Dernieville, P. (1929-1994): Hobogirin. Dictionaire
Encyclopedique du Bouddhisme d'apres les Sources Chinoises et Japonaises. Tokyo, Paris. Fasc. I (1929)- VII (1994); Fascicule Annexe: Repertoire du Canon Bouddhique Sino-Japonais. 21978
Lieberman, V. B. (1976): A New Look at the Siisanavamsa. BSOAS 39,
137-149
Lienhard, S. (1975): Sur la Structure Poetique des TheratherIgiithii, JAs
'~15~396
Lienhard, S. (1984): A History of Classical Poetry in Sanskrit - Piili - Prakrit. Wiesbaden. A History of Indian Literature III 1
Lottermoser, F. (1982): Quoted Verse Passages in the Works of Buddhaghosa.
Contributions Towards the Study of the Lost SIhalatthakathii Literature.
G6ttingen (Thesis G6ttingen 1979)
Luce, G. H.(1966): The 550 Jiitakas in Burma. Artibus Asiae 19,291-307
/"
220
xv.
Bibliography
Luce, G. Hffin Htway (1976): A 15th Century Inscription and Library at

Pagan, Burma, in: Malalasekera Commemoration Volume. Colombo,
203-256
Liiders, H. (1940): Philologica Indica. Gottingen
Liiders, H. (1941): Bhiirhut und die buddhistische Literatur. Leipzig. AKM
XXVI 3
Liiders, H. (1963): Bhiirhut Inscriptions. Corpus Inscriptionum Indicarum II
2. Ootacamund
MacQueen, G. (1984): The Doctrines of the Six Heretics According to the
. SrilmaQ.yaphalasfitra. I1J 27, 291 - 307
Malalasekera, G. P. (1928): The Pilli Literature of Ceylon. Colombo
Manne, J. (1990): Categories of Sutta in the Pilli Nikilyas and Their Implications for Our Appreciation of the Buddhist Teaching and Literature.
JPTS 15, 29-87
Manne, J. (1992): The DIgha Nikilya Debates: Debating Practices at the Time
of the Buddha. BSR 9.2, 117-136
Manne, J. (1993): On the Departure Formula and Its Translation. BSR 10.1,
27-43
Martini, G. (1963): Les Titres des Jiltaka dans les Manuscrits Pilli dans la
Bibliotheque Nationale de Paris. BEFEO 51, 79-95
Martini, G. (1972): Un Jiltaka Concernant Ie Dernier Repas de Buddha.
BEFEO 59, 251-255
Martini, G. (1973): BraparpsukiililnisaIJlsarp. BEFEO 60, 55-78
Matsumura, H. (1990): Miscellaneous Notes on the Upilliparipfcchil and
Related Texts. AO 51, 61-113
Matsumura, J. (1992): On the SahassavatthuppakaraQ.a: Researches on the
SIhalatthakathii-Literature. Journal of Indian and Buddhist Studies
(Indogaku Bukkyogaku Kenkyii) 41,1 [81], 479(63)-475(66) (in Japanese)
Mayer, A. L. (1992): Xuanzang. Ubersetzer und Heiliger. Xuanzangs Leben
und Werk I. Wiesbaden. Veroffentlichungen der Societas Uralo-Altaica
Band 34
Meisig, K. (1987): Das SrilmaQ.yaphaIasfitra. Wiesbaden. Freiburger Beitrage
zur Indologie 19
Mellick_Cutler,.S_ (.1994): The Pilli Apadilna Collection. JPTS 20, 1-42
Migot, A. (1954): Un grand disciple du Budrllia:"""Silnputta. BEFEO 46, 405554
Minayeff, I. P. (188711894): Buddizm. Materialy i issledovanija. St. Petersburg
1887 = Recherches sur Ie Bouddhisme. Paris 1894. AMG. Bibliotheque
d'Etudes III
Minayeff, I. P. (no date): Travels and Diaries of India and Burma. Calcutta
xv. Bibliography
221
Mizuno, K. (1993): A Comparative Study of the Theragatha and the TherIgatha. Buddhist Studies (Bukkyo Kenkyii) 22, 3-83 (in Japanese)
Mori, S. (1987): The Chronology of the SIhalavatthuppakaraJ;ta. BEl 5,
221-250
Mori, S. (I 988a): SIha!avatthuppakaraJ;ta and Pali Atthakathii. Literature,
Journal of Pilli and Buddhist Studies (Paligaku Bukkyo Bunkagaku) I,
47-72 = Mori 1989: 289-314
Mori, S. (l988b): Uttaraviharatthakatha and Sarasamii.sa. JPTS 12, 1-47
Mori, S. (1989): Studies of the Pii.li Commentaries. A Provisional Collection
of Articles. Japan (sic!)
Mori, S. (1994): The Pii.li Atthakatha Correspondence Table. Oxford
Mus, P. (1939): La Lumiere sur les Six Voies. I. Introduction et Critique des
Textes. Paris
Nakamura, H. (1980): Indian Buddhism. A Survey with Bibliographical
Notes. Tokyo [rev.: OLZ 1984, 595sq.]
Nii.l).amoJi (1966): The Pii.limokkha. 277 Fundamental Rules of a Bhikkhu.
Bangkok
Nolot, E. (1987): Satpghii.vase~a-, satpghatiSe~a-, satpghadisesa-. BEl 5,
251-272
Nolot, E. (1994): Textes de Discipline Bouddhique, in: Genres Litteraires en
Inde. Sous la responsabilite de N. Balbir. Paris, 103-122
Norman, K. R. (1979): Mii.gadhisms in the Kathavatthu, in: Studies in PaIi
and Buddhism in Honor of Bhikkhu Jagdish Kashyap. Delhi, 279-287
= Collected Papers II. Oxford 1991,59-70
Norman, K. R. (1980): Four Etymologies from the Sabhiya-Sutta, in: Buddhist Studies in Honour of Walpola Rahula. London, 173-184 = Collected Papers II. Oxford 1991, 148-161
Norman, K. R. (1983): PaIi Literature Including the Canonical Literature in
Prakrit and Sanskrit of all HInayii.na Schools of Buddhism. Wiesbaden.
A History of Indian Literature VII/2 [rev.: H. Bechert, IIJ 30.1983, 134139; E. Steinkellner, WZKS 33.1989, 228]; cf. Norman 1994
Norman, K. R. (1987): An Epithet of Nibbii.na, in: Sramal).a Vidya: Studies in
Buddhism. J. Upadhyaya Commemoration Volume. Samath 1987,
23-31 = Collected Papers III. Oxford 1992, 183-189
Norman, K. R. (1991): The Literary Works of the Abhayagiriviharins, in:
Kalyiit;la-Mitta. Hajime Nakamura Felicitation Volume. Delhi 41-50 =
Collected Papers IV. 1993,202-217
Norman, K. R. (1993a): The Metres of the Lakkhal).asutta (III), in: Encounter
of Wisdom Between Buddhism and Science. Essays in Honour of K. Tsukamoto. Tokyo, 79-91 = Collected Papers V. 1994,119-131
222
xv. Bibliography
Nonnan, K. R. (1993b): The Metre of the Buddhist Hybrid Sanskrit Upalisiitra, in: Studies on Buddhism in Honour of A. K. Warder. Toronto,
113-123 = Collected Papers V. 1994,231-246
Nonnan, K. R.(1994): Pali Literature: Appendix I. (Additions and Corrections), Journal of Pali and Buddhist Studies (Paligaku Bukky6 Bunkagaku) 7,1-22 = Collected Papers V. 1994,262-283
Obeyesekere, R. (1992): Jewels of the Doctrine. Stories of the Saddhanna
Ratnlivaliya. Delhi
Ohira, S. (1994): The Twenty-Four Buddhas and the Twenty-Four TIrthailkaras, in: Festschrift Klaus Bruhn. Reinbek 475-488 [published 1995]
Oldenberg, H. (1898): Buddhistische Studien. ZDMG 52. 613-694 = 01denberg 1967: 889-972
Oldenberg, H. (1912a): Studien zur Geschichte des buddhistischen Kanons.
NAWG 155-218 = Oldenberg 1967: 973-1035
Oldenberg, H. (1912b): Studien zum Mahavastu. NGWG = Oldenberg 1967:
1037-1068
Olden berg, H. (1915): Die Lehre der Upanishaden und die Anflinge des Buddhismus. G6ttingen
Oldenberg, H. (1917): Zur Geschichte der altindischen Pro sa. AGWA NF 16,
Nr.6 = Oldenberg 1993: 1747-1847
Oldenberg, H. (196711993): Kleine Schriften, I - III. Wiesbaden
Olivelle, P. (1993): The Asrama System. The History and Henneneutics of a
Religious Institution. New York
Pachow, W. (1956): A Comparative Study of the Prlitimok~a on the Basis of
Its Chinese, Tibetan, Sanskrit and Plili Versions. Santiniketan
Pande, C. P. (1957, 21974): Studies in the Origins of Buddhism. Delhi
Panglung, J. L. (1981): Die ErziihlstolTe des Miilasarvastivada-Vinaya aufgrund der tibetischen Ubersetzung. Tokyo. Studia Philologica Buddhica.
Monograph Series III
Paranavitana, S. (1958): The God of Adam's Peak. Ascona. Artibus Asiae
Supplementum 18
Paranavitana, S. (1962): Mahlinlima, the Author of the MahavaQlSa. UCR 20,
269-286
Penth, H. (1977): Reflections on the Saddhamma-Sailgaha, JSS 65,1, 259-280
Penth, H. (1995): Which Ratanapaiiiia Composed the Jinakalamalini? JSS (in
press)
Perera, F. (1979): "The Early Historiography of Ceylon. Thesis Gottingen 1974
Pieris, A. (1978): The Colophons to the Paramatthamafijiisa and the Discussion on the Date of Acariya Dhammaplila, in: Buddhism in Ceylon and
Studies on Religious Syncretism in Buddhist Countries. G6ttingen.
AAWG Nr. 108, 61-77
XV. Bibliography
223
Pind, O. (1989, 1990): Studies in the Pali Grammarians I,ll. JPTS 13,14,
33-81,175-218
Pind, O. (1992a): Buddhaghosa - His Works and Scholarly Background.
Buddhist Studies (Bukkyo Kenkyli) 21,135-156
Pind, O. (1992b): Mahanama on the Interpretation of Emptiness. Journal of
Pali and Buddhist Studies (Paligaku Bukkyo Bunkagaku) 5, 19- 33
Prebish, C. S. (1979): Recent Progress in Vinaya Studies, in: Studies in Pali
and Buddhism. A Memorial Volume in Honor of Bhikkhu Jagdish Kashyap. Delhi, 29- 306
Pruitt, W. (1987): References to Piili in 17th Century French Books. JPTS 11,
121-131
Pruitt, W. (1994[1995]): Etude linguistique de nissaya birmans. Paris. Ecole
Fran~aise d'Extreme-Orient. Monographies, n 174
Python, P. (1973): Vinaya-vinicchaya-Upiili-paripfcchii. Enquete d'Upali pour
une Exegese de la Discipline. Paris. Collection Jean Przyluski Tome V
Rahula, T. (1984): The Rasavahini and the Sahassavatthu: A Comparison.
JIABS 7,2, 169-184
Rahula, W. (1944): The Sahassavatthu-atthakatha or SahassavatthuppakaraI}.a. UCR 2, 86-91 = Rahula 1966: XXVII-XXXV
Rahula, W. (1966): History of Buddhism in Ceylon. Colombo 21966
Ratnapala, N. (1971): The Katikavatas. Laws of the Buddhist Order of Ceylon
from the 12th to the 18th Century. Miinchen. MSS Beiheft N
Rau, W. (1959): Bemerkungen und nicht-buddhistische Sanskrit-Parallelen
zum Pali-Dhammapada, in: Jiianamuktavali. Commemoration Volume in
Honour of J. Nobel. Delhi, 159-175
Renou, L. (1957): Les divisions dans les textes sanskrits. IIJ I, 1-32
Renou, L. (1963): Sur Ie Genre du Sutra dans la Litterature Sanskrite. JAs
251, 165-216
Renou, L. (1987): Notes ad Digha Nikaya Sutta 1-3. BEl 5,419-451
Renou, L.lFilliozat, J. (1953): L'lnde Oassique. Manuel des Etudes Indiennes.
Hanoi. Tome II
Reynolds, F. E.lHolt, J.lStrong, J. (1981): Guide to Buddhist Religion. Boston,
[rev.: OLZ 1985, 285-287]
Reynolds, F. E. and M. B. [Trsl.] (1982): Three Worlds according to King
Ruang. Berkeley
Rhys Davids, C. A. F. (1925): The NettipakaraI}.a an Earlier Book than the
Patthana (MahapakaraI}.a), JRAS 1925, 111 sq.
Rhys Davids, T. W. (1901): The Last to go Forth. Jataka, 4.490=6.30. JRAS,
889-894
Rhys Davids, T. W.lStede, W. (1921-1924): The Pali Text Society's Pali English Dictionary. London
224
xv.
Bibliography
Rogers, T. (1870): Buddhaghosa's Parables Translated from the Burmese. London

Rohanadeera, M. (1985): Mahasiimi Sangha Riija Institution in Sri Lanka.
Vidyodaya Journal (Arts, Sciences, Letters) 13.1,27-43
Rohanadeera, M. (1988): New Evidence on Cultural Relations Between SrI
) ---L~lMl1~Dvfravati Kingdom of Thailand. Vidyodaya Journal of
Social Science 2. 112, 47 - 63
Roth, G. (1970): Bhik~UQI-Vinaya. Patna. Tibetan Sanskrit Works Series XII
Saddhiitissa, H. (1974): Piili Literature of Thailand, in: Buddhist Studies in
Honour of 1. B. Homer. Dordrecht, 211-225
Saddhiitissa, H. (1976): The Dawn of Piili Literature in Thailand, in: Malalasekera Commemoration Volume. Colombo, 315-324
Saddhiitissa, H. (1979): Piili Literature from Laos, in: Studies in Piili and Buddhism. A Memorial Volume in Honor of Bhikkhu Jagdish Kashyap. Delhi,327-340
Saddhiitissa, H. (1980): Piili Studies in Cambodia, in: Buddhist Studies in
Honour ofWalpola Rahula. London, 242-250
Saddhiitissa, H. (1981): Piili Literature in Cambodia. JPTS 11, 178-197
Saddhiitissa, H. (1993): Piili Literature of South-East Asia. Singapore (contains Saddhatissa 1974-1981; index: cf. Filliozat 1992)
Samtani, N. H. (196411965): The Opening of the Buddhist Siitras. BhiiratT.
Bulletin of the College of Indology. Banaras Hindu University. 8.2, 4763
Sarkar, H. B. (1981): The Date of the Piili Niddesa and Its Implications for the
History of South East Asia, in: K. P. Jayaswal Commemoration Volume.
Patna, 207-229
Schalk, P. (1974): Der Buddhismus aus der Sicht eines buddhistischen Kultus
in Sri Larpkii. Temenos 10,79-113
Scharfe, H. (1977): Grammatical Literature. A History of Indian Literature V
2. Wiesbaden
Schayer, S. (1933): Studien zur indischen Logik II: Altindische Antizipationen
der Aussagenlogik, in: 0 fllozofowaniu Hindus6w. Artykuly wybrane.
Warshaw 1988,415-421
Schlingioff, D. (1964): Zur Interpretation des Priitimok:?asiitra. ZDMG 113,
563-551
Schlingioff, D. (1985): Konig ASoka und das Wesen des iiltesten Buddhismus.
Saeculum 36, 326- 332
Schlingioff, D. (1987): Die Meditation unter dem Jambu-Baum. WZKS 31,
111-130
Schmithausen. L. (1976): Die vier Konzentrationen der Aufmerksamkeit. Zur
geschichtlichen Entwicklung einer spirituellen Praxis der Buddhisten.
XV. Bibliography
225
Zeitschrift fiir Missionswissenschaft und Religionswissenschaft 60, 24 1266

Schopen, G. (1991): An Old Inscription from Amaravati and the Cult of the
Local Monastic Dead in Indian Buddhist Monasteries. JIABS 14.2,281329
Schopen, G. (I 994): Ritual Rights and Bones of Contention: More on Monastic Funerals and Relics in the MUlasarvastivada-Vinaya. JIPh 24,
31-80
Schrader, F. O. (1905): Die Fragen des Konigs Menandros. Berlin
Schubring, W. (1935): Die Lehre der Jainas. StraBburg
Schubring, W. (1955): Jinasena, MalIinatha, Kiilidasa. ZDMG 105, 331 -337
= Kleine Schriften. Wiesbaden 1977,314-320
Silva, G. P. S H. del Uragoda, C. G. [Edd.] (1995): Sesquicentennial Commemorative Volume of the Royal Asiatic Society of SrI Lanka
1845- 1995. Colombo
Silva, W. A. de (1938): Catalogue of Palm Leaf Manuscripts in the Library of
the Colombo Museum. Vol. I. Colombo
v. Simson, G. (1988): Etymologie als Mittel ideologischer Auseinandersetzung:
Bemerkungen zum Aggafifiasutta des DIghanikaya, in: Studia Indogermanica et Slavica. Festgabe fiir W. Thomas. MUnchen, 87-98
Skilling, P. (1981/2): Uddaka Ramaputta and Rama, PBR 6,2, 99-104
Skilling, P. (1987): The Sarp.skrtasarpskrta-viniscaya by DasabalasrImitra. BSR
4.1,3-23
Skilling, P. (1990): Rev. of Jina-m; Cakkav-d; Loka-p; Loka-d. BSR 7,
115-120
Skilling, P. (1992): The Rak~a Literature of the Sravakayana. JPTS 16,
109-182
Skilling, P. (l993a): The Citation from the *Buddhavarpsa of the Abhayagiri
School. JPTS 18, 165-175
Skilling, P. (1993b): Theraviida Literature in Tibetan Translation. JPTS 19,
69-201
Skilling, P. (l993c): A Note of the History of the BhikkhunI-SaIigha (I). Journal of the Office of the Supreme Patriarch's Secretary 2, no. 5, 39-46 =
Skiling I 994b
Skilling, P. (l993d): A Note on the History of the BhikkhunI-Sangha (II): The
Order of Nuns after the Parinirvlil).a, in: PlilI-Sanskrta-Vijliklir. Mahamakutaraja Vidyalay 2436. Bangkok 1993,208-251 = Skilling 1993/4
Skilling, P. (1993/4): A Note ... (II). World Fellowship of Buddhists Review
30, no.4/31, no.l, 29-49 = Skilling 1993d
Skilling, P. (I 994a): Vimuttimagga and Abhayagiri: The Form Aggregate
According to the Sarpskrtlisarp.skrtaviniscaya. JPTS 20, 171-2 I 0
Skilling, P. (l994b): A Note .. , (I). World Fellowship of Buddhists Review 31,
nos 2/3, 47-55 = Skilling 1993c
226
xv.
Bibliography
Smith, H. (1950): Wilhelm Geiger et Ie vocabulaire du singalais classique. JAs

238,177-223
Somadasa, K. D. (1987/1990/1993): Catalogue of the Hugh Nevill Collection
of Sinhalese Manuscripts in the British Library. Vol. I1IVN. London
Stache-Rosen, V. (1984): Upaliparipfcchasutra. Ein Text zur buddhistischen
Ordensdisziplin hg. v. H. Bechert. AAWG Nr. 140
Stelllbach, L. (1974): Subha~ita, Gnomic and Didactic Literature. Wiesbaden.
A History of Indian Literature IV 1
Strong, J. (1991): The Legend and Cult of Upagupta. Princeton
Supaphan na Bangchang (1986): Viva(lhanakar nan kheiyan bha~a palT nai
pral).des daiy: Caruk talJ1nan bansavatar sasan pral).kas (The Development of Writing in Pali in Thailand: Inscriptions, Chronicles, History,
Letters, Proclamations) [in Thai]. Bangkok
Supaphan na Bangchang (1988): A Pali Letter Sent by the Aggamahasenapati
of Siam to the Royal Court at Kandy in 1756. JPTS 12, 185-212
Supaphan na Bangchang (1990 [2533]): Viva(lhanakiir varn;lagatT palT say bral).
suttantapitak dli teen i nai pral).des daiy (The Development of Pali Literature Based on the Suttantapi!aka Composed in Thailand) [in Thai]. Bangkok
Tanabe, K. (1981): The Sudhana-jataka in the Pafifiasa-jataka (I). Buddhist
Studies (Bukkyo Kenkyii) 10, 99-126
Tanabe, K. (1983): The Pafifiasa-jataka in the Suddana-jataka (!!) (II). ibidem
13, 105-121
Tanabe, K. (1991): Siricii(lamaQijataka ofPaftftiisa Jataka, in: Studies in Buddhism and Culture in Honour of Egaku Mayeda on His 65th Birthday.
Tokyo, 267(514)-274(507)
Taw Sein-Ko (1893): A Preliminary Report of the Kalyani Inscriptions of
Dhammacheti, 1476 AD. Bombay
Terral, G. (1956): Samuddaghosajataka. Conte Pali Tire du Pafifiasajataka.
BEFEO 48,249-351
Terral-Martini, G. (1959): Velamajataka. BEFEO 49, 609-617
Than Tun (1959): Religious Buildings of Burma A. D. 1000-1300, JBRS 42,2,
71-80
Thieme, P. (1972): LiickenbiiBer. KZ 86, 20
Thomas, E. J. (1949): The Life of the Buddha as Legend and History. London
Tieken, H. (1978): A Formal Type of Arrangement in the Vulgata of the GathasaptasatT. StII 4, 111-130
Tillemans, T. J. F. (1990): Materials for the Study of Aryadeva, Dharmapala
and Candraklrti. Wien. Volume I. Wiener Studien zur Tibetologie und
Buddhismuskunde Heft 24,1
Trenckner, V. (1924-1994): A Critical Pali Dictionary. Copenhagen, Vol. I
(1924-1948); II (1960-1990); III, 1-3 (1992-1994)
xv.
Bibliography
227
Tsuchida, R. (1987): Observations on the Language of the DipavaIPsa. StU

13114,301-310
Upadhyay, B. S. (11951; 31972): Pali Sahitya ka Itihas. Prayag
Vallee Poussin, L.de la (1925): La Controverse du Temps et du pudga/a dans
Ie Vijfianakaya, in: Etudes Asiatiques. Paris, 343-376, repro in: H. S. Pra. sad: Essays on Time in Buddhism. Delhi 1991, 79-112
Vallee Poussin, L.de la (1932): ParayaQ.a Cite dans Jfianaprasthana. Etudes d'
()rientalisme ... ala Memoire de R. Linossier II. Paris, 323-327
Vasil'kov, L. V. (1989): 0 vozmoznosti greceskogo vlijanija na "Voprosy Milindy" in: Buddizm. Istorija i Kul'tura. Moscow, 92 - 103
Vasil'kov, L. V. (1993): Did East and West Really Meet in Milinda's Questions? The Petersburg Journal of Cultural Studies I, 64-77
Vetter, T. (1988): The Ideas and Meditative Practices of Early Buddhism.
Leiden
Vetter, T. (1990): Some Remarks on Older Parts of the Suttanipata, in: Panels
of the Vllth World Sanskrit Conference 1987. II. Leideri,-j6:=56
Vickery, M. (1991): On Traibhiimikatha. JSS 79,2, 24-36.
Vogel, C. (1979): Indian Lexicography. Wiesbaden. A History oflndian Literature V 4
Waldschmidt, E. (195011951): Das MahiiparinirvaQ.asutra. Berlin. Teil
I - III. Abhandlungen der Deutschen Akademie der Wissenschaften zu
Berlin. Philosophisch-historische Klasse Jg 1949 Nr. I; Jg 1950 Nr. 2; Jg
1950 Nr. 3
Wang, B. (1994): Buddhist Nikayas through Ancient Chinese Eyes, in: Untersuchungen zur buddhistischen Literatur. Gottingen. Sanskrit-Worterbuch
der buddhistischen Texte aus den Turfanfunden. Beiheft 5, 166-203
Warder, A. K. (1963): The Earliest Indian Logic, in: Trudy 25go Mezdunarodnogo Kongressa Vostokovedov. Moskva 9-12 Avgusta 1960, Tom
IV. Moscow, 56-68
Warder, A. K. (1981): Some Problems of the Later Pali Literature. JPTS 9,
198-207
Watanabe, K. (1906/7): A Chinese Collection of Itivuttakas. JPTS, 44-49
Watanabe, K. (1987): Some Notes on the Expression-saooa-vurf- / savva-vura'll. BEl 5, 375-386
Webb, R. (1993): E. Lamotte: History of Buddhism (English Translation, Louvain-Ia-Neuve 1988). An Additional Bibliography, in: Premier Colloque
Etienne Lamotte (Bruxelles et Liege 24-27 septembre 1989). Louvain-IaNeuve, 161-173
Wezler, A. (1993): Dber Form und Charakter der sogenannwn "Polemiken im
Staatslehrbuch des Kautalya". ZDMG 143, 106-134
228
XV. Bibliography
Wijayaratna, M. (1991): Les moniales bouddhistes. Naissance et developpement du monachisme feminin. Paris
Willemen. Ch. (1974): Dharmapada. A Concor~~~~ Uda~varg~haIIl
mapada, and the Chinese Dharmapada Li~e:s-ruxelles. Publications-de I'InSfifiiflJeIgeoestraUtes-EfiiaesBouddhiques. Serie "Etudes
et textes" n 3
Windisch, E. (1895): Mara und Buddha. Koniglich Siichsische Gesellschaft der
Wissenschaften. Philologisch-historische Klasse XV. Leipzig
Wintemitz, M. (191211933): Geschichte der indischen Literatur 1111: Die buddhistische Literatur. Leipzig = History of Indian Literature translated
from the original German by S. Ketkar and H. Kohn. Calcutta
Wintemitz, M. (1920): Geschichte der indischen Literatur III. Leipzig
Witzel. M. (1987): The Case of the Shattered Head. StII 13/14, 363-415
Wiist, W. (1928): Das Leibesproblem in der buddhistischen Palilyrik. Zeitschrift fUr Buddhismus 8, 62-85
Wyatt, D. (1976): Chronicle Traditions in Thai Historiography, in: Southeast
Asian History and Historiography. Essays Presented to D. G. E Hall.
Ithaca and London, 107-122 = A. Wyatt: Studies in Thai History. Collected Articles. Chiang Mai 1994, 1-21
Yoshimoto, S. (1995): On the SarasaIigaha. Buddhist Studies (Bukkyo Kenkyfi) 24, 125-145 (in Japanese)
Yuyama, A. (1979): Vinaya-Texte. Systematische Ubersicht iiber die buddhistische Sanskrit-Literatur. A Systematic Survey of Buddhist Sanskrit
Literature. Erster Teil. Wiesbaden
Zvelebil, K. (1974): Tamil Literature. Wiesbaden. A History of Indian Literature XI
XVI. Indices
All numbers refer to paragraphs or footnotes (abbreviated "n."). Numbers in parentheses refer to bibliographical information preceding the
respective paragraph.
XVI.1 Titles of Pali Works and Their Sections

Main references are given in bold type; abbreviations: -gp: -gaIJthipada; -ja: -jataka; -s: -suttanta; -t: -tlka.
Aggaiiiia-s 62
AIiguttaranikiiya 47, 76-83, 93,
119, 178
AIigulimiilapitaka 437
Acchariyabbhutadhamma-s 66, 316
Aiiiiiitakasikkhiipada 223
Atthakathii 87 n. 152, 114, 157, 174,
179, 185, 188,203,206, 215sq., 219,
225, 227, 232,234, 239, 241sq.,
245, 249, 255, 261, 293, 303,
317,334,423 n. 704
Atthakathiisiira 242
Anhakavagga 80 (AN), 94 (Sn),
97sq. (Sn), 116
AtthakesadhiituvalPsa - 195 n. 343
Atthiinapiili 238
AQQhabhiigabuddhariipanidiina 427
AtthakathiikaIJQa 134
Atthayamaka 153
Atthasiilini 125, 130,213,239,300,
314,315,316-318
Atthasiilini-atthayojanii 379
Atthasiilinimiila-t 356
AtthuddhiirakaIJQa 134
AniigatadasabuddhavalPsa 200
n.350
AniigatavalPsa (I) 200
Aniigatavamsa (2) 448

AnugaQthipada 368, 377
AnumiiQapaftha 177, 179
Anuruddhavatthu 409 n. 668
Andhakaatthakathii 21Osq.
Apadiina 121-123, 283, 408
Apaliiladamana 437
Abhidhamma 37
Abhidhamma (commentaries) 307,
340
Abhidhammagii!hatthadipani 308
n.516
Abhidhammatthavikiisini (Abhidhav-nt) 343
Abhidhammatthavibhiivini (Abhidhs-mht) 346, 442
Abhidhammatthavibhiiviniatthayojanii (Abhidh-s-mht-y)
380
Abhidhammatthasangaha 345, 442
AbhidhammatthasangahadipanI
(Abhidh-s-nt) 347
AbhidhammatthasangahasankhepavaQQanii 344 n. 559, 442 n. 733
Abhidhammatthasiiriipaka 347
n. 564
Abhidhammapitaka 129-155
230
XVI. Indices
AbhidhammamlitikatthavalJ.lJ.anli 354
Abhidhammamiila-t 369
AbhidhammasailgalJ.i 132
Abhidhammlivatlira 247,340
AbhidhammlivatliraporlilJ.a-t 342
Abhidhlinappadipikli 231
Abhinihliradipani 408a
Arnatlikaraval).lJ.anli (245) n. 424
Arnarakatabuddhariipanidlina 427
Ayanavinicchaya 401
Ariyapariyesana-s 66
Avijahita-ja 432
Avidiirenidlina 111,316
Asadisadlinavatthu 266, 409
Asandhimittlivatthu 409
AsitlibhQ-ja 321 n. 528
Akliravattlirasutta 436
AkliravattlirasuttavalJ.lJ.anli 436
Agamatthakathli 274, 317
A!Anatiya-s 62
Anandabodhi 191
Alavakagaijita 437
ltivuttaka 79, 91, 93
Uttaramlitupetavatthu 281
Uttaralinatthappaklisini (Uttvn-O (325)
Uttaravinicchaya 325
Udlina 91, 89,169
Udenavatthu 269
Uparipafiiilisa (SN) 69
Uparipal).lJ.lisa (MN) 63
U plilipariprcchlisiitra 44
Uplili-s 68
U plisakajanlilrupklira 86, 157,
386sq.
Uposathakkhandhaka 29
Uposathasalllyutta 29
Uragavagga 94
Uraga-s 95
Ekaniplita (AN) 79
Eklidasailguttara 169
Ekuttara 47, 76
Ekuttarika 169
Ekottarligama 47
Oklisadipani 398
Opammakathlipaiiha
178sq.
KailkhlivitaralJ.i 15, 28sq., 39,

221-225
KailkhlivitaralJ.i-atthayojanli-mahli-t (221)
KailkhlivitaralJ.i-t 339
KailkhlivitaralJ.iplitimokkhavalJ.lJ.anli 221
KailkhlivitaralJ.iporlilJ.a-t 377
Kaccliyanarilpadipani 379 n. 605
Kacchapa-ja 263
Kathlivatthu 130,144-151,315,
448
KathlivatthuppakaralJ.aanhakathli 322
KathavatthuppakaralJ.a-t 360
Kappiyabhumikathli 225
Kambojaparlijaya (426)
Kammauhlina 326
Kammavlicli 28, 333
Kammavipatti 326
Kaliilgabodhi-ja 191
Kukkuravatika-s 68
KUlJ.lila-ja (109)
Kumlirapaiiha 86, 254
Kurundi 2IOsq., 326
Kulurnba-s 437
KesadhlituvaIJlsa 195 n. 339, 448
KosalabimbavalJ.lJ.anli 271, 427
n. 712
KhaggavislilJ.a-s 116
Khandhaka 12,28-39,217,325
Khandhavagga (SN) 69
KhandhasaQlyutta 69
Khuddakagantha 85
Khuddakanikliya
(structure) 84-128, 85
Khuddakanikliya
(commentaries) 305 - 307
XVI.I Titles of Pali Works and Their Sections

Khuddakapatha 86sq., 99, 383
Khuddakasikkha 332sq., 369
Khuddakasikkha-t (332) n. 535, 347
KhemappakaraQ.a 352
GaQ.thipada
368, 374 (in Sinhalese),
377
Gandhavarpsa 4
Guttila-ja 280
Guttilavimana 280
Gii!ha-Ummagga 270, 437
Gii!hatthadipani (Vibh-O 308
, Gii!ha-Vinaya 437
Gil!ha-Vessantara 270, 437
Ghotamukha-s 65
Cakkava!a(ttha)dipani 400
Catudvara-ja 321 n.528
CatuparivaHa 437
CatubhaQ.avaraHhakatha 87 n. 152
Candasuriyagatidipani 40 I sq.
CandasuriyavinicchayappakaraQ.a 402
Campeyyaka Vinayavatthu 29
Campeyyakkhandhaka 29
Cariyapitaka 126-128
Camadevivarpsa 426
Cittasarpyutta 72
CittuppadakaQ.Qa 134
Cittavibhatti 134
Ovaraviiiiiapanavatthu 223
Cullaniddesa 116-118
Cullavagga (Yin) 30,217
Cii!apaccari 210
Cii!avarpsa 187
Cii!avagga (Sn) 94
Cii!avedalla-s 79
Chakesadhatuvarpsa 195
Chagatidipani(-O 394
Channovada-s 66
Jambudipuppattivatthu 414
JayamaIigalagatha 87 n. 152
Jataka 12,24, 109-115, 122, 127,
146, 189, 196,204,229, 263sq.,
267-269,269 (apocryphal), 270

(apocryphal), 276, 280, 307,
321,423,429,430 (apocryphal),
432, 445, 447 n. 742
JatakaHhakatha 261
JatakaHhakatha-t 347
Jatakatthayojana (Burmese
text?) 382
JatakatthavaQ.Q.ana 261
Jataka-pt see Linatthappakasini
Jatatthakinidana 423sq., 434, 448
Jinakalamali 199,428
Jinacarita 406
Jinabodhavali 408a
Jinamahanidana 392
Jinalarpkara 407
JinalarpkaravaQ.Q.ana 407
Jivitavoropanavatthu 223
NaQ.akatha 248
NaQ.aniddesa 294
NiiQ.avibhaIiga 139, 320
NaQ.odaya 207,248,314,448
(Nayagantha) 295, 448
Tikkhindriya 437
Tittira-ja 189
TimaQ.Qalakatha 432
TirokuQQapetavatthu 280
TirokuQQa-s 86, 254, 280
TUQ.Qilovada-s 436
Temiya-ja 128
Telakatahagatha 404sq.
Thiipavarpsa 189, 192, 297
Theragatha 96, 103-107, 122, 178
Therapadana 122
Theriapadana 122, 303
Therigatha 103-108, 122
DantadhatuvaQ.Q.ana 193
Dasa(dana)vatthuppakaraQ.a 409,
412
Dasabodhisattauddesa 201
Dasabodhisattavidhi 202
Dasabodhisattuppattikatha 202
231
232
XVI. Indices
Dasasikkhiipada 86
Dasuttara-s 62,76 sq., 131, 155,295
Dlithavatpsa 193
Dlinakathli 157
Dighanikliya 52-62
Dighasaligiti 226 n. 399
DipavaJpsa 120, 182, 183sq., 212,
322
DipavaJpsatthakathii 183,206
DOrenidlina lll,316
DvattiIp.sliklira 86, 254, 295, 318
*DvlidasasahassabuddhavalJlsa 125
Dvemlitiklipli\i 221 n. 392
Dhajagga-s 74
Dhaniya-s 95
Dhammaniti 420sq.
Dhammapada 88-90,169
Dhammapada-t (262)
Dhammapadaghakathli 204,
262-269, 276, 280, 307
Dhammapadatthakathliglithiiyojanli (262)
Dhammayamaka 153
DhammasaligaQi 132-136
Dhammasaligaha 132
Dhammasaligaha-a 318
Dhammasiri-gp 368
Dhammahadayavibhaliga 130, 139
Dhlitukathii 140
Dhlitukathii-atthayojanli 380
Dhiituvibhaliga-s 66
~andopananda
437
III n. 185
~a\atadhlituvaIJlsa 194
~ligasaIPyutta 73
~limacliradipikli 353
~limalilpapariccheda 349
~limartipasamlisa 352
~liIaka-s 97
~ikkhepakaQQa
134
~ikkheparlisi 134
~idlinakathii (Ja) 111, 125, 128,261,
300,303,316,432
~idlinakathii (Uplis) 387
~arasihagatha
~idlinavagga
(SN) 69, 203

98,116-118,258,448
~idhikaQQa 86, 148, 253sq.
~ibblinasutta 436
~ettiaHhakathii 362
~ettippakaraQa 84, 156, 158-166,
259, 323
~ettippakaraQa-gp (158) n. 264, 347
~ettivibhlivani (Nett-\) 381
~iddesa
Parp.sukfi1adlinlinisarp.sakathli 409
n.671
Parp.sukOlanisalJlsa 409 n. 671
PakiQQakakafhii (Bv) 124
PakiQQakanaya 326
PakiQQakaniplita (Ja) 109
Paccar'i 210
Paccekabuddhlipadlina 122, 303
Pajjamadhu 403
Paiicagatidipani 393
PaiicappakaraQa-aghakathli 322
PaiicappakaraQamii1a-t 356, 360
PaiicabuddhabylikaraQa 429
Paiicikli Atthayojanli 380
Paiiciiposatha-ja 321 n.528
Paiiiilivagga 119
Paiiiiasaia 270, 429
Patipattisaligaha 386
Patisambhidlimagga 117-120, 151,
248
Patisambhidlimagga-a 307
Patisambhidlimagga-gp 297
Patthlina 154sq., 213
Pathamasambodhi 391
PaQQlisaka (Kv) 145
Padyapadoruvarp.saglithii 185, 188
Pannavlira 210 n. 379, 448
Papaiicasiidani 213,226-244, 307,
313
Pabbajjlivinicchayakathii 334
Payogasiddhi 406
Paramattha-a 309 n. 518
Paramatthajotikli 123,252-254 (Pj
1),255-259 (Pj 11),274, 278, 280
n. 485 (Pv-a[!]), 287, 295, 307,
447 n. 742
Paramatthajotiklidipani (255)
XVI. I Titles of Pali Works and Their Sections

Paramatthadipani (I) 157 (Vv-a),
272-285, 292 (Ud-a), 307, 357,
360 (Ud-a), 362, 364
Paramatthadipani (2) (on
Abhidhamma) 309 n. 518
Paramatthamafijiisa (VismmhO 361, 366
Paramatthavinicchaya 348
Paramatthavibhavani (Pv-a) 280
n.485
'Paritta 62, 87, 383
Parivara 40-42, 133, 166,211, 323,
325
PavaraQakkhandhaka 74
Pacittiya 216,220, 241
Pacityadiyojana 419 n. 694
Palikavagga (DN) 52
Patimokkha-s 15-21,98, 22Isq.,
Parajika 214-216
ParajikakaQ4a 215
ParayaQavagga 94,98, 116
Parupanapali 419 n. 693
Palimuttakavinayavinicchayasailgaha 157 n. 263, 334sq., 339,
372
Pilakal-samuiil 4, 154sq.
Pilakattayakiirakanisarpsa 409
n.671
PitakattayalakkhaQa 4 n. 10
Pitakamala 4 n. 10
Puggalapafiiiatti 141-143
Pucchayamaka 153
Pubbakammapiloti 123
Pubbayoga 175
Pelaka 171, 362, 448
PelakiilaQlkara (Nett-mhO 382
Pelakopadesa 84,167-171,323
Petavatthu 100-102
PoraQagamhipada 368, 377
PoraQa-l 337
PoraQatlhakatha 221
Phussadevattheravatthu 415
Bakkula-s 65
Bandhanagara~a
267
Bandhanagaravatthu 267
BahubhaQi-ja 263
Bahirakatha 175 n. 295
Bahiranidanakatha 212, 220
Buddhaghosanidanakatha 190
Buddhaghosuppatti 207
BuddhavaQlsa 124sq., 189,432
BuddhavaQlsasaQlvaQQana 298
Buddhapadana 122
BodhivaQlsa see Mahabodhivall1sa
Buddhapadaniya Dhammapariyaya
(Cp) 126, 128
Brahmasall1yutta 74
Bhiitagamavagga 223
Bhaddekaratta-s 64
Bhikkhunivibhailga 27,216
Bhesanakkhandhaka 225
Mailgalatthadipani 389
Mailgala-s 86, 95, 253, 257, 389
MacchamaQlsavinicchayakatha 334
Manhimatthakatha 227
Manhimanikaya 63-68, 96
Manhimapafifiasa (SN) 69
ManhimapaQQiisa (MN) 63
Manhimasailgiti 226 n. 398
MaQidipa 308 n.513
MaQisaramaiijusa (I58) n. 264,261,
(332) n. 535, 336,347, 351, 359
Madhukosa 450
Madhu-l 308 n. 513
Madhuratthappakasini (Bv-a) 298
Madhuratthappakasini (Mil-t) 180
Madhuratthavilasini (Bv-a)
302-304, 307
Madhuratthasarasandipani 343
Madhurasavahini see Rasavahini
Madhura-s 65
Madhusaratthadipani 308 n. 513
Manussaviggaha 223
ManussavinayavaQQana 424
Manussavineyya 424
ManorathapfiraQi 226-244, 307,
313
Mallikadevivatthu 280
233
234
XVI. Indices
Mallikavimana 280
MahaaHhakathii 210
MahiigaJ.lthipada 337
Mahiigovinda-ja 109
Mahadibbamanta 87 n. 152
Mahiidhammahadaya 130,448
Mahanagakulasandesa 441
Mahiinidana-s 59
Mahiiniddesa 116-118
Mahiinipata (Ja) 109
MahiipakaraQ.a 154
Mahapaccan 210,218,225,263
MahiipaQ.Q.asa (MN) 63
Mahiipadana-s 59, 237
Mahiiparinibbana-s 32, 80
Mahiibodhivarpsa 191
Mahiibodhivarpsakathii 191,448
Mahiirahaniti 420sq.
Mahiivarpsa 182,185-187 191
193,207, 212, 376 n. 600, ,
409sq.,448
MahavaJTIsa (Extended) 189
Mahiivagga 30 (Yin), 52 (DN), 69
(SN), 94 (Sn), 119 (Patis), 217 (Vin)
Mahiivara 186
Mahiisaccaka-s 66
Mahasivijaya-ja 431
MahasoQ.attheravatthu 320
Matikaatthakathii 221 n. 393, 358
n.575
MatugamasaJTIyutta 73
Maleyyattheravatthu 435
Milindapafiha 84, 105, 130, 169,
172-1SO, 190,317,447 n. 742
Munigathii 92
Muni-s 97
Miigapakkha-ja 128
Miila-~ 357, 439
Miilapaiifiasa (SN) 69
Mulasikkha 332sq.
MeQ.Qadakapafiha 176sq., 179
MeI;lQakamilindapaiiha 179, 437
n. 723
Metta-s 86, 95
Moneyya-s 97
Mohavicchedani 324 n. 529, 336sq.,
354
Yamaka 152sq.
Yuganandhavagga
119
RaHhapalagajjita 437
Ratthapala-s 23, 67
RatanabimbavaQ.Q.ana 427
Ratana-s 86, 95
Rasavahini 198, 404sq., 410, 412,
413-415,418
Rajaniti 420sq.
Riipakal)Qa 134
Riipavibhatti 134
Rupariipavibhaga 340
Revativimanaval)l)ana 157
Lakkhal)agantha 344
Lakkhal)a-s 62
Linatthajotika 356, 358, 360
Linatthadipani-t (Patis-t) 297,448
Linatthapadaval)l)ana 356
Linatthappakiisini (I) (Kkh-t) 358
n.575,378
Linatthappakasini (2) (Ja-pt) 261,
359
Linatthappakasini (3) (Sv-p~, Ps-Pt,
Spk-pt, Nett-pt) 358-360,362
Linatthaval)l)ana (I) (As-anut, Vibhanut, ppk-anut) 360
Linatthaval)l)ana (2) (Nett-pO 360,
363
Linatthasaradipani 373
Linapadavikiisaka (Kkh-pt) 377
Lokaniti (I) 420sq.
Lokaniti (2) 421
Lokaneyya(navakaI)Qapa!i) 423
Lokapafiiiatti 394, 395sq., 397sq.
Loka(ppa)dipakasara 397sq.
Varpsatthappakasini (Mhv-t) 188,
4IOsq.,448
Varpsamalini 190
Varpsamalivilasini 190
VaIigisasarpyutta 74, 95
VaJigisa-s 96
Vajirabuddhi-t 339, 367-371
VaHaIiguliraja-ja 271
XV!.I Titles of Plili Works and Their Sections

Val)l)api~aka 437
Vlisegha-s 95
Vinayakamma 326
Vinayagal)~hipada 367
Vinayatthamaiijiisli (Kkh-O 378
Vinayatthamaiijiisli
LTnatthappaklisani
Mlitika~!hakathli 378
VinayatthaslirasandipanI (Vin-vnpO 330
Vinayapi!aka 12-45, 131,209
n. 377 (Chinese trsl.),
333-335,339
Vinayavinicchaya 325, 333, 339
Vinayavinicchaya-p! 330, 339, 347
Vinayavibhanga 98
VinayasaJTIgaha see
Plilimuttakavinayavinicchaya
Vinayasangaha-p! (Plilim-pO 336,
347
VinaylilaJTIklira-! (Plilim-nO 336
Vibhanga 138sq.
Vibhangaghakathliatthayojanli 379
Vibhangamiila-~ 356
Vimalatthavillisini (Vv-a) 300
Vimativinodani 324 n. 529, 337,
338, 339
Vimlinavatthu 100-102
Vimuttimagga 120,245-250
VisuddhajanavillisinI (Ap-a) 307
Visuddhimagga 120, 171, 188,203,
213, 219sq., 226, 242, 244,
245-250, 254, 257, 290, 292, 295,
312,318,323,341,361,448
Visuddhimagga-gp (245)
Visuddhimagga-culla-! (245)
VisuddhimaggadIpikli (245) n. 425
Visuddhimagga-mahli-! see
Parama tthamafij iisa
Vedallapi!aka 437
Vemattakathli 432
Veraiijakal)Qa 220
Veraiijakathli 213, 219sq.
Ve1lima-ja 109, 270 n. 471, 321
Vessantaradipani 390
Vessantara-ja 109, 115, 321, 435
SaJTIyuttaka 169
SaJTIyuttaghakathli 227
SaJTIyuttanikliya 69-75,219,436
Sakkapaiiha-s 57, 61
Saglithavagga (SN) 69, 74, 92, 96,
113,230
SaJTIkhepaaghakathli 210,215,220
Sankhepaval)l)anli 442
SaJTIkhylipaklisaka(-0 390
SangitivaJTIsa 199, 425, 428
Sangiti-s 62, 155, 295
SaJTIghabhedakkhandhaka 36, 325
SaJTIghlidisesa 216, 333
Saccasankhepa 351, 366
Satipa!!hlina-s 72
(Saddagantha) 295, 448
Saddaniti 297
Saddalakkhal)a 413 n. 687
Saddhammapaklisini (Pa~is-a) 287,
291-297,307
Saddhammapakasini-gp 297
Saddhammapajjotikli (Nidda) 287-290, 292, 296, 307,448
Saddhammasangaha 4, 351
Saddhammopliyana 439
Santikenidlina III
Sandesakathli 442
Samathakkhandhaka 67
Samantakii~avannanli 198,413
Samantaplisadikli 183, 188, 207,
208-220, 24Isq., 249, 261,
263,279,317,326, 333sq., 339,
437
Samantaplislidikli (Chin.) 45,207
Samantaplislidikli-atthayojanli 379
Samuddaghosa-ja 270 n. 471 .
Sammohavinodani (Vibh-a) 279,
292,318, 319- 321
Sa!liyatanavagga (SN) 69, 73
Sahassavatthuaghakathli 410
Sahassavatthuppakaral)a 410,
414sq.,418
Slidhucaritodaya 408
Slidhu(jana)villisini (Sv-nO 382, 450
Slimaglima-s 67
Sama-ja (109)
Slimafiiiaphala-s 57
235
236
XVI. Indices
Saratthadipani (Sp-O 339, 373,385

Saratthappakiisini 219,226-244,
307,313
Saratthamaiijiisa (Mp-pO 357, 375
Sara(ttha)saIigaha 384sq.
Saratthasamuccaya 87 n. 152
Sarasamasa 448
Sa1irajakumaravatthu 410,415
Siisana vaQIsa 4
SiIiga1ovada-s 62
Siddhatthateladayikarajaputtivatthu 432
SiriciiQamaQi-ja 270 n.471
Sivijaya-ja 431
Sivijayapaiiha 431
SihiIigabuddhariipanidlina 427
Simalaqtlcara 339
Sima1aij1kiirasaQIgaha 339
S-unavivadavinicchayakatha 339,
438 n.726
snakkhandhavagga(I>~ 52,382
SihalaHhakathli 182,206, 212, 221,
231,410 (Onaya)
Siha!atthakathlimahlivaQIsa 185,
410
Siha!adipuppattivatthu 414
Siha!amatikatthakathli 221, 225
Siha!avatthuppakaraQa 416-418
Suttaniddesa (= Niddesa) 116
Suttanipata 94-99
Suttapi!aka 46-128
SuttavibhaIiga 12, 22-27, 116, 222
SuttasaIigaha 84, 156, 157, 383
Sudhanakumara-ja 270 n. 471
SumaIigalavilasini 213, 226-244,
277sq., 307, 313
Sumatavatara 340, 448
Sumanavatara 340 n. 552
SumedhapaQQita-ja 109
SQkarapotikiivatthu 265
Sekkhiya 216, 333
Senasanavagga 223
Se1a-s 96
Sotatthakinidana 432sq.
Hatthavanagallaviharavaij1sa
196
XVI.2 Authors
Titles used instead of personal names are given in parentheses.
(Aggamahlisenapati) 413
Aggavaij1S8 297
AnantaiiliQa 420
Anuruddha 344sq.,348-350
Ariyavaijlsa (I) 157 n. 261
Ariyavaijlsa (2) 427
AriyavaQIsa (3)
(dhammasenapati) 347
Ananda (I) 324 n. 529, 343 n. 555,
351, 355sq., 366; 368-370
Ananda (2) (Uplis) 386sq.
Ananda (3)
Abhayagirikavicakravarti 439
Ananda (4) Araiiiiaratanal
Vanaratana 343 n. 555, 403, 413
Anada (5) 308 n. 513
UttamaIiga 402
Upatissa (I) (Mhbv) 191
Upatissa (2) (Vim) 245
Upasena 287-290,305-307
Kacclina see Mahlikaccana
Kassapa (1) (of
Arimaddanapura) 441
Kassapa (2) Cola 200, 324 n. 529,
338,354
Khema
352
GaQamissa 420
Culla-I>hammapa1a see I>hammapa1a
Culla-Buddhaghosa see Buddhaghosa
XVI.2 Authors of Pali Works

Cii!abhayatthera
180
Chapata 442, 353 n. 569

Jagara 419 n. 694
NaQakitti 324 n. 529, 379sq.
NiiQavilasa 390
NiiQabhivaJIlsa Dhammasenapati
Dhammarajadhirajaguru 382,
442
NaQaloka 419 n. 692
Neyyadhamma 339
Tipitaka1alikara 337
OIpa 40
Devarakkhita Jayabahu
Dhammakitti 408a
Dhammakitti (1) 4
Dhammakitti (2) 182, 188, 376
n.600
Dhammakitti (3)193,376
Dhammakitti (4) 408a
Dhammanandi 418
Dhammapiila 85, 128,247,251
n. 441, 254, 259sq., 272, 286,
288-290,296,299-301,
305-307,343 n. 555, 351,
355-363,364-366,366 (Cu11aO),
370,419
Dhammasiri 368-370
Nandacariya 385 n. 620
Nagasena (1) (of
Mahiinagakula) 441
Niigasena (2)
(KUI;u;lalakesivatthu) 338, 449
Pafiiiiisiimi 4
PaQQita, Batuvantudave
182
Buddhaghosa 164, 185,203, 207sq.,

220,224,244, 251, 254,
237
259-261,274,276,290,300,
305-307,312,324,327,331,
340,357,365,371,432
(CullaO), 433, 448
Buddhadatta (1) (Bv) 298
Buddhadatta (2) 324- 331
Buddhanaga 377sq.
Buddhapiya 403
Buddharakkhita 407
BodhiraJIlsi 426sq.
Brahmarajapaiiiia 427
Mali 3 Kri3 Mahasirijeyasti 4
Mahakaccana 159sq., 170
Ma/liinama (1) (Patis-a) 291,296,
305-307
Mahanama (2) (Mhv) 182, 185
Mahanama (3) 308 n. 513
Mahamaligala 207 n. 369
(Mahasami) 332
Medhaqtkara (I) 397
Medhalllkara (2) 406
Moggalliina 189
Ranhapala 410
(Ratanapafiiia) 428
Vajirabuddhi 209sq., 356, 367-371,
374
Vanaratana Vimaladhamma 199
Varasarpbodhi (262)
Vlicissara 192,297, 339, 342
Vimaladhamma 199
Vedeha 198,410,413
Saddhammapala 381
Saddhammajotipii.la 353
Sambadhapala (or:
Samantapala) 381 n.611
Sariputta (I) 155 (PaHh), 287
(Nidd), 291 (Patis)
Siiriputta (2) 193, 330, 334, 338, 343,
363, 372-377, 378, 406
Siddhattha 385
Sirimaligala 389sq.,4OO
238
XVI. Indices
Sirisumangala (262)
Silliciira 347
Sumangala (I) 330, 343, 346, 373
Sumangala (2a) Araiifiavlisin 330,
343, 346, 373
Sumangala (2b) (of the
Nandiparivel)a) 343, 406
XVI.3
anga (I) 10, 83
anga (2) 223 (in Kkh)
ajjhesana 208
atthakathli 203
aUhakathlimuttaka 218 n. 389, 312
aHhaval)l)anliya mlitikli 252
atthuppattika 230
autavatthu 112
atite 1l3, 269
attano mati 230
attha 159
atthajjhasaya 230
atthayojanli 203, 379
attharal)a 232
atthuppatti 254
adinnlidlina 18
adhikaral)asamatha 16
adhigamananidlina 316
anlipatti 24, 37
aniyata 16
anugiti 169
anuttanapadaval)l)anli 188,214
n. 384, 231
anutthera 373
anu~aiiiiatti 22
anpmlina 230
arlusandhi II, 264
antaradhana 85 n. 150
aparapariyavedaniyaplipakamma 432
apubba(pada)va~1I)anli .214,230,
256,293
abuddhavacana 437
abbhutadhamma 10
abhidhamma 129, 315
Sumangala (3) (of Jambuddol)i

monastery) 406
Sumangala (4), Tibbotuvlive 182
Sumangala (5), Hikkaduve SrI 182
Sumati 343
Sumedha 408
Suval)l)araipsi 391
P~ili
Words
abhinIhlira 126
abhisamaya 293
araiiiia 232
ahiipsli 18
ligama 47, 226
ligamatthakathli 274,317
licariyavlida 183, 230
lijIva 387
linliplil)asati 295
linisaipsa 409,435
lipatti 80
lipattivinicchaya 216
itilnlima 249,261
iti pi so 74
isisattama 286
uddlina 103
uddlinaglithli 169
uddesa 64
uddesavlira 159
upasampadli 31,215224
uplisaka 386
uposatha 15, 224, 286
uppatti 256
ekaipsika 419 n. 693,442
evaip anusuyyate 416sq.
evaip me sutaip 33,53, 195,202,
230,238,257,277
evaip etaip bhiitapubbaip 54, 236
XVI.3 Pali Words

otappa
261 n. 460
kathina 224
kal.)(;ia 395, 400
kathii 119 (Patis), 392, 432
kathasangahanaya 384
kappa 201
kappati ... kappo 38
kaba!aggaha 450 n. 750
kabba 81 n. 147
kamadhiitu 295
keci 232
gangava1ikopama 304
gaQthipada(vivaraQa) 203
garudhamma 80,241
gathii 112, 261
gihivinaya 62, 386
gO!haHhadipani 203
geyya 10
cakkanakkhatta 402
civara 215,224
cora 320
jotisattha 330
fiaQa 119
fiayagantha
~ika
295, 448
203, 355
thiimlniyama 384 n. 608

thitapa!ivasena 215
tarp yathii 'nusOyate 174
tathiigata 277, 288
tapasa 257
tipitaka 10, 11
tipitakamahathera 402
dana 436
dipan~ 312
dipagamana 184
desananidana 315
239
dhamma 10, 203

dhammakathika 79
dhammakkhandha 11
dhammadhara 131
dhammasangahaka 230
dhiitu 140
dhutaguQa 177, 354
dhutadharaggasamana 354
naya 159
nayaggaha 230
narindagamana 184
namaliti 249,261
nikaya 47,252
nikayantaraladdhi 310
nikkhepakaraQa 254
nikkhepayojana 254
nigamana 207,247,261, 274, 287,
291,297,302,327,334,345,
358, 373, 375, 378- 380, 382, 386,
395, 413, 433
nidana 133,230,281 n. 489, 316
(Abhidhamma)
niddesa 166 n. 199,287
niddesavara 159
nipata 77 (AN), 92 (It), 103sq. (Th),
109 (Ja)
nibbana 177,436 (compared to a
city)
nirutti 292
nissaggiya 16,21
nissaya 203
netti 158
pakaraQa 247, 340
pakiQQaka 114, 124, 218, 230, 283,
285
paccattharaQa 232
paccuppannavatthu 112
pafifiatti 22 (Vin), 141 (Pp)
pa~iccasamuppada 59
pa~isarpbhida 119,292
pada 159
padabhiijaniya 22
pabbajja 31
parajjhasaya 230
240
XVI. Indices
pariccheda 185 (Mhv), 189

(ExtMhv), 199 (Sgv), 235 (of
the life of the Buddha), 351
(Sacc), 353 (Niimac), 387 (Upiis),
391 (Patham), 397 (Loka-d), .
426 (Cdv)
pariyattipamiiQ.a 255
paviiraQ.ii 74
piicittiya 16
piitidesaniya 16
piilJiitipiita 18
pAramI 126,285
piirlijika 16, 17, 19, 20,23
plirisaija 74
pii\i 203, 255
pii\imuttaka 218, 312, 334
puggala 141, 145
pucchlivasika 230, 299
pufifiapotthaka 187
puriiQ.asabrahmaclirin 66
peta 101
buddhavacana 10, 103, 124, 133,
144 (see also aO)
bodhipariccheda 235
bhagavii 230 n. 407
bhliQ.aka 49, 85, 226, 228, 249, 267
bhliQ.avlira 12 n.29, 30,48 n. 91,70,
152, 154, 183, 185 n. 322, 227,
237,255,274,311
bhikkhu 13, 224, 225
bhikkhuni 13
bhiitapubba 113
bhilmi 167, 170
matthaluIiga 318
mallinabhAsii 392
mahanhakathii 317
mahiidhammariijaguru 381
mahlipadesa 9 (Sutta), 230 (Vin)
mahlilekha 287
mahiislimin 378
mahlislivaka 283
DruaQ.ava 231,283
miitlipituupanhiina 389
mlitikli 10,15,54,70 n. 132,119

(Patis), 131, 133-135, 138-142,
144sq., 153sq., 178,247,252,
256, 333, 354, 384
mulakkhara 392
musliviida 18
miilapada 159
miilasaIigili 164
methunadhamma 18,216
yamaka
153
rakkhli 62
rlijavaqtsa 184
lekha 438
lokadhlitu 318 n. 527
vaqtsa 181, 184
vagga 69(SN), 77 n. 142, 89 (Dhp),
91 (Ud), 93 (It), 95 (Sn), 411 (Sah),
414 (Ras)
vaQ.Q.anii 336
vatthu 22 (Vin), 216 (Vin), 100 (Vv,
Pv), 223 n. 396 (Kkh, Sp), 263
(Dhp-a), 320 (Vibh-a), 409
(Dasav), 411 (Sah), 415 (Ras), 416
(Sib)
vlira 166
vinaya 10
vinayadhara 49 n. 92, 131
vinayavatthu 29
vinicchaya 208
vinitavatthu 22
vibhaIiga 64, 138
vibhiiga 159
vimAna 101
viharati 230 n. 407
vuttaqt hetaqt bhagavatli 93
veyylikaraQ.a 10,54,70 n. 131, 112
(Ja), 261 (Ja)
vo "you" (explained) 231
vohiira 203
vyafijana 159
saqtsliramocaka 365 n. 579
saqtyutta 29
XVI.4 General Index

sailkhepa 190
sailgahagatha 347 n. 564
sailgahavara 159
sailgiti 226 n. 398
sailgitikara 95
sal)1gha 13
sal)1ghatthera 227 n. 401
sal)1ghaparinayaka 372
sailgharaja 382
sal)1ghadisesa 16, 23
saddagantha 295, 448
sandesa 339
sabbato pabhal)1 232 n. 412
sabhadhipati 408
samuHhana 218
samodhlina 112
sambahula 232 n. 412, 257 n.452,
286
saral)agamana 387
sasanagamana 184
sikkhapada 20, 239
241
siratthimalapalaka 381 n. 614

sima 224, 339, 371, 446
sila (pafica) 20, 319, 387
sufifia 295
sutta (I) 10, 230
sutta (2) ("thread", Nett) 159
sutta (3) (= Patimokkhasutta) 20,
37
suttanikkhepa 230, 254, 256, 278,
299
suttanta 46 n. 89,70 n. 131.
suttantaraja 237
suttavebhailgi 170
suttanuloma 230
subhlisita 74
sekkhiya 16
sOI)Qasahaya 249
so!asaparivara 41
hara 159sq.
hiri 262 n. 460
XVI.4 General Index

abbreviated text see skeleton text
. Abhayagirivihlira 43, 125, 184, 186,
188,250,439,447
Abhayagiri-Vinaya 43
Abhinavapura 379
Acutavikkanta (king) 329
Adam's Peak 198
additions (later to the canon) 65
(MN), 102 (Pv), 106 (ThfThi),
236 (ON), 281sq. (Vv, Pv)
Adittarllja (king) 426
Aggabodhi I. (king) 288 n. 496, 306
Ajatasattu 236
iik.hyiina I 83sq., 268
iikhyana theory I13
alalPkara 107
A!ara Kiilama 66
Amarapura 382
Ambapiili 108
Ananda 228, 310
Anantasuti (minister, initiator) 381
Anathapil)Qika III
Anavataptagiithii 123
Andhakapotthaka 371
anonymous literature 49
Anuriidhapura 191sq.
Anuruddha 228
Anuruddhasataka 350
apocryphal tex~ 437,447
Arimaddaka ena) (city) 327, 353,
441
arrangement of text (numerical) 104
Arthavargiya-s 97
ascetic pratices 68
Moka 86 n. 151 (Bairiit),97
(BairiiO, 144, 395,409
Assaghosa 394
astrology 330
asura 74
Mvagho~a 394
Atthadassi (initiator) 261
AHhakathiicariya 236
242
XVI. Indices
autocommentary 336 (on Palim),

363 (on Nett-a)
Ava 336
Avadana 36, 196
Ayutthaya 199,392,443
Badaratighavihiira 274
Bakkula 65
BliJ;la 197
Bangkok 199
Baudhayana 18 n. 37
Benares 270
Bhaggava (teacher of the
Bodhisatta) 286
BhaJ;lu, VliJ;lija (initiator) 330
Bhiiratayuddha 449
Bharhut 112 n. 187
Bhartrhari 365
Bhokkanta (village) 265
BhfitamaligaIa (village) 328
bibliographies 3 n. 4
Bimbisara (king) 271
biography of the Buddha 66, 95,
1II,235,284,39Isq.
Bodawpaya (king) 382
Bodh Gaya 207
Bodhi trees (of former
Buddhas) 408a, 432
Bodhisatta (reborn as a woman) 432
Bodhisattas (10 former) 432
BrahmaJ;la (Vedic text) 32, 60
Buddha (his daily routine) 239
Buddha (visits Ceylon) 198
Buddha (visits Siam) 429
Buddha images (history of) 425, 427
Buddhadasa (king) 206
Buddhadeva (initiator) 261
Buddhaghosa (initiator) 312
Buddhamitta (I) (initiator) 227 (Ps),
261 (Ja)
Buddhamitta (2) 208 (Sp)
Buddhamitta (3) Cola (initiator) 330
Buddhamitta (4) (quoted by
Vajirabuddhi) 368
Buddhapiya 338, 385
Buddhasiha (I) (initiator) 298 (Bva), 328 (Vm-vn)
Buddhaslha (2) Saddhammaratana

(initiator) 298 (Bv-a)
Buddhasiri (I) (initiator) 208
Buddhasiri (2) (inscription of) 404
Buddhasoma 440
Buddhist Text Information 5
Burma 339
CamadevI (queen) 426
Candra (grammarian) 304
Candragomin 439
catalogues of manuscripts 6 n. 14
Channa 66
Chaghasaligayana Edition 5
Chiang Mai 199,270,379, 389sq.,
400, 426, 428
chronology (traditional of
Suttantas) 57
chronology of Abhidhamma
texts 151
chronology of
commentaries 305- 307
chronology of
subcommentaries 368-370
Citta 72
ColakulindakapariveJ;la 378
commentaries (chronology
of) 305-307
commentaries (of Yin lost) 448
commentary 15,26,98,116,147,
203
composition of a book (time needed
for) 209 (Sp), 346 (Abhidh-amhO, 379 (As-y)
concatenation 21, 104
contents of Tipitaka, Nikaya 212,
252
corpse preserved in oil 81
councils 8, 31, 38, 62, 65, 102,
106,120, 140, 144, 164, 183sq., 206,
228,236, 281 sq., 310, 428, 437
cremation of queen MalIika 81
cross references within the
commentaries 243, 263,
276sq., 289
cross references within the
Tipitaka 72, 80, 98
243
XVI.4 General Index

Oami!a 195
Oami!arattha 338
Dasabalasrlmitra 250
Dasabhlil;lavara-Vinaya 37 n. 71
Dasadhyaya-Vinaya 37 n. 71
Dathanaga (I) (initiator) 227 (Sv)
Dathanaga (2) of
SiddhagamapariveQa
(initiator) 361, 365 n. 580
dating of Sinhalese kings 182 n. 308
debates 56sq., 59
decades (text division) 21 (Pat), 30
(Vin), 62 (ON), 63 (MN), 69 (SN),
77 (AN), 92 (It), 119 (Patis), 122
(Ap), 219 (Vin), 270 (Pafifiasa-ja),
411 (Sah), 414 (Ras), 416 (Sill)
Deva (initiator) 287
Di,ammacetI (king) 446
Dhammadinna 79
Dhammakapabbata
(monastery) 347
Dhammakitti PaQQita, Upasaka
(initiator) 330
Dhammamitta (initiator) 356
Dhammarakkhita (initiator) 362
Dhammasokarama 362
Dhampiya atuva gretapadaya 206
n. 362, (262)
Dhaniya 95
Dharmapala 272 n. 474
DharmapradIpika 386
Dharmasastra 16 n. 39,319
dialogue (formalized) 55
dictionary (kosa) 231,293,320,450
digression 217sq.
DIpalllkara III, 124,316,392,
406sq.
DIpalllkaravastu (Mv) 125 n. 220
disappearance of the sasana 85,318
n.527
Divyavadana 97sq., 270, 395
Dun Yan 429
DutthagamaQi (king) 186, 192,265,
410
earthquakes 60
editions of the Tipitaka
n. 695,446
5, 419
ekalllsaka controversy 419 n. 693,

442
Elara (king) 186
end of Suttantas (formalized) 54
epics 114,186
exchange of texts (Suttanta >
Vinaya) 34
expanded text see skeleton text
explanation of words in the
commentaries 231- 235
formulas
117, 131, 136
Gaing-ok Kyaung (monastery) 401

Gajabhuja (initiator) 408
Gandhari 173
GhotamukhI hall 65
gnomic verses 90
Godha (abhidhammika) 324
Godhavari 298
GUQasobhana 302
Guttanka (monastery) 410,413
hagiography 235, 244, 283
Hala 107
HalllsavatI 270
handbook 86, 99 (ritual)
handbook for laymen 101, 386sq.
Haripufijaya 426
Hatthagallavana 196
heretics 56, 150
Hindu law see Dharmasastra
Hitopadesa 423
Hsiian-tsang 272 n. 474
humour 108
image (first of the Buddha) 271
initiator (layman) 330
inscription (Bairat) 86 n. 151, 97
inscription (Noen Sara Bua) 405
inscription (Pagan) 394,409,412,
418, 433sq., 445
inscriptions (Bharhut) 112 n. 87
inscriptions 444-446
Irawaddy 347
Isidatta 72
244
items missing in AN
I-tsing 36 n. 70
XVI. Indices
82
IambuddoQ.i (monastery) 406

Iambudipa 414
Iambilvana (monastery) 170
Iataka (different forms of in different
schools) 113 n. 189
Iataka atuva grelapadaya (261)
Iatakamala 197
Ietavanavihara (I) (donated by
AnathapiQ.Qika) III
Ietavanavihara (2)
(Anuradhapura) 43
Ietavanavihara (3) (Bangkok) 199
Ietavanavihara (4)
(polonnaruva) 343, 373
Iivaka (initiator) 227 (Mp)
IotipaIa (initiator) 227 (Spk, Mp)
jyotibSlistra 330, 401
Kadamba dynasty 329
KlidambarI 197
Kalabhra 329
~asapura 356, 368
.K.aIiJiga Mahlithera 413 n. 686
KalyaQ.I inscription 339,446
KliiicI 109,207, 226sq., 348
Kandy 443
KaQ.hadlisa 298, 328
Kai}.lakaseIapattana 418
Kapilavatthu 64
Kappasutta (Iaina text) 38
Klirika 160, 164, 167,218
Kassapa (1)
(saIPghaparinayaka) 372
Kassapa (2) 441
Klitantra 304
Katikavata 333
KliverI 328, 354
ICaverInagara 348
KliverIpaltana ,298,328,348,371
kavya 191, 442
key words 21, 38,60, 80, 105,213,
216,235,238 n. 417, 240sq.
Khandhadhamma (monastery) 371
Khujjuttara 79, 93, 277

Kittisena (minister) 287
Kitti Siri MeghavaQ.Q.a (king) 193
kosa see dictionary
Kosala 57,93,271
Kosambi 57
KumarajIva 171
Kumarakassapa (initiator) 262
KUI;IC1.alakesivatthu 338, 449
KUQ.talakecI 449
lak-san3 344
Lamphun 426
language of the old AHhakatha 206,
231,262
Lanka 414
layman 62
layman (manual for) 101, 386sq.
legend of the Buddha 59
letter 339, 438-443
"let than" 344
literary history by Buddhists 4
Li Thai (king) 396sq.
"little fmger manuals" 344
location of Suttantas 57
logic (Indian) 149
Lohapaslida 192
Lokaprajfiapti 395
Lomasakangiya 64
love song 61
MagadhI 7
Magadhism 146
Mahlibharata 70, 78, 95, 114. 270,
449
Mahabhi4ya 164
Mahlicunda 66
Mahadhammaraja (king) 381
Mahakassapa 8, 64, 228
MahakassapasIba Cola
(initiator) 330, 338
Mahakatyayana 171
MahlimeghavaQ.Q.avihara 209
Mahanagakula 441
Mahanama (king) 207, 306
Mahapajapati Gotami 284
XVI.4 General Index

Mahaprajfiaparamitasastra 171
Maharakkhha 116
MahiisaIighikalokottaravadin 29
MahasaIigItika 120
Mahasena (king) 182, 184, 186, 250,
418
Mahiithiipa 192
Mahiivastu 125 n. 220, 395
Mahiivihiira 208,227,252,261,274,
283, 287, 348, 355, 372, 437, 439,
447
Mahinda 34, 133, 205,212
Mahisasaka 261 n. 456
Maitreya 200
Maleyya Thera 435
Mallika 81
Manavu!u (city) 441
Mandalay 382
Mandhiita 236
MaIigala Mahiithera 413 n.686
Mal)imekhala 195
manuscript tradition 6
manuscript (gold/silver folios) 6
manuscript (written during the
lifetime of the author) 400
manuscripts (sent from Siam to
Ceylon) 443
Manusmrti 270
Mara 95
Marammadesa 402
Martaban 397
MayiirapaHana 227
MayiiraSarman (king) 329
measures and weights 390, 398
MedhaQlkara (Buddha) 124,432
(Bodhi tree)
meditation (of the Buddha as a
child) 66
Menandros 172
merit books 187
merit 227 (transfer), 409, 416
methods used in commentaries 214,
252,281,299
metre 62, 102 (arya), 164 (arya), 168
(iirya), 183 (Dip), 185 (Mhv),
226n. 398 (arya)
Metteyya 124, 200sq., 407, 435
misunderstandings 23, 37
Moggallana (1) 8, 25, 281
Moggallana II. (2) (king) 291
Moggalliputtatissa 144
MoraJ:l(~akhe~aka 227, 274
muktaka (poetry) 107
Miilasarvastivadin 29sq., 36, 123,
165
music 61,280 (Guttila-ja)
Muttama 397
Nagaiiunavihiira 354
Nagananavihiira 354
NagapaHana 362
Nagarjuna 171
Nagas 72
Nagasena (I) 172, I 75sq.
Nagasena (2) 441
Nagasena (3) 449
*Nagasenabhik~usiitra 173
Nalandii Edition 5
Namasap 203
Namba (initiator) 345
Nandiparivel)a 343
Narada 281
narrative literature 204sq.
Nataputta 62
Nathagupta (author) 449
Nibbana (compared to a city) 436
novices 333
numerical arrangement of text 104,
139, 141
nuns 27, 31, 241
offence (gravity of depending on
circumstances) 319
oral tradition 9,49, 51
orality (fictious, remembered) 55,
142
ordination (certificate of) 442
oriental catalogues 4 n. 10
oriental editions 5
Paccekabuddha (list of nam~s) 303
Pa Dang (monastery) 428
Pagan 327, 353, 401, 441 (see also
inscription of)
245
246
XVI. Indices
Pali 7,206
Pali Text Society 5
Panasarama (monastery) 379
PaQini 233, 304, 366
Paiicatantra 270, 423
Parakkama (general, initiator) 193
Parakkamabahu I. (king) 43,210,
330, 334 (initiator of Palim), 372,
375 (initiator of Mp-l), 378, 442
Parakkamabahu II. (king) 197
Parakkamabahu IV. (king) 109
Parakkamabahu-Katikavata 333
parallel texts (canonical) 34sq.
parallel texts (commentarial) 129,
239,267
Pasenadi (king) 81,201
Pataliputta 65
Pataiijali 164
Pattakotti (monastery) 418
pattrika (palm leaf slip) 240 n. 421
Pegu 270,446
Phra Singh (monastery) 400
Pi-Ie 171
Pitakat samuiil (Pitakat thamaiil) 4
poets (four classes) 81, 207
poetry 107 (secular), 108 (by
women)
Polonnaruva 343, 378
po!illdhapratisaQlyukta 29
Prachinpuri 405
Prajiiaptisastra 143
prophecies 181
Piijavaliya 197
Pukkusati 66
Pulatthinagara see Polonnaruva
PuraQa 50sq.
quotations from the canon (not
verified) 117, 165
quotations within the
commentaries 238, 249
quotations within the Tipitaka 72,
80 n. 145, 9~, 142, 148
RajagahaIRajagrha 8, 64, 228, 310
Rajatiraja (king) 354
Rama l. (king) 199

RlimayaQa 114,449
Ratanapura 336
RaHhapala (story) 23, 67
recension 109, 189 (Ja), 123,273,
283,286 (Ap), 128 (Cp)
recitation of texts 58, 109 (Ja)
redundancy avoided 281 n. 489
relics (division of) 192
Revata 327
Rigveda 113
RohaQa 187,407
Ruvanviili-Stiipa 192
Ruyyaka, A1aQlkarasarvasva 240
n.421
Sabbakamin 227 n. 401
Saddhammaratana BuddhasIha
(initiator) 298
Saddharmaratnakaraya 385
Saddharmaratnavaliya 269
::;a4gatikarika 394
sakha (Vedic) 226 n. 399
Sali 410
Salin 347
Salirajakumara 188, 410
Samavayailga 78
SamaQola 198
Samantakiita 198
Sangha reform 372sq.
Sailghabhadra 209
Sailghabhara 245 n. 427
Sailghapala (I) (initiator) 327
Sanghapala (2) (translator) (245)
SailghaviseHha (initiator) 348
sannaya 203
Sanskrit kavya 442
Sanskrit literature in Ceylon 403
n.659
SaraQlIlllkara (Buddha) 124, 432
(Bodhi tree)
Sardtilavikri4ita 403
Saridhamma (monastery) 371
Sariputta 8, 25, 62, 66, 70 n. 134, 119,
133, 155,299
Sarvastivada 143, 145
XVI.4 General Index

Savatthi 57,64,75
sects (heretical) 56
Sena II. SirisaIighabodhi (king) 287
SidatsaIigarava 413 n. 687
Siddhagamaparivel)a 361
Siha!adIpa 259, 417
Sihalapotthaka 371
SIha!arama 390
Sihasura Siri
Tibhuvanadiccadhammaraja
(king) 379 n. 604
Simon Hewavitarne Bequest
Series 5
Siribhadda (initiator) 347 n. 564
Sirinivasa (king) 207sq.
Sirinivasa SirisaIighabodhi
(king) 287
Siri SaIighabodhi (king) 196
SirIsudhamma (king) 336
SirivaQQhanapura (Kandy) 443
Si~yalekha 439
SItaharal)a 449
Sivijaya 431
SIvali 327
SIvatthera 42
skeleton texts 70, 134, 144, 237
slips, palm leaf 240
SOI;ta (initiator) 221
Soval)l)amaIithupa 192
SthanliIiga 78
stridharrna 73
structure of commentaries 215,225,
239-243
Stupa 81
Subha~ita 421
subcommentaries (chronology
of) 368-370
SudhammavatI 270
Suddhasiia (initiator) 380
Sudinna 25
suicide 66
Sukhothai 397
SumaIigala Araiifiavasin
(initiator) 330
SurnaIigalaparivel)a 227
Sumedha (I) lll, 124
Sumedha (2) 373, 378 (initiator)
247
survey of research 3
sutra 21, 131 (Vedic), 346
sutranikaya 47 n. 88
Suttantas (number of in ON, MN,
SN, AN) 48, 77
Suttantas (apocryphal) 423sq., 436
sq.
Svan Khvan (monastery) 390
systematization of the teaching 71,
138
Tamba 348
Tambapal)l)idIpa 227
Tambapal)l)itthera 236
Tambara (Tammara) (country) 402
(TaIj1)GuttavaIiga see Guttavailka
Tam Nak SirimaIigalacaryarama
(monastery) 390 n. 631
Tal)haIj1kara (Buddha) 124, 432
(Bod hi tree)
Tafija 348
lavattirpsa heaven 133
texts (later added to the canon) see
additions
texts (lost) 447 sq.
texts (titles of) 238
ThanaIiga 78
Thaton 270
Tibhuvanadiccadhammaraja
(king) 379 n. 604
TIka 203
TilakafTiloka (king) 199, 379 n. 604,
428
time needed to complete a
book 209(Sp), 346 (Abhidhs-mht), 379 (As-y)
Tipitaka (editions of) see editions
nrthaIj1kara 124
Tissa (usurper) 320
titles of texts 238
Traibhumikatha 385 n. 622, 396sq.
transfer of merit 227
translations into Pali 394 (from
Skt.), 421 (from Sgh;), 426 (from
Thai)
Tri~tubh 341,408
248
XVI. Indices
Udanavarga 89, 91
Uddaka Ramaputta 66
Udumbara 402
Udyogaparvan (Mhbh) 78
Upagupta 395
Uplili 8, 42
Upaiiparipfcchlisutra 44
Upani~d 91, 172
Upasena VaIigaputta (first
offender) 25
Upatissa 368 (quoted in Vjb), 377
(quoted in Kkh-pt)
Uragapura 328
Urayiir 328 n. 532
Uttaravihlira 184, 188
VlikyapadIya 365
variants quoted in Ja 261
Vasantatilaka 403sq.
Valtaglimat}.i Abhaya 320
Veda 51,74, 107,226 n. 399, 402
VeQhudlisa 298, 328
Vepacitti 74
VesliriIVaiSliIi 31, 38, 228

Viduranitivlikya (Mhbh) 78
Vijaya 184
Vijayablihu II., III. (kings) 406
VijIilinakaya 145, ISO
Vimalakirti 385
Vinaya material 67 (in MN), 74 (in
SN), 80 (in AN)
vinayavastu 29
Vipassin (life of) 59
visit of the Buddha to Ceylon 198
visit of the Buddha to Siam 429
VitaJ}.(lavlidin 130, 139,310 n. 519,
448
vocabulary of the old
AHhakathli 249,317
vrata formula (Vedic) 19 n. 38
women 73,79,317,432 (B06hisatta
reborn 'as woman)
writing down of the Tipilaka 182
Xuanzang 272 n. 474
Yonaka (northern Siam) 442
XVI.5 Modem Authors

Adikaram, E. W. 205
Alsdorf, L. 35, 168
Bapat, P. V. 312
Barua, D. K. 50
Bechert, H. 169, 181,421
Bode, M. 117,419
BoUee, W. B. 368,419
Bond, G. D. 158
Braun, H. 421
Bronkhorst, J. 138
Buddhadatta, A. P. 350
Ca:<ies, G. 391,419
Chaudhuri, J. B. 108 n. 180
Cousins, L. 301 '
DemieviUe, P. 172 n. 293
Deshpande, M. 180
Dietz, S. 438
Fausooll, V. 88
Feer, L. 70
Filliozat, J. 3
Finot, L. 207
Franke, R. O. 50
Frauwal1ner. E. 32, 131, 184,246
Fussman, G. 172 n. 294
Gard, R.A. 5
Geiger, W. 3, 181sq.
Gombrich, R. 271
Goonasekere, L. P. 205 n. 361
Hacker, P. 50, 60
Hardy, E. 168
Hazra, K. L. 3
Hewavitarne, S. 5
249
XVI.5 Modern Authors

Jacobi, H.
Jaini, P. S.
Penth, H. 428
Perera, F. 181
18
436
KiefIer-Piilz, P.
Kirfel, W. 50
211
Lamotte, E. 3, 32, 38
Law, B.C. 3
Uvi, S.118
Lienhard, S. 107
Lottermoser, F. 205
Malalasekera, G. P. 205,419
Manne, J. 54
Matsumura, J. 410,413
Mori, S. 205
Niil}.amoli 158, 168
Nevill, H. 439
Notton, C. 426
Norman, K. R. 3, 118
Oldenberg, H.
Pande, G. C.
50
50
Rahula, W. 412
Rhys Davids, C. A. F. 75
Rhys Davids, T. W. 5
Rohanadeera, M. 405 n. 663
Saddhatissa, H. 202
Silva, L. de 366
Smith, H. 5
Stache-Rosen, V. 44
Supaphan na Bangchang 392,419
Tumour, G.
182 n. 310
U Bokay 401
Vadekar, R. D.
312
Winternitz, M. 3
Woodward, F. L. 57
Wiist, W. 106 n. 177
XVII. Abbreviations
XVII.1
P~ili
Texts
The system of abbreviations follows CPD (Epil.) and H. Bechert:

Abkiirzungsverzeichnis zur buddhistischen Literatur in Indien und
Siidostasien. Gottingen 1990. Sanskrit-Worterbuch der buddhistischen
Texte aus den Turfanfunden. Beiheft 3.
AIm
Attha-k
Att
AN
Anag
Ap
Abn
Abhidh-av
Abhidh-s
Abhidh-sar
As
Akarav-s
Utt-vn
Ud
Upas
It
Kammav
Kkh
Kbv
Kv
Khuddas
Khp
Gv
Cakkav-d
Candas-d
Cdv
Cp
Amarakatabuddhariipanidana
AtthakesadhatuvaIPsa
HatthavanagallaviharavaQ1sa
Ailguttaranikaya
AnagatavaQ1sa
Apadana
A44habhagabuddhariipanidana
Abhidhammavatara
AbhidhammatthasaIigaha
Abhidhammatthasariipaka
AtthasilIinI
Akaravattarasutta
Uttaravinicchaya
Udana
UpasakajanaIaIikara
Itivuttaka
Kammavaca
KaIikhavitaraQI
KosaIabimbavaQQana
Kathavatthu
Khuddakasikkha
Khuddakapatha
GandhavaQ1sa
CakkavalarupanI
CandasuriyadIpanI
CarnadevivaQ1sa
Cariyapitaka
VII.l Plili Texts
Cha-k
Cha-g
Ja
Jinak
Jina-c
Jina-b
Jina-m
Jinai
Jtn
TUIJd.-s
Tel
Th
ThI
Thup
Dasab
Dasav
Dath
Dip
DN
Dbk
Dbv
Dhlituk
Dhn
Dhp
Dhs
Namac
Namar-p
Namar-s
Nidd
Nibbana-s
Nett
Paii
Paiica-g
Patip-s
Patis
Patth
Patham
Parit
Pac-y
Pat
Parup
Paiim
Chakesadhatuvarpsa
Chagatidipani
Jataka
JinakalamalI
Jinacarita
Jinabodhavali
Jinamahanidana
JinalaIikara
J atatthakinidana
TUIJd.ilovadasutta
Telakatahagathli
Theragathli
Therigatha
Thupa varpsa
Dasabodhisattauddesa
DasadanavatthuppakaralJa
Dathavarpsa
Dipavarpsa
Dighanikliya
Dasabodhisatta uppattikathli
Dasabodhisattavidhi
Dhlitukatha
Dhammaniti
Dhammapada
DhammasailgaIJ1
Namacaradipika
Namarupapariccheda
Namarupasamasa
Niddesa
Nibbanasutta
NettippakaralJa
Paiiamadhu
Paiicagatidipani
Patipattisailgaha
Patisambhidamagga
Patthlina
Pathamasambodhi
Paritta
Pacityadiyojana
Patimokkhasutta
ParupanapaJj
Palimuttakavinayavicchayasailgaha
251
252
Pit-sm
Pel
Pp
Ppk
Pbv
Pm-vn
Pv
Ps
Bu-up
Bv
MaIig-d
MaI.1is
Manus
Miiniiv-s
Mil
Miila-s
Moh
Mth
MN
Mp
Mhn
Mhbv
Mhv
Mhv (Ext)
Mhv-t
Yam
Ras
Riipiir
Rn
Rb-v
Loka-d
Loka-n
Loka-p
Ln
VaQlsam
Yin
Vin-vn
Vibh
Vim
Vism
Vess-dIp
Vjb
Vmv
XVII. Abbreviations
Pitakat-samuiIi
Petakopadesa
Puggalapafifiatti
PaficappakaraI.1a
PaficabuddhabyiikaraQa
Paramatthavinicchaya
Petavatthu
PapaficasiidanI
Buddhaghosuppatti
BuddhavaQlsa
MaIigalatthadlpanI
MaI.1isiiramafijiisii
Manussavineyya
Mahiiniigakulansandesa
Milindapafiha
Miilasikkhii
MohavicchedanI
Miileyyattheravatthu
Majjhimanikiiya
ManorathapiiraQI
MahiirahanIti
Mahiibodhivaq1sa
Mahiivaq1sa
Extented Mahiiv3ll1sa
VaQ1satthappakiisinI
Yamaka
RasaviihinI
Riipiiriipavibhiiga
RajanIti
RatanabimbavaI.1Qanii
Lokappadlpakasiira
LokaneyyappakaraQa
Lokapafifiatti
LokanIti
VaQlsamiilinI
Vinayapitaka
Vinayavinicchaya
VibhaIiga
Vimuttimagga
Visuddhimagga
VessantaradIpanI
Vajirabuddhi-t
VunativinodanI
253
XVII.2 General Abbreviations
Vv
SaIikh-p
Sacc
Sadd
Saddh
Saddh-s
Sand-k
Samantak
Sah
Sadhu-c
STmal
STmal-s
Simav
Sib
Sutta-s
Sgv
Sj-ja
SN
Sn
Sp
Spk
Sbn
Smn
Sv
Ss
Vimanavatthu
SaIikhyapakasa
SaccasaIikhepa
Saddaniti
Saddhammopayana
SaddhammasaIigaha
Sandesakatha
SamantakutavaQQana
Sahassa va tthuppakaraQa
Sadhucaritodaya
STmalaIikara
STmalaIikarasaIigaha
STmavivadavinicchayakatha
Siba!avatthuppakaraI;Ia
SuttasaIigaha
SaIigitivarpsa
Sivijayajataka
Sarpyuttanikaya
Suttanipata
Samantapasadika
Saratthappakasini
SihiIigabuddharupanidana
Sotthataki(maha)nidana
SumaIigalavilasini
SarasaIigaha

Abbreviations such as "Edgerton 1953" refer to
-a
AAWG,
AGWA
AKM
AMG
-anut
AO
AS
AWL
xv. Bibliography
-atthakatha
Abhandlungen der Akademie der Wissenschaften in Gottingen.
Philologisch-historische K1asse. Dritte Folge
Abhandlungen fUr die Kunde des Morgenlandes
AnnaIes du Musee Guimet
-anutika
Acta OrientaIia
Asiatische StudienJEtudes Asiatiques
Akademie der Wissenschaften und der Literatur, -Mainz.
Abhandlungen der geistes- und sozialwissenschaftlichen K1asse,
Jahrgang
254
Be
BEFEO
BEl
BhiVin
BHSO
BSOAS
BSR
C'
CPO
CPO (Epil.)
Ee
GGA
GM
-gp
HOS
H6bOgirin
IHQ
IIJ
IT
JAOS
JAs
JBRS
JIABS
JIH
JIPh
JOIB
JOR
JPTS
JRAS
JSS
Ke
KZ
Mhbh
-mht
MSS
-mt
Mv
NAWG
NGWG
-nt
XVII. Abbreviations
Burmese edition
Bulletin de I'Ecole Fran9aise d'Extreme-Orient
Bulletin d'Etudes Indiennes
Roth 1970
Edgerton 1953
Bulletin of the School of Oriental and African Studies
Buddhist Studies Review
Sinhalese edition
Trenckner 1924- 1994
H. Smith: Epilegomena to CPO (I 1948)
European edition
Gottingische Gelehrte Anzeigen
Outt 1939-1959
-galJ.thipada
Harvard Oriental Series
UviffakakusulOemieville 1929 - 1994
Indian Historical Quarterly
Indo-Iranian Journal
Indologica Taurinensia
Journal of the American Oriental Society
Journal Asiatique
Journal of the Burma Research Society
Journal of the International Association of Buddhist Studies
Journal of Indian History
Journal of Indian Philosophy
Journal of the Oriental Institute, Baroda
Journal of Oriental Research, Madras
Journal of the PaJi Text Society
Journal of the Royal Asiatic Society
Journal of the Siam Society
Kambodian edition
(Kuhns) Zeitschrift fiir Vergieichende Sprachforschung
Mahabharata
-mahalika
Miinchener Studien zur Sprachwissenschaft
-mulap""ka
Mahavastu
Nachrichten der Akademie der Wissenschaften in Gottingen.
Philologisch-historische Klasse
Nachrichten der koniglichen Gesellschaft der Wissenschaften zu
Gottingen
-navalika
OAW
OLZ
PBR
PED
PEFEO
PTNB
PTS
RV
SBE
se
Sgh.
SHB
StU
SWTF
-t
-trsl
UCR
WZKM
WZKS(O)
-y
ZDMG
ZU
Osterreichische Akademie der Wissenschaften

Orientalistische Literaturzeitung
P1ili Buddhist Review
Rhys Davids/Stede: 1921-1925
Publications de l'Ecole Fran~aise d'Extreme-Orient
P1ili Nni Texts of Burma
P1ili Text Society
E.gveda
Sacred Books of the East
Siamese edition
Sinhalese
Simon Hewavitame Bequest Series
Studien zur Indologie und Iranistik
Bechertlv.Simson 1973-1994
-tTk1i
-translation
University of Ceylon Review
Wiener Zeitschrift fur die Kunde des Morgenlandes
Wiener Zeitschrift fur die Kunde Siid- (und Ost)asiens
-yojan1i
Zeitschrift der Deutschen Morgenliindischen Gesellschaft
Zeitschrift fUr Indologie und Iranistik
255
XVIII. Additions and Corrections

to the Numerical System
of the Epilegomena to the CPD
Texts not mentioned in CPD (Epil.) have been given a number by
expanding the system introduced by H. Smith.
1. Vinayapitaka
1.1,13
1.2.12,1
1.3.5,12
1.3.6.2
1.4.4
Kkh-y
Piic-y
Piilim-nt
replaced by 1.3.5,12 ( 334 n. 540)
Piirup
2. Suttapitaka
2.5.2,16
2.5.10,13
2.5.10,2
2.5.10,3
2.5.10,4
2.5.10,5
2.6,1
2.9.4 3
2.9.112
2.9.17 2
2.10
2.10.1
2.10.21
2.10.22
2.10.3
2.10.4
2.10.5
2.10.6
2.11
2.11.1
Dhp-a-y
Vess-dlp
Pafifiiisa-ja
Sj-ja
Smn
Itn
Mil-t
Patis-p
lioa-m
Cakkav-d
Niti-tetxs
Dhn
Ln (1)
Ln (2)
Mho
Rn
Loka-n
Manus
Apocryphal Suttas
TUJ)Qiloviidasutta
XVIII. Additions and Corrections
2.11.2
2.11.3
Nibbanasutta
Akaravattarasutta
3. Abhidhammapitaka
. 3.2,13
3.8.1,22
3.8.1,7
Vibh-t
Abhidh-s-mht-y
Abhidh-sar
4. History
4.1.2.1
4.1.2.2
4.1.10,1
4.1.11
4.1.12
4.1.12,1
4.1.13
4.1.14
4.1.15
4.2.6
4.2.7
4.2.8
4.2.9
4.2.10
4.2.11
4.2.12
4.2.13
4.4.3
4.4.3'
4.5.14
ExtMhv
VaJpsam
Ras-t
SIh
Sah
Sah-t
Dasav
Mth-v
Attha-k
Manav-s
Cdv
Sbn
Rb-v
Akn
Abn
Pbv
Kbv
Dbk
Dbv
Jina-b
257

A Handbook of Pali Literature - Hinuber

Uploaded by

Copyright:

Available Formats

A Handbook of Pali Literature - Hinuber

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

A Handbook of Pali Literature - Hinuber

Uploaded by

Copyright:

Available Formats

A Handbook of P~ili Literature

Albrecht Wezler and Michael Witzel

Walter de Gruyter . Berlin New York

Oskar von Hiniiber

Walter de Gruyter . Berlin New York

Library of Congress Cataloging in Publication Data

Hiniiber, Oskar von.

Die Deutsche Bibliothek - Cataloging in Publication Data

Hiniiber, <>Skar von:

1996 by Walter de Gruyter & Co., D-10785 Berlin

any rate up to the subcommentaries written in the 12th century all

The Theravada Canon

The Basket ofthe Discipline 12-45 . . . . . . . . . .

Basket of the Teaching 46-128 . . . . . . . . ..

11.2.5.13 The Apadana 121-123 . . . . . . . . . . . . . . . . ..

The Basket of Things Relating to tbe Teaching 129155 . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

The Paracanonical Texts 156 - 180 .

The Chronicles 181-202 . . . . . . . . . . . . . . . ..

The Commentaries 203 - 322 . . . . . . . . . . . . . ..

V.2.3.10 Survey of the Khuddakanikaya-Commentaries

The Handbooks 323-354 . . . . . . . . . . . . . . . ..

The Subcommentaries 355 - 382 . . . . . . . . . . . ..

Paramatthamaiijusa (on the Visuddhimagga) 361 ...

VIII. Anthologies 383 - 392 ... . . . . . . . . . . . . . . . . ..

Cosmological Texts 393-402 . . . . . . . . . . . . . . . .

Poetry 403-408a . . . . . . . . . . . . . . . . . . . . . . .. 186

Collections of Stories 409-418. . . . . . . . . . . . . .. 189

PiiIi Literature from South East Asia 419-437 . . . ..

XIII. Letters and Inscriptions 438-446 . . . . . . . . . . . ..

Inscriptions 444-446. . . . . . . . . . . . . . . . . . .. 205

Lost Texts and Non-Theraviida

XVII. Abbreviations........................... 250

4. As the Buddhists themselves took a keen interest in their literary

Additions: Norman 1994.

its commentaries and subcommentaries in 117 volumes published by

beginnings of Buddhism has come down to us. It is even unkown

the tradition (cf. 62). It is remarkable that no Abhidhamma texts

not two, centuries the texts were and had to

II. The Theravada Canon

11. The word pi(aka seems to be used as referring to Buddhist texts

II. The Theravada Canon 10-155

of the tipitaka are found in the commentaries ( 212; 315). The

II.I The Basket of the Discipline

11.I The Basket of the Discipline 12-45

even passages devoted to a description of meditative practices (Vin III

11.1.1.1 The Patimokkhasutta

On the explanation of this difficult name: v, Hiniiber 1985b: 60 sq.

II. The Theraviida Canon 10-155

The Bhikkhupatimokkha has been edited as a separate text by

11.1 The Basket of the Discipline 12-45

II. The Theravada Canon 10-155

of the sekkhiya-rules, which do not seem to have been part of the

20. At the same time the very circumstantial formulation of the 2.

II.! The Basket of the Discipline 12-45

11.1.1.2 The Suttavibhanga

II. The Theravada Canon [0-[55

IV 159,11-160,11 = AN V 81,17-83,9. Sometime~_pl:!.r~!.~~~o these

24. It seems that the conimentary on the rules is roughly contemporary

Il.l The Basket of the Discipline 12-45

Cf. 41 note 78. - On the structure ofD~ a!l.~"the_Q!!gMga:_fI<:.