Introduction
Theravada came to Sri Lance from India. From the time of the time of the passing away of the Buddha, about more than 300 years, after the time of 3rd Buddhist council, the Buddhism spread to the most of the areas of India. By the 3rd Buddhist council, the missionaries went to different countries, and according to chronicles and Attakatha, ven. Mahinda went to Sri-Lanka with Pãli cannon and pali Attakathãs. Why Pãli cannon as it is? Sri Lankan monks translated pãli cannon into Sinhalese Languages. This fact is revealed by Mahãvamsa and Dipavamsa. In the introduction to Attakathã, this historical fact has been mentioned. There were no records of origin of Attakathãs in India. We just know that they were brought by Ven. Mahinda from India.[1]
It is believed that Pãli Cannon was written down in Sri-Lanka at (83) BCE during King Vattagãmini. We cannot find any written evidences in India because books were not yet written at that time. Recently books were found in Gandhara area of Dharmaguptika sect. The existence of commentary in India is a necessary implication of Sri-Lanka chronical statement. Each tradition, not only Theravada, also has their commentaries. Origin of Pãli Commentaries or Exegetical Tradition: Mahã Mahinda brought pãli cannon with commentaries in Pãli language, which were translated into Sinhala. Then Buddhaghosa and other commentators translated them again into Pãli in around 5th century, and he burnt down all those in Singhala. We must find out the evidences whether commentarial tradition existed in India belonging to Theravada tradition?[2]
Though we do not have Pãli commentary written in India, it is certain Sarvastivada have their own commentaries called Vibhasa. It is the tradition of India that almost all the religions used to write their own commentaries written to their religious texts. The special characteristics of these discourses are that they provide commentaries to the dharmaic point presented by the Buddha in his discourses. For example, saccavibhaṅga is a real commentary to the Dhammacakkapavatana sutta. It is the work of the ven. Sãriputra, where he has given to the clarification to all the words used in the Dhammacakkapavatana sutta. We have two books in Khuddaka Nikaya, Patisambhida and Maha Nidesa, which are the commentaries to some sections of the Sutta nipata‒‒ Mahã nidesa is the commentary to parayanavagga of sutta nipãta. Therefore, the Theravãda cannon itself implies commentaries as it contains different types of ambiguous words and terminology. In Ariyapariyasana Sutta, that he understood true doctrine, which doesn’t come under logic. In another words, that cannot be explained by means of words. That is the main reason why the Buddha didn’t explain those things. If the Buddha tried to explain those things by words, it is the nature of the people that they would attach to the words of the Buddha, and they would grasp thoroughly. They come to the Ditthi, which is more dangerous. Cannon itself implies the need of commentarial tradition.[3]
Emergence of Aṭṭhakathācariyas and Pali Chronicles
Atthakathacariyas means commentators. There have been some commentators who wrote commentaries in Sri lanka. How these commentators were originated and came to the seen to become very popular as Ācariyas (teachers) we must find out. In order to find out these Ãcariyas and how they appeared we must investigate first what are these commentaries (Atthakathãs).[4]
Aṭṭhakathā means ‘ exegetical treatises’ that means commentaries, series of notes or an explanatory essay explaining and interpreting the meaning relationship with the study and interpretation of the texts. In Buddhism many atthakathãs have been written. For those who have written atthakathas we say Atthakathacariyas. Those Atthakathacariyas are not many, though it is very few of them the work they have done was not a few things. And the important work they have done was very valuable. In fact the very famous commentator among them was Buddhaghosa and the legends emerged on Boddhaghosa shows that how much he was famous and popular even among ordinary folk. We can see the exegetical type discourses from the time of the Buddha. In fact Vibhanga and Niddesa are in the tipiṭaka where the commentarial nature has been shown. Niddesa also a commentary to Sutta Nipāta added to the Khuddaka Nikaya. There were some monks also who could have explain in details what the Buddha had given only the form of summery.[5]
Mahākaccāna Thera was one such monk who could give the explanation even similar to the Buddha. Madhupindika sutta one such sutta Mahakaccana thera gave the explanation. After that the Buddha had endorsed that explanation. Ananda Thera also was one such could have explain very well. Sandaka Sutta was one such explanation given. Sariputta Thera’s Sangiti sutta also similar one. It is said that when Ven.Maha Mahinda Thera came to Sri lanka he brought Pali tipiṭaka and commentaries into Sri Lanka. No sooner he arrived in Sri lanka with the help of Sri Lankan monks headed by Ariṭṭha monk Ven.Mahinda Thera translated them in to Sinhala. Those later on came to know as Sihala Aṭṭhakathā.[6]
Development of Literature
Mahā Mahindathera brought Pali commentaries were written in Sinhala. These Sinhala Aṭṭhakathā were named as:- Mah Aṭṭhakathã, Mahā Paccari Aṭṭhakathā, Kurundi Aṭṭhakathā, Another two:- Andhaṭṭhakatha, Saṅkhépaṭṭhakatha
Atthakathãcariyas
Later on from the period of 5th Century on wards the Acariyas who came to Sri Lanka to translate those Sihala Atthakatha into Pali called Aṭṭ hakathacariyas. Those are Acariya Buddhagosa, Acariya Buddhadatta, Acariya Dhammapala, Acariya Mahanama, Acariya Upasena.[7]
Buddhadatta
Buddhadatta , the famous author, poet and commentator was a contemporary of Budhaghosa. He may be mentioned as one of the foremost scholiasts after Buddhaghosa and he was the elder of Buddhaghosa and Dhammapãla. He studied Dhamma and ordained in Sri Lanka. Buddhadatta was from South India. He belonged to the Kãveri region in the Kingdom of the Colas. His native place was Uragapura(modern Uraiyur or Uraiyyur). He came to Sri Lanka and he received his ordination at the hand of the monks of Mahãvihãra inAnurãdhapura. Thus he became a member of the Mahavihara fraternity. The Buddhaghosupatti mentions that Buddhadtta went to Ceylon and he met Buddhaghosa in mid-ocean while he was coming back from Ceylonto India. When he came to know of Buddhaghosa’s mission to translate into Pãli the sinhalesecommentaries, he told Buddhaghasa that he also went there with the same mission to translate the commentaries but it was not possible for him to obtain them. He not only inspired Buddhaghosa but requested him to do it thoroughly as possible. Because he would not be able to live for a very long time. He died soon after his return to India from Ceylon.[8] He wrote Madhuratthavilasini - Buddhavamsa Attha.
Buddhaghosa Thera
He is the most prominent among other atthakathcariyas. He was born in Buddhagaya near bodhimandapa. He met the teacher one monk called Revata and having discussion found that Revata Thera’s knowledge is more profound because of the knowledge of the Buddha dhamma and studied Tipitaka.[9] Then he compiled Nanodaya and Atthasalini. Atthasalini is a chapter for the Dhammasangini. Ven. Revata thera told Ghosa “Palimattaṃ idhānỉtaṃ natthi atthakathā idha---only the pali has been taken here from Sri Lanka but not the commentaries” Then he suggested to go to Sri Lanka to translate pali commentaries and bring it to India.[10]
“Palimattaṃ idhānỉtaṃ natthi atthakathā idha”
Then he came to Sri Lanka and compiled
1. Samantapasadika Vinayatthakatha
2. Kankhavitaerani Patimokkha atthakatha
3. Sumangalavilasini – Dighanikaya
4. Papancasudani - Majjhimanikaya
5. Saratthappakasini – Samyutta
6. Manorathapurani - Anguttaranikaya
7. Paramatthajotika - Khuddakapatha
8.Dhammapadatthakatha - Dhammapada
9. Paramatthajotika II - Sittanipata Atthakatthã
10. Jãtakatthakatha - Jataka
11. Pancappakarana Atthakatha -
Dhatukatha, Puggala, Kathavatthu, Yamak, Patthana
In the Abhidhammapitaka for other two books:
Atthasalini - Dhammasangini
Vibhanga - Sammohavinodani[11]
All books are mentioned the above, Buddhaghosa might translate them by himself, because he could write t he path of purification (Visuddhi magga) very fast. He was very intelligent and capable so he wrote Visuddhimagga thrice but three books are the same. According to his story Sangharaja called the leader of monks in Sri Lanka told him “if you have come here to perform translating Sinhala commentaries into Mãgadhi named Pali, you make clear to us the significance of the following stanza uttered by the Buddha in reference to the Three Pitakas:
Sile patitthãya naro sapanno, cittamṃ paňňaṃ ca bhãvaye.
ãtãtpῑ nῑpako bhikkhu, so imam vijãtaye jantanti.
Who is that person being wise and established in the precepts, and having cultured his thoughts and wisdom, being active and wise, can unravel his lock.” Ghosa consented, saying “All right” and returned to his abode. On the very day in the afternoon, he wrote out the Visuddhi magga very easy beginning with Sile patitthaya so naro sapanno etc.[12] After writing the Visuddhi magga, he fell asleep, Sakka, the chief of the gods, stole it twice. He again wrote it as quickly as possible. After finishing the books, he fell asleep by tying it the garment he wore. Then Sakka left the two books already stolen by him, on his head, After ablution, he showed the the tree books to chief of congregation the monks at Lanka. It is interesting to note that in these three books, there were more than one million nine hundred and twenty-three thounsand letters, particles and prefixes. He told why he had written three books. It is to be noted that the particles, prefixes and letters were the same and were put in the same place in the three books. It is based on the stanza becaming one million nine hundred and twenty-three thounsand letters. So he got permission to render the teaching of the lord into Mãgadhῑ from Sinhalese. [13]
Ãcariya Dhammapãla
Dhammapala was the name of at least two great Theravada Buddhist commentators. One who lived at the Badara Tittha Vihara, near the east coast of India, just a little south of where Chennai now stands, wrote the commentaries on seven of the shorter canonical books, consisting almost entirely of verses, and also the commentary on the Netti, perhaps the oldest Pali work outside the canon. These works show great learning, exegetical skill and sound judgment. Though in all probability a Tamil by birth, he declares, in the opening lines of those of his works that have been edited, that he followed the tradition of the Great Minister (Maha Vihara) at Anuradhapura in Sri Lanka, and the works themselves confirm this in every respect.[14] The books written Ven. Dhammapãla namely
1. Udanatthakatha - Udana
2. Paramatthadipani - Itivuttaka atthakatha
3.Paramatthadipani - petavatthu Atthakatha
4. Paramatthadipani - Theragathã Atthakat
5. Paramatthadipani - therigatha attha
6. Paramatthadipani - Cariyapitaka attha[15]
Ãcariya Buddhadatta
Madhuratthavilasini - Buddhavamsa Attha[16]
Ãcariya Upasena
Saddhammapajjotika – Niddesa Atthakatha[17]
Ãcariya Mahanama
Saddhammappakasini – Patisambhidamagga[18]
Mahāvaṃsa called great chronicle of Sri Lanka
The Mahavamsa "The Great Chronicle" otherwise known as "The Great Dynasty" is the single most important work of Lankan origin (written in Pali language). It describes the life and times of the people who forged our nation, from the coming of Vijaya in 543 BCE to the reign of King Mahasena (334 – 361) (6th Century BC to 4th Century AD). A companion volume, the Culavamsa or Choolavansha ("lesser chronicle"), covers the period from the 4th century to the British takeover of Sri Lanka in 1815.
The Mahavamsa itself is actually comprised of three parts, all written at different times in Lankan history. The combined work, sometimes collectively referred to as the "Mahavamsa" or "Mahawansha", provides a continuous historical record of over two millennia and can be considered as the world’s longest unbroken historic record[19]
Mahāvaṃsa is the best in its arrangements and the style with facts and with literary standard. This was compiled by the Mahānāma Thera in late 5th Century or early 6th Century. It is the same as the period covered by Dipavamsa but with additional material. It contains 37 chapters. Most of the information given in the Mahavamsa have been proved later time and it is the one of the best and foremost history book covering longest period that is available in the whole of the world.
That also published recently by the Postgraduate Institute of Pali and Buddhist Studies, University of Kelaniya and the editor of my teacher Ven. Akuretiye Amarawamsa Nayaka Thero. History of Sri Lanka means the history of Buddhism in Sri Lanka. That is the very recent we talk about the Chronicles of Sri Lanka.
Conclusion
The meaning of the teaching of the Buddha so deep because the people who met the Buddha were intelligent and wise penetrated the profound definition of Dhamma. Later on genius persons did not appear in many of numbers. The genius people provided people did not understand the teaching of the Buddha. Writing commentaries are the way to held the young generations so they wrote them a lot.
Commentary means exegetical treatises, series of notes or an explanatory essay explaining and interpreting the meaning relationship with the study and interpretation of the texts. In Buddhism many atthakathas have been written. For those who have written atthakathas we say Atthakathacariyas. Those Atthakathacariyas are not many, though it is very few of them. The works they have done was not a few things. And the important work they have done was very valuable. In fact the very famous commentator among them was Buddhaghosa and the legends emerged on Boddhaghosa shows that how much he was famous and popular even among ordinary folk. Mahākaccāna Thera was one such monk who could give the explanation even similar to the Buddha. Madhupindika sutta one such sutta Mahakaccana thera gave the explanation. After that the Buddha had endorsed that explanation. Ananda Thera also was one such could have explain very well. Sandaka Sutta was one such explanation given. Sariputta Thera’s Sangiti sutta also similar one. It is said that when Ven.Maha Mahinda Thera came to Sri lanka he brought Pali tipiṭaka and commentaries into Sri Lanka. No sooner he arrived in Sri lanka with the help of Sri Lankan monks headed by Ariṭṭha monk Ven.Mahinda Thera translated them in to Sinhala. Those later on came to know as Sihala Aṭṭhakathā. The Sinhala Aṭṭhakathā were named as:- Mah Aṭṭhakathã, Mahā Paccari Aṭṭhakathā, Kurundi Aṭṭhakathā, Another two:- Andhaṭṭhakatha, Saṅkhépaṭṭhakatha. The commentators depend on these did their works: translation Sinhala Atthakathã into Mãghdhῑ. Great Chronicle of Sri Lanka‒‒ Mahāvaṃsa is the best in its arrangements and the style with facts and with literary standard. This was compiled by the Mahānāma Thera in late 5th Century or early 6th Century. It is the same as the period covered by Dipavamsa but with additional material. It contains 37 chapters. Most of the information given in the Mahavamsa have been proved later time and it is the one of the best and foremost history book covering longest period that is available in the whole of the world.
Because commentators wrote the commentaries Buddhists understand the deep teachings of the Buddha and can practice them rationally and rightly then the Buddhists attain their goal called Nibbana. That is why commentaries are very significant in Theravãda Buddhism.
Bibliography
Abhayawansa Kapila. Theravãda Exegetical Tradition. Second Semester, [ Class Notes]. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand.(2012).
Kanai Lai Hazra.(2000). Studies on Pãli commentaries. Delhi: B.R. Publishing Corporation( A Davison of BRPC IndiaLtd.) 3779 1st Floor, Kanhaiya Nagar, Tri Nagar, Delhi-1110035
Kariyawasa Tilak. (2012). Buddhism in Sri Lanka, Lecture Slide 6. Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand.
Wikipedia, the free encyclopedia.Dhammapala.www. en.wikipedia.org. Retrieved 12 March, 2012. Retrieved 12 March, 2012.
The mahavamsa . mahavamsa.org/ - Sri Lanka. Retrieved 12 March, 2012
< http:www. mahavamsa.org/ - Sri Lanka>
The 1911 Classic Encyclopedia .Buddhaghosa. www.1911encyclopedia.org.com. Retrieved 12 March, 2012. http://www.1911encyclopedia.org/Buddhaghosad
[1] Prof. Dr. Kapila Abhayawansa. Theravãda Exegetical Tradition Second Semester, [ Class Notes]. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand.(2012).
[2] Ibid 1
[3] Ibid 2
[4] Prof. Dr. Tilak Kariyawasa. (2012). Buddhism in Sri Lanka, Lecture Slide 6. Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand.
[5] Ibid 1
[6] Ibid 2
[7] Ibid 3
[8] Kanai Lai Hazra.(2000). Studies on Pãli commentaries. P. 92. Delhi: B.R. Publishing Corporation( A Davison of BRPC IndiaLtd.) 3779 Ist Floor, Kanhaiya Nagar, Tri Nagar, Delhi-1110035
[9] The 1911 Classic Encyclopedia .Buddhaghosa. www.1911encyclopedia.org.com. Retrieved 12 March, 2012. http://www.1911encyclopedia.org/Buddhaghosa
[10] Prof. Dr. Tilak Kariyawasa. (2012). Buddhism in Sri Lanka Lecture Slide 6. P.10. Second Semester. Pak Thong Chai: International Buddhist College, Nakhon Ratchasima, Thailand.
[11] Kanai Lal Hazra. Studies on Pãli commentaries. P.35. Dehli: B.R. Publishing Corporation.3779, 1st Floor, Kanhaiya, Tri Nagar, Dehli- 110035
[12] Ibid 1
[13] Ibid 2
[14] Wikipedia, the free encyclopedia.Dhammapala.www. en.wikipedia.org. Retrieved 12 March, 2012. Retrieved 12 March, 2012.
<http://en.wikipedia.org/wiki/Dhammapala>
[15] Kanai Lal Hazra. Studies on Pãli commentaries.P.35. Dehli: B.R. Publishing Corporation.3779, 1st Floor, Kanhaiya, Tri Nagar, Dehli- 110035
[16] Ibid 1
[17] Ibid 2
[18] Ibid 3
[19] The mahavamsa . mahavamsa.org/ - Sri Lanka. Retrieved 12 March, 2012
< http:www. mahavamsa.org/ - Sri Lanka>
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