The Significance of the Exegetical Tradition
-Amitananda Bhikkhu, Buddhist Researcher,International Buddhist College, Thailand.
Introduction
Theravada is the root tradition of Buddhism. This is also known as the school of the “Elders”. Theravada uses the Tripitaka or Pali canon which is preserved whole teaching of the Buddha. The Tripitaka contains Sutta, Vinaya and the Abhidhamma. Along with the Pali Canon, Theravada has the Exegetical Tradition. Exegetical means Commentary. Commentary is the exposition or interpretation which is going along with the canonical tradition of Theravada Buddhism. In the Tripitaka for each part has the Commentary. But the historical prove can be found from not before than the 5th Century. But the Pali Canon is coming from the time of the Buddha. The Srilankan chronology books Mahavamsa and Dipavamsa recorded that when the king Asoka sent his one of the missionaries in Srilanka by his son Mahinda Thera, he brought Commentaries along with the Tripitaka. After having brought in Srilanka, Srilankan monks wanted to have the commentaries in Sinhalese. That is why they translated from the commentary Pali into Sinhalese. The Sinhalese one mostly was popular. As a result the Pali one disappeared. While Buddhaghosa and other commentators came in Ceylon, they had to translate from Classical Sinhalese. Now the current commentaries are the translated books from the classical Sinhalese.
The commentary is very important because it did not touch only the religious aspect, but also social, economical and cultural aspects in India and Srilanka. In the Buddha’s teaching there are many difficult interpretations which are bearing the profound meaning. Commentaries have been made those difficult interpretations much easier. That is why along with the intellectual people, ordinary people also comprehend the doctrine also Buddha. Commentary provides also the details of the contemporary Kings, Disciples, Teachers, locations etc. Therefore Commentary is the equivalent important as the Canon.
History and Development of the Pali Commentary
As we know that the chronicle books Mahavamsa and Dipavamsa mentioned that Mahinda brought Commentary along with the canon. L.R Goonesekere in his Chapter “Buddhist Commentarial Literature” mentioned that The Atthakatha was rehearsed in the 1st, 2nd and 3rd Council. After the 3rd Buddhist Council, when the king Asoka sent out his son Mahinda to Srilanka as the Missionary, he brought the Atthakatha along with Tripitaka. Then Srilankan monks translated it into the Sinhala. In the 4th Buddhist Council of Srilanka, which was held during the time of King Vatthagamini in 1st Centuay BC, The Commentary also written down along with the Pali Canon. The reason Buddhaghosa came in Srilanka to translate the commentary into the Pali from Sinhalese because the Pali Commentary from India was disappeared. Even the Pali commentary in Srilanka, which is considered to be brought by Mahinda also disappeared during the time while Buddhaghosa came in Srilanka. Wilhelm Geiger in this book “Pali Language and Literature” mentioned that According to the Indian Tradition Mahinda took Commentaty to Ceylon along with Canon. But authenticity of this believe cannot be proved. Ven Walpola Rahula in his book “History of Buddhism in Ceylon” mentioned that Buddhaghosa himself said “The Commentaries to the Tipitaka were brought to the Island of the Sinhalese by Mahinda and that they were written down
originally in Sinhalese for the: benefit of the people of the Island.” It is supportable that Mahinda brought the Commentary along with the Canon. Because in the Commentary there are extra information of the Buddha, Buddha’s Great Disciples, Kings, Religious Teachers, Society, Economics. Srilankan Monks no way to know about that extra information if somebody from India would not bring it there. Anyhow there were the commentaries in Sinhalese. That means Commentaries came from India otherwise how the Srilankan monks got the information about contemporary society, culture, economics and religion of the Buddha’s time in India.
1. List of Pali commentaries
Among the Commentators, Buddhaghosa is the most influential one. He is from South India. The major parts of Commentary are belonging to him including Sutta, Vinaya and Abhidhamma. There are also Dhammapala, Buddhadatta, Upasena, Mahanama. They translated the Commentaries of Khuddaka Nikaya.
Commentary
From the
Vinaya Pitaka
Vinaya (general)
Samantapasadika
Patimokkha
Kankhavitarani
From the
Sutta Pitaka
Digha Nikaya
Sumangalavilasini
Majjhima Nikaya
Papañcasūdani
Samyutta Nikaya
Saratthappakasini
Anguttara Nikaya
Manorathapurani
From the
Khuddaka
Nikaya
Khuddakapatha
Paramatthajotika (I)
Dhammapada
Dhammapada-atthakatha
Sutta Nipata
Paramatthajotika (II),
Suttanipata-atthakatha
Jataka
Jatakatthavannana,
or Jataka-atthakatha
From the
Abhidhamma
Pitaka
Dhammasangani
Atthasalini
Vibhanga
Sammohavinodani
Dhatukatha
Pancappakaranatthakatha
Puggalapannatti
Kathavatthu
Yamaka
Patthana
[1]
The Srilankan Commentaries are known as “Helatuwa”. Hela means Sinhalese and Atuwa means Commentary. There are various kinds of Sinhala Attakatha; namely-
One cannot deny also the Visuddhimagga. It was written by Buddhaghosa by the request of Ven. Thera Sanghapala as the test of Ven Buddhaghosa before writing the Commentaries in 5th century. The starting point of this book is with Sila. Gradually he explained also the Samadhi and Panna. It is the book which provides a comprehensive understanding of Mindfulness.[8]
The Necessity of the Commentary
From the commentary we can get different aspects of both countries, Srilanka and India; namely-
For the Ceylonese religious aspect, we can find in the commentary explanation of the different kinds of Bhanakas, who originated in India. Also included there about disputation in between the Mahavihara and Abhayagiri on the Vinaya. The argument in between the Pamsukulikas and Dharmakathikas over the importance of Pariyatti and Patipatti, the development of the Shrine and Bo-dhi Tree worshiping, celebrating Buddhist important days, listen to the discourses with chanting, the details of the various great monks and followers can be found in the Sinhala Attakatha.[10]
Like the Indian Social and Economical aspect, Ceylonese one also mentioned nicely in the Attakatha. Some details of the householders can be found in the Khankavitarani. The piety of the lay followers, King and employers, lifestyle of the people, coins, port, education such kind of information is drawn by the commentarial literature.[11]
Commentaries show the Srilankan politican history like the piety of the king Dutthagamini, Sadatissa, Bhatiya, Kutakanna etc. Other royal figure such as Mahanaga, Coranaga, Vasabha, and Mahasena also mentioned there. Revolt of Brahman Tissa and famine during the time of the king Vatthagamini also included in the commentaries.[12]
For Ceylonese geographical history, commentaries mentioned about Mahavihara, Tissarama, Tuladharapabbata, Kaladighavapi vihara, Mandalarama etc. Some shrines also mentioned there like Mariccavatti vihara, Nagadipa, Kalyani and villages such as Vattakalaka, Setambhangana also mentioned. [13]
Conclusion
The Commentaries are very important for study of the Buddhism. Because in the canon there are some explanations of the Buddhist Doctrine are very profound. Therefore ordinary people cannot get what the Buddha’s teaching referring to. Commentaries explained those profound teaching into explicitly. If anyone feels difficulty to understand the commentaries, there are also Sub- Commentaries. Even though if anyone feels again difficulty to understand the Sub- Commentaries, there are Sub-Sub commentaries. From those commentarial works, we can see that the commentators tried their best to make comprehend the teaching of the Buddha to everyone. The Purpose of writing commentary is to protect the purity of the Buddha’s teachings. Further they provided doctrinal points, grammatical explanations, social, economical, political and geographical explanations very explicitly. So the commentaries are nothing but the further explanations of the Buddha’s teachings.
Bibliography
Hazra. Kanai Lal “Pali Language and Literature”: D.K Printworld (P) Ltd, New Delhi, Vol.II. 1994
Rahula, Walpola. “Histrory of Budhdism is Ceylon”; M.D Gunasena and Company Limited, 1966
Goonesekere, L.R. “Buddhist Commentarial Literature”; Buddhist Publication Society, Kandy, 2008
Perera, H.R, “Buddhism in Srilanka”; Buddha Dharma Education Assiciation Inc, Kandy, 1988.
Geiger, Wilhelm.“Pali Literature and Language”; Munshiram Manoharlal Publishers Pvt. Ltd, New Delhi, 2004.
Law, Bimala Charun, “A History of Pali Literature”; Rekha Printers and Publishers Ltd, New Delhi, 2000.
https://en.wikipedia.org/wiki/Atthakatha
[1] Ibid 4
[2] Ibid 4
[3] Hazra. Kanai Lal “Pali Language and Literature” page 500
[4] Perera, H.R, “Buddhism in Srilanka” page 44-45
[5] Hazra. Kanai Lal “Pali Language and Literature” page 26
[6] Rahula, Walpola. “Histrory of Budhdism is Ceylon” introduction page xxv
[7] Hazra. Kanai Lal “Pali Language and Literature” page 492- 495
[8] Law, Bimala Charun, “A History of Pali Literature” page 401-402
[9] Hazra. Kanai Lal “Pali Language and Literature” vol II page 507
[10] Goonesekere, L.R. “Buddhist Commentarial Literature” page 19-21
[11] Ibid 10
[12] Ibid 10
[13] Ibid 10
Theravada is the root tradition of Buddhism. This is also known as the school of the “Elders”. Theravada uses the Tripitaka or Pali canon which is preserved whole teaching of the Buddha. The Tripitaka contains Sutta, Vinaya and the Abhidhamma. Along with the Pali Canon, Theravada has the Exegetical Tradition. Exegetical means Commentary. Commentary is the exposition or interpretation which is going along with the canonical tradition of Theravada Buddhism. In the Tripitaka for each part has the Commentary. But the historical prove can be found from not before than the 5th Century. But the Pali Canon is coming from the time of the Buddha. The Srilankan chronology books Mahavamsa and Dipavamsa recorded that when the king Asoka sent his one of the missionaries in Srilanka by his son Mahinda Thera, he brought Commentaries along with the Tripitaka. After having brought in Srilanka, Srilankan monks wanted to have the commentaries in Sinhalese. That is why they translated from the commentary Pali into Sinhalese. The Sinhalese one mostly was popular. As a result the Pali one disappeared. While Buddhaghosa and other commentators came in Ceylon, they had to translate from Classical Sinhalese. Now the current commentaries are the translated books from the classical Sinhalese.
The commentary is very important because it did not touch only the religious aspect, but also social, economical and cultural aspects in India and Srilanka. In the Buddha’s teaching there are many difficult interpretations which are bearing the profound meaning. Commentaries have been made those difficult interpretations much easier. That is why along with the intellectual people, ordinary people also comprehend the doctrine also Buddha. Commentary provides also the details of the contemporary Kings, Disciples, Teachers, locations etc. Therefore Commentary is the equivalent important as the Canon.
History and Development of the Pali Commentary
As we know that the chronicle books Mahavamsa and Dipavamsa mentioned that Mahinda brought Commentary along with the canon. L.R Goonesekere in his Chapter “Buddhist Commentarial Literature” mentioned that The Atthakatha was rehearsed in the 1st, 2nd and 3rd Council. After the 3rd Buddhist Council, when the king Asoka sent out his son Mahinda to Srilanka as the Missionary, he brought the Atthakatha along with Tripitaka. Then Srilankan monks translated it into the Sinhala. In the 4th Buddhist Council of Srilanka, which was held during the time of King Vatthagamini in 1st Centuay BC, The Commentary also written down along with the Pali Canon. The reason Buddhaghosa came in Srilanka to translate the commentary into the Pali from Sinhalese because the Pali Commentary from India was disappeared. Even the Pali commentary in Srilanka, which is considered to be brought by Mahinda also disappeared during the time while Buddhaghosa came in Srilanka. Wilhelm Geiger in this book “Pali Language and Literature” mentioned that According to the Indian Tradition Mahinda took Commentaty to Ceylon along with Canon. But authenticity of this believe cannot be proved. Ven Walpola Rahula in his book “History of Buddhism in Ceylon” mentioned that Buddhaghosa himself said “The Commentaries to the Tipitaka were brought to the Island of the Sinhalese by Mahinda and that they were written down
originally in Sinhalese for the: benefit of the people of the Island.” It is supportable that Mahinda brought the Commentary along with the Canon. Because in the Commentary there are extra information of the Buddha, Buddha’s Great Disciples, Kings, Religious Teachers, Society, Economics. Srilankan Monks no way to know about that extra information if somebody from India would not bring it there. Anyhow there were the commentaries in Sinhalese. That means Commentaries came from India otherwise how the Srilankan monks got the information about contemporary society, culture, economics and religion of the Buddha’s time in India.
1. List of Pali commentaries
Among the Commentators, Buddhaghosa is the most influential one. He is from South India. The major parts of Commentary are belonging to him including Sutta, Vinaya and Abhidhamma. There are also Dhammapala, Buddhadatta, Upasena, Mahanama. They translated the Commentaries of Khuddaka Nikaya.
- The Work of Buddhaghosa:
Commentary
From the
Vinaya Pitaka
Vinaya (general)
Samantapasadika
Patimokkha
Kankhavitarani
From the
Sutta Pitaka
Digha Nikaya
Sumangalavilasini
Majjhima Nikaya
Papañcasūdani
Samyutta Nikaya
Saratthappakasini
Anguttara Nikaya
Manorathapurani
From the
Khuddaka
Nikaya
Khuddakapatha
Paramatthajotika (I)
Dhammapada
Dhammapada-atthakatha
Sutta Nipata
Paramatthajotika (II),
Suttanipata-atthakatha
Jataka
Jatakatthavannana,
or Jataka-atthakatha
From the
Abhidhamma
Pitaka
Dhammasangani
Atthasalini
Vibhanga
Sammohavinodani
Dhatukatha
Pancappakaranatthakatha
Puggalapannatti
Kathavatthu
Yamaka
Patthana
[1]
- The Work of Dhammapala:
- Udana-atthakatha regarding the Udana.
- Itivuttaka-atthakatha regarding the Itivuttaka.
- Vimanavatthu-atthakatha regarding the Vimanavatthu.
- Petavatthu-atthakatha regarding the Petavatthu.
- Theragatha-atthakatha regarding the Theragatha.
- Therigatha-atthakatha regarding the Therigatha.
- Cariyapitaka-atthakatha regarding the Cariyapitaka.[1]
- Other Khuddaka Nikaya Commentaries
- Saddhammapajotika by Upasena regarding the Niddesa.
- Saddhammappakasini by Mahanama regarding the Patisambhidamagga.
- Visuddhajanavilasini by an unknown author regarding the Apadana.
- Madhuratthavilasini attributed to Buddhadatta regarding the Buddhavamsa.[2]
The Srilankan Commentaries are known as “Helatuwa”. Hela means Sinhalese and Atuwa means Commentary. There are various kinds of Sinhala Attakatha; namely-
- Maha or Mula Atthakatha
- Uttaravihara Attakatha
- Maha Pacariya Attakatha
- Kurundi Attakatha
- Andhaka Attakatha
- Sankhepa Attakatha
- Agama Attakatha
- Porana Attakatha
- Pubbopadesa Attakatha
- Vinaya Attakatha
- Suttanta Attakatha
- Abhidhamma Attakatha
- Sihalamatika Attakatha
- Digha Attakatha
- Majjhima Attakatha
- Samyutta Attakatha
- Anguttara Attakatha
- Jataka Attakatha
- Vibhangappakaranassa Attakatha[3]
One cannot deny also the Visuddhimagga. It was written by Buddhaghosa by the request of Ven. Thera Sanghapala as the test of Ven Buddhaghosa before writing the Commentaries in 5th century. The starting point of this book is with Sila. Gradually he explained also the Samadhi and Panna. It is the book which provides a comprehensive understanding of Mindfulness.[8]
The Necessity of the Commentary
From the commentary we can get different aspects of both countries, Srilanka and India; namely-
- Doctrinal
- Religious
- Economical
- Social
- Political
- Geographical
- Doctrinal Aspect
- Religious Aspect
For the Ceylonese religious aspect, we can find in the commentary explanation of the different kinds of Bhanakas, who originated in India. Also included there about disputation in between the Mahavihara and Abhayagiri on the Vinaya. The argument in between the Pamsukulikas and Dharmakathikas over the importance of Pariyatti and Patipatti, the development of the Shrine and Bo-dhi Tree worshiping, celebrating Buddhist important days, listen to the discourses with chanting, the details of the various great monks and followers can be found in the Sinhala Attakatha.[10]
- Social and Economical Aspect
Like the Indian Social and Economical aspect, Ceylonese one also mentioned nicely in the Attakatha. Some details of the householders can be found in the Khankavitarani. The piety of the lay followers, King and employers, lifestyle of the people, coins, port, education such kind of information is drawn by the commentarial literature.[11]
- Political Aspect
Commentaries show the Srilankan politican history like the piety of the king Dutthagamini, Sadatissa, Bhatiya, Kutakanna etc. Other royal figure such as Mahanaga, Coranaga, Vasabha, and Mahasena also mentioned there. Revolt of Brahman Tissa and famine during the time of the king Vatthagamini also included in the commentaries.[12]
- Geographical Aspect
For Ceylonese geographical history, commentaries mentioned about Mahavihara, Tissarama, Tuladharapabbata, Kaladighavapi vihara, Mandalarama etc. Some shrines also mentioned there like Mariccavatti vihara, Nagadipa, Kalyani and villages such as Vattakalaka, Setambhangana also mentioned. [13]
Conclusion
The Commentaries are very important for study of the Buddhism. Because in the canon there are some explanations of the Buddhist Doctrine are very profound. Therefore ordinary people cannot get what the Buddha’s teaching referring to. Commentaries explained those profound teaching into explicitly. If anyone feels difficulty to understand the commentaries, there are also Sub- Commentaries. Even though if anyone feels again difficulty to understand the Sub- Commentaries, there are Sub-Sub commentaries. From those commentarial works, we can see that the commentators tried their best to make comprehend the teaching of the Buddha to everyone. The Purpose of writing commentary is to protect the purity of the Buddha’s teachings. Further they provided doctrinal points, grammatical explanations, social, economical, political and geographical explanations very explicitly. So the commentaries are nothing but the further explanations of the Buddha’s teachings.
Bibliography
Hazra. Kanai Lal “Pali Language and Literature”: D.K Printworld (P) Ltd, New Delhi, Vol.II. 1994
Rahula, Walpola. “Histrory of Budhdism is Ceylon”; M.D Gunasena and Company Limited, 1966
Goonesekere, L.R. “Buddhist Commentarial Literature”; Buddhist Publication Society, Kandy, 2008
Perera, H.R, “Buddhism in Srilanka”; Buddha Dharma Education Assiciation Inc, Kandy, 1988.
Geiger, Wilhelm.“Pali Literature and Language”; Munshiram Manoharlal Publishers Pvt. Ltd, New Delhi, 2004.
Law, Bimala Charun, “A History of Pali Literature”; Rekha Printers and Publishers Ltd, New Delhi, 2000.
https://en.wikipedia.org/wiki/Atthakatha
[1] Ibid 4
[2] Ibid 4
[3] Hazra. Kanai Lal “Pali Language and Literature” page 500
[4] Perera, H.R, “Buddhism in Srilanka” page 44-45
[5] Hazra. Kanai Lal “Pali Language and Literature” page 26
[6] Rahula, Walpola. “Histrory of Budhdism is Ceylon” introduction page xxv
[7] Hazra. Kanai Lal “Pali Language and Literature” page 492- 495
[8] Law, Bimala Charun, “A History of Pali Literature” page 401-402
[9] Hazra. Kanai Lal “Pali Language and Literature” vol II page 507
[10] Goonesekere, L.R. “Buddhist Commentarial Literature” page 19-21
[11] Ibid 10
[12] Ibid 10
[13] Ibid 10