Hinduism and Buddhism, Vol I. (of 3) by Charles Eliot

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[Footnote 442: Pali Paticca-samuppada. Sanskrit Pratitya-samutpada.]

[Footnote 443: Sam. Nik. xii. 10.]

[Footnote 444: Dig. Nik. XV.]

[Footnote 445: "Contact comes from consciousness: sensation from
contact: craving from sensation: the sankharas from craving:
consciousness from the sankharas: contact from consciousness" and so on
_ad infinitum_. See Mil. Pan. 51.]

[Footnote 446: Dig. Nik. XV.]

[Footnote 447: Sam. Nik. XII. 53. Cf. too the previous sutta 51. In the
Abhidhamma Pitaka and later scholastic works we find as a development of
the law of causation the theory of relations (paccaya) or system of
correlation (patthana-nayo). According to this theory phenomena are not
thought of merely in the simple relation of cause and effect. One
phenomenon can be the assistant agency (upakaraka) of another phenomenon
in 24 modes. See Mrs Rhys Davids' article Relations in _E.R.E._]

[Footnote 448: Mrs Rhys Davids, Dhamma-sangani, pref. p. lii. "The
sensory process is analysed in each case into (_a_) an apparatus capable
of reaching to an impact not itself: (_b_) an impinging form (rupam):
(_c_) contact between (_a_) and (_b_): (_d_) resultant modification of
the mental continuum, viz. first, contact of a specific sort, then
hedonistic result or intellectual result or presumably both."]

[Footnote 449: See _e.g._ Maj. Nik. 38.]

[Footnote 450: This does not mean that the same name-and-form plus
consciousness which dies in one existence reappears in another.]

[Footnote 451: Maj. Nik. 120 Sankharuppatti sutta.]

[Footnote 452: He should make it a continual mental exercise to think of
the rebirth which he desires.]

[Footnote 453: So too in the Sankhya philosophy the samskaras are said
to pass from one human existence to another. They may also remain
dormant for several existences and then become active.]

[Footnote 454: Maj. Nik. 9 Sammaditthi sutta.]

[Footnote 455: Sam. Nik. xxii. 126.]

[Footnote 456: Mahavag. i. 23. 4 and 5:]

Ye dhamma hetuppabhava tesam hetum Tathagato Aha tesanca yo nirodho
evamvadi Mahasamano ti.

The passage is remarkable because it insists that this is the principal
and essential doctrine of Gotama. Compare too the definition of the
Dhamma put in the Buddha's own mouth in Majjhima, 79: Dhammam te
desessami: imasmim sati, idam hoti: imass' uppada idam upajjhati, etc.]

[Footnote 457: The Sankhya might be described as teaching a law of
evolution, but that is not the way it is described in its own manuals.]

[Footnote 458: Take among hundreds of instances the account of the
Buddha's funeral.]

[Footnote 459: The Anguttara Nikaya, book iv. chap. 77, forbids
speculation on four subjects as likely to bring madness and trouble. Two
of the four are kamma-vipako and loka-cinta. An attempt to make the
chain of causation into a cosmic law would involve just this sort of
speculation.]

[Footnote 460: The Pitakas insist that causation applies to mental as
well as physical phenomena.]

[Footnote 461: Sam. Nik. xii. 35.]

[Footnote 462: Vis. Mag. xvii. Warren, p. 175.]

[Footnote 463: See Waddell, _J.R.A.S._ 1894, pp. 367-384: Rhys Davids,
_Amer. Lectures,_ pp. 155-160.]

[Footnote 464: Sam. Nik. XII. 61. See too Theragatha, verses 125 and
1111, and for other illustrative quotations Mrs Rhys Davids, _Buddhist
Psychology_, pp. 34, 35.]

[Footnote 465: But see Maj. Nik. 79, for the idea that there is
something beyond happiness.]

[Footnote 466: Dig. Nik. 22.]

[Footnote 467: Sutta-Nipata, 787.]

[Footnote 468: Padhanam. But in later Buddhism we also find the idea
that nirvana is something which comes only when we do not struggle for
it.]

[Footnote 469: Metta, corresponding exactly to the Greek [Greek: agapei]
of the New Testament.]

[Footnote 470: III. 7. The translation is abbreviated.]

[Footnote 471: More literally, "All the occasions which can be used for
doing good works."]

[Footnote 472: Sutta-Nipata, 1-8, _S.B.E._ vol. X. p. 25 and see also
Ang. Nik. IV. 190 which says that love leads to rebirth in the higher
heavens and Sam. Nik. XX. 4 to the effect that a little love is better
than great gifts. Also _Questions of Milinda_, 4. 4. 16.]

[Footnote 473: Ang. Nik. 1. 2. 4.]

[Footnote 474: Cf. too Mahavag. VIII. 22 where a monk is not blamed for
giving the property of the order to his parents.]

[Footnote 475: Sati is the Sanskrit Smriti.]

[Footnote 476: Dhammap. 160.]

[Footnote 477: Bhag-gita, 3. 27.]

[Footnote 478: Vishnu Pur. II. 13. The ancient Egyptians also, though
for quite different reasons, did not accept our ideas of personality.
For them man was not an individual unity but a compound consisting of
the body and of several immaterial parts called for want of a better
word souls, the _ka_, the _ba_, the _sekhem_, etc., which after death
continue to exist independently.]

[Footnote 479: _Ueber den Stand der indischen Philosophie zur Zeit
Mahaviras und Buddhas_, 1902. And On the problem of Nirvana in _Journal
of Pali Text Society_, 1905. See too Sam. Nik. XXII. 15-17.]

[Footnote 480: Maj. Nik. 22.]

[Footnote 481: Compare also the sermon on the burden and the bearer and
Sam Nik. XXII. 15-17. It is admitted that Nirvana is not dukkha and not
aniccam and it seems to be implied it is not anattam.]

[Footnote 482: See the argument with Yamaka in Sam. Nik. XXII. 85.]

[Footnote 483: See Sam. Nik. III., XXII. 97.]

[Footnote 484: Also pannakkhandha or vijja.]

[Footnote 485: Dig. Nik. II.]

[Footnote 486: These exercises are hardly possible for the laity.]

[Footnote 487: See chap. XIV. for details.]

[Footnote 488: Sanskrit Nirvana: Pali Nibbana.]

[Footnote 489: Maj. Nik. 26.]

[Footnote 490: _E.g_. the words addressed to Buddha, nibbuta nuna sa
nari yassayam idiso pati. Happy is the woman who has such a husband. In
the Anguttara Nikaya, III. 55 the Brahman Janussoni asks Buddha what is
meant by Sanditthikam nibbanam, that is nirvana which is visible or
belongs to this world. The reply is that it is effected by the
destruction of lust, hatred and stupidity and it is described as
_akalikam, ehipassikam opanayikam, paccattam veditabbam
vinnuhi_--difficult words which occur elsewhere as epithets of Dhamma
and apparently mean immediate, inviting (it says "come and see"),
leading to salvation, to be known by all who can understand. For some
views as to the derivation of nibbana, nibbuto, etc. see _J.P.T.S._
1919, pp. 53 ff. But the word nirvana occurs frequently in the
Mahabharata and was probably borrowed by the Buddhists from the
Brahmans.]

[Footnote 491: Or sa-upadi.]

[Footnote 492: But parinirvana is not always rigidly distinguished from
nirvana, _e.g._ Sutta Nipata, 358. And in Cullavag. VI. 4. 4 the Buddha
describes himself as Brahmano parinibbuto. Parinibbuto is even used of a
horse in Maj. Nik. 65 _ad fin_.]

[Footnote 493: Sam. Nik. XXII. 1. 18.]

[Footnote 494: Vimuttisukham and brahmacariyogadham sukham.]

[Footnote 495: Maj. Nik. 139, cf. also Ang. Nik. II. 7 where various
kinds of sukham or happiness are enumerated, and we hear of
nekkhammasukham nirupadhis, upekkhas, aruparamanam sukham, etc.]

[Footnote 496: _E.g._ Maj. Nik. 9 Ditthe dhamme dukkhass' antakaro
hoti.]

[Footnote 497: Ang. Nik. V. xxxii.]

[Footnote 498: Maj. Nik. 79.]

[Footnote 499: Asankhatadhatu, cf. the expression asankharaparinibbayi.
Pugg. Pan. l. 44.]

[Footnote 500: Tabulated in Mrs Rhys Davids' translation, pp. 367-9.]

[Footnote 501: Such a phrase as _Nibbanassa sacchikiriyaya_ "for the
attainment or realization of Nirvana" would be hardly possible if
Nirvana were annihilation.]

[Footnote 502: Udana VII. near beginning.]

[Footnote 503: These are the formless stages of meditation. In Nirvana
there is neither any ordinary form of existence nor even the forms of
existence with which we become acquainted in trances.]

[Footnote 504: This negative form of expression is very congenial to
Hindus. Thus many centuries later Kabir sung "With God is no rainy
season, no ocean, no sunshine, no shade: no creation and no destruction:
no life nor death: no sorrow nor joy is felt .... There is no water,
wind, nor fire. The True Guru is there contained."]

[Footnote 505: IV. 7. 13 ff.]

[Footnote 506: See also Book VII. of the Milinda containing a long list
of similes illustrating the qualities necessary for the attainment of
arhatship. Thirty qualities of arhatship are mentioned in Book VI. of
the same work. See also Mahaparinib. Sut. III. 65-60 and Rhys Davids'
note.]

[Footnote 507: _E.g._ Dig. Nik. xvi. ii. 7, Cullavag. ix. 1. 4.]

[Footnote 508: _E.g._ Pugg. Pan. 1. 39. The ten fetters are (1)
sakkayaditthi, belief in the existence of the self, (2) vicikiccha,
doubt, (3) silabbataparamaso, trust in ceremonies of good works, (4)
kamarago, lust, (5) patigho, anger, (6) ruparago, desire for rebirth in
worlds of form, (7) aruparago, desire for rebirth in formless worlds,
(8) mano, pride, (9) uddhaccam, self-righteousness, (10) avijja,
ignorance.]

[Footnote 509: There is some diversity of doctrine about the
Sakadagamin. Some hold that he has two births, because he _comes back_
to the world of men after having been born once meanwhile in a heaven,
others that he has only one birth either on earth or in a devaloka.]

[Footnote 510: Avyakatani. The Buddha, being omniscient, _sabannu_, must
have known the answer but did not declare it, perhaps because language
was incapable of expressing it]

[Footnote 511: Jiva not atta. ]

[Footnote 512: Maj. Nik. 63.]

[Footnote 513: Sam. Nik. xvii. 85.]

[Footnote 514: Maj. Nik. 72.]

[Footnote 515: Which is said not to grow up again.]

[Footnote 516: It may be that the Buddha had in his mind the idea that a
flame which goes out returns to the primitive invisible state of fire.
This view is advocated by Schrader (_Jour. Pali Text Soc_. 1905, p.
167). The passages which he cites seem to me to show that there was
supposed to be such an invisible store from which fire is born but to be
less conclusive as proving that fire which goes out is supposed to
return to that store, though the quotation from the Maitreyi Up. points
in this direction. For the metaphor of the flame see also Sutta-Nipata,
verses 1074-6.]

[Footnote 517: XLIV. 1.]

[Footnote 518: Maj. Nik. 9, ad init. Asmiti ditthim ananusayam
samuhanitva.]

[Footnote 519: See especially Sutta-Nipata, 1076 Atthan gatassa na
pamanam atthi, etc.]

[Footnote 520: Sam. Nik. XXII. 85.]

[Footnote 521: Maj. Nik. 22, Alagaddupama-suttam.]

[Footnote 522: Later in the same Sutta: Kevalo paripuro baladhammo.]

[Footnote 523: Four emphatic synonyms in the original.]

[Footnote 524: Dig. Nik. I. 73 uccinna-bhava-nettiko.]

[Footnote 525: I recommend the reader to consider carefully the passage
at the end of Book IV. of Schopenhauer's _Die Welt als Wille und
Vorstellung_ (Haldane and Kemp's translation, vol. I. pp. 529-530).
Though he evidently misunderstood what he calls "the Nirvana of the
Buddhists" yet his own thought throws much light on it.]

[Footnote 526: Sk. _Bhikshu_, beggar or mendicant, because they live on
alms. _Bhikshacaryam_ occurs in Brihad-Ar. Up. III. 5. I.]

[Footnote 527: Mahavag. I. 49, cf. ib. I. 39.]

[Footnote 528: Dig. Nik. VIII.]

[Footnote 529: Cullavag. I. 1. 3.]

[Footnote 530: Sam. Nik. XIV. 15. 12, Ang. Nik. I. xiv.]

[Footnote 531: Mahavag. III. 12.]

[Footnote 532: Or the opinion of single persons, e.g. Visakha in
Mahavag. III. 13.]

[Footnote 533: Acarangasut, II. 2. 2.]

[Footnote 534: Mahav. I. 42.]

[Footnote 535: But converted robbers were occasionally admitted, e.g.
Angulimala.]

[Footnote 536: Sam. Nik. IV. XXXV., Maj. Nik. 8 ad fin. On the value
attached by mystics in all countries to trees and flowers, see
Underhill, _Mysticism_, p. 231.]

[Footnote 537: They are abstinence from (1) destroying life, (2)
stealing, (3) impurity, (4) lying, (5) intoxicants, (6) eating at
forbidden times, (7) dancing, music and theatres, (8) garlands,
perfumes, ornaments, (9) high or large beds, (10) accepting gold or
silver.]

[Footnote 538: These are practically equivalent to Sundays, being the
new moon, full moon and the eighth days from the new and full moon. In
Tibet however the 14th, 15th, 29th and 30th of each month are observed.]

[Footnote 539: Mahavag. II. 1-2.]

[Footnote 540: Chap. VIII. Sec. 3.]

[Footnote 541: Required not so much to purify water as to prevent the
accidental destruction of insects.]

[Footnote 542: It might begin either the day after the full moon of
Asalha (June-July) or a month later. In either case the period was three
months. Mahavag. III. 2.]

[Footnote 543: Cullavag. X. 1.]

[Footnote 544: See the papers by Mrs Bode in _J.R.A.S._ 1893, pp. 517-66
and 763-98, and Mrs Rhys Davids in _Ninth Congress of Orientalists_,
vol. I. p. 344.]

[Footnote 545: Feminine Upasika.]

[Footnote 546: Sutta-Nipata, 289.]

[Footnote 547: _E.g._ Mahamangala and Dhammika-Sutta in Sut. Nip. II. 4
and 14.]

[Footnote 548: Dig. Nik. 31.]

[Footnote 549: It may seem superfluous to insist on this, yet Warren in
his _Buddhism in Translations_ uniformly renders Bhikkhu by priest.]

[Footnote 550: The same idea occurs in the Upanishads, _e.g._ Brih.-Ar.
Up. IV. 4. 23, "he becomes a true Brahman."]

[Footnote 551: Especially in R.O. Franke's article in the _J.P.T.S._
1908. To demonstrate the "literary dependence" of chapters XI., XII. of
the Cullavagga does not seem to me equivalent to demonstrating that the
narratives contained in those chapters are "air-bubbles."]

[Footnote 552: The mantras of the Brahmans were hardly a sacred book
analogous to the Bible or Koran and, besides, the early Buddhists would
not have wished to imitate them.]

[Footnote 553: _E.g._ Dig. Nik. XVI.]

[Footnote 554: Cullav. XI. i. 11.]

[Footnote 555: Especially in Chinese works.]

[Footnote 556: Upali, Dasaka, Sonaka, Siggava (with whom the name of
Candravajji is sometimes coupled) and Tissa Moggaliputta. This is the
list given in the Dipavamsa.]

[Footnote 557: Sam. Nik. XVI. 11. The whole section is called Kassapa
Samyutta.]

[Footnote 558: They are to be found chiefly in Cullavagga, XII.,
Dipavamsa, IV. and V. and Mahavamsa, IV.]

[Footnote 559: The Dipavamsa adds that all the principal monks present
had seen the Buddha. They must therefore all have been considerably over
a hundred years old so that the chronology is open to grave doubt. It
would be easier if we could suppose the meeting was held a hundred years
after the enlightenment.]

[Footnote 560: They are said to have rejected the Parivara, the
Patisambhida, the Niddesa and parts of the Jataka. These are all later
parts of the Canon and if the word rejection were taken literally it
would imply that the Mahasangiti was late too. But perhaps all that is
meant is that the books were not found in their Canon. Chinese sources
(_e.g._ Fa Hsien, tr. Legge, p. 99) state that they had an Abhidhamma of
their own.]

[Footnote 561: _Buddhist Records of the Western World_, vol. II. pp.
164-5; Watters, _Yuean Chwang_, pp. 159-161.]

[Footnote 562: Cap. XXXVI. Legge, p. 98.]

[Footnote 563: See I-tsing's _Records of the Buddhist Religion_, trans.
by Takakusu, p. XX. and Nanjio's _Catalogue of the Buddhist Tripitaka_,
nos. 1199, 1105 and 1159.]

[Footnote 564: An exception ought perhaps to be made for the Japanese
sects.]

[Footnote 565: The names are not quite the same in the various lists and
it seems useless to discuss them in detail. See Dipavamsa, V. 39-48,
Mahavamsa, V. ad in., Rhys Davids, _J.R.A.S._ 1891, p. 411, Rockhill,
_Life of the Buddha_, chap, VI., Geiger, _Trans. of Mahavamsa_, App. B.]

[Footnote 566: The Hemavatikas, Rajagirikas, Siddhattas, Pubbaselikas,
Aparaselikas and Apararajagirikas.]

[Footnote 567: Published in the _J.P.T.S._ 1889. Trans, by S.Z. Aung and
Mrs Rhys Davids, 1915. The text mentions doctrines only. The names of
the sects supposed to hold them are supplied by the commentary.]

[Footnote 568: They must not be confused with the four philosophic
schools Vaibhashika, Sautrantika, Yogacara and Madhyamika. These came
into existence later.]

[Footnote 569: But the Vetulyakas were important in Ceylon.]

[Footnote 570: See Paramartha's _Life of Vasabandhu_, Toung Pao, 1904,
p. 290.]

[Footnote 571: See Rhys Davids in _J.R.A.S._ 1892, pp. 8-9. The name is
variously spelt. The P.T.S. print Sammitiya, but the Sanskrit text of
the Madhyamakavritti (in _Bibl. Buddh._) has Sammitiya. Sanskrit
dictionaries give Sammatiya. The Abhidharma section of the Chinese
Tripitaka (Nanjio, 1272) contains a sastra belonging to this school.
Nanjio, 1139 is apparently their Vinaya.]

[Footnote 572: Kern (_Versl. en Med. der K. Akad. van Wetenschappen
Letterk._ 4. R.D. VIII. 1907, pp. 312-319, cf. _J.R.A.S._ 1907, p. 432)
suggested on the authority of Kashgarian MSS. that the expression
Vailpulya sutra is a misreading for Vaitulya sutra, a sutra of the
Vetulyakas. Ananda was sometimes identified with the phantom who
represented the Buddha.]

[Footnote 573: It is remarkable that this view, though condemned by the
Katha-vatthu, is countenanced by the Khuddaka-patha.]

[Footnote 574: The Katha-vatthu constantly cites the Nikayas.]

[Footnote 575: Pali Sabbatthivadins.]

[Footnote 576: Cf. the doctrine of the Sankhya. For more about the
Sarvastivadins see below, Book IV. chap. XXII.]

[Footnote 577: See especially Le Nord-Ouest de L'Inde dans le Vinaya des
Mulasarvastivadins by Przyluski in _J.A._ 1914, II. pp. 492 ff.]

[Footnote 578: See articles by Fleet in _J.R.A.S._ of 1903, 1904,
1908-1911 and 1914: Hultzsch in _J.R.A.S._ 1910-11: Thomas in _J.A._
1910: S. Levi, _J.A._ 1911.]

[Footnote 579: Asoka's statement is confirmed (if it needs confirmation)
by the Chinese pilgrim I-ching who saw in India statues of him in
monastic costume.]

[Footnote 580: For a bibliography of the literature about these
inscriptions see Vincent Smith, _Early History of India_, 3rd ed. 1914,
pp. 172-4.]

[Footnote 581: The dialect is not strictly speaking the same in all the
inscriptions.]

[Footnote 582: Piyadassi, Sanskrit Priyadarsin. The Dipavamsa, VI. 1 and
14, calls Asoka Piyadassi and Piyadassana. The name Asoka has hitherto
only been found in one edict discovered at Hyderabad, _J.R.A.S._ 1916,
p. 573.]

[Footnote 583: The principal single edicts are (1) that known as Minor
Rock Edict I. found in four recensions, (2) The Bhabru (or Bhabra) Edict
of great importance for the Buddhist scriptures, (3) Two Kalinga Edicts,
(4) Edicts about schism, found at Sarnath and elsewhere, (4)
Commemorative inscriptions in the Terai, (5) Dedications of caves.]

[Footnote 584: Asoka came to the throne about 270 B.C. (268 or 272
according to various authorities) but was not crowned until four years
later. Events are generally dated by the year after his coronation
(abhisheka), not after his accession.]

[Footnote 585: I must confess that Law of Piety (Vincent Smith) does not
seem to me very idiomatic.]

[Footnote 586: See Senart, _Inscrip. de Piyadassi_, II. pp. 314 ff.]

[Footnote 587: The Second Minor Rock Edict.]

[Footnote 588: Rajuka and pradesika.]

[Footnote 589: I.e. Syria, Egypt, Macedonia, Cyrene and Epirus.]

[Footnote 590: Kingdoms in the south of India.]

[Footnote 591: The inhabitants of the extreme north-west of India, not
necessarily Greeks by race.]

[Footnote 592: Possibly Tibet.]

[Footnote 593: Or Nabhapamtis. In any case unknown.]

[Footnote 594: All these appear to have been tribes of Central India.]

[Footnote 595: Dipav. VIII.; Mahav. XII.]

[Footnote 596: Pillar Edict VI.]

[Footnote 597: Perhaps meant to be equivalent to 251 B.C. Vincent Smith
rejects this date and thinks that the Council met in the last ten years
of Asoka's reign. But the Sinhalese account is reasonable. Asoka was
very pious but very tolerant. Ten years of this regime may well have led
to the abuse complained of.]

[Footnote 598: Jataka, no. 472.]

[Footnote 599: See for instance the _Life of Hsuean Chuang_; Beal, p. 39;
Julien, p. 50.]

[Footnote 600: I consider it possible, though by no means proved, that
the Abhidhamma was put together in Ceylon.]

[Footnote 601: For the Burmese Canon see chap. XXVI. Even if the Burmese
had Pali scriptures which did not come from Ceylon, they sought to
harmonize them with the texts known there.]

[Footnote 602: Pali Tipitaka.]

[Footnote 603: So in Maj. Nik. xxi. a man who proposes to excavate comes
Kuddalapitakam adaya, "With spade and basket."]

[Footnote 604: The list of the Vinaya books is:

Parajikam } together constituting the Sutta-vibhanga.
Pacittiyam}

Mahavagga } together constituting the Khandakas.
Cullavagga}

Parivara-patha: a supplement and index. This book was rejected by some
schools.

Something is known of the Vinaya of the Sarvastivadins existing in a
Chinese translation and in fragments of the Sanskrit original found in
Central Asia. It also consists of the Patimokkha embedded in a
commentary called Vibhaga and of two treatises describing the foundation
of the order and its statutes. They are called Kshudrakavastu and
Vinayavastu. In these works the narrative and anecdotal element is
larger than in the Pali Vinaya. See also my remarks on the Mahavastu
under the Mahayanist Canon. For some details about the Dharmagupta
Vinaya, see _J.A._ 1916, ii. p. 20: for a longish extract from the
Muelasarv. Vinaya, _J.A._ 1914, ii. pp. 493-522.]

[Footnote 605: I find it hard to accept Francke's view that the Digha
should be regarded as the Book of the Tathagata, deliberately composed
to expound the doctrine of Buddhahood. Many of the suttas do not deal
with the Tathagata.]

[Footnote 606: The Samyutta quotes by name a passage from the Digha as
"spoken by the Lord": compare Sam. Nik. XXII. 4 with Dig. Nik. 21. Both
the Anguttara and Samyutta quote the last two cantos of the
Sutta-Nipata.]

[Footnote 607: It appears that the canonical book of the Jataka consists
only of verses and does not include explanatory prose matter. Something
similar to these collections of verses which are not fully intelligible
without a commentary explaining the occasions on which they were uttered
may be seen in Chandogya Up. VI. The father's answers are given but the
son's questions which render them intelligible are not found in the text
but are supplied in the commentary.]

[Footnote 608: The following ia a table of the Sutta Pitaka:

I. Digha-Nikaya }
II. Majjhima-Nikaya } Collections of discourses mostly attributed
III. Samyutta-Nikaya } to the Buddha.
IV. Anguttara-Nikaya }

V. Khuddaka-Nikaya: a collection of comparatively short treatises,
mostly in poetry, namely:
1. Dhammapada.
2. Udana } Utterances of the Buddha with explanations
3. Itivuttakam } af the attendant circumstances.
4. Khuddaka-patha: a short anthology.
5. Sutta-nipata: a collection of suttas mostly in verse.
*6. Thera-gatha: poems by monks.
*7. Theri-gatha: poems by nuns.
8. Niddesa: an old commentary on the latter half of the Sutta-nipata,
ascribed to Sariputta.
*9. The Jataka verses.
10. Patisambhida.
*11. Apadana.
*12. Buddha-vamsa.
*13. Vimana-vatthu.
*14. Peta-vatthu.
*15. Cariya-pitaka.

The works marked * are not found in the Siamese edition of the Tripitaka
but the Burmese editions include four other texts, the Milinda-panha,
Petakopadesa, Suttassanigaha, and Nettipakarana.

The Khuddaka-Nikaya seems to have been wanting in the Pitaka of the
Sarvastivadins or whatever sect supplied the originals from which the
Chinese Canon was translated, for this Canon classes the Dhammapada as a
miscellaneous work outside the Sutta Pitaka. Fragments of the
Sutta-nipata have been found in Turkestan but it is not clear to what
Pitaka it was considered to belong. For mentions of the Khuddaka-Nikaya
in Chinese see _J.A._ 1916, pp. 32-3.]

[Footnote 609: See _J.R.A.S._ 1891, p. 560. See too _Journal P.T.S._
1919, p. 44. Lexicographical notes.]

[Footnote 610: Mrs Rhys Davids' _Translations of the Dhamma-sangani_
give a good idea of these books.]

[Footnote 611: The works comprised in this Pitaka are:

1. Dhamma-sangani.
2. Vibhanga.
3. Katha-vatthu.
4. Puggala-pannatti.
5. Dhatu-katha.
6. Yamaka.
7. Patthana.

The Abhidhamma of the Sarvastivadins was entirely different. It seems
probable that the Abhidhamma books of all schools consisted almost
entirely of explanatory matter and added very little to the doctrine
laid down in the suttas. It would appear that the only new topic
introduced in the Pali Abhidhamma is the theory of relations (paccaya).]

[Footnote 612: Maj. Nik. XXII. and Angut. Nik. IV. 6.]

[Footnote 613: Pali means primarily a line or row and then a text as
distinguished from the commentary. Thus Palimattam means the text
without the commentary and Palibhasa is the language of the text or what
we call Pali. See _Pali and Sanskrit_, R.O. Franke, 1902. Windisch,
"Ueber den sprachlichen Character des Pali," in _Actes du XIV'me Congres
des Orientalistes_, 1905. Grierson, "Home of Pali" in _Bhandarkar
Commemorative Essays_, 1917.]

[Footnote 614: It is not easy to say how late or to what extent Pali was
used in India. The Milinda-Panha (or at least books II. and III.) was
probably composed in North Western India about the time of our era.
Dharmapala wrote his commentaries (c. 500 A.D.) in the extreme south,
probably at Conjeevaram. Pali inscriptions of the second or third
century A.D. have been discovered at Sarnath but contain mistakes which
show that the engraver did not understand the language (_Epig. Ind_.
1908, p. 391). Bendall found Pali MSS. in Nepal, _J.R.A.S._ 1899, p.
422.]