THE PALI CANON

What a true Buddhist should know about the Pali Canon
WHAT A TRUE BUDDIDST was conducted by an assembly of 500

SHOULD KNOW ABOUT Arahant elders (thera), this event also
gave rise to what is now known as
THEPALICANON* Theravada Buddhism. During the
rehearsal, once any given portion of
P. A. Payutto ** the teachings was agreed upon, it was
chanted in unison by the assembly.
The text chanted was thereby formally
Abstract endorsed as the model to be
committed word for word to the
Th~ Pali Canon refers to the set of memory and to be passed on to others
scriptures in which the Buddha's and handed down to posterity.
teachings, the Dhamma "Doctrine"
and Vinaya "Discipline", are enshrined. The teachings thus orally transmitted
The Pali term Tipifaka "three baskets were first written down during the
[of teachings]" denotes the three major Fourth Rehearsal, conducted in Sri
divisions of the Canon. Lanka around B.E. 460.
As the Buddha clearly stated that the The Pali Canon of Theravada
Dhamma and Vinaya were to succeed Buddhism, after two and a half millen-
him as Teacher after his passing away, nia and six major rehearsals, has been
it follows that the Pali Canon is in generally recognised as the oldest,
effect where Buddhists can still have most original, most complete, and
an audience with their Teacher and most accurate record of the Buddha's
learn his Teaching even though he teachings still available today.
passed away over 2,500 years ago.
As the principal and ultimate
The First Rehearsal, whose purpose authoritative reference, the Pali Canon
was to collect and organise the word provides the standards or criteria for
of the Buddha, did not take place until judging whether a given teaching or
three months after his demise. As it way of practice truly belongs to
Buddhism. It is thus the duty and
responsibility of all Buddhists to
·Based on information from three sources: preserve and protect the Pali Canon,
(1) the J;>ook entitled fvmv,-::1mi1an ~~vd'lu which is crucial for the survival of
'lf1?'tp71inmf"Get to know the Pali Canon to Buddhism, and hence for the welfare
be a true Buddhist", (2) the book entitled and happiness of the world.
nHU1i'nl.Jn10 "The Dhammakaya Case", and
(3) the preface to the forthcoming edition
This paper offers an overview of the
of the Romanised Pali Canon to be
published by the Dhan,una Society Fund,
Pali Canon by addressing such crucial
this English summary was prepared by questions as: What is the Pali Canon?
Dr Sornseen Chanawangsa, Fellow of the Why is it so important? What is a
Royal Institute (Thailand), who is solely rehearsal and how was it conducted?
responsible for any shortcomings, How has the Pali Canon been
linguistic or otherwise. preserved and handed down to us?
..Bhikkhu P. A. Payutto, or officially What is its relevance in the modem
known as Phra Dhammapitaka, is the world? A concise summary of the Pali
abbot ofWat Nyanavesakavan, in Nakhon Canon is also provided, with a dis-
Phathom. cussion of its ·supplemental scriptures.
Downloaded from Brill.com12/09/2021 04:47:52PM

via Sapienza Universite di Roma
MANUSYA: Journal ofHumanities (Special Issue: No.4 2002)
Introduction and presumably practise what is

preached to him if he is a devout one.
As a rule, the founder's teachings are
Buddhism is not a philosophy collected, preserved, and handed down
in the form of a scripture.
Before going on to talk about the Pali
Canon, it is necessary to make a In this light, Buddhism is definitely
distinction between philosophy and not a philosophy, but a religion. With
religion. Philosophy is primarily Gotama the Buddha being the founder,
concerned wih ratio11al i11vestigation, whose Enlightenment all Buddhists
to . try to arrive at the truth of believe in. Buddhism teaches a way of
something through reasoning or life which ultimately leads to the goal
argumentation. What is at issue or of final deliverance from suffering.
being investigated might not have The voluminous scripture where the
anything to do with how one's life is tenets of Buddhism can be found, is
actually conducted. For instance, called the Pali Canon. To derive the
philosophers might debate the most benefit from the religion, a true
question of the origin and the end of Buddhist has to practise it properly.
the universe, the doomsday, or the And to ensure the right practice, a
origin of life. Furthermore, the ways basic understanding of the Pali Canon
philosophers lead their lives do not is called for.
necessarily follow any principle, or
even conform to what they investigate. The word of the Buddha: the
While they are doing their philo- quintessence of Buddhism
sophical thinking, their personal lives
might be just the opposite. Some philo- Generally speaking, the term Buddha-
sophers, for example, could be highly siisana "Buddhism" has a very broad
volatile and unpredictable, some could semantic coverage, embracing every-
be habitually up to no good, indulging thing ranging from the teachings, the
in drinking or gambling, and some Order of monks, organisations, insti-
were so miserable and depressed that tutions and religious affairs, down to
they committed suicide. religious places and objects.
According to its literal meaning, how-
By contrast, religion involves practice, ever, the term refers to "the Teaching
a way of living, or useful application of the Buddha". And technically
in . real life. The way a religion is speaking, this indeed constitutes the
practised has to be based on a canon, quintessence of Buddhism, anything
or fundamental principle accepted as other than this being merely its
axiomatic, with a clear goal. Thus, extension or offshoot.
practitioners of a given religion have
to start with the accepting of the canon Once this true meaning is grasped, it
of that religion. More specifically, can be seen that the survival of
they have to believe in the enlighten- Buddhism means in effect the
ment of, or the discovery of truth by, existence of the Buddha's teachings.
the fou~tder; they have to accept the Should his teachings fade away, no
tenets laid down by him, his teachi11gs. matter how many people, religious
Therefore, a religious practitioner, in affairs, and huge religious places and
contradistinction to a philosopher, will objects there might be, Buddhism
zoom in on the founder's teachings, cannot be said to exist any more.
94
Conversely, even if the foregoing Westerner as the Pali Canon because

external concrete things should be lost, it contains the fundamental principle,
but if the teachings survive, Buddhism of a religion, Buddhism in this case,
can still become known. For this and the text of this canon is recorded
reason, the true preservation of in the Pali language. The Pali term for
Buddhism boils down to maintaining the Pali Canon, however, is Tipi{aka,
the Buddha's teachings. from ti "three" + pi{aka "text,
scripture, or basket (where things are
To be more specific, the Teaching of collected)", which literally designates
the Buddha refers to the word of the its three major divisions:
Buddha or what the Buddha said
(Buddhavacana). Essentially, then, to The Vinayapi{aka is the collection of
maintain Buddhism is to preserve the monastic rules laid down by the
word of the Buddha. Buddha for monks and nuns.
By "the word of the Buddha" are The Suttantapi{aka is the collection of

meant the Doctrine (Dhamma) and discourses, or specific teachings that
Discipline (Vinaya) set forth and laid were expounded by the Buddha to suit
down by him. Not long before his the individual, place, and event or
Final Nibbana, the Buddha himself situation in question, together with
said that not any one monk was to be supplemental material.
appointed his successor as Teacher
after his passing away. Instead, he The Abhidhammapi{aka is the collec-
made it known to all Buddhists that tion of the teachings that are purely
the Doctrine and Discipline would substantive or academic, without refer-
take his place. A great number of ence to any individuals or events, and
Buddhists even remember the exact without any supplemental material.
wording in Pali, thus:
As a matter of fact, the Pali Canon is
Yo vo iinanda maya dhammo ca not a single-volume scripture, but an
vinayo ca desito pafifiatto so vo enormous set of scriptures containing
mamaccayena satthii as many as 84,000 textual units. The
version in Thai script is traditionally
"Ananda! the Doctrine and Discipline printed in 45 volumes, signifying the
I have set forth and laid down for you 45 years of the Buddha's ministry,
allshall be your Teacher after I am gone." with over 22,000 pages or approxi-
mately 24,300,000 letters. Each pi!aka
On this account, the word of the is classified into sections and further
Buddha is both Buddhism (i.e. what classified into a complex of sub-
the Buddha taught) and the dwelling divisions (please see the outline of
place of the Teacher by virtue of classifcation on page 111).
maintaining and proclaiming the
Doctrine and Discipline on his behalf. Part One
The Pali Canon: a first look The significance of the Pali
Canon
The scripture enshrining the word of
the Buddha-the Dhamma and The significance of the Pali Canon in
Vinaya-is generally known to the the maintenance of the Teaching can
95
MANUSYA: Journal ofHumanities (Special Issue: No. 4 2002)
be appreciated more when the Pali is therefore the place where the
Canon is seen in relation to other com- Sangha is formed and where it is
ponents of Buddhism. maintained. Conversely, the Sangha is
entrusted with the duty to preserve and
• The Pali Canon and the Triple keep alive the Teaching. The Sangha
Gem is thus closely attached to the Tipi~aka.
The principal reason for the paramount To sum up, the Triple Gem has to rely
importance of the Pali Canon is that it on the Pali Canon to manifest itself to
is where the Triple Gem, also the the populace of the world, starting
Three Refuges for all Buddhists, is with the Buddhists themselves. The
preserved: Pali Canon is therefore important as
the vehicle through which the Triple
I. The Pali Canon is the dwelling Gem becomes known. Preserving the
place of the Buddha. As mentioned Pali Canon is in effect maintaining the
earlier, the Dhamma and Vinaya is our Triple Gem, which is also maintaining
Teacher on the Buddha's behalf after Buddhism itself.
his Final Nibbana. In this light, we
Buddhists can still have an audience • The Pali Canon and the Four
with the Teacher in the Pali Canon Assemblies
even though he passed away over
2,500 years ago. The Buddha once said he would enter
the Final Nibblina only when the Four
2. The Pali Canon performs the duty Assemblies, namely monks and
of the Dhamma. It is through the Pali nuns- whether they were elders,
Canon that we can get to know the middlings or newly ordained ones-
Dhamma and Vinaya, or simply together with laymen and laywomen-
abbreviated as the Dhamma. This is celibate and married alike-were
also evidenced from the fact that when endowed with the qualities of worthy
we need something to symbolise the custodians of the Teaching, as follows:
Dhamma, it is the Tipi~aka that is
1. They must be well versed in the
often used.
teachings of the Buddha and have
proper conduct in accordance with the
3. The Pali Canon is where the teachings;
Sangha is accommodated. The Sangha
owes its existence to the rules laid 2. They must be able to teach others,
down by the Buddha in the Tipi~aka. having conducted themselves well;
In other words, Buddhist monks that
form the Sangha can be ordained and 3. They must be able to confute false
remain in their _monkhood only doctrines, or teachings that are
because of the Vinaya. distorted or different from the original
Doctrine and Discipline, when such
The Vinayapi{aka in the Pali Canon teachings arise.
contains the rules and regulations laid
down by the Buddha to maintain the Not long before the Buddha's demise,
Order of monks (Bhikkhusmigha). The Mara the Evil One approached him
Sangha can survive only because of and reminded him that it was time for
the monastic disciplines. The Vinaya him to attain his Final Nibblina now
96
that the Four Assemblies were already Pa[ipatti, and Pa[ivedha, or the three
endowed with the desired qualities true doctrines.
mentioned above-which was the
precondition the Buddha had earlier Pariyatti refers to the word of the
set for his own Final Nibbana. When Buddha that we study, through the Pali
the Buddha saw that that was indeed Canon, without which the Buddha's
the case, he immeidately agreed to teachings could never reach us. We
take the Final Nibbana and therefore can say that the Pariyatti is the result
relinquished his will to live on. of the Pa(ivedha and is also the basis
for the practice (Pa{ipatti).
T~is saying of the Buddha in effect
entrusted the Teaching to the Four After achieving the goal as a result of
Assemblies. But care must also be his practice, the Buddha proclaimed
taken as to what type of Buddhist is the Teaching, based on his own
worthy of this task. experiences. The word of the Buddha
thus became our Pariyatti, i.e. what
Buddhists can qualify as worthy we have to learn. However, when we
custodians of the Teaching only when regard the Pariyatti as the result of the
there is a scripture from which to learn Pa{ivedha, we exclusively refer to the
and understand the authentic Doctrine Parivedha of the Buddha, the result of
and Discipline in the first place. his own practice and the result of
practice accepted by the Buddha, not
So in this sense, the Pali Canon is the the result of practice of just any yogi,
guiding principle for the Four rishi, ascetic , hermit, recluse ,
Assemblies and must exist alongside anchorite, preacher, cult leader, or
them, providing the basis for their founder of any other religion.
becoming worthy custodians of the
Teaching. Without learning the Pariyatti or what
the Buddha taught, our practice would
These two sides-preservers of the be misguided, mistaken, and different
Teaching and the Teaching to be from the original Teaching. If our
preserved- are mutually dependent. practice was wrong, whatever result
To put it another way, in order for the we achieved could not be correct. And
Teaching to survive and bear fruit, it is if we continued to deceive ourselves
the Four Assemblies in whom the with our own findings that were erro-
Teaching becomes manifested and by neously taken to be true, there could
whom it is preserved, and at the same be no way for the Pa{ivedha to ensue.
time it is also the Four Assemblies by
whom the Teaching is utilised and in Hence, without the Pariyatti as basis,
whom the results of practice in the Pa{ipatti and the Pa{ivedha would
accordance with the Teaching are also fail to materialise. All would
manifested. collapse together.
• The Pali Canon and the three To recapitulate, from the Buddha's
true doctrines own Pa[ivedha comes our Paryatti,
which we learn and which provides
From another perspective, what the basis for our practice (Pa{ipatti) .
Buddhism is all about can be When we practise properly, we will
summarised in three words: Pariyatti, achieve the Pa{ivedha just as the
97
Buddha did. As long as this cycle still In this regard, tradition has established
goes on, the Buddha's Teaching will a direct relationship between the three
survive. major divisions of the Pali Canon with
the Threefold Training as follows:
The Pariyatti that comes from the
Buddha's Pa{ivedha and provides the The Vinayapi{aka as the collection of
basis for all Buddhists to practise is to monastic rules for monks, including
be found in the Pali Canon. both the 227 items of monastic rules of
the Pii{imokkha and those rules outside
When emphasis is put on the Teaching of the Pii{imokkha, constitutes the Dis-
itself, only Pariyatti and Pa{ipatti are cipline or sUa "morality"- the training
highlighted, with Pa{ivedha being and development of bodily and verbal
understood as the foregone conclusion. behaviour.
Whether we trichotornise the Teaching As a matter of fact, the Suttantapi{aka

into Pariyatti-saddhamma, Pa{ipatti- encompasses all of the Threefold
saddhamma, and Pa{ivedha-saddhamma Training. But when it comes to the
(i.e. the three true doctrines) as above, organisation of the teachings, the
or sometimes dichotomise it into Suttantapi{aka has traditionally been
Pariyatti-siisana and Pa{ipatti-siisana said to focus on the second component
(i.e. the two dispensations), it all boils of the Threefold Training, viz. samiidhi
down to the Pali Canon as the basis. "concentration", or emotional develop-
Thus if we can preserve the Canon, so ment.
can we preserve Buddhism.
Finally, the focus of the Abhidhamma-
• The Pali Canon and the Three- pi{aka is on paiifi.ii "wisdom". In
fold Training contemporary parlance, the contents of
this pi{aka are purely scholarly or
On a more profound level, it is technical, bringing up for scrutiny
possible to incorporate Buddhism into phenomena that are subtle and
the life of each individual. profound. It thus belongs to the
domain of wisdom, requiring profound
Essentially, Buddhism can be seen as penetrative knowledge.
the resultant virtue , growth or
development of the Threefold Training If we observe the principles of
in one's life. In other words, having morality, concentration and wisdom as
absorbed Buddhism, one can develop expounded in the Pali Canon, our lives
the Threefold Training into part and will become like the Teaching itself,
parcel of oneself. thereby preserving Buddhism with our
own lives. As long as we live, so will
The sort of Buddhism that constitutes Buddhism survive. Wherever we are,
one's life also has to rely on the Pali there will be Buddhism. Whichever
Canon, for Buddhism in this sense place we visit, Buddhism will reach
means the ability to get rid of greed, there as well.
hatred and delusion, and to be able to
get rid of greed, hatred and delusion, This is Buddhism at the consummate
one has to train oneself in morality, level of preservation. The Pali Canon
concentration and wisdom. is to be incorporated into an
98
individual' s life. It does not merely divided and engaged in heated

exist in letter. arguments as to what exactly their
teacher had preached.
However, before Buddhism can be
incorporated into individuals, the Pali Meanwhile the Venerable Cunda
Canon must first be there to contain brought the news to the Buddha, who
and maintain the Teaching. Even when recommended that all the monks take
our practice progresses, we need to part in rehearsing, or communally
consult the monks who have learned reciting, the Dhamma to ensure the
from the Tipitaka, or from the ones sustainable existence of the Teaching
who have learned from their for the welfare and benefit of the
predecessors who in turn have learned multitude.
from the Tipitaka. The teachings may
have been passed down dozens of At that time, the Venerable Sariputta,
generations like this to us. If we can the chief disciple, was still alive. On
read Pali, we can consult the Pali one occasion, when addressing this
Canon ourselves. If not, we have to matter, he said that the problem with
ask the learned monks for help. After Jainism arose because the founder's
we have obtained the required teachings had not been collected and
knowledge about the teachings, we compiled. We the disciples of our
can then practise properly to cultivate Lord Buddha should therefore conduct
ourselves in morality, concentration, a rehearsal to collect and compile his
and wisdom. teachings, so that uniform standards
could be established.
Saizgii.yana: the rehearsal of Having said this, the Elder Sariputta
the word of the Buddha demonstrated how a rehearsal should
be conducted right before the Buddha
What is a rehearsal? and the assembly of monks. He
collected the Buddha' s teachings and
As the maintenance of the word of the expounded them, arranging them in
Buddha is essential to the maintenance groups of itemised dhamma according
of Buddhism, it is regarded as an to the number of items involved,
absolute necessity and also an issue of ranging from groups of one to groups
crucial importance in Buddhism to of ten. Once the rehearsal was over,
preserve the word of the Buddha. the Buddha voiced his approval,
thereby endorsing the teachings
Therefore, great efforts have been collected and expounded by the
made to preserve the word of the Venerable Sariputta. The teachings
Buddha ever since the Buddha 's time, thus enumerated constitute a discourse
even when he was still alive. called Sangftisutta "the discourse on
communal recitations (sangfti)", and
It was towards the end of the Buddha's can be found in the Dighanikiiya of the
lifetime when Nigantha Naraputta, the Suttantapi[aka.
founder of Jainism, passed away. His
disciples had failed to collect his The method of preserving the word of
teachings and no agreement had been the Buddha is to collect the Buddha's
reached so that once their teacher was teachings, classify them in such a way
no longer alive, they were greatly as to facilitate memorisation, rehearse
99
and review them until everything is in he himself passed away before the
place, and chant them in unison, thus Buddha did. Nevertheless, the task of
showing their approval for the text in rehearsing the word of the Buddha
question to serve as the model to be was carried on by another senior
committed word for word to memory, disciple of the Buddha, namely the
then to be passed on to others and Venerable Mahakassapa, who was the
handed down to posterity. This method most senior monk when the Buddha
is called sangayana, or sangfti, literally attained his Final Nibbana.
"chanting together" (from sarh
"together"+ giiyana or gzti "chanting"). The Venerable Mahakassapa learned
of the Buddha's demise seven days
The term sangiiyana is variously later, when he was travelling,
rendered into English as rehearsal, accompanied by a large group of his
communal recital, and communal students.
recitation. Sometimes it is equated
with a Western concept. In particular, On hearing the news, many of his
a Buddhist rehearsal is often referred followers who were still worldly
to as a Buddhist Council. Conversely, beings started to weep and lament over
the term council (e.g. the Vatican the Buddha's demise. However, a
Council in Christianity) is translated monk by the name of Subhadda, who
into Thai as sangkhayana (for the Pali had been ordained in his old age, said
sangiiyana). The meanings of these to them, "Why bother to weep at all?
two terms are only partially com- Isn't it nice that the Buddha has
parable, but in essence they are quite attained his Final Nibbana? When he
different. was alive, he was always being very
strict with us, forbidding us to do this,
In a Christian Council, they convene telling us to do that. We had difficulty
to settle disputes about their tenets, being on our guard. Now that he has
and even to formulate their dogma and passed away, we shall do just as we
policy in propagating their religion. In like. We'll do whatever we like, and
a Buddhist rehearsal, by contrast, the we'll not do whatever we don't like."
primary purpose is to preserve the
original teachings of the Buddha as On hearing this, the Elder Maha-
accurately as possible, not allowing kassapa thought to himself that even
anyone to alter, modify, omit, or add as shortly after the Buddha's Final
anything at whim. The duty of the Nibbana as this, there were already
participants is to check, rehearse, and people who were intent on deviating
review the teachings . Anyone's from the Doctrine and Discipline. It
convictions or teachings that deviate was thus advisable to rehearse the
or differ from the original, authentic Buddha's teachings.
teachings are to .be adjusted or
corrected accordingly. He planned to invite the senior
Arahant elders of the time to convene
The First Rehearsal for a rehearsal, as they had all met the
Buddha in person, listening to his
Although the Venerable Sariputta set teachings, and were among his
an example of how a rehearsal should disciples who had regularly held dis-
be conducted, he did not live long cussions, cross-checking one another,
enough to continue with his work, as thereby knowing first-hand what
100

constituted the Buddha's teachings. accurate retention of the word of the

The meeting was to expound and Buddha and for their expertise in each
collect his teachings, and then to settle domain of the Teaching.
them by consensus.
As for the Dhamma, the elder who had
In the meantime, however, the Elder always been close to the Buddha and
Mahakassapa had to travel to Kusinara listened to his teaching was the Elder
and then presided over the cremation Ananda, the Buddha ' s personal
of the Buddha, a function under the attendant. He was thus assigned by the
auspices of the Malla kings. assembly to expound the Doctrine.
When the cremation was over, the When it comes to the Vinaya, the elder
Venerable Mahakassapa embarked on personally praised by the Buddha as
his plan and invited the Arhant elders excellent in the Vinaya was the
for the rehearsal. Venerable Upali. He was thus chosen
by the assembly to clarify Issues
Then came the great rehearsal itself, relating to the Discipline.
which took three months to prepare
before taking place at the Sattapat:~t;~a Once the individuals concerned were
guha Cave, on Mount Vebhara, all set, the assembly of 500 Arahant
outside of Rajagaha, under the elders started to convene.
auspices ofKing Ajatasattu.
The two elders were then made to
The Venerable Mahakassapa presided recite the Buddha's teachings to the
over this assembly, and also acted as assembly. The Elder Mahakassapa,
the interrogator about the teachings, who presided over the assembly, laid
which were divided by the Buddha down the method of presentation, i.e.
himself into two major domains: the by systematically interrogating them
Doctrine (Dhamma) and the Discipline on the teachings in sequence and in
(Vinaya). classified groups.
The Dhamma refers to the teachings The Buddha's teachings together with
on the truth of all things, along with related matters thus rehearsed would
ways of practice advised by the have been approved by the Buddha
Buddha, which are consonant with the himself during his lifetime. However,
truth thus expounded. in the First Rehearsal, the task of
certifying his teachings fell on the
The Vinaya, on the other hand, refers shoulders of this 500-strong assembly
to the collection of rules laid down by instead. Once a consensus was reached
the Buddha that regulate the conduct on the content of a given topic, the
of monks and nuns. elders would chant it together so that
the content thus approved would be
Therefore, Buddhism is also known as settled as the model for memorisation
Dhamma-Vinaya, and the rehearsal of and transmission later on.
the Buddha's teachings is the rehearsal
of the Dhamma and Vinaya. It took them seven months to complete
this historic rehearsal, whose account
For the purpose of this rehearsal, two can be found in the Cullavagga of the
eminent elders were selected for their Vinayapitaka.
101
The advent of Theravada nuns, the Dhamma embraced the

Buddhism entirety of the teachings, for all the
Four Assemblies. Due to the enormous
The teachings thus agreed upon that size of its text, the Dhamma was
have been handed down to us are regrouped into two major divisions.
called Theravada, or "the teachings
laid down as principles of the Elders." 1. The first category of Dhamma was
The word "Elders" in this context expounded on specific occasions.
refers to those 500 Arahant elders
participating in this First Rehearsal. On being asked by the individuals he
met, the Buddha would answer their
The Buddhism that is based on the questions. The answers he gave to, or
First Rehearsal mentioned above is the dialogues he had with, a farmer, a
called Theravada Buddhism. In other brahmin, a king, or a prince would
words, the Buddha's teachings, each constitute a complete unit in
namely the Doctrine and Discipline, itself, called sutta "discourse". The
both in letter and in spirit, that were teachings expounded in this way were
thus rehearsed were to be remembered collected and classified as a group
as such and strictly adhered to. called the Suttanta.
Even the original language of the text, 2. The other category ofDhamma was
namely Pali, was to be kept for the expounded contentwise, without
purpose of preserving the original reference to individuals or events, and
wording of the authentic teaching. without regard to the audience, aiming
Therefore, the Canon of Theravada only for the content, i.e. purely m
Buddhism has been in Pali just as it scholarly or academic terms.
was rehearsed.
When a particular topic of dhamma is
brought up, it will be explained in
How did the Tipitaka come exhaustive detail. For example, in
about? discussing the five aggregates, there
are explanations as to what they are,
In the rehearsal, the Buddha's and how they are divided, followed by
teachings were not only collected, but the nature of each aggregate. The
also categorised. The purpose of the explanations will go on until the topic
classification was to facilitate memori- of the five aggregates is completed.
sation and division of labour in The discussion of Dependen t
maintaining the teachings. The Origination will also proceed in the
classification was also meant to be same way, with explanations in
conducive to learning and research. various aspects given until the details
of this topic are exhausted. The
The original division of the teachings teachings expounded by content in this
into Dhamma and Vinaya was later manner were classified as another
revised to allow further divisions. group called the Abhidhamma.
Unlike the Vinaya, whose scope was With the division of the Dhamma into
narrower, dealing with monastic rules the Suttanta and the Abhidhamma,
to protect the Sangha for the wellbeing plus the Vinaya, which remained as
of the communities of monks and such, there arose a new way of
102
classifying the Doctrine and Discipline emphasis on applying the teachings

into three divisions, which came to be thus retained as criteria for verifying
!mown as the Tipi{aka. teachings and practices claimed to be
Buddhist. As a result, the Pali word
The term pi{aka literally means sangiiyana when used in Thai acquired
"basket", with a metaphorical meaning the extended meaning of purging
of "collection." Just as a basket or bogus teachings and practices.
other similar type of container collects
articles, so each pi{aka collects each Furthermore, after a long lapse of
major division of the Buddha's time, some people took this extended
teaphings. meaning to be the central meaning of
"rehearsal", to the extent that they
even forgot its true meaning. At
How has the Pall Canon been pre-
present, some might go so far as to
served and handed down to us? misunderstand that the participants in
a rehearsal will collaborate in
The First Rehearsal is without doubt checking the teachings in the Pali
the most important, as all the word of Canon to see whether the "views" or
the Buddha that was collected on this "opinions" expressed therein are right
occasion, memorised and handed or wrong- which in effect amounts to
down, was treated as settled and final. judging whether some of the Buddha's
From then on, it was a matter of teachings are right or wrong- and
retaining and preserving the word of then proceed to amend them. It is thus
the Buddha collected in the First necessary to understand clearly which
Rehearsal as accurately, purely and meaning of sangiiyana is original, and
completely as possible- in short, which meaning is derived.
pristinely and perfectly. For this
reason, from then on the elders Rehearsals in the true sense of the
preserving the word of the Buddha term- assemblies where the Buddha's
would focus on preservation through teachings as handed down to us were
recitation, devolving the retention of rehearsed, reviewed, and preserved as
different divisions of the teachings to completely, accurately, pristinely and
different groups of monks. perfectly as possible- had two stages
of development . The first stage
On this account, the First Rehearsal is involved reciting the teachings orally,
the only one which truly collected the called mukhapiitha "oral trans-
Buddha's teachings. In later rehearsals mission", and the second stage-in
the elder monks who retained the word later periods- involved writing the
of the Buddha simply convened to teachings down, called potthakiiropana
rehearse and review what had been "putting down in books".
preserved in the First Rehearsal to
ensure that the teachings were pristine In the initial stage of development or
and perfect, i.e. complete, accurate and the first period, which extended from
unadulterated. the Buddha's time up to approximately
460 years after that, the elders
Due to the subsequently added burden preserving the Teaching would retain
of preventing bogus teachings and and pass down the word of the Buddha
ways of practice, the retention of the orally, by means of mukhapiitha, i.e.
word of the Buddha had an additional learning, memorising, and transmitting
103
from mouth to mouth. This in effect Samyuttabhiil}aka "reciter of the

entrusted the preservation to Collection of Connected Discourses",
individuals. The good thing about this Anguttarabhiil}aka "reciter of the
was that as monks in those days were Collection ofNumerical Sayings", and
well aware of the utmost importance Khuddakabhiil}aka "reciter of the
of preserving the word of the Buddha, Collection of Minor Works", and so
they would be very heedful, taking the on.
best care to keep the teachings pristine
and perfect. The preservation of the (c) It was the routine of monks in each
word of the Buddha was always monastery or group to assemble and
regarded as the top priority in perform "group recitations", or
maintaining Buddhism. reciting the word of the Buddha
together. (This practice may have been
The oral transmission was carried out the origin of the daily routine of
by means of recitation, which can be morning and evening chanting we are
divided into four levels: familiar with nowadays.)
(a) It was the responsibility of large (d) It was the routine or daily practice
groups of monks to pass down the of each monk. As evidenced from the
teachings through the line of teachers, commentaries and other scriptures,
called iicariyaparamparii "succession monks when free from other tasks, e.g.
of teachers" (also known as theravarhsa when they were by themselves, would
"elders' lineage"). This was started recite the word of the Buddha. Thus
with the initial elders since the First reciting the word of the Buddha was in
Rehearsal; for instance, the Elder Upali, effect a part of their daily Dhamma
the expert in the Discipline, had his practice.
line of students who were successively
entrusted with preserving, teaching Regulated by the monastic rules of the
and expounding that particular Sangha to lead their lives along the
division of the teachings. path of the Threefold Training, and
living in an atmosphere of learning
(b) It was the main activity in a and teaching for the purpose of proper
monk's way of life to learn the practice, monks would naturally be
teachings to acquire the basis for prompted to recite and review the
proper practice, which in tum would teachings on a regular basis all along.
lead to the penetration of the Dhamma.
Which division of the teachings a How accurate was the memorised
monk intended to specialise in was at version of the Pali Canon?
his discretion. Therefore, there arose
different groups of monks who were Many people might wonder that since
well versed in different parts of the the Pali Canon was in the beginning
Buddha's teachings in the Pali Canon. preserved through memorisation, some
For instance, the group with expertise of the text might be corrupted, vaguely
in the Dighanikiiya including its com- remembered or even forgotten.
mentaries was called Dighabhiil}aka
"reciter of the Collection of Long But on closer analysis, it becomes
Discourses". Likewise, there were clear that preservation through
Majjhimabhiil}aka "reciter of the Col- recitation, i.e. by means of collective
lection of Middle Length Discourses", chanting and then rote memorisation,
104
can indeed be more accurate than Thus they were very careful about
writing down the teachings. keeping the Pali Canon intact.
Why is that so? In committing the The confidence in the purity and
Buddha's teachings to memory, completeness of the teachings was
monks would recite them together, just bolstered when the same teachings of
as we do our chanting nowadays. the Buddha repeated four or five times
When 10, 20, 50, or 100 people are in different sections of the Canon that
chanting in unison, all the words came under the responsibility of
chanted must be identical. No omis- different groups of specialist monks
siqns are allowed. Nor is it permissible still turned out to be the same and
to add even a single word. Otherwise, hence mutually confirming. This
the collective chanting would be out of attested to the accuracy in retention
sync and incongrous to such an extent and rehearsal, and also the ability of
that it might be halted altogether. even a single monk to retain so much
of the word of the Buddha. In
For this reason, in order for a great Myanmar nowadays we can fmd living
number of people's chanting to pro- examples in several monks on whom
ceed smoothly and harmoniously, it is the title Tipi(akadhara "bearer of the
necessary for all of them to chant in Pali Canon", has been bestowed, who
exactly the same way. The Buddha's are ward-perfect in reciting the entire
teachings were thus preserved through Pali Canon, which, according to the
the collective reciting by large printed version in Thai script, is well
numbers of monks, who appreciated over 22,000 pages in length.
the value of the Pali Canon, knowing
full well that it was in effect What about the written version?
Buddhism. If the Pali Canon was lost,
or corrupted, so was Buddhism. The second stage of development was
the preservation of all the word of the
Elders of old held the Pali Canon in Buddha and other related matters in
high esteem. Even in the age when the the Pali Canon in writing, thus
Pali Canon was already written down, entrusting the preservation to external
they still had this to say: objects. This started around B.E. 460,
when the Fourth Rehearsal was
"A single letter of the Buddha's conducted at AlokaleQa in Sri Lanka.
teachings is worth a Buddha image."
- Na1Jodayapakara1Ja The Fourth Rehearsal was conducted
on account of the changing circum-
On the plus side, therefore, it is the stances that posed a threat to the
duty of Buddhists to help preserve the commitment of the word of the
Pali Canon. Even playing a small part Buddha to memory. Monks of the
in writing it down, or having it written future generations would presumably
down, is considered great merit. degenerate in terms of mindfulness,
concentration, and wisdom, with their
Conversely, if anyone commits an faith and zeal diminishing, so that they
error even with one single letter, it is would not be capable of preserving the
tantamount to destroying a Buddha word of the Buddha through oral
image, which is a serious offence. transmission. It was thus decided that
105
the Pali Canon should be inscribed on to serve as the authority for the entire
palm leaves. Sangha or the country.
On the one hand, the writing down of It just happened that during the period
the Pali Canon seemed to provide the in which the word of the Buddha was
much needed certitude and stability. written down, Buddhism had
The Canon would remain as such until flourished and spread to several
the inscription materials were badly countries, becoming their state
decayed, lost, damaged or destroyed. religion. Each country created an
On the other hand, this method of official version of the Pali Canon of its
preservation also had its weakness. own and took care of it from gene-
Buddhists might become careless, ration to generation to ensure that it
being complacent that the Pali Canon would remain unadulterated and
was already on the palm leaves or in complete. A case in point is Thailand,
the books. The attention paid to where there were rehearsals conducted
reciting, reviewing or even learning in the reigns of King Tilokaraja (or
the word of the Buddha would Tilakaraja) of the Lanna Kingdom and
decrease, even to the point of total King Rama I of the current Rattana-
negligence. kosin period.
Moreover, the inscribing or copying in In each recension of the Pali Canon,

ancient times was done manually. In the participants will bring together the
each copying, lapses of concentration, different versions from all the
errors, and omissions were inevitable, countries involved and cross-check
resulting in corrupted letters or even them to see if there are any
entire lines of text missing. In discrepancies in wording down to the
particular, when the preservers were Jetter. For instance, the name Afifiii-
not skilled in the inscribing them- ko~ujafifia appears in the Thai version
selves, they had to have the task as such, but it is Aiiiiiitakol}4afiiia in
carried out by artisans, who might not the Pali Text Society' s version. Such
be proficient in the Pali language or differences, albeit minor, are recorded
the word of the Buddha, or who might in footnotes.
even be absolutely ignorant of both.
This of course increased the risk of Although it has been well over a
mistakes. A familiar example among thousand years, when the different
Thai people in the past had to do with versions of the Pali Canon preserved
the copying of medical recipes, as in different Buddhist countries are
reflected in the saying: "A recipe that compared, it can be said that overall
has gone through three rounds of they are the same and mutually
copying can cause death". agreeing. Despite some textual
differences found here and there, e.g.
For this reason, in entrusting the the letter Cf (va) versus 'q (ca), the dis-
preservation of the Canon to external crepancies are negligible considering
objects, an official copy for the whole the huge size of the entire text. This
community had to be created, which attests to the accuracy in the
had been properly inscribed, and preservation, which has been done
carefully reviewed and checked. This with great care and full awareness of
official copy would be kept at a centre, the significance of the task in hand.
106
Theravada Buddhism is, therefore, were dialogues in which the Buddha

legitimately proud that the original engaged with others, thus containing
Buddhism has been preserved. In other people's words as well.
contrast, the Mahayana discourses of
the Acariyavada!Acaryavada school Old teachings before the Buddha's
are now known by all to have been time that the Buddha accepted and
composed later, not preserving the passed on as models for practice are
original, authentic teachings. The also included in the Pali Canon, e.g.
majority of these scriptures are now the main teachings forming the core of
lost. It has, therefore, been acknow- the Buddha's birth stories.
ledged that the most complete, original
teachings of the Buddha that are still Also included in the Pali Canon are
available today can only be found in some scriptures composed after the
the Pali Canon of Theravada Buddha's time. In the Third Rehearsal
Buddhism. during the reign of King Asoka the
Great, the Elder Moggalliputtatissa,
This has been universally recognized who presided over the assembly,
by Buddhist scholars and academics composed a treatise to purge the false
worldwide, no matter whether they teachings prevalent among certain
profess Mahayana, Theravada, or groups of monks at the time.
Vajrayana Buddhism.
Even so, in making his judgement, all
It must be emphasised that in order to he did was to cite the Buddha's
preserve the original teachings as teachings here and there that were
accurately as possible, there was no collected as references to demonstrate
place for the monks participating in what the Buddha actually said
that particular rehearsal to inject there concerning the issue in question. In
own opinions into the teachings. this light, this "new" scripture in
essence is merely a collection of the
It is sometimes misunderstood that in Buddha's teachings, reorganised in
a rehearsal the participants are entitled another way around the core of a given
to alter or modify anything about the issue or a particular consideration.
Pali Canon, or even rewrite the whole
thing. Such serious misunderstanding The Chatthasanglti and after
only indicates one's total ignorance of
Buddhist rehearsals. When there was greater convenience
in communications around the world,
However, it must also be pointed out as all Buddhist countries were cele-
that the Pali Canon does not contain brating the twenty-fifth century of
exclusively the word of the Buddha. Buddhism in their respective coun-
The teachings of the Buddha's tries, an international rehearsal of the
disciples can be found as well. For Buddha's teachings was conducted in
instance, the Venerable Sariputta's Myanmar during the years B.E. 2497
teachings which demonstrated how a and 2499. Monks and scholars from all
rehearsal should be conducted are also Theravada Buddhist countries, and
in there, in the Sangztisutta. Even so, some other countries where Buddhism
the teachings rehearsed by this elder was practised, convened to rehearse
were none other than the word of the the Pali Tipi~aka prepared by the
Buddha himself. In addition, there Burmese in· tandem with the Pali
107
MANUSYA: Journal of Humanities (Special Issue: No. 4 2002)
Canon in various scripts from other and also a database readily available
countries. This Sixth Rehearsal is for further projects relating to studies
lmown in Pali as the Cha!{hasangfti, and researches in the Pali Canon, such
and has been generally recognised as the porting of the entire data onto a
among Buddhist countries. CD-ROM with a search engine to
facilitate data retrieval.
However, shortly after the Sixth
Rehearsal was over, there was a wind In any case, the true or ultimate
of change as well as political turmoil essence of this project is to maintain
in Myanmar, which presumably and preserve the word of the Buddha
ha:tnpered the care and publication of handed down to us in the form of the
the Cha{thasangfti version of the Pali Pali Canon in as pristine and complete
Canon. Some confusion thus arose, for a state as possible, i.e. to keep the
example, between the draft version teachings as they were collected in the
provided by the Burmese for First Rehearsal. This will enable the
deliberation during the rehearsal and reader to gain direct access to the
the finalised version, the end product original teachings of the Buddha
of the rehearsal. without interventions from anybody
else's interpretations, even those of the
The Dhamma Society Fund, under the collectors of the teachings themselves.
patronage of His Holiness the Should there be such views included,
Supreme Patriarch of Thailand, has they are explicitly marked off, thereby
undertaken to republish the Pali Canon leaving it open to the fullest scrutiny
of the Sixth Rehearsal in Roman with the reader's own wisdom.
script, which is a universal script for
international readers.
Part Two
With great efforts and assiduous
attention, and by a meticulous and
rigorous process, the working group of The relevance of the Pali
this Fund discovered the different Canon in the modern world
Charthasang!ti versions of the Pali
Canon, and managed to objectively Although human civilisation has made
distinguish the draft version from the great progress over the last several
finalised one, along with those of later millennia up to the so -called
impressions, thereby having procured globalisation age of the present, the
the most reliable version. In addition, human race is by no means free or
this latest Cha{thasangfti version itself removed from the problems of
was further cross-checked against the suffering, infliction of harm, distress,
different versions of the Pali Canon in and war. People look to the ethical
various scripts from .several countries, systems of various cults and religions
which in effect has brought the very to help resolve these problems. But
goal of the Sixth Rehearsal to these cults and religions in general
perfection. only come up with rules or dictates for
them to follow with their faith, thereby
Apart from this, the latest advances in releasing them from their personal and
computer technology have been interpersonal problems only to subject
utilised, resulting in an efficient them to punishment and reward by
researching and referencing system, forces believed to be supernatural.
108
In this regard, Buddhism according to The innermost circle represents life's

the word of the Buddha in the Pali problems, the most profound of which
Canon is unique in that it teaches an is one of suffering in the human mind.
ethical system of self-development for Even its crudest form, namely stress,
human beings to be released from all is quite a pressing problem for the
sorts of problem, and become truly modem man.
independent by not relying upon any
forces from without. In this regard, Buddhism is a system
of teachings quite specialised in
The modem man has progressed to a ridding life's ultimate problem of men-
certain stage, which can be regarded as tal suffering. With one's own wisdom,
the zenith of human civilisation. It is one can ultimately attain the objective
at this very point that civilisation has truth of nature, and completely
presented the human race with eradicate the germ of mental distress,
problems of suffering from all fronts : the mind being thus released once and
life's problems and social problems, to for all from suffering, becoming
be compounded, and complemented, relieved and radiant.
by environmental problems.
From oneself outwards, in a wider
It is quite evident that while circle, are social problems, sufferings
civilisation at its zenith like this can caused by wrongful relationships,
hand all sorts of problem to human which have resulted in violence and
beings, it can never lead them out of infliction of mutual harm.
the suffering triggered by these
problems. In solving problems at this level,
Buddhism has manifested itself all
Nevertheless, an increasing number of along as a religion without resorting to
people are beginning to realise that violence. Buddhists have never had
Buddhism as represented in the Pali any religious wars. Nor are there any
Canon holds the key to solving the religious tenets to be used as pretexts
three -tier problems of human for aggression or waging wars.
suffering, which can be represented as Buddhism has boasted a history of
three circles. genuine peace, propagating the
principle of universal loving-kindness,
so that it has been recognised by many
scholars as the world's first genuine
pacifist movement. The Pali Canon is
therefore the most important source
from which peace seekers can learn
the rationale and methods in main-
taining and protecting peace for the
human world.
The outermost circle surrounding man

and society represents environmental
problems, in particular the issue of the
eco-system, which is now posing the
most serious threat to the survival of
Three circles of human suffe ring
humanity.
109
As far as environmental problems are In view of the availability of

concerned, it has been aclmowledged Buddhism in solving these greatest
that such problems have stemmed problems, the Pali Canon constitutes
from the misguided view that humans an abundant source for studies and
are distinct from nature. The hostile researches to achieve that end.
attitude towards nature has led to their
striving to conquer it and act upon it to
The Classification of scrip-
serve human interests alone. To solve
these problems, the human race needs tures in the Pali Canon
a fresh mentality as a basis.
We can now tum to the structure and
In this regard, Buddhism preaches the organisation of the Pali Canon.
Middle Way, pointing to the objective
fact that nature is a system of relations In Thailand the Pali Canon was
of all phenomena-man included- published in book form using the Thai
that are causally and conditionally script for the first time during the reign
interdependent. of King Rama V in B.E. 2431. After
the publication was completed, there
The human race is a unique com- was a celebration in B.E. 2436, along
ponent part in that system of relations, with the twenty-fifth anniversary
the part that learns and that can be celebration for the King's accession to
trained and developed. The positive the throne. The Pali Canon published
qualities human beings should develop on that occasion came in a set of 39
are on three fronts: behaviourally, to volumes.
be mutually supportive; mentally, to
possess a constructive intent; and In B.E. 2468 during the reign of King
intellectually, to have a proper Rama VII, the Pali Canon was
understanding of the system of reprinted by royal command. The
interdependent relations, and of how merit being dedicated to the late King
such a system should best proceed. Rama VI, the new impression came in
a complete set of 45 volumes, and has
Endowed with such good qualities, ever since served as the standard for
individuals will lmow how to conduct volume division of any Thai-script
their lives and render the components version in Thailand.
of the system of relations more
harmonious and mutually supportive, For convenience of discussion ,
thereby leading humanity to attain a therefore, references in this summary
world of happiness, free of any are made to this version, which is
infliction of harm. lmown in Thai as phra traipidok
chabap sayamrat "the Siamese official
In short, Buddhism provides a new version of the Tipi!aka".
basis for thinking that changes man's
concept of development. Neither is Generally speaking, it is the Doctrine
man separated from nature; nor should and Discipline contained in the Pali
he be its antagonist, constantly trying Canon that serves as the basis for its
to conquer it. Instead, he is to be classification.
regarded as the component part that
brings about a system of peaceful The outline of the classification 1s
coexistence with nature. shown in the.following diagram.
110
Mahlivibhanga (Major rules for monks)

Bhikkhunivibhanga (Major rules for nuns)
Mahlivagga (Origin of the Order of monks and
regulations on monks' way of living and
Vinayapi[aka - - - - l
monastic administration)
(Collection of rules
Cullavagga (Regulations on monks' way of living and
for monks and nuns
monastic administration; the accounts of
nuns and the rehearsals)
Parivlira (Catechi sm on knowledge about the
Dicipline)
The Pali Suttantapi[aka ~Dlghanikliya (Collection of Long Discourses)
Canon (Collection of Majjhimanikliya (Collection of Middle Length Discourses)
sermons, histories, Samyuttanikliya (Collection of Connected Discourses)
stories and accounts) Anguttaranikliya (Collection of Numerical Sayings)
Khuddakanikliya (Collection of Minor Works)
Abhidhammapi[aka Dhammasangaf_li (Enumeration of Phenomena)
(Collection of Vibhanga (The Book of Divisions)
teachings and Dhlitukathli (Discussion with Reference to the Elements)
explanations in Puggalapannatti (Designation of Individuals)
purely academic Kathlivatthu (Points of Controversy)
terms) Yamaka (The Book of Pairs)
Pa?{hlina (The Book of Causal Relations)
Outline of the Pali Canon 's major classifications
A Concise Summary of the Volume 1: Mahlivibhanga, Part 1.

Pali Canon in 45 volumes This volume covers the first 19
precepts within the Pli#m.okkha (major
(arranged by volume number) monastic rules) for monks. These rules
are all concerned with grave offences,
A. The Vinayapi{aka i.e. the four rules of Defeat (Pliriijika),
the 13 rules entailing Initial and
This is a collection of the word of the Subsequent Meetings of the Sangha
Buddha in the domain of the
Discipline. It covers the rules laid
down by the Buddha concerning the
precepts r elating to monks' grave
conduct, ways of living, customs, and offences).
administration of monastic affairs for 2. Pacittiya includes the contents in
monks and nuns. The Vinayapi(aka is V olumes 2, which cover the second part of
divided into five scriptures (known by the Mahiivibhaitga and Volume 3, Bhikkhuni-
their abbreviations as: A, Pli, Ma, Cu, vibhaitga (concerned with the precepts
Pa.)·, and published in eight volumes. relating to monks' minor offences up to all
the precepts for nuns).
In addition, all the eight volumes of the
Vinayapitaka or these five scriptures can
• The first two abbreviations, A and Pii, sometimes be further collapsed into three,
reflect another way of classification as viz. Vibhanga or Suttavibhaitga (= Mahii-
follows: vibhanga and Bhikkhunlvibhanga, i.e.
1. Adikammika includes the contents in Volumes 1- 3), Khandhaka (= Mahiivagga
Volume 1, which cover the first part of the and Cullavagga, i.e. Volumes 4- 7), and
Mahiivibhanga (concerned with the Pariviira (Volume 8).
111
(Saitghiidisesa), and the two mokkha precepts (continued). There

Indefinites (Aniyata). are eight divisions (khandhaka), i.e.
miscellaneous rules, dwellings and
Volume 2: Mahiivibhaitga, Part 2. furniture, schism, specific rules and
This volume covers the monks' etiquette, abrupt termination of the
remaining Piitimokkha precepts, which Pii{imokkha recital, nuns, and the First
are concerned with minor offences, i.e. and Second Rehearsals.
starting with the 30 rules entailing
Expiation with Forfeiture (Nissaggiya- Volume 8: Pariviira. This volume is a
piicittiya), thereby bringing the total of manual, compiled in the form of a
the Piitimokkha precepts to 22 7. catechism, for reviewing one's
knowledge of the Discipline.
Volume 3: Bhikkhunfvibhaitga. It
deals with the 311 precepts for nuns. B. The Suttantapi{aka
Volume 4: Mahiivagga, Part I. This This is a collection of the word of the

volume covers the precepts outside of Buddha in the department of the
the Piitimokkha, i.e. the general discourses, i.e. his sermons, lectures or
regulations on the monks' ways of explanations of dhamma that were
living and administration of monastic adapted to suit the individuals and
affairs. The first part covers four occasions concerned, along with
divisions (khandhaka), i.e. rules for compositions, narratives, and stories
admission to the Order, the Uposatha that were of early Buddhism. Printed
meeting and recital of the Pii(imokkha, in 25 volumes, the whole collection is
residence during the rainy season, and divided into five nikiiyas (known by
the Invitation. their abbreviations as Df, Ma, Sam,
Am, Khu) as follows:
Volume 5: Mahiivagga, Part 2. This
1. The Dfghanikiiya "Collection of
volume deals with the precepts outside
Long Discourses"
of the Patimokkha (continued). There
are six divisions (khandhaka), i.e.
2. The Majjhimanikiiya "Collection of
rules on the use of leather, medicines,
Middle Length Discourses"
the annual presentation of robes (ka{hina),
materials for robes, formal censure,
3. The Samyuttanikiiya "Collection of
and ways of settling disputes and
Connected Discourses"
schism.
4. The Aitguttaranikiiya "Collection of
Volume 6: Cullavagga, Part I, This Numerical Sayings"
volume covers the last section of the
precepts outside of the Pii(imokkha. 5. The Khuddakanikiiya "Collection of
There are four divisions (khandhaka), Minor Works"
i.e . formal censure, rules for
reinstatement of a monk, and ways of 1. The Di:ghanikiiya "Collection of
settling a legal procedure. Long Discourses" (in 3 volumes)
Volume 7: Cullavagga, Part 2, This Volume 9: Sllakkhandhavagga. This

volume covers the last section of the volume contains 13 long discourses,
monastic rules outside of the Pii!i- starting with Brahmajiilasutta. Several
112
discourses deal wtih Minor Morality courses, their subject matters being
(cullaslla), Middle Morality (majjhima- multifarious. Among the discourses
slla), and Major Morality (mahiislla). are, for example, Devadahasutta,
Hence the collective name of the Gopakamoggalliinasutta, Sappurisa-
whole section: SUakkhandhavagga sutta, Mahiicattiir!sakasutta, Aniipiina-
"the Division Concerning Morality" satisutta, Kiiyagatiisatisutta, Bhaddeka-
rattasutta, Cufakammavibhangasutta,
Volume 10: Mahiivagga. This volume PUIJ.IJ.Oviidasutta, Sa{iiyatanavibhanga-
contains 10 long discourses, mostly sutta, and lndriyabhiivaniisutta.
starting with the word mahii "great",
e.g. Mahiiparinibbiinasutta, Mahii-
3. The Samyuttanikaya "Collection
samayasutta, Mahiisatipa{[hiinasutta,
of Connected Discourses" (in 5
etc.
volumes)
Volume 11: Pii{ikavagga. This
(This collection of 7,762 discourses is
volume covers 11 long discourses,
classified into 56 groups (sarhyutta),
starting with Pii{ikasutta. There are
arranged in a special order by subject
also well-known discourses such as
matter. Each group deals with a
Cakkavattisutta, Aggaiiiiasutta, Sihgiilaka-
specific doctrine or personality.)
sutta and Sang!tisutta.
Volume 15: Sagiithavagga. This
2. The Ma.ijhimanikaya "Collection volume is a collection of verses mostly
of Middle Length Discourses" (in 3 uttered by the Buddha and in response
volumes) to different personalities, e.g. deities,
Mara the Evil One, nuns, brahmins,
Volume 12: MUlapaiJ.f_l.iisaka "the first King ofKosala, etc. Tills section is classi-
batch of 50". This volume covers the fied mainly according to the type of
first 50 middle length discourses, individual concerned into 11 sarhyuttas.
some of whose names might sound
Volume 16: Nidiinavagga. The first
familiar, e.g. Dhammadiiyiidasutta,
half of this volume deals with causes
Sammiidi[!hisutta, Satipa{!hiinasutta,
and conditions, i.e. the law of
Rathavinftasutta, Vimarhsakasutta.
Dependent Origination. The rest deals
with the elements, the penetration of
Volume 13: Majjhimapaf_l.f_l.iisaka "the the Dharnma, the round of rebirths,
middle batch of 50". This volume material gain, etc. This section ts
covers the next 50 middle length classified into 10 sarhyuttas.
discourses). Among those discourses
whose names might sound familiar are Volume 17: Khandhaviiravagga. This
Sekhapa{ipadiisutta, Jivakasutta, Upiili- volume deals with the various aspects
viidasutta, Abhaya.r iijakumiirasutta, of the five aggregates and mis-
Miiga1J.4iyasutta, Ra{{hapiilasutta, cellaneous subjects including
Bodhiriijakumiirasutta, Angulimiila- concentration, together with some
sutta, Dhammacetiyasutta, and Viise{{ha- false views. This section is classified
sutta. into 13 sarhyuttas.
Volume 14: UparipaiJ.f_l.iisaka "the last Volume 18: Sa{iiyatanavagga. Almost

batch of 50". This volume covers the half this volume deals with the six
remaining 52 middle length dis- sense bases . in accordance with the
113
Three Characteristics. The rest deals types of mental power, etc.), and
with the five precepts, ways of groups of three (e.g. three parental
practice leading to the unconditioned, duties towards their children, three
false views, etc. The section is types of intoxication, three suprem-
classified into 10 samyuttas. acies, the Threefold Training, etc.).
Volume 19: Mahiiviiravagga. This Volume 21: Catukkanipiita. This

volume covers the 37 virtues partaking volume covers those topics of dhamma
of enlightenment, which are rearranged, classified into groups of four (e.g. the
starting with the Noble Eightfold Path four noble dhammas, the Four
(inqluding other virtues before the Assemblies, the four efforts, the four
Path) the seven enlightenment factors, biases, the four virtues wheeling one
the four bases of mindfulness, the five to prosperity, the four bases of social
controlling faculties, the four right solidarity, etc. etc.)
efforts, the five powers, the four paths
of accomplishment, including other Volume 22: Paiicaka - , and
topics concerned, e.g. the five Chakkanipiita. This volume covers
hindrances, the ten fetters, the Four those topics of dhamma classified into
Noble Truths, the absorptions, along groups of five (e.g. the five powers,
with the attributes of Stream Entrants the five hindrances, the five ideas to
and the meritorious consequences of be constantly reviewed, the five
the fruition of Stream Entry. The warriors), and groups of six (e.g. the
section is classified into 12 samyuttas. six states of conciliation, the six
excellent experiences, the six
reverences, the six impossibilities,
4. The Anguttaranikiiya "Collection
etc.)
of Numerical Sayings" (in 5
volumes)
Volume 23: Sattaka-, A!{haka- and
Navakanipiita. This volume covers
(This collection of 9,557 discourses is those topics of dhamma classified into
classified into 11 divisions lmown as groups of seven (e.g. the seven noble
nipiita , which are arranged in treasures, the seven latent tendencies,
progressive numerical order, starting the seven conditions of welfare, the
from the groups of single items, seven qualities of a good man, the
followed by the groups of two and so seven qualities of a good friend, the
on, to the groups of eleven.) seven types of wife, etc.), groups of
eight (e.g. the eight worldly con-
Volume 20 : Eka-, Duka-, and ditions, the eight qualities of a
Tikanipiita. This volume covers those messenger-to-be, the eight donations,
topics of dhamma classified into the eight bases of donation, the eight
groups of one (e.g . . the prime object levels on which to perfect the three
which when trained is apt for work, bases of meritorious action, the eight
i.e. the mind; the inner prime virtue gifts of a good man, the eight virtues
that is for great benefit, i.e. heed- conducive to the present and future
fulness; etc. including the Buddha' s benefits), and groups of nine (e.g. the
foremost disciples), groups of two nine objects of malice, the nine mental
(e.g. 13 sets of two types of happiness, states of gradual attainment, the nine
two types of fool, two types of wise progressive abidings, the nine states of
man, two types of kind reception, two immediate Nibbana).
114

Volume 24: Dasaka-, and Ekiidasaka- 4. The Itivuttaka "Thus Said" covers
nipiita. This volume covers those 112 discourses not beginning with
topics of dhamma classified into Evarh me sutarh "Thus have I heard",
groups of ten (e.g. the ten fetters, the but connected by the expression Iti
ten perceptions, the ten virtues which vucceti "It is thus said."
make for protection, the ten growths,
etc.), and groups of eleven (e.g. the 5. The Suttanipiita "Collected
eleven phenomena that naturally arise Discourses" is a special collection of
one after another without volition, the discourses, composed either entirely in
eleven advantages of loving kindness, verse, or mostly in verse but with
etc .). introductory prose.
In the Anguttaranikiiya, the teachings Volume 26 comprises four scriptures

included are multifarious in nature, composed entirely in verse, namely:
ranging from the benefits in the
present (di??hadhammikattha) to the
1. The Vimiinavatthu "Stories of
highest benefit (paramattha ), meant
Celestial Mansions" covers accounts
for both the ordained and the laity.
by those born in heaven, narrating
Scattered all over the whole collection,
their own good deeds in their past
such teachings are arranged in groups
lives that brought about their present
according to the number of items in
births. There are 85 such stories.
each group.
2. The Petavatthu "Stories of the
5. The Khuddakaniko,ya "Collection
Departed" covers accounts narrated by
of Minor Works" (in 9 volumes)
ghosts (peta) of their own evil .deeds in
the past. There are 51 such accounts.
(This is a collection of discourses,
verses, sayings, explanations, and
miscellaneous subjects that cannot fit 3. The Theragiithii "Verses of the
into the first four collections. There Elders" contains verses (giithii) uttered
are 15 scriptures.) by 264 Arahant elders, expressing the
calm and delicate feeling in attaining
Volume 25 includes five mmor the penetration of the Dhamma.
scriptures, namely:
4. The Therfgiithii "Verses of the
1. The Khuddakapiitha "Shorter Women Elders" contains verses
Texts" covers minor discourses uttered by female Arahant elders,
commonly used for chanting, e.g. expressing the same kind of feeling as
Mangalasutta, Ratanasutta, Kara!J.fya- in the Theragiithii. ·
mettasutta.
Volume 27: The Jiitaka "Birth
2. The Dhammapada "Anthologies of Stories", Part I. This volume is a
Sayings" contains 423 verses of collection of verses that expound the
dhamma. Buddha's teachings in his previous
lives, when he was still a bodhisatta.
3. The Udiina "Paens of Joy" covers These are interspersed with a number
80 discourses with the Buddha's of verses uttered by others. The first
solemn utterances in verse, but with section ranges from stories with only
introductory prose. one verse (ek.anipiita) to stories with
115
40 verses (cattii!fsanipiita). There are Anuruddha, ... Ananda, etc., totalling

altogether 525 stories. 410 in number.
Volume 28: The Jiitaka "Birth Volume 33: Apadiina "Lives of

Stories", Part 2. This volume is an Arahants", Part 2. This volume is a
additional collection of verses like continuation of the first part, covering
those in Part 1. But the stories are additional autobiographies of Arahant
longer, ranging from those with 50 elders, to be concluded with the 550th's.
verses (Pafifiiisanipiita) to those with a
great number of verses (Mahiinipiita), Then comes the Therf-apadiina "Lives
th~ last one being Mahiivessantarajiitaka, of Female Arahants", which covers the
with 1,000 verses. There are 22 stories stories of 40 female Arahant elders,
in this part, bringing the total to 547 in starting with 16 elders whose names
both parts. might not sound familiar, to be
followed by such major female elders
Volume 29: Mahiiniddesa "Great as Mahapajapati Gotami, Khema,
Expositions". This volume covers the Uppalaval)l)a, Pa!acara, ... Yasodhara
Elder Sariputta's explanations on the and others.
16 discourses preached by the Buddha
in the A{!hakavagga of the Suttanipiita. After the Apadiina comes the
Buddhavamsa at the end of Volume
Volume 30: Cu{aniddesa. "Small 33. It is a collection of verses dealing
Expositions". This volume covers the with the stories of the 24 past Buddhas
Elder Sariputta' s explanations on the 16 with whom the present Buddha had an
discourses preached by the Buddha in audience, and by whom his own future
the Piiriiyanavagga and Khaggavisiif}a- Buddhahood was also predicted. It is
sutta in the Uragavagga of the then concluded with the history of the
Suttanipiita. present Buddha himself, thus bringing
the total to 25 Buddhas.
Volume 31: Pa{isambidiimagga "Way
of Analysis" This volume covers the The Cariyiipi(aka is a short treatise at
Elder Sariputta' s explanations in great the end of this whole collection. It
detail on such profound topics as the deals with the 35 stories of the
absoptions, false views, mindfulness Buddha's modes of conduct in his past
on breathing, spiritual faculties, and lives which are already covered in the
deliverance, all of which constitute the Jiitaka but which are retold, also in
way of discriminating knowledge. verse, exemplifying certain stages of
the ten Perfections.
Volume 32: Apadiina "Lives of
Arahants", Part 1. This volume is a As a whole, the Khuddakanikiiya can
collection of verses about the personal be seen as a collection of mis-
histories of Arahants, especially in their cellaneous treatises. Although there
past lives. It covers histories of are 15 scriptures in nine volumes, only
Buddhas (Buddha-apadiina) , accounts the first volume (Volume 25) focuses
of Individually Enlightened Ones on the substance of the Buddha's
(Paccekabuddha-apadiina), and auto- teachings. All the five scriptures
biographies of Arahant elders , included in this single volume, albeit
beginning with the Elder Sariputta, small, are quite important and very
Mahamogga!Hina, Mahakassapa , profound.
116
The other three volumes (28-30), dhamma deals with the quintessence
namely Niddesa and Pa{isambhidii- of the Doctrine in purely academic
magga, though directly dealing with terms, without reference to individuals
the Buddha's teachings, are actually and events. Pubished in 12 volumes,
explanations given by his disciple (i.e. the Abhidhamma is divided into seven
Sariputta). These explanations further treatises (known by their abbreviations
clarify the Buddha's teachings which as Sarh, Vi, Dhii, Pu, Ka, Ya, and Pa)
are already in the previous volume, as follows:
and can thus be regarded as prototypes
of the commentaries. 1. Dhammasanga~J.l "Enumeration of
Phenomena"
The remaining eight scriptures are all
composed in verse, aiming for poetic 2. Vibhanga "The Book of Divisions"
beauty and to rouse feelings, e.g. to
boost confidence. 3. Dhiitukathii "Discussion with
Reference to the Elements"
Volume 26 (Vimiinavatthu, Petavatthu,
Theragiithii, and Therlgiitha). This 4. Puggalapafifiatti "Designation of
volume deals with experiences , Individuals"
feelings, and courses of existence of
virtuous and vicious individuals, as 5 . Kathiivatthu "Points of Con-
well as Arahant disciples, which troversy"
should serve as examples or models
for rousing the sense of urgency, 6. Yamaka "The Book of Pairs"
providing admonitions, and raising
morale for Buddhists not to do any 7. Pa!{hiina "The Book of Causal
evil, to do good, and to follow the Relations".
Noble Path diligently.
Volume 34: (Dhamma)Sangarfz. The
Volumes 27- 28 (Jiitaka). These earlier portion of this volume deals
stories give moral lessons, which with matrices (miitikii) or summaries
provide instruction, admonition, and of all phenomena (dhamma) organised
moral support, from the Buddha's own in sets of three, e.g. things wholesome
experience in perfecting the ten (kusaladhamma) , unwholesome
qualities leading to Buddhahood. (akusaladhamma) , and indeterminate
(avyiikatadhamma); things past (atita-
Volume 32- 33 (Apadiina, Buddhavamsa, dhamma) , future (aniigatadhamma) ,
and Cariyiipi{aka). Composed in verse, and present (paccuppannadhamma) ,
they describe the history, way of etc.; and sets of two, e.g. things
practice, and conduct of the Buddhas, conditioned (sankhatadhamma), and
Individually Enlight~ed Ones (Pacceka- unconditioned (asankhatadhamma) ;
buddha), and Arahant disciples in such things mundane (lokiyadhamma), and
a literary style that will boost one's supramundane (lokuttaradhamma),
confidence in the Teaching. etc. Altogether there are 164 sets or
matrices.
C. Abhidhammapifaka
After this comes the important part of
The collection of the Buddha' s this scripture, which comprises
teachings classified as the Abhi- expositions on the first matrices as an
117
example, showing how wholesome, them can fit into any of the five
unwholesome , and indeterminate aggregates, the 12 sense-fields, and the
states are distributed in terms of 18 elements. In the latter, definitions
consciousness (citta), mental factors are given to designations of indi-
(cetasika), corporeality (rupa) and viduals according to their virtue. For
nibbiina. instance, a Sotiipanna "Stream Entrant"
is an individual who has severed the
Towards the end of the scripture there first three fetters.
are two chapters, each giving brief
explanations or definitions of the Volume 37: Kathiivatthu. This treatise
dhammas in the foregoing matrices was compiled by the Elder
uritil all the 164 matrices are dealt Moggalliputtatissa, who presided over
with, yielding two different sorts of the Third Rehearsal, to correct the
definition of the dhammas in the two false views held by the various groups
chapters (though definitions of only in Buddhism at that time, which had
122 matrices are given in the last been split into as r,nany as 18 sects.
chapter). Examples of the false views are that it
is possible for an Arahant to retrogress
Volume 35: Vibhanga. In this volume from the Fruit of the Worthy One
18 important topics of the teachings (arahattaphala); that it is possible for
are separately enumerated, analysed an Arahant to be reborn; that all things
and discerned in all aspects, namely are conditional only on past deeds. There
the five aggregates, the 12 sense- are altogether 219 subjects composed
fields, the 18 elements, the Four Noble in the form of questions and answers.
Truths, the 22 faculties, the Dependent
Origination, the four foundations of Volume 38: Yamaka, Part 1. This
mindfulness, the four right efforts, the volume explains important topics of
four paths of accomplishment, the dhamma to elucidate the meaning and
seven enlightenment factors, the scope and test one's in-depth lmow-
eightfold path, the absorptions, the ledge of dhamma by means of posing
four unbounded states of mind, the a pair of questions in reverse order of
five precepts, the four modes of each other (literally, yamaka "pair").
practice, the various types of For instance, whether all phenomena
lmowledge (fiii!J.a) and miscellaneous that are wholesome are wholesome
topics on the unwholesome states. roots, or all phenomena that are
Each section dealing with any of these wholesome roots are wholesome;
topics is called the vibhanga of that whether (all) corporeality are
topic, e.g. khandha-vibhanga, on the corporeal aggregates, or (all) corporeal
five aggregates. Thus there are 18 aggregates are corporeal; whether (all)
sections (vibhanga) altogether. suffereings are the truth of suffering,
or (all) the truth of suffering is
Volume 36 comprises two scriptures: suffering. The topics of dhamma to be
Dhiitukathii "Discussion with explained in this volume are seven in
Reference to the Elements", and number, namely roots (e.g. kusalamula),
Puggalapafifiatti "Designation of aggregates, sense-fields, elements,
Indi victuals." In the former, the truth, compounded things, and latent
teachings in the matrices (Matika) and dispositions. The question pairs as
other 125 topics of dhamma are well as their answers and explanations
brought up to see whether each of on each topi9 are lmown by the name
118

of that topic, e.g. Mulayamaka, states are conditions for present states
Khandhayamaka . Thus there are through object conditions (as when
altogether seven yamakas. grief arises after visual forms and
sounds that are gone and past are
Volume 39: Yamaka, Part 2. This considered to be impermanent,
volume covers questions and answers oppressed, and not-self), etc.
explaining the teachings in addition to
Part 1 with three more topics: Volume 42 : Pa((hiina, Part 3,
Cittayamaka, Dhammayamaka (whole- Anuloma-duka-pa!(hiina. This volume
some, unwholesome and neutral explains the mutual conditionality of
states) and Indriyayamaka, adding up all phenomena in the group-of-two
to a total of 10 yamakas. matrices, e.g. how mundane states are
conditions for supramundane states
Volume 40: Pa?(hiina, Part 1. This through object conditions (iirammar:ta-
volume explains the 24 factors in paccaya) (as when visible forms are
detail, showing the interdependent conditions for eye-consciousness), etc.
relationships among phenomena in
various respects. Volume 43: Pa((hiina, Part 4,
Anuloma-dukapa(!hiina (cont.)
The first volume of Pa?(hiina explains
the meaning of the 24 factors, Volume 44: Pa!(hiina, Part 5. This
providing background information volume is still on Anuloma-pa(!hiina,
before delving into the main subject of but explains the mutual conditionality
the volume, namely anuloma-tika- of all phenomena in the matrices
pa![hiina. It explains the mutual across different groups. It comprises
conditionality of all phenomena in the Anuloma-dukatika-pa?(hiina, relating
group-of-three matrices through the 24 phenomena in the group -of-two
factors, e.g. how wholesome states are matrices (dukamiitikii) to those in the
conditions for wholesome states group-of-three matrices (tikamiitikii),
through inducement conditions, how e.g. how wholesome states that are
wholesome states are conditions for supramundane are conditions for
unwholesome states through induce- wholesome states that are mundane
ment conditions, how unwholesome through predominance conditions;
states are conditions for wholesome Anuloma-tikaduka-pa?(hiina, relating
states through inducement conditions, phenomena in the group-of-three
how unwholesome states are factors matrices (tikamiitikii) to those in the
for unwholesome states through group-of-two matrices (dukamiitikii);
induceent conditions, etc. etc. This Anuloma-tikatika-pa((hiina, relating
volume provides the explanations in phenomena in the group-of-three
regular order, rather than in negative matrices (tikamiitikii) to different
order; hence the term anuloma-pa((hana groups of phenomena in the group-of-
(anuloma "regular"). three matrices (tikamiitikii), e.g. how
past wholesome states are conditions
Volume 41: Pa![hiina, Part 2, for present unwholesome states; and
Anuloma-tika-pa!(hiina (cont.). This Anuloma-dukaduka-pa((hiina, relating
volume further explains the mutual phenomena in the group-of-two
conditionality of all phenomena in the matrices (dukamiitikii) to different
group -of- three matrices as a groups of phenomena in the group-of-
continuation of volume 40, e.g. past two matrices (dukamiitikii), e.g. the
119

group of mundane and supramundane six tomes or some 3,320 printed pages.
states to the group of conditioned Had detailed explanations been all pro-
things and the Unconditioned. vided, the number of volumes would
have been multiplied. Hence this
Volume 45: Pa{{hiina, Part 6. This scripture is !mown as Mahiipakara7J.a,
volume deals with paccaniya-pa{!hiina. literally meaning "great scripture,"
It explains the mutual conditionality of both in size and in significance.
all phenomena, just as in the previous
volumes, but in a negative way. The According to the commentarians, the
divisions are as follows: paccan'iya- Pali Canon comprises 84,000 units of
P~?thiina, i.e. pa(isedha (negative) + teaching (dhammakkhandha), of which
pa{isedha (negative), e.g. how non- 21,000 units belong to the Vinayapi(aka,
wholesome states arise from non- 21,000 units to the Suttantapi(aka, and
wholesome states; anulomapaccan'iya- the remaining 42,000 units to the
paUhiina, i.e. anuloma (regular) + Abhidhammapi(aka.
pa(isedha (negative), e.g. how non-
supramundane states arise from
The commentaries and sub-
mundane states; and paccan'iyiinuloma-
pa??hiina, i.e. pa(isedha (negative) + sequent generations of
anuloma (regular), e.g. how un- scriptures
wholesome states arise from non-
wholesome states. In each of the three After the Buddha expounded his
models, explanations are given using teachings, namely the Doctrine and
phenomena in the group-of-three Discipline, his disciples, both ordained
matrices, followed by those in the and lay, would study them. When they
group-of-two, and then across the found any teachings difficult to
groups, i.e. the group-of-two to the understand, not only did they directly
group-of-three, the group-of-three to put queries to the Buddha, but they
the group-of-two, the group-of-three to also sought help from the senior
the group-of-three, and the group-of- disciples who were their preceptors or
two to the group-of-two, until all are teachers for advice or to clarify the
covered. Therefore, each model is point in question.
further divided into tika-, duka-,
dukatika-, tikaduka-, tikatika-, and The important explanations and replies
dukaduka-, respectively (the full forms were then committed to memory and
are: paccaniya-tika-parthiina, paccan'iya- handed down in tandem with the
duka-pa{!hiina, paccan'iya-dukatika- Buddha's teachings themselves from
paqhiina, etc., to be concluded with one generation of disciples to the next.
paccan'iyiinuloma-dukaduka-pa{!hiina). After the classification of the
Buddha's teachings in the form of the
In the PaUhiina, fairly detailed Tipi!aka, such explanations became
explications are given only in the systamatised and arranged m
earlier volumes, while in the later accordance with the Pali Canon.
volumes only bare outlines can be
found, thereby leaving it for those who The explanations of the word of the
have already grasped the line of Buddha, namely the Doctrine and
thought to elaborate for themselves. Discipline, or the explanations of the
Part 6, in particular, gives the briefest Pali Canon are called Atthakathii
accounts of all. Even so, it comprises (commentaries).
120

When the Pali Canon was inscribed on introduced into Sri Lanka, they were
palm leaves in Sri Lanka around the transmitted in Sinhala. It was not until
year B.E. 460, legend has it that the around B.E. 950- 1000 that they were
commentaries were also put in writing translated and compiled back to Pali
at the same time. by the Elder Buddhaghosa and the
Elder Dhammpala, who travelled from
It is noteworthy that the Buddha's India to Sri Lanka. Hence the extant
word or the text in the Tipi!aka is Pali version we study today.
usually referred to, in academic
jargon, as the Piili, meaning "the word One important characteristic of the
of. the Buddha as enshrined in the commentaries is that they directly
Tipi!aka. (This should not be confused expound on the Canon. This means
with the Pali language.) that for individual discourses, sections,
or topics in the Canon there will be
The Pali Canon or Tipi!aka was specific commentaries arranged in
memorised, handed down and sequence, which provide explanations
recorded in the Pali language, while on some technical terms or
the commentaries were in Sinhala. elaborations on the Doctrine and Dis-
cipline by giving supplemental
The Pali Canon as the primary source information, including for example the
text obviously belongs to the teacher's circumstances or origin of the
side. It should therefore be preserved Buddha' s sermon on that particular
in its original state as accurately as occasion. Such background infor-
possible according to what the Teacher mation would undoubtedly help the
taught. learner understand the teachings more
clearly.
The commentaries, on the other hand,
are explanations meant for the learner.
The Pali Canon volumes together with
They are therefore supposed to aid his
the corresponding commentaries are
understanding in the best possible
given on the next page.
way. When the commentaries were
121

Pali Canon Commentaries Author
A. Vinayapi{aka
1. Vinayapi[aka (all) Samantapiisiidika Buddhaghosa
B. Suttantapi{aka
2. Dighanikiiya Sumangalaviliisini Buddhaghosa
3. Majjhimanikaya PapaficasUdani "
4. Sarhyuttanikiiya Saratthapakasini "
5. Anguttaranikaya Manorathapuraf}i "
6. Khuddakaparha Paramatthajotika "
(Khuddakanikiiya)
7. Dhammapada Dhammapada{{hakatha* "
(Khuddakanikaya)
8. Udana (Khuddakanikiiya) Paramatthadipani Dhammapala
9. Itivuttaka (Khuddakanikiiya) " "
10. Suttanipata Paramatthajotika Buddhaghosa
(Khuddakanikiiya)
11. Vimanavatthu Paramatthadipani Dhammapala
(Khuddakanikiiya)
12. Petavatthu (Khuddakanikiiya) " "
13. Theragatha " "
(Khuddakanikiiya)
14. Thengatha (Khuddakanikaya) " "
15. Jataka (Khuddakanikiiya) Jataka{{hakatha* Buddhaghosa
16. Niddesa (Khuddakanikiiya) Saddhammapajjotika Upasena
17. Pa{isambidamagga Saddhammapakasini Mahanama
(Khuddakanikiiya)
18. Apadana (Khuddakanikaya) Visuddhajanavilasini (Author unknown)**
19. Buddhavarhsa Madhuratthavilasini Buddhadatta
(Khuddakanikiiya)
20. Cariyapi{aka Paramatthadipani Dhammapala
(Khuddakanikiiya)
C. Abhidhammapi{aka
21. Dhammasangani A{{hasalini Buddhaghosa
22. Vibhanga Sammohavinodani "
23. The remaining five scriptures Paficapakaraf}Q{{hakatha "
·As a matter of fact, it was also specifically entitled Paramatthajotikii. As for the contention
that Buddhaghosa was the author of both scriptures, he must have been the chief author with
the assistance of others.
•• According to Cilfaganthavamsa, a scripture composed in Myanmar, this was ascribed to
Buddhaghosa.
122

In addition to the commentaries, categories. There are scriptures that

which are consulted as major are exegetical of the Canon, the
references in the study of the Pali commentaries, and some of these
Canon, there were a large number of scriptures themselves, successively
Buddhist scriptures written in Pali in down the hierarchy. There are also
different periods after the demise of scriptures outside the line of the
the Buddha, in both pre- and post- Canon, e.g. legends, histories and
commentaries periods, and even in the grammars. These scriptures or treatises
same period as the commentaries are known by the various names that
themselves, but these scriptures were distinguish their categories.
not compiled in such a format as to be
regarded as commentaries. The two subcategories of the former
category worth mentioning here are
Certain important scriptures were Tfkii (subcommentaries) and Anu{ikii
independent works by learned monks (sub-subcommentaries), which are
who were well versed in the Doctrine further exegetical down the line of
and Discipline. Their works were Atthakathii (commentaries).
either compiled according to their own
outlines, or brought out under special Arranged along the line of the Canon
circumstances, e.g. to answer others' and commentaries, all the scriptures
questions or dispel their doubts about are of the following hierarchy:
the teachings. Some of such treatises
(a) the Pali Canon, or the Tipi{aka
are highly regarded and very often
(b) the commentaries (Atthakathii), or
cited, especially Nettippakaraf_la (or
the scriptures expounding on the Pali
Netti, for short) "Book of Guidance",
Canon
Pe{akopadesa "Instruction on the Pitaka"
(c) the subcommentaries (Tfkii), or the
and M ilindapafihii "Questions of
scriptures elaborating on the com-
Milinda", all of which came about
mentaries
before the commentaries period. In
(d) the sub-subcommentaries (Anu{fkii),
Myanmar, these scriptures are
or the scriptures further clarifying the
included in the Pali Canon (subsumed subcommentaries.
under the Khuddakanikiiya).
There are several types of scripture
In the commentaries period, the other than these down the hierarchy,
Visuddhimagga by Buddhaghosa, the which are sometimes collectively
great commentarian, was held in high referred to as tabbinimutta "scriptures
esteem on a par with a commentary, over and above [the main ones]".
though it was technically regarded as a
special scripture since it was In Thailand, very few of the
composed according to the author's voluminous Buddhist scriptures have
own outline, not a commentary on any been published in book form. Most of
particular portion of the Pali Canon. them remain on palm leaves. Only
All Theravada Buddhist countries recently has there been more
attach considerable importance to this awareness to revise and publish them.
treatise, regarding it as a standard text It is hoped that before long a relatively
on the tenets of Buddhism. complete collection of Buddhist
scriptures will become available to all
The scriptures that came about after Buddhists and interested readers for
the commentaries period are of two scrutiny.
123
The Pali Canon and the commentaries sub commentarie s clarifying the
were published in their entirety in B.E. commentaries), the following list will
2535. Other scriptures of later gener- pair the Pali Canon, volume by
ations that are relatively complete and volume with the corresponding
not difficult to obtain are those used in commentaries, thereby providing
the traditional Pali studies curriculum. background information for further
research, and facilitating the cross-
As these scriptures form a hierarchy of referencing of information between
explanations (the commentaries scriptures.
expounding on the Canon, and the
List of the Pali Canon paired, volume by volume, with the corresponding
commentaries
I. The Vinayap#aka
Pali Canon Commentaries

No. Name of scripture Abbrevation No. Name of scripture Abbreviation
1 Mahavibhanga 1 Vin.1 1 Vinayarrhaka!ha VinA.1

(Samantapasadikii) 1
1.1 Verafijakaf!4a- 1.1 VeranjakafJ4a-
Piirajikaka1J4a P a rajikaka1J4a
2 Vinaya{{haka{ha VinA.2
(Samantapasadikii) 2
1.2 Terasakal)cja- 2.1 Terasakal)cja-
Aniyatakal)cja Aniyataka1J4a
2 Mahavibhanga 2 Vin.2
2. 1 NissaggiyakaTJ4a- 2.2 Nissaggiyaka1J4a-
Adhikaral)asamatha Adhikaral)Qsamatha
3 Bhikkhunivibhanga Vin.3 2.3 Bhikkhunivibhanga
3 Vinaya!{hakatha VinA.3
(Samantapasiidikii) 3
4 Mahiivagga 1 Vin.4 3.1 Mahiivagga
5 Mahiivagga 2 Vin.5
6 Cullavagga 1 Vin.6 3.2 Cullavagga
7 Cullavagga 2 Vin.7
8 Pariviira Vin.8 3.3 Pariviira
II. The Suttantapi(aka

9 Dighanikiiya D.1 4 Dig hanikiiyauhakathii DA.1

Silakkhandhavagga (Sumangalaviliisini) 1
10 Dighanikiiya D.2 5 Dighanikiiyauhakathii DA.2
Mahiivagga (Sumangalaviliisini) 2
124


11 Dig hanikii.ya D.3 6 D"ighanikii.ya!{hakathii DA,3

Pii{ikavagga (Sumangalaviliisini) 3
12 M ajjhimanikii.ya M.1 7 Majjhimanikiiya[!hakathii MA.1

M ulaparp;iisaka (Papaiicasiidani) 1
12.1 Mulapariyiiyavagga 7.1 Mulapariyiiyavagga
- Sihaniidavagga Sihaniidavaggava~~anii
8 Majjhimanikii.ya[!hakathii MA.2
(Papaiicasiidani) 2
12.2 Opammavagga- 8.1 Opammavagga -
Cu{ayamakavagga Cu!ayamakavagga-
va~anii
13 M ajjhimanikii.ya M.2 9 Majjhimanikii.ya{!hakathii MA.3
Majjhimapa~J,~J,iisaka (Papaiicasiidani) 3
9.1 Majjhimapa~~iisaka-
va~J~Janii
14 M ajjhimanikii.ya M. 3 10 M ajjhimanikii.ya[!hakathii MA.4
Uparipa~J,~J,iisaka (Papaiicasiidani) 4
10.1 Uparipa~J,~J,iisaka-
va~J,~J,Qnii
15 Samyuttanikii.ya S.1 11 Samyuttanikii.ya{{hakathii SA.1

Sagiithavagga (Siiratthapakiisini) 1
11.1 Sagiithavagga-
va~~J,Qnii
16 Samyuttanikii.ya S.2 12 Samyuttanikii.ya{!hakathii SA.2
Nidiinavagga (Siiratthapakii.sini) 2
12.1 Nidiinavagga-
va~~anii
17 Samyuttanikii.ya S.3 12.2 Khandhavagga-
Khandhaviiravagga va~~J,Qnii
18 Samyuttanikii.ya S.4 13 Samyuttanikii.ya{?hakathii SA.3
Sa!iiyatanavagga (Siiratthapakiisini) 3
13.1 Sa!iiyatanavagga-
va~~J,Qnii
19 Samyuttanikii.ya S.5 13.2 Mahiiviiravagga-
Mahiiviiravagga va~~anii AA.1
20 Anguttaranikii.ya 1 A.1 14 Anguttaranikii.ya!{hakathii

20.1 Ekanipiita (ManorathapiiratJ"i) 1 AA.2
14.1 Ekanipiitava~~J,Qnii
15 Anguttaranikii.ya{!hakathii
(ManorathapiiratJ"i) 2
20.2 Dukanipiita 15.1 Dukanipiitava~~J,anii
20.3 Tikanipiita 15.2 Tikanipiitava~J,~Janii
21 Anguttaranikii.ya 2 A.2
21.1 Catukkanipiita 15.3 Catukkanipiitava~~
125

22 Anguttaranikaya 3 A.3 16 Anguttaranikaya[!hakathii AA.3

(ManorathapiiraiJ.i} 3
22.1 Paiicakanipiita I6.I Paiicakanipiita-
vaf}r;anii
22.2 Chakkanipiita I6.2 Chakkanipiita-
va1J.1J.anii
23 Anguttaranikaya 4 A.4
23.1 Sattakanipiita I6.3 Sattakanipiita-
vaf}r;anii
23.2 A!(hakanipiita I6.4 A{fhakanipiita-
va1J.1J.anii
23.3 Navakanipiita I6.5 Navakanipiita-
vaf}f}anii
24 Anguttaranikaya 5 A.5
24.1 Dasakanipiita I6.6 Dasakanipiita-
vaf}f}anii
24.2 Ekadasakanipiita I6. 7 Ekadasakanipiita-
va1J.1J.anii
25 Khuddakanikaya I Kh. 17 Khuddakanikiiya!(hakathii KhA.

25.1 Khuddakapii(ha Khuddakapii{hava1J.1J.a1J.ii
(Paramatthajotikii)
25.2 Dhammapada Dh. 18 Dhammapadat{hakathii I DhA.I
Yamakavaggava1J.1J.anii
19 Dhammapada!(hakathii 2 DhA.2
Appamiida-Cittavagga-
va1J.1J.anii
20 Dhammapada{{hakathii 3 DhA.3
Puppha-biilavagga-
va1J.1J.anii
21 Dhammapadat{hakathii 4 DhA.4
Pa1J.cf-ita-Sahassavagga-
va1J.1J.anii
22 Dhammapadatrhakathii 5 DhA.5
Piipa-Jariivaggavaf}f}anii
23 Dhammapada!(hakathii 6 DhA.6
Atta-Kodhava1J.f}anii
24 Dhammapada[thakathii 7 DhA.l
Mala- NiigavaggaVQT}f}anii
25 Dhammapada[thakathii 8 DhA.8
Taf}hii- Briihmaf}avagga-
va1J.1J.anii
25.3 Udiina Ud. 26 Khuddakanikiiya{{hakathii UdA.
Udiinavaf}f}anii
(Paramatthadlpani)
25.4/tivuttaka It. 27 Khuddakanikaya!(hakathii ItA.
ltivuttakavaf}f}anii
(Paramatthadlpan'i)
126


25.5 Suttanipiita Sn. 28 Khut.ldakanikaya{{hakathii SnA.1

Suttanipiitava1Jl'}(Jnii
(Paramatthajotikii) 1
29 Khuddakanikaya{(hakathii SnA.2
Suttanipiitava!J/'}{lnii
(Paramatthajotikii) 2
26 Khuddakanikiiya 2 30 Khuddakanikiiya{{hakathii VvA.
26.1 Vimiinavatthu Vv. Vimiinavatthuva~J~Janii
(Paramatthadipan'i)
26.2 Petavatthu Pv. 31 Khuddakanikaya{{hakatha PvA.
Petavatthuva~JJJana
(Paramatthadipan'i) 1
26.3 Theragatha Thag. 32 Khuddakanikaya[[hakatha ThagA.1
Theragathava~J~Jana
26.3.1 Eka- Tikanipata 32.1 Eka- Tikanipata-
va~JJJana
33 Khuddakanikaya?{hakatha ThagA.2
Theragathava~J~Jana
26.3.2 Catukka- 32.2 Catuka- Mahanipata-
Mahanipata vaJJJJana
26.4 Therigatha Th!g. 34 Khuddakanikaya{{hakathii ThigA.
TherigathavaJJJJana
(Paramatthadipan'i)
27 Khuddakanikaya 3 ]. 35 Jiitaka{!hakatha 1 JA.1
27.1 Jataka 1 Eka- Ekanipata va~JJJana (1 )
Cattii{isa-nipiita 36 Jiitakauhakatha 2 JA. 2
EkanipatavaJJJJana (2)
37 Jataka?fhakatha 3 JA.3
DukanipatavaJJ~Janii
38 Jataka?fhakatha 4 JA.4
Tika - pan c akanip a ta-
va~J~Janii
39 J iitaka{!hakatha 5 JA.5
Chakka- Dasakanipata-
varp:zana
40 Jiitaka{!hakatha 6 JA.6
Ekadasakanipata -
va~JJJana
41 Jataka![hakatha 7 JA.7
V!sati- Catta!lsanipiita-
vaJJ~Jana
28 Khuddakanikaya 4 J. 42 Jatakauhakatha 8 JA.8
28.1 Jiitaka 2 Pannasa- Sattatinipa ta-
Pannasa - Mahanipata va~J~Jana
127

43 Jiitaka{{hakatha 9 JA.9
MahanipiitavalJ.lJ.anii (1)
44 Jiitaka{{hakathii 10 JA.10
MahiinipiitavalJ.lJ.ana (2)
29 Khuddakanikaya 5 Nd1• 45 Khuddakanikaya{{hakatha Nd 1A.1
29.1 Mahaniddesa MahaniddesavalJ.lJ.ana
(Saddhammapajotikii)
30 Khuddakanikaya 6 Ncf. 46 Khuddakanikaya![hakatha NcfA.2
30.1 Cu[aniddesa Cu[aniddesavalJ.lJ.ana
(Saddhammapajotikii)
31 Khuddakanikiiya 7 Ps. 47 Khuddakanikaya{{hakatha PsA.1
31.1 Pa{isambhidamagga Pa{isambhidamagga-
valJ.lJ.anii
(Saddhammapakiisini) 1
48 Khuddakanikaya{{hakatha PsA.2
Pa{isambhidamagga-
valJ.lJ.ana
(Saddhammapakiisini) 2
32 Khuddakanikaya 8 49 Khuddakanikaya(!hakathii ApA.1
32.1 Apadana 1 Ap. Apadiinava1)1J.anii
(Visuddhajanaviliisini) 1
32.1.1 Buddhavagga 49.1 Buddhavagga-
va~J.~J.anii
50 Khuddakanikaya{{hakathii ApA.2
ApadanavalJ.lJ.ana
(Visuddhajanaviliisini) 2
32.1.2 S'ihasaniya- 50.1 S'ihasaniya-
Metteyavagga Metteyyavagga-
valJ.~J.anii
33 Khuddakanikaya 9
33.1 Apadiina 2
33.1.1 Bhaddali- 50.2 Bhaddali-
Bhaddiyavagga Bhaddiyavagga-
va~J.lJ.Qnii
33.1.2 Theriyapadiina 50.3 Theriyapadiina-
valJ.~J.ana
33.2 Buddhavarhsa Bv. 51 Khuddakanikaya((hakatha BvA.
BuddhavarhsavalJ.~J.ana
(Madhuratthaviliisini)
33.3 Cariyapi(aka Cp. Khuddakanikaya{(hakathii CpA.
Cariyapi{akavalJ.lJ.Qnii
(Paramatthadipani)
128

ill. The Abhidhammapitaka
No. Name of scripture Abbreviation No. Name of scripture Abbreviation

34 Dhammasangal)i Dhs. 53 Abhidhammat[hakatha DhsA.
Dhammasangal)iVal)l)ana
(A{thasiilinf)
35 Vibhanga Vbh. 54 Abhidhamma{[hakathii VbhA.
Vibhangaval)l)ana
(Sammohavinodanf)
55 Abhidhammatthakathii PaficA.
Dhatukathiidival)l)ana
(Pancapakara~a{tha-
kathii)
36 1. Dhiitukatha Dhtk. 55. 1 Dhatukathiival)l)ana
2. Puggalapafifiatti Pug. 55.2 Puggalapafifiatti-
val)l)al)ii
37 Kathavatthu Kvu. 55. 3 Kathiivatthuval)l)al)ii
38 Yamaka 1 Yam.] 55.4 Yamakaval)l)al)ii
39 Yamaka2 Yam.2
40 Pa!{hiina 1 Pari 55.5 Parrhiinaval)l)al)ii
41 Pa{[hiina 2 Par.2
42 Pa!{hiina 3 Pa{.3
43 Pa{!hiina 4 Pa{.4
44 Pa{!hiina 5 Pap
45 Patthiina 6 Pat.6
Some other important scriptures

(in particular, those texts used in the traditional Pali studies curriculum in Thailand)
No. Main scripture Abbreviation No. Exegetical scripture Abbreviation
56 Milindapafi.hii Milinda.
57 Visuddhimagga 1 Vism.l 61 Visuddhimag gas am val)l)anii VismTl
Mahiirika
(Paramatthamafi.jusii) 1
58 Visuddhimagga 2 Vism.2 62 Visuddhimag gasam val)l)anii Vismp
Mahii{ikii
(Paramatthamanjusii) 2
59 Visuddhimagga 3 Vism.3 63 Visuddhimaggasamval)l)anii VismT3
Mahii(ikii
(Paramatthamanjusii) 3
60 Abhidhammatthasangaha1 Sangaha. 60 Abhidhammatthasangaha(ika Sangaha.T
(Abhidhamatthavibhiivinr)
I Vinaya{{hakathii VinA.l 64 Vinaya(ikii Samanta- VinT
(Samantapasiidikii) 12 piisiidikiival)l)anii
(Siiratthadfpanf) 1
(Siitatthadipanf) 2
1 2
Printed as a single volume. Same as the Vinayarrhakathii in the first list above.
129

No. Main scripture Abbreviation No. Exegetical scripture Abbreviation
1.1 Veranjakal}4.avar;r;anii 65 Vinaya{ikii Samanta- Vin.T.2

1.2 Parhama-Catuttha- piisiidikiivar;r;anii Vinaya~ikii
piiriijikavar;r;anii Samanta-
2 Vinaya{{hakathii 66 piisiidikiivar;r;anii VinT 3
(Sat1Ulntapiisiidikii) 22 VinA.2 (Siiratthadfpani) 3
Vinaya{ikii Samanta-
3 Vinaya~rhakathii 67 piisiidikiivar;r;anii Vin'[.4
(Samantapiisiidikii) 32 VinA.3 (Siiratthadfpani) 4
68 Mangalatthadipani I Mangal.l
- Khuddakanikiiya Suttanipata 69 Mangalatthadipani 2 Mangal.2
Mangalasutta3 (Nos. 1, 2, 3, 64, 64, 65,66, 67)
70 Bhikkhupiitimokkhapali Pa~imokkha
3
In the Khuddakapiitha and also the Suttanipiita in Volume 25 of the Pali Canon.
Concluding remarks 4. The Pali Canon is the reference in

expounding or confirming the
To recapitulate what was discussed principles claimed to be Buddhist.
earlier, the importance of the Pali Any explanations or claims about the
Canon can be summarised as follows: tenets of Buddhism will be reliable or
well accepted only when referring to
evidence found in the Pali Canon,
1. The Pali Canon is the collection of
regarded as the ultimate reference,
the word of the Buddha. What the
with the final say.
Buddha himself said has been handed
down to us in the Pali Canon. It is
5. The Pali Canon provides the
through the Pali Canon that we have
standards against which the Buddhist
come to know the Buddha's teachings.
teachings are to be judged. Any
teachings or sayings claimed to be
2. The Pali Canon is where the Buddhist teachings must be in
Teacher of all Buddhists resides, as the compliance with the Doctrine and
Doctrine and Discipline, which the Discipline recorded in the Pali Canon.
Buddha said would be his successor (Even any words or texts in the Pali
after his Final Nibbana, are enshrined Canon itself that are suspected to be
in it. We can have an audience with, or bogus must also be cross-checked
get to know, the Buddha through his against the general teachings in the
word preserved in the Pali Canon. Pali Canon.)
3. The Pali Canon· is the original 6. The Pali Canon provides the
source of the Buddha's teachings. Any standards against which beliefs and
teachings, explanations, scriptures, ways of practice in Buddhism can be
books, or textbooks that are regarded checked. It is by the Doctrine and
as Buddhist must of necessity be derived Discipline found in the Pali Canon that
from and in compliance with the we can judge whether certain beliefs
principal tenets, the basis or original or ways of practice, as well as any
source, found in the Pali Canon. behaviour, are right or wrong, whether
130
they really belong to the Buddha's sociology, anthropology, archaeology,

teachings. political science, economics, law,
education, religion, philosophy,
7. For these reasons, the study of the psychology, etc.
Pali Canon is a task of crucial
importance for Buddhists. It is However, it is rather surpnsmg and
regarded as the maintenance or disheartening that most Buddhists
survival of Buddhism. In other words, nowadays do not seem to understand
as long as the Pali Canon is studied as what the Pali Canon is, why it should
the guiding principle for proper be preserved and protected, why it
pr~ctice, Buddhism will survive . should be employed as the standards
Otherwise, whatever practice one or criteria for judging what constitutes
might have would not be in the Dhamma and Vinaya, or in other
accordance with the tenets of words what constitutes the Buddha's
Buddhism, and the Teaching itself teachings. Without such a basic under-
would die out. standing, they might go so far as to
assume wrongly that the Buddha's
In addition to the importance it teachings can be just anything they
directly bears on Buddhism, the Pali like.
Canon is valuable in other respects as
follows: Furthermore, there is confusion
between the objective principles of the
1) The Pali Canon is a huge record of religion and the subjective opinions of
cults, beliefs, religions, philosophies, individuals. This confusion, perhaps
customs, traditions, cultures, affairs, not unrelated to the first problem, IS
events, and localities, such as the bound to lead to a lot of problems.
various city states, in the past.
If we ask what the Buddha taught, or
2) The Pali Canon is the source of what he taught about a particular topic,
concepts relating to various fields of we have to tum to the Pali Canon for
study, as the teachings in the Doctrine the answer, for there is no other source
and Discipline are related to, or that can answer this question.
inclusive of, many different disciplines
such as psychology, law, governance, But if we are asked, given what the
and economics, to name a few. Buddha taught, what we think about it,
then we are entitled to what we think;
3) It is the original source of Pali it is our freedom of expression to
words used in the Thai language. As comment on what the Buddha taught.
the Pali language is an important basis
for the Thai language, studies and Even in the latter case, to do justce to
researches in the Pali Canon are the Teacher, we should first study the
especially helpful to the study of Thai. explanations in the scriptures until we
understand them clearly before
In sum, studies and researches in the making a summary of what we have
Pali Canon are of significance not only studied. If it is properly summarised,
for the study of Buddhism, but also for then the summary will be in accord
the study of a broad spectrum of with what the Buddha taught.
disciplines including the Thai Otherwise, it would be faulty, in
language, geography, history, which case further study is called for.
131
But at least, as pointed out above, we (2) those who claim that they can
have to draw a distinction between practise without recourse to the
what the Buddha taught, which should Buddha. Such individuals, who it is
be faithfully presented, and what we not uncommon to find in our present
ourselves think about it, which we are society, can indeed cause serious
free to express. Unfortunately, this damage to the Teaching in the long
distinction has now often been blurred, run, especially when they have
with a great deal of confusion going garnered a great number of gullible
around. followers.
A~ a matter of fact, the main tenets of We should therefore be alerted to the

Buddhism are quite distinct and threat and join forces to tackle it by
definitive, and not a matter of opinion promoting proper practice based on
or conjecture. They are firmly based the true teachings, which we should
on the evidence regarded by Buddhists help preserve in the pristine state. In
to have directly come down from the fact, it is high time for Buddhists to be
Buddha, in the form of the Tipi~aka, rehabilitated, i.e. to be directed back to
with the commentaries, among other the course of the Dhamma and Vinaya,
scriptures, providing supplemental and take up a serious study of the Pali
explanations. Recognised by Buddhists Canon once again.
of all times to constitute the Teaching
proper, to be the most authoritative As pointed out earlier, as long as the
references, these scriptures have been Pali Canon exists, so will Buddhism,
painstakingly preserved in their the original, authentic Buddhism. Hence,
original state as accurately as possible. as long as the Pali Canon is there, we
still have a chance to get to know
Whoever claims that he can practise Buddhism and derive the genuine
without recourse to the Tipi~aka in benefits that are available from this
effect says that he can practise without noble religion.
recourse to the Buddha. Since he
practises without recourse to the word It is hoped that the Pali Tipi~aka will
of the Buddha, how can we call his become the vehicle, like a Buddhist
missionary who travels far and wide,
practice Buddhist? Of course, it is
for expounding the Dhamma, which is
simply practice in accordance with a
beautiful in the beginning, beautiful in
cult, faith or opinion of his own, or of the middle, and beautiful in the end, in
somebody else who has come up with accordance with the Buddha's instruc-
his own way of practice, or at best tion for the first batch of his disciples
based his view on something derived to proclaim the Teaching so as to
from the Tipi~aka by word of mouth, attain the goal of expanding the
which naturally runs the risk of welfare and happiness of the multitude
deviation or distortion. to cover the entire populace of the
world for many years to come. To
Thus, all Buddhists should keep a make this happen is, in short, to
watchful eye on these two types of achieve the lofty Buddhist ideal of
individual: (1) those who confuse the Lokiinukampiiya.
actual word of the Buddha with their
personal opinions on the pretext of so-
called "academic freedom" and under
the guise of "academic research", and
132


THE PALI CANON

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THE PALI CANON

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What a true Buddhist should know about the Pali Canon

WHAT A TRUE BUDDIDST was conducted by an assembly of 500

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Introduction and presumably practise what is

Conversely, even if the foregoing Westerner as the Pali Canon because

By "the word of the Buddha" are The Suttantapi{aka is the collection of

Whether we trichotornise the Teaching As a matter of fact, the Suttantapi{aka

individual' s life. It does not merely divided and engaged in heated

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constituted the Buddha's teachings. accurate retention of the word of the

The advent of Theravada nuns, the Dhamma embraced the

classifying the Doctrine and Discipline emphasis on applying the teachings

from mouth to mouth. This in effect Samyuttabhiil}aka "reciter of the

Moreover, the inscribing or copying in In each recension of the Pali Canon,

Theravada Buddhism is, therefore, were dialogues in which the Buddha

In this regard, Buddhism according to The innermost circle represents life's

The outermost circle surrounding man

As far as environmental problems are In view of the availability of

Mahlivibhanga (Major rules for monks)

Outline of the Pali Canon 's major classifications

A Concise Summary of the Volume 1: Mahlivibhanga, Part 1.

(Saitghiidisesa), and the two mokkha precepts (continued). There

Volume 4: Mahiivagga, Part I. This This is a collection of the word of the

Volume 7: Cullavagga, Part 2, This Volume 9: Sllakkhandhavagga. This

Volume 14: UparipaiJ.f_l.iisaka "the last Volume 18: Sa{iiyatanavagga. Almost

Volume 19: Mahiiviiravagga. This Volume 21: Catukkanipiita. This

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In the Anguttaranikiiya, the teachings Volume 26 comprises four scriptures

40 verses (cattii!fsanipiita). There are Anuruddha, ... Ananda, etc., totalling

Volume 28: The Jiitaka "Birth Volume 33: Apadiina "Lives of

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Pali Canon Commentaries Author

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In addition to the commentaries, categories. There are scriptures that

Pali Canon Commentaries

1 Mahavibhanga 1 Vin.1 1 Vinayarrhaka!ha VinA.1

II. The Suttantapi(aka

Pali Canon Commentaries

9 Dighanikiiya D.1 4 Dig hanikiiyauhakathii DA.1

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Pali Canon Commentaries

11 Dig hanikii.ya D.3 6 D"ighanikii.ya!{hakathii DA,3

12 M ajjhimanikii.ya M.1 7 Majjhimanikiiya[!hakathii MA.1

15 Samyuttanikii.ya S.1 11 Samyuttanikii.ya{{hakathii SA.1

20 Anguttaranikii.ya 1 A.1 14 Anguttaranikii.ya!{hakathii

Pali Canon Commentaries

22 Anguttaranikaya 3 A.3 16 Anguttaranikaya[!hakathii AA.3

25 Khuddakanikaya I Kh. 17 Khuddakanikiiya!(hakathii KhA.

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Pali Canon Commentaries

25.5 Suttanipiita Sn. 28 Khut.ldakanikaya{{hakathii SnA.1

Pali Canon Commentaries

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ill. The Abhidhammapitaka

Pali Canon Commentaries

No. Name of scripture Abbreviation No. Name of scripture Abbreviation

Some other important scriptures

No. Main scripture Abbreviation No. Exegetical scripture Abbreviation

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No. Main scripture Abbreviation No. Exegetical scripture Abbreviation