パーリ学仏教文化学 (15) - 002Thera Medagama Nandawansa「A Survey of the Pali Lexicographical Literature and the Abhidhanappadipika」

(1)

Society for the Study of Pali and Buddhist Culture

Society for theStudy of Pali and Buddhist Culture

A

Survey

ofthe

Pali

Lexicographical

Literature

and

the

AbhidhanappadTpika

Medagama

Nandawansa

Thera

1. Introduction

Lexicographical

literature

is

not

confined

to

a

_particular

single

language.

This

fact

is

very obvious when we

look

into

both

eastern

and western

languages

and

their

literatures.

The

basic

object

ofthis

_genre

ofliterature,

i.e.

Iexicography,

is

to

make

the

ideas

expressed

more clear and understandable,

not

to

mention

its

stylistic charactaristic.

The

origin

of

the

lexicographical

literature

in

the

eastern region of

the

worid,

_particularly

India,

can

be

traced

to

the

Vedic

_period.

The

oldest

1exicographical

work

now

extant

is

the

Nighaptu(s),

which

forms

the

basis

of

the

Nirukta

of

Yaska.

The

Nigharptu,

fbund

in

the

Sacred

Writings,

is

a

list

of

words which are rare, unexplained

or

difflcult

to

understand.

The

scholars

opine

that

this

cannot

be

the

oldest

Nighantu

in

the

Vedic

literature,

and

according

to

them

there

could

have

been

many

but

lost

in

the

course

oftime.

However,

it

is

an accepted

fact

that

the

Yaska's

Nirukta

has

influenced

the

later

lexicons

immensely

on

their

structural

and rnethodological

_{principles.(i)}

The

origins

of

the

structural

divisions

such as

the

ekartha

(synonyms),

the

anekartha

(homonyms),

the

svargakdrpdo

(celestial),

the

bhabmikii4da

(terrestrial),

the

sjmjayaha44a

(miscellaneous)

etc.

found

in

later

lexicons

can

be

traced

to

the

Yliska's

Nirukta.

These

characteristics are common

and

well accepted

in

the

later

lexicographical

literature

sometimes with minor

varlatlons,

The

Sanskrit

lexicons

can

be

fbund

in

two

i.e,

synonymic

and

(2)

2

?9-V-e)f:tAtaXIL\

meanings

(ehartha,

samdhartha) while

the

homonymic

ones

comprise

words

with more

than

one

meaning

(anekiirtha,

njnartha).

Some

lexicons

contain

both

synonyms

and

homonyms,

with other sections such

as

_particles

and

prefixes.

2. Abhidh2nappadipik2

vis-a-vis

AmarakoSa

As

far

as

the

Pali

literature

is

concerned

the

earliest extant

lexicon,

we

possess,

is

the

Abhicthjnappadipikdi,

composed

by

Mbggalljna

71hera

in

the

reign ofking

Pardikramabjhu,

the

Great,

in

the

twelfth

century

A.D.

in

Sri

Lanka.

The

Abhidhanoppadipika

consists

of one

thousand

two

hundred

and

twenty

one

(1221)

verses,

including

9

verses

in

the

introduction

and nine

in

the

colophon.

The

main

body

of

the

text

is

divided

_into

three

chapters, viz.

s(rggakarp4a

(celestial)

bhu'kazedu

(terrestrial)

and sdmafifiaka4de

(miscellaneous

objects) respectively.

Except

the

first

chapter

the

other

two

have

their

sub-divisions,

i.e.

the

bhfiha1i(lia

has

six while

the

samafifiakanda

has

four.

The

fourth

and

the

fifth

sub-dMsions

of

the

bhtikandu

have

their

own

sub-sections

again.{2}

In

general

both

the

structure and

the

to

a

_great

extent

fbllow

the

AmarakoSa,

a well-known

Sanskrit

lexicon

of

Amarasingha.

Considering

the

well-developed state

of

Sanskrit

lexicog-raphical

literature,

it's

_quite

acceptable

and also unavoidable on

the

_part

of

Pali

lexicographers

to

be

influenced

by

it.

Despite

the

fbrmidable

influence

of

the

Sanskrit

lexicons

the

AbhicthanappadiPiki7

is

not unable

to

retain

its

own

characteristics

too.

As

the

author

was

to

compile a

Buddhist

lexicon,

he

was very

much

selective

ofthe

words so as

to

_provide

clear

understanding of

the

Bu(ldha

PZicana.

Therefbre,

he

has

_dropped

many

vocables

_present

in

the

(3)

Society for theStudyof Pali and Buddhist Culture

A

Survey

ofthe

Pali

LexicographicalLiteratureand the

_{AbhidhanappadipikE}

₃

3. Probable

_Existence

of

Other

Pali

Lexieons

The

fact

that

the

Abhicthdnappadipikji

is

the

sole

extant

lexicon

in

Pali

does

not

imply

that

the

Pali

literature

did

not

have

any other

ofits

kind.

May

be

the

Abhicthjnoppadipikdi

is

the

only one

to

survive out ofmany.

It

is

_quite

discernible

that

the

number of

Pali

lexicons

is

very

low

in

comparison with

that

of

its

counterpart

in

the

Sanskrit

literature.

A

vast

number

of

commentaries

and

sub

commentaries

have

also

been

written

on

many

ofthe

Sanskrit

lexicons

from

time

to

time.(3)

The

author of

the

Abhicthanappadipiha

does

not mention

clearly

any

other

source

of material

by

name

which

he

was acquainted with while

compiling

his

work

except

his

saying

briefly

that

he

bents

abundantly

on

Buddhism

and

in

certain

_places

the

Nighandu

law

is

fbllowed.

It

is

also

doubtful

that

the

Nighapdu

law,

which

he

had

taken

up, was either

Pali

or

Sanskrit,

The

term

Nigharpdu

occurs

in

several

_places

in

the

Tipitaka

in

an

almost

stereotype

fbrmula

marking

the

accomplishments

ofa

learned

Brahmin.

Thus

ltcomes.

"tin.

4am

vedanai?i

_pdragii

sanigharpduke(ubhtinajn sdikkharapv7abhedanam

itihliyapaficamdnaizz

pacinko

vqMyakonauo"(4)

Here

it

is

no

doubt

that

the

Nighandu

in

the

Brahmanic

culture

refers

to

Vk)dic

Nighantus

and

therefore,

it

has

nothing

to

do

with

the

Pali

Nigharpdus.

However

in

the

commentarial

literature,

it

is

very

interesting

and

noteworthy

that

this

term

Nigharpdu

has

been

commented

upon

in

a

similar

way with

slight

variations

sometimes, raising

doubt

to

a

_probable

existence

of

some

Nighandus

in

Pali,

The

commentarial

explanation

on

the

terrn

Nigharpdu

comes

as

fo11ows.

"Nighandtiti ninna nigha4du rukkhjdiham vevacancu?pakiisahapa

satthaili",(5)

Even

the

Abhicthdinappadipiha

explains

the

terrn

in

the

same

way

i.e.

"ndimuppahasakaoi

satthar?i-rukkhdidihatn nigha4duso"{6).

This

explanation

(4)

4

?e- ]J

"V,th'l[

fZ-Gt

synonyms which

begins

with

the

word rukkha, on

the

_ground

of

taking

the

way of

Durga's

introduction

of

Vedic

Nighantus

into

account.

Durga

introducing

Vedic

Nigharptus

starts

with "gavddir

devapatayantah

sabdusamudZiyah

samamndya

uccyate",(7)

and

the

Vk)dic

Nighantu(s)

on

which

Yaska

commented upon starts with "gauh" and ends with

"cievopatayah".{8)

The

Pali

commentators

explaining

the

word

Nighandu

_give

the

first

word

i.e.

rukkzha,

but

unfbrtunately

the

last

word

is

not

_given.

Even

then

to

find

a

list

of

synonyms

starting

with

the

word

rukeha

among

the

various

synonymic

lists

scattered

through

out

the

Pali

literature,

is

to

a

certain

extent

reinfbrces

the

above surmise.

The

Mahjsadeaniti,

a

_grammatical

treatise,

of

Aggavapasa

71hera

records a

list

of synonyms

fbr

`tree'

beginning

with

the

word

Crukkha'.

It

comes

as

follows.

"rukkho mahiruho vakkho

_{pdclapo.J'qgatiruho}

ago

nago

kwfo

sjkhisjlo ca vi(api tarti

dumo

phalrti

phalava

gaccho

'ti

khucldapaclapo"<9}

We

come across a vast collection of

_quotations,

a

list

of synonyms, etc.

in

the

Pali

commentarial

and

_grammatical

literature

untraceable

to

their

exact

origin.

It

could

be

considered

presumably

that

a common

fund

of

traditional

Pali

lore

might

have

existed right

throughout

the

history,

This

common

Pali

lore

could

have

consisted of many

items

of

traditional

knewledge

including

the

art of

lexicography.

Therefbre,

the

Abhidhanampadipikdi

cannot

be

considered

as

a

freak.

4. Lexicographical

Characteristics

in

the

Pitakan

Literature

So

as

the

_germ

of

the

Sanskrit

lexicons

traces

back

to

the

Vedic

literature,

that

of

the

Pali

can

be

traced

to

the

Tipitaka.

On

reading

the

Pali

Canon

we clearly understand

that

the

_primary

and

the

foremost

objective

of

the

Buddha

was

to

spread

His

Dhamma

fbr

the

wellbeing of

the

many.

Same

(5)

A

Survey

ofthe PaliLexicographjca{Literatureand the Abhidhiinappadipika

₅

Buddha

_preferred

`anusasanipditiharlya'

to

the

other

two

methods

i.e.

"jdosanjipa(ihdrlya

and

idtthipatihnrtyd'(M

which

are

more

_popular

_yet

fu11

of

shortcomings.

In

the

method of anusjsanipjtihdrtya,

the

language

_plays

an

important

role

making

the

Dhamma

easily and reasonably

understandable

to

the

_people

from

all walks

of

life.

The

Buddha's

attitude

towards

the

language

and

the

way

He

uses

it

ought

to

be

well

understood

by

us.

The

Buddha

conveyed successfu11y

His

_peacefu1

message

to

a

multiple

society

divided

_{geographically,}

traditionally,

_{dialectically,}

religiously

etc.

into

a

variety

of

social

strata.

During

the

Buddha's

time

there

were

16.ianapadus

(provinces,

countries)

in

lndia.(i2)

A

large

variety of

beliefs

and various

religious

teachers

_were

there

_among

_whom

_the

_six

_principal

_religious

_teachers

were

mentioned

frequently

in

the

Pali

canon.

A

distinctly

designed

and rigidly

fixed

caste system with

its

specified

duties

and obligations was

_prevalent

during

that

time.

Therefore,

it

would

have

been

a

_great

challenge

to

the

Buddha

to'convey

His

Dhamma

to

such a

heterogeneous

audience.

It

is

nevertheless

well

_proved

that

the

Buddha's

commitment

to

spreading

the

_Dhamma

was

_perfectly

rewarded.

With

regard

to

the

language

the

_golden

rule

that

the

Buddha

followed

and advocated

to

His

fbllowers

is

recorded

in

the

Ara4avibhahgasutta

of

the

MN.

[Yanapaclaniruttim, nabhiniveseMya,

samafifiam

nditicthavayya"(i3}

Among

the

methods

the

Buddha

used

to

disseminate

His

Dhamma,

a

major

role

has

been

_played

by

synonyms.

Synonymic

collocation

is

a common

characteristic and

is

_perhaps

the

most striking

stylistic

feature

in

the

Canonical

literature.<i4)

_A

cluster

of

synonyms

containing

two

to

seven

or

eight or even more words

can

be

fbund

in

the

Pitakan

_literature.

The

following

are a

few

random

examples

chosen

out ofmany.

-acchartyamp

bhante

ahbhutapt

bhante

D,IL

I55

-etassa

d]iammassa

ananubodha

_appa(iveaLha

D.LL

55 -samaggnrjmo

samaggarato

samagganandi:

D.L4

(6)

6

? £--V\iZ,utXk7

abhipatthitapa

D.L236

-tasmatihanancia

eseva

hetu

etain nidZinam esa samuduyo esa

_paccayo

J'arjmararp

assa

_yadiclarp

_.ia"'ti

D. ZL

82 -uppannanain

saririkanapa vedundna]?i

dukkhanam

tigpanam

kharanarn

kotukdinamp

asatdinam amanopjnai?t

_pduahardnain

adhivdsakcu'a-tiko

hoti

ML26

-maranam

cuti cavanatdi

bhedo

antarad7ianam maccumaranam

halakirtydi

khancthdinam

bhedo

kalebarassa

nikkhepo

ML116

No

sooner

had

the

Buddha

realized

the

truth

than

He

expressed

His

_great

concern over

the

difficuity

of conveying

His

realization

to

the

world.

What

He

realized was

too

deep

for

others

to

understand,

too

difficult

to

express

in

words.(iS)

This

difficulty

of expressing

the

truth

in

words,

however,

largely

reduced

due

to

the

mass amount of synonyms

the

Buddha

used

in

His

preachings.

A

vast application ofvarieties of synonyms

is

evident

in

all

the

three

Pitakas.

These

synonyms serve

different

_purposes

in

accordance with

their

contexts.

For

example,

in

the

Suttapitaka

synonyms are mostly used

to

emphasize

and

clarify

certain

doctrinal

and

ethical

_point

while

in

the

Vinayapitaka

they

are used

in

_general

for

legal

or

technical

differentiation.

For

example,

-adlyamano

haramano

avaharamano

irtytiipathatn

vikopayamdino

thanA

cOvayamjno

sanketapa vitindmayamjno.{i6>

-dimasandi

_parjmasana-

_omasanj _ummasand

_olahgana

_{ullahgandi.(i7)}

The

first

set of vvords

is

used

in

the

sense of "taking something away",

and

the

second

is

in

the

sense of"touching",

_yet

in

the

Vinaya

they

are

_given

with

their

nuances of meaning

for

the

sake of

the

sound

and

exact

practicability

and

the

legalistic

responsibility of

the

Vinayic

rules.

In

the

Abhidhammapitaka

where

mainly

the

Buddhist

_{psychological}

ethics

is

dealt

with synonyms

_play

a vital role as well.

It

is

indeed

a yery

dicacult

task

to

describe

subtle

_{psychological}

states of

the

mind

in

one word.

Therefore,

a

(7)

A Survcyofthe PaliLexicographical

Literature

and the

AbhidhaiiappadipikE

7 Abhidhammapitaka.

This

fact

is

well-recognized and

duly

noted

by

many

scholars

who

researched

on

the

Abhidhamma

studies.

The

fo11owings

are

a

few

examples chosen

ad

hoc.

-katamdi

tasmim.

samaye

_piti

hoti.?

_ydi

tasmim,

samaye

_piti

_pjmop'ar?i

amodnndi

pamodunO

hdiso

pahaso

vitti oclagyapt _attamanatd _cittassa{i8)

-yo

tasmim.

samaye

_phasso

_phusand

samphusana samphusitattam

_ayarp

tasmim,

samayephasso(i9)

There

are ninety--nine

(99)

synonyms

_given

for

the

word

`lobha'

in

the

DhammcLsahga4Tand

the

vabhahga.(20)

5. With

Special

Reference

to

Niddesa

Nitidesa

while consists of

two

_parts

i.e.

the

maha and

the

cullaniddesa

has

contributed

immensely

for

the

development

of

Pali

lexicographical

literature.

The

_AJicldesa

although

included

in

the

Khucldakanikdya

is

considered

by

many

scholars

to

be

an

old

commentary

on

two

vaggas

and

a

sutta

of

the

Suttanipata

(i.e.

atthaka,

_pjrdyana

vaggas,

and

the

khaggavi-sj4asutta).

In

its

eommentarial

explanations

the

Nicldesa

_provides

many

synonymic clusters as

far

as

_possible

to

make

the

original more

intelligible

of

which

the

are

highly

_{philosophical}

and

the

language

is

very

archaic.

The

method

the

AJicidesa

uses

in

explaining

the

original

suttas

is

analytical and

descriptive.

Many

a cluster of

synonyms

found

in

the

Nicidesa

can

also

be

fbund

identical

or with a

few

additions

if

not omissions

in

the

texts

of

the

Abhicthammpit.aka.<2i)

For

example,

pititi

ya

paficakdimagu4apa(isa,ayuttdi

piti

pdimQb'apa

jmodona

pamodona

haso

pahaso

vitti

tutthi

ociagyam attamanatd abhipphara4

ata cittassa.(22)

Here

tu(thi

and

abh4zphara4ata are extra

added.

In

the

?Vicidesa

we

come

across

certain

synonyms

with

their

etymologies

in

(8)

8

of synonymic

original suttas ofthe

Suttanipdta,

its

dependence

on

the

other

lexicographical

sources

of

the

Canon

cannot

be

denied.

Many

of

them

are

found

in

other

Canonical

texts.

However,

the

importance

ofthe method

the

Nitidesa

applied

in

interpreting

Budttha

Pkecana

had

been

well accepted

by

the

tradition

in

the

course oftime.

,e-v\UetNk\

"sampsoppanto

gacchatTti

soppo,

hhwfanto

_gacchatiti

bhwfago,

urena

gacchatfri

urago,

_pannasiro

_gacchatfti

_pannago,

sirena supatiti

sirirn.sapo,

bile

sco,atiti

biljsayo,

_guhdyaiTi

sayatTti

_guhtitsayo,

dathj

tassa

divucthoti

dethavuctho,

visam

tassa

_ghoranti

ghoraviso,

livhj

tassa

dvicthati

dvijivho,

dvthiy'ivhdhi

rasam sqyatiti

dCvirasanfiti."(23)

We

find

certain synonyms are used

in

their

metaphorical sense, e,g.

"guhdivuccati

kdyo.

kdyoti

va

_guhati

va sandehoti va ndvati va rathoti vdi

cViojoti vj vaminikoti vdi nagaranti vO nidanti vd

kuFiti

va

_ga4doti

vdi

kumbhoti

va'

kayassetam

acthivacanam"(24)

It

is

to

be

noted

that

though

the

Alidoesa

furnishes

an

abundant

amount

lists

in

a way of commenting upon or rather

translating

the

6. Nettippakarapa

and

Petakopadesa

on

Lexicography

When

we

discuss

about

the

Pali

lexicography

two

more

_post

Canonical

texts

i.e.

the

AJettmpakararpa

and

the

Petakopaclesa

draw

our

special

attention.

The

Theravada

tradition

ofSri

Lanka

does

not

include

them

in

their

iist

of

Canonical

texts,(25)

_yet

the

Burmese

tradition

counts

them

among

theirs.(26)

The

Nl7ttmpakara4a

and

the

Pegakopaclesa

_present

the

same method

ofinterpretation ofthe

Budoha

PZicana

and

both

have

been

attributed

to

lt]n.

Mahjkaccnna,

an

immediate

disciple

of

the

Buddha.

However,

the

scholars

are

at

variance

about

the

authorship,

the

chronological

_priority,

and

the

exact

purpose

ofthese

two

texts.

Pen.

IVarpamoli

opines

that

the

Nettippakarapa

is

a

_guide

for

the

commentators and

the

_priority

is

_given

to

Petakopadesa

in

their

chronologicai order.

Among

the

_guidelines

of

interpreting

and

(9)

A Surveyofthe PaliLexicographicalLiteratureand theAbhidhanappadipika

₉

noteworthy

that

the

usage

of

synonyms

has

been

mentioned as

one

of

the

modes of conveying,

i.e.

vevacanahjro.

The

Nettippakararpa

explaining

this

mode

_gives

several examples

by

_producing

various

synonyms

fbr

the

words

ta4ha,

citta,

_pafiha,

budttha,

(thamma,

,(hibbdncV,

sahgha, sila,

and

cjga.

The

number ofthe synonyms recorded

in

thes.e

lists

for

the

above words exceeds

the

number

that

of

the

Abhicthanappadipiha.

For

example,

the

Abhicthdinap-padipikdi

enumerates

32 and

46 synonyms

for

the

Buddha

and

the

Nibbana,

while

the

Nettippakora4a

records

40 and

60 synonyms

respectively.

7. Commentarial

Contribution

to

Pali

Lexicography

The

lexicographical

materials

I

have

taken

up

so

far

fbr

the

discussion

are

available

in

the

Carionical

and

_quasi

Canonical

texts

i.e.

?Vetti

and

Pe(akopadesa.

When

we

look

into

the

_post

Canonical

literature

it

is

to

be

ascertained

that

this

tradition

has

been

well

_preserved

and

developed

to

a

considerable extent.

The

commentators

were

_quite

aware

ofthe usage and

the

functions

of synonyms.

PZin,

Buddhaghosa,

in

his

commentary

to

the

Dhammasarkgapt,

elucidating

the

two

couplets sahetukj

(the

conditional)

and

hetusampayutta

_(the

associated with root condition),

_points

out

that

they

are

similar

in

meaning

_yet

they

have

been

said

as

a

way

ofpreaching

and

for

the

wish

of

those

who

understand

(the

Dhamma)

thus.(Z7}

Apart

from

the

synonyms

there

are

a

vast

number

of

homonyms

mentioned

in

the

commentarial

literature.

For

exampies,

-kusala

saddo

tOva

dirogya

anavop'a chekasukhavipakesu

dissati.<28)

---dhamma

sadtto

_pandyaiTz

_{parpattihetuguuanissatthnig7vattidisu}

dssati.C29)

-cthamma

saddo

_pandyain

vasufifiattiipattin-op?jdisu

dissati.(30)

-bhatasacidt)

paficakkhancthdimanussacthjtuvijt`amdnakhin.

rukkhjdisu

dissati.(3)

)

(10)

10

,t-V\IZ,utJS(fL\

(sYnopyms)

are

divided

and varied.

It

says

that

they

are

divided

on

three

ways,

i.e.

byaip'anavasena

(on

letters),

_{upasaggavasena}

(on

_prefixes),

and

atthavasena

(on

meaning).

These

three

types

are simultaneously

fbund

in

the

synonymic

list

ofthe word `piti'

Goy,

delight).

-pitipamopave

haso-hyaiZi'anavasena

-dmodonj

pamodoha

hdiso

pahdso-upasaggavasena

-oclagyapa

attamanata-atthavasena

Synonyms

are

manifbld

on

four

_grounds,

i.e.

-ndimandinatta

(manifbldness

on naming), e.g.

_vyapjdo

doso

dussanj

-lakkharpananatta

(manifoldness

on characteristic), e.g.

_{paficakkhandha}

-they

_are _all_one

_in

_the

_sense _of

_heap

(rasatthena),

_yet

_are

_different

_on

_their

characteristics.

-kiccandinatta

(manifoldness

on

_{performance),}

e.g.

cattdiro

sammqppa-dhanj-they

are

same

in

the

sense

of striving,

_yet

differ

from

their

performances.

-patikkhepanjnatta

(manifoldness

on

contrary

or

negation),

e.g.

kodhagaruta

na sadtthamma

_garuta

etc.(32)

The

commentarial

literature

is

also rich

in

_grammatical

resources with

regard

to

the

_particles

and

prefixes

which

are

also

parts

of

lexicon.

Many

a

number

ofparticles

and

_prefixes

are

mentioned with

their

different

usages.

Thus

the

_particle

`evaip'

is

illustrated

as

fbllows.

-evam

sacido

tjva

sampatiggahaharaniclassannvacthdravadianehatthappabhedo.(33)

A

few

more examples are,

sayyathdti

_opammatthe

nipato<34}

-sqJtyathidanti

a-radtthappakaradossanatthe nipdito(35)

-yam

ti

nipdtamattam(36)

(11)

A

Survey

ofthe

Pali

Lexicographicat

Literatureand thc Abhidhanappadlpika

₁₁

8. Saddaniti

and

Pali

Lexicography

Finally

l

would

like

to

draw

_your

attention

in

brief

to

lexicographics

fbund

in

the

_grammatical

sources, specially

in

the

Sticidaniti

written

by

PZrn,

Aggavarpsa

of

Burma

in

the

_year

1154

A.D.{3g)

In

this

stupendous

Pali

grammar,

the

author

has

recorded many

synonymic

and

homonymic

lists

some

ofwhich

are

not

fbund

in

the

Abhid7idinappadipiha.

_The

synonymic

lists

given

for

a

same

vocable

in

both

of

the

texts

differ

from

each

other

structurally and numerically.

For

example,

the

S2idoaniti

records

20 synonyms

for

`aggi'

(fire)

starting

with "aggi cthtimasikho.fotiJ'ditavedo sikhi

gini-"(3")

etc.

The

Abhi(thdnoppadipikd

furnishes

1

8 synonyms

beginning

with

"y'ditavedo

sikhTfotipavako

dnhanD

nalo(40)

etc,

The

vast amount of synonyms,

homonyms

and other

lexicography

related materials

incorporated

in

the

Sticidan

iti

reveal

its

contribution

towards

the

development

ofPali

lexicography,

9. Conclusion

According

to

the

above observations

it

is

to

be

concluded

that

the

Abhid]idinaplpadiPikii

in

spite ofbeing

the

sole

extant

Pali

lexicon,

there

had

been

a

Pali

lexicographical

literature

developing

_gradually

throughout

the

ages.

Notes

(1)

Ghatage

A. M.,

Dandekar

R. N.,

Mehendale

M. A.,

SVudies

in

Historical

Sinnskrit

LexicogropIo,,

Poena,

1973,

pp.

26-37.

(2)

Subhuti

W. _(Rev.)

ed,,AbhidZtdinc4zpadipikj,

Colombo,

1938.

(3)

Gonda

J,

ed.,

A

History

ofindian

Literature

lvbl,v,

Fasc.

4,

Wiesbaden,

1979.

<4)

D

I. _p,

88;

A

I,

_p.

163,

166;

Sn.

p.

I05.

{5>

DA

I,

_p,

247;

MA

III. _p.

362;

AA

II. _p.

261;

SnA

II,

_p.

447.

(12)

12

ie-V#asvalsc[k#

(7}

Dhadphale

M. G,,

Proceedings

_of

the

Seminar

in

Prakrit

Studies,

University

of

Bombay,

1971,

pp.

237-248,

(8>

Sarup

L.,

71he

Nigha4(u

and

T7re

Nirukta,

Motila],

rep.

1984.

(9)

Smith

Helmer,

SZicidaniti,

1928,

_p.

330. "O

Vin

1. p.

21. (ll)

DLpp,212-215;DIII,p.220.

{12

A

I. _p.

213;

IX. _p.

252;Sn.

v.

1102.

(13)

M

III. _p.

230;

_pp.

234-237,

(Transl.

One

shou}d not

insist

en

}oca}

language,

and one should not _override normal

usage-The

Middle

Length

Discourses

efthe

Buddha-A

new

n'anslatien

_qfthe

mu,

by

BhikkhuNapamoli

&

Bhikkhu

Bodhi,

Buddhist

Publication

Society,

Kandy,

1995,

p.

1080)

(14

Dhadphale

M. G.,

_Synoaymic

Collocations

in

the

llPit.aka;

A

stu`6,,

BORI,

Poona,

l980.

(1

5)

Vin.

L

_p,

4. (la

Vin,

III. _p.

47. (10

Vin.III.p.

121. Qg

Dhs.(Sinhala)p.28.

Qpt

Dhs.

_(Sinhala)

_p.

26. a(D

Dhs,

_(Sinhala)

_p,

402,

Vbh.

_(Sinhala)

_p.

218. tz1)

The

DTghabhanakas

include

the

Niddesa

in

the

Abhidhammapitaka

while

the

MajjhimabhEnakas

in

the

Suttapitaka,

DA,

I. p.

15. op

Niddesa

l,

p.

4. pm

Niddesa

I. _p.

10. C34)

Niddesa

l,

_p.

32. eS

DA

1. _p.

17;

VinA

I,

_p,

18;

DhsA.

_p,

18,

eel

Bode

M. H.,

71ijePali

Literature

ofBurma,

London,

1966,

_p,

57,

tz7)

DhsA.

_p.

47;

see

Synoaymic

Collocations..,,

p,

5. eS

DhsA.p.62.

ept

DhsA,p,62.

Bot

MA

I. p.

15. Bl)

MALp.29.

BX

NdA.

p.

13. B3)

DA

1,

_p,

20;

MA

I. _p,

3,

B4)

VinA

I. _p.

86.

(13)

A Surveyefthe

Pali

Lexicographical

Literature

and theAbhidhanappadTpika

13 tsstseB7>tssiB9)e4()

VinA

I,

p.

I03;

MA

I,

p,

96. DA

l.

p.

78. MA

I,

p.

107. Bode

M. H.,

op. ¢

it.,

pp,

14ffl

Smith

Helmer,

ep. cit,,

_p,

334,

Subhuti

W. (Rev.)

ed.,op, cit.,v.

34,

[A

paper

presented

to

the

I5th

Annual

Conference

ofthe

Society

fbr

the

Study

ofPali

and

Buddhist.Culture,

held

on

26th

May

2001

_at