パーリ学仏教文化学 (創刊号) - 004森 [ソ]道「SIHALAVATTHUPPAKARANA and PALI ATTHAKATHA LITERATURE」

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Society for the Study of Pali and Buddhist Culture

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Society for theStudyof Pali andBuddhistCulture

StwALAVAr.ptTRVP-giPAKARANA

-

and

- - tl>

PALff

.ATTXAKAWeeA

utTERATIJRE

-"

Sada

MeRl

Centents

1. Int･rGd !.'.･_tti_on

2. Comparison xiil+.h Pali L"ommentaries

.3. Comparison "Ji･th }'aliChronicles

4･. Unlr.nown Proper Names

s. Cencluding Remarks

'1. _IRtreductiom

(2)

The Siha.lavatthz･ePPafearanais a Buddhi.st narrative literature

which contains _plenty of historicalaccounts concerning ancient

'Sr:,

Lanka and also Inclia.In a broad sense, it is a sort of the

Pali Atthakatha literature,and is classified as one of the so-calied

VarpsakathE tex.ts,the others being the DasavattinfPPakarana,

Sahassavatth"PPaha'xasca,Rasava"hini, eL'c. This text was

finally

･composed _in _Sri _Lanka, _alL.･hough _it _contains _not _only _stories _of

this country

(the

majority), but also those of India.

Since 1972, I have publlshed several articies regarding thls work

'including

a revlew and _partial translationswith notes all in

(3)

.anese. Based upon these wr;'tings, I recently completed the first

English article on this text, entitled ``A Study of the

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Society for theStudy of Pali and Buddhist Culture

48 ii-V\tAXJSCIic[i!

Pakaraua",

which has already been contributed to le Bttlletind'

EtztdesindiennesNo.5

(Paris

1988). In this article I mainly

dis-cussed some chronological aspects of the text on the basis of a

detailedinvestigationof all the proper names appearing in it

and specifically the names of _persons and _places. In addition, I

compared the above chronological aspects with those of the Sihala

Sources

_(i.

e. the Sihalatthakatha literature)for the Pali

(4>

taries. The latterwas firstdiscussed as a whole in a _part of

(5)

my work _published in 1984. This comparison led rne to establish

the following chronologically common or similar features between

the Siha.lavatthztand the AXhakatha texts in _general.

(1)

The upper date limits are identical:the upper date limit of

the former isKing Asoka's reign in India

(268-232

B.C.);whereas

that of the latteris King Devanampiyatissa's reign in Sri Lanka

(6)

(250-210).Nevertheless

these two kings are of course contempora-neous.

(2)

The lower

date

limits also match up: they correspond with

thc reign of King Mahasena(276-303 A.D.).

(3)

Some intermediate aspect$ between the two date limitsabove

also show certain similarities:

(a)

The respective periods to which the largestnumber of _persons

belonged are the 50-60 years eentred upon the successive reigns

of DuVthagamarpi

(161-137

B.C.) and Saddhatissa

(137-119

B.C.).

(b)

The respective _periods in which the second largest number

of _persons is concentrated also correspond: these are the duration

of the two reigns of Vattagamapi

(103-102;89-77

B.C.) including

the intervening _period of the fiveDravidianrulers, "Then

(3)

..SIH2LAVAT(I]i.IUFPAKARA]>l:X anaf PALI, A.TTHAKATI{iX 4'9

(4)

The abeve chronolegical aspects of the Sihalavattlueare an

indication of those of the original seurce materials of this text

as in the case of the AtthakathE text.s;in _particular its lower

date limit,i,e.the reign of King Mahasena suggests not the

date of composition of the _present Pali texts,but that of the

iinaldevelopment of its written er oral sources _probably ln Old

(7)･

Sinlialese,etc.

As was already _stated, however, _at _the _end _otF _my _article

prevlous-ly referred to, the above comparison 3s made _possible on the

premise that these two kinds of text originated, in _part at least,

from common sources, _and have _ccrtain _similar _or _parallel_passages

and contexts. Therefere it is absolutely necessary as a further

step in such studies, to scek out such textual relations existing

betvL7een these two. The _present article will take up initiallythis

questien

from

the _point of view _explained _above. _In _addition

another comparison studied from the same _point of view should

t'hen be carried out between the Srtlza.lavattlz"_and _Pali _Chronicles

such as the DiPavarpzsaand A{idfzavai?zsa._k _goes _without _saying

that these chronicles both written in Pali verse record royal

tradition and Buddhist hi･storyin ancient

(and

mediaeval) Sri Lanka,

hased upon the common older source usually _named the

'

Sihalatthakatha-Mahavamsa"

_(or

`"Slhala-Mahavarpsatthakatha")

that was formerly _preserved at the Mahavihara ln Anuradhapura,

the ancient capital of Sri Lanka. Hewever these chronicles are

also a kind of Pali Atthakatha literature in a wider sense, and

display certain slmilarities with the Pali comrnentaries as well

as the Siha.lavatthit.For example, the PiPavam.sa and the earliest

(4)

Society forthe Study of Pali and Buddhist Culture

so /S.=y#th faJkIk\

recent _part called the

CtiIavanisa)

both end with the record of

the reign ef King Mahasena, which really corresponds with the

lower date limitsof the sources of the Siha.lavatthf･tand those

of the Pali commentaries as already mentioned, The accordance･

of these date limitsof the sources for all these texts suggests･

certain common elements of the whole AtthakathA literaturewhich

here refers to the Siha.lavatthu,Pali commentarial texts, Pall

chronicles and others. Even in order to adduce the evidence to･

prove that the above relationship is not the result of a strange･

coincidence, the followingcomparlsons would

be

necessary.

2.

Comarisen with

Pili

ComameRtaries

When we draw a comparison between the Siha;avatthuand Palf.

commentaries, we are able to discover some instances vsrhich

show certain similarities regarding the content of a corresponding'

story in each text. Such contents seem to have originated from

identicalsources.

For

instance,Story No.66,Cittaguttatthera-vatthu

in the Sihalavatthu and an inserted story about the same elder'

(8) C9)

in the Silaniddesa,the first chapter of the l･7sttddhimagga are･

very similar to each other. These stories equally describe hirn as･

an eminent elder who strictly

fulfilled

the restraint 'of the faculties

(indriyasaz?ivarasila)

to attain the Arahantship finally.The entire

passages of each story run as follows:

Sihalavatthze

.

(10)

There was an elder called Cittagutta,resident in the Great Cave

(11)

at KoraBda. At the door

(of

the Cave], there was an

iron-weod

tree. The elder had never really craned his neck to Iook up at

(5)

51

the tree. In the meantime, it shed its leaves; stamen of flovirers

(kinjafehhi)

descended;

_fruits

of flowers fellto the _ground; _pollen

from starnen were scattered. He observed these events

(from

looking at the _ground each time) and realized that it must at

2Lhat

time be such and such a season

judging

from

(the

_present

state)/ beneath

(the

tree).

In the cave near the _great iron-wood tree, there was

(a

_painting

of) the Renunciation of the Seven Buddhas. The elder had

never looked at this either, and had Iived with the nature of an

ordinary _person

(PuthutianasabhaHva)

for _thirty _years. _Having _lived

ln such a way, he reached the Arahant-ship.

A King named Mahasena requested the elder, "Please take meals

in the _palace''.For six _years the elder took meals in the _palace.

In his last moments, he said to Bhikkhus, ''One

who has

questionsabout the

(Buddhist)

Ways, Fruitsand Means of Reaching

the Goal, _question rne!" Then Bhikkhus _asked

(saying),

"We

ask

you. venerable sir, whether or not, taking meals in the _palace

for so long and seeing the king and _queen

(so

often), _you _noticed

the king

_[and

_queen)". _The _elder _replied, "No,

I did not notice

elther _of them; I

judged

them _only frorn _their _voices", _The _king

and _queen _paid homage to the elder, and

(asked),

"What

does

the elder _preach

(to

us)?" "I tell_you, Great King, endure, endure

[without

your senses)", such was the reply of the elder. He was

in this fashion the one who had the doors of the senses _guarded.

SIHAgAVATTHUPPAKARAI)IA and PALI _ATTHAKATHA

lt

Visudhimagga

'

Moreover a Bhikkhu who is_practising the restraint of the facultles

(6)

52 pt-V\{1,X]SC{tee

at Kurarpdaka, and like the elder Maha-Mitta, resident at the

Great Monastery of Coraka.

It is told as follows:In the Great Cave of Kurarpdaka, there was

a ]ovely _painting of the Renunciation of the Seven Buddhas. A

number of Bhikkhus wandering among the dwellings saw the

painting and said, "What a lovely_painting, venerable sirl!'' The

elder said, "For more than sixty _years, friends,I have livedin the

cave, and I did not know whether there was any _paintlng there or

not. Now, today, I know itthrough those who have eyes." The elder,

itseems, though he had lived there for so long, had never raised

his eyes and looked up at the cave. And at the door of his

cave there was a _great iron-wood tree.And the elder had never

looked up at that either. He knew it was in

flower

when he

saw flower stamens

(feesara)

on the ground each _year. The king

heard of the elder's great virtues, and he sent for him three

times, desiring to _pay homage to

him.

When the elder did not

go, he had the breasts of all the women with infants in the

(12)

town

(i.e.Mahagama)

bound and sealed off,

(saying)

"As long as

the elder does not come let the children _go wlthout milk." Out

of compassion for the children the elder went to Mahagarna.

When the king heard

_[that

ha

had

come, he said) "Go and

bring the elder in. I shall take the Precepts." Having had him

brought

up into the inner _palace, he _paid homage to him and

provided him with a meal. Then, saying ``Today,

venerab!e sir,

there is no opportunity. I shall take the Precepts tomorrow,"

he took the elder's bowl. After following him for a short while,

he _paid honage with the queen and turned back. Whether

it

was

(7)

SrHALAVATTHUP'PAK'ARANA and PA,LI

- - ATTHAKATHA

--elder said, ``May the king be happy.'' As seven

in this way, Bhikkhus asked Why is2t,venerable

it is the king who _pays homage or the queen

the king be happy'?''.The elder replied, "Frlends,

whether it is the king er the _queen." At the

days

_[when

it was discovered that] the elder

living there, he was disrnissedby the king.

the Great Cave at Kurandaka. When it was

t'

for his walk. A deity who dwelt in the iron-wood

with a torch made of sticks. Then his object of

quite clear and _plain. The elder,

(thinking)

`'How

of meditation is today!", was _glad, and immediately

middle watch he reached the Arahant-ship, making

rnoutain resound.

As shown above, the contents of these two

identified:that of the )lisuddhimagga ismore detailed.

these stories clear]y agree with each other with

and substance. It_goes without saying that the

composed by Buddhaghosa mainly on the basis

Slhala sources or Slhalatthakatha such as the Mahatthakatha

t

.

had been _preserved at the Mahavihara in Anuradhapura,

also on the basisof the Vimztttimagga,etc. of the

the headquarters of a rival fraternitywithin Theravada

inancient SriLanka. The above story in the VVsuddhimagga

be found in the Chinese version of the Vimuttima.aga

Abhayagiri fraternity.Accordjngly this must have

in the Slha!a sources. Incidentally,with regard

dates of the respective stories, the story of the

53

days went by

sir, that whether you say, `May

I do not notlce

end of seven

was not happy

He went back to

night he went out

tree stood by

meditation became

clear my object

after the

the whole

are not entirely

Nevertheless regard to synopsis Plisttddhima.ffgawas of the so-callad which -t and Abhayagirivihara, Buddhism cannot (13) of the been included to locationsand Sihalavatthztcan

(8)

54 .i-V\Ulta-k{}e

be regarded as dating from the reign of King Mahasena, because

of his occurence in it,

but

its location

is

_unknown. _However _in

spite of the date of the story in the Visttddhimagga being unclear

as the king appearing in this story is left anonymous, itslocation

was Mahagama, the local capital of the southern area of Sri

Lanka in those days. However there are no records of King

(14)

Mahasena ever havlng Iived in this _place. Therefore it would

not be reasonabie to conclude, simply by combing the above two

facts,that the original story for both stories was the one in

Malagama area in the _period of King Mahasena,

Moreover we are also able to findsome instanceswhich

demon-strate a corresponding story of the Siha.lavatthttis more detailed

than a corresponding story of the Palicommentaries _quite contrary

to the above instance,The following is _a brief _outline _of _Story

No. si,Mahanaga-calanagatthera _vatthu

_in

_the _{sihalavattA}5t)}_which

- t

offers a _good example in this respest:

The elder Mahanaga and the elder CUIanaga, two brothers coming

from Yonakagiri in Sri Lanka had not once seen their _parents

in the six _years since their ordination. After _attaining _the

Arahant-ship, they hoped to have a look at their _parents. They _returned

to theirnative _place; went to the _parents' house asking for _alms;

and cast a _glance at their mother in secret. Suspecting them to

be her sons, the mother _questioned them to this effect,

but

the

sons, dodging the _question, went away. The mother endered the

Order herself;sought out her _sons; and at last was _able _to

meet them. However the sons obliged her return home. At _a later

time when her house becarne derelict,they obtained _timber _and

had the house rebuilt. Nevertheless _they _never _met _her _again

(9)

Society for theStudy

55

throughout their whole lives.

A similar story to the above can

be

found

in

the Sa-ratthaPPa-･

(16)

ka-sinZ,the commentary on the Samyutta-nikEya. Its content is,

however, more concise. For example there is no mention rnade･

in the stery in _question ef the mother entering the Order or'

later _passages. In addition, a careful comparison makes it clear

that, although the brothers' names, Mahanaga and Cal.anaga are

identical,the followingvarious _points are subtly different:

Their birth place is not Yonakagiri but Vadhatala-nagara-gama;

their _place of residence, unrecorded inthe Sihagavatthu,ismentioned

as Cittala-pabbata;and the duration when they did not meet

their mother is not six _years, but thirty_years. The rough outllne

and _gist of the `two

stories essencially agree however. Consequently

this example also _proves that the Siha.lavatthuand the Pali

commen-tarialliteraturehave at least _part of their seurce material in

coramen.

3.

CompariseR with P51i Chronicles

Next, I shall look into the relations between the Sihagavatthu

and Pali chronicles. As in the case regarding the Sihagavatth･M

and Pal! commentaries already discussed,some corresponding stories

which seem to have

derived

from

certain common sources can

be identified.To take a single example, Story No.42,

(17)

rafifio Vatthu in the Sihagavatthu is a descr!ptionof his deathbed

scene, and another description of the same event of the same

king

exists in Chapter XXXII, the Entrance into the

(18)

en

(Tztsitapuragamana)

in

the Maha'van2sa.

Their respective epening _passages in verse are as follows:

NII-Electronic Mbrary

of Pali and Buddhist Culture

SIHALAVATTHUPPAKARANA and

(10)

56 7e-Vi"3eftMX;(Iic\

Sihalavatthuc

(19)

1 In Anuradhapura, lived King Abhaya Dutthagamarpi

for

four years and he ruled over his kingdom.

2 He who was reigning fellseriously ill,and ordered his retainers as follows:

3 '`Take me to the Mahavihara

(Great

Monastery) and lay me

down at a _place inside from where the P2sada

(Lofty

Hall)

can be seen to the Ieft. and the Mahathttpa

(Great

Tope)

to the right."

4 From the front of the Maricavatti

(Monastery),

Dutthagamarpi

lying down there looked over at the best Thapa by turning

5

[his

body] to the rlght, and the brilliantPasada by turning

(it)

to the left.Then sitting up on the couch,

he

looked

over

at the Maricavattivihara, the

holy

abode

in

front.

(2e)

6 At this moment, the eider Abhaya Theraputta, resident at the

Anuradhavihara

in

Roharpa, watched

[this

scene) with the

7 divine-eye;went underground; stood ae the king'sbedside;and

sat down there....

Maha'vamsa

(21)

1 Before the completion of the chatta and the _plaster-work on

the

(Great)

Cetiya,the king fellillwith an illnessthat was

2 fated to be terminal.He sent for his _younger brother

Tissa from Dighavapi and said to him: "Complete

the work

3 of the Thttpa that is not _yet finished. "Because

of his

brother's weakness, he had a covering rnade by _sewing

4 workers of white cloths and with such the cetiya was

covered, and then he ordered _painters to _paint a convinclng

(11)

sM{ILAVATTHUP?AKt'tRA}I.'. and PAPI A';[PEAKATHA _s7 (22)

railing on it and also rows of filled vases and a row with

5 the five-fingersornament, And he had a chatta rnade of

bamboo-reeds by plaiters of reeds and on the upper railing, a

6 sun and moon of kharapatta-wood. And when he had had this

(23)

(thupa)

painted cunningly with lacquer and haitktdi.tlhaka,he

dcclared to the king: that which remained in order to

7 complete the thUpa is now completed. Lying on a _palanquin,

the king went there, and when lying on his palaquin he

8 _passed round the cetiya _going towards the left, he _paid

homage to it at the south entrance, and as

he

then, lying

on his right side on his couch spread upon the _ground,

9 beheld the best Maha Thapa

(Great

Tope), and lying on

his left side the best Lohapasada, he became _glad at heart,

10 surrounded by the brotherhood of Bhikkhus. In order to

inquire after the ill

Cking),

they had come from far and

wide, and the Bhikkhus in that assembly amounted to nine

11 hundred and sixty million

(96

ko.tis).

The Bhikkhus, _group

by group, reclted in chorus. When the king did not see the

12 elder Theraputta Abhaya among them

he

thought: "The

great warrlor, who

fought

victoriously through twenty-eight batt'les

13 with rne and never _yielded his _ground, the eider Theraputta

Abhaya appears not to come to help me, now that the

death-14 struggle is begun, for he foresees my defeat.''When the

elder. who dwelt bv the source of the River Karinda on Mt.

15 Pafijali,knew his thought, he ¢ame iKrith a company of five

hundred

(Bhlkkhus]

who had overcorne earthly desires,_passing

through the air

by

his miraculous _power, and he stood

among those who surrounded the king.

(12)

58 7S-Pe}lMenIS(ticep

As has been obvious from the above _quotations ,the description

Df the Afdha-vany2sa is more detailed, _yet the substance ef each

story is very similar. Following the above _passages, the stories

2n

_both

texts equally _give further statements that enumerate the

king's _good deeds and offerings to the Order, which were talked

about between the king himself and the elder Theraputta Abhaya

(or

Abhaya Theraputta). The entire contents of their conversation

(24)

are also more detailedin the story of the Maha'vampsa, and `chese

two stories are not _necessarily identifiable.However, the following

.five _points at least concerning theiroutlines and substances

corr,e-･spond _with _each

other:

<1)

The above identicalelder _preached the king not to feardeath.

･(2) _The _king's _efforts _in _the _construction

of the Mahathitpa,

Lohapasada and Maricavattivihara as _part of his _good deeds were

emphasized and _praised.

<3)

Among many monks to whom the king _gave offerings, the

(25) (26)

elders Maleyyadeva, Dhammagutta(ka), Dhammadinna, Vyaggha

and an anonymous elder dwelling in Piyahgudipa _were _referred

(27)

to in _particularas his main donees.

/<4) The duration of the king's reign was twenty-four

years.

<5)

Immediately after the king'sdeath, a vehicle came down from

the heavenly world to accept him and the dead king was reborn

(28)

above in the Tusita-Heaven.

(29)

Conversely, the corresponding part of the DiPavamsa is very

concise, and as far as this story is concerned, less agreernent

can be seen between this chronicle and the

Sihalavatthu

and

`

vamsa. In factthe following are the only two

identifiable

_points:

(13)

SIHALAVATTHUPPAKARx:Lny(A ancl PALI A.TTHAKATHA ₅₉

years.

<2)

He constructed the(Loha)Pasada and Mahathapa

(but

±v,he Ma-di

ricavattivihara lsnot included here).

To return +.e' the comparison oi,'the Sihalavatthawith th.A.

Maha--varpzsa, the instance described ahove isthat in xvhich a

correspond-ing

story of the Sihalavatthi4isshorter than that of the iTL4aha-vamsa.

Conversely

certain cases can be found in which an event briefly

referred te in the JTtz1tzha-vamsa is recorded in more detailln the

Siha.lavatthtt.

For example, in the beginning of Chapter, XXXIII,

Dasarajika

_(the

Ten Kings) in the tTLtltzhavanyisa, there is a story

in which Prince Sali, the only son of King DutthagSmarpl was

greatlyenamoured with a very beautiful_girlnamed Asokamaladevi

frorn the Carpdala class

(:an

outcaste), and abdicating his clairn

to the throne, he lived in everlasting love with her. This _part

of the iTLItzha-vanzsa, however, isso concise that in way of explanation

for his rather unusual love to her,itmerely states: "by a

C30) tion in a

former

birth"

and nothing more.

In contrast, a very detailed_parallel story concerning their former

lives,etc. ismentioned in Story No.7, Salikumara Vatthu in the

(31)

Siha.lavatthbt.

The _present story consists of the

following

three

.maln

parts:

<1>

The respective s'tories regarding their _previous births.

(2)

The circuTnstances by which Sali met Asokamaladevi by chance

for the firsttime at a city-gate of Anuradhapura;

fell

in

love

with her; _got marrled; and then how his father,the king came

･to _see _the _couple, _and _finally_permitted _their _marriage _because

of her extreme beauty.

(14)

6fC) ig L- V\{LXJsc{t#

practices by hlmself at five _places, i. e. the western, northern,

eastern, and southern suburbs of Anuradhapura, and a _place near

Cetiyagiriwhere he each time received _plenty of splended offerings

from many _people or deity-beingsof the respective areas.

The Mahavarpzsa along with the DiPavarpzsa are, needless to

say, a sort of authentic records of royal events. Accordingly it

would have been a matter of course for this work to record,

as an important historicalaccount, that a crown _prince abandoned

the succession of the throne, owing to his unexpected love affair

wlth a Carpdala _girl. This account might have been told either

in the SIhala-Mahavarpsatthakatha, the major source rnaterial for

the _presnt Maha-vapasa or in oral transmission. In any case,

it wou!d have been unnecessary for the Maha-vampsa to describe

the detailsof their former relation and of their _private lifeafter

marriage. Therefore such detailswere not referred to in this work

as it is an official record. On the contrary these details were

included in the Sihalavatthztwhich is not a formal chronicle

'

originally, but a Buddhist narrative, for the very reason that they

were suitable material for such narrative literature.

In additlon, the iTlfdha-va7?zsa simply explained

(maybe

for the

firsttime) the reason for the unexpected abandonrnent of the

throne by the crown _prince as being the couple's "combination

in a former birth."This reason might have been besed upon

the written or oral source for the i14dha-va7?zsa, or _upon the _author's

imaglnation. In any case, concerning this reason _given in the

(32)

iWlrzlza-va7?zsa, itscommentary, the TidrpzsatthaPPafea'sinifurther _gives

a very detaileddescriptionincluding the couple's respective stories

(15)

SIHiNL4T.Y'iXr?CT.}iU?-P.4t.KARA>iA.and PALI ATTHALKATHiX 61

Sambaddhaiji Pubbal'utiya-ti anantarattabhave _yeva

sannitthapema-vasena sambaddham.

"A combination in _a

former

_birth"_means _a _combination _which

resulted from a lovecaused by livingtogether as a couple during

the existence immedlately

before

_this_life.

Itisinterestingto note that the above stories in the commentary

are not a description composed by the author himself, _but _a

quotation from the Sahassavatthu-a#hakatha-

_(i,e.

SahassavatthtfPpa-karaua) that

is,

as stated earlier, the same kind of Buddhist

(33)

narrative as the Sihagavatth"PPaharana._In _this _part _of _MhvT, _the

name of the sahassavatthu-atthakatha"_is_clearly _referred _{t(o3i)although}

the _present two editions of thistextedlted by Rev.A.P.Buddhadatta

and by Dr.

J.

Filliozat

(Ver

Eecke)

both

_lack _the _full _passages

of the stories, the title _of _which is _only listed_in _the _Contents

of the work as "Story No.47 Salirajakumara _Vatthu" _in

(35)

Buddhadatta's edition and "Story

No.52 Sali-kumara" in Filliozat's

(36)

edition. On the _particular _pages dealing with thls story the

(37)

following note only ls written in each edition:

SalirEjakumara Vatthu Mahavamse vuttanayeva veditabbam.

The Prince Sali Story should

be

krown through that whlch is

told in the .44ahaHvamsa.

Comparlng the corresponding story of Saliwith Asokamaladevi

found

in

the

Siha.lavatthu

and the one in the

_{Sahassavatthza}

,

we are able to identifya certain similarity between _the _two _with

respect to their outlines. Yet as far as the story abollt their

previous births is concerned, the following _point

illustrates

_the

most

important

difference:The story

in

the Siha.lavatthu_gives

(16)

62 .iSL.-...Y \.ts-fa]Z[Iti

between the couple: Saliwas _a _good smith as well as a generous

Buddhist donor, and Asokama12devl was a daughter of a Ca4dala

family after a few rebirths. They met in this world for the

first

time, not in their previous existence. While the other story

in the Sahassavatthu claims that Sali was a son of a smith

named Tissa living in a big village called Mundagafiga, and

Asoka-maladevi was the son's wife named Naga. They had already been

a wedded pair in their existence immediately before this

birth.

(38)

Incidentally the Rasava-hini,another Buddhist narratlve in the

same tradition iscloser to the Sahassavatthttthan to the Sihagavatthtt

as far as this story is concerned.

As the date of composition of the Siha.lavatthuis still very

vague, we are unable to decide definitelywhether the author of

the Mahava7pasagiha,Mahanama made use of this text or not,

although due to the factthatthe Maha"vai2tsa.t'zka-made no quotation

from the Sihalavatthu,he was _perhaps ignorant of this work.

However this may not have been ehe case. It is at least obvious

'that _in

so far as the Sali story is concerned, the author of the

i14dha-vamsatiha was unable to quote from the Siha.lavatthuin order

'to

comment upon the phrase "sambaddhaip pubbajatiya" in the

Mahavamsa, because the Siha.lavatthudid not connect Sali and

Asokamaladevi

in their _previous births as explained before.

4. Unkno'wn

Proper

Names

In the _previous two sections, I discussed some common or

sirnilar featuresexisting between the Siha.lavatthzeand Pali

commen-.taries and

Pali

chronicles. I will proceed now to the next contrastive

(17)

SIHALAVATTHUPPAKAR.AINLA. and PALI ATTHAKATRA 63

thcm through investigatingthe unknown _proper names in tlie

Sihagava#hu. The unknown proper names here refer to th'o$e

which are not taken up as headwords in the Dictionary

of

i"'a-li.

ProPer .IVtzmes edited by G.P.Malalasekera. The reason vL7hy "L'hi$

･dictienary _is _referred _to _for _the _present _research _is _as _follows:

As is well-known, Malalasekera's Dictionary is exhausitive in so

far as Pali_proper names found in the main Palitexts are conccrned,

although some statements about certain names are still inadequatc

and contain some mistakes. It should at least be _given credit

'for

the fact that the headwords from the Palicanon, coimnentaries

and chronicles to which the Silza.lavatthuin _questlon is related,

have all been taken up without omission. This

dictionary

lncludes

"Lhe List _of Abbreviations by _which _all _the Pali texts _and _other 'viTorks

that are referred to in the dictionary can be identified.

According to this list,al! the necessary Palicanon and

comrnen-'taries

and some important sub-commentarles and chronicles, etc.

(39)

havc been used in cornpilation of the dictionary.Therefore if we

identifyall the _proper names in the Siha.lavatthztconsulting this

dictionary, then we are able to classify all of them as either

identified

names or unidentlfied names. The unidentified names

in the Siha.lavattlawcan be regarded as those which have been

made knewn to us for the firsttime through this texe, and which

are derived from certain _particularsources. These sources should

be considered as not having been included in any other Pall

texts so far known. Such _previously unknown names are fairly

frequent

in the Siha.l,avatthtt.The following is a classified lise of

them.

(The

figures _given in brackets refer to the _paginations of

BuddhadatVs edition.)

(18)

64 -t-V ,}7 U･,vaS(fte3(!

(t)

Names of Persens

Eldersand Lady Elders-Kalakandaratissatthera(143),

Kundalatissa-tthera

_(138f.),

Gamav2si-Dhammarakkhitatthera(l60),

Cittabha-tthera(61f.)Calatissatthera(80),Tuvatakanagatthera(139),

Dakavasi-nagatthera(llO), Danatthera(160) Nagarajatthera(160),

Manorama-mayaramaTpsatthera

(l7f.),

Mahaovada-dayakatthera

(165),

Mahadeva-tthera(128), Mittatthera(I02ff.), Lajjitthera(161),Vyagghatthera

(112f.

169), Saddhasumanatthera(164), Sopatthera(151,=So4adaraka

149,shown be!ow).

.Nbvi.ces-Calan2gasamarpera(83), Lajjisamarpera(151).

La>,-men-Asuka-gahapati(!67),Usabhamitta(162),Kanapiyaputtatissa

(82ff.)

Kambuddha-upasaka(97ff.), Karapa4padinna(99),

Kunta-kammara(107), Culla-up2saka(94),

_{Pakalorpatissa(6,=Haritalatissa,}

10), Tissa-tunnavayu( 1f.),Mahakottideva

_(-dahara,

150),

Mahacttla-upasaka

(I05f.),Mahadeva-upasaka

(36ff.)

,Mahadeva

(or

Deva)-upasaka

(91ff.),Tissa(123),Samafifia-daraka(61),Sorpa-daraka(149,:=Sorpatthera,

151, shown above), Haritala(ka)tissa(10=Pakalorpatissa, 6).

Lay-zvomen-Addhavattha-dayika(126), Canda-darika(].46),

Culli-upas-ika

_(82f.,

91,97,99 106, 109), Matudevika-nagi(147), Sumana-darika

(sff.),

Surnana-dhlta(g4ff.),Sumana-balika(123f.),Hafikala-upasika

(89).

(2)

Names

of Monasteries, etc.

1va)nasteries-Anuradha-vihara

(111),

Upasinga-vihara

_(6s),

Upas-abha-vihara

(63),

Kappatilla-vihAra(102), Kalakandara-vihara

(20f,

24£ , 14s) Kokanijaka4dagiri-vihara(71),Korpdapadi-vihara(s7),

Citta-go-vihara(60),Vatagarpdamalaya(-vihara ? ls5).

Topes-Andhakara-cetiya(149),Aloka-cetiya(149),Pabbata-cetlya(104), Patali-cetiya(149).

(19)

.SIHA.L..AVATTHUPPAKARAtyA.aLnd PtlLI ATTHAKATHA. 6s

Residing Caves･--Kalakandara-lerpa(20).

<3)

Names of PIaces

Kingdoms-Mahali-ratttha(129).

Coztntries-Girivaya-jaRapada(99),Nissadana-janapada(36),Bodhipttli.i-janapada

(37,

50f.,52), Ramanlya-janapada(55), Sahuthala-desa(57),

Solasa-janapada(8].),Hafikala-janapada(89).

Cities-Asokapura(82),

Cikkhirprpanagara(70),Pa'talipuraCIOO, 102),

Maricavattipura(l18),Suvarpnana.ffara(77).

P'711ages---Ajitavihig2ma(9J.),kaAgugama(112), Ka4ikaragama(12),

ka-ppitalagama(102f.), Kamphuvagama(158), Kambojagama(10,14),

Ka-mmuva-gama(1 09),Karkalagama(10), K2kaddavigama(105),

Kurnbha-karagama(12), Calagama(83), CUIakalagama(83), Cesigama(101)

Tamma4agama(12), Tibbara

(?･

18), Pupmavethilugama(100),

Yatu-gama(99), Yonakagiri(-gama ? 167),Vattag2ma(36),

VamamanadcligS.-ma(55),Vissutagama(59),Satikakarpdaraj!(-gama ?_161),Samagama(17),

SokadhUmikagama(97), Hafikalagama(89), Harit2Iagama(7, 10, 11).

forts--Alarabala-pattana

_(57),

Karptakasola-pattana(35),

Mahako4da-tittha

(39,

_42), Mahakorpda-pattana

_(136).

Rivers-Kalakandara-nadl(l44), Porimasl-nadi(57f.)

2'ldoztntains-Accimantasela-pabbata(67f,), Kafigupabbata

(122),

Citta-bhapabbata

_(62),

CU.lagiri

(16ilf.),

Ma'pitapabbata

_(113'),

Mah2ni-dhipabbata

(63),

Roha4apabbata

_(52),

Roharpapassa

_(37),

Setapabbata

(85).

FoTests-Rattadhakara-vana

_(l.61)

i,[4) ether

Names

Glzosts--Kasipe"La

_{(4･1,･17),}

_Ta4dulapeta

_(･l.7fL),

_Thambhapeta

_(･12ff.),

Patakapeta

_(52ff.),

PaF.agapct,,

_(39,

･l.2), Balivaddapeta(55f.),

(20)

66 iR-Ve}lttaXvak\r

Gods-Umapati

_(epithet

of Siva, 77)

AII LLhe

above names of the Sihalavatt･hzt-which are not

fied by Malalasekera's dictionary,as _previously mentioned, seem

to have originated from certain sources uncommon to those of'

the major P2Ii texts so far known. They amount to more than

one hundred and twenty. Besides them, we are able to see some･

other names of the same kind in a listof _persons which

is.

divi(ledinto two part$ given at the very end ef Buddhadatta's

(40)

edition. The names in this listcan be classified in the following

four groups:

(1)

Names of _persons which can be found not only lnthe

Sihagavatth"

itself,but also in other Pali texts: Mbleyyadevatthera

(109ff.),

Dutthagarnapt Maharaja

(11f.,

27, 29, 111, 164), Bhapdagarikatissa

(l15,

118), Tambasumanatthera

(24,119),

Kakavampatissa Maharaja

(128ff.),

Salikumara

(27,

32, 130). ,

(2)

Names of _persons which are made known to us for the

first

time

in

stories themselves of the Sihalavaithu:Mahadeva

(-upasaka

36ff.,91ff.or -thera 128), Sumana-darika

(twice,

5ff.).

Kambuddha(-upasaka

?

97ff.),Mahacu!a-upasaka

(105f.).

They are

already included in the classified listshown above.

(3)

Names of _persons which are listed

in

this Iist only:

(41)

upasika, Kusala-upasaka,Hafikala-upasaka,Daliddattherika, Suvaprpa-.

kara Konta, Tissa-darika,Dalidda-upasaka.

(4)

Names of _persons which are too vague to be recognized as

proper names: `upasika kesakalape', Duggatitthi, Mittatthera,.

Kammara, Mahagama-balika

The names of the third _group and _probably of the fourth

(21)

SfHALAX'A'I'Tl{UPPAKARANA and PALI ATTHAKATHA 67

L e

--in _question as in the case of the second _group.

5.

(loneRudgng Resuaarks

I have discussed the Sihalavatthztand Pali commentaries, and

also the

Siha.lavatthpt

and Pali chronicles, comparing their contents

from

the _position of the chronological commonalities of their

source materials. As a result of this investigation,the following

.remarks can be concluded:

(1)

The Sihagavatthu and Pali commentaries of which the major

source is called the "Slhalat.Lhakatha'', share their source materials:

as for corresponding stories about certain historicalaccounts, etc.,

the one includes more detailed descriptionsthan the otker does.

Reverse cases are also to

be

found.

(2)

The same can be said to be true of the textual relation

existing between the Sihagavatthu and Pali chronicles specifically

the .IY4dhavampsa, the basic source of which is widely known as

the ``Sihala-Mahavamsatthakatha''.

Some cominon or similar fea

-

---tures found in corresponding stories of these two suggest that

they originated at least in _part from certain common sources.

(3>

On the other hand, the Siha(avatthMcontains numerous _preper

names which cannot be identifiedeven with the aid of

Malala-sekera's Dictionar.y

of

I?Ili ProPer IVizmes,the most exaustive one･

of itskind ever _published. These unknown names are widely related.

to _persons such as Buddhist monks and lay-people;Buddhist buildings

such as monasteries, topes and residing caves; _places such as

kingdoms, countrles, cities, villages, _ports, rivers, mountains and

forests;and miscellaneous ones such as _ghosts and _gods. Altogether'

(22)

Society for theStudyof Pali and Buddhist Culture

68 ig-V\V,vaIS(fice}tlr

of unidentified _proper names in the Siha.lavatthu_proves that

this text _partiallyoriginated from some other sources than those

of the major Pali texts already known to us such as the Pali

canon, commentaries, chronicles, some irnportantsub-comrnentarles, etc.

<4)

The Sihagavattht{newly _presents,as a whole, many unknown

stories or parts of stories concerning known or unknown historical

individualsand events. In thisrespect, this text can be recognized

as valuable _material in _contributing to _new _statements _upon _ancient

history and Buddhism mainly within Sri Lanka and additionally

in India. A,BBREVIATIONS Cv:Das:Dhl<:Dhp:Dpv:DPPN: Dthv:Gv;HBC: HOS:IBK: : Citlavamsa Dasavatthuppakara4a Dhatukatha Dhamrnapada DipavaTpsa

Dictionary of Pali Proper

Names

_(G.P.

Malalasekera,

London 1960

<First

!ished 1937-38> 2 vols.

DathavaTpsa Gafidhavamsa

.

Histery of Buddhism iR

Ceylen

_(W.Rahula,

Colom-bQ 1956)

Harvard Oriental Series

Indogaku BukkyOgaku

Ke-nkyU, Qr Jeurnalof Indian and Buddhist Stuclies

(Te-kyo) JBS, JSH, JSSR: Knkh: Kv:Mbv:Mhv:MhvT: IN(il:Net:P:PEFEO: PTS:

Journa!of Buddhist

Stud-ies

_(Hamamatsu,

_Japan)

Ji,saiStudies in the

Hu-manities

(JOsai

University,

Japan)

Journalof the S6tO Sect

Researchers

_(Tokyo)

Kafrkhavitarani Kathavatthu Mahabodhivarpsa MahAvamsa Mahavarpsatika, Varpsat-thappakasini Milindapafiha Nettipakara4a Patthana -Publicationsde l'Ecole fr-ancaise d'Extreme-Orient 'Pali Text Society

(23)

Society for theStudyof Pali andBuddhist Culture

Ras:SA: Sads:Sah:Sas:SihiSmp: SN: SIHALAVATTHUPPAKARANA f -Rasavahinl Samyuttatthakatha, Sarat-thappak2sini Saddharnmasafigaha Sahassavatthuppakara4a Sasanavamsa . SIha!avatthuppakarapa Samantapa$adika, Vinayat thakatha_.Sarpyutta Nikaya an-d PALIATTHAKATll,,. -t Taish6: Vibh:Vim:Vis:VisT: Y] Taish6 Tripitaka

nese Version

(Tokyo

-1910, _reprint: 100 vols. Vibhaiiga Vimuttimagga Visuddhimagga Visuddhimaggatlka, Para-matthainafijQsa \amaka 69 ef 1897 1960-79) NOTES:

(The

references to Pali texts are to PTS editions unless specificd other-wise.)(l)

Iam _grateful to Miss B. A.Scott, a BritishVisitingProfessor,

en's JunierCollege _of JOsaiUniversity, Japan, for having read over

rny English in this article,

(2)

Two editions of this text are available at _present: A.P. Buddhadatta, ed. _:Siha.lavatthuPafearagea. SriLanka _lgsg;JacquelineVer Eecl<e:le

SihaFa-vatthuPPakarazza: texte Pali et tradtdiction

(PEFEO

CXXIII) Paris 1980.

(3)

"On

the Siha.lavatthuPPaharaua"

_(IBK

VoL XXI, No. 1<1972>pp.

429-36); "Some

Documental Characteristicsof the

Siha.lavai'thuPPaka-rana"

(Indian

and Buddlaist Thoztght:

felicitation

volume Presented to

Professor Dr. Hal'ime Nafeamura, Tokyo 1973, pp. 309-22); "A

Japanese

Translatien and Notes of the Siha.lavatthuPPakaralta

(I)

: Chapter I,

Stories 1---2"

(JSSR

No. 5<1973>pp. 191-202);"A Japanese tion and Notes of the SihalavatthaPPakara"a

(ID

: Chapter I,Stories

3-5"

_(JSII

No. 1<1973>pp. 80-101); "Review

on

(I)

le

Dasavatthu-ppakaragea: editeet traduit par J.Ver Eecke,

(now

J.Filliozat) (il)ge

Siha.lavatthuPPakaragea: texte Ptztie'ttraduction par )T.Ver Eecke''

(JSII

No. 10<1983> pp, 147-68).

(4)

The Pali commentaries here refer to the Vis"ddhimagga and the

primary commentaries upon the Pali canon. They are on occasion al.o callecl the AXhakatha texts, the

_(Pfili)

AXhakathas or the Piili

tarial texts, etc.

(24)

7Cs i"-V\MvascIklir

JyOzabu-teki

Ybsb

(A

Study of the Pali Commentaries: Theravadic

Pectsof the A#hakathds) Tokyo : Sankib6 Busshorin 1984,_pp. 309-466･

(6)

With regard to the reigning dates of the kings in Sri Lanka, S,

Paranavitava's listis adopted in this study, because this is the most

recent and the most reliable.

(C.W.

Niehelas & S. Paranavitana: A Con･ cise History _of Caylen, Colombo _lg61,_pp. _341-45). Cf.S. Morii '`Review

on Friedgard Lottermoser's Quoted Verse Passages in the Works of

dhaghosa"

(JBS

Vol. XV 1985, pp. 137-39)･

C7)

However the main part of the sources for the Atthakatha texts

seems to have ceased to develop in the _period of King Vasabha

ing: 65-10g A,D.).

(8)

p. 153 in Buddhadatta's edition; _p. 143 in Ver Eecke's edition.

(9) p. 38f. in PTS edition; _p. 31 in HOS edition. Cf. Bhikkhu Nya4amoli,

tr, the Ptithof Purifieation:Visuddhimagga, Colombo 1964,Vol.I,p.102L

(10)

The elder with the same name also appears on two ether _pages in Vis

(pp.

171, 173).

(11)

The words in brackets in my translation are supplied by me to aid

a better understanding despite a lack of original words.

(12)

VisT

(I-103)

comments: "tasmiTp game Mahagame". Mahagama was

the local capital in southern Sri Lanka in ancient times.

(13)

Gedatsudbron

(TaishO

Vol. XXXI, p. 403b).

(14)

Dpv chap. XXII, vv. 66-76; Mhv chap. XXXVII, vv. Iff.

(15)

p. 167f. in Buddhadatta's edn.; _p. 157 in Ver Eecke's edn.

(16)

SA II-166f.

(17)

p. 111,vv. 1-7 in Buddhadatta's edn.; _p. 103,vv. 1-8 in Ver Eecke's

edn,

(18)

Mhv chap. XXXII, vv. 1-5.

(19)

With regarcl to this king, see S. Mori: "Chronology

of the `Sihala

SDurces'for the PaliCommentaries

(I)"

(JBS

Vol.XVI<1987>,p. 169f,)

(20)

Concerning this elder, see Mhv chap. XXIII, vv. 2, 63ff.;chap. XXVI,

v, _2; chap. XXXII, vv. _48ff.; MhvT II-453, etc. He was originally one of the ten _great warriors of King Dutthagamapi.

(20

Regarbing the chattaleamma. see N.A. Jayawickrama : the Chronicle of the ThtiPa _and the ThtzPavai?isa,London _1971. _p. _136, n. 8.

(22)

Regarding the railing

(vediha),

see do.

(25)

SiHALAVATTHUP._- PAKARANA _{e "----}and PALI ATTHAKATHA 71 ...t !..

(23)

Cf. Mhv _p. 355, "Netes

on a Few Remarlcable Words and Forms". T/here is an explanation : S`ka7ifetf.t.thako, a kind of soil or mould of a

golden or silver colour."

(2･{)

Tb.e whole story of the jifalaitvai,nsaisrelated in 84 verses

er _; vvhereas that of the Siha.lavatticutakes 4g verses in Buddhadatta's

edn., and ₅₁ verses in Ver Eeeke's edn.

(25)

Mhv : Malayamahiideva or Maliyadeva,

(26) Mhv : rvlaha"vyaggha.

(27)

But Ma!lgarpavasika Khaddatissatthera is ref,erred to in Mhv

XXXII, v. 53) only,

(28) Chapter XVI, Mahacetiyaka:,ha in the TktzPavampsa written by

ara in the thirteenth C. isvery similar tD Chapter XXXII in the

Mahd-vamsa now in _question, As Geiger has _pointed out, the cornposition of

the 'former was clearly based upon the latter.

_{Ethel

M. Coomaraswamy.

tr.:the Dipavamsa and n4tzhdvamsa ond thet"rEistorical DeveloPment in

Ceylon by W. Geiger, Colombo 1908, p. 85f.; N.A. Jayawickrama:eP. cit.

<n,

21>, _pp, 248-53). As for the date of Vacissara, see ibid.,Introd.

p. xxif.

(2g)

Dpv chap. XVIII, v. _53f.;chap. IXX, vv. _1-10.

(3o)

The original _phrase is "sambaddharp _{pubbajatiya".} Incidentallyno

sta'L'ement about Prince Salican be obtained in Dpv.

(31)

pp. 26-32 in Buddhadatta's edn.; _pp. 24-28 in Ver Eecke's edn.

(.v,2)

MhvT II-605.

(33)

CL W. Rahula : HBC Introd. _pp. xxvii-xli,

Co,4)

MhvT _quotes the Sahassavatthu at least two times apart from the

case of the story of Sali : _pp. 451, 453. Cf, S, Mori : "the

Seshassa-vattha as referred to in the Mahdva2.nsa

Tiha"

_(IBK

VoL XXII, No. x

<1973>,

pp. 115-20).

(3s)

A.P. Buddhadatta, ed.: SahassavatthmpPakarana, Sri Lanka 1959,

P. XXIX.

(36)

JacquelineFilliozat: te SahassavatthuPPakarapaa : aaitioncritique et

version

frangaise,

Paris, Ecole frangaise d'Extrame-Orient 1986, p. 5.

(37)

p. 108 in Buddhadatta's edn.; _p. 94 in Filliozat'sedn.

(3s)

K. Nanavimala, ed.: Rasavtzhini,Colombo 1961, _pp. 218-26.

(3g)

AilPaH canon except for Dhp, Vibh, Dhk, Y and P, and all Pali

(26)

72 i･a- LieetAfapt1(t\

mentaries except for those on Dhk, Pug, Kv, Y and P, together with

chrenicles such as Dpv, Mhv, Dthv, Gv, Mbv, and Sas, _and _also _some

other important works such as Mil,Net, Sads, MhvT, etc. are delt with exhaustively as the source material of this dictionary.Those notable

exceptions mentiened above are almost all Abhidhammic texts whieh

contain no proper names to be referred to. Some headwords which have

been taken up only from Ras cannot be consulted on this matter, be-cause this text isconcerned with the same lineage as Sih _and Sah, _then many _proper names in the former can be supposed to have originated

from the latter.

(40)

p. 170. Although the meaning of this Iist is rather unclear, in its

foetnote, it is noted by the editor concernin.cr. this list,that "K.

pet-take imani uddanani natthi. Tani _pana sagathakavatthfinaTp ante

tabbanil'; and this listis excluded in Ver Eecke's edition.

(41)

There is a _possibility that this _person is the identicalwith