ORIGIN AND DEVELOPMENT OF THERAVADA BUDDHISM

By

Le Thi Hoai Thuong (ID: 6201506027)

Lecturer: Ven. Dr. Neminda

An article/assignment to fulfill the requirements of the subject

(112 240) ―Theravada Buddhism 3 (3-0-6),

Degree of B.A (Buddhist Studies)

International Buddhist Studies College

Mahachulalongkornrajavidyalaya University

Ayutthaya

(2020)
Contents
Abstract.............................................................................................................................3

Introduction......................................................................................................................3

Content..............................................................................................................................4

1. The Origin of Theravada Buddhism:............................................................................4

2. The Development of Theravada Buddhism:...............................................................11

2.1 Political and Social conditions and Religious conditions (Pre-Buddhist period):11

2.1.1 Political and Social conditions......................................................................11

2.1.2 Religious conditions:.....................................................................................12

2.2 Development of Theravada Buddhism.................................................................12

2.2.1 Sangha:..........................................................................................................13

2.2.2 Buddhist text:.................................................................................................15

2.2.3 Spread to Southeast Asia:..............................................................................24

Conclution:.....................................................................................................................25

Reference........................................................................................................................26
 Abstract

Theravada today, is still widely known as an ancient sect of Buddhism and closest to
primitive Buddhism besides two other major sects, Mahayana and Vijjarayana. It is a large sect,
so it is necessary first before studying its theories to learn about its origin and development.
Realizing that importance, this article will focus on exploiting the problem of the origin and
development of Venerable Buddhism.

Keywords: Theravada, Mahāsāṇghika, Mahāvihāravāsin, Vibhajyavāda, Development,

Origin, Buddhist text, Sangha.

Introduction

Theravada (Pail: Thera "elders" + vāda "word, doctrine"), the "Doctrine of the Elders",
is the name for the school of Buddhism that draws its scriptural inspiration from the Pāli Canon,
or Tipiṭaka Scriptures, which scholars generally accept as the oldest record of the Buddha's
teachings. (Therānaṃ vādo Theravādo)

Theravada is the name of a Buddhist sect for the longest time and closest to the
primitive doctrine up to now. This is the most clearly known of the sects of Buddhism. Because
until now, it is still active in many countries such as Laos, Thailand, Cambodia,… At present,
this sect still holds in hand many important documents and works of Buddhism that some of the
main works have been widely studied and learned. In particular, among these data we also have
important historical data that can help to draw a sketch of the history of the formation and

development of Buddhism. ( slide thứ 2)

Although this sect has been studied quite widely through many different documents,
but on the issue of its origin, it is still quite vague with many questions being left unanswered.
According to Andre Bareau, author of the book The Buddhist Sects of The Lesser Vehicle (Les
Sectes Bouddhiques du Petit Véhicule), the first European researchers when studying this issue
identified Theravada and Sthavavada, based on the similarities between the two terms Theravada
(Pali) and Sthavavada (Sanskrit); and the antiquity of some parts of the doctrine and customs of
Theravada is similar to the Sthavavada.1
1
Bareau, André. Gelongma Migme Chodron. The Buddhist Sects of The Lesser Vehicle.
1955. p. 210
 However, according to him, this similarity is not convincing enough to prove that the
Theravada is Sthavavada because in practice its doctrinal views have many disagreements with
Sthavavada.2

Content

1. The Origin of Theravada Buddhism:

So which sect was the origin of the Theravada? Going back in history we find that
Modern Theravāda derives from the Mahāvihāra sect- one of three subdivisions of Theravada
existed in Sri Lanka during much of Buddhism's early history there: Mahāvihāra, Abhayagiri
vihāra, and Jetavana. According to Andre Bareau’s survey of the lists of sects cited in documents
of different dates, all sectarian lists appeared before the 7th century AD, including those of the
Theravada tradition itself, there is no mention of Theravada's name among the sects of the

Hinayāna .
The Singhalese Tradition:3

Ekalyohārika

Gokulika Paññattivāda

Mahāsāṇghika Bahussutika

Cetiya

Dhammuttariya

Bhadrayanika

2
Bareau, André. Gelongma Migme Chodron. The Buddhist Sects of The Lesser Vehicle.
1955. p. 210
3
Dipavamsa, V, beginning. Mahavamsa, V, beginning
 Vajjiputtaka

Channagarika

Samitiya

Theravāda

Dhammaguttika

Sabbatthivāda

Kassapika

Saṇkantika

Mahiṃsāsaka Suttavāda

Only from the end of the 7th century AD, in the sectarian lists of the 2nd period, the
name Theravada appeared next to the Mahāsāṇghikas, the Sarvāstivādins and the Sammatīyas. It
composes three schools of the Ceylonese Theravādins, viz., the Mahāvihāravāsins, the
Abhayagirivāsins and the Jetavanīyas.

It is possible to reconstitute it partially with the help of Vinītadeva’s list:4

Mahāsaṇghika?

Lokottaravādin?

Bahuśritīya

1) Arya-Mahāsāṇghika Prajñaptivādin? (With the greatest of reservations)

4
Bareau, André. Gelongma Migme Chodron. The Buddhist Sects of The Lesser Vehicle.
1955. p. 13, 14
 Haimavata?

Pūrvaśaila?

Aparaśaila?

Jetavanīya

2) Arya-Sthavira Abhayagirivādin (very probable)

Mahāvihāravāsin

Mūlasarvāstivādin

Dharmaguptaka

3) Arya-Mūlasarvāstivādin Mahīśāsaka

Kāśyapīya

Sammatīya (or Vātsīputrīya)

Dharmottarīya

4) Arya-Sammatīya Bhadayānīya (probable)

Saññagarika

But none of the three factions above ever appeared on the sectarian division lists of the
period one. Perhaps we would assume that these three factions were a late birth group had it not
been for the Sri Lankan chronicles and other data.

According to Andre Bareau, “The examination of these particular to the Theravādins,

such as we know from the Kathāvatthu, the Theravādins reject the theses characteristic of the
Mahāsāṇghikas, the Vātsīputrīyas, the Sarvāstivādins and the Kāśyapīyas. Therefore they are
part of the group of sects coming from the trunk of the Sthaviras which belong neither to the
subgroup of the Vātsīputrīyas nor that of the Sarvāstivādins. Their strong opposition to the latter
is clearly affirmed by the fact that they reject the compromise thesis of the Kāśyapīyas. Thus
they are related to the Mahīśāsakas and the Dharmaguptakas. Even a superficial examination of
the doctrines shows that they should not be identified with either of the two, certain theses of
whom they reject, but rather that they are related to the former.”5

Next we come back to the list of sects established by the Sri Lankan tradition which
differs from the other lists “in that it presents the Mahīśāsakas as one of two main sects along
with the Vātsīputrīyas, coming from the trunk of the Sthaviras”.6 And from it other new sects are
made: the Sabbatthivādins, the Dhammaguttikas, the Kassapikas, the Saṇkantikas and the
Suttavādas.7 In Ceylon that Fa-hien found the Mahīśāsaka Vinayapiṭaka in 412 of our era. All of
this proves that the Ceylonese tradition had undergone strong influences of the Mahīśāsakas and
that the latter resided in Ceylon and southern India. Nevertheless, the Theravādins are not
Mahīśāsakas.

According to the historical documents of Sri Lanka: Dīpaṃvasa, ch. VIII; Mahāvaṃsa,
ch. XII; Samantapāsādikā, pp. 63, 19-69, 15, Buddhism was brought to Ceylon by the Venerable
Mahinda under the decree of King Asoka.

 Mahadeva went to Mahisamandala and preached the Devadutasutta

 Rakkhita went to Vanavasi and preached the Anamattagiyasutta.
 Dhammarakkhita went to Aparantaka and preached the Agghikhandu-
pamasutta.
 Mahadhammarakkhita went to Maharattha and preached the Maha-
naradakassapa-jataka.
 Maharakkhita went to Yonaloka and preached the Kalakaramasuttanta.
 Majjihima went to Himavantapadesa and preached the Dhammacakka-
pavattanasutta.
 Sonaka and Uttara went to Suvannabhumi and preached the Brahma-jalasutta.
5
Bareau, André. Gelongma Migme Chodron. The Buddhist Sects of The Lesser
Vehicle. 1955. p. 210, 211
6
Bareau, André. Gelongma Migme Chodron. The Buddhist Sects of The Lesser
Vehicle. 1955. p. 211
7
Dipavamsa, V, beginning. Mahavamsa, V, beginning
  Mahinda went to Lankadipa (Sri Lanka) and preached the Culahatthi-
padopamasutta and other sutras.

Mahinda recognized Moggaliputta Tissa as his most venerable.8 In the opinion of Mr.
Hirakawa Akira and Mr. Andre Bareau, the host of the third canonical conferences in Pataliputra
is Moggaliputta Tissa. In this conference Moggaliputta Tissa redefined the orthodox views
compared with the unorthodox ones. And orthodoxy is represented by the Vibhajyavādins.9 Thus
we can draw a conclusion that Moggaliputta Tissa is Vibhajyavādin as (Master) Yin Shun (印
順 導 師, Yin shun Dǎo shī) has confirmed Moggaliputta Tissa belongs to the Vibhajyavādin
sect.10

What is Vibhajyavāda?

According to The Sarvāstivādin Vibhāṣā, which dates from around 200 C.E., is
both the earliest and the most important of the documents on the Vibhajyavādins, The
Vibhajyavādins are often alone contrasted with the Yuktavādins, i.e., those who teach the correct
principles, in this case the Sarvāstivādin-Vaibhāṣikas. The Vibhajyavādins seem to be heretical
types, ‘those who object, who hold bad doctrines and attack the correct doctrine’ or those
who are not Sarvāstivādin-Vaibhāṣikas and, perhaps more particularly, a group of sects.11

In the Abhidharmakośaśāstra, Vasubandhu defines them thus: “Those who accept

the existence of the present and part of the past [namely, action that has not born fruit] and the
non-existence of the future and part of the past [namely, action that has born its fruit], are held
to be Vibhajyavādins; they do not belong to the Sarvāstivādin school.”12

The Sammatīya tradition cited by Bhavya and The Mahāsāṇgika agree in the view
that the Vibhajyavādins one of the three fundamental groups, beside the Sthaviras and the

8
島史 p. 52; 大史 , p. 182; 一切善見律注序, p. 51
Hirakawa, Akira; Groner, Paul. A History of Indian Buddhism: From Śākyamuni to
9

Early Mahāyāna, University of Hawaii, ISBN 0-8248-1203-4, p.90

10
印順, 佛教史地考論, p. 146
Bareau, André. Gelongma Migme Chodron. The Buddhist Sects of The Lesser
11

Vehicle. 1955. p. 169

12
La Vallée Poussin: Kośa, V, p. 52 and Introduction, p. LVI
Mahāsānghikas. According to it, the group of the Vibhajyavādins has four divisions:
Mahīśāsaka, Kāśyapīya, Dharmaguptaka and Tāmraśātīya.13

Ekavyāvahārika

Mahāsḥaṇgjhika Bahuśrutiya

Gokulika Prajñapativādin

Caitika

13
Bareau, André. Gelongma Migme Chodron. The Buddhist Sects of The Lesser
Vehicle. 1955. p. 7
 Mahīśāsaka

Dharmaguptaka

Vibhajavādin

Mūlasthavira Sarvāstivādin Saṇkrāntivādin Tāmraśātiya

Kāśypīya

Sthavira

Dharmmottara

Haimavata Vātsīputriya Mahāgirika Bhadrayānīya

Sammitīya Saṇṇagarika

From all of this, we can conclude that the Theravādins belongs to Vibhajyavādins in the
sense intended by the traditions of the Sammatīyas and the Mahāsāṇghikas and
undoubtedly also the Sarvāstivādins, i.e., the non-Vātsīputrīya Sthaviras opposed to the
Sarvāstivādins. La Vallée Poussin has, besides, recognized in the Maudgalyāyana whom the
Sarvāstivādin Vijñānakāya denounces as the major opponent of the Sarvāstivāda, the Tissa
Moggaliputta who, according to the Ceylonese chroinicles, presided over the council of
Pāṭalipurra and defined the orthodoxy as Vibhajjavādin. The Theravādins thus consist of a sect
of this subgroup of the Vibhajyavādins. as Andre Bareau insisted that in the 5 th century C.E.
the Theravādins and, more particularly, perhaps those of the Mahāvihāra, continued to
consider themselves as Vibhajjavādī, a name which they had proclaimed as expressing their
orthodox position during the synod held at Pāṭaliputra under the reign of Aśoka in the 3 rd
century B.C.E., seven hundred years earlier.14

Thus, after the Third Council the Vibhajjavādins was formed and evolved into four
groups: the Mahīśāsaka, Kāśyapīya, Dharmaguptaka, and the Tāmraparnīya. Theravada is
descended from the Tāmraparnīya, which means 'the Sri Lankan lineage'. Acording to L.
S.Cousins in Buddhist Studies Review, “and the Tambapanniyas, strongly established in Ceylon
but active also in the Andhra region and other parts of South India and at some point
spreading across South-East Asia.”15 Thus we can draw the conclusion that Modern Theravāda
derives from the Mahāvihāra sect, a Sri Lankan branch of the Vibhajjavādins (Tāmraparnīya) , a
sub-sect of the Indian Sthavira Nikaya, which began to establish itself on the island from the 3rd
century BCE onwards.

2. The Development of Theravada Buddhism:

2.1 Political and Social conditions and Religious conditions (Pre-Buddhist period):

2.1.1 Political and Social conditions

Buddhism was transmitted to Sri Lanka in 236 BC and became the state religion of Sri
Lanka from that time. However, to learn the development of Buddhism in this island nation, a
very necessary preparation is to learn about the political and religious situation of Sri Lanka in
the period when Buddhism did not appear.

According to the early historical accounts, before Buddhism was transmitted to Sri
Lanka, the history of this country has been going for 236 years from King Vijaya to King
Devanampiya Tissa. And these 236 years are considered to be a separate part of Sri Lanka
history because all the developments of Sri Lankan during this period are the favorable basis for
the introduction and development of Buddhism in the following year.

During this period the Aryans settled in lands along the island's rivers because they
were mainly engaged in agriculture. Therefore, the areas that are alluvialized by rivers such as:
Malvatu-oya, Kala-oya, Valave-ganga, Kumbukkan-oya, Kirindi-oya, and Menik-ganga are very
14
Bareau, André. Gelongma Migme Chodron. The Buddhist Sects of The Lesser
Vehicle. 1955. p. 171
15
Bareau, André. Gelongma Migme Chodron. The Buddhist Sects of The Lesser
Vehicle. 1955. p. 132
populated. In the north, the Magama became the center of Sri Lankan activities at that time.
Anuradhapura also become a well-organized city with many different architectural works such
as: boundaries marked, hospital and other buildings.

2.1.2 Religious conditions:

According to historical evidence related to the history of Sri Lankan in the period when
Buddhism did not appear, no religion was accepted as the state religion of the country. One thing
worth noting about the religious situation of Sri Lanka before the Buddhist arrival period was the
mixture of indigenous worship and newly arrived Aryan beliefs. The custom of worshiping
yaksas and yaksinis is a widely practiced indigenous custom. Some yaksas and yaksinis are
mentioned with names such as: Kalavela, Vessavana, Valavamukhi, and Cittaraja, and although
not known as yaksas and yaksinis, but also belong to the same aboriginal spiritual category.
Trees such as banyan and palmyrah are also associated with this worship practice, indicating that
the cult of tree worship is also popular.

Indian religious tendencies also significantly influenced Sri Lankan society during this
period. Several niganthas (Jainas) like: Giri, Jotiya and Kumbhanda lived in the reign of
Pandukabhaya and many monasteries were built for them and for other austerities such as
ajivakas, brahmin and mendicants. And the Brahmin have a high position in society. Their
religious beliefs were also accepted. Siva worship is also popular.

2.2 Development of Theravada Buddhism

Buddhism became the state religion of Sri Lanka shortly after its introduction into the
country and preserves its religious traditions to this day. This proves the prosperous development
of Sri Lankan Buddhism in previous historical periods. We can see the manifestation of that
development through many different aspects.

2.2.1 Sangha:

Buddhism was introduced into Sri Lanka by the Venerable Mahinda in the third century
BC. With royal support and popular enthusiasm, Buddhism became the state religion. According
to Mahavamsa16 many foreign monks attended the ceremony of the Mahathupa (Ruvanvalisaya)
during the reign of the king Duttha Gamani (101-77 BC). This shows that Buddhism was quickly

16
Mahavamsa., ch. XXIX, v. 29
becoming the center of Buddhism. Mahavihara played an important role in the development
history of Sri Lankan Buddhism. This sect against Abhayagirivihara (built by Vattagamani-
Abhaya (29-17 BC)).17 In the third century AD, under King Voharika Tissa a sangha purification
took place by the suppression of the Vetulyavada. Persecution of the Vetulyavada sect continued
in the first half of the fourth century AD under King Gothabhaya. Under King Mahasena, due to
the king's hostility towards the Mahavihara sect, many monks of this sect had to flee to Rohana
in Southern Ceylon and to the Malay hills.18

Many buildings including Lohapasada of Mahavihara were destroyed, many

possessions of Mahavihara buildings were brought to the Abhayagiri. In this way the Abhayagiri
became rich. But Meghavanna Abhaya a friend of the king restored the Mahavihara sect.
According to the Dharma manifested by a Chinese monk who made a pilgrimage to Sri Lanka in
the fifth century, there were 5,000 monks of the Abhayagirivihara sect and 3,000 monks of the
Mahii vihara sect.19 Also around the first half of the fifth century, the famous Theravada scholar
Buddhaghosa came and stayed at Mahavihara and translated the Sihala commentaries on the
Tipitaka into the Pali language. In the sixth century AD a purification of the Buddhist sangha
took place under King Moggallan. And his son, Kumara Dhatusena (513-522 AD) also went on
to purify the sangha. With its defeat against the Jotipalathera sect in a public debate, the
Vetulyavada sect lost its popularity and both factions: the Abhaya-girivihara and the
Jetavanavihara had to give up their pride and surrender. Mabavihara sect. According to Chinese
records as well as the several Sanskrit inscriptions during this period there was very frequent
religious exchanges between Sri Lanka and India. Sri Lankan monks regularly visit the Buddhist
relics of India. They even built monasteries in Bodhgaya to facilitate accommodation when
visiting this place.

In the seventh century AD under the patronage of King Dall Moggallana III (61 1-617
AD) a recital of the Tipitaka was held. King Silameghavanna (619-628 AD), wanting to ensure
unity among the sangha, invited monks of the Mahavihara sect and other opposition sects and
asked them to celebrate the ceremony in the same place. Yet the king's hope that the monks of all

17
Mahavamsa, ch. XXXIII, v.81
18
Mahavamsa; ch, XXXVII, v. 6
Hirakawa, Akira; Groner, Paul. A History of Indian Buddhism: From Śākyamuni to
19

Early Mahāyāna. 2007. p. 121

the sects were united for the development of Buddhism was rejected by the Mahavihara monks.
This proves that the king was powerless towards the Mahavihara sect. Mahavihara sect
increasingly showed its important position as well as power in later periods. For example, in the
second half of the seventh century AD, under King Dathopatissa II (659-667 AD), the king
wanted to erect a monastery for the Abhayagirivihara. But this decision of the king was opposed
by the monks of the Mahavihara sect.

Aggabodhi VII (766-722 AD) conducted purification of the sangha and sponsored all
three sects in Sri Lanka. According to Culavamsa king Sena I (831-851 AD) built the
Virankurarama at the Abhayuttara (Abhayagiri) vihara and donated the monastery to the
Mahasanghika monks and the Theriya monks (Mahavihara, Abhayagirivihara, Jetavanarama).
Many new sects were introduced to Sri Lanka during the reign of King Sena 1 such as:
Vajiriyavada, Nilapatadarsana. Vajiriyavada or the Tantric school was a thriving school in
northeastern India at that time. Nilapatadarsana is the sect in which “the followers of this sect
wear blue robes and preached indulgence in wine and love”20

King Sena II (853-887 AD) support the holding of arecital of the Abhidhamma. At the
same time he also purified and unified the three sects. The king Kassapa IV (898-914 AD)
continued to purify the sangha by expelling undisciplined monks from the above three sects. The
king Kassapa V (929-939 AD) reformed the entire sangha. And Mahinda IV (956-972 AD)
supported to holding a recital of the Abhidhamma and contributed towards the popularisation
of the study of the Abhidhamma. King Sena V, after being crowned king in the second half of
the tenth century, inherited the royal tradition of continuing to patronize and support Buddhism.

Through all the above references one can see that there are three main sects of
Theravada Buddhism: Mahāvihāra, Abhayagiri vihāra and Jetavana. The Mahavihara sect was
the first to be established, while Abhayagiri Vihāra and Jetavana Vihāra were founded by monks
separating from the Mahavihara tradition.21 Mahavihara played a very important role in the
development of sri lanka Buddhism throughout the ten centuries. According to the sri lanka's
chronicles, whether at times this sect was subjected to suppression from the court or faced with

Kanai Lal Hazra , History of Theravada Buddhism in South-East Asia, Munshiram

20

Manoharlal Publishers, p. 55
21
Warder, A.K. Indian Buddhism. 2000. p. 280
opposition of newly emerging sects such as Abhayagirivihara, Jetavana, in the end Mahavihara
still existed. And further asserted its position and power as the main center of Theravada
Buddhism during this period.

2.2.2 Buddhist text:

Initially the Sri Lankan Buddhist Sangha preserved the sutras by oral tradition from
generation to generation. However, in the early centuries BC, in the face of the threat of famine
and war the Sri Lankan monks decided to write these scriptures in writing. The Mahavamsa
records: "Formerly clever monks preserved the text of the Canon and its commentaries orally,
but then, when they saw the disastrous state of living beings, they came together and had it
written down in books, that the doctrine might long survive." 22 It can be said that this is the
earliest canonical record as Richard Gombrich's remark "the record we have of Buddhist
scriptures being committed to writing anywhere". 23 In addition, during the long development of
Buddhism in Sri Lanka, the scriptural works have been translated, fully supplemented and
preserved quite intact up until now. At the same time, by focusing on the teaching of the Buddha,
many valuable Buddhist research works have been published.

According to the Theravada Buddhism, the general structures of the Buddha’s teaching
were categorized into three specific collections named Tipiṭaka. Tipiṭak, the term of Tipiṭaka is
comprised of Ti as three and Piṭaka as Baskets, three Baskets of Buddha’s teaching. Those are:

 Vinaya Piṭaka (The Authoritative Teachings),

 Sutta Piṭaka (The conventional Teachings)
 Abhidhamma Piṭaka (The Ultimate teachings)

As the Buddha clearly stated that the Dhamma (sutta) and vinaya were to succeed him
as teacher after his passing, it follows that the Pāli Canon. (Tipiṭaka) is in effect where Buddhist
can still have an audience with their teacher and learn his teaching even though he passed away
over 2,500 year ago.

Gombrich, Theravada Buddhism, a social history from Ancient Benares to Modern

22

Colombo, Routledge; 2 edition (2006), p. 152

Gombrich, Theravada Buddhism, a social history from Ancient Benares to Modern
23

Colombo, Routledge; 2 edition (2006), p. 152

 Abhidhamma is unique in Buddhism. It is one of the Tipiṭaka Pāli texts which explain
Dhamma in detail and in an analytical way. Regarding the explanation of Dhamma, it does son
more detail than Suttanta. That is why the text is called “Abhidhamma”.

2.2.2.1 Vinaya Piṭaka (Monastic Rules)

Vinaya Piṭaka is the authoritative of teaching or Ānādesanā, the monastic rules for
Bhikkhu and Bhikkhuni.

There are five kinds of vagga:

1. Mahā Vibhaṅga (Major rules for Monks)

2. Bhikkhuni Vibhaṅga (Major rules for Bhikkhuni)
3. Mahā Vagga (Regulations on monk’s way of living and monastic
administration.
4. Culla Vagga (Regulations on monk’s way of living and monastic
administration: the account of nuns and the rehearsals.
5. Parivāra (Catechism on knowledge about the Discipline)

2.2.2.2 Sutta Piṭaka (Conventional Teaching):

Sutta Piṭaka is one of the conventional teaching which known as the method, technique,
theory of the Buddha. The scholars says that Vohāradesanā (collection of sermons, histories,
stories and methods.)

There are five kinds of Nikāya (collections)

1. Dīganikāya- Collection of Long discourse

2. Majjhīmanikāya- Collection of Middle Discourse
3. Samyuttanikāya-Collection of connected discourse
4. Aṅguttaranikāya- Collection of Numerical Discourse
5. Khudhakanikāya-Collection of Minor discourse.

2.2.2.3 Abhidhamma Piṭaka (Ultimate Philosophy):

Abhidhamma Piṭaka is one of the most important teaching of the Buddha, that’s
ultimate philosophy and Paramatthadesanā. (Collection of teachings and explanations in ultimate
reality).
 There are seven kinds of discourse:

1. Dhammsaṅgani- Describes the fundamental phenomena which constitute human

experience.
2. Vibhaṅga- An analysis of various topic by a variety of methods, including
catechism, using material form the Dahmmasaṅgani.
3. Dhātukathā-Some interrelations between various items form the first two books,
formulated as sets of questions and answers.
4. Puggalapaññatti-An enumeration of the qualities of certain different personality
types. These types were believed to be useful in formulation teachings to which
an individual would respond positively.
5. Kathāvutthu- A collection of debates on points of doctrine, traditionally said to
have been complied by Mogggaliputta Tissa at the Buddhist councils sponsored
by King Asoka, which took place in the 3rd century BCE.
6. Yamaka-Dals with various questions relating to interrelations within various
lists of items: here the items belong to the same list, whereas in the Dhatukatha
they are in different lists.
7. Paṭṭhāna-The laws of interaction by which the dhammas described in the
Dhammasangani operate.

2.2.2.4 Commentaries (Aṭṭhakathā):

The primary source of the Tipiṭaka obviously belongs to the teacher’s views. It should
be preserved in its original state as accurately as possible according to what the teacher taught.
The commentaries, on the other hands, are explanations meant for the learner. They are therefore
supposed to aid his understanding in the best possible ways.

Commentaries were introduced into Sri Lanka, they were transmitted in Sinhales
Languages. It was not until around B.E. 950-100, they were translated and complied back into
Pāli by the Elders Buddhagosa and Dhammpāla.

Buddhaghosa was a scholar of the 5th CE. He is predominantly recognized by both

western scholars and Buddhist followers as the most important commentator of Tipiṭaka.

Buddhaghosa’s Commentaries
 Pali Tipitaka Commentary
Vinaya Pitaka Vinaya Samantapāsādikā
Patimokkha Kaṅkhāvitaraṇī
Sutta Pitaka Digha Nikaya Sumaṅgalavilāsinī
Majjhima Nikaya Papañcasūdani
Samyutta Nikaya Sāratthappakāsinī
Anguttara Nikaya Manorathapūraṇī
Khuddaka Nikaya
Khuddakapatha Paramatthajotikā (I)
Dhammapada Dhammapada-aṭṭhakathā
Sutta Nipata Paramatthajotikā (II)
Jataka Jātaka-aṭṭhakathā
Abhidhamma Pitaka Dhammasangani Aṭṭhasālinī
Vibhanga Sammohavinodanī
Dhatukatha Pañcappakaṇaraṭṭhakathā
Puggalapannatti
Kathavatthu
Yamaka
Patthana

Summary of other Commentaries

Author Tipiṭaka Commentaries

Dhammapāla Udāna (U) Paramatthadīpanī I (UA)
Dhammapāla Itivuttaka (It) Paramatthadīpanī II (It A)
Dhammapāla Vimānavatthu (Vv) Paramatthadīpanī III (Vv A)
Dhammapāla Petavutthu (Pv) Paramatthadīpanī IV (Pv A)
Dhammapāla Theragāthā (Tha) Paramatthdīpanī V (Tha A)
Dhammapāla Therīgāthā (Thi) Paramatthadīpanī VI (Thi A)
Dhammapāla Cariyapītaka (C) Paramatthadīpanī VII (C A)
 Author Tipiṭaka Commentaries
Upasena Niddesa (Nn) Saddhammapajjotikā (Nm A)
Mahānāma Paṭisambidāmagga Saddhammapakāsinī (Pm A)
(Pm)
Buddhadatta Buddhavamsa (B) Madhuratthavilāsinī (B A)
Unknown Apadāna (Tha Ap) Visuddhajanavilāsinī (Ap A)
2.2.2.5 Sub-commentaries

The sub-commentaries (Pali: ṭīkā) are primarily commentaries on the commentaries

(Pali: aṭṭhakathā) on the Pali Canon of Theravada Buddhism, written in Sri Lanka. This literature
continues the commentaries' development of the traditional interpretation of the scriptures. These
sub-commentaries were begun during the reign of Parākramabāhu I (1123–1186) under
prominent Sri Lankan scholars such as Sāriputta Thera, Mahākassapa Thera of Dimbulagala
Vihāra and Moggallāna Thera.

Piṭaka Commentaries Sub-Commentators Sub-commentaries

Vinaya Samantapāsādikā Vajirabuddhi Vajirabuddhī Tīkā (11th
-12thCen)
Sariputta Thera Saratthadīpanī Tīkā (12th
Cen)
Mahakassapa Thera Vimativinodanī Tīkā (13th
Cen)
Kaṅkhāvītaraṇī Buddhanāga Vinayatthamañusa Tīkā
(12th Cen)
Suttanta Sumangalavilāsinī Dhammapāla Dīghanikāya Tīkā (6th Cen)
Piṭaka
Papañcasūdanī Dhammapāla Majjhimanikāya Tīkā (6th
Cen)

Sāratthapakāsinī Dhammapāla Sanyuttanikāya Tīkā (6th

Cen)

Manorathapūranī Sāriputta Thera Sāratthamajusā Tīkā (12th

Cen)

Paramatthajotikā I None None

Dhammapadaṭṭhakath None None
 ā
Paramatthkotikā II None None
Jātakaṭṭhakathā None None
Abhidhamma Aṭṭhasālinī Ananda Linatthapada-vaṇṇanā (7-8th
Vanaratanatissa Cen)
Sammohavisodanī Unknown Vibhaṇgamūla Tīkā
Pañcappakaraṇaṭṭhaka Unknown Pañcappakaraṇamūla Tīkā
thā
2.2.2.6 Sub-sub commentaries (Anutīkā)

On the same technique of tracking down from the root of commentaries translated by
Buddhaghosa, there has been very rare found many sub-sub commentaries, if possible there only
the interpretation works form the contemporary scholar. There could be possibly by other
abstruse reasoning one might not able to understand. There are only found as described in the
tables.

There is no sub-sub commentaries in Vinaya Piṭka and Suttanta Piṭaka, but in

Abhiddhamma. So, there are sub-sub commentaries in Abhidhamma Piṭaka. They are as follows:

Commentary Sub-commentary Sub-sub Commentary Sub-commentators

Aṭṭhasālinī Linatthapaka-vaṇṇanā Dhammasangani- Ananda
anuṭikā Vanaratanatissa
Sammohavino danī Vibhangamūlatīkā None Unknown
Pañcapakaraṇ Pañcapakaraṇamūla Pañcapakaraṇa- Unknown
aṭṭhakathā Tīkā anutīkā

2.2.2.7 Some other important Scriptures

There are several types of scriptures other than the scriptures of Tipiṭaka,
commentaries, sub-commentaries, and sub-sub commentaries. Which are especially collected to
explain some stories. These are called “Tabbhinimutta” Scriptures over and above (the main
scriptures).

No Main Scriptures Composer

 1 Nettipakaraṇa and Ven. Mahākaccāyana
Petakopadesa
2 Milindapañha Unknown author; beginning
of the Common Era
3 Visuddhimagga Ven. Buddhagosa
4 Abhidhammāvatāra Ven. Buddhadatta (5th Ce)
5 Rūpārūpa-vibhaṅga Ven.Buddhadatta (5th Ce)
6 Saccasankhepa Ven. Culla Dhammapāla
South India (7th Ce)
7 Abhidhammatthasanghaha Ven. Anuruddha (10th Ce)
8 Nāmarūpa-pariccheda Ven. Anuruddha (10th Ce)
9 Paramattha-Vinicchaya Ven. Anuruddha (10th Ce)
10 Khemappakaraṇa Khema; (10th Ce)
11 Mohavicchedani Mahakassapa (12th Ce)
12 Vimuttimagga Upatissa (1th Ce)
13 Vinayavinicchaya Buddhadatta (5th Ce)
14 Uttaravinicchaya Buddhadatta (5th Ce)
15 Paramatthamañjusā Dhammapāla (6th Ce)
16 Dīpavamsa Unknown (4th Ce)
17 Mahāvamsa Ven Mahānāma (6th Ce)
18 Culavamsa Various authors
19 Jinālaṅkāra Buddharakkhita ( 12th Ce)
20 Anāgatavamsa Mahakassapa (12th Ce)
21 Jinacarita Medhankara (13th Ce)

2.2.3 Spread to Southeast Asia:

Although according to Mahavamsa chronicle of sri lanka, Buddhism was brought to the
land by a missionary mission named Suvarnabhumi, which according to scholars is part of
Southeast Asia (Thailand, the Burma, Malaysia ...) by order of King Asoka.
 And from the eighth century to the twelfth century AD, Indian Buddhism was
transmitted to Southeast Asia by sea via the Bengal bay.24 So before the twelfth century AD,
countries such as Thailand, Laos, Cambodia, and Burma were influenced by Indian Buddhism,
including the Mahāyāna tradition.25 Yet after the twelfth century, Indian Buddhism declined and
Theravada Buddhism prevailed in Southeast Asia.

2.2.3.1 Burma:

In Burma, there are some documents showing that most early Burmese Buddhism was
associated with the Mahayana tradition, and they used Sanskrit rather than Pali to spread
Buddhism. After the destruction of Indian Buddhism, monks from Sri Lanka brought Theravada
Buddhism to Laos, Thailand, and Cambodia. And Theravada Buddhism gradually replaced the
old forms of Buddhism.26

The Burmese gradually adopted Theravada Buddhism when they contacted and
conquered the Pyu and Mon civilizations from the eleventh century under King Bamar
Anawrahta (1044–1077) of the Pagan Kingdom. The classics are collected from battles with the
Mon people as well as from Sri Lanka. However, the wars of invasion by neighboring countries
and the Mongols harmed the Burmese sangha and once again Theravada Buddhism was
introduced to the Burma from Sri Lanka and Thailand.

2.2.3.2 Cambodia

For Cambodia, before the 12th century Hinduism was always dominant among the
religions in this country. Hindu rituals are often held among the rulers: aristocrats, royalty.
However, by the beginning of the twelfth century when King Jayavarman VII (1181–1215) took
the throne, Buddhism received royal protection and gradually developed into the state religion of
this country. The king sent his son Tamalinda to Sri Lanka to ordain as a Buddhist monk and
study Theravāda Buddhism in Mahavihara monastery. Tamalinda then returned to Cambodia and

24
Frasch, Tilman. "The Theravaada Buddhist Ecumene in the Fifteenth Century:
Intellectual Foundations and Material Representations" in Buddhism Across Asia, Networks of
Material, Intellectual and Cultural Exchange, Volume 1 - Institute of Southeast Asian Studies
(2014), p 347
25
Sujato, Bhante (2012), Sects & Sectarianism: The Origins of Buddhist Schools,
Santipada, p. 72, ISBN 978-1921842085
26
Gombrich, Richard Francis. Theravāda Buddhism: A Social History. 1988. p. 3
spread the Theravada Buddhist tradition that he had acquired from Sri Lanka. During the 13th
and 14th centuries, Theravādin monks from Sri Lanka continued to introduce orthodox
Theravāda Buddhism. That’s why Theravada Buddhism finally became the belief of all classes.
27

2.2.3.3 Thailand

In Thailand, Theravada Buddhism coexists with Mahayana traditions and other

religions. Until the reign of King Ram Khamhaeng (c. 1237 / 1247–1298), Theravāda was made
the state religion and was praised by the king as the official form of Thai Buddhism.

Conclution:

Due to the limitations of the topic as well as personal knowledge, the writer asked for
permission to present only his personal understanding of the origin and development of
Theravada Buddhism until the middle ages. From all of the above, we can say that modern
Theravada Buddhism originated from Vibhajyavada - a branch of Sthavira Buddhism, which
appeared since the third Buddhist council. During the history of more than ten centuries since the
introduction of Sri Lanka, Theravada Buddhism has undergone many events and gradually
asserted its position and great influence on each affected country. Its. At the same time, that
development is not only shown in the expansion of the sphere of influence, the number of
monasteries, monks, etc. ... but also through the volume of scriptures, the research works of the
doctrine of Buddhism. Through all that we can draw a clearer view of the origin and strong
growth of Theravada Buddhism in the past centuries.

Reference

Bareau, André. Gelongma Migme Chodron. The Buddhist Sects of The Lesser Vehicle.
1955

Hirakawa, Akira; Groner, Paul. A History of Indian Buddhism: From Śākyamuni to

Early Mahāyāna, University of Hawaii, ISBN 0-8248-1203-4, p.90
http://www.chinabuddhismencyclopedia.com/en/index.php?title=Vibhajyav%C4%81da

Kanai Lal Hazra , History of Theravada Buddhism in South-East Asia, Munshiram

Manoharlal Publishers

27
Keyes, 1995, pp. 78–82