On the Chronicles of Ceylon

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I. Chonological Position – 35 contained [19] certain legends, however few, which were not to be found in the former. 57 Some of the additional matters supplied in the Uttaravihāra commentary have been utilized in the Mahābodhivaṁsa, the Mahāvaṁsa Ṭīkā and the Extended Mahāvaṁsa. The Mahāvaṁsa Ṭīkā presupposes two other earlier commentaries, namely, one by Pāsāṇadīpavāsī Upatissa Thera and the other known as the Gaṇṭhipadavaṇṇanā. 6. Mahābodhivaṁsakathā This is another older work which is quoted by name in the Mahāvaṁsa Ṭīkā. The Pali verse which is cited from this work cannot, however, be traced in the Mahābodhivaṁsa edited by Arthur Strong for the Pali Text Society: Mahābodhiṁ pūjissanti Laṅke’ tasmiṁ narādhipā paccatthikā na hiṁseyyuṁ esā sambodhidhammatā. 58 By the title, Mahābodhivaṁsakathā, Malalasekera rightly understands a Mahābodhivaṁsa Aṭṭhakathā. 59 The question is – is the older work presupposed by the Mahāvaṁsa Ṭīkā to be identified with the Pali version of the Mahābodhivaṁsa now extant or should it be identified with its earlier Sinhalese form? There is no consensus of opinion as yet on this point. Geiger admits the possibility of the work 57 Vaṁsatthappakāsinī, I, pp. 125, 155, 177, 187, 247, 249, 289, 290. 58 Ibid., II, pp. 412. 59 Ibid., II, p. 412.
I. Chonological Position – 36 being ‘‘identical with the Mahābodhivaṁsa, still in existence’ 60 while Malalasekera doubts it. The latter is inclined to think that careful perusal of both the Mahābodhivaṁsa and the Mahāvaṁsa Ṭīkā shows that the Mahābodhivaṁsa, at least from the point of view of its language, is later than the Mahāvaṁsa Ṭīkā. 61 It is certain that although the Pali version is distinctly given the name of Mahābodhivaṁsa, it is, in fact, written in the style of a commentary, with the usual introductory verse: Ken’ aṭṭhena mahābodhi, kassa sambandhinī ca sā? Kiṁ sādhinī abhitthutā, kena katthappatiṭṭhitā? 62 The Pali version is claimed to have been a composition of the author on the basis of an older form written by the previous teachers in the Sinhalese idiom for the benefit of the people of Ceylon. 63 Geiger rightly points out that the verses in the Pali Mahābodhivaṁsa are all taken from the Mahāvaṁsa. Its [20] direct dependence on the Samantapāsādikā cannot be doubted. The Jātakaṭṭhakathā in its present form is clearly presupposed. 64 60 Geiger, The Dīpavaṁsa and Mahāvaṁsa, p. 49. 61 Vaṁsatthappakāsinī, I, Introduction, p. cvii. 62 Mahābodhivaṁsa, p. 1. 63 Pubbācariyakesarīhi Laṅkāvāsīnaṁ atthāya Sihalabhāsāya ṭhapitaṁ Mahābodhivaṁsaṁ ahaṁ idāni avasesa-desavāsīnaṁ subodhaṁ karonto… Māgadhābhidhānāya… vācāya racayanto… Mahābodhivaṁsa, p. 1. 64 Geiger, op. cit., pp. 75ff.
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