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APRIL, 1890.]
BUDDHAGHOSA.
117
8. The New Mahdydzawin states that he left Ceylon with the intention of returning to Magadha, and that his destination was supernaturally changed to Pegu during his voyage up the Bay of Bengal.
9. A modern Peguan scholar, in order to reconcile the conflicting traditions, suggests that he may have touched at Thâtôn on his sea-way from Ceylon to India.
10. One of the Bigandet traditions states that the people of Ceylon gave him many valuable presents on his leaving their island, to testify their pleasure with his work.
11. The New Maháyázawin states that he presented a white elephant to the king of Ceylon, and obtained his permission to bring away the Visuddhimugga, the Tripitaka, and the
Commentaries. • 12. The Landresse-Laidlay variation states that after his return from Ceylon, he spread the Buddhist religion beyond the Ganges in Ava and amongst the Burmese. This view seems to imply that he travelled from Magadba to Ava by the land route.
13. The Upham Singhalese Compendium states that he composed the Tripitaka after his retarn to Burma, and occupied himself in propagating Buddhism there.
14. Dr. Stevenson, presuming the Buddhaghosa of the cave inscription at Kaņhêri to be the great Pali scholar, suggests that he propagated Buddhism in Western India under the patronage of the early Andhra kings.
15. If this identification can be maintained, that inscription affords three items of information regarding him, namely, (1) that he was the carator of the great cave-temple of Kinheri, near Bombay ; (2) that he was a disciple of Dharmavatsa, & revered teacher of the Tripitaka ; and (3) that he erected the large statue of Buddha which still stands in the porch of that temple.
16. In this part of his life, besides the extensive missionary work with which he is credited, place must be found for the rest of the literary works attributed to him other than those which he wrote before his visit to Ceylon and during his residence there.
IV.-Buddhaghosa's Literary work. The traditions of his connection with the literature of the Buddhists may be distributed into the following four classes, namely, (1) those which make him a mere conveyor and propagator of books already in existence ; 88 (2) those which make him a mere copyist of those books;49 (3) those which make him a mere translator of them ;90 and (4) those which attribute the authorship of them to him, either as their original composer, 91 or as their reviser, 03 or recompiler :88 while some of those traditions combine two or more of these classes. Withont attempting to present an exhaustive list of his works, I bring together here the names of such of them as I have met with in the course of these investigations :
1. The elegant controversial discourse, which he recited defiantly in the monastery of Rêvata, may or may not have been his own composition ; but, as stated above, he wrote the Nanodaya in India soon after his conversion to Buddhism.
# Upham, Vol. II. p. 74, 212 : Barnell's Aindra Grammarians, p. 63: Mason's Pali Grammar, p. v. : Buddhaghoni's Parables, p. v.
" Ward's Hindoos, Vol. II. p. 211. Upham, Vol. I. p. 239 : Vol. II, pp. 74, 128, 129 : Vol. III. p. vii, note: Crawfurd's Ava, Vol. II. 123, 978: Jour. As. Soc. Beng., Vol. VI. p. 506: Bigandet, pp. 11, 829, 351, 399, 892.
Upham, Vol. I. pp. 289, 344, 345 : Turnour, pp. XX, xxxii, 250 to 953 : Tour. As. Soc. Beng., Vol. VI. pp. 506, 717; Vol. XXXIX. pp. 26, 62, note: Hardy's E. Monach. pp. 171, 192: Bfgandet pp 120, 329,389, 392; MABON's Pau Grammar, P. V: Burnell's Aindra Grammarians, 63.
-1 Upham, Vol. II. p. 106; Vol. III. p. 115 Turnour, p. 250: Jour. As. Soc. Beng., Vol. V. p. 530; Vol. VI. p. 505 ; Vol. VII. p. 690: Jour. R. As. Soc. Vol. VI. p. 510; Vol. XVI. p. 241; Vol. V. (N. B), p. 302: Jour. Ceylon R. A. 8. for 1874, p. 9.: Hardy's E. Monach., pp. 1,167, 188, 808, compared with p. 187 : Hardy's Man. Bud., PP. 356, pil.
Jour. As. Soc. Beng., Vol. VI. p. 548, 717: E. Monach., p. 174, D. Jour. As. Soc. Beng., Vol. VI. p. 504: Saor. Books of the East, Vol. X. p. XIV.
