To my mind nothing shows so well the historical character both of the Kullavagga and of Buddhaghosa in the Introduction to his commentary on the Digha-nikaya, as that the former, in its account of the First Council, should know only of the Vinaya, as rehearsed by Upali, and the Dhamma, as rehearsed by Ananda, while the much later Buddhaghosa, in his account of the First Council[2], divides the Dhamma into two parts, and states that the second part, the Abhidhamma, was rehearsed after the first part, the Dhamma. Between the time of the Kullavagga and the time of Buddhaghosa the Abhidhamma must have assumed its recognised position by the side of Vinaya and Sutta. It must be left to further researches to determine, if possible,

[1. See Academy, August 28, 1880, Division of Buddhist Scriptures.

2. Oldenberg, Introduction, p. xii; Turnour, Journal of the Asiatic Society of Bengal, vi, p. 510 seq.]

p. xxxiv the time when the name of pitaka was first used, and when Tipitaka was accepted as the title of the whole canon.

Whenever we see such traces of growth, we feel that we are on historical ground, and in that sense Dr. Oldenberg's researches into the growth of the Vinaya, previous to the Second Council, deserve the highest credit. He shows, in opposition to other scholars, that the earliest elements of Vinaya must be looked for in the short Patimokkha rules, which were afterwards supplemented by explanations, by glosses and commentaries, and in that form answered for some time every practical purpose. Then followed a new generation who, not being satisfied, as it would seem, with these brief rules and comments, wished to know the occasion on which these rules had been originally promulgated. What we now call the Vibhanga, i.e. the first and second divisions of the Vinaya-pitaka, is a collection of the stories, illustrating the origin of each rule, of the rules themselves (the Patimokkha), and of the glosses and comments on these rules.

The third and fourth books, the Mahavagga and Kullavagga, are looked upon as possibly of a slightly later date. They treat, in a similar manner as the Vibhanga, on the rules not included in that collection, and give a general picture of the outward life of the monks. While the Vibhanga deals chiefly with the original so-called paragika, sanghadisesa, and pakittiya offences, the Khandhaka, i.e. the Mahavagga and Kullavagga, treats of the so-called dukkata and thullakkaya crimes. The arrangement is the same, story, rule, and comment succeeding each other in regular sequence. If we follow the guidance of the Vinaya-pitaka, we should be able to distinguish the following steps in the growth of Buddhism before the Second Council of Vesali: