Pali Text Research Articles

The Great Disciple Mahākassapa and his Parinibbāna

The 80 great disciples (asīti mahāsāvakas) are a conceptual category found in Pali commentarial literature dating from the 5th to the 10th century. Various forms of evidence, including archeology, epigraphy, and iconography, demonstrate the enduring popularity of these characters within mainland Southeast Asian Buddhist traditions. This popularity spans from the end of the 1st millennium to the present. The focus of this work lies in the Pali texts, which have been largely overlooked in comparison to the well-preserved accounts in vernacular languages. The study partially aims to address this gap by presenting a critical edition and new translation of a Pali text centered around the parinibbāna (final demise) of one of the most esteemed disciples, Mahākassapa.

Significance of Trees: Ecocriticism in Select Sanskrit and Pali Text

Objective: The following study, which is grounded on ecocriticism, uses text analysis to identify the significance of trees in ancient religious texts (Pali's Jataka Tale) and nonreligious texts (Sanskrit's Panchatantra Tales). Method: According to the ecocritical theory, it provides new insights into how people think about non-humans like Plants, fairly and legitimizes their subject positions within the lens of eco-critical concerns for improving the environment and requirements for evolution from “eco-awareness to eco-consciousness.” Result: The tree nourishes and protects us and it also keeps the environment green which gives us many aesthetic values. Therefore, we must do everything to protect trees and save them before they disappear completely, additionally, scholars Tisnawijaya & Kurniati claimed that “Trees are Mother Earth.” However, the reality is that Mother Earth is currently facing various ecological problems. Conclusions: Literature from the past teaches us how to have happy lives in harmony with the natural world. These eco-literary masterpieces speak eloquently to the interplay and interdependence between humans and the environment, which is a central subject in eco-literature. The more ecocritical literature is read and discussed, the more man will come to understand how-to live-in harmony with nature and address the current global environmental crisis.

Transmission of the Milindapañha

This article re-examines speculations about school affiliation of the Milindapañha (Questions of King Milinda) and traces its presence from North West India in the early centuries CE up to Southeast Asia in the nineteenth century. As there are significant differences between the textual traditions of the Pali Text Society’s Milindapañho and the Siamese printed edition, the Milindapañh?, I will discuss the little-known textual characteristics of the Siamese recensions which were circulating in Central Siam from at least the seventeenth century. This is possible with the discovery of several Ayutthaya period Milindapañha manuscripts kept at a temple and the National Library of Thailand. By the end of the eighteenth century, at least three different recensions were circulating in Central Siam. This paper will present some of their dissimilarities as well as their probable textual lineages. The newly discovered manuscripts also partly demonstrate that the shape of the textual tradition of a text, at least for the Milindapañha in Siam, reflects a function of the textual community that preserved and transmitted it.

The Creation of Model for the Rehabilitation of Buddhist Way Workers

The purposes of this research were 1) to study the rehabilitation of workers in the industrial rehabilitation center region 4, 2) to study the rehabilitation of Buddhist way workers, 3) to create the model for the rehabilitation of Buddhist way workers. This research was qualitative research. The data were collected from documents, field work, in-depth interview. The descriptive analysis was used for data analysis. Results showed that the rehabilitation of workers in the industrial rehabilitation center region 4: Mostly, there was some limitation on rehabilitation due to disabled people or family of disabled people. Mostly, they were not accepted from family or not allowed to have rehabilitation by oneself. The rehabilitation of Buddhist way workers. It was found that the principle of mental development (Bhavana) was the doctrine that was worth to practice for self-development, to purify the mind without defilement. It was the doctrine that created the morality in one’s mind. The principle for promoting behavior in life are appropriate. The creation of model for the rehabilitation of Buddhist way workers was found that 1) physical development, disabled people who underwent physical rehabilitation by housework activity hobbies etc. 2) Emotional development, emotional rehabilitation of people who had problems on mental and mood affective disorders by organizing Pali text chanting activity, 3) Social development, social rehabilitation provided disabled people to show their ability such as field trip activity, etc. 4) Wisdom development and educational rehabilitation were to provide additional education by learning the life and wisdom development through experience, 5) Occupational or employee development. This aim was to help disabled people had a job along preparatory courses and vocational training courses by having various job modules such as office, computer repair, etc.

A Note on Some Current Projects of The Pali Text Society

A Note on Some Current Projects of The Pali Text Society

An Ugly King and the Mother Tongue: Notes on Kusa Jātaka in Sinhala Language and Culture

An Ugly King and the Mother Tongue: Notes on Kusa Jātaka in Sinhala Language and Culture

'The Devil was in that Little Bone': The Portuguese Capture and Destruction of the Buddha's Tooth-Relic, Goa, 1561

It is safe to say that relics in Buddhism are just as numerous and cultically just as important as they are in Roman Catholicism. 1 However, the comparative study of relics across cultures is, in many ways, still in its infancy. In the case of Buddhist and Christian relics, for instance, most studies have been carried out in rather abstract, general terms. 2 What are lacking are discussions of specific concrete situations in which Buddhist and Christian notions of relics—both competing and coinciding—actually come together. In this paper, I would like to focus on one such instance: the reported capture and destruction of the Buddha’s tooth relic by the Portuguese in the sixteenth century. According to an ancient Pali text, the Mahāparinibbāna sutta [Discourse on the Great Extinction], after the Buddha’s cremation, nothing was left of his body except for a large number of relics. 3 The Commentary on the text specifies that these came in three sizes; they were as big as mustard seeds, broken grains of rice, and split green peas and were said to resemble jasmine buds, washed pearls, and nuggets of gold. 4 More like little jewels or gems than ashes or bones, these relics were seen as testimonials to the ongoing ‘presence’ of the Buddha in this world. Hence they were thought of as powerful objects and, much in demand, they were quickly divided among eight North Indian kings, each of whom took away his share for enshrinement in his own country. 5 Subsequently, according to legend, these relics were collected and redistributed by the Mauryan emperor Aśoka (third century bce ) who enshrined them in 84,000 shrines throughout the Indian continent and beyond. 6

Remarks on the Visuddhimagga, and on its treatment of the Memory of Former Dwelling(s) (pubbenivāsānussatiñāṇa)

The first western edition of the Visuddhimagga (hereafter Vism) was published by the Pali Text Society (PTS) under the general editorship of C. A. F. Rhys Davids in 1920-1921. She described it as 'a rough makeshift... put together by amateur hands so that we should no longer have to digest the contents through the unfamiliar medium of the scripts of further India' (1975 [1921], p. 764). It was superseded by the Warren and Kosambi (1950) version (see below) but it remains useful and necessary, not only because many modern authors continue to cite the text using the PTS page numbers, but also because of its indices: while that of Names and Subjects has now been largely superseded by Ousaka and Yamazaki (2004, using the PTS page numbers), the Index of Quotations remains unique. Of the work of preparing the indices Rhys Davids wrote:

Suffering in mind: the Aetiology of suffering in early Buddhism

Click to increase image sizeClick to decrease image size Notes 1. The first instance cited is in Pāli whilst the second is Sanskrit. This procedure will be followed throughout the paper. 2. This example is to be found in the g Veda. 3. Manu Sm ti, 9.43. 4. Monier-Williams was the compiler of one of the first Sanskrit dictionaries, a work that is still invaluable in the study of Sanskrit today. 5. Dīgha Nikāya, II.156. Unless stated otherwise, all translations are the author's own. However, as with all translations, an enormous debt is owed to those who have gone before. 6. Majjhima Nikāya, I.94. 7. Sa yutta Nikāya, II.61–62. 8. The term ‘Buddha’ is far better translated as ‘An Awakened One’ rather than as ‘Enlightened One’. 9. Dīgha Nikāya, II.100. 10. ‘Ennobling Truths’ or ‘Truths of the Noble Ones’ is to be much preferred to ‘Noble Truth’, which as the distinguished Pāli scholar and ex-President of the Pali Text Society Professor K. R. Norman points out is the very worst of all the possible translations of Cattāri Ariyasāccani—A Philological Approach to Buddhism (Norman 2006). 11. A bhikkhu is a Buddhist monk belonging to the order of monks founded by the Buddha. More accurately the word ‘bhikkhu’ means ‘sharer’; that is, one who shares what is collected on the alms realm or the sharing of the Dhamma/Dharma. 12. In their Pali formulation, the Four Ennobling Truths are as follows: (1) Dukkha Ariyasacca; (2) Dukkha Samudaya Ariyasacca; (3) Dukkhanirodha Ariyasacca; and (4) Dukkhanirodhagāminīpa tipadā Ariyasacca. 13. Richard Gombrich in his work Theravāda Buddhism, describes dukkha as the Buddha's ‘problem situation’ (32–59) 14. See Digha Nikāya (The Long Discourses of the Buddha, translated by Maurice Walshe, 1987); Particularly the Brahmajala Sutta, which lists 62 philosophies extant during the Buddha's lifetime. 15. , II.99. 16. A synonym for the Buddha. The term is obscure and means literally. ‘Thus come, thus gone.’ The Buddha always refers to himself as the Tathāgata. 17. , II.100. 18. ., II.94. 19. Sa yutta Nikaya, V. Mahāvagga, 421. 20. Majjhima Nikāya, I.90. Ko ca bhikkhave vedānānam ādīnavo: ya vedanā aniccaā dukkhā vipari āmadham, aya vedānānam ādinava. 21. Dīgha Nikāya, II.158. 22. The five aggregates are form (rūpa), feelings or sensations (vedanā), perception-discrimination (sa ), volitional formations (sa khāra) and consciousness (vi āna). These five interdependent factors are processes upon which the notion of a self is posited. In reality there is no fixed and unchanging ‘I’, only these five processes. 23. Majjhima Nikāya, II.93. 24. Sa yutta Nikāya, IV.133–4. 25. B hadāra yaka Upani ad, I.4.I. 26. Sa yutta Nikāya, III.142. 27. Dīgha Nikāya, I.23. 28. Dīgha Nikāya, I.189. 29. Sutta Nipāta, 832. 30. Majjhima Nikāya, 108–114. 31. Majjhima Nikāya., 879–886. 32. Majjhima Nikāya, I.298. 33. Digha Nikāya, III.216. Tisso ta hā: kāma ta hā, bhava ta hā, vibhava ta hā. 34. The Mūlapariyāya Sutta is the opening Sutta of the Majjhima Nikāya. 35. , I.1. 36. . 37. Majjhima Nikāya, I.109. 38. The Buddha's life story is basically a hagiography put together many centuries after his death. In the Pāli Nikāyas, the Buddha discloses tantalising snippets about his background. His dwelling with ascetics and practising self-mortification is one such piece of information that he discloses. 39. Majjhima Nikāya, I.86–90. 40. Majjhima Nikāya., 84–85. 41. Majjhima Nikāya, I.113. 42. Majjhima Nikāya. 43. Sutta Nipāta, 756–757. 44. Indian society at the time of the Buddha was divided into four social categories (varna) based on the notion of metaphysical purity. Outside this system, which later evolved into the caste system (jāti), was an underclass who were slaves, known as the dasas. Northern Indian society was dominated by the Āryans whose language was based on Sanskrit. The word ‘Aryan’ means ‘noble’, and those that were born into āryan society were noble by birth whilst those who were born outside āryan society were considered unclean and ignoble. The Buddha redefines all of the social categories, making ‘purity’ and ‘nobility’ a matter of virtue not of birth. 45. Dīgha Nikāya, II.16. 46. Majjhima Nikāya, I.180. 47. Majjhima Nikāya., I.181. 48. Digha Nikāya, III.34. 49. Itivuttika, 43.

Eye on Religion: Miracles in the Chinese Buddhist Tradition

Books on Buddhism for general readers rarely mention miracles. Instead, the emphasis is usually on the life of the Buddha, his teachings, and the monastic order, the so-called “Three Treasures.” This is a heritage left by the European scholars who first became interested in Buddhism in the 19 century. Take the example of T.W. Rhys Davids, who founded the Pali Text Society in 1886 in England, and his wife Caroline A.F. Rhys Davids, who was its president. Steeped in Enlightenment values, they favored the Theravada Buddhist tradition, which has been practiced in Sri Lanka and southeast Asia, and its canonical language is Pali. They presented Buddhism as primarily a rational and ethical teaching, sharing similarities with Protestant Christianity. In contrast, they gave short shrift to the Mahayana Buddhist tradition of Tibet and East Asia because of its emphasis on the buddhas and bodhisattvas, who act as saviors for the faithful. They put more emphasis on Buddhist ethics than its rich mythology. But this is contrary to what Buddhists themselves believe. The life of Buddha is full of miracles. Eight events isolated from his life are called “great” miracles. They are his birth, enlightenment, first sermon, passing away or nirvana, as well as four other events at which he showed his supernatural powers to demonstrate the truth of his teaching. The places where the eight events took place came to be celebrated as the eight pilgrimage sites. For instance, in Lumbini, it is said that he emerged from under his mother’s right side instead of the normal birth channel. The infant immediately took seven steps and declared, “I am born for enlightenment for the benefit of the world; this is my last birth in the world.” Two streams of water–one hot and one cold–poured forth from the sky and fell on his head. The earth trembled and from the cloudless sky a shower perfumed with sandalwood, along with blue and red lotuses, fell. At Bodhgaya, during the night before his enlightenment, there was the famous story of Buddha’s defeat of Mara, the Buddhist Satan. When Mara’s demonic army attacked the Buddha, the rocks, trees, and axes that were discharged rose into the sky and remained suspended in midair. When a blazing log as large as a mountain was hurled at the Buddha, as soon as it was thrown, it hung suspended in the sky and burst into a hundred fragments through his magical power. Another group of miracles performed by the Buddha concern his teaching career. In India, there was a long tradition of gauging someone’s spiritual level by the supernormal powers (siddhi) he possessed. To make the audience willing to listen to him and thus benefiting from the Dharma, the Buddha found it necessary to exhibit his powers. Famous disciples were often recruited as a result of the demonstration. For instance, at Śravasti, he defeated the leaders of six heretical sects in front of the king in debate. To celebrate his victory, he performed the Twin Miracle or the Miracle of the Pairs. He levitated into the air, producing alternating streams of water and fire from different parts of his body. He also created multiple images of himself and had them preach the Dharma. These miracles were frequently depicted in stupas or memorial mounds. Belief in miracles has similarly been an integral part of the lives of devotees in other parts of the Buddhist world. I would use examples from the Chinese Buddhist tradition. Here, instead of using miracles to demonstrate the extraordinary nature of the Buddha as we read above, writers of the miracle stories are more interested in testifying to the efficacy of Buddhist deities in saving humankind from suffering. I begin with a story recorded by a Buddhist writer about 1500 years ago. Fu Liang, 374–426, the compiler of this earliest collection of seven miracle stories about the Buddhist savior deity known as Guanyin or Kuangshiyin (as the name appears in the story below), came from the elite educated class. He served as a government official, reaching the position of president of the Department of the Affairs of State under Liu Song. (420– 479). He was a scholar of Confucian classics, but like many of his contemporaries, he was also attracted to Buddhism, which was introduced into China some three hundred years earlier from India:

Shorter Chinese Samyukta Agama

This study provides an overview of what is known about the shorter Chinese Samyukta Agama and also an annotated translation of its first 22 suttas, which corresponds to the Pali Bhikkhu Samyutta. Recent research suggests that T.100 belongs to the corpus of Sarvastivada Literature. The annotations resolve some unique expressions, correct some mistakes found in the textus receptus, and point out significant differences between the versions of the suttas. The text base for Chinese is the CBETA/Taisho edition, for Pali the Chatta Sangayana edition published by the Vipassana Research Institute, if not indicated otherwise (but with volume and page references to the Pali Text Society editions). The paper is a first result of the Bieyi za ahan jing-Project 1 at the Chung-hwa Institute of Buddhist Studies, Taiwan, which aims at a digital edition and translation of the complete work.

Introduction

Journal of Burma Studies, Volume 9 7 INTRODUCTION Anna Allo�* This volume of the Journal of Burma Studies originates from a symposium held in September 1998 at the School of Oriental and African Studies, University of London, to honor the achievements of U Pe Maung Tin. The meeting was organized by his youngest daughter, Daw Tin Tin Myaing (Brenda Stanley); it brought together scholars and former pupils from Burma, England, France, Germany, and Japan. The turbulent yearof1988shouldhaveseenthecelebrationofthecentenaryof his birth, but such a celebration only became possible ten years later. Some of the papers prepared for the 1998 symposium, revised and edited, are collected here, together with one by a leading Burmese historian, published in Burma in 1999. U Pe Maung Tin was the most eminent Burmese scholar of his time and one who pioneered the study of Burmese language, literature, and history in the newly founded University of Rangoon. He was a Christian from birth, yet early on in his career he mastered Pali, the language of Buddhism, and demonstrated an exceptional ability to translate complex Pali texts into fluent English and to interpret Buddhist doctrine to western scholars. Throughout his life he was a stimulating teacher, challenging his students to outdo him in their studies. And he did much to make the Burma Research Society and its journal one of the best of its kind in Southeast Asia. It is a great pleasure to have been asked to be guest editor of this volume as it gives me the opportunity to put on record my own personal experience of working with the great teacher—Hsaya-gyi—more than 50 years ago. As a beginning student of Burmese language and literature, I was immensely privileged at the age of twenty-three to have been given three hours a week of personal tuition by U Pe Maung Tin from * Senior ResearchAssociate in Burmese Studies, University of London, School of Oriental and African Studies. 8 Journal of Burma Studies, Volume 9 Anna Allo� November 1953 to January 1954. He had recently wri�en (see U Pe Maung Tin bibliography, this volume, no. 158) a book on Burmese syntax, which had just been reprinted in 15,000 copies for use in schools. I came fresh from the Department of Linguistics at the School of Oriental and African Studies with the latest ideas for the analysis and description of Burmese grammar. As I recorded in my diary, we spent most of the time in amicable discussion and argument about the best way to describe Burmese grammar. Although Hsaya-gyi’s approach to grammatical description was greatly influenced by Pali and English grammar, his inquiring mind was fully open to newer methods of linguistic analysis. When, in March 1954, the Burma Research Society held a seminar in Rangoon on the relatively unfamiliar topic of linguistics, U Pe Maung Tin took part enthusiastically and himself read a paper, “Some Features of the Burmese Language” (see this volume, Allo�; Bernot). My article gives an outline of U Pe Maung Tin’s life and work as a Pali scholar, lifelong student of and promoter of Burmese language and literature, translator, historian, linguist, phonetician,teacher,andeditor.Italsoprovidesaguidetosome publications in Burma, in Burmese and English, containing tributes to U Pe Maung Tin by many former colleagues and pupils at two further symposia held in Rangoon in December 1998. The extensive bibliography compiled by Patricia Herbert in this volume makes clear his prodigious output in Burmese and English over the course of a lifetime of writing from age 23 to age 84. As editor of the Journal of the Burma Research Society, he made regular reviews one of its most important features. His first review of the Report of the Superintendent of the Archaeological Survey appeared in 1913 (see no. 32 in Herbert's bibliography, this volume), and of the Journal of the Pali Text Society in 1915 (see no. 40). His early interest in Burmese philology is shown in no. 37, which is a 30-page study of Burmese archaic words and expressions with English definitions. However, far from considering that only Journal of Burma Studies, Volume 9 9 Introduction Pali-related,seriousacademictopicsshouldappearinthe JBRS, U Pe Maung Tin...

Summary of the Topics of Abhidhamma (Abhidhammattha-sangaha) by Anuruddha, and Exposition of the Topics of Abhi-dhamma (Abhidhammatthasangahavibhavini) by Sumangala, being a commentary to Anuruddha’s Summary of the Topics of Abhidhamma. Translated by R.P. Wijeratne and Rupert Gethin.

Summary of the Topics of Abhidhamma (Abhidhammattha-sangaha) by Anuruddha, and Exposition of the Topics of Abhi-dhamma (Abhidhammatthasangahavibhavini) by Sumangala, being a commentary to Anuruddha’s Summary of the Topics of Abhidhamma. Translated by R.P. Wijeratne and Rupert Gethin. Pali Text Society, Oxford 2002. xxi, 415 pp. £18.00. ISBN: 0 86013 412 1.

The Pali Subodhālankāra and Dandin's Kāvyādarśa

The only notable works on poetics and prosody that survive in Pali are the Subodhālankāra (comprising, in effect, Kārikā and Vrtti) and Vuttodaya. They have been ascribed to the twelfth-century Sinhalese monk Sangharakkhita and described, almost from the outset, as ‘dependent upon Sanskrit models’ and ‘based entirely upon Sanskrit prosody’ respectively. Indeed the Vrtti names a ‘Dandi’ as its basic source. The Pali Text Society's 2000 edition of the Subodhālankāra, complete with two versions of the Vrtti, compiled by P. S. Jaini, has registered many, but by no means all of the parallel passages in Dandin's Kāvyādarśa, the seminal manual of Sanskrit poetic theory. The present article seeks to show that the Pali texts depend rather on earlier Middle Indian traditions of rhetoric and poetics, coupled with theories adumbrated in Nātyaśāstra. It is reasonably certain that the basic Pali material, especially as presented in the version with ‘Abhinavatīkā’, has been drawn upon by the author of the Sanskrit Kāvyādarśa; and there is evidence that the ‘Porānatīkā’ has been superficially influenced by the Sanskrit text. The material goes far to explain classical Sanskrit notions of Alamkāra, Rasa and Dhvani. The Pali prosody Vuttodaya seems to have been equally baselessly maligned, and should take its place along with surviving vestiges of Prakrit prosody as the fundamental link between Vedic and classical theory.

Abhidhamma Studies at the British Buddhist Association, London, and a Review of A Comprehensive Manual of Abhidhamma. The Abhidhammattha Sangaha. Pali Text, Translation & Explanatory Guide, Bhikkhu Bodhi, General Editor.

Abhidhamma Studies at the British Buddhist Association, London, and a Review of A Comprehensive Manual of Abhidhamma. The Abhidhammattha Sangaha. Pali Text, Translation & Explanatory Guide, Bhikkhu Bodhi, General Editor. Buddhist Publication Society, Kandy 1993, 432 pp. $20.00.

Sithila, Kathā, and other Current Topics in Pali

The Pali Text Society has most usefully brought together as Collected papers, v, another 16 of K. R. Norman's recent articles on MIA and Pali philological problems; and as Selected papers on Pāli studies, 18 of O. von Hinüber's German-medium articles which, published between 1967 and 1987, have also signally advanced our understanding of the origins and transmission of Pali texts. For the reissue, the latter have been rendered into English, partly by their author, and updated mainly by annotation.

The Christian-Buddhist Life and Works of Dwight Goddard

In 1932, Dwight Goddard introduced a collection of Mahayana Buddhist texts translated from the Chinese. This collection, entitled A Buddhist Bible, has helped introduce many Americans to Mahayana. The publication of the texts marked the end of a fascinat- ing journey on the part of Goddard from engineer, to Christian mis- sionary and minister, to student, to practitioner of Zen Buddhism. The best record of this journey is Goddard's own writings. A serious obstacle to gaining familiarity with Mahayana Buddhism in the West has been the complexity and quantity of Buddhist Scriptures. As a consequence, Westerners are much more familiar with the Pali texts of the Theravada tradition since they are fewer, are better ordered, and have been systematically translated by the Pali Text Society in London. Nevertheless, in 1932, Dwight Goddard introduced a seminal collection of Mahayana texts translated from the Chinese entitled A Buddhist Bible that has helped introduce many Americans-including the Beat Generation through writer Jack Kerouac-to Mahayana. Now, sixty-three years later, Beacon Press has reissued the book with a foreword and a bibliography, both of which I put together after researching Dwight Goddard's life. Goddard was an engineer but, after the death of his wife, entered Hart- ford Theological Seminary in 1891 at the age of twenty-nine. He was or- dained in 1894 and was sent to China as a Congregational missionary. There

A Pali Grammar. William Geiger. Translated into English by Batakrishna Ghosh, revised and edited by K. R. Norman.

A Pali Grammar. William Geiger. Translated into English by Batakrishna Ghosh, revised and edited by K. R. Norman. Pali Text Society, Oxford 1994. xxix, 220 pp. Hardback £12.95, paperback £6.75.

O. Von Hinüber and K. R. Norman (ed.): Dhammapada. Edited by O. von Hinüber and K. R. Norman with a complete Word Index compiled by Shoko Tabata and Tetsuya Tabata. xv, 148 pp. Oxford: The Pali Text Society, 1994. £10.95.

O. Von Hinüber and K. R. Norman (ed.): Dhammapada. Edited by O. von Hinüber and K. R. Norman with a complete Word Index compiled by Shoko Tabata and Tetsuya Tabata. xv, 148 pp. Oxford: The Pali Text Society, 1994. £10.95. - Volume 58 Issue 2

The Group of Discourses (Sutta-Nipātā). Vol. II. Revised translation with introduction and notes by K. R. Norman. (Pali Text Society Translation Series, 45.) pp. xxxviii, 413. Oxford, Pali Text Society, 1992. £24.50.

The Group of Discourses (Sutta-Nipātā). Vol. II. Revised translation with introduction and notes by K. R. Norman. (Pali Text Society Translation Series, 45.) pp. xxxviii, 413. Oxford, Pali Text Society, 1992. £24.50. - Volume 4 Issue 2