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Uttaravihara Atthakatha and Uttaravihara Mahavamsa were written at Abhayagiri Vihara ([[Uttara Vihāra]]).<ref>{{Cite book|url=https://archive.org/details/in.ernet.dli.2015.56920/page/n7/mode/1up|title=History Of Pali Literature Vol.2|quote=These comprise, among others,certain earlier commentaries written in Sinhalese, such as the Mula or Maha-Atthakatha, the Uttara-Vihara Atthakatha (the Commentary of the dwellers in the “ North Minster ”), Mahapaecariya, the Kurundiya or Mahakurunda Atthakatha quoted by Buddhaghosa in his commentaries.|page=5|last=Law|first=Bimala Churn|date=1933}}</ref><ref>{{Cite book|page=59|quote= The Uttaravihāra-atthakathā, Uttaravihāra-Mahāvamsa and Sārasamāsa seem to have been among the products of their literary pursuits.|url=https://archive.org/details/linatthavannana/dighanikayatthakathatika_linatthavannana_dighanikaya_subcomm_2/page/n58/mode/1up?q=%22uttara-vihara%22|first=LILY DE|last= SILVA|title=DIGHANIKAY ATTHAKATHATIKA LINATTHAVANNANA VOL. I}}</ref> The credit for Uttara Vihāra [[Atthakatha]] writing is given to Thera Mahendra and other monks of Uttaravihara.<ref>{{Cite book|url=https://archive.org/details/studiesonpalicom0000hazr/page/28/mode/1up?q=%22Uttara-vihara%22|quote=The Uttara-vihara- atthakatha belonged to the Uttaravihara or the Abhayagirivihara, the school which was the rival of the Mahavihara. .. In the Vamsatthappakasini where its varient readings from the Maha-Atthakatha are given. There were also the Maha-Paccari and the Kurundi Atthakatha which, as stated in the Samantapasadika were also written in Sinhalese. According to the Saddhammasangaha, while the Maha-atthakatha was the traditional commentary fixed at the First Council and introduced to Ceylon and translated into Sinhala by Mahinda, the Mahapaccari and Kurundi Atthakatha originated in Ceylon.|title=Studies on Pali commentaries|last=Hazra|first=Kanai Lal|date=1991|publisher=Delhi : B.R. Pub. Corp.|others=Internet Archive|page=28|isbn=978-81-7018-608-3}}</ref> Some information related to Indian history is also given in it.<ref>{{Cite book|page=15|quote = there certainly appears ancient Buddhist authority (for such is apparently the Atta-katha or Astatakathá of the Uttara-vihára priests alleged by the commentator). | url=http://archive.org/details/biostor-280189|title=I.—Restoration and Translation of the Inscription on the Bhitari Lat, with Critical and Historical Remarks|last=William Hodge Mill|date=1837}}</ref> It is mentioned in Buddhist literature that Mahendra stayed here.<ref>{{Cite book|url=https://archive.org/details/culavamsabeingmo01wilh/page/144/mode/2up?q=%22uttara-vihara%22|title=Cūḷavaṃsa, being the more recent part of the Mahāvaṃsa|last=Wilhelm Geiger|date=1998|location=New Delhi |publisher=Asian Educational Services|others=Public Resource|isbn=978-81-206-0431-5}}</ref> | Uttaravihara Atthakatha and Uttaravihara Mahavamsa were written at Abhayagiri Vihara ([[Uttara Vihāra]]).<ref>{{Cite book|url=https://archive.org/details/in.ernet.dli.2015.56920/page/n7/mode/1up|title=History Of Pali Literature Vol.2|quote=These comprise, among others,certain earlier commentaries written in Sinhalese, such as the Mula or Maha-Atthakatha, the Uttara-Vihara Atthakatha (the Commentary of the dwellers in the “ North Minster ”), Mahapaecariya, the Kurundiya or Mahakurunda Atthakatha quoted by Buddhaghosa in his commentaries.|page=5|last=Law|first=Bimala Churn|date=1933}}</ref><ref>{{Cite book|page=59|quote= The Uttaravihāra-atthakathā, Uttaravihāra-Mahāvamsa and Sārasamāsa seem to have been among the products of their literary pursuits.|url=https://archive.org/details/linatthavannana/dighanikayatthakathatika_linatthavannana_dighanikaya_subcomm_2/page/n58/mode/1up?q=%22uttara-vihara%22|first=LILY DE|last= SILVA|title=DIGHANIKAY ATTHAKATHATIKA LINATTHAVANNANA VOL. I}}</ref> The credit for Uttara Vihāra [[Atthakatha]] writing is given to Thera Mahendra and other monks of Uttaravihara.<ref>{{Cite book|url=https://archive.org/details/studiesonpalicom0000hazr/page/28/mode/1up?q=%22Uttara-vihara%22|quote=The Uttara-vihara- atthakatha belonged to the Uttaravihara or the Abhayagirivihara, the school which was the rival of the Mahavihara. .. In the Vamsatthappakasini where its varient readings from the Maha-Atthakatha are given. There were also the Maha-Paccari and the Kurundi Atthakatha which, as stated in the Samantapasadika were also written in Sinhalese. According to the Saddhammasangaha, while the Maha-atthakatha was the traditional commentary fixed at the First Council and introduced to Ceylon and translated into Sinhala by Mahinda, the Mahapaccari and Kurundi Atthakatha originated in Ceylon.|title=Studies on Pali commentaries|last=Hazra|first=Kanai Lal|date=1991|publisher=Delhi : B.R. Pub. Corp.|others=Internet Archive|page=28|isbn=978-81-7018-608-3}}</ref> Some information related to Indian history is also given in it.<ref>{{Cite book|page=15|quote = there certainly appears ancient Buddhist authority (for such is apparently the Atta-katha or Astatakathá of the Uttara-vihára priests alleged by the commentator). | url=http://archive.org/details/biostor-280189|title=I.—Restoration and Translation of the Inscription on the Bhitari Lat, with Critical and Historical Remarks|last=William Hodge Mill|date=1837}}</ref> It is mentioned in Buddhist literature that Mahendra stayed here.<ref>{{Cite book|url=https://archive.org/details/culavamsabeingmo01wilh/page/144/mode/2up?q=%22uttara-vihara%22|title=Cūḷavaṃsa, being the more recent part of the Mahāvaṃsa|last=Wilhelm Geiger|date=1998|location=New Delhi |publisher=Asian Educational Services|others=Public Resource|isbn=978-81-206-0431-5}}</ref> | ||
According to [[Dr. Turner]], the [[Mahavansha]] was based on Uttaravihara.<ref>{{Cite book|url=https://archive.org/details/descriptivecatal01alwiuoft/page/119/mode/1up|title=A descriptive catalogue of Sanskrit, Pali, and Sinhalese, literary works of Ceylon|quote=Mr. Tumour's conjecture, that this work is the Mahawansa of the Uttara Vihara priests, is entitled to much weight.|page=119|last=Alwis|first=James d'|date=1870|publisher=Colombo, Skeen|others=Robarts - University of Toronto}}</ref><ref>{{Cite book|page=103|quote=Sihala (Singalese) “ Atthakatha,” as well as from the “ Mahavamsa” of the Uttara Vihara monks.|url=http://archive.org/details/in.ernet.dli.2015.104612|title=Imperial And Asiatic Quarterly Review And Oriental And Colonial Record 3rd Series Vol.12|last=The Oriental University Institute|date=1901}}</ref> According to [[Thomas William Rhys Davids|Rhys Davids]], the Atthakatha of Uttaravihara was one of the six early Buddhist [[Atthakatha]]s.<ref>{{Cite book|url=https://archive.org/details/in.ernet.dli.2015.57836/page/n97/mode/1up|quote = Mrs. Rhys Davids introduces the six earlier commentaries as follows :<br/>(1) The commentary of the dwellers in the North Minster’— the Uttara Vihara— at Anuradhapura.<br/>(2) The Maha-atthakatha , or simply , the Atthakatha’ of the dwellers in the ‘Great Minster’— the Mahavihara— also at- Anuradhapura.<br/>(3) The Andha-atthakatha , handed down at Kanclpura (Conjeeveram) in South India.<br/>(4) Mahapaccari or Great Raft, said, to be so called from its having been composed on a raft somewhere in Ceylon.<br/>(5) The Kurunda-atthakatha so-called because it was composed at the Kuhundavelu Vihara in Ceylon.<br/>(6) The Samkhepa-atthakatha or short commentary, which, as being mentioned together with the Andha Commentary, may possibly be also South Indian .|page=75|title=Ceylon Lectures Delivered As Extension Lectures In Ceylon In March-1944|last=Barua|first=Beni Madhab|date=1945}}</ref><ref>{{Cite book|url=https://archive.org/details/ABuddhistManualOfPhychologicalEthicsOfTheFourthCenturyBC/page/n15/mode/1up|title=Buddhist Manual Of Psychological Ethics Of The Fourth Century B.C.|page=22|last=Davids|first=Caroline A. F. Rhys (Caroline Augusta Foley Rhys)|date=1900|language=English}}</ref><ref>{{Cite book|url=https://archive.org/details/in.ernet.dli.2015.57270/page/n101/mode/1up|title=Pali Literature Of Ceylon|page=91|last=Malalasekera|first=G. p|date=1928}}</ref> | According to [[Dr. Turner]], the [[Mahavansha]] was based on Uttaravihara.<ref>{{Cite book|url=https://archive.org/details/descriptivecatal01alwiuoft/page/119/mode/1up|title=A descriptive catalogue of Sanskrit, Pali, and Sinhalese, literary works of Ceylon|quote=Mr. Tumour's conjecture, that this work is the Mahawansa of the Uttara Vihara priests, is entitled to much weight.|page=119|last=Alwis|first=James d'|date=1870|publisher=Colombo, Skeen|others=Robarts - University of Toronto}}</ref><ref>{{Cite book|page=103|quote=Sihala (Singalese) “ Atthakatha,” as well as from the “ Mahavamsa” of the Uttara Vihara monks.|url=http://archive.org/details/in.ernet.dli.2015.104612|title=Imperial And Asiatic Quarterly Review And Oriental And Colonial Record 3rd Series Vol.12|last=The Oriental University Institute|date=1901}}</ref> According to [[Thomas William Rhys Davids|Rhys Davids]], the Atthakatha of Uttaravihara was one of the six early Buddhist [[Atthakatha]]s.<ref>{{Cite book|url=https://archive.org/details/in.ernet.dli.2015.57836/page/n97/mode/1up|quote = Mrs. Rhys Davids introduces the six earlier commentaries as follows :<br/>(1) The commentary of the dwellers in the North Minster’— the Uttara Vihara— at Anuradhapura.<br/>(2) The Maha-atthakatha , or simply , the Atthakatha’ of the dwellers in the ‘Great Minster’— the Mahavihara— also at- Anuradhapura.<br/>(3) The Andha-atthakatha , handed down at Kanclpura (Conjeeveram) in South India.<br/>(4) Mahapaccari or Great Raft, said, to be so called from its having been composed on a raft somewhere in Ceylon.<br/>(5) The Kurunda-atthakatha so-called because it was composed at the Kuhundavelu Vihara in Ceylon.<br/>(6) The Samkhepa-atthakatha or short commentary, which, as being mentioned together with the Andha Commentary, may possibly be also South Indian .|page=75|title=Ceylon Lectures Delivered As Extension Lectures In Ceylon In March-1944|last=Barua|first=Beni Madhab|date=1945}}</ref><ref>{{Cite book|url=https://archive.org/details/ABuddhistManualOfPhychologicalEthicsOfTheFourthCenturyBC/page/n15/mode/1up|title=Buddhist Manual Of Psychological Ethics Of The Fourth Century B.C.|page=22|last=Davids|first=Caroline A. F. Rhys (Caroline Augusta Foley Rhys)|date=1900|language=English}}</ref><ref>{{Cite book|url=https://archive.org/details/in.ernet.dli.2015.57270/page/n101/mode/1up|title=Pali Literature Of Ceylon|page=91|last=Malalasekera|first=G. p|date=1928}}</ref> While living in Uttaravihara, Mahendra had done the [[Pali]] translation of Maha-atthakatha, apart from this, he had expanded Uttaravihara Atthakatha and written it completely.<ref>{{Cite book|page=9|quote=The Uttaravihara-atthakatha belonged to the Uttaravihara or the Abhayagirivihara, the school which was the rival of Mahavihara. ... The Maha-atthakatha appears to have dealt with all three sections of the canon since it furnished material for commentaries on all three Pitakas.The Uttaravihara-atthakatha was the corresponding commentary of the Uttara-vihara and probably its scope was as extensive.|first=Goonesekere|last=L. R.|url=https://archive.org/details/buddhist-commentarial-literatue/page/9/mode/1up|title=Buddhist Commentarial Literatue}}</ref> | ||
While living in Uttaravihara, Mahendra had done the [[Pali]] translation of Maha-atthakatha, apart from this, he had expanded Uttaravihara Atthakatha and written it completely.<ref>{{Cite book|page=9|quote=The Uttaravihara-atthakatha belonged to the Uttaravihara or the Abhayagirivihara, the school which was the rival of Mahavihara. ... The Maha-atthakatha appears to have dealt with all three sections of the canon since it furnished material for commentaries on all three Pitakas.The Uttaravihara-atthakatha was the corresponding commentary of the Uttara-vihara and probably its scope was as extensive.|first=Goonesekere|last=L. R.|url=https://archive.org/details/buddhist-commentarial-literatue/page/9/mode/1up|title=Buddhist Commentarial Literatue}}</ref> | |||
==Reference== | ==Reference== | ||
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