[20]How else can we account for Pāṇini’s applying the term Bhāshā to colloquial Sanskṛit? Professor E. B. Cowell holds that Pāṇini’s standard is the Brāhmaṇa language as opposed to the Saṃhitā of the Veda and to Loka or ordinary usage.
[21]According to Professor Rhys Davids, the Pāli text of the whole Tri-piṭaka, or true Canon of Buddhist Scripture, contains about twice as many words as our Bible; but he calculates that an English translation, if all repetitions were given, would be about four times as long. I should state here that in this chapter Koeppen, Childers, Rhys Davids, and Oldenberg have all been referred to, though I have not failed to examine the original Pāli documents myself.
[22]Upāli is said to have been originally the family barber of the Ṡākyas. Professor Oldenberg rightly remarks that this did not make him a man of low position, though he was probably the lowest in rank of all the early disciples of Gautama.
[23]Professor Oldenberg, in his preface to his edition of the Mahā-vagga, shows that in early times there were only two divisions of the Piṭaka, one called Vinaya and the other Dharma (Dhamma), which were often contrasted.
[24]The ten usually enumerated are the three above-named and seven others, viz. power of admitting to the Order and confession in private houses, the use of comfortable seats, relaxation of monastic rules in remote country places, power of obtaining a dispensation from the Order after the infringement of a rule, drinking whey, putting salt aside for future use, power of citing the example of others as a valid excuse for relaxing discipline.
[25]According to Professor Oldenberg’s calculation. The date is doubtful. A round number (say 350 B.C.) might be given.
[26]Professor Oldenberg places the locality of the Pāli on the eastern coast of Southern India in the northern part of Kaliṅga (Purī in Orissa), and would therefore make it an old form of Uriya. That country he thinks had most frequent communications with Ceylon.
[27]Professor Childers thought that Pāli merely meant the language of the line or series of texts, the word pāli like tanti meaning ‘line.’ Pāli differs from the Prākṛit of the Inscriptions, and from that of the dramas, and from that of the Jainas (which is still later and called Ardha-māgadhī), by its retention of some consonants and infusion of Sanskṛit. The Gāthā dialect of the northern books is again different.
[28]550 is a round number. The text of the Jātakas has been edited by Fausböll and translated by Rhys Davids and others. See a specimen at [p. 112].
[29]The seven are called: 1. Dhamma-saṅgaṇi, ‘enumeration of conditions of existence,’ edited by Dr. E. Müller; 2. Vibhaṅga, ‘explanations;’ 3. Kathā-vatthu, ‘discussions on one thousand controverted points;’ 4. Puggala-paññatti, ‘explanation of personality;’ 5. Dhātu-kathā, ‘account of elements;’ 6. Yamaka, ‘pairs;’ 7. Paṭṭhāna, ‘causes.’