Note 30 — Chapter IV

Kathaba speaks of the Pitagat or collection of the scriptures as of a compilation that was to be put in writing for better securing its fixity and permanency, and preventing, as far as human wisdom could reach, the introduction of new and heterodox doctrines. I feel inclined to believe that this expression is put into the mouth of the patriarch, and that in all likelihood he never uttered it. It is probable that, during the first ages of Buddhism, the doctrines were not put in writing, but orally transmitted. For supporting this apparently incredible assertion, we have the testimony of the authors of the Cingalese collection, who distinctly state that, during more than two hundred years after the introduction of the religion in Ceylon, tradition was the only vehicle for transmitting the contents of the Pitagat. Moreover, it is by no means certain that the inhabitants of the Irrawaddy valley possessed a copy of the sacred scriptures previous to the voyage of Buddhagosa from Thaton to Ceylon in the beginning of the fifth century of our era. He went to that island for the express purpose of making a copy of the Pitagat, and bringing it over to his countrymen. Be that as it may, the question on this subject is far from being settled. It well deserves the attention of the learned. A satisfactory solution may throw a much wanted light upon the history of early Buddhism. When we consider that Maheinda, the son of the mighty and pious Athoka, was the head of the mission, which, after the termination of the third council, went to preach religion in Ceylon, it is impossible not to suppose that he would have brought over with him a copy of the collection of the sacred scriptures, had that collection been put in writing at the time that he left Pataliputra on his pious errand.