Pañcappakaraṇaṭṭhakathā

The commentary on the Pañcappakaraṇa — the Dhātukathā, Puggalapaññatti, Kathāvatthu, Yamaka and Paṭṭhāna — and the third and last of the Abhidhamma commentaries, where the closing verses of the whole set stand.

Buddhaghosa is the pivot of the whole commentarial literature. Almost nothing is known about the man: the chronicle brings him from north India near Bodh Gayā, which looks like an attempt to seat him beside the cradle of Buddhism, and he was almost certainly a Southerner who lived for a time at Kañcī. On the date the numbers split in two. The Mahāvaṃsa makes him a contemporary of king Mahānāma: on the received chronology 409–431 CE, on Bechert's revision 349–371 CE, and Hinüber prints both while pointing to Gombrich's objection to the second. The outer limits hold better than the inner ones — he is absent from the part of the chronicle closing with king Mahāsena, and the Samantapāsādikā was already being translated into Chinese in 489 CE — so Hinüber sets the brackets at about 370–450 CE.

The three Abhidhamma commentaries were designed as one work in three parts — the Atthasālinī on the Dhammasaṅgaṇī, the Sammohavinodanī on the Vibhaṅga, and the Pañcappakaraṇaṭṭhakathā on the remaining five books. The design is visible in the text: each part opens “after the Dhammasaṅgaṇī (etc.) has been explained …”, and the closing verses of the last part describe the whole as the commentary on the seven treatises.

Inside it, the commentary on the Kathāvatthu “deserves special attention as an important source for the history of Buddhism” (Hinüber 1996, p. 153, §322). It opens with a survey of the Buddhist schools that quotes the Dīpavaṃsa, and it assigns the views argued against in the Kathāvatthu to particular schools by name.