According to the scholars, time line of post canonical and early commentarial period is 3. B.C. To 5 A.C.

historically canon was closed with the compilation of Kathvatthu by Moggaliputtatissa thero. Form that to 5th centaury A.C when began to compile Pli commentaries By Buddhagosa period in between this two consider as post canonical and early commentarial period. When considering texts which composed in time of 8 centauries, there are only three notable texts. Those are Nettippakarana, Petakopadea, Milindapaha. When considering the enforcements which effect to the composition of these texts. We can assume that these texts came into existence as an effort which was taken to the further analizsation and stabilization of Doctrinal facts in early Buddhist discourses. Actually in these texts it has described the doctrinal facts which consists in early Buddhism in a philosophical context to avoid and to answer rival tendencies. And also to fulfill the necessity which was producing analytical method that very essential for thervdins for the study of Pli canon in a philosophical sense. Nettippakarana Netti means ni+ to guide Kenahena netti saddhammanayanattena netti. It has mentioned that zzfk;a;siq;a;mNjd iq;a;x iudioafOkmNjdZZ Author ship of this ascribes to Mahkaccyana thero, in the text it contains many occasions as, zzf;kdy wdhiaud uydlpdhfkd" uyd lpdhfkk ksoaGd" At the very end of the netti the third verse of the Uddesavra, containing the name Mahkaccyana, quoted this and after he had spoken the netti Buddha had approved it and it had been recited in the first council. The content

and the classification of Parivra and netti are very equal. So Parivra gives summary of practical purpose. Netti can be considered a suttanta handbook. it seems that text was composed with the purpose of systematically developing methods for an interpretation of the Tripitaka. So this may be manual for commentators. The method of this text may greatly influence to the systematize of commentarial methodology. This has mainly divided into two portions as Sangaha and (summary) and Vibhanga ( explanation) Here Sanggra compromises five verses. Vibhnaga has devided into three sub divisions. As Uddesavta, niddesavra and patiniddesavra. Ti enumerates 16 Hrs or mode of conveying, and five nayas, and 18 mula padas. Sanghvara again gives Hras and nays, followed by new group of 12 pads and Skeleton of Netti has been described under the section called Patiniddesa, which forms the main body of text. It is subdivided into three parts as Desanhravibhanga, vicayahravibhanga, yuttihravibhanga. Petakopadesa. Pitaka + upadesa. = petakopadesa. Here petaka means exegesis of pitaka. So petakopadesa implies advises which need to exegesis three baskets. Or it can translate into English as instruction for the students of the pitakas It seems that both netti and petakopadesa has composed for the same literal purpose or in other words this also a treatise on textual and exegetical methodology. But in petakopadesa it describes some doctrinal facts which dont consist in netti. Such as

description of Vsanabhgiya and losabhgiya sutt and thirteen adhittns etc. This text also ascribed to the Mahkaccyana thero. End of the each chapter it has mentioned that Petakopadese mahkaccyanena bhsite Ariyasaccappaksan nma pathama bhumi samtt But modern scholars dont agree with this idea. According to them it is significant that the name of the author of the petakopadesa appear as Jambuvanavsi mahkaccyana. According to the Hardy this also belongs to the period between 3rd century B.C and 5th century A.C Petakopadesa has divided into eight chapters which known as Bhumis.

Petakopadesa has certain notable pecularaties, It has no prologue of Pranmagts. While other theravds treatise pay homage to single Buddha petakopadesa pay homage to many Buddhas. zzkfud iudinqoaOdkx mruF:oiaiSkx iS,d.Kmdrm;a;dkxZZ There is no commentary written for the petakopadesa. The milindapaha is a post canonical pli treatise that deals with the dialogue a bactrain king supposed to have had with a Buddhist monk named Nagasena on controversial points of Buddhist philosophy, this can mention as the most famous one in post canonical literature. According to the scholars this text belongs to the first centaury A, D According to the scholars, original text was not written in pli but it was written in Northern India in sanskrith or northern Indian prakrith. Wilhelm Geiger says current book is not the original text it is a pli translation of Original text made in Sri Lanka very early period. Maybe in between 2-3 A.C. This is the only treatise of the northern Indian Buddhist, which is regarded with reverence by the orthodox Buddhist of the southern school of Buddhism. Milindapaha contains several problems and some dispute points of King Milindha regarding with Buddhism. Scholars say his real name his Menander Milindha is the Pli translation of that name. King Milinda king of the Sleyya consider as a Greek king (Yonakna raj milindo) King Milinda asks his questions and Ven. Nagasena replies those questions. Actually, this has elucidated the main tenets of the Buddhist philosophy making the best use of similes or parables. This elucidation has presented the form of dialogue.

1. 2. 3. 4. 5. 6. 7. 8.

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Both treatise are on textual and exegetical methodology, intended to assist the understanding of the Dhamma. Because both treatise describe Solasa hra, Paca naya, and Ahrasa mulapada. According the Hardy, Petakopadesa presuppose to Nettippakarana. But Nnamoli rejects that idea and having based on netti pacanayassanassspariyettha ahrasa mulapada kaccyana gotta niddih which found in petakopadesa.

Professor Rhys Davis says the book is latter than the canonical books of the Pli pitaka and in other hand not only older than the great commentaries but the only book outside the canon regard them as authority which may be implicitly followed. it has its own style. Its language is elegant. It can be mentioned as a masterpiece of writing. It has seven chapters but according to the scholars original text have only three chapters and 4-7 chapters consider as later editions. In the chapter one (Bahira kath secular talk) it describes the previous birth of Nagasena and Milinda. According to that, Ngasena was a member of religious order near ganges and Milinda was a novice. Here at the initial meeting of the two, king asked the name of Nagsena. Instead of short, answer ven. Gave a philosophical answer. Through that answer king thoroughly satisfied and with the preliminary discussion he aware that met a teacher. In the chapter two ( Lakkhanapaha) Milinda wanted to know how Nagasena was known and what was his name. Then Nagasena discuss on name and individuality with help of instructive simile gave his reply. In the third chapter (vimati vicchedana ) Milinda asks some short questions such as What was the character of the influence of Kamma and what was Nirna. Whether it was possible to all men attain it or not. Like that. End of the third chapter it has denoted that (Milindassa pahna pucch vissajjhan nihit) so scholars says Milinda paha ended with this chapter. As well as famous commentator, Buddhagosa also has taken extractions from only first three chapters. Not only that in the forth chapter we see the different penmanship. Vinternitz says there are some latter amendments in third chapter also.

In forth chapter (Mendakapaha) it includes several puzzles. These puzzles distributed in eighty-two dilemmas. This were asked by Milinda and nagasena replied every of them. In the fifth chapter, (Anumnapaha) Milinda asks from Nagasena how you know that Buddha had ever lived. Then Nagasena prove the historicity of the Buddha through Dhamma. In the chapter six (Dhutnga paha) Milinda asks is it possible for laymen to attain to Nirvna. In here Nagasena has mentioned thirteen Dutangas. In the seventh chapter (opammakathpaha) discusses the qualities of arahantship through similes. It has mentioned hundred and five qualities. Milindapaha consider as a pearl of Theravda Buddhism. Every scholar respect to this as preaching of the Buddha. Ven. Buddhagosa also has paid high authority to Milindapaha he has heavily quoted visudhimagga and his commentaries form Milindapaha. The Milindapaha is comprehensive exposition not only of Buddhist metaphysics, but also a Buddhist ethics and psychology.