The suttas contain five groups of collections called the Nikâyas. These are (1) _Dîgha Nikâya_, called so on account of the length of the suttas contained in it; (2) _Majjhima Nikâya_ (middling Nikâya), called so on account of the middling extent of the suttas contained in it; (3) _Sa@myutta Nikâya_ (Nikâyas relating to special meetings), called sa@myutta on account of their being delivered owing to the meetings (_sa@myoga_) of special persons which were the occasions for them; (4) _A@nguttara Nikâya_, so called because in each succeeding book of this work the topics of discussion increase by one [Footnote ref 1]; (5) _Khuddaka Nikâya_ containing _Khuddaka pâ@tha, Dhammapada, Udâna, Itivuttaka, Sutta Nipâta, Vimâna-vatthu, Petavatthu, Theragathâ, Therîgathâ, Jâtaka, Niddesa, Pa@tisambhidâmagga, Apadâna, Buddhava@msa, Caryâpi@taka._ The Abhidhammas are _Pa@t@thâna, Dhammasa@nga@ni, Dhâtukathâ, Puggalapaññatti, Vibha@nga, Yamaka_ and _Kathâvatthu_. There exists also a large commentary literature on diverse parts of the above works known as atthakathâ. The work known as _Milinda Pañha_ (questions of King Milinda), of uncertain date, is of considerable philosophical value. The doctrines and views incorporated in the above literature is generally now known as Sthaviravâda or Theravâda. On the origin of the name Theravâda (the doctrine of the elders) _Dîpava@msa_ says that since the Theras (elders) met (at the first council) and collected the doctrines it was known as the Thera Vâda [Footnote ref 2]. It does not appear that Buddhism as it appears in this Pâli literature developed much since the time of Buddhagho@sa (4OO A.D.), the writer of _Visuddhimagga_ (a compendium of theravâda doctrines) and the commentator of _Dîghanikâya, Dhammasa@nga@ni_, etc. Hindu philosophy in later times seems to have been influenced by the later offshoots of the different schools of Buddhism, but it does not appear that Pâli Buddhism had any share in it. I _________________________________________________________________ [Footnote 1: See Buddhagho@sa's _Atthasâlini_, p. 25.] [Footnote 2: Oldenberg's _Dîpava@msa_, p. 31.] 84 have not been able to discover any old Hindu writer who could be considered as being acquainted with Pâli. The Doctrine of Causal Connection of early Buddhism [Footnote ref 1].