We do not know either the name of the author of this work, or the date when it was composed. The meagre account given at the commencement of the work itself (below, pp. 1, 2) contains all our present information on these points. Mr. Childers, who is the translator of this passage, has elsewhere ascribed the work to Buddhaghosa;[74] but I venture to think that this is, to say the least, very uncertain. We have, in the thirty-seventh chapter of the Mahāvaŋsa,[75] a perhaps almost contemporaneous account of Buddhaghosa’s literary work; and it is there distinctly stated, that after writing in India the Atthasālinī (a commentary on the Dhammasaŋginī, the first of the Six Books of the Abhidhamma Piṭaka), he went to Ceylon (about 430 A.D.) with the express intention of translating the Siŋhalese commentaries into Pāli. There he studied under the Thera Saŋghapāli, and having proved his efficiency by his great work ‘The Path of Purity’ (Visuddhi-Magga, a compendium of all Buddhism), he was allowed by the monks in Ceylon to carry out his wish, and translate the commentaries. The Chronicle then goes on to say that he did render ‘the whole Siŋhalese Commentary’ into Pāli. But it by no means follows, as has been too generally supposed, that he was the author of all the Pāli Commentaries we now possess. He translated, it may be granted, the Commentaries on the Vinaya Piṭaka and on the four great divisions (Nikāyas) of the Sutta Pitaka; but these works, together with those mentioned above, would amply justify the very general expression of the chronicler. The ‘Siŋhalese Commentary’ being now lost, it is impossible to say what books were and what were not included under that expression as used in the Mahāvaŋsa; and to assign any Pāli commentary, other than those just mentioned, to Buddhaghosa, some further evidence more clear than the ambiguous words of the Ceylon Chronicle should be required.