Of the two types of discourses of the Buddha, atthakathas come under the discourses with inferred meaning (Neyattha) while other type is with natural meaning (Nitattha) which can be understood by an ordinary person with sound mind. The well versed disciples such as Ven. Sariputta and Mahakassapa some times have explained analytically what the Buddha thought in brief. When the Buddha discoursed Paticca Samuppada (dependent origination) Ven. Ananda told the Buddha that the paticca Samuppada was excellent and he could understand it. The Buddha said “Ananda don’t say like that it is very profound”

At the first council the elders look precautions with  the intention of safeguarding the Dhamma from mistaken meanings and letters. The word of the Buddha so far been brought from generation to generation in oral tradition should have been kept unchanged. As the time passed it becoame  inevitable that misinterpretations came up due to tack of proper tradition of interpretation.

One reason for misinterpretation is that a living language continuously flows forward with the nature of change and it is evident from the difference of the same Sinhala language that prevailed in Polonnaruwa period and that prevails in modern times. This change can be easily applied to the Buddha’s teachings which came through oral tradition. To avoid this difference the necessity of fixed standard arose and accordingly the Arahants under the guidance of Arahant Mahinda Thera, made commentaries of the Buddha’s teachings and brought then through oral tradition.

Bhadantacariya Buddhagosa Thera, prominent among commentators, during the time of king Mahanama (953-975BE) came to Sri Lanka, and after a thorough test was assigned to translate commentaries, which were in Sinhala, into Pali language.

Commentaries or Atthakathas are the interpretations of the Buddha’s teachings. These commentaries had been protected by Bhikkhus under dire situations and endeavoring great hardships.

During the time of king Walagamba, Bhikkhus who were under pressure of great famine appealed for redress to Sakka in vein. Then the Bhikkus living in a dire situation protected the Dhamma as their life.
There was a custom prevailing among Bhikkhus to meet together once a year at two distinctive places, one at Lohapasada situated beyond the Mahaveli rever, for Bhikkhus domiciled that area, other at tissamaharama situated this side of the Mahaveli for Bhikkhus domiciled there.

These meetings almost resembled work shops where discussions, teaching, reciting, practising and counseling took place. The subject matter was Tripitaka text and commentaries. The Atthakathas gradually slipped from use due to their bulky nature and confined to olaleat books kept in temple libraries under lock and key.

Sometime later these Pali commentaries were edited by famous scholarly monks and published with the financial assistance provided by Simon Hewavitharane Bequest. Simon Dewavitharane and his wife Somawathi Hewavitharane, a brother and a sister-in-law of Anagarika Dharmapala. set apart their entire property for this magnificent task.

After 1575 years, the opportunity of reading these commentaries for Sinhala Buddhists in their own language has opened under the patronage of the Ministry of Religions affairs and printed and published in a nice finish by Buddhist Cultural Centre Nedimala.

That there 47 volumes of commentaries were ceremonially handed over to His Excellency the president of Sri Lanka at the President’s secretariat on 28th September 2009