I am sad every day that the commentaries are not available in English as easily as are the suttas. If they were, I’d so rarely have questions or any issues with the dhamma. They are so complete and clear, as is obvious from the fact that every time I do find some bits translated they answer pretty much every question I’d have about what they are commenting on.
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So true, but the quote I listed is from the mula vinaya books.
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Sorry for any confusion, Venerable. I was replying to this:
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In the Kathāvatthu there was a claim that the Dhamma had been reformed.
Controverted Point: That our religion is (has been and may again be) reformed.
Theravādin: What, then, has been reformed—the Applications in Mindfulness? the Supreme Efforts? the Steps to Iddhi? the Moral Controls? the Moral Forces? the Seven Branches of Enlightenment? Or was that made good which had been bad? Or was that which was allied with vicious things—Intoxicants, Fetters, Ties, Floods, Yokes, Hindrances, Infections, Graspings, Corruptions—made free herefrom? You deny all this, but your proposition as stated implies one or the other.
Or do you mean that anyone has reformed the religion founded by the Tathāgata? If so, in which of the doctrines enumerated has he effected a reform? Again you deny … .
Or if you hold that the religion may again be reformed, what in it is there that admits of reformation?
Kv 21.1: Sāsanakathā—Shwe Zan Aung, C.A.F. Rhys Davids (suttacentral.net)
The person making the claim admits that the central doctrines haven’t changed. Since we also see all these teachings in other non-Theravādin schools, it stands to reason that they go back to a central source held in common.
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