This is the Tipiṭaka and its scholastic apparatus: the three baskets of the Pali canon and the commentarial machinery a monastery needs to teach them. The catalogue's raw labels lay the shape out plainly — Sutta (973 witnesses, the discourses), Vinaya (494, monastic discipline), Abhidhamma (273, the systematic philosophy), alongside a broad General Buddhism bucket (363) and Anisong (234), the ānisaṃsa sermons on the merit that accrues from specific pious acts. The titles are the backbone of Theravāda scholarship: Samantapāsādika (the great Vinaya commentary), mūlapaṇṇāsa majjhimanikāya, parivāra, pācittiya, Cakkavāḷadīpanī.
At 2,350 witnesses this is the largest single genre in the collection — the devotional and scholastic substrate on which everything else, including the wichaa material, was copied. It is not itself research-priority, but it is the sea the priority genres swim in.
Many of these witnesses are not bare Pali scripture. Titles beginning Nisai / Nissaya (Nisai athasalini, Nitsai katha thammapata) are nissaya manuscripts: the Pali text carried line-by-line with an interlinear gloss in Lan Na vernacular. The nissaya is the characteristic form of Lanna Buddhist learning — it is where the intellectual labour of the northern monasteries actually shows, the canon rendered and construed for teaching. To file these simply as "canonical" undercounts how much of this genre is local scholarship rather than transmitted scripture.
Overwhelmingly Tham Lanna (85%) on palm-leaf (93%) — the canonical support in its purest form, a bound stack copied for permanence rather than daily reference. The dated witnesses run from the late 15th to the late 20th century (1495–1985), peaking hard in the 19th century, the great age of Lanna monastic copying.
The provincial picture reads as Phrae-dominant (45%), but that number belongs to one library, not one region — see the note below.