Namo tassa bhagavato arahato sammāsambuddhassa.

Visuddhimagga nidānakathā

This book called Visuddhimagga is the essence of the three Piṭakas, and is praised by the wise as the foremost, best, principal, chief, excellent, and superior of all books that illuminate the path of practice in the entire world. In it, the meaning of the Tepiṭaka Buddhavacana, which is established in the three councils (saṅgīti), has been condensed, and the brahmacariya, which is included in the three trainings (sikkhā), has been completely and clearly explained. Thus, since this praised Visuddhimagga exists, there must also be a nidānakathā (introduction). Therefore, to illuminate that, this set of questions is stated:

Who wrote the Visuddhimagga? When was it written? Where was it written? Why was it written? For what purpose was it written? Based on what was it written? In what manner was it written? Why is it famous throughout the entire world?

Who wrote it? It was written by the esteemed Ācariya Buddhaghosa Thera, the compiler of the Tepiṭaka commentaries.

When was it written? It was written in the tenth century after the Parinibbāna of our Lord, the Sammāsambuddha, the protector of the entire world (973 Buddhist Era).

Where was it written? It was written at the Mahāvihāra in Anurādhapura on the island of Sri Lanka (Sīhaḷadīpa).

Why was it written? It was written because he was motivated by his own intention (ajjhāsayena) to make known the way to attain it, the method of right practice, to virtuous people who desire purification (visuddhi), and also because he was requested by Saṅghapāla Thera.

This has already been explained in thirty-seventh chapter of the Mahāvaṃsa (also known as Cūḷavaṃsa, second part) from the two hundred and fifteenth verse (37, 215) onwards, in thirty-two verses. How?

Mahāvaṃsa-buddhaghosakathā

215.

Near the Bodhimaṇḍa was born a Brahmin youth;
Skilled in knowledge, crafts, and arts, versed in the three Vedas.

216.

Having rightly understood the times, skilled in all arguments;
A disputant, wandering in Jambudīpa for debates.

217.

Coming to a certain monastery, at night, the doctrine of Patañjali;
He recited completely, with well-rounded phrases.

218.

Revata by name, a great Thera, knowing (this),
"This being is of great wisdom, it is fitting to tame him," he said.

219.

"Who is that braying with the sound of a donkey?" he said;
"What do you know of the meaning of a donkey's bray?" (the youth) replied.

220.

"I know," he said, and expounded his own doctrine;
When questioned repeatedly, he explained, and showed even contradictions.

221.

"Then expound your own doctrine," he was challenged;
He uttered the Pāḷi of the Abhidhamma, but he did not grasp its meaning.

222.

He said, "Whose teaching is this mantra?" "The Buddha's teaching," he replied;
When (the youth) said, "Give it to me," (Revata) said, "Take ordination for it."

223.

Desiring the mantra, he ordained and learned the three Piṭakas;
"This is the one way," he later understood.

224.

Because of his voice being as profound as the Buddha's, they called him;
Buddhaghosa, for his voice was like the Buddha's on earth.

225.

Having made a treatise called Ñāṇodaya [The treatise named Ñāṇodaya is now nowhere to be seen.];
Aṭṭhasālinī [However, the Aṭṭhasālinī now visible is from Sri Lanka; not from Jambudīpa; this will become apparent later (on pages 54-55)].

226.

And Parittaṭṭhakatha [Parittaṭṭhakatha means the Khuddakaṭṭhakatha, which is a summary explanation of the meaning of the three Piṭakas. It should be understood as such], the wise one began to make;
Seeing that, the Thera Revata spoke these words:

227.

[Here, it should be considered why the original commentary, which was established in the three councils and learned from Moggalliputta Tissa Thera, has completely disappeared from Jambudīpa, passed down through a lineage of teachers and disciples.];
And the doctrines of other teachers, in various forms, do not exist.

228.

Mahinda, with wise mind;
Established in the three councils, taught by the Sammāsambuddha.

229.

And considering the Kathāmagga (way of speaking) recited by Sāriputta and others;
Was made in the Sinhala language, and prevails in Sri Lanka.

230.

Go there and listen to it, and translate it into the Magadha language;
That will be beneficial to the entire world."

231.

Thus spoken, pleased, he departed from there;
[Here, "of this one" means during the reign of this very Mahānāma king, 953-975 Buddhist Era; and this year count is shown based on the Sinhala royal lineage; however, according to the opinion of European scholars, it should be understood as 941-964 Buddhist Era; and so on hereafter;], a man of great wisdom, during the reign of the king.

232.

Arrived at the Mahāvihāra, the monastery of all virtuous ones;
From Saṅghapāla's presence.

233.

Having heard the Sinhala commentary, and all of the Theravāda;
"This alone is the intention of the Teacher of the Dhamma," he determined.

234.

There, having assembled the Saṅgha, (he said) "To make a commentary for me;
Give all the books," he said, to test him.

235.

The Saṅgha gave him two verses, "(Show) your ability here;
[This is the meaning connection in the 234-5 verses - "There, in the Mahāvihāra, having assembled the Saṅgha, having caused a Saṅgha gathering, Ācariya Pubbaddha Ghosa said thus: 'To make a commentary, give me all the Pāḷi-commentary-books'; that Saṅgha, to test him, gave him two verses from the Saṃyutta Nikāya, beginning with 'antojaṭā' etc., and beginning with 'sīle patiṭṭhāya' etc., (saying) 'show your ability, the power of knowledge, here; seeing that, we will give all the books' thus they said"; however, by this, this meaning is shown "Ācariya Buddhaghosa, while making the Visuddhimagga, having looked at those same two verses, made it without looking at any other book"; however, the consideration of what is fitting and unfitting in that meaning will come later (on pages 39-49)].

236.

With the three Piṭakas here, along with the commentary, he;
Made the Visuddhimagga, having compiled it concisely.

237.

Then, having assembled the Saṅgha, skilled in the Buddha's teaching;
Near the Mahābodhi, he began to recite it.

238.

To reveal his skill to the great multitude, the deities;
[This is the meaning of the 238th verse - "The deities, to reveal the skill, the subtle power of knowledge, of that Buddhaghosa to the great multitude, hid the Visuddhimagga book written by him, concealing it, causing it to be unseeable and kept it; that Buddhaghosa also wrote it a second time, the deities hid that too; he wrote it a third time"; therefore it was said "he did it two or three times"; relying on this very Mahāvaṃsa statement, in the story of Buddhaghosa's origin, expanded and told, it is stated that the Visuddhimagga was written and completed three times in one night; however, such a story is both wonder-generating for many and doubt-generating for examiners; therefore, the examination of this too will be shown later (on pages 47-8)].

239.

In the third time of reciting, when the book was brought forth;
The deities placed two other books there as well.

240.

Then the monks recited the three books together;
Neither in grammar, nor in meaning, nor in the order of beginning and end.

241.

In the Theravāda, in the Pāḷi, in the words, or in the syllables;
Was there any difference, even in the three books.

242.

Then the Saṅgha proclaimed, especially delighted and joyful;
Saying "Metteyya", again and again.

243.

Together with the commentary, he gave the books to the three Piṭakas;
Dwelling in the Ganthākara, in the monastery far from disturbances.

244.

He translated all the Sinhala commentaries then;
Into the original language of all, the Magadha language.

245.

That was beneficial to beings of all languages;
All the Theriya teachers accepted it like the Pāḷi itself.

246.

Then, when the tasks to be done were completed;
He went to Mahābodhi, to Jambudīpa" [This statement, "He went to Mahābodhi, to Jambudīpa to worship," seems unconnected to the previous statements; for previously it was said "Ācariya Buddhaghosa was born near Bodhimaṇḍa," and "Having gone to Sri Lanka, translate the Sinhala commentaries into the Magadha language," he was told by his teacher Revata Thera; therefore, here too, the conduct of Ācariya Buddhaghosa should be in accordance with that, "Having taken those language-translated commentaries, he went to Jambudīpa for the sake of illuminating the teaching," and so on, it should be based on the illumination of the teaching, not based on worshiping the Mahābodhi].

In the foreword of the Visuddhimagga book printed in Roman script by the Hābadamahāvijjālaya printing house, saying "There are many things here to be considered," it was considered by a wise man named Dhammānanda Kosambī. Here, having shown that with a consideration of what is fitting and unfitting, we will also make a re-examination of it.

Examination of Birth and Country

1. There, by that Dhammānanda, saying "It is not right that Buddhaghosa was born near Bodhimaṇḍa (in Buddhagaya)," four reasons for exception were shown to prove that. How?

(Ka) "In the contemporary things shown by Buddhaghosa, there is not even one that originated in Magadha," the first reason was shown. That is not a reason at all. Ācariya Buddhaghosa Thera, while making the Saṅgaha commentaries, only condensed the ancient commentaries, and distinguished them only by language translation, not by showing whatever he saw or heard. This was said by the teacher:

"While beginning the commentary,
The body of that great commentary;
Having made the great Paccariya just so,
In the well-known Kurundināmādi.

The decision stated in the commentaries,
Which, without abandoning the fitting meaning;
And also the Theravāda contained within,
[pārā. aṭṭha. 1.ganthārambhakathā] and.

"And then, leaving only the other language,
And summarizing the extensive path;
Having completely ascertained the decision,
Without deviating even slightly from the traditional order.

The meaning of the words of the Suttantikas,
Illuminating according to the Suttas;
Since this commentary will be,
[pārā. aṭṭha. 1.ganthārambhakathā] and.

Having set aside things seen that arose after the time of Vasabharāja (609-653 Buddhist Era), and the story of King Mahāsena [pārā. aṭṭha. 2.236-237], the teacher came to Sri Lanka about three hundred years later, during the time of King Mahānāma (953-975 Buddhist Era). Therefore, it cannot be known that he was not from Magadha merely by the non-disclosure of contemporary Magadhika things in the commentaries."

This should also be understood in the commentary called Sāratthappakāsinī, the Saṃyutta commentary, and in the Sumaṅgalavilāsinī, the Dīgha Nikāya commentary. There:

[saṃ. ni. aṭṭha. 1.1.186; dī. ni. aṭṭha. 2.198] –

Even the exposition is visible, like something seen with one's own eyes. But that should be understood as merely a language translation from the ancient commentaries, since such a detailed explanation must have been spoken from the time of Mahā Mahinda Thera onwards.

Having revealed the explanation stated in the Visuddhimagga (1, 30), and having ridiculed it by saying, "Its absurdity is quite obvious," the third reason is shown with greater emphasis: "In the northern regions of India, in the summer, the human skin without clothing is burned severely by the heat of the sun, which the people of southern India do not know." But if, in that passage, "burned severely by the heat of the sun" is said directly referring to being burned by the heat of the sun's rays, then in the phrase ḍaṃsamakasavātātapasarīsapasamphassāna, it would not be appropriate because ātapasaddena is synonymous. But if it is said referring to the burning caused by the heat produced by the sun's heat, then in the northern regions of India, and elsewhere in such very hot places, robes and lodgings are used to counteract the heat produced by the sun's heat, and this meaning is not inappropriate. Thus, it is said in the Vinaya Commentary (3, 58):

"Sītaṃ uṇhanti is said in terms of the opposing seasonal conditions."

In the Papañcasūdanī, the commentary on the Majjhima Nikāya, in the Sabbāsavasutta explanation (1, 58), "uṇhanti here should be understood as the heat of fire, but this matter is spoken of in terms of the sun's heat." And here, if this meaning were spoken by the teacher according to his own opinion, he would reveal that this matter was stated in the ancient commentary, and that the meaning of the explanation was his own idea, and that it was appropriate. For wherever the teacher shows something special that is not stated in the ancient commentaries, he always reveals such an indicative statement, just as in the Sumaṅgalavilāsinī (1, 72), "Here, usages involving āṇatti-nissaggiya and thāvara are also fitting, but since they are not in the commentaries, they should be considered carefully," and just as in the Papañcasūdanī (1, 30), "This was not considered by the ancients, but this is my own idea." But here, no indicative statement is revealed. Therefore, it should be understood that "this statement, ‘uṇhassāti aggisantāpassā’ti ca, ‘uṇhanti cettha aggisantāpova veditabbo’ti ca, is a statement from the ancient Suttanta commentaries."

"While explaining the Gopālakasutta in the Papañcasūdanī, the Majjhima Nikāya commentary [ma. ni. aṭṭha. 1.350], Buddhaghosa believes that 'there are sandy islands in the middle of the Ganges River between the Magadha and Videha countries.' But it is obvious that the Ganges seen by Buddhaghosa was the Mahāveligaṅgā in Sri Lanka, not the Mahāgangā esteemed by the Indians." This fourth reason is given. But that is merely a statement based on not seeing such an island in that place in the middle of the Mahāgangā now, and assuming that "it must have been the same way before." It is obvious that rivers do not always remain in the same state. Therefore, just as there were such islands existing in the middle of the Ganges in that place at the time of that cowherd, so this meaning was explained in the ancient commentaries, and the teacher revealed the same statement by translating it into another language. Therefore, that too is without reason.

Examination of the Brahmin Lineage

2.Then, the phrase "brāhmaṇamāṇavo" was also examined by him in this way:

(Ka) "It is not possible to assume that Buddhaghosa was 'born into a Brahmin family.' Why? From the Vedic period until today, all Brahmins

Brāhmaṇosya mukhamāsīdi, bāhū rājanya? Kata?;
[iruveda, 10-maṇḍala, 90; tathā athava 6 veda 19, 6, 6].

believe they know the mantra called Purisasuttaṃ.

Its meaning is this: 'The Brahmin was his (Brahma's) mouth. The arms were made into the Rājañña, it is said that the Khattiyas were his arms. The Vessa was his thighs. The Sudda was born from his feet.'

In the explanation of the meaning of the phrase bandhupādāpaccā, "it is said that their belief is this: 'Brahmins emerged from Brahma's mouth, Khattiyas from his chest, Vessas from his navel, Suddas from his knees, and Samaṇas from his back and feet' [dī. ni. aṭṭha. 1.263; ma. ni. aṭṭha. 1.508] is explained as not equivalent to the Vedic verse."

In the Dīgha Nikāya, in the Pāthikavagga, in the Aggaññasutta (3, 67) –

"Vāseṭṭha, Brahmin women are seen to be fertile, pregnant, giving birth, and nursing. And these Brahmins, being born of the womb, say this: 'The Brahmin is the best caste; other castes are inferior. The Brahmin is the fair caste; other castes are dark. Only Brahmins are purified, not non-Brahmins. Brahmins are the sons of Brahma, born from his mouth, created by Brahma, heirs of Brahma.' They accuse Brahma himself, speak falsely, and generate much demerit" –

This was spoken by the compassionate Bhagavat to the Brahmin youths Vāseṭṭha and Bhāradvāja, and they rejoiced in it. Both of those youths were of pure Brahmin descent and were masters of the three Vedas. Therefore, it is obvious that the statement "Brahmins emerged from Brahma's mouth" was spoken according to the belief of the Brahmins of that time. Just as that is so, the teacher Buddhaghosa may have revealed all of that by translating it from the ancient commentaries, believing that the statement "Khattiyas from the chest, Vessas from the navel, Suddas from the knees, and Samaṇas from the back and feet" was "spoken by the ancient commentary masters who knew the beliefs of the Brahmins of that time." Therefore, using that Vedic verse to prove that the teacher was not a Brahmin is inappropriate.

(Kha) Again, for the purpose of proving that the teacher Buddhaghosathera was not a Brahmin, a second reason was brought forth in this way –

The word bhrūnahā appears in Pali as bhūnahu (bhūnahano). In the Māgaṇḍiyasutta, referring to the destruction of a womb that is liable to arise due to the absence of sexual intercourse with a wife, the wanderer Māgaṇḍiya said to the Bhagavat, 'bhūnahu (bhūnahano) is the Samaṇa Gotama' [ma. ni. 2.207 ādayo]. It is obvious that Buddhaghosa does not know that, judging by the explanation of its meaning. There, he explained the word bhūnahunoti (bhūnahanassā) as 'hatavaḍḍhino mariyādakārakassā'ti [ma. ni. aṭṭha. 2.207]."

That too is inappropriate. The state of being a bhūnahu is not spoken of by Māgaṇḍiya referring only to the non-consumption of tangible objects, but rather it is spoken of referring to the non-consumption of all six worldly sense objects. For in that sutta –

[ma. ni. 2.207 ādayo].

Thus, the Bhagavat's inquiry and Māgaṇḍiya's acknowledgment have come.

Here, due to the non-indulgence in sexual intercourse, the establishment of a womb is only possible through the consumption of tangible sense objects, so it is appropriate to say "bhūnahū" referring only to the non-consumption of that. But there is no establishment of a womb due to the consumption of the other five sense objects of form, etc., especially the consumption of the sense object of Dhamma with pure mind-consciousness, so it is not appropriate to say bhūnahū referring to the non-consumption of those. However, Māgaṇḍiya acknowledged that he spoke referring to all of those, and the reason for that was shown: "for thus it occurs in our texts." Therefore, although the word bhūnahu- (bhrūnahā) is seen in Brahmin texts with the meaning of destroying a womb, that meaning does not fit in the Māgaṇḍiyasutta, so it should be understood that the teacher revealed this meaning, "hatavaḍḍhi mariyādakārako," according to the language translation of the ancient commentary.

In the Sīlaniddesa of the Visuddhimagga (1, 31), while making fun of the Brahmins, he says, 'Thus, with this partaking of alms food, I will reject the old feeling of hunger, and I will not generate a new feeling due to unlimited food, like one of the āharahatthaka alaṃsāṭaka tatravaṭṭaka kākamāsaka bhuttavamitakabrāhmaṇānaṃ.' It is said that this could be a statement of someone with a different Brahmin belief, so it is not possible to say 'Buddhaghosa is not a Brahmin' by making that a strong reason." But that is a very emotional statement. This was not spoken by the teacher wanting to make fun of the Brahmins, nor is that a place to connect with mocking speech, but rather it is a place to speak as a cause for instruction and advice to fellow Brahmacharis by showing the meaning as it is, and the teacher spoke in that way. For those Samaṇas, Brahmins, or other individuals in the world who live off what is given by others, if they are without the wisdom of reflection, standing in non-restraint, might sometimes receive very exquisite and abundant tastes and eat immoderately. Brahmins in particular were like that in terms of worldly objects and in terms of disciplinary objects such as Jātaka stories, and that is obvious. For who in this world, in a period of time not limited by hundreds of thousands or crores of years, can say, "This has never happened before"? Therefore, it was spoken as a cause for instruction and advice so as not to be like those who indulge in immoderate eating. Thus, even though it is full of meaning, due to unwise consideration, it only leads to harm, just as the verses taught to the married Māgaṇḍiya Brahmin for the sake of achieving the fruit of Anāgāmi [dha. pa. aṭṭha. 1.sāmāvatīvatthu] turned out to be harmful to their daughter, so only revulsion should be increased here.

Examination of Patañjali's Doctrine

3.Then, the statement "he translated the doctrine of Patañjali" was also examined by him in this way.

He only showed these two, aṇimā laghimāti [visuddhi. 1.144], not knowing the yogasutta beyond that, and a comparison and explanation of Patañjali's doctrine is not seen in his texts, and neither the treatise written by Patañjali nor even the name Patañjali is mentioned there. In the Visuddhimagga, however, in the Paññābhūminiddesa, 'pakativādīnaṃ pakati viyā'ti [visuddhi. 2.584] only the name of pakativāda (saṃkhyāvāda) is mentioned, and there it is exemplified that 'among paṭiññā hetūtiādi, the division of speech hetūti is called in the world' [visuddhi. 2.595], from which it is known that 'Buddhaghosa knows some incomplete basic part in the book of logic, which is the lamp of Indian logic'."

In the Sumaṅgalavilāsinī, the commentary on the Dīgha Nikāya –

"Tiṇṇaṃ vedānanti of the Iruveda, Yajuveda, and Sāmaveda" [dī. ni. aṭṭha. 1.256] ca,

"Itihāsapañcamānanti having made the Athabbaṇaveda the fourth, itihāsa āsa itiha āsāti, the itihāsa consisting of ancient stories connected with such statements is the fifth of these, tesaṃ itihāsapañcamānaṃ vedāna" [dī. ni. aṭṭha. 1.256] ca,

[dī. ni. aṭṭha. 1.170-172] ca,

"Aggihomanti by sacrificing in such a manner with such wood, this is what happens. Dabbihomādi are also aggihoma, but they are stated separately due to the different methods, by sacrificing with such a ladle with such grains, this is what happens" [dī. ni. aṭṭha. 1.21] ca,

[dī. ni. aṭṭha. 1.21] ca –

Thus, words related to the Vedas were described in accordance with the Vedic texts. Even though these might have been spoken as translations from ancient commentaries, it is not easy for someone unskilled in the Vedic texts to make accurate translations. Therefore, the teacher's proficiency in Vedic texts is also evident. Thus, it should be understood that the reason why one who is equally proficient in both Vedic texts and other worldly texts does not extensively reveal them is due to the reasons stated above.

Moreover, the teacher, at the very beginning of his work, stated:

‘‘And then, leaving aside the other language,
Concising the extensive path;
Completely deciding all doubts…pe…
[pārā. aṭṭha. 1.ganthārambhakathā] ca.

‘‘Having removed from that the Sinhala language, a delightful language;
Having placed it in accordance with the principles of the Tanti, devoid of faults.

Without violating the tradition, of the elders, the luminaries of the Theravada lineage;
Who are skilled in precise judgments, residing in the Mahavihara;
[dī. ni. aṭṭha. 1.ganthārambhakathā] ca–

Thus, having made a promise that he would create new commentaries by especially translating and condensing the ancient commentaries, he did just as he had promised, and it should be understood that he did not especially improve them by his own intellectual power. Therefore, the statement, "Buddhaghosa does not fully know Patañjali's teachings, etc.," regarding the lack of extensive exposition of Patañjali's teachings, etc., in the commentaries, is merely an accusation against the teacher.

Examination of Literary Works

4.Again, he says: "Although Buddhaghosa does not appear to be very skilled in the great literary works known as the Ramayana and Mahabharata, he nevertheless pointed them out. How? Akkhāna means the Bharata war and so on; it is not proper even to go to a place where that is spoken of [dī. ni. aṭṭha. 1.13]; and he showed that the two requisites of (idle talk) are prioritizing pointless talk such as the Bharata war and the abduction of Sita, and the telling of such stories" [dī. ni. aṭṭha. 1.8].

But that is even more baseless than the previous statement, being merely a matter of disregard. Indeed, what purpose would be served by extensively expounding literary works, which are a collection of pointless idle talk, in the explanation of the meaning of the Tipitaka, which is of very profound meaning and of very weighty importance, other than to bring about its disrespect and disregard by the wise?

Disparaging Extensive Learning

5.Again, Dhammananda, wishing to disparage the teacher's quality of extensive learning, says: "His (Buddhaghosa's) extensive learning, which is counted as proficiency in other traditions, is not superior to that of modern Sinhala monks proficient in other texts, or to that of monks from the southern Indian kingdoms who arose in the eleventh century AD (1001-1100), such as Anuruddha and Dhammapala."

But that statement is completely unfounded. For if modern or Sinhala monks, or ancient teachers such as Anuruddha and Dhammapala Theras, were equal to or superior to Achariya Buddhaghosa in terms of extensive learning in other traditions, they would have created newer commentaries that were more beautiful and complete, without being drawn to the commentaries of Achariya Buddhaghosathera. But they do not do so. Not only do they not do so, but not even one of them says, "I am equal to or superior to Buddhaghosa in terms of extensive learning." Rather, they praise and support the commentaries of the teacher and place them in the position of the teacher. Therefore, it is known that this statement is completely unfounded.

Examination of the Mahayana Approach

6.Again, not satisfied even with that much, he disparagingly says of the teacher: "I think Buddhaghosa does not know the approach of Asvaghosa and Nagarjuna, who were chief teachers of the Mahayana school, or even their names." But that is merely a very unethical, pointless, and refutable statement. It cannot be said that he does not know the doctrines of other schools simply because he does not mention them in his commentary. Surely, the teacher, at the very beginning of his work on the Agamas and commentaries, said:

‘‘Without violating the tradition, of the elders, the luminaries of the Theravada lineage;
Who are skilled in precise judgments, residing in the Mahavihara,’’ and also,

Here in the Visuddhimagga:

‘‘Relying on the method of exposition, of those residing in the Mahavihara;
[visuddhi. 1.2] ca,

[visuddhi. 2.581] ca,

‘‘For this teaching is adorned with various methods of exposition;
And the path of the former teachers continues uninterruptedly;
Therefore, relying on both of these,
[visuddhi. 2.581] ca,

Having made a promise, the commentaries were made in accordance with the promise. The reason for making these should also be revealed here. Therefore, now, for the purpose of revealing that, we will also speak of the course of the dispensation from the time of the complete Nibbana of the Sammāsambuddha up to the time of Achariya Buddhaghosa.

The Course of the Dispensation

Theravada and others are called Mahasanghika.

Two groups of teachers arose: Gokulika (2) and Ekabyoharika. Again, from the Gokulika, two arose: Paññattivada (4) and Bahulika (Bahussutika) (4). Again, from the Bahulika, the Cetiyavadigaṇa (5) arose. Thus, these five, together with the Mahasanghika as the root, were six separate groups of teachers.

Two groups of teachers arose: Mahisasaka (2) and Vajjiputtaka. Again, from the Mahisasaka, two arose: Sabbatthivada (4) and Dhammaguttika. Again, from the Sabbatthivada, Kassapiya (5) arose, and from that, Saṅkantika (6), and from that, Suttavadi (7). From the Vajjiputtaka, four arose: Dhammottariya (8), Bhaddayanika (9), Channagarika (10), and Sammitiya (11). Thus, these eleven, together with the pure Theravada as the root, were twelve groups of teachers. Thus, these twelve and the former six were eighteen groups of teachers that arose between the second and third councils.

Only the Theravada group, respecting the ancient Dhamma and Vinaya, maintained the complete, pure, and unadulterated ancient Dhamma and Vinaya without deficiency or excess. But the other seventeen different groups altered the ancient Dhamma and Vinaya. Therefore, their Dhamma and Vinaya became deficient in some places and excessive in others, and thus became incomplete and impure. Therefore, it was said in the Dipavamsa, fifth chapter –

30.

‘‘The wicked monks, the Vajjiputtakas, were expelled by the elders;
Having obtained another faction, many people were speakers of unrighteousness.

31.

Gathering together ten thousand, they made a compilation of the Dhamma;
Therefore, this compilation of the Dhamma is called the Great Compilation.

32.

The monks of the Great Compilation perverted the Dispensation;
Having broken up the root compilation, they made another compilation.

33.

They made a Sutta compiled elsewhere into another;
They broke up the meaning and the Dhamma, in the Vinaya and in the five Nikayas…pe…

49.

They broke up the meaning and the Dhamma, and a portion of the compilation;
And having discarded a portion of the text, they made another.

50.

Name, sign, requisites, appearance, and actions;
Having abandoned the original state, they made that into another.

51.

Seventeen different doctrines, one doctrine without difference;
All eighteen exist, together with the different doctrine.

52.

Like a great Nigrodha tree, the Theravada is the best of the doctrines;
Complete and without deficiency or excess, the Dispensation of the Jina;
Like thorns on a tree, the remaining doctrines arose.

53.

There was none in the first century, in the second century…
[kathā. aṭṭha. nidānakathā] .

In the time of King Asoka, ascetics of other sects, their gains and honor diminished, desiring gain and honor, ordained among the monks and proclaimed their own views, saying, "This is the Dhamma, this is the Vinaya, this is the Teacher's Dispensation." Not obtaining ordination among the monks, they themselves cut their hair, put on ochre robes, and wandering in the monasteries, entered into the Sangha during the performance of the Uposatha and other rituals. Even when rebuked by the community of monks with the Dhamma, the Vinaya, and the Teacher's Dispensation, they did not adhere to the practice in accordance with the Dhamma and Vinaya, and they stirred up various kinds of diseases, impurities, and thorns in the Dispensation. Some tended to fire, some practiced the five austerities, some circled around the sun, some were determined to destroy the Dhamma and Vinaya. Then the community of monks did not perform the Uposatha or Pavarana with them. The Uposatha was suspended in Asokārāma for seven years [kathā. aṭṭha. nidānakathā; pārā. aṭṭha. 1.tatiyasaṅgītikathā].

And regarding this course, it is also possible to understand that "the impurity of the Dhamma and Vinaya of the seventeen different doctrinal groups in later times was due to this kind of reason." Although in the pure Dhamma and Vinaya, which is the Buddha's Dispensation, the meaning is very clear that "there is nothing whatsoever that is permanent, lasting, or eternal, except for the Nibbana element; in reality, there is no self either; all conditioned things are impermanent, transient, non-eternal, and without self," now in the texts of the non-Theravadins and formerly in the Vetullavada and others, the meaning is seen that "the Buddha is permanent, lasting, eternal, and self," and "all beings are permanent, lasting, eternal, and self."

Moggaliputtatissathera, having first learned the tradition from the very beginning, gathered together the monks who held one view at a time, summoned each group of monks, and asked, "What does the Sammāsambuddha proclaim, venerable ones?" Then those who spoke falsehoods in accordance with their own views, saying, "The Sammāsambuddha proclaims the eternalist doctrine," or "The Sammāsambuddha proclaims the partial-eternalism," knowing them as they truly were, gave them white cloths and expelled them. All of them were about sixty thousand.

Moggaliputtatissathera, dividing the Matika established by the Tathagata according to the method given by the Teacher, in order to refute those things that had arisen at that time and those that would arise in the future, spoke the fifth book in the Abhidhamma Pitaka, named Kathavatthu, which crushes the views of others. Then Moggaliputtatissathera and a thousand monks who were upholders of the Tipitaka, possessed of analytical knowledge, and Theravadins, having recited the pure ancient Dhamma and Vinaya that had been established in the two councils, protected it well [pārā. aṭṭha. 1.tatiyasaṅgītikathā].

Mahamahindatthera, in the two hundred and thirty-sixth year after the Buddha's Parinibbana, went from Jambudipa to Sihaladipa and, having pleased the people of the island, headed by King Devanampiyatissa, firmly established the Buddha's Dispensation. Having accepted the Mahameghavana Park given by that king, he established there the monastery called Mahavihara [pārā. aṭṭha. 1.tatiyasaṅgītikathā]. From then on, in Sihaladipa, the Buddha's Dispensation shone brightly until the time of King Vattagamani, being spotless and very pure, free from the confusion of other sectarian views. But from the time of King Vattagamani onwards, other sectarian views also came to Sihaladipa. At that time, the pure Theravadins, with great effort, protected the ancient Dhamma and Vinaya so that it would remain unmixed with those other sectarian views, untainted, and naturally pure. How?

The Origin of the Abhayagiri Nikaya

brāhmaṇatissadāmarika, harassed by seven Tamil warriors and defeated in battle, fled and lived in hiding for more than fourteen years in disguise [from Mahāvaṃsa, chapter 33, verse 37 onwards]. At that time, the people in Laṅkādīpa were afflicted by the fear of robbers and famine, and they could not support the monks with the four requisites. Therefore, most of the monks went from there to Jambudīpa, living while maintaining the Dhamma and Vinaya. Even in Laṅkādīpa, the remaining elders, surviving on whatever roots, tubers, and leaves they could find, would sit carrying their bodies and recite the Pariyatti Dhamma; or, removing sand, piling it up, encircling it, and putting their heads together in one place, they would discuss the Pariyatti. In this way, for twelve years, they preserved the Tipiṭaka along with its commentaries without losing it. When King Vaṭṭagāmaṇi, having killed the Tamil king (within 455-466 years after the Buddha's Parinibbāna), again ruled the kingdom [Mahāvaṃsa 33, 78th verse], those elders, along with the elders who had returned from Jambudīpa, while revising the Tipiṭaka, did not find even a single syllable that had been altered [A. Ni. Aṭṭha. 1.1.130; Vibha. Aṭṭha. 810]. Moreover, the Mahāniddesa, at that time, was mastered by only one immoral monk, but even that was protected by Mahātipiṭaka Thera, who had Mahārakkhita Thera learn it from him [Pārā. Aṭṭha. 2.585]. Thus, even in difficult times, afflicted by famine, civil unrest, and disturbances, they carefully preserved the Dhamma and Vinaya.

Having built a monastery named Abhayagiri, he gave it to Mahātissa Thera, who had previously helped him. However, that Thera, due to excessive association with families, was expelled by the monks residing at the Mahāvihāra by performing a Pabbājanīyakamma (act of expulsion). Then, his disciple, a Thera named Bahalamassutissa, opposed that act, so the Saṅgha performed an Ukkhepanīyakamma (act of suspension) against him. Angered with the residents of the Mahāvihāra, he went to the Abhayagiri Monastery and, together with that Mahātissa Thera, lived maintaining a separate group. Those two Theras did not return to the Mahāvihāra [Mahāvaṃsa 33, from the 79th verse; Nikāyasaṅgaha]. From that time onwards, in Sīhaḷadīpa, two Nikāyas (orders) arose: the residents of the Mahāvihāra and the residents of Abhayagiri. This, indeed, is the first cause of the decline of the Sāsana in Sīhaḷadīpa.

The Origin of the Dhammaruci Nikāya

[Mahāvaṃsa 33, in the 99th verse; Nikāyasaṅgaha], therefore they were named Dhammaruci Nikāyikas. This is the second cause of the decline of the Sāsana in Sīhaḷadīpa.

Committing the Three Piṭakas to Writing

malaya country, about sixty-eight miles from the city of Anurādharājadhāni, residing in the Āloka cave in the city of Mātula [now known as Mātale], having taken the protection of a local chieftain, they performed the Potthakāropanakamma (act of writing the texts) [Mahāvaṃsa 33, in the 100-101st verses]. From this, it is known that "at that time, the elders residing at the Mahāvihāra, not having received support from the king, great ministers, performed the act of writing the three Piṭakas by their own effort alone," and "that it was done seeing the decline of the mindfulness and wisdom of later generations, and also seeing the difficulty in times afflicted by famine, civil unrest, and other fears," and also "it was done so that it would not be confused by the divergent doctrines accepted by the residents of Abhayagiri." Thus, the elders residing at the Mahāvihāra, to prevent the pure Theravāda Piṭaka from being mixed with other doctrines, just as before, carefully protected it by writing it down in books in the Pāḷi language. For if the Tipiṭaka had not been committed to writing at that time, it would not have been easy to reject the Suttas that came from other doctrines in later times, saying, "These are not ours." Since the Tipiṭaka with its commentaries was committed to writing at that time, it is easy to compare and reject the Suttas that came from other doctrines in future times.

During the time of Bhātiyarāja (524-552 years after the Buddha), a dispute arose in the Vinaya between the residents of the Mahāvihāra and the residents of Abhayagiri. At that time, the king sent a minister named Dīghakārāyana, who was from the Brahmin caste, to the elders. Having heard the Suttas of both, he gave a verdict [Pārā. Aṭṭha. 2.384]. Similarly, during the time of Vohārakatissarāja (758-780 years after the Buddha) and during the time of Goṭhābhayarāja (797-810 years after the Buddha), the Theravādins, having compared it with the Dhamma and Vinaya recorded in books, rejected the Adhamma-vāda (doctrine against the Dhamma) [Nikāyasaṅgaha 12th page].

The Origin of Adhamma-vāda

During the time of King Asoka, aññatitthiyas (those of other sects), who had been ordained and then expelled, unable to gain a foothold in the Buddha's Sāsana and overcome by anger, left Pāṭaliputta and gathered near Rājagaha at Nālandā, and conspired thus: "In order to prevent the masses from gaining insight into the Buddha's Sāsana, the Sakyas' Dhamma and Vinaya must be destroyed. And that cannot be done by those who do not know their doctrines, therefore, by whatever means, one must be ordained there again." Having conspired thus, unable to enter among the pure Theravādins, they approached seventeen other Nikāyas, such as the Mahāsaṅghikas, without revealing their aññatitthiya identity, and having been ordained, learned the three Piṭakas, and after distorting them, went to Kosambī and devised a plan to destroy the Dhamma and Vinaya, and in the 253rd year after the Buddha, residing in six places, they created nine new Nikāyas: (1) Hemavatiko, (2) Rājagiriko, (3) Siddhatthiko, (4) Pubbaseliyo, (5) Aparaseliyo, (6) Vājiriyo, (7) Vetullo, (8) Andhako, (9) Aññamahāsaṅghiko [Nikāyasaṅgaha 9th page]. Their names and doctrines are mentioned in the Kathāvatthuaṭṭhakathā.

Among them, the Hemavatikas, showing something that resembled the true Dhamma as the Buddha's words,

made a book called Vaṇṇapiṭaka.

aṅgulimālapiṭakaṃ,

gūḷhavessantaraṃ,

raṭṭhapālagajjitaṃ,

āḷavakagajjitaṃ,

made a book called gūḷhavinayaṃ.

In the Tantaganthe, they made many Kappaganthe such as Marīcikappa and Herambhakappa.

made the Vetullapiṭaka.

books like Ratanakūṭā,

suttantas like Akkharasāriyā [Nikāyasaṅgaha 9th page].

Nikāyasaṅgaha is stated. However, a shadow of Vaṇṇapiṭaka etc. is seen even in Laṅkādīpa. Thus, in the Vinaya commentary Samantapāsādikā (3, 9th page)

[Here, it should be understood that "Vepulla, Vedalla, and Vetulla are one in meaning, and are names for the Bodhisatta Piṭaka." Thus, it is said by the teacher named Asaṅga in the Mahāyānika text named Abhidhammasamuccaya (79th page): "What is Vepulla? Speech associated with the Bodhisatta Piṭaka. That which is called Vepulla is also called Vedalla, and also called Vetulla. Why is it called Vepulla? Because it is aimed at the welfare and happiness of all beings, and because of the noble and profound Dhamma teaching. Why is it called Vedalla? Because it cleaves all obstructions. Why is it called Vetulla? Because there is no comparison of the qualities."] it is said that they are only non-Buddha words.

In the Sāratthappakāsinī commentary on the Saṃyutta Nikāya (2, 186th page) also,

"Gūḷhavinayaṃ, Gūḷhavessantaraṃ, Gūḷhamahosadhaṃ, Vaṇṇapiṭakaṃ, Aṅgulimālapiṭakaṃ, Raṭṭhapālagajjitaṃ, Āḷavakagajjitaṃ, and Vedallapiṭaka are called non-Buddha words, resembling the true Dhamma"—

The adoption of the Piṭakas by the Dhammaruci Nikāya, which belongs to the Vajjiputtaka group, has been mentioned earlier. The adoption of them by others should be understood thus:

The First Suppression of the Vetulla Doctrine

During the time of King Vohārakatissa (758-780 years after the Buddha), the Dhammaruci Nikāyikas residing at Abhayagiri, accepting the Vetullapiṭaka composed by Vetullavādi Brahmins dressed as monks, with the intention of destroying the Sāsana in the manner mentioned earlier, showed it as "this is the Buddha's word." The Theravādins residing at the Mahāvihāra, comparing it with the Dhamma and Vinaya, rejected it as a doctrine against the Dhamma. Having heard that, the king, having sent a minister named Kapila, who was an expert in all scriptures, and having had a judgment made, knowing that it was not the Buddha's word, burned all the Vetulla books, punished those evil monks who adhered to it, and illuminated the Buddha's Sāsana [Nikāyasaṅgaha 12th page]. This was said in the Mahāvaṃsa—

36-41.

"Having crushed the Vetulla doctrine, and having caused the punishment of the wicked; Kapila, the minister, illuminated the Sāsana."

The Origin of the Sāgaliya Nikāya

During the time of King Goṭhābhaya (797-810 years after the Buddha), they showed the Vetulla doctrine in the same way. At that time, Ussiliyātissa Mahāthera, having heard of the punishment of the Vetullavādī monks during the reign of King Vohārakatissa, thinking, "It might be the same in the time of a king who is skilled in investigation, this is not good," taking about three hundred monks, went to the Dakkhinagiri Vihāra, separated from the Dhammaruci Nikāya, and lived there. Among them, Sāgala Mahāthera, residing there at Dakkhinagiri, made a commentary on the Āgamas. From that time onwards, in reference to that Thera, his disciples were known as Sāgaliyā. Their doctrine also spread later at Jetavana Vihāra during the reign of Mahāsena [Nikāya 13th page].

The Second Suppression of the Vetulla Doctrine

Goṭhābhaya King, having gathered the great Saṅgha of monks together in five [Mahāvihāra, Cetiya, Thūpārāma, Issarasamaṇaka, Vessagirivihāra- these are counted], having inquired about that practice, knowing the Vetulla doctrine to be non-Buddha speech, having marked sixty wicked monks with branding irons and banished them from the kingdom, and having burned the Vetulla books, illuminated the Buddha's Sāsana [Mahāvaṃsa 36, 111-112 verses, Nikāya 13th page].

went to Kāvīrapaṭṭana and lived there. At that time, a young man from another sect came to Kāvīra from another country, and seeing the offerings made to those monks by the Paṭṭanagāmikas (villagers of Paṭṭana), relying on gain and honor, was ordained near them and became known by the name Saṅghamitta. Knowing that those monks had been banished from the kingdom by King Goṭhābhaya due to the Vetulla doctrine, based on the judgment of the Mahāvihāravāsīs, he became angry with the Mahāvihāravāsīs, and thinking, "Either I will make them accept the Vetulla doctrine, or I will uproot and destroy their monastery," he went to Sīhaḷadīpa, pleased the king, and began to teach crafts to his two sons. However, setting aside Jeṭṭhatissa, who was capable of knowing his doctrine, he gathered only the younger Mahāsenakumāra, who he thought could be made to do his bidding in the future, and taught him crafts. With the passing of Vituno, when Jeṭṭhatissakumāra attained the kingdom (810-819 years after the Buddha), fearing that king, he went to Kāvīrapaṭṭana itself [Mahāvaṃsa 36, 113th verse onwards, Nikāya 14th page].

"moraṇḍakheṭakavattabbenā" is said. Here, for the word kheṭa, three meanings are expressed in Sanskrit dictionaries: village, the dwelling of farmers in rural areas, or a small town. Even today in the southern regions of India, a village is referred to as kheḍā. Therefore, moraṇḍakheṭaka means born in the kheṭa named Moraṇḍa, moraṇḍakheṭako iti vattabbo moraṇḍakheṭakavattabbo, by that moraṇḍakheṭakavattabba, having made such a word meaning, it should be understood that the meaning is "by the Thera who should be called as born in the village of Moraṇḍa." But now in the southern regions of India, in the Guntājanapada, at a distance of fifty-one miles (51) from Nagarjunakonda and fifty-eight miles (58) from Amaravati, there are two places known as kotanemalipuri and gundalapalli. There, many ancient properties belonging to the Buddhist Dispensation have been seen. Nemali in Telugu language means peacock, and gundalu means egg. Therefore, those two places were formerly called moraṇḍakheṭa, and the birthplace of Ācariya Buddhaghosa might have been there, so it is held by those who investigate ancient places. Since this phrase "moraṇḍakheṭakavattabbenā" is not as fitting to the Pali style as the phrase "moraṇḍagāmajātena," and it stands separately behind the word to be qualified, having been together with many other qualifying words, and it is not seen in the Āgama, Aṭṭhakathā, etc., therefore it appears as if this was inserted by someone who knew the teacher's place of birth at that time.

Among these three statements, "Ācariya Buddhaghosa was born near Bodhimaṇḍa," "He was from the Maramma country," and "He was from the southern region of India," the last one is the strongest because it is based on the teacher's own words. Therefore, relying on that, the origin of Ācariya Buddhaghosa Thera should be understood as follows.

The Origin of Ācariya Buddhaghosa Thera

Ācariya Buddhaghosa was born in the tenth century after the Buddha (901-1000 B.E.) in a Brahmin family in the village of Moraṇḍa in the southern region of India. He became an expert in the three Vedas and all the sciences, arts, and texts. Having heard the Dhamma of the Buddha's Dispensation, desiring to learn it as well, in that same southern region of India, at a Theravada monastery, in the presence of monks headed by Revata Thera, who were residents of the Mahāvihāra, he took both ordination and higher ordination and learned the Tipiṭaka Pali. While he was learning the Tipiṭaka Pali in this way, he realized, "This is the only way for the purification of vision and the realization of Nibbāna." His teachers and preceptors, knowing that he was endowed with outstanding intellectual power, foreseeing that "his fame would spread in the Buddha's Dispensation like the Buddha's," gave him the name "Buddhaghosa." Therefore it was said, "Buddhaghosa by name was taken by the respected ones."

While living in Mayūradūtapaṭṭana, which is located near the city of Madarasa, and in Kañcipura and other places, he became familiar with the Andhakaṭṭhakathā. Not satisfied with that, desiring to become familiar with the Sinhala commentaries as well, and wishing to translate them into Pali, he went to the island of Sri Lanka. At that time, a king named Mahānāma was ruling in Sri Lanka, and that king was devoted to the Abhayagirivāsīs and especially favored them.

must have occurred earlier than the time of Sirimeghavaṇṇa Rāja (846 B.E.)." This is their reason: In the ninth year of that king (855 B.E.), the Buddha's tooth relic was brought to Sri Lanka from the Kalinga country. Since then, the Sri Lankan kings have been holding a great relic worship festival every year. If Ācariya Buddhaghosa had come to Sri Lanka after that, he would have seen that delightful great festival and mentioned it in his works, just as the Chinese monk Fa-hsien mentioned it in his travelogue after seeing it during the time of King Mahānāma (953-975 B.E.). However, that mention is not seen in Ācariya's works, so it is known that "Ācariya Buddhaghosa came to Sri Lanka and wrote the commentaries even before the time of the tooth relic's arrival (855 B.E.)." However, that is not a strong reason, because it is not necessary to mention whatever one has personally seen in the explanation of the meaning of the Tipiṭaka Pali, and the explanation of the meaning is not like a travelogue. Moreover, in the Samantapāsādikā, the Vinaya commentary, something has been brought from the Dīpavaṃsa and explained, and in the Dīpavaṃsa, the account up to the time of Mahāsena Rāja (819-845 B.E.) has been explained, so the Dīpavaṃsa itself might not have been written before the time of Sirimeghavaṇṇa Rāja (845-873 B.E.). If the commentaries had been written even before that, how could the Dīpavaṃsa be mentioned in them?

he went to the Mahāvihāra itself and there listened to the Sinhala commentaries in the presence of the Sinhala Mahātheras. For it was said in the Samantapāsādikā:

"Mahāaṭṭhakathā indeed, and Mahāpaccarī;
Kurundi, and Tissa as well, these are the Sinhala commentaries.

By the name Buddhamitta, of renowned fame."
[pari. aṭṭha. nigamanakathā] .

In the Vajirabuddhiṭīkā, in the description of the beginning of the text [vijira. ṭī. ganthārambhakathāvaṇṇanā], the inclusion of the Cūḷapaccariṭṭhakathā and the Andhakaṭṭhakathā is mentioned with the word ādi (etc.). In the Sāratthadīpanī and Vimativinodanī ṭīkās [sārattha. ṭī. 1.92 pācittiyakaṇḍa; vi. vi. ṭī. 1.ganthārambhakathāvaṇṇanā], however, the inclusion of the Andhakasaṅkhepaṭṭhakathā is mentioned. In the Samantapāsādikā, the name Cūḷapaccarī is not seen anywhere; only these names are seen: Mahāṭṭhakathā, Mahāpaccarī, Kurundī, and Andhakasaṅkhepaṭṭhakathā. And in many places, a similar decision of both is shown with "In the Saṅkhepaṭṭhakathā, it was said also in the Mahāpaccarī," etc. [pārā. aṭṭha. 1.94]. Therefore, the commentary called Cūḷapaccarī in the Vajirabuddhi may be a commentary made in brief by extracting from the Mahāpaccarī, and that, because it was made in brief, may have become known as Saṅkhepaṭṭhakathā. In this case, having listened to the Mahāpaccarī, that too is as if listened to. Therefore, it should not be understood that it was listened to by the teacher.

Theras such as Saṅghapāla requested him separately for the composition of texts such as the Visuddhimagga. Here, the teacher's possession of the aforementioned qualities is evident from his own words. For it was said in the colophons of his texts:

"By one adorned with supremely pure faith, intelligence, and energy, endowed with a collection of virtues such as morality, good conduct, integrity, and gentleness, capable of thoroughly penetrating one's own and others' doctrines, possessed of skill in wisdom," etc.

By the phrase "sakasamayasamayantaragahanajjhogāhaṇasamatthena" it shows that Ācariya Buddhaghosa Thera was skilled in his own doctrine, namely the method of teaching of the pure Theravadins residing in the Mahavihara, and also in the doctrine of others, namely the various statements and methods of those belonging to other schools ending with the Mahasanghika and Mahayanika schools, and also in the three Vedas and so on of the contemporary non-Buddhist ascetics and Brahmins. He was capable of penetrating into the difficult and hard-to-understand meanings of those own and others’ doctrines. By the phrase "paññāveyyattiyasamannāgato" it should be understood that Ācariya Buddhaghosa Thera was capable of both summarizing and revising the ancient commentaries.

Reason for the Request

was recorded in books during the time of Vaṭṭagāmaṇi Rāja (455-467 B.E.), and they only learn and recite that ancient Pali canon, not the Sanskrit-recited canon. And the commentaries were made about three hundred years ago. For in the commentaries, material from the Sinhala Theras after the time of Vasabha Rāja (609-653 B.E.) and others is not seen, except for the material of Mahāsena Rāja [pārā. aṭṭha. 2.236-237]. Until the time of Ācariya Buddhaghosa, those same ancient commentaries existed, not revised. Therefore, people generally do not have the desire or enthusiasm to become familiar with those canons. And they cannot spread their canon in other countries because the commentaries are mixed with the language of the island. However, the Abhayagirivāsins, from the time of Vaṭṭagāmaṇi Rāja onwards, continuously learn and recite the Dhammaruci Nikāya canon and the Mahāyāna canon, which have been recited in Sanskrit. Therefore, people generally have the desire and enthusiasm to become familiar with their canons, for beings are delighted by what is new. Therefore, they are able to spread their doctrine even in other countries. Therefore, it should be understood that those Mahāvihāravāsī Theras, desiring to revise their Sinhala commentaries into Pali, requested Ācariya Buddhaghosa Thera, knowing his special intellectual power and possession of the aforementioned qualities, to do so.

Composition of the Visuddhimagga

[pari. aṭṭha. nigamanakathā], he composed it. Thus, the meaning of these questions—"By whom was the Visuddhimagga composed, when was it composed, where was it composed, and why was it composed?"—has been explained in detail.

The meaning of the question "For what purpose was it composed?" was revealed by the teacher himself. How?

"Having obtained the Sangha, so difficult to gain,
In Jina's Dispensation, for those desiring purity,

Who, even wishing for purity here,
Do not attain purity, though striving, yogis.

For their delight, with perfectly pure decision,
Based on the teaching method of the Mahāvihāravāsīs,

I will speak the Visuddhimagga; as I speak it with care,
[visuddhi. 1.2] .

in the Āgama Aṭṭhakathās–

"In the middle, the Visuddhimagga, for these four Āgamas,
Standing, will reveal the meaning as spoken therein;
[dī. ni. aṭṭha. 1.ganthārambhakathā] .

Its Basis

The meaning of the question "Based on what was it composed?" was also revealed by the teacher himself. For it was said here at the beginning of the text:

[visuddhi. 1.2] .

And also in the conclusion:

"The decision of those meanings, of the divisions beginning with morality,
Was spoken in the method of the commentaries of the five Nikāyas.

Having gathered all that, mostly with decision,
[dī. ni. aṭṭha. 1.ganthārambhakathā] .

only as a part was it made. For it was said in their conclusion:

"The Visuddhimagga, too, of sixty-nine bhāṇavāras,
Is made for the sake of revealing the meaning of the Āgamas.

Therefore, together with it, the commentary, by the count of bhāṇavāras,
[dī. ni. aṭṭha. 3.nigamanakathā] .

[visuddhi. 2.717] two stories are told, those too are contained within the teaching method of the Mahāvihāravāsīs and should be understood as the basis of this Visuddhimagga.

The Manner of Its Composition

In what manner was it composed? Here, it was composed in the manner stated in the preceding question. Thus, the teacher, from the Saṃyutta Nikāya:

"A wise man, established in morality,
[saṃ. ni. 1.23] –

Having first presented this verse, he then separately and extensively classified the sīla, samādhi, and paññā mentioned in it as principal aspects. While doing so, he extracted suttas related to sīla, samādhi, and paññā from all five Nikāyas, and after showing their meanings by translating them from the Sinhala commentaries, he revealed the Sinhala stories and decisions stated in them. In particular, at that time, the prominent doctrines of other sects that were contrary to his own were shown in many places and refuted with reasons. How?

In the description of conduct (cariyāvaṇṇanā): "There, some say that the first three conducts are caused by past habits, and caused by imbalance of elements (dhātu) and humors (dosa). It is said that one with much practice of pleasant applications and meritorious deeds is of passionate conduct (rāgacarito), or having fallen from the heavens, is reborn here. One with much practice of cutting, killing, binding, and hateful deeds is of hateful conduct (dosacarito), or having fallen from hells or the animal realm, is reborn here. One with much practice of intoxicants and devoid of learning and questioning is of deluded conduct (mohacarito), or having fallen from the animal realm, is reborn here; thus, they say that these are caused by past habits. However, a person is of deluded conduct (mohacarito) due to the excess of two elements, earth (pathavī) and water (āpo). One is of hateful conduct (dosacarito) due to the excess of the other two. However, one is of passionate conduct (rāgacarito) due to the balance of all. Among the humors (dosa), one with excess phlegm is of passionate conduct (rāgacarito). One with excess wind is of deluded conduct (mohacarito). Or, one with excess phlegm is of deluded conduct (mohacarito). One with excess wind is of passionate conduct (rāgacarito); thus, they say that these are caused by imbalance of elements (dhātu) and humors (dosa)." Having shown this doctrine of some, he refuted it: "There, since not all who have much practice of pleasant applications and meritorious deeds, and who have fallen from the heavens, are only of passionate conduct (rāgacarito), nor are others of hateful (dosa) or deluded conduct (moha). Likewise, there is no fixed rule of excess of the elements (dhātu) in the manner stated. And in the rule of humors (dosa), only the two, passion (rāga) and delusion (moha), are mentioned, and that too is contradictory to what was said before and after. Therefore, all this is an inconclusive statement" [Visuddhi. 1.44]. This is described in the Paramatthamañjūsā, also known as the Visuddhimaggamahāṭīkā: "The word 'some' refers to Upatissa Thera, for he has said so in the Vimuttimagga," etc. [Visuddhi. ṭī. 1.44].

The Vimuttimagga Treatise

What is the Vimuttimagga? Like the Visuddhimagga, it is a treatise on practice (paṭipattigantho) that distinctly explains sīla, samādhi, and paññā.

Therein:

‘‘Virtue, concentration, and wisdom, and unsurpassed liberation;
[dī. ni. 2.186; a. ni. 4.1] –

it was seen only in China (cinaraṭṭha), and translated into Chinese by a bhikkhu named Saṅghapāla (1048-bu-va). But it is not clear by whom or from where it was brought there. The teacher of that Saṅghapāla was a Mahāyāna bhikkhu named Guṇabhadra, a native of the Middle Country (majjhimaindiyadesiko), who, while going from the Country of India (indiyaraṭṭhato) to China (cinaraṭṭha), first went to the Island of Sri Lanka (sīhaḷadīpaṃ) and then (978-bu-va) went to China (cinaraṭṭha). He might have brought it then [Vimuttimagga, Visuddhimagga].

Excess bile is hateful conduct (dosacarito), excess wind is deluded conduct (mohacarito). Or, excess phlegm is deluded conduct (mohacarito), excess wind is passionate conduct (rāgacarito)," the rule of humors (dosa) for all three, passion (rāga), hate (dosa), and delusion (moha), is stated. In the Vimuttimagga book seen by Ācariya Buddhaghosa, the reading "excess bile is hateful conduct (dosacarito)" may have been incomplete.

Many other things that were rejected in the Visuddhimagga are seen there in the Vimuttimagga as acceptable. How?

In the section on virtue (Sīlaniddese) (page 1, 8): "But others explain the meaning here in ways such as 'siraṭṭho sīlattho, sītalattho sīlattho,'" the meaning that was rejected is seen there as acceptable.

In the section on ascetic practices (dhutaṅga) (Dhutaṅganiddese) (page 1, 78): "For those for whom the ascetic practice (dhutaṅga) is devoid of the wholesome triad (kusalattika), for them, in reality, there is no ascetic practice (dhutaṅga) at all; since it does not exist, whose shaking off will be called ascetic practice (dhutaṅga)? And a contradiction of the statement that one lives by undertaking ascetic qualities also befalls them; therefore, that is not to be accepted," the conventional ascetic practice (paññattidhutaṅga) that was rejected is seen there. In the Mahāṭīkā (1-104), however, it is described: "The word 'those' refers to the inhabitants of Abhayagiri (abhayagirivāsike), for they say that ascetic practice (dhutaṅga) is merely a convention."

In the section on earth kasina (pathavīkasiṇaniddese) (1, 144): "Some explain that 'paccavekkhaṇāti,' purity of practice (paṭipadāvisuddhi) means the preliminary concentration with its requisites (sasambhāriko upacāro), fostering of equanimity (upekkhānubrūhanā) means the attainment concentration (appanā), satisfaction (sampahaṃsanā) means reviewing (paccavekkhaṇā)," that single doctrine that was rejected, and so on, is seen there. In the Mahāṭīkā (1, 172), however, it is described: "The word 'some' refers to the inhabitants of Abhayagiri (abhayagirivāsino)."

In the section on aggregates (khandha) (khandhaniddese) (2, 80): "Some schools consider physical strength (balarūpa), originated form (sambhavarūpa), birth form (jātirūpa), disease form (rogarūpa) and the sleep form (middharūpa)," and by bringing in other forms in this way, the fact that they were rejected in the ancient commentary is revealed. In the Mahāṭīkā, it is described that "The word 'some' refers to the inhabitants of Abhayagiri (abhayagirivāsīna)." Among them, the birth form (jātirūpa) and the sleep form (middharūpa) are shown in the Vimuttimagga. It is not merely shown, but the existence of the sleep form (middharūpa) is also proven: "Sleep (middha) is of three kinds: caused by food (āhārajaṃ), caused by climate (utujaṃ), and caused by mind (cittajañca). Among them, only the one caused by mind (cittajameva) is a hindrance (nīvaraṇaṃ); the remaining two may occur even in an Arahat," and so on.

Thus, the fact that the Vimuttimagga states things that are not in agreement with the Visuddhimagga, and the fact that the inhabitants of Abhayagiri accepted that text, can be known. However, there are indeed many other such statements that are not in agreement, but it is not possible to show all of them here.

For the most part, its manner of composition is like that of the Visuddhimagga. For whichever Pāḷi passages are brought from the Abhidhamma Vibhaṅga or the Paṭisambhidāmagga or other suttantas and shown in the Visuddhimagga as evidence, those same Pāḷi passages are also generally seen there. We will extract and show a few of them for the sake of inference.

The Paṭisambhidāmagga Pāḷi passage that is shown in the Visuddhimagga (page 1, 47): "The five precepts are the abandonment of taking life (pāṇātipātassa pahānaṃ sīla)," and so on, is also seen in the Vimuttimagga.

It is shown that "it is said in the basket (peṭake)," and there also it is shown in the same way and specified as "said in the three baskets (tipeṭake)." The name "Tipeṭake" might have been used referring only to the Peṭakopadesa. There, in the description of the passage, "quite secluded from sensual pleasures (vivicceva kāmehīti)," it is shown that the passage, "seclusion from sensual pleasures is accomplished by the fulfillment of non-greed (alobhassa pāripūriyā kāmehi viveko sampajjati), of non-hatred. Seclusion from unwholesome states is accomplished by the fulfillment of non-delusion (amohassa pāripūriyā akusalehi dhammehi viveko sampajjatī)," is stated in the three baskets (tipeṭake). And that passage is seen in the Peṭakopadesa (page 262): "There, one is secluded from sensual pleasures by the fulfillment of non-greed (alobhassa pāripūriyā vivitto hoti kāmehī)," and so on.

And as in the Visuddhimagga (page 1, 258), the Pāḷi passage, "This mindfulness of breathing (ānāpānassatisamādhi), monks, when developed," etc., is brought and shown from the Mahāvagga Saṃyutta, so also there.

And as in the Visuddhimagga (page 1, 272), the Pāḷi passage, "When mindfulness follows the beginning, middle, and end of the in-breath," etc., and (page 1, 273) the simile of the saw (kakacūpama) Pāḷi passage, are brought and shown from the Paṭisambhidāmagga, so also there.

And as in the Visuddhimagga (page 2, 69), the Pāḷi passage, "What is wisdom born of reflection (cintāmayā paññā)?" etc., and the Pāḷi passage, "What is skill in income (āyakosalla)?" etc. (page 2, 71), and the Pāḷi passage, "knowledge of suffering is analytical insight into meaning (attha paṭisambhidā)," etc., are brought and shown from the Abhidhamma Vibhaṅga, so also there. And all the accounts of the divisions of wisdom such as onefold, twofold, etc., that are stated there are mostly the same as the account stated in the Visuddhimagga.

‘‘With what sensitivity of the eye does one see forms?

[Visuddhi. 2.436; dha. sa. aṭṭha. 596] –

The term "Ūkāsirasamūpama" is seen there as "ūkāsamūpama," and that may be merely a scribal error on the part of successive scribes.

[Visuddhi. 2.530] is the same.

And as in the Visuddhimagga (2, 242-245), in the account of the knowledge of comprehension (sammasanañāṇa), the method of comprehending each of the five aggregates separately with the eleven modes beginning with past, etc., and with the three characteristics of impermanence, etc., is shown, so also there. However, in the case of dhammas ending with aging and death of the eye, etc., the method of comprehending the sixty dhammas ending with investigation of dhammas (dhammavicārapariyosānānaṃ) with the three characteristics of impermanence, etc., is shown there.

In the Visuddhimagga, however, the verse stated in the section on purity of view (diṭṭhivisuddhiniddese) (pages 2, 230-232), "The pair, name and form…pe… both break down due to conditions," and the six verses beginning with, "They are not born from the eye," and the six verses beginning with, "They are not born by their own power," are shown in the Vimuttimagga in the account of knowledge of contemplation of dissolution (bhaṅgānupassanāñāṇa). Only a slight difference in the text is seen in them.

In the Visuddhimagga (pages 2, 261-2), the method of comprehending stated according to the manner of the Noble Lineage (ariyavaṃsakathānayena) in the immaterial existences (arūpasattakesu), both from the aspect of a group (kalāpato) and from the aspect of pairs (yamakato), is shown in the Vimuttimagga in this very account of knowledge of contemplation of dissolution (bhaṅgānupassanāñāṇa).

Only two worlds (dveyeva lokā) are shown, but not the world of space (okāsaloko) as in the Visuddhimagga (pages 1, 199-200).

In the Paṭisambhidāmagga Gaṇṭhipada, in the explanation of the meaning of the word peṭaka [Paṭi. ma. aṭṭha. 1.1.36], it is stated, "The commentary on the meaning of the Suttanta Piṭaka is the book of the Mahīsāsakas (mahisāsakānaṃ)." Therefore, our opinion is that this Vimuttimagga may have been composed by a member of the Mahīsāsaka Nikāya.

Elucidation of the Reliance on Commentaries (Nissayaṭṭhakathāvibhāvanā)

The Visuddhimagga was composed not only in the manner stated earlier but also in the manner being stated. Thus, even while showing, by way of translating, the explanations of meaning or decisions that Ācariya Buddhaghosathera had collected from the ancient commentaries, wherever an explanation of meaning or decision was doubtful, he would show it while clarifying the reliance on it, saying, "It is stated in the Vinaya commentary (vinayaṭṭhakathāyaṃ vuttaṃ)" (1, 263), or "It is stated in the Vinaya commentaries (vinayaṭṭhakathāsu vuttaṃ), but in the Majjhima commentaries (majjhimaṭṭhakathāsu)," or "According to the reciters of the Aṅguttara (aṅguttarabhāṇakāti)," or "The decision according to the opinion of the commentary teachers (aṭṭhakathācariyānaṃ matānusārena vinicchayoti)" (1, 99), or "This also is stated in the commentaries (vuttampi cetaṃ aṭṭhakathāsūti)" (1, 118), or "That is rejected in the commentaries (taṃ aṭṭhakathāsu paṭikkhittanti)" (1, 134), or "The opinion of the Dīgha reciters and Saṃyutta reciters (dīghabhāṇakasaṃyuttabhāṇakānaṃ matanti)," or "The Majjhima reciters desire (majjhimabhāṇakā icchantīti)" (1, 267), or "The decision in the commentaries (aṭṭhakathāsu vinicchayoti)," or "Thus, the Dīgha reciters, but the Majjhima reciters say (evaṃ tāva dīghabhāṇakā, majjhimabhāṇakā panāhūti)" (1, 277), or "In the Aṅguttara commentary (aṅguttaraṭṭhakathāyaṃ pana)…pe… this order is stated, but it does not agree with the Pāḷi (ayaṃ kamo vutto, so pāḷiyā na sametīti)" (1, 309), or "Thus, the Majjhima reciters, but the Saṃyutta reciters (evaṃ tāva majjhimabhāṇakā, saṃyuttabhāṇakā panāti)" (2, 62), or "It is stated in the Saṃyutta commentary (saṃyuttaṭṭhakathāyaṃ vuttanti)" (2, 63), or "But in the commentary (aṭṭhakathāyaṃ panāti)" (2, 80), and thus he showed them, clarifying the reliance on those various explanations of meaning and decisions, and dispelling the doubts arising in later generations.

Therefore, it is very clear that at the time of composing this Visuddhimagga, all the Sinhala commentaries were available to the teacher, and the teacher had heard them from the Sinhala elders before, and having taken everything that should be taken from them, this Visuddhimagga was written by the teacher. Therefore, the statement praised in the Mahāvaṃsa –

‘‘The Saṅgha gave him two verses, your ability,’’ etc., with the intention that “Ācariya Buddhaghosa composed the Visuddhimagga after looking only at two verses and not looking at any other book,” should be understood as merely praise.

Showing Ancient Sayings (Porāṇavacanadassanaṃ)

Thus, these verses that have come down are shown here (on pages 273-4) as the words of the ancients. If these verses had been inserted by the compilers of the Saṅgīti, like the verses illuminating the lineage of teachers that appear in the Parivāra Pāḷi (page 3), which are shown in the Samantapāsādikā (1, page 46) as the words of the ancients, then those very compilers of the Saṅgīti should be known as the ancients. Or, if they were spoken by the one who taught the Paṭisambhidāmagga, then, like him, those great elders who are worthy of respect, reliable, and to be trusted should be known as the ancients. In places such as the Samantapāsādikā, Sumaṅgalavilāsinī, etc., where it is said, "But the ancients describe it thus," teachers of that kind are referred to as the ancients.

The Composition of the Vinaya Commentary

Having been requested by Buddhasiri Thera, residing in the Pāsāda of Mahānigamassāmi in the principal residence enclosure on the southern side of the Mahāvihāra, he composed it. This (commentary) was begun in the twentieth year (973 Buddhist Era) of King Mahānāma, also known as Siripāla, and reached completion in the twenty-first year (974 Buddhist Era). In doing so, taking the Mahā-aṭṭhakathā, which was brought by Mahāmahindatthera and compiled in the Sinhala language, as its body, and taking what was to be taken from the Mahāpaccarī, the Kurundī, and the Saṅkhepa Aṇḍhaka-aṭṭhakathā, and also inserting the Theravāda decisions of the ancient Vinaya-holder great elders known in the island of Sinhala up to the time of King Vasabha, he composed it. This was stated in the Samantapāsādikā:

“When he undertakes that commentary,
Making the Mahā-aṭṭhakathā its body;

And the decisions stated in the commentaries,
Which do not abandon what is rightly meaningful;

“In the Mahāmeghavana garden,
Established on a portion of land;

“On its southern side,
Is the excellent principal residence;

“Born of a noble family,
Always attending to the Saṅgha;

“Known there as Mahānigamasāmī,
Caused to be built a delightful Pāsāda,

“Endowed with shady trees,
And complete with ponds of water;

“Residing there in the Pāsāda,
Of Mahānigamasāmi, the Vinaya commentary

“While (the king) protects the entire island of Laṅkā without calamity,
Of Sirinivāsa [the one whose abode is Siri, named Siripāla (Vimati, last page)], the glorious Siripāla.

“In the twentyth year, in the year of victory,
It was completed when the twenty-first arrived.

“In a world troubled by disasters, this (work) free from disasters,
Was completed in just one year,” [Pāri. Aṭṭha. Nigananakathā].

And this Samantapāsādikā Vinaya commentary now, according to the printed sixth Saṅgīti edition, has a volume of over one thousand three hundred and fifty-eight pages (1358). Considering that it was completed in one year, it can be known that the Visuddhimagga, with a volume of seven hundred and twenty-four pages (724), would have been completed in at least five or six months. Therefore, the statement in the Buddhaghosuppatti, relying on the Mahāvaṃsa, that "the Visuddhimagga was written and completed three times in one night by Ācariya Buddhaghosa," should be understood as merely praise for the sake of honoring him.

[Pārā. Aṭṭha. 1.15], how is its having been composed earlier than those (other commentaries) to be understood? Because of the mutual references in the commentaries of the teacher, because of the Vinaya Piṭaka being more important, because of its being especially revered by the residents of the Mahāvihāra, because of its being in accordance with the order of the Saṅgīti, because of the complete Nidānakathā being revealed here, and because, in the conclusion, the statement is made about composing (the commentary) after first hearing the Sinhala commentaries, it should be understood that this (Samantapāsādikā) was composed first, setting aside the Visuddhimagga. In the Visuddhimagga, however, the reference is seen only with a general name such as Vinaya commentary or in the Vinaya commentaries or in the Middle Length commentary, not with a specific name such as Samantapāsādikā, etc. Therefore, its having been composed first is clear. The mutual reference to the Agama commentaries here [Pārā. Aṭṭha. 1.15] and to this (commentary) there [Dī. Ni. Aṭṭha. 1.8] can occur due to the teacher's mind being well-settled or due to completing the works in a non-sequential order. How so? After the teacher had completely finished the Visuddhimagga, while composing each commentary such as the Samantapāsādikā, wherever an explanation of the meaning had to be revealed in detail in other commentaries, he would have mentally determined, "I will speak about it in such and such a place," and having referred to it, he would speak about it in detail when the appropriately determined place was reached. Or, setting aside one (commentary) near its completion and doing another and another in that way, all could have been completed in a non-sequential manner. Thus, it should be understood that mutual reference in the teacher's commentaries occurs in one of two ways.

The Composition of the Āgama Commentaries

The Ācariya composed the Dīgha Nikāya commentary named Sumaṅgalavilāsinī having been requested by Dāṭhānāga Thera, who resided at Sumaṅgala Pariveṇa. This was stated in its conclusion:

“Having been requested by Dāṭhānāga Saṅgha Thera,
Residing in Sumaṅgala Pariveṇa, of steadfast qualities and of the lineage of Theras,

“(I composed) the commentary to the Dīgha Agama,
Which illuminates the qualities of the Ten-Powered One, by the name Sumaṅgala-vilāsinī.”

[Dī. Ni. Aṭṭha. 3. Nigananakathā].

He composed the Majjhima Nikāya commentary named Papañcasūdanī having been requested by Bhadanta Buddhamitta Thera, who had previously resided with him in Mayūradūtapaṭṭana. This was stated in its conclusion:

By Buddhamitta;
Residing together in Mayūradūtapaṭṭana.

“For the sake of refuting the views of others,
I began to compose the commentary to the excellent Majjhima Nikāya, Papañcasūdanī.”

[Ma. Ni. Aṭṭha. 3. Nigananakathā].

He composed the Saṃyutta Nikāya commentary named Sāratthappakāsinī having been requested by Bhadanta Jotipāla Thera. This was stated in its conclusion:

By Jotipāla;
Of pure morality, revealing well-spoken wisdom.

“Desiring the flourishing of the Sāsana, requesting me with excellent qualities,” [Saṃ. Ni. Aṭṭha. 3.5. Nigananakathā].

He composed the Aṅguttara Nikāya commentary named Manorathapūraṇī having been requested by Bhadanta Jotipāla Thera, who had previously resided with him in Kañcipura and other places in the Southern Indian country and in the Mahāvihāra in the island of Sinhala. Also, he was requested by the lay follower Jīvaka, who had gone to the far shore of the three Piṭakas, who was unwavering in the Good Dhamma like a tree that does not move even when struck by the wind, who was wise, and who had a perfectly pure livelihood. This was stated in its conclusion:

By Jotipāla;
Previously residing with me in Kañcipura and other places.

“And while residing in the excellent island of Tambapaṇṇi,
In the Mahāvihāra, in the Good Dhamma that does not waver,

“Like a tree struck by the wind, by Jīvaka as well,
Having gone to the far shore of the ocean of the three Piṭakas, standing with wisdom.

“By countless Dhamma speakers who are skilled in the methods of Dhamma talks,
Who play with, engage in, and are skilled in their own traditions.

“I have begun to compose the commentary to the Aṅguttara, the great Nikāya,
Wishing for the long duration of the excellent Sāsana.

“Indeed, this was completed, taking the essence of the Mahā-aṭṭhakathā,
With a volume of ninety-four bhāṇavāra portions of the Pāḷi.

“Because all the Āgama commentaries have fulfilled my wish,
Therefore, its name is Manorathapūraṇī,” [A. Ni. Aṭṭha. 3.11. Nigananakathā].

While composing these four Āgama commentaries, Ācariya Buddhaghosa made only a language translation and a condensation of the method of repeated detailed explanations of the Mahā-aṭṭhakathā, known as the original commentary brought by Mahāmahindatthera. This was stated at the beginning of the text:

“Indeed, to the island of Sinhala, brought by the wise Mahāmahinda,
Was established in the Sinhala language, for the benefit of the inhabitants of the island.

“Removing that Sinhala language, I will reveal the beautiful language,
Fitting with the method of the Tanti, free from faults…pe…
Having abandoned the meaning that comes repeatedly, I will reveal the meaning.”

Likewise, in the conclusion as well:

[Dī. Ni. Aṭṭha. 3. Nigananakathā] ca;
[Dī. Ni. Aṭṭha. 3. Nigananakathā] ca.

And in the body of these texts, the expression of the distinction of decisions and commentary such as "Mahāpaccarī, Kurundī," etc., is not seen as it is in the Samantapāsādikā, nor in the Abhidhamma commentaries. Therefore, it is known that "in the Suttanta and Abhidhamma, there are no other ancient Sinhala commentaries with names like Mahāpaccarī, etc., other than the Mahā-aṭṭhakathā, nor is there an Aṇḍhaka-aṭṭhakathā." However, the decisions, debates, and matters of the Sinhala Theras known up to the time of King Vasabha (609-653) are indeed seen in these as well.

The Composition of the Abhidhamma Commentaries

The three Abhidhamma commentaries, namely, Aṭṭhasālinī and Sammohavinodanī and the commentary to the five treatises beginning with the Dhātukathā, were composed by the monk Buddhaghosa, whose name is similar to his own, the author of texts on the meaning of words, having been requested. This was stated in those:

“By Buddhaghosa, of pure conduct and morality,
With skillful and stainless wisdom, having been respectfully requested,” [Dha. Sa. Aṭṭha. Ganthārambhakathā] ca.

“The Aṭṭhasālinī commentary to the Dhammasaṅgaha,
Was made by the Thera whose name, Buddhaghosa, is honored by the teachers,” [Dha. Sa. Aṭṭha. Nigananakathā] ca.

“For the sake of revealing the meaning, I was requested by him,
Of steadfast qualities, by Buddhaghosa.

“I began to compose the commentary on the very subtle meanings,
Named Sammohavinodanī,” [Vibha. Aṭṭha. Nigananakathā] ca.

“The Sammohavinodanī commentary to the Vibhaṅga,
Was made by the Thera whose name, Buddhaghosa, is honored by the teachers,” [Vibha. Aṭṭha. Nigananakathā] ca.

However, in these three, there is no specific name for the commentary on the five treatises, and the one who requested it is not revealed. It appears that it was composed by Ācariya Buddhaghosa, inspired only by his own faith. This was stated in its conclusion:

“Relying on the classification of qualities beginning with wholesome,
With various calculations according to methods, the Teacher expanded

“The seventh Abhidhamma treatise, which is well-established and definitive,
Which he revealed, named Paṭṭhāna; the commentary to that was begun by me through faith.

“Thus far,

“The Lord, the God beyond the gods, taught the seven treatises of the Abhidhamma,
Formerly in the world of the gods, for the gods; this is the commentary, completed for all of it,” [Paṭṭhā. Aṭṭha. 19-24.1] ca.

“Buddhaghosa” is the name taken by the venerable one who composed the commentary on the entire Abhidhamma Piṭaka," as stated in [Paṭṭhāna Commentary 19-24.1].

However, some modern venerable ones say, "One of the venerable ones, such as Saṅghapāla, Buddhamitta, Jotipāla, composed the Abhidhamma commentaries requested by Ācariya Buddhaghosa." This is their reasoning: in the Aṭṭhasālinī and Sammohavinodanī, the author stated, "He made them requested by Buddhaghosa." From this, it is understood that "the one who made it is different, but Ācariya Buddhaghosa was merely the person who requested them." And in the Āgama commentaries, Ācariya Buddhaghosa said –

"The discourse on morality, the practices of purification, and all the meditation subjects…pe…by me are well-purified;" [Dīgha Nikāya Commentary 1. Introductory words]

The fact that it was stated in the Visuddhimagga by himself is revealed by the word "me." However, in the Aṭṭhasālinī –

"All the meditation subjects, the conduct, the special knowledges, and the insight;" [Dhammasaṅgaṇī Commentary Introductory words]

are stated without the agent "by me." From this also, it is understood that "the author of the Visuddhimagga is different, and the author of the Abhidhamma commentary is different." Although in the Abhidhamma commentaries, Buddhaghosa is mentioned as the requester with common qualities like "bhikkhu" and "yati", not with a reverential quality like "thera," still, because he is praised with superior qualities such as "with pure conduct and morality, with sharp and stainless wisdom," and "with unwavering progress and good intellect," it is possible to assume that "Ācariya Buddhaghosa himself is the author of the Visuddhimagga, etc." From the time of his full ordination, he was skilled in texts and endowed with expertise in the Tipitaka, and at that time, he would have been less than twenty years old, so it is possible to assume that he was not referred to as "thera."

Because of the word "thera," and not just because of the praise with two or three qualities like "with pure conduct and morality, with sharp and stainless wisdom," or "with unwavering progress and good intellect," it is not highly praised; rather, it is like praising "the sun rises, extinguishing the firefly's light." Now, in the concluding verses of his own works, the teacher said –

"By one adorned with unwavering faith, energy, and endowed with morality, virtuous conduct, straightforwardness, gentleness, and a collection of good qualities, capable of deeply penetrating both his own and others' doctrines, possessing discernment and skill, with unobstructed knowledge in the dispensation of the Teacher, which is the Tipitaka along with its commentary, a great grammarian," and so on –

such suitable qualities are expressed, and he himself is the foremost and the initiator in abridging the ancient Sinhalese commentaries and creating new Saṅgaha commentaries; others, following him, made one or two remaining commentaries. Moreover, whatever meaning is stated in the Visuddhimagga in the Abhidhamma commentaries, that meaning is stated as it comes from there in the appropriate place. Especially in the descriptions of the Paṭiccasamuppāda, the Vibhaṅga, the Khandhāyatana, the Dhātusacca Vibhaṅga, and the Jhana, this meaning is very clear. And whatever slight difference in description is seen there compared to the Visuddhimagga, that should be understood as stated according to the views of the Abhidhamma experts, just as it was stated in the ancient commentary. Just as in the Aṭṭhasālinī, a reference to the Samantapāsādikā Vinaya commentary is seen [Dhammasaṅgaṇī Commentary 1 Akusalakammapathakathā], similarly, in the Samantapāsādikā, a reference to the Aṭṭhasālinī is also seen [Pārājika Commentary 1.11]. If the Aṭṭhasālinī were made by another, how could such mutual references be made? Therefore, in the Abhidhamma commentaries, Buddhaghosa, the requester, is someone with a similar name to the teacher, Cūḷabuddhaghosa, taken in the lineage of teachers up to today, that person is another author of the Kīgantha, not Ācariyamahābuddhaghosathera. Therefore, it is said there as "by a bhikkhu" and "by a yati."

It should be concluded that Ācariyamahābuddhaghosathera, the maker of the Visuddhimagga, Vinaya, and Āgama commentaries, made it, requested by a bhikkhu named Buddhaghosa, referred to as Cūḷabuddhaghosa.

However, what is stated in the Mahāvaṃsa with the intention that "Ācariya Buddhaghosa made the Aṭṭhasālinī even when he was residing in Jambudīpa before coming to the island of Sri Lanka" –

225. "He made the Dhammasaṅgaṇī, and then the Aṭṭhasālinī," –

does not agree with the currently visible Aṭṭhasālinī. In that, right at the beginning of the text, after referring to the Visuddhimagga, it and the Samantapāsādikā are referred to in many places later on. Therefore, it is very clear that it was made by the teacher after arriving in Sri Lanka and making the Visuddhimagga and the Samantapāsādikā.

The Making of the Kaṅkhāvitaraṇī Commentary

Ācariya Buddhaghosathera made the Pātimokkha commentary named Kaṅkhāvitaraṇī, requested by Soṇathera, based on the Sinhalese Pātimokkha commentary that was based on the recitation tradition of the Mahāvihāra residents, without contradicting even a single word of the Pali or the ancient commentaries of the Mahāvihāra residents. Therefore, it is said in the Tissa commentary –

"Requested by Soṇathera, of good conduct, gentle, and pure in life;

For the bhikkhus who have doubts there, a description of that;

For the purpose of dispelling doubt, a complete resolution;

The auspicious Kaṅkhāvitaraṇī, based on the recitation tradition of the Mahāvihāra residents," [Kaṅkhā Commentary Introductory words]

"I have begun all this, based on the Sinhalese commentary tradition;

Based on the recitation tradition of the Mahāvihāra residents.

This has reached completion, having taken everything;

All the essence of the commentary, and only the meaning of the Pali.

There is not a word here that would contradict the Pali;" [Kaṅkhā Commentary Concluding verses].

The Making of the Dhammapada Commentary

There are also three other commentaries: the Khuddakapāṭha Commentary, the Dhammapada Commentary, and the Suttanipāta Commentary, which, based on the concluding verses visible in them, appear to have been made by Ācariya Buddhaghosa. However, some of the statements made in them are not in accordance with the statements made in the Āgama commentaries. Therefore, some say, "These are not by Ācariya Buddhaghosa." But some say, "They may have been made first by the supporting venerable ones of the teacher, and later completed by the teacher with final revisions, or they may have been made by Cūḷabuddhaghosa, who requested the Abhidhamma commentary."

The Dhammapada Commentary was made by Ācariya Buddhaghosa at the request of Kumārakassapatthera, while residing in the palace of King Sirikūṭa (Sirikuḍḍa), by translating the ancient commentary, which was arranged in the Sinhalese language and passed down through tradition, into the Pali language, condensing the extensive sequence of words, and explaining the unelaborated words and phrases in the verses. For it is said there in the introductory verses –

"Its skillful meaning explanations have been passed down through tradition;

Which are arranged in the island language in Tambapaṇṇidīpa…pe…

I was earnestly requested by Kumārakassapa, the venerable one of steadfast mind;

Desiring the stability of the Good Dhamma…pe…

Having abandoned that language, and the extensive sequence of words;

And having translated it into the beautiful language of the Tanti.

The word and phrase of the verses, which were not explained there;

Only that is explained, the rest is the same in meaning."

[Dhammapada Commentary 1. Introductory words]

And it is said in the concluding verses –

"By me, residing in the monastery caused to be built by the king, the grateful Sirikūṭa," [Dhammapada Commentary 2. Concluding verses].

Some say that Sirikūṭa, who is called Siripāla in the concluding verses of the Samantapāsādikā, is actually King Mahānāma. In that case, it should be understood that it was made by him while residing in the Dhūmarakkha mountain monastery given by the king, starting with the bringing and persuading of the queen. For it is said in the Mahāvaṃsa –

37-212.

"Having built three monasteries named Lohadvāra-ralaggāma-koṭipassāvana,

213.

Having built a monastery on Dhūmarakkha mountain,

He gave (it) to the bhikkhus, followers of the Theravāda, with the queen's bringing."

However, it is not possible to assume that it was completed during the time of that king. He completed the Samantapāsādikā in the twenty-first year of that king. And that king passed away in the twenty-second year. In the intervening period of just over one year, it is not possible to complete all of these: "four Āgama commentaries, three Abhidhamma commentaries, and this Dhammapada Commentary."

The Making of the Paramatthajotikā Commentary

The commentary named Paramatthajotikā on the Khuddakapāṭha and the Suttanipāta was made by him out of his own volition, without being requested by anyone. For it is said in the introductory verses of the Khuddakapāṭha commentary –

"Having venerated the excellent Triple Gem, worthy of veneration;

I will make some meaning explanations of the Khuddaka texts.

Although the explanations of the Khuddaka texts are very difficult;

May the description of the fruit of his birth, whose great man's conduct has inconceivable power, shine forth brilliantly.

I shall speak, based on the path of recitation of the residents of the Mahāvihāra; may the virtuous gladly accept that which I speak.

Thus far, the manner of composing the Visuddhimagga, along with all the commentaries made evident as works by the Venerable Ācariya Buddhaghosa, has been extensively elucidated.

The Reason for Spreading Throughout the Entire World

Why is the Visuddhimagga widespread throughout the entire world? Because it relies on the pure Piṭaka Pāḷi; because it encompasses the three trainings (sikkhattaya); because it is a language translation of the ancient commentaries (aṭṭhakathā); because it avoids other schools of thought (parasamaya); because of the purity of its own school of thought (sakasamaya); because of the complete exposition of sīla, dhutaṅga, samatha, abhiññā, paññā, and other distinctions; because it clearly elucidates the path of practice up to arahatta; because it is composed of clear, unambiguous words and phrases; because its meaning is easily understood; and because it illuminates inspiring and credible accounts—thus, due to these and many other qualities, it has become widespread throughout the entire world.

Indeed, this Visuddhimagga originated relying solely on the pure Piṭaka of the three recitations (saṅgīti), not on the Piṭaka of the seventeen Nikāyas of the Mahāsaṅghika and others, nor on the Piṭaka of the Mahāyāna. And here, the three trainings, along with their related practices, are completely included and shown. This was stated by the teacher at the beginning of the book in the Āgama commentaries:

‘‘Moral conduct, the practices of purification (dhutadhamma), and all the meditation subjects (kammaṭṭhāna); Along with the method of conduct (cariyāvidhāna), the extensive details of jhāna and samāpatti.

All the supernormal knowledges (abhiññā), and the determination for compiling wisdom (paññā); The aggregates (khandha), elements (dhātu), sense bases (āyatana), faculties (indriya), and the four Noble Truths (ariyasaccāni).

The dependent origination (paccayākāra), teaching of the Truths, with very pure and subtle methods; The path of non-deviation, and the development of insight (vipassanābhāvanā).

Since all of this has been very purely stated by me in the Visuddhimagga; Therefore, I will not discuss it further here.’’

Since the Visuddhimagga was made as a part of the four Āgama commentaries, therefore, like them, it was made by way of translating the ancient Sinhala commentaries, summarizing matters that repeatedly occur, avoiding other schools of thought, and elucidating its own school of thought (sakasamaya), which is known as the pure decisions of the residents of the Mahāvihāra. This was stated by the teacher:

‘‘Having removed the Sinhala language from there, I am raising it to a beautiful language, which is in accordance with the textual method (tantinaya) and free from faults.

Without contradicting the tradition (samaya) of the elders, the luminaries of the Theravāda lineage; Of those dwelling in the Mahāvihāra, with their very subtle judgments;

The Visuddhimagga in the middle, will indeed illuminate the meaning spoken there, for all four Āgamas.

Thus it was made, therefore, having taken that also with faith and intelligence;

Indeed, this is completed by taking the essence of the Great Commentary (mahāaṭṭhakathā); With eighty-one in measure, recitations of the Pāḷi.

The Visuddhimagga is also approximately fifty-nine recitations (bhāṇavāra); Because it was made from the Āgamas, for the purpose of revealing the meaning.

Therefore, along with that, the commentary is in the calculation of recitations;

If this Visuddhimagga had been made by the teacher through the power of his own knowledge alone, without making it like the Āgama commentaries and without looking at the ancient Sinhala commentaries, it should not be regarded as a part of the Āgama commentaries. Otherwise, it should be said thus: “The Āgama commentaries are the essence of the Great Commentary, but the Visuddhimagga is not its essence, it was made only by the teacher’s opinion.” Since it was not made that way, but was made in the manner previously stated, therefore, this Visuddhimagga should be regarded as having been made in the same manner as those Āgama commentaries, and thus it is the essence of the Great Commentary itself.

It becomes merely a statement of praise. For the Theravādins know thus: “The Dhamma should be taught and the Vinaya should be prescribed by the Buddha, the Blessed One, the Perfectly Enlightened One, and the Dhamma and Vinaya have been completely taught and prescribed. That Dhamma and Vinaya should be practiced accordingly by the monks and laypersons who are endowed with faith, and no other Dhamma and Vinaya should be sought out through speculation. If another Dhamma and Vinaya were spoken by someone through speculation, that would be the teaching of that speculator, not the teaching of the Teacher. Whatever word or phrase in the Blessed One’s Dhamma and Vinaya is not clear in meaning, in each instance the meaning should be taken according to the method explained by the ancient commentary masters (aṭṭhakathācariya), who are accomplished in the qualities of analytical knowledges (paṭisambhidā) and the six supernormal knowledges (abhiññā), and who know the intention of the Blessed One, not according to one’s own opinion.” And Ācariya Buddhaghosa is one of those Theravādins, and he also knows likewise. And this was said by the teacher:

‘‘The Dhamma and Vinaya were spoken by the Buddha, Which was known thus by his sons; Since they made the commentaries (aṭṭhakathā) in the past, surpassing their opinions.

Therefore, whatever is stated in the commentaries, Except for writing due to negligence; All of that, for those who are respectful in the trainings, Is indeed the standard (pamāṇa) here for the wise.

Then, having abandoned only the other language, And having condensed the extensive path…pe… Since this explanation (vaṇṇanā) will also be;

According to the method stated in the Mahāpadesa Sutta [dī. ni. 2.188; a. ni. 4.180], they would indeed discard it, saying, “Surely, this is not the word of the Blessed One, and it is poorly grasped by Buddhaghosa Thera.” Since this Visuddhimagga was made by the teacher only through the translation of the ancient commentaries and so on, therefore, the Theravādins accept it according to the method stated in the Mahāpadesa Sutta, saying, “Surely, this is the word of the Blessed One, and it is well grasped by Ācariya Buddhaghosa Thera.” By that means, it has become widespread throughout the entire world.

The exposition of sīla, dhutaṅga, and so on, and the clear elucidation of the path of practice, are evident. Thus, this Visuddhimagga is well composed with easily understood words and sentences and with unambiguous words and sentences, and in accordance with the Pāḷi style that is in line with the textual method (tantinaya), and therefore its meaning is also easily understood. Therefore, wise people who have pure intentions, upon looking at it, experience meaning-apprehension (atthapaṭisaṃvedino) and Dhamma-apprehension (dhammapaṭisaṃvedino) moment by moment, and they experience no small amount of joy and happiness.

The Sinhala stories such as the Mahātissa Thera story [visuddhi. 1.15] and the Jambudīpa stories such as the Dhammasenāpati Sāriputta Thera story [visuddhi. 1.19] have been illuminated. Upon seeing and recollecting those, strong faith arises in virtuous people, and the desire to attain credibility also arises, thinking, "When will we also be like this?"

Thus, it should be understood that this Visuddhimagga has become widespread throughout the entire world due to many hundreds of qualities, such as its reliance on the pure Piṭaka Pāḷi. Just as this Visuddhimagga is, so too are the other commentaries (aṭṭhakathā) on the Tipiṭaka collection made by the teacher, widespread throughout the entire world due to qualities such as being translations of the ancient commentaries.

Thus far, the meaning of questions such as "For what purpose was it made?" has also been extensively elucidated.

Therefore, this is said there –

1.

Of the esteemed, wise one, Whose mind is fixed on the desired state; Qualities such as wisdom (paññā), born gracefully, Shine in the world like a light, for the joy of the virtuous.

2.

Buddhaghosa, named the foremost wise elder, With endless respect for those who are learned; Endowed with the power of spontaneous expression, Shines like a well-awakened Buddhaghosa, bearing glory.

3.

"In the tenth century after the Best Buddha passed away, He was born," known by the wise, Buddhaghosa-like sprout, attaining an equal measure.

4.

The wise know him, born of noble lineage, Coming into being in the southern region; In Indiya, a mine of virtuous people, This is the conviction of those seeking the true meaning there.

5.

In Moraṇḍagāma he was born, Well-established in a virtuous family; Like the sun's early rays arising, For the sake of the world's welfare, with hand extended.

6.

With cultivated intellect, he attained growth, Pleasing his relatives and the gods; In the Vedas, sciences, and other crafts, He effortlessly gained proficiency.

7.

Through the discernment of pure intention, Discriminating what is essential; Because he did not understand the essence in the Vedas, He did not find satisfaction in that learning.

8.

While he was searching for the praised essence, The essence of the true Dhamma was obtained by hearing; He inclined towards the Buddha's teaching, He became enthusiastic to go there.

9.

Longing for the Dhamma, he shone there, Having attained ordination and higher ordination; In the Visuddha Thera- vādī Nikāya, of renowned wisdom.

10.

In Dakkhiṇaindiya, Residents born of the Theriyan lineage; And other debaters, sages, Showcasing the teaching of the Buddha as they received it.

11.

For the greater attainment of the essence of the true Dhamma, He learned by heart the Pāḷi spoken by the Conqueror; It was as if dancing on the tip of his tongue and dwelling in his mind, It shone like fortune dwelling in merit.

12.

Thus, having learned it, he understood well, "This is the only path for supreme purification; The path to the attainment of liberation," and he engaged in the highest practice there.

13.

His innate wisdom was great, And the knowledge acquired from other scriptures was vast; By that, having crossed the ocean of the Buddha's teachings, It is known that his achievement was effortless.

14.

Like the Buddha's renown, his fame will spread, His teachers clearly declared; "Buddhaghosa," for one absorbed in the Buddha's teaching.

15.

In Mayūradūtavhaya Paṭṭana, And in Kañjīvhapurādike; The Andhakā known Sadesiyaṭṭha- Kathaṃ he learned by heart, with a concentrated mind.

16.

For that wise one, with a contented mind, Even further than that; A great desire arose to understand the entirety of the meaning in the Buddha's words.

17.

The Mahāmahindādi foremost ones, With commentaries (ṭṭhakathā) filled with essence; With the Theravāda teaching, and well-decided, Were in Laṅkā.

18.

Having known this course, his mind was set, "Indeed, I should go to the delightful Laṅkā; Adorning it like a jewel mine, And learn the great commentaries.

19.

Having translated those into the Sinhala language, I should compose a new text in accordance with the textual method (tanti); Thus, indeed, I would accomplish the meaning for those devoted to the Buddha in other countries."

20.

Before, the teaching that went to Laṅkā, Pure like an Inda sapphire, freed from the Himalayas; Shone, but then some other teachings Agitated it slightly, and it became disturbed.

21.

When the Buddha had passed into Nibbāna, for a hundred years, The adherents of the teaching were in harmony; With the same teachings, In the Buddha’s dispensation there was no division at that time.

22.

Afterwards, from the great winds of the untrue Dhamma, And from the evil, opposing winds; With disturbed minds, The elders made a firm effort for harmony.

23.

Even when firmly opposed in the Saṅgītiyo By those who were very skilled, Though cut down, like trees that sprout again, They perverted the Dhamma and Vinaya as they wished.

24.

=Those of various groups held diverse views,

=Causing mingling within the dispensation of the Conqueror;

=Through debates, they were corrupting the Vinaya and Dhamma,

=Which are pure and proclaimed by the Conqueror.

=25.

=The views and the proponents, along with their Piṭakas,

=Approached Laṅkaṃ, making it as if impure;

=Living in bhayādivāsī,

=And residing in the greatly renowned mahāvihāra.

=26.

=Just as the Pāḷi was spoken by the Buddha,

=And the essence of its meaning was known by the masters,

=No such thing as "having deviated from that, the pure Theravādins disputed"

=Ever occurred.

=27.

=They protected the Theravāda as if it were alive,

=Along with its tradition, meaning, and determination;

=Therefore, it was truly impossible

=For it to be destroyed or approached by the views of those with other beliefs.

=28.

=Fearing the danger of mingling with those views,

=And thinking, "Even a drop of water causes fear to the traditions,"

=They carefully preserved the potthakaṃ,

=Having properly established it.

=29.

=Then, to counteract them, like one skilled in battle,

=A guardian of the Conqueror's dispensation,

=The sage Buddhaghoso, with sharp intellect,

=Illuminated Laṅkaṃ, like a radiant lamp.

=30.

=Having approached Laṅka, he was like a firm determination

=In crossing to the further shore of the great ocean of commentaries;

=He arrived at the Great Monastery, the pure lineage's birthplace,

=Adorning it like the sky with the rising moon.

=31.

=There, dwelling in the southern direction,

=He made an excellent monastery known as padhānaghara,

=A palace worthy of being served by good people,

=A mahānigamasāmi whose Dhamma was well-practiced.

=32.

=Buddhamitta-

=And other elders, having attained mantra, possessed complete traditions;

=He, served by various kinds of insightful wisdom, was flawless

=In the Sutta, Abhidhamma, Vinaya, and their commentaries.

=33.

=Seeing with wisdom the hidden meaning as if it were openly displayed,

=At the appropriate time and in other circumstances,

=The Elders, united in the path of the Conqueror, partook of the nectar,

=Thinking it a priceless jewel, very rare.

=34.

=Realizing his wisdom as a wish-fulfilling gem

=In giving the meaning of Dhamma and Vinaya as desired,

=The excellent Elder Saṅghapāla

=Assigned him to the welfare of the people.

=35.

="Although there are various texts on practice,

=Some of them are not in accordance with the Buddha's teachings;

=And they are contradictory to the pure Theravāda traditions,

=Therefore, let him compose a flawless text on practice."

=36.

=That the forest of loving-kindness and other virtues might sprinkle

=The path of the Noble Path in the land of the people,

=With the aim of purification, he, "fulfilling the aspiration of the esteemed Elders,"

=Made the Visuddhimagga.

=37.

=Having gathered and thoroughly investigated all the commentaries along with their traditions,

=He, with compassionate mind and yoked intelligence,

=Carefully made the essence, without hesitation,

=Which he made, who here would not delight in it, if wise?

=38.

=Herein, the intrinsic natures of things are spoken of in the ultimate sense,

=And the objects are constantly of the nature of pleasurable feeling;

=Indeed, this shines forth, full of all the methods of practice,

=Like a forest blooming with flowers.

=39.

=Having seen this and imagined it to be a treasury of precious essence,

=Those who aspire to attain purity,

=Quickly and diligently take up that essence;

=Indeed, having seen a priceless jewel, would one not strive for it?

=40.

=Here, the beautiful sequence of words follows the tradition,

=The arrangement of meanings is renowned and accomplished in surpassing essence;

=And the meanings are being weighed for the attainment of peace—

=What other practice here is without yoga?

=41.

=This shines, situated in the midst of the Teacher's four Āgamas,

=Revealing the meaning here like the sun among various substances;

=This arrangement is for the generation of delight in the wise—

=Indeed, his knowledge extended as far as the realm of poets.

=42.

=By the accomplishment of the Visuddhimagga, he has attained the position of the wise;

=Therefore, his ability to elucidate the Buddha's words

=Is evident, known by those who have mastered the Āgamas.

=43.

=Renowned by poets, he has acquired fame that brings joy,

=He is called Buddhasirī;

=Having undertaken the aspiration that is manifested for the welfare of the world,

=And his mind is inclined towards the benefit of the people.

=44.

=The **Samanta-

=Pāsādikā** commentary on the Vinaya is well-composed;

=By it, just as by the risen sun, those confused about the meaning of the Vinaya,

=Having attained the path of the Conqueror's guidance, become unconfused.