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	Buddhaghosa \| Encyclopedia of Religion
		His foremost aim was to provide a commentarial framework in the language of the canonical texts that would contribute to a clearer understanding of the canonical teachings and ensure the continuity of these teachings and interpretations for posterity.
		Buddhaghosa received his ordination into the monastic order, came to Sri Lanka, and resided either at the Mahāvihāra in Anurādhapura or in nearby monastic dwellings.
		Buddhaghosa continued his labor to assure a wider dissemination of the received commentarial interpretations of Sri Lanka by translating into Pali the Sinhala exegetical literature on many of the canonical texts.
	www.bookrags.com /research/buddhaghosa-eorl-02 (920 words)

	Buddhaghosa - LoveToKnow 1911
		He is known to have written books that would fill about zo octavo volumes of about 400 pages each; and there are other writings ascribed to him which may or may not be really his work.
		The main source of our information about Buddhaghosa is the Mahavamsa, written in Anuradhapura about fifty years after he was working there.
		But there are numerous references to him in Pali books on Pali literature; and a Burmese author of unknown date, but possibly of the 15th century, has compiled a biography of him, the Buddhaghos' Uppatti, of little value and no critical judgment.
	www.1911encyclopedia.org /Buddhaghosa (486 words)

	I. Brahma-gâla Sutta
		Buddhaghosa says 'deep music, but some say raising dead bodies to life by spells.' His own explanation is, I think, meant to be etymological; and to show that he derives the word from vi+tâla.
		Buddhaghosa seems to understand by this term (literally 'of Sobha city) the adornments or scenery used for a ballet-dance.
		Buddhaghosa identifies this class with the retinue of the Four Great Kings--that is the regents of the four quarters.
	www.sacred-texts.com /bud/dob/dob-01tx.htm (15109 words)

	I. Brahma-gâla Sutta (Site not responding. Last check: 2007-10-29)
		Buddhaghosa merely says 'a seat beyond the allowed measure,' but that must refer to height, as the only rule as to measure in seats is the 87th Pâkittiya in which the height of beds or chairs is limited to eight 'great' inches (probably about eighteen inches).
		Buddhaghosa explains that these speculators perceive how the organs of sense break up (and sense impressions pass away); but they fail to see that the same thing holds even more strongly in the case of thoughts, since no sooner has each mental impression given rise to the succeeding one than it passes away.
		Buddhaghosa explains that if, in his ignorance, he should, by chance, declare the good to be good, he will be puffed up by the approval of the wise.
	www.vipassana.info /dob-01tx.htm (15109 words)

	The Canon of Buddhism - The Gold Scales
		Buddhaghosa, who flourished in the early 400s, was a prolific writer who settled on Ceylon.
		Other works are traditionally attributed to Buddhaghosa too, although modern scholarship indicates that he was not the author.
		Buddhadatta, a contemporary of Buddhaghosa, was from Tamil Nadu in southern India.
	oaks.nvg.org /tripitaka.html (2354 words)

	Introduction to the Dhammapada by Max Muller (Site not responding. Last check: 2007-10-29)
		Buddhaghosa, a learned and in some respects a critical scholar, living in the beginning of the fifth century A.D., asserts that the canon which he had before him, was the same as that fixed by the First Council
		The whole of this argument, however, rested on the supposition that Buddhaghosa's date in the beginning of the fifth century A.D. was beyond the reach of reasonable doubt.
		The name of Buddhaghosa, 'Voice of Buddha,' was given him after he had been converted from Brahmanism to Buddhism, and it was given to him by people to whom the Pâli word ghosa conveyed the same meaning as ghosha does to us.
	www.religionfacts.com /buddhism/library/dhammapada/intro.htm (9292 words)

	Paticcasamuppada: Practical Dependent Origination
		Buddhaghosa explained the doctrine of dependent origination based on the idea of three connected lifetimes (past, present, and future).
		According to his idea, ignorance and action in the past gave birth to the present; the consequences of past actions are thus experienced in the present.
		Because Buddhaghosa’s essay does not corroborate with the tenets of the Pali suttas, such as the Kalama Sutta, I, Buddhadasa Bhikkhu, like a puny insect that is trying to topple a tree or stop a moving vehicle, must depend on my intelligence to comment on Buddhaghosa.
	www.geocities.com /dependentorigination/index.html (6017 words)

	Buddhaghosa dn the Cloud of Unknowing
		There is, of course, a usage that might have caused problems for Buddhaghosa: the identification of the highest virtues with love.
		Buddhaghosa would not worry too much about the devil, or Mara, but he doubtless would recognize here a parallel with the middle path.
		…Buddhaghosa would, then, have continually wondered how it was that the author of the Cloud had to import such alien ideas as God and Christ into his description of the path that led into the cloud.
	phoenixandturtle.net /excerptmill/smart.htm (1035 words)

	Abhidhamma -origins - Abhidhamma Vipassana (Site not responding. Last check: 2007-10-29)
		Buddhaghosa and his successor Dhammapala laid the foundations of Theravada, and are basically equivalent to the founders or patriarchsin the other schools, whether or not he is so labeled.
		As is made clear by Buddhaghosa himself he was an editor and translator of the ancient commentaries, not the originator.
		Buddhaghosa sometimes quotes two ancient teachers, and sometimes three, and notes that there was a minor difference of opinion about some matter.
	www.abhidhamma.org /forums/index.php?showtopic=4 (7701 words)

	News at Tipitaka Network
		Buddhaghosa studied under Thera Sangapala of the Mahapadana monastery and was convinced that Sinhala commentaries were very faithful translations of Pali original commentaries.
		Buddhaghosa wrote a compendium of the whole of the Tripitaka based on the two stanzas given to him and named it 'Visuddhimagga (The Path of Purity).
		Buddhaghosa compiled commentaries on the seven texts of the Abhidhamma namely, Attahasalini commentary on Dhammasangani, Sammohavinodani commentary on Vibhanga, panchassakaranaattho and the remaining five texts namely, Dhatukatha, Kathavattu, Puggalapannatti, Yamaka and Pattana.
	www.tipitaka.net /community/news.php?page=051002d (1131 words)

	Pariyatti News
		Buddhaghosa journeyed from India to Sri Lanka in the early part of the 5th century A.D. for the purpose of translating into Pali the extensive Sinhalese commentaries preserved there.
		Buddhaghosa responded by writing the 950-page Path of Purification, a compendium of the entire Tipitaka based on these two stanzas.
		In the course of his treatise Buddhaghosa gives instructions on subjects of meditation aimed at concentration, an elaborate account of the Buddhist Abhidhamma philosophy, and explicit descriptions of the stages of insight culminating in final liberation.
	www.pariyatti.org /news (3551 words)

	Letters VI (79-84)
		Buddhaghosa Thera are perhaps nine hundred years later than the Abhidhamma Pitaka that they set out to defend, and you will see that if we find internal reason for rejecting the books of the A.P. as not authoritative (i.e.
		Buddhaghosa Thera's authority is for his statements in the Atthasáliní and elsewhere about the A.P. It was certainly the generally believed tradition at that time that the Buddha himself had taught it to the devatás; and I seem to remember that the Chinese pilgrims to India (I forget their dates[
		Buddhaghosa Thera and the other Commentators maintain (as I said earlier) that the material contained in the present A.P. was in existence before the Buddha's final extinction.
	www.geocities.com /Athens/9366/lett6l.htm (3563 words)

	Buddhaghosa - Wikipedia, the free encyclopedia
		Bhadantācariya Buddhaghosa (Pali भदन्तचर्य बुद्धघोष} was a 5th century Indian Theravadin Buddhist commentator and scholar.
		Buddhaghosa means "Voice of the Buddha" in the Pāli language.
		From the Buddhist point of view this is the "path of purification" because it purifies the mind of the defilements of greed, hatred, and delusion.
	en.wikipedia.org /wiki/Buddhaghosa (260 words)

	Cosmology and meditation (Site not responding. Last check: 2007-10-29)
		For it is not possible to consider that all beings in the descents at that time are born in form or formless existence, since it is impossible for those beings in the descents with the longest life spans to be reborn in the human realm.
		Dhammapala's problem with Buddhaghosa's account seems to be that it fails to take account of the case of beings who, for example, commit one of the five great anantariya-kammas (killing one's mother, father, an arhat, wounding a Buddha, splitting the Samgha) toward the end of an aeon.
		Like the Visuddhimagga of Buddhaghosa, the Lokapannatti states that at the time of the contraction of a world-system, beings in the lower realms are reborn first in the kamadhatu and then in the Abhassara realm after practicing the second jhana; there is no mention of being reborn in the hells of other world systems.
	www.budsas.org /ebud/ebdha190.htm (8416 words)

	II. Sâmañña-phala Sutta (Site not responding. Last check: 2007-10-29)
		Buddhaghosa gives details of these four classes of living beings, showing how they are meant to include all that has life, on this earth, from men down to plants.
		I, 183, and Buddhaghosa's note on it given in the 'Vinaya Texts,' II, 9), or to seize upon the outward sign of anything so keenly as to recognise what it is the mark of (Vin.
		Buddhaghosa explains that the Karanda is not a basket (as Burnouf renders it), but the skin which the snake sloughs off; and that the scabbard is like the sword, whatever the sword's shape.
	www.vipassana.info /dob-02tx.htm (8663 words)

	Online edition of Daily News - Features (Site not responding. Last check: 2007-10-29)
		This is the Vinaya commentary which Buddhaghosa translated from old Sinhela into Pali in the fifth century.
		Samantapasadika, apparently, was a name given to the translation by Buddhaghosa, who gave such attention-catching titles to all his translations.
		But according to the Mahavamsa, Buddhaghosa arrived from the neighborhood of the Mahabodhi in Gaya in the reign of Mahanama (406-428).
	www.dailynews.lk /2004/05/04/fea01.html (1374 words)

	TEACHING THE BUDDHA-DHAMMA by Sayagyi U Chit Tin The Buddha hesitated after he attained fu
		Ashin Buddhaghosa discusses the terms in some detail in //The Path of Purification//.[6] He gives a number of explanations for the fact that the Doctrine contained in the texts is good in the beginning, the middle, and the end.
		In his commentary on the Digha-nikaya,[8] Ashin Buddhaghosa mentions the three steps of morality, concentration, and insight; and in passages quoted from the canon, some other aspects of the Doctrine are included.
		Finally, Ashin Buddhaghosa speaks of the Dhamma as entailing listening in the beginning, practising in the middle part, and attaining the goal in the end.
	www.skepticfiles.org /mys5/teaching.htm (2393 words)

	The Mind-Body Relationship In Pali Buddhism: A Philosophical Investigation
		On the third jhana, Buddhaghosa also refers to "the exceedingly superior rupa [matter] originated by that happiness associated with the group of mental states (nama-kaya)" (Vism.
		Buddhaghosa also holds that in being the 'basis' for mind-consciousness, the heart-basis is not a 'door' for consciousness, like eye-sensitivity (Vism.
		337), Buddhaghosa explains that, "in the ultimate sense", only the phenomena on which the two intimations depend are genuinely "originated from citta", and neither are they literally "coexistent with citta".
	www.buddhistinformation.com /mind.htm (5931 words)

	Boddhagosa Thera 1 (Site not responding. Last check: 2007-10-29)
		Because his speech was profound, like that of the Buddha, and because his words spread throughout the world (like those of the Buddha), he came to be called Buddhaghosa.
		For further particulars relating to Buddhaghosa, see Law's "Life and work of Buddhaghosa" and P.L.C.79 ff.
		Called Culla Buddhaghosa to distinguish him from the greater.
	www.palikanon.com /english/pali_names/b/buddhagosa.htm (319 words)

	Abhidhamma class 58, 29 July 2003: Classification of citta and cetasika according to feeling
		Feelings are also classified into past, present and future; internal and external; gross and subtle; according to kind; according to individual essence; according to person; and according to the mundane and supramundane (this is expounded in detail in Buddhaghosa, Description of the Aggregates XIV 197 to 209).
		In the mind door in the same way: the contact called conascent mind-contact is also a condition in the same eight ways for the mind door, and so also for the kinds of resultant feeling in the three planes occurring with rebirth-linking, life-coninuum and death.
		But the mind contact associated with mind-door adverting is a condition in one way only, as decisive-support condition, for the kinds of feeling that occur in the mind door as registration in the sense-sphere (Buddhaghosa XVII 235).
	www.bdcu.org.au /BDDR/bddr13no3/abhi058.html (1058 words)

	Boddhagosa Thera 1 (Site not responding. Last check: 2007-10-29)
		During this period he lived in the Ganthákaravihára, and on the accomplishment of his task he returned to Jambudípa. (Burmese tradition says he obtained his copy of the Tipitaka and the Commentaries from the Áloka vihára.
		Besides the above mentioned works of Buddhaghosa, we have also the Samantapásádiká and the Kankhávitaraní on the Vinaya Pitaka; the Sumangalavilásiní, the Papañcasúdaní, the Sáratthappakásiní and the Manorathapúraní on the Sutta Pitaka.
		It was at his request that Buddhaghosa (1) wrote his Commentaries to the Abhidhamma.
	www.mettanet.org /pali-utils/Pali-Proper-Names/buddhagosa.htm (319 words)

	2004-mindfulness-seminar (Site not responding. Last check: 2007-10-29)
		Swami Veda Bharati speaks and writes the Pali language (as he does the Sanskrit and the Vedic) and has direct access to the text as well as to the personal initiatory experience of this teaching.
		Buddhaghosa goes into the deep subtleties of the practices.
		These are still taught by the rare few monks in Burma (Myanmar) and Thailand and by the Himalayan Yogis (this last fact is not commonly known).
	www.meaus.com /2004-mindfulness-seminar.htm (1084 words)

	The Buddhist Monastic Code Dhamma-Vinaya
		From internal evidence in Buddhaghosa's writings — he compiled commentaries on a major portion of the Canon — historians have estimated that the ancient commentaries were collected over a span of several centuries and closed in approximately the 2nd century C.E. Buddhaghosa's work thus contains material much older than his date would indicate.
		By Buddhaghosa's time a belief had grown up that the ancient commentaries were the work of the Buddha's immediate disciples and thus indisputably conveyed the true intent of the Canon.
		Apparently the teachers who compiled the ancient commentaries took a more modest view of their authority than did the elders of the Mahavihara at the time of Buddhaghosa and did not pretend to supersede the Canon as the final word on what is and is not true Dhamma and Vinaya.
	www.hinduwebsite.com /buddhism/essays/monastic_code.asp (5353 words)

	Four Ways of Practising the Buddha-Dhamma
		Ashin Buddhaghosa says in his commentary [3] that a bhikkhu who lacks preparation will find the practice painful and will be slow in acquiring knowledge.
		Ashin Buddhaghosa says that this is seeing how fearful formations are in the past, present, and future because they are all headed for destruction, but the meditator does not experience fear as an emotion (Path, Chapter XXI paras 32f.).
		In Path (Chapter III para 16) Ashin Buddhaghosa says that if a person cultivates what is unsuitable, the practice is painful and knowledge is attained slowly.
	www.purifymind.com /PracticeBuddhaDharma.htm (2488 words)

	[No title]
		But when Ashin Buddhaghosa discusses how the bhikkhus are to develop in virtue, these instructions can be very beneficial to laymen also.
		In the discourse the Buddha is addressing the bhikkhus but the same dangers exist for laymen as well.[1] The Buddha described in seven vivid images the dangers of a bhikkhu breaking his virtue and, as an unvirtuous man accepting and using the requisites given by laymen.
		So virtue should be cleansed with all care, seeing this danger of failure in virtue and this benefit of the perfection of virtue.[2] We will see through first-hand experience that if we are not firm in our resolution to avoid situations that lead to breaking //sila//, then we will encounter situations that overpower us.
	www.angelfire.com /on2/buddhism/Laymen.txt (4472 words)

	E-sangha, Buddhist Forum and Buddhism Forum -> The officially sanctioned language of the Buddha?
		This interpretation, however, is not accorded with that of Buddhaghosa, according to whom it has to be translated by "I ordain the words of the Buddha to be learnt in his own language (i.e., in Magadhi, the language used by Buddha himself)".
		Let us keep in mind, too, regarding Buddhaghosa that he did not single handedly write the commentaries, but edited the various Sinhalese commentaries that had been handed down for generations and set them in Pali.
		Thus, I assume that indeed it should be "my dialect(s)" or various dialects of Magadhi and that Pali is a standardized form of the dialects of Magadhi spoken by the Buddha and a handful of other teachings handed down in some other prakrits.
	www.lioncity.net /buddhism/index.php?showtopic=21867 (6026 words)

	Leading Virtuous Lives As Laymen
		When he goes into detail on how the rules for the Community of Bhikkhus are to be respected, this does not concern laymen except in so far as they will be more helpful in supporting the Bhikkhu-Sangha if they know the rules.
		Ashin Buddhaghosa, for example, cites a discourse given by the Buddha on the dangers of immoral actions.
		Ashin Buddhaghosa ends his chapter on virtue in "The Path of Purification" with a list of the advantages of maintaining virtue.
	www.buddhistinformation.com /leading_virtuous_lives_as_laymen.htm (4433 words)

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