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Difference between revisions of "Buddhaghosa"

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[[File:Buddhaghosa_offering_his_commentaries.jpg|thumb|250px|Buddhaghosa offering his comments to monks in [[Mahavihara]]-A Mural from [[Kelaniya Raja Maha Vihara]] [[Sri Lanka]]]]
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[[File:Buddhaghosa_offering_his_commentaries.jpg|thumb|250px|Buddhaghosa offering his comments to monks in [[Mahavihara]]-A Mural from [[Kelaniya Raja Maha Vihara]] [[Sri Lanka]])]<nomobile>{{DisplayImages|4568|190|2770|1478|4020|3509|2203|682}}</nomobile>
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[[Bhadantācariya Buddhaghoṣa]] ([[Sinhala]]:[[බුද්ධගෝෂ හිමි]], [[Thai]]: [[พระพุทธโฆษาจารย์]], {{Wiki|Chinese}}: [[覺音]])was a 5th-century [[Indian]] [[Theravadin]] [[Buddhist]] commentator and [[scholar]].  His best-known work is the [[Visuddhimagga]], or [[Path of Purification]], a comprehensive summary and {{Wiki|analysis}} of the [[Theravada]] [[understanding]] of The [[Buddha]]'s [[path]] to [[liberation]]. The interpretations provided by [[Buddhaghosa]] have generally constituted the {{Wiki|orthodox}} [[understanding]] of [[Theravada]] [[scriptures]] since at least the 12th century CE.  He is generally [[recognized]] by both {{Wiki|Western}} [[scholars]] and [[Theravadins]] as the most important commentator of the [[Theravada]].
 
[[Bhadantācariya Buddhaghoṣa]] ([[Sinhala]]:[[බුද්ධගෝෂ හිමි]], [[Thai]]: [[พระพุทธโฆษาจารย์]], {{Wiki|Chinese}}: [[覺音]])was a 5th-century [[Indian]] [[Theravadin]] [[Buddhist]] commentator and [[scholar]].  His best-known work is the [[Visuddhimagga]], or [[Path of Purification]], a comprehensive summary and {{Wiki|analysis}} of the [[Theravada]] [[understanding]] of The [[Buddha]]'s [[path]] to [[liberation]]. The interpretations provided by [[Buddhaghosa]] have generally constituted the {{Wiki|orthodox}} [[understanding]] of [[Theravada]] [[scriptures]] since at least the 12th century CE.  He is generally [[recognized]] by both {{Wiki|Western}} [[scholars]] and [[Theravadins]] as the most important commentator of the [[Theravada]].
  
[[Buddhaghosa]], whose [[name]] means ‘The [[Buddha’s Voice]]’ was a  South-Indian  scholar-monk living in the 5th century CE who was invited to [[Sri Lanka]] by the prelates of the [[Mahàvihàra]] to write commentaries on the [[Tipitaka]]. In doing so he also systemised and fixed the [[Theravàda]] interpretation of the [[Buddha’s teachings]]. He also wrote a [[guide]] to [[Theravàda]] [[doctrine]] called the [[Visuddhimagga]]. After {{Wiki|literary}} labours [[Buddhaghosa]] returned to [[India]] and [[nothing]] is known of the rest of his [[life]]. His commentaries continue to be considered authoritative and are still widely read and studied today.  
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[[Buddhaghosa]], whose [[name]] means ‘The [[Buddha’s Voice]]’ was a  South-Indian  [[scholar-monk]] living in the 5th century CE who was invited to [[Sri Lanka]] by the prelates of the [[Mahàvihàra]] to write commentaries on the [[Tipitaka]]. In doing so he also systemised and fixed the [[Theravàda]] [[interpretation]] of the [[Buddha’s teachings]]. He also wrote a [[guide]] to [[Theravàda]] [[doctrine]] called the [[Visuddhimagga]]. After {{Wiki|literary}} labours [[Buddhaghosa]] returned to [[India]] and [[nothing]] is known of the rest of his [[life]]. His commentaries continue to be considered authoritative and are still widely read and studied today.  
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[[Buddhaghosa]]
 
[[Buddhaghosa]]
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[[仏音]] (n.d.) ([[Pali]]; Jpn [[Button]])
 
[[仏音]] (n.d.) ([[Pali]]; Jpn [[Button]])
  
    A [[Buddhist scholar]] of [[India]] in the fifth century. Born to a [[Brahman]] family near [[Buddhagaya]], he became learned in the [[Vedas]]. Later the [[Buddhist monk]] [[Revata]] converted him to [[Buddhism]]. In order to study commentaries on the three divisions of the [[Buddhist canon]], he went to [[Sri Lanka]] and lived in a [[monastery]] called [[Abhayagiri-vihara]]. Later he moved to another [[monastery]], [[Mahavihara]], and there studied the [[Pali canon]] and {{Wiki|Sinhalese}} [[Buddhist]] commentaries. [[Buddhaghosa]] translated these {{Wiki|Sinhalese}} commentaries into [[Pali]], and also wrote a number of commentaries on the three divisions of the [[Buddhist canon]]. The [[Visuddhimagga]] ("The [[Way of Purification]]"), a compendium of [[Buddhist doctrine]] he wrote in [[Pali]], served to systematize the [[doctrines]] of [[Theravada]].
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A [[Buddhist scholar]] of [[India]] in the fifth century. Born to a [[Brahman]] [[family]] near [[Buddhagaya]], he became learned in the [[Vedas]]. Later the [[Buddhist monk]] [[Revata]] converted him to [[Buddhism]]. In order to study commentaries on the [[three divisions]] of the [[Buddhist canon]], he went to [[Sri Lanka]] and lived in a [[monastery]] called [[Abhayagiri-vihara]]. Later he moved to another [[monastery]], [[Mahavihara]], and there studied the [[Pali canon]] and {{Wiki|Sinhalese}} [[Buddhist]] commentaries. [[Buddhaghosa]] translated these {{Wiki|Sinhalese}} commentaries into [[Pali]], and also wrote a number of commentaries on the [[three divisions]] of the [[Buddhist canon]]. The [[Visuddhimagga]] ("The [[Way of Purification]]"), a compendium of [[Buddhist doctrine]] he wrote in [[Pali]], served to systematize the [[doctrines]] of [[Theravada]].
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== {{Wiki|Biography}} ==
 
== {{Wiki|Biography}} ==
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Limited reliable [[information]] is available about the [[life]] of [[Buddhaghosa]]. Three [[primary]] sources of [[information]] [[exist]]: short prologues and epilogues [[attached]] to [[Buddhaghosa's]] works; details of his [[life]] recorded in the [[Mahavamsa]], a [[Sri Lankan]] chronicle; and a later biographical work called the [[Buddhaghosuppatti]].  A few other sources discuss the [[life]] of [[Buddhaghosa]], but do not appear to add any reliable {{Wiki|material}}.  His [[name]] means "[[Reverend Teacher]]" ([[Bhadanta+ācariya]]) and "{{Wiki|Voice}} of The [[Buddha]]" ([[Buddha+ghosa]]) in [[Pali]].  
 
Limited reliable [[information]] is available about the [[life]] of [[Buddhaghosa]]. Three [[primary]] sources of [[information]] [[exist]]: short prologues and epilogues [[attached]] to [[Buddhaghosa's]] works; details of his [[life]] recorded in the [[Mahavamsa]], a [[Sri Lankan]] chronicle; and a later biographical work called the [[Buddhaghosuppatti]].  A few other sources discuss the [[life]] of [[Buddhaghosa]], but do not appear to add any reliable {{Wiki|material}}.  His [[name]] means "[[Reverend Teacher]]" ([[Bhadanta+ācariya]]) and "{{Wiki|Voice}} of The [[Buddha]]" ([[Buddha+ghosa]]) in [[Pali]].  
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The biographical excerpts [[attached]] to works attributed to [[Buddhaghosa]] reveal relatively few details of his [[life]], but were presumably added at the [[time]] of his actual composition.  Largely [[identical]] in [[form]], these short excerpts describe [[Buddhaghosa]] as having come to [[Sri Lanka]] from [[India]], and settled in [[Anuradhapura]].  Besides this [[information]], they provide only short lists of [[teachers]], supporters, and associates of [[Buddhaghosa]], whose names are not generally to be found elsewhere for comparison.  
 
The biographical excerpts [[attached]] to works attributed to [[Buddhaghosa]] reveal relatively few details of his [[life]], but were presumably added at the [[time]] of his actual composition.  Largely [[identical]] in [[form]], these short excerpts describe [[Buddhaghosa]] as having come to [[Sri Lanka]] from [[India]], and settled in [[Anuradhapura]].  Besides this [[information]], they provide only short lists of [[teachers]], supporters, and associates of [[Buddhaghosa]], whose names are not generally to be found elsewhere for comparison.  
  
The [[Mahavamsa]] records that [[Buddhaghosa]] was born into a [[Brahmin]] family in the {{Wiki|kingdom}} of [[Magadhi]].  He is said to have been born near [[Bodh Gaya]], and to have been a [[master]] of the [[Vedas]], traveling through [[India]] engaging in [[philosophical]] [[debates]].  Only upon encountering a [[Buddhist monk]] named [[Revata]] was [[Buddhaghosa]] bested in [[debate]], first being defeated in a dispute over the meaning of a {{Wiki|Vedic}} [[Doctrine]], and then being confounded by the presentation of a [[teaching]] from the [[Abhidhamma]].  Impressed, [[Buddhaghosa]] became a [[Buddhist monk]] and undertook the study of the [[Tipitaka]] and its commentaries. On finding a text for which the commentary had been lost in [[India]], [[Buddhaghosa]] determined to travel to [[Sri Lanka]] to study a {{Wiki|Sinhalese}} commentary that was believed to have been preserved.  
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The [[Mahavamsa]] records that [[Buddhaghosa]] was born into a [[Brahmin]] [[family]] in the {{Wiki|kingdom}} of [[Magadhi]].  He is said to have been born near [[Bodh Gaya]], and to have been a [[master]] of the [[Vedas]], traveling through [[India]] engaging in [[philosophical]] [[debates]].  Only upon encountering a [[Buddhist monk]] named [[Revata]] was [[Buddhaghosa]] bested in [[debate]], first being defeated in a dispute over the meaning of a {{Wiki|Vedic}} [[Doctrine]], and then being confounded by the presentation of a [[teaching]] from the [[Abhidhamma]].  Impressed, [[Buddhaghosa]] became a [[Buddhist monk]] and undertook the study of the [[Tipitaka]] and its commentaries. On finding a text for which the commentary had been lost in [[India]], [[Buddhaghosa]] determined to travel to [[Sri Lanka]] to study a {{Wiki|Sinhalese}} commentary that was believed to have been preserved.  
  
 
In [[Sri Lanka]], [[Buddhaghosa]] began to study what was apparently a very large volume of {{Wiki|commentarial}} texts that had been assembled and preserved by the [[monks]] of the [[Mahavihara]].  [[Buddhaghosa]] sought permission to synthesize the assembled Sinhalese-language commentaries into a comprehensive single commentary composed in the [[Pali]] [[language]].  The elder [[monks]] sought to first test [[Buddhaghosa's]] [[knowledge]], by assigning him the task of elaborating the [[Doctrine]] regarding two verses of the [[suttas]]; [[Buddhaghosa]] replied by composing the [[Visuddhimagga]].  His {{Wiki|abilities}} were further tested when [[deities]] intervened and hid the text of his [[book]], twice forcing him to recreate it from scratch.  When the three texts were found to completely summarize all of the [[Tripitaka]] and match in every [[respect]], the [[monks]] acceded to his request and provided [[Buddhaghosa]] with the full [[Body]] of their commentaries.  
 
In [[Sri Lanka]], [[Buddhaghosa]] began to study what was apparently a very large volume of {{Wiki|commentarial}} texts that had been assembled and preserved by the [[monks]] of the [[Mahavihara]].  [[Buddhaghosa]] sought permission to synthesize the assembled Sinhalese-language commentaries into a comprehensive single commentary composed in the [[Pali]] [[language]].  The elder [[monks]] sought to first test [[Buddhaghosa's]] [[knowledge]], by assigning him the task of elaborating the [[Doctrine]] regarding two verses of the [[suttas]]; [[Buddhaghosa]] replied by composing the [[Visuddhimagga]].  His {{Wiki|abilities}} were further tested when [[deities]] intervened and hid the text of his [[book]], twice forcing him to recreate it from scratch.  When the three texts were found to completely summarize all of the [[Tripitaka]] and match in every [[respect]], the [[monks]] acceded to his request and provided [[Buddhaghosa]] with the full [[Body]] of their commentaries.  
  
[[Buddhaghosa]] went on to write commentaries on most of the other major [[Books]] of the [[Pali Canon]], with his works becoming the definitive [[Theravadin]] interpretation of the [[scriptures]].  Having synthesized or translated the whole of the {{Wiki|Sinhalese}} commentary preserved at the [[Mahavihara]], [[Buddhaghosa]] reportedly returned to [[India]], making a [[pilgrimage]] to [[Bodh Gaya]] to pay his respects to the [[Bodhi tree]].  
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[[Buddhaghosa]] went on to write commentaries on most of the other major [[Books]] of the [[Pali Canon]], with his works becoming the definitive [[Theravadin]] [[interpretation]] of the [[scriptures]].  Having synthesized or translated the whole of the {{Wiki|Sinhalese}} commentary preserved at the [[Mahavihara]], [[Buddhaghosa]] reportedly returned to [[India]], making a [[pilgrimage]] to [[Bodh Gaya]] to pay his respects to the [[Bodhi tree]].  
  
 
The details of the [[Mahavamsa]] account cannot readily be verified; while it is generally regarded by {{Wiki|Western}} [[scholars]] as having been embellished with legendary events (such as the hiding of [[Buddhaghosa's]] text by the [[gods]]), in the absence of [[contradictory]] {{Wiki|evidence}} it is assumed to be generally accurate. While the [[Mahavamsa]] claims that [[Buddhaghosa]] was born in {{Wiki|northern India}} near [[Bodh Gaya]], the epilogues to his commentaries make reference to only one location in [[India]] as being a place of at least {{Wiki|temporary}} residence: [[Kanci]] in southern [[India]].  Some [[scholars]] thus conclude (among them Oskar von Hinüber and A. P. [[Buddhadatta]]) that [[Buddhaghosa]] was actually born in southern [[India]], and was relocated in later {{Wiki|biographies}} to give him closer ties to the region of The [[Buddha]].  
 
The details of the [[Mahavamsa]] account cannot readily be verified; while it is generally regarded by {{Wiki|Western}} [[scholars]] as having been embellished with legendary events (such as the hiding of [[Buddhaghosa's]] text by the [[gods]]), in the absence of [[contradictory]] {{Wiki|evidence}} it is assumed to be generally accurate. While the [[Mahavamsa]] claims that [[Buddhaghosa]] was born in {{Wiki|northern India}} near [[Bodh Gaya]], the epilogues to his commentaries make reference to only one location in [[India]] as being a place of at least {{Wiki|temporary}} residence: [[Kanci]] in southern [[India]].  Some [[scholars]] thus conclude (among them Oskar von Hinüber and A. P. [[Buddhadatta]]) that [[Buddhaghosa]] was actually born in southern [[India]], and was relocated in later {{Wiki|biographies}} to give him closer ties to the region of The [[Buddha]].  
  
The [[Buddhaghosuppatti]], a later biographical text, is generally regarded by {{Wiki|Western}} [[scholars]] as being legend rather than {{Wiki|history}}.  It adds to the [[Mahavamsa]] tale certain details, such as the [[Wikipedia:Identity (philosophy)|identity]] of [[Buddhaghosa's]] [[parents]] and his village, as well as several dramatic episodes, such as the [[conversion]] of [[Buddhaghosa's]] father and [[Buddhaghosa's]] role in deciding a legal case. It also explains the eventual loss of the {{Wiki|Sinhalese}} originals that [[Buddhaghosa]] worked from in creating his [[Pali commentaries]] by claiming that [[Buddhaghosa]] collected and burnt the original manuscripts once his work was completed.  
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The [[Buddhaghosuppatti]], a later biographical text, is generally regarded by {{Wiki|Western}} [[scholars]] as being legend rather than {{Wiki|history}}.  It adds to the [[Mahavamsa]] tale certain details, such as the [[Wikipedia:Identity (philosophy)|identity]] of [[Buddhaghosa's]] [[parents]] and his village, as well as several dramatic episodes, such as the [[conversion]] of [[Buddhaghosa's]] father and [[Buddhaghosa's]] role in deciding a legal case. It also explains the eventual loss of the {{Wiki|Sinhalese}} originals that [[Buddhaghosa]] worked from in creating his [[Pali commentaries]] by claiming that [[Buddhaghosa]] collected and burnt the original [[manuscripts]] once his work was completed.  
 
== Writings and {{Wiki|translations}} ==
 
== Writings and {{Wiki|translations}} ==
  
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In the 12th century, the [[Sri Lankan]] [[Monk]] [[Sariputta]] became the leading [[scholar]] of the [[Theravada]] following the reunification of the [[Sri Lankan]] [[monastic community]] by [[King]] [[Parakramabahu]] I.  [[Sariputta]] incorporated many of the works of [[Buddhaghosa]] into his [[own]] interpretations.  In subsequent years, many [[monks]] from [[Theravada]] [[traditions]] in {{Wiki|Southeast Asia}} sought [[ordination]] or re-ordination in [[Sri Lanka]] because of the reputation of the [[Sri Lankan]] [[Mahavihara]] [[lineage]] for [[doctrinal]] [[purity]] and {{Wiki|scholarship}}.  The result was the spread of the teachings of the [[Mahavihara]] [[tradition]] — and thus [[Buddhaghosa]] — throughout the [[Theravada]] [[world]].  [[Buddhaghosa's]] commentaries thereby became the standard method by which the [[Theravada]] [[scriptures]] were understood, establishing [[Buddhaghosa]] as the definitive interpreter of [[Theravada]] [[Doctrine]].  
 
In the 12th century, the [[Sri Lankan]] [[Monk]] [[Sariputta]] became the leading [[scholar]] of the [[Theravada]] following the reunification of the [[Sri Lankan]] [[monastic community]] by [[King]] [[Parakramabahu]] I.  [[Sariputta]] incorporated many of the works of [[Buddhaghosa]] into his [[own]] interpretations.  In subsequent years, many [[monks]] from [[Theravada]] [[traditions]] in {{Wiki|Southeast Asia}} sought [[ordination]] or re-ordination in [[Sri Lanka]] because of the reputation of the [[Sri Lankan]] [[Mahavihara]] [[lineage]] for [[doctrinal]] [[purity]] and {{Wiki|scholarship}}.  The result was the spread of the teachings of the [[Mahavihara]] [[tradition]] — and thus [[Buddhaghosa]] — throughout the [[Theravada]] [[world]].  [[Buddhaghosa's]] commentaries thereby became the standard method by which the [[Theravada]] [[scriptures]] were understood, establishing [[Buddhaghosa]] as the definitive interpreter of [[Theravada]] [[Doctrine]].  
 +
 
In later years, [[Buddhaghosa's]] [[fame]] and influence inspired various accolades. His [[life]] story was recorded, in an expanded and likely exaggerated [[form]], in a [[Pali]] chronicle known as the [[Buddhaghosuppatti]], or "The [[Development]] of the Career of [[Buddhaghosa]]".  Despite the {{Wiki|general}} [[belief]] that he was [[Indian]] by [[birth]], he later may have been claimed by the Mon [[people]] of [[Burma]] as an attempt to assert primacy over [[Sri Lanka]] in the [[development]] of [[Theravada]] [[tradition]].  Other [[scholars]] believe that the Mon records refer to another figure, but whose [[name]] and personal {{Wiki|history}} are much in the mold of the [[Indian]] [[Buddhaghosa]].  
 
In later years, [[Buddhaghosa's]] [[fame]] and influence inspired various accolades. His [[life]] story was recorded, in an expanded and likely exaggerated [[form]], in a [[Pali]] chronicle known as the [[Buddhaghosuppatti]], or "The [[Development]] of the Career of [[Buddhaghosa]]".  Despite the {{Wiki|general}} [[belief]] that he was [[Indian]] by [[birth]], he later may have been claimed by the Mon [[people]] of [[Burma]] as an attempt to assert primacy over [[Sri Lanka]] in the [[development]] of [[Theravada]] [[tradition]].  Other [[scholars]] believe that the Mon records refer to another figure, but whose [[name]] and personal {{Wiki|history}} are much in the mold of the [[Indian]] [[Buddhaghosa]].  
  
Finally, [[Buddhaghosa's]] works likely played a significant role in the revival and preservation of the [[Pali]] [[language]] as the [[scriptural]] [[language]] of the [[Theravada]], and as a {{Wiki|lingua franca}} in the exchange of [[ideas]], texts, and [[scholars]] between [[Sri Lanka]] and the [[Theravada]] countries of mainland {{Wiki|Southeast Asia}}. The [[development]] of new analyses of [[Theravada]] [[Doctrine]], both in [[Pali]] and {{Wiki|Sinhalese}}, seems to have dried up prior to [[Buddhaghosa's]] [[emergence]] in [[Sri Lanka]].  In [[India]], [[new schools]] of [[Buddhist Philosophy]] (such as the [[Mahayana]]) were [[emerging]], many of them making use of classical [[Sanskrit]] both as a [[scriptural]] [[language]] and as a [[language]] of [[philosophical]] {{Wiki|discourse}}.  The [[monks]] of the [[Mahavihara]] may have attempted to counter the growth of such schools by re-emphasizing the study and composition in [[Pali]], along with the study of previously disused secondary sources that may have vanished in [[India]], as evidenced by the [[Mahavamsa]].  Early indications of this resurgence in the use of [[Pali]] as a {{Wiki|literary}} [[language]] may be [[visible]] in the composition of the [[Dipavamsa]] and the [[Vimuttimagga]], both dating to shortly before [[Buddhaghosa's]] arrival in [[Sri Lanka]].  The addition of [[Buddhaghosa's]] works — which combined the pedigree of the oldest {{Wiki|Sinhalese}} commentaries with the use of [[Pali]], a [[language]] shared by all of the [[Theravada]] {{Wiki|learning}} centers of the [[time]] — provided a significant boost to the revitalization of the [[Pali]] [[language]] and the [[Theravada]] [[intellectual]] [[tradition]], possibly aiding the [[Theravada school]] in surviving the challenge to its position posed by [[emerging]] [[Buddhist]] schools of mainland [[India]].
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Finally, [[Buddhaghosa's]] works likely played a significant role in the revival and preservation of the [[Pali]] [[language]] as the [[scriptural]] [[language]] of the [[Theravada]], and as a {{Wiki|lingua franca}} in the exchange of [[ideas]], texts, and [[scholars]] between [[Sri Lanka]] and the [[Theravada]] countries of mainland {{Wiki|Southeast Asia}}.  
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The [[development]] of new analyses of [[Theravada]] [[Doctrine]], both in [[Pali]] and {{Wiki|Sinhalese}}, seems to have dried up prior to [[Buddhaghosa's]] [[emergence]] in [[Sri Lanka]].  In [[India]], [[new schools]] of [[Buddhist Philosophy]] (such as the [[Mahayana]]) were [[emerging]], many of them making use of classical [[Sanskrit]] both as a [[scriptural]] [[language]] and as a [[language]] of [[philosophical]] {{Wiki|discourse}}.   
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 +
The [[monks]] of the [[Mahavihara]] may have attempted to counter the growth of such schools by re-emphasizing the study and composition in [[Pali]], along with the study of previously disused secondary sources that may have vanished in [[India]], as evidenced by the [[Mahavamsa]].  Early indications of this resurgence in the use of [[Pali]] as a {{Wiki|literary}} [[language]] may be [[visible]] in the composition of the [[Dipavamsa]] and the [[Vimuttimagga]], both dating to shortly before [[Buddhaghosa's]] arrival in [[Sri Lanka]].   
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 +
The addition of [[Buddhaghosa's]] works — which combined the pedigree of the oldest {{Wiki|Sinhalese}} commentaries with the use of [[Pali]], a [[language]] shared by all of the [[Theravada]] {{Wiki|learning}} centers of the [[time]] — provided a significant boost to the revitalization of the [[Pali]] [[language]] and the [[Theravada]] [[intellectual]] [[tradition]], possibly aiding the [[Theravada school]] in surviving the challenge to its position posed by [[emerging]] [[Buddhist]] schools of mainland [[India]].
 +
 
  
 
== Critics ==
 
== Critics ==
  
[[Australian]] [[Buddhist]] [[monastic]] [[Shravasti Dhammika]] writes: "Even [[Buddhaghosa]] did not really believe that [[Theravada]] practice could lead to [[Nirvana]]. His [[Visuddhimagga]] is supposed to be a detailed, step by step [[guide]] to [[Enlightenment]]. And yet in the postscript he says he [[Wikipedia:Hope|hopes]] that the [[merit]] he has earned by [[writing]] the [[Vishuddhimagga]] will allow him to be [[reborn]] in [[heaven]], abide there until [[Metteyya]] ([[Maitreya]]) appears, hear his [[teaching]] and then attain [[Enlightenment]]."  [[Dhammika]] believes there is a {{Wiki|contradiction}} in [[Buddhaghosa's]] position: [[Buddhaghosa]] has compiled what is intended to be a complete and authoritative [[guide]] to gaining [[Enlightenment]] through the practice of the teachings of the [[Pali Canon]], but seems to [[desire]] for himself the option of being [[taught]] in [[person]] by a [[Buddha]] rather than claiming he will be [[enlightened]] by the practices set forth in the [[Visuddhimagga]]. [[Shravasti Dhammika]] interprets this as indicating that [[Buddhaghosa]] does not believe that following the practice set forth in the [[Visuddhimagga]] will really lead him to [[Nirvana]]. [[Devotion]] to [[Metteya]] was common in [[South]] {{Wiki|Asia}} from early in the [[Buddhist]] {{Wiki|era}}, and is believed to have been particularly popular during [[Buddhaghosa's]] {{Wiki|era}}.
 
  
The section of text from the [[Visuddhimagga]] mentioned above [[exists]] only in the {{Wiki|Sinhalese}} texts, not in the original [[Pali]], and could therefore have been added by someone other than the author. In the final words of the conclusion of the original [[Pali]] text he writes: "This [[Path of Purification]] was made by the elder who is ... an ornament in the [[lineage]] of the [[elders]] who dwell in the Great [[Monastery]] and who are shining lights in the [[lineage]] of [[elders]] with unblemished [[Enlightenment]] ..." Here, he clearly implies that he did [[accomplish]] the goal of [[Enlightenment]] using the [[Theravada]] practice outlined in his manual. It would not be [[logical]] to assume that the section following it, about [[Metteyya]] [[Buddha]], was in fact written by him, since it contradicts his previous statement.  
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[[Australian]] [[Buddhist]] [[monastic]] [[Shravasti Dhammika]] writes: "Even [[Buddhaghosa]] did not really believe that [[Theravada]] [[practice]] could lead to [[Nirvana]]. His [[Visuddhimagga]] is supposed to be a detailed, step by step [[guide]] to [[Enlightenment]]. And yet in the postscript he says he [[Wikipedia:Hope|hopes]] that the [[merit]] he has earned by [[writing]] the [[Vishuddhimagga]] will allow him to be [[reborn]] in [[heaven]], abide there until [[Metteyya]] ([[Maitreya]]) appears, hear his [[teaching]] and then attain [[Enlightenment]]." 
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[[Dhammika]] believes there is a {{Wiki|contradiction}} in [[Buddhaghosa's]] position: [[Buddhaghosa]] has compiled what is intended to be a complete and authoritative [[guide]] to gaining [[Enlightenment]] through the [[practice]] of the teachings of the [[Pali Canon]], but seems to [[desire]] for himself the option of being [[taught]] in [[person]] by a [[Buddha]] rather than claiming he will be [[enlightened]] by the practices set forth in the [[Visuddhimagga]].
 +
 
 +
[[Shravasti Dhammika]] interprets this as indicating that [[Buddhaghosa]] does not believe that following the [[practice]] set forth in the [[Visuddhimagga]] will really lead him to [[Nirvana]]. [[Devotion]] to [[Metteya]] was common in [[South]] {{Wiki|Asia}} from early in the [[Buddhist]] {{Wiki|era}}, and is believed to have been particularly popular during [[Buddhaghosa's]] {{Wiki|era}}.
 +
 
 +
The section of text from the [[Visuddhimagga]] mentioned above [[exists]] only in the {{Wiki|Sinhalese}} texts, not in the original [[Pali]], and could therefore have been added by someone other than the author. In the final words of the conclusion of the original [[Pali]] text he writes: "This [[Path of Purification]] was made by the elder who is ... an ornament in the [[lineage]] of the [[elders]] who dwell in the Great [[Monastery]] and who are shining lights in the [[lineage]] of [[elders]] with unblemished [[Enlightenment]] ..."  
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Here, he clearly implies that he did [[accomplish]] the goal of [[Enlightenment]] using the [[Theravada]] [[practice]] outlined in his manual. It would not be [[logical]] to assume that the section following it, about [[Metteyya]] [[Buddha]], was in fact written by him, since it contradicts his previous statement.  
  
 
According to [[Kalupahanan]], [[Buddhaghosa]] was influenced by [[Mahayana]]-[[thought]], which were subtly mixed with [[Theravada]] {{Wiki|orthodoxy}} to introduce new [[ideas]]. Eventually this led to the flowering of [[metaphysical]] {{Wiki|tendencies}}, in contrast to the original [[stress]] on [[anatman]] in [[early Buddhism]].
 
According to [[Kalupahanan]], [[Buddhaghosa]] was influenced by [[Mahayana]]-[[thought]], which were subtly mixed with [[Theravada]] {{Wiki|orthodoxy}} to introduce new [[ideas]]. Eventually this led to the flowering of [[metaphysical]] {{Wiki|tendencies}}, in contrast to the original [[stress]] on [[anatman]] in [[early Buddhism]].
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[[Category:Buddhist Teachers]]
 
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[[Category:Buddhaghosa]]

Latest revision as of 09:50, 15 March 2024

[[File:Buddhaghosa_offering_his_commentaries.jpg|thumb|250px|Buddhaghosa offering his comments to monks in Mahavihara-A Mural from Kelaniya Raja Maha Vihara Sri Lanka)]

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Bhadantācariya BuddhaghoṣaSinhala:බුද්ධගෝෂ හිමි, Thai: พระพุทธโฆษาจารย์, Chinese: 覺音)was a 5th-century Indian Theravadin Buddhist commentator and scholar. His best-known work is the Visuddhimagga, or Path of Purification, a comprehensive summary and analysis of the Theravada understanding of The Buddha's path to liberation. The interpretations provided by Buddhaghosa have generally constituted the orthodox understanding of Theravada scriptures since at least the 12th century CE. He is generally recognized by both Western scholars and Theravadins as the most important commentator of the Theravada.

Buddhaghosa, whose name means ‘The Buddha’s Voice’ was a South-Indian scholar-monk living in the 5th century CE who was invited to Sri Lanka by the prelates of the Mahàvihàra to write commentaries on the Tipitaka. In doing so he also systemised and fixed the Theravàda interpretation of the Buddha’s teachings. He also wrote a guide to Theravàda doctrine called the Visuddhimagga. After literary labours Buddhaghosa returned to India and nothing is known of the rest of his life. His commentaries continue to be considered authoritative and are still widely read and studied today.


Buddhaghosa

仏音 (n.d.) (Pali; Jpn Button)

A Buddhist scholar of India in the fifth century. Born to a Brahman family near Buddhagaya, he became learned in the Vedas. Later the Buddhist monk Revata converted him to Buddhism. In order to study commentaries on the three divisions of the Buddhist canon, he went to Sri Lanka and lived in a monastery called Abhayagiri-vihara. Later he moved to another monastery, Mahavihara, and there studied the Pali canon and Sinhalese Buddhist commentaries. Buddhaghosa translated these Sinhalese commentaries into Pali, and also wrote a number of commentaries on the three divisions of the Buddhist canon. The Visuddhimagga ("The Way of Purification"), a compendium of Buddhist doctrine he wrote in Pali, served to systematize the doctrines of Theravada.


Biography

Limited reliable information is available about the life of Buddhaghosa. Three primary sources of information exist: short prologues and epilogues attached to Buddhaghosa's works; details of his life recorded in the Mahavamsa, a Sri Lankan chronicle; and a later biographical work called the Buddhaghosuppatti. A few other sources discuss the life of Buddhaghosa, but do not appear to add any reliable material. His name means "Reverend Teacher" (Bhadanta+ācariya) and "Voice of The Buddha" (Buddha+ghosa) in Pali.

The biographical excerpts attached to works attributed to Buddhaghosa reveal relatively few details of his life, but were presumably added at the time of his actual composition. Largely identical in form, these short excerpts describe Buddhaghosa as having come to Sri Lanka from India, and settled in Anuradhapura. Besides this information, they provide only short lists of teachers, supporters, and associates of Buddhaghosa, whose names are not generally to be found elsewhere for comparison.

The Mahavamsa records that Buddhaghosa was born into a Brahmin family in the kingdom of Magadhi. He is said to have been born near Bodh Gaya, and to have been a master of the Vedas, traveling through India engaging in philosophical debates. Only upon encountering a Buddhist monk named Revata was Buddhaghosa bested in debate, first being defeated in a dispute over the meaning of a Vedic Doctrine, and then being confounded by the presentation of a teaching from the Abhidhamma. Impressed, Buddhaghosa became a Buddhist monk and undertook the study of the Tipitaka and its commentaries. On finding a text for which the commentary had been lost in India, Buddhaghosa determined to travel to Sri Lanka to study a Sinhalese commentary that was believed to have been preserved.

In Sri Lanka, Buddhaghosa began to study what was apparently a very large volume of commentarial texts that had been assembled and preserved by the monks of the Mahavihara. Buddhaghosa sought permission to synthesize the assembled Sinhalese-language commentaries into a comprehensive single commentary composed in the Pali language. The elder monks sought to first test Buddhaghosa's knowledge, by assigning him the task of elaborating the Doctrine regarding two verses of the suttas; Buddhaghosa replied by composing the Visuddhimagga. His abilities were further tested when deities intervened and hid the text of his book, twice forcing him to recreate it from scratch. When the three texts were found to completely summarize all of the Tripitaka and match in every respect, the monks acceded to his request and provided Buddhaghosa with the full Body of their commentaries.

Buddhaghosa went on to write commentaries on most of the other major Books of the Pali Canon, with his works becoming the definitive Theravadin interpretation of the scriptures. Having synthesized or translated the whole of the Sinhalese commentary preserved at the Mahavihara, Buddhaghosa reportedly returned to India, making a pilgrimage to Bodh Gaya to pay his respects to the Bodhi tree.

The details of the Mahavamsa account cannot readily be verified; while it is generally regarded by Western scholars as having been embellished with legendary events (such as the hiding of Buddhaghosa's text by the gods), in the absence of contradictory evidence it is assumed to be generally accurate. While the Mahavamsa claims that Buddhaghosa was born in northern India near Bodh Gaya, the epilogues to his commentaries make reference to only one location in India as being a place of at least temporary residence: Kanci in southern India. Some scholars thus conclude (among them Oskar von Hinüber and A. P. Buddhadatta) that Buddhaghosa was actually born in southern India, and was relocated in later biographies to give him closer ties to the region of The Buddha.

The Buddhaghosuppatti, a later biographical text, is generally regarded by Western scholars as being legend rather than history. It adds to the Mahavamsa tale certain details, such as the identity of Buddhaghosa's parents and his village, as well as several dramatic episodes, such as the conversion of Buddhaghosa's father and Buddhaghosa's role in deciding a legal case. It also explains the eventual loss of the Sinhalese originals that Buddhaghosa worked from in creating his Pali commentaries by claiming that Buddhaghosa collected and burnt the original manuscripts once his work was completed.

Writings and translations

Buddhaghosa was reputedly responsible for an extensive project of synthesizing and translating a large Body of Sinhala commentaries on the Pāli Canon. His Visuddhimagga (Pāli: Path of Purification) is a comprehensive manual of Theravada Buddhism that is still read and studied today. The Mahavamsa ascribes a great many Books to Buddhaghosa's composition, some of which are not believed to have been his work, but rather were composed later and attributed to him.

Below is a listing of the fourteen commentaries traditionally ascribed to Buddhaghosa (Pāli: atthakatha) on the Pāli Tipitaka

Pali
Tipitaka
Buddhaghosa's
Commentary
from the
Vinaya Pitaka
Vinaya (general) Samantapasadika
Patimokkha Kankhavitarani
from the
Sutta Pitaka
Digha Nikaya Sumangalavilasini
Majjhima Nikaya Papañcasudani
Samyutta Nikaya Saratthappakasini
Anguttara Nikaya Manorathapurani
from the
Khuddaka
Nikaya
Khuddakapatha Paramatthajotika (I)
Dhammapada Dhammapada-atthakatha
Sutta Nipata Paramatthajotika (II),
Suttanipata-atthakatha
Jataka Jatakatthavannana,
Jataka-atthakatha
from the
Abhidhamma
Pitaka
Dhammasangani Atthasalini
Vibhanga Sammohavinodani
Dhatukatha Pañcappakaranatthakatha
Puggalapaññatti
Kathavatthu
Yamaka
Patthana


While traditional accounts list Buddhaghosa as the author of all of these works, the current consensus among scholars accepts only the Visuddhimagga and the commentaries on the first four Nikayas as Buddhaghosa's work.

Influence and Legacy

In the 12th century, the Sri Lankan Monk Sariputta became the leading scholar of the Theravada following the reunification of the Sri Lankan monastic community by King Parakramabahu I. Sariputta incorporated many of the works of Buddhaghosa into his own interpretations. In subsequent years, many monks from Theravada traditions in Southeast Asia sought ordination or re-ordination in Sri Lanka because of the reputation of the Sri Lankan Mahavihara lineage for doctrinal purity and scholarship. The result was the spread of the teachings of the Mahavihara tradition — and thus Buddhaghosa — throughout the Theravada world. Buddhaghosa's commentaries thereby became the standard method by which the Theravada scriptures were understood, establishing Buddhaghosa as the definitive interpreter of Theravada Doctrine.

In later years, Buddhaghosa's fame and influence inspired various accolades. His life story was recorded, in an expanded and likely exaggerated form, in a Pali chronicle known as the Buddhaghosuppatti, or "The Development of the Career of Buddhaghosa". Despite the general belief that he was Indian by birth, he later may have been claimed by the Mon people of Burma as an attempt to assert primacy over Sri Lanka in the development of Theravada tradition. Other scholars believe that the Mon records refer to another figure, but whose name and personal history are much in the mold of the Indian Buddhaghosa.

Finally, Buddhaghosa's works likely played a significant role in the revival and preservation of the Pali language as the scriptural language of the Theravada, and as a lingua franca in the exchange of ideas, texts, and scholars between Sri Lanka and the Theravada countries of mainland Southeast Asia.

The development of new analyses of Theravada Doctrine, both in Pali and Sinhalese, seems to have dried up prior to Buddhaghosa's emergence in Sri Lanka. In India, new schools of Buddhist Philosophy (such as the Mahayana) were emerging, many of them making use of classical Sanskrit both as a scriptural language and as a language of philosophical discourse.

The monks of the Mahavihara may have attempted to counter the growth of such schools by re-emphasizing the study and composition in Pali, along with the study of previously disused secondary sources that may have vanished in India, as evidenced by the Mahavamsa. Early indications of this resurgence in the use of Pali as a literary language may be visible in the composition of the Dipavamsa and the Vimuttimagga, both dating to shortly before Buddhaghosa's arrival in Sri Lanka.

The addition of Buddhaghosa's works — which combined the pedigree of the oldest Sinhalese commentaries with the use of Pali, a language shared by all of the Theravada learning centers of the time — provided a significant boost to the revitalization of the Pali language and the Theravada intellectual tradition, possibly aiding the Theravada school in surviving the challenge to its position posed by emerging Buddhist schools of mainland India.


Critics

Australian Buddhist monastic Shravasti Dhammika writes: "Even Buddhaghosa did not really believe that Theravada practice could lead to Nirvana. His Visuddhimagga is supposed to be a detailed, step by step guide to Enlightenment. And yet in the postscript he says he hopes that the merit he has earned by writing the Vishuddhimagga will allow him to be reborn in heaven, abide there until Metteyya (Maitreya) appears, hear his teaching and then attain Enlightenment."

Dhammika believes there is a contradiction in Buddhaghosa's position: Buddhaghosa has compiled what is intended to be a complete and authoritative guide to gaining Enlightenment through the practice of the teachings of the Pali Canon, but seems to desire for himself the option of being taught in person by a Buddha rather than claiming he will be enlightened by the practices set forth in the Visuddhimagga.

Shravasti Dhammika interprets this as indicating that Buddhaghosa does not believe that following the practice set forth in the Visuddhimagga will really lead him to Nirvana. Devotion to Metteya was common in South Asia from early in the Buddhist era, and is believed to have been particularly popular during Buddhaghosa's era.

The section of text from the Visuddhimagga mentioned above exists only in the Sinhalese texts, not in the original Pali, and could therefore have been added by someone other than the author. In the final words of the conclusion of the original Pali text he writes: "This Path of Purification was made by the elder who is ... an ornament in the lineage of the elders who dwell in the Great Monastery and who are shining lights in the lineage of elders with unblemished Enlightenment ..."

Here, he clearly implies that he did accomplish the goal of Enlightenment using the Theravada practice outlined in his manual. It would not be logical to assume that the section following it, about Metteyya Buddha, was in fact written by him, since it contradicts his previous statement.

According to Kalupahanan, Buddhaghosa was influenced by Mahayana-thought, which were subtly mixed with Theravada orthodoxy to introduce new ideas. Eventually this led to the flowering of metaphysical tendencies, in contrast to the original stress on anatman in early Buddhism. </poem>

Source