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Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One. Introduction to the Visuddhimagga This text, called the Visuddhimagga, is the essence of the three Piṭakas, the foremost, the best, the principal, the chief, the supreme, the excellent among the texts illuminating practice in the entire world, praised by the wise. For in it, the meaning of the Buddha's word, the three Piṭakas, which ascended to the three recitations, is summarized, and the holy life, comprising the three trainings, is fully and very clearly expounded. An introductory account must also exist for such a praised Visuddhimagga. Therefore, to expound it now, this series of questions is stated: "By whom was this Visuddhimagga made? When was it made? Where was it made? Why was it made? For what purpose was it made? Relying on what was it made? In what manner was it made? Why is it spread throughout the entire world?" Therein, "By whom was it made?" It was made by the venerable Arahant Buddhaghosa, the commentator who compiled the three Piṭakas. "When was it made?" It was made in the tenth century after the time of the Parinibbāna of our Lord, the Perfectly Self-Enlightened One, the protector of the entire world (in the Buddha year 973). "Where was it made?" It was made in the Mahāvihāra in Anurādhapura, on the island of Sri Lanka. "Why was it made?" It was made because he was urged by his own intention, which was the desire to make known to good people who wish for purity the means to attain it, the way of right practice; and because he was requested by the venerable Saṅghapāla. Here, however, the origin of the venerable Arahant Buddhaghosa should be recounted. And that is already expounded in the Mahāvaṃsa (also called Cūḷavaṃsa, in the second part), in the thirty-seventh chapter, from the two hundred and fifteenth verse (37, 215) onwards, in thirty-two verses. How? Mahāvaṃsa - Account of Buddhaghosa 215. Near the Bodhi-maṇḍa, a young brahmin was born; skilled in knowledge, crafts, and arts, proficient in the three Vedas. 216. Having rightly understood the times, expert in all doctrines; a debater, wandering in Jambudīpa, a disputant. 217. Having approached a certain monastery, at night... with folded hands. He turned a perfectly rounded, complete word. 218. There, a great elder named Revata, understanding, "This being has great wisdom, it is fitting to tame him," he thought. 219. "Who is braying like a donkey?" he asked. "What do you know about the meaning of donkeys' braying?" he asked him. 220. When told, "I know," he presented his view; He explained what was asked, and also pointed out errors. 221. "Then present your doctrine," thus urged; He recited the Pāli of the Abhidhamma, but did not grasp its meaning. 222. He asked, "Whose mantra is this?" "It is the Buddha's mantra," he replied. When asked, "Give it to me," he said, "Take ordination for it." 223. Desiring the mantra, he ordained and learned the Three Pitakas; "This is the one-way path," he later understood. 224. Because of his deep voice, like the Buddha's, they called him; Buddhaghosa, for his voice was like the Buddha's on earth. 225. There, having made a treatise called Ñāṇodaya, He then made the Aṭṭhasālinī, a commentary on the Dhammasaṅgaṇī. 226. And the wise one began to make the Parittaṭṭhakathā; Seeing that, Elder Revata spoke these words. 227. "Only the Pāli has been brought here, there is no Aṭṭhakathā here; Nor are there varying traditions of teachers. 228. The pure Sinhala Aṭṭhakathā, by the wise Mahinda; Ascended to the Three Councils, the teaching of the Perfectly Enlightened One. Here. 229. The chants of Sāriputta and others, considering the path of the stories; Were made in the Sinhala language, and prevail among the Sinhalese. 230. “Go there, hear it, and translate it into the language of Magadha; That will be beneficial to all the world.” 231. Thus spoken, pleased, he departed from there and came to this island; In the time of this king, the greatly wise. 232. He arrived at the Mahāvihāra, the monastery of all good people; Going to the Mahāpadhānaghara, to the presence of Saṅghapāla. 233. Having heard the Sinhala commentaries, and the Theravāda entirely; He determined, “This is the intention of the Lord of Dhamma.” 234. Gathering the Saṅgha there, he said, “To make a commentary for me; Give all the books.” The Saṅgha, to test him, 235. Gave him two verses, “Show your ability here; Seeing that, we will give all the books.” 236. The Three Piṭakas, along with the commentaries, he had there; He made a work named Visuddhimagga, having compiled it concisely. 237. Then, having gathered the Sangha, skilled in the doctrine of the Perfectly Enlightened One; near the Great Bodhi tree, he began to recite it. 238. The deities, his skill to manifest to the great multitude, concealed the book. He too did it two or three times. 239. To recite for the third time, when the book was brought forth, two other books as well the devas placed there. 240. Then the bhikkhus recited the three books together. Whether in text or in meaning, or in sequence. 241. In the Pāli of the Theravada, in words or in syllables, there was no difference at all even in the three books. 242. Then the Sangha proclaimed, especially delighted and joyful, "Surely he is Metteyya!" saying thus again and again. 243. Along with the commentaries, he gave the books of the three Pitakas. He, dwelling in the library, in the Dūrasaṅkara Vihāra. 244. He translated all the Sinhala commentaries then, into the root language of all, the Magadhan dialect. 245. For beings of all languages, it became beneficial. All the Therīya teachers accepted it like the Pāli itself. 246. Then, when the duties to be done had reached completion, Van To worship the Great Bodhi, he went to Jambudīpa. (This statement, "he went to Jambudīpa to worship the Great Bodhi," seems disconnected from the preceding statements. For previously it was said, "Acariya Buddhaghosa was born near the Bodhi-maṇḍa," and "he was told by his teacher, Revata Thera, to go to Sīhaḷadīpa and translate the Sīhaḷa commentaries into the Māgadha language." Therefore, here too, the account of Acariya Buddhaghosa should be consistent with that, such as "taking those translated commentaries, he went to Jambudīpa for the glorification of the Dispensation," and so on, which should be rooted in the glorification of the Dispensation, not in the worship of the Great Bodhi.) This Mahāvaṃsa narrative was critically examined by the discerning scholar named Dhammānanda Kosambī in the foreword to the Visuddhimagga book, printed in Roman script by the Hābad University Press in 1950, stating, "There are many things here to be considered." We will present his examination here, showing what is appropriate and inappropriate, and also provide our own re-examination. Examination of the Place of Birth 1. There, that Dhammānanda, stating, "It is not correct that Buddhaghosa was born near the Bodhi-maṇḍa (in Buddhagayā)," presented four counter-arguments to prove it. How so? (Ka) "Among the contemporary things published by Buddhaghosa, there is not a single one that originated in Magadha," was presented as the first reason. That is no reason at all. For Acariya Buddhaghosa Thera, when making the Saṅgaha commentaries, condensed them from the ancient commentaries and distinguished them merely by translation, not by presenting whatever he had seen or heard himself. This was stated by the Acariya: "And beginning that commentary, Making the Mahāaṭṭhakathā its body; And likewise the Mahāpaccariya, And those renowned ones like Kurundī. The decision stated in the commentaries, Not abandoning the appropriate meaning; And also what is included within..." I shall begin the proper explanation.” “And therefore, having abandoned the mere translation, and having condensed the extensive path, having left nothing of the decision, and having not deviated from the order of the texts. Explaining the meaning of the words of the Suttantas, in accordance with the Suttas; Since this will be an explanation, it should therefore be carefully learned.” And just as Acariya Buddhaghosa did not reveal contemporary Magadhan stories in his commentaries, so too he did not reveal Sinhala or South Indian ones. For no stories that arose after the time of King Vasabha (609-653 BE) are found there, except for the story of King Mahasena (Para. Attha. 2.236-237), and the Acariya arrived in Sri Lanka during the time of King Mahanama (953-975 BE), more than three hundred years after that. Therefore, it cannot be known that he was not a Magadhan merely by the non-revelation of contemporary Magadhan stories in the commentaries. (b) Again, he presented a second reason: “In all of Buddhaghosa’s works, there is no revelation as if seen directly, pertaining to the North Indian country.” The invalidity of this too should be understood from the previous statement. Moreover, it should be understood from the explanation given in the commentary called Sāratthappakāsinī, the Saṃyutta Commentary, and in the commentary called Sumaṅgalavilāsinī, the Dīgha Nikāya Commentary. For there it is said: “Just as one must go from the bank of the Kalamba River, through the gate of the Queen Mother’s monastery, to the Thūpārāma, so too from the far bank of the river called Hiraññavatī, to the Sāla Grove park. Just as the Thūpārāma is for Anurādhapura, so too is that for Kusinārā. The path for entering the city from the south gate of the Thūpārāma goes eastward and then turns northward; similarly, the line of sāla trees from the park goes eastward and then turns northward. Therefore, that is called Upavattana.” is said.'' Even the explanation of what is seen as directly perceived is seen.