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Whether that is so or otherwise, it is not easy to determine definitively now. Therefore, we will explain them based on their colophon statements. Among these, the Dhammapadaṭṭhakathā was made by the Elder Kumārakassapa, who, being requested by him, while residing in the palace of King Sirikūṭa (Sirikuḍḍa), rendered the ancient commentary, which had been handed down by tradition and established in the Sinhala language, into the Pāli language, condensed the extensive verbal sequence, and elucidated the words and phrases not explained in the verses. For it is said at the beginning of that work: "Its subtle explanation of meaning, handed down by tradition; Which was established in the island language, in the island of Tambapaṇṇi... I was earnestly requested, by the Elder Kumārakassapa, of firm mind; Who desired the establishment of the good Dhamma... Abandoning that language and the very extensive verbal sequence; And rendering it into the delightful canonical language. Whatever word or phrase of the verses, was not elucidated there; Only that I will elucidate, the rest being the same in meaning. I will speak in another language." [Introduction to the Work] – And it was said in the conclusion – "In the monastery built by the great king, the grateful one; In the palace of Sirikūṭa, dwelling as a king, by me." And here, Sirikūṭa by name, is said to be Siripāla in the conclusion of the Samantapāsādikā, and they say he is King Mahānāma. This being so, starting from the bringing of the queen and her taking the precepts, dwelling in the Dhūmarakkha mountain monastery given by that king, it should be known that it was made. And this is said in the Mahāvaṃsa – Named Lohadvāra, Ralaggāma, Koṭipassāvana; Having built three monasteries for the monks in Abhayuttara. And having built a monastery on Dhūmarakkha mountain; He gave it to the Theravāda monks, through the bringing of the queen. But in the time of that king, it is not possible to assume it was completed. For in the twenty-first year of that king, the Samantapāsādikā was completed. And that king passed away in his twenty-second year. In this interval of a little over one year, "four Āgama commentaries, three Abhidhamma commentaries, and this Dhammapada commentary" – all these could not possibly have been completed. [The making of the Paramatthajotikā commentary] The one named Paramatthajotikā, a commentary on the Khuddakapāṭha and the Suttanipāta, not requested by anyone, he made it solely by his own will. And this is said in the introduction to the Khuddakapāṭha commentary – Having worshipped the Triple Gem, the supreme object of veneration; I shall make for the Minor Texts, an explanation of some meanings. Because the Minor Texts are profound, although it is very difficult; For one like me, who does not fully comprehend the teaching. Yet even today, unbroken, is the intention of the former teachers; And because the nine-fold teaching of the Master remains just so. Therefore, I wish to make this explanation of meaning; Relying on the teaching itself, and the ancient decisions. Out of great respect for the Good Dhamma, not wishing to exalt myself; Nor to disparage others, listen to it with attention. Thus. But many discerning ones, having analyzed these introductory verses, say, "This is not like the words of the Elder Acariya Buddhaghosa." And this is their method of analysis: Acariya Buddhaghosa indeed makes any treatise only when requested by another endowed with virtues such as morality, but here there is no requester. Again, the Acariya makes it only after making a promise, saying, "I will translate the ancient Sinhala commentaries" and "I will make it based on the teaching method of the Mahavihara residents," but here there is no such promise. Again, the Acariya does not speak of the difficulty even at the beginning of explaining the extremely profound meanings of the four Agamas and the Abhidhamma, but here, by saying "by one like me, not understanding the Dispensation," he proclaims his own non-understanding of the Dispensation and also says "it is extremely difficult." Therefore, they say, "This is not like the words of Acariya Buddhaghosa." That seems correct, for the Acariya, in the conclusions of his treatises, proclaimed his own power of knowledge, saying, "by the power of unhindered knowledge in the Teacher's Dispensation, which is the Tipitaka and its commentaries," so he would certainly not utter such words as "by one like me, not understanding the Dispensation, it is extremely difficult." The Making of the Jataka Commentary They also say that the Jataka Commentary was made by the Elder Acariya Buddhaghosa, but the reason for this is not seen here. It was made, however, at the request of three elders: the Elder Atthadassi, the Elder Buddhamitta, and the Elder Buddhadeva of the Mahisasaka lineage, based on the teaching method of the Mahavihara residents. There is no special name for this either. It is said at its beginning: "Wishing for the long duration of this Buddha-lineage, Requested by the Elder Atthadassi, who came forth. By the Elder Buddhamitta, who always dwells in purity, in an unmixed dwelling, a wise one with a calm mind. And by Buddhadeva, born in the Mahisasaka lineage, a knower of methods." And thus, by the monk of pure wisdom. Of the deeds of great men, the inconceivable power; Of him illuminating, the description of the meaning of the Jātaka. Relying on the recitation path of the Mahāvihāra dwellers; As I speak, may the good ones kindly accept it. Thus far, the method of composing the Visuddhimagga, along with all the commentaries made manifest by the venerable Acariya Buddhaghosa as his works, has been extensively explained. The Reason for its Spread Throughout the World Why is this Visuddhimagga spread throughout the world? Because it relies on the pure Pāli Canon, Because it encompasses the three trainings, Because it is a translation of the ancient commentaries, Because it avoids other doctrines, Because it purifies one's own doctrine, Because of its complete division of virtue, ascetic practices, calm, supernormal powers, wisdom, and other distinctions, Because it illuminates the path of practice up to Arahantship, Because it is composed of clear, unambiguous words and phrases, Because its meaning is easily understood, And because it reveals inspiring topics capable of bringing about conviction, For these and hundreds of other qualities, it has become spread throughout the world. Indeed, this Visuddhimagga proceeds relying solely on the pure Pāli Canon, which ascended to the three Councils, Not the canon of the seventeen sects like the Mahāsaṅghikas, Nor the canon of the Mahāyānists. And the three trainings, with their accessories, are fully included and shown here. This was said by the teacher at the beginning of the book in the commentaries on the Āgamas – "Virtuous deeds, ascetic practices, And all meditation subjects; Accompanied by modes of conduct, The extensive development of jhānas and attainments. And all supernormal powers, And the determination of wisdom's compilation; Aggregates, elements, sense-bases, Faculties, and the four Noble Truths. Truths, the teaching of dependent origination, With a very pure and subtle method; The path of liberation from all bonds, And the development of insight. Since all this, indeed, Has been very purely stated by me in the Visuddhimagga; Therefore, I shall not Discuss it further here." Since, indeed, the Visuddhimagga It was made as a part of the four Agama commentaries. Therefore, like them, by changing the language of the ancient Sinhala commentaries, and by condensing meanings that came repeatedly, and by avoiding other doctrines, and by illuminating the doctrine of the Mahavihara residents, which is called pure determination, it was made. This was said by the teacher – "Having removed from there the delightful Sinhala language; I, placing it in a way suitable for the canonical method, free from fault. Not disturbing the doctrine of the Elders, the lamps of the lineage of Elders; of those with very skillful determinations, residing in the Mahavihara; Having abandoned repeatedly occurring meanings, I shall illuminate the meaning." "In the middle, this Visuddhimagga, indeed, of all four Agamas; Standing, it will illuminate the meaning as spoken there. Thus it was made, therefore, taking that also with faith in this; commentary, understand the meaning based on the Digha Agama." "For this was completed, having taken the essence of the Great Commentary; by the Pali, amounting to eighty-one recitations. The Visuddhimagga also, amounting to fifty-nine recitations; since it was made for the purpose of illuminating the meaning of the Agamas. Therefore, this commentary, together with that, by the count of recitations; becomes precisely one hundred and forty." And if this Visuddhimagga had been made by the teacher not like the Agama commentaries, and without looking at the ancient Sinhala commentaries, but merely by the power of his own knowledge, then it should not be taken as a part of the Agama commentaries, but rather it should be said thus: "The Agama commentaries are the essence of the Great Commentary, but the Visuddhimagga is not its essence, it was made merely by the teacher's own idea." But since it was not made that way, but was made in the manner stated before, therefore this Visuddhimagga also is a part of those Agamas... it was made in the manner of making commentaries, and therefore it should be seen as the essence of the Great Commentary. However, some discerning teachers, not seeing the special discourse on Dhamma presented by Acariya Buddhaghosa, which he reasoned out with his own knowledge, without relying on ancient texts, like the monks Assaghosanāgajjunavasubandhu and others who belonged to the Northern school in his works, being dissatisfied, say this: "We do not see Buddhaghosa producing new works