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by the power of his own knowledge, without relying on anything else." That very statement of their blame turns out to be a statement of praise for the Theravādins. For the Theravādins know this: "The Dhamma to be taught and the Vinaya to be laid down by the Buddha, the Fully Enlightened One, have been taught and laid down completely. That very Dhamma-Vinaya is to be practiced appropriately by faithful monks and householders. No other Dhamma-Vinaya should be reasoned out and sought. If, however, another Dhamma-Vinaya were taught by someone through reasoning, that would be the teaching of that reasoner himself, not the teaching of the Master. Whatever word or phrase in the Buddha's Dhamma-Vinaya is unclear in meaning, there the meaning should be taken in the way explained by the ancient commentary teachers, who were endowed with qualities like analytical knowledge and six supernormal powers, and who knew the Buddha's intention, not according to one's own opinion." Acariya Buddhaghosa is one of those Theravādins, and he also knows it in the same way. And it has been said by the Acariya: "The Dhamma and Vinaya were spoken by the Buddha, Which was known in the same way by his sons; Those who, surpassing their views, Made commentaries in the past. Therefore, whatever is said in the commentaries, Except for errors due to carelessness, All of it is a standard here for the wise, For those who respect the trainings. And then, having abandoned only the change of language, And having condensed the extensive method... Because this will be an explanation without, Therefore it should be diligently practiced. For that very reason, the teacher did not make any text by not relying on the Dhamma-Vinaya of the Blessed One or the ancient commentaries, or by conjecturing with his own knowledge, or by taking from worldly texts familiar to himself. But if he were to do such a thing, the Theravādins would indeed reject it, according to the method stated in the Mahāpadesa Sutta, saying: "Surely this is not the word of the Blessed One, and it is ill-grasped by the Elder Buddhaghosa." But since this Visuddhimagga was made by the teacher merely by way of language transformation of the ancient commentaries, for that very reason 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 the Elder, the teacher Buddhaghosa." Therefore, this is spread throughout the whole world. And the division of virtue, ascetic practices, etc., and the explanation of the method of practice is very clear. Thus this Visuddhimagga is well-composed with easily understandable words and sentences, and with clear words and sentences, in Pāli style, conforming to the canonical method. For that very reason its meaning is also easily understandable. Therefore, the wise ones, looking at it, with purified intention, becoming those who experience the meaning and experience the Dhamma moment by moment, experience no small amount of joy and happiness. And many inspiring stories here such as the story of Elder Mahātissa, etc., from Sri Lanka, and such as the story of the Dhamma General Elder Sāriputta, etc., from India, are expounded. For good people who see and recollect them, strong faith arises, and the desire to follow in their footsteps arises, thinking: "When indeed shall we also be like this?" Thus, by hundreds of qualities such as reliance on the pure Pāli of the Tipiṭaka, this Visuddhimagga has become spread throughout the whole world, it should be understood. And just as this Visuddhimagga, so also other works by the teacher... The commentaries on the Tipitaka compiled by him, with qualities such as being a language transformation of the ancient commentaries, are indeed spread throughout the whole world. And by this much, the meaning of questions like "for what purpose was it done?" is indeed explained in detail. In that regard, it is said – 1. Of him, esteemed by the wise, whose mind holds the highest position; his charming qualities, born of wisdom and so on, shine in the world, to the joy of the good. 2. That wise elder, named Buddhaghosa, received the utmost respect from the learned; having attained natural eloquence and power, the excellent Buddhaghosa indeed holds glory. 3. "When the Supreme Buddha had attained Parinibbāna, in the tenth century of years; he was born," thus known by the wise, Buddhaghosa, the sprout, who attained perfect honor. 4. The discerning know that this foremost man was born in the southern region; in the charming Indiya, a mine of good people, this is believed by those seeking the true meaning. 5. He was born there in Moraṇḍagāma, rightly brought forth by merit into a Brahmin family; like the first ray of dawn appearing for the sun to bring welfare to the world. 6. With developed intellect, he attained growth, always pleasing his relatives; in the Vedas, sciences, and other arts, he gained effortless skill in the texts. 7. By discerning the pure intentions, and investigating what is essential; since he understood the non-essence in the Vedas, he found no satisfaction in his learning. 8. While he sought that praised essence, the essence of the True Dhamma was gained by hearing; like a river, he was in the Buddha's dispensation, filled with zeal to approach it. 9. Desiring the Dhamma, he shone there, having received both the going forth and higher ordination; approaching the elders, in the pure Theravāda tradition, those of profound wisdom. 10. At that time, indeed, in Southern India, dwelt those born of the Theravāda lineage; and other teachers, sages, proclaiming the opinion of the Lord of Sages as they had received it. 11. To attain further the essence of the True Dhamma, he mastered the Pāli, spoken by the Conqueror, that language. His mind was deep and unattached, He shone, like Lakkhī dwelling in merit. 12. Thus, having properly grasped it, he understood, ‘‘This is the one-way path to perfect purity; The path to the attainment of Nibbāna,’’ Thereupon, he attained supreme effort for the ultimate good. 13. Great natural wisdom and Extensive knowledge gained from the scriptures; By this, he crossed the ocean of the Buddha's teachings, And understood the power of effortless accomplishment. 14. Like the fame of the Buddha, his good reputation, Will spread, for he is a venerable, learned one; They gave him the meaningful name Buddhaghosa, for one who has reached the Buddha's doctrine. 15. In the city called Mayūradūta, And dwelling in Kañjī and other cities; He, with a concentrated mind, Mastered the local commentaries known as Andhaka. 16. Even with that much, for the wise one, Whose mind was not satisfied, A great desire arose to know The entire meaning of the Buddha's words. 17. By the venerable masters like Mahā Mahinda, The essential commentaries were brought; They were Theravāda, well-determined, And then truly shone forth in Laṅkā. 18. Knowing this situation, He thought, ‘‘Surely, charming Laṅkā, Adorning it like an ocean of jewels, I should go and learn the great commentaries. 19. Translating them from the Sinhala language, And establishing them in a new Pāli text, I would make them; Thus, for the Buddhists of other lands, I would surely accomplish their purpose.’’ 20. And formerly, the teaching that came to Laṅkā, Shone forth like the pure moon freed from frost; But at some point, the other doctrines, Which were not confused, became confused. 21. Indeed, when the Conqueror had attained Nibbāna, For a hundred years, the followers of the teaching were united; Their views were the same in the Conqueror's teaching, And there was no division at that time. 22. Afterwards, from the winds of false doctrines, That struck the tree of the true Dhamma, With minds disturbed by the arising of evils, The elders made a strong effort. 23. And the recitations, though firmly Held in check by the steadfast and gentle ones; Like trees that, though cut down, Grow again, so did the Dhamma they are otherwise in discipline. 24. They were of various groups and many doctrines, Engaging in mixing in the Buddha’s teachings; Striving to purify the discipline and Dhamma From other doctrines than those taught by the Victor. 25. Their doctrines and debaters, their Piṭakas, Came to Lanka, making it as if defiled; But only those dwelling in Abhaya and other places accepted them, Not others dwelling in the greatly renowned monasteries. 26. And as the Pāḷi taught by the Buddha, And its essence of meaning, were known by the masters; There was no talk that “these here, deviating from the pure Elder- Doctrine, are disputing.” 27. They guarded the Elder-doctrine as if it were life, The texts, their meaning, and their decisions; Therefore, it was impossible for them to be destroyed Or overcome by the doctrines of other debaters. 28. And fearing the breaking of that doctrine, they thought, “Even in times of great danger, the texts May be confused and so forth,” and so they Carefully preserved the books. 29. At that time, to repel them, As if a warrior skilled in battle, the upholder of the Buddha’s teaching, That Muni Buddhaghosa, skillful in wisdom, Came to the excellent island of Tambapaṇṇi. 30. Having arrived in Lanka, with a firm resolve To cross to the other shore of the great ocean of commentaries, He came to the Mahāvihāra, the abode of the pure lineage, Adorning it like the rising moon adorns the sky. 31. And there, in the southern direction, he resided, In a beautiful dwelling called the main house; The venerable Mahānigamasāmi, of well-practiced Dhamma, Built an excellent palace, to be served by good people. 32. And he diligently practiced yoga with the wise Buddhāmitta- Thera and others, who were skilled in the complete texts; Served by various insights and wisdom, he was complete In the commentaries on Sutta, Abhidhamma, and Vinaya. 33.