to clarify Buddhaghosa was ordained in India in a Theravada ordination.then there's good old Buddhaghosa ordained in India by who knows what lineage yet still considered Theravada
Was Buddhaghosa Theravada ?
Was Buddhaghosa Theravada ?
I saw this on another thread:
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Re: Was Buddhaghosa Theravada ?
Greetings Robert,
Out of interest, do you have a link to the post?
I think some confusion arises from him being born into a non-Buddhist family (Hindu? Brahman? I can't recall the specifics). Sometimes this is used against him by his detractors, particularly when they think his views are closer to Hinduism/Eternalism than they are to the Buddha's Dhamma.
Metta,
Retro.
Out of interest, do you have a link to the post?
I think some confusion arises from him being born into a non-Buddhist family (Hindu? Brahman? I can't recall the specifics). Sometimes this is used against him by his detractors, particularly when they think his views are closer to Hinduism/Eternalism than they are to the Buddha's Dhamma.
Metta,
Retro.
"Whatever is true, whatever is noble, whatever is right, whatever is pure, whatever is lovely, whatever is admirable—if anything is excellent or praiseworthy—think about such things."
Re: Was Buddhaghosa Theravada ?
Thank you Robert for making that clarification. Anyone with a copy of the Visuddhimagga will know there is a biography of Buddhaghosa in its introduction.robertk wrote:I saw this on another thread:to clarify Buddhaghosa was ordained in India in a Theravada ordination.then there's good old Buddhaghosa ordained in India by who knows what lineage yet still considered Theravada
kind regards
Ben
“No lists of things to be done. The day providential to itself. The hour. There is no later. This is later. All things of grace and beauty such that one holds them to one's heart have a common provenance in pain. Their birth in grief and ashes.”
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Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
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- Cormac McCarthy, The Road
Learn this from the waters:
in mountain clefts and chasms,
loud gush the streamlets,
but great rivers flow silently.
- Sutta Nipata 3.725
Compassionate Hands Foundation (Buddhist aid in Myanmar) • Buddhist Global Relief • UNHCR
e: [email protected]..
Re: Was Buddhaghosa Theravada ?
Was Buddhagosha ordain under the Mahavihara lineage?
Bankei
Bankei
-----------------------
Bankei
Bankei
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Re: Was Buddhaghosa Theravada ?
highly doubtful unless he re-ordained in sri lankaBankei wrote:Was Buddhagosha ordain under the Mahavihara lineage?
Bankei
สัพเพ สัตตา สุขีตา โหนตุ
the mountain may be heavy in and of itself, but if you're not trying to carry it it's not heavy to you- Ajaan Suwat
the mountain may be heavy in and of itself, but if you're not trying to carry it it's not heavy to you- Ajaan Suwat
Re: Was Buddhaghosa Theravada ?
Hello all,
This may be of relevance:
Buddhaghosa Thera
The greatest of Commentators on the Tipitaka. He was a Brahmin. The Sās. (p. 29) says his father was a purohita, named Kesa, his mother being Kesī. Gv.66 says his father was the purohita of King Sangāma.
He was born in a village near Buddhagayā and became proficient in the Vedas and allied branches of knowledge. One day he met a monk, named Revata, and on being defeated by him in controversy, entered the Order to learn the Buddha's teachings. 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.
While dwelling with Revata, he wrote the Ñānodaya and the Atthasālinī, and also began to write a Parittatthakathā (a concise commentary) on the Tipitakas.
In order to complete his task, he came over to Ceylon at the suggestion of Revata (Sās.p.29, says he was sent to Ceylon as punishment for thinking himself wiser than his teachers) and studied the Singhalese Commentaries at the Mahāvihāra, under Sanghapāla.
When his studies were ended he wrote the Visuddhi-Magga, and having thereby won the approval of the Elders of the Mahāvihāra, he rendered the Singhalese Commentaries into Pāli. During this period he lived in the Ganthākaravihāra, and on the accomplishment of his task he returned to Jambudīpa. (Burmese tradition says he obtained his copy of the Tipitaka and the Commentaries from the āloka vihāra. But see P.L.C.83, n.1.4).
Besides the above mentioned works of Buddhaghosa, we have also the Samantapāsādikā and the Kankhāvitaranī on the Vinaya Pitaka; the Sumangalavilāsinī, the Papañcasūdanī, the Sāratthappakāsinī and the Manorathapūranī on the Sutta Pitaka.
He is also said to have compiled Commentaries on the Khuddakapātha and the Sutta Nipāta (called the Paramatthajotikā) and on the Dhammapada. He also wrote a series of Commentaries on the Abhidhamma Pitaka (the Atthasālinī, the Sammohavinodanī and the Pañcappakaranatthakathā).
Some ascribe to him the Jātakatthakathā. For further particulars relating to Buddhaghosa, see Law's "Life and work of Buddhaghosa" and P.L.C.79 ff. The account of his life given here is taken from Cv.xxxvii.215ff . For a list of works ascribed to Buddhaghosa see Gv., pp.59 and 68.
http://www.palikanon.com/english/pali_n ... hagosa.htm" onclick="window.open(this.href);return false;
with metta
Chris
This may be of relevance:
Buddhaghosa Thera
The greatest of Commentators on the Tipitaka. He was a Brahmin. The Sās. (p. 29) says his father was a purohita, named Kesa, his mother being Kesī. Gv.66 says his father was the purohita of King Sangāma.
He was born in a village near Buddhagayā and became proficient in the Vedas and allied branches of knowledge. One day he met a monk, named Revata, and on being defeated by him in controversy, entered the Order to learn the Buddha's teachings. 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.
While dwelling with Revata, he wrote the Ñānodaya and the Atthasālinī, and also began to write a Parittatthakathā (a concise commentary) on the Tipitakas.
In order to complete his task, he came over to Ceylon at the suggestion of Revata (Sās.p.29, says he was sent to Ceylon as punishment for thinking himself wiser than his teachers) and studied the Singhalese Commentaries at the Mahāvihāra, under Sanghapāla.
When his studies were ended he wrote the Visuddhi-Magga, and having thereby won the approval of the Elders of the Mahāvihāra, he rendered the Singhalese Commentaries into Pāli. During this period he lived in the Ganthākaravihāra, and on the accomplishment of his task he returned to Jambudīpa. (Burmese tradition says he obtained his copy of the Tipitaka and the Commentaries from the āloka vihāra. But see P.L.C.83, n.1.4).
Besides the above mentioned works of Buddhaghosa, we have also the Samantapāsādikā and the Kankhāvitaranī on the Vinaya Pitaka; the Sumangalavilāsinī, the Papañcasūdanī, the Sāratthappakāsinī and the Manorathapūranī on the Sutta Pitaka.
He is also said to have compiled Commentaries on the Khuddakapātha and the Sutta Nipāta (called the Paramatthajotikā) and on the Dhammapada. He also wrote a series of Commentaries on the Abhidhamma Pitaka (the Atthasālinī, the Sammohavinodanī and the Pañcappakaranatthakathā).
Some ascribe to him the Jātakatthakathā. For further particulars relating to Buddhaghosa, see Law's "Life and work of Buddhaghosa" and P.L.C.79 ff. The account of his life given here is taken from Cv.xxxvii.215ff . For a list of works ascribed to Buddhaghosa see Gv., pp.59 and 68.
http://www.palikanon.com/english/pali_n ... hagosa.htm" onclick="window.open(this.href);return false;
with metta
Chris
---The trouble is that you think you have time---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
---Worry is the Interest, paid in advance, on a debt you may never owe---
---It's not what happens to you in life that is important ~ it's what you do with it ---
Re: Was Buddhaghosa Theravada ?
1.000% yes because The (old) Aṭṭhakathā is held by
Mahāvihāro, it cannot be given to non-Theraṽādos
(this is the logic) and Mahāvihāro (in Sri Lanka) is
definitely Theraṽādin.
Gwi: "There are only-two Sakaṽādins:
Theraṽādå&Ṽibhajjaṽādå, the rest are
nonsakaṽādins!"
Theraṽādå&Ṽibhajjaṽādå, the rest are
nonsakaṽādins!"