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Buddhaghosa was careful in introducing any new ideas into the Mahavihara tradition in a way that was too obvious. There seems to be no doubt that the Visuddhimagga and the commentaries are a testimony to the abilities of a great harmonizer who blended old and new ideas without arousing suspicion in the minds of those who were scrutinizing his work.
Buddhaghosa was a 5th-century Sinhalese Theravādin Buddhist commentator, translator, and philosopher. [1] [2] He worked in the great monastery (mahāvihāra) at Anurādhapura, Sri Lanka and saw himself as being part of the Vibhajyavāda school and in the lineage of the Sinhalese mahāvihāra.
According to Analayo, these various lists were also not presented alone, but included some kind of commentary and explanation which was also part of the oral tradition. Sometimes this commentary included quotations from other sutras, and traces of this can be found in the canonical Abhidharma texts.
The first Sinhalese translation of the Tirukkuṟaḷ was made by Govokgada Misihamy, [2] with the assistance of S. Thambaiah, in 1961 under the title Thiruvalluvar's Kural. Mishamy considered his work an 'adaptation' rather than a translation, as he believed that no translation of a classic into a foreign language could do justice to the ...
The Gathas (/ ˈ ɡ ɑː t ə z,-t ɑː z /) [1] are 17 hymns in the Avestan language from the Zoroastrian oral tradition of the Avesta. The oldest surviving text fragment dates from 1323 CE, [ 2 ] but they are believed by scholars to have been composed before 1000 BCE and passed down orally for centuries.
Lynn Alton de Silva (16 June 1919 – 22 May 1982) was a Sri Lankan theologian and Methodist minister.He was the founder and editor of one of the first theological journals on Buddhist-Christian encounter called Dialogue (1961–1981), [1] [2] chief translator for the revision of the Old Testament of the Sinhalese Bible published as New Sinhala Bible (1973–1982), and director of the ...
According to German tradition of Indology this text was likely composed around the 2nd century CE. [3] Indications of the relative lateness of the text include numerous quotations from the Sutta and Vinaya Pitaka , as well as an assumed familiarity with a variety of Buddhist legends and stories- for example, the names of various arahants are ...
The major commentaries were based on earlier ones, now lost, in Prakrit and Sinhala, which were written down at the same time as the Canon, in the last century BCE. Some material in the commentaries is found in canonical texts of other schools of Buddhism, suggesting an early common source. According to K.R. Norman: