By Bhadantacariya Buddhaghosa, Bhikkhu Ñanamoli

One of Buddhism’s foundational texts, the Visuddhimagga is a scientific exam and condensation of Buddhist doctrine and meditation method. some of the teachings of the Buddha chanced on through the Pali canon are prepared in a transparent, entire direction resulting in the ultimate aim of nibbana, the kingdom of entire purification. initially composed within the 5th century, this new translation offers English audio system insights into this foundational textual content. during this treatise complete and distinct directions are given on forty matters of meditation aimed toward focus, an tricky account of Buddhist Abhidhamma philosophy, and particular descriptions of the phases of perception culminating in ultimate liberation. This replaces 9552400236.

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Sample text

6 5 -7 0 R eig n interrupted after 5 m on th s by reb ellio n of B rahm an T issa , fam ine, invasion, and k in g 's exile. 33f. Bhikkhus all d isp erse from Great M onastery to South SL and to India. A-a I 92 Restoration of king after 14 years and return of bhikkhus. 81 Vattagam ani BCE 10 4 -8 8 k ing. A bhayagiri M onastery seced es from Great M onastery and b e co m es sch ism atic. 96 C o m m ittal b y Great M onastery of Pali Tipitaka to w riting for first tim e (away from royal capital).

2) The second is the Abhidhamma Pitaka, notably the closely related books, the Dham m asangani, Vibhanga, Patthana. ) Abhidhammatthasangaha, but they are outside the present scope). The point at issue here is not the muchdebated historical question of how far the Abhidham m a books (leaving aside the Kathavatthu) were contem porary w ith the Vinaya and Suttas, but rather what discernible direction they show in evolution of thought. (1) The Suttas being taken as the original exposition of the B ud d ha's teaching, (2) the A bhidham m a Pitaka itself appears as a highly tech n ical and specialized system atization, or com p lem entary set of m od ification s bu ilt upon that.

In the first century CE, Sanskrit Buddhism (“Hrnayana," and perhaps by then M ahayana) was growing rapidly and spreading abroad. The Abhayagiri M onastery would naturally have been busy studying and advocating some of these weighty developments w hile the Great M onastery had nothing new to offer: the rival was thus able, at some risk, to appear go-ahead and up-to-date while the old institution perhaps began to fall behind for w ant of new m aterial, new inspiration and international connections, because its studies being restricted to the orthodox presentation in the Sinhalese language, it had already done w hat it could in developing Tipitaka learning (on the mainland Theravada was doubtless deeper in the same predicament).

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