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Books on the topic 'Buddhaghosa'

Author: Grafiati
Published: 4 June 2021
Last updated: 26 July 2025

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1

Churn, Law Bimala. The life and work of Buddhaghosa. Asian Educational Services, 1997.

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2

Dharmasēna. Saddharmaratnā valiya: 'Garland of gems of the sublime truth'. Central Cultural Fund Publication, Ministry of Education, 2016.

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3

Soṅʻʺ, Lha. Rhaṅʻ Mahā Buddhaghosa rhā puṃ toʻ nhaṅʻʹ ʼa khrā choṅʻʺ pāʺ myāʺ. Jaṅʻ Ratanā Cā pe, 2012.

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4

Soṅʻʺ, Lha. Rhaṅʻ Mahā Buddhaghosa rhā puṃ toʻ nhaṅʻʹ ʼa khrā choṅʻʺ pāʺ myāʺ. Jaṅʻ Ratanā Cā pe, 2012.

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5

Yi, Song-gon. Pulgyo kyoyungnon: Ch'ogi Pulgyo wa nambang t'erabada Pulgyo ŭi kyoyuk iron. Unjusa, 2018.

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6

Saṅghabhadra. Shan-chien-p'i-p'o-sha: A Chinese version by Saṅghabhadra of Samantapāsādikā. Bhandarkar Oriental Research Institute, 2016.

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7

Buddhaghosa. Athakathācārya Buddhaghoṣa Sthavirapādayan visin viracita Samantapāsādikā Vinayaṭṭhakathā: Pārājikakāṇḍaya : Siṃhala parivartanaya. Śrī Laṅkā Rājakīya Āsiyātika Samitiya, 2003.

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8

Buddhaghosa. Athakathācārya Buddhaghoṣa Sthavirapādayan visin viracita Manorathapuraṇī nama vū Anḍuguttara nikāyaṭṭhkathā: Siṃhala parivartanaya. Śrī Laṅkā Rājakīya Āsiyatika Samitiya, 2003.

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9

Heim, Maria. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190906658.003.0001.

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This opening chapter introduces the fifth-century CE Buddhist scholar Buddhaghosa, and suggests how he can be read for his theory of text, his philological practice, and his distinctive philosophical contributions. Buddhaghosa was the chief commentator of the Pali tradition, and also composed his own substantial volume, the Visuddhimagga. Buddhaghosa’s theory of scripture and exegesis has different assumptions and aspirations than modern historicist philology, and the Introduction shows several examples of how these work. Canonical praises of the Buddha’s words (buddhavacana) were often taken
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10

Heim, Maria. Buddhaghosa on the Phenomenology of Love and Compassion. Edited by Jonardon Ganeri. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199314621.013.14.

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This article argues that Buddhaghosa (fifth century ce), the chief commentator and systematizer of the Pali intellectual tradition, brings a distinctively phenomenological orientation to the study of Buddhist categories. He did not take Buddha’s doctrines, particularly the Abhidhamma, as metaphysical or ontological statements about what exists or does not exist, but rather as analytical methods for exploring and transforming human experience. The article demonstrates how his methods work in his treatment of four meditation topics, called the “sublime abidings” (brahmavihāras): loving kindness,
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11

Heim, Maria. Scripture, Commentary, and Exegetical Distinctions. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190906658.003.0003.

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This chapter shows how Buddhaghosa describes the three “genres” or areas of expertise that the Buddha taught: Suttanta, Abhidhamma, and Vinaya. It discusses Buddhaghosa’s interpretation of his school (Vibhajjavāda) as engaging in the practices of analysis. It then describes the chief commentarial building blocks that inform the rest of the book: Buddhaghosa’s distinctions between teachings stated briefly and in detail; the ideas of meaning and phrasing; how teachings can be rendered conventionally and in the furthest sense; definitive and interpretable statements; and contextual and categorica
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12

Heim, Maria. Voice of the Buddha. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190906658.001.0001.

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Voice of the Buddha is a study of the intellectual practices and theories of scripture developed by the fifth-century thinker Buddhaghosa, the principal commentator, editor, and translator of the Theravada Buddhist intellectual tradition. Buddhaghosa considered the Buddha to be omniscient and his words “oceanic”: every word, passage, book, and the corpus as a whole are taken to be “endless and immeasurable.” Commentarial practice then requires disciplined methods of expansion, drawing out the endless possibilities for meaning and application. This book considers Buddhaghosa’s explicit theories
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13

Heim, Maria. Voice of the Buddha: Buddhaghosa on the Immeasurable Words. Oxford University Press, Incorporated, 2018.

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14

Heim, Maria. The Contexts and Conditions of Buddhavacana in the Suttanta. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190906658.003.0004.

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This chapter centers on Buddhaghosa’s readings of the suttas. It argues that the nidāna, the narrative framing of the sutta, was considered crucial for interpreting it. It also argues that in Buddhaghosa’s readings, attending to the narrative frame is a way to understand the Buddha’s omniscient mind, since it shows how he taught doctrine to particular interlocutors whom he, uniquely, understood. We are concerned here with pariyāya knowledge, that which speaks to a particular context. This chapter shows how Buddhaghosa considered context to be essential for interpreting this form of teaching by
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15

Heim, Maria. The “Completely Pleasing” Exegesis on the Vinaya. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190906658.003.0006.

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This chapter argues that Buddhaghosa understood the Vinaya as demonstrating the unfolding nature of the Buddha’s omniscient ken because it shows how he was able to anticipate the future. It does so through a close reading of the opening of the Vinaya Piṭaka, the account of an occasion that took place at Verañjā, as it is interpreted in the Samantapāsādikā. The Vinaya rules, in Buddhaghosa’s reading, show how the Buddha created a monastic law code that could address immediate circumstances and foresee the future. It also argues for the importance of the narrative frames of the monastic rules, a
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16

Falqués, Aleix Ruiz. Los últimos días del Buddha: Con el comentario de Buddhaghosa. Editorial Trotta, S.A., 2022.

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17

Heim, Maria. Forerunner of All Things: Buddhaghosa on Mind, Intention, and Agency. Oxford University Press, Incorporated, 2013.

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18

Forerunner of All Things: Buddhaghosa on Mind, Intention, and Agency. Oxford University Press, Incorporated, 2013.

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19

The Forerunner Of All Things Buddhaghosa On Mind Intention And Agency. Oxford University Press Inc, 2013.

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20

Horvath, Jonathan Andrew. Upāya and Buddhaghosa: Crossroads of Theravāda and Mahāyāna thought and literature. 1992.

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21

The Forerunner Of All Things Buddhaghosa On Mind Intention And Agency. Oxford University Press Inc, 2013.

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22

Buddhaghosuppatti, or, The historical romance of the rise and career of Buddhaghosa. Asian Educational Service, 1998.

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23

Buddhaghosuppatti: Or, the Historical Romance of the Rise and Career of Buddhaghosa. Creative Media Partners, LLC, 2023.

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24

James Gray (Professor of Pali ). Buddhaghosuppatti: Or, the Historical Romance of the Rise and Career of Buddhaghosa. Creative Media Partners, LLC, 2018.

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25

Feldmeier, Peter. Christianity Looks East: Comparing The Spiritualities Of John Of The Cross And Buddhaghosa. Paulist Press, 2006.

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26

Christianity looks east: Comparing the spiritualities of John of the Cross and Buddhaghosa. Paulist Press, 2005.

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27

Heim, Maria. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190906658.003.0007.

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The conclusion recapitulates the main arguments of the book, describing the argument that the Buddha’s qualities and omniscience were considered essential for Buddhaghosa’s theory of scripture and commentarial practice. It also restates claims made throughout the book about the importance of context, noting that the distinction between contextual knowledge as given in the Suttanta and the Vinaya is to be contrasted with the more categorical and abstract teachings of the Abhidhamma. The Conclusion also notes the importance of studying traditional commentarial theories of text, genre, and exeges
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28

Heim, Maria. Disentangling the Tangle. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190906658.003.0005.

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Chapter 4 argues that Buddhaghosa interpreted the Abhidhamma as a series of methods of analysis, oceanic and immeasurable in scope and practice. Its lists and formulas are distilled from the contextually embedded narrative contexts of the suttas, to provide, in an abstract form, the analytical practices to examine experience. Such lists and methods are, in principle and in practice, unending. This argument is counter to interpretations of Abhidhamma and Buddhaghosa that suggest that they be read as offering a metaphysics of irreducible reals or essences, and the chapter refutes these positions
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29

Ganeri, Jonardon. Consciousness. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198757405.003.0002.

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Two accounts of consciousness collide in the work of the fifth-century Buddhist philosopher Buddhaghosa, where they co-exist incompletely integrated and perhaps incompatibly with one another. They apparently represent two substantively different pictures of the nature of mind. Did Buddhaghosa see a tension? If so, how did he try to resolve it? What does the confrontation between these two ways of understanding consciousness in his writings enable us to learn about the nature of consciousness itself? The first of the two accounts is that there are certain ‘concomitants’ (cetasika) always accomp
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30

Ganeri, Jonardon. The Disunity of Mind. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198757405.003.0009.

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The term ‘mind’ (mano) is used in a confused range of different and contradictory senses in the early Pāli canon. Buddhaghosa will impose order by distinguishing distinct cognitive modules, each with its proper domain of cognitive work. Early perception, the subliminal orienting, and initial reception of a stimulus into the perceptual process, is the function of ‘mind-element’ (mano-dhātu), a low-level cognitive system. Late perception and working memory is the function of a high-level cognitive system, ‘mind-discrimination-element’ (mano-viññāṇa-dhātu). In deference to ancient Buddhist tradit
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31

Ram-Prasad, Chakravarthi. The Body in Contemplation. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823629.003.0004.

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This chapter follows the process by which a highly detailed account of the human being as bodily being emerges through a series of contemplative practices described in the fifth century by Buddhaghosa in The Path of Purification, a Theravada Buddhist manual. In the first three practices studied, meditation practices are described that disrupt intuitions about the stability of subject and objects, intuitions held to lead to entanglement in suffering. The monk seeking disentanglement comes to be attentive of the way that an apparent sense of isolation of human from environment and of separation
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32

Gowans, Christopher W. Self-Cultivation Philosophies in Ancient India, Greece, and China. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190941024.001.0001.

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The book defends the thesis that the concept of self-cultivation philosophy is an informative interpretive framework for comprehending and reflecting on several philosophical outlooks in India, the Greco-Roman world, and China. On the basis of an understanding of human nature and the place of human beings in the world, self-cultivation philosophies maintain that our lives can and should be substantially transformed from what is judged to be a problematic, untutored condition of human beings, our existential starting point, into what is put forward as an ideal state of being. We are to do this
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33

Bauddhakavitrayī kā Paurāṇika viśleshaṇa: Aśvaghosha, Buddhaghosha tathā Śāntibhikshu Śāstrī. Hindī Sāhitya Sadana, 2012.

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34

The Path of Purity Being a Translation of Buddhaghosas Visuddhimagga by Pe Maung Tin. Nabu Press, 2010.

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35

Buddhaghosa, Buddhaghosa. Path of Purity; Being a Translation of Buddhaghosa's Visuddhimagga by Pe Maung Tin Volume Pt. 1. Creative Media Partners, LLC, 2018.

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36

Path of Purity; Being a Translation of Buddhaghosa's Visuddhimagga by Pe Maung Tin Volume Pt. 1. Creative Media Partners, LLC, 2022.

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37

Path of Purity; Being a Translation of Buddhaghosa's Visuddhimagga by Pe Maung Tin Volume Pt. 1. Creative Media Partners, LLC, 2022.

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38

Buddhaghosa, Buddhaghosa. The Path of Purity; Being a Translation of Buddhaghosa's Visuddhimagga by Pe Maung Tin Volume pt.1. Franklin Classics, 2018.

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39

Heim, Maria. The Buddha’s Omniscience and the Immeasurability of Scripture. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190906658.003.0002.

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Chapter 1 examines the Pali commentarial doctrine of the Buddha’s omniscience and how the commentarial texts define the corpus of material called “buddhavacana,” that is, the Buddha’s words. It explores how the commentaries expanded and interpreted the idea that the Buddha “knew all,” an idea only incipiently present in the canonical sources. The chapter suggests that related to the idea of omniscience is the idea that the Buddha’s words are to be taken as “immeasurable,” and it explores the claims and metaphorical expressions in which this immeasurability is elaborated. The idea that scriptur
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40

Ganeri, Jonardon. Working Memory and Attention. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198757405.003.0010.

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Increasingly it is recognized that selection is not the only function of attention; rather, ‘attention gates what comes to be encoded into short-term memory, helps maintain information in short-term memory, and dynamically modulates the information being maintained’ (Nobre and Kastner 2014: 1215; my italics). Recent empirical literature affirms the existence of early and late selective attention as distinct attentional phenomena but points to a dissociation between selective attention of either sort and maintenance of information in working memory. This chapter will demonstrate that the Buddhi
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