1919.] Buddhaghosa’s Commentaries. 119 
two conceptions are illustrated is the same.' It might be 
argued that Buddhaghosa based his conception on the author- 
ity of the earlier Buddhist thinkers, notably Nagasena and 
Asvaghosa.? But who can deny that the Buddhist thinkers, 
steadily tending towards the Sankhya conceptions of the Puru- 
sa and Prakriti. It would be going too far away from our 
pemasiats object to institute an enquiry into the relationship 
between the Buddhist philosophy and mode of self-realization 
on one hand and the Yoga system on the other. Accepting as 
a working hypothesis that the relationship is in many respects 
very close, we need not stretch our imagination to realize how 
uddhaghosa easily passed from the old to the new. The 
fact of Buddhaghosa being thus a connecting link between the 
two systems is enough to accord to him a very important place 
in the history of Indian Philosophy. Buddhaghosa enriched 
his Buddhist heritage with fresh materials from other systems ; 
consider, sai example, his use of the term s emniibae) which 
minds at once of et yee s Mahabhas There are 
many sthey » imilar passages.” The student of Banihaghoas 
can judge for himself the great scholar’s tender regard for his 
friends in Ceylon, his devotion to his teachers, his gratitude to 
his patrons, his meekness of spirit, his resourcefulness, his vast 
erudition and other traits which characterize a great t teacher of 
mankind. Although it is not definitely known at what age he 
died, it is conceivable that he lived long enough to see his labours 
amply rewarded, enjoy the world-wide fame that he so well 
es not live in vain. As long as Buddhism 
remains a living faith among mankind Buddhaghosa will not 
cease to be remembered with reverence and gratitude by Bud- 
dhist peoples and schools. We shall touch on just one more 
point before we conclude. Buddhaghosa is perhaps the greatest 
of celebrities of the Mahavihara at Anuradhapura, but it remains 
oe to determine his place in the ee of the relation of 
1 Cf. The passage quoted in Vyasa’s saminaaaces on Yoga Sitra III, 
44, <s spl viseshasamu daotra dravyam sam samuhah pratyastamite bhe 
maanaingtries 92 2: fariram vriksho Yutham vanamit . Ayutasiddha- 
vayava bhedanna tah samitha Sage iti i ait.” Atthasélini, p. 61. 
«* Samiihasankhato 
pana sa 
sree ae Nery at dipeti.” 
eee ee , Pp. i. Cf. Ibid., p. 167, “‘ pathavi kayo 
ramths 
2 “Pasaisaishaio otika II, Vol. I, p. 169. ** Athava tgs utters kurute 
iti sante na sevati ti attho yatha rajanam sevati i etasmim atthe 
rajanam rajaénam pakurute ti ti saddavidu eacine Saget it is an fared comet 
rule anini 13-32. ndhansvakshapana se 
ballad Pa af tcnah.” Op. Bhattikhvya, VILL, 18. 
f 5 
