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(45.) Sthiramati's strategy for having the sutra fit into the scheme of the four noble(s') truths is strikingly similar to Buddhaghosa's (Vism 512.4-6): bharo viya hi dukkhasaccam datthabbam, bharadanam iva samudayasaccam, bharanikkhepanam iva nirodhasaccarm, bharanikkhepanupayo via maggasaccam / "The truth of suffering is to be seen as a burden, the truth of the origin [of suffering] as the taking up of the burden, the truth of the cessation [of suffering] as the laying down of the burden, the truth of the path as the means by which the burden is laid down."
Ariyani ti tathani-avitathani avisamvadakani ti attho; yath' aha:--imani kho, bhikkhave, cattari ariyasaccani tathani avitathani anannathani, tasma ariyasaccani ti vuccanti ti (Vism 495)
After becoming noble persons, they can also have an occasional taste of nirvana through a process called phalasamapatti ("attainment of fruitions") (Vism 699-702; Nanamoli 727-730).
And for Buddhaghosa, one who is engaged in recollecting the Buddha is to be venerated like a chaitya (Vism vii.67).
T24.1450 SSm Siksasamuccaya Vism Visuddhimagga Bibliography
(10.) See Samyutta Nikaya (S) 5.441; Visuddhimagga (Vism) 310.
But one representative cause and fruit are given in this way, 'with spiritual ignorance as condition are the constructing activities'" (Vism. XVII 106).
AN Anguttara-Nikaya Vism The Visuddhi-Magga of Buddhaghosa Bibliography
Buddhaghosa seems to allow that kusala actions may have akusala qualities when he grades moral virtue (sfla) as inferior, middling, or superior depending on whether it is motivated by craving (kamata) for fame, for punna, or undertaken in pursuit of the ariyan condition (Vism 10, 13).
Also, the Theravada commentarial tradition appeared to understand paticca-samuppada to refer solely to the twelve nidanas (see for instance Visuddhimagga ch.17; Vism 517ff.).
The Visuddhimagga (hereafter, Vism.) is a 5th century text which provides an exposition of all the major themes and doctrines found within the Tipitaka.
He cites (366-367) some parts of Buddhaghosa's advice on how to undercut resentment, by reflecting that a past action done against one was done by momentary khandhas that no longer exist (Vism.301) and, as regards the present person, one's anger finds no foothold when one asks oneself which bodily element or which of the khandhas one is angry with (Vism.306).